nigh unto any thing he is through All and in all his birth is every where and without and besides him there is nothing else he is time and Eternity Bysse and Abysse and yet nothing comprehends him save the True understanding which is God himselfe CHAP. II. Of the Word or Heart of God THis is now what Saint John saith Chap. 1. In the beginning was the word and the word was with God and God was the word the same was in the beginning with God the word l l l Im signifieth in the. In is the will of the Abysse m m m Aâ—fang beginning beginning is the Conception or apprehension of the will where it conceiveth and bringeth it selfe into an Eternall Beginning the * * * Wort signifieth the word Which words in the High-Dutch he expounds according to the Language of Nature Word is now the Conceived which in the will is a Nothing and with the Conception there is a generation this was in the beginning with the will and in the will but with the Lubet of the will it receiveth its beginning in the Conception of the will therefore it is called a Heart viz. a Centre or Life-Circle wherein the Originall of the Eternall Life is 2. And John saith further By the same were all things made and without it was not any thing made that was made In it was the life and the life was the light of men heere O man take now this light of life which was in the Word and is Eternall and behold the Being of all Beings and especially thy Selfe seeing thou art an Image life and being of the unsearchable God and a Likenesse as to him heere consider time and Eternity Heaven Hell the world light and darknesse paine and Source life and death Something and Nothing Here examine thy self whether thou hast the light and life of the Word in thee so that thou art able to see and understand all things for thy life was in the Word and was made manifest in the Image which God Created it was breathed into it from the Spirit of the word now lift up thy understanding in the light of thy life and behold the Formed Word Consider its inward Generation for all is manifest in the light of life 3. Saist thou I cannot I am corrupt and depraved heare me thou art not as yet borne againe of God otherwise if thou hadst again that same light then thou couldest Goe to then we all indeed come far short of the Glory which we ought to have in God but I will shew thee somewhat have a care and conceive it aright be not a Mocker as the Confused Babel is Lo when we would speake of the Being of all Beings then we say that from God and through God are all things for Saint John saith also that without him was not any thing made that was made 4. Now saith Reason whence or how hath God made Good and Evill Paine and Joy Life and Death is there any such will in God which maketh the evill Heere Reason beginneth to Speculate and will apprehend it but it goeth onely about the outside of the Circle and cannot enter in for it is without and not in the word of the Life-Circle 5. Now then behold thy selfe and consider what thou art view what the outward World is with its Dominion and thou shalt finde that thou with thy outward Spirit and Beeing art the outward would thou art a little world out of the Great world thy outward light is a Chaos of the Sun and Stars else thou couldst not see n n n Or receive light from the Sun by the light of the Sun the Stars give the Essence of distinction in the intellective Sight thy body is fire aire water earth therein also lyeth the Metaline property for of whatsoever the Sun with the Stars is a Spirit of that the Earth with the other Elements is a o o o Essence Substance or body Being a Coagulated Power what the Superiour Being is that is also the inferiour and all the creatures of this world are the same 6. When I take up a stone or clod of earth and look upon it then I see that which is above and that which is below yea the whole world therein onely that in each thing one property hapneth to be the chiefest and manifest according to which it is named all the other properties are joyntly therein onely in distinct degrees and centres and yet all the degrees and centres are but one onely centre There is but one onely root whence â—ll things proceed it onely severizeth it selfe in the Compaction where it is Coagulated Its originall is as a Smoak or vaprous breath from the Great Mystery of the Expressed Word which standeth in all places in the re-expressing that is in the Re-breathing or ecchoing forth a likenesse according to it selfe an Essence according to the Spirit 7. But now we cannot say that the outward World is God or the speaking word which in it self is devoid of such essence or likewise that the outward man is God but it is all onely the expressed Word which hath so coagulated it self in its re-conception to its own expression and doth still continually coagulate it self with the 4 Elements through the Spirit of the desire viz. of the Stars and bringeth it selfe into such a motion and life in the mode and manner as the Eternal Speaking word maketh a Mysterie which is Spirituall in it selfe which Mystery I call the Center of the Eternall Nature where the Eternall Speaking Word bringeth it selfe into a Generation and also maketh such a Spirituall World in it selfe as we have materially in the Expressed Word 8. For I say the inward world is the Heaven wherein God dwelleth and the outward world is expressed out of the inward and hath onely another beginning then the inward but yet out of the inward it is expressed from the inward through the motion of the Eternall Speaking Word and closed into a beginning and End 9. And the inward world standeth in the Eternall Speaking Word the Eternall Word hath spoken it through the wisdome out of its owne Powers Colours and Vertue into an Essence as a Great Mysterie from Eternity which Essence also is onely as a Spiration from the Word in the wisdome which hath its re-conception to Generation in it selfe and with the Conception doth likewise Coagulate it selfe and introduceth it selfe into formes after the manner of the Generation of the Eternall Word as the Powers Colours and Vertue doe generate themselves in the word through the wisdome or as I might say out of the wisdome in the Word 10. Therefore there is nothing nigh unto or a far off from God one world is in the other and all are onely one but one is Spirituall the other Corporeall as soul and body are in each other and also time and Eternity are but one thing yet in distinct beginnings the spirituall world in the internall
the Angels cannot abide there is a great Gulfe between them that is a whole birth 22. For what else is able to sever the light from the darknesse save onely a birth of Sight or light the light dwelleth in the darknesse and the darkenesse comprehendeth it not John 1. As the externall Sun-shine dwelleth and shineth in the darkenesse of this world and the darkenesse comprehends it not but when the light of the Sun withdraweth then the darknesse is manifest Heere is no other Gulfe between them save onely a birth 23. Thus we are likewise to conceive of the Eternall light of God and the Eternall darknesse of Gods Anger there is but one onely ground of All and that is the Manifested God but it is severed into sundry Principles and properties for the Scripture saith that the holy is unto God a good Savour to life understand to the holy divine life viz. in the Power of the light and the wicked is unto God a good savour to death that is in his wrath viz. in the Essence Source and Dominion of the darke world 24. For the God of the holy world and the God of the darke world are not two Gods there is but one onely God he himselfe is the whole Beeing he is c c c In his wrath Plagues and Hell Torment Evill and Good heaven and hell light and darknesse Eternity and time Beginning and End where his love is hid in any d d d Beeing Essence or Substance thing there his Anger is manifest in many a thing Love and Anger are in equall measure and weight as is to be understood in this outward worlds Essence 25. But now he is onely called a God according to his light in his Love and not according to the darknesse also not according to this Outward world Albeit he himselfe be ALL yet we must consider the Degrees how one thing mutually proceeds from another for I can neither say of heaven nor of darknesse or of this outward world that they are God none of them are God but the expressed and formed Word of God a Mirror of the Spirit which is called God wherewith the Spirit manifesteth it selfe and playeth in its Lubet to its selfe with this manifestation as with its owne Essence which it hath made and yet the Essence is not sundred from the Spirit of God and yet also the Essence comprehends not the Deity 26. As body and Soul are one and yet the one is not the other or as the fire and the water or the aire and the earth are from one Originall and yet they are particularly distinct but yet they are mutually bound to each other and the one were a nothing without the other and thus we are to conceive and consider likewise of the Divine Essence and also of the divine Power 27. The Power in the light is Gods Love-fire and the Power in the darkenesse is the fire of Gods anger and yet it is but one onely fire but divided into two Principles that the one might be manifest in the other for the flame of anger is the manifestation of the great Love and in the darknesse the light is made knowne else it were not manifest to it selfe 28. Thus we are to understand that the evill and good Angells dwell neere one another and yet there is the greatest immense distance betweene them for the heaven is in hell and the hell is in heaven and yet the one is not manifest to the other and although the Devill should goe many millions of miles desiring to enter into heaven and to see it yet he would be still in hell and not see it also the Angells see not the darknesse for their Sight is meere light of divine Power and the Devills sight is meere darknesse of Gods Anger the like is also to be understood of the Saints and againe of the wicked Therefore in that we in Adam have lost the Divine Sight in which Adam saw by the divine Power Christ saith you must be borne anew else you cannot see the Kingdome of God 29. In the fire-Spirit we are to understand the angelicall Creation where the will of the Abysse introduceth it selfe into Bysse and manifesteth the Eternall Speaking Word or life with the fiery birth viz. with the first Principle where the spirituall Dominion is manifest by the fire-birth In this Spirituall fire all Angells doe take their Originall viz. out of the formes to the fire-Source for no creature can be created out of the fire for it is no Essence but out of the properties to the fire a Creature may be apprehended in the desire viz. in the verbum Fiat and introduced into a creaturall forme and Property 30. And therefore there are many and divers sorts of Angells also in many distinct Offices and as there are three formes to the fire-Source so there are also three Hierarchies and therein their Princely Dominions and likewise three worlds in one another as one which make three Principles or Beginnings for each Property of the Eternall Nature hath its Degrees for they doe explicate and mutually unfold themselves in the fire-blaze and out of those degrees the different distinction of Spirits is created 31. And we are to understand nothing else by the Creation of the Angells and of all other Spirits but that the Abyssall God hath introduced himselfe into his manifested Properties and out of those Properties into living Creatures by which he possesseth the Degrees and therewith playeth in the properties they are his Strings in the All-Essentiall Speaking and are all of them tuned for the Great Harmony of his Eternall Speaking Word so that in all degrees and Properties the voice of the unsearchable God is manifest and made knowne they are all created for the Praise of God 32. For All whatsoever hath life liveth in the Speaking Word the Angells in the Eternall Speaking and the Temporall Spirits in the re-expression or Ecchoing forth of the Formings of Time out of the Sound or breath of time and the Angells out of the Sound of Eternity viz. out of the voice of the manifested word of God 33. And therefore they beare the names of the severall degrees in the manifested voice of God and one degree is more holy in the Power then another Therefore the Angells also in their Quires are differenced in the Power of the Divine Might and one hath a more holy Function to discharge then another an example whereof we have by the Priests in the old Testament in their Ordinances which were instituted after an angelicall manner 34. Albeit earthly yet there was even such an angelicall understanding and meaning coucht therein which God did represent upon Jesus which was to come into the humane Property and so alluded with Israel in the Type at the Eternall which was to come which Jesus out of Jehova did restore and introduce into the humane property which the Earthly Reason hath neither apprehended or understood but seeing the time is e
its Servant thou art pranck and vapour as stately and gloriously in the Suns light as thou wilt hast thou not the Eternall light yet thy fountaine shall be made manifest to thee 47. By the two words Heaven Himmell and und Earth Erden we understand the whole ground of the Creation for the understanding is coucht in the language of Nature in those two words for by the word Heaven Himmell is understood the Spiration of the Verbum Fiat which created that Essence wherein Lucifer was enthroned with the Creative word out of it selfe that is out of the Spirituall holy world into a time or Beginning and by the word Earth Erde is understood the wrath in the Essence that the Essence was amassed in the wrath and reduced out of the Properties of the darke Sulphur Mercury and Salt viz. out of the powers of the Originall of Nature and introduced into a Compaction or Coagulation 48. This Coagulation is the Syllable z Er the other Syllable de or den is the Element for the Earth is not the Element but the Element is the moving viz. the Power whence it was Coagulated this is that Element which is spirituall and taketh its true Originall in the fire where the nature which is a Sencelesse life dyeth in the fire from which dying or mortification then there proceedeth forth a living motion and from that which is mortified in the fire a dead matter viz. Earth and a dead water and also a deadly fire and venomous aire which maketh a dying Source in the Earthly bodies 49. When nature was enkindled the Element did unfold and display it selfe into Foure Properties which yet in it selfe is onely one the reall Element dwelleth in the Essence which is mortified in the fire otherwise the Earth could bring forth no fruit those which now are called the foure Elements are not Elements but onely Properties of the true Element The Element is neither hot nor cold neither dry nor moist it is the motion or life of the inward heaven viz. the true angelicall life as to the Creature it is the first divine manifestation out of the fire through nature when the Properties of the Eternall nature work therein it s called Paradise 50. By the word * * * Himmel Heaven Himmell is understood how the water viz. the Grosnesse in the mortall part was Coagulated and Separated from the holy Crystalline water which is Spirituall where with the materiall time began as an Essence expressed or spirated out of the Spirituall water 51. The Spirituall water is living and the Spirated is livelesse Senselesse void of understanding and is dead in reference to the living water of which Moses saith God hath Separated it from the water above the firmament 52. The Firmament is another Principle viz. another beginning or inchoation of motion the water above the Firmament is the Spirituall water in which the Spirit of God ruleth and worketh for Moses saith also the Spirit of God moveth upon the water for the Spirituall Element moveth in the foure Elements and in the Spirituall Element the Spirit of God moveth on the Spirituall water they are mutually in each other 53. The Heaven wherein God dwelleth is the holy Element and the firmament or Gulfe betweene God and the foure Elements is the death for the inward heaven hath another birth that is another life then the externall Elementary life hath indeed they are in one another but the one doth not apprehend the other as Tin and Silver never mix aright together for each is from another or sundry Principle albeit they resemble each other and have very neere Affinity to each other yet they are as the inward and outward water to one another wherein also they are to be understood for the inward and outward Venus are Step-Sisters they come indeed from one father but they have two mothers the one whereof is a Virgin the other defloured and therefore they are Separated till the judgement of God who will purge away her reproach and shame through the fire 54. Moses writeth that God created the Heaven out of the midst of the waters it is very right the a a a Understand by the word Astrum the whole Starry Heaven with all its powers properties Influences and Constellations internall and externall Astrum is an externall water-water-Spirit viz. Powers of the outward water and the materiall water is the body wherein the powers worke now the fiery airy and also Earthly Source is in the Astrum the like is also in the materiall water the Superiour Astrum is the life and Dominion of the inferiour it enkindleth the inferiour whereby the inferiour doth act move and worke the inferiour is the body or wife of the Superiour indeed the Superiour is coucht in the inferiour but as weake and impotent 55. And the Superiour were likewise as weake and impotent as the inferiour if it were not enkindled by the light of the Sun the same is the heart of all externall Powers and it is the Open Punctum even to the Tenth Number if we were not so blinde as to contemne all that we see not with our Calves-eyes it were right and requisite to reveale it but seeing God hath hidden the Pearle and also himselfe from the sight of the wicked therefore we 'l let it alone yet hint enough to our School-fellowes we will not give our Pearle unto Beasts 56. Thus we understand what the outward heaven is namely the Powers or Conception of the water the word or Power Fiat which began with the beginning of the world is yet still b b b Or in the creating a Creating it yet continually createth the heaven out of the water and the Spirit of God still moveth upon the water and the holy water is yet continually Separated from the water under the firmament 57. This holy water is that of which Christ told us that he would give us it to drinke that should spring up in Vs to a fountaine of Eternall life the holy heavenly Corporallity doth consist therein it is the body of Christ which he brought from heaven and by the same introduced heavenly Paradisicall Essentiality into our dead or decayed body and quickned ours in his understand in the c c c Mark or limit Ayme of the Covenant in the Essence of Mary as shall be mentioned hereafter 58. In this heavenly Essence the d d d Baptisme and the Supper Testaments of Christ doe consist and this holy Essence of the heavenly holy Virginity with the holy Tincture hath destroyed death and bruised the head of the Serpents Might in the wrath of God for the Divine power is the highest life therein 59. Thus we understand how the holy heaven wherein God dwelleth moveth in the Fiat or the Created heaven and that God is really present in all places and inhabiteth all things but he is comprended of Nothing Hee is manifest in Power in the inward heaven of the holy Essentiality viz. in
that they remaine without and doe not so much as once know God 23. The Firmament is the Gulfe betweene time and Eternity but that God calleth it heaven and maketh a division of the waters gives us to understand that the heaven is in the world and the world is not in heaven 24. The water above the firmament is in heaven and the water under the firmament is the externall Materiall water 25. Heere we must understand the difference between the holy and the outward water the water above the firmament is Spirituall in the birth of the holy Element and the water under the firmament is mortall for it is apprehended in the Darke Impression the Curse and the Awaked vanity is therein and yet one water is not without the other 26. When I looke upon the externall water then I must also say heere is also the water above the firmament in the water under the firmament but the firmament is the middle and the gulfe therein between time and Eternity so that they are distinct and I see with the externall eyes of this world onely the water under the firmament but the water above the firmament is that which God hath appointed in Christ to the Baptisme of Regeneration after that the word of the divine Power had moved it selfe therein 27. Now the outward water is the instrument of the inward and the inward water is understood therein for the moving Spirit in the word is hee which ruleth the inward water in the Baptisme deare Christians let this be spoken to you it is the reall ground 28. But that Moses saith God created the firmament and called it heaven is the most intimate Secret of which the earthly man is not able to understand any thing the understanding is barely in the Power of the water above the firmament viz. in the Heaven or as I might set it down in the Spirit of God if he be awaked in man in the water above the firmament which disappeared in Adam as to his life that man seeth through all otherwise there is no understanding heere but all is dumb and dead 29. The creating of the heaven is understood first how the Speaking Word hath y y y Conceived or formed amassed the manifested Powers of the Spirituall world wherein it is manifest worketh and also ruleth secondly it is understood of the manifested Powers of the externall world which the Spirit hath amassed into the Essence of foure Elements and closed into the externall firmament that the Devill viz. the Prince of Anger cannot reach them by which he would worke with the internall water so that the Powers of Eternity doe worke through the Powers of time as the Sun illustrates the water and the water comprehends it not but feeles it onely or as a fire doth through-heat an iron and the iron remaineth iron so likewise the outward heaven is passive and the inward worketh through it and draweth forth an externall fruit out of the outward whereas yet the inward heaven lieth hidden therein in the Firmament as God is hidden in the Time 30. And we are to understand with the Second dayes worke the manifestation of the internall heavenly and the externall heavenly Essence viz. the manifestation of the water-Source understand the Essence of the Seven Properties viz. the Corporallity or the z z z Operate or worke-house Laboratory of the other six wherein the Soule or Spirit of the outward world worketh and ruleth in the externall this a a a Or operation working is in the most externall or inferiour heaven next the earth ascribed unto the Moone for it is the manifestation of the Lunar Property not of the b b b Star or Planet called the Moone Star which was first created into the externall on the fourth day to be a Governour therein but this same Property is in the inanimate outward life viz. in the vegetative life the vegetative life was opened on the third day 31. And when God had ordained the water into Sundry places upon the Earth then he moved the externall expressed word in the vegetative life now Moses saith God spake Let the Earth put forth hearbs and grasse yeelding Seed Verse 11 12. and fruitfull trees each bearing fruit according to his kinde and let each have its seed in it selfe and when it came to passe out of the Evening and morning was the third day Of the third day of the Creation 32. IN the Originall of the Eternall nature which is an Eternall Originall the manifestation of the six dayes workes is very clearly to be found how the Eternall Word hath unfolded them out of the invisible spirituall Property and brought them into the visible also the forme thereof is to be found in the Planetick Orbe if any hath skill to apprehend it 33. For in the Eternall natures birth there is an Eternall day whatsoever God hath manifested and made visible in six c c c Or distinctions diversalls which are called dayes-workes that standeth in the Eternall nature in six distinct degrees in the Essence viz. in the Seventh Property in which the six degrees of nature worke and yet also doe eternally Rest from working they are themselves the working which they give in to the Seventh as into their owne Peculiar Rest wherein their perfection and manifestation consists 34. And we are to understand nothing else by the Creation save that the Verbum Fiat hath amassed the Spirituall birth and introduced it into a visible externall dominion and Essence for we see it very clearly in the writings of Moses albeit we have a glasse besides to see that when God the first day had created the Grosse part into a d d d Lump or Chaos masse that he extracted the fine part out of the same first dayes worke and Severed and amassed the waters viz. the Spirituall Essence and produced it out of the first day viz. out of the holy Power into a time that is out of the Eternall Day into an inchoative day 35. Now the third accomplishment of the third dayes worke is the moving growing life in which on the first day the light of nature did shine in the Essence of the Ens after an externall manner it shone likewise now through the Second day viz. through the water and the heaven and in this shining light the expressed Word did move it self in the Essence and wrought effectually and even then the power of the expressed Word from the light of the inward nature did pullulate and spring forth through the externall nature out of the heaven through the earth and so now the Potentate who was a King and great Prince hath lost his Domination for the Essence of the wrath was captivated in the light of nature and he with it and so he lyeth between time and Eternity imprisoned in the darknesse untill the judgement of God 36. In the third dayes worke the Sulphureous Mercuriall and Saltish life out of the Centre
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
divine holinesse as God told him in that day that thou eatest of this Tree thou shalt dye 13. The voice was Gods Anger which forced in to Adams Essence when the day became coole understand the Eternall day in Adams Essence vvas awakened in cold and heat threfore now they heard the voice of God the Lord in his Anger in their Essence for the Turba was awakened the Tone or Hearing of the darke world did Sound or ring its sad knell 14 But that which walked in the Garden and re-called Adam was another voice which brake forth out of the Anger and walked or moved in the Garden for the word which Der walke◠gieng in the Garden im Garten is the difference or note of distinction and signifieth the voice JESVS proceeding from * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 JEHOVAH the voice was * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomen Quatuor Literarum That Name of foure Letters TETRAGRAMMA but that which walked in the Garden was TON viz. the Centre of the light world and the voice TETRAGRAMMA is the Centre to the fire-world viz. the first Principle and the TON the Second Principle as fire and light are one but they Sever themselves in their coming forth to manifestation into a twofold Source the like also is to be considered concerning this 15. The voice of the fire-world entred into the Essence of Adam and Eve the same they heard therefore they were afraid and crept among the Trees but the voice of the light-light-world is this whereof Moses spake which Der walked gieng in the Garden im Garten the holy voice walked in the Garden of Paradise for the Word * * * Text Der. which Der denoteth the Person of Christ who vvalked in the Spirit in the Garden and went forth from the fires Centre vvho took possession of Paradise and would invest Adam again with it 16. Therefore saith Moses now and the Lord God called unto Adam and said unto him Verse 9. where art thou wherefore said he not Adam and Eve where are ye no He called to Adam viz. to the first Image which he created in Paradise and not unto the man and woman for He that called was He which walked in the Garden viz. the word of the light-world the voice of the Second Principle which called back againe in and from the enkindled Anger and espoused it selfe again unto the disappeared heavenly Ens that it would araise and stir up it selfe againe therein in the Name Jesus viz. in the deepest love of the Deity and unite and manifest it selfe in the fulnesse of time in the disappeared Ens with the introducement of the holy divine Ens of the heavenly worlds Essence thereinto and open Paradise again and in the meane time bruise the Head of the Serpents Ens this Serpent-bruiser said to Adam where art thou 17 Now saith Reason He saw him well enough wherefore said he then where art thou he did indeed see * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam but Adam did not see him for his eyes were departed from * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonái from the divine vvorld into time viz. into the outward world into the Serpents Ens both evill and good into the Death and Corruptibility out of these Monstrous eyes Adam saw in the property of the Fires Tincture but the property of the lights Tincture which he had wretchedly lost said unto him where art thou Adam which is as much as if he had said Seek me and see me againe I am come to give my selfe again unto thee Verse 10. and Adam said I heard thy voice in the garden and was afraid for I am naked 18. This Calling him was nothing else but the voice or Sound of the holy word introducing it selfe againe into the vitall light else Adam could not have heard this voice therefore he said I am naked and afraid 19. Of what vvas he afraid he felt in him the world of Gods anger and feared that it would wholly enkindle it selfe and devoure him as hapned to Lucifer therefore he trembled at the Call of the holy Voice as the Anger trembleth at the Love as may be seen on the Crosse of Christ for even heere was the feare and dread of the Serpent for she knew the voice which called into Adams Ens and feared before the face of God for it knew or perceived the falsehood which was in it which it would hide 20. And God said who told thee that thou art naked that is Verse 11. the Serpents Ens hath told thee that thou shouldest imagine after the beastiall property and awaken the same 21. And we see heere very clearly that Adam knew nothing of this naked beastiall property in his innocency but if it had been manifest in him surely he had then known it but now God saith to him who hath told thee it hast thou eaten of the tree whereof I commanded thee that thou shouldst not eat Did not I charge and command thee that thou shouldest not awaken the property of nakednesse in thee wherefore hast thou by Lust brought thy selfe into the Beastiall property did not I create thee in the Angelicall property wherefore art thou then become a Beast in my Power have not I made thee in and through my word why hath thy own free will changed my Word 22. And he said Verse 12 13. the woman which thou didst joyne with me gave me and I did eat of the Tree and God said to the woman wherefore hast thou done this and she said the Serpent beguiled mee and I did eat Herein it is plainly and clearly laid open that the Devill in the Ens of the Serpent did deceive Man as it is before mentioned and that they both Adam and his wife were made monstrous by the Serpent 23. For God said to the Serpent by whose property the Devill had made himselfe a Seat and habitation in mans Image because thou hast done this be thou accursed above all cattle Verse 14. and above all the beasts of the field upon thy belly shalt thou goe and Dust shalt thou eat all the dayes of thy life 24. But heere the vaile lieth before the face of Moses who passeth by the Serpent and doth not describe what it was but seeing now God said unto it that it should goe upon the belly and eat earth and no Law was given to it in the beginning thereupon we are here well able to finde what it was being it was the most suttle Beast among all the Beasts and slew Eve her virgin-like chastity that she lusted after the beastiall copulation thereupon we understand in the Serpents property the desire of carnall brutall copulation and all unchastity wanton uncleannesse and Beastiall Whoredome of man 25. For it viz. the Serpent in its inward limus whereinto the Devill introduced his desire * * * Or had been was a virgin-like Ens understand in the good part of the heavenly
the type of him who was to be borne out of the fire-sword into the Land of Israel 40. This fire-Angel turned its internall light outwards and manifested it selfe in Christs person in the humanity * * * Or in which with whom Christ viz. the holy Anointing Oyle of the deepest hidden Love changed the fire-sword of the Angel into a Love-sword and holy Dominion 41. And this is the true Cherub which drove the false Adam out of Paradise and brings him in again by Christ the virgins child new born out of Adam in Christ and it hath no other ground or meaning CHAP. XXVI Of the Propagation of man in this World and of Cain the first borne the murderer of his brother 1. WE are here to consider this weighty Point in right earnestnesse and not to make Conclusions with fictions and fables as hitherto hath been done as touching the Election of Grace whereas it hath been handled onely in a very blinde and absurd manner and no right fundamentall understanding hath been found thereof 2. Seeing that men have onely sought in Reason and have not been able through true Repentance to force through the fire-Sword and see with divine Eyes thereupon the fire-Sword of Gods Anger and Severe purpose and Decree of judgement hath remained onely in the eyes of their Reason and further they have not seen therefore they have made dreadfull and dangerous conclusions without fundamentall and plaine understanding 3. But Christendome is hereby faithfully and truly admonished once throughly to awake and shake off the conclusions of Reason and to see Gods clear countenance which desireth no evill nor can desire it but hath also set himselfe to be judge against all wickednesse and will destroy all such Conclusions in the Sword of his anger and doe away the Cherub 4. Now it doth heere offer it selfe to our consideration how it came to passe that Adam and Eve at first brought forth an evill child and a murderer to this Reason saith that it was from Gods purpose who hath made to himselfe an Election and chose one company of men to damnation and the other unto his love 5. Forsooth dear Reason whence art thou borne and from whence dost thou speake under the covert of the Scripture Dost thou not speak from the Ens and words of the Serpent who brought the false Ens into Eve her Matrix vvherein Cain was apprehended did not the Devill doe it through the Serpent and make the matrix of Eve monstrous 6. Dost thou not understand how the word of promise did forthwith incorporate it selfe in to the matrix of Eve in her Seed and that the contest betwixt Gods anger and Gods Love did presently begin for Gods Love had incorporated it selfe and betrothed it selfe to bruise the head of the Serpents Monster in the anger of God and thereinto the fire-soul which lay captivated in Gods anger should give its free-will 7. For the fire-soul is a root proceeded from the divine Omnipotence and therefore it hath free-will and nothing can deprive it thereof it may conceive either in the fire or light 8. But if thou askest why the Serpent-bruiser did not forthwith bruise the head of the Serpents Ens in the first seed and not suffer the Serpents murtherous poysonfull will to get the upper hand in the Souls Ens It is just as if I should ask wherefore did not God when he saw that Adam became evill wholly reject him or make him to nothing and create a new Adam thus likewise will Reason judge of the Devills saying that it hath pleased God that there should be Devills that it might be knowne what an Angell is 9. Hearken Reason I have already above answered thee that if God should once more have moved himselfe for mans sake and introduced the first motion in the humane and earthly Ens into a Stillnesse then the six dayes workes of the creation must have retired back and have been brought into a worke-lesse Rest and this God would not the whole creation should and must subsist in its first motion its first formed Ens in the Verbum Fiat must stand be it either in Love or anger let who will apprehend either the Anger was open and so was the Love also 10. The Love onely is called God the Anger is called his Strength and might Now what the free-will would desire therein it should be confirmed either in the Love or anger 11. For the free-will was borne or sprung forth from the Love and Anger viz from the fire-and light-world and so likewise it might chuse it selfe a place for its working Life If Gods Love should have drowned the free-will in the Ens in Eve's seed in the Love in which seed b b b The free will it was enkindled in the Anger then the fiery motion in the matrix must have ceased now out of the light 's Ens onely and alone no soul may be brought forth 12. Also the corrupt Ens of the earthly limus must have then been presently judged through the fire which could not be for the motion of the new Regeneration and the opening or full explication of the divine Sweetnesse and the overcoming of the fire viz. of the anger of God did belong onely to the Name of Jesus 13. The word which had incorporated it selfe had from without the fire-sword viz. the Cherub and from within the Jesus who should overcome the fire-sword with Love thus the Name JESV stood hid in the fire-sword and was not manifest untill the Time that God would move himselfe therein and manifest the same 14. Thus the insinuated Ens of the Serpent that Eve had introduced through Imagination into lust must be wholly cast away for in Cain the murthering c c c Or the evill corrupt nature and property Image of the Serpent was manifest which cannot inherit the Kingdome of God but on the contrary the Marke of the Covenant in the promised word was in the free-will and in the heavenly disappeared Ens of the Soul into which covenant of the promised Grace the Soul should enter 15 And although the Serpents Ens should have been rejected as it must be in all the children of Eve yet the part of the heavenly worlds being lay hid in the Covenant of the Word in the disappeared Ens as a possibility to the new Regeneration therefore God said to Cain when the murthering Spirit perswaded him Rule over the Sin 16. If thou saist wherewith he could not but wherefore could he not the Serpents desire held him and brought him to kill his brother wherefore the free-Will had given it selfe up into the Serpents Ens which held him captive 17. Now saith Reason God would have it so else he had turned away his will No indeed Gods Anger-will in the Serpents Ens which had captivated the free-will would have it but yet Gods Love-will said in him Rule over Sin that is over the wrath and Anger of the Serpent and let it not
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
that none could slay it 54. For Cain did not cry out onely for feare of the outward life but he feared that his right Eternall life might be slaine that his life should be wholly blotted out from the Face of God for he cryed also and said Lo thou drivest me out this day from off the Earth and I must hide my selfe from thy face and I must be a fugitive and a vagabond in the Earth and it will now come to passe that whosoever findeth me will slay me He cryed out for feare of being killed and was sore afraid and yet there vvas no man besides him upon the Earth save onely his Father Adam and without doubt his sister vvhom he tooke to wife 55. Cain feared the Spirits vvho had moved him to slay his brother that they would also kill him for he saith I must be hid from thy face now this was not in any externall manner but in an internall for God dwelleth not in the view of the outward eyes but in the inward Spirituall vision therefore God said whosoever killeth Cains internall life vengeance shall be taken on him seven-fold and he set the marke of the Covenant on his life so that no spirit in the wrath could murther it for he was a twigg out of the Tree of life 56. Although the Seven properties of nature in him were departed from their mutuall accord in each other yet he was not the sole cause of it for he had so received his life from Father and Mother in the divided property and therefore the Grace passed as vvell upon him as upon Abel except onely that Abel proceeded out of the other line but the Centre of the Soule was alike to them both but the motion in the Seed was unlike for they were the two types of the world viz. Cain the type of the Selfehood in the wrath and Abel the type of the resignation of life where from the Resignation another world springeth forth through Death out of the Centre 57. Not that Cain was borne to destruction but that evill awakened property in the dissimility viz. the Soule of the outward world brake forth forcibly in the Seed and tooke the Centre of life into its Power and therein God set a marke viz. his Covenant that the murtherers should not slay the Souls life 58. But if it should so come to passe that the owne peculiar will would give it selfe to the murtherers then the life of Cain should be avenged Seven-fold that is through all the Seven properties and the free-will which did slay the life of God which was in the Word John 1. should be rebuked and punished seven-fold through all the Seven formes of nature both temporally and eternally and this is the meaning whosoever killeth the life that is what free-will soever murthereth its life vengeance shall be taken on it Eternally in the Seaven properties of the dark vvorld 59. And in this place we are further to consider aright of the great mysteries for the Seaven properties of the humane Tree producing and manifesting the life of the Wonders of God had now Spread forth themselves even unto Lamech the Dominion of the world was novv wholly brought forth with Lamech in nature for Lamech was the Seventh man in the Root of the Wonders arising from the first Stock that is Adam was the first Abel belongeth not unto the Line of the Wonders but unto the Regeneration Cain was the Second in the Line of the Wonders Hanoch the third Irad the fourth Mahujael the fift Methusael the Sixt and Lamech the Seventh 60. Now Lamech did spring forth from Cains Root out of this Line of the Wonders of God and he was an honest upright man but was a a a Taken or beset environed with the Spirit of the Wonders and he Looked back upon the Wound and also upon the b b b Or Seale Signe of Grace in the Covenant and knew for certaine that even now the Spirit of the Wonders should be fully brought forth and manifested in the humane life whereby all Arts of the vvorld should be found out 61. And he saw also forwards how it would fall out in these Wonders of the world hovv his children would introduce his life which they should receive from him by propagation into a Babylon of folly and Corrupt the same and hereby also he looked especially upon the word whence the humane life was Sprung and how the life in the Spirit of the Wonders of the world would introduce it selfe into a seaven and seventy-fold word of Languages and Nations as came to passe at Babel and how the free-will of Nature would goe astray from the Onely God and be corrupt and that it should be avenged seven-and-seventy-fold that is every tongue and speech should be Avenged in the Anger of God and therefore because they would Corrupt Lamechs life which they received of him by propagation and this the Wrath of God would Avenge in the free-will of his children divided into severall Speeches 62 For the Spirit saw forwards hovv the free-will vvould give up and addict it selfe to Selfehood and Apostatize from the Onely God and â—ovv the Anger of God would Seize upon and confound the Naturall Spirit of the Wonders in man viz. the Soule of the outward world from whence the Great Babylon of Contention about Gods being and vvill vvould arise and this the Spirit said should be avenged seven-and-seventy-fold in Lamech 63. For this was a Seven and Seventy-fold Racha or Avengement upon the Word of the understanding in the humane life that out of one onely tongue out of one onely Speaking Word and vitall Spirit a Seventy and seven-fold tongue viz. a Confusion of the understanding should be made before the understanding lay in one Sound voice or Harmony but now the Racha came into it and Confounded and shattered it into Seventy and seven parts 64. For the humane vvheele of the Sound or understanding was turned round and the Ten formes of fire wherein time and Eternity doth consist did open themselves in every forme of nature which was seven times ten vvhich makes Seventy whereto also belongeth the Centre with its Seven unchangeable formes of the Eternall nature which is together seventy and seven 65. And herein Deare brethren lyeth the * * * Mysterium Magnum Grand Mystery if ye were not cloathed with the Garment of the Contentious Languages then we vvould be bold to declare something more in this place unto you but ye are yet all captivated in Babel and are contenders about the k k k Or Meaning Spirit of the Letter and yet have no understanding of the same yee will also be Doctors and learned Masters forsooth but yet ye understand not your own Mother-Tongue yee bite and devoure one another about the husk of the word wherein the Living word doth forme and amasse it selfe and ye neither desire nor understand the living word yee speake onely out of Seven and out of seventy
and seven and yet ye have the Word in one Number wherein the c c c Or the understanding of all things whole understanding is contained yee have it moving upon your tongues yet ye cannot comprehend it 66. And the Reason is that you will onely speake out of Seven and seventy and seven viz. out of the wrath which hath divided the tongues and doth Avenge the Life of Lamech Seventy and Seven times in your Tongues and Speeches but if ye would d d d Or enter into goe unto the Centre and open your eyes then you would see how the babilonicall Whore leads you captive by her String and how she hath set her selfe over the life of man with e e e One Copy hath it seven seventy and seven seventy and seven numbers and hath wholly hidden our Sister Naema with the Numbers that the Beast of the Numbers might Reigne and rule in the wrath of God over the life of our Sister Naamah 67. But we have heard a watchman say Away the Beast with the whore which stood upon the Earth in Naamahs stead is quite fallen and given to the Presse of the Seven-fold f f f Vengeance Racha in the Seventy and seven c. the Racha ariseth up in Lamech and goeth through the seventy and seven and this none can hinder AMEN 68. For Naamah shall be manifested to all Nations tongues and Speeches and even then out of the Seventy and Seven there shall be but One word of understanding for the life of man proceeded from ONE onely word of God and hath formed and divided it selfe in Selfe-hood in the Spirit of the wonders of the vvorld into Seventy and Seven properties of the Onely Word Novv cometh the time that the life's beginning shall againe enter with the Spirit of the wonders and Speeches into the End viz. into the Beginning and therefore the childe of the wonders which hath given it selfe forth g g g Or before in the Sight of God must be made manifest in the Vnity 69. And being that the free-will hath given it selfe into the vanity of the Speeches and the multiplicity of the Powers and defiled and slaine the life of the Onely Word the Racha proceedeth forth from the Murthering Spirit through Seventy and seven untill the Beast together with the Harlot be consumed and devoured vvith the fire of Gods Anger 70. And then Tubel-Cain findeth his Sister Naema in Golden Attire and Ada rejoyceth in her Son Jabal who is an Heardsman for Lamech hath again found his children which he left in the Racha and the Pride of Selfe and also the craft Deceit and Suttlety of the Serpent ceaseth * * * Or for Then Every Beast shall eat its Own Pasture the Time is neare HALLELV-JAH CHAP. XXX Of the Line of the Covenant THe Line of the Covenant is not so to be understood as if the Covenant fell onely upon this Line no the Covenant * * * Passeth upon belongeth to or is Entailed upon befalleth the onely Life which was in the word before the times of the humanity the Line of Seth passeth onely upon the manifestation in the flesh in which line the Word in the Covenant would externally manifest it selfe in the flesh but the Spirit proceeding from the Centre in the Covenant falls as well upon Cains line as upon Abels yet in Cains line in the Spirit and in Seths in the externall mouth or manifestation viz. in the formed and conceived Word that is in the office and ministry of Teaching and Preaching for Seth was sprung forth according to the Spirit out of the Covenant where the Spirit moved it selfe in the incorporated Word in the Covenant and Cain was comprehended under the Spirit of nature 2. For by Cains line the Arts were brought forth to light which were a Wonder of the Divine wisdome Contemplation and formation viz. of the Formed Word through and in nature and in Seth the word was brought into a formall Life viz. into a spiritual contemplation wherein the word of God did behold it selfe with the wisdome in a spirituall * * * Forme or Figure Image and in Cains line it beheld it selfe in a naturall formed Word and both Serve to set forth the wonderfull deeds of God 3. Not as Babel judgeth that God out of his purpose and determinate counsell hath thus predestinated and chosen one Part of men in his Anger to condemnation and the other Part to life they that so judge are yet under the Number Seventy and Seven in the multiplication of the word for the Promise was Given to Adam before Cain was conceived the Covenant touching Grace rested in Adam and Eve but the Spirit of Sanctification and Regeneration by Christ passed onely upon the Seed of the Woman viz. upon the Seed of the Kingdome of Heaven which was shut up that is upon the lights Tincture upon the Matrix of Venus wherein Adam when he was Man and Woman should have propagated himselfe in Peculiar Desire and Love which seing it could not be by reason of Adams strong Earthly Imagination was taken from Adam and made into a woman 4. But when the woman became earthly the heavenly Part of this Matrix which was to the producement of the heavenly birth was shut up in death into which Matrix the word of God did again incorporate it selfe with the Covenant to open and manifest himselfe in this Matrix with a living and heavenly Seed and to destroy the Power of death 5. For the word would not open it selfe in the formed word of nature viz in Cains Generation but in the disappeared heavenly Ens and by the same revived and requickned heavenly Ens that is by the VVomans Seed of the heavenly Part bruise the Serpents Head viz. the Devills introduced desire in the wrath of nature that is overcome the wrath and curse of God in the Generation of Cain and Seth. 6. The word in the Covenant did open it selfe in Seth and Abel it being as a Voice of the Teacher and Cains Generation should in its life receive this Voice and impresse it into its Life so that it might produce the New Regeneration but that many of them have continued in death and contemned this Voice is long of the free-will which suffered it selfe to be held by the Devill in the Anger of God and still to this Day doth suffer it selfe to be held in that the Cainicall will doth Love nature and Selfe too much 7. For if the free-will of the Soul will apprehend the Word in the Covenant then it must Dye to its naturall Selfehood and selfefull Will and be wholly Resigned to the Own will in the Covenant that it may with its Desire follow the Word and Spirit in the Covenant as the same doth lead guide and move it 8. And This Cain is very loath and unwilling to do he will be a Selfish Lord and with the desire doth figure and shape a
language of Nature a Beholding of the Beginning and End In this same Beginning and End viz. in the Eternall Speaking Word of the Father which would manifest and open it selfe again in the humane life Grace was opened and presented to Noah so that God did establish and Confirme the Covenant with him 3. And here we have a very Excellent and an Emphaticall example which is exceedingly worth the mentioning in the Three Sons of Noah which in their Properties were sprung forth from the Stock of Adam in a threefold Line for we see that three Nations Severall Sorts of People did arise from them and that God did include them all Three with their wives in the Covenant of Grace and commanded them also to goe into the Ark into the Second Monarchy and did not exclude the fleshly Ham. 4. This is first highly to be considered that a Gate of Grace standeth open to all men and that God hath not Set any Election or Predestination in nature but the Election or choyce doth arise out of the free-will when it turneth it selfe from the Good into the Evill 5. Secondly it is a Type of the Three Principles viz. Sem is a type of the Spirituall light-world in the Covenant and Japhet of the fire-world which should be a Sojourner of the light-world and a Mirror of the great Joy in the light-world and Ham is a figure of the Limus of the Earth to which the Curse and the Anger of God doth hang all these Three God took into the Covenant with Noah and brought them into the Arke 6. For Every man hath these three worlds upon him and in him and the Covenant in the word was therefore given that the whole man should be Redeemed 7. For Japhet Signifieth the fire-Soule and Sem the Image of God out of the light-light-world viz. the spirit out of the Holy word and Ham betokeneth the Limus of the Earth with the outward Dominion or Region of the Air and of the magicall Etheriall Constellations together with the Body which shall be freed by the Covenant from the Curse and arise again out of the Earth The three Brothers were a type of these three Principles 8. Not that One did wholly arise out of one Principle alone No! Sem and Japhet had likewise Hams property in them as did plainly manifest it selfe afterwards in the Jewes who became so wicked and vile a people Onely we speak here of the Superiour Dominion or predominant property of which Principle the Creature hath had in the outward life in its figure 9. Ham had the outward earthly Elementall Kingdome in the figure which stood in the Curse therefore his Image or person was also Cursed of his father in the spirit for the earthly Image shall not inherit the Kingdome of God but he also had a Soul from Adam which stood in the Covenant but the free-will doth very Seldome work any Good thing in such a Lodging and very easily attains the Curse upon the soul as we see that the Curse did afterwards come upon this Generation that Israel must destroy them by their Entrance into the Land of Promise albeit they did not wholly destroy them all yet the Curse was come upon them 10. There is a very great Mystery in the Ark of Noah which the Lord commanded him to build after that manner and shewed him how High How Long and how Broad it should be and directed also that it should have Three Severall stories also concerning the Creatures which he commanded him to bring thereinto which is such a Mystery that the wicked malicious man is not worthy to know it and we also shall not mention it in the ground or depth of its meaning for it hath its Time wherein it shall be opened viz. in the Lilly-time when Babel hath its End but yet to set downe somewhat for a furtherance and direction to our fellow-Branches to whom in its due time it shall break forth and grow out of Our Ens of this Lilly which also shall be a Rose in the lilly-time we will set it downe in an hidden Exposition 11. The Mystery of the holy Trinity also the Three Principles also the Three Sons of Noah also the Three men that appeared to Abraham in the Plain of Mamre also the Vision of the Great Temple in Ezekiel and the whole Revelation of John belongeth unto this figure also the Temple of Jerusalem 12. Set before thee the figure of the Arke with its Three Stories with its height length and breadth and place it in the Three Principles and in the three Principles open the Mysteries of the * * * Or Hierarchies Hierarchy of Christ in the Three distinctions of Heavens which yet are onely One but in three properties as Fire Light and Air are Three and yet but One Place in these distinctions or Severall differences the Three Sons of Noah and go out of their properties into their Monarchy in the world which continueth to the End of dayes also set before thee the formed Word according to all the Three Principles and so you will finde the Ground of all especially Set before thee Moses Elias and Christ in their appearance and Transfiguration upon the Mount the Ark of Noah is the first Type of all these figures and the Hierarchy of Christ is the fulfilling of them at the End of dayes enough to ours 13. And the Lord said come thou and thy whole house into the Ark Gen. VII 1 for thee have I seen Righteous before me at this * * * Or Generation time The Scripture saith elsewhere Before thee none living is righteous if thou wilt impute sin but here God saith I have Seen thee righteous before me at this time the Creature was not the Righteous One without Evill but HE who at this time did in Noah open and manifest himselfe out of the Covenant who grieved at the evill of this time and introduced his Sorrow into Gods Love and Mercy and so brought the Righteousnesse of the mercy into the Sorrow and manifested the Grieving mournfull Spirit in the Ens of the Covenant in the creature thus Noah was righteous before God at this time when the Covenant did move it selfe in him 14. This time is or signifieth the motion of the Covenant which made Noah righteous for this was the time When Noah received Life in the womb the spirit looked with his first glimps of life out of the Divine Ens of the formed word into the Beginning whence the life was come and into the End which was the Kingdome of Christ in this Aspect or Divine glimps the life of Noah receives the Righteousnesse in the Mark of the Covenant at this time for that was the time in him wherein he was found Righteous 15. God brought Eight persons into the Arke and of the clean Beasts * * * Or Seven paire Seven and Seven the male and its female The Seven persons point at the seven properties of the naturall
watchman and shewes them that it is in vaine that they shall not finde him on High but that he is even among them under the Letter and they have not known him 67. At this we doe exceedingly rejoyce that the time is borne that we are lead from the Towre of Babel and are able to see the holy God in the SensVAll Language Hallelujah The Towre is broken and fallen down at which our fathers have built themselves to Death and yet have not built it up the foundation thereof shall not be any more laid while the Earth standeth saith the spirit of wonders 68. The hidden Mystery of the Towre and the divided Languages is this mankinde had framed the Sensuall Language of the holy Spirit into a dumb forme and used the formed word of the humane understanding onely in a forme as in a contrived vessell or vehiculum they spake onely with the outward contrived vessell and understood not the word in its owne proper Language of Sense they understood noâ— that God was in the Speaking word of the understanding as at this Day the like comes to passe and is 69. But being God had in the beginning of the creation incorporated himselfe with his word into mans Image viz. into the properties of the Senses and would not be without Sense or in one onely conceived forme and likewise seeing that all things doe stand in growth Seeding and Harvest even now was the time of the humane Trees Blooming where the spirit of the Senses did put forth it selfe in its properties with Blossomes and manifested the properties through the Blossomes and out of the Blossomes brought forth the Fruit and like as every blossome doth open and put forth it selfe at the outmost part or highest of the stalke or branches of the Tree or stock even so the spirit of nature drove the children of men to the extreamest Height that they also would build them an High Tower like to an high Tree or tall stalke for it would manifest its blossome and fruits also in the highest of the stalke and upon the Towre which they would build up unto heaven the SensVAll Spirit opened it self with the Blossome 70. For mans will was that they would ascend up to God and the God of nature or Sense put forth himselfe in the same desire and will for they sought him onely in a circumscribed Locall outward manner and even so he applyed himselfe to them in a Conceived forme of Sence out of the contrived formed tongues and Languages wherein notwithstanding they were dumb and knew him not 71. They were entered with the Sence viz. with the b b b Or the spirit of their Minde Mentall spirit into Nature and nature had captivated them in the understanding therefore God also manifested himselfe to them with the Sensuall Spirit in the contrived forme of the tongues out of the seventy two properties 72. Properties through the Three Principles viz. through a threefold Sensuall Alphabet according to the Three worlds property viz. through * * * three times foure and twenty letters and they brought the Sensuall spirit of the letters in their contrived forme through the Tongue out of each Letter through the three Principles viz. into Three properties of tongues and Languages according to the property of the Trinity of the Deity 72. And hence arise seaventy two Languages out of one onely Sensuall tongue 72 Languages wherein all Speeches and Languages are contained and each Tongue and Language fell upon its people according as every Family of the Stock of the humane Tree had a property out of the formed word even such a Language befell them out of their Sense viz. out of the same property of the formed word 73. For the Sense of mans speech that he is able to speake doth come unto him originally out of the divine word which introduced it selfe with the Verbum Fiat into a creation now this word brought forth it selfe through the compacted properties according to their Compaction nature kinde forme and property for so distinct and various also are the Senses in the quality even in the place of this world far otherwise in one Country then in another and even so God did likewise form the Languages according to the property of every Land and Country 74. For being that people were to be dispersed into every Country and Climate he opened to each people a Language according as it should be in a Land which did apply it selfe unto the same quality of Sense and accord therewith so that the quality of the Country did not introduce the Turba into it if they with the word of their voice agreed to the Sound of the formed spirit in the Soule of the Great world in that place 75. For as the manifestation of the formed word was in the spirit of the world in every place even so the Spirit of God did forme through the nature of the properties the Language and speech in every Country first the seventy two head Languages out of nature and afterward the c c c Or Dialects of Language collaterall affinities proceeding from the Senses of every head Language as we plainly see that a man doth scarce finde in any place of the world among all the head Languages one and the same sence in any head Language within the compasse of fifteene or eighteene miles 15. or 18. miles According to the Elevation of the Pole Climate or Zenith and Nadir they alter and change almost every fifteen or eighteen miles all according as the properties of that Pole or Elevation are Look what kinde of property the Lubet hath in its predominant Constellation even such a property the vulgar people have in their Language and Speech CHAP. XXXVI Of the Antichristian babilonicall VVhore of all Nations Tongues and Speeches shewing what is contained under the Languages and Towre of Babel An open Gate of the Mystery of the Great Babilon CUrteous Reader I desire to warne thee in Love that thou wouldest not understand our Sence and meaning according to partiall affections to detract Revile or especially to contemne or despise any as from us much lesse to set upon them in their Office Function and Dignities out of passion but we shall speake in Generall Let every one prove himselfe he shall indeed finde the Great Mystery of the babilonicall Towre in himselfe and also the * * * Number of the Beast Number of the false Beast Let him but read our meaning with Patience and take himselfe along as to his evill innate hereditary property under the same as really the earthly mortall man in all men belongeth unto this text 2. we will here write what the time hath brought forth and manifested and if it were not manifest by Man yet the beasts should be driven to manifest the same for the time is * * * Or fulfilled borne and nothing can hinder the most High accomplisheth his worke 3. Moses saith Nimrod Hams
viz. in Images of the darke and outward world where their Images were trimmed up and set forth in the glory and light of the outward nature wherein evill and good are mixed together to the contemplation of the wonders of God according to Love and Anger from which ground the Heathens understanding with their Idolls did arise and spring forth 8. For the understanding of the spirits of the letters did bring it selfe into the formings of many speeches and in those formings of Selfe the Images were brought forth in the understanding wherein the outward nature did behold it selfe and also the Devill did from Gods wrath introduce his Imagination and desire into men thereby to lead them from the true understanding into Images so that they did not know the True God 9. For all the Oracles of the heathenish Gods doe take their Originall out of the outward and inward nature of the darke world as a Figure or understanding of the Soule of the outward and inward darke world like a peculiar Selfely God understand a Nature God for as the Sensuall tongue was become such a Nature-God and understanding which did play the hypocrite with it selfe and formed the Images in it selfe so God suffered it to be that nature did likewise represent it selfe to them as a God in the Oracles and spake through the Images 10. For the Heathens worshipped the Stars and foure Elements being they knew that they governed the outward life of all things their understanding of the Compacted Sensuall tongue viz. the Comprehended word of the understanding did also enter into the formed Compacted and amassed word of nature in them and one understanding moved the other viz. the humane understanding in their desire moved the understanding in the Soule of the outward world viz. of the expressed and formed word out of the inward darke and fire-fire-world and out of the astrall and elementall world in which Soul the meaning of the Sphere of Time is in the understanding 11. Through which understanding of the Soule of the outward world the Propheticall Spirit hath signified from the Spirit of God how the formed and expressed word of nature and time should afterwards bring it selfe into formes of pulling downe and setting up among the Nations viz. into the building and rearing up of Kingdomes and of their destruction and ruine in which Soule of the outward world all things stand in time limit measure and weight like to a clock or Horologe of which the Scripture speaketh much 12. From this Soul viz. from the Horologe of the understanding of nature the Heathens were answered by their Images and Idolls viz. through the Sense of the Astrum which their faith that they powerfully brought thereinto did move and stir up 13. And not wholly by the Devill as the Calves eyes judge who know nothing of the mystery and say onely Devill Devill and know not what God or Devill is they are themselves Idolls and men-Devills and serve their Image-God Maozim and Mammon in selfe-hood and are as much counterfeit Images and Idolls as the heathens were 14. And they have at present made the Turba in them a false God which will even bring the Deluge of fire upon their Necks of which they have no understanding or faith and say continually there is no danger a brave time of Reformation whereas they have brought the Horologe of nature to its set limit to destruction for the with-held Spirit of the wonders is at the end and limit of its imprisonment and manifests it selfe out of the great Horologe of the inward and outward nature with the mentall tongue through the Sensuall compacted tongue and this is a wonder which none can hinder 15. Now as we are to understand and consider thus of the Sensuall compacted tongue of the formed understanding of the Gentiles who were of Hams and Japhets generation the like also we are to understand of the mentall yet compacted tongue in the Covenant which in the manifestation of it from Sems children and generation fell upon Abraham where after the floud the first spirituall holy Oracle did open it selfe out of the mentall tongue of the five vowells out of the holy Name of God viz. out of the holy fire of the Love of God through which fire the divine voice was made manifest 16. And we see very excellently and fully how the Spirit in Moses doth intimate and declare it in the Geneology even in the Names how all the †††Read the 1. Question of the 40. Questions of the Soule Ten formes of fire viz. the Ten properties of the holy tongue * * * Of or producing the fire-life to the fire-Life understand to the fiery Tongue are set forth in the Names of the children of Noah even unto Abraham 17. For in Abraham the Spirit of the fiery tongue viz. of the holy understanding of the mentall tongue did open it selfe out of the Covenant and set forth also its figure out of its compacted formed mentall tongue viz. the circumcision and the Offerings or Sacrifices which figures did all point at Christ who should open and unloose the band of the mentall tongue to the divine understanding and againe enkindle the light of Grace in Love even in the formed word in the Letters of the Sensuall tongue and destroy the Beast of the formed tongue in which the Devill sported and set himselfe therein as God 18. This Guest the holy flaming Tongue viz. the Spirit of Christ did drive forth in the opening and manifestation of the Covenant and took possession of the Throne of Prince Lucifer in the humane property in Gods children 19. Moses setteth down ten Names from Noah to Abraham in the line of the Covenant viz. Sem Arphaxad Salah Eber Pelegg Regu Serug Nahor Terah Abram and he sets down very wonderfully that Terah begat three sons viz. Nahor Haran and Abram this is even a type of the three Principles intimating how all three should be opened in this holy flaming line of the Covenant through the holy fire and be Severed from Vanity and how the whole man should be borne anew and formed to the Image of God through the holy fire in the Covenant as indeed the names of the three brothers doe represent and hold forth so much in the tongue of Sence if a man doth but introduce the true Mentall understanding thereinto then he seeth it in the forme of the composed spirits of the Letters which although we could well give an hint of yet the un-illuminated reader would not understand it but to our School-fellowes we need not decipher it they have it already in the understanding 20 By the Ten formes of fire I understand first the formed word in the Seven formes of nature 10. Formes of fire and the Eighth ninth and tenth formes are the inward world which is unformed viz. the Eighth number is the fire of the Eternall nature of the divine manifestation also the Strength and Omnipotence which at
eternall blessing that is to say not the gross earthly beastiall Man which is conceived and born in the lust of the flesh out of the Beastiall lust of Man and Woman which did involve or insinuate it selfe into Adam according to the Brutish and beastiall property of the divided life's Essence upon this the Covenant and blessing doth not passe but upon the Ens of the Word formed out of the heavenly worlds property out of the Limus of the Earth not upon the introduced Serpents Ens out of the dark worlds Ens and property but upon the Soule and its right Body which was created to it in Adam 2. And we here see by the Circumcision the Types that the beastiall copulation of man and woman is an abomination before the holinesse of God which yet is boarne withall by divine patience and permission seing now it cannot be otherwise with Man he having lost the magicall birth of Paradise for here God set forth the figure in the Circumcision that every Male must be circumcised on this member of the propagation of the masculine seed in that man soweth his own will out of the property of nature in his seed therefore God set forth the figure with the Circumcision both of the earthly Seed and also of the member and will for the spirit in the Covenant must out off through Christs death this figure in the inward spirituall man together with this beastiall will and desire 3. For the beastiall gross earthly Seed of the man or woman shall not put on the Covenant and blessing as Christ also said but He * * * Joh. 1.13 who is not born of the will of man nor of the flesh but of God the beastiall birth with its members must be cut off through the Temporall death and dye in the spirituall birth through Christs death and be buried in the eternall death viz. in the nothing 4. But being the Covenant of God had incorporated it selfe in Abrahams seed to a propagation God did here set before him by the Circumcision the person of Christ in whose death this Beast and Monster should dye and out of his death a new Angelicall form should come forth for the Circumcision was not the Atonement but the apprehended or conceived Ens of faith was the Atonement out of which Ens of faith Christ should be born but the Circumcision was the Signe that the Ens of faith in the word of God should cuâ— off the earthly Seed 5. For the living word of God looked into the Covenant and in the Covenant the humane Seed of the heavenly part lay disappeared and in the disappeared Ens stood the Aym or Limit of the new Regeneration in Christs motion where the word of the divine Tincture and power would again move it selfe in the true humanity created in Adam and also it did move it selfe in the Spirit of the children of faith so that they were received and accepted of God in the Spirit upon the Promise of the motion or manifestation of the shut-up Ens as dear innate children Note 6. Not that they had put on Christ in the flesh before his manifestation but indeed the same Ens in their faith and this same received or in-taken Ens of Faith was the Circumcision which circumcised the heart and minde and rent in twain the sinfull vaile and pointed at the cutting off of the earthly introduced Serpents Ens in Adam viz. of the earthly Seed and the earthly members to the Beastiall propagation it shewed that Christ when the incorporated Ens of faith should manifest it selfe in the humanity should and would cut off this Beast and destroy the life of death and hell therein 7. We must not look upon the Circumcision onely and barely as a signe or figure for it is the Seal of the Covenant which stood as a Seal imprinted on the Ens of faith for the Spirit of the promised word to the new-birth was in the Seale as among the Christians it is in the Seale of Baptisme 8. And therefore God said that soule that shall contemn this Covenant shall be rooted out from among his people and commanded the Natives and strangers to be Circumcised although they were not of the Seed of Abraham to signifie that the Covenant passed upon all people who would but receive the Ens of faith even there the Circumcision should be don 9. For that was not the right Circumcision which was don outwardly on the flesh but it was the Signe onely of the Circumcision the true Circumcision was effected in the Ens of faith in the Covenant in the power of the word and Holy Spirit where the word in the spirit of Christ doth cut off the Serpents Ens from the right humane Ens of the heavenly Part viz. it cuts off the Ens of the dark world introduced and insinuated through Adams evill desire and the Devils in-flying poysonfull desire 10. The Baptisme of the Christians and the Circumcision of the Jewes hold wholly one and the same Right among the Jewes the Circumcision was effected or performed in the word of power the Holy Spirit baptized them with the holy fires Baptisme understand it baptized their true man corrupt and withered in Adam the same was Tinctured with this Baptisme viz. in the Ens of faith for the Ens of faith was the Baptisme of the Jewes where the Holy Spirit did inwardly baptise them unto Christs humanity 11. But now being this same word of faith viz. the Ens of faith hath put on the humanity and quickned it in it selfe to life this same Spirit doth now Baptize with water pointing at the humanity of Christ Note for the water of eternall life viz. the heavenly worlds substance was disappeared in Adam and made alive again in Christs heavenly Ens being also the water of the heavenly Powers introduced into our in him assumed humanity therefore the humanity of Christ was the first-born from the dead 12. And with this same heavenly water which Gods word and power introduced into the humanity of Christ from heaven understand from the holy spirituall world viz. from the Second Principle the Holy Spirit of Christ doth baptize the Christians in their Baptisme of water which externally is also but a Signe of the internall Seale in which Seale the Holy Ghost baptizeth 13. And therefore Christ hath appointed the Seale of the Circumcision into a baptisme of water being the fire-baptisme in the Covenant is become manifest in the water of life in the humanity so that this fire-baptisme viz. the flaming-love-flaming-Love-word is made flesh therefore Christ said John 3. We must now be born anew through the water and spirit else we shall not see God 14. For in the water wherein the flaming Love-word in the Ens of the Covenant hath manifested it selfe in our heavenly disappeared water which is become incarnate all the children of Christ must be new-born and take this water in their faith's desire in which water the eternall flaming
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
Machpelah for his twofold pitt viz. for the centre of the Fathers nature according to Eternity and for the centre of the Temporall Nature in both which the divine * * * Or Good will and Pleasure lubet hath brought it selfe out of the property of both centres into an Ens and into the creature of the humanity which humane creature hath broken it selfe off from the universall being and put it selfe into a selfishness therefore it must be again rooted into the universall for which end it must be tinctured with the most holy Ens and engrafted in which the Spirit doth here compare to pure Silver and so secretly intimates in the figure 10. When Abraham conversed upon the earth he desired to buy no field for his own possession but now when he was to bury his Sarah he would have the Sepulchre hereditary and peculiar * * * Gen. 23.7 and bowed himselfe before the children of the Land and entreated them for it whereas they would freely have given him the field and bowed themselves before him also but the Spirit of Moses hath its figure here for he hath represented Man to him in a very perfect modell for which cause also he playeth in the Process in the figure shewing that the children which belong unto Christ must bow themselves before God the Father from whom all beings do originally come that he would sell unto them the * * * The Cave of Machpelah the double Valley twofold Pitt viz. the Kingdome of nature and the Kingdome of Grace in Christs bloud for the same with the four centres of humility and the Love-birth the Father takes for Payment 11. And that the children of Heth and Ephron would freely give it to Abraham and yet at last upon the desire of Abraham took money for the same intimates unto us that God the Father hath indeed freely given us the Kingdome of Grace for he gave it freely to Christ his Son in our humanity but Christ would have it for a naturall due right therefore he offereth his humility to his Father that he would be pleased to take his payment for it viz. his humane property of him as here Abraham did in Christs figure although he could have taken the field yet he would not for the cave of Machpelah should not be taken but dearly purchased with the most pretious Substance God took the Earnest or Ransome of Christ for his * * * Twofold Pit cave of Machpelah for Payment therefore Abraham must stand in Christs figure for the body must be buried in the cave of Machpelah in this twofold Pitt viz. in the eternall and temporall nature viz. in the formed Compacted Word if so be it shall arise againe in the motion in the voice of this same word and Subsist in its Image which it first had Gen. 23.2 12. For Moses saith Hebron is scituate in the Land of Canaan which God promised to give unto Abraham and understand by Canaan the holy Christalline world or earth viz. the Citie of God which shall hereafter be manifest wherein Hebron lyeth viz. the head-Citie of the Land whereby externally the outward world with its figure is set forth and internally the holy eternall Land of Canaan 13. And we see very clearly what the spirit of Moses meaneth in its figure for first it representeth by Isaac Christs figure with his offering and death and presently thereupon it sets forth also mans Own death and where man must dye namely in his Citie Hebron the Citie of humane Selfe and whereinto he must be buried and put namely into the twofold Pitt viz. into the Kingdome of God and this world and it is therefore called a twofold Cave because there are two mansions viz. a twofold continent of life in two Principles whence man did originally arise but if he be buried in the will of his selfehood in the Serpents desire then he doth not reach this twofold Cave and though he should be therein yet he liveth onely in the Apostate Essence in the ownhood of the Devill viz. in the introduced Serpents Ens in the dark worlds property which is manifest and predominant in the Serpents Ens. 14. The chiefest piece in this figure is that the Spirit of Moses doth point at the twofold life how this world hath a twofold life and essence which he intimates by the twofold Cave wherein Abraham would have his burying-place to signifie that his twofold humanity viz. One out of the divine Ens out of the eternity and heavenly spirituall essentiality and the other which is out of the time even out of this worlds being and substance should be buried and put into an Eternall Sepulchre where the substance of the twofold body shall lye in its Originall Mother and leave the Own will in this Eternall Grave in death that so the Spirit of God might alone live rule and will in the spirit of the creature viz. in the Soul and the life of man might be onely his Instrument wherewith he might work and will how and what he please 15. For so it must be that the humane will might be brought again into the onely will of the Deity and Eternity for it was in the beginning when God breathed the Soul into the flesh in the Eternall Living Word John 1. Chap. and Gods Spirit did form it into a likeness of the Deity viz. into a creaturall Soul which Soul had turned it selfe away from the onely Eternall Word of God into a Selfehood that so it might be manifest in Evill and Good and Rule in the unlikeness or distemperature 16. This un-likeness or distemperature should be buried or put again into the Likeness or Temperature viz. into the Essence out of which the soul and body did a rise that is each Essence's property should return again into its mother and the mother is a twofold cave viz. the inward spirituall and divine Kingdome and the outward visible sensible palpable Kingdome of the externall world wherein Abraham would have his burying-place 17. For the outward Kingdome remaines for ever for it is produced out of the Eternall as a modell platform or visible Image of the inward spirituall Kingdome but the Dominion in the Stars and four Elements doth not remain for ever in such ownhood or propriety but onely One Element wherein the four are understood but in equall Accord and Harmony in just and equall weight number and measure in One Onely Love will where the ascending domineering stirring Might of the divided figure four Elements doth no longer rule but the soft meek and still humility in a pleasant Lovely delightfull * * * Musicall Aire Aire or still harmonious Sound 18. The Compacted property of the Word in the Soul of the outward world viz. in the Own-hood or selfness of the third Principle doth cease the outward spirit of the world is changed into the inward that the inward might rule and Govern wholly through the outward which at
cometh from the Lord we shall not speak any thing against it behold here is thy place do with me and with my inward ground as thou pleasest Here is Rebecca viz. the formed word of the heavenly property take it and marry it to thy Masters Son viz. to the humanity of Jesus Christ according to thy good-liking as the Lord hath spoken 42. Wee see here very exactly how the spirit of Moses doth speak in the figure for he setts Laban viz. Bethuels Son before the Father viz. the outward Soul before the inward fire-Soul the Air-Soul before the Right fire-Soul albeit they are not two but One yet they are understood in two Principles for the fire-Soul gives answer through the air-Soul the fire-Soul useth the uncompacted tongue but the Air-Soul useth the Compacted formed Language 43. Therefore the spirit of Moses doth set Laban Rebecca's brother first as if the business were don by Laban to signifie that when Gods Officer viz. the will of God in the * Drawing of the Father doth come into man and seeketh a Lodging and the virgin then the outward spirit of man must give its promise for it is turned away from God and the true resignation now it must again give its will wholly and fully into Gods will 44. And when it comes to passe that the outward Soul with the inward fire-Soul doth wholly consent unto this holy Match and give up it selfe to God then the will of God viz. the Officer in the drawing of the Father doth bow himselfe again towards the true deity that is he cometh again unto its seat and place and brings forth out of Abrahams treasure that is out of God the Fathers treasury of his formed wisdome the Silver and Golden jewells and hangeth them on Rebecca viz. the heavenly virginity 45. For these jewells do not belong to Laban or Bethuel understand to the outward or inward fire-Soul while it is here in this earthly life but to the true virgin Rebecca proceeding from the divine Ens of the formed holy word according to the Angelicall worlds property viz. according to the Second Principle viz. the inward spirituall new man which is with Rebecca married to the Right Isaac Christ and therefore the spirit of Moses setts down Gen. 24.53 how Abrahams Servant gave Rebecca the golden ear-ring and brace-letts with silver and golden jewells and Raynient but unto Laban viz. unto Rebecca's brother and her mother also he gave * * * Our Text pretious things Spices 46. O thou wonderfull God! how plainly dost thou sett forth the great mysteries the silver and golden jewells are the Treasure of the divine wisdome in the word of life which treasure the divine word brings along with it to the right virginity which dyed in Adam and is again brought in Christ to its beloved and giveth it wholly and peculiarly for the Ornament of the Banquett and the Raiment is the New humanity wherewith shee cometh before her Bridegroome and the Spices which were given to Laban and the Mother are the power and vertues of the holy Spirit which are freely given to the fire-Soul and the Air-Soul by the Coming in of the tender humanity of Jesus Christ. 47. For the outward Soul is not in this life time being yet the Earthly body adheers unto it cloathed with the new Raiment neither is the Silver and Golden jewell of the humanity of Jesus Christ given in this life time wholly unto the peculiar possession and power of the fire-Soul but the spices onely that iâ— the vertue and pleasant aspect of the holy Spirit for the fire-Soul might become proud and haughty again if it should have this virgin in its Own power as Lucifer and Adam did therefore the fire-Soul must here in this life time remain in its Principle and in the Air-soul viz. in the third Principle where the earthly Evill man liveth it must take on it the Crosse of Christ. 48. But virgin Rebecca or Sophia with her Bridegroom Christ remains in their own viz. in the Second Principle in heaven for Saint Paul saith * Our conversation is in heaven understand the conversation of the virgin Sophia where shee with her beloved Christ stands in wedlock and Christ and virgin Sophia are one person understand the true Manly Virgin of God which Adam was before his Eve when he was man and woman and yet neither of them but a Virgin of God Gen. 24.54 49. And now when these Nuptialls are celebrated then Abrahams Servant with all his Servants sits down with his obtained Bride and with father and brother at the Table and eat together the Marriage-Feast that is when man understand the inward virgin-like spirituall man is married to Christ then God eateth of mans will and words and again man eateth of Gods will and words there they sit at one feast and then t is truely said and applyed * Whosoever heareth you he heareth mee whosoever heareth these men to teach and speak of God he heareth God speak for they speak in the power of the holy Spirits spices and eat together of the great Supper of Christ. 50. O what a very glorious and sumptuous feast is there kept where this wedding-day is celebrated in man which no Cananitish Serpent man is worthy to know or tast of yea he doth not experimentally tast of it to all eternity neither knowes he what Meat or food is there eaten also what internall joy is there where Christ and virgin Sophia are Bride and Bridegroom and the inward and outward Soul sitt by the Bride and eat with her of this feast which we leave to the consideration of the children of Christ who have been at this wedding feast no man else in this world understands it none knowes any thing thereof but the right Laban and Bethuel 51. But this Bridall doth not last continually but when Abrahams Servant had obtained the virgin and celebrated this feast and wedding-day with the Father and Mother and Laban and had continued there all night he arose up early in the Morning and said let me go unto my Master Gen. 24.54 The inward figure stands thus 52. When Christ hath married himselfe with virgin Sophia viz. with the inward humanity soon after the voice of God Soundeth in the Soul and saith I will go away from thee with the virgin and it is continually as if he would force away and depart from man then the poor Soul must make continuall prayers and supplications that he would be pleased to tarry still longer with it but the voice oftentimes sounds hinder mee not I must go or make my journey to my Master thou art vain evill and sinfull I may not tarry with thee any longer 53. And then the poor Soul calleth virgin Rebecca viz. Christ with his Bride and puts him in minde of his pretious word and promise in that * * * Mat. 28.20 He hath promised to remain with us even to the end of the world and
the affliction of Joseph shall not be avenged behold in thy miserable Famine and distresse when thou shalt hunger and thirst even then thou must make thy Adresse and supplication to him the high Towre will give thee neither comfort nor deliverance the Time is come about that Josephs Affliction is to be Avenged and Reubens whoredome with Jacobs Concubine is come before Israel 32. Why makest thou such long delay and flatterest thy selfe playing the Hypocrite and saist not yet a good while behold it is come before the Eyes of Israel that thou hast committed whoredome a long time with the Concubine and defiled the line of Christ Israel will no longer endure it thou shalt with Reuben be cast out of the high Office of Sacrificing and Governing This is the voyce which the watchmen have pronounced 33. ‖ ‖ ‖ Gen. 37.5 6 7 8 9 10 11. When Joseph had had the two Dreames the one of his sheaf standing upright before which the sheafes of his brethren bowed the other of the Sun Moon and Eleven Starrs which had done obeysance to Joseph Envy forthwith arose amongst them and they supposed he would be their Lord and being that they were the Eldest they desired to rule over Him 34. Whereby we see how the outward man hath onely sought and aimed at the Kingdome of this world which was even the bane and undoing of Adam in that he forsook the inward and sought after the outward 35. * * * Gen. 37.3 Josephs party-coloured Coat which his father made signifieth how the inward power of God would again be revealed through the outward man whereby the humane nature would be variously coloured that is mixed with God as the inward spirituall Kingdome with the outward The Spirituall Christian figure is thus to be understood 36. Joseph with his Coat of many colours was as yet a Ladd both tender and young and had not yet the wit craft and suttlety of the world but spake the truth in simplicity for his soul was not yet defiled from without with the craft of lying and the Spirit of God began to †††Work act or move in him drive him forward for his Coat of many colours was a figure of the inward 37. This figure prefigureth and representeth to us the Image of a true young Schollar and beginner in Christianity how he must be when the Spirit of God shall drive and act him namely he must turne his heart to God his Father and learn to love him heartily As Joseph loved to be with his father and told him the evill that was committed among his children so must a beginner in Christianity daily bring before God all his own miseries and the miseries and sins of all that belong to him yea of all Christendome As Daniel confessed the sins of the People of Israel before God and Joseph the evills of his brethren before his father so also a true Christian doth daily confesse the misery and sin of his People and Nation in hearty Compassion that God would be mercifull to them and preserve them from Great Evills and Sins 38. And when this is brought to passe his heart becometh very simple honest and upright for he desireth no craft but would fain have all things proceed righteously and justly and he cannot abide any unrighteousnesse or suttle dealings for he alwayes confesseth the peoples unrighteousnesse before God and thus his minde becometh altogether simple and seeketh no kinde of craft or suttlety but putteth his hope and confidence in God and liveth in the simplicity and lowlinesse of heart before God and the world and he is as the tender young ladd Joseph for he hopeth for good continually from God his Father 39. Now when a man is come so far then Joseph viz. the chast virgin childe of Sophia is even born then God his father cloathes his soul with the party-coloured coat viz. with the divine power and forth with the Spirit of God in him beginneth to play with the soul as he did with Joseph for the Spirit of God seeth through the soul and with the soul as Joseph in the Type saw things which were to come represented to him in the vision of dreames whereby the Spirit did also play with the soul even so the Spirit of God doth forthwith take delightfull communion with the soul of a new Joseph viz. with the inward spirituall world so that the soul understandeth divine mysteries and seeth into the Eternall life and knoweth the hidden world which yet is to be revealed in man as this Pen hath found by Experience from whence it hath received its Spirit of knowledge 40. Now when this man beginneth to speake of divine things and visions of the hidden worlds divine mysteries and speaketh forth the wonders of God that his brethren viz. the children of the outward world in whom the hidden spirituall world is not yet manifest do heare it they count it a meer fable and a melancholly Chimera and whimsey and esteem him foolish in that he speaketh of those things which they cannot understand and comprehend they make a meer Phancy and Fiction of it also they account it some Astrall instigation or false Enthusiasm or the like especially if he revealeth and reproveth their evill workes and wayes as Joseph did then they turn his open Enemies and grudge him his very life as hapned to Joseph 41. Now when it is thus Reason beholdeth it selfe at a stand as if it were confounded and knoweth not the wayes of God viz. that it must be thus with the children of God it thinketh thou seekest God and he bringeth thee into distresse and misery thus this man doth now wander up and down as Joseph wandred in the * * * Or Field Wildernesse when his father sent him to his brethren to see how it was with them 42. So it goeth likewise with Gods new children when Gods Spirit sendeth them to be zealous about the affliction of Joseph and the world doth every way hate and persecute them for it then they thinke in the Reason of this world dost thou not goe in the wayes of God wherefore then doth it goe so with thee that thou art but the fool of the world and then the Minde beginneth to be troubled and knowes not how it is with it for he heareth that he is every where accused for a frantick wicked person and hated for the young minde in flesh and bloud understandeth not the divine processe viz. how reason must become a fool and how Christ doth very willingly take upon himselfe in man the reproach and scorn of the Devill and of the world and how Gods righteousnesse and Adams propagated Guilt must be alwayes fullfilled with suffering how a Christian must stand in Christs figure 43. And now when it comes to be thus then Reason goes truely a wandering in great sorrow and desertion with Joseph in the wildernesse and is every way in distresse and yet he must performe his
and yet during the time of this life outwardly it hangs to a Christian this the Spirit heere powerfully prefigureth 3. Heere we see a powerfull figure in Judah in whom stood the line of Christ in the Order of the Genealogie out of which Christ was to be manifested * * * Gen. 38.1 2 3 4 5 6 7 8 9 10. This Judah went away from his brethren and applyed himselfe to a Man of Odoliam called Hira and there Juda saw a Cananitish Mans daughter called Suha and he tooke her and went in unto her so shee conceived and bare a sonne and he called his Name Er and shee conceived againe and bare a sonne whose Name shee called Onan and shee conceived once more and bare another sonne whose name shee called Selah and shee was at Chesib when shee bare him and Judah gave his sonne Er a wife whose name was Thamar but he was evill in the sight of the Lord and therefore the Lord slew him then sayd Judah to Onan Lye thou with thy brothers wife and take her in Marriage that thou maiest rayse up seede to thy Brother But Onan knowing that the seede should not be his owne when he should lye with his brothers wife he let it fall to the ground and destroyed it lest he should give seede to his brother and it was displeasing in the sight of the Lord which he did and the Lord slew him also This Figure * * * Or is thus to be understood stands thus 4. Judah stands heere in the figure of Adam in that condition as when the Covenant of Grace concerning the seede of the Woman was againe inspired or inspoken into Adam just so he standeth in that same figure shewing that the Covenant of Grace stood in the Evill Adam as Adam then was for as in Judah the time of Christ viz. the Covenant of Grace was in Motion as a boundary reaching to Mary so also it was in Adam and so along to and in Judah 5. And Thamar standeth in the figure of Eve into whom God had inspired or inspoken his Promise the Word of Regeneration that the seede of the Woman in the power of the Word should breake the Serpents head so shee standeth as an Earthly Eve in whom inwardly the Covenant of Grace stood and outwardly there was the Corrupt Eve which in this figure standeth outwardly as a whore out of whom yet the Line of Christ sprang in Perez her sonne as Abel out of Eve though Eve were indeed become Earthly and we see here the Type very plainly how the Spirit playeth and taketh delight in this figure with the Old and New Adam as also with the Old and New Eve 6. For Adam was in his Lust gone forth from his fathers house as Judah to the Cananites and had taken to him in his Lustfull desire the Cananitish Woman the foure Elements of whom he begat Three sonnes the first called Er or Ger viz. selfe-will or desire wherein the Kingdome of the Nature of Man stood in selfe-desire or owne will and this sonne was the first world before the Deluge or Floud to this the father gave him his Name to signifie that he lived in the Fathers Nature 7. The second sonne shee called Onan whom the Mother called so which pointed at the second world after the Floud for the Nature of the Father in Man sayd to God O no O nein my Lord drowne me no more and the Mother viz. the Woman of this world in Spiritu Mundi in the Spirit of the world in the Expressed or out-spoken Word and Life gave her sonne this Name for God had inspired his Grace againe into her that this her second sonne viz. the Other world should not be drowned with Water therefore this Name standeth thus in the high figure is called ONAN for the Spirit hideth it in the High Tongue and calleth him Onan or O nein O no. 8. The Third sonne shee called Selah and shee was at Chesib when shee bare him CHESIB signifieth in the * * * Either the Hebrew is heere meant or rather the Language of Nature High Tongue an Exhaling in and recomprehension that is this Selah signifieth the time of the Manifestation of the Law wherein the Divine Will in the Word hath manifested it selfe through the Expressed Word and comprized it in a Law or Commandement 9. These three sonnes signifie the Three Times from Adam to Christ Er is the Time before the Floud in selfe-will Lust and desire Onan is the second Time after the Floud This sonne viz. the World after the Floud hath knowne Gods Judgement and punishment which began to Weepe and Lament before God saying O nein O no Lord punish us no more thus 10. The Third Time is the Time of the Law viz. a manifesting and laying open of sinne and is justly called Selah for this sonne sayth I have found my soule againe in the Lord but it was not he yet which Thamar that is the hidden Eve in whom the Covenant of Grace lay could marry he could not raise up the seede of the Woman for Christ was as yet hidden in the Law therefore Thamar must waite till Selah be growne up that is the Law must waite till the fullness of Time yet neverthelesse Thamar that is the New Eve which lay hid under the veile of sinne must conceive through the Spirit in the Covenant and beare the Line of Christ hidden to the outward Thamar or Eve as this Figure of Judah and Thamar sheweth it The inward Figure standeth thus 11. Judah gave his first sonne a wife called Thamar but he was evill in the sight of the Lord therefore the Lord slew him That is in the inward understanding as much as to say God gave to the first world viz. to the first sonne Er this Thamar viz. the promised incorporated Covenant in the seede of the Woman but they looked onely upon the outward Eve and committed whoredome with her so Thamar remained unfruitfull by this sonne and bare onely the outward Eve in her whoredome and thus Er viz. the fleshly desire was evill in the sight of the Lord therefore the Lord slew him with the Deluge 12. When this sonne was slaine the Spirit of God sayd to the Second sonne after the Deluge take thou thy brothers wife and raise up in Thamar a seede out of the Line of the Covenant that is enter thou into the first Covenant of the Womans seede and bring thy will into the Obedience of God and work in the promised Grace but the second sonne viz. the second world would not marry with the divine Will neither nor work in the Grace but spilt their seede upon the Earth that is they set their desireâ— upon Earthly things and would raise up no seede in the inward Eve in the Covenant of Grace but introduced their seede into earthly vessells and bare children of fleshly voluptuousness as is to be seene in the children of Nimrod and presently after in
Selah is borne viz. the Law of Nature which offereth righteousnesse to Man for which Law Thamar viz. the Covenant of Grace waited a long time during Selahs youth to see whether the Law could be married with the Covenant of Grace but it could not be that Gods righteousnesse could be fully performed by the Law and that Thamar viz. the Grace in the Covenant and the Law might enter into marriage 24. Now the Spirit heere signifieth cleerly that when Gods Word had manifested it selfe in the world by the Law that Thamar that is the Covenant of Grace laid aside her widdowes apparrell and had set her selfe in the way of the Word in the Law where under the Law the Spirit of the Prophets out of the Line of Judah went onward concerning the Kingdom of Christ this Spirit would have the Covenant of Grace for a Spouse for it was the right Spirit from which the Prophets under the Law pointed at Christ. 25. But Thamar that is the Covenant of Grace vailed her beautifull Countenance from the Earthly Adam and was ashamed of the deformity of the Earthly Man in that the children of the Law as also the Prophets were outwardly so earthly even as Thamar vayled her countenance from Judah but when the time was come that the Covenant should be manifested then the Spirit of the Covenant sets its selfe before Selah viz before the Law for the Grace should receive Adam into it selfe againe as Thamar received seede from Judah her father in Law and suffered her selfe to be gotten with childe 26. But the holy Countenance of the Covenant of Grace in its power remained yet hidden to Adam in the Law as also to the Prophets till Christ as Thamar veyled her Countenance from Judah her father in Law that he knew her not so also the Covenant of Grace stood in the Law but with a veyled Countenance And the Spirit speaketh further in Moses and sayth 27. Now when Judah saw her he supposed shee was a whore for shee had covered her Countenance that is when the children in the Law heard the Propheticall Spirit speake of Christ they supposed it was in their Law and of the Law but it had veyled its countenance like Thamar and Judah went towards her on the way and sayd Prethee let mee lye with thee for he knew not that shee was his daughter in Law that is Adams Nature in the Law sayd to the Propheticall Spirit of Grace pray let mee come in unto thee lye with mee I will give thee seede of my Nature and it knew not that God was in this Spirit and desired to mixe with him after a creaturely manner neither knew it that this Propheticall Spirit was the incorporated Spirit in the Covenant in Man himselfe so very blinde was the Adamicall Nature concerning the Covenant 28. The Adamicall Nature thought it was a whore that setteth it selfe forth so in the Propheticall Spirit before it therefore have the Jewes so often slaine the Prophets for they supposed they heard a false whores Spirit speake but heere the figure of Judah sheweth that the first Adamical Nature should mix with the Covenant of Grace that the heavenly Ens would receive the Adamicall humane Ens againe into it selfe and Man himselfe would not understand what God would doe with him 29. The Adamicall Nature would indeede in its lust long after the heavenly Ens but would not know it although it should see the same yet it would thinke that is like unto mee I will commit whoredome therewith so strange a thing is Paradise become to Adam 30. And †††Gen. 38.14 15 16 17 18 19. when Thamar with her face covered presented her selfe before Judah in the way and that he said to her Lye with mee thâ—n sayd Thamar to Judah What wilt thou give mee to lye with mee He said I will send thee a kid from the stock shee answered and sayd then give me a Pledge till thou send it and he sayd what wilt thou have mee give thee for a Pledge shee answered and sayd Thy Ring and thy Bracelet and thy staffe which thou hast in thy hand and he gave them to her and lay with her and shee was with childe by him and shee arose and went away and layd off her Mantle and put her widdowes apparrell on againe 31. Heere the Spirit alludeth very finely in the figure how Adams Nature lyeth with the presented new Eve in the Covenant and yet knoweth her not also how the Covenant lyeth with Adams first right Nature and how they meete together in strange apparell when Adams Nature sayth Lye with mee and would have this Eve in the Covenant onely for a little pleasure sake as the Adamicall Nature doth in its selfehood that it might onely in its false seeming holiness lye with the New Eve and its heart is far from the true wedlock Marriage and onely draweth neere her in an hypocriticall whoredome as is done in the Office of the Pharisees then sayth this Eve to the Adamicall Nature what wilt thou give mee then this Adamicall Nature promised her a kid that is a Beastiall desire and will full of the burning Lust of flattery and Hypocrisie 32. But this Eve viz. Thamar sayth give mee for a Pledge thereof thy * * * Seale Ring or Signet Ring Staffe and Bracelet the Ring is the soule which came from the Word of God the Bracelet is the Spiritus Mundi the Spirit of the world viz. the Outward Spirit and the Staffe is the Body these will the New Eve viz. the Line of Christ in the Covenant have for a Pledge these †††Habiliments or precious Jewells Ornaments must Adam give for a Pledge to the Covenant of Grace viz. of the womans inward seede in the incorporated Grace of the heavenly worlds substance 33. When this deare Eve in the seede of Mary should lye with Adam and receive Adams seede into her holy Birth as Judah in whom lay the line of the Covenant must give Thamar who stood in the Image Type of the New Eve viz. of the Heavenly worlds substance these Ornaments and Jewells viz. his Ring Bracelet and Staffe Both which stood in the figure shewing how Christ should be manifested out of Adams Nature in Mary wherein lay and was manifested the right Thamar or New Eve 34. And when Thamar had gotten the Ring Bracelet and Staffe for a Pledge shee took them and layd them up and asked not after the kid but kept these Jewells and went from thence with them and changed her selfe againe into her former widdowes Estate and hid her selfe from Judah that he knew not who shee was nor whence shee came 35. This now is the most excellent figure shewing how the Spirit in the Covenant mingleth and uniteth it selfe againe with the heavenly worlds substance viz. with the New Wedlock or Eve viz. with Adams faded substance which is from the heavenly worlds substance which substance faded or vanished in the
and Compassion of God manifested it selfe out of the Covenant then must the Law with all Ceremonies together with the Covenant cease and be gone also all Mans ability and power as also all willing going and running must goe forth and depart 6. For that presented it selfe out of the Covenant the Law which fullfilled both the Covenant and the Law and set it selfe in the stead of the Covenant and the Law in the Middle as a Mediatour between and in God and Man as a God-Man and Man-God who alone should bring Adam into Paradise and destroy sinne none should be with him he alone would and should manifest himselfe * * * John 8. for a Light John 8 and for a new Life to the Humanity 7. And it is the figure which sheweth how the Repentant Man must come to God for he must cast away all things from himselfe all his works and doings cannot reach the Top and point of this he must wholly enter into Resignation and dereliction and turne himselfe away from the Comfort and help of every Creature that he may stand naked and alone before the most cleere and meerest Mercy and Compassion of God in Jesus Christ. 8. No hypocrisie or humane Comfort wherewith Men please and tickle the heart will availe in this presence of Joseph but a totall forsaking of Every Creature wherein Every thing is left to the naked soule and that must in it selfe sink downe in the presence of the heavenly Joseph in its will and whole desires and totally leave it selfe to him and will nothing without his will and set no other meanes or Medium aloft in Esteeme for all will availe nothing 9. The whole Creaturely Life must be resigned and forsake its will and desires that the Creaturely will may be received and purified againe by the un-creaturely will that Gods will and Mans will may be one will and then God is all in all in him according to the inward and the Outward World in each world according to its property viz. according to the Eternall Speaking Word in the soule and according to the animale soule in Spiritu Mundi in the Spirit of the world in all as an instrument of God 10. Now when this is done then sayth the heavenly Joseph in his Mercy and Compassion I am JESUS in thee and openeth the inward Eye in the soule that it knoweth him in a Moment and he speaketh friendly into the soule and sayth Doth my father yet live that is is the fathers Nature yet in the soule is there yet a Breath of the divine Life in it 11. Before this Manifestation now the soules owne will is terrified so that it hath in its own power no word more to speak nor can it in selfe speake for in this terrour the selfe of the will goeth to the Ground for with this aspect ariseth the will of God up and slayeth the soules own will as Josephs brethren were so very much terrified before his Face that they could not speake a word more all their ability fayled them as if they had been dumb and thus also will the wicked and ungodly at the last Judgement be dumb before the face of God and terrified to Eternall Death that his life will be a meere anguish and terrour of an evill Conscience which will be an Eternall gnawing 12. * * * Gen 45.4 5. But Joseph sayd to his Brethren Draw neere to mee and they drew neere and hee sayd I am Joseph your Brother whom ye sold into Egypt and now be not carefull nor thinke that I am angry for it that ye have sold me hither for to preserve your life hath God sent mee hither before you The holy Figure standeth thus 13. When Christ with his revelation or Manifestation thus terrifieth the soule that the soules owne will is terrified into the death of its willing and ability then he speaketh in or inspireth his word of Grace into it and giveth it power and vertue and sayth in the Soulish Essence Draw neere to mee and raise up thy countenance from the terrour of Death goe in my power to mee and into my will I am no more angry with thee that I have been sold into thy death God hath sent mee hither before thee that I might nourish thee in thy hunger of Misery viz. in the hunger of Gods anger till thou art frâ—ed from thy earthly Body in which lyeth the great hunger and Divine Famine in the Anger of God 14. For to preserve thy Life hath God sent mee into thy humanity and soule †††Gen. 45.6 for there will yet be five yeares of dearth in thy flesh that is the Divine hunger will yet remaine in thy five senses of the Earthly Reason therefore hath God sent mee before hither ere this world cease to be to thee and into thee that he might deliver thee in thy earthly five senses with a powerfull deliverance that my power and vertue of the famine in the five earthly senses may deliver and feede the poore soule God hath set mee as a Lord and Prince and made mee a father of thy Nature that I should rule as Joseph over the Land of Egypt I am become Lord over all thy house and all that thou hast art that I should nourish thee in thy famine with the Divine foode of my flesh and Bloud be no more afraid I am with thee in the Necessity of the earthly Life I will deliver thee and bring thee to Glory and honour 15. And Joseph sayd further * * * Gen. 45.9 10 11. Make hast now and goe up to my father and to your father and tell him Thus sayth Joseph thy sonne God hath set mee as Lord over all Egypt come away to mee delay not thou shalt dwell in the Land of Goshen and be neere by mee and thy children and thy childrens children thy small and great cattle and all that thou hast I will there provide for thee for there are still five yeares of Dearth and Famine that thou mayst not perish with thy house and all that which thou hast 16. Behold your Eyes see and the Eyes of my Brother Benjamin that I speake to you with my owne Mouth make knowne to my father all my Glory in Egypt Verse 12 13 14 15. and all that ye have seene make hast and come with my father downe hither and he fell about his Brother Benjamins neck and wept and Benjamin also wept upon his neck and he kissed all his Brethren and wept over them and afterwards his Brethren parlyed with him 17. This now is a figure representing that when the soule hath seene the Countenance of the heavenly Joseph that he hath comforted and refreshed it againe then sayth the Divine word in it make hast now and bring also thy Father that is thy Nature and thy whole Life with all thy conversation and doings in thy state and condition to mee and thou shalt dwell neere by mee with
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
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
the cold stiffneth and freezeth the water thus the Astringency is a meere raw coldnesse and the Compunction viz. the Attraction is yet brought forth with the impression or close constringent Desire 11. It is even here as Father and Son the Father would be still and hard and the Compunction viz. his Son stirreth in the Father and causeth unquietnesse and this the Father viz. the Astringency cannot endure and therefore he attracteth the more eagerly and earnestly in the Desire to hold refraine and keep under the disobedient Son whereby the Son groweth onely more strong in the y y y Or Sting Compunction and this is the true ground and cause of Sense which in the Free Lubet is the Eternall beginning of the z z z or Manifestation motion of the Powers Colours and Vertue and of the Divine Kingdome of Joy and in the darke Desire it is the Originall of enmity Paine and Torment and the Eternall Originall of Gods Anger and all unquietnesse and Contrariety or Antipathy 12. ♂ ♂ ♂ Mars The third Property is the a a a Contrition or distresse Anguish or Source or rising Spring which the two first Properties make when the Compunction viz. the Stirring striveth and moveth with rage in the hardnesse or Impression and bruiseth the hardnesse then in the b b b Brokennesse Contrition of the hardnesse the first sence of feeling doth arise and is the beginning of the Essences for first it is the Severation whereby each Power becometh c c c Feeling o◠distinct Sensible and Severable in it selfe in the free Lubet in the word of the Powers it is the Originall of Distinction or different variety whereby the Powers are mutually manifest each in it selfe also the Originall of the Thoughts and Minde 13. For the Eternall Minde is the All-Essentiall Power of the Deity but the Senses arise through Nature with the motion in the division of the Powers where each Power doth perceive and feele it selfe in it selfe it is also the Originall of Tast and Smell when the Perceivance of the Powers in the distinction hath mutuall entercourse and entrance into each other then they feele taste smell heare and see one another and herein ariseth the Source of life which could not be in the Liberty in the Stillnesse of the Power of God therefore the Divine Understanding bringeth it selfe into Spirituall Properties that it might be manifest to it selfe and be a Working life 14. Now we are to consider of the Anguish in its owne Generation and Peculiar Property for like as there is a minde viz. an understanding in the Liberty in the Word of the Power of God So likewise the first will to the Desire bringeth it selfe in the Desire of the darknesse into a minde which minde is the Anguish Sourc◠viz. a Sulphrous Source and yet heere the Spirit is onely to be understood 15. The Anguish-Source is thus to be understood the Astringent Desire conceiveth it selfe and d d d Contracteth draweth it selfe into it selfe and maketh it selfe full hard and rough now the attraction is an Enemy of the hardnesse the hardnesse is retentive the Attraction is fugitive the one will into it selfe and the other will out of it selfe but being they cannot Sever and part asunder one from the other they remaine in each other as a Rouling Wheele the one will ascend the other descend 16. For the Hardnesse causeth Substance and weight and the Compunction giveth Spirit and the e e e 〈◊〉 flying Active Life these both mutually Circulate in themselves and out of themselves and yet cannot goe any whither parted what the Desire viz. the Magnet maketh Hard that the attraction doth againe breake in pieces and it is the Greatest unquietnesse in it selfe like a Raging madnesse and it s in it selfe an horrible Anguish and yet no right feeling is f f f Or to be understood perceived untill the Fire or the enkindling of the fire in nature which is the fourth Forme wherein the manifestation of each life Appeareth and I leave it to the Consideration of the true understanding Searcher of Nature what this is or meaneth let him search and bethinke himselfe he shall finde it in his owne Naturall and Paternall Knowledge 17. The Anguish maketh the Sulphrous Spirit and the Compunction maketh the Mercury viz. the Worke-Master of Nature he is the life of Nature and the Astringent desire maketh the keen Salt-Spirit and yet all three are onely one but they divide themselves into three Formes which are called Sulphur Mercurius Sal these three Properties doe impresse the Free Lubet into them that it also giveth a materiall essentiality which is the oyle of these three Formes viz. their Life and Joy which doth mollifie meeken and allay their wrathfulnesse and this no rationall man can deny there is a Salt brimstone and oyle in all things and Mercurius viz the g g g Or poyson-Life vitall venome maketh the Essence in all things and so the Abysse bringeth it selfe into Bysse and Nature 18. ☉ ☉ ☉ Sol. The fourth Forme of Nature is the Enkindling of the Fire where the h h h Feeling and Understanding Sensitive and intellective life doth first arise and the hidden God manifesteth himselfe for without Nature he is hid unto all Creatures but in the Eternall and Temporall Nature he is perceived and manifest 19. And this manifestation is first i i i Or brought to passe effected by the Awakening of the Powers viz. by the three above-mentioned Properties Sulphur Mercurius and Sal and therein the oyle in which the life hath its vitall beeing and beauty k k k Text burneth and shineth life and lustre The true life is first manifest in the fourth Forme viz. in the Fire and Light in the fire the Naturall and in the light the Oyly Spirituall and in the Power of the light the divine intellectuall or understanding life is manifest 20. Reader attend and marke aright I understand here with the Description of Nature the Eternall nor the Temporall Nature I onely shew thee the temporall Nature thereby for it is expressed or spoken forth out of the Eternall and therefore doe not foist in or alleadge Calves Cowes or Oxen as 't is the Course of irrationall Reason in Babell to doe 21. First know this that the Divine understanding doth therefore introduce it selfe into fire that its Eternall Lubet might be Majestaticall and l l l Or a light lustrous for the Divine understanding receiveth no Source into it selfe it also needeth none to its owne Beeing Note for the All needeth not the Something the Something is onely the Play of the All wherewith the All doth melodize and play and that the TOTALL or All might be manifest unto it selfe it introduceth its will into Properties Thus we as a Creature will write of the Properties viz. of the manifested God how the All viz. the Immense Abyssall
according the annoying hatefull Source and anxious Property in the darknesse and this we are thus to understand 12. Each Spirit desireth Essence after its likenesse now there proceedeth forth no more save one Spirit from the fire which is a Spirituall understanding that is the manifestation of the Vnderstanding of the Abysse or God which doth re-conceive it selfe in the Love-desire and formeth it selfe in the properties of the Powers and this mutuall enter-course Consent and intimate entire assimulation one with another is the pleasant taste of Love 13. But the Conceived in the Love-desire where the desire doth againe Coagulate the Powers and introduce them into Formes viz. into a substantiall Spirit where the powers are able manifestly to move and Act that I say is now the naturall and creaturall understanding which was in the word as John 1. in him was the life and that life was the light of men 14. This harmony of hearing seeing feeling tasting and smelling is the true intellective life for when one power entreth into another then they embrace each other in the Sound and when they penetrate each other they mutually awaken and know each other and in this knowledge consists the true understanding which is innumerable immense and Abyssall according to the nature of the Eternall Wisdome viz. of the ONE which is ALL. 15. Therefore one onely will if it hath divine light in it may draw out of this fountaine and behold the infinitenesse from which Contemplation this Pen hath written 16. Now there belong unto the manifest life or Sound of the Powers hardnesse and softnesse thicknesse and thinnesse and a motion for without motion all is Still and yet there can be no cleare Sound without the fires Essence for the fire first maketh the Sound in the hardnesse and softnesse 17. Also there could be no Sound without a Conception and therefore all formes belong unto the Sound 1. The desire maketh hardnesse 2. The Compunction moveth 3. the Anguish doth amasse it into an Essence for distinction 4. The fire changeth in its Devoration the grossenesse of the first amassed Essence into a Spirit or Sound 5. Which the desire doth againe receive in its Softnesse and meeknesse and formeth it to a voice tone or expresse according to the Powers 6. And the Conceived or formed is the vitall Sound or distinct understanding or the articulate knowledge of all Sounds voices powers colours and vertues in Nature and Creature 18. This is now the Manifested Word which in it selfe is onely One Power wherein all Powers are Contained but thus it manifesteth it selfe through the Eternall and Temporall Nature and puts forth it selfe in Formes for its expression for the formed word hath the like Might in it as to re-produce its likenesse viz. such a being as the birth of the Spirit is 19. In the light of God which is called the Kingdome of Heaven the Sound is wholly soft pleasant Lovely pure and thin yea as a stillnesse in reference to our outward grosse shrillnesse in our pronouncing Speaking Sounding Singing and chanting as if the minde did play and melodize in a Kingdome of joy within it selfe and did heare in a most entire inward manner such a sweet pleasing Melody and tune and yet outwardly did neither heare or understand it for in the Essence of the light all is Subtile in manner as the Thoughts doe play and make mutuall melody in one another and yet there is a reall intelligible distinct Sound and Speech used and heard by the Angells in the Kingdome of glory but according to their worlds Property for where the Sound is grosse harsh and shrill there it is strong in the darke impression and there the fire is vehement and burning as we men after the Fall of Adam have so awaked and enkindled the fire of the darke world in our Vitall Essence that our vitall Sound is grosse and Beast-like resembling the Abysse and the like is to be understood of the Sound in the darknesse for as the generation of the word is in its manifestation in the light in the holy Power so also in the darknesse but altogether rigorous harsh hard and grosse that which giveth a pleasing Sound and lovely tune in the light that maketh in the darknesse a dulsome harsh Hideous noise devoid of any true sound and this proceeds from the Essence of the Astringent hard Compunctive Anxious Generation viz. from the Originall of the coldnesse or cold fires Source CHAP. VI. Of the Essence of Corporallity The Seventh Forme of Nature ☽ Luna and ♄ Saturnus Beginning End 1. WE acknowledge that God in his owne Essence is no Essence but onely the Alone Power or the q q q Or Originall understanding to the Essence viz. an unsearchable Eternall will wherein all things are couched and the same is ALL and yet is onely ONE but yet desireth to manifest it selfe and introduce it selfe into a spirituall Essence which is effected in the Power of the light through the fire in the Love-desire 2. But yet the true divine Essence understand Essence and not the Spirit of God is nothing else but the understanding manifested or the formation of the Powers and it consists in the desire that is in the Love-desire where one power doth experimentally and knowingly taste smell feele see heare another in the Essence and Source of the Property whence the great ardent Longing desire ariseth in these Properties the manifested God is understood as in a fiery flame of Love-desire wherein there is a meere pleasing taste sweet-breathing smell ravishing melody Lovely and delightfull Seeing Smiling and friendly Aspect a gracious delight pleasure or feeling and yet it is onely a spirituall Essence where the Powers onely which have introduced themselves through the Impression into property and manifested themselves through the fire in the light doe mutually as in a Love-play wrestle with and in one another like a pleasant Song or pregnant harmony or Kingdome of joy this is now the Spirituall Essence of God manifested and how the Powerfull All-essentiall word doth manifest it selfe in its owne Peculiar generation wherein the melodious Play of the divine wisdome is understood 3. But if we would speake of the heavenly or divine Essentiality wherein the divine powers doe introduce themselves againe into formings more externally then we must say that the powers of the formed and manifested Word doe againe in their Love-desire introduce themselves into an Externall Essence according to the property of all the Powers wherein they as in a mansion may Act their Love-play and so have somewhat wherewith and wherein mutually to play and melodize one with another in their wrestling sport of Love and this is thus to be understood 4. As a Minerall Power lieth in the earth and is enkindled by the Sun whereby it beginneth to stir and spring and becomes desirous of the powers of the Sun and attracts them into it but in this longing desire it doth amasse it selfe and forme
manifest VI. Forme Sound Voice Word 19. THe sixt is the Sound of the divine Word proceeding from the divine Powers which is formed in the Love-desire and introduced into a manifest word of all Powers wherein the manifestation of the divine Kingdome of joy in the free Lubet of Gods wisdom consisteth VII Forme Essence Beeing Mansion 20. THe seventh is the formed Essence of the Powers viz. a manifestation of the Powers what the first six are in the Spirit that the Seventh is in a Comprehensible Essence as a mansion and house of all the rest or as a body of the Spirit wherein the Spirit worketh and playeth with it selfe also it is a food of the fire whence the fire draweth Essence for its Sustenance wherein it burneth and the Seventh is the Kingdome of the divine glory and the Seven are thus named or expressed 21. The Out-Birth or Manifestation is this The Seaven Spirits of God or powers of Nature as they shew and manifest themselves in Love and Anger both in the Heavenly and Hellish Kingdom and also in the Kingdom of this world Anger Love 1 Astringent Desire Hellish Heavenly Hardnes Cold Covetosnes World Earthly Kingdom 1 Cold Hardnes Bone Salt 2 Attractiō or Compunctiō of Sence Compunction Envy 2 Poyson Life Growth Senses 3 Anguish or Minde Enmity 3 Sulphur Perceivance Paine 4 Fire or Spirit Pride Anger 4 Spirit Reason Desire Love Fire 5 Light or Love-Desire Meekenesse 5 Venus-Sport Lifes-Light 6 Sound or Vnderstanding Divine Joy 6 Speaking Crying Distinguishing 7 Body or Essence Heaven 7 Body Wood. Stone Earth Mettall Hearb This was received from the Author in such a forme by Abraham von Somerveldt 22. Curteous Reader understand the sense aright and well the meaning is not to be understood so as if the Seven Properties were divided and one were neere by another or sooner manifest then another all Seven are but as one and none is the first second or last for the last is againe the first as the first introduceth it selfe into a Spirituall Essence even so the last into a Corporeall Essence the last is the body of the first we must speake thus apart to write it down and decipher it to the Consideration of the Reader they are altogether onely the Manifestation of God according to Love and Anger Eternity and Time 23. But this we are to marke that each Property is also essentiall and this essence is joyntly as one Essence in the Kingdome of heaven and it s a Mysterium whence heavenly plants spring forth out of each Powers property as the earth is a Mysterium of all trees and hearbes so also of the grasse and wormes and the foure Elements are a Mysterium of all Animalls and the Astrum a Mysterium of all operations in Animalls and Vegetables 24. Each property is to it selfe essentiall and hath also in its Essence the Essence of all the other six formes and maketh the essence of the other six formes also essentiall in its essence as we see in the Earth and stones especially in Metalls where oftentimes in One Compaction all seven metalls are couched together and onely one property is principall which doth Coagulate and captivate all the rest in it selfe and alwayes one is more manifest then the rest according as each property hath its powerfull predominancy in a thing the like is also to be understood in vegetables where ofttimes in an hearb or peece of wood there is an Astringent sowre harsh bitter anxious or Sulphrous property also a fiery sweet or luscious flashy or watry quality CHAP. VII Of the Holy Trinity and divine Essence 1. THe Eternall and Temporall nature is especially understood in the darke and fire world viz. in the foure first formes as 1. in the astringent desire 2. in the bitter Compunction 3. in the Anguish or Sensation 4. In the fire where the Severation proceedeth forth in the Enkindling of the fire in the Flagrat but the powers both in the internall and externall world are all understood in the light or love-fire viz. in the love-desire 2. For their first ground is the Eternall Word viz. the One wherein all things are coucht the Second ground is the free Lubet of the word viz. the wisdome wherein all the Colours of the onely Power are manifest in the will of the Deity the third ground is the Love-desire wherein the free Lubet with its colours and vertues of the powers hath exacuated it selfe through nature and introduced it selfe through the fires inflammation into a Spirituall Dominion which Lubet displayeth it selfe with the powers in the light in an Eternall Kingdome of Joy 3. The fourth ground is the oyly Spirit in that the free Lubet doth amasse it selfe in the fiery Love-desire in the meeknesse as in its own peculiar forme and co-amasseth the Lustre and essence of the fire and light and introduceth it into the first Essence which power of the fire and light in the meekness of the free Lubet in the oyly property is the true and holy Tincture 4. The fift ground is the watry Spirit arising from the mortification in the fire where the first Spirituall Essence in the Astringent harsh darke desire was consumed in the fire now out of the Devoration of the fire there proceedeth forth a Spirituall Essence which is the oyly ground and a watry Essence from the mortification which depriveth the fire-spirit of its wrath so that it is not able to set its wrathfull properties on fire in the oyly ground so that the fire must burne through death and be onely a light else the oyly ground would be enflamed thus the fire in its Devoration must beget the water viz. its death and yet must againe have it for its life else neither the fire nor the light could subsist and thus there is an Eternall Generation devoration receiving and againe Consuming and yet also it s thus an Eternall Giving and hath no beginning nor End 5. Thus we now understand what God and his Essence is we Christians say that God is threefold but onely one in Essence but that we generally say and hold that God is threefold in person the same is very wrongly apprehended and understood by the ignorant yea by a great part of the learned for God is no person save onely in Christ but he is the Eternall Begetting Power and the Kingdome with all Beeings all things receive their Originall from him 6. But that we say of God he is Father Son and holy Spirit that is very rightly said onely we must explaine it else the un-illuminated minde apprehends it not the Father is first the will of the Abysse he is without all Nature or beginnings the will to Something which doth conceive it selfe into a Lubet to its own Manifestation 7. And the Lubet is the Conceived Power of the will or of the Father and it is his Son heart and Seat the first Eternall Beginning in the will and he is therefore called a Son because
he receiveth an Eteernall beginning in the will with the wills owne Conception 8. Now the will speaketh forth it selfe by the Conception out of it selfe as a Spiration or manifestation and this Egresse from the will in the Speaking or Spiration is the Spirit of the Deity or the third Person as the ancients have called it 9. And the Spirate is the wisdome viz. the Power of the Colours and the Vertue of the will which it Eternally conceiveth to a Lifes-Center or Heart for its habitation and doth again Eternally speake it forth out of the Conception as from its owne Eternall forme and yet eternally conceiveth or Comprehends it for his Hearts Centre 10. Thus the Conception of the will viz. of the Father is from Eternity to Eternity which conceiveth his Speaking Word from Eternity and speaks it forth from Eternity to Eternity the Speaking is the mouth of the wills manifestation and the Egress from the Speaking or Generation is the Spirit of the Formed Word and that which is spoken forth is the Power Colours and Vertue of the Deity viz. the Wisdome 11. Heere we cannot say with any ground that God is three Persons but he is threefold in his Eternall Generation he begetteth himselfe in Trinity and yet there is but onely one Essence and Generation to be understood in this Eternall Generation neither Father Son nor Spirit but the onely Eternall Life or Good 12. The Trinity is first rightly understood in his Eternall Manifestation where he manifesteth himselfe through the Eternall Nature through the Fire in the light 13. Where we understand three properties in one onely Essence viz. the Father with the fire-world and the Son with the Love-desire in the light viz. with the light-world or with the great Meeknesse in the fire and the holy Spirit with the moving life in the Tincture in the oyly and watry life and Dominion who is manifest in the fire and light viz. according to the Property of the free Lubet that is the Divine property he is manifest in a great fiery flame of light and Love and then according to the property of the darke fire-world in a wrathfull painefull Sourcive property and yet he is the onely one in the light he is the Love-fire-flame and in the enkindled fire in nature he is a Consuming fire according to which God is called a Consuming fire and in the darke wrathfull Source he is an angry zealous avenger in which property the Spirits of the darke world consist 14. The Father is onely called an holy God in the Son that is in the power of the light in the divine Kingdome of joy viz. in the great meeknesse and Love for that is his proper manifestation wherein he is called God in the fire he is called an angry God but in the light or Love-fire he is called the holy God and in the darke nature he is not called God 15. We must make distinction each world hath its Principle and Dominion indeed All is from one Eternall Originall but it severizeth it selfe into a twofold Source a Similitude whereof we have in the fire and light where the fire is painefull and Consuming and the light meeke and Giving and yet the one were a nothing without the other 16. The fire receiveth its Originall in nature but the light hath its Originall from the free Lubet viz. from the Powers of the Deity the will of God doth therefore introduce it selfe into a fire that he might manifest the light and the powers and introduce them into Essence 17. Albeit I have written heere of the formes of nature understand the etetnall nature yet it must not be understood as if the Deity were circumscribed or limited his wisdome and Power in divine property is devoid of limit or measure innumerable infinite and unspeakable I write onely of the properties how God hath manifested himselfe through the internall and externall nature which are the chiefest formes of his manifestation 18. These seven Properties are to be found in all things and he is void of understanding that denyeth it these seven properties make in the internall world the holy Element viz. the holy naturall life and motion but this onely Element severizeth it selfe in this externall world into foure manifest properties viz. into foure Elements and yet it is but one onely but divides it selfe into foure head-Springs viz. into fire aire water and earth 19. From the fire ariseth the aire and from the aire the water and from the water the earth or a Substance which is earthly and they are onely the manifestation of the one internall Element and are in t t t Or before respect to the internall as an enkindled smoake or vaprous steame so also the whole u u u Or Constellations Astrum is nothing else but Powers breathed forth from the inward fiery darke and light world from the Great Minde of Divine Manifestation and is onely a formed Modell or Platforme wherein the great minde of divine Manifestation beholds it selfe in a time and playeth with it selfe CHAP. VIII Of the Creation of Angells and their Dominion 1. THe Creation of Angells had a beginning but the Powers out of which they are created never had any beginning but were concomitant in the birth of the Eternall beginning not that x x x Viz. The Powers they are the holy Trinity or in the same but they were conceived of the desire of divine manifestation out of the Eternall darke fiery and light-nature out of the Manifested Word and introduced into creaturely formes and shapes 2. God who is a Spirit hath by and through his manifestation introduced himselfe into distinct Spirits which are the voices of his Eternall pregnant harmony in the Manifested Word of his Great Kingdome of joy they are Gods Instrument in which the Spirit of God melodizeth in his Kingdome of joy they are the flames of fire and light but in a living understanding Dominion 3. For the Powers of the Deity are in them in like manner as they are in men as John saith Chap. 1. the life of men was in the word so also the life of the angells was in the word from Eternity for Matth. 22. ver 30. it s written in the Resurrection they understand men are as the Angells of God in Heaven 4. And as we understand principall-formes in the divine manifestation through the Eternall nature so likewise we are to understand Arch-angells or Angelicall Principalities with many legions but especially in three Hierarchies according to the property of the holy Trinity and also the three Principles as cannot be denyed 5. As 1. One Hierarchy is to be understood according to the darke world with the Kingdome of Lucifer who hath plunged himselfe thereinto and the other is understood with the light fiery and darke world and the third is understood with the Mystery of the outward world wherewith the internall hath made it selfe manifest 6. Each Hierarchy hath its princely dominion and Order
wherein he liveth 12. Here now lyeth the vaile before Reason that it cannot looke into the eyes of Moses for he saith and the Earth was desolate and voide yea Desolate indeed had not the Spirit of God moved upon the internall water which was amassed with the Fiat in the Heaven and had not God said let there be light the Earth should have been yet Desolate and void The first Day 13. WIth the Word when God said Let it be light the Essence of the Ens did powerfully move it selfe in the lights Property not onely in the Earth but also in the whole Deep p p p Out of which Power or vertue in the lights Property whence on the fourth day the Sun was created that is enkindled in its Place and in this word q q q Germ. Schuff Fiat the Earths Masse and also the very Power which is called heaven Amassed it selfe in the Essence all which before was onely a Spirit a Spirituall Essence 14. And with the Speaking as God spake let it be light the holy Power which was amassed in the wrath moved it selfe and became light in the same Essence in the Power and with this comming to be light the devills might and strength was wholly withdrawn from him in the Essence for heere the light shone in the now anew awakened Power in the darknesse r r r Light which the Prince of wrath could not s s s Receive or perceive comprehend it was also of no benefit to him for it was the light of nature which is uselesse to him 15. And Moses said God severed the light from the darknesse which is thus to be understood the darkenesse remained in the wrathfull Property not onely in the Earth but also in the whole Deep but in the lights Essence the light of nature did arise or spring forth from heaven viz. from the quintessence whence the Astrum was created which Essence is Every where in the Earth and above the Earth 16. Thus the darknesse remained in the wraths Property in the Essence of the Earth and also in the whole deep of this world and the naturall light remained in the lights essence as a working life through which the holy Element did operate and worke in which Operation Paradise t t t Sprang budded through the Earth and beare fruit untill the Curse of God and then the holy bloomings or growth ceased and the holy Element remained as an inward heaven stedfast retired in it selfe and yet it doth diffuse its Power through the light of nature yet not so powerfully as in the beginning for the Curse is the cause of its withdrawing indeed there is no totall departing but yet it is nothing so now as before the Sin of the Second created Prince Adam 17. Thus in the first motion of the Verbum Fiat the Heaven that is the Circle so far as the Verbum Fiat reached it selfe forth to the Creation was Amassed or enclosed and the Earth was amassed with the Verbum Fiat and created to the Planetick Orbe Thus by the Separation viz. of the light and darknesse and by the expelling of Prince Lucifer we are to understand the Creation of the first day 18. Now the first day with the manifested word did convey it selfe through the other five dayes-workes even into the day of Rest where the beginning entreth againe into the End and the End againe into the beginning for the first motion of the word where the light of nature hath enkindled it selfe in the Essence is the joy of the Creation or Creature which did open it selfe with the other dayes through all the Properties of nature where each Property may be called a heaven for it hath and bringeth also its Peculiar operation and efficacy along in it selfe into the u u u Understand into the rest of the Properties or dayes rest and each day one Property did move and manifest it selfe wherein a Peculiar Sundry worke was manifested and revealed Of the Second Day 19. THe Second day we call Munday and therefore because the Moone ruleth the first houre of the day and it is very likely that the ancient x x x Philosophers wise men have understood somewhat thereof in the light of nature which they have kept Secret and mysticall rather deciphering it by figures then clearly explaining it and it is to be seen in the Names of the seven Planets that they have for certaine understood the same in that they have given them names according to the Seven Properties of Nature which doe so wholly agree and accord as well with the Creation as Nature that me thinks they have in part understood the ground of the Creation aright seeing the names of the Planets have their rise and derivation so fully and punctually out of the language of Nature but the reason why it hath not been made clear plaine and manifest is as before mentioned because of the false Magick that it might remaine hidden unto the Artists of jugling and Collusion in nature by reason of the Great Abuse wherefore we also shall still let it so remaine and yet hint enough to the understanding of our school-fellowes 20. Now of the Second day Moses writeth thus and God said let there be a firmament between the waters Vers. 6 7 8. and let it divide betweene the waters then God made the firmament and divided the water under the firmament from the water above the firmament and it was so and God called the firmament heaven and out of the Evening and morning was the Second day 21. Moses saith that out of the Evening and morning was the Second day that is out of the manifestation of the first the Second manifestation proceeded and brake forth and saith further that on the Second day God created the firmament of Heaven and Separated the waters the water under the firmament from the water above the firmament heere now lieth the hidden vaile wherein we have hitherto been pointed and directed unto a heaven Scituate a far off above the Stars without the place of this world so very blinde is Reason as to God that it understands nothing of him and doth not consider that the Scripture saith of God am not I he which filleth all things and that time and place cannot divide him much lesse is it understood what the water above the firmament is which they will flatly hold to be a place afar distant viz. above the Stars whither also we have been shewn into heaven 22. But seeing that God out of Grace doth bestow upon us the understanding therefore we will set it downe for our fellow-schollars who are able to apprehend it and yet herein we shall write nothing for the Selfish wiselings of outward Reason for they have it already in the eyes of their reason and they cannot misse they can judge all things what the Spirit of God revealeth that must be a Heresy unto them albeit they doe not understand it so
possibility of Eternity hath in it and what kinde of spirituall play is in the Ens of the inward spirituall world accordingly it came forth into a creaturall beeing out of good and evill into a Time and that through the Divine Motion 13. And hereby the Kingdome and Dominion of the Prince of the place of this world was taken from him for the Ens hath introduced it selfe into another Principle wherein he cannot be for he was not made a creature in this Principle and he hath no life therein save onely in the property of the awakened wrath in the Vanity CHAP. XV. Of the Sixt dayes worke of the Creation 1. THe Sixt day in the Creation is Friday on which Venus ruleth the first houre of the day which doth rightly signifie unto us the order of the degrees how the Eterall-speaking Word hath manifested it selfe with nature through the time how the Spirit hath brought forth the six Properties of nature into six degrees or dayes into a working life and yet hath introduced them all againe into the Seventh viz. into the Rest or into the mansion wherein they should worke denoting that all whatsoever they should worke manifest and produce out of the wonders of the Eternall wisdome should re-enter into the one viz. into the Rest which is the Seventh Property viz. a house of the working life wherein it should stand as a figure to the Contemplation of the Great Glory of God 2. Now when God had educed the five dayes of nature through five properties or degrees into five Constellations all which are not indeed Constellations but a fountaine of an Astrall Property viz. into a Sundry Peculiar heaven as it might be given and expressed to the understanding then he did on the Sixt day educe out of the Joviall property viz. out of the fift Constellation the sixt viz. he produced out of the Joviall Power the fiery Love-desire wherewith the ruleth through all the Constellations whence it is that each life doth long after its likenesse that is it againe desireth such a creature as each life hath in it 3. Each life desireth in this Venus Property to generate againe such a creature as it is in it selfe hence ariseth the strong ardent imagination and fiery desire that the properties doe againe desire into one viz. into the fountaine whence they proceeded for in the same they may generate the Assimulate of themselves 4. Now when God had educed this fiery Love-desire out of the Centre through all the properties then nature was now desirous in this Love-property of the likenesse of God viz. a Similitude according to and in the Generation of the holy Love-desire that so this holy Constellation of the Love-desire might also be creaturized and figurized 5. And being this Love-desire was Educed out of all the properties of nature and the heavens viz. out of the Verbum Fiat wherein all the Creatures lay from Eternity in a Mystery and introduced into a Separation viz. into a sundry distinct Degree therefore now the Property longed to be an Image of all degrees and properties viz. a living rationall and understanding Image according to the manifestation of this manifested property 6. Now said the Speaking Word in the Verbum Fiat Let us make man that is out of the * * * Masse or Mixture Mesh of all Essences out of the Property of all Powers and Constellations the Love-desire desired a Limus out of all Essences for a living Image An Image that may be like and resemble Us and let them have dominion over the fish of the Sea and over the fowle of the aire over the Cattle and over all the Earth and over every worme or creeping thing that creepeth upon the Earth 7. Understand this thus the sixt Property of nature viz. the Love-desire was produced expressed or breathed forth out of all the properties and was the desirous life in the joy viz. in the light of nature this was not it selfe a Limus but it was the desire to the limus for the Speaking Word which God expressed moved therein viz. the intellectuall life God was therein manifest 8. This manifested word of God desired in this Love-desire a limus out of the earth and all the created Essences out of all the Constellations and degrees for a * * * Corpus Body unto it selfe therefore God said an Image that may rule over fish fowle beasts wormes and over the Earth and all the Essences of the Constellations now if it must have dominion therein then it must be thereout for each Spirit ruleth in its mother whence it is arisen and proceeded and eateth of its mother 9. But heere we must rightly understand this Love-desire in the expressed Word the expressed Word had in this Venus-desire the desire of all heavens that is of all entities and properties in it self viz. the properties of the inward Spirituall holy heaven which is the mansion of the power of God and of the outward created heaven with the heavens of all constellations and Elements yet not essentially or in substance but as a Spirituall desire and these properties desired in the Spirituall desire to be essentiall 10. Now the Text in Moses speaketh very clearly and fully where it saith and God created man in his owne Image in the Image of God created hee him by the creating is understood the body which is twofold viz. a Spirituall body and a Corporeall for the Venus-desire is a spirituall body and that which it hath attracted unto it self in the Fiat into the desire of the spirituall body that is a fleshly body the Verbum Fiat it self did figurize and forme it into a Spirituall man out of all the three Principles viz. according to the inward divine world both according to the fiery-light-world and the outward world 11. And the Spirituall body is the Image of God which the Fiat cloathed with the Essence out of all the Essences viz. it cloathed it with the heavenly holy Essence the heavenly holy Corporality of the inward holy Love-desire and from the outward Love-desire it was cloathed with the limus of the Earth and the other Elements together with the visible Constellation of the third Principle 12. The inward holy man was in the heaven of God and the outward man was in the outward heaven a limus of the outward heaven and the inward man a limus of the holy Spirituall heaven therefore saith Moses very right God created man in IN his Image TO ZVM the Image of God for IN betokeneth that he was known by the Spirit of God in this Essence from Eternity in the mystery of wisdome as a Constellation of Magicall Power Into this knowledge God introduced the Essence and created the Essence TO the ZVM Image of the Magicall Image of God 13. Thus understand by the inward creating the true heavenly Image viz. an holy Spirituall man out of all the properties of the Angelicall divine world understand the inward body for the one only
Element whence the foure were expressed and understand the outward man for the outward world with the Stars and foure Elements viz. fire aire water and Earth and also for the outward Tincture which is lincked with the inward in the holy expressed Word and is onely Severed by a Principle where also the inward putteth forth an externall life the inward is holy and the outward life or Principle in the Tincture were likewise holy if the Curse were not come into it by reason of the awaked vanity yet if the vanity be Severed * * * Or from by the Tincture then it is holy and a Paradise which shall open it selfe at the End of this world 14. And Moses saith further God breathed into man the breath of life and he became a living Soule this signifyeth the living Speaking understanding Spirit out of all the three Principles viz. out of the inward fire-world which is manifest through the darke world and out of the holy light-world and out of the outward Aeriall world this is the Soule 15. The inward fire-breath is the true Eternall Creaturall Soule and the Lights-breath is the true understanding Spirit of the soul wherein it is an Angell and the outward air-breath is the rationall Soule in the vegetative bestiall life wherewith man ruleth over all the Creatures of this world 16. As the onely understanding of the Abyssall unsearchable Deity hath manifested it selfe with three Principles so likewise he hath breathed in the true life out of all the three Principles into the Created Image the body is a limus of all beeings and the Soule is the expressed Word viz. the Power and understanding of all Essences viz. the manifestation of the divine Understanding 17. The Spirit of God hath inspired or given in it selfe from the properties of all the three Principles into the Created Image viz. the Father of all Essences hath breathed or spoken forth the Spirit out of all the three Principles through his Eternall Speaking Word out of the whole Essence of the Powers or as I might set it down he hath inspoken it viz. the Egressed Sound or expressed voice of the understanding which through the motion of God did Educe and manifest it self through the Eternall and Temporall nature the same Spirit God did again in Speake or as the Text in Moses hath it breath in to this onely Image for a Ruler of the body and all other Creatures 18. And the Soul in its reall life and understanding consists in three Kingdomes the first is the Eternall nature viz. the Potent might of Eternity the dark and fire-world according to which God calleth himself a strong zealous Angry God and a consuming fire in which the Devill hath wholly plunged and diabolized himself 19. The Second is the holy light-world where the Eternall understanding hath displayed it self through the fires-sharpness in the light of the great fiery Love-desire and turned the wrathfuâ—l dark and fiery property to a Kingdome of joy which is the true manifestation of the Deity and it s called the holy heaven of the Angelicall delight and blisse 20. The third Kingdome or world is the outward Astrall and Elementall Kingdome viz. the aire with its domineering Constellation wherein all the five outward Constellations rule viz. the Superiour and the inferiour of the foure Elements out of which constellation the five Senses take their Originall wherein the vegetable and reasonable life consisteth this is the animall or bestiall Soule which ruleth over all the creatures of this world so also over all the outward heavens or Constellations and over all the Earth or Essences of the outward world 21. Understand it thus the fire-breath out of the first Principle ruleth in its Originall viz. in its own mother whence the Spirit of God amassed or moulded it viz. in the Centre of the Eternall nature in the Might of the darke-and fire-world and it is the Cause of the light life and also of the air-fire if that were not none of the other would be neither 22. And the lights-breath ruleth in the Second Principle viz. in the holy Kingdome of the manifested Power of God which is the Mansion of the holy Spirit of God the Temple of God viz. in the heavenly holy Essence understand in the holy Spirituall body of the holy Pure Element which with its properties standeth in equall weight and measure as a fit prepared Instrument of the Spirit wherein he manifesteth Gods wonders out of the Eternall wisdome and introduceth them into the melody of joy viz. into the holy harmony of the Eternall Speaking Word of God into the divine Kingdome of joy viz. into the manifestation of the divine Powers in which the holy Spirit is the true Musician 23. And the air-Spirit hath dominion also in its mother whence it ruleth over the outward world over the figure and Similitude of the inward world viz. over the outward Mystery of time and manifesteth its mother which is brought forth out of Eternity into a time to the Contemplation of the Wonders of the wisdome of God 24. And yet they are not three Souls but onely one yet it standeth in three Principles viz. in the Kingdome of Gods Anger and in the Kingdome of Gods Love and in the Kingdome of this world and if this were not then it could not be said the soule went into heaven or hell if a a a Heaven or Hell they were not in it when the Air viz. the outward Kingdome of time doth leave it then is the Soule manifest either in the dark fire-Kingdome of God or in the holy Kingdome of light in the Love-fire of the Power of God whereunto it hath given up it selfe in this life-time therein it standeth when it foregoeth the outward life 25. And we are in no wise to thinke that the soule is God himsâ—lfe who is neither nature nor Creature also dwelling in nothing save onely in himselfe and yet dwelleth through all things and is neither fâ—r off or nigh unto any thing but b b b The soule it is the expressed Word the Formed Word it is the Spirit and the life of the three Principles of divine manifestation but if it were God then it were immoveable uncontrouleable and no judgement could passe upon it 26. But a judgement may passe upon it if it departeth out of that Order wherein God introduced it in the beginning if it goeth out of the divine harmony out of the Order of the manifested word of Gods Power if it doth manifest or produce another will in it selfe viz. other properties out of the Strong Might of the Eternall nature 27. The whole man with body and Soul is threefold and yet but one onely man the body is out of a threefold Essence and the Soul is out of a threefold property of the Spirit an example thereof you have in the fire light and aire the fire hath another property then the light and aire have the fiery body is the Eternall
tooke in the same lust and formed him in his sleep even as the lust was and every member was formed in its place to the Conjunction of the beast-like copulation for each Desire hath obtained its mouth to manifestation Thus the Image of God formed it selfe in the Verbum Fiat into such a beast as vve are still to this day and this same was done in it selfe viz. Mans own Fiat viz. the first forme of nature which is the desire of Gods manifestation did effect it and none other maker from without him 26. We are not to conceive that there was any thing else upon Adam which made his Eve out of him or that formed them both to the outward naturall life save onely the Verbum Fiat in them their own very propriate and not any alienate or any thing strange from vvithout them as the first creation of Adam and all kindes of creatures was so brought to passe the Verbum Fiat Coagulated each Ens and the manifested word Severed it selfe in the Ens according to its property and formed the Creature according to its Astrum and kinde where also in every Ens the Matrix was separated from the limbus and formed into a Male and Female into an He and She. 27. The picturing of God as a man in making Adam and aftervvard standing over Adam as he sleepeth and making a woman out of him is more Idolatrous then reall and God hath earnestly forbidden in Moses to make the likenesse of any God for he is no Image save onely in the Creatures according to the Expressed Formed Word both according to the creatures of Eternity and of time he is no such maker but a former of the properties a creatour and not such a maker 28. The Creating is the Fiat vvhich amasseth or formeth and the Word in the power of the Amassed or conceived being gives the distinction according to the Ens As the Ens is in the generation of the Spirit so a thing is formed for the body or substance of all things is nothing else but a Signature or mansion f f f Or of according to the Spirit as the Birth is in the Ens where the Spirit formeth it selfe so is likewise the body of all kindes of Creatures both in Animalls and vegetables as we plainly see that the first Creatour who hath moved himselfe and brought himselfe into a Creaturall Manifestation hath left in all creatures a Power to their own Multiplication or Encreasing propagation and g g g Text makeing procreation and incorporated the Fiat in them as a Maker for their own propriety or most innate Instinct CHAP. XX. Of the lamentable and miserable fall and Corruption of Man NOw when Adam did awake from sleep he saw his wife Eve standing before him and tooke her unto him for he knew that she was his owne that she was his Matrix and cast the property of his desire upon her as he had done before when he loved himself so now also the Fiery Tincture of Adams soule entered into the Spirits or lights Tincture in Eve 2. But they both stood yet in Paradise in the Garden in Eden and knew neither Evill nor Good for they lived yet in joy and delight in the Kingdome of Heaven and it was Eves first longing to eat of good and evill for Adams desire had introduced and imprinted it into the Magicall Image while it was yet in Adams Essence as a childe receiveth a marke or Impresse in the wombe which the mother imprints on it 3. Thus also Adam did Impress the false desire into his Essence whence the woman was made therefore the woman so soone lusted after the vanity as to this day meer earthly Lust of the flesh is found in most of them so soone as this Sex comes but to any yeares the selvish lust and will doth predominantly appeare in pride and glistering shewes of fleshly desires and they soone long after the forbidden tree contrary to the Virgin-like modesty chastity and angelicall humility 4. The Abomination which Adam introduced into his Matrix is so exceeding strong in them that they are as 't were h h h Or very weake and poore in Naked shame before the Image of God which God himselfe created in Adam therefore they must be subject to the man in that they are the cause that the vanity was enkindled to which the Devill also was a strong i i i Sollicitour promotour 5. For when he saw Eve he then knew his insinuated desire in her which he had introduced into Adam the same did shew forth and discover it selfe in Eves lust therefore the Devill came now in a strange forme viz. in the Serpents Essence which vvas the most suttle Beast and laid himselfe on the tree of temptation towards Eve that the introduced Concupiscence in Eve which the Devill had also infected did k k k Was much taken with amuse it selfe upon the outward Serpent and so one lust tooke another whereupon Eve did strongly Imagine and long after the forbidden fruit which the Devill perswaded her to eat and then her eyes should be opened and she be as God and know Evill and Good 6. Which indeed was true this knowledge did stick in the fruit for the Essences were discordant and un-like therein but he told her not that the enmity would awaken in the Essences of her body and that heat and cold moreover sicknesse and death would force into her Herein he was silent and fairely coloured it over and drew her in by collusion as if God had withheld some great thing from them which she might finde as a treasure so craftily did he deceive Eve 7. And when she yeelded to discourse with the Serpent she was taken in the voice for the Devill infected the same with false delight untill he perswaded her she should be wise if she did eat thereof 8. For the Devill thought that if Eve should bring forth chidren in Paradise then his l l l Text his cause might prove naught Designe would miscarry they might then possesse his Angelicall Kingdome 9. Now the question is wherefore the Devill did deceive Eve by the Serpent onely and not by some other meanes could he not doe it in his owne forme why did he even speake m m m Or in through the Serpent to Eve and wherefore did the Serpent addresse it selfe to the Tree to perswade her against Gods prohibition 10. Heere the vaile lyeth before Moses his cleare eyes for he sets down the Hystory very right but how can an un-illuminated minde understand it in that he writeth of the Serpent saying that the Serpent spake with Eve and deceived her whereas indeed it cannot speak and also is onely a beast without divine understanding and in its selfe cannot know the Image of God much lesse did the Serpent understand the heavenly Powers or the Prohibition 11. But heare what Moses saith the Serpent was more subtill then any beast of the field
Element or thing whatsoever 4. And although the Elementall Compaction viz. the body which the Ens hath attracted to it selfe that is breathed it forth from it selfe as an externall Degree doth vanish and come to nothing for it hath a temporall beginning yet the first Ens cannot perish As we also see that all things enter againe into their mother from whence they are arisen and come forth viz. into the foure Elements 5. Now in this Consideration we finde the true ground of Sins Originall Seeing that the living powerfull understanding Speaking Word was breathed forth out of all the three Principles into the Ens of Mans Image for his f f f Intellectuall faculty understanding that he should and could rule the properties of the compaction of Sulphur Mercury and Salt but he hath now introduced this understanding viz. the Speaking powerfull Word againe into the Compaction of time viz. into the earthly limus where also the Fiat of time is Awakened in the body and hath taken the understanding viz. the inspired g g g Sound or harmony breath captive in it selfe and placed it self master over the understanding 6. So that we doe now see by wofull h h h With great lamentation experience how it is now with us that when we would speak albeit the understanding Word doth Idea or conceive it selfe in the inward Ens and desires to manifest the truth yet the awakened vanity in the earthly limus of the body doth soone forthwith catch it and cunningly blendes and works it forth into its own property or Serpentine suttlety so that the word of the humane understanding doth breath forth Lies iniquity malice falsehood and such cunning vanity and foppery in which voice the Devills desire doth mix it selfe and makes it to a Substance of Sin which the Kingdome of Gods Anger doth receive 7. For in what property every word doth forme and manifest it selfe in Mans Speech when he speaks it forth let it be either in Gods Love viz. in the holy Ens or in the Ens of Gods anger of the same it is againe received when it is Spoken the false word proceeding from the false Ens being infected by the Devill and Sealed to destruction is also taken into the Mystery of the wrath viz. into the property of the darke world Every thing entreth with its Ens into that whence it takes its originall 8. Seeing then the Speaking Word is a divine manifestation wherewith the Eternall word of God hath manifested it selfe and that this same Speaking Word is inspired into man we are therefore heere to consider what Man doth manifest with this Speaking Word understand it thus if the humane Lubet and desire which is the Fiat or the creating of the humane word doth conceive the forme of the word in the holy Ens viz. in the heavenly part of the humanity then the word i i i Or speaketh soundeth from an holy Povver and the mouth speaketh Truth 9. But if it be from the vanity from the Serpents craft which Eve imprinted into her selfe and thereby awakened its Suttlety then the word sounds from the Ens of the darke world viz. it proceeds from the Centre to the fire-word and thereinto also it entreth in its k k k Ens. End when it goeth forth out of the forme viz. out of the mouth and whithersoever it goeth it l l l Worketh bringeth forth fruit 10. If it entreth into another mans m m m Text into the mansion house of his Tone or Hearing faculty Hearing in whom the hunger of craft and vanity stands in open desire it is soon received as into a fruitfull Soyle and takes deep spreading root and brings forth such evill fruit whence also such sharp words and stinging n n n Text Thornes or jerking Taunts Taunts of the Devill are hatched in the devillish essence 11. But if it proceeds forth empty and bare onely into the false Imagination then it ascends into the will of the Minde and conceives it selfe in the Minde into a Substance for a Seat of the Devills desire even for his murthering Fort which he hath in Man 12. But if the false word be uttered against an holy man in reviling and reproaching him and the holy man will not let it take place in him and not stirre or move himselfe in the evill part of his property with the like evill word then the wrath of God receives it from without the man and is thereby mightily Enkindled and not onely the inward Ens of Gods anger according to the Spirituall darke worlds property is thereby enraged but also the outward Ens of the wrath in Turba magna is inflamed and hangs over the wicked mans Head and doth even encompasse him and he is therewith taken and possest as if he sate in the Hellish flames of fire 13. Of which Christ said that when the wicked did curse us we should blesse him that is Eccho forth the word of Love against his fiery word and not suffer his malicious word to enter into us for to take root and then it goeth backe againe and apprehends the wicked Reviler himselfe for Christ said we heap fiery coales upon his head 14. For Every word of man proceeds from an Eternall Ens either from the Ens of Gods Love or from the Ens of Gods Anger and if now it be brought forth out of the Ens viz. out of its owne place or mother it will have againe a place of its Rest wherein it may work 15. Now if it cannot take rest and worke in its likenesse without the wicked man who hath awakened and brought it forth out of his Ens and introduced it into a Sound or o o o Vocall wordy Substance then it catcheth or surrounds its Expresser or author who hath brought it into a Substance and entreth againe with its root into its mother whence it did arise that is with the Enkindled Spirit and with the Substance of its contrived matter it doth lay hold of and apprehend the p p p Or expressors Speakers Inventers Body viz. the outward Essence of the outward Sulphur 16. For every word when it is expressed is outwardly made and formed for in the expressing or pronouncing thereof the outward Spirit viz. the outward part of the Soule receives it to its own Substance and afterward beeing enkinded in the wrath and infected by the Devill in its comming forth in its witty glancing suttlety of the Serpent doth enter again into the Soul and Body of the monstrous Image and worketh according to its property Enkindled and infected by the Devill and continually bringeth forth such evill fruits and words as wee plainly see that out of many a wicked mouth nothing but vanity proceeds 17. Moreover we have a very great and weighty point here to consider of concerning the Serpents craft that if the Devill hath infected the word when it is borne in the Heart and formed in its
heavenly pomp a Queen of Heaven and Princess of the Beeings of God apprehended and formed in the Fiat of the divine desire through the fire in the light in like manner as Hierarch Lucifer was so and Prince Lucifer sate in heavenly pompe in the Serpents Ens who had infected the Ens out of which the Serpent was created and therein awakened the darke worlds property viz. the Centre of the Eternall nature whence evill and good doe take their Originall but when the Good did in the Fire sever it selfe into the light and the Evill into the darkness the Serpents Ens which vvas good was then infected filled and possessed with the darknesse and from hence cometh its Craft 30. For even such a craft the Devill desired which also tooke him in the Eternall-Speaking word in such a property and confirmed him therein to y y y For ever Eternity for it is also a Wonder in God how an Evill could come to be out of a Good that the good might be known and manifest and the creature might learne to feare before God and hold z z z Willingly submit to still to the Spirit of God that he onely might act and worke in the Eternall-Speaking Word and make and doe what he please with and by the creature 31. And to this End Lucifer was swallowed up in the wrath seeing his free will went forth from the Resignation and departed from Gods Spirit into the Centre to be its owne selfe-full maker and creatour that the Angells now have an a a a Warning Text Looking glasse example in this revolted fallen Prince and Puissant Hierarch for the Kingdome of God which is peculiarly and properly called Gods Kingdome stands in the deepest Humility and love and not at all in the wrathfull fires-might but in the lights Ardent might viz. in Power 32. But the Devills Kingdome after which he longed and laboured stood in the wrathfull fires-might but the same was b b b In the beeing Essence or Substance Essentially taken from him in his place and he was spevved out into the eternall hunger of the darkness 33. And that he had infected and possessed the Ens of the Serpent which was so crafty may be seen in its Body which is onely a dry hungry Skin and fills it selfe with poyson in the Taile in which property the great craft ariseth and therefore the Serpent carrieth the poyson in the Taile which may soone be pulled off in that the same in the beginning was introduced into its virgin-like Ens. 34. For the Serpent is therefore called a Virgine according to the Right of Eternity because it hath both Tinctures which is in no kinde of earthly creatures besides but it is now in the curse of God yet if the Artist knew what its pearle was he would rejoyce at it yet by reason of the worlds false desire which seeketh onely the false magick it remaines Hidden also it is not manifest that the wicked may beare his Rebuke 34. For the Pearle of the whole world is trodden under foot and there is nothing more common then the same yet it is hidden so that the holy Ens might not be introduced into an ungodly one which is not worthy of it and so Gods power and Word in the Virgin-like Essence be thereby brought into a Serpentine Ens as it is to be understood in the Serpent enough for our schoole-fellowes 36. Thus we doe fundamentally understand the Originall of Sins birth how Sin was borne and opened in the Humane Word and how God is provoked to anger in his Expressed Word by the Humane Re-expressing for man beareth the Word which created Heaven and Earth in his Ens for the same word is brought to Substance 37. Now God hath inspired into mans Ens viz. into the formed Compacted Word the living Soule viz. the c c c Or understanding Originall out of all the three Principles as a Spirit of the formed Word this understanding hath now power and might to re-conceive and to Generate againe a formall Voice in the Ens viz. in the Formed Compacted Word 38. But being the Serpents craft viz. the Devills introduced desire became manifest in the Ens of Adam and Eve viz. in their Compacted and formed Word thereupon the free will doth now draw forth from this Serpents Essence meere Adders poyson and death and formeth its word therein unless the holy Ens or Seed of the woman be again awakened in the new-borne Love of God in Christ then the free will may conceive in this same holy Ens and bruise the head of the Serpents and Devills Ens in the Anger of God that is reject and abhorre the evill will which desireth to Idea and imprint it selfe from the Serpents Ens in the formation of the words and bruise it in the will of the Thoughts with the Ens of the woman viz. of Christ and esteeme it as the Devills Mire and Dirt which in the children of God is a continuall Combate and strife between the Ens of the Serpent in the flesh and betvveene the Regenerate Ens of the heavenly part 39. Also know this Every Thought which is formed in the Will so that a man consenteth unto lies or any thing else which is false or if his will hath conceived and contrived any thing that is uniust and he bringeth that contrivance into the desire that he would very willingly doe it or express it in the false Evill formed word if he could or knew how and yet must let it alone either for feare or shame sake this same is all Sin for the will hath formed it selfe in the Serpents Ens. 40. But understand it well if a good will doth d d d Or forme it selfe conceive in a good Ens and yet the evill desire doth adhere to it and willeth to poyson the good if then I say the good conceived will overcometh the evill and casts it out that the evill cannot also be formed or received into the Compaction or Substance it is no Sin and though the evill desire which adhereth to the good be Sin yet if the good will doth not close with it and bring it into Substance but rejects it out of the good will as an Evill then the sinfull desire cannot come into Essence and the good will hath not hereby wrought any Evill if it hath not consented to the Craft of the Serpent 41. Every Sin is borne of the strange Ens if the free vvill departs from the Ens vvherein God hath created it then the Sin which is conceived in the will in false desire and brought to Essence in the Ens of the will so that man would faine doe wickedly or unjustly if he could but bring his intent to pass is also great in the sight of God but if it proceeds so far as to hurt and injure any one by word or deed then the Sin is double for it is formed in its owne Ens and formeth it selfe also in that
will come who carrieth it in his mouth and it is also a messenger declaring that Babell shall soon come to its End by this Sword and be given to this Sword to be devoured 27. Now saith reason wherefore did not God examine this Ens afore out of which he created the Earth and man out of the same Earth before he created the Earth and man forsooth deare Reason heere thou hast hit the matter right Gods Omnipotence and omniscience must serve thy turne whereby thou art able to bring all things into Gods will as rationall phancy dictates hearken o Reason dost thou know whence the Earth is generated thou saist through the Word viz. in the Verbum Fiat I say so too now what was this word Here looke upon the Earth and the whole Creation and thou wilt see what the desire of the word hath brought into Essence out of the spirituall Ens thou wilt every where see good and Evill and finde out Gods love and anger 28. The Word was a full Spiration from the spirituall fire-and light-world according to which God calleth himselfe a Strong jealous angry God as to the fire and a mercifull Loving God as to the light 29. Now if God should have a a a Nulled abolished or taken away quelled the first Principle viz. the fire-Source in the Ens of the Earth out of which it was created whence should the light have its might doth not the Father viz. the fire-world beget the Son viz. the light-world but now being the word in the fire-world was vehemently enkindled by Gods motion to the Creation as we may see by the Coagulation of the Stones if we were not blocks and had onely calvish understandings wherewith then should this Fire but especially the enkindled Ens in the Coagulation be reduced and brought againe into the light into the Equall Temperature and harmony Gods Love must then onely doe it 30. Now how will or can a creature viz. a fire-soule or Angel come into a creaturall being or formation if the fire-Source were not moved and stirred in an especiall manner Like would onely then remaine in Like and if it be onely a meere Likenesse then it hath its Sport with and in it selfe as it was from and in Eternity and therefore the unchangeable God hath moved himselfe according to the fire and light and stirred up the fires property that he may make him a play and melody viz. a formed Word out of himselfe that there might be a play before and in the un-formable Word 31. Now we doe here understand this that if God should have againe introduced the enkindled Ens out of which the Earth and man were created into the un-formable Word viz. wholly and fully into the likenesse into the Love then no creature might have been produced or brought forth for every soules-Soules-Spirit yea the Angels and vvhatsoever liveth must be a stirring or working fire 32. Now no fire-Soure can be generated out of the perfect likenesse unlesse the likenesse doth move it selfe yet the Eternall likenesse viz. God had before moved himselfe in his Mystery with the creation of the Angelicall Thrones now if he should have changed this motion which was Enkindled and also poysoned by the Hierarck Lucifer with false distemper into Love before he had created the Earth and man then he must yet once more have moved himselfe according to the fires property if he would have created another Hierarck and Angelicall Prince 33. But being that might not be he created the Earth and out of the Earth Man out of the first motion and breathed into man the Light-and fire-soule out of that breath of his manifested and moved word viz out of the first motion for out of the first motion of the word another Prince should come into the princely created Throne of Lucifer and take in and possesse the first motion 34. And God appointed the Judgement to the first motion and tooke away Lucifers Domineering Fire-Sword and gave it unto Adam and afterward introduced the deepest Love of God in Christ into Adam and brought the Moved Word againe into the likenesse viz. into an Eternall Confirmation and gave Adam in Christ the Fire-Sword over the fallen Prince Lucifer 35. For Adam viz. the corrupted limus of the Earth should in Christ its first enjoyed Prince judge with this flaming Sword as Christ hath told us that the Saints shall judge the world understand the Enkindled Ens of man and of the Earth should judge the false Prince of Lies who had perversely changed the Truth in the holy Ens into Lies and corrupted it with such false desire 36. But beeing the Ens of man was corrupted and could not God out of his deepest Hiddennesse introduced the most holy Ens into the Corrupt Ens of man viz. into the heavenly part and brought the outward part also through the Sword of the fire and death into the inward into an Eternall likenesse or temperature And thus there is heere a Looking-glasse for Reason if it be illuminated of God It will then understand us heere but if it be not then there is not any possibility to understand this 37. And we faithfully and seriously warne the caviller and carper not to say it is a blasphemy let him first put away his Calvish and Beastiall Eyes and looke us heere in the face before he takes upon him to censure and cavill at us it hath far another A. B. C. then Reason hath It must have its Birth a degree deeper 38. Thus we are able very well to understand the casting out of Adam wherefore he was tempted and driven out of Paradise being his Ens was somewhat enkindled by the Devills poyson he could not possesse Paradise and therefore God drove him out from thence with the Sword of judgement into death and corruption and yet gave the promised word of his deepest Love to be with and in him in the Ens of the heavenly worlds-being for a sure and certaine Covenant wherein Adam and his children should Trust and beleeve that at the end and accomplishment of this time he would in this Incorporated Word bring them againe with the introduction of the holy Ens out of death through the fire-sword and clean cut off the false infection and lust with the Sword of judgement and set them as Angels of God in the place of fallen Lucifer and this is the mystery of the Angel and Sword of Paradise 39. The Angel did beare the Name of the Covenant out of which God would manifest Jesus viz. the High and Almighty Prince and it was even this Angel which afterward wrought many wonders upon the Earth who was with Abel Sem Enoch Noah Abraham and Moses who appeared to Moses in the fire-sword of flame in the bush and brought Israel out of Egypt and went before them in a fiery Pillar by night and in a cloudy Pillar by day who gave them the Law in the fire and at last brought them by Joshua being
have its power and prevalency 18. And here we are rightly to know how Gods Love and Anger are in continuall contest understand in the manifested Word in the limus of the Earth and in the Ens of the humane property out of the Earth for the Anger Ens is stirred up and driven by the Devill and desireth continually to devoure the Love Ens and possesse this Kingdome in the Anger Ens. 19. The Anger Ens desireth to have man for it hath its King in Lucifer and the Love Ens desireth also to have him for it hath its King in Christ and therefore Christ must bring the humane Love Ens through death and the Anger Ens and open another Principle viz. another Kingdome and leave Prince Lucifer in his own Anger for his free-will had chose it him 20. Thus also the free-will in Cain did chuse the false viz. the Devills-will but thou saist was then the murthering-will wholly rejected it did d d d Reprobate or abandon NOIE reject it selfe but if the free-will had againe conceived in the Love Ens it would have been againe borne anew yea even after the murther which we leave unto the judgement of God whether it were so or no seeing the Text in Moses doth give him so bare a name in despaire for the word out of which the Name Jesus was made manifest was given to call poor lost Sinners to Repentance and not the righteous ones who were apprehended in the Love as Christ said 21. Cain was a type of the first corrupt Adam in Sin and Abell was a type of Christ the second Adam viz. of the virgin-childe for the Tree of evill and good began in Adam and so likewise the fruit did forthwith appeare viz. Christs children and the children of the Devill and the Serpent 22. Now reason saith was Cain then wholly conceived of the Serpents Ens in the Anger of God and predestinated to damnation Answer no He was conceived of the Ens of Adams soule and body and so also of the Seed and Ens of Eve her body but the Monster in the matrix of Eve did environ the sown Seed and it was that which did seduce and beguile him but the marke and Aym of the Covenant lay hidden in the Ens of the Soul and body for the Ens of the Seed of Adam and Eve was out of the heavenly disappeared limbus and then also out of the earthly awakened limus but the will of the Serpent and of the Devill took possession of the house as the like was in the Devill who was an Angell but the will of the darke world took possession of the house in him and got the upperhand so also it was here in Cain 23. But thou askest how this came so to be hear and see thou fair child in the will of Adam and Eve what their desire was before and after the fall they onely desired the Earthly Kingdome as we see that Eve was so wholly and onely minded for when she brought forth Cain she said Gen 4. Verse 1. I have gotten a man who is to be a Lord she thought him to be the bruiser and breaker of the Serpent he should take in and possesse the earthly Kingdome and expell the Devill she did not consider that she should Dye to her false earthly fleshly will and be borne anew e e e Or with in an holy will and such a will she also brought into her Seed and the like did Adam also 24. And hence now the will in the Souls essence did arise the tree brought forth a twig out of or like it selfe for it was Cains desire onely that he might be Lord upon the Earth and being he saw that Abell was more acceptable in Gods Sight then himselfe his free-beastiall will in him did elevate it selfe to slay Abel for Cains Ayme and endeavour was onely about the outward world to domineer and be Lord and master therein but Abel Sought Gods Love 25. Thus there are yet Two such Churches upon the Earth One which onely seeketh worldly pleasure might honour and the outward God Mammon and Mausim and therein it lodgeth the Serpents child the other which seeketh the virgin-child and Gods Kingdome and must suffer it selfe to be persecuted reviled reproached and killed by the Cainicall Church as Cain did to Abel 26. For the Devill will yet be continually a Prince of this world in the Serpents child and if the virgins child which bruiseth the head of the Serpent be not manifest in the Serpents child then the Devill is and remaineth Prince and Host in the house of the Soul as hapned to Cain 27. And doe but understand the ground aright in the birth of this world two Kingdomes lie manifest viz. Gods Love Kingdome in Christ and the Kingdome of Gods Anger in Lucifer these two Kingdomes are in Contest and strife in all creatures for the Originall of all Spirits is in the Contest and in the Combate of the fire the light is made manifest the fire is a cause of the light Gods anger is a cause that God did yet once move himselfe in his deepest Love in the Name Jesus and thereby vanquish the Anger 28. Now what can the Love doe if the free-will espouseth it selfe to the Anger or vvhat can the Anger doe against it if the free-will conceiveth in the Love and destroyeth the Anger must it not hold still and suffer it to be done and though it doth oppose and rage against it yet the Love pierceth quite through it and changeth it into Joy the Anger is the root of Love as the fire is the root of the light but in the Free-will is the understanding which maketh it selfe to what it pleaseth 29. Dost thou not see this in the Earth that the free-will in the Ens of the word hath made it selfe stones metalls and Earth the stones and Earth are not the free-will but the free-will hath introduced it selfe into such an Ens and by its Lubet and motion introduced the Ens into a Compaction or coagulation there was no other maker there but the free-vvill in the formed and manifested word thou mayest indeed see wonders enough 30. Behold the unreasonable Creatures as wormes toads Spiders and other wilde venemous and horrible Beasts and thou shalt see somewhat in very deed if thou beest not dead but thou saist God hath created it so yea Right his desire in Love and anger hath amassed the Ens with the motion and compacted each Ens according to the free-will into a forme there was no other maker there but the free-will in the word 31. The desire in the word was the Fiat which introduced the free-will into an Ens thus the same Manifested Word is yet in all things and hath the Fiat viz. the desire in it selfe As the free-will in every thing introduceth it selfe into a Spirit even so the Fiat formeth and Signeth each thing every Root bringeth forth from it selfe a branch of its own likenesse
that so his beleeving desire might be accepted before God and be brought into a substance to the new Regeneration for he looked upon the promise of the Serpent-Stroyer and introduced the desire of his faith into him and desired that his faith spirit and life might be confirmed in the Serpent-Stroyer who was promised he would fain be therein accepted before God as it was granted him so that the fire of God did enkindle his offring and received his prayer in the Love-fire and in the Sweet Savour of the offring it was brought by the Spirit of God in the power of the light into an holy Substance and it is rightly said his offring was acceptable before God 40. The offring alone could not have been able to have done it onely the Faith which did Idea or lay hold on the promised Messiah in the offring which apprehended the Covenant and the true very pretious and deare Offring the same did effect it the offring was onely a figure of that which vvas therein accomplished and performed as the outward world is onely a figure of the inward Spirituall world whereby the Spirituall world doth introduce it selfe into a figure and Essence and beholds it selfe therein as in a Looking glasse Of Cains Offring 41. BY Cains offring we rightly understand the verball Christendome the titular Christians in the spirituall babylonicall harâ—ottry the Type and Image of whom is Cain and as Cain in his offring sought onely the outward world might and pleasure and would be an outwardly adopted and received childe God should permit his evill Beast to be Accepted and offered up he desired to be Gods acceptable childe with the selfehood in the Serpents Ens and falsehood he vvas an Impenitent proud man who thought to be a Lord of the world and to domineer over Abel and his posterity and just thus is the Antichristian Church upon the Earth it buildeth also Churches and Altars preacheth singeth and tincketh and doth likewise offer in the bequeathed Covenant and Testament of Christ and so covereth it selfe with the offring of Christ and will be an outwardly accepted and adopted Son notwithstanding that its offring is not accepted in the Covenant and Testament of Christ nor brought to Substance 42. The cause and ground of it is this men depend and relye onely barely and nakedly upon the offring and teach that the offrings take away Sin Christs testaments doe absolve Sin but as little as the offring of Cain was acceptable before God and tooke away his Sin and as little as Cains desire was introduced into the divine Substance so as to have the divine fire to enkindle in his offring and receive his Faiths desire into it even so little also doth the verball lip-laboring Christendome enjoy the offring of Christ in his humanity it must be an Abel onely that doth enjoy it the Titular Mouth-Christian attaines onely the Smoake of the true offring It must be onely a right hungry thirsty converted soul which desireth wholly and fully to depart from the Serpents Ens and all vanity of this world and striveth to mortifie the Serpent and all vaine will in the Death of Christ and desireth to arise in a new vvill totally Resigned in all Submission in God 43. This true hungry will offereth rightly with Abel and its offring is received into the holy fire of Christ and formed or amassed in Christs humanity into a Substance there must be earnestnesse and Power which earnestnesse stirreth the Love-fire of Christ in his Testament so that it doth enkindle it selfe in the desire and then the desire becomes a true right Faith for there is no right Faith without divine x x x Comprehension Amassement or formation Taking 44. When Mans Desire introduceth its hunger with earnest Sighing and prayer of introversion Resignation and departing from vanity into the offring of Christ even then the Soules desire doth forme it selfe in the heavenly Essentiality in the humanity of Christ upon the High Altar of God into a Substance the hungry desire becomes in the word of God in Christs Testaments flesh an heavenly supernaturall flesh and this flesh is the true Offring of God which God taketh to his habitation and not the beastiall mortall Man 45. In this holy Substance onely is the true Faith of Abel without this there is only an hystoricall painted and feigned faith a Cains offring which doth not take away Sin for Sin must alwayes be brought into the judgement of God wherein it was borne and the holy Love-fire of God must drown and wash it away else there is no forgivenesse neither offring nor Covenant doth availe any thing without it also no going to Church neither Singing nor devout shewing doth attaine it nothing else at all doth it but onely the hungry desiring Faith through the Alone Offring in the bloud and Death of Christ where the Desire doth wholly dye in the death of Christ to its Selfehood and arise in Christs Resurrection with a true Faith and christianity not in a specious shew of holinesse but in the inward Essence in words and works 46. For He is yet far from a Christian who calls himselfe a Christian or is so tearmed onely but he is one who is borne in the offring of his humanity in him neither Covenant nor Lawes availe any thing before God but a new creature no Cathedrall Stone-Church meeting-house or hypocrycie or whatsoever it be called can inherit Gods Kingdome but onely and alone the true living Offring of the new regeneration arising from the Covenant of promise in Paradise through the quickning Word in the Offring of Christ. 47. It is onely and alone the Temple of the holy Spirit where Gods word is taught and taken without that is Cain with his glistering Stone-Church full of pride and stinking Ambition the Great building of Babylon where the Language of Gods word viz. of the written word is confounded and divided into manifold contentions and Languages where there is nothing but wrangling jangling and snarling about the Letters and no true reall living effectuall and powerfull knowledge 48. Now where the living knowledge of Christ is there is the Altar of God in all places where the hungry Soul may offer the true acceptable holy offring in prayer there it may introduce the prayer in the Word in its hunger into a Substantiall Faith 49. Not that we would hereby wholly abolish and race down the Stone-Churches but we teach the Temple of Christ which ought to be brought along in the heart into the Stone-Church or else the whole business of the Stone-Church is onely an hypocriticall antichristian whoredome a Cains offring both of the Preacher and hearer so that one is not a whit better then another unlesse he enter through the true doore Christ in Spirit and power in the Temple of Christ into the Stone-Church or at least resolve to fix betake and fasten himselfe there into such an earnest desire that he will take and hold fast that
too if the same be taught in Christs Spirit and power then t is so indeed 52. But the Spirit of Christ in his children is not bound to any certaine forme that it need not or ought not to speak any thing which stands not in the Apostolicall Letter as the Spirit in the Apostles was free and they spake not all one and the same words but from one Spirit and ground they did all speak every one as the Spirit gave him utterance even thus likewise the Spirit speaketh yet out of its children it needeth no forme aforehand composed and gathered together out of the Literall word it indeed doth put mans Spirit in minde of what is comprehended and contained in the letter for Christ said the holy Ghost shall take of mine and declare it unto you 53. Christ is Alone the Word of God that teacheth the way of truth through his children and members the literall word is onely a manuduction and manifestation of Christ that we should have the same before us as a Testimony and witnesse of Christ shewing what he is and what he hath done for us that we should conceive set and fasten our Faith therein and yet with the desire enter into the living word Christ and be our selves borne to life therein 54. None is a shepheard of Christ but he that hath Christs Spirit and teacheth from him no Art nor University makes one a shepheard of Christ unlesse he be capable of the office in Christs Spirit if he hath not that living and working in him then Man hath onely chose him to be a Carver and builder of the Great Babylon a letter changer a verball jangler and wrangler without divine understanding and knowledge for the Scripture saith the naturall man perceiveth nothing of the Spirit of God how will then he teach the way of God who himselfe understands nothing thereof 55. And Christ saith he that entereth not into the sheepfold by him viz. by the doare of his Spirit but climeth up some other way as by Art and Reason or by the favour of man into the same whosoever seteth up himselfe not being called of Gods Spirit to be a sheepheard of Christ for humane and temporall repute and Revenue's sakes he is a Theefe and Murtherer and the sheep hear not his voyce for he hath not Christs voice and cometh onely that he may rob and steale 56. But they say the written word is Christs voice yea it is indeed the Cabinet thereof viz. a forme of the word but the voice must be living which opens the same and likewise acts it in due motion as a watch-worke the Letter is as an Instrument thereunto as a Trumpet but there must be a true and right breath and aire which agrees with the air or tune in the letter 57. The word of the letter is a prepared * * * Or worke Instrument what kinde of Trumpetter takes it in hand to play thereon even such a sound it gives Is not I pray the Great Babel built out of this worke every one hath sounded the Trumpet of the Letter as his own Aire and Tone hath been in him and so it hath been approved and received by each Trumpetter and brought into a Substance and this same substance is the Great Babylon where evill and good is built into a building 58. But if men had not introduced any Exposition upon the Apostolicall Word and brought or contrived the same into other formes then the Instrument had remained Pure but the un-illuminated minde hath set it selfe up to be a master therein and bowed the same according to its own Imagination and well-liking for the humane pleasure hath thereon set it selfe and formed and expounded the same according to the Rule of fat Benefices for the Belly sake and worldly pleasures And thus the Spirit is extinct and 't is turned to an antichristian Order and Custome men have taken and formed the word as an Organ and so they have brought it into a fashion and custome that a man must play thereon and others must hear the Sound and tune which he makes and thus for the most part such Organists are onely used who strike the Organ from without and make a fine contrived and composed Peece which they willingly and readily heare but the Organ Soundeth onely as the Master t t t Or playes on it strikes it 59. But to this Christ saith Every plant which my heavenly Father hath not planted shall be rooted up also whosoever is of God he heareth Gods word Christ said the Son of man speaketh nothing but what he heareth the Father speake in him so likewise must a teacher of Christ heare the Fathers Spirit in Christ speak in him he must heare Gods Word in the Spirit of Christ in him as David saith I will hear what the Lord speaketh in me he must be a Temple of God in whom God dwelleth and from whom he speaketh being only an Instrument thereto for Christ said we will come to you and make our Abode in you also I will put my word into your mouth saith the Prophet also the word is nigh thee namely in thy mouth and heart heere the Spirit of God speaketh of the living Word and not of a Bell without a clapper 60. This the Spirit of Christ in his children doth teach and reproves the woodden clapper in the right bell which hath hung it selfe up to be a clapper in the Bell of the divine word and yet hath no power to make the Bell sound this Cain in his offring can by no means brook that one should tell him his offring doth not please God 61. He setteth forth himselfe with very faire glozing and glistering outside shewes and hath made himselfe such a brave glorious forme moreover he is chosen of the high schooles and worldly might thereto and if a mean Lay-man without humane calling should come thereinto as Christ was accounted for a Carpenters Son and offer to reprove such an High Priest in such great dignity Honour and Respect the same the world beleeveth not that it is from God that he is sent 62. The Great Beare thinketh presently this is onely a sheep which I will take into my mouth and devoure him what shall a sheep reprove me who am a Bear will a disesteemed sheep nullifie my Reputation and esteeme among men and dare to quetch at me I will soon rid him out of the way and so defile him that he shall not be known that he is a sincere and single-hearted Lamb of Christ and speaketh from Christs Spirit I will so wallow and mire him in the Dirt disgrace and scorne that he shall be held for a filthy Beast or a very defiled Swine 63. In the meane time I live in my delicious Dayes of pleasure and remaine Lord over Soule and Body but if the sheepling shall offer to stir and shew more then a sheepling of Christ then I will help the Butcher drive it to the slaughter-house 64.
Thus it goeth with the Simple single-hearted children of Christ whom the Spirit of Christ driveth and out of whom he teacheth heere in this world c. they are onely as sheep among Wolves as Christ said I send you as sheep among Wolves the earthly man is a Serpentine Wolfe under whom the virgin-childe viz. Christs Lamb must dwell and then beginneth and ariseth murthering * * * Or robbing slaying and killing 65. But it doth not at all hurt the virgin-childe It s Externall Wolfe is also by this meanes bitten off by another for the outward Wolfe of all men is growne from the Anger of God and arisen with the Sin in Adam therefore it must be given for food to the Anger of God that the virgin-childe of the womans Seed may become manifest 66. For thus they doe Separate themselves as two Enemies and are continually opposite Enemies one against another in the time of this outward life for the Judgement is given to the virgin-childe against the introduced Serpents childe of Sin In the Resurrection the virgin-childe shall condemne the Serpent-childe into the Fire of God there the limus of the Earth shall be proved and purged from the Serpents Ens and againe put upon the virgins-childe 67. Now saith reason what pleasure hath God in this murthering of his children can he not defend them from the Enemy thus it must be that the light may be manifest in the darknesse else the light would stand still in the darknesse and bring forth no fruit seeing then the light receiveth into it selfe Essence and perceivancy also Sensation from the darknesse viz. from the Source of the fire therefore one is set against the other that so one might be manifest in the other the joy against griefe and griefe against joy that it may be known what Evill or good is 68. For if there were no griefe then the Joy were not manifest to it selfe but yet all is in the Free-will as every thing doth introduce it selfe into eviâ—l or good so it runneth on its Course and the one is but the manifestation of the other for if there were no night or darknesse then we should know nothing of the Light or Day thus the great God hath introduced himselfe into Severation to his owne contemplation and Sport of joy 69. The like also is to be understood in the various diversity and Severalty of Men touching evill and good The Evill must be a Cause that the good be made manifest to it selfe and the Good must be a cause to manifest the Evill in its wicked malicious Suttlety and iniquity that all things may come into their contemplation and visible ken and every thing might manifest its judgement in it selfe unto the Great Separation Day of the LORD of all beings where every thing shall give in it selfe into its Barne for its usefulnesse and profit that in the Eternity the Great God may be known in a creaturall and formall manner according to light and darknesse 70. For all things were created by the word and brought into a forme seeing then God is an angry jealous God and a consuming fire and also a mercifull-Loving meek God of light and Giving or Free-Grace in whom there cannot be any Evill at all therefore he hath introduced fire and light Evill and good one with another in the Verbum Fiat into a free-will whereby the will may u u u Or worke forme either in the evill or good and yet he hath created all things good and to the light and set them into the free-will to multiply themselves in the free-will to conceive in Evill or good and yet hath associated to each thing its likenesse viz. to a male its female that so nothing hath cause to x x x Or fall from its place and order into Destruction degenerate and to man he hath given Commands what to doe and leave undone 71. Thus all things stand to the judgement of the Great God and in this time they must be in Contest that one may be manifest in the other but then in the Great Harvest every thing shall have its own Seat in it selfe when strife shall be taken up and cease and all things must stand to the Honour and Admiration of the wonderfull works of the great God who Alone knowes whereunto every thing shall be good and for what he will use it CHAP. XXIX Shewes how the Adamicall Tree hath put forth and opened it selfe out of its Stock and introduced it selfe into boughes branches twiggs and fruit out of which pullulation or manifestation the Invention of All Arts and * * * Or Polities Governments is Arisen The Deep Gates out of the Centre of the Eternall and also the Temporall Nature shewing how the Eternall Wisdome hath introduced it selfe into a formall visible and Ideall Contemplation Gen. IIII. ch 1. THe Eternall divine understanding is a free-will not arisen either from any thing or by any thing it is its owne Peculiar Seat and dwelleth onely and AlOne in it selfe un-apprehended of any thing for beyond and without it is nothing and that same NOTHING is onely ONE and yet it is also as a Nothing to it selfe It is One onely will of the Abysse and it is neither neer nor far off neither high nor low but it is ALL and yet as a Nothing for it is in it selfe no contemplation Sensation or perceivancy whereby it might finde a likenesse in it selfe 2. It s Finding is its own forth-proceeding so that it beholdeth it self in the y y y Or proceed-forth Egresse for that which is proceeded forth is its Eternall Lubet Sensation and perceivancy and it is called the Divine Wisdome which Wisdome the unsearchable Abyssall will apprehendeth in it selfe to its Centre of z z z Or Imagination desire or Magia Lubet viz. to an Eternall minde of the Vnderstanding which understanding the free-will formeth in it selfe to its owne a a a Or expresse Image likenesse viz. to an Eternall Speaking living working Word which the Free will doth speake or breath forth out of the formed wisdome of the Lubet 3. And the b b b Or Spiration Forth-breathing is the Spirit or Mouth of the understanding in the formed will of the wisdome which doth distinguish or variously Severize the Speaking Word so that the Minde and the understanding of the minde becomes manifest and revealed in which Manifestation the Free Lubet or wisdome is in the Speaking or forth-breathing formed of the free-will by the Spirit into diversity and variety 4. In which formation the powers of the divine properties doe arise so that it is truly said and declared concerning God that he is the Eternall will Understanding Minde Counsell Power and Wonder c c c Or with in which wonders of powers he hath moved and formed himselfe from Eternity in which formation consists the invisible spirituall world wherein the Spirit of God hath melodized and Sported with it selfe from
Everlasting which also hath neither ground limit bounds or Originall 5. For it is the Divine e e e Contemplation Vision of the formed wisdome its Centre is the formed Will viz. the Word forth-Speaking out of all Powers and its life is the Spirit which proceedeth in the Speaking or breathing which distinguisheth and formeth the Lubet of the wisdome so that the formed wisdome playeth before the life of the Deity as little children play before their parents who have begotten them out of their Essence for their joy and in them the parents take their delight and Pastime 6. Thus likewise we are to understand the Beeing of Eternity which Being the Eternall free-will hath in the forth-breathing word introduced into a Desire viz. to an externall comprehensivenesse in which comprehensibility the beginning of the Corporeall Being is arisen viz. the Centre of the Formed Nature wherein the desire hath Amassed formed and introduced it selfe into properties viz. into darknesse and light into Paine and Source into joy and Sorrow and yet we must not understand any Sorrow to be in the Pregnatresse but so the free-will doth forme and conceive it selfe in the desire to the Contemplation and manifestation of the wonders that so the properties might be peculiarly manifested and revealed in each other 7. For if there were no Contra-will then there would be no motion in the properties but being the free-will hath introduced it selfe into Love and Anger viz. into Evill and Good a twofold will is arisen in these properties viz. a wrathfull will according to the Nature of the fire and of the darknesse and a good Love-will according to the nature and quality of the light so that one might dwell in and manifest the other 8. Not that this Birth hath received onely a temporall beginning it f f f Or hath been is Eternall and is the manifestation of the Divine vision Sensation and perception onely in the Creating of the Creation this Birth introduced it selfe into a Compaction or Externall comprehensivenesse that it might have a Distinct Dominion to worke in for its owne Sport and play 9. Also we are not to conceive that in the Creation the Evill proceeding from the darknesse and fiery property was Separated from the Good and placed in a Peculiar Sundry working Dominion but the one is in the other yet the light shoane through the darknesse and the darknesse could not comprehend it Every life in the Creation proceeded forth from the fiery property and the Spirit of the rationall understanding did arise from the lights property In the Creation Every fiery life was brought forth in its beginning g g g In or for to the light 10. Moreover the Creatour of all Beings hath given the Creatures of the outward world which hath a Temporall beginning out of the Eternall word An Vniversall light for visible contemplation also every life in the Creation hath received the light of nature out of the Centre in it selfe out of which the understanding ariseth so that the Creature can rule and governe it selfe 11. And nothing was created Evill or to the Dominion of iniquity for though on one part it hath an Ens of the wrath in it selfe for its life yet on the other part it hath also an Ens of the light and good vertue in it selfe and it is set in the free-will to conceive or worke in Evill or Good for there is nothing so Evill but it hath a Good in it whereby it may rule and be predominant over the Evill 12. But man was in Equall Accord in his properties no property was manifest above the other for he was Gods Image like as there is no Evill manifest in God unlesse he would himselfe manifest the wrath of the Eternall Nature in a thing Even so also the divine free-will was given to man 13. And with all the Command that he in his free-will should not lust after Evill and Good viz. after the divided properties he should continue stedfast in the equall harmony of the properties and rule with the light over the Darknesse and then the properties of the wrath had stood in meer Joy delight and melody in him and he had been a mirror and forme of the divine wisdome which had seen and beheld it selfe in him according to the Kingdome of Joy 14. But being that he did contemplate with the free-will in the dissimility how evill and good were each of them in its own peculiar selfefull property and brought his Lust and longing thereinto desiring to taste thereof in the Essence whereupon this same property did also take him in his lust and prevailed in his will and also in the Ens whence the will did arise to its own Contemplation and Dominion and thus the first man who was good in the beginning became a Stock or Tree of the Taste of the Knowledge of Evill and good viz. a Contending Dominion in which both wills viz. the Good and the Evill ruled in one another 15. But being the fiery wrathfull will so overcame the good which was from the lights Essence that the lights Ens was taken captive in the wrathfull Ens this Image fell under the power and Command of the outward Dominion which was Evill and good and also under the wrath of the inward nature viz. of the fiery darknesse upon which Image God had compassion and did re * * * In-promise inhest the Covenant of Grace into the Captivated disappeared and as to the divine wisedome blind Ens of the holy worlds being and did Incorporate the same as a Covenant of a new Regeneration of a new Holy Will and life 16. Thus now we are to consider aright of the Stock of the humane Tree how it hath spread forth and displayed it selfe in the properties and introduced it selfe as a Tree evill and Good into boughes and branches and from whence his Temporall Government of distinct and Sundry Offices and Callings is arisen which He did awaken in him when he lusted after evill and good and thereby brought himselfe in Subjection to nature being he fell under its Dominion 17. And we see very clearly that Moses hath described and set down in his * * * Genesis first booke how the humane Tree hath opened it selfe in Evill and good and introduced it selfe into boughes and branches for its fruit also we see how the fiery wrathfull property hath alwayes gone before and first of all brought forth its fruit we have a clear and plaine understanding hereof in the Names of those which the Spirit of God hath put by Moses in the h h h Geneology lines of Propagation 18. For first he setteth Cain whereby is understood in the Language of nature a Source out of the Centre of the fiery desire a selfefull will of the fiery might of the Soule viz. a Sprout or Twig out of the first Principle in which branch or Sprig the first Principle did in an especiall manner
prevaile and would Sever it selfe into a selfe-fulnesse and breake it selfe off from the Love Ens yet not as a Darke Source but as a Source of selfefull Lust and also of fiery Strength and might 19. For out of the Ens of Cain as the same was in the Centre of the Begetting nature in the wrestling wheele of life arose his will and out of the will the desire and out of the desire the Substance in which Substance the false minde is understood wherein the dominion of the outward did forme and fasten it selfe whereinto the Devill also in the wrath of nature croap in with his desire and desired the Lordship and domination of this world in Selfehood as the fallen Devill doth alwayes desire domination in the Place of this world in the inward Eternall and outward Temporall nature 20. But being the word of divine Power and Holinesse had i i i Or espoused it selfe incorporated it selfe with a Covenant of Regeneration into the womans Seed viz. into the disappeared Ens of the Spirituall worlds Essence that it would deprive the fiery wrathfull will proceeding from the Centre of the darke world of its fiery might of Selfehood thereupon after Cain there Sprung forth out of the humane Tree a Sprout out of the Aym of the Covenant viz. HABEL whose Name in the Language of nature signifieth an Out-breathed Angel which in the first will of the Essence whence the soule ariseth had formed and fixed it selfe in the Centre of light in the Love-desire and penetrated quite through the fires Centre whereupon the fiery desire did desire to cutt off the Earthly life which hath its Originall out of the fiery desire as its propriety for which cause Abel and all his * * * Or Successours Posterity became Marters 21. For this is the Doar of Christ who must give himselfe into this Death of the wrath and Penetrate the Humane Centre of the Soules Originall according to the fire-world with the Love Ens viz. with the deepest Love of the deity and change the fiery wrathfull desire of the darke worlds Essence into Love 22. Adam was the Stock of the universall humane tree but when Eve was made out of him then the tree was divided according to two Principles not wholly in the Essence but according to the nature and quality of the Centres of fire and light for the Centre of the light viz. the ground of the Love-desire did stand in Eves Matrix but it disappeared as to the Creature in her fall therefore the Divine Word did k k k Espouse betroth or promise re-inhest it selfe therein to a Centre of Regeneration 23. Now Cain and Abel were the two twigs which grew out of this tree from the property of both Principles viz. of the fire and light and they were a Type of the whole Tree with its fruit which it would bring forth but being Abel was a type of Christ who was to be conceived without the help of man onely and barely of the incorporated word in the Seed of the woman who should suffer death for Man therefore Abel must passe through without branches and fruit for the fruit which Christ should bring forth was to Generate anew the humane tree and not produce other twiggs out of his Loyns and therefore Habel also being the type of him should not generate any twigg out of his loins for the line of the Habelicall Seed remained in the Covenant and pointed at Christ who should spring forth out of the Habelicall Line and againe manifest the spirituall worlds Essence 24. Therefore Adam must bring forth another branch by his Eve out of the vitall Tree which was to be like Adam in his Image viz. SETH which Name doth signifie in the Language of nature a forth-running or leap where a glance or aspect of a Love-will ariseth out of the fiery will which notwithstanding is withheld and hindred by the outward worlds being Essence and Substance viz. by the Corrupt house of flesh 25. Now Christ must come to help this captivated forestalled and obscured will which notwithstanding hath its first ground out of Gods love and free it from the band of wrath wherewith the divine Ens was captivated for this was Christs Office not that he should beget but give himselfe into the Generation of Seth and Redeeme Seth and his branches from the wrath and regenerate him anew in himselfe he was not to beget children to this world but to bring forth Seth out of this world and bring him in himselfe into the Spirituall world 26. Now in Seth the Line of the Covenant went forth in which Christ would manifest himselfe according to the humane Tree but in Cain the line of the wonders viz. of nature and its Government went forth Genesis 4. v. 17. for Moses saith that unto Cain was born * * * Enoch Hanoch and he built a City and called the Name of the City after the name of his Son Hanoch now Cain was the first man borne of a woman and Abel the Second whom he slew 27. Now Moses saith that Cain built a city whereas indeed if we would goe meerely upon reason there were not men who might be able to build a city and inhabit it for the Spirit doth here make a vaile before the understanding which lyeth in the Word Citty for he saith Cains Son was called Hanoch and also the City now this is verily true but the Spirit in Moses looketh upon the root of Cain and Adam how the Tree Evill and Good hath opened and displayed it selfe into its boughes and branches for by the Name of Hanoch the Spirit looketh upon the property of the branch viz. of Cains Son intimating what kinde of people would arise from thence viz. a * * * Or Common-wealth City and Dominion of the outward world in Selfehood for in the Language of nature it is to be understood in the Name 28. HANOCH signifieth a forth-breathing of life and a re-assuming to a Selvish contemplation a childe of Selfe which in nature doth introduce it selfe into a selfefull Dominion and will so that it doth Imagine and frame in its Minde a Dominion or Region Country or City desiring and aspiring in its will to be a Tree or Prince of men for when the humane life departed from the Spirit of God into selfehood then it would be a Peculiar Selvish Lord which will 's Son was Hanoch viz. a City or Amassed Substance to a Selfe-full domination and Government 29. From which Government and dominion the branches or children were borne concerning which the holy Spirit complained in Noah that * * * Genesis 6.3 they would not suffer his Spirit to reprove them any more for they were a tree or branch sprung forth from the tree of Selfefullnesse from which the wordly Principalities and Superiorities have taken their rise and Originall for when the humane life fell unto the Stars and the Spirit of the outward world then
monster and an Evill Beast in his free-will which doth not resemble the first Image of the formed Life in the word of God now against this Beast the words of Christ are directed when he saith Vnlesse ye be converted and become as children that is unlesse you do depart from and utterly disclaim the will of the Selfe-Generated Beast and enter again into the form of the first Life yee cannot else see the Kingdom of God also yee must be borne againe of the water of the Heavenly worlds essence and of the same holy Spirit proceeding from the Covenant otherwise ye cannot see and behold God 9. This Evill Beast of the Godless form Note is predestinated to condemnation but the Covenant is in the Life if the free will Resigneth it selfe up to the Covenant then Christ ariseth in his humanity out of the Covenant in the Life and even then the strange Beast dyeth in Christs death and the will formeth it selfe again into the first Image according as God created it and this is not annexed onely unto Seth but unto Adams life viz. unto the Onely life of man which was in the Word of God and passeth from one upon all as all branches in one tree do receive sapp from the Onely root of the stock 10. But the properties of nature viz. of the naturall life have brought themselves out of Adams stock into sundry boughes and branches whence the multiplicity of Nations Tongues and Speeches is arisen but the Life is onely One and the Covenant in the life sprang forth from the root of life viz. from the Word of God out of which the Life came upon all even as the Sin viz. the fall and apostacy passed upon all none excepted for the Children of Seth were concluded under Sin as well as Cains but the Covenant * * * Or the open and outward manifestation of the Covenant with its manifestation passed upon SETH for his name signifieth in the Language of nature a forth-breathing Spring out of the Life through the first Centre of the Soule wherein the word of God would open it selfe through the Life 11. And Moses saith Seth begat Enos Gen. 4.26 and then began men to preach of the Name of the Lord for the Name ENOS signifieth in the Language of Nature a Divine Lubet through the life wherein the Formed Word would behold it selfe in the Sound and Voice of the Life therefore the Spirit of God began to Teach out of the Covenant through the Life of man concerning God and his Being and Will this was the beginning of the Divine Contemplation through the formed Wisdom in the word where the word did behold it selfe through the wisdome of the formed Humane Voice 12. And as the Life did form it selfe by Cains line through the wonders of the formed wisdome in Nature with all manner of Arts and works and also Dominions Governments and Orders and introduced them all for the Setting forth of Gods wondrous Deeds and Acts viz. to a Contemplation of Evill and good light and darknesse so likewise the Spirit of God did bring forth out of the Line of the Covenant in the manifested Word the wonders of Divine Holinesse Truth Righteousnesse Love and Patience and by the Preaching of the formed word did declare what the holy and Spirituall Kingdome of God is 13. In Cain the Kingdome of nature was represented and in Abel and Seth the Supernaturall Divine Kingdome both these arose together and went all along one in another to the Remonstrance or Contemplation of the Divine Lubet in the formed wisdome and Each put it selfe forth in an especiall manner into its visible Ken as a wonder 14. For from Adam even unto Lamech in the line of the wonders there are Seven Generations and in the other line viz. in the line of the Covenant from Adam unto Enoch are also Seven Generations Enoch is the Eighth viz. a beginning of the propheticall Spirit for in the first Seven Generations the form of the Spirituall Kingdome proceeding from the Life's Tree was set forth 15. Adam was the stock for his life taketh its originall out of the word but being the Life of nature in him did predominate over the life in the formed Word and would have the Supream dominion and obscured the life proceeding from the word the word it selfe freely gave it selfe with a Covenant to be a Life therein and set forth its figure in Abel how the naturall life should and must be broken and the word of the Divine power should again spring forth afresh out of the first Life 16. Thus Abel was the Figure of the Second Adam Christ and therefore he must be slain for the Covenants sake for Christ should kill the exalted haughty naturall will and being forth a new one and therefore Abel also should not beget any naturall child else it had been strange to nature for they should all proceed forth out of one stock and the word would spring forth anew through the Onely Tree in the Covenant that so the Children of Grace might be brought forth out of the Tree of nature as the dew out of the * * * Or Morning day-break 17. For thus also the figure of the new birth was represented out of the Stem namely the line went forth out of Adam he was the first Abel the second Seth the third Enos the fourth where men began to teach of the Spirituall Kingdome * * * Or Cainan KENAN the fift which signifieth in the language of nature a forth-going * * * Re-apprehend re-conceived Lubet or desire of the divine Contemplation in which the word Taught did form it selfe viz. in Prayer and in the wills desire and also in their Offrings 18. MAHALALEEL was the sixt and signifieth in the language of nature an Angelicall form of an Angelicall Kingdome where the spirit did typifie and pourtray the Kingdome of Christ in this Name 19. JARED was the Seventh by this Name is understood in the language of nature a Priest or Prince of the Spirituall Kingdome for as Irad should be the Regent or Ruler in the Kingdome of nature so Jared should be the Regent in the Spirituall Kingdome for out of Jared came the office of Moses and out of Irad proceeded the Kingdome of worldly principalities and framed Governments and Dominions 20. But the language of nature sheweth very clearly that Jared is onely a type of a spirituall Kingdome for the Name carrieth forth the Cherub along with it through the word for the spirituall Kingdome upon the earth was all along captivated in the wrath of God untill Christ who destroyed the Anger 21. The Office of this Jared is twofold viz. externally it is the figure of the Spirituall Kingdome bound with the wrath of God and internally it is the true holy Kingdome which the Penitent man receiveth or taketh possession of Outwardly it is Moses and inwardly Christ. 22. From this outward Kingdome the great
mother of the babylonicall whoredome is Arisen in the Kingdome of Moses among the Pharisees and in the Kingdome of Christ among the * * * Text The Letter crieâ— or Literalists verball and titular Christians who do all Onely boast and gloriously set up themselves in the figure as an Idol and appear as if they were the holy spirituall Kingdome but the Cherub carrieth forth the Sound through their word as a consonant of the wrathfull Anger of God 23. And therefore they must contend about the Kingdome of Gods will for they have not the Spirit of the inward Spirituall heavenly Kingdome but onely the voyce out of the figure where Evill and good are in contest they have and use the letter but as an Empty unprofitable instrument as a figure of the spirituall Form for thus also the Spirit did represent it by the name Jared as a mixt Kingdome upon the earth whereby the inward spirituall new-born children should be exercised and proved 24. And by this form it did signifie and foretell how that the greatest part in this Spirituall Office would be taken in the Sword of the Cherub and that their Office would be cut off by the Cherub from Gods holinesse and given to the Spirituall Eternall Kingdome of the Anger 25. For as Lamech in Cains line took two wives viz. two wills and confirmed his Kingdome therein and at last brought forth or pronounced the Seventy and Seven-fold Racha proceeding from the Centre of nature even from the seaven properties upon the Murther of the free-will which would murther and slay his life in many even so likewise Jared carrieth two wills in his Nature's Name viz. One into Gods Love and mercy in the Covenant and the other into the Figure in which the Anger of God ariseth up and carrieth the abominable Idol the Belly-God along with it which is here deciphered and painted forth to the Life 26. And Moses saith further Jared begat Enoch Here the great and wonderfull gate doth open for out of Jared viz. out of the Kingdome of the wonders the Prophet must arise for the Prophet is the mouth of the Kingdome he sheweth what the Kingdome is and how it is taken and apprehended in the Evill and good and what the issue and end of all things shall be also he declareth and pointeth out the * * * Or the middle viz. what hath bin done and acted by the Turba in the wonder of Time Means how the Turba hath apprehended the life and denounceth severe and earnest Threatnings concerning Gods anger how the sword of the Cherub will cut off the false man or Prophet 27. HENOCH signifieth in its own Speech as much as a forth-breathed breath of the divine * * * Or Lubet good pleasure which hath in the time thus beheld it selfe with the out-breathing in a form which power of the forth-breathing doth again draw the formed breath into it selfe and doth onely give forth its Sound as a voyce of the Divine will and First it doth point at a Twigg springing from the line of the Covenant viz. out of the internall Priestly office out of the holy divine Lubet of the wisdome of God out of Jehovah the Spirit would comprehend the deepest Love in Jehovah in one Name and Word which is called Jesus but in the mean time it did thereby play in the Time of the Figure in the holy wisdome in the Line of the Covenant as with an internall hidden holy Kingdome which he would manifest in the fullnesse of time 28. Secondly it signifieth the power of the formed word viz. the Person or the Body out of the Limus of the Earth viz. of the heavenly part of the Earth intimating that this body should be taken into the holy word and translated from this earthlinesse as the light doth withdraw and swallow up the darknesse even so likewise the good part of the true humanity in Adams first Image * * * Text should or is to be shall be translated extracted or drawn forth by the word out of the earthlinesse and arise out of the earth which Enochs Translation from this world doth point out and signifie 29. Thirdly it signifieth and pointeth at the Prophet viz. the Voice of the Divine Lubet Note which did declare and set forth the Kingdome of Christ and also the Kingdome of the wonders in their future transactions and junctures of Time for the propheticall voice did manifest it selfe again out of the translation and did foretell and signifie out of the Essence of the spirit viz. out of the most spirituall Kingdome that is out of the Humane Angelicall Kingdome through the Souls spirit and then also from the whole Body of the Kingdome viz. from the nature of the wonders from the Limus of the earth and of the Stars I say it did set forth both from the spirituall and corporall Kingdome how the outward Kingdome of man should afterwards arise in this worlds-being and what should happen and come to passe therein This the inward holy omniscient spirit doth signifie * * * Or by through the outward viz. through the wonders of the pregnatresse or mother of the outward beings viz. through the Spirit of the outward world for the inward spirit did view it selfe through the formed wisdome of God and did contemplate and behold it selfe in the formed spirit of the wonders this the Name Enoch signifieth unto us 30. Now the Spirit in Moses doth further demonstrate and saith Enoch was 65. years old and he begat Methusalah and after that he begat him he continued in a divine life three hundred yeares and begat Sons and daughters Gen. 5.21 c. so that the whole Age of Enoch was three hundred sixty and nine yeares and being he lead a divine life God tooke him away and he was no more seen Here the vaile hangeth right before the face of Moses by reason of the unworthinesse of man and the Spirit signifieth very clearely in Moses if we had but the eyes of our understanding open when these Mysteries should be manifested or fulfilled 31. But seeing the most High hath freely granted us by his Counsell to understand this we will so far as we * * * As we ought dare somewhat unfold these Mysteries to our school-fellowes and shew the pretious Pearle unto the children and yet with all suffer a Bolt to lie before our description that the false heart shall not enter into it but we shall be sufficiently and fundamentally intelligeable unto those that are Ours 32. Moses pointeth in each degree in the Lines onely upon one person which he also setteth into the Line through which the Spirit of wonders goeth afterwards saith Moses and he yet lived such * * * Or so long a time and begat Sons and daughters of vvhich he saith nothing any further thereby he vvould intimate and signifie unto us the Spirit of the manifestation of the wonders of God in each
sixt time the Outward Jared falleth and with him that same Outward Building viz. the City Babel This Figure was thus deliniated in the Authors Manuscript and soe received by Abr von Somervelt 45. The Seventh Time begins with * * * Read the 35. quest of the 40 Quest. of the Soule Enoch viz. with the Propheticall Mouth who declareth the Secret wonders of God under all the Six times laying open what should Be and have been done and brings it selfe all along quite from under the vaile of Noah Abraham and Moses even into the Kingdome of Christ where this same propheticall Spirit * * * Or hath been is translated in Christs Spirit till the end of the Sixt time then he manifests himselfe in the Number of the Triple Crosse. When the Triple Crosse doth manifest it selfe then stands the Right Triple Crowne upon the Crosse and even then the Enochian Prophets mouth doth expresse and speak forth the Great wonders of the Triple Crosse that is he speaketh no more Magically viz. in Types and Parables but sheweth the holy Trinity in the figure viz. the Formed word of God in all visible things and revealeth all Mysteries within and without 46. And Even then is the time when Enoch and the children under his voyce do lead a Divine Life of which the first life of Enoch was a Type and then there is a blessed and Golden year till Enochs last translation comes and then the Turba is born which when it shall enkindle its fire the Floar shall be purged for it is the end of all time 47. Enoch begat Methusalah who was the man of the longest Age and was translated three hundred years after This intimateth and declareth that the Spirit which in Enoch did bring forth a twigg viz. Methusalah who attained the highest Age shall rule in the Last and highest Age of the world and in the mean while hide it selfe before that time and remain as it were Translated as Enoch was translated and was no more Seene 48. His translation was not a dying or a putting off of nature and creature but he went into the Mystery betwixt the spirituall and outward world viz. into Paradise and is the Propheticall Root out of the Stem of Adam in the line of the Covenant out of which Spirit afterwards the propheticall mouth spake 49. This spirit was translated in Christs Living voyce when it spake in the flesh and must be silent till the voyce of Jared iâ— finished then he proceedeth forth again from his first root through All voyces viz. through the voyce of Noah who denounceth the deluge of Anger to come upon Babel and through the Stock of Noah and the whole forth-spreading propagation of his Tree through all the Lines viz through the * * * Through Hams Japhets and Sems-line Heathenish Japheticall and Semâ—â— line and through Abrahams and Nimrods children in Babel through Moses and the Prophets and lastly through the voyce of the manifested Word in the spirit of Christ and revealeth the whole Mystery of the Tree of Knowledge of Good and Evill 50. For through his voyce all the fore-mentioned voyces of the wonderfull Lines whence the Kingdomes of this world have had their rise shall be changed into One voyce and knowledge and transplanted into one Kingdome viz. into the first Tree of Adam which is no longer called Adam but Christ in Adam All Nations tongues and speeches hear this Voyce for it is the first word whence the life of mankinde proceeded for all wonders doe joyne againe together in the word into one Body and that body is the formed divine word which at first with Adam did introduce it self into One Onely Stem and through him into a Tree of manifold boughes branches and fruits to the contemplation of the Divine wisdome in the wonders of the powers colours and vertues according to Evill and good 51. This High Tree doth disclose and clearly open it selfe what it hath been in time and what it shall be Eternally and in its * * * Disclosure or Opening· manifestation Moses puts away his Vaile and Christ his Parables in his Doctrine and then the propheticall mouth of this Tree of wonders doth expresse in Divine Power all the voyces of the Powers of the Tree whereby Babel taketh her End and this is a wonder and in this same wonder all Numbers and Names are made manifest and this no man can hinder 52. For that which is Lost in the Spirits of the letters shall be again found and the * Spirit of the letter shall be found again in the formed word of the Creation and in the Creation shall be found and known the Being of all Beings and in the Being of all Beings the Eternall understanding of the holy Trinity Even then the contentions about the knowledge of God his Being and will do cease when the branches shall know that they Stand in the Tree they will never say that they are peculiar and Singular Trees but they will rejoyce in their Stem and they will see that they are altogether boughes and branches of one tree and that they do all receive power and life from one Onely Stem 53. And Here Moses shall keep sheep and Every sheep eateth his owne pasture therefore observe it when this approacheth near to be fulfilled then Noah denounceth the Deluge and Elias brings the flaming Sword upon the false Israel and the Turba in the fire of the wrath devoures the wild Tree with its fruits and branches let this be told thee Babel 54. For as concerning Enochs Divine time our Speech is taken from us seeing Babel is not worthy of it and also shall not see it and likewise we must be Silent concerning the discovery of the Times of the Ancient whose Number shall stand open in the Rose of the Lilly CHAP. XXXI Of Enoch's Wonderfull Line MOses writeth Enoch begat METHVSALAH Gen. v. 21 this Name signifieth in the language of Nature as much as a * * * Or Out-going forth-proceeding Voice which intimateth and denoteth the Spirit of Enoch which voyce doth * * * Frame or comprehend form it selfe into a Body viz. into Nature and goeth forth in strong Might through the word and when the conceived or formed word is proceeded forth it doth then contemplate it self for the Syllable SA is a fiery glimps of Light and the Syllable LAH is the forth-proceeded Word which beholdeth the property of what kind of Ens it is wherein the word hath formed or comprehended it selfe the Divine Sound beholdeth it selfe in the humane Ens and Word contemplating how the free-will proceeding from the humane Ens hath introduced the Divine voyce or Breath into a form of the Spirit 2. Now saith Moses And Methusalah begat Lamech the Spirit did now put it selfe forth by Methusalah even out of the Ens into another twigg and called it Lamech viz. a Contemplation and beholding of the Great affliction and wound that the humane
Ens was Corrupted for like as Lamech in Cains line did Expresse the Wound of Corruption and misery that was broke in upon Mankind and spake of a Seventy-and-seven-fold Racha upon the free-will which did Corrupt the life Even so here the Divine Spirit said the humane Ens is Lamech that is the wound is too Great it prevaileth although the strong and mighty breath of God in Methusalah proceeded forth out of the Propheticall Voyce yet the Ens in propagation did form it self in the Corrupted nature in Lamech that is in Two wills as Moses saith the first Lamech in Cains line took two wives viz. Adah and Zillah Even so here likewise it would not be otherwise Vers. 28. 3. Now Moses saith And Lamech begat Noah with this Name the spirit goeth forth out of the wound of Lamech into the End of Time and bringeth the End into the beginning for NOAH Signifieth in the Language of Nature End and Beginning now the Spirit findeth in the End the holy word which had espoused and incorporated it selfe in the Covenant Vers. 29. and saith This same shall comfort us in our labour and toile upon the Earth which the Lord hath Cursed 4. For the Comfort of man must come out of the beginning and End for in the Beginning is and was the word of God which is the beginning of all things and in the End is also the Word of God which is the comfort of all things that the creature shall be delivered from the vanity whereunto the Spirit looked and said this Same where he meant the word which would manifest it selfe in the humanity shall comfort us in our labour upon the earth which the Lord hath cursed for Noah could not comfort men for he Preached to them the Rebuke Punishment and Perdition but he that was in the Beginning and End he comforted mankinde in their Labour and toile upon the Earth which they had in the Curse and Anger of God 5. In this Name Noah the Spirit in Lamech looketh forwards into the End and backwards into the Beginning and conceives it selfe in the Beginning and End into a form and calls the same Noah that is an Ark of the wonders which were in the Beginning and End and in the whole Time and displayeth or putteth forth this same spirit of the whole form through Noah into Three Branches which went forth out of the Tree of wonders viz. out of the propheticall Ens of Enoch in the humane property and thereof Moses saith And Noah begat Sem Ham and Japhet these were the Three twiggs of the Second Monarchy under which most excellent Mysteries are given us to be understood 6. SEM signifieth an out-breathing Divine Lubet or desire out of the Line of the Covenant out of the Life of man and a Comprehension of the Lubet viz. a type of that which Secretly passed forth afterwards under the Lubet it pointeth at the humanity of Christ in the flesh the Type of which was Sem viz. a representation or expresse forme in the same Lubet in which Lubet also the Covenant was made with Abraham concerning the Seed of the woman wherein the Blessing should appear 7. The other branch or Twigg the Spirit called HAM which signifieth a Strong breathing out of the Centre of Nature and a grosse amasment or compaction into a flesh which denoteth the earthly naturall fleshly man which holdeth Sem captive in it selfe understand by Sem the inward man which shall * * * Note Concerning the Resurrection arise from death out of the Earth understand the man proceeded from the Limus of the good part of the earth which was in Sem * * * Or taken into the Divine Lubet formed according to the Divine Lubet 8. We do not hereby understand the Totally spirituall man which is onely as a spirit But that man which is from the Limus of the good part of the earth which lyeth captive in Ham that is in the grosse bestiall flesh and is as dead without the Divine Lubet which the spirituall Christus viz the totally spirituall man shall put on at the End of the dayes in Noah that is out of the Beginning and End This inward hidden man his grosse earthly brother Ham viz. the grosse earthly flesh which is nothing worth John 6. doth devoure and swallow up 9. And from the Lubet of Sem springeth forth the third branch out of the Centre of Nature where the Divine Lubet doth behold it selfe through nature and this the Spirit called JAPHET which is in the language of nature an Appendix of Sem a birth out of Cains Line of Wonders where the Divine Lubet doth bring it selfe through nature into a form of the wonders of the Divine wisdome with Sem it introduceth it selfe into a contemplation of the spirituall wonders in the holinesse of God and in Japhet into a Naturall Wonder viz. into the Septenary of the Eternall and Temporall Nature understand into a form of the Seven fold * * * Orb or Sphear wheel or life's forms in which †††Or life's wheel vitall sphear the Spirit of God appeareth as a glorious Glee or Gleam of the Wonders 10. Sem is a type of the light-world and Japhet is a type of the fire-world where the light doth through-shine Japhet a Type or Image of the Father and Sem a type of the Son but Ham is an Image and type of the outward world 11. For the type and figure of the Three Principles stood in the Three brethren and clearly pointeth out the Second Monarchy even to the End of the World and withall shewes what kinde of men would thence-forward possesse the world viz a spirituall world and a natural world of wonders and a bestiall world of folly these are the Three Sorts of Men viz. out of the stock and family of Sem came Israel and out of Japhets the Gentiles who Governed themselves in the light of Nature but Sems Generation were disciplined in the Covenant and Word of God But Ham both in Sem and Japhet he ruled himselfe in the beastiall bruitish property against whom the Curse of God was pronounced through the Spirit in his Father Noah for Christ said that flesh and blood shall not inherit the Kingdome of God 12. And Moses speaketh now further thus Gen. vi 1 c. But when men began to multiply upon the earth and daughters were born unto them that the sons of God saw the daughters of men that they were faire and took unto them wives as they pleased Then said the Lord Men will not suffer my Spirit any more to reprove them for they are flesh yet I will make their * * * I will yet give them 120 yeares respit Dayes an hundred and twenty yeares Here Moses hath again the vaile before his Eyes for he saith that the children of God looked upon the beauty of the Daughters of men and took unto them
wives according as they listed and would not suffer the Spirit of God to reprove and admonish them 13. The meaning of it is this the children of God in whom the Spirit of God did manifest it selfe looked in the lust of the flesh after fleshly Women although they were of the Generation and linage of Ham without Gods Spirit yet if they were but faire and beautifull for their lust of the flesh they introduced the Seed of the holy Ens into such beastiall vessells and afterward brought forth such * * * Giants Tyrants and fleshly minded men who woud not suffer the Spirit of God to rebuke them for they were onely flesh without divine Spirit and will 14. They should not have mixed themselves with the beastiall Daughters but looke after those in whom the Spirit of God was even those who feared and loved God but they looked onely at the lust of their eyes and flesh and corrupted the holy Ens in the Covenant in which God had * * * Incorporated espoused and betrothed himselfe against these the Spirit heere complaineth that they would not be instructed and reformed but follow the lust of the flesh 15. We see this very emphatically set forth unto us in Sem Ham and Japhet that it is so that the Spirit would not that the children of God should mix themselves with the very carnall or beastiall People for after the Deluge the Spirit divideth the three brethren into three Families and would that each family should remaine apart by it selfe 16. For therefore came the Deluge upon the Earth and destroyed these mixed people and afterwards made a Separation amongst them according to the Nature of the Three Principles that each property might possesse its Quire and line in the Nature of the Wonders but yet it would not doe so that at last the Spirit divides them with the Confusion of the Languages at Babel that so they might come into a Severall division for the properties of the Tree did there divide and spread forth themselves into Seventy and seven viz. into the Wonder of the Nature of the formed Word Vers. 5 6. 17. Now saith Moses And the Lord saw that the wickednesse of man was great upon the Earth and that all their Thoughts and Imaginations in their Hearts were onely Evill continually then it repented God that he had made man on the Earth and it grieved him at his very heart and said I will destroy man which I have created from off the face of the Earth both man and Beast and creeping thing and all the fowles of the aire for iâ— repenteth mee that I have made them these are marvellous and wonderfull sayings that the Spirit saith it repented God that he had made man and the creatures who would understand this without divine knowledge that any thing should grieve the unchangeable God Reason would be ready to say hath he not knowne aforehand what would be how can his will which is himselfe grieve and repent 18. Here we must goe into the Centre In God there is no grieving or Repentance Nothing can grieve or trouble him but there is a grieving in his expressed formed Word for it repenteth the formed word in the Devills that the Ens of Light is turned into an Ens of Darknesse it grieveth the Devill that he did not continue an Angel also it repenteth the wicked man eternally that he stood not in the divine Ens in the formed word and hath turned the power of the word into malice and iniquity also there is a grieving in the formed word in Nature over all kindes of creatures that the property of the wrath in the Curse of the Anger doth rule and domineere in the formed expressed Word it grieveth the Love-Ens of the word that the Devill and wrath domineereth in it and corrupteth and destroyeth many 19. Now when God saith it repenteth him It is to be understood according to the creation of the formed word not according to the Eternall Speaking word which is unchangeable but according to the Good property in the creation that it must be laden with Evill against its will for the Spirit saith in Moses and it grieved him in his heart yea it did truly grieve or trouble him in his HEART the good Ens of the Earth which went also along with it into a compaction which is from the spirituall worlds property from the holy word the same was in the Sin or fall of man captivated in Death and shut up in the Curse in the Earth now the formed word grieved at it and troubled or affected the Eternall Speaking word viz. Gods Heart 20. For our Soul cryeth unto Gods heart viz. unto the Eternall Speaking Word and moveth troubleth or affecteth the same that it should move it selfe in us according to its Love Now the humane word worketh in the divine and stirreth the divine so that the divine word entreth into our Sorrow for Sin and helpeth us to repent of our Sins for the Spirit in Moses said when Lamech had begotten Noah this same shall comfort us in our Labour 21. This was now the Spirit of the beginning and End of all things it repented through nature of the iniquity of man and grieved at the captivity of the vanity of the creatures and wrought Repentance into the holy Eternall Speaking word the Spirit in the formed word of the whole creation of this world said It grieveth mee that I have brought me into such an Evill property in the creatures And wrought Repentance into the living Eternall Speaking word from whence the out-breathed formed vvord was flown forth and proceeded 22. For That this is so Note let us take an example on our repentance we cannot work any Repentance unlesse our inward humane Soule doth repent that it hath made formed or brought forth the Beast of vanity in it selfe but if it will repent then its formed Word must enter or make its earnest approach into the Heart of God and presse the same with an uncessant importunity and move in it and now when this comes to passe then presently the deluge cometh upon the evill man of the vaine will which must forthwith be drowned in its Sorrow in the word of Death Here then God repenteth in man that the Evill beast full of Sinfull desire is born and in this same divine Sorrow it must be drowned in Gods Love and die unto the wrathfull evill life and will 23. Now understand Gods Sorrow or repentance in the Creature of the Creatures aright The Spirit in the whole creation even in every life which moveth in the fire and aire said it grieveth mee that I have figured this Image of vanity on me and this Sorrow of the formed Spirit in the expressed Word grieved that is moved the Eternall Speaking word in it then said the Eternall word I will yet give them an hundred and twenty yeares respit for even so long the time in the Dominion or Government of Seths
Spirit did continue and then the Turba in all flesh shall perish or be thrown down for this Sorrow was nothing else but that the Word in the Covenant did grieve at the misery and vanity of man and would comfort mankinde by the Covenant through Noah which comfort did first open it selfe in Abraham viz. in Enos his manifestation 24. For the comfort went forth in the Love of the Covenant and opened it selfe with its branch at its right Limit or juncture of time for God hath confined all things into a certain limit when every thing shall come to passe and from the comfort of the Moving Word in the Covenant proceeded forth the judgement that the old Adamicall man with all his desires concupiscences and lusts should in the Covenant when the same should open it selfe in the flesh be drowned and mortified in the same New humanity of Christ and out of the comfort of the Covenant a new humane Spirit and will should arise which should live in righteousnesse and purity of which the Deluge was a type 25. For the griefe or Repentance came out of the Covenant upon the formed word in the life and therefore seeing the same word Repented of the vanity thereupon the vanity of the creature must be drowned for the will in the Covenant went forth from the vanity and grieved the life of God and moved the matrix of Nature in the waters birth and drowned the fiery wrath in the fires Nature 26. But the Spirit in Noah doth especially complaine here against man for their Sodomiticall beastiall Concupiscence and filthy lusts of the flesh viz. Against unchastity and unclean lascivious wantonnesse and also against the High Oppressours and Tyrants who put forth and advanced themselves in their own lust and would rule and domineere and no longer suffer the Spirit of God to rule in them and reprove them that they had intruded themselves to compell and tyrannize over one another without Command all this was an abomination before God and it grieved the Spirit in the formed Word that it had brought forth such Evill Beasts and would no longer endure them 27. Even this same propheticall Spirit whose root did open and display it selfe in Enoch which also by Enoch did propagate and put forth its Line with its branches which also by Noah did grieve at the wickednesse and iniquitie of mankinde and drowned them with the Deluge even this is he which now also doth grieve at the Great Sins and vanity of Men for his mouth is at present opened he hath been translated in the Spirit of Christ Now this word which became man doth Repent at the vanity and wickednesse of men that its children of the new Covenant will not * * * Suffer the Spirit of Christ to draw them give willing obedience to the Spirit of Christ therefore this propheticall Mouth doth now disclose and put forth it selfe for it is the Time of its manifestation and proclaimeth the Great Deluge of Gods Anger and the Flaming Sword of Elias who also was Translated into the Mystery for he must draw forth his Sword in the Turba 28. Let this be told thee Babel he complaineth mightily against thy beastiall unchastity and Tyranny Against thy own usurped power force and violence wherewith thou art proud and wanton and hast thereby set up thy selfe in Gods Government he will drown thee with thy Tyranny and beastiall wantonnesse in the fire of Anger Seeing thou wilt not repent thee of thy vanity therefore he repenteth through thee vvith the Turba and will drown thy Turba that so His Repenting may be made manifest in his children and also his refreshing Comfort and consolation might be manifested out of his Repentance 29. For without Gods repenting there is no true Sorrow or repentance for the vanity for the naturall spirit desireth not to Repent yea if it could be more wrathfull malicious Evill and vaine it would please Love and delight it selfe therein for it is Nature's spirits Strength and Might but the Word of God which in the creation did Impresse and give it selfe into the humane Ens for a Soverain powerfull and holy life the same incorporated engrafted Word of life if it be stirred and moved doth repent and grieve that it hath such an Evill Beast in Nature on it that saith it repenteth me that I have created the evill beast in nature 30. But this Sorrow is not a Sorrow to annihilation as if he would have no more to doe with the creature but it is a Sorrow which saddeth and moveth Gods Heart viz. the holy divine word and setteth the naturall spirit a time for to repent that so it might enter into divine Sorrow but if it doth not then he will drown the Naturall Spirit in its Evill will and wayes as came to passe in the Deluge 31. God said the Earth is corrupt and full of perversness Vers. 11. and the End of all flesh is come before me I will destroy them Here is againe a great Mystery in that God said the Earth was corrupt before him that all flesh had corrupted its way and that the Earth was filled with * * * Violence perversness through them and lo he would destroy them The Earth was afore with Cain accursed according to the vanitie's property but now he saith also in this place all flesh hath corrupted its way the end of all flesh is come before mee This is not so mean and slight a thing as one would looke on it to be for the Spirit complaineth against all flesh that all things were become vaine in his Sight and full of perversness 32. Now saith Reason a Beast doth not Sin it doth according to its Natures property how can any perversness be attributed to it so far doth reason goe and further it knowes not also it understands nothing of the divine mystery It understands nothing of the formed Word that hath formed it selfe through the Nature of time It saith onely God hath created and made and considereth not that all things are created in the word that the Word hath introduced and compacted it selfe into an Ens Also it will know nothing of the Eternall Spirituall Nature of divine Manifestation it understands nothing of the Ground or Originall of the outward visible world with its creatures when it saith God hath made all things out of Nothing then it meaneth that he hath so spoken it forth and yet it is wholly blinde and Senseless in it it looketh onely upon the outward Colour and knoweth not from whence it taketh its Originall thus it is onely learned in the externall Colour and prateth of the painted worke of the outside and shell and concerning the Ens whence the Colour ariseth it is dumb and senseless 33. The Spirit complaineth against all flesh upon the face of the Earth even * * * Text liveth in the aire and fire whatsoever hath breath and Sence the outward Nature had corrupted it selfe in Every kinde of
life and brought the formed expressed Word into an Ens of Vanity this was the perversnesse and violent selfe-willednesse of the naturall life the Spirit of nature which taketh its Originall in the fire had exalted it selfe in its fiery property and introduced it selfe in to a wrathfull life and driven it selfe even to the utmost End of Meeknesse 34. For the Devill was an insinuating predominant Prince in the wraths property which had incited and stirred up the Centre of the outward nature in the fires Matrix and had not onely corrupted the Naturall life of man but also the creatures for he Moved and Acted Man in Gods Anger who used the creatures for their Service and food so that the Curse and the Vanity was also manifest in Every life and man in his Conversation stood in the Curse and vanity and so came in the vanity in the Curse even into the Abysse viz. into the End of this world therefore said the Spirit the End of all flesh in its perversnesse and violence is come before me Every life had through the vanity of man brought it selfe unto the End of the outward nature and the Throat of wrath was Open in Nature and would devour and swallow up all things in the wrath 35. For the Kingdome of Gods Anger viz. the dark world had gotten the upper hand in its property and brought the Good part of Nature even unto the End therefore the formed expressed word did Move or Repent through Every life of this vanity that it should bear the Abomination on it and said that it would destroy the womb or pregnatresse of Vanity proceeding from the fires mother with water and break its power and force 36. For before the Flood the fires-root was more strong and potent then the waters root and that from the Originall of the fiery Motion that is the Fiat stood in the fiery property and compacted the Earth and Stones so that there was then a great wrath powred forth in nature and that by reason of the Casting out or Ejection of the Hierarch Lucifer into the darknesse 37. And Here by the flood or Deluge the force and violence was taken from the wrathfull fire-root in the Centre of Nature for the Repenting or the Grieving of the formed Word was Nothing else but a Type of Christ where the Eternall living Divine word in the humane property did repent and grieve in the formed Creaturall word at our Sins and Vanity and * * * Dyed from the vanity mortified the same vanity in his Death in the creature and drowned the formed creaturall word in the humane property with the divine water of love and meeknesse in the holy heavenly Bloud 38. So also in this place the formed Word grieved at the vanity of the Creatures in that they were laden therewith and brought the life of all the Creatures into death and in its Sorrow moved the meeknesse of the water-Source in Nature so that all the fountains of the deep did open themselves as Moses saith and devoured the fire-source in the water this signifieth unto man the Baptisme of Christ where the fire-source of the Soul in Gods Anger was in the word of Christs Covenant baptized with the Regenerated water of the Spirit understand the Spirituall water which shall quench the fire of Gods Anger As it was above mentioned concerning the Seaven times that Each time of the Seaven degrees of nature hath brought it selfe unto its End and in the End there was a sorrow for the Abomination and in the Repentance and Sorrow the Turba was broken and destroyed 39. Now behold here aright by Noah with the Flood the Second Time viz. Seths time was at the End and with Adam in the fall when he lusted to Eat of the vanity the First time was at the End 40. In Adam the Word repented and gave it selfe with a Covenant into the life to help comfort and restore the life and by Noah the word repented and moved all the fountains of the deep in nature and drowned the wrath and opened the Covenant of Grace 41. And when the time of Enos was at the End in the dayes of the children of Nimrod the word grieved at the vanity of Man that they would not know God and drowned the Vnderstanding of the one Onely Tongue and divided it and gave * * * Or out of by its Repentance the certain Understanding in the Covenant with Abraham 42. And when the time of Cainan was at the End that the children of Abrahams Covenant were compelled in the Vanity of Servitude the Word grieved at the Vanity and destroyed Pharoah and afterwards all the men of the children of Israel in the Wildernesse save Joshua and Caleb and gave them out of its Sorrow and Repentance the Law of his Covenant a True Type of Christ who should drown the Abomination in his Bloud 43. Thus also when Mahalaleels Time was come to the End the Word grieved in the deepest Repentance and brought the life of God in Christ Jesus into the formed Creaturall Word in the humane Ens and drowned the Turba in the humane Ens with Gods Love and Mercy and gave them the spirit of comfort and the Gospell 44. Thus Even Now also where the Time of Jared is at the End which hath been covered with Babel Even now at this present the Word doth Repent and grieve at Our great Vanity and will destroy the Abomination with the devouring jawes of wrath with Sword hunger fire and death and Giveth out of its Sorrow grief and Repentance a Lilly out of Enochs mouth in Gods sweetnesse 45. And when Enochs line shall be at the End that the vanity doth again grow in the Turba then cometh the greatest grief and sorrow of all upon the Nature of the wonders that it is at the End and there is no more any Remedy for it Even then cometh the Last Motion * * * Or of with the Turba in the first Principle of the Eternall Nature and swalloweth up the outward Nature in the fire Even then the formed Word shall be wholly freed from vanity and giveth * * * From or out of by its last REPENTANCE the Holy Spirituall World AMEN CHAP. XXXII Of the Covenant between God and Noah 1. GOd said to Noah I will establish a Covenant with thee and thou shalt go into the Ark with thy Sons Gen. VI. 18 and thy Sons wives with thee A Great pregnant and remarkable Example we have here in Noah and his Children the Covenant was made with Noah for his spirit was a discovery or beaming forth of the formed word in him in the Beginning and End of Time and the beginning and End was the Eternall word which had espoused it selfe in the Covenant in which Covenant the Soul of Noah viz. the formed word of the Eternall Nature found Grace and obtained the Confirmation of the Covenant of Grace 2. As his Name doth properly and peculiarly signifie in the
life that God will have children out of all the properties into his Eternall Ark the Eighth person was Noah and in Noah was the Righteous One that was the Covenant out of which the Kingdome of Christ should come therein stood the Ark of Noah but the Ark hath three Stories which are the three Principles in one onely Divine manifestation for each property of the three hath its own peculiar Heaven and Certain Quite in it selfe 16. The Seven pair of clean Beasts are Even the very same Mystery for the Centre hath Seven properties and yet they are but one in the Divine Power but according to the Eternall nature there are Seven of them as to the Divine manifestation which signifieth unto us that the Creatures were brought forth into life out of this Seven-fold Ens where each degree hath again Seven in it to its manifestation whence the infinitnesse viz. the form of Gods wisdome doth appear and shine forth and that in the formed wisdome whose Image and figure shall not vanish or perish although their life and the creature which hath a Temporall begining doth passe away but the * * * The Forme shall remain in the Figure form shall remain in the Divine wisdome viz. in the Ens of the formed Word in the Figure to the Praise of Gods wondrous deeds indeed not to a restauration of their Creature but for a visible mirror or Looking-glasse in the formed wisedome of God 17. But of the unclean Beasts God commanded Noah to take onely one Pair of each kinde with him into the Ark understand it thus the unclean Beasts have on one part their Originall out of the Limus of the Earth according to the Grossnesse viz. according to the dark worlds property although their spirit taketh its rise out of Nature yet we are to consider the difference in nature in respect of that which came forth in the Verbum Fiat out of the Source of the dark worlds property into a Compaction whence such an Ens doth adhere unto many an unclean creature and it signifieth unto us in the Right Understanding that the dark world viz. the unclean world shall appear before the wisdome of God onely in one manifest forme viz. in the darknesse but the properties shall be manifest onely in the creatures themselves each in its owne peculiar Selfe and nature 18. For the formed wisdome as to the darknesse is the Heaven of them all which is onely manifest according to the darknesse wherein the property lyeth hidden according to which God calleth himselfe an angry zealous God out of this darke heaven Every creature receiveth its Power and vertue according to its property according as its hunger is so it sucketh with its desire from thence and it signifieth unto us that the uncleane Beasts each kinde of them in their forme shall appeare onely in One forme in the wisdome of the darknesse viz. in the figure as they were created in the beginning and not in Seaven properties according to the Centre of nature in all properties according to light and darkenesse as the rest shall for they are in the figure of the first Principle which in the pure heaven shall be manifest onely in one property viz. according to the burning property wherein the Light is * * * Moveable and formable Moved and the wisdome formed 19. But here I will warne the Reader to understand our sence and meaning aright and not to put me Calves Cowes and beasts in their spirit and Body into heaven I speak onely of the Eternall formed wisdome whence Evill and good hath been brought to manifestation 20. Moreover God said to Noah for yet seven dayes will I cause it to raine upon the Earth forty dayes and forty nights and every living Substance which I have made will I destroy from off the face of the Earth wherefore did God say after seven dayes the floud shall come why not presently either sooner or later why doth he set even Seven dayes In this the Seaven properties of nature are contained mystically in which the Verbum Fiat had introduced it self into an Ens viz. into the formed Word that is into the creation of the world in which Creation the Formed Word Repented at the vanity of all creatures and moved it selfe through the generatresse of Nature in the Formed Word to destroy the Turba 21. Now the first motion and information of the word in the creation with the Six dayes works and the day of Rest being Seven dayes was brought into a forme of Time and it yet stood so in its forme now then when the word which said it would drown every life with water did open disclose and manifest it selfe through the Seaven properties of nature to the waters-birth it came to passe in the Forme wherein the word had given in it selfe with the Creation viz in the same Seaven-fold operation which should open it selfe in its owne peculiar order and not enkindle or elevate any one property above the other but if all Seven would open and manifest themselves according to the waters-birth then the Onely fountaine or head-spring of all the deeps in the Centre of nature should break open and being they came in Seven dayes into their outward formed working Dominion the Speaking word did also proceed in the opening thereof in Seaven dayes unto the limit for its manifestation of that which it desired as namely to drown the Turba 22. And let none looke upon this as a fiction or laugh at it for whosoever doth so doth not yet understand our spirit and meaning at all nor hath any knowledge at al of the Formed Word but hath onely an externall understanding of nature like a brute Beast or a Bird that flyeth in the aire and knoweth not what the essence is 23. Now saith reason vvherefore did it Rain just forty Dayes and forty Nights could not God have drowned the world in one houre Answ In the space of forty dayes the Turba was borne in the humane property viz. Adam before his Eve stood in the Image of God forty dayes and nights which yet in the Image of God were onely as one Day there he wrought forty dayes in his desire viz. in the Fiat and brought forth the Turba in himselfe in his lust after the Grossenesse of the Earth the Good part of the Limus of the Earth which was drawn in the Verbum Fiat into a Masse did hunger after the Evill grosse part which was of the dark worlds property 24. And even in forty dayes the grosseness did arise in his Imagination in the good Ens viz. a selfefull will to the perception or intromission of the gross earthliness in which Evill and Good was made manifest and when this same wills-spirit was arisen in the desire it entered into its owne selfefull Dominion and in its fiery and earthly might strongly suppressed the holy Spirituall Ens in the word of Power even then Adam fell asleep viz. into an impotency and disability of
and intent of the heart would be set upon the Strong Holds the preferment power and Riches of the world 36. Furthermore it denotes that the Potent and Mighty of the world vvould build the Arke viz. the Service and Worship of God upon their Heart and Reason with Great Stone-houses and Churches and that these houses thus built up of Stone should be their God vvhom they would Serve in the Ark and they would wage war for the houses of Stone of their own contriving and framing and for their devises and Opinions therein maintained and contend about the figure of the true Ark and not consider that the Arke standeth upon their mountaine that God hath set it above them and that they ought to walke under Gods Dominion in humility and suffer the Ark to stand upon them and not usurpe unto themselves the Power of the holy Ghost or take it away and binde him unto their feigned Power and hypocriticall formes and command him to be Silent as they doe in that they cry with full mouth lo heere is an assembly of Divines here is the true Church of Christ this you must beleeve and doe This is the law and Ordinance of the Church no the Ark stands above them they are under as the Mount Ararat was underneath the Arke Christ is the Arke and not the Contrived Heaps of Stone or any forme of mans devised Worship or Opinion All Assemblies Congregations or Synods are under the Ark Christ and not above for the Arke of Noah placed it selfe above the Mountain to Signifie that the mountaine must beare the Arke we must bear the Arke of Christ upon us and have the Temple of this Arke within VS 37. Furthermore it denotes how the figure of this Arke viz. the * * * Ecclesiasticall Clergicall Priesthood Spirituall Kingdome upon the Earth would place it selfe upon the mountaine of power domination and lordlinesse and would rule with the Mountain in the Ark and take upon it selfe to meddle with the worldly Dominions and authority and bring the mountaine viz. the Power of the Secular Arm above the Ark whereas the Ark ought to stand upon the mountaine and Noah with the Covenant to remaine in the Ark till the Lord bid him come forth that is till Christ deliver the Ark to his Father 38. And Moses saith further At the end of forty dayes Ver. 6 7. when the Ark had set it selfe downe Noah sent forth a Raven to see whether the water was abated but the Raven flew too and fro till the waters were dryed up from off the face of the Earth The Raven denotes the earthly Man and shewes how that he would first put forth himselfe upon the Mountaine Ararat that is advance himselfe in his Selfe-hood and earthly lust and build up his Kingdome in the Second Monarchy 39. And though he came forth out of the Ark yet he would fly to and againe in the Kingdome of his Selfe-hood and not returnâ— into the Ark from whence he departed in Adam and would onely be a covetous Muck-worm and a greedy devourer of fleshly temporall pleasure in his owne will and remain as the Raven and not returne to the Ark desiring to enter into it but minde onely to possesse the Kingdome of this World in Glory and State also it betokens that the Generation of this Raven would have the chief place preheminence and Government in the Second Monarchy like the Devill in the wrath of God as Histories witnesse that it so came to passe 40. Afterwards he sent forth a Dove from him to see if the waters were abated upon the Earth Ver. 8 9. but when the Dove found no Rest for the Sole of her foot she returned again unto him unto the Arke and he put forth his hand and took her to him into the Ark. This sets forth and denotes the figure of Gods children who soon after come also under the Government of the Ravens property and are brought into the Government of this world for they are also with Adam gone forth out of the Ark to behold and prove this Evill corrupt world and live therein but when their Spirit can finde no rest in the earthly dominion then they come again before the Ark of Noah which is set open in Christ and Noah receiveth them again in Christ into the first Ark whence Adam departed 41. Moreover the Raven betokens the sharp Law of Moses in the fiery Might under Gods Anger which bindes and slayes man and brings him not into the Ark but the Dove betokens the Gospel of Christ which brings us again into the Ark and saves the life for the Mount Ararat doth as an exact type and figure point out unto us the Kingdome of Moses and the Ark wherein the life was kept and preserved signifieth the humanity of Christ. 42. And he stayed yet other Seven dayes and againe he sent forth a Dove out of the Ark and it came to him about Evening and lo Ver. 10 11. she had pluckt off an Olive-leaf and brought it in her mouth and he stayed yet other seven dayes and let a Dove fly forth out of the Arke which returned not to him any more The Spirit in Moses sheweth by these Three Doves and the Raven which Noah sent forth out of the Ark a great Mystery which albeit he doth not clearly unfold yet for certain is couched therein the Raven doth also denote the Law of Moses in Nature which will remain in its Selfe hood and will not returne in true Resignation and Selfe-deniall under the obedience of God but will enter in to God by its own strength Power and wayes 43. The first Dove signifieth the propheticall spirit which arose under Moses viz. under the outward Law and offrings and pointed through the offring into the Ark of Noah and Christ this Propheticall Spirit went all along through the office of Moses it indeed flew under Moses but it tended again into the Ark with its Prophecy as the first Dove which Noah sent forth flew indeed into the world but came again into the Ark of Christ. 44. The Second Dove with the Olive branch which also came again to Noah into the Ark denotes the Word in the Covenant of Noah which came forth out of the holy Ark of God into this world viz. into our humanity and pluck't off an Olive-leafe in the World and brought it to Noah that is it pulckt off a Branch from our Humanity and took it into the holy Word viz. the Mouth of God as the Dove the Olive-leaf and brought the branch to Holy Noah that is to God the Father but that it was an Olive-leaf denoteth the Vnction of the holy Spirit that the same should Anoint the Humanity and bring it again with this Dove into the holy Ark. 45. The Third Dove which Noah let fly which came not again to the Ark betokeneth the Kingdome of Antichrist upon the Earth which indeed is flown forth with its Doctrine out of the
Ark but its spirit remaineth onely upon the Earth feeding upon the fat grasse upon the Riches Honour and beauty of this world and so it stayeth onely in Selfehood and returns not to the Ark it indeed maketh devout shews of holinesse to God and giveth good words but the man with its Senses and Reason will not forsake the world and return again to the Ark. They build themselves stately Pallaces without the Ark for the pleasure of the flesh and are very zealous and devout in hypocrisie without the Ark they will be accounted children by an externall Imputation of Grace and Adoption but they will not enter into the Ark but they say Christ is in the Ark he hath purchased and paid all we need onely to comfort our Selves therewith he will bring us in well enough 46. The other Party saith they have Christ in their Works of hypocrisie they take the Ark along with them when they fly out in their fleshly Pleasure all these remain without the Ark in this World and return not to the Ark. This the Third Dove denotes for the Antichristian Kingdome walketh demurely in the shape of a Dove and as a sheep but it is onely a figure and darksome shaddow of Christs Kingdome which consists in the Spirit in Power and is really in the Ark. CHAP. XXXIII Of the beginning of the Second Monarchy and of the Covenant of God with Noah and all creatures ANd Moses saith Then God spake with Noah Gen. VIII 16 c. to the end and commanded him to goe forth with Every living thing Each with its Kinde but Noah builded an Altar unto the Lord and took of every clean Beast ond of every clean Fowle and offered burnt-Offrings upon the Altar and the Lord Smelled a sweet Savour and said in his heart I will not henceforth curse the Earth any more for mans Sake for the Imagination of mans heart is evill even from his youth and I will not any more smite every living thing as I have done while the earth remaineth Seed-time and Harvest cold and heat Summer and winter Day and night shall not cease Moses saith that God smelled a Sweet Savour and Said in his Heart he would not again curse the Earth or smite every living creature any more for mans sake This is a figure or mysticall Type as is before mentioned in the Offring of Abel 2. For his Heart is the word in the Covenant which took the Prayer and will-will-spirit of Noah through the holy fire in the Offring and brought it in the word to Substance and withall smelled in the Divine Power the humanity of Christ who was to Resigne himselfe in the Covenant into the Word of Power that is it desired to have the humanity in his Power and vertue as a pleasant Savour and from this Smell or sweet savour of holy Rest in the Paradisicall property the Spirit of God declared that he would not again destroy Man and the Creatures any more so long as the Earth should endure these Creatures should also continue 3. For Noah offred all manner of clean beasts and fowle and the Spirit saith that he Smelled herein a sweet savour of rest now he doth not mean that he took pleasure in the Smell or Savour of the offring for all Beasts are in his Power and are continually before him but he spake it in reference to the hidden offring in the Covenant which the inward world in the creatures did smell which hereafter would deliver them by its own peculiar * * * That is the inward centrall fire w ch shall purge the floor and cristalize the Earth into transparent Gold Offring from the abomination of vanity and set their figure into the holy wisdome viz. into the spirituall world 4. When Noah offered then the Lord that is God manifested in the Offring by the unmanifest holy Name JEHOVAH through JESVS did Smell the holy disappeared humanity in Adam that is he did tast in the Lubet or good pleasure of his wisdome how the same should be again manifest in the holy Name Jesus And then he blessed Noah and his Children and said Be fruitfull and multiply and replenish the earth and the fear and dread of you be upon every Beast of the Earth Gen. IX 1 2 3. and upon every Fowle of the air Even upon all that creepeth upon the Earth and upon all the Fishes of the Sea into your hands they are all delivered Every living thing shall be meat for you Even as the green Hearb I have given you all things but the flesh * * * Or which yet liveth in the blood with the life thereof that is with the blood thereof you shall not eat for I will require the blood of your lives of every Beast will I require the same and at the hand of every man will I require the life of man being that he is his brother and whosoever sheddeth mans blood by man shall his blood be shed for God created man in his owne image And you be yee fruitfull and multiply and be industrious upon the earth that you may increase abundantly 5. When God blessed Noah through the Offring proceeding from the Covenant and bad them be fruitfull he gave them againe the whole world withall its Hosts in possession all whatsoever liveth and moveth should be Subservient to them and be their owne and he gave it them all in common he made there no difference between Noah and his children no * * * Master Lord nor servant but he made them all alike none noble or ignoble but like as many branches and twiggs grow out of one Tree and yet all together are but one onely Tree so also he established the humane Tree upon the Earth and gave them all beasts fishes and fowles in common with no distinction restriction or prohibition save onely that they should not eat their life in the blood least they should become monstrous in their life * * * Or with the Eating the life of the Bâ—asts with the bestiall life 6. God Commanded them to rule over all the Beasts and Creatures but in this place he gave them no peculiar Domination or ruling Power over one another for all Domination Lordly rule and authority whereby one man ruleth over another doth arise out of Ararat that is from or through the Order of nature according to its properties according to the Constellations and outward Dominion of the Princes under the Constellations or Astrum 7. The true Image of God hath no other Dominion in its members then the Body hath in its members or the Tree in its branches but the beastiall Image from the Stars and four Elements maketh it selfe a Dominion and Government according to its mother whence it taketh its rise and wherein it liveth 8. Also all Lawes and externall Ordinances which God hath appointed man doe all belong unto the Order of nature viz. unto the expressed formed Word the same God hath given man
hindered by evill malignant Aspects which Master * * * The false Philosopher or Sophister Wiseling will scarce beleeve He can speak of the ground of nature exactly and hath it at his fingers end and yet is blinde in the Mystery and understands not either the inward or outward part of nature for such I have not written any thing for I need not such * * * Text Calves Animals to the understanding of my writings but good clear quick-sighted illuminated Eyes unto all others they are dumb and absurd let them be as wise and learned as they will 37. The Chaos is the root of nature and yeildeth of it selfe nothing else but a good property but if the Constellation be evill the evill malignant desire taketh the good property into it selfe and changeth it into evill as a good man among evill Company doth change his good also into an Evill 38. And the Rain-bow is especially represented or freely given unto man for a Token of the divine Grace so that he might behold and view himselfe as in an open and perspicuous Glasse what he is for the signe of Good and Evill is manifest as a type of the Centre of nature out of which Evill and Good take their rise over which the Son of man was set by God to be Judge 39. For the Type or forme of the Arke of Noah is also in the Rain-bow if we were not blinde it would plainly appeare so unto us also the Trinity of the Deity is therein pourtrayed for the red colour betokeneth the Father the yellow and white the Son and the blew the Spirit 40. And God hath set forth himselfe in a figure according to his manifestation in the Signe of the Covenant that we should flie unto his Grace and receive his Covenant and be alwayes mindefull of his Revelation to come where he will againe manifest the Spirituall world as he hath set it forth unto us by way of Similitude in the Rain-bow to the end that we should see what is in Secret and how his Covenant is Eternally established with us in Secret and standeth ever before him CHAP. XXXIV How Noah cursed his Son Ham and of the mysticall Prophecie concerning his Three Sons and their posterity AND Noah began to be an Husbandman and planted a vineyard and he dranke of the wine and was drunken and lay uncovered in his Tent Gen. IX vers 20 21 22 c. and Ham Canaans father saw the nakednesse of his father and told it his two bretheren without and Sem and Japhet tooke a garment and laid it upon both their shoulders and went backwards and covered the nakednesse of their father and their faces were backwards so that they saw not their fathers nakednesse now when Noah awoke from his wine and knew what his younger Son had done unto him he said cursed be Canaan a servant of all servants he shall be amongst his bretheren and he said further blessed be the Lord God of Sem and let Canaan be his Servant and God enlarge Japhet and let him dwell in the tents of Sem and let Canaan be his Servant This is an exact reall Type of the humane property according to the Three Principles or worlds for the Spirit in Noah speaketh from the Centre and the Three Sons of Noah did now stand before the Spirit in a figure typifying what kinde of People should arise from them 2. By this figure the spirit of Noah prophecied or declared from the very Stock or root of the formed word of the humane property what the Second Monarchy should be Noah was drunke and lay naked with his shame at which his Son Ham mocked and also declared it to his brethren that they also should doe the like here the Spirit intimateth and pointeth out whence the Curse arose upon Ham viz. from the shame of his father 3. For this was even the Abomination before Gods Holinesse out of which root Ham and his generation viz. the man of vanity doth arise for in the Image of God the shame is an abomination 4. Therefore God commanded Abraham to be circumcised on this member to shew that this member was not given to Adam in the beginning and that it should be againe cut off from the Image of God and not inherit the Kingdome of God upon which Cause and reason also the Soules spirit is ashamed to uncover it 5. But being that Adam did not stand in the Image of God when his Eve was made out of him it was hung upon him for to propagate in a beastiall nature and kinde thereupon also this beastiall Tree viz. the fleshly spirit of vanity came to be propagated all along from this property and adheres to man the figure of this was Ham and therefore he mocked his own property in his father 6. The Spirit of this property mocked its Ens which it had from the Centre of nature it beheld it selfe in his fathers shame from whence it had its rise as in a looking-glasse of its selfehood and thus this spirit of fleshly Ham forthwith brake forth as a Life of vanity and manifested what it selfe was viz. a scorne disdain or mock-god of heaven 7. Which the Spirit of Gods Image in the formed word of the good Ens in Noah did well know and did awaken in him the fire-Centre of the Soule in the wrath and cursed this spirit of vanity that it should not co-inherit in the Kingdome of heaven the Scoff-Spirit shall not possess the Kingdome of God but be cut off from the Image of God that is from the outward Image of the formed creature 8. For the same property from whence the shame ariseth is Good in it selfe but in Adams Imagination after the beastiall property it became Monstrous Beastiall and Strange in the Image of God and therefore this strange forme and shape shall not remaine for ever 9. From this strange false shape the Scorner or Scoff-Spirit did arise the Devill insinuated into the Figure of Hams strange spirit and mocked at the Heavenly Generatresse that it was now even become a Monster in the Image of God and therefore the spirit of Noah cursed the false scoff-spirit in Ham and all his generation 10. Not that we are to understand that Ham was accursed in his Soul and Soules-spirit but according to the figure He and all his were accursed in the property of the reviling mocking Spirit which brake forth and manifested it selfe out of the monster but He that is the earthly Image of the Limus of the Earth should be hidden with its own selfe-will in the Image of God and be only as a Servant or instrument of the divine Image proceeding from the holy Ens the Earthly Spirit should not rule but the heavenly viz. the Soul with its spirit the Monster that is this vile reviling spirit must not be manifest but being the free-will did awaken and stir up the Monstrous spirit which was onely a scorner of the Mystery and
is the inward Kingdome of the inward Eternall nature must help for the Soul is of the Fathers property and this Japhet doth typifie and the Soules spirit viz. the faire Image of God in the light which did vanish or disappear in Adam and stood * * * Or in the Image typically in the Covenant of which Sem was the figure doth point out unto us the Sons property who should open the Covenant thus also we are to understand that the Father in his will who freely gave us the Son tooke on one part the Garment of our Sins Covering and this was typified by Japhet and the Son on the other part who covered our shame with the Fathers will and this Sem was a figure of 25. For if Christ shall lay the Covering Garment upon our shame then the Soule must help that is it must give up and resigne its will wholly thereinto and goe backwards with its will towards the Bosome of the father and not any longer parley with it selfe in its own will and knowledge how it goeth or will goe but so it must take the Garment in true repentance upon its shoulders and leave the other part upon the shoulders of Sem viz. unto the true Image of * * * Or God Christ which is the pretiouâ— noble Sophia 26. Both these take the heavenly Garment and goe backwards to the Father and though they cannot see how they goe yet they goe in Faith trusting on Gods Mercy and turn away their eyes from the shame vanity and false will for going backwards and covering the shame in this place signifies nothing else but to Convert the Selfe-hood naturally going forwards in its own will and way and goe back againe into the ONE out of which the free-will departed and came into the monster or shame 27. Noahs drunkennesse signifieth that when Adam entred with his Lust and desire into this worlds property he became drunk in the beastall property and therein he uncovered his shame that is he disclosed and made bare therein the beastiall Lust now when this was done he stood before God in great shame and then the beastiall spirit in this Monster of false lust and poysonfull concupiscence brake forth and reviled the pretious heavenly Image and made it selfe Master 28. And thus Christ must in our Soul and in our disappeared and again revived noble Sophia cover the shame of our father Adam and his children for he would therefore not be borne of the Seed of man but out of the heavenly disappeared Ens and brought his living Ens of the holy world thereinto that so he might cover our monstrous * * * Text Seed Shame of the Soules property which Adams lust had uncovered with the heavenly Ens. 29. The corrupt nature which had opened it selfe now in Paradise went along in all men and though the Image of God was againe regenerate in the Spirit of the Saints as in a figurative forme untill the fulfilling of Christ in the flesh yet the monstrous Image was propagated all along in all in the earthly property 30. But being the First earthly world of the humane property was drowned in the floud and there the first Monarchies ceased the same figure did forthwith represent it selfe again in Noah and his Three Sons so that now the spirit doth here signifie from the very stock and root of the humane property how it should afterwards be viz. the Tree of man would in its properties introduce it selfe into boughes and branches that is spread forth it selfe into distinct Nations and Governments and that they would not all know the Onely God according to the light of his Grace and how that God would represent unto them the light of Grace in the Generation of Sem. 31. For Noah saith blessed be the God of Sem and let Japhet dwell in Sems tents by the God of Sem he meaneth the holy word in the Covenant intimating how the same would manifest it selfe and then the Japhites or Gentiles which lived in the light of nature should come to the light of Grace manifested from the Generation of Sem and enter into Sems Tents and dwell therein this did point at the Gentiles who before knew onely of the Light of nature but when the word did manifest it selfe in the Person of Christ with the gratious light of the Gospel they came into the Light of grace 32. And even here Ham viz. the fleshly lust-lust-spirit must be in its own property and selfehood a servant among the children of light for the children of God doe compell him to servitude and keep him under and take away his reviling scorning will for the spirit of Ham which Noah cursed doth intimate how this Hams spirit would be great upon the Earth and goe on onely in its own proud monstrous and beastiall knowledge and scoffe at the children of the light account them fooles because they hope upon something else which they doe not outwardly see 33. Thus the spirit in Noah pointeth out unto us three Sorts of men first it signifieth the children of faith who nakedly and meerely looke upon the hidden light of Gods grace and have the same shineing in their Hearts 34. The other would look upon the light of Nature and Reason and would endeavour to fathome and search out the hidden light by the strength of reason and that they would therefore contend dispute wrangle and jangle and bring forth many wonderfull strange monsters and Conceits out of the light of nature and set them up for Gods or Gods light as it hath so come to passe among the Christians and Gentiles 35. The Third Sort would be of Hams nature and Generation and know neither the light of nature or grace but walk as the Beast and be onely Titular verball praters and litterall children and moreover mockers scoffers and fleering Apes who would also be called the children of God but their knowledge would be onely of the externall Stone-Church a meere custome and verball round of a * * * Or Divine Service as they call it Service of God where the mouth would use indeed the Name of God but the heart would onely bring forth a beastiall spirit to earthly pride lust and pleasure 36. Thus the spirit of Sem Ham and Japhet would dwell together in one Congregation Sems generation in faith hidden among the Japhites as a poor disesteemed contemned abject people but the tribe of Japhet would set forth themselves with great plausible words with great and huge ostentation of Gods Service but yet it would be but as an hypocricy and seeming holinesse proceeding from the light of nature but Hams linage would be full of gluttony and drunkennesse scoffing and reviling and they would mock at both viz. the children of the Caine-like seeming holinesse and also at the children of the true light and would live as the wilde brute beast and yet in their Swinish life would be children of Grace by an outward appropriation or
Adoption 37. This Ham hath now the dominion in Christendome he hath flattered with Japhet so that he hath set him up by the light of nature an externall specious divine worship as a Titular God This Titular God hath covered Ham in his beastiall Sodomiticall spirit with a very fair and glorious covering under the purple mantle of Christ and laid under his Head great * * * Or Sachells full Sacks full of the light of Grace and these the beastiall mouth-spirit of Ham must take along with it and when it must indeed dye then it hath whole sacks full of the light of Grace 38. But the light of Grace remaineth onely in the Sacks and Hams spirit remaineth in it selfe an Evill Beast and cannot truly open the Sacks and take out the light of Grace this Hams spirit is accursed and shall not inherit Gods Kingdome unlesse it be really born againe out of the light of Grace or else the sacks and coverings availe him not at all 39 For a Beast goeth into the Sanctuary or to holy Service of God and remaines a Beast when he comes thence Thy seeming Holinesse and Devotion thy comforting flattering and soothing up thy Selfe availes nothing unless thou returne again into thy first mother from whence man is originally proceeded and become as a little new-borne childe and let Ham and Japhet goe with all their Arts and Pratings 40. For Japhet obtaines it not in his specious glistering Kingdome unless he enter into Sems tent viz. into the light of Grace so that the same may be born in him outward adopted children availe not in Gods account but innate children born anew of the heavenly Ens in Christ Spirit and whosoever hath not the same is already judged Joh. chap. 3. The Second Part. THE SECOND PART OF THE Mysterium Magnum Beginneth with the Propagation of the Humane Tree through Noahs Children AND The building of the Tower of Babel and Confusion of the Speeches and their Division into Severall Nations This is The other Tree Wherein the Powers of the Properties unfold and forme themselves into the Languages even out of One into many Languages Tongues and Speeches Beginning with the X Chapter of Genesis and the 35 th Chapter of the Mysterium Magnum and ending with the XXXV Chapter of Genesis and the 64. Chapter of the Mysterium Magnum at the 5 th verse Written by JACOB BEHM Teutonicus LONDON Printed by M. Simmons for H. Blunden and are to be sold at the Castle in Corn-hill 1654. CHAPTER XXXV Shewes how the * * * Or Tree of Mankinde Humane Tree hath spread forth it selfe in its properties by the children of Noah and how they were divided and Severed at the Towre of Babel in their properties by the confusion of the Tongues into distinct Nations EVERY tree groweth first after that it shooteth out of its pregnant * * * Grain Kernell pippin Seed into a Stock Gen. X. afterwards into Branches and Boughes and bringeth forth further out of its Ens the Blossome and Fruit thus also we are to understand of the Humane Tree according to its vertue and manifestation of its hidden wonders of the divine wisdome which lay hid in the humane Ens and put it selfe forth in time out of each Degree of the properties 2. Adam was the first Ens to the Grain or pregnant fruitfull seed of mankinde and this same Ens which produced the humane life was in the divine wisdome in the word of the divine power of the divine understanding The Spirit of God brought this holy Ens out of the divine wisdome and lubet into the Verbum Fiat viz. into the desire of the forming word viz. into Nature and therein the Spirit of God figured the Ens of divine wisdome through the Speaking Word into a formall life and the nature of the three Principles into a Body into which body understand the Ens of nature the Spirit of God breathed this same figured shaped creatural life of Divine Vnderstanding 3. And hence man had his rise and became a living Soule both out of the heavenly spirituall Ens and out of the temporall Ens of the Earth and foure Elements both out of the constellation or Astrum of the divine Magick and naturall Magick a compleat perfect likenesse of God a delightfull Tree of the life of divine wisdome and Contemplation ingrafted into the Paradise of God viz. into heaven and into the Time of this world standing in both fit to * * * Generate again or propagate regenerate and forme his like out of himselfe like as out of one Tree many twiggs broughs branches and fruits doe grow where every fruit hath a Grain Kernell or Pippin in it fit to produce a new Stock and tree the like we are also to understand concerning the tree of mankinde 4. The inward spirituall Ens grew in its power in Adams life untill the outward earthly naturall one overcame him by the infectious perswasion of the Devill and then the naturall Ens put it selfe forcibly forth in the powers of the wonders of Nature and brought forth its branches and boughes out of the essence of nature 5. And though the holy Ens of the heavenly worlds Essence and being did disappeare in Adam by his infection and poysonfull Imagination yet the word of divine power did give is selfe againe thereinto by Covenant so that this Ens of the heavenly world was propagated all along in this tree untill the time of its now springing forth in the Ens of Mary where the Covenant was accomplished stood at its ayme and limit 6. Adms spirituall holy Stem grew untill his fall and there it stood still and then the word freely gave it selfe by the Covenant thereinto as into a disappeared expired Ens to regenerate it againe in its true Entity and the outward naturall Stem obtained the power and the selfe-growing life in the fall where then the Elements each of them in its property became sensible and full of its own selfefull power and operation and grew so unto the floud especially before the floud in its boughes and branches and did shew it selfe as a full grown Tree according to all the properties in Evill and Good 7. But the Powers had not as yet unfolded and explicated themselves therein for all men had onely one Language the Languages were made manifest out of the properties before the floud 8. They indeed understood the Language of Nature viz. the formed word in its difference but this difference or distinct variety was not as yet formed and framed into Tongues untill the Stock of the Humane Tree did after the floud bring its power into the Branches whereupon the tree of mankinde began to bloome and bloossme forth out of the properties of the powers of the formed Naturall Word viz. out of the Blessing wherewith God blessed Noah and his children viz. the branches of the tree and bad them be fruitfull and fill and replenish the Earth
and gave them the Covenant of Grace 9. For in Cain this Tree was cursed but in Noah it was againe blessed that the properties of the formed naturall word should put forth themselves with the Tongues through the property of nature as a Wonder of many words or Gods in the Onely living Word 10. The Image of God in the formed word should bring forth the formation of the onely word out of the first Ens into many formations or formes of tongues and Speeches according to the nature and manner of the Princely Dominions of the high Spirits which also are in their distinct Degrees and differences in the formed word and in the Deep of this world doe rule in the properties of nature above the foure Elements yea also above the operation of the Stars in the Soule of the great world which also beare the Names of God in the formed word of nature as an instrument of God whereby he in a formall manner ruleth in his Dominion and Love-delight or Harmony 11. That the * * * Patriarchs Ancient Fathers lived so long before the floud was because that the powers of the formed word of the divine property were yet undivided and un-manifested and un-explicated in them as a young Tree which is full of power vertue and Sap doth excellently manifest and display it selfe in its Branches and spreading growth but when it begins to bloome then the good power goeth into the Blossomes and fruits 12. The like also we are to understand concerning the first Age of mankinde when the powers were couched in One property in the Stock then men did understand the Language of nature for all Languages did lye therein but when this Tree of the one onely Tongue did divide it selfe in its properties and powers among the children of Nimrod then the Language of nature whence Adam gave names to all things naming each from its property did cease and the Stem of nature became faint feeble and weak by reason of the divided properties in the word of the powerfull understanding 13. Thus they did not any longer live so long for the true power of the humane life whence the understanding floweth is * * * Or proceeded come out of the word of God but being that the understanding did divide it selfe into many Tongues and properties Nature grew weaker and weaker and the high understanding of the properties of the Spirits of the Letters did fall for the internall brought it selfe into an externall in manner and wise as a man relateth and speaketh of a thing which he hath by hear-say and yet hath no right understanding of the same also is not able to see it 14. Of Such a Gift as the understanding of the Language of nature mankinde was deprived of at Babel when as they so highly exalted nature and would by the outward nature build them a Towre whose top should reach even to heaven which hath a very subtile hidden and innate understanding and it lyeth very excellently and emphatically in the Names of Noahs children and childrens children which the spirit in Moses hath set down in the line of their forth-spreading Generations wherein the properties of the division of the onely understanding and Language may be understood for they doe intirely intimate how the properties of the understanding doe give forth and unfold themselves one out of another and how each mutually brings it selfe into a Sundry particular Speech as into a peculiar Selfely word 15. For the names of the children of Noah and their children from whom the Second Monarchy had its rise upon the Earth are Seventy two which the spirit in Moses doth point out and herein lyeth the Great Mystery of the Tower of Babel viz. the division of the Tongues 16. For d d d 77. Seventy Seven is the whole number of the divine manifestation through the formed word e e e 72.5.1 â— seaventy two are Babel viz. the tongues of the wonders the other Five are holy and lye hidden under the seventy two and they take their Originall out of JOTH and the JOTH standeth in the viz. in the one which is the Eye of Eternity without ground and number 17. Through the five holy Speeches proceeding from JOTH the Spirit in the formed word of nature speaketh holy divine words in the children of the Saints and through the Seventy two Tongues he speaketh through the Nature of the wonders both from the Evill and good according as rhe word doth forme and amasse it selfe in an Ens. 18. The five Speeches belong to the Spirit of God who speaketh by his children when and how he pleaseth but the Seventy two belong to mans Selfnesse and particular ownhood whence mans self-full understanding speaketh Lies and Truth therefore the seaventy two Languages viz. Babel must passe through the judgement of God and the pure shall be separated from the Impure and tryed in the fire 19. For him who is taken under and capable of this knowledge we will give a short direction and manuduction to trace out our Sence and meaning which yet we in this place will keep to our selves and thereby intimate unto him how he may search out all Mysteries and Secrets which lie coucht under these Names which the holy Spirit in Moses hath marked out 20. The Spirit in Moses sets down Seven Names in Japhets Line viz. the Seven Sons which he begat which are these Gomer Magog Madai Javan Tubal Meschech and Tiras Now Japhet is the first and betokeneth the first Principle and therein the Kingdome of nature intimating how even out of Nature the Seven free Arts or liberall Sciences should be found under a naturall Philosophy and these were found out in this Japhets line in a naturall manner by the heathenish Philosophy for this was the twig which should dwell in Sems Tent as Noah foretold 21. For the Seven Sons of Japhet signifie and point out the Seven properties of nature and under their Seven Names lyeth the great Mystery of the Japheticall Lines in the Kingdome of nature intimating to us what kinde of people and Kingdomes should arise from them even unto the end of the world concerning the manifestation and writing of which our Speech is stopt and taken from us but it shall be freely and fully manifested to our school-fellowes in its Time and be wholly made known and revealed 22. After this the Spirit mentioneth onely two Sons of Japhet which begat children viz. Gomer and Javan he passeth over the other children of Japhet in Silence and mentions not at all what children they begat and this is not without cause the Spirit pointeth at the two sorts of men among the Gentiles in the Kingdome of nature viz. under Gomer he setteth three Names Askenaz Riphath and Togarmah these were the Sons of Gomer who doe thus manifest themselves in the Language of nature viz. they forme conceive or Amass the Ens of nature viz. the formed Word into an Ens and bring it into
a Contemplation that is into an acute speculating Reason and make a figure out of it viz. a Dominion or forme of a Government of selfe-will according to the Kingdome of nature for Temporall Glory and Renowne 23. And under the other Son Javan he setteth foure Names viz. Elisa Tharsis Kittim and Dodanim and he saith that of these fourteen Names all the Isles and Languages of the Gentiles were filled and that they had their rise and Originall from hence These foure Names doe intimate out of the properties of nature thus much viz. by the first Name ELISA a good halfe Angelicall will by the second TARSHISH an introduction of the good will into the wrath of nature from whence an Evill warlike Selfenesse ariseth by the third viz. KITTIM a false understanding whereby the Angelicall Good will is brought in the selfehood of Reason even to be a foole and sets forth it selfe with a strange outside Lustre and it signifieth the heathenish Idolatry whereinto they brought themselves through Reason without Gods Light and thereby did set up heathenish Idolls and made themselves Great Kingdomes so that the spirit of Nature hath brought them under its power and might into its own form and under the Name DODANIM the spirit intimateth the Kingdome of nature in Selfehood with its selfely Divine Service viz. an externall visible God which may be shewn by the pointing of the finger 24. And under these fourteen Names in Japhets line the Humane Kingdome of nature is wholly pourtrayed and typifyed and we are in an especiall manner to observe that the angelicall will is therein concluded betokening the wise and deep understanding Heathen in the light of nature in whom the inward Holy Kingdome did behold it selfe who notwithstanding they lay shut up in the true divine understanding and saw by an externall light or reflex into the Restitution of all Beings shall when the Covering is taken away live in Sems Tent viz. in the Formed Word of nature yet in their property 25. Out of this fourteenth number of the fourteen Names of Japhet came the Propheticall and Apocalipticall Numbers 14. Names from which the Spirit prophecied how the wonders of nature should open themselves one after another and what should happen in each Degree of their manifestation which we will here passe over in Silence and mention it in its due place 26. Under Ham the spirit bringeth the greatest intimation of the Kingdome of Nature for he fully sets forth the externall forme of Reason for he saith Ham begat Chush Mizraim Puth and Canaan CVSH giveth in the Ens of the pregnant Generating Nature a signification of a forme of sudden conceived Swift ascending lust in Selfehood like to a Running or far and wide domineering and Reigning might and it is the root of the Princely Government according to the third Principle but Japhet is the same ground or work according to the first Principle 27. MIZRAIM signifieth a forth driving Power which doth forthwith comprehend it selfe again in the Lust in which the Centre of Nature doth goe forth all along in a strong through-breaking lust and desire and breaks open the forme of the Lust intimating unto us the Originall of the divided Tongues and how the power of the onely formed word of the understanding should be divided 28. The Name PVTH sheweth forth even from the Ens of nature a High City or place whereby the will of these men would advance it selfe on High in contriving and framing how to build them an High Tower CANAAN signifieth a Land of lowlinesse and humility shewing that God would be found in the lowly and humble and it especially signifies that this high flown aspiring will shall be overthrown and cast down 29. Although the Reader may not be able to understand us in this Tongue yet I set this down onely to the end that he may learn to consider and meditate on the Great Mystery which the Spirit of God hath signified under these Names from whence such a purpose of a few men did arise that it is even wholly a meere wonder whence the Tongues and speeches doe take their rise and Originall for the Spirit doth set down afterwards that Chus begat Nimrod who began to be a mighty Lord upon the Earth and was a mighty hunter before the Lord who would now understand what kinde of mighty Lord and hunter he was before God without the understanding of the Language of nature which being it is not every mans gift to understand we will onely intimate the sence and meaning even what the Spirit doth thereby understand in the word of the Essence 30. Nimrod became a mighty Lord and was an Hunter before the Lord Now if I be able to see the Spirit in its Essence in the formation of the word then I see what a Lord and Hunter Nimrod was for the Spirit doth herein signifie and point at the properties of nature shewing how the same have opened themselves in mans nature and brought themselves into an externall forme to a contrived framed Government among men the Spirit signifyeth by the Name how the humane free-will hath formed it selfe in the Nature of the understanding and Imagined such a Model and platforme into its minde out of which Imagination and phancy the outward work arose 31. For the Name NIMROD doth give a very clear signification in open understanding that he came from Chus for he is in himselfe a taking apprehending or an Arrogation of Power and might out of nature intimating how nature doth forme and frame it selfe into a Government in the Minde and hath put it selfe forth with Power and hath hunted suppressed and oppressed the inferiour properties therefore the Spirit saith an Hunter before the Lord for the Nature is before the Lord therefore the Spirit speaketh here of an hunter before the Lord for look as an Hunter doth hunt drive take and tame wilde Beasts even so the spirit intimateth that out of this selfe-advanced humane Nature such evill Beasts would arise who would live onely to the outward nature 32. Now out of the wrath of nature arose over these foolish beastiall men the Hunter viz. the outward domination which should hunt catch kill and keep them in Awe so that the Hunter might Tame them and hold them under a Government else there would be onely a Generall raving raging biting tearing devouring and eating up each other among the Beastiall men being they would not suffer the Spirit of God to rule and guide them they must suffer the Office of nature to rule them for otherwise what need hath the Lord of an Hunter that the Spirit in Moses saith that he was a mighty Hunter before the Lord that which hunteth before the Lord of all beings doth not hunt Hares or other Beasts 33. Moses hath a vaile before his cleare shining Eyes the Spirit doth hereby hint at the Government of nature shewing how the humane Government hath formed and contrived it selfe in the Soul of the
outward world and how it should afterwards be among them and what Hunters would arise over them and compareth the humane Dominion to an Hunter who hunteth for Beasts to catch and slay them and thus it would be also among them that these Hunters would Hunt after Men to take them and bring them under Slavery and Servitude and chase and course them too and fro by their Bloud-Hounds bite tear slay and devoure them by war and murtherous acts and tame and bring under all with force fury and violence and excellently well manage the Government of the Hunter in their own selfe assumed Power 34. For Man was fallen under the possession of Gods wrath in nature the same forced forth it selfe now with its desire and formed it selfe into a Government according to the outward Constellations and the foure Elements as they doe build up and break down even so did this Hunter doe with his Beasts in his Sport 35. Here the world may take an exact Looking-glasse to behold it selfe in it is the true Originall Ground of the worldly Dominion and * * * Lordship Rule and although the same ground of Government hath an internall spirituall Originall yet it is in the outward forme onely before God as a beastiall Huntsman-ship among the Beast-men who must be bound and tamed 36. For the inward spirituall Government standeth in great humility in an Angelicall forme whereunto God also created man if he had but remained in Paradise then he should have had no need of the Hunter but being he would be a Beast God ordained him also an Hunter who might keep under the wilde unruly beastiall men and the Hunter and beast are both alike before God in this worlds beastiall property but being it may not be any otherwise God holdeth it for his naturall Order for he hath given every thing its Government Station and Order 37. But it is to be lamented that this Hunter doth hunt slay and devoure the Tame humane beasts which doe not belong to his Game but what shall we say or wherewith shall the children of God excuse themselves or quit themselves of this Hunter before God seeing every man beares externally the Hunters Hinde on him over which the hunter of nature hath power the inward spirituall man must leave his outward Beast unto the Hunter for his outward Beast is also evill 38. The spirit of Moses setteth under Hams linage twenty nine Names which came from Ham 29. Names which intimate the twenty nine properties proceeding from the third Principle viz. from the spirit of the outward world hinting how the formed word should be manifested through the outward nature both in Tongues and Properties whence the Governments and Orders of Countries and Nations have had their rise albeit each property hath again its externe Birth like as one branch or sprout of a tree doth produce and bring forth other Twigs yet the spirit in Moses doth point at the chiefe head root and the properties under these Names shewing what kinde of people should arise from thence and what their alterations and their finall conclusions should be all this lyeth hidden under their Names 39. Thus Ham hath twenty nine Names of his children 29. and he is the thirtieth twentie nine is the set Numbers of his children and childrens children under which the number of the end lyeth in Hams Government and Dominion Thirty is his whole Number whereof the Prophet speaketh 30. that this Ham would sell the righteous One for thirty pieces of Silver and give the same for a Potters field as a Pot is accounted of in reference to its maker even so is the fleshly man Ham in regard of God he taketh his thirtieth number which he ought to bring into Gods Kingdome and giveth it for an earthly vessell which doth resemble a field and in that doth sell the righteous one who lieth hid under the thirtieth number in the word of Power thus the righteous one under the thirtieth Number doth by the death or mortification of Hams flesh Sever himselfe from the twenty nine Numbers of these properties which have gotten the upper hand in Ham for in the thirtieth year the Righteous one viz. Christ did separate himselfe unto his Office and in the thirtieth Number lyeth this same Mystery this is understood by our fellow-schollars and onely hinted at in this place 26. Names 40. Sem hath in his line of Propagation twenty six Names and he is the twenty seventh 27 th Name And the spirit in Moses speaketh very hiddenly Gen. 10. Vers. 24. saying that he was the Father of all children of Eber and Eber begat two Sons the Name of one was Peleg for at his dayes the world was divided 25. and the other was named * * * Or Jaketan Joktan all whatsoever the spirit in Moses speaketh of the outward Acts of the Patriarks he hath under them a single inward eye upon the line of Christ for he saith that Sem was the father of all the children of Eber although Eber be first in the Third degree after Sem yet the spirit looketh so punctually upon the word in the Covenant wheresoever it doth open it selfe in a Line 41. For EBER signifieth in the forming of the word as much as a Sound or manifestation of the word out of the Centre and saith further that he begat Peleg and called him so by reason of the division of the earth the spirit doth not onely look upon the outward division of Lands and Countries but much rather upon the Line in which stood the * * * Or Mark. limit of the Covenant for in Eber the limit of the Covenant did open it selfe in the word as in the Sound or manifestation and went all along in the Seed upon Peleg and the line of Adam and Christ did there sever it selfe in the two bretheren as afterwards it did among the children of Abraham and Isaac with Isaac and Ismael and with Jacob and Esau thus likewise it was here with Peleg and Joktan externally the world was divided and internally the Kingdome of Christ and the Kingdome of the world Not that we are to understand that Joktan did not remaine in the Covenant onely the spirit doth here looke upon the motion of the Seed in which line the limit or marke of the Covenant was to be moved wherein the word would againe move it selfe in the disappeared humanity of the heavenly Ens and manifest it selfe in the Humanity 42. The Names of Sems children and grand-children are meere intimations and significations of the properties out of the wonderfull line of the propheticall spirit of Enoch where these same properties were brought forth out of the Stock into Boughes but here into Branches 43. The spirit in Moses a a a Gen. 10. from 26. vers to the 30. setteth * * * 14. Names fourteen names under Jocktans line which are the wonderfull Number of this bough in the trees
property being the Kingdome of Christ according to the property of nature b b b Gen. 11.18 1. Name and of Peleg he saith no more but of One Son which he calls Regu whom he begat when he was thirty yeares old intimating and pointing at the line of Christ wherein the maine limit and eye-marke of the Covenant stood the Spirit denoteth onely One for by One the Covenant should be opened for the spirit looked with the one upon the Kingdome of Grace and with his brothers fourteen Names it hinted at the humane Kingdome 44. And in that he saith that he begat Regu when he was thirty years old the Spirit therein looketh forwards upon Christ 30. yeares who should arise and come forth out of this Stock and manifest himselfe the thirtieth yeare of his age in his Office as also likewise all the Ages under the line of Christ which Moses hath set down have a very certaine intimation and Prophecy and point at the Times of the motion in the Covenant as may be seen through the Prophets and other Saints in whom the Covenant hath moved it selfe 45. The spirit of Moses setteth five Names of the children of Sem 5. Names which came forth of his loins and though he did beget more for Moses saith that * * * Gen. 11.11 he begat Sons and daughters yet the spirit mindeth onely the properties of the formed Word in the Covenant of the humane property these Five Names doe figure out and set forth as in a type the Five head speeches of the spirituall Tongue through the formed Word proceeding from the High Name of God Five head Speeches out of which Tongues the propheticall and Apostolicall Spirit * * * Or spake speaketh 46. And though we could set downe a forme of the same yet we should be but as sencelesse or dumb to the Reader which understands not the Language of Nature and therefore we have but given an hint of it to our School-fellowes for the spirit doth also under the Names point at the Kingdomes and Dominions and they are Gods who with his Name doth Order governe guide and lead every Kingdome according to the property of his Name as the property of each Kingdome is even such is the Tongue Language Phrase and manners of the same as it is written such as the Nation is such a God it also hath 47. Not that there is more then one God onely we understand therein the divine manifestation how God doth give himselfe forth in his manifestation in the formed word to all Nations according to every Nations and peoples property so that every Nation and people doth use or beare forth the same onely Word according to its property the externall forme and division of which is Babel for o o o Gen. XI Vers. 6. all people had onely one tongue and language and dwelt together 48. The Onely Tongue was the Language of nature out of which they all spake for they had it in one forme and understood in the Language and speech the Sence viz. the Ens even how the will formed the Ens for so also was the spirit in the Ens of which we will give a short intimation and manduction to the understanding and illuminated minde to consider of to prove exercise and make tryall of it in himselfe not that a man can expresse it and bring it into a certaine forme no that cannot be for it is the spirit of the wisdome of God his manifestation 49. The spirits of the Letters in the Alphabet are the forme of the Onely spirit in the Language of nature Alphabet 5. Vowells the five vowells beare forâ—h the holy Tongue of the five holy Languages out of the Name Jehovah from whence the holy spirit speaketh for the five vowells are the holy Name of God according to his holinesse for the Name Jehova hath nothing in it save onely the five vowells A E I O V the other Letters signifie and expresse the Nature even what the Name of God in the formed Word is in Nature both in Love and Anger in darknesse and light but the five vowells doe signifie onely and alone what he is in the light of holinesse for Nature is Tinctured with the five vowells so that it becomes * * * Text a Kingdome of joy full of joy and delight 50. But that the Ancient wise men skillfull in this tongue did interpose an H in the Name JEOVA and called it JEHOVA the same was done with great understanding for the H. maketh the holy Name with the five vowells even manifest in the outward nature it sheweth how the holy Name of God doth breath forth and manifest it selfe even in the creature the five Vowells are the Hidden Name of God who dwelleth Alone in himselfe but the H signifieth the divine Lubet or wisdome shewing how the divine Lubet doth breath forth it selfe out of it selfe 51. The inward understanding in the five vowels is this I. is the Name of JHESUS E. is the Name * * * Germ. Engel Angell Engel O. is the formed WISDOME or Lubet of the I viz. of JESVS and is the Centre or the HEART of God V. is the SPIRIT viz. the * * * Viz. the Sweetnesse SVS in JESVS which proceedeth forth out of the Lubet A. is * * * Germ. Anfang the der beginning Anfang and und the das End Ende viz. the will of the whole comprehension and it is the FATHER 52. And these five doe fold themselves up with the comprehension or formation into Three viz. into such a Word that is A. O. V. Father A. O. V. Son holy Ghost the Triangle denotes the Trinity of the properties of the persons and the V. on the Triangle denotes the spirit in the H viz. in the breathing where the universall God doth manifest himselfe spiritually with his own proceeding forth or procession out of himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 53. The other Letters without the five vowells doe all proceed from the Name * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TETRAGRAMMATON viz. out of the Centre of the Eternall nature out of the Principle and doe denote and speake forth the * * * Varieties Differences of the formed wisdome viz. of the formed word in the Three Principles wherein the whole creation lyeth they are the sense of the creation viz the property of the Powers and the true Revealed God in the word of nature understand this further thus 54. When as the Lubet of man viz. the free-will of man doth conceive or forme it selfe into a desire then it conceiveth the whole Alphabet for the desire is the Fiat and the Lubet to the desire is the contemplation of the free-will viz. the formed word of wisdome wherein the free-will doth behold it selfe and contemplate whereinto it will introduce the Lubet of the wisdome either into Evill or Good and when the free-will
hath thus be held it selfe it doth conceive with the Lubet in the Letters viz. in the Sence of nature and composeth the Sences of the Letters together and formeth the Lubet into a word the same standeth in an internall forme viz. in a conceived Thought 55. And even then the free-will taketh the H viz. the Spirit of the forth-breathing and bringeth the formed Thought before the counsell of the five Senses who behold the formed word and prove the same whether it be apt or not if it doth but please them then the H viz. the breathing Spirit taketh the word and brings it upon the Tongue into the Mouth there is the chief framer vâ—z the Fiat which is the divine Instrument and figureth the Senses of the properties out of the letters as the free-will hath set and composed them into a Substance to the Sounding or pronouncing manifestation or Expression 56. Now marke and observe us here very exactly how every word is formed or brought in the mouth to * * * Note when a word is formed or expressed it is brought to Substance Substance viz. to the expression How the chief worker and contriver viz. the Fiat which is in the Senses doth shape and figure it and how the Tongue cooperates or frames it selfe therewith when it takes it and by what way it brings it forth whether through the Teeth or above or with open Mouth also how the Tongue doth frame it self in the conjunction of the word which Sence it doth againe draw back and will not wholly cast forth as there is many a sence which is not halfe put forth but many fully and many againe are drawn halfe backwards towards the heart And now as the word was formed so is also the thing in its forme and property which is named by the word provided that the free-will giveth it also a right Name and doth not impose a strange Name on it out of Malice or Ignorance so it is externally noted and internally in the compaction of the Senses it hath such a vertue or ill malignant property 57. Now whosoever hath the understanding of the Senses viz. of the Spirits of the Letters so that he doth understand how the Senses are set or compounded in the Lubet he understands it in the framing of the word when the same is formed or brought forth to Substance and is able to understand the Sensuall Naturall or essentiall Language of the whole creation and understands whence Adam gave Names unto all things and from whence the Spirit of God hath prophecied in the Ancient 58. This is now the ground of the Head Languages when as all people spake in one Language then they understood one another but when they would not use the * * * Text Sensuall Naturall Genuine tongue then the true and Right understanding was put out in them for they brought the Spirits of the genuine tongue of Sence into an externall grosse forme and framed the subtile Spirit of the understanding into a grosse forme and learnt to speak out of the forme onely as at this day all Nations speak onely from this same forme of their contrived sensuall tongue 59. Now No people doe any more understand the Language of Sence and yet the Birds in the aire and the beast in the fields understand it according to their property 60. Therefore man may well thinke and consider what he is deprived of and what he shall againe obtaine in the New-birth although perhaps not here upon the Earth yet in the Spirituall world for in the Language of Sence all Spirits speake one with another they use no other Language for it is the Language of nature 61. Our Learned ones doe terme themselves Doctors and Masters and yet none of them understands his Mother Tongue they understand no more of the Spririt then the Country man doth of his Toole to the tillage of his ground they use onely the bare contrived forme of the grosse compounded words and understand not what the word is in its Sense hence ariseth the contention and strife wherewith men contend and jangle about God and his will men will teach what God is and yet understand not the Least of God 62. The five holy Speeches in the Language of Sence are Gods Word they are his operation through the Sence-tongue viz. through the properties as it cannot be denied that God giveth power vertue and life to all creatures and vegetables for his holy Name is through all and Adam had this holy Name as a proper possession working ruling and sensibly efficacious in his Senses and even this jewell he lost which is now again restored and enkindled in the holy Name JESVS 63. Therefore none can with Right be called a Divine or Learned in the holy Scripture much lesse a Doctor of the same unlesse that he understands the SensVAll tongue and knowes how the holy Spirit hath spoken by the Sensuall tongue in the holy Pen-men of the Scripture if he understands not the divine Sence in the holy Scripture Let him not undertake to be a Master over it to censure or interpret it he is not at all learned therein he is onely a changer of letters a Chop-Logick in the Scriptures and understands not one letter in its Sense 64. Thus understand us herein concerning the children of Noah viz. Japhet Sem and Ham and their children and grand-children they had lost the SensVAll Language and had made themselves a formed contrived one and so spake in a formed Language which they themselves understood not in the true Sence therefore God was hidden to them for they understood no more the voice of the holy Spirit in their Language viz. the Mentall Tongue of the five Vowells 65. And they looked about or Imagined where God should be and supposed that he must needs be something with forme and dwelling apart from them and being they could not understand any thing of God upon the Earth either what or where he was and yet had heard so much of God spoken by their fore-fathers thereupon they thought that he must needs dwell on high above the Stars and thought them not able to reach thither therefore they undertooke to build them a Towre whose Top should reach to heaven that so they might ascend up to him also they would thereby make themselves a Great Name that it might be said they had built a Towre even unto Heaven 66. Such a knowledge the formed understanding had of God as still to this day such Doctors are to be found who know and understand no more of Gods habitation and being then these Builders of the Towre and build in their Art altogether except the true genuine understanding ones upon this high Towre and can never ascend up to God and therefore they contend about the Building every one saith how it might be built sooner and better and yet they could never agree for they have all built themselves even to Death thereon untill the Lord sendeth a
Grand Son began his Kingdome at Babel and was the first Lord upon the Earth after the floud Gen. X. 8.10 and was the first Erectour of the Towre and City Babylon yet we are not to understand that onely Hams children would build the Towre but also Japhets and Sems for they were yet All together as One people and would build them a Towre whose top should reach even unto heaven that they might thereby make themselves a great Name Gen. XI 4 4. This Towre on which the Tongues were divided and where the Great City Babel stood is a figure of the fallen earthly man who is entered into Selfehood and hath made the formed word of God in him unto an Idoll for the nature of the Towre was even this viz. that it should there stand as a great wonder which men had made in their own contriving Phancy whereupon they would ascend up to God and signifies that man hath lost the right understanding of God and his habitation and essence 5. Man had compacted or framed his understanding through the desire of selfe-elevation and exaltation into the Sensuall tongue and contrived or conceived the same into a selfely propriety in which conception or comprehension the spirit of the Mentall Tongue of the five vowells was departed from him 6. Not that we are to conceive that this spirit was departed from its creature onely the free-will of man had in the formed word of the * * * Or speechlesse dumb letters Consonants wherein the spirit of the five vowells viz. the unformed spirit of God did manifest it selfe brought it selfe forth as a peculiar God out of the Resignation to the unformed spirit into a selfe fullnesse and selfe-willed weening and phancy the type whereof was the Towre where the men of Babel would come and climbe up to God in their own conceived will and Thoughts they themselves were gone forth from the spirit of God and would through their owne power and Ability take the Kingdome of God to themselves in Selfehood they would enter with their own will selfe-borne in evill and good into the property of Gods holinesse this denotes and declares the divided tongues where every property had brought it selfe forth out of the universall SensVAll tongue into a Selfishnesse and a peculiar Selfly understanding so that they did not any longer understand one another where the understanding was compacted and brought into a propriety out of and according to the Three Alphabets 7. This compacted formed Tongue the holy Ghost did open on the day of Pentecost in St Peters Sermon where Peter from the opened Sensuall tongue spake in one Language all Languages and this was also Adams Language whence he gave Names to all creatures 8. Thus understand us aright what Babel and the Towre of Babel doth typifie and point out The City Babel is the Ham-like man who buildeth this City upon the earth the Towre is his Self-chosen God and Divine worship all Reason-taught from the school of this world are the Master-builders of this Towre all those who have set up themselves to be Teachers and are chosen thereunto by man without Gods spirit they are the Master-worke-men at this Towre and the Idoll of the world None excepted they carve and frame altogether onely Stone and wood for this Towre 9. For the Name NIMROD sheweth us very clearly also in its owne sense of the formed word that it is a self contrived formed amassed and compacted lust which did advance it selfe on high as a selfly God the Type whereof was the Towre God suffered them in their confounded understanding to set forth the figure of their property as a type what Man would be in the presence of God 10. Now saith Reason wherefore did God suffer it to come to pass Answer Thus it must be that the wonders of the wisdome in the unformed Word of the five vowells might introduce themselves through the formed word of the three Principles into a form or externall contemplation as a counter-plat-form draught pourtracture or formation for the dark world of Gods Anger was become manifest in man whence the grosse earthly property was generated which also had wholly captivated man and the same did here likewise represent its image as a selfly God 11. Now then the Towre was a type of the darke world where man would behold God in the darke selfehood and denotes the earthly man who standeth in Gods sight as this Towre and is an Image and resemblance of * * * Or Gods contempla divine Contemplation according to evill and good as a Painted life for the true humane life was the formed life which became in own desire to Selfehood such an Image before God as this Towre 12. All men even from Adam who have taught of God without the divine vision of the Spirit of God in them they have all spoken and taught from this Towre of the confounded tongues and even hence hath the Strife arisen about God and his will and Essence so that man hath contended and jangled about God in Selfehood one hath said they must bring Bricks to the building of the Towre another Stone a third Lime a fourth wood water or other needfull Materialls and their chiefe Master-builders have been manifold every one according to the property of his owne Tongue every one hath desired to builde the Towre upon his owne foundation and proper ground one hath had in the property of his Country and Climate Stone for the building thereof another lime the third chalke or clay the fourth wood and every one hath thought good to build the Towre alone for himselfe out of the materiall of his owne property for a great wonder that all the world might look and behold that which he hath built 13. And then when people of other Countries have seen what that hath built then they have contemned it and said that the property of their countries materiall hath been better for the erecting the Towre and have begun to reject it and to build the Towre for themselves and praised that also which likewise hath again been despised of others who have accounted their countries materiall better so long till they have fallen quite out in Pride and Contention and have left off from the Towre and have fallen upon one another and persecuted slaine and murdered one another about the Knowledge of the Towre of Babel and that party which hath then got the victory that hath again built the Towre out of its own property till other people have also risen up and accounted their own matter and stuffe for the Best 14. For the Speeches of the understanding were confounded and divided and therefore the people neither knew nor understood one anothers property and each people or Nation hath supposed and looked upon the other to be strange in the power of the understanding in the formed word from whence the Contempt of Religion viz. of the knowledge and confession of the word hath arisen
for the Sensuall intelligible tongue was compacted according to the multiplicity of the properties 15. And thus the wrath of the eternall nature and also the Prince who dwells therein viz. the Devill in his Legions doth satiate and recreate it selfe in the strife and contention of man in the compacted word of the tongues and thus the Antichrist who is the Towre of Babel viz. the Selfe-will of the Ham-like man domineereth in the Temple of God and there hath set himselfe up in the place of the Holy spirit 16. For the Temple of God is the formed word of the humane Languages and tongues in mans understanding as it is written * * * Rom. X. 8 the word is nigh thee namely in thy mouth and Heart and the Seat and habitation of the opposite adverse Devill is the monstrous property out of the darke world 17. In this formed word of divine understanding the Antichrist viz. the will of Self out of the properties of nature hath set up and established himselfe and pranketh and set forth himselfe with his property of nature as if he were God and yet he is the condemned accursed Son chosen to death which cannot inherit the Kingdome of God for he was not made a creature out of Gods will but out of the will of Selfe as the Devill who was an Angel yet became a Devill from the will of the dark world which advanced it self in him 18. The like also we are to understand concerning the Antichristian babilonicall Beast of Reasons self will which termeth it selfe divine and is onely a monster of the true man which died in Adam to the holy Image of Gods spirituall world and shall and must be borne anew in the word which did again manifest it selfe in the humane property in Christ or else it cannot see the Holy word viz. the unformed Divine word of power 19. This same holy word must again enter into the Compacted Sensuall tongue and bruise the same so that the whole and perfect understanding of all tongues may be again manifest in one as Christ said of the Corner-Stone that it should be * * * Rom 9.33 1 Pet. 2.8 a Rock of offence upon whomsoever it should fall him it should bruise 20. Thus understand us now what the Antichrist or the babilonicall Whore with the Dragon Beast is as may be seen in the Revelation Every man which is not born again of God hath the marke of the Beast and the false whore in him 21. The Beast is the Animall naturall earthly Ham-like man who is from the Limus of the Earth according to the Earths grossenesse and malignant Malice which ariseth out of the dark world and standeth in the Curse of God This beast did arise in Adam and Eve when they did Imagine after evill and good and came into its selfe-fulnesse away from the divine power and will and is before God onely as a beast This beast the Devill hath infected with his desire and made it wholly monstrous and insinuated his desire thereinto so that it onely lusteth after vanity as a Cow doth after Grasse 22. But the whore of the Beast is the poor Soule captivated in vanity which soule had its rise in the formed word of the three Principles which was Gods Image but now by the Lust of the beast it hath begotten to it selfe an own selfe-will which is departed from God into selfehood as a self-willed self-born creature which doth what it pleaseth and not what Gods Spirit willeth this selfe-will revoulted and apostatized from God is the whore of the beast which whoreth with its self in the Pride of selfehood 23. But now the poore captive soule lyeth in this Grosse beast and is captivated in its owne selfe-borne will viz. in the whore and longeth after God from whom it proceeded and was inspired into the created Image and looketh about on all sides where its true native Home of Rest should be and it findeth that it is cloathed and covered with this whore and then it bringeth its desire into this whores will and seeketh the place of God for Rest and then the whores will taketh the poore captivated soules desire into it selfe and thereby doth exalt and set up it selfe it perswades it selfe that it in the soules desire is the fair child of God which shall possesse Heaven and gives out that it is holy and sets forth it selfe as a God which men must honour and adore 24. And being this Bastard viz. the false will of selfehood cannot see or behold the place of God either what or where God is then the false will goeth on in the way of its property and betakes it selfe unto and appropriates to it selfe the manifested Word of the Letter viz. the formed voice of Gods children who spake from the Living word and setteth its contrived forme of its owne conceived Ens into the Literall word and cloathes it selfe externally with the literall word standeth forth with boldnesse and selfe-achieved confidence and saith here is the place of God here is heaven here is God manifest but it is onely a Bastard and is predestinated to Condemnation for God hath not created it Note Predestination but it was born and brought forth out of the Lust of the Soule when it did turne its face from God into the Centre and would taste and prove evill and good 25. This Harlots Bratt sitteth upon the beastiall monstrous man and rideth upon him as upon its horse and is halfe Devill and halfe brute Beast which shall and must dye or else the soule will not be redeemed so as to see the face of God again 26. This whore hath taken its power and understanding out of nature viz. out of the Compaction of Evill and Good that is out of the dark and outward world and hath swallowed up or avalled the pretious Image of God in it selfe which after God was created out of the heavenly Ens. 27. Here is the Swinheard as Christ said who had consumed his fathers inheritance with the Swine he meaneth the poor Soule which hath devoured spent and consumed its heavenly Goods in the heavenly Ens with this whore of the evill Self-devillish will so that it standeth in Gods sight as a tattered patched Swineheard and keepeth the fruit of the evill whore viz. of the Devills fatted swine upon the Earth which are the wicked ones in their fruits 28. Thus we understand what the Antichristian babilonicall whore in man is which hath arisen out of the divided properties viz. out of Adam in whom the properties departed out of their mutuall and Equall Accord each into its owne desire and lust to Selfenesse whereby Adam became earthly and mortall out of whom afterwards the Tree of the multiplicity of tongues and speeches did arise out of one onely tongue 29. Now know this that the multitudes or variety of Faiths are generated out of the divided Tongues so that almost every Nation hath brought it selfe into sundry severall and peculiar
Opinions of Gods being and Essence and therein consists the Confusion viz. the Mystery of the great Babylon concerning which the Spirit of God did prophecie and declare out of the propheticall root both out of the Line of Christ how Christ should come to restore and remedy the poore captive soule and regenerate its right true life and also out of the Turba magna how this Beast together with the whore should be cast from the face of God into the fiery furnace 30. With this whore of Selfe all the false Spirituall * * * Clergicall and Ecclesiasticall ones or priesthood have cloathed themselves who set up themselves to be Teachers of the mystery of Gods Kingdome without Gods Spirit they have externally covered themselves with the propheticall and Apostolicall word and pleaded the Testimony of the Bible but they have introduced their own sense out of the Whores Ens thereinto and have hung in their heart to the babilonicall fleshly whore and have not understood the Propheticall and Apostolicall Tongue in its Sence 31. They have spoken from the sence of their owne beastiall selfe-hood through the propheticall and Apostolicall word and have brought and used Christs words to their own selvish babilonicall Harlottry and committed whoredome and likewise have Adorned and trimmed up their Bastard under Christs purpur-mantle with Silver Gold and pretious stones and also with worldly dignities Honours favour and riches 32. After these men have run and have even adored and esteemed them as Gods falling deeply in love with their Bastard although their hearts have never agreed or stood upon the onely true ground but have been at variance with each other and this is that of which the Prophet Daniel speaketh saying * * * Daniel 11. they shall honour a God whom their fathers knew not with Gold Silver and pretious stones and unto those that help them to strengthen their strange God * * * God of forces Maozim they will divide the Land for inheritance this whole chapter doth belong hereunto 33. Now when we consider aright what this babilonicall Towre is at present in Christs Kingdome upon the Earth and what it was under Moses and among the Gentiles then we finde very clearly that among all Three it is of one property and so also among the Turks and present Jewes every Nation builds it out of its own materialls for in the Right universall Sensuall tongue if it be manifest in one we are altogether but one onely people and Nation even from Adam 34. But the very cause that we are divided and brought into Opinions is by reason of our Master-builders and founders viz. of the high schooles Priests Popes Bishops Doctors also the Rabbies and Masters of all nations who are set as work-men to the building of the Towre all these have judged from their owne Language and naturall understanding viz. from their conceived and formed sensuall tongue from the outward letter and have indeed neither known God or the Light of nature but have been blinde and dumb as to both both the Jewes and Gentiles and also the Selfe-made Teachers of the Christians 35. Whosoever have run devoid of Gods spirit without divine understanding either among Jewes and Gentiles Christians and Turkes they have built onely this Towre in their own essence and the same is even a Towre of the great wonders of God of divine Contemplation both according to light and darknesse life and death joy and sorrow 36. Not that we are to understand that this Towre is not at all profitable before God it is even the great Mystery of Gods manifestation according to Love and Anger as God hath created out of the great mystery all manner kindes and sorts of Beasts Birds Wormes Trees and Hearbs evill and Good and that all to the manifestation of the Great wonders thus likewise the humane Tree hath brought forth such wonders out of its Sensuall tongue out of the multiplicity of the properties and introduced them into a Substance for its Growth and glory viz to the great Harvest of God where each property of Love and Anger Light and darknesse shall reap in it s own fruit and every thing shall possesse its heaven in it Selfe in its own formed and conceived Ens out of the onely word of God which hath given forth it selfe to every life even unto every life and Being according to its own proper quality and vertue according to and out of its Principle as an universall word to the glorious manifestation of Eternity 37. Now when we further consider of this Beast with the Whore what it is in it selfe within and without then we finde that it is the formed compacted word of the spirits of the Letters for men are all of one onely property as to their life all are begotten out of one flesh and Soul and have all but one onely kinde of life as a Tree in many boughes and branches where the boughes and twiggs doe not perfectly and wholly seeme alike or the same in forme but all have one onely Sapp and vertue so likewise the creature of mankinde among Jewes Christians Turks and Heathens 38. And the onely difference is this the spirits of the Letters in the formed word do sever us in the understanding else we live all alike in the four Elements and eat of the fruits of one Mother and remaine in her when we dye to this outward life 39. The compacted Sensuall tongue which is divided in the spirits of the Letters doth confound us and make us to erre so that we doe suppose we are strange one to another and yet we are all but one onely Tree which the Devill hath poysoned with his desire in Adam so that the equall Temperature or Accord was brought into distemper and discord whereupon the spirits of the Letters were variously made manifest so that we speak from many speeches that is we have introduced the powerfull word of God into the multiplicity of the divided properties and have made in each tongues property a Selfehood or a Self-ish desire to arrogation self-apprehension and assumption 40. Hence arise the contrarieties differences and * * * Text Images Opinions in that we have introduced the unformed word into the forme of our owne selfe-made Image now we contend and strive about these Images and conceits and every one supposeth his own to be best and when we bring all these Images and severall Semblances again into one Language and Speech and mortifie them then the Onely Quickning Word of God which giveth power and life to all things is again manifest and strife ceaseth and God is all in all 41. Therefore we say as we have found it in the Grace of the One that all mens Imaginations opinions and Knowings of God his being and will without the divine light or * * * The undoubted Unction of the holy Ghost illumination of the Spirit are this same whores Beast which is flown forth and arisen from the
compacted spirits of the Letters whereby men contend about the Spirits of the Letters 42. We have lost the Five vowells in the Alphabet which doe introduce all the spirits of the Letters into one pure harmony and the five vowells are as t' were sencelesse or dumb in reference to the other letters and yet they are the life of the rest for there cannot any word be formed but there must be a vowell 43. Now there is no better way or remedy to bring us into union that so we may become ONE again with one another One people One Tree One man in Soul and body then to destroy and kill all the Images or formes of the Letters in us and suffer none of them at all to have its owne selfe-life not desiring to know or will any more of God save onely and alone what God willeth to know in us and through us and also that we doe immerse or resigne the Soules hunger and desire meerely onely and nakedly without any other knowing or willing into the five vowells and therein the great holy Name of JEOVA or JESVS viz. the living word is manifest which giveth life unto all things and not according to the property of nature desire and will the different variety of many things but give up our selves into the one onely Love-Sun therein He is manifest 44. As the outward Sun giveth life and power to the whole world so likewise this onely Name in its Power giveth life and understanding to all the Letters and understand us aright what we meane by the whoredome of the Letter 45. The letters viz. the properties of the Sensuall tongue have introduced themselves into an externall forme or selfe-full will and understanding and brought themselves with the vowells into a compaction selfe-comprehension or particular formation and when this was done then JESVS viz. the holy Name JEOVA died or disappeared in the Sensuall tongue in the Letters with the five vowells of the one onely holy mentall tongue that is the spirituall Man which was resigned in and to God dyed to the divine understanding and will 46. Now there is a selfe-willed Beast of Selfishnesse and own-hood brought forth out of the spirit of the other letters which doth onely kill Christ in Paul 2 Cor. 3.6 and bring forth dead fruit for Christ saith the letter killeth but the spirit maketh alive understand this thus 47. The divided Sensuall tongue killeth us sets us at ods and variance leads us into Babel but the spirit of the vowells viz. the holy Name of God doth againe revive and quicken us in him therefore the holy word of the five vowells did again when as the spirits of the letters were divided and brought into the Selfehood of the wonders of God espouse and incorporate it selfe forthwith in Paradise with the precious covenant into the Letter viz. into the Naturall man for to manifest it selfe again with a motion in the Compacted Tongue and to introduce the holy Sence again into the Sensuall tongue 48. Thus understand us aright the literall forme in the Sensuall tongue is now the Evill Beast which will domineere in its own power now into this evill Beast the spirit of the five vowells viz. the Name JEHOVAH which with the H hath breathed the JESVS thereinto hath given in it selfe and killed the evill Beast viz. the Selfe-will and hath againe Tinctured the spirits of the Letter viz. the right naturall man with the Tincture of the holy Name of the vowells or JEHSVS and with the Love hath slaine the death or deaths in the letters and destroyed their Selfe-will so that the spirits of the letters cannot any more introduce themselves into a selfefull Compaction of the Sensuall tongue for they are dead in their owne will and the Spirit JEHOVAH in JESVS is become their life Rom. 6.2 so that they live no longer to their Selfehood viz. to the nature of the wrath but in that they live they live to God 49. Thus now the Beast of the whore is in us outwardly viz. in the mortall man and inwardly is Christ in the immortall man who is passed through the death of the letters and hath turned the death into life Joh. 5.24 50. Now it behooveth man and his main happinesse depends thereon that he also dye unto the Images of the letters in him and disclaime or depart from all Reasons schollarship or knowledge of nature and all babylonicall Master-builders however they be called and enter into the one onely life JEHSVS and not at all dispute about the way where it is but onely d d d Or consider think that it is in him that he must forsake all whatever he hath either Art wit or skill c. and become one barely and nakedly in himselfe bring himselfe into the ONE viz. into Gods will and be freely willing with whatsoever it will worke or doe with him he must give up himselfe will-lesse and leave himselfe wholly in Gods Mercy and bring all his learnings into this one onely Thing that he in his teachings and learnings will not doe or speak any thing but what God willeth through him and thus all Images opinions and conceits doe dye in him and the Soules life falleth into the onely living word which hath manifested it selfe again in the humanity 51. For this is the great Beast of the Babilonicall whore in us that we bring our selves into the Images and formes of the Letters and make Opinions to our selves that Opinion is a Beast 52. Also we must not desire to know and will our selves but dye continually with our own selfe-will and in all things give God the honour and give him againe that which he giveth us viz. whatsoever understanding wisdome and skill we have and acknowledge that it is not our owne but that the divine Sun shineth out of and through us and worketh in us as it pleaseth 53. Thus likewise we must diffuse and give out againe our power and vertue which the divine Sun worketh in us universally to all without any gaine advantage or hire from any whosoever shall help to maintaine and nourish our life unto him we must be thankfull and not flatter any for his authority's sake or receive his false glance shew or lustre into this Sun-light but all must be in Generall or Common as the Sun-shine doth give it selfe universally and gives no strong Great or Potent thing any more but its purity and brightnesse it Tinctureth the Earth and its children with one onely power and vertue and giveth life and strength to all things 54. Herein now we shall know whether one be a Teacher sent of God or whether he hath his rise and originall onely out of the spirit of the Letter if he be born universally out of the Love then he hath the light of divine knowledge viz. the Sensuall divine understanding a Tongue Tinctured from the divine Ens of the five vowells and speaketh from the Spirit of God rebuketh and teacheth
that so he might have great respect in the City Babel and therefore they build themselves strong holds and make great bulwarks and walls to defend and keep the Image and flatter themselves in hypocricy and understand and meane by the contrived and painted Image the God Maozim viz. the fat-belly God and pleasure of the beast viz. of this whores Image they set the Image upon the Towre for the shew of their holinesse and therewith they are very devout in glistering appearances before God as with a peculiar Selfe-born God but they immure the Beast within their Stone-houses that it may be secure and there fat it selfe 64. What is now this beast with the whore it is halfe-devill which hath its Kingdome upon the Earth and it is half beast this evill Beast hath devoured man viz. the Image of God 65. And for this cause God became man that he might destroy slay and nullifie the works of the Devill and we must put on this divine humanity and destroy the Devills Kingdome in us and mortifie all Images otherwise we cannot see God the living word must mortifie the literall Image 66. The living word is therefore become man that the literall Image might dye and the first man which was formed out of the living word in Gods Image might be regenerated anew in Christs Spirit viz. in the living word and if now he be borne then all the Image-teachers are more prejudicall then beneficiall to him for they introduce their Images onely into the Temple of Christ and destroy the Image of God 67. And let this here be declared concerning the children of Nimrod and the Towre of Babel as the Spirit hath so given us to know and we doe admonish the Reader in Love to prove and examine himselfe he shall finde where he is this is not written to reproach any but thus the Spirit speaketh with open mouth and sheweth what all things are from whence they come and into what End they shall goe 68. But the reason why so much is written of the Beast and the Whore of Babel is because it is at its End and shall soone be broken in pieces therefore it must be revealed that men may see and know it for Babel falleth not unlesse that all whatsoever hath made the Images doth likewise fall all Images Opinions and Sects of Religion together with the Beast and whore must fall else there is no Cure or remedy 69. Men have for a long time been a patching and pieceing of it and have verily thought to have made a virgin of the whore but her whoredome hath thereby been onely adorned trimmed up and made the greater if this whore shall fall then all Sects which are onely the Images of the whore must fall down and come to naught together with Beast upon whom she rideth every man must break down and destroy the Images and Idols in himselfe and where they will not doe it there the zeale of the Lord doth it 70. How very finely doth the whore at present perck up its head and being it heareth that the spirit doth intimate great and glorious things of Zion viz. of the Adorned holy bride of Christ then it thinks that it is the faire childe which God will bring into a golden Temple wherein there shall be a brave Golden Time and meere joy pleasure and delight and it looketh about to see from whence this faire Temple of God should come into which it should enter and become a virgin it hearkneth continually from whence these holy People should come who as it supposeth should make a Golden world 71. But it thinks not to leave off from its covetous voluptuous whoredome and be converted no! it groweth worse and worse and more unchaste and abominable full of blasphemies so that there is scarce any good at all in it and it standeth before God as an arraigned condemned whore 72. Hearken thou Adorned and crowned Babilon full of evill and wickednesse in the sight of God and his Angels we have heard a watchman say Away the city together with the Towre of the whore and the beast is fallen and judged of the most High thou shalt not see the city of God for ever unlesse that thy children doe put off and cast away the defiled Garment full of shame and fall down wholly naked and bare without any Image at the feet of the most High and turne unto him such as these may indeed see it but as for others who hope for golden mountaines and seek for Temporall honour money and pleasure of the flesh not any of them AMEN 73. Reason will here in the above mentioned Text where it is mentioned that a true Christian must dye to all Images Opinions and Selfe-knowledge and be wholly annihilated in himselfe begin to speculate cavill and say that we doe forbid man the naturall knowledge and externall Rationall wisdome whereby men doe Governe the life and all things of this world and if this were so all understanding would be abolished 74. Unto him we declare that nothing is hereby taken away or abolished in man neither understanding skill or Art for all these arise out of the divine wisdome we doe not nullifie the expressed Word of the formed wisdome but onely the Beast which will rule in divine contemplation viz. the beast-like will of Selfe and selvish ownhood and propriety which is departed from God which honoureth it selfe as a false selfly God and cannot beleeve or trust in God This is even the Antichrist which hath * * * 2 Thess. 2.4 set himselfe up in Gods place and we withall doe teach that man must wholly dye to the Antichristian Image that he may be born again in Christ with a new life and will which new will hath might and ability in the formed word of nature to see and behold with divine eyes all the wonders of God both in nature and creature in the formed wisdome 75. For if the Antichrist dyeth in the Soul then Christ ariseth from death for he resteth in the five vowells in his grave viz. in the mentall-tongue which dyed in Adam and lieth captive in Antichrist when this same ariseth from death in the mentall tongue and is made alive then he openeth all the treasures of the heavenly wisdome in the Sensuall tongue so that man doth far more clearly understand the spirits of the letters viz. the formed word of nature in all the three Principles then he did before in the Antichristian whores child 76. For the new birth is indeed effected and broughâ— to passe in the mentall tongue viz. in the disappeared Image of the heavenly humanity but it Tingeth and casteth away the false antichristian Image of the naturall humanity viz. of the spirits of the dumb sencelesse letters and doth make them all sencelesse and dead in their selfe-hood and gives them their own life so that they doe behold themselves in the new humanity and make all their assumptions and formations in the new humanity 77. These
new assumptions and formings are effected and wrought forth in the divine will in Resignation and they are the heavenly Images and formings which are formed and shaped in the holy Ghost to the honour of God 78. For if the holy Name of God be not in its power in the forming of the words viz. in the spirits of the Letters which are the formed word and helps to forme the word in the Sensuall tongue then the false Antichrist speaketh onely from his own selfe assumption of the literall forme 79. For the Spirit of God doth form and imprint into the word of the mouth when as the Sensuall tongue takes it righteousnesse truth faith Love and patience viz. divine power and vertue but the Antichristian childe doth co-forme in the conception of the word out of the Serpents Ens lies falsehood Tales unfaithfulnesse pride coveteousnesse bitter stinging envy anger backbitings revilings and all whatsoever is against God and maketh the formed word of the letter to a Beast and wicked Bastard which is rejected from the face of God upon which the Judgement passeth 80. The like is also to be understood concerning the externall wisdome and Art if the divine wisdome worketh therein then the understanding and Art is very good and grounded in the divine wisdome but if it be otherwise it standeth in meere antichristian false Image and Phancy to the Judgement of God Note 81. Therefore Let a man prove and try himselfe what falls in and suggests it selfe into the Sensuall tongue in the formation of his words if it be truth righteousnesse faith in hope Love in patience an earnest full unfeigned desire to speak and doe the truth and that for Gods sake in hope of Eternall life then it is well with him let him continue stedfast in such exercise and work more and more effectually and powerfully therein and his pretious Pearl Tree stands in its growth and encrease 82. But if the contrary be found in him that when he will speake that then lying a proud look great words for pomp and ostentation also envious bitternesse false speaking against his neighbour falsehood Anger a revenging desire false and evill interpretings and wrong harsh censurings doe fall in and imprint themselves into the formings and Phancy of his words then he may ceratinly and really know that he hath the antichristian babilonicall whore together with the false wicked Dragon-Beast sitting in his Heart which doth introduce and insinuate and imprint such will and desire in his words for the forming and building up of the Hellish Images for these false insinuations and suggestions are all brought to Substance in the formation of the Sensuall tongue 83. Therefore know O man Note and prove thy selfe that thou art the Image of God according to the divine word and understanding if thou speakest willest and dost righteously then thou art that same Image of God wherein God dwelleth speaketh willeth and worketh but if otherwise and the contrary is found in thee then thou art the apostate rebellious Lucifer in his Generation and traine and dost willest and desirest even that which he willeth and doth 84. And though thou desirest not Hell-fire Lucifer also did not desire it but there is no other reward for the false Image being it formes it selfe out of the Abysse it must verily enter into its Fathers countrey 85. For the speech and understanding of man doth not befall him from the Stars and Elements for then other creatures could also speak and understand Man hath the same Originally from the incorporated formed word of God it is the Name of God which he must not abuse upon paine of eternall punishment This incorporated word man hath out of all the Three Principles in himselfe and hath a free own-peculiar-will to forme a Substance out of which Principle he will and thereupon also followes the Separation and reaping in of every thing into its receptacle or appointed place CHAP. XXXVII Of Abraham and his seed and of the Line of the Covenant in its Propagation and also of the Heathenish Gods IF we look upon the Hystory of the Acts of the Ancient holy Patriarcks with right eyes of understanding then we see therein meere wonders for the lines or Races of the children of God are like unto a tree which groweth into boughes and branches untill it bears fruit thus also the line of Christ grew in the Stem of the promised word in the Covenant from branch to branch even into the height of the twigs unto its right Age untill the Power of the Tree that is the word in the Covenant put forth it selfe with the glorious Soverain fair blossome 2. Out of which blossome the holy Image of God is again growne in flesh and bloud viz. in a holy Body we see its boughes and branches so fair and excellent that the soul doth most exceedingly rejoyce at this contemplation and truly desires to bud and grow forth along with these boughes and branches to the great Praise of God in our Angelicall Tree of the Hierarchies of Christ * * * Text of in the holy Paradise 3. God made a Covenant with Adam after his fall when he dyed to the heavenly Ens in him that he would quicken him againe and regenerate him anew and this Covenant was the root in the disappeared Ens which grew in this line of Adam from Seth and his children and posterity even unto Noah in one * * * In the Stock or body of the tree Stem of the tree and with Noah God renewed the Covenant 4. For the undivided Sensuall tongue wherein the spirits of the letters did rule in one harmony continued untill the floud so that all men spake in one Tongue in which Tongue the divine Spirit of the five vowells viz. the divine understanding moved 5. But being they had introduced the Image and Beast of vanity into the sensuall tongue and fell wantonly in Love with the babylonicall whore of self-hood therefore God complained against them that they would not suffer his spirit any more to rule them and said that it repented him that he had made man 6. For as the Sorrow to destruction did manifest and open it selfe even so also the sorrow of repentance to the new regeneration out of the Covenant thus the sorrow of the formed word in the onely Sensuall tongue destroyed every life and being which lived in the Aire that is in the manifested Spirit of God viz. in the third Principle and the word of the Sensuall tongue did after the floud put it selfe forth in a compaction of the spirits of the Letters 7. For God said to Noah the men are flesh and moreover vaine and wicked even from their youth thus the holy Spirit would not any more manifest himselfe in the evill contrived Sensuall tongue but left them to follow their own Phancy seeing they refused to follow him he suffered the power and force of nature to manifest its wonders out of evill and good
with the word viz. with the power of God and with the Essence of the word viz. with the heavenly corporallity 32. So that Christ became a God-man and Adam and Abraham in Christ a man-God God and man One person undivided according to and out of all the three Principles of Eternity and Time according to and out of Body and Soule with every property of man and every divine property Except the Serpents property which Adam lusted after took in and imprinted on himselfe the same he did not assume but the Ens understand the humane Ens whereinto the Devill had sown his seed that he must assume and therein bruise the head of the Devill and of the insown Serpents Ens and destroy the prison of death which held the heavenly Ens shut up and spring forth afresh as the dry Rod of Aaron which budded and bare green Almonds was a lively representation of this and this is the true understanding of the Seed of Abraham and his Blessing as he meaneth 33. Abraham in the spirit of Christ should be a blessing for Abrahams Ens and Christs Ens hath blessed all Nations understand the line of the Covenant in which the promised word stood in the Aym or limit of the Covenant viz. the Spirit of the five vowells the Great Name JEOVA which God by the motion of the Covenant in Abrahams Seed made to be JEHOVA or JEHOVAH as an inspired or inbreathed God who should blesse the whole Alphabet of the * * * Or Tongue that expresseth the sence of all Languages in One. Sence-all Tongue understand the formed compacted word viz. all Nations Tongues and speeches a blessing of the Jewes and Gentiles 34. For he said all Nations shall be blessed in thee no nation or people excepted but all even All not onely the line of the Covenant but Adam in his children the line of the Covenant should blesse the line of Japhet and Ham for Japhet should dwell in Sems Tent that is in Christ viz. Japhet should be received into Sems line 35. But the grosse earthly Ham understand the grosse flesh is accursed in Ham and Cain and shall not inherit Gods Kingdome Joh. 6. not Ham in Soul and body is cursed but the Serpents man whose figure according to the outward Cain and Ham must represent so that all properties might be manifest in an externall figure 36. Therefore we admonish the Jewes that they learn to know their Messiah for the time of their visitation is at hand wherein they shall be redeemed from the Captivity of their misery and be made free againe 37. Also we admonish those that are ours that they grant Mary to be the daughter of Abraham and Adam and Christs mother as to the Soul and Adams created Image and not according to the deity or according to the Ens in the word of life which came from heaven for that was not her propriety indeed it stood in her but it was in the word of the promise in the Eye-mark of the Covenant which was accomplished or at the limit in her 38. But she is not the mother which hath brought forth or born God as the Jewes and Turks doe say that we so teach but God hath brought forth and blessed the same in her Seed she in her Seed received the power of the holy Ghost in the word and brought forth the creature which was God and man 39. And not the property of the deity which hath neither beginning nor End also doth not possesse either time or place but is through all and in all from Eternity to Eternity and hath onely manifested it selfe in the humanity as the fire doth through-heat an Iron and changeth it wholly into fire and yet the Iron remaineth Iron still so also the man or the humanity which Mary brought forth out of her Essence and out of Gods Essence in one onely Essence is to be understood 40. She brought forth the humanity and God the Father hath from Eternity brought forth the word which did manifest it self in the humanity and filled the humanity as the fire doth through-heat an Iron and the Sun illustrate or through-shine the Water or Glasse 4. She indeed hath brought forth the heavenly body but not from the power of her Ens or seed but from the power and ability of that Ens which did manifest it selfe in her seed as the Essence or being of Eternity manifested it selfe through time and yet the time was not able or capable to receive the Essence of Eternity into its own might but the Essence of Eternity assumed or tooke on it the Essence of time as the inward heaven and world hath brought forth and assumed the outward heaven and world so likewise the Eternity assumed the Essence that it breathed into Adam which dyed or disappeared in the Seed of Mary understand in her owne humane Seed 42. And this is the great Name of Abraham in Christ and the Blessing of Abraham wherewith God blessed Abraham and his children and not a strange person as some erroneously conceive who understand not the Three Principles 43. The Person was strange but it is become an indweller in us the heaven tooke on it the world and made the world in it to heaven and yet each remained dwelling in it selfe viz. the formed word of the body a creature in it selfe and the unformed word in it selfe God over all and in all and through all thus also we are to understand and consider of the heavenly living Essence which gave it selfe into Adams and Abrahams Ens as filling All in the person formatively and without the person at once through all and with the word of Power as an habitation or mansion of the power also through all or every where but not to be comprehended of any thing as the Suns Power and influence and the Air doe penetrate through all things and give life to every being the like is here to be understood 44. We must by no meanes abolish the Creature in Christs person for that which he assumed both from the Soul and body of man the same is creature but that which he introduced out of the deity into the humanity that is neither nature nor creature yet in our humanity formatively but immense uncircumscribed not particular like as the air and Sun-shine is whole or entire so likewise it is here and we are in like manner to understand it as if the Sun-shine did introduce it selfe in Something into a forme and yet were wholly One thing with the shine or light without the forme thus likewise Christs heavenly divine Ens which he introduced into our humanity is to be understood 45. God did often appear to Abraham and spake with him as one man speaks with another therefore reason saith how was it done did God assume the form of a body God appeared to Abraham in the Ens and Essence wherewith he would manifest himselfe in his seed viz. in Christs person and spake from the word of
its Sword by them to destroy the heathen and the Generation of Ham Gen XIIII Verse 14. for Abraham went out with his whole house and people against the Heathen who had carried away Lot his brothers Son captive and he smote the heathen and delivered his brother This was done in the zeale of God which thus delivered his children through the might of his Anger for what conduceth to the wicked for destruction the same conduceth to the holy men for life and deliverance 15. But that those who will be called Christians who ought in and with Christ to be dead to the Anger and wrath of God in Christs death doe wage war they doe it not as Christians but as heathens No Christian warreth for if he be a Christian then he is dead in and with Christs death to the foure Elements of Gods Anger in Selfe and born a new man in Christs spirit of Love who liveth in Righteousnesse in Love and patience and liveth not to himselfe but to God in Christ. 16. For a true Christian leadeth his conversation and will in heaven in the life and Spirit of Christ as S t Paul saith our conversation is in heaven but when the Christians doe wage war they doe it from the heathenish property and not from Christs property for a Christian is not of this world his Kingdome is in heaven and he is dead in Christ to the world according to the new spirituall man in him the Heathen-man viz. the halfe-devillish man who hath his Kingdome in this world who never hath roome enough upon the Earth but liveth in the foure Elements of Gods Anger viz. in Pride Coveteousnesse Envy and Wrath the same desireth in the Christians to warre fight and slay 17. Saint Paul saith give your members to be weapons of Righteousnesse for why doe men fight for the Kingdome of this world Rom. 6.13 and yet as Christ said his Kingdome was not of this world James 4.1 so also his childrens Kingdome in him is not of this world Joh. 18.36 now then if we give up our body and Soule for weapons of Gods Anger and seek onely thereby Selfe interests liberties and priviledges of Mammon and slay one another for the Kingdome of this world I thinke we are herein Christians indeed in the mouth but the heart and Soul is an heathen and not born out of Christs Spirit 18. When Abraham had smote the heathen he desired nothing of the goods which he tooke but restored to the King of Sodom what the Heathen had taken from him and was onely zealous in the Lord he did not fight for Countrey and Kingdome but to deliver his brother Loth this was a true zeale which the Lord drove in him he did not stand up and fight for Countrey or City and albeit he obtained it he desired it not but went again unto his own place 19. And here the Spirit in Moses speaketh very wonderfully and saith that when Abraham returned from the Slaughter that the King of Sodome met him and Melchisedech King of Salem brought forth bread and wine who was a Priest of the most High God possessour of Heaven and of Earth and blessed Abraham and Abraham gave him Tithes And though we finde almost nothing elsewhere in the holy Scripture of this Priesthood yet the same was really in the figure of Christ for the Spirit saith in another place of Christ that he was an High Priest in the order of Melchisedech 20. Thus the Spirit of God doth very secretly and mystically represent the Figure of Christ by Abraham and calleth him a King of Salem and a Priest of the most High God viz. a Priest of Salvation and the holy Vnction as it intimates in the SenSAll Tongue that is Christ hath blessed Abraham and brought him forth bread and wine viz. his flesh and bloud and is the high Priest before God that makes Atonement for Abraham and his children 21. For Abraham had managed the Sword of Gods Anger against the Heathen now came Melchisedech and blessed Abraham againe least the Sword of the Turba should lay hold on him and he gave him forth bread and wine that is the heavenly Ens which he would introduce into Abrahams Seed and change it into flesh and bloud and here he appeased the Fathers Anger in the Covenant as in the Type 22. For this Priest with Abraham is really to be understood in a spirituall manner for although Abraham might have externally a Priest after the same manner with him under the figure of Christ yet Moses saith he was a Priest of God and said to Abraham blessed art thou Abraham unto the most High who possesseth heaven and earth who hath shut up thine Enemies into thy hands here is none other to be understood but Christ who very often appeared to Abraham in the figure and blessed him alwayes for the Spirit in Moses calleth him also a King of Salem which is nothing else but a King of Salvation 23. And Abraham gave him Tithes indeed he might have such a Priestly Order with him to whom he gave Tithes but this King and Priest was he of whom he preached to whom Abraham gave tithes viz. the Tenth Property of the humane properties of the fiery tongue of the Soule and the Priest gave his bread and wine and his blessing thereinto viz. the Love-fire the Tincture of the light together with the heavenly Substantiality that so Abraham might receive the lights Tincture into the Soules fiery Tincture and become again a compleat Image of God which was separated in Adam with the woman therefore Christ viz. the womans Tincture gave him againe the lights Ens that so the male and female property might become one Image or person this the Spirit doth here signifie in Moses under the Royall Priest of Salem 24. For Esdra when he dictated the lost Bible in the knowledge of the Spirit of God to his Scribes saw this very well Note Esdra dictated the Bible that was Lost. 2 Esdra 14. and therefore the holy Spirit doth so set it down and we see very exactly how Esdras wrote the hystories of Abraham in the vision of the Spirit for the whole hystory of Abraham is delineated under Christs Person and is an Image or Type of Christ. 25. Abraham saw in the Spirit this Priest of Salem and when Abraham offered Sacrifice then this Priest was in the offering and offered to God for he was to make reconciliation for the world with an offering therefore he was a Priest of God 26. He brought Abrahams will-offering viz. his prayer and desire in faith into the holy Ens of God and in the same Ens viz. in the divine Essentiality heavenly bread and wine was brought to Abrahams Soul that it might eat at Gods Table till this Priest became Abraham that is did manifest himselfe in Abraham with the heavenly Corporeity viz. with the Soules food in the Right bread and wine CHAP. XXXIX How God appeared to
Abraham in a vision and established the Covenant with him in his Seed and how Abrahams faith laid hold of the Covenant which God accounted unto him for Righteousnesse and how God commanded him to offer Sacrifice and what is thereby to be understood MOses saith After these things it came to passe that the word of the Lord came to Abraham in a vision and said Gen. XV. Vers. 1 2 3 4 5 6 7. feare not Abram I am thy Shield and exceeding great reward but Abram said Lord God what wilt thou give me seeing I goe childlesse and the steward of my house hath a Son this Eliezer of Damascus and Abraham said further To me thou hast given no Seed and lo this son of my servant will be mine heir and behold the Lord said unto him he shall not be thine heir but he that shall come forth out of thine own bowells shall be thine heir and he commanded him to goe forth and said looke towards the Heaven and number the Stars canst thou number them and he said unto him even so shall thy Seed be Abraham beleeved God and that was counted to him for Righteousnesse 2. In this portion of Scripture lieth the Root of the Christian Faith for God said to Abraham that he was his Shield and Reward that he would give him the seed out of his loins God would be Abrahams reward and give him a Son of his own whose Seed should be as the Stars in heaven which are innumerable and his Stewards son should not be heir viz. the Animall humane Seed full of the Serpents Ens shall not inherit but Gods Reward Gods Ens He would give in his Reward into his Seed viz. into the Power of his loines which should be a Seed like unto the Stars of Heaven he looked upon the Seed in the Covenant viz. upon the Eternall Kingdome which should be as the Stars in Heaven so pure bright clear and innumerable and this Abraham beleeved and it was imputed to him for Righteousnesse 3. Beleeving here is this much viz. he received and laid hold of the word he tooke it into his desire viz. into the humane Ens the Aym in the Covenant in the formed Compounded word viz. in Abrahams nature and property Received the Speaking word of God viz. the Promise and both these were formed into One and in this One Abrahams faith was Right for God counted the word which Abraham received into his faiths desire unto him for Righteousnesse for propriety and for Justification 4. For thus received or in-taken word justified the creaturall word viz. the expressed created word understand that word which had formed it selfe in the humane property and brought it selfe into a creature and put it selfe forth out of the Three Principles into an Image in which Image the Selfe-will had through desire and lust elevated it selfe with the darke worlds property viz. in the fire of Gods Anger and introduced it selfe into an Earthly grossenesse into which Grosse Image the Devill also had introduced by the Serpent his Ens will and desire 5. Now the living Eternall-Speaking holy word came forth out of the Light 's and divine Love's property to help this Ens this compacted Word and created Image and became its Reward this same Abrahams naturall word and power received into it selfe and this same Word of God intaken and fixed in the desire justified Abrahams Corrupted word it was his Righteousnesse the same destroyed the Anger and ruinated the Devills desire and will understand in mans Ens viz. in the formed word this was effected 6. For there is no Faith without Gods word and power therefore Abraham did now take Gods power and promise into his Ens in him and formed or conceived the same into a Substance of his Spirit this was the Faith of Justification that Gods word and the humane will and desire came into one spirituall Substance Thus God accounted the Received or in-spoken Apprehended Word unto Abraham for Righteousnesse viz. for propriety and this is the ground and root of faith that he tooke in or imprinted Gods promise into his desire as his very own and let not the same passe from him in Doubt as Jacob did who tooke the word of promise into him and said I will not let thee goe untill thou dost blesse me and wrestled the whole night with the word of Power untill he obtained victory so that the promised word gave in it selfe to him for propriety viz. to a blessing or a great Reward as here in Abraham 7. Thus understand us very accurately the Incorporated word of the Covenant in Paradise which God promised to Adam concerning the bruiser of the Serpents head did here at present wrestle through Jacobs formed word of the humane property with the new promised word viz. with the living word which did at present move it selfe in him and would that the corrupt humane Ens might be blessed with Gods Love that the wound might be healed and it did long and pant after the fulfilling of the Covenant that God would be pleased forthwith to introduce the holy Ens of his heavenly essentiality into mans Essence that Christ might be born out of Gods and mans Essence therefore Let Christendome know that Faith is not onely an hystory or knowledge but a reall Substance 8. Faith is nothing else but the uniting of ones will to God and the receiving of Gods word and power into the will that so both these viz. Gods will and mans will become both one Substance and Essence that the humane will be even Gods will and even then Christ in his Suffering death and Resurrection is accounted unto his own humanity for Righteousnesse so that man becomes e e e Viz. Christ· Christus or the Anointed understand according to the spirituall man and thus we put on Christ in Abrahams faith and are twiggs shoots and branches in his vine and the Temple of God he that teacheth and beleeveth otherwise is yet in the compacted un-contrite or un-cloven Tongue of unbeleefe in the whoredome of Babylon 9. This is the true reall ground of our Christian faith that as Abraham put on Christ in the faith so we also at present doe receive and in our heavenly part of the humanity put on Christ in his humanity according to the heavenly worlds Essence in the same flesh and bloud which Melchisedech represented and brought to Abraham in the heavenly bread and wine viz. in the Type thereof yea wholly receive it into our Ens of the heavenly worlds Essence which dyed in Adam and become alive therein and arise from death in Christ and dwell very essentially with our spirituall man in him and even then he is our own Righteousnesse we in him and he in us Onely One Christ One God One Faith One Tree in the Paradise of God in the Stem which is God and in the Power and vertue thereof which is Christ and in the branches of the tree which are we Christians wholly One Tree
these point at the Kingdome of Nature which hath its Originall out of the Fathers property and must alwayes be the first if a creature shall be brought forth or to the producing of a creature 3. Afterwards comes the Kingdome of Grace which taketh in the Nature as first there must be a fire ere there be a light the fire begetteth the light and the light maketh the fire manifest in it selfe it taketh the fire viz. the nature into it selfe and dwelleth in the fire 4. The like also we are to understand concerning the two properties of the humanity viz. in the Two Principles according to fire and light viz. according to the Fathers and Sons property according to the Anger and according to the Love both which are in one essence 5. But being mans will had subjected it selfe to the Kingdome of Nature the kingdome of nature did now also represent its property in mans Image to the Highest God especially in this wonderfull Man Abraham in whom the Spirit and Word of God moved it selfe now the figures of the Eternall Principles viz. of both wills were represented out of one man to the word of God which had brought forth and formed all essences viz. the revolted disobedient will in Ismael and the holy obedience which sprung forth from the Power of the received word of faith in Isaack 6. Two types were here set forth viz. in Ismael the poor sick distempered evill corrupted Adam fallen from the will of God and in Isaac the Image of Christ was represented which was come to help the poor corrupt Adam and to introduce his Apostate will into death and mortification and purifie the same again in the fire of God and regenerate it anew in the Love-fire and in the first Onely eternall will of God where the Father and the Son are one onely will and essence in the wrathfull Anger-fire and in the Love-light-fire 7. For with the motion of the divine property when God moved the Nature and creaâ—ed the creatures the two properties viz. of the Love and the Anger in nature did sever themselves so that the mystery of God viz. the invisible spirituall World might be manifest and come into a wrestling Love-striving sport in the strife and Counter-will 8. For if there were but one onely will then all essences would do but one thing but in the Counter-will each exalteth it selfe in it selfe to its victory and exaltation and all life and vegetation stands in this contest and thereby the divine wisdome is made manifest and comes into form to Contemplation and to the kingdom of joy for in the Conquest is joy but one onely will is not manifest to it selfe for there is neither evill nor good in it neither joy nor sorrow and if there were yet the One viz. the onely will must first in it selfe bring it selfe into a contrary that it might manifest it selfe 9. The like also is here to be understood concerning Isaac and Ismael for Christ must be born of Abrahams seed and the corrupt man must also be born out of this Abrahams seed whom Christ should help and save 10. For Christ viz. Gods word and will took unto him on his holy heavenly Ens mans revolted Ens and will and brought the same in him into the mortification of selfhood even into the Root whence man 's revolted apostate will did arise in the beginning of his creation viz. into the wrath of the eternall nature into the Fathers property as to that nature and regenerated the revolted humane will in the same fire through the Love-fire and united or Atoned Gods Love and Anger viz. the divided nature in the humane will which nature in the creation of the world had introduced it selfe into a Contrary to the manifestation of the Wonders 11. Now understand us here aright according to the very acute depth Christ must be the King and Hierarch viz. the Humane Prince in the Eternall Kingdome and the Kingdome was his own Peculiar now his Subjects viz. his Servants must be other persons then He all which must introduce their will into him as into one Stock He must be the Tree which should give to his branches viz. to the rest of mankinde Sapp Power and Will that so they might bring him forth fruit but being the branches on his Tree which was himselfe were become Evill he gave himselfe into their evill essence and put forth his power and vertue in them that so they might become good again and flourish in him 12. And that this might be effected the Tree and the Branches of the Tree must be distinguished or â—everized that so the wonders of the formed wisdome of nature in this Tree might not cease and come to nought for which wonders sake God had moved himselfe to the creation and severed the will of nature viz. his formed word into a Contrary 13. Isaack was conceived in the Ens of Christ viz. in the apprehended or formed word of Faith of Abrahams Ens in the faith and stood in the figure of Christ he was not wholly and onely out of the heavenly Ens but out of both together out of Abrahams Adamicall Ens and out of the conceived or apprehended word of Faith and Ismael was out of Adams Ens of Abrahams own nature according to the corrupt property he was wholly out of the essence of Abrahams soul and spirit but not out of the apprehended word of Faith which passed upon Isaac 14. Now Ismael was even as his father Abraham before the conceived word of faith and should also take or receive that same word of faith in the desire out of Isaacs heavenly divine innate or imbred word and bring it to a Substance of faith in him for God anointed the humanity of Christ and the humanity of Christ anointed his boughes and Branches viz. those who also bring their desire into him and so they also come even to the same â—â—â—ction wherewith God anointed Abrahams seed in his faiths desire 15. Thus the figure of Christ was represented in Isaac and Adams figure in Ismael and in Abram God and Adam did stand as t' were opposite God received Adam again in Abram into his Covenant word and will and out of this same Covenant word and will which Abraham received of God in which Abram was justified Christ was born who received Ismael and all the poor corrupt children of Adam who do but introduce their desire into him into his word and heavenly Ens and delivered them to his Father viz. to the bosome of Abraham into which his Father had imbosomed or immersed the eternall holy word of divine Love wherein standeth the Compassion over us the children of poor Eve 16. Thus understand us now aright in this concerning Abrahams Bond-woman and concerning the Free What doth that mean which was said to Abraham * * * Gen. 21.10 Gal. 4.30 The Son of the bond-woman shall not inherit with the free it was not onely spoken concerning the outward inheritance
from the inheritance of Abrahams peculiar goods for the figure of Christs kingdome to come was here represented 41. And we may yet see this clearly sufficiently and fully set forth in that Abraham lay with an Aegyptian strange maid and begat a Son of her out of his seed viz. out of the essence of his body and soul and yet afterwards rejected this Son from the inheritance so that we plainly see here the figure of the right childrens inheritance that none can come to the Adoption or true childship of God unless he be born out of this Covenant out of Christs flesh and Spirit Note Predestinate to Condemnation 42. The old Adamicall man as to its own selfe-will out of the Serpents Ens is wholly rejected and cast away he is nothing profitable or wholly unfit for the kingdome of God he is onely an Instrument whereby God proveth and exerciseth his children as a Besom wherewith the house is swept 43. The soul must forsake its own will unto all eternity and must have a new body born or generated in it out of the heavenly Ens which heavenly Ens did disappear in Adam as to God and was introduced again thereinto out of Christs Spirit 44. The gross introduced beastiall property is also * * * Alike rejected or Reprobate alike rejected from the kingdome of God in all men who are born of Adams sinfull Seed as well in Isaac and Abraham as in Ismael but the Ens in the Covenant shall live for ever and at the Last Day it shall again put on the true man created in Adam out of the limus of the earth which is of the kingdome of this worlds essence yet not the grossnesse of the earth but the * * * Note The Resurrection of the Body Ens of the formed word which hath given forth it selfe into a creation 45. The inward Ens of Christ which the soul putteth on it for an heavenly body out of Christs spirit and out of his flesh and bloud is spirituall It is a spirituall body which dyeth not at the death of the outward man yea it is not buried neither doth it arise again but it is dead and buried and risen again in Christ for all and in all and liveth eternally for he is passed from death to life 46. And therefore Ismael came not to the inheritance of his fathers goods for he had not yet put on Christ in the flesh and spirit but Isaac had put him on in the Covenant viz. in the incorporated word and had Christ now in the Covenant from Gods Gift as a naturall Right in himselfe not from his own power and ability but from the power of the Giver even from the power of the Covenant 47. But now Isâ—ael must put on the Covenant from Christ and not from the inherited adoption or childship as Christ who had it from God in a childlike or filial Right and now Ismael must do this for the obtaining of it viz. he must behold himselfe in the fountain of the seing and living as his mother Hagar did and return again with the lost Son to the Father and fall down before Abrahams feet that is his heir Isaac in Christ and pray that he would receive him into his house which is Christs humanity viz. the spirituall world as a servant and Day-Labourer for he hath had no more any Right to his inheritance he hath been begotten and born onely as a Step-Brother or Son in Law of a strange Mother viz. of the Kingdome of Nature 48. And for their sake Christ came that he might have Mercy on them for he himselfe also said when he was in the flesh * * * Or justified one Matth. 9.12 He came not to seek the Righteous but the poor Sinner his brother in Ismael and Adam not his line in Isaac for the * * * Or justified one Matth. 9.12 whole hath no need of the Physitian but the sick wounded poor Sinner 49. And we will not herein conclude so blindly concerning * * * Note Predestination Predestination and Election of Grace as Babel doth which teacheth that God hath ordained a certain number and company to Damnation and the rest to Salvation 50. If this were so then Nature must needs be limitted confined and determined when it should beget and bring forth a child of God and nothing would be in the free condition or liberty yea God must then confine and shut up his unchangeable one infinite will into a beginning and limit and nothing at all could be free in the humane property but whatsoever any one did that must unavoydably so come to passe let him rob steal murther or blasphem God and live as he pleased it must be so if this were true then the Ten Commandements and all Doctrines Teachings and Lawes were to no purpose and none need Repent unless God compelled him threunto 51. I say whosoever teacheth so he useth and * * * Exod. 20.7 taketh the Name of God in vain and horribly prophaneth the holy Name of God which is free from eternity and offereth it selfe to all poor Sinners and * * * Exod. 20.7 bids them all come unto him Matth. 11.28 52. The Covenant was indeed * * * Set forth established in Isaac viz. the divine might and dominion but it was given to no man in the line of the Covenant but onely and alone to the Man Christ so that none came out of a peculiar Right to God but all in the Grace of the one and God did declare his mercy and compassion in Christ unto all and without him there was no Door of grace to the Jewes viz. Abrahams Seed and also to the Gentiles all are onely children received out of Grace and new-born in him and none either of the Jewes or Gentiles without the life of Christ are received to mercy all men who have pressed or earnestly come in to God viz. to his Grace those he hath all received in the Grace which he offereth in Christ. 53. Therefore Christ also prayed for his Enemies which knew him not but crucified him that God would forgive them in him and receive them to favour in which Access all Nations who knew not Christ in the flesh have an open Gate and are taken into Gods Mercy 54. For * * * Without besides Christ no man cometh to the childlike inheritance to him alone the goods do belong viz. the Hierarchie of men as he himselfe also said * * * Joh. 17.6 Father the men were thine but thou hast given them me and I give unto them the life eternall and therefore it belongs unto him because he is Gods Son born of his Essence from eternity 55. Adam was also Gods naturall Son which he created out of his Essence but he lost the childship and the inheritance and was cast out and with him all his children as Ismael was cast out from the childlike or filial inheritance 56.
88. For as the Angel came to Ismael being yet in the wombe when his mother fled from Sarah and did enrich him with a blessing and worldly Dominions and bad the mother with the child return to Sarah Thus likewise when the Eastern Countries entred again into the mothers wombe with their knowledge of Religion God gave unto them in the kingdome of nature power and authoritie over the Princely Dominions of the world for to possesse and rule them under the light of nature till its time and then they shall come in again with great joy and with great humility to Abraham viz. to Christ. 89. And not in the form of the Babylonicall formall litterall Christendome in their invented and contrived Orders which are onely * * * Verball outside letter Christians so that a Testimony or some outward footsteps of Christ and his Kingdome have still continued upon the earth but they shall be born in spirit and in power for they are the lost Son which is wandred away from the Father and is become the Swineheard 90. But when the Angel shall bid them return they come in the humility of the lost Son returning to the Father and then there will be Great joy celebrated by Christ and his Angels That the dead is made alive and the lost is again found and the true Golden Jubilee-year of the Marriage of the Lamb ariseth up among them 91. And albeit the Elder Brother who hath continued in the letter doth grumble at it in respect of the different form which he hath made to himselfe for the most part for his Belly and Honour yet they are not moved at it they are merry with the father 92. Now then if we truely compare * * * Painted counterfeit Christendome and the Turkes together and look upon them a right then we see that they since the Turkes departed from them have been but one people before God in righteousnesse and holinesse with different names 93. And they are the two Sonnes * * * Mat 21.28 to one whereof the Father said Go and do this and he said yea but did it not and to the other also do this and he said no but did it which doth so highly advance or set forth the Turkes in the kingdom of nature which the blind Christian world doth not understand 94. Not that we justifie the Turkes and say that they should remain in their blindnesse no but to the * * * Painted counterfeit verball Christians we declare that they are alike with them before God in that they are as blind as to Christs Kingdome as the Turkes as it plainly shews it selfe in that Christendome is full of strife and contention about Christs Deity and humanity and abominably prophaneth the holy Name in his humanity and use it onely for a form and custome to swear and Covenant by also to Idolatry and hypocrisie and are gone from the Sword of the holy Spirit unto a bloud-thirsty confounding Sword wherein is nothing but contending and contemning one another and the whole Titular Christendome is turned into meer Sects and Orders where one Sect doth despise and brand another for unrighteous and thus they have made of Christendome a meer murthering Den full of blasphemies about Christs Person and have bound the Spirit of Christ in which a Christian should live in deepest humility to the Formes and Orders of Disputation and have set foolish Reason to be a * * * Or to judge what the meaning of the Holy Spirit is in the Scripture master of the understanding above Christs Kingdome 95. But ought we to speak so of Christendome and the Turkes as if they were alike Thus we say The Turke is openly an Ishmalite and a mocker of Christs humanity and holdeth him not for the Son of man and God too for he understands not the heavenly Ens in the Person 96. But the Sects of Christendome do indeed cover themselves with Christs Mantle but do attach him in his humanity and Deity and revile him in his whole person tear and rend one another with words and swords about his person the one will have it this way another that way every one will be master over his words and spirit and deâ—ide Christ in his members and are as revolting rebellious and fugitive Ishmalites as the Turkes and live in their selfish will and serve the kingdome of nature in their Self-hood and worldly interests and pleasure 97. A Christian should be dead with Christ to selfe and be risen again in Christ and be born anew of Christ and put on Christ that so he might be a Christian in Christ in the spirit and heavenly flesh of Christ according to the internall spirituall man 98. But instead hereof men have put on â—abel and the Antichrist and do boâ—st themselves of their Ordinances and of the divine Orders in the performances of devout duties in lip-labour and much prating And in the Stone-houses of the Churches Cathedralls and Cloyâ—â—ers of Christendome where indeed they do counterfeit somewhat of Christ seing that they there read the writings which the Apostles left behinde them but afterward in their Preaching for the most part they foist in the Kingdome and Government of nature with brawling and disputing and spend the time with disputing confuting and contending about Sects and their different mentall Idolls and Opinions in so much that one party is brought wholly to condemne another and the Eares and hearts of the hearers are so infected with Gall and bitterness that one Sect willfully opposeth another and cryes it down for devillish whence nothing but warres and disdainfull provocations do arise to the desolating of Countries and Cities 99. Thus they are alike before God and lye as it were shut up in Hagar in the dead Reason except the true Children of God which verily are here and there to be found among all Nations and Sects but wholly simple and despised also covered under Christs Cross to the Reason-wise world 100. For as the four Elements receive the powerfull influence of the Sun and we see in the Substance the body but not the Sun although it worketh therein so likewise the Spirit of Christ is hid in the children of God but as an hearb springing from the earth doth by the vertue of the Sun put forth a fair Blossom and fruit so also Gods children out of their disregarded form oâ— homeliness to the lewd worlds or prating hypocrites eye do bring forth the fair fruits of humility and piety CHAP. XLI Of the Seal of the Covenant of Circumcision and of Baptisme WHen God had made a Covenaant with Abram and blessed him Gen. XVII and made him a father of many Nations which should be blessed through him viz. by Abrams Blessing in the Covenant then he gave him the Seale of the Covenant viz. the Signe and the Figure upon what Ens the blessing passed and shewed him in this figure what in man should Inherite and possesse the
Love-word of God hath incorporated it selfe this same water baptizeth the inward man which disappeared in Adam to the new regeneration Note how wee are Baptized into Death and the earthly beastiall half-Serpentine-and-Devillish man to mortification and Death it circumciseth the poor captive soul and putteth the Covenant and humanity of Christ upon it in the inward spirituall man now disappeared or withered as to the kingdome of heaven 15. Understand it aright yee Jewes and Christians you have but one onely baptisme the Jew is baptized inwardly on the soul in the Ens of the Covenant and circumcised on the disappeared Ens of the Right heavenly humanity viz. the Serpents Ens is cut off from the heavenly Ens in the Power of the word's humanity and the flaming love-Love-spirit in the Ens of the word Tinctureth the true humanity and baptizeth it with the in-taken or conceived Ens of Faith the Faith in the Spirit of God baptizeth it with its heavenly water 16. And the Christian is baptized even with the same very word and water in the faith it is wholly One and the same onely this is the externall difference that God hath appointed and established the Covenant of Circumcision in the baptisme of water being that this fire-baptisme hath manifested it selfe in Christs humanity in the water of life 17. And that you may yet see that they are both One Christ was circumcised as a Jew and was baptized as a Christian thereby to declare that he in his Love revealed in the humanity had manifested the fire-baptisme in the water viz. in great meekness and long-sufferance and changed them into One. 18. The Ens of faith was not yet become incarnate among the Jewes therefore God gave them the Signe of the inward Circumcision by the cutting off of the outward fore-skin that so they might have a Signe that the Holy Spirit in the Ens of faith in the Covenant would cut off their Sinfull birth whereby they were the children of Grace in the Ens of faith 19. But this same Ens of faith was first made flesh among the Christians in Christs humanity and is also now incarnate in the children of faith in their true man the Christians do now in their faith's desire put on Christ viz. this Ens of faith which the Jewes did also put on in the flesh in the heavenly flesh viz. in the heavenly living water in the divine manifestation 20. This water is the heaven wherein the onely holy Element is the motion and essence it is Christs viz. Gods holy corporeity viz. the formed wisdome of the forth-breathed or formed word of the divine powers Gods living eternall speaking word which is a spirit and the divine understanding which again attracteth to it selfe its own forth-breathed essence viz. the forming of its wisdome 21. The fathers will draweth the Soul which is a fire-breath out of its fire-spirit unto it selfe and the Sons will draweth the noble Image created out of the wisdome viz. out of the heavenly essence to it selfe and the Holy Spirit draweth the whole moving humane understanding to it selfe so that it is a God-Man and a Man-God God made manifest in an Image and this is the Image of God and thus also the Circumcision and the Baptisme is to be understood which in both is the ground and chiefe corner stone to the new-birth among the Jewes and Christians 22. Now in that the Males were to be circumcised and not the Females Note Why Miles onely Circumcised Why Males and Females both Baptised and yet all are to be baptized among the Christians is thus to be understood as followeth mark it aright ye Jewes and Christians and all other Nations we tell and declare it unto you all for ye are hereby called the Time is come about that the Antichrist must dye 23. Adam was the Image of God he was man and woman and yet neither of them before his Eve but a masculine virgine in peculiar Love full of chastity and purity The Tinctures viz. the Power of the fire and light according to the property of the Father and Son were both in each other as One in an uncessant Conjunction of desire wherein stood the peculiar fiery Love-desire 24. But being the Devill assailed the property of the fires-Tincture and brought his false desire thereinto so that the fires-Tincture was divided in the properties of the eternall nature each property on the centre gave it selfe forth into its Selfehood whence the selfly revolted will and the false lust did arise which lust desired to prove the dark worlds essence viz. the earthly essence out of the dark worlds desire and to tast in it selfe how the same would relish if evill and good each manifest in it selfe were together viz. in the dis-Temperature without the divine One hereupon the false fiery desire shut up the property of the lights Tincture with the introduced vanity of the Devills desire and with the earthly hunger after the vanity proceeding from the dark worlds essence in the earth and in the Elements so that the heavenly female or right virgin-ike life was extinct in the Ens of the light 25. For the Holy Spirit departed from the introduced vanity and so the holy matrix viz. the heavenly Generatress disappeared and the mother of the outward nature viz. the outward naturall woman understand the property of the woman got the upper dominion in the birth so that Adam must now be divided and figured into a man and woman 26. But being the fiery property of the Tincture which now hath the dominion in the man and is called man by reason of the fathers property was the cause of the poysonfull infection so that the Tincture of venus viz. of the woman or the light was mortified and being he introduced in himselfe the abomination of lust into the womans property whereby afterward the woman viz. his Eve did so eagerly lust after evill and good and began the earthly Eating Thereupon we are here to consider that this same fires-soul viz. the mans Tincture must be baptized again with the divine Love-fire that so it might not introduce the Ens of the Devill and Serpent insinuated into the masculine Seed so poysonfull into the womans matrix it must be tinctured and baptized again with the divine Love-tincture viz. with the holy Love Ens which came to pass in the Ens of faith in the promised incorporated Word of the power of God 27. But the Woman viz. Adams virginity was now transformed or formed out of Adams nature and essence into a woman or manness and in her the holy virginity disappeared as to God viz. the Tincture of the Love and light did still remain but as it were dead or disappeared for the outward mother viz. the elementary mother lived now in its stead in her and was the Generatress of nature which must receive Adams viz. the mans Seed into it selfe 28. Into this disappeared heavenly Tincture of the light viz. into the true
holy virginity the Eternall holy word of the power of God which had created Adam into an Image of God did promise in-hest and incorporate it selfe with a Covenant to bruise the head of the Devill and the Serpents Ens. 29. Thus understand us here very accurately like as the Father generateth the Son and as out of Adam who betokens the Fathers property the woman viz. his Love-Tincture was taken and as before while the woman was in the Man the fires Tincture penetrated into the lights Tincture and loved it selfe therein and as man and woman are one Body so likewise the fire-baptisme of the Circumcision went forth out of the mans fire-Tincture into his female Tincture in the woman God baptized the fires Tincture in the Man and out of the Mans Seed cometh both the male and the Female Sex 30. Thus the mans Covenant and Baptisme entred into the woman viz. into the female property for the Womans Tincture had in it already the holy Ens in the Covenant that Gods word in the Covenant would become man in her shut up barren Ens and quicken again therein the disappeared virginity 31. Therefore the woman must not put on the Seal of Baptisme in her own peculiar will or desire but have it from the man being shee was taken from the man that so shee might become a right woman or manness in the mans Baptisme that so the Image of God in her might obtain the fires-Baptisme and Tincture from the man 32. For S t Paul understood this very well when he said * * * 1 Tim. 2.15 The woman shall be saved by bearing of children if shee continues in the Covenant and in the Love for the woman hath her soul from the mans soul and when shee is given to the man then she is one body with him and brings forth children to the man she is his woman his instrument an half-man and the Man an half-woman 33. And that the mans property might again obtain the perfect Love viz. the female Ens and the woman the Masculine Ens the Holy Spirit baptized the mans viz. the fiâ—es Tincture with the heavenly holy virgin-like Tincture and the man baptized the womans essence in his Seed with the fiery and also divine Tincture therefore God commanded the males onely to be circumcised 34. For in the Jewes fire-Baptisme the Spirit baptized onely without water but among the Christians the Spirit baptizeth through water the Jewish women could put on the Spirit indeed in the mans fire-Tincture but now being this same * * * Burning ardent fire-fire-word is become flesh they ought now of right also to put on Christ in the flesh and be baptized for their heavenly disappeared virginity must also put on Christ's introduced heavenly virginity so that they might be true manlike virgins in the spirit and essence of Christ. 35. Now Reason asketh further Circumcisiâ—n the 8 th Day Wherefore must the male-children be circumcised just on the Eighth day why must it not be either sooner or later did it not lye in mans choice and power to delay the same if it were weak Herein is contained the mystery and wonder dear brethren cease from the contention of the letter and learn to understand the hidden mysteries we shall deal with you in a child-like manner do but look us in the face from whence we come and whence it is that wee know and understand all this 36. God Commanded the Boyes to be circumcised upon the Eighth day and wherefore Six dayes are the Man in nature the Seventh is the day of Rest in him viz. the heavenly disappeared Ens wherein the six spirits of nature do work As God made the Creation in six dayes viz. out of the six properties of nature and brought them to Rest into the Seventh viz. into the Emanation or flowing forth of the heavenly Ens which God hath co-imprinted into the compaction of the creation which is the rest and right life of the six properties 37. Thus man hath gotten seaven dayes for his own the Seventh is his day of Rest understand the Seventh property is the heavenly nature which dyed in him whereby he came into disquietnesse therefore the Eighth day came out of meer Grace to help him and gave it self again into his Seaven working dayes viz. into the Seaven properties of his own essence and THIS DAY is Christ in the Circumcision and in the Baptisme 38. For God in this process holdeth the order with the Regeneration of man in manner and nature as he created him out of seven dayes understand in six dayes his naturall life was brought out of the six properties of the inward and outward nature into an Image and the Seventh property was the Paradise viz. the * * * Text. The Sun-Evening or â—he Evening of atonement according as the word will bear it See Chap the 16 of this book Paragraph 16 17 c. Saturday in which the six spirits of nature in their operation were reconciled and Atoned for it was the spirituall world 39. And hence arose that command unto the Jewes that they should sanctifie and rest even externally on the Saturday viz. the Sabbath to signifie the inward holy Eternall Sabbath in which the Spirit of God worketh in man and every creature in each according to its property for every created being resteth in him 40. And therefore he commanded the male children to be circumcised on the Eighth day viz. in himselfe for he himselfe is this Eighth day which circumciseth for before Christs humanity the process went in the form of nature but being now Christ hath fullfilled the nature of man and given himselfe into the Seaven dayes of mans property children may now be baptized every or any day Baptized every Day 41. We see here a very excellent figure by the beginning or first institution of the Circumcision and Covenant of the fire-baptisme against the makers of the reason-conclusions upon the letter who will needs have it that some children are damned from the wombe and even therefore because they are taken and born out of the corrupt Ens of nature For Ishmael who was by nature a mocker and captivated in the poysonfull and corrupt Adamicall Ens Even He must be the first man which Abraham circumciseth who was baptized in the Covenant 42. Yee reason-wise I pray set this looking-glass before your eyes and think what you do with your Conclusions concerning Predestination we shew it you in humility if you will not see it shall be shewn you with fire which is certainly known for Christ came for Ishmâ—els sake and for those that are like him to help and save them if they would themselves but in Isaac shall the Seed be called viz. the Eighty day which is come to help the other six dayes and introduce them again into the Seventh viz. into the day of Reâ—â— 43. Dear brethren be instructed aright the God of Love He will not the death of the poor
corrupt man but hath powred forth his best Treasure which he had in himselfe and is himselfe in Grace over all men like as the Sun doth shine unto the good and evill but the wicked doth corrupt and spoil the * * * His precious image Treasure in himselfe and will not receive it but taketh in the Ens of the Serpent full of vanity and is baptized with the fire of Gods Anger in the will of Selfe 44. But if he went with his own will into the death of Christ and desired from the bottom of his heart to dye unto his selfehood and own will in Gods Mercy and cast his whole trust and confidence in God and thought that he had nothing of his own in this earthly cottage but that he was onely a Servant and Steward of God and his neighbour in all that he hath and possesseth and forsook the propriety and selfish-interest thereof in his minde he should soon be baptized with the Holy Spirit and put on Christ in his will 45. But these mischievous earthly Temporall Goods Temporall honour and pleasure of the flesh captivate him in the Ens of the Serpent so that he is not capable of the Baptisme of the Holy Spirit 46. Also the Selfe-elected unfitted and unprofitable Teachers trained up in the School of the disputing Reason and chosen by the favour of Man are wholly blind herein and teach onely of the husk or outward vessell of the regeneration they will needs be outwardly adopted children forsooth by an externall imputation of Grace albeit they live onely in the will of Selfe they will preach the holy Spirit into the Beast of selfe-will which yet is no wayes capable of the Holy Spirit They understand nothing fundamentally either of the Baptisme or the Lords Supper the new-birth is strange unto them they deny the divine essentiall in-dwelling in Gods children viz. the Temple of God and so stand before the Jewes when they should declare unto them What Christ is IN VS and what Baptisme and the Lords Supper is just as pictured Christians or as Idolls 47. For the Jewes know that God hath spoken with their fathers and given them the Circumcision and the Covenant there they stick but could the Christians fundamentally demonstrate to them what the Covenant and Circumcision is essentially and effectually together with their * * * Sacrifices offrings they would forsake the Signe and enter into the Substance 48. But that it hath so fallen out that both the Jewes and also the Christians have walked in blindnesse even till this last time and so also the Turkes who by reason of the blindnesse contention and ungodlinesse of the Christians have turned themselves unto Reason and nature God hath therefore permitted it because the Christians and Jewes both in the old and new Testament received and appropriated to themselves the Covenant and the Seal of the Covenant in the outward shell onely viz. in the vessell or litterall notion and apprehension and lived onely to the outward earthly mortall man they all wayes minded and provided for the Earthly kingdome and life more then for the eternall 49. They would understand in the Husk viz. in the outward letter what God hath spoken and chose to themselves reason-wise people which were gifted in the outward formall logicall and notionall understanding of the letter who had not the spirit and power of Gods word and life in the new-birth in them but onely the spirit of Selfe pride and the earthly Belly-God contriving thereby how they might be rich in Christs poverty upon the earth These men have blinded them so that both among the Jewes and Christians men have minded and loved onely the Earthly Ens. 50. Therefore God hath permitted that the wonders of nature in the power of his anger should be opened and brought forth in them and that they should thus stick in blindness yet in controversie and contests so that the name and memory of his Covenant might not quite be extinguished and one Nation hath by reason thereof exercised and evilly entreated another in the contention and contrariety whereby oftentimes a fair green Twigg hath sprung from the right understanding which hath been strange unto them by reason of their received Opinion and they have contemned and persecuted it for the earthly man in Selfe is not worthy of the holy Covenant and Seale 51. And seeing God knew very well that they would run of themselves without being sent of him and would abuse the holy Ens in the Covenant thereupon the vail of Moses hath beset the Jewes and the Tower of Babel with the Antichrist viz. the outward Christ instead of the holy Ens in the Covenant that is Gods presence the Christians so that they have been evermore seeking in this Antichrist what God is in his Covenant will and essence 52. Thus they have been exercised in contention and persecution in that they have persecuted one another yet so as that Gods children have sprung forth in the Crosse and Christ hath been inwardly manifest to them but outwardly Babel hath yet stood both among the Jewes Christians and Turkes the Antichrist is onely the same among all for he is the Titular or letter-God wherein the Selfe-will seeketh and worshippeth God in the Husk 53. Hear therefore yee Christians Jewes Turkes and Heathen even all Nations of the earth what now yet once more for a farewell in this worlds being is freely tendred unto you in the visitation of the mercifull God in the voyce of his Trumpet by his Love-will and spirit the Sound of the Trumpet concerns you all let it enter into your eares and do but open your eares and hearts a little from selfe and then you shall heare the Sound in you it Soundeth through all even to the ends of the earth but no Selfe-will heares it 54. The onely divine way wherein man may see God in his word being and will is this that man become wholly one in himselfe and in his own will forsake all whatsoever he himselfe is or hath let it be Authority Might Power Honour Beauty Riches Money Goods Father Mother Brother Sister Wife and Child Body and Life and become wholly a nothing to himselfe He must freely resigne up all and be poorer then a Bird in the air which yet hath a Nest the true man must have none for he must travell away from this world that so he be no more to himselfe in this world He must be a nothing to the worlds selfe and interests for the substance of this world which he possesseth for a propriety is the Tower of Babel and the Antichrist wherein men will be their own God and with this selfe made God they will ascend upon the Tower to heaven and place themselves * * * Or with God for God Understand it thus 55. It is not meant that one should run from house and home from wife children and kindred and fly out of the world or so to
in the sleep in Adams fall and shall remain in the Judgement and be changed again into its first matter out of which it was created it is not condemned into the Abysse but it shall passe into the mystery viz. into Sulphur and Mercurius which * * * In Mysterio Magno in the Grand Mystery is a Salt-spirit viz. a cause of all corporality as it shall be mentioned hereafter concerning Lots daughters who for this very cause were to be gotten with child of their father 38. Thus understand the figure farther internally Lot baked cakes of unleavened dough and made them a feast and they did eat Now the Angells do not use any such food but they were onely formed Angels in an Angelicall shape for Abraham and Lot also called them Lord it was Gods judgement and truth 39. This Feast was eaten in manner as the Offrings of Abraham and Moses as is before-mentioned for the wills-desire * * * Amasseth conceives formeth it selfe therein into a Substance God eateth onely the word of the will but the food is consumed in the outward spirit in which it is wrought 40. For Lot his Faiths-desire was the divine food of these men but with the feast which Lot gave them out of his good Love-will Lots will was formed into a Substance that so he might be preserved in this judgement outwardly as to the earthly life and inwardly as to the will of faith 41. For these Angels did eat of Lotts food as if they had eaten of his Body and Spirit which was therein apprehended in manner as it is to be understood in the * * * Or Sacrifices Offrings as is before sufficiently explained concerning the * * * Or Sacrifices Offrings of Cain and Abel for the unleavened cakes were or did signifie the informing or Impression as may be seen every where in Moses and they denote the Body of Christ whereinto the Imagination of God entered as into a Type and yet was onely conceived or apprehended in the Faith Vers. 4. 42. Furthermore the Spirit in Moses saith And before the men lay down the men of the Citie Sodom came and encompassed the house round about young and old even all the people from every quarter and called for Lot and said unto him where are the men that came in unto you the last night bring them out that we may know them 43. This is now the figure as it is before-mentioned the Judgement after that it had bound it selfe with Lott in the Feast did now penetrate and presse in the probation of their Essence and Being into All that they came peâ—meâ— on heapes running as mad enraged people driven forced and compelled to the Judgement 44. For the zeal of the Lord which longed after them drew them to it selfe it hungered earnestly to devour their vanity therefore they run altogether young and old and would know the Mouth which hungered after them for they in their blindness know not what they did thus the Anger drew them to it selfe 45. And Lot went out unto them at the door and shutt the door after him and said ah I pray dear brethren do not so wickedly I have two daughters which have never known man let me I pray you bring them out unto you and do with them what seems good in your eyes but unto these men do nothing for therefore came they under the shadow of my roof but they said Come hither thou art the onely stranger among us and thou wilt rule well we will deal worse with thee then with them 46. Here the ground of their Sin is finely deciphered and laid out in its colours wherein their cry was come before God as namely Uncleanness Lasciviousness Tyranny Self-willed perversness and the greatest of all was the Contempt of God for Lot had told them of the punishment which God would bring upon them and then they said Thou art the onely Stranger among us and wilt go about to rule and judge us we will yet plague thee worse then those to signifie that God had before sent them warning by the Messengers of his mouth and that they had onely plagued and contemned them therefore they said also to Lot wilt thou govern us with thy Threatnings and contem and nullifie our workes we will serve thee worse then them 47. For when they understand that Men of God were come in unto Lott who threatned them with ruin and destruction they made an uproar against them and would kill them as the mad blind world hath alwayes don when God hath sent them Messengers who have rebuked and reproved them then the Babylonicall Whore hath cryed out run run there is a new Heresie which would teach us other Doctrine and reprove our way which we go in 48. Thus it was here the selfefull rebellious Devills-will in his Serpents Ens would be uncontroulable unreprovable and Being these men were come they cryed out * * * Murther Mordio and said there were false Prophets and Teachers come to rebuke and contem them as the Babylonicall Whore hath alwayes don for shee will not hear what the Lord speaketh through his children but that onely must be accounted Sacred which 〈◊〉 speakes from the Serpents Ens. 49. This Whore hath covered her selfe with the Literall Word and gives forth her selfe for Holy and boasteth much in a Strange Attire but her heart is onely Sodom and Gomorrah when she seeth these two Angells come from Abraham that is from Christ to her in her Sodom and Gomorrah and lay open her shame then she makes the whole City of an 〈◊〉 with a cry of murther so that all people young and old come running together and think that there is some strange wonderfull Beast arrived 50. TAnd when they can perceive no new strange thing in Gods Messengers and hear that they do onely Teach and reprove then they think O! Our Minister and our Pastour calls him a new upstart an Heretick and false Prophet there is a fool and a frantick fellow sure enough he is worse then out of his wits and they begin to wonder at him like birds at an Owl and assault him and his house his wife and his children with scorn reproach and contempt as the Sodomites did Lot every one thinketh that he doth well if he can but Jeer and revile these Messengers 51. And although he knows no other ground or reason in the world but onely that the * * * Or Some noted Minister high Priest who hath put on the whore of Babylon doth set him at nought yet he is very raging mad and suffers a false wind viz. the spirit of the Babylonish whore to drive him and raveth in misunderstanding as here the Sodomites did who both young old smal and Great do force upon Lot and the two men which were come in unto him that they might know them That they might plague them scorn revile and reproach them for thus the Anger of
to another * * * Mat. 24.14 For a Testimony unto all People And unto thee O * * * And to thee also O England Germany it is now shewen and also to those Nations of whom thou art born with the Name of Christ in that thou hast for a long time walked under the Mantle of Christ with an heathenish heart and boasted of the Adoption but lived onely in the iniquitie of the flesh That thy Judgement is nigh at hand 13. For the Angel of the judgement calleth aloud to the residue of Abrahams children in Christ Go out of Sodom Abraham in Christ is gon away from you yee have no more of Christ then an empty breath and a disputing verball lip-labour a mockery whereby one brother doth contemne scorn and mock another for Christs Knowledge sake and onely killeth Christ in his members The Citie Jerusalem and Babylon wherein thou hast gloried and proudly percked up thy selfe in thy devout hypocrisie shall go to ruin Amen 14. Lon Star shineth from the East and North which shall blindfold thee and break down thy walled Towers and Strong Holds in Jerusalem and Babylon for thou art called no longer Jerusalem but Babel and the children which sit in the shadow of the night and which lye imprisoned in Babel shall be delivered and come forth and enter into the Citie of God which he hath set open to all Nations and tongues of the earth that his glory may be known A light for All Nations or people 15. The figure of Abraham Sarah and Abimilech Gen. 20. is an emphaticall Type of Christendome how they should be weak in their own power and be delivered by God onely as Abraham was of a faint and timorus spirit when he was to go among these Nations and prayed his Sarah that she would say of him that he was her brother that so they might not slay him for her sake to signifie that a Christian in his own strength is not able to do any thing or to take unto himselfe therein the spirit of Christ who gives courage but he must go onely naked among his enemies and not at all rely on himselfe and his knowledge but meerly and onely upon Gods Grace 16. For he himselfe cannot stand onely Christ in him must be his sole courage and stedfast perseverance As Abraham here in his own abilities was full of doubt before Pharoah and Abimilech and continually fearfull of his life and must see onely when and how God would shield him and his Sarah and this history is excellently elegantly and exactly written of * * * Note Esdras Esdras in the vision of the spirit of Christ concerning Christs Kingdome as if the spirit had on purpose figured this History concerning Christs Kingdome for it aymeth directly thereat 17. But the outward man understands nothing of the Kingdome of Christ as we may see in Sarah when she conceived and brought forth Isaac shee said the Lord hath made me to laugh the people will laugh at this that the very Aged Sarah should give a child suck she did not yet understand the * * * Image Type of Christ but the Spirit of Christ in her understood it and not the naturall man in Selfhood but the will which was resigned and given up to God the same onely did apprehend the Covenant and the Spirit of Christ. 18. But Reason viz. the selfefull will did not perceive any thing thereof it was onely matter of mirth and laughter to it for it looked onely upon it selfe what it was As Abrahams will of selfe-own hood looked onely on it selfe and was afraid and dismayed and yet in him there was the great might over all Powers and Principalities but it did not belong to the humane own-hood 19. For Christ in his children doth not belong to the humane own-hood viz. to the selfewill neither doth he appropriate or give in himselfe to it but unto the humble resigned will to that he doth incline and appropriate himselfe and sometimes he doth also defend the own will thereby 20. For the own selfe-will is of the nature of this world born of flesh and bloud but the Resigned will dyeth to the world and is brought forth to life in God Thus also we are to understand in Abraham and in all Christians a twofold will viz. one of this world which allwaies stands in fear and then according to the Second Principle viz. the Kingdome of Heaven the poore captive soules will which diveth and immerseth it selfe into Gods Mercy in * * * Note Hope Hope CHAP. XLVI Of Isaac's birth and the casting-out of Ishmael with his Mother Hagar What thereby is signified Gen. XXI THe Spirit in Moses setteth the figure of mans Regeneration in its process so exactly and orderly together in the history of Abraham that a man may even lay hold of it much more see it how he doth set the naturall man in selfe and Christ so punctually by each other and points even with the finger at the figure for when God had destroyed Sodom and Gomorrah and that Plain over against which Abraham dwelt and brought forth Lot then Abraham journeyed from thence towards the South shewing that when the Kingdome of Christ should be * * * Corrupt despoyled in any place that then Christ would depart thence 2. And He lived under the King Abimilech and sojourned as a stranger at Gerar In these two Names viz. Abimilech and Gerar the figure stands plain in the generation or formation of the word without any interpretation or exposition wherefore the Spirit in Moses wrote down this History and from whence he looketh as through an exact Perspective for ABIMILECH denoteth the man of ingenious and discreet Reason viz. the true man but without Christ onely in the creature as he is created GERAR betokeneth the strong Austere life of nature wherein the understanding must dwell which nature is corrupted and from that corruption casteth or darteth Temptations and oppositions continually into the life's understanding or Reason-light so that the life stands in a constant contrariety and is uncessantly sifted winnowed and proved which is the * * * Note Cross of the children of God that they see that while they live in themselves in selfe-Reason they can doe nothing else but go astray slip and erre as may be seen here in Abraham When God lead him away from the borders of the Sodomites he went towards the South unto King Abimilech The inward figure of this stands thus 3. When God had manifested himselfe to Abraham and set forth the figure of Christ and his Kingdome and also the Power of Judgement upon the whole earth then God hid himselfe again from Abraham and then Abraham went towards the South Countrey that is into his Reason viz. into mans own understanding and dwelt at Gerar that is in the corrupt nature which manifests it selfe plainly in his carriage towards Abimilech where he in the fear of nature in
woman understand it thus 21. This Egyptian woman is his flesh and bloud with Reason wherein the Idoll Maozim viz. the Babylonicall whore sitteth where the Devill hath his Pulpit which to the pretious Minde is the Crosse of Christ where the womans Seed viz. the Spirit of Christ must uncessantly bruise the Serpents head viz. the Devills introduced desire in this Whore of Babylon 22. This whore is now the Exercise and Probation of the spirituall cogitations or sences in the Christian Minde but this whore doth not hurt the children of Christ indeed it hath a false lust and is a very wedded Harlot which shall not see the Kingdome of God but it must yet serve for good to the children of God for by it the Cross of Christ is layd upon the pretious minde so that the minde must continue in humility and not say I am righteous I am holy No! no! the holiness is not this childe 's own but it is Gods Mercy who hath heard the crying of the Lad viz. of the poor forsaken minde thus the noble holy minde viz. the new man born in Christs Spirit must be wedded with this Egyptian evill malicious Idolatrous whorish ungodly woman which is * * * Note how wee cannot so much as think a good thought neither able to doe will or think any good and bear with it the foul shame and reproach so long till the unclean Idolatrous whore dyeth and then this Lad is led of the Angel into Isaac's Tent viz. into Christs flesh and bloud 23. And this is the very reall figure of the Spirit in Moses wherefore he hath so punctually and emphatically deciphered this figure for the Spirit in Moses aymeth so directly and fully at the mortifying of mans selfehood and plainly speaketh that the Selfewill must be cast out from God and where Christ is born there the same is brought to pass as here when Isaac the Type of Christ was born of the free woman then the Son of the Bond-woman must be cast out for in Isaac the seed which should inherit the Kingdome of God was to be called it should not proceed out of the selfefull nature of the flesh and will of man but out of Gods will out of the mortified will of our nature which dyeth to its selfehood and despaires of it selfe a Christian must be born that is Ismael viz. the poor Sinner when he becomes an enemy to sin repents of it and wills it no more shall be born in Gods mercy indeed nature must and shall be there even with its evill earthly flesh but Christ is brought forth from thence as a fair blossome out of the wild earth as a pleasant fruit out of the kernell 24. A very excellent figure the Spirit in Moses doth present unto us in Abraham and Sarah when Sarah would cast out the Son of the bond-woman from the inheritance so that the Son of the bond-woman should not be heir with the free the same seemed unjust to Abraham being he was of his Seed and his own Son but God said to him Let it not be grievous in thy sight because of the Lad and because of the bond-woman in all that Sarah hath said unto thee hearken to her voice for in Isaac shall thy Seed be called The inward pretious figure of this is thus 25. When a man is born again in Christs Spirit as it was here with Abraham then he thinks sometimes that he is wholly new and knows not himselfe yet aright and that he hath the whorish Egyptian bond-woman with her scoffing Son of vanity in his Armes and now when it hapneth that oftentimes the mocker viz. Ismael the Son of the Bond-woman doth breake forth out of him yea even wholly without his will and purpose that Sarah that is honest Mindes to whom God doth make it known do reprove him nay and is oftentimes reproved of the evill so that it is plainly declared to him that this mocker should be cast out This Abraham viz. the man will by no meanes brook he will be uncontrouled and yet he doth not know that he in this time of his earthly life stands in the judgement of God that his words and workes must be daily proved and judged he will often go in a way of justification and maintain his own cause and will be praised and in the mean time forgetts the Egyptian Bond-woman in his Armes and her scoffing Son who sometimes peeps forth in his words with evill interpretations wrong meanings and evill surmises and covers it selfe finely under a glozing mantle of glistering hypocrisie this now the free woman casts out that is the Spirit of Christ casts it out by other peoples mouth and yet this seems to be unrighteous to the man being the word is born of his body and arisen out of his very Minde 26. But the Lord speaketh in the Spirit of the humility of Christ let it not seem grievous in thy Sight that people do finde fault with thy words and reject thy labour Hearken to Sarah viz. to the divine voice and do thou thy selfe cast out from thee whatsoever thou hast at any time spoken or meant evilly wrongfully or partially for in Isaac that is in thy deepest humility thy Seed shall be called where in thy words and workes the Spirit of God worketh in Love and not in thy naturall selfeness and peculiar ownhood of reason wherein the Son of the bond-woman speaketh and worketh 27. And the children of God ought well to consider this figure and thinke that whatsoever is spoken and don from favour affection and partiall siding be it either towards honest or dishonest men the same proceeds from the Son of the Bond-woman which must go into judgement to be tryed and must be judged of men viz. of the evill and good it must be cast forth among a company of evill and good Tongues where every one passeth his sentence and judgement thereupon God judgeth upon the earth externally by men both by the Evill and Good 28. This now must seem so very grievous and hainous to Abraham viz. to Man when his words and workes are judged and proved and think that his divine Seed must be brought forth onely in the Love and humility and that whatsoever he speaketh judgeth or doth from partiality or favour doth belong again unto judgement where it must be proved and purged As Hagar with her Son Ismael was and then when it is judged that is cast out by the people then comes the Angel of God and speaketh to the naturall man that he should not despair in this judgement but take it in good part and be content that his words and workes are judged 29. Therefore we say as the Lord hath given us to know it that whosoever will read and understand aright the history of the old Testament he must set before him two Types viz. externally Adam viz. the earthly man and internally Christ and change both these into One and so he may understand all whatsoever
God would provide himselfe a Lamb for the right burnt-offering and hereby he secretly points at the heavenly humanity which God would introduce into Christs humanity viz. into our humanity which should be the Patient Lamb that God would provide for himselfe which Abraham had already apprehended in faith and hints at 18. And that the Spirit of Moses saith They went both of them together understand unto the offering betokens our Adamicall humanity and Christs heavenly supernaturall humanity of divine essentiality that both these should go together to the offering of God as Christ offered on the Cross his heavenly humanity in our humanity to the Father and with the heavenly reconciled ours captivated in the Anger of God and preserved it in the fire of Gods Anger as the Gold is preserved of the Tincture in the fire 19. And when they came to the place of which God had told him Gen 22.9 10. Abraham built there an Altar and layd the wood in order upon it and bound Isaac his Son and layd him on the Altar upon the wood and Abraham stretched forth his hand and took the knife to slay his Son This is now the right Earnestness viz. the figure how God would binde his Son by Adams children viz. by Abrahams children the Jewes that is he would binde our Sin and lay it upon the wood that is hang it on the Cross viz. on the figure of the holy Trinity which was become in man an woodden earthly Cross whereas before the life's cross viz. the figure of the Deity was spirituall and holy in Adam but in the earthly lust it had made it selfe earthly and as t' were woodden thus also the death viz. the dying of the holy Cross in man must be again offered up to God upon a woodden earthly Cross and be again changed out of the earthly death into the holy spirituall figure 20. Christ should not be slain but hung up on the Cross pierced through in his hands and feet for the Anger of God was awakened in the conversation and workes of our hands and feete and therefore also Isaac in the figure of Christ must not be slain and also burnt for he was not the right one but the figure onely in our humanity for he could not accomplish this offring in its powers and it denotes that we are indeed bound with Christ and laid upon the wood and also must dye for Christs sake but with our death we cannot attain this offering as Isaac also could not effect that but the Ens of faith in Abraham and Isaac out of which Christ arose the same did effect it and can yet now in these dayes effect it in the Christians in Christ in his humanity in us 21. And as Isaac was represented in Christs figure as if he were to be the Sacrifice even so Every true Christian must with Isaac enter into Christs figure he must willingly resigne himselfe into Christs death and binde his Sin with the will in the Spirit of Christ and offer it upon the Altar of Christ and with a full and free will dye wholly to Sin then cometh the voice of God as it came to Abraham and to Hagar in the wilderness of Beer-sheba and saith Do not any thing to nature viz. thy Son now I know thou beleevest God 22. But it must come so far with the penitent Sinner as here it did with Abraham and Isaac where Isaac was layd ready bound upon the wood and Abraham took the knife to slay him There must be a very reall sincere earnestness in this matter the sinfull man must binde the Sin with all his thoughts and minde and give himselfe wholly into the process that he will now dye unto Sin and offer it up in faith and confidence to God in Christs death he must take the knife with Abraham into the hand that is he must wholly take and fasten into his minde to Do the work of earnest Repentance in dying to Sin It must come to the reall and effectuall practice and not onely come before the Altar and say I am a Sinner God hath offered Christ for mee and yet keep the sinfull will but he must binde sin in Christs death and lay himselfe wholly with all power and strength on the burnt-offerings Altar upon the wood 23. The evill earthly will must be bound and resigned up with Earnestness and cast upon Gods Altar in Christs death and be also offered up in Christs dying and not onely comfort the sinfull man and flatter it with Christs death saying God takes away sin from us in Christs satisfaction and merit wee need onely comfort our selves therewith and apply it from without to our selves no no but wee also our selves must dye to sin in Christs death and put on Christs offering in his death and as an obedient Isaac wee must cast our selves on Gods mercy in the spirit and will of Christ and arise in Christ in and with him that God may justifie us from the Altar of sin-offering with Isaac in Christ which is the true offering in the figure of Isaac 24. Not as Babel teacheth There must be an entire and sincere earnestness and not onely a comforting and applying promises of consolation but we must with Abraham obey God and then we put on Christs suffering and death and Christs death avails onely in us and here 't is truly said Yee are saved by grace in Christs merit The will of Selfe attains it not but that which entereth into Christs death and dyeth it must come to the death and mortification of the own selfe-will the Soules will must be an utter destroying enemy to Sin in the flesh viz. to the lust of the flesh there must be an opposite enmity between them else Christs death is * * * Note To whom Christs death is not profitable Gen. 22.11 not at all profitable to any 25. And Moses saith The Angel of the Lord called unto him out of heaven and said Abraham Abraham that is when man resigneth up his will wholly and willingly desireth to obey the voice of the Lord having given himselfe into Christs suffering death and reproach that he now will in the cross and suffering hold still and stedfast to God under Christs Red * * * Ensigne Banner then God calleth man with a * * * Twofold double voice as here he did Abraham where God said unto him Abraham Abraham that is he calleth to him in his own Voice in his word and also in the voice of the humane Essence that is he openeth to him the divine hearing in himselfe so that he heareth God from without in his word of his Servants and also from within in his own life's word viz. in the SensVAll Voice which was divided in Babel by the children of Nimrod and formed into the spirits of letters where the mentall Tongue was then compacted Here it ariseth again in the uncompacted SensVAll Tongue so that man heareth what the Lord speaketh in him of
and mysterious intimations and prophecies concerning the hidden spirituall world shewing what shall be after this time 41. Reason must know that the Spirit of God hath not laboured in the work onely to set forth the histories of the Ancient which for the most part seem but simple and childlike no they are set forth for a Type and information 42. The Spirit of God hath represented the greatest wonders therein which he would accomplish in man and that in a plain simple and childlike manner that so the pride of the Devill and the suttlety or wisdome of Reason might be confounded and made foolish thereby 43. For we must know that the greatest power and vertue together with the wonders doth lye in the humility and lowliness and how God is so near unto all things and yet nothing apprehends him unlesse it stand still unto him and give up the Own will and then he worketh through all as the Sun through the whole world CHAP. XLIX Of the death of Sarah and the hereditary Sepulchre of Abraham What is understood and signified thereby THe Spirit in Moses hath set before him the whole figure of man by Abraham shewing what his condition should be in this world Gen. XXIII and what hereafter should become of him for after he had first spoken of the beginning viz. of the Stock of the humane tree shewing whence it did spring he afterwards declares its boughes and branches together with its power and vertue and mentioneth how this tree is corrupted in its power and essence and that God hath bestowed the highest Tincture upon it to tincture it again and renew it and how the Poyson in the essence of the tree * * * Or hath been with-stood is to be resisted 2. Here he doth now very wonderfully signifie how this tree hath stood in the corrupt property in a strange field and rooted it selfe with the root into a strange or alienate own hood wherein the root was not native and how the root of the humane tree must forsake the strange field together with the strange introduced essence and wholly give it selfe freely out of its life's will and desire 3. Also hereby is signified how the place whence the humane root did spring is between the holy spirituall world and this earthly corrupt world and that mans propriety from whence he is sprung doth stand in a double * * * Our Text hath it The Cave of Machpelah which here in the Germane version is rendred a double Cave or a twofold Pitt cave viz. in two Principles and how he must be buried in this twofold pit as a kernell which is Sown into the ground and how also this cave of Machpelah this twofold pit is mans propriety of which essence or substance he himselfe is essentially 4. The figure of this wee see here in Abraham that when he conversed in this outward world he possessed upon the earth no Land of his Own but went from one place unto another and was every where a Stranger but when his Sarah dyed then he would have a burying place for a certain possession for his wife himselfe also and his children and moreover he would not have it for nothing but buy it all which is a very wonderfull typification and not onely a bare history as the Jewes have held it to be before whose eyes the vail of Moses is hung but we will here also set forth the inward figure with the outward and see what the Spirit in Moses doth here signifie Gen. 23.2 5. Moses saith Sarah dyed at Hebron in the * * * Our Text Kiriach-arba head Citie in the Land of Canaan this may very well thus be but the Spirit hath his figure under it for he lookes upon the Centre where the death of the Saints is and where the true man must dye as namely in the Head-Citie Hebron that is in the formed Word where he hath introduced the own hood and selvish lust into the formed word of his life's property and set himselfe up into a selfefull Dominion and Regiment as into an Head Cittie where the selfe-will hath framed and contrived to it selfe a Citie or propriety in the formed word and built it up for its own peculiar Land of possession where he indeed supposeth he is a God or Something of his Own that he may do with and how he please now this selfe-will must dye in the Head-Citie viz. in the formed Ens of the Word in its Centre viz. in the Citie of its own-hood 6. And this Citie Hebron lyeth right over against Mamre viz. between the eternall and temporall nature where the cave of Machpelah the twofold Pit is viz. the Kingdome of God and of nature for in this twofold Pit Abraham would bury his Sarah and have the Pit for his Own 7. That is to say when the children of the Saints in Hebron viz. in the Citie of humane own-hood do dye unto the selfefull outward naturall life or Selfehood then the true resigned life will no longer stand in a strange field or strange essence but in its own from whence it is Originally arisen but being it hath lost this same life's field in Adam and rooted it selfe into a strange field viz. into the Serpents field of falsehood the life cannot take unto it selfe again of due Right the first true field but it must buy it this is even the figure that Christ hath bought it for his Bloud of the heavenly essentiality for the holy Tincture understand he hath thus purchased it of the eternall nature wherein Gods Anger viz. the wrath of God in the Centre of nature was manifest and had devoured this field in the humane property into its selfe as its own for out of the Centre of nature the Word of the humane property was brought into a formation This the children of Selfe had taken into possession therefore saith the Spirit the children of Heth had this field for their own possession 8. This signifieth that Gods children must wholly forsake the nature-Right in this field of the formed life or word for they have lost the naturall Right in it but in Christ they must buy it again of the Father of nature they must take Christ for their Ransome and give the Father four hundred shekells of Silver for the same and these are the four Centres in the spirituall bodie 's property which are born in the holy Tincture viz. in Christs property 9. The first shekell is the true magicall fire the Second is the Light or Love-desire the third is the holy Sound of the mentall tongue the fourth is the formed or conceived Ens out of the other properties where the holy life is formed and stands in an Essence this is the pure Silver without any spott or foulness under which the Spirit of Moses points that Abraham in Christ hath given to the children of Heth viz. to Ephron understand to the Father or the Fathers property for his cave of
present the great motion of the enkindled might of the dark world doth withhold and carry in its dominion in which dark worlds property which is now so predominant the Devill is an aspiring assaulting Prince and all things work and tend to the Great Severation that so the properties of the three Principles might each become creaturall in themselves to which End the Eternity hath brought it selfe into a Fiat or desire to the formation of the Essence viz. of the * * * Mysterij Magni Grand Mystery that thus one might be manifest in the other the Evill in the Good and the Good in the Evill and each thing might have its Own Seat and habitation CHAP. L. Of Abrahams sending forth his Servant to take a wife for his Son Isaac what we are to understand under this figure ABraham strongly engageth his Servant Gen. 24.2 3. who was the chiefe Ruler in his family Government and laid an Oath upon him that he should not take a wife unto his Son of the daughters of the Cananites among whom he dwelt but go unto his kindred and to his fathers house and take him a wife Reason doth look upon this figure in a mean and simple manner as if Abraham did hate and abominate this people among whom he dwelt because of their evill conversation but the Spirit of God in Moses who hath thus noted down this figure hath his Secret and mysterious meanings couched herein and playeth with the whole written History of the * * * Genesis first book of Moses as with a most pleasant Enterlude and pointeth continually by the outward Act of the externall man upon the spirituall figure of the spirituall eternall man in the Kingdome of Christ. 2. The Servant must sweare unto Abraham an Oath that he would take a wife unto his Son out of his Family Stock and Kindred wherefore did Abraham lay an Oath upon him whereas the Servant must obey his Master without taking an Oath and Isaac would not have taken a wife contrary to his Fathers mind and will but the spirit of Moses doth look here into the internall figure Isaac stands here in the figure of Christ and Abrahams Servant stands in the figure of nature and the Cananites do stand in the figure of the introduced Serpents Ens out of which the rebellious selfish will of mans selfehood is arisen viz. in the figure of the Beastiall man which shall not inherit the Kingdome of God these three the spirit of Moses doth set before him in the Type and thereby points at the true man which shall subsist Eternally The inward figure is thus 3. Abraham requirs his Servant who was the chiefe in his whole family Abraham here betokens God the Father and the Servant by whom he Governeth betokens nature nature must here in its might and strength swear unto God that is deeply engage and essentially binde it selfe that it will not take unto Isaac that is to the Christians viz. to Gods children a wife that is a matrix of the Cananites viz. of the Serpents Ens or associate with it to the propagation of the Serpents Ens that it will not assume the Poyson of the dark worlds property unto it viz. the Cananitish property and introduce it into the children of Christ for their wife viz. into the Tincture of Venus which is the true female matrix in men and women but that it will joyn the true Adamicall man which God had created in his Image viz. the true humane Essence proceeding from the first Originall tree out of the first root viz. from Abrahams Stock who betokens Adam unto the Ens of Christ viz. to the true Isaac in the children of Christ. 4. Understand this thus Adam hath introduced into our flesh and Soul the Ens of the Serpent and the Devill which nature hath taken into Soul and body and hath begotten and brought forth therein a selfish rebellious will which is disobedient unto God 5. But now being that God had again introduced the holy Ens of his holy word into Isaac which Abraham apprehended in the desire of faith and represented the same here in Isaac with a new twigg springing forth out of the corrupt tree of the humane property and born out of Christs spirit Thereupon Nature viz. Gods Officer must here deeply engage it selfe to God and swear that it will no more take the Serpents Ens for a wife viz. for its beloved companion and yoke-fellow understand that it will not take its consort out of the poysonfull Serpentine property of the introduced iniquity of the adverse opposite will but Gods Officer viz. Nature must take Essence and Substance out of Abrahams true climate where Abrahams home was in Adam viz. out of the right humane Essence and bring the same to Isaac viz. to Christs members in their heavenly spirituall holy Ens of faith as a spirituall woman with whom the true man taketh delight in himselfe with the heavenly matrix in pure desire of Love and loveth his own nature in Gods Love and not in the Cananitish selfish Serpents Ens in the Apostate rebellious ungodly will that so the new birth might be holy in its virginity as to the inward man 6. For Man in his Essence or being doth stand in a twofold Essence viz. in the naturall and Supernaturall in the divine Ens of the formed word and in the naturall Ens of the centre of nature in the Fiat viz. in the divine Desire in which desire nature and the bright-burning world do take their Originall which bright flaming nature should not any more take the false lust of the beastiall Serpents property into it selfe of which the Spirit here doth prophecy in the inward figure 7. And Abrahams Servant said How if the woman will not follow mee Gen. 24.5 shall I bring thy Son again unto the Land from whence thou camest The meaning hereof in the inward understanding is this nature speaketh to God and saith How if the right humane Ens will not follow me being it hath a cleaving affection to the Serpents poyson shall I then bring thy Son viz. the holy heavenly Ens again into the Land viz. into the place from whence it came along with mee that is when God betrusteth the Officer of nature with his holy Ens to bring the same into the humane property and to take the humane Ens for a wife of the heavenly man then saith nature viz. Gods Officer how then if the woman understand the humane Ens will not follow me and come with this Isaac that is with the Ens of Christ into the true humane Land viz. into the true Adamicall Paradisicall Tree shall I bring thy Son again viz. thy holy Ens into the place of God 8. And Abraham said beware thou that thou dost not bring my Son thither again The Lord God of heaven which took me from my fathers house Gen. 24.6 to the 9. and from the Land of my kindred and that
spake unto mee and swear also unto mee saying unto thy Seed I will give this Land he shall send his Angel before thee and thou shalt there take a wife unto my Son but if the woman will not follow thee then thou art clear from the Oath onely bring not my Son thither again and then the Servant put his hand under the thigh of Abraham his Master and sware unto him concerning this matter 9. The inward meaning is thus God saith to his Officer Nature have a care that thou dost not go according to thy Reason and conceive another will and bring my holy Ens again thither from whence it is come for it must dwell in man The God of heaven who hath taken the humane Ens from the Eternall word from his Eternall native Countrey which is the house of the Eternall Father who hath promised man the Land of Canaan according to the Paradisicall property and moreover hath Sworn to him he shall send his Angel before thee that so thou maist take a wife unto my Son there even where the Angel viz. the divine will shall guide and direct thee that is when God will betroth and binde himselfe with his Word and Power in his children with an Eternall Marriage then he sendeth his Angel before viz. his will into the humane Ens that the same doth convert and turn it selfe to God 10. The nature of the minde must not in its will of Reason take upon it to Lord and Master it and doubt at what God will do when the office or charge of a Servant is laid upon it it must not make it selfe its Looking-glasse and doubt when it seeth that the Soul lyeth captivated in the Ens of the Serpent it must not thinke with it selfe I shall not heere arrive with a prosperous success with my divine Message but it must leave that to God and discharge its Message according to Gods command and commit it to God how he will bring the woman viz. the humane spirit and betroth and joyn it with the Son Isaac that is with Christ in the divine Ens. 11. But if the woman will not follow thee then thou art clear of the Oath that is if the humane will when I send my will before thee in man will not follow thee then the Messenger viz. Gods Officer with the Sent heavens-Ens is clear onely bring not my Son thither again that is bring not the heavenly Ens again into that Essence out of which it is come but stand still therewith and hear whereunto God shall direct and incline thee for the Rain from heaven shall not ascend up again empty without fruit so likewise Gods Word and Command shall not return home empty but work and bring forth fruit in its formed wisdome 12. If one man will not then the same word falls upon another which is capable of it therefore nature viz. the Messenger Officer Advocate or Petitioner of the heavenly Message must not bring the word with the divine Ens back again into that place viz. into the inward divine voice for what God once speaketh forth by his Word in Power that shall and must stand in a divine form to the divine Contemplation Nature must go forward as a Messenger his way and declare that the Lord hath given Isaac all his Goods that is he hath given to Christ all his Goods and desires now a wife viz. Man who should give himselfe in marriage with Isaac in Christ. Gen. 24.9 13. And the Servant laid his hand under the thigh of Abraham his Master and sware unto him concerning this matter That is when God * * * Did dive immerse or baptize put his holy word with the heavenly Ens or Essence viz. with the formed wisdome into the naturall Ens of Mary as into Gods Servant and God and Man became One person then the humane nature sware under the thigh of the Fathers Eternall nature * * * Or in God unto God that it would obey God and hence forward go forth and seek the humane wife and marry it to the divine Ens All which is to be understood in Christs person who in his assumed humanity as Abrahams or God his Fathers Servant in the naturall property should go forth with his word and seek this Woman viz. his Bride and Spouse which the Angel of the Lord viz. Gods will should bring unto him Gen. 24.10 14. And the Servant took ten Camels of the Camels of his Master and departed and had with him all sorts of his Masters Goods and arose and went to Mesopotamia the Citie of NAhOr Here now the Spirit looks upon the process of God and intimates how God sent his Angel or Messenger Gabriel with the voice of nature to the humane nature in Nahor viz. to Adams nature in the Ens of Mary in which voice the living holy word was hidden with the heavenly living Ens and gave also the Fathers nature Ten Camels that is the * * * 10 formes Ten formes of the three Principles to the naturall and Supernaturall fire-life viz. * * * 7 formes Seaven formes of the Centre of nature and * * * 3 formes three formes of the three distinctions of the Principles all which are Gods camels whereby he beareth and carrieth all things 15. And the goods of the Lord are the formed wisdome of the great wonders and Powers all these Gods Officer tooke along with him when he had the divine word in himselfe and introduced the same into the humane naturall Ens even into the Ens of Mary or awakened opened or manifested the same therein as a man might expresse the great deeds and works of God whereas indeed the outward compacted bound-up SensVAll tongue cannot give words sufficient enough to the deep Mentall understanding 16. For here the spirit of Moses doth take the Angels message along with Isaac's figure and playeth externally in the figure with Isaac and Rebecca as Christs figure and inwardly he playeth with Mary as Adams Essence and with Christs as the Virginlike divine Ens. 17. And the spirit of Moses saith further Gen. 24.11 And the Servant caused the Camels to kneel down without the Citie by a well of water at evening time even about the time that women use to go out to draw water This signifieth and noteth out internally how the mystery of the nature of the three Principles being the bearers or carriers of the formed wisdome of God hath layd it selfe down by the divine fountain without the Citie the Citie betokens the hidden mysteries of the divine holy Ens of the formed wisdome about which the * * * Or the three Principles of nature nature of the three Principles hath layed it selfe for nature is externall and a Carrier of the mysteries of God it lyeth by the wellspring of God viz. by the birth of the holy Trinity The outward figure is thus explained 18. At Evening that is in the last dayes of
to make his Abode in us and thus one day upon another it is delayed and yet Christ goeth with his Bride into his native Countrey viz. into the Second Principle but the marriage is celebrated in all the three Principles 54. A very excellent figure we have in this also Gen. 24.61 to the 67. That when Rebecca went home with Abrahams servant and Isaac mett her in the field and shee asked him what man that was and Abrahams servant told her that it was his Master Isaac how shee lighted off the Camell and putt a vail before her eyes and was ashamed and how Isaac took her and carried her into his Mothers Tent. The inward figure is this 55. When the inward disappeared humanity doth again obtain the pretious Jewell and is quickned in the spirit of Christ and discovers its beloved Christ in it selfe then it falls down into the deepest humility before the holiness of God and is ashamed that it hath lyen so long captive in the beastiall man and that it was a Queen but hath lost its Kingdome in Adam then it vaileth its own face before Gods glorious Clarity and humbleth it selfe but Christ taketh her into his Armes and leads her into his Mothers Tent viz. into the heavenly worlds Essence from whence he is come with his heavenly essence and there shee becomes his wife and thus Isaac is truely comforted for his Mother viz. for the disappeared Matrix in the Tincture of Venus which dyed in Adam and which he again doth now obtain in virgin-like chastity for his Spouse as here the history concerning Isaac soundeth 56. And we seriously admonish the Reader not to contem scorn or deride at our exposition it is the true ground for when Isaac mett his Bride Gen. 24.62 he came from the well Lahai-roi from the fountain of the living and Seing One as Moses saith if any desire to understand our meaning and knowledge he must then make towards this fountain that so he may be received with Rebecca and then he will see from what spirit this pen hath written and in what * * * Seal Viall or Trumpett Number and Voice it is arisen 57. If any here see nothing he may well blame himselfe for blinde and no man else the Jewes and Turckes and also Babel may here open their eyes wide and look upon the figures of the old Testament aright they will even finde them so CHAP. LI. How Abraham took another wife of whom he begat six Sons to which he gave gifts and unto his Son Isaac he gave all his goods but the other he sent away from his Son Isaac while he yet lived and also how he dyed and was buried by his Sons Ismael and Isaac what hereby is signified unto us Gen. XXV 1 2. MOses saith Abraham took a wife and her name was Keturah and shee bare unto him Zimran Jochshan Medan Midian Ishback Shuah from whom sprang forth six generations but of Sarah Abraham begat onely one Son at which the whole history pointeth but of Keturah he begatt six Sons concerning whom no peculiar or especiall thing is mentioned but onely their families or generations This is thus to be understood in the inward figure Abraham and his Sarah must be first old before he begatt Isaac to signifie that Christ should be manifested in the flesh in the Old Age of the world 2. Isaac was begotten and conceived of Abrahams nature and of the Ens of faith in an old and almost dead Matrix as to the humane nature that so the divine Ens might have the preheminence but when Sarah dyed Abraham took unto him Keturah and soon begatt of her Six Sons Kethurah doth in its Name expresse the Centre of nature when we form the SensVAl un-compacted spirits of the letters in this word Keturah then we understand that KETVRAH is a formed matrix of nature which signifieth to us that Abraham after he had begotten the Type of Christ in the Ens of faith should now begett his own likenesse as to Adams nature out of the Six properties of the naturall spirits life and also set forth and represent his own naturall likeness and therefore he must also have such a vessell thereunto 3. Sarah must bring forth but One Son to signifie that the kingdome of mankinde is given but to one and that they all do belong to this one and should in him become the same onely one as branches on one tree which one should be Christ in All. 4. But here Abraham did now with Keturah begett Six Sons according to the Six properties of the formed nature of the operation of the Six dayes workes and Isaac that is Christ is the Seventh viz. the day of rest or Sabbath wherein the Six Sons should enter into Rest even as the six dayes of the creation understand the six properties of the Centre of nature viz. the working Spirit-life do rest in the Seventh thus the Spirit of God doth represent the figure in Abraham 5. And we have here a very excellent figure against the Reason-wise who say that whosoever is not born by nature in the Ens of faith that is naturally as it were begotten of the Seed of the woman which workes onely by a particular election of God as they feign the same is hardned and cannot attain to the Adoption of God he is not drawn by God that he should come to the new-birth this figure quite strikes down their fiction and shewes the true ground and first it setts forth Isaac viz. Christ and declareth plainly that to him alone the kingdome of God is hereditary and peculiar and that no man can have it any more for or from the Right of nature and how we are altogether cast out from thence with Adam and have lost the same as the children of Keturah were all cast out from the inheritance of Abrahams goods and Isaac onely did inheritt them 6. And he setts down hereby how Adams children were also begotten of Abraham and how he gave them Gifts of his goods betokening how free gifts were given to Adams naturall children Gen. 25.6 out of God the Fathers and Christs Goods as Abrahams goods were given them of grace as a free gift 7. For Abraham did not cast out his naturall children from him without gifts so likewise God did not cast Adam out of Paradise without his * * * Note where the Free Grace of God was given to Mankinde free Gift he first gave him the bruiser of the Serpent in the word of the Covenant and afterwards he cast Adam from the childlike inheritance of the naturall Right and yet he received him again in the free Donation as Abraham also did not here reject his children and cast them out from the child-ship but from the naturall Right of his goods yet they were dear unto him in the child-ship therefore he freely gave them gifts of his goods and thereby he signifieth to us that the Kingdome of heaven
Eternall life 34. Understand Nature is the Fathers property for it is the strength and might viz. the fire-spirit this fire-spirit was given to the light or Love-spirit in Christ viz. to the holy name Jesus which introduced it selfe in Abrahams beleeving desire into an Ens out of which Christ and then the new man out of Christ is born unto whom the kingdome of nature in the Fathers fire-property was given and he wholly gave his Love-ens for food unto the Fathers fire-Source viz. to the fiery Soul in the Fathers nature and even there Christ with Love took possession of the Fathers fire-strength and changed it into the Glory of the Triumphant kingdome of joy and thus also it is to be understood in the new-birth of man Gen. 25.24 25 26. 35. And Moses saith further And now when the time came that Rebecca should be delivered behold there were Twins in her wombe and the first which came out was Red and all over rough like an hairie hide and they called his name Esau and presently after came his brother out and his hand took hold on Esaus Heel and they called him Jacob. Here now stands the figure so lively and so clearly set forth that Reason may even see it that which before was hinted at with words in the spirituall figure that stands here in a lively Personall figure for Moses saith Esau came forth first who was Red and had a rough skin 36. Red betokeneth the Fathers nature in the fire Rough betokens the earthly beastiall nature which Adam with his lust introduced into him from the earthliness His Name is called ESAV from the SensVAll language from the property of the formation of his natures property the same in its formation in the language of nature stands thus E. is the Originall ex uno viz. aus dem Einam out of the One and is the true Angelicall property created in Adam * * * Saw signifieth Sow or the earthly swinish property SAU is the formed beast of Selfe-lust which hath enclosed and shut up the E. and obscured and slain the same in it selfe that is when it was extinct in it as to the lights fire yet the SAU viz. the outward beastiall man who had changed the E. viz. the Angelicall Engels Image into a Beast did yet remain in its form therefore the spirit called his name ESAU viz. a formed or amassed Image of Lust turned from its fine pureness into grossness wherein notwithstanding the E. did still remain but wholly encompassed and shut up with the SAU 37. After this Esau cometh Jacob viz. the type or Image of Christ conceived in the Ens of faith and holdeth Esau by the heel this declareth that the Adamicall Image which God created shall and must be first born for the same is it which shall live for ever but not in its Rough beasts Hide for in that Jacob holds Esau viz. the first man by the heel signifieth that the Second Adam viz. Christ is born after the first Adam and takes hold of him behinde and brings him back again from the course of his own selfe-will into the first mother from whence nature is arisen viz. to another new birth 38. But that Esau goeth forward with his birth and Jacob by holding him by the heel cannot withhold him betokeneth that the earthly man in his Selfness should go forward and not go wholly in this life time back again into the mother of the new birth but he would walk up and down with the beastiall man through this time for the beast shall not be new born but the Image of God which was lost or perished in Adam 39. And it further denotes how Christ should take the true Adamicall created man by his heel that is by the minde of his conversation and put him back again into the first mother whence he did arise and how the spirit of Christ should follow after the earthly man in this life time when as the Devill should be the earthly mans chiefe guide in the anger of God then Christ should come after him and take the inward property of the poor fallen and captivated man viz. the poor corrupt minde of the Soul into his Armes and draw it back again out of the Devills netts and snares as Christ said * That he was as a Vine-dresser who gleaned for in this life time the Adamicall natures Image stands before and the Image of Christ behinde therefore the naturall man must dye and Christ must arise and put himselfe forth Eminently in him 40. And it shewes further how the spirit of Christ in Jacobs line should take Esau in this life time by his heel and hold and rebuke him and by his children labour to hinder and suppress his evill conversation and wicked walkings but the Esauitish generation would contem despise and onely trample it underfoot and lay about them as an evill malicious fiery beast as it even so comes to pass when God sends his Prophets that they must reprove and rebuke men then they even spurn them away from them as doggs and will by no meanes endure them but Jacob that is the spirit of God holds them yet by the heel and makes them naked and bare so long till Jacobs foot-step or impression is known 41. JACOB signifyeth in the formation of the Name in the high tongue a strong lubet or desire out of the mentall Tongue viz. out of the Name JEHOVA brought into a compaction or Ens where the I takes the A and exalts it selfe in the A and takes the SensVAll tongue into the mentall viz. into the COB so that the O is set for the Centre of the word where then the profound Name of God is conceived or brought into the O and therein it is rightly understood how the Fathers nature viz. the Spirit of Sence in A C and B doth form it selfe into the I and O for I is the Centre of the highest Love and O is the Centre of the perceptive word in the Deity which is understood to be without or beyond all nature 42. This the spirit hath understood in Isaac therefore they call him JACOB so long till this Name was moved through the I in the Ens of faith so that the I opened the C and B and put forth the formed or conceived Ens in the O being the I had formed it selfe with the O in nature through nature as an holy blossome and then the Name was called JESVS for the I brought it self again into the enclosed shutt-up Angels Engels property in Adams nature and then the A was put into E for the Father gave his nature in the humanity to the Son viz. to the I and the Son made again an Angel Engel of it through the I for the I entered into the deepest humility and lowliness and then the figure stood thus IE out of which the fiery love-spirit went forth and made it selfe predominant and set forth before it its character with the S
but it was cast away and rejected from God and that he must wholly forsake his naturall Right of Selfeness and wholly give in himselfe into Gods will CHAP. LIV. How Isaac by reason of the famine went downe to Abimilech King of the Philistines at Gerar and how the Lord appeared there to him and commanded him to stay there and renewed there the Covenant of his father with him of the meaning of this in its spirituall figure Gen. XXVI THe 26 Chap. of Genesis doth farther relate the history touching Isaac how God did so very wonderfully guide him and renewed the covenant of his father Abraham with him and preserved and blessed him and his wife with him for being the kingdome of Grace in the Covenant of God was now manifest in him the Blessing of God did now spring forth effectually in his purpose through the kingdome of Nature 2. And on the contrary how the Devill was an utter enraged Enemy to this Blessing and desired to sift and search the kingdome of nature in Isaac and his wife Rebecca in whom as yet the Serpents Ens lay in the earthly flesh through the lust of King Abimilech 3. And this againe is a figure of Adam in Paradise and also of Christ in the new Regeneration shewing how Adam went into King Abimilechs Land that is into a strange kingdome viz. into the four Elements where he hath denyed his wife viz. the matrix of the heavenly Generatress in him in that he introduced his lust into the beastiall property 4. As here Isaac did stand in fear of his life before King Abimilech by reason of his wife even so Adam in his strange lust in the kingdome of the four Elements and the Stars did also stand in fear before the strange King viz. before the kingdome of this world and denyed his heavenly birth out of fear of the kingdome of this world and gave his Eternall will to the King of this world that it might the better fare with him in his strange Lust as Isaac thought to do with his wife who stood herewith in the figure of Adam 5. Which figure the divine Imagination did represent unto it selfe in Isaac and set down withall the Covenant of the new birth viz. his promised truth how he would lead and guide the children of his Grace in the presence of the strange King viz. in the kingdome of this world and preserve them * * * Before from the lust and desire of this King and would lay hold of this King with his power and change his lust and desire viz. the lust of the Stars and four Elements into another will of the essentiall desire so that the sharpe and severe might of the Astrum in flesh and bloud should be changed into a Covenant of peace and do no hurt to the children of Grace in the Covenant but it should serve them to bring forth the blessing and fruits that they might grow greatly as here Isaac with King Abimilech stood surrounded in the meer Blessing of God and his possession of Goods and Cattle grew so great that King Abimilech thought he would be too potent and mighty for him and therefore commanded him to go out of his Land 6. Which is a figure of the new birth in the kingdome of Nature that if the inward spirituall Man doth in divine power outgrow or overtop the kingdome of nature then the kingdome of the outward nature in flesh and bloud in the * * * In spiritu mundi in the Cosmick spirit spirit of the world is sore afraid and astonished at it for it seeth and feeleth its ruin and decrease and would fain preserve its own-hood and propriety in the outward life 7. And then comes the spirituall man in the Covenant of the new birth and reproveth King Abimilech viz. the outward life in the spirit of the outward world for the wells of water which the divine thoughts viz. the Servants of the new man had digged in the Soules ground viz. in the Eternall Centre because Abimilech with his Servants viz. the evill earthly thoughts Imaginations and sences had filled them up with the vain lust of the flesh This sets forth and represents the wells of water which Abrahams servants viz. Abrahams faiths desire had digged in the Ens of faith about which wells Abimilechs Servants viz. the desires of the flesh have contended for and continually filled them up with earth which Isaacs Servants do again open in the root of Israel and at last digg up a well wherein they finde of the living water and there they did pitch their tent which well signified Christ for they called the place Beer-shèba viz. an opening or a contrition which signifyeth the Repentance breaking up or contrition of the earthly will in which Repentance the water of life viz. Christ floweth forth 8. This whole 26 Chap. of Genesis is a figure of the poor fallen man in the corrupt kingdome of nature signifying how he doth swim therein and how the poor soul is tost too and fro therein and seeketh it selfe in outward things and labours to advance its strength and power and yet finds no where any abiding place therein but wandreth from one thing into another and worketh now in this and then in that and soon in another and seeketh rest but findeth none untill it comes unto Beer-sheba viz. into humility before God and then the well of living water springs forth to it out of Gods Covenant 9. Now although the words in this Text of the 26 Chap. do seem to treat onely of externall things yet it is nothing else but the spirit in Moses alluding or playing under the externall history with a spirituall figure of the kingdome of nature and of the kingdome of Christ for he begins and speaketh of a great famine which was come into the Land for which distress-sake Isaac went down to Abimilech King of the Philistines at Gerar. The inward spirituall figure is this 10. When God had created Adam he came into the Famin viz. into the Temptation wherein the soul ought not to eat of the outward kingdome but of the inward but being it turned it selfe with its will into the outward kingdome it did live in the famine viz. in the hunger after the outward worlds substance and therefore it turned it selfe unto Abimilech King of the Philistins at Gerar that is to the corrupt kingdome in Gods Anger viz. to the heathenish King and was subject to it 11. And then the Lord appeared unto it as here he did to Isaac and said * * * Gen 26.2 Go not into Egypt that is thou poor depraved soul go not into the beastiall lust but remain in the Land which I shall tell thee of be thou a stranger in this Land that is remain in my Covenant and be with the soul a stranger in this house of flesh wherein the Soul is not at home * * * Gen. 26.3 And â—o I will be with thee
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
must in it selfe turne into the Grace of God in the most inward ground in highest humility and most willingly enter upon the Pilgrimage of Christ as Jacob here did and then meetes him his most amiable Bride and Beautifull Rachell viz. the Noble Virgin Sophia of the Divine * * * Or amorousnesse wedlock enjoyment in the Love and humanity of Christ. 4. First he comes to the * * * Gen. 29.2 Well where the Noble Sophia gives her Sheepe drink that is the Soule is lead to Christs Fountaine out of which the Water of Eternall Life doth spring there he first seeth and demandeth of the Shepheards where the Noble Sophia feedeth her stock The Shepheards signifie the Children of Christ viz. Teachers of the Word of Christ in whom the Spirit of Christ is who also feede his Sheepe there the Penitent Man asketh for his Eternall kindred and friends viz for the Paradisicall * * * Or family house wherein his Grand Father Adam dwelt then those Shepheards shew him that house and also the Beautifull Rachell which is borne in this House viz. the Noble Sophia 5. Who when the poore Soule discovereth these things looketh amiably upon the Soule whence the Soule is kindled in great Love and * * * Gen. 29.10 rolleth away the Great stone from the Well and giveth the Sheepe of Noble Sophia drink that is the Soule rolleth away all its Earthly Lusts which were a Cover upon the Well-spring of Eternall Life and giveth drink and food to the poore Needy Sheepe of Christ the Sheepe of this Noble Sophia and kisseth the Noble Sophia with its burning desire to the Love of Christ. 6. And when the Noble Virgin Sophia seeth this and that the poore soule discovereth all its perills that it hath under taken for her then she runneth to her Father and telleth him that her beloved Sutor and friend is abroad with the Sheepe of Christ and helpeth to give them drink that is the Love of Christ presseth with the poore soules-desire into God the Father and saith This Soule is my friend my Bridegroom then God the Father commandeth that he be brought into his house as here * * * Gen. 29.12 Rachell did to Jacob and told it to her Father who Jacob was and what his purpose was and so also Christ sheweth his Father what the poore troubled perplexed soules purpose is when it cometh to him 7. And as Jacob was †††Gen. 29.19 20. promised this Rachell for a Spouse for which he consented to keepe the Sheepe ‖ ‖ ‖ 7 yeares· seaven yeares and loved her * * * At his heart dearely and yet afterwards at the wedding the other Sister with her tender Eyes was layd by him which he desired not so it goes also with Christs children when they turne to God and apply themselves to be Shepheards of Christs sheepe to †††Or provide for them take care of them then is the most amiable and Beautifull Sophia promised and presented to them whereat they finde Joy within them 8. But when it cometh to passe that the soule thinks it will embrace this Bride in its Armes and have perfect joy with her then the other sister viz. Lea that is the Crosse of Christ is layd by it and the Beautifull Sophia hideth her selfe and it must first take the Crosse of Christ for a Spouse and keepe the sheepe of Christ * * * 7 years more seven yeares more for Rachel viz. for the Noble Sophia before he obtein her for his Spouse 9. For the Humanity of Christ doth not presently give it selfe to the fiery Soule for its owne but stayeth indeed in the †††Or promise of Marriage betrothing in the Inward Ground in the Image of the Heavenly worlds substance which disappeared in Adam But God the Father giveth the soule instead thereof the other Sister viz. Tendernesse of Heart that the Soule in this Time may not Sport in the Garden of Roses but be in trouble and Calamity that it may be tryed and humble and alwayes keepe the sheepe of Christ and not in this Marriage solace themselves in pleasures and Pride as Lucifer did 10. And though it be so that this Noble * * * Gen. 29.28.31 Rachel or Sophia be given in Marriage to the Soule as is done to the stable Children of Christ so that the Soule keeps this Great wedding of Joy with this Bride which they only understand who have been Guests at this wedding yet afterwards the Noble Sophia is as it were Barren the wedding Joy passeth away and the Soule is as if the Love of this Bride were taken from it 11. In the meane while * * * Gen. 29.31 c. Lea under the Crosse of Christ breaketh forth and beareth fruit that is as much as to say when the Soule ‖ ‖ ‖ As a conception receiveth the Spirit of Christ then beginneth the Great Joy of this Marriage concerning which Christ sayth †††Luk. 15.7 There is more Joy in Heaven for One Sinner that repenteth then for Ninety Nine Righteous that need not this Repentance 12. For that is the * * * Rev. 19.7 wedding of the Lamb that God and Man is married and Christ is Borne and then he standeth in our poore and simple †††Condition or disposition forme in our most inward Ground and hideth his great sweetnesse which the Soule tasted in the Marriage and covereth it with his Crosse and then must the poore Soule in the meane while take the tender Lea viz. Patience and Labour with her for fruit in the Vineyard of Christ. 13. And it is very well that the Soule faultereth with this Lea and then this Rachel in the inward Ground of the Soule is a stranger and is as a stranger towards it as * * * Gen. 30.1 Rachel towards Jacob when shee said to him ‖ ‖ ‖ Create Give mee children or else I dye so also the Noble Sophia sayth indeed to the Soule work or bring forth in my Love desire divine fruit or else I will depart from thee whereas yet the Soule †††Note the soule cannot doe good by its owne power cannot doe it in its owne power 14. But this is therefore done that the Soule may the more earnestly apply it selfe to prayer and pray to God for the Divine working of the Divine fruit as Jacob prayed to God so that * * * Gen. 30.22 23 24. Rachel was fruitfull and did beare unto him Joseph the Prince of all the Land of Egypt who preserved fed and nourished them in the Famine 15. So also when the Noble Sophia seemes Barren to the soule as if it could not bring forth the power of God in the soule and yet the soule mourneth to God in Patience praying that he would work in it and blesse it whereupon the soule often converteth
the Letters V Vowells yet they have lost the Five Vowells which are the power of all words which is much to be lamented that men understand nothing at all more of the Holy Ghosts Language what the Spirit of God hath spoken in Moses and the Prophets and how he hath in his speech declared and poynted at that which is future Eternall Men cleave meerly to an historicall †††Act or thing done Action and see not what is signified by this or that Action 50. For Gods Spirit hath not done such wonders for the History sake of a plaine simple Shepheard as it standeth in the outward forme of it and hath so exactly expressed those things in writing as if he were so much concerned in a History that he hath preserved it among all people and suffered it to be proclaimed for his word no sure but for this cause that under such plain simple historicall relations is signified and wherewith Gods Spirit in the figure alludeth at that which is future Eternall Therefore should men looke upon the Scripture of the Old Testament with cleerer eyes for the whole New Testament is couched under it in the figure of the plaine simple * * * Apostel Geschichâ— The Acts of the Apostles Acts or Actions 51. †††Gen. 32.29.30 When God had blessed Jacob then Jacob called the place Penuel that is Gods inspection into the soule where God is manifest in the soule then sayth the Soule I have seene God face to face in Mee and my soule is preserved in this inspection and when he passed over Penuel the Sun arose to him that is when Gods Sun viz. his power is manifest in the soule then the Essence of the Soul carrieth the power in it selfe and then the divine Sun ariseth in the Soules Essence and then the Father hath there begotten his Sonne in the soule which is the Sun of righteousnesse as also the Divine Love and Joy and then selfe-Nature halteâ—h for the Sinew of its Naturall will is displaced so that the selfe-will is lame in its ability as heere Jacob. And the Text of Moses sayth Hereupon the Children of Israel eate not of the sinew upon the Ham of the Thigh to this Day because the sinew of the Ham of Jacobs Thigh was touched 52. This sheweth cleerly that Jacob and his children understood this Mysterie and have instituted a memoriall in this Sinew for what doth that which was done to Jacob concerne a Beast The Sinew of a Beast is not therefore displaced or venomed onely the children of the Saints looked upon the Ground of the Divine Mysterie 53. Concerning which the present Jewes are very blinde and hang onely on the Law if they did so eagerly seek after Jacobs Sun as they cleave fast to the Law then would that Sinew in them also be displaced and they would not so hunt after Covetousnesse and Gaine but * * * Mat. 23 25. Luk. 11.39 they wash the outside of their Cups and dishes and inwardly remaine foule 54. Even as Christendome cleaveth to the history viz. to the purple Mantle of Christ and hunt away Christ in power from them and will not with Jacob have the Sinew of the wilde beastiall properties of the voluptuous will of flesh displaced lamed but walke nimbly with the beast under the Mantle of Christ. 55. This displaced Sinew signifieth that Adam in his innocency before his Eve was not such a Grosse Beast as afterwards therefore when the Spirit of Christ in the Covenant was manifested in Jacob then it touched the Beastiall Ham of his Thigh to signifie that in Christ it should be broken and cease so that a spirituall Man should arise from Death and not such a grosse Beastiall Man CHAP. LXI The Excellent and Wonderfull Figure Shewing how Jacob and Esaw mett and how all heart-burning and Evill-will was changed into great Joy Kindnesse and Compassion What is to be understood thereby Genesis 33. BLinde Reason should better open its Eyes at this Text Gen. XXXIII then hitherto it hath done and better consider the figure of Jacob and Esaw and learne rightly to understand the Decree concerning Jacob and Esaw where the Scripture sayth * * * Mal. 1.2.3 Rom. 9.13 Jacob have I loved and Esaw have I hated when the children lay yet in the Mothers womb and had done neither good nor Evill that the purpose of God might stand 2. Heere men should rightly looke upon the Purpose of God what the Spirit of God meaneth thereby for Esaw stood in the Type or Image of the corrupted Adam Jacob in the Type of Christ which came to help poore Adam therefore must these two Brothers come of one Seede to signifie that God would become Man and that Gods Seed viz. his word and Adams seed in its owne Nature should be manifested in one Person and become Man and that Gods seed should overcome the corrupted Adams seed with great divine Love and quench the Fathers Anger with Love and the Love should wholly give it selfe into the Anger of the soule that Gods Grace Compassion and Mercy in the Love may passe through the Anger and also change the Anger into Compassion as heere Jacob with his present and great submission and humility yeelded himself to his brother Esaw and changed his Anger whch he bare towards Jacob in respect of the Naturall right of the first-borne and of the Blessing into such great Compassion that Esaw fell about his neck and wept in great Compassion and his anger in him was turned into Love even as Christ with his great love and humility in our assumed humanity in our fiery burning * * * Anger soule Angry-soule changed his Fathers Anger into such great Mercy and Compassion that the divine righteousnesse in the Anger ceased and departed from our soules 3. For as Jacob appeased his brother Esaw with the Present and humility when he gave up himselfe into the Anger of Esaw so also Christ appeased the Anger of God when he gave up his heavenly Bloud with the great Tincture of Love into the Anger of God to be devoured then was the Anger viz. the Nature of the dark world which was manifested in Adam turned againe into the divine Light of Love viz. into a Love-fire Gen. 33.1 2 3. 4. Moses sayth Jacob lift up his Eyes and saw his brother Esaw coming with * * * 400 men four hundred Men and hee divided his children to Lea and to Rachel and to both the Handmayds and set the handmayds with their children formost and Lea with her children next and Rachel with Joseph last and he passed over before them and bowed himselfe to the ground seaven times till he came to his brother The inward precious figure standeth thus When Christ in our assumed humanity entered into his suffering then the Anger of God in the †††4 Elements four Elements of the Body came to meete him and
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
with their writings and teach the Lay people their unchastity and scorne so that one Christian learneth to scorne another out of the holy Scripture and trim their scorne with the writings of the * * * Holy Men Saints Of this it is rightly sayd Reuben thou art my first strength but thou hast climed up upon my Bed and defiled it with unchastity thou hast used my Concubine viz. my formed Word to thy whoredome and hast made of the Churches of my Children a whore-house and hast defiled my Marriage-Bed which I have in the Churches where I beget my children 43. This the Spirit of God signifieth cleerely by the declaration of the Patriarch Jacob Gen. 49. where he sayth thus concerning these Churches and their sacrifices * * * Gen. 49.3 4. Ruben thou art my first sonne thou art my first power and my first might the chiefe in the Offring and the chiefe in the kingdome he was unstable therein as water thou shalt not be the chiefe for thou hast climed up upen thy fathers bed and there hast thou defiled my bed by thy climing up 44. The Spirit speaketh cleerly in this Text for Ruben signifieth the Ordnance of the first Churches viz. the power out of which it was built that is the first power of the Christian Church or Congregation and is Gods Concubine by which he dwelleth but their Ministers are climed up into Gods Marriage-Bed and have gotten the Concubine to themselves and taken her into their power and have gotten her with childe with humane fictions fleshly honour and voluptuousnesse and it sayth cleerly Thou art the chiefe in the Offering and in the kingdom for so it must needs be when the whoredome is committed but seeing Reuben exerciseth whoredome with the Churches it sayth thus Thou shalt not be the chiefe for he was unstable therein as water and signifieth thereby that he would give himselfe to fleshly Lust and selfe-Love and that in unstability and in that regard is rejected of God 45. Thus the Spirit signifieth under this figure how this Concubine viz. the Church would be reproached with its first power viz. of its owne children so that it will be said by the Churches it is a spirituall whore-house which a Man must distinguish from the Temple of JESUS CHRIST for the Spirit sayth thou shalt not be the chiefe neither in the offring nor in the kingdome and thus shee hath lost the true * * * Jus Divinum Divine power by the whoredome of her Ministers and standeth at present rightly as a deflowred one that is made a whore which is dispised of Israel for her unchastity which is practised by her which is cryed out upon by almost every one each party crying out against the Church of the other for a whore-house as is enough manifest and all Libraries are full of such a Cry and Men at present are ready to storme and fall in upon the whore-house 46. But let this be said to the children of God that the Churches hurt no man and they were instituted out of a Good meaning by the first Christian power and were very good and profitable and they need not be thrown downe and demolished if Ruben would but leave his whoredome whereby he reproacheth them that her Ministers might be renewed and not give forth that they are the Ministers of this Concubine of God without the Vnction of the Holy Ghost as is now done onely for temporary honour and pleasure sake which are as profitable to the Church as a fift wheele is to a Wagon unlesse they goe with five wheeles to their Wagon where the fift moveth in the Aire and entreth with their Contention into the Abysse of Hell 47. The Stone-houses of the Churches have no greater holinesse in them then other houses for they are built of Stone and such Materialls as other houses are and God is no more powerfull in them then in other houses but the Church or Congregation that entereth thereinto and there meeteth together and there binde themselves with their prayer into one body in Christ whose Type and Resemblance the Church is that hath the holy Temple of JESUS Christ in it 48. Their Songs of praise and thanksgiving are the Cradle of the childe JESUS CHRIST in which the childe Jesus is rocked with unanimus consent in the Hearts of Men and not within the bounds of the Church which is a dumb and dead Thing 49. Its Ministers are no more then all other Men but the power and vertue that is powred forth in the Vnction of the Holy Ghost hath the power in the offering and is the Key 50. Whosoever will worthily enter into the Church must bring with him the Temple of Jesus Christ within him or at least he must fully take such a resolution and purpose that he will bring it out with him in his Heart otherwise his going in and coming out is but a committing of Spirituall seeming holy but indeed Hypocriticall whoredome and is no whit the holier when he cometh out and had as good have been standing in the Market shewing his pride in his fine cloathes for the people to see him and then perhaps he had not caused many honest hearts to Erre 51. This wee had a purpose to signifie by the knowing of this Figure that a Christian should not looke upon the shew of Churches but consider that the Church is but a †††Fâ—â—bild Type Resemblance of Christ and that he is not a Christian that entereth into the resemblance and approveth of that but he is a Christian that wholly giveth himselfe up into Christs Incarnation Suffering and Death and dyeth to his hypocrisie in the Death of Christ and riseth from the Death of Christ in a New Will and Obedience and who according to his inward ground is and liveth in Christ who himselfe becometh the Temple of Christ wherein Christ worketh with his power and vertue and thereby killeth sinne in the flesh such a one is a Christian in Christ and may rightly enter into the * * * Or Type Resemblance of Christ and exercise his Christianity therein such a one will heare Gods Word and keepe and ponder it in his heart 52. And though a Cowes Lowing in its sound should declare the Name of God yet Christ preacheth in himselfe but none that is dead can awaken another that is dead nor †††Mat. â—5 14 Luk 6.39 one that is blinde shew the way to another but both will fall into the Pit saith Christ. 53. Further the Spirit of Moses sets downe in its figure the Death of the Patriarch Isaac and sayth * * * Gen. 35.27 28 29. And Jacob came to his Father Isaac to the Head Citie in Mamre called Hebron where Abraham and Isaac were strangers and Isaac was an hundred and eighty yeares old and gave up the Ghost and dyed and was gathered unto his people This is a figure shewing that the children of
and they could not speak a friendly peaceable word unto him for it doth sorely vex and offend the Serpent in flesh and bloud when Christ comes and will bruise its head 19. Moreover we see very evidently how the Spirit of God did manifest it selfe in Joseph and signified to him the figure of his Constellation so that he could understand Dreames Visions after the same manner as the Prophets in the Spirit of Christ saw visions and could expound them so also Joseph 20. As it was shewed unto him in a vision how he should be a Prince over his father and all his brethren which doth directly point out the inward man in the Spirit of Christ who becomes Prince over his Fathers Adamicall house in the Type and figure whereof Joseph stood outwardly and therefore the externall figure was set forth and personated in him by the hatred of his brethren towards him signifying how the multitude of the world would be hatefull scornfull and opposite Enemies to the New childe in Christs Spirit and also how it would be done by those who were Christians and did boast of Christ and were also such in the inward ground and how the Adamicall man would not know and acknowledge Christ in a true outward and manifest manner but ignorantly despise and contem him in his brethren and members 21. To signifie that Christ in this world hath taken on himselfe the Reproach in the Righteousnesse of God and that he would not onely in his owne humane Person suffer scorn and bear Adams reproach seing he departed from the Image of God but that he would also suffer himselfe to be reproached in all his members and children so that he would also beare Adams reproach in them and * * * Rom. 8.29 make them like to his Image 22. Therefore must Jacobs children who also were in Christs line according to their naturall Adamicall Man reproach revile and hate the Image of a true Christian Man in Joseph to shew how one Christian would exercise provoke and persecute another in zeal and despise his fellow-Christian for a naturall Opinions sake as it now is and ever hath been practised in Christendome namely that the one party hath despised contemned and hated the other because of naturall Lawes Rights or priviledges and the Opinions of a supposed service of God 23. As Joseph was hated of his brethren †††Or for the knowledge of his visions because he had visions so is now adayes the divine wisdome which revealeth it selfe in Gods children vilified and hated of the naturall Adam which scorn and enmity doth wholly proceed and arise from the Pharisaicall Lawes and Canons from the Concubine of Christ the Stone-Churches and their Ministers which doe disgrace and vilifie the Concubine of Christ themselves as it appears very evidently and thereby they contemn despise the children of Christ. 24. For by the Concubine of Christ the Churches the Babylonish Towre of the high Schooles and Universities is built and from thence come the confused * * * The confusion of severall Opinions and conceits in Mens Minds Languages so that Christ is not understood in his children when they in the simplicity of Christ declare and expound the visions of Joseph the mysteries of Christs Kingdome then these strange Languages despise it for they have gotten upon the Towre other Languages from the Compaction of the sensuall Tongues where every sence of the literall Spirits hath brought it selfe into a form of a severall peculiar Tongue or Speech 25. And the height of the Towre giveth the difference or distinction of speech to this sensuall Tongue so that they do not understand one another in their understanding or ground of their meaning which height signifyeth the pride of selfe-Love from which the five vowells do hide themselves so that they understand †††Mat 22.29 not the power of God in Gods children in the simplicity of Joseph but call him a Dreamer an expounder of Signes a Scismatick a phantasticall fellow an Enthusiast a Foole c. 26. Thus in the room and place of our Adamicall Guilt and Crime Christ is despised in his children and thus * * * Mat. 3.15 Christ fullfilleth the righteousness of God in his children and hereby the old man is also mortifyed and it is well for the Christian Joseph that it goes thus with him for otherwise he would not be thrown into the Worlds pitt and be sold to the Midianites that he might come to Pharoah and there become a Prince 27. Therefore a Christian must not be grieved and perplexed at the hatred of his brethren in that they hate Joseph but rather think with himselfe O! that thou also wert cast into Josephs Pitt that thou mightest thereby be brought away from the house of Sinne come likewise into Josephs Prison that so thou mightest have cause to fly from the world and that this Prince that giveth Joseph to understand the divine visions in his word of power might be also manifest and born under the Banner of Christs Crosse that in thee also the divine chastity of Joseph the pure Christian virginity might be manifested that thou likewise mightest obtain such a godly chast heart this ought to be the wish and will of a Christian and not that he may become great by means of the Towre of Babel in the Strange Languages of whose difference and severall variety the height of the Towre viz. Pride is the author and cause so that men will not understand one another in Love meeknesse humility and in the simplicity of Christ * * * Acts 17.28 in whom notwithstanding we live and have our being 28. Therefore O thou poore confused and distracted Christendome thou art bidden and entreated by the affliction of Joseph to see from whence thy affliction and misery cometh from no whither else save onely from the hatred of thy brethren which also are in Christs Line as Josephs brethren observe it aright thy wound and hurt thy misery and affliction doth come onely from the Towre of Babel from the Titles Dignities and Preferments of thy brethren who in their pride of the Confused Tongues are entred into selfe-Love observe it I beseech thee all strife division and contention in the world ariseth from thence 29. But thou saist this Towre doth advance mee to honour and esteem and makes mee high and rich so that I by meanes of the strange Languages of my literall endowments and Scholastique Learning can ride over Joseph and am able to binde him so that he must lye in the pitt and thus I am Lord in Christs kingdome upon the Earth 30. Hearken and marke it we have heard a watchman say the Midianites come and take Joseph with them and bring him unto Pharoah and there thine unfaithfullnesse and unrighteousnesse shall be discovered how wilt thou then stand before the face of Joseph The time is nigh at hand 31. Or dost thou thinke that
Sodom and Gomorrha 13. But God having signified his Covenant of Grace to them by Noah that he would no more slay them with water when they sayd O nein O no Lord slay us thus no more and they had promised to walk before him and bring forth fruit to him but they brought their seede into vanity and spilt it before the Lord and would not marry Thamar viz. the Inward Covenant of Grace but committed adultery with the Earthly Eve and spilt the seede of their soule before the inward Eve in the Covenant then the Lord slew this Onan also viz. Sodom and Gomorrha and the Heathen when Israel drave them out of their Land and slew them for those Heathens would not marry the woman in the Covenant but they * * * wedded themselves to married their Owne Reason and made them Idolls and spilt the seede of their Faith before them upon the Earth and therefore the Lord slew them also as he did Onan 14. And the Spirit speaketh further in the figure under an Outward Act done and sayth †††Gen 38.11 Then spake Juda to Thamar his daughter in Law saying remaine a widdow in thy fathers house till my sonne Selah he growne up for he thought perhaps he may die also as his brethren so Thamar went home and remained in her fathers house In the first world before the Floud as also in the second world after the Floud the world lived free without the divine Law for they were married with the Covenant of Grace and should have lived under the Covenant of Grace viz. under the Promise of the Womans seede this Womans seede married her selfe with them as Judahs sonne with Thamar but they onely committed adultery with the Earthly Eve and so the true woman in the Covenant remained unfruitfull in them 15. But when God gave the Law then he promised this woman in the Covenant of Grace under the Law the true Selah but shee viz. the womans seede in the Covenant should remaine a widdow under the Law till Selah grew up that is till the Law had attained its time and limitt in that should the woman in the Covenant remaine in her fathers house hidden under the Law as a widdow in her state and condition for the Law should governe under it but shee viz. the holy woman of Grace should be still and quiet that the wrath of God for the sake of this high Grace which he gave to Man when they regarded it not nor did not receive it and live therein should not slay Israel also as Judah thought the Lord would slay Selah also 16. And wee rightly see in this figure that this woman in the Covenant was not given to Selah viz. to the Law though the Law waited long for it yet Selah might not marry this woman in the Covenant of Grace but Judah that is Gods word and power must againe lye with this womans seede in the Covenant and raise it up that this woman conceived and bare the womans seede which was fullfilled in Mary as wee see by the figure of Judah and Thamar how Judah when shee sate before the doore and waited for his promise that he would give her Selah did get her with childe himselfe for the Law could not get the right Thamar in the Covenant with childe but the word in the Covenant must move it selfe and get Thamar with childe 17. For wee see heere the most powerfull figure of the whole Old Testament where Judah standeth in the figure in the Line of the Covenant as his father Jacob declares concerning him and Thamar his daughter in Law of whom the children of the Covenant should raise up seede in the time of Judah standeth in the figure of the inward and outward Eve Inwardly shee signifieth the Mother of the Covenant of Grace in which stood the Incorporated Word of Grace and outwardly shee stood in the figure of Corrupted Eve in whom the Covenant lay inwardly 18. And now the Line that was sprung up out of this Covenant should sow divine seede and bring forth fruit in Gods kingdome and that they could not doe for their own selfe-power and Might was lost therefore the first Eternall Speaking Word that had inspired or inspoken the womans seede into Eve must againe move it selfe in this incorporated Covenant of Grace in the womans seede and it selfe get this woman with childe that shee may bring forth Christ as Judah gat his daughter in Law with childe in this Type 19. The Text of Moses sayth cleerly thus * * * Gen. 38.12 13 14. When many dayes were overpassed Shuahs daughter Judahs wife died and after Judahs time of mourning was out he went up to sheare his sheepe at Timnath with his Shepheard Hirah of Odollam Then it was told Thamar behold thy father in Law goeth up to Timnath to sheare his sheepe then shee put off her widdowes apparrell that shee wore and cast a Mantle over her for a vayle and sat without far from the doore in the way to Timnath for shee saw that Selah was growne up and shee was not given unto him to wife The Inward figure †††Is thus to be understood stands thus 20. In Judah lay the roote of the Covenant which pressed on to the Limit where it should be manifested in Christ and so stood Judah heere in this figure in the place or stead of the divine Word which Word God inspired or inspake into Adam for an understanding Life John 1. therefore the Text sayth heere Judahs wife the daughter of Shuah died This woman died to Adam for it was the Mother of the heavenly Birth in the heavenly worlds substance for which Adam mourned and when God had ordered him for this world then his mourning ceased for he thought he was now at home and went forth out of Paradise to eate Earthly fruit like the Beasts or living creatures therefore sayth the Spirit heere He sheared his sheepe which might well be done so by Judah but the Spirit hath here the most secret figure under which Adam is comprised for the Spirit sayth Judah tooke his Shepheard Hirah of Odollam along with him 21. In the figure this Hirah is the Cherubine which sticketh in the earthly desire and beastiall cloathing of Man which Adam tooke with him when he went out of Paradise to sheare the sheepe of this world for the same viz. the Earthly desire was his shepheard for that now keepeth the beasts and sheepe and did sheare them also so that Adam had Cloathes and things necessary 22. And the Spirit calleth the place Timnath where Judah had his sheepe In the high Tongue this understanding lyeth very cleere in the sense for TIMNATH is nothing else but the Expressed word in its powerfull re-expression and it signifieth the Spirit of this world in the Elements wherein the outward mortall Life consists wherein Adam had his sheepe and now also therein hath them in his children 23. For in this place
Imagination 7. Yet the right visions are when Mans will resteth in God and then is Gods will manifest in Mans will and then the soule seeth with Gods Eyes from its most inward Ground where it stands in the word of God and then the Speaking Word goeth with the Soules into the Magick Image of the Constellation and then the Astrall Spirit cannot Image or fashion it selfe in the Phansie but must stand in the Image in the figure as the Constellation is and then the soule seeth what the Most High hath prefigured and what shall come to passe and then the Word of God viz. the ground of the soule expresseth the figure in the soule so that the soule understandeth it as heere Joseph and also Daniell Expressed and Expounded As soone now as the figure of the vision was told before Joseph the Spirit of God was together in the voyce of the relatour and in Joseph Expounded the vision for so also are the Magick visions of all the Prophets 8. For after God hath once appeared to a Prophet in an audible voyce and called them to be Prophets as to * * * 1 Sam. 3.4 6.8.10 Samuell then afterwards he appeared to them in Magick visions and answered them upon their Questions 9. The right Prophetick Ground of the Magicall seeing and understanding is thus Every Prophet is a limitt wherein a Time is included or an Age Comprehended and he is the Mouth of that Kingdome or Dominion that is when that Kingdome hath awakened and generated the Turba in it then is he the Mouth of the Inward Ground which declareth and expresseth the vanity in the Turba and also the Grace of God which hath taken compassion on the humane misery and opposed the wrath of the Turba and reproveth that Kingdome for their vanity and Idolatrie and comforteth them with the introverted Grace againe 10. For his Spirit standeth in the figure in the Eternall Speaking Word of God from which the Life was expressed or Spoken forth and became a Creature introverted againe as an Instrument of the Spirit of God whereby the Spirit of God speaketh and intimateth for the Prophetick Spirit could not in its owne might and power declare future hidden things if the Spirit of God did not see through it and that the Word of God did also goe together through his Word into the Magick figure which the Prophet seeth 11. For the Brophet knoweth not any thing beforehand in his owne power and authority which he declareth but when the Word moddelleth it selfe together in the figure then the Prophetick Spirit seeth through Gods seeing how the Word of God goeth also together upon the figure and then the Word expresseth declareth and Expoundeth the figure through the Prophetick Spirit as heere was done by Joseph when the Kings Officers told their Dreames then the Word set the figure in Josephs understanding how it should come to passe so that Joseph knew what their visions meant 12. But he knew it not beforehand but in the telling of the Dreame the word of understanding modelled it selfe in Josephs understanding that he knew it for Josephs Spirit stood in a Magick figure * * * Re-introverted the the word introverted againe into the Word after the manner as the New Birth in the Spirit of Christ standeth introverted againe so also the other Prophets through whose Mouth Gods Word Expounded and expressed from the Inward Ground through their Mouth the Wonders of God in Nature viz. in the formed Creaturely Word 13. By this figure of Joseph in that he obteined Divine knowledge and skill and could expound hidden things we see how the introverted Spirit of Man resigned up into God when he forsaketh all that is his owne doth attaine the Divine Eye to see and understand so that he gets much more againe then he forsooke and that he is much richer then when he enjoyed his owne for in his owne will he had and possessed onely a Particular but in the Resignation he gets into the Totall viz. into the universall into All for ALL is from the Word of God 14. Therefore if he cometh into that he cometh into the Ground wherein all lyeth in the Eternity and from being poore becomes rich as Josephs figure declareth that a poore Prisoner became a Prince and that onely by the Divine Word that had manifested it selfe in him when the Word in his submissive dereliction and forsaking all Expressed or spake forth it selfe againe and so spake or pronounced Joseph into a Regall Government and Dominion through whom the Word of God would rule in Aegypt and give the understanding for such a Kingly Government 15. Wee see further in this figure of Joseph * * * Rom. 8.28 How at the length all must serve for the best to Gods Children all the wrong they must suffer that will turne to meere Joy in the Issue for in trouble and affliction they learne to know what they are how very weake and miserable they are in their owne selves and how neere Death and Misery attend them and how all the Trust confidence and expectation they have of Men in that they will relie upon Man and trust to the favour of Man is a very fickle uncertain thing also how Man should turne his Hope towards God when he expecteth to be delivered out of trouble by the favour of Man yet so at length the favour and Councell of Man * * * Must. must stand him in stead 16. But if a Man will expect the favour and Councell of Man he must set his hope upon God and looke whether God will give him comfort by humane meanes and release him from misery and not set his hope upon the favour of Man but looke upon God to see what he will worke by meanes and though it seeme as if God had forgotten as heere with Joseph who must remaine Two yeares in Prison then he must consider with himselfe that God will have him heere but if he will through meanes have him in another Place then he will afford meanes for it and send it in due time as is to be seene heere 17. The mishap of the Kings Officers in that they were put into Prison to Joseph was a meanes whereby God would bring Joseph before the King but it was not done suddenly because Joseph hoped the Kings Butler would speake a Good word for him to the King and tell his Innocency but the Butler forgat him left Joseph lying in the Dungeon that Joseph might wholly despaire of humane meanes and flie to God and when he doth that and despaires of all humane meanes and barely relyeth on God then must even that meanes in which Joseph had hoped and yet also had long despaired of any helpe from it break forth againe and stand him in stead 18. By this a childe of God should learne that all which he prayeth to God for that it should stand him in stead by Man that he should not set his hope upon Man
but upon God then at length every thing is done which he hath prayd to God for that should stand him in stead by humane meanes when the Minde despaires of humane meanes and diveth downe into God againe then Gods helpe breaks forth through humane meanes Thus the Minde is instructed to learne to trust in God CHAP. LXVIII Of the Dreames of King Pharaoh how Joseph is fetch out of Prison and presented before the King and Cometh to Great Honour Vpon the 41 of Genesis MOses sayth After Two yeares Pharaoh had a Dreame Gen. XLI 1 2 3 4 5 6 7 8. that he stood by the water and saw seaven faire fatt Kine arise out of the water and went to feede in the Meadow after this he saw other seaven Kine arise out of the water which were ill favoured leane and Meager and drew neere the Kine that were by the water side and the leane Meager and ill favoured devoured the seaven faire fatt Kine then Pharaoh awaked and he slept againe and dreamed once more and saw seaven Eares grow out of one stalke full and thicke But afterwards he saw seaven thinne blasted Eares spring up and the seaven thinne and blacke Eares devoured the seaven full and thick Eares then Pharaoh awaked and observed that it was a Dreame and when it was Morning his Spirit was troubled and he sent forth to call all the * * * Truth-sellers South-sayers Magicians of Aegypt and all the Wise men and related to them his Dreames but there was none that could interpret them to Pharaoh 2. These Dreames of Pharaoh were represented to him from God therefore no Magus and †††Skilfull in Nature Naturalist could interpret them for the Naturall Magus hath power onely in Nature onely in that which Nature frameth in its working he cannot apprehend that nor advise in that which the word of God modelleth frameth but a Prophet hath power to interpret that for he is a Divine Magus as heere Joseph 3. With the Aegyptians the Magick Art and skill was Common but when it was misused to Witchcraft it was extirpate although it remained among the Heathen till the Kingdome of Christ till the Divine Magia sprung up then the Naturall Magia was suppressed among the Christians which in the beginning was well that it was suppressed for the Heathenish * * * Or Religion Faith was thereby allayed and quenched and the Magick Images of Nature which they honoured for Gods were rooted out of Mens hearts 4. But when the Christian Faith was common then came other Magi up viz. the Sects in Christendome which they set up for Gods instead of the Images of Heathen Idolls and drive on greater Delusions then the Heathen with their Magick Idolls 5. For the Heathen looked upon the Ground of the possibility and working of Nature but these set themselves above the ground of Nature meerely in an Historicall Faith and say that men ought to beleeve that which they contrive 6. As at this very Day Titulary Christendome is full of such Magi as have no Naturall understanding either of God or of Nature more among them but onely an Empty Babbling of a supernaturall Magick Ground wherein they have set up themselves for Idoll-Gods and understand neither the Divine nor Naturall Magia so that the world is made stock-blind by them whence the Contention and Strife in Faith and Religion is arisen that men talke much of Faith one drawing this way another that way and make a multitude of Opinions which are altogether worse then the Heathenish Images which indeed had their ground and foundation in Nature but these Images have no ground either in Nature or in the supernaturall Divine Faith but are dumb Idolls and their Ministers are Baals Ministers 7. And as it was highly necessary and good that the Naturall Magia was discontinued amongst the Christians where the Faith of Christ was manifest so now at present it is much more necessary that the Naturall Magia were againe manifest that indeed Titulary Christendomes Idolls which it maketh to it selfe might through Nature be made manifest and knowne that Man might know in Nature the Outspoken or expressed formed Word of God as also the New Regeneration and also the Fall and Perdition that thereby the Contrived supernaturall Idolls might be suppressed that men might at length in Nature learne to understand the Scriptures seeing Men will not confide in the Spirit of God in the Divine Magia of true Faith but lay their foundation upon the Tower of Babell in the Contention and Contrived Idoll Opinions viz. in the Edicts and Traditions of Men. 8. I doe not say that Men should seeke and preach the Heathenish Magia againe and take up Heathen Idolls againe but that it is needfull to learne to search the Ground of Nature viz. the formed Word of God in Love and Anger with its re-expression that Men might not be so blinde concerning the Essence of all Essences 9. For the Fathers of the first Faith were not so blinde concerning the Kingdome and Dominion of Nature but did know in and by Nature that there was a hidden God who had made himselfe visible by the Word of his Exhalation and Information of the Created World and have knowne Gods Word by the Creation which is now at present much the more necessary that the Opinion Idolls might come to light and be knowne that Man might at length see what Faith is that it is not an Opinion and Conceit but a Divine * * * Heb. 11.1 Substance or Essence which Substance or Essence in the visible Man is hidden to outward Eyes as the Invisible God is hidden in the visible substance of this World 10. But that the Magi Naturales the Naturall Magicians could not Expound Pharaohs Dreames this was the cause Pharaohs Dreames sprang from the Centre of Nature which the Heathenish Magicians understood not for their Magick Ground in their understanding was onely in the working and †††Or Scheme Figure of the Constellation or Asterisme and in the Elements they understood not the Ground of the Eternall Nature out of which the Nature of this world had its Originall and wherein it standeth but the Dreames of Pharaoh had their Originall out of the Eternall Nature and were represented in a visible Image in the outward Nature of Time and in the outward figure * * * Or representation to the outward Man of Man 11. For the †††7 fatt Kine seaven fat Kine in the Pasture signifie in the inward Ground the ‖ ‖ ‖ 7 Holy Properties seaven properties of the Eternall Nature in the Holy good Substance or Essence viz. in the Kingdome of Heaven where the Divine power is Substantiall and the * * * 7 leane Kine seaven leane ill favoured meager Kine signifie in the inward Ground the †††7 wrathfull properties seaven properties of the Eternall Nature in the wrath of
it for first Joseph sendeth his Steward after them and bids him tell them they had stolen his Cup and was churlish towards them when as yet they were not Guilty so also when a Christian hath his Sack filled with this food then will Christs Cup be layd in for him These now the wrath of God sifteth in the humane Nature as to their soules and as to the mortall Body and sayth to the Conscience thou hast not rightly gotten this Cup by the right of Nature thou hast stolen it out of Gods house from his Grace and power * * * Mat. 11.12 The Kingdome of Heaven suffereth violence heerin and thou hast done violence and gotten this Cup to thee into thy Sack thou hast not Grace by the right of Nature thou wilt needs walke back with this Cup in peace on these Paths 5. But no it will not avayle thee if thou wilt take Christs Grace in thee along then thou must take on thee also his Suffering Dying Scorne Persecution and Misery and suffer thy selfe to be continually reproached in the world for a false wicked man and to suffer thy selfe to be accounted a * * * Or Knave wicked person by the Pharisaicall Hypocrisie as one that hath stolen their Cup and taken it away by violence in that he will no more kneele downe before the Great Babylonish Whore who hath presented a Cup full of Hypocrisie and Blasphemy and quaffe of their Cup and then reproach they him for a wicked person who hath stolen their Cup and Authority from them and runne after him and would murther him and damne him to temporall and Eternall Death and reproach him without ceasing for a treacherous person who hath stolen their Cup. 6. That is when a true Christian obteineth the Cup of Christ and drinketh out of it then cometh the Anger of God in the fleshly Evill Nature as also the Devill and the Evill world and set upon him on every side because he hath this Cup in his Habitation and Prophesieth or Divineth against them that they have the Cup of Whoredome and Abomination in them and because he revealeth it and will not quaffe with them in their Cup of Hypocrisie and Blasphemy 7. And then must a Christian lay downe his Sack of Gods Grace at their Feete and suffer himselfe to be bound and captivated in their Scorning and Contemning and then they oftentimes bereave him of Body and Life honour and welfare and set him with his Cup before their Judgement and there a Christian must drink out of their Cup the derision Crosse Suffering and Death of Christ and Imitate and follow Christ in this Cup and not goe home againe so in Peace with his filled Sack of the Grace of Christ through this world into his Eternall * * * Or Native Country Country of his Father he must be †††Phil. 3.10 Rom. 8.29 conformable to Christs Image and follow him in his way which he hath walked in this world this is powerfully prefigured in this figure 8. For Josephs Brethren stood now in the figure of a Converted Christian whom God hath cloathed with Christ and also layd in the Cup of the Crosse together with Grace and moreover uppermost in the Sack to signifie that when the Grace of Christ which is bestowed on a Christian shall work and bring forth fruit that it is not done in standing still in peace and quietnesse but in the Strife about this Cup for it lyeth uppermost in the Sack of Grace the Strife about the Cup must alwayes be the forerunner of it 9. For Christ sayth * * * Mat. 10.34 Luk. 12.51 The Sonne of Man is not come to establish peace on the Earth but strife and persecution that one be against another and persecute him Also †††Luk. 12.49 He hath kindled a fire and desireth it should Burne And this is it that a true Christian must alwayes be spoken against even ‖ ‖ ‖ Mich. 7.6 Those of his owne family in flesh and Bloud must be his Enemies that the sowne and planted Tree of Pearle may stirre and bring forth fruit 10. As an Earthly Tree must stand in Heate Cold and Wind and have great Stroakes opposition whereby the sap is drawne out of the Earth into the Tree so that it blossometh and beareth fruit thus also the poore soule in such smitings opposition in scorne and misery must draw power and vertue into it selfe out of the bestowed and entrusted Grace viz. out of the soyle and field of the word of God with earnest prayer and working and thereby beare the fruit of Faith viz. Good Doctrine Instruction and Conversation 11. For thereby the Soule feedeth the Spirit of Christ and Christ feedeth the soule againe out of the Sack of the Substantiall Grace viz. with his flesh of the Substantiall Wisdome of God and thus they give themselves one to another to a perpetuall working 12. And wee see heerby how even the wicked must serve God in the working of his Grace for he is its stormy wind and his Cursing and Blasphemy against Gods Children is the heate cold wherewith God stirreth his little plant of Pearle in his Children so that it hungreth after heavenly Sap and draweth it into it selfe and groweth and this is that which Christ sayd * * * Luk. 12.49 He came to set up Strife on the Earth for Christs Kingdome is a Strife against Hell and the Devill Christ striveth without ceasing in his Children and Members with Sathan about the Kingdome 13. For in the Earthly Man lyeth yet the Ground of the Serpent viz. a Habitation of Sathan wherein Sathan withstandeth the Kingdome of Christ So also on the Contrary the Kingdome of Christ in Grace withstandeth the Kingdome of Sathan with the Cup of Christ this Strife continueth alwayes while the Earthly Body continueth 14. For thus Gods Anger worketh in the Love that the Love viz. the Eternall One and Eternall Good might be distinguishable perceptible and discernible for in Strife and opposite will the Profundity or Abysse viz. the Eternall One which is without Nature and Creature is Manifest 15. And therefore God hath introduced himselfe with his holy Word of Powers into Nature and Creature as also into Paine and Torment into Light and Darknesse that the Eternall power of his Word in the Wisdome together with the Expressed Word might be distinguishable and perceptible that knowledge might be 16. For without this the knowledge of the Eternall One would not be manifest neither would there be any Joy and though it were in being yet it would not be manifest to it selfe thus it manifesteth it selfe through the introduction into Nature through the Seperability or Distinguibility of the Speaking whereby the Speaking bringeth it selfe into properties and the properties into opposition or Contrariety of will and so through the Opposition the Eternall Good which bringeth it selfe along in the Word of the Speaking into
to the youngest and last viz. to the incorporated Ground of Grace after the Fall and cannot finde this Cup of Salvation in any naturall property although the Body goes quite to powder in the Searching all but the youngest brother in the inspoken or inspired Word of Grace in that lyeth the Cup of Joseph and of Christ this the Spirit prefigureth powerfully in this figure 60. Moses sayth further * * * Gen. 44.14 15 16 17. And Judah went with his brethren into Josephs house for he was there still and they fell downe before him on the earth But Joseph sayd to them How have ye dared to doe this thing know ye not that such a man as I am can finde it out Judah spake and sayd what shall wee say unto my Lord How shall wee speake and wherein can wee justifie our selves God hath found out the Misdeede of thy servants behold heere wee and he with whom the Cup is found are the servants of my Lord but he sayd that be far from me to doe such a thing the Man with whom the Cup is found he shall be my servant but goe ye up in peace to your Father The inward Figure standeth thus 61. When God blamed and charged Man with Guilt by reason of sinne and presented this to him in his Anger by the Deluge or floud also by Sodom and Gomorrha before their Eyes that they had robbed in the house of Joseph that is in the Covenant of Grace and transgressed the Covenant then went Judah with his Brethren that is Moses with the Children of Juda and Israell in the Manifestation of the Law when their sinnes were manifested and that God required the Cup back againe into Josephs house that is the Law went back into Josephs house then Judah and Israell could not keepe it and so it went into the Grace and there the Covenant of Grace viz. the right Joseph presented it selfe before their Eyes and sayd while you are robbers and evill doe you suppose I cannot finde you out But they could not answer him but must yeeld themselves to his sentence 62. For Israell could neither keepe the Covenant nor the Law and therefore must now fall downe before him and yeeld themselves to his Mercy and Compassion Israell would now give up himselfe to be Gods owne servant but he would not have them Minister to him with their Law but would have that to be his servant wherein the Cup lay Hee would not have onely an outward worship and service of God in the figure of Christ with the Law but he would have Benjamin viz. the inward Ground of the heavenly worlds Substance for a servant but the Minister or servant of the Law viz. the Naturall Man should goe home againe in peace into his fathers Country and take the bestowed Grace along with him in his Life for foode this the Spirit of God sets thus in a figure under these Acts pointing at the future 63. Under this figure now the Spirit intimates by Juda who was surety for Benjamin very secretly and mystically that the poore soule could not thus with the Grace goe home againe to its fathers Country unlesse it had Benjamin that is Christ in substance in it For Juda pleaded exceeding hard that he durst not goe home unlesse he brought Benjamin along with him or else he would himselfe remaine there a servant 64. Thus the poore soule giveth it selfe up to God when Gods righteousnesse calleth it to goe back againe home with the Covenant then it will by no meanes goe back except it have Benjamin that is Christ Substantially with it else it cannot see God as heere Juda in this Image and Type excuseth †††Gen. 44.30 31. himselfe and sayth If he came back and brought not Benjamin with him then he should bring his Fathers grey Haires under the earth seeing his soule clave to Benjamins soule 65. That is if the Adamicall Man should goe into Paradise againe without Christs Life and Substance then would he bring his father the Lifes Nature into the Eternall Divine * * * Or hiddennesse forgetfullnesse for the Life of the humane Nature would not be Manifest according to the divine property that is it could not live in the Kingdome of Heaven 66. Indeed God calleth the soule to goe home with the Law into Paradise but that cannot be unlesse it have Christ in Life and Substance in it and then it dares goe home againe into its first Native Country of its Father CHAP. LXXII How Joseph Manifested himselfe before his Brethren And what is to be understood thereby Vpon the 45 Chapter of Genesis MOses sayth further * * * Gen. XLV 1 2 3. Then Joseph could no longer withhold himselfe before all those that stood about him and he cryed Let every one goe forth from mee and none were with him when Joseph made himselfe knowne to his Brethren and he wept aloud so that the Aegyptians and Pharaohs people heard and he sayd to his Brethren I am Joseph doth my father yet live And his Brethren could not answer him they were so terrified in his presence The inward Figure standeth thus 2. God gave Israell the Law and commanded them thereby to goe home againe into Paradise even as the figure of the Promised Land into which they were to goe but could not for a long time till Joshua led them in was as a Type and prefiguration of the true Leading in by Jesus and under the Law they had also the Paradisicall Covenant of Grace as also the Prophets who lead them to Gods Mercy and Compassion 3. But they could not by any of these come againe into their first Adamicall Paradisicall Country of their Father to rest Gods righteousness blamed them without ceasing and required the power and ability that they should give full obedience to the Law and Covenant 4. But seeing that could not be and that neither the Law nor the Covenant could bring them in back againe then the Heavenly Joseph manifested himselfe out of the Covenant for he could no longer withhold in regard of Mans misery and bringeth his great Mercy and Compassion through the Covenant into the Law which Compassion is signified by Josephs great weeping when he could no more withhold from his Brethren and he wept so that even the Aegyptians and the people of Pharaohs house heard which signifieth that this weeping viz. the Mercy and Compassion of God through Christ the Aegyptians also that is all Heathen and People should heare and receive it even as it came to passe when Christs weeping and Compassion sounded among all Nations so that they all received it into their hearts and turned themselves to this Joseph who received them all and fullfilled the Law together with the Covenant 5. But that Joseph cryed let every one goe forth from mee when he made himselfe knowne to his brethren that none should stay with him it signifieth this when Jesus Christ viz. the highest Mercy
thy outward Life and I will nourish thee and provide for thee and all that over which thou art set Come away with all thy Thoughts and works into Egypt that is into lowlinesse and humility to mee that very Land will I give into thee to dwell in that is in Lowliness and humility shall thy dwelling be and there in thy temporall state and condition thou mayst with Temporall Nourishment in temporall Good things dwell by mee your Eyes shall there see my Goodnes and Bounty that I will doe well to you in the Famine of your Earthlinesse 18. For the Land of Goshen signifieth a fatnes of the Blessing of God in this Earthlines and therein your Eyes see and also the Eyes of my brother Benjamin viz. of the inward New Man that I speake to you with my owne Mouth that is Essentially within you For if a Man cometh to the New Birth then Christ speaketh Essentially that is actually or operatively in him and the Eyes of the soule together with the most inward Ground wherein Christ viz. the word is Essentially see and finde the same 19. But the outward five senses cannot in this Earthlinesse wholly comprehend it but they dwell neere by it the inward Eyes see through the outward senses as the Sunne shineth through transparent Glasse and the Glasse remaineth Glasse still so also the outward Nature of this time of the five following deare yeares of the Earthly Essence continue in their right till the soule forsaketh the Body and then at the Last Judgement Day also the right Adamicall Body of the five senses shall come againe to the soule but the Grossenes or Drosse of the Earthly Body hath no more place for all temporall things seperate themselves in Mysterium Magnum into the Great Mysterie out of which they proceeded 20. But that Joseph fell about his Brother Benjamins neck and wept and kissed them all it signifieth this in the figure when Christ in the inward Benjamin viz. in the Image and Substance of the heavenly worlds Substance which faded in Adam is manifested againe then the Holy Name JESUS viz. Gods great Love kisseth the incorporated Ground of Grace and penetrateth or presseth through this Image with his weeping Love viz. with Gods great sweetnesse viz. the Temple of Christ and heerby kisseth the Creaturely Soules Essences and presseth also with the weeping Love through it and then it obtaineth its life againe and speaketh with God in Christ Jesus 21. For in this Speech or voice onely the soule is heard of God for in this Kisse the soule hath its hearing given to it againe so that it heareth and teacheth Gods Word for the Senses or Thoughts of the Soule stand now in the Word of Life and heare what the Lord speaketh in them through Christ out of the inward Ground and that is it that Christ sayd * * * John 8.47 He that is of God heareth Gods Word and to the Pharisees he said Therefore ye heare not for ye are not of God 22. If the present Contending Babell had in it the Kisse of Christ then it would with Josephs Brethren turne to the heavenly Joseph and in great humility and lowlinesse speake with Joseph and would heare Gods Word in Josephs Love and speake humbly with him they would not contend for temporall honour and fat * * * Or Benifices Bellyes and about Dominion and Wast the Land of Goshen in a †††Or Barbarous Heathenish manner 23. O Babell Thy shame and reproach is set in judgement before the Most High thou art that same Antichrist of whom St. Paul hath spoken thou boastest of Gods Word in Teaching and hearing and thy Ground is not of God but from the Tower of Babell thou wilt teach Gods word with the Letter without the living Word in thee but the Sheepe heare not thy voice for it proceedeth not from Josephs Kisse 24. And Moses sayth further * * * Gen. 45.16 17 18 19 20. And the report came into Pharaohs house that Josephs Brethren were come and it pleased Pharaoh well and all his Servants and Pharaoh sayd to Joseph say to thy Brethren doe thus load your Beasts and goe up and when ye come into the Land of Canaan then take your Father and your Families and come to mee and I will give you the Good of the Land of Egypt that ye shall eate the Marrow of the Land and command them to doe thus take you from the Land of Egypt Chariots for your wives and for your children and bring your Father and come and regard not your houshold-stuffe for the Good of the whole Land of Egypt shall be yours The Figure standeth thus 25. When Josephs viz. Christs voice soundeth in the soule then this report presseth into God the Fathers property for the soule in its Nature is from the Eternall Nature in the Word out of the Fathers property of Fire and so is manifest againe in the Father from whom the will had broken off it selfe and he speaketh or inspireth himselfe into its Lifes Essence for it pleaseth him well that the soule is become manifested in Christ and biddeth the soule with all its properties through Josephs viz. Christs Efficiency to come into Paradise againe he giveth it Chariots and all necessaries which Chariots are his Spirit in the Word which bringeth it and giveth it the whole Land of Egypt that is the whole Paradise or Kingdome of Heaven for its owne this the Spirit of God powerfully prefigureth under this History 26. * * * Gen. 45.21 22 23 24. And the Children of Israell did so and Joseph gave them Chariots according to the command of Pharaoh and provision to spend by the way and gave each of them all sumptuous apparell but to Benjamin he gave three hundred peeces of silver and five suits of sumptuous apparell and to his Father he sent besides Ten Asses laden with the choice Good things of the Land of Egypt and ten shee Asses with Corne and Bread and food for his father upon the Way thus he sent his brethren away and they departed and he sayd to them contend not upon the way The Figure standeth thus 27. Christ taketh the provision as also the Chariots viz. the Holy Ghost from the father which he sendeth to his children as Joseph tooke the Chariots and Present from Pharaoh and giveth them provision to spend upon the way of their Pilgrimage viz. his Body and Bloud for meate and drinke 28. The sumptuous apparell which Joseph gave to every one of his brethren signifie the Temple of Christ wherein the Soule feasteth and resteth and Josephs five suits of sumptuous apparell which he gave to his brother Benjamin are the five wounds of Christ wherein the inward Man feasteth in Gods Love but the Three hundred peeces of silver which he gave to Benjamin are the Gifts of the Word out of this great Love wherewith this Benjamin should trade and get increase and gaine much for his Lord
and Brother the Heavenly Joseph for with Money Men trade so also should the inward Benjamin trade with his Gifts of the three hundred peeces of silver viz. with the Gifts of Christ that is teach and make knowne Gods wonders for he is Christs servant and assistant yea his true Brother 29. But the Ten Asses laden with the choice Good things of the Land of Egypt which Joseph sent to his Father signifieth in the figure the Ten Commandements in the Law of Nature which Joseph had laden with Good things that is Christ hath laden them with his Grace and sent them to Gods righteousnesse in the Conscience whereof poore Nature hath to make Expences 30. But the Ten shee Asses with Corne signifie the Ten formes of the Soulish and Naturall fire-Life upon which Christ loadeth the Soules foode when they goe in his processe in the imitation of him The Bread and the foode upon the way signifie the Word of God of which the poore old Adam must eate that he may live 31. These Christ giveth his children and brethren on the way of their Pilgrimage when they goe home againe in the processe of Christ that they may have provision to spend and thereon Nature viz. the Old Father eateth and commandeth them that they should not contend one with another upon this way but in Love and Peace goe home into Paradise 32. O Israell where is now thy Peace It seemeth as if thou haddest consumed all the provision of Joseph and must at present want seeing thou so very much contendest about this foode and hast raised such murdering about it Truly thou hast murdered thy brother Benjamin by the way and therefore thou art in Strife and wilt not goe home thou art afraid but the famine will drive thee forth or else thou wilt be hungry and starved 33. * * * Gen. 45.25 26 27 28. Thus they went up from Egypt and came into the Land of Canaan to their father Jacob and made it knowne to him and sayd Joseph is alive and is Lord of the whole Land of Egypt but his heart thought much otherwise for he beleeved them not then they told him all the words of Joseph which he had said to them and when he saw the Chariotts which Joseph had sent to bring him the spirit of Jacob their father revived and Israell sayd I have enough that my sonne Joseph yet liveth I will goe downe and see him ere I die This figure standeth thus 34. When Christs Apostles were loaden with this Present they went therewith into their fathers house viz. among the Brethren in the Kingdome of Nature in their unbeleefe and made knowne to them the great Glory and the present of JESUS Christ which he had given them that they should bring it to them but their heart beleeved it not that these simple Men the Apostles of God loaden with such great Good things were sent by Joseph till they saw the Chariotts of the Holy Ghost which brought the Present in great power and works of wonder and heard the powerfull Word of JESUS Christ with deeds and wonders out of their Mouth then sayd Israell Now I have enough now I can beleeve I will also goe along with you to Christ that I may see him as Old Jacob sayd I have enough that my sonne Joseph yet liveth I will goe up that I may see him before I dye 35. Thus also these Chariotts goe out from Gods children among the unbeleevers which at first will not beleeve but when they feele these Chariotts and the Present in them then they also say I have enough I will goe along into Egypt into Repentance that I may see and know my Saviour for their Spirit is also revived as Jacobs spirit was 36. Where are now these Chariotts in the Teachers Mouths upon which the Holy Ghost rideth and toucheth the heart of Israell that his spirit is revived Indeed sayth Babell the Spirit of Christ at present worketh not so powerfully in our words wee have now the knowledge of the Kingdome of Christ that need not be wee should onely beleeve the Word which Christs Apostles have left behinde them and that is enough 37. Else if wee should teach so powerfully wee must then be also of so simple and poore a life as Christs Apostles lead and forsake the world that needs not be Christs Kingdome must now be stately in Pomp and Glory 38. O how will poore Christ who on Earth had not whereon to lay his head reprove this to thee before thy face that thou hast taken his Covenant into a false and wicked Mouth Earnestnesse was never more necessary then at this present when all the Chariotts are overthrone and in great Confusion CHAP. LXXIII How Jacob and all his Children and all that were belonging to him and all their Cattle went into Egypt Vpon the 46 Chapter of Genesis MOses sayth * * * Gen. XLVI 1 2 3 4. Israell went with all that he had and when he came to Bersheba he offered sacrifice to the God of his father Isaack and God sayd to him that night in a vision Jacob Jacob and he answered heere am I and he sayd I am God the God of thy father Isaack feare not to goe downe into Egypt for I will there make thee a great people I will goe downe with thee into Egypt and bring thee up hither againe and Joseph shall lay his hand upon thine Eyes The inward Figure standeth thus 2. Jacob must goe into Egypt in the great famine and straite hunger with all the Company he had and he went up when he heard of Joseph when Joseph caused him to be fetched by his sonnes when he saw the Present and the Chariotts of Joseph then his spirit was revived and he went up thus it is also in the figure of the New Birth when the Adamicall Man heareth the voice of the heavenly Joseph sounding in him and seeth the Chariots of the Holy Ghost in him then he goeth up with all his powers and goeth into the Egypt of Repentance 3. And when he cometh to Bersheba that is into the sounding noise of his heart and soule then he sacrificeth his body and soule with all that he hath to the God of his father that is he giveth himselfe up with his Life and all whatsoever he is into the Word which created it in Adam and made it out of it selfe which is the God of his father then that divine Word speaketh or inspireth into him that is it speaketh actually operatively and powerfully in him that Night in a vision which is as much as to say here in the secret hiddennesse of Man where God hideth himselfe from Reason and the Creature and out of his principle speaketh or inspireth Comfort and power or vertue into the Life and calleth him by his Name as he did Jacob that is he compriseth his Name in the word of his speaking which is * * * Rev. 20.12 to the 15. the Booke of
Life wherein the Names of the Children of God are Comprised or written 4 And when Man perceiveth him in the power then he speaketh againe into the Word and sayth Heere am I Lord make mee what thou wilt I stand before thee and that same inward Word of God sayth in power I am God the God of thy Father that is it giveth to Man in this Speaking power Divine knowledge so that Man learneth to understand that God worketh in him and what God is 5. But seeing the Body is a dark valley and moreover an unrighteous inclination therefore the Word speaketh into the poore soule thus and sayth Be not affrayd when thou entrest into Egypt viz. into Repentance and goest forth out of the Land of Canaan viz. from the pleasure and voluptuousnesse of the world falshood wickednesse and unrighteousnesse although likely they become thy Enemies and persecute thee yet feare not I will goe along with thee into Egypt that is into thy conversion and Divine Obedience I will help thee to work Repentance and blesse thee in thy Egypt viz. in thy working of Repentance and make thy New Birth grow to a great Tree which shall bring forth much good fruit in the Kingdome of God as he sayd to Jacob I will make thee a great people in Egypt and will bring thee out from thence againe that is thou shalt not remaine as one dead or departed from this world although indeed thou goest into Repentance and forsakest the world in thy minde yet I will bring thee out of Anxiety and trouble againe and leave thee in thy state and condition if it be right and honest which is done thus 6. When Man goeth into this Egypt he must leave all his Land viz. all his temporall pleasure and Lust of the flesh and give up all to God and hold nothing more for his owne but think that it is not his owne but that he is a Minister and servant in it that he should serve God and his fellow Members therein and so regulate his heart as a Pilgrim in his Journey who is no where at home in this world He must with Jacob sit in Josephs that is in the Holy Ghosts Chariott and goe whither soever the same in this Famine will bring him then God goeth in and with him and blesseth him so that he worketh and bringeth forth much divine fruit and his Name becometh very great in the Word of God 7. But God doth not for all that cast him out of his temporall possession he bringeth his Spirit up againe into the Works and Labour of his hands viz. into his worldly state condition and employment that he may serve Gods deeds of Wonder also himselfe and the Members of his body viz. his Neighbours therein Nothing will be taken away from him but only the unrighteousnesse falshood and untruth God maketh him now his servant in his state and condition he may well keepe and take along with him his Cattle and his Goods for his necessity as Jacob did but that which is false and wicked hee must put away 8. And when he doth thus then sayth God Joseph shall lay his hand upon thine Eyes that thou mayest see that is Christ shall with his hand of Grace lay hold on thy sight blinde as to God and lay his hand of the divine Sunne upon thine Eyes and then thou wilt come into divine vision and knowledge in thy selfe so that thy Reason will wonder whence such Light and deepe knowledge cometh to thee 9. * * * Gen. 46.6 7 26 27. Jacob came with Seaventy soules in All with all his children and childrens children of which Sixty six were proceeded out of his Loynes which went with him for Joseph had begotten two sonnes in Egypt 10. This Number Sixty six is a great and Mysticall Number 70 The number of Babell 66 Of the Beast the Whore as also the Number Seaventy which is the Number of the great Babell and the Number Sixty six is the Number of the Beast and of the Whore from which Israell and every childe of God must goe forth 11. This going forth of Israell is a true figure and Image of the last exit and going forth of the children of Israell viz. the right true Christian which shall also goe forth out of this Canaan viz. out of Babell in the * * * Note End of the Beasts and the Whores Number which Signall Starre with the Chariott of Joseph are cleerly appeared 12. For the great Famine in the Time of Jacob wherein is the great hunger and want of heavenly foode is at hand and not onely a hunger of the soule after the bread of heaven but also a great vehement unheard of formerly from the beginning of the world hitherto impression of desire to selfehood viz. to Covetousnesse Extortion and Pride 13. The hunger in the wrath of God after vanity to devoure it is so great that at present the powers of Heaven doe imprint their influence so that all provision and blessing is consumed and the Minde of Man is so hungry after vanity that there is no rest at all upon Earth for this Desire 14. Also the Third Principle viz. the spirit of the world of the Dominion in the fower Elements impresseth with its power from whence all blâ—ssing is consumed and in stead thereof an unsatiable hunger of Covetousnesse is risen up so that the Beast and the Whore together with their worshippers are so hungry after Pride covetousnesse Envy anger unchastity whoredome and beastiall voluptuousnesse and so hard imprinted or impressed in such desire that the Time is already that this Beast together with the Whore must burst to peeces 15. And then Jacobs spirit reviveth and beleeveth that Joseph is a Prince in the Land of Egypt viz. in the Convertion and there will Joseph be manifested to his Brethren and then they must be ashamed of their falshood and wickednes that they have suppressed Joseph and sold him with lying into misery 16. For Josephs face in the Truth shall behold all Israell and Egypt for Israell must goe forth out of Canaan and leave Babell in the Number seaventy but the hunger in Babell sayth I will first fill my sack that I may have provision in the way and knoweth not that Joseph hath given Israell provision for Expences and moreover Chariotts and apparell so that they shall only take their Cattle along with them and leave their dwellings and housholdstuffe behinde 17. The provision for Expences which at present Israell gathereth together in Babell belongeth all to the wrathfull Impression of Gods Anger which shall devour it all when his fire burneth God hath cleerly sent his children provision for Expences beforehand by Joseph they will have fully enough if they doe not Contend upon this way sumptuous apparell is prepared for them that they may be at rest from this disquietnes of the driver 18. But Babell thinketh it is a long time yet Israll must serve mee I will plague
them sure enough but the Deluge or Floud and the fire of Sodom falleth suddenly downe upon them so that there is no escaping he that waketh let him watch and take care that he doth not sleepe for the Bridegroome calleth every where afterward the foolish Virgins will trim their Lamps but it is too late the hunger of Babell layeth hold and devoureth them in its Jawes 19. Moses sayth further * * * Gen. 46.28 29 30. And he sent Judah before him to Joseph that he might direct him to Goshen and they came into the Land of Goshen and Joseph made ready his Chariott and went up towards Goshen to meete his father Israell and when he saw him he fell about his neck and wept a long while upon his neck then sayd Israell to Joseph I will now readily dye now I have seene thy Face that thou yet livest This Figure standeth thus 20. Judah signifieth the incorporated Covenant of God in Man viz. the Divine Grace in Christ Israell sends this that is the whole Man before to the heavenly Joseph and uniteth it with him so that the heavenly Joseph in the incorporated Grace leadeth the Kingdome of Nature in Man viz. the Old Jacob and Adam into Goshen viz. on the way of Conversion into the Rest of Christ that he cometh to the right Goale or Mark where he findeth foode for the hungry Conscience viz. the right way to Salvation where there is right Teaching and Instruction there Goshen is neere at hand where the soulesitteth in fatnes and feedeth in the fatt pasture of Christ. 21. And when the heavenly Joseph viz. Christ seeth that the Old Jacob that is the Adamicall Man hath sent his Judah to him and afterwards cometh himselfe then he makes ready his Chariott that is his Operation with a powerfull affection to entertainment and goeth to meete the Naturall Man and when they draw neere together then this Joseph falleth about the Neck of this Jacobs-Adam that is he layeth hold on his desire and Longing and filleth it with his Teares which he shed in his sufferings and in his victory brought through death into Eternall Joy 22. With these Teares of Joy he kindleth the soule of the Old Jacobs-Adam so that Jacob for great Joy weepeth a long while on Josephs neck viz. in Christs Teares of Joy and mingleth his inward Joy with the Teares of Christ with which teares of Joy the soule of the Old Jacobs-Adam is mightily comforted quickened and strengthened in himselfe in that he findeth that his heavenly Joseph in him yet liveth that he is not dead in the famine of sinnes or quite departed from him 23. Then sayth the Naturall Man Now I would willingly dye and give up all my right and willing now having seene and knowne my loving sonne Joseph that is seeing I finde that the New Man in Christ is become manifest in mee therefore now I would willingly dye to my willing of vanity in his power of Love as Jacob sayd to Joseph 24. And Joseph sayd to his Brethren and his Fathers house Gen. 46.31 32 33 34. I will goe up tell Pharaoh My brethren my fathers house are come to me out of the Land of Canaan are * * * Shepheards or Pastours heardsmen for they are people that are conversant about Cattell and have brought with them their small and great Cattle and all that they have and now when Pharaoh shall call yee to him and say What is your employment and businesse then shall ye say thy servants are people that are conversant about Cattle from our youth up unto this time both wee and our Father that you may dwell in the Land of Goshen for those which are heardsmen and keepers of Cattle are an abomination to the Egyptians The inward Figure standeth thus 25. When the Heavenly Joseph Christ hath manifested himselfe to the Soule and Adamicall Man so that they are come together and that they have received and imbraced one another then that same powerfull word in the Spirit of Christ which hath Manifested it selfe in Man presseth and penetrateth againe into the Eternall Fathers Property viz. into the Eternall Speaking of the Father which heere is as much as to say I will tell Pharaoh that my brethren together with all my fathers house are come to mee 26. For Pharaoh standeth heere in the figure of God the Father who is the Eternall King to whom sayth Christ viz. the word of Love and Grace that his brethren viz. the properties of the Humane Life from and with all its powers and vertues are come to him that is the Word Christ which is come from the Father into our Humanity through his power and vertue speaketh the Word of the Naturall humane Life into the Eternall Word of the Father which is heere called telling the King 27. For Christ is even the Fathers Steward over Man as Joseph was Pharaohs For Man is then manifested againe in God when Christ speaketh telleth and inspireth him into the word of the Father else man could not attaine God for the humane life is also proceeded from God the Fathers word for the Spirit of God spake and inspired it selfe from and by the word of the Father into Man Joh. the 1. 28. But after it came into a Creature and became Naturall John 1.4 it turned it selfe away from Gods Love-speaking or inspiration of Love and manifested it selfe in the speaking of Anger the power of Love speaking was extinguished in it viz. the Second Principle the holy generating or working of the divine power and was not able in its owne power and strength to enter againe into the Love-speaking that it might be able to speake or Generate the Divine Love-power it had rent it selfe off from Gods Love and brought it selfe into a Naturall speaking of selfe and vanity 29. And this did move Gods pitty and compassion and introduced his Love-speaking word againe into the Creaturely * * * Imaged framed or Created formed word of the Soule and humanity and that now is this Joseph whom God hath sent before that he should inspeake or introduce the humane life againe into the Eternall speaking word and make it manifest therein before the Eternall King he bringeth the humane word in the Fathers property into the Word of God and reconcileth the rent and severed humane word in the Fathers Anger-speaking with his Love that is he changeth the Anger in the word of the humane Life in his Teares of Love into the divine Kingdome of Joy and manifesteth the humane Life actually and workingly in God and that heere is as Joseph sayd I will tell Pharaoh that my brethren my fathers whole house are come to mee out of the Land of Canaan 30. For Christ is become our brother †††John 1.14 The word of Love became Man and dwelt in us and tooke Adams Nature upon him and therefore in this figure it is called his fathers house viz.
the first Adam and his children he calleth his brethren so very secretly and mystically the Spirit of Moses speaketh in the figure of Christ else in this place he had sayd enough in saying my father is come to mee if he had not had another figure under it 31. Hee sayth Out of the Land of Canaan and they are heardsmen thus he would tell Pharaoh that they might dwell in the Land of Goshen That in the Figure is thus much Christ sheweth with his inspeaking of Love into the word of his Father that his brethren are come to him out of the vanity of the Canaanites out of the wilde beastiall property and that they from their youth up from the time of Adam hitherto have been onely heardsmen that is the word of the humane Life ought to have dwelt in this fleshly Canaan in flesh bloud must and ought to have the Keeping and Ordering of the beastiall property of the flesh 32. For the Animale soule in Spiritu Mundi in the Spirit of the World in Man hath many hundred Beasts which it hath awakened and manifested in it selfe with the false and wicked Lust these Beasts now must the word of the humane Life keep always from Adam to this time and must be conversant with such Cattle and manage these beasts and take care of them therefore now sayd Joseph that they might dwell with their Cattle in the Land of Goshen that is in a peculiar place by it selfe and not with Pharaoh for Heardsmen sayth the Spirit were an abomination to the Egyptians that is the beastiall propertie in Man is an abomination to God therefore Christ bringeth onely the inward Paradisicall Ground this time of the Beast before the face of God but he bringeth the Beast into Goshen that is into the outspoken or Expressed substance of this world into a place blessed of God 33. The Beastiall Man cannot dwell with Pharaoh that is in Gods Majesty and holy power and vertue Joseph or JESUS leaveth him in the outward Nature in the Kingdome of this world and setteth him in a Blessing that he should dwell neere God but a principle is the distinction as between Time and Eternity 34. And Joseph sayd circumspectly he would say they had brought along with them their small and great Cattle to signifie that the whole Man with all his works were brought into the Grace and fat blessed habitation before God that Christs children with all their earthly works were placed in Goshen viz. in a state and condition of Grace 35. And he sayd to his brethren when Pharaoh shall aske what is your Trade and employment then shall ye say thy servants have been heardsmen from our youth up that is thus much when Gods Spirit shall search and trie what ye are in Minde and Thought whether ye be Angells and Ministers of God then humble your selves before God and say not concerning your selves before the Face of God wee sitt in thy Office and are Lords or Potentates and Rulers of the World or Rich Noble excellent Learned understanding persons or such like doe not esteeme your selves good in the sight of God say not wee are thy deare Ministers and Servants in thy Power but say wee thy Servants are Heardsmen from Adam to this time wee keepe and manage our Beastiall property viz. the works of thy wonders which thou hast made wee cannot subsist before thee O holy God for wee are unfitt unworthy ignorant heardsmen of thy wonders let us but finde Grace in thy sight that wee may dwell before thee in this Goshen O Lord wee know not what wee shall doe before thee doe thou direct and teach us how wee shall manage these thy heards for wee are thy Servants and will serve before thee as thy heardsmen 36. In this Glasse behold thy selfe thou faire world what thou art in thy high State places and Offices even all of you from the Emperour to the beggar and him that is least and lowest of all are but heardsmen every one is but a heardsman for their authority is but an Office of the Beastiall Man and hath under his Command and management but to rule over Beasts and no more for no worldly Office can rule over the inward divine Man he must in his Office manage onely a heard of Beasts or Cattle and Governe take care and tutor them and they Tutour him againe 37. With these Offices of heardsmen now the Earthly Lucifer prideth and boasteth himselfe as if he had an Angelicall Government and yet in the presence of God is but a heardsman or keeper of Beasts and no more 38. And therefore hath God typified and prefigured his Mysteries by such simple heardsmen that Man should see what he is in his Office State and Condition also that his wrath may not lift up it selfe and destroy these shepheards and heardsmen and so he hath alwayes in his prefiguration premodeled them onely as heardsmen that he might powre out his Grace upon Mans ignorance and want of understanding 39. Heerin behold your selves ye Potent Noble Rich Learned people all of you one and other how the Spirit of God represents you by the deere Patriarchs in the manner of the heardsmans Office in the revelation of his Mysteries ye are all one and other before him no other then his heardsmen the Emperours as well as his Ministers and servants the Noble as well as his inferiour one as well as another one in this beastiall Office ordereth and manageth another in another beastiall Office 40. But the Pharisee will say I keepe the sheepe of Christ wo be to him that committeth his sheepe to a Wolfe if he teacheth that which is Good from the Spirit of Christ then it is not from his owne authority and power but the Arch-shepheard doth it through him But he manageth Beasts onely and himselfe taketh one Beast of the heard to himselfe which must also be kept and cared for or else the Wolfe will devoure it 41. Thus hath God placed all offices in the Office of a Shepheard so that one should manage and take care of another and yet they are all but shepheards before him which keepe Beasts and Cattle Christ only is the shepheard of Soules and no other 42. None should trust the sheepe of Christ which he hath in him to any earthly Shepheard but onely to the Shepheard Christ for there are Wolves in all the outward offices of Shepheards which take and devoure the sheepe of Christ he may passe well for one in the Office of a Shepheard but let him have a care of the Shepheards Dogs that they doe not bite him 43. O World in thy high State and Condition O that thou didst but consider what thou art in thy State Condition in the sight of heaven and didst not set thy State and Condition so aloft in Gods Love for it standeth only in his deeds of Wonder in evill and good 44. When God would have a worldly State and Condition prefigured in his
signifie that the soule and the spirit shall in Christ enjoy like Graces and Gifts onely the power he gave to the New Regeneration out of the faded heavenly Image that the soule should through the power of the New Regeneration work and flourish spread forth and be great therewith that is that the soulish-Tree with its branches should grow out of this blessing 18. In the words of this blessing there is this understanding or meaning viz. The Incorporated ground of grace in the power and vertue of the Word spake forth the power and comprised in Jacob his body soule and Spirit in One and thereby spake it selfe forth upon the children of Joseph God before whom my fathers Abraham and Isaack have walked that is through the wills and desires which my fathers have inclined to God with which they have walked before God also through the power of God who hath susteined mee my life long even unto this day also the Angell who hath delivered mee from all Evill blesse these Ladds that is he blesseth them through the divine and humane power through the Angell of the great Councell in Christ Jesus which Angell hath delivered Men from all Evill that they should according to these Names be called children of the Covenant and in this power encrease and grow great 19. But when Joseph saw that his father layd his right hand upon Ephraims head it pleased him not well and he layd hold on his fathers hand Gen. 48.17 that he should turne it from Ephrams head upon Manassehs head and sayd to him not so my father this is the first borne lay thy right hand upon his head but his father refused and sayd I know it well my sonne I know it well this shall also be a people and be great but his younger Brother shall be greater then he and his seede shall be a multitude of people 20. By the outward figure the Spirit pointeth at their Offsprings which Stock or Tribe should excell the other in greatnes and Might but by the Inward figure of Mans conversion and New Birth it pointeth at the inward Ground signifying how the inward and youngest ground of the incorporated Grace in Christ would be greater then the ground of the first Created Adamicall Man 21. But that Joseph disliked it and would not willingly that the youngest should be preferred before the Eldest in the figure it signifieth this Joseph stood in the figure of the New Regeneration signifying how the inward ground viz. the Eternall Speaking Word in the humanity of Christ should turne it selfe forth through our soule and take away the power of selfe-will from the soule and that the Creaturely soule would not that it should loose its power it would not willingly dye to its own will but keepe its first Naturall right 22. As wee see in Christs humanity viz. in the humane Soule when it was to dye to selfe and yeeld up its Naturall right * * * Mat. 26.36 Luk. 22.39 Then sayd Christ on the Mount of Olives father if it be possible that is the humane soule in him from the Fathers property in the Word sayd Father if it be possiblle let this Cup passe from mee but if it be not possible and that I must drinke it thy will be done as Joseph heere in this figure was loath to come to it and would not willingly that the last should be preferred before the first 23. The Text sayth it pleased him not well the Naturall Man is not well pleased to give up his naturall right and let the Kingdome of humility reigne in him he would rather be Lord himselfe but his owne will hath squandred that away so that he is set behinde for it is not possible that he should become the childe of God unlesse he drinke the Cup whereby he dyeth to his owne naturall will Therefore sayth Christ Father thy will be done and not my Naturall Adamicall humane will but let Gods will in my inward ground be done and not my Adamicall soules will It shall and must be resigned into God the first naturall right must goe backward behinde and Christ forward else there is no salvation 24. In this Type and Image the Spirit of God sporteth with the children of the Saints signifying how the new incorporated Kingdome of Grace would spread it selfe forth aloft and how the Kingdome of Nature should be set back behinde for if Christ arise and be borne in Man then must Adam be Servant and Minister 25. And it declareth besides that the Kingdome of Nature would also be great but the Kingdome of Grace yet greater of which wee have a similitude in a great Tree of many branches which through Nature generateth many twiggs and Branches and wherein Nature is powerfull but the vertue and power of the Sun is much more powerfull for if this doth not co-operate then the Tree cannot grow nor beare any fruit and wee clearly see thereby that the vertue and power of the Sun must gett aloft if the Tree grow and its fruit come to be ripe and profitable so also is it in Man 26. Man is Nature and Nature begetteth him that he may come into the formes and Conditions of the Creatures but the understanding must come forth in him which governeth and taketh care of Nature Nature willeth indeed that its desire be fullfilled but the understanding ruleth over Nature 27. But now Nature is sooner and Earlyar then the understanding Nature goeth formost but when the understanding cometh then it must follow behinde thus it is to be understood also in this figure of Jacob and Joseph concerning the New Regeneration that when the divine understanding shall againe be manifested in Man then shall Nature follow behinde 28. * * * Gen 48.20 Thus he blessed them that day and sayd Hee that will blesse any in Israell let him say God set thee as Ephraim and Manasseh In this Text what the Spirit declareth in this figure is as cleare as the Sunne for Ephraim and Manasseh were re-inoculated back into the Root of Jacob that is into the Covenant of Grace which God had manifested in him and were transplanted with the Birth of the Naturall right when the youngest was preferred before the Eldest thus also should all blessing and wishing be among the children of God that God would set them back from the Evill Adamicall will of selfe and set them into the Paradisicall Covenant againe and make them grow therein and bring forth the Kingdome of Grace in them and set it above the Kingdome of Nature of the first Adamicall Birth when this is done in Man then he is a childe of God againe in Christ and standeth in the blessing of God 29. Courteous Rabbies and Masters of * * * Literature Criticismes upon every letter learne I pray to understand the figures of the Old and New Testament and dispute not about the outward shell of words looke upon the chiefe Ground why the Spirit of God
in the Covenant Speaketh forth the humane Nature of Adam viz. the first power of the first seede to a re-propagation as indeed Reuben also was the first power of Jacob and signifieth that the Naturall first Adamicall Man should be the chiefest in Gods Sacrifice that is he should bring forth right fruit to him which might be to the praâ—se of God and in the vertue thereof encrease the heavenly Joy he should generate vertue to him and a re-expression through the implanted Word of God and that is called Sacrificing to God when the Creaturely humane Word which God formed into a Creature viz. the humane understanding Life re-expresseth Gods Word out of it selfe and formeth it selfe in Holy Images thoughts or Imaginations 6. Which formation is effected in the Generating of the heavenly Mercuriall Harmony viz. after that manner as when the implanted Word in Man imageth or frameth it selfe into a Song of Divine Joyfulnesse and sporteth in the holy pure Element before God in which †††Frameing Figuring or Imaging modelling or holy desire the holy wisdome of God Co-modelleth and becometh figured in Wonders whereby the Eternall One becometh formable and distinct viz. is knowne in different varieties this is called Sacrificing to God in that manner as twiggs and branches beare faire fruit to the Tree whereby the tree is knowne and Manifested to be Good thus also the Creaturely formed Word viz. Man should to the Eternal Speaking holy Word of God which Word is the Stock Generate or beare to the Stock Good fruit viz. the praise of God 7. This is as much as to say Adam was the chiefest in the Sacrifice for he was the first out-spoken or Expressed Word that God spake in his Image and was also the chiefest in the Kingdome or Government for to him belonged the Eternall Dominion he was created out of the Eternall in and to the Eternall he was the Image of God wherein the word of God according to Time and Eternitâ— was Imaged or framed 8. Therefore now the Spirit in the Covenant representeth this before him by the Stock of Israell out of which the new tree should spring out of the Old and pointeth at both the Adamicall and also the New Tree of Regeneration and speaketh further concerning the first power in Adam and Jacob viz. concerning the Kingdome of Nature of the first Image 9. Hee was unstable or fickle therein as water as wee experiment that in Adam and all naturall Men as Adam suddenly and unstablely therein departed from his Glory both from the Divine Kingdome and also from the sacrifice of God and Entered into selfe-will and forsooke Gods will and brought himselfe from the Divine †††Imaging or modelling formation into a Earthly formation with the desire and lust whence he became Beastiall and Evill 10. Whence now the Spirit in the Covenant sayth through Jacob thou shalt not be the chiefest that is the first Image shall not keepe the Government neither in the Dominion of the Kingdome viz. of the naturall power and authority nor in the sacrifice of God but the second Adam Christ out of Judah shall be hee and therefore because thou hast climed up upon thy fathers Couch and there hast defiled my Bed with thy climing up This Figure standeth thus 11. Adam had his fathers chast marriage-Bed in him when his Eve was yet un-made he was Man and Woman and yet neither of them but a true â—nd right marriage-Bed of God wherein Gods word in his Marriage in both Tinctures viz. of the fire and light worketh in power for he stood in the Image of God in which God wrought as in the holy Angells The propagation stood in one single Image as God is in one Eternall Substance so also was he who was out of that same Substance of all Substances created in one onely Image for the spermatick nature and kinde was in him the Verbum Fiat the word Fiat which had formed him into the Image of God wherein the selfe-Love lay viz. in the perpetuall Conjunction of both properties of the only Tincture viz. the power of the holy Magick fire and Light which is spirituall and the true Life 12. In this Image he was the chiefest in the Sacrifice and in the Kingdome for he could sacrifice to God both spiritually and Creaturally in that manner as a Tree without the interposition or supply from another doth it selfe bring forth its branches and fruit and thrusteth forth from it selfe the faire blossomes in a lovely smell and vertue with faire Colours according to its kinde and that as Gods Word had ejected and generated it out of it selfe all this power lay also in him 13. But the selfe-will was unstable and fickle therein and brought it selfe into a Beastiall property into false and wicked lust and desire and climed with the Beastiall Lust and desire into this holy Marriage-Bed into which Lust Sathan brought it viz. the Ground of the dark world according to the Imaging or representation of Phansie as also the Devill with the holding forth of the monstrous beastiall propertie together with the subtilty and Wit of the Serpent viz. of the Ground of the first Principle so that the selfeâ—will plunged it selfe therein and was infected therewith and made its power of Imaging or thinking according to Soule and Body Monstrous whence the Beastiall Imagination in Adam awaked and began 14. And heere he climed up upon his fathers viz. upon Gods Marriage-Bed and defiled it with beastiall as also devillish false and wicked Imaginations which Lust he introduced into Gods Concubine viz. into the heavenly sperme or seede of the heavenly worlds Substance upon which Gods Spirit viz. the holy Word in this heavenly Substance departed from him that is the selfe-will of Man rent it selfe off from the Will of the Word and now it was unstable in the Devills poyson and lost the Kingdome and the Priesthood viz. the Princely Throne and was thereupon weake and blinde as to God and fell downe into sleepe and lay between God and the Kingdome of this world in impotency and weaknes 15. Now thus sayth Moses and God suffered or * * * Gen. 2.21 caused him to fall into a deepe sleepe and framed a †††Or woman wife out of him and brought her to him and gave him a beastiall Marriage-Bed for a heavenly where he may now Copulate in selfe-Lust which in the presence of heaven is but a defiled Marriage Bed but is borne withall under Gods Mercy in divine Patience seeing that the vessell of this Marriage-bed must consume rott and dye and Christ hath given in himselfe in this Marriage Bed into the Middle as a Mediatour and Redeemer from this monstrous Image which he will regenerate a new in himselfe 16. This powerfull Type or Image the Spirit of God also represents by Reuben who was Jacobs first vertue and power wherein the desire of Reuben also modelled it selfe in the Adamicall Image and went
back and lay with his fathers Concubine and in falshood and wickednes copulated with her as the free will of the soule in Adam copulated with Gods Concubine in him by false and wicked Lust and became a breaker of Wedlock to God as Reuben did 17. And for the sake of this hath Adam viz. the first power of the Naturall Man in all Men lost the Kingly Priesthood so that the Naturall Man in his owne power and vertue can no more offer sacrifice to God also he understandeth nothing more of Gods Word or Kingdome * * * 1 Cor. 2.14 It is foolishnes unto him and he cannot apprehend it any more for he standeth in a poysonous monstrous Image which in this Adamicall property cannot inherit the Kingdome of God and hath lost the Kingdome of God and is now but a figure or similitude of this World and of Hell a Monster instead of the Image of God and shall no more be the chiefe in the Sacrifice and Kingdome but Christ in the New birth in him hath attained the Kingdome in the sacrifice and Government 18. The Naturall Man viz. the first power and vertue must be Servant and lay off the Monstrous whorish Image and be new-borne againe the Soule through the Spirit of Christ and the Body through the putrefaction of the Earth from which at the End of the * * * Last Judgement Day Day he shall be severed and be formed againe into the Image of God II. III. The Testament of Simeon and Levi. 19. * * * Gen. 49.5 6 7. â—he brethren Simeon and Levi their swords are Murthering Weapons my soule come not into their Councill and my honour be not thou in their Churches Assemblies or Congregations for in their Anger they have slaine a Man and in their stubborne selfe-willednes they have destroyed Oxen Cursed be their Anger because it was so vehement and fierce and their Wrath because it was so raging I will divide them in Jacob and scatter them abroad in Israell 20. In this Testament the Spirit very wonderfully taketh the two brethren together and represents their figure accordingly which ought well to be observed as also the Spirit of Moses in the 34 th Chapter taketh them together where he sayth * * * Gen. 34.25 26 27.29 Simeon and Levi took their swords and went boysterously into the Citty and slew Sichem together with Hemor his father and all the Males that were in the whole Citty and tooke the Women and children captive and spoyled all which might indeed be the Action and Robbery of two stout young Men but the Spirit hath in that place as also in this its figure according as Jacob sayth Hee would tell them how it would goe with them in after times 21. In Reuben the Spirit representeth before the Adamicall corrupt Nature that the first vertue and power of Man squandred away Gods Priesthood and Kingdome viz. the Kingdome of Heaven and defiled Gods Marriage-Bed and made a Bed of whoredome thereof but now in this figure the Spirit of God representeth a powerfull figure signifying how the first power of Man would neverthelesse desire to keepe its Priesthood and Dominion and what kinde of Priests and Rulers would be in this world in the Kingdome of Selfe-Nature 22. For out of the Stock of Levi came the Priesthood under the Law and of this the Spirit heere speaketh and joyneth Simeon to him viz. the worldly Dominion and sayth of them both as of one Your swords are Murthering weapons my soule come thou not into their Councill and my honour be not thou in their Churches that is Gods Living Word which he calleth his Soule shall not be in the Dominion of this Earthly World viz. in Mans first Naturall Selfe-power his holy Word shall not be in their Councills and determinations wherein they seeke only temporall voluptuousnes and riches neither shall it be in their Churches and Priesthood because they doe but flatter with the Mouth for he sayth My honour be not thou in their Churches 23. But his Church is the true Image of God from the heavenly Worlds Substance which in their Murther by the introduced poyson of the Serpent faded in Adam and is borne againe in Christ but seeing they would only play the hypocrite before God in the Monster of the Serpent and had not the Church of God in them therefore sayth the Spirit My honour be not thou therein 24. For Gods honour together with Christ Jesus shall not come from the Naturall Adam but from God and his holy Word these should be the Holy Church of God in Man viz. the Image of the heavenly Worlds Substance which dyed in Adam and budded forth againe in Christ in this should Gods honour appeare as when Life buddeth forth through death this was Gods honour but the selfe Adamicall will which was a Murtherour and murthered the heavenly Image in him shall not have this honour this honour shall not appeare in his Murtherous Will 25. In this Image the figure standeth cleerly which is pourtrayed in the * * * Revel 17. Apocalyps of the Great Seaven headed Dragon upon which the Babylonish Whore rideth where the Dragon and Whore are prefigured as one Image and it is even the same with this of Simeon and Levi and it signifieth in the Adamicall Corrupt power in the Monstrous Image the Government of Nature in selfe will together with the Sectarian hypocriticall Priesthood 26. The seaven heads of the Beast are the * * * 7 properties seaven properties of Nature which are departed from the Temperature and have attained †††7 heads seaven heads viz. a seavenfold will whence the Life is come to be in Strife misery sicknes and Corruption and the Whore upon this Beast is the Soule which is defiled as a Whore and entereth before God with this Whores Image and playeth the hypocrite in his presence 27. But the Will of the seaven-headed Beast giveth its power and strength to the Whore viz. to the Soule so that the soule sticketh full of Murther Pride whorish Lust and selfe-honour and in this Church and Den of Murther Gods honour will not be 28. This Figure and Magick Exposition concerning Simeon and Levi prefigureth to us the spirituall and worldly Dominion first in every Man whereby he governeth himselfe both in spirituall and Naturall things and secondly the Management and authority of spirituall and worldly Offices both in the Church and worldly matters whatsoever ruleth therein in selfe Adamicall power without the New Regeneration that beareth this Image in it viz. the Murthering sword where Men Condemne and slay one another with words 29. All scurrilous slaunderous libellous bookes wherein Men reproach and kill one another with words for the sake of the Divine Gift and knowledge are the Murtherous swords of Simeon and Levi also all unrighteous Sentences of worldly Judgement are the same and Gods honour and will is not therein 30. The Spirit taketh
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
how Jacob sent Esau presents verse 6. Ch. 61. The figure of Esaus saying to Jacob VVhose are these with thee verse 10. c. Ch. 61. How Esaus curse and malice was turned into Love verse 18 19. 53. Ch. 61. A plaine Exposition of the Scriptures saying Esau sought repentance with teares and yet found it not verse 20. c. Ch. 64. How Esau standeth in the figure of the Kingdome of Nature verse 2 Esdras or Ezra Ch. 38. How Esdras in the knowledge of the Spirit had the lost Bible dictated to him verse 24. Ch. 52. How Ezra hath briefly written the figure and historie verse 52. Eve Ch. 18. VVhy Eves will was subject to her husbands verse 11. Ch. 20. VVhy Eve so suddainly Lusted after vanity verse from 2. to the 8. Ch. 20. How Eve gazed on the Serpent verse 22. Evill Ch. 10. How the Evillest must be the cause of the Best verse 63. Ch. 11. What the great evill of this world is verse 15. Ch. 22. VVhat the greatest evill is verse 25. Ch. 28. How the evill causeth that the good is manifest to it selfe verse 67. c. Ch. 29. How nothing is created Evill or to the Dominion of Evill verse 11. Ch. 61. Whence Evill and Good proceedeth verse 61.63 68. F. Fall Ch. 9. Of the Fall of Lucifer and his Legions verse from 1. to the 25. Ch. 11. VVhat the fall of Lucifer and the Heathen Idolls was verse 6. Ch. 17. VVhence the desire to fall in Lucifer proceeded verse 22. to 43. Ch. 17. Of the fall of Lucifer verse 25. c. Ch. 17. How Man came to Fall verse 31. Ch. 17. How God saw the Fall verse 33 Ch. 20. Of the Lamentable and Miserable Fall of Man verse from 1. to the 38. Famine Ch. 73. How the great famine and hungâ—r after heavenly food is neere at hand verse from 11. to the 14. Favour Ch. 66. How the Children of God must not set their hope in the favour of Man verse verse 50. to the 56. Ch. 67.15 c. Faith Ch. 27. VVhat that is which is called Faith verse 35. Ch. 39. VVhat it is rightly to beleeve God with Abraham which is the right ground of our Christian Faith verse 8 9. Ch. 48. VVhat Faith in Gods Children is able to doe verse 33 34. Ch. 56. How the Faithfull or beleevers put on Christ. verse 31. c. Feare Ch. 70. What Jacobs feare that he would not let his sonne goe to Joseph signifieth verse 28 29. Fiat Ch. 11. How the Verbum Fiat the word of Creation is still creating to this day verse 9. Figure Ch. 54. Of the Figure of the Old and New Testament verse 17. Ch. 52. VVhen the Figure shall wholly be manifested in substance verse 52. Fire Ch. 3. Of a Twofold Fire verse 23 24. Ch. 24. VVherefore all things shall be tried in the Fire verse 4. to the 9. Ch. 27. VVith what Fire the sacrifices of Abell and Moses were kindled verse 8 21. Ch. 27. How Man in the Resurrection shall passe through the Fire of Anger verse 21 22. Ch. 27. The Eternall Fire and also the Love fire is Magicall verse 31. Ch. 37. What fire at the End of the Day shall purge the floare verse 20. Foole. Ch. 22. What the word Foole meaneth verse 65 66. Ch. 24. What is the greatest foolishnes verse 16 c. 30. Foode Ch. 70. What is the Foode of the Eternall word that became Man verse 60. Forme Formes or proherties of Nature Ch. 28. The Spirit of Christ in his Children is bound to no certain Forme verse 51. to the 55. Ch. 6. Of the seaven formes conditions or properties of the Eternall Nature verse 14. c. Ch. 3. VVhat the First forme condition property or Fiat is verse 8 9. Ch. 3. What the second Forme is verse 10 11. Ch. 3. What the Third Forme is verse 12. c. Ch. 3. What the fourth Forme is verse 18. Ch. 5. What the fift Forme is verse 1. c. Ch. 5. What the sixt Forme is verse 11. c. Ch. 6. What the seaventh Forme is verse 1. to the 13. Ch. 6. Of the out-birth or manifestation of the seaven formes conditions or properties verse 21. to the 24. Ch. 7. How seaven formes or properties are in all things verse 18. Ch. 20. Of foure formes or properties in Man verse 33. c. Ch. 40. How in the moving of Nature two formes or properties divided themselves verse 7 8. Free longing Ch. 3. The Free longing or Lubet is no propertie verse 6. Fruits Ch. 70. What the fruits signifie which Jacob commanded his Children to carry along with thâ—m verse 33. c. G. Gad. Ch. 77. The Testament of Gad and the figure thereof verse 26. c. Germanie Ch. 45. How Germanie shall be blinded by a Starre shining from East to VVest verse 13 14. Globe Ch. 18. Moses Tables written on a Globe verse 20 21. God Ch. 1. VVhat God is verse 2 Ch. 2. VVhere God dwelleth verse 8. Ch. 3. VVhere God is called Father Sonne verse 7. Ch. 5. How God is in the Darknes and in the Light verse 10. Ch. 6. How God willeth Good and Evill verse 52. Ch. 19. It is Idolatrous to pourtray God as a Man verse 27. Ch. 26. Why God became Man verse 65 66. Ch. 43. How Reason thinketh that God dwelleth onely above the Starres and Firmament verse 2 3. Ch. 43. VVhere God dwelleth according to Love and Anger verse 4. Ch. 43. How God seeth in the Devills and wicked soule verse 5. c. Ch. 43. How that is understood where it is sayd the Crie was come before God verse 6. Ch. 60. How God is manifested in the Thrones of the Holy Angells and of the Devills verse 45 46. Good Ch. 2. Of what God made the Good and the Evill verse 4. c. Ch. 3. How out of the Eternall Good evill is come to be verse 1. c. Ch. 3. By what Good is knowne verse 22. Ch. 22. To whom wee must doe good to whom not verse 81 82. Ch. 71. How the Eternall Good became Creaturely verse 14. c. Goshen Ch. 73. What the Land of Goshen signifieth verse 18. Ch. 73. Of the figure typified by Goshen verse 31. c. Goverment Ch. 22. VVhence the Earthly Goverment ariseth verse 74. Ch. 66. How the Governour in the Office of Joseph Governeth in Christendome verse 12. c. Gulfe Ch. 8. The Gulfe between Darknes and Light and between the Holy world and the dark world verse 22 23. Gutts Ch. 19. How the Gutts and intrailes were added to Adam and Eve verse 19. H. Hagar Ch. 40. Of the Historie and most wonderfull prefiguration of the Spirit of God by Hagar Sarahs Mayd-servant and her sonne Ismaell of his casting out from the Inheritance and of Isaacks Inheritance verse from 1. to the 100. Ch. 46. The figure of Hagars casting out and the Birth of Isaack verse from 8. to the 15. Ch. 46. A
numbers which signifie the seven properties of the Eternal Nature And under it standeth TINCTUR distributed in the seven spaces which signifieth the Divine Word in the (b) Moderation or mean Temperature or equality of the seven properties wherein the divine powers lie in an equall will action and being as the outflown name of God wherein is understood the great Mysteries of Divine power and operation with the characters of the letters on the left side divided into the seven Properties For the word Tinctur is that separating word from whence flow the seven properties T is the Tau or the opening of the Unitie mâ—nas the cross of the triple I a ground to the breathing I is the effluence from Tau or the egress of the Unity as the cross-Angle of life N is the effluence of the sounding Threefold spirit C is the cutting of the sound where the I as the effluence of Unitie separateth it self again from Darkness and where the (c) Or a willing receiving Annehmligkeit acceptation of the Eternal will breaketh T under the figure 5. is that holy Tau or the opening of Glory in the firy sensibility openeth with * â—ewrenden Liebe firing love as with Gods Kingdom and signifieth the great strength of the Light-Power V is the true Character of the Holy Spirit with three points the two upward signify the Fire and Light and the third downward signifieth the Unity in love as the meekness R with this the holy fire and light is comprehended in an active natural essence for it signifieth the Kingdom as the Throne and hereby is intimated how the holy Name with the outflown will introduceth it self in Mysterium Magnum as into the Eternal mystery whereout (d) Originalis is outspoken existed the visible world The great Mysteries of the Tinctur or the highest ground of Gods Trinitie T is the triple I the Father I is that begotten I JESUS N is the threefold I in Spirit C signifieth CHRIST T in the fift Space is the Father in Christ. U is the Spirit of Christ in the Word which quickneth R is the Royall Throne about which Darknes and Light strive there Satan and Christ stand against one another namely according to the assumption of Satans self-will as an Erronious Spirit and according to the Unity Christ where is understood Love and Anger in one Ground but in a two-fold Revelation Here are understood those that belong to God the other (e) Eâ—â— Shelos darier an diesem Orthe a Lock rather at this place In this Table in the 7. Spaces is the ground of Angels and Soules as that Great Mystery of the change in which lyeth all Possibility Sidewayes after the seven figures the efflux from (f) Monas one into seven is understood The first Principle is to be understood unto the Fire out of which the Light is manifested And from Fire to Essence the Second Principle And downward under every Properâ—ie is understood what kind of Effluence out of every property in the cooperation of other properties doth proceed yet not so to be understood that One propertie alone gives the efflux but all seven afford it though the first Form is predominant therein and retains the higher Regiment As under the figure I. standeth Desire or Comprehending whereby is understood that the Desire is Magnetick and incloseth and darkneth it self which is also the ground of Temporal and Eternal darkness and from that (g) Orig. Drawing in attraction cometh under it Sharpness Austereness and Hardness and is the Original of wrathfulness whence ariseth the Great Eternal Death For this Magnet draweth the Powers into it self and in it self incloseth them so that the working Standeth still and steps into Impotency as under the Number 1. appeareth Under number 2. standeth Science or Drawing which is the second Form to Nature as the motion of the Magnetick attraction from whence the sensibility of Nature existeth and is the ground of all Contraries for Hardness and Motion are Enemies Motion breaketh the hardness again and yet also begetteth Hardness by attraction Thus two Essences have their existence in the desirous out-flown-will of God as the drawing of the Magnetick power giveth Motion and Sensibilitie and the thing attracted affordeth Essence wherein is understood the cause (h) Orig. 10. of Spirit and Body as in the attracting of Sensibilitie is caused the Spirit and in the extracted the body or cause to Corporietie Now if this attraction and Essence be not able to reach the Light of Gods Unity whereby it may be mollified then in it self remaineth onely a Meer Enmitie and is the cause of the torment of Fury and ambition whence existeth self-pleasing and Pride for the will of self-pleasing is a false-will a continuall corruptor of it self and its Essence And in these two Forms Desire and In-drawing in their out-flown Properties is understood Gods Wrath and though they be the ground of the sensible life Yet if the light shineth therein then are they the ground of the Joy-Kingdom as an inward motion of Gods Unitie and a ground of the five Senses whence also the creatural life hath taken its beginning and therein standeth its (k) Consumption Uerteâ—bnus corruption so farr as it loseth the light for it is the Spring of Hellish Anguish as the cause of painfulness and is also the Root of Natural life In the third space standeth the third Form of Nature called Anguish as a spiritual Sulphur-source according to its propertie This taketh its Ground from the first and second Form as from the Magnetick Desire and from the Motion of Drawing where the out-flown Eternal will in that unquietness standeth in Anguish This Anguish is the cause of Natural Will Mind and the Senses and is the Wheel of Life as the cause of the Firing-life for when the out-flown will of Gods Unitie standeth in Anguish then it longeth again after Unity as after Rest and the Unity or Rest longeth after Motion and Revelation for in the Unity there can be no Revelation without Motion and therfore the Divine will freely floweth out of it self and the Divine (l) Luber good pleasure in the out-flown-will bringeth it self into a Desire and Motion unto a sensibility that it may perceive it self and remain two in one Essence as the sensible Divine delight and the cause of sensibility wherein God calleth himself a Loving God according to the sensibilitie of Divine Love-delight and an Angry God according to the cause of sensibility as after the Eternal Nature And thus we understand by Anguish when the divine Light is not revealed therein the Hellish fire and an Eternal despair and Terrour where the Self-will of Nature continually standeth in a dying Torment ever desiring to be released from such a condition which I therefore call the (m) Little lesser Death it is the Eternal dying Death but in the Hardness it is the great still-standing Death This Form if it hath not Light is
grossness of all Essences of the Dark desire where the other six Properties alwayes became co-material as we may conceive of Metals and Powers good and bad The Air existeth from the motion of the Magnetick Impression The Water from the abruption breaking off of the Impression where Heat and Cold are in Strife the Fire of the spiritual fire The cold is Perceived in the Magnetick sharpness as in the right root to Fire Before the seven Properties above the Table standeth Ground of Nature distributed in the three first Forms And in the fourth and fift Form or propertie is divided the word Pure Element With the word Ground of Nature is understood the root of the 4. Elements The Pure Element is the â—quality in the Elements and is called the Quint-essence of the Elements as the Tinctur of the equality of Nature both are that occult Arcanum so much sought for as the four causes of Motion and Sensibility By the word Pure Element is understood the Temperature or the equalitie of Nature and the four Elements where the Light also is sensible Moving and Elemental Thus is understood how the Eternal Element as the motion of Divine Power is accuated by the ground of Nature and revealed in the Light where the pure Element is the motion of the inward Spiritual world and at the Creation of the world went forth into a Being and is understood of the fift Essence The word Paradise in the 6. and 7. Properties signifieth the spiritual work in the Lights Essence as a springing up or spiritual growth which at the beginning of the world sprung up through all the 4. Elements and out of the Earth formed it self into all manner of fruits and changed all the properties of wrathfulness into a Temperature But when those fierce properties with the 4. Elements were awakned by the alienated desire and false will in Adam and attain'd the Dominion then the Greening springing forth retyr'd back that is it remayned in the Tincture of the inward Ground and is yet in the 4. Elements but in the Inward Pure Element only and may not be attain'd but in the New-birth of the inner man and in the material Tincture wherein the Paradisical working is also manifest to our understanding This Table sheweth from whence all Essences or Beings in this world did arise and what the Creator is namely that the Creator hath been the divine power-world which the (b) Monas Unity as the Eternal will hath moved which will is God himself But the Separator or Divider Einheit God made first the Angelical light world which in this place after the Devills Apostacie separated into this external visible essâ—nce was the owt flown will in the spiritual world in such motion he issued out of himself and made him a subject for his working in which motion one subject issued out of another continually untill the external matter of the Earth through the divine motion was drawn into a Mass or Chaos and this drawing of the Motion standeth thus still all things therefore fall in the deep towards the Earth and that is the reason that all Power of motion even to this day and to the end of Time continueth so The seven Dayes and seven Planets signify the seven Properties of the spiritual world The three Principle in Spiritu Mundi as Sal Sulphur and Mercurius signifie the Trinity of the divine Revelation as an everlasting Spring or Fountain whereout all external Creatures are flown do flow and will flow even to the end of this time and therein the Separator with the 7 Properties is understood In this Table we see what proceeded from the 7 Properties and how the Spiritual power hath brought it self into a Material one as in the seven spaces downwards appears whereby we may understand whence Good and Evill sprung up in this World IV TABLE MICROCOSMUS In this Table MAN is held forth What he hath been in Paradise as also how the Properties in him without assuming Selfdefire equally stood in the Image of God and what he is become through Satan's Deceits what that Monster of the Serpent whereby he is become earthly and mortal is in him And then how Gods Word and LOVE came in to help him again new born in CHRIST daily destroying that Serpen tine Image also in what danger misery he standeth in such an Image either on the ground of Hell or Heaven Also a similitude of Divine Revelation and Knowledg in the seven Properties according to Time and Eternity formed out of all the Three Principles for a further understanding how he is wisely to regulate his Life and unto what driving impulsion he should yield himself Humane Ground before and after the FALL 1 T S 2 I OU 3 N L 4 C E S 5 T PIR 6 U IT 7 R BODY ♄ Saturday ☿ Wednsday ♂ Tuesday ☉ Sunday ♀ Friday ♃ Thursday ☽ Monday Adam in Paradise .... Erring sp Christ Desire ... Sharpness ... Gods word Motion ... Anger ... Life Sensibility ... Pain ... Acceptance Seeing ... Bitter woe ... Sweet Loving ... Hating ... Glorie Rejoycing ... Despair ... Power Heavenly flesh ... Passion ... Divine Essence Adam in Paradise ... Sathan ... Christ Similitude ... self-seeking ... Gods unity Out going Spirit ... Self-knowl .... Resignation Heating ... Self-will ... Suffering High ... Dominiering ... Yielding Humble Will ... Pride ... Desire Praising ... Reproaching ... Equality of Power Unity ... Folly ... Wisdom Adam in Paradise ... Sathan ... Christ Tasting ... Desire of division ... Baptism Thinking ... Lying ... Law Mind ... Anguish ... Breaking Understanding ... Doubting ... Hopeing Spirit ... Fall ... Humility Speaking ... Stinck ... Believing Evestrum of Nature ... Extruding ... Genius or Type Adam in Paradise ... Sathan ... Christ Strength ... Lord ... Humility Pentrating ... Potent ... Obedience Might ... Malice ... Mercy Holy ... Thirsty ... Forgiving Modest ... Wanton ... Going Powerfull ... Mad ... Generating Throne ... Self honor ... reverence Adam in Paradise ... Sathan ... Christ Angel ... Devill ... Christ Officious ... Perverse ... returning Mild ... Theevish mind ... repentance Friendly ... Murther ... New life Beauty ... Belial 's Whore ... Holy Vertue ... Poyson ... Restoring Diligent ... Earthly flesh ... Sophia Adam in Paradise ... Sathan ... Christ Heaven ... Hell or Perdition ... Christs Calling Child like ... Strife .... Teaching Secret .... Torment ... Dissolving Manifest ... Ever falling ... New-mind Singing ... Fantasie .... Rejoicing Sounding ... Changing ... Praying Paradise ... A Den of the Deep ... Springing An Explanation of the fourth Table MICROCOSMUS IN this Table Man is held forth as a similitude of the Three worlds What Man is in his Trinity as first according to Paradise Secondly according to the Spirit of Error Thirdly according to the New-birth which Christ reacheth and will have John 3. according to the Soul Spirit and Body What he hath been in the beginning according to his
Creation What he is become in the fall by the Spirit of Error and What he will be in the new birth through the Spirit of Christ which is a true Essential Image out of the three Principles of the Divine Revelation as from the outflown Word of the Divine will Man according to the Soul is an Eternal Nature of the firing quality as a spark out of the Center from whence the fire existeth If this ground cannot reach into the divine Light then is it a Darkness of the Magnetick attractive desiring power but if he reacheth out of the fire unto the light that his Magnetick desire feeds on the out-flown Unity of Gods Love the ariseth from that fire the good true Spirit even as light shineth out of a Candle These are now two Principles the Soul in the fire of Eternal Nature and the Spirit in the light of Divine Power But the Body is the third Principle as an Essence of the visible world from the Starrs and Elements formed into an Image out of the seven Properties of Nature The Soul hath the seven Properties of the inward Spiritual world N. B. The Difference between the Soul and the Spirit of the Soul which without God is but a dead Image according to Nature But the Spirit of the Soul is without these Properties for it standeth out of Nature in Gods unity but through the Souls firie Nature is manifested in the Soul for it is the true Image of God as an Idea in which God himself worketh and dwelleth so far as the Soul brings her desire into God and submits unto Gods Will if that be not done then is this Idea or Spirit of the Soul dumb and actless not working standing like an Image in a Looking-Glass which soon vanisheth and hath no being as it befell Adam in the Fall But if the Soul submits to God and bringeth its Magnetick hunger into Gods Love the Soul then attracteth divine Essence namely the Essential Wisedom of God then her Idea or Spirit becometh Essential in the Lights power and obtaineth a pious life as being then the true Temple of God wherein Gods Unity is revealed and operative But if the Soul herself with her desire bring in self-love and with her desire turn herself into the seven Properties to try them and feedeth on the vain delights of the seven Properties then she extolls herself and maketh to herself an (a) Evestrum is a continued Astral Influence in the 4. Elements and lâ—kewise an Astral Spirit in Man Evestrum as an Astrall Object which Evestrum presently hungreth after the vanity of the false delight even as it befell Lucifer and Adam where the Evestrum of Lucifer imagined it self into a Phantasie and the Evestrum of Adams Soul into the Animalish Properties of the External world whereby the Soul was poysoned and the Body out of the Earth's Limus was suddenly infected that the Animalish properties awakened in him and longed after Earthly Beastly sustenance as Heat Cold Sharp Bitter How the holy similitâ—â—â— of God in Man becamâ— quenched a monstroâ—â— Image assumed Sweet and Sour and with these Properties introduced it self into a springing fountain of such delights and so with the desire Fed on Good and Evill whereby the Image of God as the Idea became obscure and unactive Thus the true Spirit as the active Idea became dumb and dead even as an Image in a Looking-glass and so was the Soul cut of from God and stood in a Naturall will but Gods will in the Spirit worked work'd no more and the will of the Evestrum as the Opposite Image of the dark eternal world began to work for the holy Genius was changed At the head of this Table standeth TINCTUR divided into the seveâ—â—â— Properties which signifieth the Equalitie of the seven Properties according to the Soul Body that in the first man before the fall the properties or inclination to separation (b) Acceptabilitie Annehmligkeit and Acceptation stood in a like will and all its desires were brought into God Unitie thus were they the true Paradise for the Essential Spirit with the Unity of God was revealed in them who were to work through Gods love in all things But the Devill envied them and with his false Lust deceived the seven Properties of life and perswaded them it would be good for them and they should become wise if the Properties each one according to its kinde would introduce themselves into self-Acceptance then should the Spirit tast and know what was Good and Evill but then it could not subsist in Gods Unity of that he told them nothing But no sooner had they brought themselves in their own lusts than such a strife and contention awakned in them thaâ—â—ll the Properties began to be formed in their self-hood Thus the Unity as the Element was broken or divided and the four Elements strove for predominance whereupon suddenly from without fell in the Inequality as Heat and Cold and the Astral division working in the Body and Gods wrath according to the Dark worlds propertie in the Soul which caused in them according to the Soul Thus was our Nature first corrupted which ground was never before so plainly discovered Horror Anguish Necessity and Eternal despair and in the Body arose Heat Cold Woes Sickness and a Mortal life Thus Gods Image the whole man fell from his Ordinance and became a disguised monster and the awakened Properties presently began to set up their Government with Envying Murthering Raging Tearing and Tormenting Love was changed into Pride and self-love Desire into Covetousness Sensibility into Envy and the lifes fire into wrath Thus was the Hellish foundation in the whole Man revealed and ruled both in Soul Body Now this Hellish Foundation is the Spirit of Errour for which man must have been damned had not the Divine mercy the Serpent-treader aâ— the efflux of Gods love after the fall been presently (c) Origin is in-spoken promised to the New birth in the Holy Name Jesus Which holy Name hath in meer mercy and great humility for mans soul body given it self forth assumed humanity broken the power of the diabolical Spirit of Error killed the lives self-will brought again the Properties into Gods Unity There the true Spirit as the human Idea and Gods Image is renewed again and filled with the Divine Love-Essence And thus the human Soul through Christs Soul and Spirit in that love and divine Essence hath again attain'd an open Gate unto God Thus in this Table is held forth or drawn to the life what Adam hath been what through the Fall he is become and how he is again Redeemed and what is his New-birth out of Christ Spirit And these are delineated in the seven Properties under the Word TINCTUR Souls ground 1 2 3. first Princip Souls Spirit out of God 4 5 6. second Princip the 〈◊〉 7. 〈◊〉 now â—â—â—thly In which Properties the Soul hath its Center and in which the Spirit and in which the Body have their Centers also of which the Reader may further consider for under them stand the seven Dayes of the week intimating that Man is even the same This Table sheweth what Man is internally and externally first according to the good Adam and then according to the corrupted Adam and also what he is again in Christ. Whereby we may understand how Evill and Good is man and whence exist the Propertie of good and evill both in the mind and senses By the word Sathan signifying the Spirit of Errour is not understood a Creaturely-Devill but the Spring or fountain of the Spirit of Error And by the word Christ is understood the New-Man according to the internal in the Spirit of Christ. The other spaces are understood as in the other Tables wherein is understood the cause of mutation FINIS
of his Love-will There were enough and enough in this world if Covetousnesse drew it not into a selvish propriety and would beare good will to his brother as to himselfe and let his pride goe which is from the Devill 22. He runneth with great pride and Belly-carking onely to the Devill in the d d d Into the Abysse bottom-lesse Pit he will be Noble and better then his brother but whence will he have it did not God give but one life to man and out of that one cometh the life of all men 23. But that he phancieth to himselfe that he is more Noble and Gentile therein then others and vaunteth therewith is an Apostacy and fall from God and his word for in the word of God was the onely life of man which the Word breathed into the created Image and this same One onely life is from Eternity and never had any beginning wherefore doth man then bring in a strange life thereinto that doth disquiet and disturb the onely life now it must come to that pass that he doth either with his will and desire enter again into the Onely childlike life and forsake all whatsoever he hath introduced or else remaine for ever in disquietness in that his infoisted Essence or life 24. Now then being I must forsake all whatsoever I have introduced into my selfe for propriety and that the same is onely my e e e Losse or dammage hurt wherefore then doe not I forsake this false desire which bringeth Death and hellish vexation and torment into me better it is to quash and destroy the desire then afterward the Substance with great Anguish and sadnesse as it is a very difficult and painefull combate when a man must come to destroy the Substance in him by an earnest Conversion into the child-like life 25. But if the Free-will doth in the beginning break and quell the desire amd lust so that the lust becomes not Substantiall then the Cure is already produced and afterward there need not be such an Earnest Purpose and Endeavour as he must have who is to depart from his Contrived Abominations and forsake and destroy that Substance or matter which he hath forged and made in his minde and yet it must come so about or else he cannot attaine the Gates of the Eternall Onely life which God gave to man and if he reacheth it not then he also f f f Or enters not into Paradise reacheth not the Gates of God 26. For the onely Eternall life must be introduced into the Nothing without or beyond every creature and g g g Substance or thing being for it hath its Eternall originall out of the Nothing viz. out of the divine understanding and it is in a disquiet Source in the Something unlesse that its Something be also bent and set with its desire into the nothing and then the Something is a joy to the life that the life of the Nothing in it selfe may dwell and work in Something 27. For God in reference to the creature is as a nothing but if the creature introduceth its desire into him viz. into the Nothing then the Creature is the Something of the Nothing and the Nothing moveth willeth and worketh in the Something of the Creature and the Creature in the Nothing and in this Working no Turba can arise for it is its own Love-play a mutuall Loving it selfe and it stands at the end of Nature with its life 28. Thus we understand what inheritance Adam hath left us viz. the Curse and the vaine desire and we consider the outward man in its life as a monster of a true humane life unlesse that the pretious noble minde be borne againe in the Spirit of Christ else the outward Centre in the Minde is a Serpent 29. And in this Serpent the Grosse Beast which is from the Astrum and foure Elements doth sit and holds possession in the house of the minde and according to its beastiall property produceth various desires one desiring this another that and causeth manifold figures in the Mindes of men one maketh in his minde a fixt h h h Project devise or matter Substance another a shattered ruinable matter that which he maketh to day that he breaks down to morrow and hath an unconstant Beast in the Minde falleth sometimes upon this sometimes upon that and often changeth his minde 30. But he that brings up a fixt Beast he holdeth it in him for his Treasure and vaunteth therewith as if it were the virgin-childe and gathereth up Earthly Treasures for his beastiall pleasure and yet before God he is onely a foole with his beast for he must leave it to the Earth and the judgement of God 31. But he in whom the Virgins child is borne he treadeth the beast in the Minde underfoot and must indeed suffer it outwardly upon him to creep and faulter as a Laden Asse that must carry the earthly Sack but he hath enmity with it as God said to Adam I will put enmity between thee and the Serpent and between the Womans Seed and the Seed of the Serpent which shall bruise the Serpents head viz. the Serpents Beast This monster of the Beast in the earthly minde the true man doth bruise the head of its desire and Might 32. Thus a godly man must have enmity in himselfe and trample under foot the monster viz. the Serpents childe and continually kill it for if this beastiall Serpents Seed i i i Or had not been were not impressed and wholly incorporated in us God would not have said I will put enmity between the womans and the Serpents Seed the enmity is within man and not without man with the Creeping Serpent this Serpents Seed in man is the Devills riding Horse his strong Hold and Fort where he is able to dwell in man 33. And therefore because the Devill was a Prince of this world and still is so in the Anger it is his will and Ayme to possesse the Image of God which God created in his stead and to rule it under his jurisdiction and bring it into his Kingdome and this the Curse of Gods anger hath brought along with it which now worketh mightily unto Destruction 34. And on the contrary the Serpent-bruiser worketh unto Eternall life and the humane Minde stands in the midst of these in the free-will to which the free-will doth k k k Inoculate or incorporate Engraft it selfe therein the minde worketh it bringeth up a beast and also an Angell or a beast and a Devill according to the outward world a Beast and according the inward spirituall world an Angel or Devil 35. Here a grain of seed is sown which standeth in three Principles and is fitt or pregnant to bear a creature in and to all three for the Divine possibility from Gods manifested word in love and anger viz. the Verbam Fiat lyeth therein as the free-will conceives it selfe so it begets or generates an Ens and in the Ens
the spirit ariseth which formeth it a creature out of the Ens and the spirit signeth it selfe in the Body what it is and so stands its figure CHAP. XXV How God drove Adam out of Paradise and laid the Cherub before the Garden WHen God had cursed the Serpent and the Earth then the Beast-Man was no longer profitable in Paradise for he could not any more enjoy the fruits of Paradise therefore he laid upon him the labour and toil of the world and drove him out of the Garden of Eden and placed the Cherub with the fire sword of judgement before it that if the new born virgin-child of the seed of the woman would again returne and enter into Paradise this Angel with the fire-sword should cut away the Serpents-beast from it and not any more suffer l l l Understand the beast it to come into Paradise 2. The Angel with the fire-sword is the right destroying Angel who carrieth death and life in his Sword he hath therein Gods Love and Anger and when man Dyeth in this world then he cometh before the Gates of Paradise before this Angel and even there the poor Soul must passe through this Garden judgement 3. Now if it be captivated in the Anger of God then it cannot passe through this judgement but if it be a virgin child born of the Seed of the woman then it may passe quite through this Sword and then the Angel cutteth off the Beast begotten of the Serpents Ens and even then the Soul is an Angell of God and serveth him in his Temple in Paradise and expecteth the Day of judgement viz. the Resurrection of the outward body when this Angell with the fiery Sword shall Sever the Earth from the Curse then the right humane body returnes again for it must also passe through this Sword and the Sword will cut off its Beast that he may be onely a Man and no more a Beast 4. The Speech of Moses concerning this Mystery is wholly hidden to the Earthly Man for Moses speaketh of an Angel and Sword and albeit the Outward figure was even just so for so was Adam driven out yet it hath far another A. B. C. internally the naturall man without Gods light understands nothing thereof 5. This Sword is in man when man converteth and entreth into sorrow for his committed Sins and casteth away the vanity and steppeth into the Infants Shirt then the morning Star ariseth in the spirit of Christ in the virgin-like m m m Or shut up Ens. occluse Ens in the true womans seed 6. And in this Anxious Sorrowfull Gate of true Repentance the Angel standeth with the fire-flaming sword and the virgin-Bud forceth quite through this fire-sword into Paradise viz. into the light into the life of Christ and groweth forth through this sword 7. And now the virgin-child standeth with its faire Rose in the New Plant in Paradise and the poore Soul which begetteth this child standeth the whole time of this life under the reach and Swinge of this fire-sword and is fast bound with a band to the grosse beast in the outward world where the virgin-child is sufficiently thrust at and wounded with this fire-sword for the fire-soul which in the fire-Sword of Gods Anger is bound to the Serpents Monster doth daily amuse it selfe upon the Serpent-Monster and Sinneth and even then this fire-sword doth cut away the Sins and devoures them into Gods Anger where they are examined and judged 8. Therefore the poore virgin-child which is borne out of the Soul must stand under Christs crosse in Christs death and the pierceing Sword of Tribulation and grief passeth quite through it it must suffer it selfe to be drawn quite through this flaming Sword and the fire burneth away the Abomination which the soul continually brings into it selfe from the Serpents n n n Or false Image Monster and even then it is in a Sore strait when that is cut off from the fire-soul which it faine would have from its Monster 9. Then must the virgin-child Supplicate the fire-soule and tender it the Love that it should onely forsake the Monster of the Serpent heere then ariseth strife and opposition for the part of the fire-soul hath introduced the Serpents Monster into it and desireth also to have its joy therein and loveth the Evill Beast 10. Then Sophia viz. the Second Principle viz. the Part of the light world doth speak against it and hence cometh up the Strife betwixt the Seed of the woman and the Seed of the Serpent and then man goeth up and down in Sorrow and Sadnesse trouble and perplexty sometimes the virgin-child prevailes and sometimes the Serpent-childe 11. And then the Devill stirs up and incenseth all Monsters against the virgin-child to strike it to mock it scorne it revile and laugh it to shame and make it ridiculous that it may by no meanes be known least the Devills Kingdome should become manifest 12. Thus the virgin-childe must be exercised by this in the Spirit of Christ and suffer it selfe to be whipped persecuted and injuriously reproved and often called one possessed by the Devill be cursed and continually accounted an off-scouring of the world untill the outward Beast hath finished its Course in its Constellation and then the Cherub cutteth off the grosse beast and lets it fall even unto the judgment of God and then the part of the fire-soule must forthwith force through the judgement of this Sword 13. Now if the fire-soul hath o o o Impressed taken in much vanity into it self viz. much of the Serpents craft and lust then the part of the fire-soule must stand p p p Or in under this Sword untill the fire of Gods Anger consumes this introduced vanity which to many a one is q q q Refining fire Purgatory enough which this present too too wise world will not beleeve and will be onely an Adopted child from without and so have an externall washing away of Sins in Grace but it hath another A. B. C. here God will not let the Serpens Ens neither in body nor Soule come into Paradise 14. The fire-soule must subsist in the fire of God and be so pure as the clear refined Gold for it is the husband of the Noble virgin Sophia which is from the womans Seed it is the fires Tincture and Sophia the lights Tincture if the Tincture of the fire be wholly and throughly pure then it s Sophia will be given to it and so Adam receiveth again into his armes his most pretious and endeared Bride which was taken from him in his sleep and is not any r r r Or from thence forward longer man or woman but a branch on Christs Pearl-tree which standeth in the Paradise of God 15. To the description whereof we need an Angels Tongue and yet we are understood well enough by our School-fellowes we have not written this for Swine for none but those onely who have been by and
for a propriety that he should rule therein with the inward spirituall man of Vnderstanding according to the wisedome of God and make himselfe Lawes and Order according to the spirit of wisdome 9. Over which Orders and Ordinances of men which they make unto themselves HE viz. the Lord hath set himselfe as Judge and thereupon hath appointed the Last Judgement to separate wrong from right and whatsoever proceedeth not from Truth Righteousnesse and Love and tendeth to the same against that the judgement of God is set for it is generated or hatched through the false spirits of darknesse in Turba Magna and introduced into the humane property as a false Lust and Suttlety and is a stranger or Bastard wisdome which shall not inherit the Kingdome of God 10. All Royall and Princely Highnesse and Excellency together with all Governments and Dominions doe arise from the Order of nature in the Image of God there is no compulsion no force violence or oppression but a meer free willing desirous Love-Service as one member in the body or as one branch of the Tree doth freely and readily serve each other and rejoyce in each other 11. But being that man hath introduced himselfe into the outward formed Word Evill and Good viz. into the Kingdome of nature the Kingdome of nature hath deprived him of the holy Dominion and hath placed it selfe with its power over the humane property therefore if he will have the same againe he must be borne anew of God and then he may rule with the new regenerated life in the Spirit of God over the Kingdome of nature 12. Indeed there are Orders of Princely Angells or Hierarchies in the Spirituall world but all without compulsion in one Harmonious delightfull Love-Service and will as one member in the body doth readily serve another 13. All whatsoever man in the Kingdome of nature doth draw under his power and abuseth it to Superfluity and excesse and thereby withdravveth from his fellow-members whereby they are put to want poverty and distresse and their freely given right and due is wholly withheld from them the same is imprinted or comprehended in Turba magna as an abomination of nature and put into the judgement of God to the day of Separation 14. Nature requireth onely Order and giveth distinction of places and Offices but the Turba bringeth its abomination from the darke worlds desire thereinto viz. Pride Covetousnesse Envy Anger and falsehood 15. These five vices or iniquities are the Whores Bratts in the Kingdome of nature and shall not inherit the Kingdome of God God holdeth the Kingdome of nature for his Order and hath given the same into the power of man that he as Gods instrument in this vvorld should sever the Evill from the Good and chuse himselfe a Judge to passe righteous judgement upon the iniquity and malice of the false desire and lust of man for he saith whosoever sheddeth mans bloud by man shall his bloud be shed viz. by the Order and institution of nature not that any should revenge himselfe upon others by his own selfish power or force of Armes but through the Order of nature through Gods Law and appointment the same is the true Avengeresse for God said I will avenge your lifes bloud and will avenge it upon every beast here he meaneth by the Order of his Law and its Officers who officiate in the right and due execution of the same 16. Not that a Prince or Lord hath Power to shed bloud without the Law of God if he doth so then the Law of God condemneth him also to Death Here there is no peculiar Selfefull Power given over mans bloud let him be King or Prince for they are onely Officers over the Order of the Divine Law and they ought not to goe further then the Command of God gives leave indeed they have the Law of nature committed to their charge as Servants of the same but they must deal therein onely according to righteousnesse and truth and not doe any thing through Selvish covetous proud and envious desire for God hath created man in his own Image now the Kingdome of nature in its Offices hath no power over this divine Image to kill the same but the office or Commission in Gods Order * * * Or hath power over passeth onely upon the outward Image of nature 17. Therefore if an Officer of nature viz. any Magistrate take away the life of a righteous man him nature appointeth unto the Judgement of God to the Day of Separation wherein God will judge all the unrighteous Acts of man what will then become of the Tyrants who turne the truth into Lies and shamefully abuse and condemne the Children of God for their divine knowledge and profession sake and stirre up warre and Contention to desolate and destroy country and people all these belong unto Turba Magna to the judgement of God for they manage the Sword of the Turba in selfefull Lust and pleasure unlesse the Spirit of God command them and then must doe it for their Office and charge sake and execute the just judgement of God upon those who have filled up the measure of their iniquity as Israel was commanded to doe among the Heathen 18. Whosoever sheddeth bloud out of his own pleasure to advance his authority without urgent absolute necessity or Gods command he is moved Acted and driven by the wrathfull fire of Gods Anger and falleth at last to be a captive in the same Kingdome 19. Every warriour or Souldier is a Rodd of Gods Anger wherewith he doth through his wrath and Indignation rebuke and devoure the iniquity and malice of man and it doth not belong at all unto the Order or ordinance of nature but unto the wrathfull desire unto Turba Magna unto the order of the eager fierce-devouring wrath whereby Gods Anger doth overturne and lay waste Countries and Kingdomes 20. Understand it is the Order of the darke worlds property which by Gods permission advanceth its mighty force in the Time of mans wickednesse and then it goes as the wrath will have it untill the same be well satiated in the bloud of man 21. For this is even the Revenge of Gods Anger of which he saith that he would take vengeance for or require the bloud of man therefore he often taketh one man and by him in Anger slayeth another that hath deserved Death 22. When the Great and potent Rulers shed innocent bloud then cometh the Anger of God with its Officers and sheddeth their peoples bloud and bringeth the Sword of the Turba upon them whence Warre ariseth but this is not from the divine Order of the Good Nature in which God Governeth with his wisdome 23. The wisdome of God desireth no war but the Anger of God according to the darke worlds nature doth eagerly desire it and effecteth the same in the vanity and iniquity of man 24. If we lived as the children of God one among another we need not have any warring and
the Covenant in the Limit in Abrahams seed even unto the Mentall Tongue of Abraham which moved it selfe in the Covenant and this the Sensall Spirit in Abraham did understand 46. For otherwise Abraham was not able to see God but in the formed Ens of the heavenly Essence Abraham was able to see in the spirit of the Covenant viz. in the same Spirit which would manifest the represented type and Essence in the humane Essence 47. For it is written in Gen. 18. that God appeared to Abraham in the forme of Three men and told him of a Son which should proceed forth out of his Loines whom Sarah should bear unto him upon whom the Covenant passed now what did the Appearance of these Three men typifie nothing else but the Trinity of the deity and the manifestation of the divine formed word through the Three Principles therefore the divine Image was represented in Three men for it is a Threefold Ens but one onely Essence viz. Three worlds and yet in one another as one but differenced in three Principles viz. with the dark wrathfull fire-world and with the holy light-and-Love-fire-world and with the outward visible world 48. Out of these three worlds man was created even into an Image of the divine manifestation therefore God shewed himselfe to Abraham in the same Ens and Essence as in the forme of the Angelicall Message and yet spake of himselfe 49. For the represented Ens through which God spake was Angelicall and humane it would become humane for Christ as to the person of the creature should be a Prince or an Angelicall Hierarchy so likewise God appeared to Abraham in this Entall Essence and property with his own in dwelling voice 50. Very exceeding wonderfull is the hystory concerning Abraham for the Kingdome of Christ is therein wholly represented not onely the Kingdome upon the Earth in the time of the foure Elements which also is pourtrayed and set forth under it but yet onely as a Pilgrimage which should not be the right Kingdome for Abraham must continually wander up and down and also his posterity and yet God promised him the Countrey wherein he was a Pilgrim for his propriety that he and his children should eternally possesse the same 51. For so God said to Abraham Gen XIII Verse 14. Gen. 13. Lift up thine eyes and looke from the place where thou art Northward Southward Eastward and Westward for all the Land which thou feest to thee will I give it and to thy Seed for ever but now they obtained possession of this Land a long time after and were first brought in by Joshua and Abraham and his grand-children lived not to obtaine it and they were very often driven out from thence and yet God said he would give it Abraham and his children for an eternall possession 52. But we see at present that they have it not in possession for the Turks have now possession of it and Abrahams seed viz. the Jewes have at present neither Land nor Princedome but are almost in all places onely as captives but now the purpose of God must stand his word must be true Abraham in his seed shall eternally possesse it for Eternall is not Temporall only 53. Therefore also God spake of the Place and sheweth the same to Abraham that he might see it with his eyes and even here lyeth the Great Mystery for Paradise was in the world and Adam lost Paradise but in Abrahams seed viz. in Christ Paradise was again restored not according to the mortall man but according to the heavenly 54. Now we see at present that Christendome hath not these Lands or Countries in Possession and so likewise the Jewes have them not and now being that Abraham shall eternally possesse them in his seed viz. in the holy Seed thereupon we are to consider of the place of the holy Paradise aright as the Propheticall Spirit in Ezekiel and Daniel and others of them doe signifie and declare but especially Saint John in the Revelation Rev. 21. concerning the holy Jerusalem which cometh down from God out of heaven as a Bride prepared and Adorned to her Bridegroome and in all thus much is signified that Christ in Abrahams Seed shall take in his Kingdome 55. For with the dissolution of the four Elements when the four Elements shall be in equall weight or brought into the true Temperature and the Earth crystallized like a glassy Sea Reve. 4.6 as may be seen in the Revelation even then that which was promised to Abraham concerning the Eternall possession shall be performed for Christ said my Kingdome is not of this world but now the Kingdome of this world was shewn and promised to Abraham therefore we must thereby understand the heavenly Kingdome and even that very place which was shewn unto Abraham when Paradise shall be again made manifest and Abraham in Christ shall appear to the eternall possession 56. For although at present the Turke hath it according to the foure Elements in possession yet Abraham in Christ hath it with his seed in possession according to Paradise viz. in the Paradisicall world Abraham is arisen in Christ and possesseth his promised Land in his Principle He is in Paradise and the Turke in the outward world 57. Paradise is in the world yet not in the third Principle but in the Second the one doth not confound the other when Abrahams children in Christ doe part from the earthly Body then they take possession of this promised Land according to the spirituall man and possesse the same Eternally 58. And this is that which God so often said to Abraham That he would give him the Land to an Eternall possession for when he promised it him then he commanded him to goe away from that place to signifie that he did not meane the Externall Kingdome but the Eternall and set him forth a figure in the Stars of heaven saying that even so his Seed should be multiplyed and encreased and as the Stars have a pure cleare body in comparison to the earthly bodies so likewise the seed of Abraham should be an heavenly Eternall One 59. But that Abrahams children viz. the Jewes are at present cast out from thence and disperced into the whole world the reason of it is their blindnesse and obstinacy untill the time of the Gentiles be accomplished they have not known the Lord of glory but have rejected him but when they shall know themselves they shall be planted againe into the Root 60. Not that they are cast out of the Root but they must be blinde that their light might shine to the Gentiles Note untill the Gentiles also become blinde in this light of Abraham as indeed they are at present really blinde and even then the light of Abraham shall againe arise out of its own root and Stem and shine unto all Nations even then Japhet shall dwell in Sems Tent and Israel shall be brought together unto the open grace-fountaine of all Nations concerning
Countenance which is as much as to say in the figure thus when Joseph in the Image or Type of the humanity of Christ brought his sonnes to his Father viz. before the Covenant of God then the Covenant tooke them in the Armes or into the Boosom of his desire viz. into Gods Essence and kissed them with the kisse of Love which God would manifest in Christ and the Fathers righteousnesse in the Word of might and power sayth to the Soules Essences behold thou art dimme to my sight and now I have seene thy Countenance againe through the Love and Grace of God which I thought not to have done for I thought to have kept the soule in the strong and severe Might of Gods anger for Gods Eye was departed in it with its turning away from him and so as to Gods righteousnesse it was rent off from God But now I have seene the Countenance of the Soule againe through Gods Love in the Grace of God and Gods Love hath let mee see * * * The Soules Essences powers or faculties them in the seede of the Covenant of Grace 8. And the Spirit of Moses sayth And Joseph tooke them from his fathers Boosom and bowed himselfe to the Earth before his face that is when the Word became Man then Christ tooke the soule from the fathers Boosom viz. from the fathers Nature in to himselfe and in a Creaturely manner presented himselfe with the assumed humanity before God the father and bowed that is humbled himselfe with the assumed soule viz. God and Man in one Person to the Earth that is even into Death and entred before the Face of God with our assumed Soule that is he brought the Soules will through the introduced power of the Deity back againe into the resigned humility before the Eyes of God 9. And Moses sayth further Then Joseph tooke them both Ephraim in his right hand towards Israells left hand Gen. 48.13 and Manasseh in his left hand towards Israells right hand and brought them to him This now is the pretious figure of the Great earnestnes of God shewing how Man is blessed againe for Ephraim was not the first-borne but Manasseh and Jacob layd his right hand upon the head of the Youngest but Joseph tooke Ephraim in his right hand and Manasseh in his left hand that he might stand with the first-borne before Jacobs right hand and with the other before Jacobs left hand but Jacob inverted the will of Joseph The Figure standeth thus 10. * * * John 1.14 The Word became Man understand the not-naturall un-creaturely word of God manifested it selfe in Gods Creaturely word of Mans Soule and tooke on him the faded lights Image and quickened or made it living in it selfe and put it into Gods left hand viz. into the fathers Anger which is heere expressed by setting the youngest Sonne viz. Ephraim before Jacobs viz. Gods left hand but tooke it in his right hand 11. For Christ tooke the incorporated Covenant of Grace in the faded heavenly Image which incorporated Covenant of Grace in Man was the youngest viz. the New Man in his right hand viz. into the highest Love in the Name JESUS and entered with this New Man from the Covenant of Grace before Gods left hand viz. before Gods strict righteousnesse in the Anger that he might attone the soule viz. the first-birth and the soule viz. the first-borne Christ tooke in his left hand that is he tooke the first Principle which beforehand had the superiour Jurisdiction authority and power and put it under that its power viz. the selfe-will should goe back and enter into humility before Gods right hand 12. For these two Sonnes of Joseph heere rightly signifie the inward Spirituall Man viz. the fiery Soule which is the Eldest Sonne also the Spirit of the Soule viz. the Lights power which signifieth the other or second Sonne viz. the Two Principles these did Joseph that is Christ set before God and tooke the Spirit viz. the second Principle in his right hand viz. in his Love and set it with his Love before Gods left hand viz. before his anger for he should breake the Serpents head and the soule he setteth before Gods right hand that it should receive the blessing from God that is that Gods Love should manifest it selfe out of the soule but that might not be For Moses sayth * * * Gen. 48.14 But Israell streached forth his right hand and layd it upon the head of Ephraim the youngest and his left hand upon Manassehs head and did so with his hands knowingly for Manasseh was the first-borne 13. That is thus much in the figure God would no more give the Dominion or Government to the first Birth viz. to the fiery Soule seeing it had turned away its will from God but layd his hand of power and Omnipotency upon the second viz. upon the Image of the Light which in Christ in his Love became living againe to this he gave now the power of the divine vertue that the soule might be under Christ for in the Lights Image is Christ understood and upon it God layd the hand of his Omnipotence and Grace and upon the soule he layd his left hand that it should be a Servant and a Minister of Grace 14. Thus the first Birth was set behinde viz. in subjection and the second Birth formost and uppermost in the Dominion and heere is that figure concerning which Christ sayth * * * John 17.6 Father the Men were thine that is they were of thy Natures property but thou hast given them to mee for the Father gave to Christ the highest blessing power whereby the fiery soule lost its Dominion of selfe-will 15. And Moses sayth Jacob did thus knowingly that is the Covenant of God knew it in Jacob that God would have it so Jacob could not with his bodily Eyes for Age well know these two Ladds but with the Eyes of Gods Covenant he saw and knew them for Gods Spirit in him did this 16. * * * Gen. 48.15 16. And he blessed Joseph and sayd God before whom my fathers Abraham and Isaack have walked God who hath preserved mee all my Life long even to this day the Angell that hath released mee from all evill blesse these Ladds that they may be called after my Name and after the Names of my fathers Abraham and Isaack that they may encrease and multiply on Earth This figure standeth thus 17. The God of Love blessed the incorporated Covenant of Grace out of which should come Christ viz. the heavenly Joseph as heere Jacob with his blessing began at Joseph and blessed Josephs sonnes through Joseph thus God also through the Name JESUS blesseth the soule and the spirit for God hath appointed the Name Jesus to be a Throne of Grace and through that Throne of Grace he blesseth Christs children and Members according to the humanity and heere in the words of the blessing maketh no difference beween the children to