also that God will not work in the love of our selves in that wee love and honour one another according to fleshly lust worldly honour and Riches where Men flock together associate and love one another according to their Greatnesse State Riches Glory Beauty Bravery and Pleasure of this World 29. But the Spirit of God requireth humble faithfull and sincere love where the soule is resigned up into God and seeketh not its owne pleasure or selfe-love but looketh upon the way of God and joyneth it selfe to the humble children who love God and constantly give him thanks there God manifesteth himselfe and worketh in them that they beare fruit to the Lord. 30. Jacob first served seaven yeares for Rachell which himselfe had chosen in his owne Love yet she was not given to him for the first seaven yeares service but Lea was unknowne to him layd by him Jacob desired Rachel as wages for his service yet seeing the Covenant of the Lord lay in the Line of Christ in him therefore he first received the spirituall wages of the Grace of God 31. For Christ is the wages of Gods children as they must serve their Lord for worldly wages so God first payeth them with his Covenant of Grace and then afterwards they receive also Temporall wages As Jacob must first receive the Gift of God as God appointeth it for him though it went very ill as to Reason afterwards he also received the wages according to his will for which he must serve yet seaven yeares more 32. Which seaven yeares in the inward Ground in this Figure signifie the seaven properties of the Naturall Life which must be given up to the service of God into which God gives himselfe for wages in a co-working power where the seaven formes of Life first help the Lord to beare a spirituall Figure and Image or Type and to manifest the Line of Christ then afterwards that same spirituall forme discovereth also the Naturall forme and beareth a Prince in the Naturall Life in whom God worketh and through whom he ruleth the world as is to be seene by Jacob. 33. He served seaven yeares for Rachell but being he feared God the divine wages viz. the Line of Christ was first given him afterwards God blessed also the humane selfe-Love according to the kingdome of Nature in him so that of Rachel whom he had taken in naturall selfe-Love he begat a Prince and wise Man even Joseph by whom the Spirit of God ruled and made him a Lord and Governour 34. And this figure presents to us that first Christ should be borne in us and so then Christ in us beareth also the Naturall Man with understanding and wisdome and appointeth him to his service in the kingdome of Nature and also in the kingdome of Grace as he did Joseph CHAP. LVIII How Jacob served his * * * Stepfather Father in Law Twenty yeares and begat Twelve Sonnes and One Daughter and how God blessed him that he gat great Riches and how Laban often changed his wages and yet could not hurt him what is to be understood thereby Vpon the 30 Chapter of Genesis 1. WEE see in this History especially Gen. XXX how it goeth with the Children of God in this world how they must live in meere Crosses and adversitie as Jacob did with his wives for * * * Gen. 30.1 when Rachel saw that shee was barren shee envied Lea her sister to signifie that Man 's own Love seeketh not the honour of God but it selfe as now Rachel envied Lea because shee had a Name that God had blessed her and sayd to Jacob * * * Gen. 30.1 Give mee Children also if not I die 2. Where wee see how the wayes of God are quite hidden to Reason although Reason standeth in the figure of the divine wonders as here Rachell which here signifieth the owne Adamicall Nature which desireth of Jacob the lifes power from the blessing of God and if it get not the same it must die which indeed the Spirit of zeale in her desire doth very well signifie according to her inward Ground in the Covenant of God but her Reason understood it not but onely desired Children that shee might be delivered from disgrace but her inward Ground stood hidden and panted through the humane Nature to manifest it selfe in the humane Essence Therefore the inward Ground in the Covenant of Grace signifieth through its own Adamicall Essence that if the inward ground should not be manifested through the humane Essence it must then die Eternally Therefore sayth Reason Give me children or else I die which seemeth outwardly to be an Opposition and discouragement But the Spirit of God hath here its figure under which it hath its signification 3. And then wee see in both these Sisters who yet were Daughters of Gods Covenant in the Promise how the Poyson of the Serpent in the wrath of God in flesh and bloud so vehemently sets against the Line of Christ in the Covenant and alwayes despiseth the same and as a proud Lucifer elevates and puffeth up the Rationall humane ownhood of selfe-will and would have the Dominion 4. As heere Rachel despiseth her sister because shee was outwardly fairer and more beautifull then Lea in that Lea in the sight of the world was simple and bleareyd and Rachell had the Spirit of the world in Reason Elegantly as an Ornament and so the Adamicall Nature in Rachell ruled over the Manifested blessing of the Covenant in Lea to signifie that the Line of Christ in this world would be manifested in a meane simple and despised forme in Men of such like dispositions which Men would by the Reason pomp and beauty of the world be esteemed fooles and bleareyd who in such scorne and disregard would goe away and * * * Psal 125.5 sow in Teares but in their inward Ground in the Line of Christ would beare and at the End reape in Joy to signifie that * * * John 18.36 Christs Kingdome is not of this world that in this world it must be throwne into Gods Anger and disdaine and into death and by this throwing in satiate the Anger of God with Love and Meeknesse and with Love spring forth through the Anger and Death and bring the proud Lucifer in the humane owne will and fleshly Lust to scorne and to nought as an unstable Life which Life cannot overpower the Divine humility 5. Which humility Springeth under all scorne and also breaketh through death and the anger of God and maketh Death to be Life and taketh from Hell the victory and changeth the sting of the false Serpents Essence with sweet Love as we see here by Lea who although shee was envied by her sister as by Reason yet the Line of Christ in the Covenant springeth forth in her under all scorne and maketh her fruitfull and Rachell Barren till shee gave her Mayd to her Husband for a Wife which signifieth the Adamicall viz. the servile Line
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
the Angelicall Spirituall world and the woman was taken out of him and both were in this Turba * * * Text figured formed unto the outward naturall life 25. This Turba is that wherein God did also set the Curse which with Noah was first at the End when God said the End of all flesh is come up before mee and out of this forty-dayes-produced Turba the fountaines of the deep did arise in the water-Source and drowned the Turba in the flesh of these Sexes 26. For from the Sin of Adam came the Deluge over the world and this forty-dayes-produced Turba was the Sin in the flesh otherwise if the water-fountaine had not opened it selfe the fire-fountain had proceeded forth out of the Turba in the wrath of God Therefore God said it repented him that he had made the creatures and his Sorrow went into the Turba and drowned it 27. And let the Reader be put in minde that so often as he findeth the number forty in the holy Scripture that it altogether in the Beginning pointeth at the forty dayes produced Turba viz. the forty Dayes of Moses upon mount Sinai Item the forty yeares in the wilderness also the forty houres of Christ in the Grave also the forty dayes after his resurrection before his Ascention doe all belong unto this and all the numbers forty in the Secret and mysticall propheticall sayings of the Prophets for out of this Turba the Prophet is arisen with his Prophecie 28. But in that I say that if the water-fountaine had not been opened the fire-fountaine would have broken forth is also true for the children in the Turba would have also burnt Noah in the Arke with fire if the most high had not hindred and prevented them with the water for the fires Turba was moved in them this was the worlds end or the end of all flesh for at the End all shall be purifyed and purged in the fires Turba for it will enkindle it selfe 29. There is a very great Mystery in that which the Spirit saith in Moses Noah was five hundred yeares old when he begat Sem Ham and Japhet which otherwise is against the ordinary Course of nature to beget children in such a naturall Age also there is a very great mystery in that God said that he would give the world an hundred and twenty years respit and yet the Deluge came in the Six hundreth year of Noah viz. in the hundreth yeare after the warning or notice thereof and it signifieth the abbreviation of time in its naturall course and also the End of the world hovv that there shall be an abbreviation or shortning of time in the Circle of the conclusion of all Beeings Quere this Treatise by it selfe of which we will mention something in a Treatise by it selfe if the same be permitted us 30. When Noah entred into the Ark Moses saith Vers. 16. the Lord shut him in the intimate signification of the Spirit heere is He shut up the Second time or Age of the world which was at the End being the fire would faine have moved it selfe therefore the Lord shut it up with water and herewith also he opened the Gate of his Entrance to goe forth in the Third time and begin the Second Monarchy in the outward world for the first time was in Paradise the Second under Seths manifestation in the third Enos's manifestation should be opened and set forth 31. And Moses saith further Chap. VIII vers 3.1.2 and the waters stood upon the Earth one hundred and fifty dayes then God remembred Noah and every living thing and all the cattle that was with him in the Arke and God caused a winde to passe over the Earth and the waters asswaged and the fountaines of the deep and the windowes also of heaven were stopped Moses saith God Remembred Noah now reason thinketh had he then forgotten him whereas he is present to all things and is himselfe through all and in all things the Spirit in Moses doth here hang a vaile before the Mystery that the naturall man doth not understand it 32. Gods Remembrance here is the beginning of the Third Time even the Beginning of the Second Monarchy in the foure Elements with the creatures for in the Covenant made with Noah the Second Monarchy was comprehended which went forth out of the Centre of the Generatresse through the divine wisdome in Nature 33. And Moses speaketh further Vers. 4. when the waters were abated the Arke set it selfe down upon the Mount Ararat This Name ARARAT doth plainly hint unto us in the language of nature a mountaine or a Compacting and an Amassing of an Essence out of the Centre of nature even out of the wrathfulnesse being the Anger of God had then reposed it selfe there the Arke stood upon the Allayed Anger but the last Syllable in this word Ara-RAT doth signifie that the wrath of the eternall nature proceeding from the Centre hath betooke or formed it selfe into an active Dominion and would thence forward ride through nature as a warriour and mightily exercise its Power and violence in the humane property whereby they would undertake warres and advance themselves in Pride Pompe and Power and butcher and slay one another Eagerly Contending about this mountaine of the wrath's Might or Severe humane Authority 34. This Mountain Ararat denotes the Houses of the Great ones or domineering Potentates upon the Earth viz. the Great Castles Forts and Bulwarkes the mighty mountaines of the Power violence and strength of the Rich and also the high Nobility sprung up from the mystery of the Great world upon which Kingdome the Arke of Noah hath set down it selfe but the Covenant with Noah I meane the Kingdome of Christ hath set it selfe to be an Eternall Lord over this mountaine of the warlike might and force of Armes sprung up from the Anger of God which dominion and Reigning Power of Christ shall abolish and take away the Kingdome of this Mountaine and quite suppresse it and it denoteth unto us truely fundamentally and exactly that this Power and Authority would take upon it in its own Power the Arke of Noah viz. the Divine Covenant and carry it yea put it on as a Garment and proudly perch up it selfe therein as if it had the Kingdome of Christ in its own Power 35. And also it shewes and denotes unto us how that this mountaine of the wrathfull Anger of God in the humane property or in mans Nature would beautifie trim up and adorne it selfe with the Arke of Noah and would proclaime it to be the holy Arke of Christ and yet it would be onely founded upon the wrathfull Anger and be onely an Antichristian Kingdome which indeed would Carry the Ark viz. the Name of divine holinesse in the mouth but its Heart would be onely this Mountaine A Vessell and Confused heap of Gods wrath and yet it would make devout shewes of holiness and glory in having the Ark upon it selfe but the Aym
and 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
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
Sunder it selfe into Properties both Spiritually and Substantially as is to be seen in this World whence also the manifold Salts doe arise which with the Creation came to be such Matter which in the Eternity was onely a Spirituall Essence but in the beginning of Time became Gross and hard 11. Also the manifold Spirits both good and evill doe originally spring from this Eternall root and likewise the manifold Stars with the foure Elements and all whatsoever liveth and moveth but the Separation in it selfe is thus to be understood when the blaze ariseth then out of the fire proceedeth the Severation the Fire-Flagrat is Consuming it apprehendeth the Conceived Essence both in the free Lubet and in the Austere impression and consumes it in a twinckling of an Eye for heere the Eternall Will which is an Abysse becomes manifest in the fire no Essence can subsist before it it devoureth all into it s Nothing 12. And heere is the Originall of the Eternall Death or devoration and in this Devoration is the highest Arcanum or Secret for the true essentiall lively Spirit and understanding proceedeth out of this devoration and maketh another Beginning for the first beginning is Gods who introduceth himselfe from the Abysse into Bysse to his owne Contemplation but this Beginning which proceedeth againe out of the devoration is a Spirituall Beginning and maketh three worlds namely 1. The darke fire-world in heat and cold a Rawnesse wholly Austere devoid of Essence 2. The other world is the Spirituall light or Angelicall world 3 And the third began with the beginning of time when God moved both the inward worlds he thence brought forth and created this outward visible world into a forme of time 13. Now the Separation in the fire of devoration is thus to be understood the Powers which the first impression made essentiall are in the fire reduced into a Spirituallnesse viz 1. From the free Lubet proceedeth forth a Spirituall Mysterium which is as to the Deity viz. the Eternall understanding Spirituall and it is the angelicall light and Life and also the reall humane Life and so of all whatsoever is like unto them for they are Powers of God therefore the Angells beare in them the Great Name of God and likewise all true men who have the divine Power 14. From the Essence of the free Lubet there proceedeth forth in the fire an oyly Power which is the body or Essence of the understanding therein the fire burneth and thence the shining Lustre or Glance ariseth Thirdly from the Understanding and Spirituall Oyle there proceedeth forth a moving Lubet like an Element and it is also the Divine Element 15. Fourthly out of the Element there proceedeth forth a watry Property and yet it iâ— onely to be understood Spiritually this is the water of which Christ said he would give us to drinke and whosoever should drinke thereof it should spring up in him to a fountaine of Eternall Life it is the water above the Firmament of which Moses speaketh that God hath separated from the externall waters under the Firmament This watry and Elementall Property proceedeth from the Essence of the Free Lubet which is conâ—umed in the Fire and the Word of the understanding which hath now manifested it selfe in the fire doth expresse these Powers from it selfe as a living and moving Essence and heerein the Angelicall world is understood 16. In the Separation which is from the dark Property there proceedeth forth through the Speaking Word in the Separation out of the fire viz. out of the Astringent harsh Impression 1. An hellish thirsty wrathfull Source being as another Principle or beginning of another Property which Source is wholly Rough like the cold or hard stones a minde which is horrible like to the fire-blaze 2 ly There proceedeth forth from this fiâ—ry Spirit from the darknesse an Oyle which is of a poysonfull Property for it is the Evill Mercurius arising from the Compunction in the anxious Astringency 17. 3 ly The Anguish likewise maketh a moving minde like the Element but altogether in an exceeding wrathfull very piercing Property in which the great fires might and will in the Anger of God or the wrath of God ariseth which Lucifer desired to be and to rule therein and therefore he is a Devill that is one spewed out of the Love-fire into the Darke fire 4 ly There proceedeth forth also from the wrathfull Property through the Devoration in the fire viz. from the first darke impression a watry Property but it is much rather a poysonfull Source in which the n n n Text the daâ—k life burneth life of darknesse consisteth 18. But my writing heere of the Oyle and water is thus to be understood in the enkindling of the fire in the Flagrat both in the Flagrat of Joy in the Ens of the free Lubet and in the Flagrat of the wrathfullnesse in the impression of the darke Spirituall Ens the Essence which the first desire hath Coagulated or amassed is Consumed in the fire-Flagrat that is it doth as t' were dye to it selfe-good and is taken into the Onely Spirit which heere hath manifested it selfe in the fire of the wrathfulnesse and in the light-fire of the Kingdome of Joy which Spirit doth now re-expresse it or breath it forth again out of it selfe as two Spirituall worlds 19. Understand it aright there proceedeth forth out of the fiery Property in the Spiration the vitall Source which according to the Free Lubet is holy and joyfull and according to the darknesse painfull and wrathfull the wrathfullnesse and painfull Source is the root of joy and the joy is the root of the enmity of the darke wrathfullnesse so that there is a contrarium whereby the good is made manifest and known that it is good 20. And the Mortifyed Essence in the fire which the first desire in the free Lubet hath Coagulated and made darke proceedeth forth through the Fires-mortification as a Spirituall Oyle which is the Property of the fire and light and from the mortification there proceedeth a water viz. a mortified Sencelesse Essence being a house of the oyle wherein the fire-Source or Spirit hath its vitall Region which oyle is the food of the fire Source which it draweth againe into it selfe and devoureth and thereby allayeth the fire-Source and introduceth it into the greatest meeknesse in which the life of the great Love ariseth viz. the good taste so that the fire-Source becometh an humility or meeknesse in the oyle through the mortification in the water-Source 21. For no fire-Spirit can be meeke without the mortification of its owne naturall Propriety or peculiar Essence but the water which before was an Essence amassed out of the free Lubet and yet mortified in the fire that can change the Essence of the fire into a meeke desire CHAP. V. Of the five Senses Love-fire ♀ Venus 1. THe fift Forme or Property is the Love-desire viz. the holy life or the displayed
light-fire which is awakened or raised up in the wrathfull Consuming fire that is it receiveth its lustre and shine from the fire a similitude whereof we have in all outward fires where we see that the light ariseth in the fire but yet hath far nother Source then the fire for the fire is painfull but the light is meeke pleasant Lovely and yeeldeth Essence 2. The Fire causeth light and aire and out of the aire cometh the water by reason of the meekness of the light for the Lubet to the fire is mortified in the fire-blaze and so that which is mortified in the fire is a meeke Essence yet it s only a Spirit but when it proceedeth from the fire in the light it Coagulateth and is the death of the fire whereby the fire goeth out but if it be of a spirituall nature it is the food and refreshment of the fire and we see plainely that every burning fire putteth forth an aire and out of the aire a water which aire and watry Spirit the fire draweth againe into it selfe for its owne life and lustre else if it cannot have it it is soone extinct and goeth out that is it smothers for the aire is its life and yet it begetteth the aire 3. Thus likewise we are to consider of the divine Beeing how the Eternall Understanding of the Abysse introduceth it selfe into the Bysse and Essence viz. into an Eternall Generation and Devoration wherein the manifestation of the Abysse consists and is an Eternall Love-play that the Abysse doth so wrestle sport and play with it selfe in its owne conceived or amassed Bysse it gives it selfe into the something and againe takes the something into it selfe and thence brings or gives forth another thing it introduceth it selfe into a Lubet and desire moreover into Power Strength and Vertue and mutually produceth one degree from the other and through the other that so it might be an Eternall Play and Melody in it selfe 4. And this we are to consider of in the fifth Forme of Nature when the Powers of the Eternall Word or understanding are made manifest through the Eternall spirituall fire in the Eternall light of the Majesty that each Power or property is manifest in it self and entreth into a Feeling Tasting Smelling Hearing Seeing Essence which is effected through the fire where all things become Spritfull quick and full of life even then one Property entreth mutually into another for they are all proceeded out of one viz. out of the free Lubet therefore also this free Lubet is yet in all and they all joyntly desire to enter again into this free Lubet viz. into the One and there when one tasteth smelleth feeleth heareth and seeth the other in the Essence they doe embrace each other in their holy Conjunction wherein then the reall divine Kindome of joy consisteth so likewise the growing and flourishing life of this world as may be understood by way of Similitude in the Seven Properties and the light and power of the Sun 5. The divine Kingdome of joy in the Heaven of God viz. in God manifested in his Expressed or Spirated Essence as I might speake it to the understanding consisteth in the Love-desire viz. in the Power which hath manifested it selfe through the fire in the light for the fire giveth unto the meeke free Lubet Essence and Source that it is Severized and moved and becomes a Kingdome of joy 6. And thus we are to consider of the darknesse whatsoever is a desiring Love in the light wherein all things rejoyce and melodize in Love that in the darknesse is an enmity for the fire is cold and burning hot in the darknesse moreover bitter astringent Compunctive the Properties are wholly rigorous and full of enmity and opposition they seeke not the One but onely the advancement of their own might and the greater their Elevation and inflammation is the Greater is the o o o The Kingdome of joy joy in the light 7. That which is good and holy in the p p p Or light of power powerfull light that in the darknesse is anxious and adverse the darknesse is the greatest enmity of the light and yet it is the cause that the light is manifest for if there were no Black then white could not be manifest to it selfe and if there were no Sorrow then joy were also not manifest to it selfe 8. Thus the joy doth triumph in it selfe that it is not as the Sorrow and the Sorrow triumpheth in it selfe that it is a Might and strength of the fire and light hence arise Pride and Selfe-will because the darke fires Might giveth the Essence and motive Source to the light which did so affect and move King Lucifer that he exalted himselfe in the roote of the fire to rule and domineere over the fire and light and therefore was cast out of the light into darknesse and the light withdrew from him 9. Therefore understand us well heere what Hell and the darke world or the Anger of God is of which the holy Scripture speaketh plainly that there is an hell that is a Gulfe of Desperation or pitt devoid of the hope of God and all good now we are not to understand it to be any locall Place apart but it is the first ground to the Eternall Nature the place is between the Kingdome of God and this world and maketh a peculiar Principle dwelling in it selfe and hath neither place nor locall abode and is every where but inhabiting it selfe onely and yet it giveth Essence to the light-and outward-outward-world that is it is the Cause to the Source viz. the Fire and is the whole Beeing of all Gods Beeings 10. In the darknesse he is an Angry zealous God and in the fire-fire-Spirit a Consuming fire and in the light he is a mercifull Loving God and in the Power of the light he is especially above all other Properties called God and yet 't is all but God manifested who manifesteth himselfe through the Eternall Nature in ingredient Properties else if I would say what God is in his Depth then I must say that he is wholly without Nature and Properties being an understanding and Originall of all Beeings the Beeings are his manifestation and thereof we have onely Ability to write and not of the unmanifested God who also were not known to himselfe without his manifestation The Originall of Life ♃ Jupiter 11. THe sixt Property of Nature and of all beeings ariseth also out of all the rest and is manifest in the fire through the light in the Love-desire it is Natures understanding voyce Sound speech and all whatsoever soundeth both in things with life and without life its true Originall is from the Astringent desire or impression of the first second and third Forme whence the motion and hardnesse ariseth the Essence of the Coagulation is Consumed in the fire and from the Devoration there proceedeth such a spirit both according to the property of the light in the Love and
it selfe to a body viz. a root or the like from which roote there groweth forth in this hungry desire such a body or hearb as the first Power was thus likewise the manifested Powers of God doe forme themselves into an externall Degree viz. into an Essence or Corporallity to speake in reference to the Spirit whereas we must onely understand a Spirituall Essence but yet Corporeall or Essentiall in reference to the Spirit of the Powers as the water is a thicker substance then the Ayre for the ayre penetrates the water the like is to be understood concerning the divine Powers and Essence 5. The Powers stand manifest in an oyly Property but the oyly is manifest in a watry Property therefore the Essence of the divine Powers consisteth in a Spirituall water viz. in the holy Element whence this world with the foure Elements as a degree more externall was brought forth and created into a Substantiall Forme 6. And in this holy Element or Spirituall water we doe understand holy Paradise in which the manifested Powers of God doe work which holy Element in the beginning of this outward world did Penetrate and pullulate through the foure Elements in which Power there grew such fruit wherein the vanity of the wrath was not manifest which man negligently lost so that the lively buddings of the holy Element through the foure Elements and the Earth did cease for the Curse of vanity was manifest and did effectually worke and spring forth out of the earth 7. Thus by the seventh Forme of the Eternall Nature we understand the Eternall Kingdome of Heaven wherein the Power of God is Essentiall which Essence is tinctured by the Lustre and Power of the fire and light for the Lustre of the Spirituall fire and light is the working life in the Spirituall water viz. in the holy Element for this water being the amassed or congealed Essence of the divine Powers is moving but yet it is as an Essence voide of understanding in reference to the divine Powers for it is a degree more externall as every Substance or body is inferiour to the Spirit the oyly Essence is the Spirit of the water viz. of the watry Spirit and the manifested Powers of God are the Spirit of the oyle or oyly Spirit and the Eternall Vnderstanding of the Word is the beginning of the manifested Powers and one degree goeth forth mutually from another and All r r r Or Beeings or all the Universall created Substance is onely God revealed God manifested God expressed Essence is nothing else but the manifested God 8. When we consider what kinde of life Motion and Dominion was before the times of this outward world in the place of this world and what Eternity is then we finde that it was and is unto Eternity such a life motion and Dominion as is above mentioned 9. The outward world with the foure Elements and Stars is a Figure of the internall Powers of the Spirituall world and was expressed or breathed forth by the motion of God when he moved the internall Spirituall world and amassed by the divine desire of the inward Powers and introduced into a creaturall Beeing both out of the internall spirituall dark-dark-world and also out of the holy light-light-world 10. This outward world is as a smoake or vaprous steame of the fire-fire-Spirit and water-Spirit breathed forth both out of the holy and then also out of the dark world and therefore it is evill and good and consists in Love and anger and is onely as a smoke or misty exhalation in reference and respect to the spirituall world and hath againe introduced it selfe with its Properties into formes of the Powers to a Pregnatresse as is to be seen in the Stars Elements and creatures and likewise in the growing Trees and hearbs it maketh in it selfe with its birth another Principle or beginning for the Pregnatresse of time is a Modell or plat-forme of the Eternall Pregnatresse and time coucheth in Eternity and it is nothing else but that the Eternity in its wonderfull birth and manifestation in its Powers and strength doth thus behold it selfe in a forme or Time 11. And now as we doe acknowledge that in the Spirituall holy world there is an Essence viz. a comprehensive Essence which consisteth in the Spirituall Sulphur Mercurius and Sal in an oyly and watry Bysse wherein the divine Powers play and worke so likewise in the darke world there is such a Property but altogether adverse odious opposite spitefull envious bitter and compunctive it hath also Essence s s s Or of according to its desire but altogether of a fell raw indigested watry Nature wholly sharp and harsh like to the Property of the rough hard stones or wild earth of a cold and scorching dark and fiery Property all which is a contrarium to Love that so it might be knowne what Love or Sorrow is 12. That the fullness of joy might know it selfe in it selfe the Keen Tartnesse of the Source must be a cause of the joy and the darknesse a manifestation of the light that so the light might be manifestly known which could not be in the ONE 13. But to answer the Readers desire briefly and fully concerning the seven Properties of the Eternall nature which make three Principles or worlds I will out of Love for the sake of the simple yet once more set downe the formes in briefe as an A. B. C. for his further Consideration and meditation I. Forme Astringent Desire 14. LO the Desire of the Eternall Word which is good is the beginning of the Eternall Nature and is the Congealing of the Eternall Nothing into Something it is the Cause of Essences also of cold and heat so likewise of the water and aire and the formation of the Powers and a cause of the taste a mother of all Salts II. Forme bitter Compunctive 15. THe motion of the Desire viz. the attraction is the other Forme of Nature a cause of all life and Stirring so also of the Senses and distinction III. Forme Anguish Perceivance 16. THe Anguish viz. the Sensibility is the the third Forme a Cause of the Minde wherein the Senses are moved and acted IV. Fire Spirit Reason Desire 17. THe fire is a cause of the true Spirituall life wherein the holy Powers of the free Lubet are delivered from the Astringent undigested roughnesse for the fire in its Essence devoureth the darke Substance of the Impression and works it forth out of it selfe out of the light into Spirituall Powers V. Forme Light Love 18. THe holy Spirituall Love-desire where the holy will of God hath exacuated it selfe in the harsh impression and manifested it selfe through the fire with the Power of the Omnipotence that now brings it selfe forth through the fire in the light and so in the Powers it is introduced into life and motion in the desire and herein the Holy Generation and the Triumphant Kingdome of the great Love of God doth consist and is
manifest VI. Forme Sound Voice Word 19. THe sixt is the Sound of the divine Word proceeding from the divine Powers which is formed in the Love-desire and introduced into a manifest word of all Powers wherein the manifestation of the divine Kingdome of joy in the free Lubet of Gods wisdom consisteth VII Forme Essence Beeing Mansion 20. THe seventh is the formed Essence of the Powers viz. a manifestation of the Powers what the first six are in the Spirit that the Seventh is in a Comprehensible Essence as a mansion and house of all the rest or as a body of the Spirit wherein the Spirit worketh and playeth with it selfe also it is a food of the fire whence the fire draweth Essence for its Sustenance wherein it burneth and the Seventh is the Kingdome of the divine glory and the Seven are thus named or expressed 21. The Out-Birth or Manifestation is this The Seaven Spirits of God or powers of Nature as they shew and manifest themselves in Love and Anger both in the Heavenly and Hellish Kingdom and also in the Kingdom of this world Anger Love 1 Astringent Desire Hellish Heavenly Hardnes Cold Covetosnes World Earthly Kingdom 1 Cold Hardnes Bone Salt 2 Attractiō or Compunctiō of Sence Compunction Envy 2 Poyson Life Growth Senses 3 Anguish or Minde Enmity 3 Sulphur Perceivance Paine 4 Fire or Spirit Pride Anger 4 Spirit Reason Desire Love Fire 5 Light or Love-Desire Meekenesse 5 Venus-Sport Lifes-Light 6 Sound or Vnderstanding Divine Joy 6 Speaking Crying Distinguishing 7 Body or Essence Heaven 7 Body Wood. Stone Earth Mettall Hearb This was received from the Author in such a forme by Abraham von Somerveldt 22. Curteous Reader understand the sense aright and well the meaning is not to be understood so as if the Seven Properties were divided and one were neere by another or sooner manifest then another all Seven are but as one and none is the first second or last for the last is againe the first as the first introduceth it selfe into a Spirituall Essence even so the last into a Corporeall Essence the last is the body of the first we must speake thus apart to write it down and decipher it to the Consideration of the Reader they are altogether onely the Manifestation of God according to Love and Anger Eternity and Time 23. But this we are to marke that each Property is also essentiall and this essence is joyntly as one Essence in the Kingdome of heaven and it s a Mysterium whence heavenly plants spring forth out of each Powers property as the earth is a Mysterium of all trees and hearbes so also of the grasse and wormes and the foure Elements are a Mysterium of all Animalls and the Astrum a Mysterium of all operations in Animalls and Vegetables 24. Each property is to it selfe essentiall and hath also in its Essence the Essence of all the other six formes and maketh the essence of the other six formes also essentiall in its essence as we see in the Earth and stones especially in Metalls where oftentimes in One Compaction all seven metalls are couched together and onely one property is principall which doth Coagulate and captivate all the rest in it selfe and alwayes one is more manifest then the rest according as each property hath its powerfull predominancy in a thing the like is also to be understood in vegetables where ofttimes in an hearb or peece of wood there is an Astringent sowre harsh bitter anxious or Sulphrous property also a fiery sweet or luscious flashy or watry quality CHAP. VII Of the Holy Trinity and divine Essence 1. THe Eternall and Temporall nature is especially understood in the darke and fire world viz. in the foure first formes as 1. in the astringent desire 2. in the bitter Compunction 3. in the Anguish or Sensation 4. In the fire where the Severation proceedeth forth in the Enkindling of the fire in the Flagrat but the powers both in the internall and externall world are all understood in the light or love-fire viz. in the love-desire 2. For their first ground is the Eternall Word viz. the One wherein all things are coucht the Second ground is the free Lubet of the word viz. the wisdome wherein all the Colours of the onely Power are manifest in the will of the Deity the third ground is the Love-desire wherein the free Lubet with its colours and vertues of the powers hath exacuated it selfe through nature and introduced it selfe through the fires inflammation into a Spirituall Dominion which Lubet displayeth it selfe with the powers in the light in an Eternall Kingdome of Joy 3. The fourth ground is the oyly Spirit in that the free Lubet doth amasse it selfe in the fiery Love-desire in the meeknesse as in its own peculiar forme and co-amasseth the Lustre and essence of the fire and light and introduceth it into the first Essence which power of the fire and light in the meekness of the free Lubet in the oyly property is the true and holy Tincture 4. The fift ground is the watry Spirit arising from the mortification in the fire where the first Spirituall Essence in the Astringent harsh darke desire was consumed in the fire now out of the Devoration of the fire there proceedeth forth a Spirituall Essence which is the oyly ground and a watry Essence from the mortification which depriveth the fire-spirit of its wrath so that it is not able to set its wrathfull properties on fire in the oyly ground so that the fire must burne through death and be onely a light else the oyly ground would be enflamed thus the fire in its Devoration must beget the water viz. its death and yet must againe have it for its life else neither the fire nor the light could subsist and thus there is an Eternall Generation devoration receiving and againe Consuming and yet also it s thus an Eternall Giving and hath no beginning nor End 5. Thus we now understand what God and his Essence is we Christians say that God is threefold but onely one in Essence but that we generally say and hold that God is threefold in person the same is very wrongly apprehended and understood by the ignorant yea by a great part of the learned for God is no person save onely in Christ but he is the Eternall Begetting Power and the Kingdome with all Beeings all things receive their Originall from him 6. But that we say of God he is Father Son and holy Spirit that is very rightly said onely we must explaine it else the un-illuminated minde apprehends it not the Father is first the will of the Abysse he is without all Nature or beginnings the will to Something which doth conceive it selfe into a Lubet to its own Manifestation 7. And the Lubet is the Conceived Power of the will or of the Father and it is his Son heart and Seat the first Eternall Beginning in the will and he is therefore called a Son because
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-fire-world and the Son with the Love-desire in the light viz. with the light-light-world or with the great Meeknesse in the fire and the holy Spirit with the moving life in the Tincture in the oyly and watry life and Dominion who is manifest in the fire and light viz. according to the Property of the free Lubet that is the Divine property he is manifest in a great fiery flame of light and Love and then according to the property of the darke fire-world in a wrathfull painefull Sourcive property and yet he is the onely one in the light he is the Love-fire-flame and in the enkindled fire in nature he is a Consuming fire according to which God is called a Consuming fire and in the darke wrathfull Source he is an angry zealous avenger in which property the Spirits of the darke world consist 14. The Father is onely called an holy God in the Son that is in the power of the light in the divine Kingdome of joy viz. in the great meeknesse and Love for that is his proper manifestation wherein he is called God in the fire he is called an angry God but in the light or Love-fire he is called the holy God and in the darke nature he is not called God 15. We must make distinction each world hath its Principle and Dominion indeed All is from one Eternall Originall but it severizeth it selfe into a twofold Source a Similitude whereof we have in the fire and light where the fire is painefull and Consuming and the light meeke and Giving and yet the one were a nothing without the other 16. The fire receiveth its Originall in nature but the light hath its Originall from the free Lubet viz. from the Powers of the Deity the will of God doth therefore introduce it selfe into a fire that he might manifest the light and the powers and introduce them into Essence 17. Albeit I have written heere of the formes of nature understand the etetnall nature yet it must not be understood as if the Deity were circumscribed or limited his wisdome and Power in divine property is devoid of limit or measure innumerable infinite and unspeakable I write onely of the properties how God hath manifested himselfe through the internall and externall nature which are the chiefest formes of his manifestation 18. These seven Properties are to be found in all things and he is void of understanding that denyeth it these seven properties make in the internall world the holy Element viz. the holy naturall life and motion but this onely Element severizeth it selfe in this externall world into foure manifest properties viz. into foure Elements and yet it is but one onely but divides it selfe into foure head-Springs viz. into fire aire water and earth 19. From the fire ariseth the aire and from the aire the water and from the water the earth or a Substance which is earthly and they are onely the manifestation of the one internall Element and are in t t t Or before respect to the internall as an enkindled smoake or vaprous steame so also the whole u u u Or Constellations Astrum is nothing else but Powers breathed forth from the inward fiery darke and light world from the Great Minde of Divine Manifestation and is onely a formed Modell or Platforme wherein the great minde of divine Manifestation beholds it selfe in a time and playeth with it selfe CHAP. VIII Of the Creation of Angells and their Dominion 1. THe Creation of Angells had a beginning but the Powers out of which they are created never had any beginning but were concomitant in the birth of the Eternall beginning not that x x x Viz. The Powers they are the holy Trinity or in the same but they were conceived of the desire of divine manifestation out of the Eternall darke fiery and light-nature out of the Manifested Word and introduced into creaturely formes and shapes 2. God who is a Spirit hath by and through his manifestation introduced himselfe into distinct Spirits which are the voices of his Eternall pregnant harmony in the Manifested Word of his Great Kingdome of joy they are Gods Instrument in which the Spirit of God melodizeth in his Kingdome of joy they are the flames of fire and light but in a living understanding Dominion 3. For the Powers of the Deity are in them in like manner as they are in men as John saith Chap. 1. the life of men was in the word so also the life of the angells was in the word from Eternity for Matth. 22. ver 30. it s written in the Resurrection they understand men are as the Angells of God in Heaven 4. And as we understand principall-formes in the divine manifestation through the Eternall nature so likewise we are to understand Arch-angells or Angelicall Principalities with many legions but especially in three Hierarchies according to the property of the holy Trinity and also the three Principles as cannot be denyed 5. As 1. One Hierarchy is to be understood according to the darke world with the Kingdome of Lucifer who hath plunged himselfe thereinto and the other is understood with the light fiery and darke world and the third is understood with the Mystery of the outward world wherewith the internall hath made it selfe manifest 6. Each Hierarchy hath its princely dominion and Order
viz. they in the darke world in Gods wrath and those in the holy world in Gods Love and they which are in the outward world in Gods great wonders both according to Love and Anger 7. They which are in the darke world beare the Name or the names of the great Anger of God according to the Properties of the Eternall nature in the wrath and they which are in the light beare the names of the holy God viz. of the divine Powers and they which are in the creation of the wonders of the outward world beare the names of the manifested powers of the outward world viz of the Planets Stars and foure Elements 8. They which are in the darke world domineere in the nature of the manifested wrath viz. in the properties of Gods Anger and have their Princely Dominions therein and they which are in the holy world rule in the Powers of the Triumphant world viz. in the great holy Kingdome of joy in the wonders of the holy wisdome and they which are in the outward world reigne over the Powers of the Stars and foure Elements and have also their Princely Dominion over the world and their Kingdomes and Principalities for defence against the destroyer in the wrath 9. Each Country hath its Princely Angel-Protectour with its Legions also there are Angells over the foure Elements over the fire and over the aire over the water and over the Earth and they are altogether only ministring Spirits of the Great God sent forth for the Service of those which shall obtaine Salvation as it s written the Angell of the Lord encampeth about them that feare him they are the officers and Servants of God in his Dominion who are active and full of motion 10. For God never moveth himselfe save onely in himselfe but seeing his manifestation of the Eternall and Externall Nature is in Combate thereupon the Spirits of the darke world are against the Spirits of the holy world but especially against man who is manifest both in good and evill God hath set the one against the other that his Glory might be manifest both in his Love and in his Anger 11. For as we men have Dominions upon the Earth so likewise the Superiour Hosts under the y y y Or Starry Skie Astrum have their Dominions so also the oyly Spirits in the Element Aire the whole Deep between the Stars and the earth is inhabited and not void and empty Each Dominion hath its owne Principle which seemes somewhat ridiculous to us men because we see them not with our Eyes not considering that our eyes are not of their Essence and property so that we are neither able to see nor perceive them for we live not in their Principle therefore we cannot see them 12. As in the Divine Manifestation of the Divine Powers one Degree orderly proceedeth forth from another even unto the most externall manifestation the like also is to be understood of the Angells or Spirits they are not all holy which dwell in the Elements for as the wrath of the Eternall Nature is manifest in the darke world so likewise in the outward world in its property 13. Also the Spirits of the externall world are not all Eternall but some are onely z z z Having a beginning and an end Temporall inchoative which take their Originall naturally in the Spirit of the externall world and passe away through nature and onely their shadow remaines as of all other Beasts upon the Earth 14. Whatsoever reacheth not the holy Element and the Eternall fire-world that is devoid of an Eternall life for it ariseth out of time and that which proceedeth out of Time is consumed and eaten up of Time except it hath an a a a Eternall being essence property life or Principle Eternall in its Temporall that the Eternall doth uphold the Temporall 15. For the Eternall dwelleth not in time and albeit it be cloathed with the Essence of time yet the Eternall dwelleth in the Eternall in it selfe and the Temporall in the Temporall as it is to be understood with the Soule and Body of man where the Soule is from the Eternall and the externall body from time and yet there is an Eternall in the Temporall body which verily disappeared in Adam as to the Eternall light which must be borne againe through Christ. 16. And we are not to understand that the holy Angells dwell onely above the Stars without the place of this world as reason which understands nothing of God phancieth indeed they dwell without the Dominion and Source of this world but in the place of this world albeit there is no place in the Eternity the place of this world and also the place without this world is all one unto them 17. For the beginning of the Source viz. of the foure Elements together with the b b b Or Planetick Orbe Astrum maketh onely one place there is no place in the internall but All wholly entire whatsoever is above the Stars without this world that is likewise internally without the foure Elements in the place of this world else God were divided 18. The Angelicall world is in the lieu or place of this world internally and this same worlds Abysse is the Great darknesse where the Devills have their Dominion which also is not confined or shut up in any place for the Eternity is also their place where there is no Bysse onely the Essence and property of their world is the Bysse of their habitation as the foure Elements are the habitation of our externall humanity they have also in the darknesse an Element according to the darke worlds property else God were divided in his wrath for where ever I can say here is God in his Love even there I can also say that God is in his Anger onely a Principle Severs it 19. Like as we men see not the Angells and Devills with our eyes and yet they are about us and among us the reason is because they dwell not in the Source and Dominion of our world neither have they the property of the externall world on them but each Spirit is cloathed with his owne worlds Property wherein it dwelleth 20. The beginning of each worlds Source is that limit which divides one world from the view and ken of the other for the Devills are a nothing in the heavenly Source for they have not its Source in them and albeit they have it yet it is unto them as if it were shut up in death like as an iron that is red hot so long as the fire pierceth it its fire and when the fire goeth out it s a darke iron the like is to be understood concerning the Spirits 21. So likewise the Angells are a nothing in the darknesse they are verily in it but they neither see nor feele it that which is a paine to the Devills that same is a joy to the Angells in their Source and so what is pleasing and delightfull to the Devills that
the Angels cannot abide there is a great Gulfe between them that is a whole birth 22. For what else is able to sever the light from the darknesse save onely a birth of Sight or light the light dwelleth in the darknesse and the darkenesse comprehendeth it not John 1. As the externall Sun-shine dwelleth and shineth in the darkenesse of this world and the darkenesse comprehends it not but when the light of the Sun withdraweth then the darknesse is manifest Heere is no other Gulfe between them save onely a birth 23. Thus we are likewise to conceive of the Eternall light of God and the Eternall darknesse of Gods Anger there is but one onely ground of All and that is the Manifested God but it is severed into sundry Principles and properties for the Scripture saith that the holy is unto God a good Savour to life understand to the holy divine life viz. in the Power of the light and the wicked is unto God a good savour to death that is in his wrath viz. in the Essence Source and Dominion of the darke world 24. For the God of the holy world and the God of the darke world are not two Gods there is but one onely God he himselfe is the whole Beeing he is c c c In his wrath Plagues and Hell Torment Evill and Good heaven and hell light and darknesse Eternity and time Beginning and End where his love is hid in any d d d Beeing Essence or Substance thing there his Anger is manifest in many a thing Love and Anger are in equall measure and weight as is to be understood in this outward worlds Essence 25. But now he is onely called a God according to his light in his Love and not according to the darknesse also not according to this Outward world Albeit he himselfe be ALL yet we must consider the Degrees how one thing mutually proceeds from another for I can neither say of heaven nor of darknesse or of this outward world that they are God none of them are God but the expressed and formed Word of God a Mirror of the Spirit which is called God wherewith the Spirit manifesteth it selfe and playeth in its Lubet to its selfe with this manifestation as with its owne Essence which it hath made and yet the Essence is not sundred from the Spirit of God and yet also the Essence comprehends not the Deity 26. As body and Soul are one and yet the one is not the other or as the fire and the water or the aire and the earth are from one Originall and yet they are particularly distinct but yet they are mutually bound to each other and the one were a nothing without the other and thus we are to conceive and consider likewise of the Divine Essence and also of the divine Power 27. The Power in the light is Gods Love-fire and the Power in the darkenesse is the fire of Gods anger and yet it is but one onely fire but divided into two Principles that the one might be manifest in the other for the flame of anger is the manifestation of the great Love and in the darknesse the light is made knowne else it were not manifest to it selfe 28. Thus we are to understand that the evill and good Angells dwell neere one another and yet there is the greatest immense distance betweene them for the heaven is in hell and the hell is in heaven and yet the one is not manifest to the other and although the Devill should goe many millions of miles desiring to enter into heaven and to see it yet he would be still in hell and not see it also the Angells see not the darknesse for their Sight is meere light of divine Power and the Devills sight is meere darknesse of Gods Anger the like is also to be understood of the Saints and againe of the wicked Therefore in that we in Adam have lost the Divine Sight in which Adam saw by the divine Power Christ saith you must be borne anew else you cannot see the Kingdome of God 29. In the fire-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
the Astringent Austere desire that is by a Saturnine Martiall fiery property in the Compaction of Sulphur and Mercury to be one body or congealed bulke but if I wholly destroy this body and severize each into its own property then I clearly finde therein the first Creation I. Saturnus Sal. 18. AS first according to the Property of the darke world according to the Astringent Desire of the Fiat viz. of the first forme to nature I finde a hardnesse and coldnesse and further according to this Astringent Property a deadly banefull stinking water from the Astringent Impression and thirdly in this stinking water a dead Earth and fourthly a sharpnesse like to Salt from the native right and quality of the Astringency this is now the Coagulated Essence of the first forme of nature according to the darke world and it is the Stony substance understand the grosseness of the Stones and of all metalls so likewise of the Earth wherein the mortall part or the close-binding death is understood II. Mercurius 19. SEcondly I finde according to the Second forme and property of the darke nature and worlds Essence in the Compaction of the Metalls and Stones a bitter Compunctive raging Essence viz. a Poyson which maketh a strong harsh noysome taste in the Earth and Stinking water and it is the cause of growth viz. the stirring life its Property is called Mercurius and in the first Forme according to the Astringency it s called Sal. III. Sulphur 20. THirdly I finde the third Property viz. the Anguish which is the Sulphrous Source in which consisteth the various dividing of the Properties viz. of the Essence IV. Sal-niter 21. FOurthly I finde the fire or heat which doth awaken the Salniter in the Sulphrous Source which Severizeth the Compaction and that is the Flagrat this is the Originall Raiser of the Salniter out of the brimstony watry and Earthly Property for it is the awaker of death viz. in the mortall Property and the first Originall of the life in the fire and even to the fire the property of the darke world reacheth and no further V. Oyle 22. FIftly we finde in the Compaction of tâ—e Metalls and Stones an Oyle which is Sweeter then any Sugar can be so far as it may be separated from the other Properties it is the first heavenly holy Essence which hath taken its Originall from the free Lubet it is pure and transparent but if the fire-Source be severed from it albeit it is impossible wholly to Separate it for the band of the great Triumphant joy consisteth therein then it is whiter then any thing can be in nature but by reason of the fire it continues of a n n n Or Crimson purple-red Rosie-red which the light changeth into yellow according to the mixture of red and white by reason of the earthly property and predominant influence of the Sun 23. But if the Artist can unloose it and free it from the fire of the wrath and other properties then he hath the Pearle of the whole world understand the Tincture for Virgin Venus hath her Cabinet of treasure lying there it is the Virgin with her faire Attire or Crown of Pearle 24. O thou earthly man hadst thou it yet heere Lucifer and Adam have negligently lost it O man didst but thou know what lay heere how wouldst thou seeke after it but it belongeth onely unto those whom God hath chosen thereto O precious Pearle how sweet art thou in the new birth how faire and surpassing excellent is thy Lustre VI. The living Mercury Sound 25. SIxtly we finde in this Oyly Property a Sovereign Power from the Originall of the manifested Powerfull Divine Word which dwelleth in the heavenly property in which Power the Sound or tone of metalls is distinguished and therein their growth consisteth for here it is the holy Mercurius that which in the Second forme of nature in the darknesse is Compunctive harsh rigid and a Poyson that is heere in the free Lubets property when the fire in the Salnitrall Flagrat hath divided Love and Anger a pleasant merry Mercury wherein the joyfullnesse of the Creature consisteth 26. And heere ye Phylosophers lyeth the effectuall vertue and Powerfull operation of your Noble Stone heere it is called Tincture this operation can Tincture the disappeared water in Luna for heere your Jupiter is a Prince and Sol a King and Virgin Venus the Kings sweetest Spouse but Mars must first lay down his Scepter also the Devill must first goe into Hell for Christ must binde him and Tincture Simple Luna which he hath defiled with the Oyle of his heavenly bloud that thâ— Anger may be changed into joy thus the Artists Art is borne understood heere by the children of the Mystery VII Essence Body 27. SEventhly we finde in the Separation of the Compaction of the Metalls a white cristalline water that is the heavenly water viz. the water above the Firmament of heaven which is severed from the oyle as a body of the Oyly Property it gives a white chrystalline Lustre in the Metalls and Venus with her Property makes it wholly white and that is Silver and Venus in Sol Gold and Mars in Venus Copper and againe Venus in Mars Iron Jupiter in Venus Tin Saturne in Venus lead Mercurius in Venus quick-Silver and without Venus there is no metall neither fined nor Minerall 28. Thus understand by Venus heavenly Essentiality which consisteth in an oyle and Crystalline water which giveth body unto all metalls the spirituall body it s owne peculiar Essence without the influences of the other properties is the great Meeknesse and Sweetnesse its reall Peculiar Essence is a sweet Pure water but the Power of the Manifested Word doth separate the holyest through the fire into an Oyle for in the Oyle the fire giveth a shine and Lustre when the fire tasteth the water in it selfe then out of the Taste it giveth an Oyle thus the Oyle is Spirituall and the water corporeall the Oyle is a o o o Text Corpus body of the Power and the water a body of the Properties which are living in the oyle and doe make or use the water for a Mansion in the water the Elementall life consisteth and in the oyle the p p p Or life of the Spirit Spirituall life and in the Power of oyle the divine life viz. the life of the expressed word as a manifestation of the Deity 29. Now we see heere how in the Compaction of the Verbum Fiat the holy Entred along with the unholy into a Coagulation for in all things there is a deadly and also a living water a mortall poysonfull vertue and a good vitall vertue a grosse and a Subtle Power an evill and a good quality all which is according to the nature of Gods Love and Anger 30. the Grossenesse of the Stones Metalls and Earth proceed from the property of the darke world all which are in a Mortall property understand the Substance and not the Spirit
the Spirit of the Grossenesse is in the poysonfull life in which Lucifer is a Prince of this World 31. But the heavenly part holds the grossenesse and poysonfull Source captive so that the Devill is the poorest Creature in the Essence of this world and hath nothing in this world for his owne possession save what he can cheat from the living Creatures which have an Eternall beeing that they enter with the desire into the wrath of the Eternall viz. consent unto his jugling Incantations 32. If we would rightly consider the Creation then we need no more then a divine light and Contemplation it is very easie unto the illuminated minde and may very well be searched out let a man but consider the degrees of nature and he seeth it very clearly in the Sun Stars and Elements the Stars are nothing else but a crystalline water-spirit yet not a materiall water but Powers of the Salnitrall Flagrat in the fire 33. For their Orbe wherein they stand is fiery that is a Salnitrall fire a Property of the Matter of the Earth metalls trees hearbs and the three Elements fire aire and water what the Superiour is that is also the inferiour and that which I finde in the Compaction of the Earth that is likewise in the * * * Or Constellation Astrum and they belong both together as body and Soule 34. The * * * Or Constellation Astrum betokeneth the Spirit and the Earth the Body before the Creation all was mutually in each other in the Eternall Generation but in no Coagulation or Creature but as a Powerfull wrestling Love-play without any such Materiall Substance 35. But it was enkindled in the Motion of the word viz. the Verbum Fiat and therewith the inflammation in the Sal-nitrall Flagrat each Property did divide it selfe in it selfe and was amassed by the awakened Astringent impression viz. the first forme of Nature which is called the Fiat and so each became Coagulated in its Property the Subtle in its Property and the gross in its Property all according to the Degrees as the Eternall Generation of Nature derives it selfe from the unity into an infinite multiplicity 36. Good and Evill is manifest in the * * * Or Constellation Astrum for the wrathfull fiery Power of the Eternall nature so also the power of the holy Spirituall world is manifest in the Stars as an essentiall Spiration and therfore there are many obscure Stars all which we see not and many light Stars which we see 37. We have a likenesse of this in the matter of the Earrh which is so manifold whence divers sorts of fruit grow viz. according to the Properties of the Superiour Sphears for so is the Earth likewise being the grossest Substance where the mortall water is Coagulated 38. The Earth was Coagulated in the Seventh forme of Nature viz. in the Essence for it is that same Essence which the other six Properties doe make in their desire it chiefly consisteth in seven Properties as is above mentioned but the unfoldment or various explication of the Properties is effected in the Salnitrall fire where each Property doth againe explicate it selfe into seven where the Infinitenesse and great q q q Or Potency possibility ariseth that of one thing another can be made which it was not in the beginning 39. The Beeing of all Beeings is onely a Magicall birth deriving it selfe out of one onely into an infinitenesse the one is God the infinite is time and Eternity and a manifestation of the One where each thing may be reduced out of one into many and againe out of many into one 40. The Fire is the chiefe workmaster thereunto which putteth forth from a small Power a little Sprout out of the earth and displayeth it into a great Tree with many boughes branches and fruits and doth againe consume it and reduceth it againe to one thing viz. to ashes and Earth whence it first proceeded and so also all things of this world doe enter againe into the One whence they came 41. The Essence of this world may easily be searched out but the Centre or Point of motion will remaine darke unto reason unlesse there be another light in it it supposeth that it hath it in the r r r Or Mathematically describe and demonstrate it Circle and can measure it but it hath it not in the understanding 42. When we consider the Hierarchy and the Kingly Dominion in all the Three Principles in the place of this world so far as the Verbum Fiat reached forth it selfe to the Creation of the outward world with the Stars and Elements then we have the ground of the s s s Centrall fire or radicall heat the Point of motion the vertue of the light Punctum and the Royall Throne of which the whole Creation is but a Member 43. For the Stars and foure Elements and all whatever is bred and Engendred out of them and live therein doth hang or appertaine unto one punctum where the divine Power hath manifested it selfe from it selfe in a forme and this Punctum standeth in three Principles viz. in three worlds nothing can live in this world without this Punctum it is the onely Cause of the life and motion of all the Powers and without it all would be in the t t t Or Eternall Silence Stillnesse without motion 44. For if there were no light then the Elements would be unmoveable all would be an Astringent harsh Property wholly raw and cold the fire would remaine coucht in the cold and the water would be onely a keen Spirit like to the property of the Stars and the aire would be hid in the water-Source in the Sulphur and be a still unmoving Essence 45. We see in very deed that the light is the onely Cause of all Stirring Motion and life for every life desireth the power of the light viz. the disclosed Punctum and yet the life is not the Punctum but the forme of Nature and if this Punctum did not stand open then the Kingdome of darknesse would be manifest in the place of this world in which place of wrath Lucifer is a Prince and possesseth the Princely throne in the wrath of the Eternall Nature in the place of this world 46. Therefore oh man consider with thy selfe where thou art at home viz. on one u u u Viz. As to thy body and outward carkasse of clay thou art a guest for a while in this outward world travelling in the vanity of time part in the Stars and foure Elements and on the other x x x Viz. As to thy soule in its own selfe and creaturall beeing without the divine light or re-generation in the Abysse of Hell part in the darke world among the Devills and as to the third y y y As to thy divine Image and Spirit of Love in the Eternall light part in the Divine power in heaven that Property which is master in thee
its Servant thou art pranck and vapour as stately and gloriously in the Suns light as thou wilt hast thou not the Eternall light yet thy fountaine shall be made manifest to thee 47. By the two words Heaven Himmell and und Earth Erden we understand the whole ground of the Creation for the understanding is coucht in the language of Nature in those two words for by the word Heaven Himmell is understood the Spiration of the Verbum Fiat which created that Essence wherein Lucifer was enthroned with the Creative word out of it selfe that is out of the Spirituall holy world into a time or Beginning and by the word Earth Erde is understood the wrath in the Essence that the Essence was amassed in the wrath and reduced out of the Properties of the darke Sulphur Mercury and Salt viz. out of the powers of the Originall of Nature and introduced into a Compaction or Coagulation 48. This Coagulation is the Syllable z Er the other Syllable de or den is the Element for the Earth is not the Element but the Element is the moving viz. the Power whence it was Coagulated this is that Element which is spirituall and taketh its true Originall in the fire where the nature which is a Sencelesse life dyeth in the fire from which dying or mortification then there proceedeth forth a living motion and from that which is mortified in the fire a dead matter viz. Earth and a dead water and also a deadly fire and venomous aire which maketh a dying Source in the Earthly bodies 49. When nature was enkindled the Element did unfold and display it selfe into Foure Properties which yet in it selfe is onely one the reall Element dwelleth in the Essence which is mortified in the fire otherwise the Earth could bring forth no fruit those which now are called the foure Elements are not Elements but onely Properties of the true Element The Element is neither hot nor cold neither dry nor moist it is the motion or life of the inward heaven viz. the true angelicall life as to the Creature it is the first divine manifestation out of the fire through nature when the Properties of the Eternall nature work therein it s called Paradise 50. By the word * * * Himmel Heaven Himmell is understood how the water viz. the Grosnesse in the mortall part was Coagulated and Separated from the holy Crystalline water which is Spirituall where with the materiall time began as an Essence expressed or spirated out of the Spirituall water 51. The Spirituall water is living and the Spirated is livelesse Senselesse void of understanding and is dead in reference to the living water of which Moses saith God hath Separated it from the water above the firmament 52. The Firmament is another Principle viz. another beginning or inchoation of motion the water above the Firmament is the Spirituall water in which the Spirit of God ruleth and worketh for Moses saith also the Spirit of God moveth upon the water for the Spirituall Element moveth in the foure Elements and in the Spirituall Element the Spirit of God moveth on the Spirituall water they are mutually in each other 53. The Heaven wherein God dwelleth is the holy Element and the firmament or Gulfe betweene God and the foure Elements is the death for the inward heaven hath another birth that is another life then the externall Elementary life hath indeed they are in one another but the one doth not apprehend the other as Tin and Silver never mix aright together for each is from another or sundry Principle albeit they resemble each other and have very neere Affinity to each other yet they are as the inward and outward water to one another wherein also they are to be understood for the inward and outward Venus are Step-Sisters they come indeed from one father but they have two mothers the one whereof is a Virgin the other defloured and therefore they are Separated till the judgement of God who will purge away her reproach and shame through the fire 54. Moses writeth that God created the Heaven out of the midst of the waters it is very right the a a a Understand by the word Astrum the whole Starry Heaven with all its powers properties Influences and Constellations internall and externall Astrum is an externall water-Spirit viz. Powers of the outward water and the materiall water is the body wherein the powers worke now the fiery airy and also Earthly Source is in the Astrum the like is also in the materiall water the Superiour Astrum is the life and Dominion of the inferiour it enkindleth the inferiour whereby the inferiour doth act move and worke the inferiour is the body or wife of the Superiour indeed the Superiour is coucht in the inferiour but as weake and impotent 55. And the Superiour were likewise as weake and impotent as the inferiour if it were not enkindled by the light of the Sun the same is the heart of all externall Powers and it is the Open Punctum even to the Tenth Number if we were not so blinde as to contemne all that we see not with our Calves-eyes it were right and requisite to reveale it but seeing God hath hidden the Pearle and also himselfe from the sight of the wicked therefore we 'l let it alone yet hint enough to our School-fellowes we will not give our Pearle unto Beasts 56. Thus we understand what the outward heaven is namely the Powers or Conception of the water the word or Power Fiat which began with the beginning of the world is yet still b b b Or in the creating a Creating it yet continually createth the heaven out of the water and the Spirit of God still moveth upon the water and the holy water is yet continually Separated from the water under the firmament 57. This holy water is that of which Christ told us that he would give us it to drinke that should spring up in Vs to a fountaine of Eternall life the holy heavenly Corporallity doth consist therein it is the body of Christ which he brought from heaven and by the same introduced heavenly Paradisicall Essentiality into our dead or decayed body and quickned ours in his understand in the c c c Mark or limit Ayme of the Covenant in the Essence of Mary as shall be mentioned hereafter 58. In this heavenly Essence the d d d Baptisme and the Supper Testaments of Christ doe consist and this holy Essence of the heavenly holy Virginity with the holy Tincture hath destroyed death and bruised the head of the Serpents Might in the wrath of God for the Divine power is the highest life therein 59. Thus we understand how the holy heaven wherein God dwelleth moveth in the Fiat or the Created heaven and that God is really present in all places and inhabiteth all things but he is comprended of Nothing Hee is manifest in Power in the inward heaven of the holy Essentiality viz. in
things consist in the Assimulate Every thing may be introduced into its Assimulate and if it comes into its Assimulate it rejoyceth in its Property be it Good or Evill and beginneth effectually to worke as is to be seen both in Good and Evill 14. As for example let a man take downe a little poyson it will presently receive with great desire the poison in the body which before rested and therein strengthen it selfe and begin to worke powerfully and corrupt and destroy the Contrary viz. the Good and that now which the Evill is able to doe in its property that likewise the Good can doe in its property when it is freed from the wrath it may also introduce its Assimulate into the reall true joy 15. The Essence of this world consisteth in Evill and good and the one cannot be without the other but this is the greatest iniquity of this world that the Evill overpowreth the Good that the Anger is stronger therein then the Love and this by reason of the Sin of the devill and men who have disturbed nature by the false desire that it mightily and effectually worketh in the wrath as a poyson in the Body 16. Otherwise if nature in its formes did stand in the Property in Equall weight and in equall Concord and Harmony then one property were not manifest above the other heat and cold would be equally poyzed in the operation and qualification and then Paradise would be still upon the Earth and though it were not without man yet it would be in man if his properties were in equall weight number and measure if they did yet stand in the Temperature then he were incorruptible and immortall 17. This is the Death and misery of man and all creatures that the Properties are divided and each aspiring in it selfe and powerfully working and acting in its own will whence sicknesse and paine ariseth and all this is hence arisen when the one Element did manifest and put forth it selfe into foure properties then each property desired the Assimulate viz. an Essence out of and according to its selfe which the Astringent Fiat did impresse and Coagulate so that Earth and Stones were produced in the properties 18. But now we are to consider of the greatest Mystery of the outward world between the Elements and the Astrum the Elementall Spirit is severized from the Astrall Spirit and yet not parted asunder they dwell in each other as body and Soule but the one is not the other the Astrall Spirit make thits bodies as well as the Elementall and that in all Creatures in Animalls and Vegetables 19. All things of this world have a twofold body viz. an Elementall from the fire aire water and Earth and a Spirituall body from the Astrum and likewise a twofold Spirit viz. one Astrall the other Elementall 20. Man onely among all the Earthly Creatures hath a threefold body and Spirit for he hath also the internall Spirituall world in him which is likewise twofold viz. light and darknesse and also corporally and Spiritually this Spirit is the Soule but this body is from the water of the holy Element which dyed in Adam that is disappeared as to his life when the divine Power departed from him and would not dwell in the awaked vanity 21. Which holy body must be regenerated if his Spirit will see God otherwise he cannot see him except he be againe borne anew of the water of the holy Element in the Spirit of God who hath manifested himselfe in Christ with this same water-Source that his disappeared body may be made alive in the holy water and Spirit else he hath no sense nor sight in the holy life of God 22. This twofold outward body is now punctually to be pondered and considered of if we would understand nature and without this understanding let none call himselfe a master or Learned for in these bodies the dominion of all externall creatures and Essences is couched they oftentimes are contrary one unto another whence Sicknesse Corruption and death ariseth in the body that one severeth from the other 23. The Sydereall body is the highest excepting the divine in man the Elementall body is onely its Servant or dwelling-house as the foure Elements are onely a body or habitation of the dominion of the Stars 24. The Elementall Spirit and body is inanimate and void of understanding it hath onely Lust and desire in it vegetation is its right life for the aire hath no understanding without the Astrum the Astrum giveth the distinct understanding of the knowledge of all Essences in the Elements 25. But the inward light and power of the light giveth in man the right divine understanding but there is no right divine apprehension in the Sydereall Spirit for the Astrum hath another Principle the Sydereall body dwelleth in the Elementall as the light-world in the darknesse it is the true rationall life of all Creatures 26. The whole Astrum is nothing else but the externall expressed Word in the Sound it is the instrument whereby the holy Eternall Speaking Word Speaketh and formeth externally it is as a Great Harmony of unsearchable manifold Voices and Tunes of all manner of instruments which play and melodize before the holy God 27. For they are meere Powers which enter into and mutually embrace each other whence ariseth the Sound in the Essence and the desire viz. the Fiat receiveth this Sound and maketh it Substantiall this Substance is a Spirit of the Stars which the Elements receive into them and Coagulate it in them and hatch it as an Hen her Eggs whence the true rationall life is in the Elements and thus also the Sydereall Spirit is hatched and Coagulated in all Creatures 28. For the Male and Female doe mutually cast a Seed into one another which is onely a Sulphur of the Astrum and foure Elements afterward it is hatched in the Matrix and Coagulated to a living Spirit 29. And when the fire is enkindled in the Seed which is sowne in the Matrix the Spirit severs it selfe againe from the body as a Propriate as the light from the fire according to the right of the Eternall nature and two become manifest in one viz. a Spirituall body from the Astrum and a fleshly body from the foure Elements 30. And this Sydereall Spirit is the Soule of the great world which depends on Punctum Solis and receiveth its light and life from it as all the Stars doe take light and power from the Sun so likewise their Spirit 31. The Sun is the Centre of the Astrum and the Earth the Centre of the foure Elements they are to one another as spirit and body or as man and wife albeit the Astrum hath another wife where it hatcheth its Essence viz. the Moone which is the wife of all the Stars but especilly of the Sun I meane it in the Essence of operation 32. Not that we meane that the Astrum is wholly arisen from the Punctum of Sol in that I call
that they remaine without and doe not so much as once know God 23. The Firmament is the Gulfe betweene time and Eternity but that God calleth it heaven and maketh a division of the waters gives us to understand that the heaven is in the world and the world is not in heaven 24. The water above the firmament is in heaven and the water under the firmament is the externall Materiall water 25. Heere we must understand the difference between the holy and the outward water the water above the firmament is Spirituall in the birth of the holy Element and the water under the firmament is mortall for it is apprehended in the Darke Impression the Curse and the Awaked vanity is therein and yet one water is not without the other 26. When I looke upon the externall water then I must also say heere is also the water above the firmament in the water under the firmament but the firmament is the middle and the gulfe therein between time and Eternity so that they are distinct and I see with the externall eyes of this world onely the water under the firmament but the water above the firmament is that which God hath appointed in Christ to the Baptisme of Regeneration after that the word of the divine Power had moved it selfe therein 27. Now the outward water is the instrument of the inward and the inward water is understood therein for the moving Spirit in the word is hee which ruleth the inward water in the Baptisme deare Christians let this be spoken to you it is the reall ground 28. But that Moses saith God created the firmament and called it heaven is the most intimate Secret of which the earthly man is not able to understand any thing the understanding is barely in the Power of the water above the firmament viz. in the Heaven or as I might set it down in the Spirit of God if he be awaked in man in the water above the firmament which disappeared in Adam as to his life that man seeth through all otherwise there is no understanding heere but all is dumb and dead 29. The creating of the heaven is understood first how the Speaking Word hath y y y Conceived or formed amassed the manifested Powers of the Spirituall world wherein it is manifest worketh and also ruleth secondly it is understood of the manifested Powers of the externall world which the Spirit hath amassed into the Essence of foure Elements and closed into the externall firmament that the Devill viz. the Prince of Anger cannot reach them by which he would worke with the internall water so that the Powers of Eternity doe worke through the Powers of time as the Sun illustrates the water and the water comprehends it not but feeles it onely or as a fire doth through-heat an iron and the iron remaineth iron so likewise the outward heaven is passive and the inward worketh through it and draweth forth an externall fruit out of the outward whereas yet the inward heaven lieth hidden therein in the Firmament as God is hidden in the Time 30. And we are to understand with the Second dayes worke the manifestation of the internall heavenly and the externall heavenly Essence viz. the manifestation of the water-Source understand the Essence of the Seven Properties viz. the Corporallity or the z z z Operate or worke-house Laboratory of the other six wherein the Soule or Spirit of the outward world worketh and ruleth in the externall this a a a Or operation working is in the most externall or inferiour heaven next the earth ascribed unto the Moone for it is the manifestation of the Lunar Property not of the b b b Star or Planet called the Moone Star which was first created into the externall on the fourth day to be a Governour therein but this same Property is in the inanimate outward life viz. in the vegetative life the vegetative life was opened on the third day 31. And when God had ordained the water into Sundry places upon the Earth then he moved the externall expressed word in the vegetative life now Moses saith God spake Let the Earth put forth hearbs and grasse yeelding Seed Verse 11 12. and fruitfull trees each bearing fruit according to his kinde and let each have its seed in it selfe and when it came to passe out of the Evening and morning was the third day Of the third day of the Creation 32. IN the Originall of the Eternall nature which is an Eternall Originall the manifestation of the six dayes workes is very clearly to be found how the Eternall Word hath unfolded them out of the invisible spirituall Property and brought them into the visible also the forme thereof is to be found in the Planetick Orbe if any hath skill to apprehend it 33. For in the Eternall natures birth there is an Eternall day whatsoever God hath manifested and made visible in six c c c Or distinctions diversalls which are called dayes-workes that standeth in the Eternall nature in six distinct degrees in the Essence viz. in the Seventh Property in which the six degrees of nature worke and yet also doe eternally Rest from working they are themselves the working which they give in to the Seventh as into their owne Peculiar Rest wherein their perfection and manifestation consists 34. And we are to understand nothing else by the Creation save that the Verbum Fiat hath amassed the Spirituall birth and introduced it into a visible externall dominion and Essence for we see it very clearly in the writings of Moses albeit we have a glasse besides to see that when God the first day had created the Grosse part into a d d d Lump or Chaos masse that he extracted the fine part out of the same first dayes worke and Severed and amassed the waters viz. the Spirituall Essence and produced it out of the first day viz. out of the holy Power into a time that is out of the Eternall Day into an inchoative day 35. Now the third accomplishment of the third dayes worke is the moving growing life in which on the first day the light of nature did shine in the Essence of the Ens after an externall manner it shone likewise now through the Second day viz. through the water and the heaven and in this shining light the expressed Word did move it self in the Essence and wrought effectually and even then the power of the expressed Word from the light of the inward nature did pullulate and spring forth through the externall nature out of the heaven through the earth and so now the Potentate who was a King and great Prince hath lost his Domination for the Essence of the wrath was captivated in the light of nature and he with it and so he lyeth between time and Eternity imprisoned in the darknesse untill the judgement of God 36. In the third dayes worke the Sulphureous Mercuriall and Saltish life out of the Centre
Element whence the foure were expressed and understand the outward man for the outward world with the Stars and foure Elements viz. fire aire water and Earth and also for the outward Tincture which is lincked with the inward in the holy expressed Word and is onely Severed by a Principle where also the inward putteth forth an externall life the inward is holy and the outward life or Principle in the Tincture were likewise holy if the Curse were not come into it by reason of the awaked vanity yet if the vanity be Severed * * * Or from by the Tincture then it is holy and a Paradise which shall open it selfe at the End of this world 14. And Moses saith further God breathed into man the breath of life and he became a living Soule this signifyeth the living Speaking understanding Spirit out of all the three Principles viz. out of the inward fire-fire-world which is manifest through the darke world and out of the holy light-light-world and out of the outward Aeriall world this is the Soule 15. The inward fire-breath is the true Eternall Creaturall Soule and the Lights-breath is the true understanding Spirit of the soul wherein it is an Angell and the outward air-breath is the rationall Soule in the vegetative bestiall life wherewith man ruleth over all the Creatures of this world 16. As the onely understanding of the Abyssall unsearchable Deity hath manifested it selfe with three Principles so likewise he hath breathed in the true life out of all the three Principles into the Created Image the body is a limus of all beeings and the Soule is the expressed Word viz. the Power and understanding of all Essences viz. the manifestation of the divine Understanding 17. The Spirit of God hath inspired or given in it selfe from the properties of all the three Principles into the Created Image viz. the Father of all Essences hath breathed or spoken forth the Spirit out of all the three Principles through his Eternall Speaking Word out of the whole Essence of the Powers or as I might set it down he hath inspoken it viz. the Egressed Sound or expressed voice of the understanding which through the motion of God did Educe and manifest it self through the Eternall and Temporall nature the same Spirit God did again in Speake or as the Text in Moses hath it breath in to this onely Image for a Ruler of the body and all other Creatures 18. And the Soul in its reall life and understanding consists in three Kingdomes the first is the Eternall nature viz. the Potent might of Eternity the dark and fire-world according to which God calleth himself a strong zealous Angry God and a consuming fire in which the Devill hath wholly plunged and diabolized himself 19. The Second is the holy light-world where the Eternall understanding hath displayed it self through the fires-sharpness in the light of the great fiery Love-desire and turned the wrathfuâ—l dark and fiery property to a Kingdome of joy which is the true manifestation of the Deity and it s called the holy heaven of the Angelicall delight and blisse 20. The third Kingdome or world is the outward Astrall and Elementall Kingdome viz. the aire with its domineering Constellation wherein all the five outward Constellations rule viz. the Superiour and the inferiour of the foure Elements out of which constellation the five Senses take their Originall wherein the vegetable and reasonable life consisteth this is the animall or bestiall Soule which ruleth over all the creatures of this world so also over all the outward heavens or Constellations and over all the Earth or Essences of the outward world 21. Understand it thus the fire-breath out of the first Principle ruleth in its Originall viz. in its own mother whence the Spirit of God amassed or moulded it viz. in the Centre of the Eternall nature in the Might of the darke-and fire-world and it is the Cause of the light life and also of the air-fire if that were not none of the other would be neither 22. And the lights-breath ruleth in the Second Principle viz. in the holy Kingdome of the manifested Power of God which is the Mansion of the holy Spirit of God the Temple of God viz. in the heavenly holy Essence understand in the holy Spirituall body of the holy Pure Element which with its properties standeth in equall weight and measure as a fit prepared Instrument of the Spirit wherein he manifesteth Gods wonders out of the Eternall wisdome and introduceth them into the melody of joy viz. into the holy harmony of the Eternall Speaking Word of God into the divine Kingdome of joy viz. into the manifestation of the divine Powers in which the holy Spirit is the true Musician 23. And the air-Spirit hath dominion also in its mother whence it ruleth over the outward world over the figure and Similitude of the inward world viz. over the outward Mystery of time and manifesteth its mother which is brought forth out of Eternity into a time to the Contemplation of the Wonders of the wisdome of God 24. And yet they are not three Souls but onely one yet it standeth in three Principles viz. in the Kingdome of Gods Anger and in the Kingdome of Gods Love and in the Kingdome of this world and if this were not then it could not be said the soule went into heaven or hell if a a a Heaven or Hell they were not in it when the Air viz. the outward Kingdome of time doth leave it then is the Soule manifest either in the dark fire-Kingdome of God or in the holy Kingdome of light in the Love-fire of the Power of God whereunto it hath given up it selfe in this life-time therein it standeth when it foregoeth the outward life 25. And we are in no wise to thinke that the soule is God himsâ—lfe who is neither nature nor Creature also dwelling in nothing save onely in himselfe and yet dwelleth through all things and is neither fâ—r off or nigh unto any thing but b b b The soule it is the expressed Word the Formed Word it is the Spirit and the life of the three Principles of divine manifestation but if it were God then it were immoveable uncontrouleable and no judgement could passe upon it 26. But a judgement may passe upon it if it departeth out of that Order wherein God introduced it in the beginning if it goeth out of the divine harmony out of the Order of the manifested word of Gods Power if it doth manifest or produce another will in it selfe viz. other properties out of the Strong Might of the Eternall nature 27. The whole man with body and Soul is threefold and yet but one onely man the body is out of a threefold Essence and the Soul is out of a threefold property of the Spirit an example thereof you have in the fire light and aire the fire hath another property then the light and aire have the fiery body is the Eternall
Constellation viz. the Magicall Constellation the Great Mystery out of which the outward Constellation was produced and brought into a creaturall Beeing 28. The fire-Spirit viz. the fiery Soul dwelleth in the fiery Spirituall body And in the lights body which is from the holy Element viz. from the true heavenly Image which consisteth in a Spirituall Sulphur Mercurius and Sal dwelleth the holy Soule viz. the true Spirit of the soul which is of a Temple of God and in the outward Body which is a limus of the Earth and the other Elements viz. in the outward Constellation of the five Sences the outward Soule viz. the reall Spirit of the outward world doth dwell 29. Each Property of the Soule hath a Corporeall property in it self which may be called an heaven viz. a Sundry Speciall Magicall Astrum As the fiery Property of the soul hath a body from the inward Constellation of the darke and fire-world which is a Spirituall Body 30. And the c c c Or light Lucid Property of the Soul hath a spirituall oleous and watry Body wherein the two properties of the highest Tincture of the fire and light doth open the Lustre and beauty of the Colours wonders and vertue of the divine wisdome this water is the water above the Firmament of which Moses speaketh and this oyle is the holy Oyle of the divine Powers and this was a usuall Type in the old Testament in that the reall oyly body of the heavenly property did disappeare in Adam in the awaked vanity God ordained the Type of the new Regeneration with an unction of Oyl wherein he powerfully wrought through the promised Covenant as in a Type 31. The Third outward Property of the Soul hath likewise every way such a body of many Constellations in it as the inward properties all which multiplicity of properties may be called heavens for each property of the outward body hath a Magicall Constellation as there is a body of the Sulphurean Constellation of the Earth also a Body or Constellation of the Mercuriall poysonfull life also a body of the Salt-Powers of Bodies also a body of the soul of the outward world viz. of the upper Created Constellation all according as the outward Powers of the outward soul are thus each Power hath a Corporeall property in it and thus also the inward Powers of the Spirituall Property are to be understood with the inward body CHAP. XVI Of the difference of the Heavenly and Earthly Man 1. WHen we consider the Image of God which God created in Paradise unto the Eternall uncorruptible life then we can in no wise say of the grosse fleshy Image that the grosse property of the earthlinesse is the Image of God which can possesse the holy world for it is not of the same Essence and Ens whereof also Christ speaketh John 6. The Spirit is life the flesh profiteth nothing also flesh and bloud shall not inherit the Kingdome of Heaven and yet verily the true Body is coucht in this bestiall grosse property as the Gold in the Oare 2. All that is Earthly on man that is bestiall and corruptible and not man Albeit God created Man an externall body out of the limus of the Earth yet it is not to be considered of us as now it is for the true humane Body according to the inward world is a Spirituall Sulphur a Spirituall Mercurius and a Spirituall Sal each property of the Soul hath a Coporeall or Essentiall quality on it 3. God created such a Body as the Soul was in its Essence viz. in the Spirated Word of the understanding and breathed the Soule thereinto for the Understanding also the outward Sulphurean body is in no wise the Grosse Beast which passeth away and returneth not againe the true reall body which is hidden in the Grosseness is a spirituall body in comparison to the Grossenesse it is created in deed in flesh and bloud but in a fixed stedfast uncorruptible flesh and bloud 4. By the Lust and Imagination of Adam the Grosseness was manifest the True outward body is a Sulphureous Mercuriall and Saltish Property a pure Essentiall Power according to the nature of the Soul That which the Soule is in the Spirit the same is the true humane body in the Essence as a mansion of the Soul 5. All the Properties of the inward holy Body together with the outward were in the first man composed in an equall harmony none lived in selfe-desire but they all gave up their desire unto the Soul in which the divine light was manifest as in the holy heaven the light shone through all the Properties and made an equall Temperature in the properties all the properties gave their desire into the light viz. into the manifested sweetness of God which penetrated all the properties in which Penetration they were all Tinctured with the Sweet Love so that there was nothing but meer pleasing relish Love-desire and delight betwixt them 6. The inward holy Corporallity * * * Of. from the pure Element penetrated through the foure Elements and held the limus of the Earth viz. the outward Sulphureous body as it were swallowed up in it selfe and it was really there but in manner as the darkness dwelleth in the light and yet its darknesse cannot be manifest for the light but if the light extinguisheth then the darknesse is manifest 7. Thus the inward man held the Outward captive in it selfe and penetrated it as a fire through-heats an Iron that it seemes as if it were all fire but when the fire goeth out then the dark swart Iron is manifest 8. Thus likewise was the first man when he stood in Paradise in his fixed condition in manner as time is before God and God in the time and they are distinct but not parted asunder as the time is a play before God so also the outward life of man was a play * * * Before unto the inward holy man which was the reall Image of God 9. The outward Spirit and Body was unto the inward as a wonder of divine manifestation according to the fire-darke-and light world a mirror of the Great Omnipotence and Omniscience of God and the inward was given unto it for a Ruler and Guide 10. As God playeth with the time of this outward world so likewise the inward divine man should play with the outward in the manifested wonders of God in this world and open the divine wisdome in all Creatures each according to his Property so likewise in the Earth in stones and metalls in which also there is a twofold Essence viz. one from the originall of the fire-dark-world and one of the Originall of the holy-light-world 11. All this was given him for his play he had the knowledge of all Tinctures all was subject to him he ruled in heaven and earth and over all the Elements so also over all the Constellations and that because the divine Power was manifest in him no heat nor cold
Word where he educeth himself through the fire in the light in the love-desire viz. in the holy Fiat and resteth Eternally with his manifested Word therein his Rest therein is a Dominion of joy where the Anguish-Source of Gods wrath of the Eternall nature is changed into a divine Kingdome of joy 25. And this Rest is the holy heaven in the Naturall heaven where time worketh in it self and setteth forth its operate for the day of Rest viz. the day of Separation where at the end of the dayes of this world the evill shall be Separated from the good and each thing shall possess its owne heaven viz. the property of its originall or sourcive Spirit whence it was Generated 26. But in this time Gods Love and Anger must mutually work in one another and manifest the Wonders of God both according to the fire and light world and the Verbum Domini resteth in the Seventh manifestation of the properties and shineth with its i i i And vertue power into the operation of the Six dayes viz. into the six properties and affordeth ayd and help to every life 27. In the seventh property all things are brought into their End viz. into the first day of the beginning of all Essences for the Seventh day viz. the Seventh property of the Eternall nature is the transparent Glassy Sea before the throne of the Ancient in the Revelation whence as out of k k k Ex Mysterio Magno the Grand Mystery this world was created into sundry Peculiar heavens and formes and Formed in the Verbum Fiat the Seventh day was from Eternity without and beyond all Time for it is the Formed Word of the Divine understanding in it the Eternall wisdome of God is manifest viz. the Powers and Wonders of the divine understanding in which the Deity worketh CHAP. XVII Of Paradise 1. MOses saith that when God had made man that he planted a Garden in Eden and there he put man to till and keep the same and caused all manner of fruits to grow pleasant for the Sight and good for food and planted the Tree of Life also and the Treee of knowledge of good and evill in the midst 2. Heere lyeth the vaile before the face of Moses in that he had a bright shining Countenance that Sinfull Israell cannot look him in the face for the man of vanity is not worthy to know what Paradise is and albeit it be given us to know it according to the hidden man yet by this description we shall remaine as dumb to the Beast but yet be sufficiently understood by our fellow-schollars 3. The Garden Eden was a place upon the Earth where man was Tempted and the Paradise was in heaven and yet was in the Garden Eden for as Adam before his Eve was made out of him before his sleep was as to his inward man in heaven and as to the outward upon the Earth and as the inward holy man penetrated the outward as a fire through-heats an iron so also the heavenly Power out of the Pure Element penetrated the foure Elements and sprang forth through the Earth and bare fruits which were heavenly and Earthly and were qualifyed sweetly Tempered of the divine Power and the vanity in the fruit was held as it were swallowed up as the day hideth the night and holdeth it captive in it self that it is not knowne and manifest 4. Paradise was nothing else but the Seventh dayes property the heavenly Essentiality of the second Principle is couched or shut up in the Earth the curse of God hath hidden it it budded in the beginning of the world through the Earthly Essentiality as the Eternity is in the time and the divine Power is through all things and yet is neither comprehended or understood of any earthly thing in selfehood 5. But in Paradise the Essence of the divine world penetrated the Essence of time as the Sun penetrates the fruit upon a tree and effectually works it into a pleasantnesse that it is lovely to looke upon and good to eat the like also we are to understand of the Garden in Eden 6. The word ‖ ‖ ‖ Ede expounded according to the Language of Nature Ede is nothing else but what Moses saith of the Earth that it was * * * Void eed and empty that is it should not manifest its Might according to the wrath of vanity it should be still as a mother to bring forth for the internall would rule through the externall as the Spirituall world through time heaven through the Earth the Earth was empty without fruit but the heaven was its husband which made it fruitfull and bare fruit by it untill the Curse where heaven did hide disappeare or withdraw it self from the Earth 7. The whole world would have been a meer Paradise if Lucifer had not corrupted it who was in the beginning of his Creation an Hierarch in the place of this world but seeing God knew well that Adam would fall therefore Paradise sprang forth and budded onely in one certaine Place to introduce and confirme Man therein whom albeit God saw that he would again depart thence he would againe introduce thereinto by Christ and establish him anew in Christ to Eternity in Paradise 8. For Lucifer poysoned the first Paradise with his false and wicked desire therefore God promised to regenerate it anew in Christ for the seventh day which God appointed for Rest is nothing else but Paradise regenerate anew in the Spirit of Christ in the humane property wherein the poore soul shall rest Eternally from the Source of the six dayes-workes viz. of the six properties of the life 9. Also it is the Seventh time or manifestation of God in which the Mystery of Gods Kingdome shall be finished when it shall be againe Pure in the place of this world when heaven shall be again manifest in the world and the Devill driven out with his l l l Text evill Essence wickednesse whereinto no unclean thing shall any more enter for this world in which Adam was before his Eve must againe returne as it was before the Curse in which Righteousnesse shall rule but the vanity shall be purged away through the fire of Gods Anger and given to the dark world 10. But that Moses saith the Tree of life stood in the midst of the Garden and presently next after setteth down and the Tree of Knowledge of good and Evill Heere lieth the vaile before his eyes that the earthly Sinfull man cannot behold him for he is not worthy of it for his earthliness in the Curse of the bestiall vanity shall not inherit Paradise 11. The precious Pearl lieth in the knowledge of the difference of the two Trees and yet it is but onely one but manifest in two Kingdomes for the Tree of life standeth wholly in the midst of the Garden for it standeth in two Principles in the midst viz. in the holy world between the Eternall dark world of Gods
but heere lieth the vaile before the brightnesse of Moses's face by reason of the unworthinesse of the bestiall Man 2. For we finde that the woman was taken and formed in the Fiat out of Adams Essence i i i Or out of his body and Soule both in body and soule But the Rib betokeneth Adams dissolution or breaking viz. that this body should and would be k k k Or destroyed dissolved for in the place of this rib Longinus's Speer must afterward when Christ vvas crucified enter into the same and tincture and heale the breach in the wrath of God with heavenly bloud 3. Now when Adams hunger was set after the earthlinesse it did by its magnetick power impress into his faire Image the vanity of evill and good whereupon the heavenly Image of the Angelicall worlds Essence did disappeare as if a man should insinuate some strange matter into a burning and light-shining candle whereby it should become darke and at last wholly extinguish so it went also with Adam for he brought his will and desire from God into selfehood and vanity and brake himselfe off from God viz. from the Divine Harmony 4. Even then he forthwith sunke dovvn into a l l l faintnesse or impotency svvound into Sleep viz. into an unability which signifieth the death for the Image of God vvhich is immutable doth not sleep whatsoever is eternall hath no time in it but m m m Or with by the sleep the time was manifest in man for he slept in the Angelicall world and awaked to the outvvard world 5. His sleep * * * Signifieth or was the reall type is the Rest of Christ in the Grave where the new regenerate life in Christs Humanity n n n Or was to must enter into Adams sleep and awaken it againe to the Eternall life and bring it out of time into the Eternall beeing 6. But the breaking or dividing of Adams Essence when the woman was taken out of him is the breaking or bruising of Christs body on the Crosse from the sixt houre unto the ninth for so long was the Fiat in Adams Sleep o o o Or a making the Sex of Male and Female in the Separating of the Man and Woman for in such a space of time the woman was compleatly finished or brought forth out of Adam into a female person or Image 7. And when Christ on the Crosse had againe accomplished this Redemption of our Virgin-like Image from the divided p p p Text from the Man and woman Sex of Male and female and tinctured it with his heavenly bloud in the divine Love He said it is finished for before he stood in Adams thirst As Adam did thirst after the vanity so Christ did now fill or satiate this thirst of vanity with the holy divine Love-thirst and turned about the will of the Soul that it might againe introduce its thirst into God and when this was brought to passe he said now it is finished and converted Christ turned back Adam in his sleep from the vanity and from the Man and woman againe into the Angelicall Image Great and wonderfull are these Mysteries which the world cannot apprehend for it is as blinde in them as a man that is borne blinde is to behold this world but he that Regardeth and findeth them hath great joy therein 8. Eve is the right q q q Understand as to the right life which was then manifest but afterward disappeared for in her lay the womans seed which was to breake the monstrous Serpent of the earthly Eve magicall childe for she is the Matrix in which the Love-desire stood in Adam viz. the Magicall r r r Conception Impregnation and birth she was Adams Paradisicall Rose-Garden in peculiar Love wherein he loved himselfe For the Amassing or conceiving of the Magicall Impregnation or Incarnation or divine formation of propagation was or did stand in the conjunction of both Tinctures 9. And God said after the eating of the Apple unto them the womans Seed shall bruise the Serpents Head the Ground and Corner-stone lyeth here in this Matrix for the womans Matrix wherein the divine formation stood was as to the Right life heavenly being out of the heavenly Essentiality vvherein consisted the Right Paradise 10. But Adam with his Imagination brought earthlinesse and vanity thereinto viz. Selfe-will and then the holy part viz. Venus's desire which was the divine Centre in the humanity viz. the manifested Love-word in the Image of God did disappeare in this Matrix therefore Eve s s s Out of or by reason of from this strange will introduced into the Matrix brought forth at first a selfe-willed proud murtherer for Adam vvith his false Imagination had introduced this vanity so also the Devills desire thereinto 11. But the divine Love-will vvould not forsake this disappeared Angelicall matrix and gave himselfe by promise thereinto with the Deare and precious Name of Jesus who should againe awaken it in the Holinesse's property and bruise the head of the Devills insinuated desire and false Rebellious will that is destroy and take away the Might of its life and introduce it againe through divine Love into the First life and even in this holy matrix which the word and power of God did againe awaken in the sweet Name of Jesus in the Seed of Mary in the t t t Ayme mark or limit Bound of the Covenant the Serpents poyson in the Soule and flesh was destroyed 12. And this is the Seed of the woman dear bretheren observe it it is highly known The u u u Text the promised marke of the Covenant Ayme of the Covenant of Promise was pight or set into this Matrix but Eve was not the very childe for the part of the Heavenly Matrix stood disappeared in her but yet it was in the Covenant of God as the dry rod of Aaron which budded forth afresh did tipify unto us 13. Shee was indeed the whole Matrix of Adam but the holy part was shut up in her and the outward part of the outwrrd world with evill and good viz. the matrix of the third Principle which had indeed an halfe soule-like property but captivated in the prison of Gods anger the holy Covenant of Love Rested in the disappeared part in the midst of the awaked anger from which Covenant the Propheticall Spirit in the old Testament spake and prophecied of the future opening or manifestation in the Covenant 14. The greatest mystery is to be understood in the formation of Eve for a man must very entirely and intimately understand and apprehend the birth of nature and the originall of man if he will see the ground for she is the halfe Adam not taken onely and wholly out of Adams flesh but out of his Essence out of the female part she is Adams Matrix 15. The woman received no more from Adams flesh and bones save the rib in
reason of their predomination or potent influence that Astrum which is most predominant in the Constellation that hath its desire in the Seed and if it be sown such a property is hatched forth in the earthly part of man 35. Not that the whole man is such a very brute beast in outward shape but there is such a figure of the desire in the earthly Essence and the man must beare such a Beast in the body which stirs him up and drives him to the beastiall property not that he hath this forme according to the outward person but really in the earthly Essence according to the outward personall shape he remaines in the first formation or platforme 36. Yet this Beast doth somewhat put forth its Signature externally in every one if one doe but heed and well minde the same he may finde it Hence Christ called the Pharisees a generation of Vipers and the Seed of Serpents also others he called wolves ravening wolves foxes doggs and the like for they were such in the earthly Essence and He taught us that we must be borne anew and forsake this beastiall property and become as children or we should not possesse the Kingdome of God 37. For as the Essence is in the body even so the Spirit doth figure and forme it selfe internally and the poore soule stands in this prison bound and married to such a beast unlesse that a man be borne anew for which ground and end God ordained the Circumcision in the old Testament and in the new the Baptisme in the Spirit of Christ. 38. Heere we are highly to consider what horrour lamentation and misery Anguish feare and distress did arise and awake in man and was manifest as a false life and will in man of which we have a type in the Death of Christ when he destroyed the Death in our Humane awakened property upon the Crosse and overcame it with the great Love in his heavenly bloud which he introduced thereinto that even then the earth viz. the limus of the earth whence Adams outward Essence was extracted did tremble and shake at it now when the great Love forced into the humane earth wherein the anger of God was living and effectually working in the Curse I say when it now was to dye and to be changed into another Source it did tremble before this great Love-fire like as the Love-fire in Adam and Eve did tremble in the awakening of the anger in them whereby they were astonished and creap behinde the trees in the Garden and were afraid for the dread and horror of Gods anger was awakened in their Essence and they knew their beastiall properties CHAP. XXI Of the Impression and Originall of the Beastiall man and of the beginning and ground of his sicknesse and mortality WHen Adam and Eve were become monstrous the Holy Spirit proceeding from the part of the heavenly limbus departed for the part of the Heavenly property disappeared in the Soule in which part the divine light shoane and in which the Divine power of the holy Tincture dwelt 2. Understand the power of the light u u u Or withdrew departed from him into the Centre in manner as a shining light which flameth forth from a candle extinguisheth and the fire Source onely of the light remaineth even so likewise the Magicall fire-source onely of the soules property remained viz. the Centre of the Eternall nature viz. the fire-Fire-world and the darknesse 3. And on the outward part of the soul the air-Air-Spirit with its Astrum remained wherein the light of the outward nature shoane which now the fire-soule must make use of for the Fiat was enraged in the wrath of God viz. in the fiery property of the soul and also of the body and in a fiery hunger in the awakened Flagrat of Gods anger had entred into and taken possession of the Essence in soul and body and with hard Attraction did impresse it selfe in the Essence of the x x x Or matter outward Essence substance in the y y y Or limus limbus of the body whereupon the flesh became grosse hard thick and corruptible 4. For in the Flagrat of the wrath all the properties of each Astrum according to the property of all the creatures did awake in the Essence whence the enmity antipathy and contrariety did arise in the Essence of the body and soul so that one property is against another one taste z z z Or a loathsomnesse to another against anothers for all departed out of the Temperament paine tormenting malady and sickness a a a Or arose in them hapned unto them 5. For if an opposite Essence entreth into another it makes an enmity and an hatefull overmastring and destroying each the other one property annoyes weakens and destroyes another whence the death and dissolution of the body is arisen 6. For whatsoever stands not in the Temperature cannot subsist eternally but whatsoever standeth in the Temperature that hath no destroyer for all properties doe there mutually love one another and in the Love is the growth and preservation of the life 7. And we are heere fundamentally to understand how the grosse properties in the wrath of the Fiat in the Essence of the body have obscured and wholly shut up the heavenly essentiality in the Sulphur so that the heavenly man was no longer known as Lead doth hold the Golds spirit b b b Or blended avalled in it selfe that it is not knowne or discerned 8. For the desire viz. the first forme of nature which is the Fiat hath swallowed c c c Or with in the grosseness the heavenly part both in man and Metalls like as all the soverain power of or from the holy worlds Essence which is in all hearbs and all other fruits lieth shut up in the wrath and Curse of God in the darke worlds property in the Earth and springeth forth by the strength of the Sun and the light of the outward nature in the Essence through the Curse and wrath which budding or pullutation giveth a Soverain power and healing vertue for the malignant Essence in the living bodies whence the Physitian is arisen who seeketh and learneth to know the vertue and temperature thereof that he may resist and remedie the opposite Essence in the body which notwithstanding is onely a luke-warme and faint Sparckle thereof if he be not able and skilfull first to Separate the gross ravv wildness which is from the darke worlds property from his Cure 9. For if the captivated Essence of the heavenly worlds property may be redeemed from the Curse and wrath of nature then it standeth in the Temperature and if it then so commeth into a living body it doth awaken also the shut up or imprisoned life of the heavenly worlds Ens if that likewise be in the body and expelleth the wrath whereby the Sicknesse is destroyed and the Essence entreth into the Temperature 10. That this is certainly thus we may
whereinto it introduceth the false word so far as the false word in its Speaking findes a place of Rest to work and bring forth its evill fruit 42. And therefore the holy word shall judge the False as also at the end of this time the holy word shall cast out from it selfe all false e e e Carved work of phancy Idoll Opinions and all whatsoever hath been formed in the Serpents Ens and give them to the darke world 43. All those that take or conceive the word in them in their devillish and Serpentine Ens and use it against Gods children in whom the holy Ens is manifest and doe stir up also an offence or occasion of stumbling in the children of God that the free will in them doth also conceive it selfe in the Serpents Ens viz. in Anger and aversenesse where alwayes the holy Ens doth likewise forme it selfe and the Spirit of zeale ariseth these false authors beginners and Causers doe all sin against the holy Ghost 44. For they doe extreamely despight and defye him that he must even proceed forth through the anger of the children of God whereby he is stirred up and oftentimes shewes himselfe in the Turba of the children of God and falles upon the neck of the wicked as may bee seen by Elias and Moses and also by Elisha who cursed the Boyes that the Beares came out and tore them to pieces for thus the sword of God comes forth through the mouth of the Saints if the holy Spirit be extreamly displeased and set into a fiery zeale then he awakeneth Turba magna which draweth the Sword against a wicked people and devoureth them 45. Thus understand it in its full scope and meaning Man hath Gods Word in him which created him understand the word hath imprinted and formed it selfe with the Creating both in its Holiness and also in the Anger and that also f f f Or out of in the outward world for the limus of the Earth or the Earth it selfe was amassed and compacted through the word so that the formed Word which tooke its beginning in the divine desire viz. in the Fiat is an exhalation forth-breathed from the Spirit of God out of Love and Anger therefore it is evill and good but the Evill was hidden and as it were wholly swallowed up in the light as the night in the day 46. But the sinfull desire in Lucifer and Adam hath awakened the Anger so that it is become essentially manifest now the Gates of the formed Word both in Love and Anger doe stand open in the earth and also in the limus of the earth viz. in man and also in the free will of man whatsoever he doth now forme and amasse in his free will that he hath made be it either evill or good 47. But now the Evill shall in the judgement of God be separated from the Good and in what part either of the evill or good the humane understanding viz. the soule shall be found thereinto it must enter with all whatsoever it hath done as into its owne made habitation and therefore Christ saith their workes shall follow them and be purged or proved by the fire Note also at the end when the bookes of the Essence shall be opened they shall be judged according to their works for the worke be it evill or good doth embrace the soule unlesse it doth wholly depart from the evill and destroy it againe by reconciliation of his offended and wronged brother and drown the Substance in the Bloud and Death of Christ else there is no remedy 48. Therefore a man must vvell consider what he will speake for he speaketh from the formed Ens of Gods manifestation and well bethinke and ponder with himselfe before he intendeth or conceiveth in the will to doe any thing and by no meanes consent unto any false backbitings or approve by a yea neither privately nor openly 49. For all forged tales and sharp taunts proceed from the Serpents Ens all Cursings and swearings and stinging girds proceed from the Serpents Ens yea though they be but in Jest yet the Serpents Ens hath stuck it selfe with them to the good and compacted them with the word therefore Christ saith sweare not at all let your speech be yea yea nay nay for whatsoever is more then these cometh of evill Note that is it is borne of the Serpents Ens. 50. All Cursers and swearers have introduced their free will viz. the poore soul into the vanity of the Serpents Ens and forme their Curses and Oaths vvith all their lewd wanton talke which is wrought in the Serpents Ens and sow into Gods anger and on the contrary all Gods children who are in right earnest doe forme their words in the holy ens especially the Prayer when the free will of the soul doth amasse or conceive it selfe in the holy Ens which is opened by Christs humanity then it formeth the true essentiall word of God in it selfe so as it comes to Substance 51. Therefore Saint Paul saith the Spirit of God doth mightily intercede for us in the sight of God as it pleaseth him for the Spirit of God is formed in the desire of the holy word he is taken or apprehended and this taking or receiving is that which Christ said he would give us his flesh for food and his bloud for drink 52. The soules will taketh Christs Ens and in Christs Ens the word of Christ became man which the soules desire or Fiat doth receive or impresse into its holy Ens disappeared in Adam and here Adam ariseth in Christ and becomes Christ the second Adam or the Anointed one according to the heavenly Ens and divine word and from this Ens of Christ proceeds forth divine knowledge out of the word of God 53. Thus the children of God are the Temple of the holy Ghost which dwelleth in them and so they speake Gods Word and without this there is no true knowing or willing but meere fable and Babel a Confusion of the crafty Serpent 54. Therefore Christ called the Pharisees a Seed of Serpents and a generation of Vipers and although they were the High Priests yet he knew them to be so in their essence for they had formed their will in the Serpents Ens they carried the words of Moses in their mouth and therein they mixed the Serpents Ens as many still doe to this day where the incarnate Devill carrieth Gods word upon his tongue and yet doth onely hide the Serpents Ens thereby and introduceth the Diabolicall Ens into the litterall word whence Babell the mother of all Spirituall whoredome is borne a meere verball contention and wrangling about Words where the Ens of the Devill and the Serpent doth oppose the divine Ens in the Formed Divine Word 55. But so it must be that the formed and Conceived Word in Gods children may be stirred up whetted and exercised and the truth come forth to light Deare brethren this is the
into his Minde Temporall Goods for his own property he is no Christian but a childe of the Serpent for he suffereth his under branches to wither and keepeth away his sap and power from them and will not work forth fruits by his fellow-branches 82. We doe not hereby meane the wicked Idle Crew which will onely suck the sweet and not worke and bring forth fruit themselves in the Tree that they should be pampered to exercise pleasure and vanity but we speake of the twigs which stand in the tree and co-operate and would faine grow and beare fruit from whom the great branches of this world doe withdraw the Sap and hold it in themselves that they as leane overdript twiggs doe wither by and under their charge such are the rich Potentates and Nobles with them the Spirit of zeale doth heere speak so far as they doe keep and hold their Sap within themselves and suffer their small branches to dry up and wither and wholly withdraw the Sap from them they are branches on the tree of the Serpent which is grown up in the Curse of Gods anger and is reserved for the fire of Gods Anger saith the Spirit of Wonders CHAP. XXIII How God re-called Adam and his Eve when they were entred into Sin and vanity and awakened in the Serpents Ens and laid upon them the * * * Estate or calling or Ordinance Order of this toilsome laborious world and ordained the Serpent-bruiser for an Help or Saviour to them NOW when Adam and Eve had eaten of the tree of the Knowledge of Good and Evill and were become Monstrous by the Serpent Moses writeth of it thus Their eyes were opened and they knew that they were naked Gen. 3. v 7. and they sewed Figg-leaves together and made themselves Aprons Heere the Soule did even now know the monstrous Image and was ashamed of it that such a grosse beast with grosse flesh and hard bones should awaken or shew it selfe with a beastiall wormes-carkase of vanity in their tender delicate Body and they would have covered the same from the eyes of God and for shame crept behinde the trees so very ashamed were they of the foule deformity of the beast for the Beastiall Ens had swallowed up the heavenly and got the upper hand which they had not before known now they could not tell for shame what they should doe 2. The Serpents craft would not Heere cover the shame but did lay it onely more open and accused them as revolting faithlesse Rebells for Gods anger did awake in them and arraigned them now before the Severe judgement to devoure them into it selfe as into the darke world as hapned to Lucifer 3. And this is the * * * State Condition or Thing which caused the Earth to Tremble c. Place whereby the Earth trembled in the death of Christ and the Rocks clove in sunder Heere Gods Anger shut up the holy Ens of the heavenly humanity in Death which Christ vvhen he destroyed death on the Crosse did againe Open at which the wrath in the Curse of the Earth and rocks shooke and trembled 4. And heere was the Soare combate before Gods Anger in which combate Christ in the Garden when he prayed and was to overcome this Anger did sweat drops of bloud when he said father if it be possible let this Cup passe from me but if it be not possible but that I must drink it thy will be done 5. Christ on the Crosse must drinke dovvn this wrathfull anger which was awakened in Adams Essence into his holy heavenly Ens and change it with Great Love into divine joy of which the drinke of gall and vineger being a mixed Draught which the Jewes gave him was a type signifying what was done invvardly in the humanity of Christ. 6. For the outward Image of man should also be redeemed from the Anger and death and again arise out of the Earth therefore Christs outward humanity from the Kingdome of this world must also drinke of this Cup which God the Father had filled to Adam in his anger the same Christ must drink off and change the anger into Love therefore said Christ is it possible then let it passe from me but it was not possible to overcome the anger unlesse the sweet Name Jesus drinke it into it selfe and change it into joy then said Christ Father thy will be done and not the will of my humanity 7. Gods will should also have been fulfilled in Adam but he exalted his ovvne will by the Serpents craft now the Humanity of Christ upon the Crosse must give this own selfe-will unto the Anger for to devoure it but the holy name Jesus brought it into the death of selfehood that it must dye in the wrathfull death and enter again through death in his Resurrection into the true Resignation viz. into the divine Harmony 8. Adam when he had awakened the Anger in him stood in Paradise in great shame and scorne before God and all holy Angells and the Devills did mock and deride him that this Image of God which should possesse his Royall Throne vvas become a monstrous Beast and into this Scorne Christ must enter and suffer himself to be reviled mocked spit upon whipped crowned with Thornes as a false King for Adam was a King and Hierarch but become false and Rebellious 9. Heere Christ stood in his stead and was condemned to death for Adam also should have been judged by Gods Anger Heere Adam that is Christ in Adams humanity stood in his stead Adam should have been rejected as a curse even as a scorne before Heaven and Earth and and in Sum the vvhole processe of Christ from his Incarnation unto his Ascention and sending of the holy Ghost is Adams estate what Adam had merited as a malefactour Christ himselfe must take upon him in Adams person and bring againe the life out of death 10. Adam was made by the word of God but he fell from Gods Love-word into his Anger-word thus God out of meer grace did again awaken his Love-word in the deepest humility Love and mercy in Adams wrathfull Image and introduced the great Love Ens into the Ens of the awakened anger and changed the Angry Adam in Christ into an holy ONE 11. Moses describeth it very clearly but the vaile lyeth before the beastiall man that he doth not know him for he saith And they heard the voice of the Lord God Verse 8 which walked in the Garden when the day grew coole and Adam and his wife hid themselves from the presence of the Lord God amongst the Trees 12. Moses saith they heard the voice of the Lord God which walked in the Garden what is now this voice which was or stirred in the Garden for Adams eares were dead to the Divine hearing and were awakened in the wrath he could not in his own might heare any more Gods holy voice for he was dead as to the Kingdome of Heaven as to the
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
desire and cast away the Whores-Image or Bastard and over-povver and allay the Enkindled anger of God in this virgin-like matrix with the deepest Love of God and wholly kill and q q q Or doe away null the Monster of the Serpent in flesh and bloud and this is that which God said the Seed of the woman shall bruise the Serpents head 38. Understand it aright the virgin-like Seed of Eve in the word of God should doe it in the Name and sweet power of Jesus the Seed included in the Covenant of God whereout the Virgin-child is borne as the dew out of the morning that I say should and must doe it 39. For the childe which is from the bloud of the man and woman shall not inherit the Kingdome of Heaven but that which is borne of the virgin-like Ens in the Ayme of the Covenant out of the promised Word of God the childe of the man and woman is a Monstrum and must dye and putrifie and rot in the earth but the virgin-like Ens which lyeth hidden in this Monstrum is the true Seed of which the children of Christ are borne yea even in this life time for the life of this childe is the true Faith and great divine desire 40. This virgin-like childe doth live in Christs children in the Spirit and flesh of Christ in a spirituall body outwardly covered with the Monstrum in the childe of the whore and Serpent there is no man which doth not outwardly carry on him the Serpents childe 41. But the virgins-childe borne of the divine virgin-like Ens of Jesus doth not live in all there is indeed in many an one a glimmering incentive thereunto viz. a Weak Faith and r r r Or godly divine desire but the true holy and pretious life of the virginity is not borne it standeth captivated in the judgement of God 42. Yet well for those who have but an incentive in them to those we give this direction that their Soules desire should in the Spirit of Christ s s s dip plunge or baptize dive it selfe into the divine Incentive and with the fire-desire enkindle that Incentive and also forsake and hate the Serpents Monster and bastard and introduce their great hunger and thirst into the virgin-like Ens into the Word of Gods Covenant and into the fulfilling of the Covenant viz. into the humanity of Christ and ever mortifie and trample under foot the Whores Monster in the will of the desire as a venemous stinging evill Serpent a false bastard that cannot inherit the Kingdome of God and is onely an hinderance to the Virgins childe 43. For the word of the promise in the Covenant would not incorporate it selfe into the mans Tincture viz. in the Souls-fire Ens but into the womans viz. into the Lights Tincture into the virgin-like Centre which should have brought forth magically in Adam even into the heavenly Matrix of the holy pregnatresse in which lights Tincture the fiery Soules Ens was weaker then in the Mans Fire Ens. 44. In this Lights Ens God would araise the Fire Ens viz. the true Soule and as it were beget it anew as may be seen in the person of Christ according to the humanity who in this virgin-like Ens did assume a manly fire-soul from the womans property from the female virgin-like Seed wholly contrary to natures proper and peculiar Ability for the Image of God is a Man-like virgin neither woman nor man 45. And if a man will rightly consider both properties according to the divine property then let him ascribe the male to God the Father viz. to the first Principle where Gods word doth manifest it selfe with the fireworld which is the first Centre of the Creature and the Female let him ascribe to God the Son viz. to the Second Principle where the divine eternall word doth manifest it selfe in the light of Love and openeth another Centre in the Love-desire and cometh into the Fires-Centre in manner as the fire produceth a light and the light is a great meeknesse of an oyly watry and aëry property which property the fire draweth in again whence it receiveth its shining Lustre and also its life to burne else it would smother and suffocate 46. And as these three viz. the fire light and aire have one onely Originall yet they give a very evident distinction in their property the like also we are here to minde into this property in the life of mans Soul the most sweet name JESVS hath incorporated it selfe in the word of promise as into the likenesse which stood in the lights Centre of the heavenly matrix viz. in the Right virgin-like Ens inspired out of the lights property into Adam and hath awaked it selfe in the same limus as a true Centre of the Second Principle viz. of the Angelicall world a â—eall Temple of the Spirit of God an open and t t t Or stirring wide Gate of the divine wisdome in the highest beauty excellency and love wherein the holy Angelicall life consists and beareth therein the Name of the great holy God viz. the holy word of the Deity 47. Into this property the word of God did betroth and espouse it selfe in the Covenant for it was opened out of the holy Word in Adam God would not forsake his holy Manifested Word which had introduced it selfe with the Creating of Adam into an Ens which the Devill obscured and darkned in the Serpents Ens from the Anger but would againe open the same and thereby bruise the head of the Serpents Ens and beget the humane Soule out of this divine Ens to a manlike virgin viz. to an Angell Servant and childe of God 48. We doe not meane that this holy Ens did receive the Serpents desire into it selfe when Adam and Eve became monstrous no but it disappeared yet the soul according to the first Principle took it into the fires property viz. into the Fiat and introduced the Serpents Ens with the desire of the Fiat into the Earthly Limus whereupon out of the One onely Element foure Elements were manifest in man 49. Therefore the virgin-like Ens of the One onely Element must now bruise the head of the introduced Serpents Ens in the foure Elements and the man of the foure Elements must dye and putrifie and the first man must returne at the last Day cloathed with the Virgin-like Ens in the One onely Element wherein all things lye in equall weight or perfect harmony 50. For this virgin-like Ens new-born in the Spirit of Christ dyeth not any more although the foure Elements man viz. the Image of this world dyeth but it liveth in Gods Kingdome and shall in the Resurrection of the dead embrace and put on the limus of the earth Note what shall rise againe at the last Day vix the third Principle as a Garment of the wonder-deeds of God but the Serpents Ens remaineth in the Earth and shall be burnt away at the last
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
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
might give it selfe and Imaginate it selfe and so in the property of the holy fire it might be able to enter with its will into the Ayme of the Covenant which stood before God in the figure untill the promise of the womans Seed was fulfilled and accomplished 26. In which Seed the dear and pretious Name of Jesus did open it selfe out of Jehovah and did again awaken the heavenly life in the disappeared Ens in the humanity and offered up this whole Image in the Person of Christ to the Anger fire of the Father and with the holy Love fire Regenerated and enkindled in the humane life did bring it quite through the Anger viz. through the fire of the Eternall nature of the Fathers Manifestation and changed the anger-fire into a love-fire and this was just thus prefigured in the Offring for the Love-fire enkindled the offring and in the offring was yet the Curse of the Earth aswell as in the humane free will and when the offring was offered it was a Sin-offering whereby the free-will of mans Soule was t t t Reconciled with God propitiated before God 27. Now if Sin shall be reconciled and appeased then it must be brought into the Anger viz. into the judgement of God into the sword of the Cherub that it may cut off the same which Cherub is the Sword of Gods anger and if then the humane will be wholly Sinfull and altogether capable of the fire of Anger then God Enkindleth the Sin-offering in which the Anger-fire lay hidden in the Curse with the holy fire that the humane will which was apprehended in the Anger-fire might be atonened in the Love-fire 28. For the Love-fire of God tinctureth the soules desire in the Offring as a tincture tingeth brasse and Iron and changeth them into Gold even thus the humane Soules free-will vvhich was inspired wholly pure and spotlesse into man was tinctured and again purified before God that so it might enter into Gods mercy for the mercy was hidden in the Love-fire viz. in the Aym of the Covenant in the Name of Jesus in God in which Covenant and Name the Anger of God was Reconciled and Atonened in the offring and laid down its Anger-burning flames and suffered the soules free-will to passe quite through it 29. But as touching the offring in it selfe with the Wood Fire Light and Smoak understand it thus Abel offered of his flock without doubt sheep or oxen as Moses did the like namely the fat of them now the offring viz. the wood and Smoak on the outward part as to the mater was earthly and so was Man as to the outward Body earthly and in the earthlinesse lay the Curse both in Man and in the Offring 30. But vvhen the Offring was Enkindled it was Spirituall for from the wood proceeded the fire which tooke the Offring and consumed it and out of the consumptivenesse vvent forth first from the fire the smoak and afterward the light this was the Figure whereinto Mans and also Gods Imagination entered as a Compaction or Conjunction 31. In the Enkindled Consuming fire vvas the desire of the Angry Father viz. a Conjunction of the eternall natures-fire with the Temporall fire the Eternall is Magicall and the temporall is the Substance and matter of the magicall viz. its u u u Or Amassement Reception and in the enkindled Light was the holy love-fire which is also magicall as subtile as a will which did also immasse it selfe in the enkindled light and in the forth-proceeding smoak which is an Elementall Sulphur and Mercury viz. a life of the quality the smell or taste went forth also which signifieth the humane power of the Body and the outward spirit of nature 32. In this power which proceeded forth from the offring out of the fire and light the Spirit of God which proceedeth forth from the Father and Son did Amass it selfe in the Amassement of the humane Faiths desire and so tooke the humane Faiths desire into it selfe and did Amasse it selfe into a Substance of the fire light and power proceeding forth from the Offring and brought it through the Gates of Gods Anger upon the holy Altar in the Aym of the Covenant upon which the Lamb of God should be offered for the sins of the whole world 33. For this Lamb of God viz. Christ should compleat perfect and make this introduced offring fully acceptable upon the Great Altar of the Angelicall world that it might be to God an Eternall Sweet Savour of his deepest Love which he represented in Man in his introduced offring in the Lamb of God Christ and Mankinde in this Representative offring 34. The humane offring was the Sojourner of the true Lamb and offering of God in Christ and now where the offring is there is also the spirit of man for mans spirit is gone forth and departed from God into Time and in the Time it hath defiled it selfe therefore it must forsake the Pollution and enter in again through this Offring to God 35. But if it will enter then it must doe it in manner and forme as it went out for it brought it selfe into false desire and lust even so likewise it must introduce it selfe againe by a Returning into a Sorrow and conversion and in the Sorrow or Repentance again into a divine desire which is called Faith 36. But that it might apprehend or lay hold on the divine desire Note it did bring the faith or the beleeving desire into an offring and so amassed or formed the beleeving desire in the offring into a Substance or Essence that the Faith also might become essentiall and this essentiallity of faith received the holy fire of God which would in the fulnesse of time open it selfe in the essentiality of faith and bring the humane Substance thereinto and also bring it forth in it selfe through Gods Anger and change it in it selfe into a Love-fire for all the words of prayer in the offring were also received into the Substance of Faith 37. For as all things were formed Amassed and introduced by the vvord of God into a Substance so likewise the words of the prayer of Abel and Israel in the offring were formed and amassed to substance viz. unto an Incorruptible Essence in which Essence Christ Gods Son in the fulnesse of time brake forth out of the Covenant and tooke upon him this same Essence together vvith the humane Essence and as a potent Champion and mighty Conquerour destroyed the Kingdome of death and the Devill 38. And to this faiths Essence in the Spirit of Christ in all his children and members was given the Judgement over the world yea over the Kingdome of the Devill and of death thereby to destroy and bring to nought their works and Possess the Royall Throne 39. This was the reall offring of Abel for the Spirit of the holy love-fire in the Aym of the Covenant had opened it selfe in him so that he understood it and therefore he offered
of these Serpentine wolvish Pharisees and also of the verball Titular Christendome 16. As the false Serpents-child is a monster and fool before the Angelicall world so likewise the children of darknesse doe account and esteeme the children of the light for fooles for there must be a contrary that the one might be manifest in the other if the Anger had not taken hold of the humanity and devoured it into it selfe then the deepest Love of God would not have been manifest in Man 17. But thus the Love taketh Cause by the Anger to overpower and prevaile over the same with its motion and manifestation as the same may be known in Christ the true Son of God gave himselfe into our Image which was awaked in the Anger that so he might be made manifest with his Love in the Anger and change the same into joy 18. Christ gave our humane Image to the Anger of his father to be devoured in death and brought his life into death and yet manifested his Love in the life which death had devoured and brought forth the life in Love through the death as a Grain of corn which is sown into the earth the same must dye in the earth but out of that mortifyed grain growes a fair new body even so the corrupt body of Adam shall and must be offered to death and the Anger and out of the Death and Anger the body of the divine Love shall be manifest 19. It was exactly Typified and prefigured in Cain and Abel how it would be in the Succeeding and future generations being Abel outwardly did beare the Earthly Image and yet in the Spirit he was an Image of heaven his outward body in the Corruption was onely a e e e Text Larva or strange disguâ—sed person visard before the outward world for there was another Spirit hidden therein which was not of the outward worlds Essence and property therefore because he was not wholly a right childe of the earthly world it would not suffer him being as a strange childe in it for the Devill was Prince in the wrathfull Essence in this world who would not that a childe of the light should spring forth through the wrathfull Essence and be in his Garden 20. Thus the Image or person of Cain and Abel is a true figure of the false and then also of the holy and true children of God of the outward Sinfull corrupt and mortall Man and of the inward now regenerate holy man when Christ with his Love-Kingdome ariseth from death out of the disappeared Ens then Adams earthly Image must dye in Christs death and if it now be that the outward body must yet live it is onely a scorne and foole before the Heavens Image and so also before the naturall f f f All naturall men life of this world 21. For so soon as Christ is borne the Sinfull life is condemned to death and standeth in scorne and open shame before all the false children in the Anger of God as an whore in g g g At the house of correction or whipt through the streets Bridewell whom other whores likewise help to deride and scoffe at and yet they doe but onely judge and condemn themselves thereby for if Christ be born then the judgement passeth upon the false beastiall life and that man must stand in the judgement of God as a malefactour and be termed a foole a Heretick and be jeered scoffed and reviled yea even utterly defyed and slaine that the Monster may be judged before Gods Anger but those that doe it are the children of the lusty pampered and well-fatned Anger of God whom the wrath of God useth for its Instrument for God is a Spirit therefore he accomplisheth his judgement by a materiall h h h By some outward substantiall meanes or Persons Image 22. For so soon as Abell did in his Offring put on or attract the Love of God in the Covenant anew into his humane desire and comprehended or amassed the same into his Essence then forthwith the judgement passed upon the externall mortall Man and Gods Sword of Anger tooke him which Cain executed and slew the outward body of Abel and at this time also the judgement passed upon the false Image of the Anger in Cain for he stood there and cryed My Sins are greater then can be forgiven me 23. This doth now hint and point at the figure of Christ how the Anger of the Father must i i i Or swallow up devoure the life of Christ in death and when as the Anger had devoured the life in death then the holy life of the deepest Love of God moved it selfe in the death and the Anger and devoured the death and anger into it selfe whereat the Earth trembled and the Rocks clove asunder and the Graves of the Saints opened 24. And so likewise the Love-fire k k k Good and evill now mixed and in contest one with the other and the Anger-fire in the place of this world which wrathfull fire was enkindled in the Creation when the Apostate Lucifer fell shall at the Last Day be again changed into the Divine joyfulnesse and be Avalled or swallowed up in the Love understand it shall be thus in the third Principle where Love and anger doe strive this Time one with anorher but l l l Lucifer HE remaineth in the darknesse in the first Principle 25. The true Cause wherefore Cain murthered Abel was by reason of their Offrings and worship of God viz. Religion as this Contention continueth still to this day the Cainicall Church is not yet one with the Abelicall 26. Now saith reason I see it well enough that all contention and strife ariseth from Religion but what is the ground and most undoubted cause and reason thereof behold this is the Cause set before thee the false Serpents childe which is Evill and good and then set before thee the virgins-childe borne of Christ and then thou hast the fundamentall Cause exactly drawn to the life before thine eyes 27. The Cainicall Church drives a suttle Trade with externall Ceremonies and will appease God with some externall thing or other it will be outwardly an accepted and adopted child it must down right be called honest godly holy and heavenly it adorneth and trimmeth up it selfe very finely and standeth mightly upon its Calling which it hath it selfe Ordained and Instituted it makes a very specious and Renowned shew in the white sheepes cloathing and therein lodgeth the High Priest of selfehood without Christs Spirit and rules and masters the worke of the outward letters and whosoever learneth to transpose and compose the same boldly and bravely according to their forme of forged opinions he is an high Priest in their Office and Order he putteth Christs garment of innocency on him for his Cloake and Covert 28. The other party of the confused cainicall Church cryeth out and holdeth forth the Goodly glistering childe to m m m
Makes good merchandise of its religious ceremonies sale for Money and hath bound the Kingdome of Heaven to its Ceremonies and will sell it for Money so that the Man may but fat himselfe in this world under the white Garment of its hypocricie 29. The third party giveth forth that they have so holy an Order that it doth even Sanctifie and save them and they above all others will be esteemed holy 30. The fourth party or Sect will obtaine the Kingdome of God by their n n n Text mouth-cry lip-labour with muchnesse of Speaking Reading Singing Preaching and Hearing and it rebukes censures and reviles all that will not approve of prayse and give diligent attention to its lip-labour and fine conceited long Prating 31. This Party hath cloathed it selfe with the white Garment and set it selfe upon the letter or writings of Gods children and therewith it doth so lustily bestir and lay about it as a Beggar that casteth stones at the Dogs and sometimes hits a * * * Or Evill churlish one sometimes a * * * Or Good quiet one and he that is hit at makes him heare of it and then others fall on pell mell and bite and wurry him and there is a continuall biting tearing confounding reviling reproaching cavilling and jangling about the Letter a meere externall worke whereby men blindely zealous suppose to serve God and obtaine Grace a very Cainicall Offring 32. The Cainicall Church is in the outward world evill and good it buildeth and breaketh down and is onely a figure o o o Or according to of Gods Love and Anger what one party buildeth and calleth holy that another pulleth down and revileth with one mouth it buildeth and with another it teareth down what One hypocrite praiseth that another dispraiseth and thus there is onely a Confused shattered Babylon Evill and Good a wonder of nature and time 33. All these run on in their selfe-contrived and devised Orders and rely upon their received Orders and so they offer the Letter of the word and the worke of their own hands before God and will needs be outwardly adopted and accepted children before God God must have respect unto their Offring and forgive them their Sins by a word speaking as a Lord out of favour and clemency freely gives a malefactour his life such an unmeasurable matchless heap of Grace they have brought into their literall Offerings and into the workes of their hands so that their Teaching and the hearing of them is accounted for the most holy way wherein salvation is to be had and whosoever doth not worship and honour this their way with exceeding diligence and subject himselfe thereunto him they reproach persecute and kill or else hold him for an Heretick 34. But Abels children in Christ have far another worship and Service of God they dwell indeed among Cains children and doe also appeare in their Orders and Offrings they Offer to God a broken and bruised heart and an humble Contrite minde in true Sorrow for and Conversion from their committed Sins and with their Spirituall will doe goe out from and forsake all their creature-selfefullnesse and selfish interests and arrogation and dye to their selfehood in the Death of Christ and become as children who neither know nor will any thing but onely their mother which hath brought them forth they cast their selves into her bosome and they take in Patience whatsoever she pleaseth to doe with them 35. For their internall will is quite mortified to the outward world with all its glozing shew and alluring glory they account themselves very unworthy before the great Grace of God and their vanity which the flesh desireth is alwayes in their sight and to this the inward spirituall will is a deadly opposite Enemy and yet it cannot be wholly separated from it in this life-time their whole course through this world is a meere work of Repentance for their Sins and Impurity doe appeare continually in their Sight 36. There is a continuall and constant Combate in them of the flesh in the earthly desire against the divine desire and of the divine desire against the lust of the earthly flesh for the divine desire doth * * * Betake amasse it selfe into Gods Grace and Mercy and brings it selfe into a Centre of a working life and penetrates through the earthly false lustfull life and striketh the false lust and Imagination down and then the false Imagination falls into great Sadnesse when as it contemplates and beholds the voluptuous pompous stately brave glistering Course of this world and findes it selfe so mean and foolish that it must forsake and forgoe that wherein it might have its chief joy pleasure and delight 37. Also the Devill he cometh forthwith with his temptation and bringeth his desire into the false Imagination and shewes him the fair Kingdome of the world and rebuketh his Intent as a false Phancy and meere conjecture stirreth up the crew of the wicked against him who scorne jeere reproach and contemn him and then sometimes the Sprackling glimps and divine desire doth even lose it selfe for Christ viz. the virgins-childe in the Spirit of Christ is lead into the wildernesse and is tempted of the Devill and of the Anger of God and also of the Carnall worlds spirit and oftentimes the Spirit of Christ doth hide it selfe as if the virgins-childe were quite gone and past Hopes also the Devill makes his addresse thereto and brings him into Doubt as if the virgins childe were not borne 38. For the virgins childe is hidden in the Desart and then the poore captivated Soule is in great Sorrow and lamentation sigheth and cryeth to God also it cannot love or away with the beastiall Image but it doth stir up it selfe as a great assaulting Storme in the Body and seeketh the Gates of the deep in its Originall and forceth with might or holy violence into that word which hath formed it to be a creature and diveth it selfe thereinto as an Impotent will-lesse childe and desireth its first mother whence the first Soule was born for its Nurse and makes it selfe wholly will-lesse in this mother and lyeth onely at her Breasts and sucketh her Love and grace into it the mother may doe with it what she please this is the true meaning and the right manner of dying to selfehood and selfefull Imagination and lust in ones selfe and becoming as to the will of the Soule as a childe in ones selfe as Christ saith unlesse yee be converted and become as children yee can in no wise see the Kingdome of God selfe and selfefull Reason in the lust of the flesh can neither taste or see it 39. From this mortification of the Selfefull will and earnest Resignation into Gods mercy the virgins-childe doth again Spring forth out of the Desart with its faire and glorious Pearl-blooming Tree with very excellent and new fruit for so it must be tryed in the fire of Gods Anger that the Abomination of the
introduced earthly will may dye in it 40. For the fire-soule viz. the first Principle hangeth upon the Band of the outward world and continually and eagerly introduceth Something of vanity into it whereby the virgin-childe of the Angelicall worlds Essence viz. of Christs essentiality is defiled obscured and darkned therefore it must be so refined purified and purged again and many a cold piercing rautish wind of tribulation Anguish and great perplexity bloweth upon this child it must be continually as an off-scouring of the world for its Kingdome is not of this world as Christ said my Kingdome is not of this world 41. But the effect is this when the fair morning Star doth dawn and arise in the virgin-child then the outward life is even illuminated Or while it â—ives here in this time and it giveth it selfe up unto the obedience of the Internall life as an instrument and Servant of the internall 42. And then the holy Spirit of God shineth forth through the virgin-child and preacheth Christ crucified and reproveth the world for its Sins and wicked malicious doings and shewes them their false hypocriticall erroneous way that they will needs be the children of God in the outward Kingdome in their selfe-contrived and devised wayes and will seeke an externall forgivenesse of Sin in their owne conceited and received wayes and yet will still remaine in the vanity and in the pleasure of their flesh and desire onely to make devout shewes before God and give good words in a soothing glozing glosse of fine hypocrisie as if they served God in their contrived Conjectures and Opinions but still they will continue in selfehood in the outward shew and Ostentation 43. These the holy Ghost doth rebuke and reprove by the Virgins child in Christs Spirit and calls them hypocrites and wolves in sheeps cloathing and crafty Foxes borne of the Serpents Ens in whom there is the very property of Toads Dogs and wilde Beasts and shewes them that they draw neer to God with their lips but their Heart is full of murther gall and Serpent-desire and hath no true upright Love-desire in it also it shewes them that they are but meer flatterers and dissemblers in their Office who onely seeke pleasure and Temporall Honour and Respect thereby that so they might be able to domineer and Lord it over mens bodies and Soules Goods and Estates and thus they serve God onely from without with hypocriticall mouthes but their heart hangeth to the whoredome of Babylon full of devillish murther and poyson against him that doth but touch their Conscience 44. Such children in the Serpents craft who are best able as cunning Crafts masters in Sophistry to turne this Suttlety most takingly and artificially the children of the world doe set up unto themselves for Teachers and will learne the way of God from them 45. These Teachers doe assume unto themselves and presume upon the writings of the Saints and proclaime with open mouth that they teach Gods word the holy Spirit is poured forth by their teaching and preaching and though their conscience doth even convince them that they are not capable of the Office of the Ministry and that they are in no wise the Temples of the holy Spirit who should teach in and by them yet they care not for that it brings them money and Honour Christ is gone up to heaven and hath placed and Ordained them to be Stewards and Vicars in his office they must compose and contrive their Doctrine out of the writings of the Saints and out of their Reason upon the Letter of the Scripture their heaping together and composing of the words in the forme of their Suttle Reason must be the voice of the holy Spirit they say the holy Spirit is thereby poured forth into the Hearts of men 46. And though they themselves be onely Cain and in their q q q Or composing of the texts or bare letter of Scripture litterall and Bookish rapsody in their Sermons doe cast forth a great deal of light lewd Cainicall scorne and brother-slaughter and oftentimes mix lies and truth together yet the holy Spirit must have taught and the Congregation must thanke God for such holy sound orthodox Evangelicall Doctrine as they call it and after their killing of their brother there they must also help with boldnesse courage and zeale to murther and slay Abel and the little childe Jesus in his members with words and deeds 47. Such Teachers the world sets up to learn the Kingdome of God from and whosoever can but lustily cavill censure and condemne others in their Gifts and propose it with fine Distinctions and suttle Arguments and cloath them with the mantle of Reason and hide the Wolfe which thereby murthereth and devoureth Christs flock under the purple mantle of Christ to him they give diligent attention for the fleshly Serpents Heart doth therewith sooth up and flatter it selfe in its evill property It hath even such an Artificiall nature and Constitution 48. Such Seed these Teachers chosen of men doe sow who onely desire the Calling for temporall Honour and pleasure but are not called of God and are also without divine knowledge and understand not what true divinity is they enter not by the doore of Christ but they come into place by the Election and favour of men through the means of their own willing walking and running these can no way be acknowledged for the shepheards of Christ for they are not borne of Christ and chosen to this Function and divine calling 49. They are onely the great Master-builders of Babylon where the Languages are confounded and men thereby set at ods and variance and they set up war and contention upon the Earth for they wrangle and jangle about the meer Husk viz. about the written word and Letter and they have not the living word of God dwelling in them from which they ought to teach the Spirit of Christ it selfe must be the teacher in the word with the living voice or Expression the Spirit r r r The humane Spirit of man must know and feelingly finde Christ in it otherwise none teacheth the words of Christ onely dumb sencelesse words without power and Spirit 50. Now the Spirit of Christ in his children doth reprove these and shewes them the true way viz. how we must dye wholly in Christs death to the selfehood and the false selfe-full desire of temporall pleasure and honour and be borne again of Christs Spirit with another new will and desire out of Christs s s s Or body Love in peculiar Reall knowledge and preach and teach Christ from our own peculiar and singular knowledge of him in our selves 51. This Babel in Cain cannot endure that one should teach that Christ himselfe must be the teacher in the humane Spirit they plead their Cause from the forewritten Apostolicall word and say if they teach the same then the Spirit of God is poured forth yes forsooth very right I say so
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
the same brought it into its own Dominion from the Angelicall into the Astrall and outward elementary Dominion according to its figure this the City of Cain viz. Hanoch doth signifie unto us viz. the Dominion upon the Earth 30. But now Hanoch cannot be the Ruler but the City is HEE that is the branch or the Countrey of the children of pride who departed from God in their own selfish power and authority now the multiplicity of wills must have a Judge being * * * 1 Sam. 8.7 they would not suffer the Spirit of God to rule them therefore the Spirit in Moses saith and Hanoch begat IRAD Gen. 4. v. 18. this is now the Governour who out of their own essence set himselfe up to be Judge and Lord over them viz. a Potentate and Tyrant 31. For the Name is very pregnant in the language of nature and signifieth a forth-breathing of life where the life doth soon l l l Or take forme it selfe in the Centre of the fiery property and Strong Might viz. in the Anger of God which was become Ruler over the life the same took Irad as a Lord and Tameour of the life and set him over Hanoch 32. From this root the Rulers of the world are arisen for being that man would not have God for a Ruler of his life and will God m m m Or permitted gave them the Ruler in Nature from among themselves that they might lord it over and rule one another 33. For God hath not given man any Law or Government among themselves but made him onely to be Lord over all creatures so that he should rule over all things but he himselfe would rule with his Spirit over man and Governe the humane life but being that selfe-hood would not then Irad that is the fires Strength and might sprang forth forcibly out of the humane Tree and set it selfe over the City Hanoch upon the Earth 34. But now Irad must have something wherein and wherewith all to set up himselfe to rule and Reign for the fires wrath and fury would not have suffered them and also the Government must be somewhat profitable and advantagious therefore Moses writeth now very right and exceeding wonderfully and saith Irad begat MEHVJAEL which intimateth very emphatically in the Language of nature an n n n Or apprehension taking forming or amassing to it self assuming of the outward and inward Centre of nature viz. of the outward and inward vvorld a Selfe-conceived bold couragious vain-glorious Arrogant minde which would possesse the Riches of the outward world in its Domination and Superiority viz. all manner of Creatures and Fruits and especially it denoteth a Splendour of the inward assuming viz. an Earthly God which externally sets it self in Gods Office out of this Name Babel viz. the Beast with the Whore vvas afterwards brought forth 35. And Moses saith further Mahujael begat Methusael this is now the right wonderfull Name vvherein is signified hovv the Life doth arrogate divine power to it selfe for METHVSAEL would intimate in the Language of nature thus much that is to say Mine is the divine Might I am an Angel set therein by God or I am the Ordinance of God vvhich indeed is true but according to the first Principle by the outward nature viz. a naturall Power and Ordinance 36. Moreover in this Name there is hidden under the Angel the prayse of the children who should be Subject to this Might and live under the same as under the divine Ordinance but this Angels Name in divine Povver doth first forme it selfe in the fleshly Selfehood for the syllable ME which beginneth the vvord of the Name doth first o o o Text take or conceive forme it selfe in the outward vvorlds birth in the Mine-hood and shevveth that this Ordinance doth not arise out of the Kingdome of heaven in Gods holinesse but out of the first Principle which formeth it selfe in the third Principle viz. in the outward worlds nature in to such an Order and therefore it shall and must be abolished and proved through the Judgement of God 37. And Moses goeth on to write and saith Methusael begat LAMECH now in this Name the hidden Mystery of the divine Ordinance by the Angelicall counsell is contained and it signifyeth in the Language of nature in this place as much as a Sending of the Angel over the Dominion of the humanity viz. over the Regions of the vvorld over the fleshly life which should be Subject to the Supreame governing Prince in nature 38. For here the Wound which Adam received is sought in that two Superiour Princes doe reign over the humane life viz. the ordained good Angel and the incorporated Evill Angel in the flesh also hereby is understood the powerfull assault of the Evill Angell from without and from within for the inward Spirit in the name goeth forth out of the Covenant of God and passeth into the outward world which denoteth how man would become lewd and prophane and also vilifie the Covenant of God and yet with the Assuming goeth againe into Selfehood and formeth it selfe in the forth-proceeding Angells Name which denoteth an hypocriticall whoredome in an Angells forme which entreth againe into the externall and at last casteth away the Covenant together with the Angels Name quite from it selfe 39. Further Moses writeth Lamech took two wives the one was called Ada and the other Zilla Gen 4. v. 19. Hereby is understood in the generation of the life's Tree thus much viz. that the humane life knew the wound vvhich was arisen in its p p p Stem or body Stock and thence forward tooke two wives that is a twofold Essence and will viz. ADA signifieth how the Soule goeth with the will through the Minde and formeth it selfe with the desire in the first stock of Adam and would be faine honest againe but the life had also taken to it selfe ZILLA for wife of the pregnatresse viz. fleshly joy and pleasure 40. The wife or will Ada would exercise a good Dominion and rule and maintaine it selfe upon the Earth according to Gods Command and she bare Jabal JABAL betokeneth the Simple plaine man such as Countriemen are c. for Moses saith Verse 20. that from him proceeded such as dwell in Tents and keep Cattle Verse 21. 41. But the other brother saith Moses was named Jubal who was the Father of all those that handle the Harp and Organ for the other will proceeded from the spirit of the outward world into temporall pleasure and joy and devised all kindes of joyfull Sport and pastime for the recreation of its life and this signifieth JVBAL viz. an externall Jocund Angel with whom the inward Spirit sported before it selfe in a likenesse 42. And Zilla saith Moses Verse 22. she also bare Tubal-Cain a master in all Brasse and Iron-workes that is ZILLA is the fiery desire which formeth it selfe in the humane property into a Substance of Sulphur and Mercury
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
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
line their Age which the Spirit setteth down denoteth the * * * Note Times how long each Dominion and government both the worldly and Spirituall or Ecclesiasticall Kingdome should stand in its forme and Structure that is to say how long each * * * Beginning growing arising prevailing Monarchy of the Secular and wordly power and domination should continue and so likewise of the Spirituall Monarchy 33. And these * * * Or Monarchs Monarchies of the wonders are forthwith represented out of the first Twiggs springing from the beginning of the humane tree that is they are set forth in each line in Seven numbers from Adam through Cain even unto Lamech and in the other line from Adam unto Jared by which Numbers and Names the Spirit pointeth in each line especially at Seven of the forth-proceeding properties of the Tree and powers of the wonders intimating how the powers of the wonders should afterwards bring themselves into Goverments and how one figure should arise out of the other and how one should destroy and break down the other and set forth out of the destruction another forme as it hath been brought to passe in the * * * Ecclesiasticall and Temporall Spirituall and worldly Goverments for alwayes the worldly Government is to be understood with the Spirituall for the outward formed Word in the dominion and Regiment of nature doth evermore set forth its forme by with and in the Spirituall or Ecclesiasticall forme or manner of Discipline therefore observe and marke here with precise Exactnesse 34. There are Seaven Times appointed to proceed from the Tree of life in the word of power the first proceedeth from the pure life of Adam for before the creature the life was in the word whence it was brought pure into the Image this continued untill the fall from this pure life there springs forth a twigg in the inward Kingdome this same was Abel but being the fall hung on him externally this same pure life was carried through Death into the holy world this signifieth and pointeth at the Kingdome of Christ who should bring us through Death into the pure Life 35. The Second time begins with Seth for Moses saith that Adam was an hundred and thirty yeares old and begat a Son in his own likenesse and called him Seth understand he was such an Image as Adam wâ—s after the fall and was set in the Spirituall Line of the Wonders and Cain also with him in a worldly naturall line of the wonders for both * * * Secular and Ecclesiasticall Kingdomes goe together Seths time continueth till the Deluge and beareth the Supremacy even to the Deluge or Noahs floud 36. The Third time begins with Enos under Seths time and carrieth forth it selfe all along as a Spirituall Ministry or Knowledge of God under Seths time as an hidden Kingdome and continued till Abraham to whom the Covenant of Christ was established in the flesh 37. The Fourth time begins with Cainan which is the Spirituall forme in prayers and Spirituall offrings wherein the word formed it selfe in the wisdome and carried it selfe forth all along under Seths and Enos his time and manifested it selfe with Moses like as Enos his time was first truely manifested with Abraham with the promise in the Covenant this time of Cainan continued in its manifestation and dominion under Moses till Christ in the flesh 38. The fift time begins with Mahalaleel and t is the Reception or formation of the Angelicall forme viz. of the new Regeneration out of the Covenant and goeth Secretly all along under the Ministry of Enos under Seth and Cainan in the word of the promise through all the Three times and did manifest it selfe with the fulfilling of the Covenant in the humanity of Christ where the true Mahalaleel and Angelicall Image which did disappeare in Adam was again manifest in the humanity of Christ. 39. The Sixt time begins with Jared which is the spirituall Priesthood under the externall where outwardly Seth Enos Cainan Mahalaleel were in their Times in their Orders or outward formes as the ministry and preaching of Enos concerning God and his beeing and will so likewise the preaching of Abraham concerning the Covenant and Circumcision Also Moses with the Book of the Law under all these the inward Priest Jared went along hiddenly Inwardly this Spirituall Priesthood is Christ in the new man and outwardly in the selfe-elected Priests it is Babel 40. This Sixt time began in the Kingdome of Christ after the Death of the Apostles when as men chose themselves Teachers out of favour and outward respects that is it did even then first open it selfe out of the * * * Or vaile hiddennesse of the shaddow and put it selfe forth in the Churches of Stone where the Church stood in stead of the holy Temple of Christ then indeed the holy Jared viz. Christs voice ruled in Christs children internally but externally the Cherub with the Sword did onely bear rule for the outward authority which these selfe-elected Priests doe manage is the Sword of the Cherub which is signified in the Name Jared * * * That is in the word JARED the Language of Nature doth emphatically expresse that the Sword of the Cherub should Domineere the whole Time of the Sixt Seale among the Priests who should have taught the Love of Jesus but by this Sword they fall AMEN which powerfully forceth it selfe forth all along in the word in the language of Nature 41. This sixt time is hidden and manifest it is known and also not known for Christ said my Kingdome is not of this world So that this time hath been faine to passe away as it were in a Mystery under Antichrist where inwardly in the children of God Christs Kingdome hath been manifest but in the Rest who have also lived under this time and have been called Christians Babel and the Antichrist hath onely been manifest both in the Priests and their Hearers for they which have been borne of God have heard the true Jared viz. Christs voice in them but the other have heard onely the Outward voice in Babel viz. disputation and Contention about Christs Kingdome 42. For all warre which the Christians manage is onely the Sword of the Cherub proceeding from Babel true Christians wage no war for they have broken the Sword of the Cherub in the death of Christ and are dead with Christ and risen againe in him and they live no longer to the externall Might and Dominion for their Kingdome is manifest in Christ and is not of this world 43. This Sixt * * * Or sixt Seal Kingdome beginneth after the death of the Apostles and continueth with its outward Government even to Mount Zion till translated Enoch doth again appear in Spirit and power for Enoch is the propheticall Root and holdeth in his * * * Or Regiment Dominion Noah Moses and the Sword of Elias at the End of this
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
life and brought the formed expressed Word into an Ens of Vanity this was the perversnesse and violent selfe-willednesse of the naturall life the Spirit of nature which taketh its Originall in the fire had exalted it selfe in its fiery property and introduced it selfe in to a wrathfull life and driven it selfe even to the utmost End of Meeknesse 34. For the Devill was an insinuating predominant Prince in the wraths property which had incited and stirred up the Centre of the outward nature in the fires Matrix and had not onely corrupted the Naturall life of man but also the creatures for he Moved and Acted Man in Gods Anger who used the creatures for their Service and food so that the Curse and the Vanity was also manifest in Every life and man in his Conversation stood in the Curse and vanity and so came in the vanity in the Curse even into the Abysse viz. into the End of this world therefore said the Spirit the End of all flesh in its perversnesse and violence is come before me Every life had through the vanity of man brought it selfe unto the End of the outward nature and the Throat of wrath was Open in Nature and would devour and swallow up all things in the wrath 35. For the Kingdome of Gods Anger viz. the dark world had gotten the upper hand in its property and brought the Good part of Nature even unto the End therefore the formed expressed word did Move or Repent through Every life of this vanity that it should bear the Abomination on it and said that it would destroy the womb or pregnatresse of Vanity proceeding from the fires mother with water and break its power and force 36. For before the Flood the fires-root was more strong and potent then the waters root and that from the Originall of the fiery Motion that is the Fiat stood in the fiery property and compacted the Earth and Stones so that there was then a great wrath powred forth in nature and that by reason of the Casting out or Ejection of the Hierarch Lucifer into the darknesse 37. And Here by the flood or Deluge the force and violence was taken from the wrathfull fire-root in the Centre of Nature for the Repenting or the Grieving of the formed Word was Nothing else but a Type of Christ where the Eternall living Divine word in the humane property did repent and grieve in the formed Creaturall word at our Sins and Vanity and * * * Dyed from the vanity mortified the same vanity in his Death in the creature and drowned the formed creaturall word in the humane property with the divine water of love and meeknesse in the holy heavenly Bloud 38. So also in this place the formed Word grieved at the vanity of the Creatures in that they were laden therewith and brought the life of all the Creatures into death and in its Sorrow moved the meeknesse of the water-Source in Nature so that all the fountains of the deep did open themselves as Moses saith and devoured the fire-source in the water this signifieth unto man the Baptisme of Christ where the fire-source of the Soul in Gods Anger was in the word of Christs Covenant baptized with the Regenerated water of the Spirit understand the Spirituall water which shall quench the fire of Gods Anger As it was above mentioned concerning the Seaven times that Each time of the Seaven degrees of nature hath brought it selfe unto its End and in the End there was a sorrow for the Abomination and in the Repentance and Sorrow the Turba was broken and destroyed 39. Now behold here aright by Noah with the Flood the Second Time viz. Seths time was at the End and with Adam in the fall when he lusted to Eat of the vanity the First time was at the End 40. In Adam the Word repented and gave it selfe with a Covenant into the life to help comfort and restore the life and by Noah the word repented and moved all the fountains of the deep in nature and drowned the wrath and opened the Covenant of Grace 41. And when the time of Enos was at the End in the dayes of the children of Nimrod the word grieved at the vanity of Man that they would not know God and drowned the Vnderstanding of the one Onely Tongue and divided it and gave * * * Or out of by its Repentance the certain Understanding in the Covenant with Abraham 42. And when the time of Cainan was at the End that the children of Abrahams Covenant were compelled in the Vanity of Servitude the Word grieved at the Vanity and destroyed Pharoah and afterwards all the men of the children of Israel in the Wildernesse save Joshua and Caleb and gave them out of its Sorrow and Repentance the Law of his Covenant a True Type of Christ who should drown the Abomination in his Bloud 43. Thus also when Mahalaleels Time was come to the End the Word grieved in the deepest Repentance and brought the life of God in Christ Jesus into the formed Creaturall Word in the humane Ens and drowned the Turba in the humane Ens with Gods Love and Mercy and gave them the spirit of comfort and the Gospell 44. Thus Even Now also where the Time of Jared is at the End which hath been covered with Babel Even now at this present the Word doth Repent and grieve at Our great Vanity and will destroy the Abomination with the devouring jawes of wrath with Sword hunger fire and death and Giveth out of its Sorrow grief and Repentance a Lilly out of Enochs mouth in Gods sweetnesse 45. And when Enochs line shall be at the End that the vanity doth again grow in the Turba then cometh the greatest grief and sorrow of all upon the Nature of the wonders that it is at the End and there is no more any Remedy for it Even then cometh the Last Motion * * * Or of with the Turba in the first Principle of the Eternall Nature and swalloweth up the outward Nature in the fire Even then the formed Word shall be wholly freed from vanity and giveth * * * From or out of by its last REPENTANCE the Holy Spirituall World AMEN CHAP. XXXII Of the Covenant between God and Noah 1. GOd said to Noah I will establish a Covenant with thee and thou shalt go into the Ark with thy Sons Gen. VI. 18 and thy Sons wives with thee A Great pregnant and remarkable Example we have here in Noah and his Children the Covenant was made with Noah for his spirit was a discovery or beaming forth of the formed word in him in the Beginning and End of Time and the beginning and End was the Eternall word which had espoused it selfe in the Covenant in which Covenant the Soul of Noah viz. the formed word of the Eternall Nature found Grace and obtained the Confirmation of the Covenant of Grace 2. As his Name doth properly and peculiarly signifie in the
language of Nature a Beholding of the Beginning and End In this same Beginning and End viz. in the Eternall Speaking Word of the Father which would manifest and open it selfe again in the humane life Grace was opened and presented to Noah so that God did establish and Confirme the Covenant with him 3. And here we have a very Excellent and an Emphaticall example which is exceedingly worth the mentioning in the Three Sons of Noah which in their Properties were sprung forth from the Stock of Adam in a threefold Line for we see that three Nations Severall Sorts of People did arise from them and that God did include them all Three with their wives in the Covenant of Grace and commanded them also to goe into the Ark into the Second Monarchy and did not exclude the fleshly Ham. 4. This is first highly to be considered that a Gate of Grace standeth open to all men and that God hath not Set any Election or Predestination in nature but the Election or choyce doth arise out of the free-will when it turneth it selfe from the Good into the Evill 5. Secondly it is a Type of the Three Principles viz. Sem is a type of the Spirituall light-world in the Covenant and Japhet of the fire-world which should be a Sojourner of the light-world and a Mirror of the great Joy in the light-world and Ham is a figure of the Limus of the Earth to which the Curse and the Anger of God doth hang all these Three God took into the Covenant with Noah and brought them into the Arke 6. For Every man hath these three worlds upon him and in him and the Covenant in the word was therefore given that the whole man should be Redeemed 7. For Japhet Signifieth the fire-Soule and Sem the Image of God out of the light-light-world viz. the spirit out of the Holy word and Ham betokeneth the Limus of the Earth with the outward Dominion or Region of the Air and of the magicall Etheriall Constellations together with the Body which shall be freed by the Covenant from the Curse and arise again out of the Earth The three Brothers were a type of these three Principles 8. Not that One did wholly arise out of one Principle alone No! Sem and Japhet had likewise Hams property in them as did plainly manifest it selfe afterwards in the Jewes who became so wicked and vile a people Onely we speak here of the Superiour Dominion or predominant property of which Principle the Creature hath had in the outward life in its figure 9. Ham had the outward earthly Elementall Kingdome in the figure which stood in the Curse therefore his Image or person was also Cursed of his father in the spirit for the earthly Image shall not inherit the Kingdome of God but he also had a Soul from Adam which stood in the Covenant but the free-will doth very Seldome work any Good thing in such a Lodging and very easily attains the Curse upon the soul as we see that the Curse did afterwards come upon this Generation that Israel must destroy them by their Entrance into the Land of Promise albeit they did not wholly destroy them all yet the Curse was come upon them 10. There is a very great Mystery in the Ark of Noah which the Lord commanded him to build after that manner and shewed him how High How Long and how Broad it should be and directed also that it should have Three Severall stories also concerning the Creatures which he commanded him to bring thereinto which is such a Mystery that the wicked malicious man is not worthy to know it and we also shall not mention it in the ground or depth of its meaning for it hath its Time wherein it shall be opened viz. in the Lilly-time when Babel hath its End but yet to set downe somewhat for a furtherance and direction to our fellow-Branches to whom in its due time it shall break forth and grow out of Our Ens of this Lilly which also shall be a Rose in the lilly-time we will set it downe in an hidden Exposition 11. The Mystery of the holy Trinity also the Three Principles also the Three Sons of Noah also the Three men that appeared to Abraham in the Plain of Mamre also the Vision of the Great Temple in Ezekiel and the whole Revelation of John belongeth unto this figure also the Temple of Jerusalem 12. Set before thee the figure of the Arke with its Three Stories with its height length and breadth and place it in the Three Principles and in the three Principles open the Mysteries of the * * * Or Hierarchies Hierarchy of Christ in the Three distinctions of Heavens which yet are onely One but in three properties as Fire Light and Air are Three and yet but One Place in these distinctions or Severall differences the Three Sons of Noah and go out of their properties into their Monarchy in the world which continueth to the End of dayes also set before thee the formed Word according to all the Three Principles and so you will finde the Ground of all especially Set before thee Moses Elias and Christ in their appearance and Transfiguration upon the Mount the Ark of Noah is the first Type of all these figures and the Hierarchy of Christ is the fulfilling of them at the End of dayes enough to ours 13. And the Lord said come thou and thy whole house into the Ark Gen. VII 1 for thee have I seen Righteous before me at this * * * Or Generation time The Scripture saith elsewhere Before thee none living is righteous if thou wilt impute sin but here God saith I have Seen thee righteous before me at this time the Creature was not the Righteous One without Evill but HE who at this time did in Noah open and manifest himselfe out of the Covenant who grieved at the evill of this time and introduced his Sorrow into Gods Love and Mercy and so brought the Righteousnesse of the mercy into the Sorrow and manifested the Grieving mournfull Spirit in the Ens of the Covenant in the creature thus Noah was righteous before God at this time when the Covenant did move it selfe in him 14. This time is or signifieth the motion of the Covenant which made Noah righteous for this was the time When Noah received Life in the womb the spirit looked with his first glimps of life out of the Divine Ens of the formed word into the Beginning whence the life was come and into the End which was the Kingdome of Christ in this Aspect or Divine glimps the life of Noah receives the Righteousnesse in the Mark of the Covenant at this time for that was the time in him wherein he was found Righteous 15. God brought Eight persons into the Arke and of the clean Beasts * * * Or Seven paire Seven and Seven the male and its female The Seven persons point at the seven properties of the naturall
life that God will have children out of all the properties into his Eternall Ark the Eighth person was Noah and in Noah was the Righteous One that was the Covenant out of which the Kingdome of Christ should come therein stood the Ark of Noah but the Ark hath three Stories which are the three Principles in one onely Divine manifestation for each property of the three hath its own peculiar Heaven and Certain Quite in it selfe 16. The Seven pair of clean Beasts are Even the very same Mystery for the Centre hath Seven properties and yet they are but one in the Divine Power but according to the Eternall nature there are Seven of them as to the Divine manifestation which signifieth unto us that the Creatures were brought forth into life out of this Seven-fold Ens where each degree hath again Seven in it to its manifestation whence the infinitnesse viz. the form of Gods wisdome doth appear and shine forth and that in the formed wisdome whose Image and figure shall not vanish or perish although their life and the creature which hath a Temporall begining doth passe away but the * * * The Forme shall remain in the Figure form shall remain in the Divine wisdome viz. in the Ens of the formed Word in the Figure to the Praise of Gods wondrous deeds indeed not to a restauration of their Creature but for a visible mirror or Looking-glasse in the formed wisedome of God 17. But of the unclean Beasts God commanded Noah to take onely one Pair of each kinde with him into the Ark understand it thus the unclean Beasts have on one part their Originall out of the Limus of the Earth according to the Grossnesse viz. according to the dark worlds property although their spirit taketh its rise out of Nature yet we are to consider the difference in nature in respect of that which came forth in the Verbum Fiat out of the Source of the dark worlds property into a Compaction whence such an Ens doth adhere unto many an unclean creature and it signifieth unto us in the Right Understanding that the dark world viz. the unclean world shall appear before the wisdome of God onely in one manifest forme viz. in the darknesse but the properties shall be manifest onely in the creatures themselves each in its owne peculiar Selfe and nature 18. For the formed wisdome as to the darknesse is the Heaven of them all which is onely manifest according to the darknesse wherein the property lyeth hidden according to which God calleth himselfe an angry zealous God out of this darke heaven Every creature receiveth its Power and vertue according to its property according as its hunger is so it sucketh with its desire from thence and it signifieth unto us that the uncleane Beasts each kinde of them in their forme shall appeare onely in One forme in the wisdome of the darknesse viz. in the figure as they were created in the beginning and not in Seaven properties according to the Centre of nature in all properties according to light and darkenesse as the rest shall for they are in the figure of the first Principle which in the pure heaven shall be manifest onely in one property viz. according to the burning property wherein the Light is * * * Moveable and formable Moved and the wisdome formed 19. But here I will warne the Reader to understand our sence and meaning aright and not to put me Calves Cowes and beasts in their spirit and Body into heaven I speak onely of the Eternall formed wisdome whence Evill and good hath been brought to manifestation 20. Moreover God said to Noah for yet seven dayes will I cause it to raine upon the Earth forty dayes and forty nights and every living Substance which I have made will I destroy from off the face of the Earth wherefore did God say after seven dayes the floud shall come why not presently either sooner or later why doth he set even Seven dayes In this the Seaven properties of nature are contained mystically in which the Verbum Fiat had introduced it self into an Ens viz. into the formed Word that is into the creation of the world in which Creation the Formed Word Repented at the vanity of all creatures and moved it selfe through the generatresse of Nature in the Formed Word to destroy the Turba 21. Now the first motion and information of the word in the creation with the Six dayes works and the day of Rest being Seven dayes was brought into a forme of Time and it yet stood so in its forme now then when the word which said it would drown every life with water did open disclose and manifest it selfe through the Seaven properties of nature to the waters-birth it came to passe in the Forme wherein the word had given in it selfe with the Creation viz in the same Seaven-fold operation which should open it selfe in its owne peculiar order and not enkindle or elevate any one property above the other but if all Seven would open and manifest themselves according to the waters-birth then the Onely fountaine or head-spring of all the deeps in the Centre of nature should break open and being they came in Seven dayes into their outward formed working Dominion the Speaking word did also proceed in the opening thereof in Seaven dayes unto the limit for its manifestation of that which it desired as namely to drown the Turba 22. And let none looke upon this as a fiction or laugh at it for whosoever doth so doth not yet understand our spirit and meaning at all nor hath any knowledge at al of the Formed Word but hath onely an externall understanding of nature like a brute Beast or a Bird that flyeth in the aire and knoweth not what the essence is 23. Now saith reason vvherefore did it Rain just forty Dayes and forty Nights could not God have drowned the world in one houre Answ In the space of forty dayes the Turba was borne in the humane property viz. Adam before his Eve stood in the Image of God forty dayes and nights which yet in the Image of God were onely as one Day there he wrought forty dayes in his desire viz. in the Fiat and brought forth the Turba in himselfe in his lust after the Grossenesse of the Earth the Good part of the Limus of the Earth which was drawn in the Verbum Fiat into a Masse did hunger after the Evill grosse part which was of the dark worlds property 24. And even in forty dayes the grosseness did arise in his Imagination in the good Ens viz. a selfefull will to the perception or intromission of the gross earthliness in which Evill and Good was made manifest and when this same wills-wills-spirit was arisen in the desire it entered into its owne selfefull Dominion and in its fiery and earthly might strongly suppressed the holy Spirituall Ens in the word of Power even then Adam fell asleep viz. into an impotency and disability of
and intent of the heart would be set upon the Strong Holds the preferment power and Riches of the world 36. Furthermore it denotes that the Potent and Mighty of the world vvould build the Arke viz. the Service and Worship of God upon their Heart and Reason with Great Stone-houses and Churches and that these houses thus built up of Stone should be their God vvhom they would Serve in the Ark and they would wage war for the houses of Stone of their own contriving and framing and for their devises and Opinions therein maintained and contend about the figure of the true Ark and not consider that the Arke standeth upon their mountaine that God hath set it above them and that they ought to walke under Gods Dominion in humility and suffer the Ark to stand upon them and not usurpe unto themselves the Power of the holy Ghost or take it away and binde him unto their feigned Power and hypocriticall formes and command him to be Silent as they doe in that they cry with full mouth lo heere is an assembly of Divines here is the true Church of Christ this you must beleeve and doe This is the law and Ordinance of the Church no the Ark stands above them they are under as the Mount Ararat was underneath the Arke Christ is the Arke and not the Contrived Heaps of Stone or any forme of mans devised Worship or Opinion All Assemblies Congregations or Synods are under the Ark Christ and not above for the Arke of Noah placed it selfe above the Mountain to Signifie that the mountaine must beare the Arke we must bear the Arke of Christ upon us and have the Temple of this Arke within VS 37. Furthermore it denotes how the figure of this Arke viz. the * * * Ecclesiasticall Clergicall Priesthood Spirituall Kingdome upon the Earth would place it selfe upon the mountaine of power domination and lordlinesse and would rule with the Mountain in the Ark and take upon it selfe to meddle with the worldly Dominions and authority and bring the mountaine viz. the Power of the Secular Arm above the Ark whereas the Ark ought to stand upon the mountaine and Noah with the Covenant to remaine in the Ark till the Lord bid him come forth that is till Christ deliver the Ark to his Father 38. And Moses saith further At the end of forty dayes Ver. 6 7. when the Ark had set it selfe downe Noah sent forth a Raven to see whether the water was abated but the Raven flew too and fro till the waters were dryed up from off the face of the Earth The Raven denotes the earthly Man and shewes how that he would first put forth himselfe upon the Mountaine Ararat that is advance himselfe in his Selfe-hood and earthly lust and build up his Kingdome in the Second Monarchy 39. And though he came forth out of the Ark yet he would fly to and againe in the Kingdome of his Selfe-hood and not returnâ— into the Ark from whence he departed in Adam and would onely be a covetous Muck-worm and a greedy devourer of fleshly temporall pleasure in his owne will and remain as the Raven and not returne to the Ark desiring to enter into it but minde onely to possesse the Kingdome of this World in Glory and State also it betokens that the Generation of this Raven would have the chief place preheminence and Government in the Second Monarchy like the Devill in the wrath of God as Histories witnesse that it so came to passe 40. Afterwards he sent forth a Dove from him to see if the waters were abated upon the Earth Ver. 8 9. but when the Dove found no Rest for the Sole of her foot she returned again unto him unto the Arke and he put forth his hand and took her to him into the Ark. This sets forth and denotes the figure of Gods children who soon after come also under the Government of the Ravens property and are brought into the Government of this world for they are also with Adam gone forth out of the Ark to behold and prove this Evill corrupt world and live therein but when their Spirit can finde no rest in the earthly dominion then they come again before the Ark of Noah which is set open in Christ and Noah receiveth them again in Christ into the first Ark whence Adam departed 41. Moreover the Raven betokens the sharp Law of Moses in the fiery Might under Gods Anger which bindes and slayes man and brings him not into the Ark but the Dove betokens the Gospel of Christ which brings us again into the Ark and saves the life for the Mount Ararat doth as an exact type and figure point out unto us the Kingdome of Moses and the Ark wherein the life was kept and preserved signifieth the humanity of Christ. 42. And he stayed yet other Seven dayes and againe he sent forth a Dove out of the Ark and it came to him about Evening and lo Ver. 10 11. she had pluckt off an Olive-leaf and brought it in her mouth and he stayed yet other seven dayes and let a Dove fly forth out of the Arke which returned not to him any more The Spirit in Moses sheweth by these Three Doves and the Raven which Noah sent forth out of the Ark a great Mystery which albeit he doth not clearly unfold yet for certain is couched therein the Raven doth also denote the Law of Moses in Nature which will remain in its Selfe hood and will not returne in true Resignation and Selfe-deniall under the obedience of God but will enter in to God by its own strength Power and wayes 43. The first Dove signifieth the propheticall spirit which arose under Moses viz. under the outward Law and offrings and pointed through the offring into the Ark of Noah and Christ this Propheticall Spirit went all along through the office of Moses it indeed flew under Moses but it tended again into the Ark with its Prophecy as the first Dove which Noah sent forth flew indeed into the world but came again into the Ark of Christ. 44. The Second Dove with the Olive branch which also came again to Noah into the Ark denotes the Word in the Covenant of Noah which came forth out of the holy Ark of God into this world viz. into our humanity and pluck't off an Olive-leafe in the World and brought it to Noah that is it pulckt off a Branch from our Humanity and took it into the holy Word viz. the Mouth of God as the Dove the Olive-leaf and brought the branch to Holy Noah that is to God the Father but that it was an Olive-leaf denoteth the Vnction of the holy Spirit that the same should Anoint the Humanity and bring it again with this Dove into the holy Ark. 45. The Third Dove which Noah let fly which came not again to the Ark betokeneth the Kingdome of Antichrist upon the Earth which indeed is flown forth with its Doctrine out of the
Ark but its spirit remaineth onely upon the Earth feeding upon the fat grasse upon the Riches Honour and beauty of this world and so it stayeth onely in Selfehood and returns not to the Ark it indeed maketh devout shews of holinesse to God and giveth good words but the man with its Senses and Reason will not forsake the world and return again to the Ark. They build themselves stately Pallaces without the Ark for the pleasure of the flesh and are very zealous and devout in hypocrisie without the Ark they will be accounted children by an externall Imputation of Grace and Adoption but they will not enter into the Ark but they say Christ is in the Ark he hath purchased and paid all we need onely to comfort our Selves therewith he will bring us in well enough 46. The other Party saith they have Christ in their Works of hypocrisie they take the Ark along with them when they fly out in their fleshly Pleasure all these remain without the Ark in this World and return not to the Ark. This the Third Dove denotes for the Antichristian Kingdome walketh demurely in the shape of a Dove and as a sheep but it is onely a figure and darksome shaddow of Christs Kingdome which consists in the Spirit in Power and is really in the Ark. CHAP. XXXIII Of the beginning of the Second Monarchy and of the Covenant of God with Noah and all creatures ANd Moses saith Then God spake with Noah Gen. VIII 16 c. to the end and commanded him to goe forth with Every living thing Each with its Kinde but Noah builded an Altar unto the Lord and took of every clean Beast ond of every clean Fowle and offered burnt-Offrings upon the Altar and the Lord Smelled a sweet Savour and said in his heart I will not henceforth curse the Earth any more for mans Sake for the Imagination of mans heart is evill even from his youth and I will not any more smite every living thing as I have done while the earth remaineth Seed-time and Harvest cold and heat Summer and winter Day and night shall not cease Moses saith that God smelled a Sweet Savour and Said in his Heart he would not again curse the Earth or smite every living creature any more for mans sake This is a figure or mysticall Type as is before mentioned in the Offring of Abel 2. For his Heart is the word in the Covenant which took the Prayer and will-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
fighting but that we wage war we doe thereby testifie and declare that we are onely children of this world and fight for a strange Inheritance which yet we must forgoe and thereby we serve the God of Anger as obedient Servants for no warriour or Souldier shall inherit the Kingdome of God while he is such a one but he that is a child new-borne of the Spirit of God which forsaketh this world 25. And God said further to Noah and to his Sons with him saying Lo I Vers. 8 9 10 11 c. even I establish my Covenant with you and with your Seed after you and with every living creature that is with you of the fowle and of the Cattle and of every Beast of the Earth that is with you even of all that came forth out of the Arke that hence forth all flesh shall not any more be cut off by the waters of a floud neither shall there any more come a floud to destroy the Earth And God said this is the token of the Covenant which I have made between me and you and every living creature that is with you from henceforth for ever I have set my Bow in the Clouds the same shall be for a Token of a Covenant between me and the Earth and it shall come to passe when I bring a Cloud over the Earth the Bow shall be seen in the Cloud and then I will remember the Covenant which is between me and you This Covenant with man is a type of the Three Principles of the divine Being viz. of the Being of all beings 26. For the Rain-bow is the Signe and token of this Covenant that God doth here minde and very intimately looke upon that man was created out of Three Principles into an Image and that he should live in all Three and beheld now the unability and great perill of mankinde and set the Signe of this Covenant before him as a representation that his wrath should not any more be stirred so to destroy every life 27. For the Rain-bow hath the Colour of all the three Principles The Colours of the three Principles in the Rain-Bow viz. the Colour of the first Principle is red and darkish-brown which betokens the darke and fire-world that is the first Principle the Kingdome of Gods Anger the Colour of the Second Principle is white and yellow this is the majestaticall Colour Signifying as a type of the holy world Gods Love The third Principles Colour is Green and blew blew from the Chaos and green from the water or Salt-peter where in the flagrat or Crack of the fire the Sulphur and Mercury doe sever themselves and produce distinct various and Severall Colours which betoken unto us the inward spirituall * * * Or world worlds which are hidden in the foure Elements 28. This Bow is a figure of the last judgement shewing how the inward Spirituall world will againe manifest it selfe and swallow up or Avall into it selfe this outward vvorld of four Elements 29. And this is even the Signe or token of the Covenant of Grace which Signe in the Covenant betokeneth the Judge of the world viz. Christ who at the end of Dayes will appeare in all the three Principles viz. according to the fire-signe as a Severe Judge over the Turba and all whatsoever shall be found therein he will manifest the fiery judgement and enkindle the Turba so that the first Principle shall appeare in its fiery property for all things of this worlds being must be tried or purifyed in the fire of the first Principle viz. in the Centre of the Eternall nature and even then the Turba of all beings shall be swallowed up in the fire 30. And according to the lights Signe he shall appeare as a pleasant visage to all the Saints even in the midst of the fire and defend his in his Love and meekness from the flames of the fire 31. And according to the Kingdome of the outward nature of this world he shall appear in his assumed humanity and the whole outward Mystery of the foure Elements according to Sulphur Mercury and Salt even according to all the properties of the Wonders of the Expressed and formed Word even all shall be made manifest before him according to light and darknesse viz. according to their Good and Evill 32. Of this the Rain-bow is a type and figure for it is a reflex Antitype or contra-glance of the Sun shewing what kinde of property or vertue there is in the deep the Sun casteth its shining Lustre into the foure Elements towards the Chaos and then the Chaos whence the foure Elements doe proceed doth manifest it selfe according to the Principles with its Colours and it denoteth and pointeth out the hidden or mysticall Ground of the foure Elements viz. the hidden world and also the hiddennesse of the humanity for in this hiddenness or Secret Mystery of the Creation God did set forth his Covenant that he would not destroy its Image any more with water that the fountaines of the deep should not be any more opened in the Chaos as came to passe in the Floud and in the Creation of the world 33. The Rain-bow is an opening of the Chaos in nature and it may very well if the Sun be in a Good Aspect in the Elements produce and bring forth a wonderfulll birth both in the vegetables and Animalls also there may thereby be a creaturall Living Being produced in the deep even according to the property of the Suns powerfull influence according as it findeth in the Elements a properry from the Astrum or Constellations either to Evill or good as oftentimes to wormes flies grashoppers and the like and also to a good life according as Saturne and Mercury are enkindled in their desire 34. For when the Chaos doth open it selfe then the harsh-Astringent Saturnine property doth attract as an hunger or desire unto it selfe and taketh the property of the Chaos wherein the hidden Powers are contained into its desire and coagulates the same and forthwith Mercury becomes quick in Sulphur for the Sun enkindleth the fiery Mars in its property whereupon Mercury is stirred up or becomes active this Saturne frameth Amasseth into a body viz. into an Ens now the Salt-peter cannot agree or unite it selfe with Mars and therefore there is a Severation or motion and being that they cannot * * * Or eskape get rid of Saturne viz. the Fiat of the outward world it becomes a flying life or creature according to the property of that same constellation 35. Saturne hath such a power or property in it as that it may if the Sun be in a good Aspect take in the distilling dew out of the Rain-bow into it selfe understand into the Saturnine property which afterwards falls upon the water which some fish doe eat down and Coagulate in them whence pretious Pearles may arise 36. Eor the Paradisicall property doth open it selfe all along in the Chaos if it be not
hindered by evill malignant Aspects which Master * * * The false Philosopher or Sophister Wiseling will scarce beleeve He can speak of the ground of nature exactly and hath it at his fingers end and yet is blinde in the Mystery and understands not either the inward or outward part of nature for such I have not written any thing for I need not such * * * Text Calves Animals to the understanding of my writings but good clear quick-sighted illuminated Eyes unto all others they are dumb and absurd let them be as wise and learned as they will 37. The Chaos is the root of nature and yeildeth of it selfe nothing else but a good property but if the Constellation be evill the evill malignant desire taketh the good property into it selfe and changeth it into evill as a good man among evill Company doth change his good also into an Evill 38. And the Rain-bow is especially represented or freely given unto man for a Token of the divine Grace so that he might behold and view himselfe as in an open and perspicuous Glasse what he is for the signe of Good and Evill is manifest as a type of the Centre of nature out of which Evill and Good take their rise over which the Son of man was set by God to be Judge 39. For the Type or forme of the Arke of Noah is also in the Rain-bow if we were not blinde it would plainly appeare so unto us also the Trinity of the Deity is therein pourtrayed for the red colour betokeneth the Father the yellow and white the Son and the blew the Spirit 40. And God hath set forth himselfe in a figure according to his manifestation in the Signe of the Covenant that we should flie unto his Grace and receive his Covenant and be alwayes mindefull of his Revelation to come where he will againe manifest the Spirituall world as he hath set it forth unto us by way of Similitude in the Rain-bow to the end that we should see what is in Secret and how his Covenant is Eternally established with us in Secret and standeth ever before him CHAP. XXXIV How Noah cursed his Son Ham and of the mysticall Prophecie concerning his Three Sons and their posterity AND Noah began to be an Husbandman and planted a vineyard and he dranke of the wine and was drunken and lay uncovered in his Tent Gen. IX vers 20 21 22 c. and Ham Canaans father saw the nakednesse of his father and told it his two bretheren without and Sem and Japhet tooke a garment and laid it upon both their shoulders and went backwards and covered the nakednesse of their father and their faces were backwards so that they saw not their fathers nakednesse now when Noah awoke from his wine and knew what his younger Son had done unto him he said cursed be Canaan a servant of all servants he shall be amongst his bretheren and he said further blessed be the Lord God of Sem and let Canaan be his Servant and God enlarge Japhet and let him dwell in the tents of Sem and let Canaan be his Servant This is an exact reall Type of the humane property according to the Three Principles or worlds for the Spirit in Noah speaketh from the Centre and the Three Sons of Noah did now stand before the Spirit in a figure typifying what kinde of People should arise from them 2. By this figure the spirit of Noah prophecied or declared from the very Stock or root of the formed word of the humane property what the Second Monarchy should be Noah was drunke and lay naked with his shame at which his Son Ham mocked and also declared it to his brethren that they also should doe the like here the Spirit intimateth and pointeth out whence the Curse arose upon Ham viz. from the shame of his father 3. For this was even the Abomination before Gods Holinesse out of which root Ham and his generation viz. the man of vanity doth arise for in the Image of God the shame is an abomination 4. Therefore God commanded Abraham to be circumcised on this member to shew that this member was not given to Adam in the beginning and that it should be againe cut off from the Image of God and not inherit the Kingdome of God upon which Cause and reason also the Soules spirit is ashamed to uncover it 5. But being that Adam did not stand in the Image of God when his Eve was made out of him it was hung upon him for to propagate in a beastiall nature and kinde thereupon also this beastiall Tree viz. the fleshly spirit of vanity came to be propagated all along from this property and adheres to man the figure of this was Ham and therefore he mocked his own property in his father 6. The Spirit of this property mocked its Ens which it had from the Centre of nature it beheld it selfe in his fathers shame from whence it had its rise as in a looking-glasse of its selfehood and thus this spirit of fleshly Ham forthwith brake forth as a Life of vanity and manifested what it selfe was viz. a scorne disdain or mock-god of heaven 7. Which the Spirit of Gods Image in the formed word of the good Ens in Noah did well know and did awaken in him the fire-Centre of the Soule in the wrath and cursed this spirit of vanity that it should not co-inherit in the Kingdome of heaven the Scoff-Spirit shall not possess the Kingdome of God but be cut off from the Image of God that is from the outward Image of the formed creature 8. For the same property from whence the shame ariseth is Good in it selfe but in Adams Imagination after the beastiall property it became Monstrous Beastiall and Strange in the Image of God and therefore this strange forme and shape shall not remaine for ever 9. From this strange false shape the Scorner or Scoff-Spirit did arise the Devill insinuated into the Figure of Hams strange spirit and mocked at the Heavenly Generatresse that it was now even become a Monster in the Image of God and therefore the spirit of Noah cursed the false scoff-spirit in Ham and all his generation 10. Not that we are to understand that Ham was accursed in his Soul and Soules-spirit but according to the figure He and all his were accursed in the property of the reviling mocking Spirit which brake forth and manifested it selfe out of the monster but He that is the earthly Image of the Limus of the Earth should be hidden with its own selfe-will in the Image of God and be only as a Servant or instrument of the divine Image proceeding from the holy Ens the Earthly Spirit should not rule but the heavenly viz. the Soul with its spirit the Monster that is this vile reviling spirit must not be manifest but being the free-will did awaken and stir up the Monstrous spirit which was onely a scorner of the Mystery and
hiddennesse in the Covenant Noah cursed * * * Or it him and said he shauld be a Servant of his brethren 11. For he said blessed be the God of Sem and let Canaan be his Servant God enlarge Japhet and let him dwell in the tents of Sem The God of Sem was he who had espoused or incorporated himselfe with the Covenant in the Seed of the woman the figure and type of this in the Spirit was Sem and Japhet was the figure of the poore Soul captivated in the monster God should let this Japheticall or Soules property dwell in the tents of Sem and enlarge it in Sems figure 12. But Hams figure according to the monstrous spirit should not have any dominion or Reign in the life of the new-birth but be only as a servant or as an instrument without selfe-will or any peculiar life of Selfeness must serve and administer to the use of the Spirituall Kingdome in manner as the night is hidden in the day and yet 't is really there and yet so as if it were not and it is the Handmaid to the dayes operation and power 13. Thus in like manner the Spirit did expresse how the three properties of the humanity viz. the womans Seed and the creaturall Souls Seed and the Earthly Seed in Hams figure should stand in their place order and rule in the Regeneration in the Spirituall Kingdome and thereby it did declare and point at the Kingdomes of the world intimating that this same figure would all along put forth it selfe in the Kingdome and Dominion of the * * * Or mankinde humanity upon the Earth and thus keep its figure externally so long as mankinde should live in the dominion of the four Elements as it hath thus fallen out 14. For Sems figure passed in the Covenant upon Abraham and Israel among whom the word of the Covenant was manifested and spoken forth and Japhets figure went along in nature viz. through the wisdome of nature in the Kingdome of nature whence the Gentiles arose who looked upon the light of nature and Sems linage looked upon the light in the Covenant thus Japhet that is the poor captive Soul which is of the Eternall nature dwelt in Sems tent viz. under the Covenant for the light of nature dwelleth in the light of Grace and is a tenant or inhabitant of the light of Grace viz. of Gods light it is even as a forme or framed Substance of the unformed un-comprehended Light of God 15. And Hams line passed upon the Animall beastiall man proceeded from the Limus of the Earth in which was the curse whence the Sodomiticall and almost wholly brutish people did arise who esteemed neither the light of nature nor the light of Grace in the Covenant 16. This signifieth and pointeth out the outward part of the Soul from the spirit of this world which in the regeneration in the Spirituall world shall be a formed and very fixed will which may not or desires not to rule in the manner and condition of a Selfish peculiar Spirit but shall be as a Servant and Minister of the creâ—turall Soule and Gods Spirit in the holy lights Image it shall not be manifest in any Selfe-full arrogative understanding of Selfehood but remaine hidden as the night is hidden in the day and yet it is really there 17. For the Animal Soul shall not inherit the Kingdome of light although it shall and will be therein yet it hath no dominion or predominant vertue of its Selfenesse as an Instrument is a dead sencelesse thing in reference to the master and yet it is the masters Toole wherewith he maketh what he pleaseth the same in like manner we are to understand concerning the Animal Soul in the Regeneration 18. But in the Time of the four Elements it will have the upper hand and Sway for it hath brought it selfe into a proper selfehood and Imaginative life of Selfish propriety and therefore God hath accursed it and condemned it to Death so that it must dye to Selfe-hood 19. For when Adam did awaken the earthly properties out of the Limus of the Earth in his desire so that they went forth out of their just accord and mutuall Harmony each of them into its own selfe-will and lust to behold and looke upon its Selfe as a peculiar selfe-Life the beastiall Soul was hereby brought to its predominant power and force and this same is Hams property which God hath ordained to be Servant under the Angelicall Kingdome and Cursed its jeering Scorning Power in that it did mock at the heavenly Matrix and set forth its own figure and forme 20. The Spirit saith in Moses that Sem and Japhet took a Garment upon their shoulders and went backwards to their Father and covered him Gen IX Vers. 23. so that their faces were turned backwards and they saw not his shame O thou wonderfull God! How very Mystically and Secretly dost thou carry thy works who would know and understand thy wayes if thy spirit did not lead us and open the understanding 21. Both these brothers tooke a garment upon their shoulders and covered the father wherefore did not one doe it alone or wherefore did Noah drink himselfe drunke and lay so naked with his shame This reason looketh upon as if there were nothing more in it but onely an Hystory of such an Act but being that Ham was thereby cursed and made to be a Servant of his bretheren and not onely he but also all his posterity out of him we see thereby very clearly what the Spirit doth hereby signifie viz that it is a Type Character and figure of that which should afterward come to passe 22. The Earthly spirit which the Devill had made monstrous was a Scorner and jeerer of the heavenly birth it indeed saw the shame which it must bear upon it as a Monster but He went away as a Beast and mocked the new regeneration of the heavenly Matrix but Japhet viz. the poor Soul and Sem that is the disappeared Heavens Image which was moved stirred or quickned againe in the Covenant they tooke a Garment upon their shoulders this Garment was the new humanity which should open it selfe out of the Covenant out of the Angelicall world 23. And they went backwards and covered the Fathers shame this intimateth and betokeneth that the free-will of Selfe must and shall wholly turne it selfe away from the beastiall Monster of Selfefulnesse and ownhood wherein the shame standeth open and enter againe into the Resigned filiation or child-ship and goe no more forwards but retire again backwards and must take the Garment of the new humanity viz. Christs innocency merit and Satisfaction upon it and therewith cover the shame which our father Adam hath with the monster passed upon us by inheritance This was the Type which was here set forth 24. And that Sem did not carry the Garment alone and cover the father doth figure out unto us that the Soul viz. Japhet that
is the inward Kingdome of the inward Eternall nature must help for the Soul is of the Fathers property and this Japhet doth typifie and the Soules spirit viz. the faire Image of God in the light which did vanish or disappear in Adam and stood * * * Or in the Image typically in the Covenant of which Sem was the figure doth point out unto us the Sons property who should open the Covenant thus also we are to understand that the Father in his will who freely gave us the Son tooke on one part the Garment of our Sins Covering and this was typified by Japhet and the Son on the other part who covered our shame with the Fathers will and this Sem was a figure of 25. For if Christ shall lay the Covering Garment upon our shame then the Soule must help that is it must give up and resigne its will wholly thereinto and goe backwards with its will towards the Bosome of the father and not any longer parley with it selfe in its own will and knowledge how it goeth or will goe but so it must take the Garment in true repentance upon its shoulders and leave the other part upon the shoulders of Sem viz. unto the true Image of * * * Or God Christ which is the pretiouâ— noble Sophia 26. Both these take the heavenly Garment and goe backwards to the Father and though they cannot see how they goe yet they goe in Faith trusting on Gods Mercy and turn away their eyes from the shame vanity and false will for going backwards and covering the shame in this place signifies nothing else but to Convert the Selfe-hood naturally going forwards in its own will and way and goe back againe into the ONE out of which the free-will departed and came into the monster or shame 27. Noahs drunkennesse signifieth that when Adam entred with his Lust and desire into this worlds property he became drunk in the beastall property and therein he uncovered his shame that is he disclosed and made bare therein the beastiall Lust now when this was done he stood before God in great shame and then the beastiall spirit in this Monster of false lust and poysonfull concupiscence brake forth and reviled the pretious heavenly Image and made it selfe Master 28. And thus Christ must in our Soul and in our disappeared and again revived noble Sophia cover the shame of our father Adam and his children for he would therefore not be borne of the Seed of man but out of the heavenly disappeared Ens and brought his living Ens of the holy world thereinto that so he might cover our monstrous * * * Text Seed Shame of the Soules property which Adams lust had uncovered with the heavenly Ens. 29. The corrupt nature which had opened it selfe now in Paradise went along in all men and though the Image of God was againe regenerate in the Spirit of the Saints as in a figurative forme untill the fulfilling of Christ in the flesh yet the monstrous Image was propagated all along in all in the earthly property 30. But being the First earthly world of the humane property was drowned in the floud and there the first Monarchies ceased the same figure did forthwith represent it selfe again in Noah and his Three Sons so that now the spirit doth here signifie from the very stock and root of the humane property how it should afterwards be viz. the Tree of man would in its properties introduce it selfe into boughes and branches that is spread forth it selfe into distinct Nations and Governments and that they would not all know the Onely God according to the light of his Grace and how that God would represent unto them the light of Grace in the Generation of Sem. 31. For Noah saith blessed be the God of Sem and let Japhet dwell in Sems tents by the God of Sem he meaneth the holy word in the Covenant intimating how the same would manifest it selfe and then the Japhites or Gentiles which lived in the light of nature should come to the light of Grace manifested from the Generation of Sem and enter into Sems Tents and dwell therein this did point at the Gentiles who before knew onely of the Light of nature but when the word did manifest it selfe in the Person of Christ with the gratious light of the Gospel they came into the Light of grace 32. And even here Ham viz. the fleshly lust-spirit must be in its own property and selfehood a servant among the children of light for the children of God doe compell him to servitude and keep him under and take away his reviling scorning will for the spirit of Ham which Noah cursed doth intimate how this Hams spirit would be great upon the Earth and goe on onely in its own proud monstrous and beastiall knowledge and scoffe at the children of the light account them fooles because they hope upon something else which they doe not outwardly see 33. Thus the spirit in Noah pointeth out unto us three Sorts of men first it signifieth the children of faith who nakedly and meerely looke upon the hidden light of Gods grace and have the same shineing in their Hearts 34. The other would look upon the light of Nature and Reason and would endeavour to fathome and search out the hidden light by the strength of reason and that they would therefore contend dispute wrangle and jangle and bring forth many wonderfull strange monsters and Conceits out of the light of nature and set them up for Gods or Gods light as it hath so come to passe among the Christians and Gentiles 35. The Third Sort would be of Hams nature and Generation and know neither the light of nature or grace but walk as the Beast and be onely Titular verball praters and litterall children and moreover mockers scoffers and fleering Apes who would also be called the children of God but their knowledge would be onely of the externall Stone-Church a meere custome and verball round of a * * * Or Divine Service as they call it Service of God where the mouth would use indeed the Name of God but the heart would onely bring forth a beastiall spirit to earthly pride lust and pleasure 36. Thus the spirit of Sem Ham and Japhet would dwell together in one Congregation Sems generation in faith hidden among the Japhites as a poor disesteemed contemned abject people but the tribe of Japhet would set forth themselves with great plausible words with great and huge ostentation of Gods Service but yet it would be but as an hypocricy and seeming holinesse proceeding from the light of nature but Hams linage would be full of gluttony and drunkennesse scoffing and reviling and they would mock at both viz. the children of the Caine-like seeming holinesse and also at the children of the true light and would live as the wilde brute beast and yet in their Swinish life would be children of Grace by an outward appropriation or
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
outward world and how it should afterwards be among them and what Hunters would arise over them and compareth the humane Dominion to an Hunter who hunteth for Beasts to catch and slay them and thus it would be also among them that these Hunters would Hunt after Men to take them and bring them under Slavery and Servitude and chase and course them too and fro by their Bloud-Hounds bite tear slay and devoure them by war and murtherous acts and tame and bring under all with force fury and violence and excellently well manage the Government of the Hunter in their own selfe assumed Power 34. For Man was fallen under the possession of Gods wrath in nature the same forced forth it selfe now with its desire and formed it selfe into a Government according to the outward Constellations and the foure Elements as they doe build up and break down even so did this Hunter doe with his Beasts in his Sport 35. Here the world may take an exact Looking-glasse to behold it selfe in it is the true Originall Ground of the worldly Dominion and * * * Lordship Rule and although the same ground of Government hath an internall spirituall Originall yet it is in the outward forme onely before God as a beastiall Huntsman-ship among the Beast-men who must be bound and tamed 36. For the inward spirituall Government standeth in great humility in an Angelicall forme whereunto God also created man if he had but remained in Paradise then he should have had no need of the Hunter but being he would be a Beast God ordained him also an Hunter who might keep under the wilde unruly beastiall men and the Hunter and beast are both alike before God in this worlds beastiall property but being it may not be any otherwise God holdeth it for his naturall Order for he hath given every thing its Government Station and Order 37. But it is to be lamented that this Hunter doth hunt slay and devoure the Tame humane beasts which doe not belong to his Game but what shall we say or wherewith shall the children of God excuse themselves or quit themselves of this Hunter before God seeing every man beares externally the Hunters Hinde on him over which the hunter of nature hath power the inward spirituall man must leave his outward Beast unto the Hunter for his outward Beast is also evill 38. The spirit of Moses setteth under Hams linage twenty nine Names which came from Ham 29. Names which intimate the twenty nine properties proceeding from the third Principle viz. from the spirit of the outward world hinting how the formed word should be manifested through the outward nature both in Tongues and Properties whence the Governments and Orders of Countries and Nations have had their rise albeit each property hath again its externe Birth like as one branch or sprout of a tree doth produce and bring forth other Twigs yet the spirit in Moses doth point at the chiefe head root and the properties under these Names shewing what kinde of people should arise from thence and what their alterations and their finall conclusions should be all this lyeth hidden under their Names 39. Thus Ham hath twenty nine Names of his children 29. and he is the thirtieth twentie nine is the set Numbers of his children and childrens children under which the number of the end lyeth in Hams Government and Dominion Thirty is his whole Number whereof the Prophet speaketh 30. that this Ham would sell the righteous One for thirty pieces of Silver and give the same for a Potters field as a Pot is accounted of in reference to its maker even so is the fleshly man Ham in regard of God he taketh his thirtieth number which he ought to bring into Gods Kingdome and giveth it for an earthly vessell which doth resemble a field and in that doth sell the righteous one who lieth hid under the thirtieth number in the word of Power thus the righteous one under the thirtieth Number doth by the death or mortification of Hams flesh Sever himselfe from the twenty nine Numbers of these properties which have gotten the upper hand in Ham for in the thirtieth year the Righteous one viz. Christ did separate himselfe unto his Office and in the thirtieth Number lyeth this same Mystery this is understood by our fellow-schollars and onely hinted at in this place 26. Names 40. Sem hath in his line of Propagation twenty six Names and he is the twenty seventh 27 th Name And the spirit in Moses speaketh very hiddenly Gen. 10. Vers. 24. saying that he was the Father of all children of Eber and Eber begat two Sons the Name of one was Peleg for at his dayes the world was divided 25. and the other was named * * * Or Jaketan Joktan all whatsoever the spirit in Moses speaketh of the outward Acts of the Patriarks he hath under them a single inward eye upon the line of Christ for he saith that Sem was the father of all the children of Eber although Eber be first in the Third degree after Sem yet the spirit looketh so punctually upon the word in the Covenant wheresoever it doth open it selfe in a Line 41. For EBER signifieth in the forming of the word as much as a Sound or manifestation of the word out of the Centre and saith further that he begat Peleg and called him so by reason of the division of the earth the spirit doth not onely look upon the outward division of Lands and Countries but much rather upon the Line in which stood the * * * Or Mark. limit of the Covenant for in Eber the limit of the Covenant did open it selfe in the word as in the Sound or manifestation and went all along in the Seed upon Peleg and the line of Adam and Christ did there sever it selfe in the two bretheren as afterwards it did among the children of Abraham and Isaac with Isaac and Ismael and with Jacob and Esau thus likewise it was here with Peleg and Joktan externally the world was divided and internally the Kingdome of Christ and the Kingdome of the world Not that we are to understand that Joktan did not remaine in the Covenant onely the spirit doth here looke upon the motion of the Seed in which line the limit or marke of the Covenant was to be moved wherein the word would againe move it selfe in the disappeared humanity of the heavenly Ens and manifest it selfe in the Humanity 42. The Names of Sems children and grand-children are meere intimations and significations of the properties out of the wonderfull line of the propheticall spirit of Enoch where these same properties were brought forth out of the Stock into Boughes but here into Branches 43. The spirit in Moses a a a Gen. 10. from 26. vers to the 30. setteth * * * 14. Names fourteen names under Jocktans line which are the wonderfull Number of this bough in the trees
property being the Kingdome of Christ according to the property of nature b b b Gen. 11.18 1. Name and of Peleg he saith no more but of One Son which he calls Regu whom he begat when he was thirty yeares old intimating and pointing at the line of Christ wherein the maine limit and eye-marke of the Covenant stood the Spirit denoteth onely One for by One the Covenant should be opened for the spirit looked with the one upon the Kingdome of Grace and with his brothers fourteen Names it hinted at the humane Kingdome 44. And in that he saith that he begat Regu when he was thirty years old the Spirit therein looketh forwards upon Christ 30. yeares who should arise and come forth out of this Stock and manifest himselfe the thirtieth yeare of his age in his Office as also likewise all the Ages under the line of Christ which Moses hath set down have a very certaine intimation and Prophecy and point at the Times of the motion in the Covenant as may be seen through the Prophets and other Saints in whom the Covenant hath moved it selfe 45. The spirit of Moses setteth five Names of the children of Sem 5. Names which came forth of his loins and though he did beget more for Moses saith that * * * Gen. 11.11 he begat Sons and daughters yet the spirit mindeth onely the properties of the formed Word in the Covenant of the humane property these Five Names doe figure out and set forth as in a type the Five head speeches of the spirituall Tongue through the formed Word proceeding from the High Name of God Five head Speeches out of which Tongues the propheticall and Apostolicall Spirit * * * Or spake speaketh 46. And though we could set downe a forme of the same yet we should be but as sencelesse or dumb to the Reader which understands not the Language of Nature and therefore we have but given an hint of it to our School-fellowes for the spirit doth also under the Names point at the Kingdomes and Dominions and they are Gods who with his Name doth Order governe guide and lead every Kingdome according to the property of his Name as the property of each Kingdome is even such is the Tongue Language Phrase and manners of the same as it is written such as the Nation is such a God it also hath 47. Not that there is more then one God onely we understand therein the divine manifestation how God doth give himselfe forth in his manifestation in the formed word to all Nations according to every Nations and peoples property so that every Nation and people doth use or beare forth the same onely Word according to its property the externall forme and division of which is Babel for o o o Gen. XI Vers. 6. all people had onely one tongue and language and dwelt together 48. The Onely Tongue was the Language of nature out of which they all spake for they had it in one forme and understood in the Language and speech the Sence viz. the Ens even how the will formed the Ens for so also was the spirit in the Ens of which we will give a short intimation and manduction to the understanding and illuminated minde to consider of to prove exercise and make tryall of it in himselfe not that a man can expresse it and bring it into a certaine forme no that cannot be for it is the spirit of the wisdome of God his manifestation 49. The spirits of the Letters in the Alphabet are the forme of the Onely spirit in the Language of nature Alphabet 5. Vowells the five vowells beare forâ—h the holy Tongue of the five holy Languages out of the Name Jehovah from whence the holy spirit speaketh for the five vowells are the holy Name of God according to his holinesse for the Name Jehova hath nothing in it save onely the five vowells A E I O V the other Letters signifie and expresse the Nature even what the Name of God in the formed Word is in Nature both in Love and Anger in darknesse and light but the five vowells doe signifie onely and alone what he is in the light of holinesse for Nature is Tinctured with the five vowells so that it becomes * * * Text a Kingdome of joy full of joy and delight 50. But that the Ancient wise men skillfull in this tongue did interpose an H in the Name JEOVA and called it JEHOVA the same was done with great understanding for the H. maketh the holy Name with the five vowells even manifest in the outward nature it sheweth how the holy Name of God doth breath forth and manifest it selfe even in the creature the five Vowells are the Hidden Name of God who dwelleth Alone in himselfe but the H signifieth the divine Lubet or wisdome shewing how the divine Lubet doth breath forth it selfe out of it selfe 51. The inward understanding in the five vowels is this I. is the Name of JHESUS E. is the Name * * * Germ. Engel Angell Engel O. is the formed WISDOME or Lubet of the I viz. of JESVS and is the Centre or the HEART of God V. is the SPIRIT viz. the * * * Viz. the Sweetnesse SVS in JESVS which proceedeth forth out of the Lubet A. is * * * Germ. Anfang the der beginning Anfang and und the das End Ende viz. the will of the whole comprehension and it is the FATHER 52. And these five doe fold themselves up with the comprehension or formation into Three viz. into such a Word that is A. O. V. Father A. O. V. Son holy Ghost the Triangle denotes the Trinity of the properties of the persons and the V. on the Triangle denotes the spirit in the H viz. in the breathing where the universall God doth manifest himselfe spiritually with his own proceeding forth or procession out of himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 53. The other Letters without the five vowells doe all proceed from the Name * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TETRAGRAMMATON viz. out of the Centre of the Eternall nature out of the Principle and doe denote and speake forth the * * * Varieties Differences of the formed wisdome viz. of the formed word in the Three Principles wherein the whole creation lyeth they are the sense of the creation viz the property of the Powers and the true Revealed God in the word of nature understand this further thus 54. When as the Lubet of man viz. the free-will of man doth conceive or forme it selfe into a desire then it conceiveth the whole Alphabet for the desire is the Fiat and the Lubet to the desire is the contemplation of the free-will viz. the formed word of wisdome wherein the free-will doth behold it selfe and contemplate whereinto it will introduce the Lubet of the wisdome either into Evill or Good and when the free-will
hath thus be held it selfe it doth conceive with the Lubet in the Letters viz. in the Sence of nature and composeth the Sences of the Letters together and formeth the Lubet into a word the same standeth in an internall forme viz. in a conceived Thought 55. And even then the free-will taketh the H viz. the Spirit of the forth-breathing and bringeth the formed Thought before the counsell of the five Senses who behold the formed word and prove the same whether it be apt or not if it doth but please them then the H viz. the breathing Spirit taketh the word and brings it upon the Tongue into the Mouth there is the chief framer vâ—z the Fiat which is the divine Instrument and figureth the Senses of the properties out of the letters as the free-will hath set and composed them into a Substance to the Sounding or pronouncing manifestation or Expression 56. Now marke and observe us here very exactly how every word is formed or brought in the mouth to * * * Note when a word is formed or expressed it is brought to Substance Substance viz. to the expression How the chief worker and contriver viz. the Fiat which is in the Senses doth shape and figure it and how the Tongue cooperates or frames it selfe therewith when it takes it and by what way it brings it forth whether through the Teeth or above or with open Mouth also how the Tongue doth frame it self in the conjunction of the word which Sence it doth againe draw back and will not wholly cast forth as there is many a sence which is not halfe put forth but many fully and many againe are drawn halfe backwards towards the heart And now as the word was formed so is also the thing in its forme and property which is named by the word provided that the free-will giveth it also a right Name and doth not impose a strange Name on it out of Malice or Ignorance so it is externally noted and internally in the compaction of the Senses it hath such a vertue or ill malignant property 57. Now whosoever hath the understanding of the Senses viz. of the Spirits of the Letters so that he doth understand how the Senses are set or compounded in the Lubet he understands it in the framing of the word when the same is formed or brought forth to Substance and is able to understand the Sensuall Naturall or essentiall Language of the whole creation and understands whence Adam gave Names unto all things and from whence the Spirit of God hath prophecied in the Ancient 58. This is now the ground of the Head Languages when as all people spake in one Language then they understood one another but when they would not use the * * * Text Sensuall Naturall Genuine tongue then the true and Right understanding was put out in them for they brought the Spirits of the genuine tongue of Sence into an externall grosse forme and framed the subtile Spirit of the understanding into a grosse forme and learnt to speak out of the forme onely as at this day all Nations speak onely from this same forme of their contrived sensuall tongue 59. Now No people doe any more understand the Language of Sence and yet the Birds in the aire and the beast in the fields understand it according to their property 60. Therefore man may well thinke and consider what he is deprived of and what he shall againe obtaine in the New-birth although perhaps not here upon the Earth yet in the Spirituall world for in the Language of Sence all Spirits speake one with another they use no other Language for it is the Language of nature 61. Our Learned ones doe terme themselves Doctors and Masters and yet none of them understands his Mother Tongue they understand no more of the Spririt then the Country man doth of his Toole to the tillage of his ground they use onely the bare contrived forme of the grosse compounded words and understand not what the word is in its Sense hence ariseth the contention and strife wherewith men contend and jangle about God and his will men will teach what God is and yet understand not the Least of God 62. The five holy Speeches in the Language of Sence are Gods Word they are his operation through the Sence-tongue viz. through the properties as it cannot be denied that God giveth power vertue and life to all creatures and vegetables for his holy Name is through all and Adam had this holy Name as a proper possession working ruling and sensibly efficacious in his Senses and even this jewell he lost which is now again restored and enkindled in the holy Name JESVS 63. Therefore none can with Right be called a Divine or Learned in the holy Scripture much lesse a Doctor of the same unlesse that he understands the SensVAll tongue and knowes how the holy Spirit hath spoken by the Sensuall tongue in the holy Pen-men of the Scripture if he understands not the divine Sence in the holy Scripture Let him not undertake to be a Master over it to censure or interpret it he is not at all learned therein he is onely a changer of letters a Chop-Logick in the Scriptures and understands not one letter in its Sense 64. Thus understand us herein concerning the children of Noah viz. Japhet Sem and Ham and their children and grand-children they had lost the SensVAll Language and had made themselves a formed contrived one and so spake in a formed Language which they themselves understood not in the true Sence therefore God was hidden to them for they understood no more the voice of the holy Spirit in their Language viz. the Mentall Tongue of the five Vowells 65. And they looked about or Imagined where God should be and supposed that he must needs be something with forme and dwelling apart from them and being they could not understand any thing of God upon the Earth either what or where he was and yet had heard so much of God spoken by their fore-fathers thereupon they thought that he must needs dwell on high above the Stars and thought them not able to reach thither therefore they undertooke to build them a Towre whose Top should reach to heaven that so they might ascend up to him also they would thereby make themselves a Great Name that it might be said they had built a Towre even unto Heaven 66. Such a knowledge the formed understanding had of God as still to this day such Doctors are to be found who know and understand no more of Gods habitation and being then these Builders of the Towre and build in their Art altogether except the true genuine understanding ones upon this high Towre and can never ascend up to God and therefore they contend about the Building every one saith how it might be built sooner and better and yet they could never agree for they have all built themselves even to Death thereon untill the Lord sendeth a
watchman and shewes them that it is in vaine that they shall not finde him on High but that he is even among them under the Letter and they have not known him 67. At this we doe exceedingly rejoyce that the time is borne that we are lead from the Towre of Babel and are able to see the holy God in the SensVAll Language Hallelujah The Towre is broken and fallen down at which our fathers have built themselves to Death and yet have not built it up the foundation thereof shall not be any more laid while the Earth standeth saith the spirit of wonders 68. The hidden Mystery of the Towre and the divided Languages is this mankinde had framed the Sensuall Language of the holy Spirit into a dumb forme and used the formed word of the humane understanding onely in a forme as in a contrived vessell or vehiculum they spake onely with the outward contrived vessell and understood not the word in its owne proper Language of Sense they understood noâ— that God was in the Speaking word of the understanding as at this Day the like comes to passe and is 69. But being God had in the beginning of the creation incorporated himselfe with his word into mans Image viz. into the properties of the Senses and would not be without Sense or in one onely conceived forme and likewise seeing that all things doe stand in growth Seeding and Harvest even now was the time of the humane Trees Blooming where the spirit of the Senses did put forth it selfe in its properties with Blossomes and manifested the properties through the Blossomes and out of the Blossomes brought forth the Fruit and like as every blossome doth open and put forth it selfe at the outmost part or highest of the stalke or branches of the Tree or stock even so the spirit of nature drove the children of men to the extreamest Height that they also would build them an High Tower like to an high Tree or tall stalke for it would manifest its blossome and fruits also in the highest of the stalke and upon the Towre which they would build up unto heaven the SensVAll Spirit opened it self with the Blossome 70. For mans will was that they would ascend up to God and the God of nature or Sense put forth himselfe in the same desire and will for they sought him onely in a circumscribed Locall outward manner and even so he applyed himselfe to them in a Conceived forme of Sence out of the contrived formed tongues and Languages wherein notwithstanding they were dumb and knew him not 71. They were entered with the Sence viz. with the b b b Or the spirit of their Minde Mentall spirit into Nature and nature had captivated them in the understanding therefore God also manifested himselfe to them with the Sensuall Spirit in the contrived forme of the tongues out of the seventy two properties 72. Properties through the Three Principles viz. through a threefold Sensuall Alphabet according to the Three worlds property viz. through * * * three times foure and twenty letters and they brought the Sensuall spirit of the letters in their contrived forme through the Tongue out of each Letter through the three Principles viz. into Three properties of tongues and Languages according to the property of the Trinity of the Deity 72. And hence arise seaventy two Languages out of one onely Sensuall tongue 72 Languages wherein all Speeches and Languages are contained and each Tongue and Language fell upon its people according as every Family of the Stock of the humane Tree had a property out of the formed word even such a Language befell them out of their Sense viz. out of the same property of the formed word 73. For the Sense of mans speech that he is able to speake doth come unto him originally out of the divine word which introduced it selfe with the Verbum Fiat into a creation now this word brought forth it selfe through the compacted properties according to their Compaction nature kinde forme and property for so distinct and various also are the Senses in the quality even in the place of this world far otherwise in one Country then in another and even so God did likewise form the Languages according to the property of every Land and Country 74. For being that people were to be dispersed into every Country and Climate he opened to each people a Language according as it should be in a Land which did apply it selfe unto the same quality of Sense and accord therewith so that the quality of the Country did not introduce the Turba into it if they with the word of their voice agreed to the Sound of the formed spirit in the Soule of the Great world in that place 75. For as the manifestation of the formed word was in the spirit of the world in every place even so the Spirit of God did forme through the nature of the properties the Language and speech in every Country first the seventy two head Languages out of nature and afterward the c c c Or Dialects of Language collaterall affinities proceeding from the Senses of every head Language as we plainly see that a man doth scarce finde in any place of the world among all the head Languages one and the same sence in any head Language within the compasse of fifteene or eighteene miles 15. or 18. miles According to the Elevation of the Pole Climate or Zenith and Nadir they alter and change almost every fifteen or eighteen miles all according as the properties of that Pole or Elevation are Look what kinde of property the Lubet hath in its predominant Constellation even such a property the vulgar people have in their Language and Speech CHAP. XXXVI Of the Antichristian babilonicall VVhore of all Nations Tongues and Speeches shewing what is contained under the Languages and Towre of Babel An open Gate of the Mystery of the Great Babilon CUrteous Reader I desire to warne thee in Love that thou wouldest not understand our Sence and meaning according to partiall affections to detract Revile or especially to contemne or despise any as from us much lesse to set upon them in their Office Function and Dignities out of passion but we shall speake in Generall Let every one prove himselfe he shall indeed finde the Great Mystery of the babilonicall Towre in himselfe and also the * * * Number of the Beast Number of the false Beast Let him but read our meaning with Patience and take himselfe along as to his evill innate hereditary property under the same as really the earthly mortall man in all men belongeth unto this text 2. we will here write what the time hath brought forth and manifested and if it were not manifest by Man yet the beasts should be driven to manifest the same for the time is * * * Or fulfilled borne and nothing can hinder the most High accomplisheth his worke 3. Moses saith Nimrod Hams
Grand Son began his Kingdome at Babel and was the first Lord upon the Earth after the floud Gen. X. 8.10 and was the first Erectour of the Towre and City Babylon yet we are not to understand that onely Hams children would build the Towre but also Japhets and Sems for they were yet All together as One people and would build them a Towre whose top should reach even unto heaven that they might thereby make themselves a great Name Gen. XI 4 4. This Towre on which the Tongues were divided and where the Great City Babel stood is a figure of the fallen earthly man who is entered into Selfehood and hath made the formed word of God in him unto an Idoll for the nature of the Towre was even this viz. that it should there stand as a great wonder which men had made in their own contriving Phancy whereupon they would ascend up to God and signifies that man hath lost the right understanding of God and his habitation and essence 5. Man had compacted or framed his understanding through the desire of selfe-elevation and exaltation into the Sensuall tongue and contrived or conceived the same into a selfely propriety in which conception or comprehension the spirit of the Mentall Tongue of the five vowells was departed from him 6. Not that we are to conceive that this spirit was departed from its creature onely the free-will of man had in the formed word of the * * * Or speechlesse dumb letters Consonants wherein the spirit of the five vowells viz. the unformed spirit of God did manifest it selfe brought it selfe forth as a peculiar God out of the Resignation to the unformed spirit into a selfe fullnesse and selfe-willed weening and phancy the type whereof was the Towre where the men of Babel would come and climbe up to God in their own conceived will and Thoughts they themselves were gone forth from the spirit of God and would through their owne power and Ability take the Kingdome of God to themselves in Selfehood they would enter with their own will selfe-borne in evill and good into the property of Gods holinesse this denotes and declares the divided tongues where every property had brought it selfe forth out of the universall SensVAll tongue into a Selfishnesse and a peculiar Selfly understanding so that they did not any longer understand one another where the understanding was compacted and brought into a propriety out of and according to the Three Alphabets 7. This compacted formed Tongue the holy Ghost did open on the day of Pentecost in St Peters Sermon where Peter from the opened Sensuall tongue spake in one Language all Languages and this was also Adams Language whence he gave Names to all creatures 8. Thus understand us aright what Babel and the Towre of Babel doth typifie and point out The City Babel is the Ham-like man who buildeth this City upon the earth the Towre is his Self-chosen God and Divine worship all Reason-taught from the school of this world are the Master-builders of this Towre all those who have set up themselves to be Teachers and are chosen thereunto by man without Gods spirit they are the Master-worke-men at this Towre and the Idoll of the world None excepted they carve and frame altogether onely Stone and wood for this Towre 9. For the Name NIMROD sheweth us very clearly also in its owne sense of the formed word that it is a self contrived formed amassed and compacted lust which did advance it selfe on high as a selfly God the Type whereof was the Towre God suffered them in their confounded understanding to set forth the figure of their property as a type what Man would be in the presence of God 10. Now saith Reason wherefore did God suffer it to come to pass Answer Thus it must be that the wonders of the wisdome in the unformed Word of the five vowells might introduce themselves through the formed word of the three Principles into a form or externall contemplation as a counter-plat-form draught pourtracture or formation for the dark world of Gods Anger was become manifest in man whence the grosse earthly property was generated which also had wholly captivated man and the same did here likewise represent its image as a selfly God 11. Now then the Towre was a type of the darke world where man would behold God in the darke selfehood and denotes the earthly man who standeth in Gods sight as this Towre and is an Image and resemblance of * * * Or Gods contempla divine Contemplation according to evill and good as a Painted life for the true humane life was the formed life which became in own desire to Selfehood such an Image before God as this Towre 12. All men even from Adam who have taught of God without the divine vision of the Spirit of God in them they have all spoken and taught from this Towre of the confounded tongues and even hence hath the Strife arisen about God and his will and Essence so that man hath contended and jangled about God in Selfehood one hath said they must bring Bricks to the building of the Towre another Stone a third Lime a fourth wood water or other needfull Materialls and their chiefe Master-builders have been manifold every one according to the property of his owne Tongue every one hath desired to builde the Towre upon his owne foundation and proper ground one hath had in the property of his Country and Climate Stone for the building thereof another lime the third chalke or clay the fourth wood and every one hath thought good to build the Towre alone for himselfe out of the materiall of his owne property for a great wonder that all the world might look and behold that which he hath built 13. And then when people of other Countries have seen what that hath built then they have contemned it and said that the property of their countries materiall hath been better for the erecting the Towre and have begun to reject it and to build the Towre for themselves and praised that also which likewise hath again been despised of others who have accounted their countries materiall better so long till they have fallen quite out in Pride and Contention and have left off from the Towre and have fallen upon one another and persecuted slaine and murdered one another about the Knowledge of the Towre of Babel and that party which hath then got the victory that hath again built the Towre out of its own property till other people have also risen up and accounted their own matter and stuffe for the Best 14. For the Speeches of the understanding were confounded and divided and therefore the people neither knew nor understood one anothers property and each people or Nation hath supposed and looked upon the other to be strange in the power of the understanding in the formed word from whence the Contempt of Religion viz. of the knowledge and confession of the word hath arisen
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
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
88. For as the Angel came to Ismael being yet in the wombe when his mother fled from Sarah and did enrich him with a blessing and worldly Dominions and bad the mother with the child return to Sarah Thus likewise when the Eastern Countries entred again into the mothers wombe with their knowledge of Religion God gave unto them in the kingdome of nature power and authoritie over the Princely Dominions of the world for to possesse and rule them under the light of nature till its time and then they shall come in again with great joy and with great humility to Abraham viz. to Christ. 89. And not in the form of the Babylonicall formall litterall Christendome in their invented and contrived Orders which are onely * * * Verball outside letter Christians so that a Testimony or some outward footsteps of Christ and his Kingdome have still continued upon the earth but they shall be born in spirit and in power for they are the lost Son which is wandred away from the Father and is become the Swineheard 90. But when the Angel shall bid them return they come in the humility of the lost Son returning to the Father and then there will be Great joy celebrated by Christ and his Angels That the dead is made alive and the lost is again found and the true Golden Jubilee-year of the Marriage of the Lamb ariseth up among them 91. And albeit the Elder Brother who hath continued in the letter doth grumble at it in respect of the different form which he hath made to himselfe for the most part for his Belly and Honour yet they are not moved at it they are merry with the father 92. Now then if we truely compare * * * Painted counterfeit Christendome and the Turkes together and look upon them a right then we see that they since the Turkes departed from them have been but one people before God in righteousnesse and holinesse with different names 93. And they are the two Sonnes * * * Mat 21.28 to one whereof the Father said Go and do this and he said yea but did it not and to the other also do this and he said no but did it which doth so highly advance or set forth the Turkes in the kingdom of nature which the blind Christian world doth not understand 94. Not that we justifie the Turkes and say that they should remain in their blindnesse no but to the * * * Painted counterfeit verball Christians we declare that they are alike with them before God in that they are as blind as to Christs Kingdome as the Turkes as it plainly shews it selfe in that Christendome is full of strife and contention about Christs Deity and humanity and abominably prophaneth the holy Name in his humanity and use it onely for a form and custome to swear and Covenant by also to Idolatry and hypocrisie and are gone from the Sword of the holy Spirit unto a bloud-thirsty confounding Sword wherein is nothing but contending and contemning one another and the whole Titular Christendome is turned into meer Sects and Orders where one Sect doth despise and brand another for unrighteous and thus they have made of Christendome a meer murthering Den full of blasphemies about Christs Person and have bound the Spirit of Christ in which a Christian should live in deepest humility to the Formes and Orders of Disputation and have set foolish Reason to be a * * * Or to judge what the meaning of the Holy Spirit is in the Scripture master of the understanding above Christs Kingdome 95. But ought we to speak so of Christendome and the Turkes as if they were alike Thus we say The Turke is openly an Ishmalite and a mocker of Christs humanity and holdeth him not for the Son of man and God too for he understands not the heavenly Ens in the Person 96. But the Sects of Christendome do indeed cover themselves with Christs Mantle but do attach him in his humanity and Deity and revile him in his whole person tear and rend one another with words and swords about his person the one will have it this way another that way every one will be master over his words and spirit and deâ—ide Christ in his members and are as revolting rebellious and fugitive Ishmalites as the Turkes and live in their selfish will and serve the kingdome of nature in their Self-hood and worldly interests and pleasure 97. A Christian should be dead with Christ to selfe and be risen again in Christ and be born anew of Christ and put on Christ that so he might be a Christian in Christ in the spirit and heavenly flesh of Christ according to the internall spirituall man 98. But instead hereof men have put on â—abel and the Antichrist and do boâ—st themselves of their Ordinances and of the divine Orders in the performances of devout duties in lip-labour and much prating And in the Stone-houses of the Churches Cathedralls and Cloyâ—â—ers of Christendome where indeed they do counterfeit somewhat of Christ seing that they there read the writings which the Apostles left behinde them but afterward in their Preaching for the most part they foist in the Kingdome and Government of nature with brawling and disputing and spend the time with disputing confuting and contending about Sects and their different mentall Idolls and Opinions in so much that one party is brought wholly to condemne another and the Eares and hearts of the hearers are so infected with Gall and bitterness that one Sect willfully opposeth another and cryes it down for devillish whence nothing but warres and disdainfull provocations do arise to the desolating of Countries and Cities 99. Thus they are alike before God and lye as it were shut up in Hagar in the dead Reason except the true Children of God which verily are here and there to be found among all Nations and Sects but wholly simple and despised also covered under Christs Cross to the Reason-wise world 100. For as the four Elements receive the powerfull influence of the Sun and we see in the Substance the body but not the Sun although it worketh therein so likewise the Spirit of Christ is hid in the children of God but as an hearb springing from the earth doth by the vertue of the Sun put forth a fair Blossom and fruit so also Gods children out of their disregarded form oâ— homeliness to the lewd worlds or prating hypocrites eye do bring forth the fair fruits of humility and piety CHAP. XLI Of the Seal of the Covenant of Circumcision and of Baptisme WHen God had made a Covenaant with Abram and blessed him Gen. XVII and made him a father of many Nations which should be blessed through him viz. by Abrams Blessing in the Covenant then he gave him the Seale of the Covenant viz. the Signe and the Figure upon what Ens the blessing passed and shewed him in this figure what in man should Inherite and possesse the
eternall blessing that is to say not the gross earthly beastiall Man which is conceived and born in the lust of the flesh out of the Beastiall lust of Man and Woman which did involve or insinuate it selfe into Adam according to the Brutish and beastiall property of the divided life's Essence upon this the Covenant and blessing doth not passe but upon the Ens of the Word formed out of the heavenly worlds property out of the Limus of the Earth not upon the introduced Serpents Ens out of the dark worlds Ens and property but upon the Soule and its right Body which was created to it in Adam 2. And we here see by the Circumcision the Types that the beastiall copulation of man and woman is an abomination before the holinesse of God which yet is boarne withall by divine patience and permission seing now it cannot be otherwise with Man he having lost the magicall birth of Paradise for here God set forth the figure in the Circumcision that every Male must be circumcised on this member of the propagation of the masculine seed in that man soweth his own will out of the property of nature in his seed therefore God set forth the figure with the Circumcision both of the earthly Seed and also of the member and will for the spirit in the Covenant must out off through Christs death this figure in the inward spirituall man together with this beastiall will and desire 3. For the beastiall gross earthly Seed of the man or woman shall not put on the Covenant and blessing as Christ also said but He * * * Joh. 1.13 who is not born of the will of man nor of the flesh but of God the beastiall birth with its members must be cut off through the Temporall death and dye in the spirituall birth through Christs death and be buried in the eternall death viz. in the nothing 4. But being the Covenant of God had incorporated it selfe in Abrahams seed to a propagation God did here set before him by the Circumcision the person of Christ in whose death this Beast and Monster should dye and out of his death a new Angelicall form should come forth for the Circumcision was not the Atonement but the apprehended or conceived Ens of faith was the Atonement out of which Ens of faith Christ should be born but the Circumcision was the Signe that the Ens of faith in the word of God should cuâ— off the earthly Seed 5. For the living word of God looked into the Covenant and in the Covenant the humane Seed of the heavenly part lay disappeared and in the disappeared Ens stood the Aym or Limit of the new Regeneration in Christs motion where the word of the divine Tincture and power would again move it selfe in the true humanity created in Adam and also it did move it selfe in the Spirit of the children of faith so that they were received and accepted of God in the Spirit upon the Promise of the motion or manifestation of the shut-up Ens as dear innate children Note 6. Not that they had put on Christ in the flesh before his manifestation but indeed the same Ens in their faith and this same received or in-taken Ens of Faith was the Circumcision which circumcised the heart and minde and rent in twain the sinfull vaile and pointed at the cutting off of the earthly introduced Serpents Ens in Adam viz. of the earthly Seed and the earthly members to the Beastiall propagation it shewed that Christ when the incorporated Ens of faith should manifest it selfe in the humanity should and would cut off this Beast and destroy the life of death and hell therein 7. We must not look upon the Circumcision onely and barely as a signe or figure for it is the Seal of the Covenant which stood as a Seal imprinted on the Ens of faith for the Spirit of the promised word to the new-birth was in the Seale as among the Christians it is in the Seale of Baptisme 8. And therefore God said that soule that shall contemn this Covenant shall be rooted out from among his people and commanded the Natives and strangers to be Circumcised although they were not of the Seed of Abraham to signifie that the Covenant passed upon all people who would but receive the Ens of faith even there the Circumcision should be don 9. For that was not the right Circumcision which was don outwardly on the flesh but it was the Signe onely of the Circumcision the true Circumcision was effected in the Ens of faith in the Covenant in the power of the word and Holy Spirit where the word in the spirit of Christ doth cut off the Serpents Ens from the right humane Ens of the heavenly Part viz. it cuts off the Ens of the dark world introduced and insinuated through Adams evill desire and the Devils in-flying poysonfull desire 10. The Baptisme of the Christians and the Circumcision of the Jewes hold wholly one and the same Right among the Jewes the Circumcision was effected or performed in the word of power the Holy Spirit baptized them with the holy fires Baptisme understand it baptized their true man corrupt and withered in Adam the same was Tinctured with this Baptisme viz. in the Ens of faith for the Ens of faith was the Baptisme of the Jewes where the Holy Spirit did inwardly baptise them unto Christs humanity 11. But now being this same word of faith viz. the Ens of faith hath put on the humanity and quickned it in it selfe to life this same Spirit doth now Baptize with water pointing at the humanity of Christ Note for the water of eternall life viz. the heavenly worlds substance was disappeared in Adam and made alive again in Christs heavenly Ens being also the water of the heavenly Powers introduced into our in him assumed humanity therefore the humanity of Christ was the first-born from the dead 12. And with this same heavenly water which Gods word and power introduced into the humanity of Christ from heaven understand from the holy spirituall world viz. from the Second Principle the Holy Spirit of Christ doth baptize the Christians in their Baptisme of water which externally is also but a Signe of the internall Seale in which Seale the Holy Ghost baptizeth 13. And therefore Christ hath appointed the Seale of the Circumcision into a baptisme of water being the fire-baptisme in the Covenant is become manifest in the water of life in the humanity so that this fire-baptisme viz. the flaming-Love-word is made flesh therefore Christ said John 3. We must now be born anew through the water and spirit else we shall not see God 14. For in the water wherein the flaming Love-word in the Ens of the Covenant hath manifested it selfe in our heavenly disappeared water which is become incarnate all the children of Christ must be new-born and take this water in their faith's desire in which water the eternall flaming
Love-word of God hath incorporated it selfe this same water baptizeth the inward man which disappeared in Adam to the new regeneration Note how wee are Baptized into Death and the earthly beastiall half-Serpentine-and-Devillish man to mortification and Death it circumciseth the poor captive soul and putteth the Covenant and humanity of Christ upon it in the inward spirituall man now disappeared or withered as to the kingdome of heaven 15. Understand it aright yee Jewes and Christians you have but one onely baptisme the Jew is baptized inwardly on the soul in the Ens of the Covenant and circumcised on the disappeared Ens of the Right heavenly humanity viz. the Serpents Ens is cut off from the heavenly Ens in the Power of the word's humanity and the flaming Love-spirit in the Ens of the word Tinctureth the true humanity and baptizeth it with the in-taken or conceived Ens of Faith the Faith in the Spirit of God baptizeth it with its heavenly water 16. And the Christian is baptized even with the same very word and water in the faith it is wholly One and the same onely this is the externall difference that God hath appointed and established the Covenant of Circumcision in the baptisme of water being that this fire-baptisme hath manifested it selfe in Christs humanity in the water of life 17. And that you may yet see that they are both One Christ was circumcised as a Jew and was baptized as a Christian thereby to declare that he in his Love revealed in the humanity had manifested the fire-baptisme in the water viz. in great meekness and long-sufferance and changed them into One. 18. The Ens of faith was not yet become incarnate among the Jewes therefore God gave them the Signe of the inward Circumcision by the cutting off of the outward fore-skin that so they might have a Signe that the Holy Spirit in the Ens of faith in the Covenant would cut off their Sinfull birth whereby they were the children of Grace in the Ens of faith 19. But this same Ens of faith was first made flesh among the Christians in Christs humanity and is also now incarnate in the children of faith in their true man the Christians do now in their faith's desire put on Christ viz. this Ens of faith which the Jewes did also put on in the flesh in the heavenly flesh viz. in the heavenly living water in the divine manifestation 20. This water is the heaven wherein the onely holy Element is the motion and essence it is Christs viz. Gods holy corporeity viz. the formed wisdome of the forth-breathed or formed word of the divine powers Gods living eternall speaking word which is a spirit and the divine understanding which again attracteth to it selfe its own forth-breathed essence viz. the forming of its wisdome 21. The fathers will draweth the Soul which is a fire-breath out of its fire-spirit unto it selfe and the Sons will draweth the noble Image created out of the wisdome viz. out of the heavenly essence to it selfe and the Holy Spirit draweth the whole moving humane understanding to it selfe so that it is a God-Man and a Man-God God made manifest in an Image and this is the Image of God and thus also the Circumcision and the Baptisme is to be understood which in both is the ground and chiefe corner stone to the new-birth among the Jewes and Christians 22. Now in that the Males were to be circumcised and not the Females Note Why Miles onely Circumcised Why Males and Females both Baptised and yet all are to be baptized among the Christians is thus to be understood as followeth mark it aright ye Jewes and Christians and all other Nations we tell and declare it unto you all for ye are hereby called the Time is come about that the Antichrist must dye 23. Adam was the Image of God he was man and woman and yet neither of them before his Eve but a masculine virgine in peculiar Love full of chastity and purity The Tinctures viz. the Power of the fire and light according to the property of the Father and Son were both in each other as One in an uncessant Conjunction of desire wherein stood the peculiar fiery Love-desire 24. But being the Devill assailed the property of the fires-Tincture and brought his false desire thereinto so that the fires-Tincture was divided in the properties of the eternall nature each property on the centre gave it selfe forth into its Selfehood whence the selfly revolted will and the false lust did arise which lust desired to prove the dark worlds essence viz. the earthly essence out of the dark worlds desire and to tast in it selfe how the same would relish if evill and good each manifest in it selfe were together viz. in the dis-Temperature without the divine One hereupon the false fiery desire shut up the property of the lights Tincture with the introduced vanity of the Devills desire and with the earthly hunger after the vanity proceeding from the dark worlds essence in the earth and in the Elements so that the heavenly female or right virgin-ike life was extinct in the Ens of the light 25. For the Holy Spirit departed from the introduced vanity and so the holy matrix viz. the heavenly Generatress disappeared and the mother of the outward nature viz. the outward naturall woman understand the property of the woman got the upper dominion in the birth so that Adam must now be divided and figured into a man and woman 26. But being the fiery property of the Tincture which now hath the dominion in the man and is called man by reason of the fathers property was the cause of the poysonfull infection so that the Tincture of venus viz. of the woman or the light was mortified and being he introduced in himselfe the abomination of lust into the womans property whereby afterward the woman viz. his Eve did so eagerly lust after evill and good and began the earthly Eating Thereupon we are here to consider that this same fires-soul viz. the mans Tincture must be baptized again with the divine Love-fire that so it might not introduce the Ens of the Devill and Serpent insinuated into the masculine Seed so poysonfull into the womans matrix it must be tinctured and baptized again with the divine Love-tincture viz. with the holy Love Ens which came to pass in the Ens of faith in the promised incorporated Word of the power of God 27. But the Woman viz. Adams virginity was now transformed or formed out of Adams nature and essence into a woman or manness and in her the holy virginity disappeared as to God viz. the Tincture of the Love and light did still remain but as it were dead or disappeared for the outward mother viz. the elementary mother lived now in its stead in her and was the Generatress of nature which must receive Adams viz. the mans Seed into it selfe 28. Into this disappeared heavenly Tincture of the light viz. into the true
holy virginity the Eternall holy word of the power of God which had created Adam into an Image of God did promise in-hest and incorporate it selfe with a Covenant to bruise the head of the Devill and the Serpents Ens. 29. Thus understand us here very accurately like as the Father generateth the Son and as out of Adam who betokens the Fathers property the woman viz. his Love-Tincture was taken and as before while the woman was in the Man the fires Tincture penetrated into the lights Tincture and loved it selfe therein and as man and woman are one Body so likewise the fire-baptisme of the Circumcision went forth out of the mans fire-Tincture into his female Tincture in the woman God baptized the fires Tincture in the Man and out of the Mans Seed cometh both the male and the Female Sex 30. Thus the mans Covenant and Baptisme entred into the woman viz. into the female property for the Womans Tincture had in it already the holy Ens in the Covenant that Gods word in the Covenant would become man in her shut up barren Ens and quicken again therein the disappeared virginity 31. Therefore the woman must not put on the Seal of Baptisme in her own peculiar will or desire but have it from the man being shee was taken from the man that so shee might become a right woman or manness in the mans Baptisme that so the Image of God in her might obtain the fires-Baptisme and Tincture from the man 32. For S t Paul understood this very well when he said * * * 1 Tim. 2.15 The woman shall be saved by bearing of children if shee continues in the Covenant and in the Love for the woman hath her soul from the mans soul and when shee is given to the man then she is one body with him and brings forth children to the man she is his woman his instrument an half-man and the Man an half-woman 33. And that the mans property might again obtain the perfect Love viz. the female Ens and the woman the Masculine Ens the Holy Spirit baptized the mans viz. the fiâ—es Tincture with the heavenly holy virgin-like Tincture and the man baptized the womans essence in his Seed with the fiery and also divine Tincture therefore God commanded the males onely to be circumcised 34. For in the Jewes fire-Baptisme the Spirit baptized onely without water but among the Christians the Spirit baptizeth through water the Jewish women could put on the Spirit indeed in the mans fire-Tincture but now being this same * * * Burning ardent fire-word is become flesh they ought now of right also to put on Christ in the flesh and be baptized for their heavenly disappeared virginity must also put on Christ's introduced heavenly virginity so that they might be true manlike virgins in the spirit and essence of Christ. 35. Now Reason asketh further Circumcisiâ—n the 8 th Day Wherefore must the male-children be circumcised just on the Eighth day why must it not be either sooner or later did it not lye in mans choice and power to delay the same if it were weak Herein is contained the mystery and wonder dear brethren cease from the contention of the letter and learn to understand the hidden mysteries we shall deal with you in a child-like manner do but look us in the face from whence we come and whence it is that wee know and understand all this 36. God Commanded the Boyes to be circumcised upon the Eighth day and wherefore Six dayes are the Man in nature the Seventh is the day of Rest in him viz. the heavenly disappeared Ens wherein the six spirits of nature do work As God made the Creation in six dayes viz. out of the six properties of nature and brought them to Rest into the Seventh viz. into the Emanation or flowing forth of the heavenly Ens which God hath co-imprinted into the compaction of the creation which is the rest and right life of the six properties 37. Thus man hath gotten seaven dayes for his own the Seventh is his day of Rest understand the Seventh property is the heavenly nature which dyed in him whereby he came into disquietnesse therefore the Eighth day came out of meer Grace to help him and gave it self again into his Seaven working dayes viz. into the Seaven properties of his own essence and THIS DAY is Christ in the Circumcision and in the Baptisme 38. For God in this process holdeth the order with the Regeneration of man in manner and nature as he created him out of seven dayes understand in six dayes his naturall life was brought out of the six properties of the inward and outward nature into an Image and the Seventh property was the Paradise viz. the * * * Text. The Sun-Evening or â—he Evening of atonement according as the word will bear it See Chap the 16 of this book Paragraph 16 17 c. Saturday in which the six spirits of nature in their operation were reconciled and Atoned for it was the spirituall world 39. And hence arose that command unto the Jewes that they should sanctifie and rest even externally on the Saturday viz. the Sabbath to signifie the inward holy Eternall Sabbath in which the Spirit of God worketh in man and every creature in each according to its property for every created being resteth in him 40. And therefore he commanded the male children to be circumcised on the Eighth day viz. in himselfe for he himselfe is this Eighth day which circumciseth for before Christs humanity the process went in the form of nature but being now Christ hath fullfilled the nature of man and given himselfe into the Seaven dayes of mans property children may now be baptized every or any day Baptized every Day 41. We see here a very excellent figure by the beginning or first institution of the Circumcision and Covenant of the fire-baptisme against the makers of the reason-conclusions upon the letter who will needs have it that some children are damned from the wombe and even therefore because they are taken and born out of the corrupt Ens of nature For Ishmael who was by nature a mocker and captivated in the poysonfull and corrupt Adamicall Ens Even He must be the first man which Abraham circumciseth who was baptized in the Covenant 42. Yee reason-wise I pray set this looking-glass before your eyes and think what you do with your Conclusions concerning Predestination we shew it you in humility if you will not see it shall be shewn you with fire which is certainly known for Christ came for Ishmâ—els sake and for those that are like him to help and save them if they would themselves but in Isaac shall the Seed be called viz. the Eighty day which is come to help the other six dayes and introduce them again into the Seventh viz. into the day of Reâ—â— 43. Dear brethren be instructed aright the God of Love He will not the death of the poor
corrupt man but hath powred forth his best Treasure which he had in himselfe and is himselfe in Grace over all men like as the Sun doth shine unto the good and evill but the wicked doth corrupt and spoil the * * * His precious image Treasure in himselfe and will not receive it but taketh in the Ens of the Serpent full of vanity and is baptized with the fire of Gods Anger in the will of Selfe 44. But if he went with his own will into the death of Christ and desired from the bottom of his heart to dye unto his selfehood and own will in Gods Mercy and cast his whole trust and confidence in God and thought that he had nothing of his own in this earthly cottage but that he was onely a Servant and Steward of God and his neighbour in all that he hath and possesseth and forsook the propriety and selfish-interest thereof in his minde he should soon be baptized with the Holy Spirit and put on Christ in his will 45. But these mischievous earthly Temporall Goods Temporall honour and pleasure of the flesh captivate him in the Ens of the Serpent so that he is not capable of the Baptisme of the Holy Spirit 46. Also the Selfe-elected unfitted and unprofitable Teachers trained up in the School of the disputing Reason and chosen by the favour of Man are wholly blind herein and teach onely of the husk or outward vessell of the regeneration they will needs be outwardly adopted children forsooth by an externall imputation of Grace albeit they live onely in the will of Selfe they will preach the holy Spirit into the Beast of selfe-will which yet is no wayes capable of the Holy Spirit They understand nothing fundamentally either of the Baptisme or the Lords Supper the new-birth is strange unto them they deny the divine essentiall in-dwelling in Gods children viz. the Temple of God and so stand before the Jewes when they should declare unto them What Christ is IN VS and what Baptisme and the Lords Supper is just as pictured Christians or as Idolls 47. For the Jewes know that God hath spoken with their fathers and given them the Circumcision and the Covenant there they stick but could the Christians fundamentally demonstrate to them what the Covenant and Circumcision is essentially and effectually together with their * * * Sacrifices offrings they would forsake the Signe and enter into the Substance 48. But that it hath so fallen out that both the Jewes and also the Christians have walked in blindnesse even till this last time and so also the Turkes who by reason of the blindnesse contention and ungodlinesse of the Christians have turned themselves unto Reason and nature God hath therefore permitted it because the Christians and Jewes both in the old and new Testament received and appropriated to themselves the Covenant and the Seal of the Covenant in the outward shell onely viz. in the vessell or litterall notion and apprehension and lived onely to the outward earthly mortall man they all wayes minded and provided for the Earthly kingdome and life more then for the eternall 49. They would understand in the Husk viz. in the outward letter what God hath spoken and chose to themselves reason-wise people which were gifted in the outward formall logicall and notionall understanding of the letter who had not the spirit and power of Gods word and life in the new-birth in them but onely the spirit of Selfe pride and the earthly Belly-God contriving thereby how they might be rich in Christs poverty upon the earth These men have blinded them so that both among the Jewes and Christians men have minded and loved onely the Earthly Ens. 50. Therefore God hath permitted that the wonders of nature in the power of his anger should be opened and brought forth in them and that they should thus stick in blindness yet in controversie and contests so that the name and memory of his Covenant might not quite be extinguished and one Nation hath by reason thereof exercised and evilly entreated another in the contention and contrariety whereby oftentimes a fair green Twigg hath sprung from the right understanding which hath been strange unto them by reason of their received Opinion and they have contemned and persecuted it for the earthly man in Selfe is not worthy of the holy Covenant and Seale 51. And seeing God knew very well that they would run of themselves without being sent of him and would abuse the holy Ens in the Covenant thereupon the vail of Moses hath beset the Jewes and the Tower of Babel with the Antichrist viz. the outward Christ instead of the holy Ens in the Covenant that is Gods presence the Christians so that they have been evermore seeking in this Antichrist what God is in his Covenant will and essence 52. Thus they have been exercised in contention and persecution in that they have persecuted one another yet so as that Gods children have sprung forth in the Crosse and Christ hath been inwardly manifest to them but outwardly Babel hath yet stood both among the Jewes Christians and Turkes the Antichrist is onely the same among all for he is the Titular or letter-God wherein the Selfe-will seeketh and worshippeth God in the Husk 53. Hear therefore yee Christians Jewes Turkes and Heathen even all Nations of the earth what now yet once more for a farewell in this worlds being is freely tendred unto you in the visitation of the mercifull God in the voyce of his Trumpet by his Love-will and spirit the Sound of the Trumpet concerns you all let it enter into your eares and do but open your eares and hearts a little from selfe and then you shall heare the Sound in you it Soundeth through all even to the ends of the earth but no Selfe-will heares it 54. The onely divine way wherein man may see God in his word being and will is this that man become wholly one in himselfe and in his own will forsake all whatsoever he himselfe is or hath let it be Authority Might Power Honour Beauty Riches Money Goods Father Mother Brother Sister Wife and Child Body and Life and become wholly a nothing to himselfe He must freely resigne up all and be poorer then a Bird in the air which yet hath a Nest the true man must have none for he must travell away from this world that so he be no more to himselfe in this world He must be a nothing to the worlds selfe and interests for the substance of this world which he possesseth for a propriety is the Tower of Babel and the Antichrist wherein men will be their own God and with this selfe made God they will ascend upon the Tower to heaven and place themselves * * * Or with God for God Understand it thus 55. It is not meant that one should run from house and home from wife children and kindred and fly out of the world or so to
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
confirmed the Covenant of Righteousness he then sent these two Angels viz. Gods truth and judgement to Sodom to blott out and destroy the children of Ham viz. the malicious vile rebellious halfe-Devills men that so the Devills Kingdome might be lesned and not grow so great upon the earth and hinder his Kingdome The inward Figure stands thus 24. It rained brimstone and fire from the Lord from Heaven saith Moses This was not the inward hellish fire which at the End of dayes shall purge the Floar otherwise the foure Elements would have been changed it was onely a figure of the future The Originall of the brimstone and fire was generated in Turba magna in the third Principle it was onely a Sword of vengeance The inward fire consumes earth and stones and all Elements but this was onely a fire as is generated in the * * * Thunder-clap Tempest in Turba magna in the * * * Or Excrement Egest which the Constellation casteth forth from it selfe which is a materia thereunto although it be no palpable matter or substance yet it is a spirituall substance in which Mercurius doth enkindle it selfe in the Salniter viz. in the fire crack where then also the flagratt or fire crack doth fix it selfe into a Substance or Essence which is Brimstone 25. For the Three first properties viz. Sulphur Mercurius and the Salt-sharpnesse are in the Originall as they are yet a spirit onely one Thing but when Mercurius viz. the Sound of the formed word doth move it selfe in the Principle viz. in its first Originall by an Opposition or Contrary Aspect then he is terrified in himselfe that is the motion stirreth the Originall of the heat and cold viz. the Originall of the first Principle according to the cold and hott fire which is the beginning of the Contrariety and horror from whence the fire-flash or Salnitrall flagratt doth arise where also the Three first viz. the heat the cold and the Sound do each impresse and introduce it selfe into a peculiar substance in the Flagrat viz. the heat into Brimstone and the cold into a saltish property and Mercurius into a watry property and yet they were not wholly separated and each of them of another or sundry substance by it selfe but fixt together according to one property 26. The like also we are here to understand concerning the Brimstone-fire the wrath of the first Principle viz. Gods Anger according to the eternall nature did behold the outward nature in the third Principle with an * * * Or Darâ—ing flash Aspect which is called Turba magna being a Turba in the Soul of the outward world in the spirit of nature whence the outward nature doth enflame and enkindle it selfe and the * * * The prime Ternary of nature three first properties do fix themselves into a Substance viz. into Brimstone Salt and into a Mercuriall poysonfull water in which the flagrat or flash of the fire did enkindle and impress it selfe and so being enkindled did rain upon Sodom and Gomorrah and upon the Plain of the Countrey and destroyed all this is it which is said The Lord rained brimstone and fire from the Lord out of Heaven 27. Not that this matter of the Brimstone and fire came from the inward heaven but the wrath came forth from the inward into the outward Principle so that the outward in the Might of the inward did impress and enkindle it selfe out of the properties of the inward and this is a reall Type of the inward dark world if the same nature doth move it selfe then it is even so in spirituall property which God calleth his wrath and Anger and a consuming fire for if this inward spirituall dark World did move it selfe the outward World with the four Elements would forth with be swallowed up in this same spirit-fire which shall come to passe at the End of Dayes 28. And here we have a figure of this in Lots wife who was turned to a Pillar of Salt that the three First properties had moved themselves for she after that she had looked back into the Turba was apprehended or taken in the Salts-spirit in its Impression which denoteth that she was * * * Or that property was most predominant in her most of that very property viz. Covetous in the desire in which she also was taken and apprehended in the sifting Probation of the Angel 29. And though the Angel had defended her from the fire-wrath yet she was taken in the wrath of nature of her own peculiar property viz. the Turba magna laid hold of the Body viz. the substance of the third Principle and changed it into its own peculiar property viz. into the might of the first which was chiefly predominant in her Body according to which property also she was apprehended in the Turba 30. And we ought not to account this a strange thing for we have very much hereof in the Scripture Let us look upon Vzza who was apprehended and smitten by the Ark of the Covenant when he did onely touch the same when the wrath of God was moved but in the * * * That is awakened and stirred up and not atoned Sound Let us see also how it seized on the Philistins when they had the Ark of the Covenant with them also how it devoured Chorah Dathan and Abiram by Moses in the Wildernesse all these have but one Originall but each is peculiarly manifest in its own matter and manner according as the Turba is enkindled among the Three First properties 31. But if Lots wife had apprehended and laid hold of the word of Truth and Mercy in the Message of the Angel it had well protected her but shee did not beleeve what the Angel said and very like shee loved her Temporall goods all which shee must forsake and looked back again and earnestly longed after the Temporall and the Turba of Time did also apprehend her so that she according to the substance of the Body must remain in the first matter out of which God had extracted the Limus of the earth and formed it into a spirituall living Image untill the Lord shall again transmute the same substance into a spirituall Essence 32. And it was don to the End that man should yet see what he is according to the outward Body if God withdraweth his Spirit therefrom and that he requireth the ground of the heart and not onely a mouth-hypocrisie and flatteries of a seeming holy devout lip-labour that a man should onely comfort himselfe with the Grace tendered feeding himselfe with an outward apprehension or application thereof and receive the same onely as a free gift of grace from without and yet remain an Evill Beast in the spirit and will 33. As the present Babylonicall Christendome doth which also with Lots wife receiveth the grace onely externally or by a strange Imaginary Imputation and comforts it selfe with the grace but remaineth in the heart in selfehood and the lust
of the flesh unconverted and hath turned its eyes onely towards Sodom but with the mouth it is gon out of Sodom and the body is yet at Sodom and looketh with Lots wife onely upon Covetousness and temporall pleasure and will not go with the heart out of Sodom 34. Therefore the Angel of the wonders saith Thou art sifted and * * * Taken or captivated apprehended in the Turba thou art guilty and capable of the Brimstone-fire thy verball hypocrisie in that thou saist that thou art gon out of Babel and Sodom doth not at all avail thee thou art wholly captivated with Lots wife in the three First being thou hungerest onely after the three first and usest the Spirit of Christ onely for an externall covering and wilt not hear in thee what now the Lord speaketh but hearest onely what the Antichrist speaketh in his pride covetousness envy and Anger how thou maist please thy Earthly mortall Idoll Maozim and Mammon viz. Selfe-Love Selfe-Will Selfe-Sence 35. Thou seekest and honourest onely the externall Idoll-God viz. Silver and Gold Copper and the fullness of the Belly to thy Luxurious sumptuous and Stately Sodomiticall pleasure and this Idoll is also sifted for thy sake and is made nigh and far off unto thee and thou understandest not what it meanes thou saist there is no danger and it may well be helped and amended we may contrive it well enough to a good use but thou knowest not what is thereby Signed and signified The most inward figure of Lots wife being turned to a pillar of Salt is this 36. When these two Angels came from Abraham viz. from the Spirit of Christ unto Sodom to Lot and he bowed himselfe before the Lord unto the earth and entreated these Angels to turn in unto him they entered according to the divine property Essentially in unto him in manner as they came in unto Abraham with the Ens of faith even so it was here for it was but one Covenant but in Abraham the Seed to Christs person was named and not in Lot as Moses declareth very sufficiently 37. Lots faith took the Ens from the Angel who brought the same to him from Abrahams faiths Ens for of one viz. of him who did move and manifest himselfe in Abraham they must all be sanctified now Lot by the Administration of the Angel understand formed Angels sent out of the divine property out of Christs Ens and word was sanctified as a * * * Or line of affinity proxime line or branch on the Ens of Abraham 38. And being Lots daughters were capable of this Sanctification and not the mother the mother must go again into the first matter and Lot must copulate with his two daughters in the blessed Seed for they were capable of it and none else in the world for two Potent Generations were to arise from thence viz. the Moabites and the Ammonites A Great people as the Spirit in Moses doth also speak very covertly and hiddenly concerning Lots daughters that the one said unto the other Lo there is not a man on the earth to come in unto us after the manner of men come let us give our father sweet wine to drink and then we will lye with him that so he may not know it and we may preserve Seed of our father for the mother was not capable of this holy Seed being she was captivated and taken in the * * * Or sifting Triall Probation in the Turba 39. Now Reason would object and say wherefore did not the daughters of Lot marry with Abrahams Generation why would they lye with their Father Contrary to the Right and Law of Nature and all Nations Answer This might not be for the Seed of Christ was called in Abraham but now there lay two other lines in the Seed of Christ as neere affinities which should be born of Abrahams faith viz. of Christ As Abrahams faith was born out of JEHOVA out of the Name Jesus so these two lines of Affinity were in the Tree of Wonders which should spring forth from Gods Truth Righteousness and be brought into the Love of Jesus this manifestation the Angels brought unto and into Lot which opening and manifestation did spring forth in Lots Seed 40. But being his two daughters did also stand in this judgement and were apprehended in the same Spirit which opened it selfe in Lot and received also the same properties as their father it must be so and it was so permitted of God that these two sons Ammon and Moab must be born of two Sisters of One Seed for they were to be two Nations proceeding from two Lines of nature yet from one root 41. But in that the Spirit in Moses doth so cover it and saith The two daughters caused their father to drink sweet wine that he did not know what he did and so were gotten with child of their father in the fathers drunkenness which yet seems to be wonderfully strange without Gods work The same is thus to be understood Not that it did not so come to passe it did so come to passe as the Text in Moses declareth but this was a work of the Spirit of God and hereby also he covereth the externall shame 42. For the outward work is onely a shame in Gods sight and also in the sight of all People but the inward work in its figure must be so and it is the true figure that the Man Christ viz. Gods Son should be born through a shame which also was a shame before God but so he took our shame and reproach upon himselfe and hung it as a curse upon the Tree of the Crosse and offered it up unto the righteousness of God so likewise both these lines must be covered with a Shame that they both might be sanctified onely and alone under Christs shame on the Cross and they should not dare to say that they were pure before God and nature for the Scripture saith * * * Rom. 11.32 He hath shutt them up all under Sin that he might have Mercy upon all 43. And that this was truly and certainly a work of God appeares in this that on the same day the mother was turned to a pillar of Salt and Sodom destroyed doubtless with all their housholdstuffe and Goods that yet they that same night they set about this work whereas they continued all night in a Cave of the Mountain by Zoar so that we may well thinke no naturall fleshly instigation did provoke them thereunto 44. But it must be that the father should be drunk that the humane understanding might not do it but that it might be Gods work also that the Soul of Lot might not be Turbated in the Tincture of the Seed with the shame of the daughters it must be don therefore as it were in mans drunkenness and misunderstanding least the Nations should make a Right or Custome thereof for the daughters of Lot were also as t' were drunk in the spirit
light from the new-birth of Christ in the heart which comforts it in its forsaken condition and helps to nourish and cherish it and tells it that it shall not dye but become a great Nation but not in its innate and inbred heritage viz. in the evill Selfe-will but in Beer-sheba that is in the true Contrition in the wilderness viz. in the valley of teares in the desertion that is the poor nature must work in this forsakenness and in its present banishment and exile from the sensible and full enjoyment of Paradise bring forth much fruit which fruit the Angel brings again into Abrahams Tent to be a sojourner of Christ. 13. That is we must understand when Christ is born in man he rejecteth the vanity of nature with the will which worketh and desireth vanity and maketh the naturall will to be Servant whereas before it was Lord and Master but Nature standeth in the wilderness in the vanity of death encompassed with Sin and now it must work and bring forth fruit and yet it looketh upon it selfe as wholly impotent and as one wholly cast out from the inward spirituall will of Christ and in it selfe it seems as one foolish and contemned of the world and every way beaten off from its own will and then it begins even to sinck and quail in it selfe and to leave off from its own will and all things are of small esteem with it That which before did rejoyce it that now is against it and it stands allwaies as if it should dye it hopeth and doubteth that is it hopeth amendment that it might yet once be delivered from the scornfull contempt and be set again into the honour of its selfehood but it dryeth up also it s well of water and Gods anger appears in its sight that is all its friends depart from it with whom before in its Temporall goods and prosperity it had pleasure respect and honour so that it looks upon it selfe as continually a dying 14. And when this comes to passe then it is right in the way to Beer-sheba and wandreth in the wilderness for it knowes not what it shall do it is every ones scorn whatsoever it lookes upon rebukes it for a fool in that its power is taken from it that it must now forgo the beauty riches and honour of the world and all whatsoever might advance and preferre it in Temporalls and yet it would fain have them but yet it is drawn from them by the inward man in Christs spirit and * * * Blamed or upbraided reproved in these Temporalls for unrighteous and abominable 15. And then indeed it enters right into Beer-sheba viz. into the Contrition of the heart and setts reason by the empty water-pott of Hagar and goeth a stones cast from its Son Ismael viz. from the own desire of nature and stands and compells also the thoughts of nature and will not give any thing any longer to its own children viz. to the Sences and cogitations of the minde but casteth them away as children that now must dye a stones cast that is a while from it selfe that it might not see the death of its children so wholly doth Hagar viz. the nature with its Son give up it selfe to the minde for the mortification of the selfehood of the own will sits also and mournes in it selfe in Beer-sheba viz. in the broken and contrite heart and wholly despairs of its Reason would fain dye that it might be but freed from the miserable forlorn condition 16. And then when it is thus prepared that it quite despairs of its Selfe gives up it selfe wholly into the death of selfehood then cometh the Angel of God to Hagar that is to the poor forsaken and dying nature and saith What aileth thee Hagar God hath heard the voice of the Lad where he lyeth arise take up the Lad and hold him in thy hand for I will make him a great Nation and then God openeth the eyes of Hagar viz. of nature and shee sees a well of water and then filleth her bottle with water and gives the Lad drink who growes in the desart and is a good Archer and dwels even in the wilderness of Paran and must take an Egyptian wife The inward exceeding pretious and worthy figure of this stands thus 17. When man hath put on Christ in Faith and is entered into right true Repentance and hath in his minde forsaken the whole world even all its honour goods and things temporall then the poor nature of man doth thus stand in the mortification of selfe as is above-mentioned concerning Hagar and her Son for it desireth also to dye even to the Senses and cogitations of the minde and to enter wholly into Resignation 18. And when it stands thus in the thoughts of death having given up its will and cogitations into mortification then the inward Voice of Gods Word manifests it selfe in the Minde and * * * Thoughts meditations Senses and even there the divine word heareth the voyce of the childs crying viz. the troubled disconsolate Minde in its * * * Cogitations meditations thoughts for it soundeth therein in the divine voice and saith in the divine voice to nature viz. to Hagar What aileth thee thou troubled and perplexed nature fear not God hath heard the voice of the Lad viz. of thy thoughts which thou hast offered up in the desire to God Arise that is lift up thy selfe to God in this resignation and stand up in the voice which hath gratiously heard thee and looked upon thee and take thy cogitations viz. thy Son by the hand of faith and guide and govern the powers of the Minde they shall not dye but live and go for I will make them a great Nation that is to a great divine understanding and capacity in divine Mysteries and God openeth unto nature the fountain of living water so that it receiveth into the Bottle of its essence in it selfe of Gods well-spring and therewith it gives the Lad viz. the Sences or powers of the minde drink 19. And then God is with this Lad of the Thoughts and he groweth great in the wilderness that is in the corrupt nature the right discreet and intellectuall child groweth great in the Spirit of the Lord and becomes an Archer that is an Archer of the Lord and his brethren who shootes the Birdes of prey and the wild Beasts understand he shooteth down out of his Spirit the evill beasts and birds in his brethren with the holy Spirit he teacheth them and reproveth them with divine Arrowes 20. But he must dwell in the wilderness of Paran viz. in the corrupt flesh and in the wilderness amongst ungodly People and there he must be an Archer of God and his Mother viz. nature gives him an Egyptian woman that is nature layeth a fleshly woman by the noble Minde born in Christs Spirit with which the noble new-born Minde must sit in wedlock and be plagued with this Idolatrous fleshly
wilt not deale * * * Vnkindly unfaithfully with me nor with my children nor Grand-children but according to the kindness which I have don unto thee thou shalt also do unto me and to the Land wherein thou art a Stranger And Abraham said I will swear And Abraham reproved Abimilech because of a well of water which Abimilechs Servants had violently taken away And Abimilech answered I know not who hath don this thing neither didst thou tell me neither yet heard I of it but to day And Abraham took sheep and Oxen and gave them unto Abimilech and both of them made a Covenant together and Abraham sett seven Ew-lambes of the flock by themselves and Abimilech said unto Abraham what mean these Seven Ew-lambes which thou hast sett apart by themselves And he answered Seven Lambes thou shalt take of my hand that they may be a witness unto mee that I have digged this Well Whreupon he called that Place Beer-sheba because they there sware both of them and thus they made a Covenant at Beer-sheba then Abimilech rose up and Pichol the chief Captain of his host and they returned into the Land of the Philistins And Abraham planted trees in Beer-sheba and preached there of the Name of the Lord the Eternall God and was for a long time a Stranger in the Land of the Philistines This figure seems outwardly as if Abimilech was afraid of Abraham being God had given him to understand in a vision that Abraham was a Prince of God thereupon he desired a Covenant and Oath from Abraham least he should root out him and his Posterity 3. But the Spirit of Christ under the vail of Moses hath ciphered out before him far another figure wherewith he alludes and prophecieth for under all the Acts of Abraham which the Spirit of Moses hath written down we are to understand a twofold figure viz. externally an history relating something don and under that same history the Spirit of Christ in the Covenant doth so aptly and exactly sett its figure as if he played therewith 4. For the place here mentioned is even the same whither Hagar fled with Ismael it is even the same Beer-sheba and the same fountain of water signified which the Angel shewed Hagar which Abraham that is Christ digged where afterwards Christendome * * * Or called on preached of the Name of the Lord the Eternall God in Christ by this well of water in Beer-sheba 5. And the Covenant betwixt Abimilech and Abraham is the Covenant of Christ with the humanity where Abraham that is Christ sware that he would not destroy the humanity as he also said when he came into the flesh that * * * Joh. 3.17 he was not come into this world to condemne the world but to save the world that is to bless and keep Covenant The inward holy figure stands thus 6. Abimilech and Pichol who spake with Abraham concerning the Covenant the Spirit doth here represent in the Type of God the Father and then also of nature King Abimilech points at the Father in the soules property and Pichol his field-Captain points at nature viz. Gods Officer both these approach to the Type of Christ viz. to Abraham For mankinde was given to this Christ he should be a Prince of God in and over the humanity 7. Now Nature had brought it selfe out of the Fathers property into false lust understand in the humane nature for it desired to manifest Sarah viz. the free woman understand the heavenly virgin-like matrix in the earthly beastiall property which came to passe in Adam when he brought his female property into a beastiall lust now the Spirit here in Moses doth hint at this figure and representeth under King Abimilech Adam in the Fathers property and nature 8. As Adam lusted to manifest himselfe with his female property viz. with the mother of the holy birth in the earthly beastiall mother or to prove try and tast in the Tincture of Venus the root or the ground of the third Principle So here King Abimilech in the same nature understand the masculine out of the Fathers property did lust after the mother of the Covenant which was now moved in Sarah to know the same which the holy God would not have and therefore came unto Abimilech and terrified this nature of lust and threatned punishment and destruction to it 9. Now understand in King Abimilech the Soul out of the Fathers property and by Pichol understand the outward nature viz. the third Principle which is the field-Captain or Servant of the King viz. of the Soul and by Abraham understand Christ in the humanity or in the Ens of the faith of the Covenant as the Spirit signifieth and setts forth pregnantly by way of allusion in this figure 10. God the Father bringeth the poor Soul viz. the King of the humane property unto Christ after that it had given it selfe to lust with its Servant viz. the body of nature and now the Soul speaketh to Abraham in the figure of Christ Wherefore didst thou not tell me that God was in Sarah viz. in this Image wherefore didst thou not say unto me that she was thy wife understand Christs wife which is called the Womans Seed in this mother for I had almost hainously offended towards her 11. Understand the Soul of Adam knew not Christ in its heavenly matrix in the Tincture of Venus it thought that it was the fair pleasant child therefore it went with this holy Tincture into selfe-full lust but now when God shewed the Soul this holy Tincture in the Covenant then the Soul said I did not know it viz. that this female property as it was in me was Gods wife who bringeth forth by it and spake by the field-Captain viz. by the outward nature to Abraham in Christ. Take now thy wife viz. the heavenly matrix in me for lo God is with thee in all that thou dost that is I will restore again unto thee whatsoever I have taken into my Selfe-possession viz. the matrix of the divine worlds property which is closed up in me and now awakened in thee take it it is thy wife and when Abraham understand Christ took the same * * * Gen. 20.17 Then all the women and maids of Abimilech and his Servants understand the daughters of Eve were healed in the Heavenly matrix through Christs wife viz. through Sarah in the Covenant that they again might bring forth Gods Children 12. Now the Soul in the Fathers property spake to Abraham in Christ being * * * Mat. 28.18 all power over the humanity was given unto him Swear unto mee by God that thou wilt not shew any * * * Or Vnfaithfullness un-kindness to me nor my Children nor my Nephewes but according to the kindness that I have don unto thee do thou also unto me and to the Land wherein thou art a Stranger That is as if God the Father in the Soul should speake with Christ
playeth under the outward figure with the inward which shall remain for ever I will therefore sett down this figure of Abrahams Temptation in respect of his Son Isaac likewise in the spirituall figure and shew what is thereby to be understood for although the learned have expounded it that God tempted Abraham to see if he would continue stedfast in the faith upon him yet it hath far another meaning and interpretation * * * Note for God knows well aforehand what man will do also man cannot without his Grace stand in the Temptation as may be seen here in Abraham when he denyed his wife before King Abimilech as he came in to Gerar. 3. Abraham is here represented in Adams stead and his Son Isaac is represented in Christs humanity and the voice which came to Abraham is God the Fathers these three stand here in the figure of the process of the work of mans redemption shewing how Abraham that is Adam should offer up his * * * Text. Image person in Isaac that is in Christ to the voice of God in the fire of God that so the humanity might be proved in the fire of God Gen. XXII vers 1. 4. Now the voice of God spake to Abraham and said Abraham and he answered here am I that is God called to Adam in Abraham viz to all men Vers. 2. and said take thy Own Son Isaac whom thou lovest and go into the Land of Moriah and offer him there for a burnt-offring upon a mountain which I will tell thee of Here the Spirit looketh with Isaac upon Christ for in Isaac lay the Covenant and the Ens of Abrahams faith out of which Christ should come now said the voice of God to Adam in Abraham take thy Son whom thou lovest and offer him for a burnt-offring upon the Mountain which I shall tell the off that is the Jewes viz. Adams children should offer Christ for a burnt-offring that is the divine Ens should give in it selfe into Adams Ens which the children of Adam should offer up one with another in the fire of God and it betokens that every man when he hath received the Ens of faith must offer up himselfe wholly unto God and dye to his own will in the fire of God and in the divine Ens of faith be born anew through the offring in the fire of God 5. For said the Spirit in Moses Thy Son whom thou lovest viz. thy own will which hath brought it selfe into Selfe-love this Selfe-will must be offered up to God that it may leave the own selfish will in the fire of God and wholly give over its ownhood and no more will and live to it selfe but to God and it rightly points out how Christ in our humane will which had broken off or turned it selfe in Adam from God should again wholly offer and give up himselfe in Adams person to God his Father and how the wrath of God should devour the will viz. the will wherein Adam had introduced himselfe into selfehood 6. In which devoration of the fire of anger the Love Ens in the word of faith of divine power viz. the true Man created in Adam must be formed and also preserved in this devouring fire as Gold or Silver in the Crucible where the Copper and all that is impure * * * Evaporates purgeth from it and onely the Gold or Silver subsists in the fire so likewise the humane assumed Own-hood together with the assumed Ens of the Serpent and Beast and all whatsoever subsists not in the divine fire must be consumed in the offring And that we might have again in Christs person an wholly pure entrance and open fountain of Grace Christ must offer up our humane will of Selfe to his Father resigne it up to him wholly and that upon the Mount Moriah that is in his death where he for * * * 2 Cor. 5.15 all and in all should dye to the Humane Selfehood * * * Note How Christs Death was effectuall to All men even as when the Stock of a tree dyeth then also all its branches in it do dye and as the tree doth renew its youthfull growth it also introduceth its new power and strength into its branches which indeed is not possible to the outward nature but in God it is very possible as may be seen in the dry Rod of Aaron which was dead to its sap and life and yet in one Night sprang forth afresh and bare fair Almonds 7. Now said God upon the mountain which I shall shew thee that is it must not be don according to Adams will also it must not be don in us according to our will as if we should prescribe to our selves where and how we would offer up our selves in Christ to the Father as Babel doth no but upon the mountain that is on the place in the property and in the death as the Lord appoints orders and sends it to us we must be onely Obedient with Abraham and give up our selves willingly thereunto when he will have us offer unto himselfe not whip beat and plague our selves but onely sinck with our will into him and wait till the Lord shewes us the place where and how he will have us offer unto him we must give up unto him our whole heart and will with body and soul and commit it to him what he will further do with us where he in the * * * Image or Likeness Type of Jesus Christ will offer us according to the body and when the Lord calleth us to the offring with his Cross or will offer us up to the Temporall death then we should say with Abraham lo here am I Lord do what thou pleasest 8. And Abraham rose up early in the morning and * * * Text gâ—â—t Sadled his Asse Gen. 22.3 and took with him two young men and Isaac his Son and clave wood for the burnt-offring and rose up and went unto the place of which God had told him This figure stands thus When the voice of God calleth us then we should with Abraham go presently for early in the morning signifieth here when the voice breaks forth as the Dawning of the day when God in us calleth us when man hath a Thought come into him saying thou shouldst return amend and truly repent then it is time he must forthwith girt his Asse viz. the Beastiall man with Power although he cryes stay yet a while it is time enough to morrow yet it should be don presently in the first look of the will to God for this is the Hinde which is hunted Early in the morning as the propheticall Spirit prophecieth for Christ must girt this Asse early with the voice of God and go to the Offring 9. And the two young men which Abraham took along with him do betoken the Soul from the first Principle and the Soul of this world viz. the outward Spirit
of the outward life these must go with Isaac that is with Christ in the old Abraham that is Adam to the offering of God and Abraham that is the man Adam in his children must himselfe cleave the wood upon which the offering must be burnt that is when he confesseth Christ then he cleaves the hearts of the wicked who run with him to the death and the Offering of God for Adam in his humanity clave Gods Love and Anger and now also Abraham must cleave the wood for the offering for Christ should also cleave death and life asunder and offer up himselfe upon the cloven wood of death and life unto Gods Anger 10. And on the third day Abraham lift up his eyes Gen. 22.4 and saw the place a far off Heere the Spirit pointeth at the sleep of Adam wherein he slept to the Angelicall world and on the third day after his falling asleep when as now the woman was made out of him and the fall effected he saw Christ viz. the place of God in the Covenant a far off also herein is included the Resurrection of Christ on the third day where he saw his place where he would and should offer and give up man to God his Father viz. the last Judgement and the finall offering a far off also it signifieth that Abraham in the Spirit saw the offering of Christ a far off viz. above 2000 yeares then to come And that the Spirit saith Abraham lifted up his eyes on the third day and saw the place is nothing else but that Christ did again lift up on the third day our humane eyes out of the Grave from the dead unto God and also that it was yet a far off in the dayes of Abraham thus the Spirit doth allude with the outward figure at that which was and is to come Gen. 22.5 11. And Abraham said unto the two young men which he took with him Abide you here with the Asse and I and the Lad will go yonder and worship and come again to you The figure of it internally stands thus The two young men must tarry there with the Ass and not go at this time unto the offering onely Abraham and Isaac must perform that that is we poor children of Eve must abide with the first and third Principle of our life this our time with the Ass viz. with the outward Body here in this world but Christ in Isaac and Abraham in Adam must go forth to the offering that is Christ stood in Abrahams viz. Adams Person and also in his heavenly humanity who should onely go and offer up the offering of his Body to the Anger-fire of his Father and worship for us unto God his Father therefore he said he would go yonder that is when he should offer up his life he would go yonder that is to God and worship for us unto God 12. This points at his Ascention according to the humanity when he had finished the Sacrifice he went * * * Yonder or to that place thither and worshipped in our assumed humanity unto God his Father that is our assumed Soul in divine power and property doth pray and intercede for our weaknesses and ignorances unto and before God Therefore saith Abraham we will go yonder and worship that is we God and Man and when we have worshipped we will come again to you that is we poor children of Eve must in the mean while tarry with the Asâ— untill the time of its offring and Prayer be out and then he comes again unto us when we have finished the course of the outward Asinine life 13. Also it intimates very pregnantly that he when the Time of the Offering in Prayer is out will certainly come again unto us from the place whither he is gon and dwell visibly with the creaturall humanity among us as the two Angels said unto the men of Israel * * * Note Jesuses comming again Act. 1.11 Yee shal see this Jesus come again in like manner as he is ascended which time is now neer and his voice to prepare the bride hath already sounded and therefore hold not this for an uncertain fiction the Morning Star and Messenger of the Annunciation is Appeared Gen. 22.6 14. And Abraham took the wood of the burnt-offering and laid it upon Isaac his Son and he took the fire in his hand and the knife and they went both of them together The inward figure stands thus Adam had divided and rent asunder Gods Love and Anger in himselfe and brought himselfe with the creaturall life into the Anger which had amassed the earthly vanity to it selfe now the Spirit of Moses doth here point at this figure how Christ should take our introduced Sin upon himselfe and carry it to the burnt-offering 15. And Abraham took the knife and fire Abraham denoteth Adam who took the fire of Gods Anger into himselfe and the knife signifieth Death that Christ should be killed and offered up in Abrahams that is in Adams Anger-fire to the Father and it clearly denotes that Abraham that is Adam should do it to Christ for Christ should be offered up of man being the man Adam had taken on himselfe the fuell viz. the Sin for the offering therefore also man viz. the Jewes must offer it up to the Anger of God that so man might be Atoned by man understand by the humanity of Christ. 16. And Isaac spake unto Abraham his father and said My Father Gen. 22.7 8. and Abraham answered here am I my Son and he said lo here is the fire and the wood but where is the Lamb for the burnt-offring And Abraham said my Son God will provide himselfe a Lamb for the burnt-offring and so they went both of them together The pretious figure is thus The Spirit here playeth in Christs person who was come in great humility into Adams humanity and presents himselfe to his father in Adams essence with his heavenly humanity and saith behold my father here I have taken on me the Sin and death in the humanity here is now the fire of thy Anger viz. the divided life's formes of mans property Selfehood and own will in this now I have the fuell wherein thy fire of Anger burneth here now I have the wood viz. the Sins of all men and also thy fire to the offering where is now the * * * Sheep Lamb viz. the Patient Lamb which shall be offered up in this fire and Abraham answered from his strong faiths Ens God will provide himselfe a Lamb for the burnt-offering and they went both of them together 17. Here Christ doth in Isaac's figure present himselfe in our assumed humanity to his Father and saith where is now the Lamb for the true Peace offering but the faith of Abraham had apprehended the patient Lamb which lay in Isaac viz. the heavenly humanity which God would open in the Ens of faith in our disappeared and also heavenly humanity and said
the will to the Selfehood or ownhood of this world and although the flesh be disquieted being it must forsake what it fain would have yet the true nature and the Soul must not give heed to it Also it must not take care for the sake of the flesh where that should have its maintenance but commit it to God and go on in his calling as a day-labourer in the Service of his Lord and Master and let God take care for the Ram and give it what he please 33. And the Angel of the Lord called unto Abraham out of Heaven the second time and said by my selfe have I sworn saith the Lord Gen. 22. v. 15. to the 19. because thou hast don this thing and hast not spared thy onely Son that I will bless and multiply thy Seed as 〈◊〉 â—tars of the Heaven and as the Sand that is upon the Sea-shore and thy Seed shall possesse the Gate of his enemies and through thy Seed shall all the Nations of the earth be blessed because thou hast obeyed my voyce and so Abraham returned to his young men and they rose up and went together to Beer-sheba and dwelt there This is now the Seal of Faith when man hath wholly given himselfe up to God then God sweareth unto the humanity by him selfe that he will blesse man that his life's essence shall thence forward spread forth it selfe in his Power and grow unto a great Tree of divine Essence in the wisdome whose fruit and knowledge shall be infinite and innumerable as he sware unto Abraham that out of his body or life's essence many Nations should arise also how his life's essence should possess the Gates of the enemies viz. of the Devill and Death as heere he gives a full and pregnant hint concerning Christ and his Christendome how they should destroy the Devills Kingdome and break down his Gate in man This the faith in Gods children is able to do 34. For so soon as the iudgement of the earthly man hath been held in the penitent man so that the Soul rejecteth the will of the evill flesh viz. the will of the Animal Soul and brings it into judgement to the condemnation of death and resignes it selfe up wholly unto God then God sweareth in Christ Jesus this Oath unto the Soul and setts it to be a Prince over the enemies viz. over the proud and haughty Devills even to judge them and obtains full power over them and drives them out 35. After these things Moses mentioneth how the blessing of Abraham did spread forth it selfe and he maketh a relation of his brother Nahor how Milcah bare unto him eight Sons from whom great Nations did arise viz. the Assyrians who indeed did not spring forth out of the Ens of faith viz. in the line of Christ as Abraham but out of the naturall Adam upon whom also the blessing of Abraham did * * * Passed or went light for the history is so exactly deciphered that a man may see that God hath not onely chosen the naturall line of Christ proceeding from Abraham and Isaac but also the lines of nature in the Adamicall Tree which he would also bring together and manifest himselfe to them and they who would beleeve in God should be engrafted into the line of Christ that is those who should be capable of the divine Ens in the voice of the Lord whose will should direct it selfe to God 36. As wee may see again in this figure how God hath not rejected the Kingdome of nature in man but that he in Christ will deliver it out of the Anguish and Enmity and that a man should and must continue in the Kingdome of nature as Abraham when he had finished this offering he went with his Son and two young men to Beer-sheba and dwelt there by which the Spirit of Moses signifieth that when Abraham had performed this Calling in the figure of Christ before the Lord he returned again unto his naturall affaires viz. unto the doing of this worlds business he went to Beer-sheba that is into the toil and labour whereinto Adam hath brought us where a child of God in the cloven and broken nature viz. in Beer-sheba must work in God with teaching and praying and also in nature with the labour of the hand to maintain the outward man and follow the wonders of the outward world in the formed word and help to form manifest and bring them forth in â—â—â—ure to the Contemplation of the wisdome of God 37. Also hereby is hinted very clearly that a child of God in this worlds being doth not stand daily and hourely in the Operation of the spirituall figure that his Spirit can see and know that onely but also in the naturall where the Spirit of God goes also along working in the work of nature and manifests it selfe in another property in him as it may be seen here in Abraham and all the Saints that God did sometimes manifest himselfe to them in the figure of Christ and sometimes again in the Cross and labour in the Temptation and contrariety of the nature of the corrupt Adam so that they have lived in weakness and infirmities as all Adams children have don and do 38. And we ought not to look upon and consider this figure concerning Abraham in all that the Spirit of Moses and * * * Text. Ezra Note concerning Esdras Esdras hath written down but as a Type of Christ and Adam viz. of the Kingdome of Christ and the Kingdome of nature that hereby God hath represented the figure of Christ and his Christendome how he would again Redeem and deliver them from the Great Toil and Labour 39. Wherewith also the Kingdome of darkness in the Pain and Torment is continually represented and how the same doth pant and reach after man and how man doth stand here in this life as in a field and growes on Whom sometimes the Sun of divine Love doth eglimpse and shine and sometimes again Gods wrath and Anger and how man must be purged tryed and purified and the chiefest and most especiall point herein is this that a man must give up and resigne himselfe to God in faith and full assurance and hold still unto him and let him work in him as he please and how also he must learn to bend and bow his own nature and lead it towards God that it in all things may desire to be Gods instrument and Servant and desire and will to work nothing but what belongs to the divine manifestation in the wonders of nature for the Contemplation of Gods wisdome and on the contrary reject the Own will of the Devill and all desire to Selfehood 40. And we should not look upon the written History of Moses concerning the Patriarchs so blindly as the Jewes and Babel do as if they were onely a meer History no the same is not onely full of the types of Christ and Adam viz. of the old and new man but there are also secret
and mysterious intimations and prophecies concerning the hidden spirituall world shewing what shall be after this time 41. Reason must know that the Spirit of God hath not laboured in the work onely to set forth the histories of the Ancient which for the most part seem but simple and childlike no they are set forth for a Type and information 42. The Spirit of God hath represented the greatest wonders therein which he would accomplish in man and that in a plain simple and childlike manner that so the pride of the Devill and the suttlety or wisdome of Reason might be confounded and made foolish thereby 43. For we must know that the greatest power and vertue together with the wonders doth lye in the humility and lowliness and how God is so near unto all things and yet nothing apprehends him unlesse it stand still unto him and give up the Own will and then he worketh through all as the Sun through the whole world CHAP. XLIX Of the death of Sarah and the hereditary Sepulchre of Abraham What is understood and signified thereby THe Spirit in Moses hath set before him the whole figure of man by Abraham shewing what his condition should be in this world Gen. XXIII and what hereafter should become of him for after he had first spoken of the beginning viz. of the Stock of the humane tree shewing whence it did spring he afterwards declares its boughes and branches together with its power and vertue and mentioneth how this tree is corrupted in its power and essence and that God hath bestowed the highest Tincture upon it to tincture it again and renew it and how the Poyson in the essence of the tree * * * Or hath been with-stood is to be resisted 2. Here he doth now very wonderfully signifie how this tree hath stood in the corrupt property in a strange field and rooted it selfe with the root into a strange or alienate own hood wherein the root was not native and how the root of the humane tree must forsake the strange field together with the strange introduced essence and wholly give it selfe freely out of its life's will and desire 3. Also hereby is signified how the place whence the humane root did spring is between the holy spirituall world and this earthly corrupt world and that mans propriety from whence he is sprung doth stand in a double * * * Our Text hath it The Cave of Machpelah which here in the Germane version is rendred a double Cave or a twofold Pitt cave viz. in two Principles and how he must be buried in this twofold pit as a kernell which is Sown into the ground and how also this cave of Machpelah this twofold pit is mans propriety of which essence or substance he himselfe is essentially 4. The figure of this wee see here in Abraham that when he conversed in this outward world he possessed upon the earth no Land of his Own but went from one place unto another and was every where a Stranger but when his Sarah dyed then he would have a burying place for a certain possession for his wife himselfe also and his children and moreover he would not have it for nothing but buy it all which is a very wonderfull typification and not onely a bare history as the Jewes have held it to be before whose eyes the vail of Moses is hung but we will here also set forth the inward figure with the outward and see what the Spirit in Moses doth here signifie Gen. 23.2 5. Moses saith Sarah dyed at Hebron in the * * * Our Text Kiriach-arba head Citie in the Land of Canaan this may very well thus be but the Spirit hath his figure under it for he lookes upon the Centre where the death of the Saints is and where the true man must dye as namely in the Head-Citie Hebron that is in the formed Word where he hath introduced the own hood and selvish lust into the formed word of his life's property and set himselfe up into a selfefull Dominion and Regiment as into an Head Cittie where the selfe-will hath framed and contrived to it selfe a Citie or propriety in the formed word and built it up for its own peculiar Land of possession where he indeed supposeth he is a God or Something of his Own that he may do with and how he please now this selfe-will must dye in the Head-Citie viz. in the formed Ens of the Word in its Centre viz. in the Citie of its own-hood 6. And this Citie Hebron lyeth right over against Mamre viz. between the eternall and temporall nature where the cave of Machpelah the twofold Pit is viz. the Kingdome of God and of nature for in this twofold Pit Abraham would bury his Sarah and have the Pit for his Own 7. That is to say when the children of the Saints in Hebron viz. in the Citie of humane own-hood do dye unto the selfefull outward naturall life or Selfehood then the true resigned life will no longer stand in a strange field or strange essence but in its own from whence it is Originally arisen but being it hath lost this same life's field in Adam and rooted it selfe into a strange field viz. into the Serpents field of falsehood the life cannot take unto it selfe again of due Right the first true field but it must buy it this is even the figure that Christ hath bought it for his Bloud of the heavenly essentiality for the holy Tincture understand he hath thus purchased it of the eternall nature wherein Gods Anger viz. the wrath of God in the Centre of nature was manifest and had devoured this field in the humane property into its selfe as its own for out of the Centre of nature the Word of the humane property was brought into a formation This the children of Selfe had taken into possession therefore saith the Spirit the children of Heth had this field for their own possession 8. This signifieth that Gods children must wholly forsake the nature-Right in this field of the formed life or word for they have lost the naturall Right in it but in Christ they must buy it again of the Father of nature they must take Christ for their Ransome and give the Father four hundred shekells of Silver for the same and these are the four Centres in the spirituall bodie 's property which are born in the holy Tincture viz. in Christs property 9. The first shekell is the true magicall fire the Second is the Light or Love-desire the third is the holy Sound of the mentall tongue the fourth is the formed or conceived Ens out of the other properties where the holy life is formed and stands in an Essence this is the pure Silver without any spott or foulness under which the Spirit of Moses points that Abraham in Christ hath given to the children of Heth viz. to Ephron understand to the Father or the Fathers property for his cave of
Machpelah for his twofold pitt viz. for the centre of the Fathers nature according to Eternity and for the centre of the Temporall Nature in both which the divine * * * Or Good will and Pleasure lubet hath brought it selfe out of the property of both centres into an Ens and into the creature of the humanity which humane creature hath broken it selfe off from the universall being and put it selfe into a selfishness therefore it must be again rooted into the universall for which end it must be tinctured with the most holy Ens and engrafted in which the Spirit doth here compare to pure Silver and so secretly intimates in the figure 10. When Abraham conversed upon the earth he desired to buy no field for his own possession but now when he was to bury his Sarah he would have the Sepulchre hereditary and peculiar * * * Gen. 23.7 and bowed himselfe before the children of the Land and entreated them for it whereas they would freely have given him the field and bowed themselves before him also but the Spirit of Moses hath its figure here for he hath represented Man to him in a very perfect modell for which cause also he playeth in the Process in the figure shewing that the children which belong unto Christ must bow themselves before God the Father from whom all beings do originally come that he would sell unto them the * * * The Cave of Machpelah the double Valley twofold Pitt viz. the Kingdome of nature and the Kingdome of Grace in Christs bloud for the same with the four centres of humility and the Love-birth the Father takes for Payment 11. And that the children of Heth and Ephron would freely give it to Abraham and yet at last upon the desire of Abraham took money for the same intimates unto us that God the Father hath indeed freely given us the Kingdome of Grace for he gave it freely to Christ his Son in our humanity but Christ would have it for a naturall due right therefore he offereth his humility to his Father that he would be pleased to take his payment for it viz. his humane property of him as here Abraham did in Christs figure although he could have taken the field yet he would not for the cave of Machpelah should not be taken but dearly purchased with the most pretious Substance God took the Earnest or Ransome of Christ for his * * * Twofold Pit cave of Machpelah for Payment therefore Abraham must stand in Christs figure for the body must be buried in the cave of Machpelah in this twofold Pitt viz. in the eternall and temporall nature viz. in the formed Compacted Word if so be it shall arise againe in the motion in the voice of this same word and Subsist in its Image which it first had Gen. 23.2 12. For Moses saith Hebron is scituate in the Land of Canaan which God promised to give unto Abraham and understand by Canaan the holy Christalline world or earth viz. the Citie of God which shall hereafter be manifest wherein Hebron lyeth viz. the head-Citie of the Land whereby externally the outward world with its figure is set forth and internally the holy eternall Land of Canaan 13. And we see very clearly what the spirit of Moses meaneth in its figure for first it representeth by Isaac Christs figure with his offering and death and presently thereupon it sets forth also mans Own death and where man must dye namely in his Citie Hebron the Citie of humane Selfe and whereinto he must be buried and put namely into the twofold Pitt viz. into the Kingdome of God and this world and it is therefore called a twofold Cave because there are two mansions viz. a twofold continent of life in two Principles whence man did originally arise but if he be buried in the will of his selfehood in the Serpents desire then he doth not reach this twofold Cave and though he should be therein yet he liveth onely in the Apostate Essence in the ownhood of the Devill viz. in the introduced Serpents Ens in the dark worlds property which is manifest and predominant in the Serpents Ens. 14. The chiefest piece in this figure is that the Spirit of Moses doth point at the twofold life how this world hath a twofold life and essence which he intimates by the twofold Cave wherein Abraham would have his burying-place to signifie that his twofold humanity viz. One out of the divine Ens out of the eternity and heavenly spirituall essentiality and the other which is out of the time even out of this worlds being and substance should be buried and put into an Eternall Sepulchre where the substance of the twofold body shall lye in its Originall Mother and leave the Own will in this Eternall Grave in death that so the Spirit of God might alone live rule and will in the spirit of the creature viz. in the Soul and the life of man might be onely his Instrument wherewith he might work and will how and what he please 15. For so it must be that the humane will might be brought again into the onely will of the Deity and Eternity for it was in the beginning when God breathed the Soul into the flesh in the Eternall Living Word John 1. Chap. and Gods Spirit did form it into a likeness of the Deity viz. into a creaturall Soul which Soul had turned it selfe away from the onely Eternall Word of God into a Selfehood that so it might be manifest in Evill and Good and Rule in the unlikeness or distemperature 16. This un-likeness or distemperature should be buried or put again into the Likeness or Temperature viz. into the Essence out of which the soul and body did a rise that is each Essence's property should return again into its mother and the mother is a twofold cave viz. the inward spirituall and divine Kingdome and the outward visible sensible palpable Kingdome of the externall world wherein Abraham would have his burying-place 17. For the outward Kingdome remaines for ever for it is produced out of the Eternall as a modell platform or visible Image of the inward spirituall Kingdome but the Dominion in the Stars and four Elements doth not remain for ever in such ownhood or propriety but onely One Element wherein the four are understood but in equall Accord and Harmony in just and equall weight number and measure in One Onely Love will where the ascending domineering stirring Might of the divided figure four Elements doth no longer rule but the soft meek and still humility in a pleasant Lovely delightfull * * * Musicall Aire Aire or still harmonious Sound 18. The Compacted property of the Word in the Soul of the outward world viz. in the Own-hood or selfness of the third Principle doth cease the outward spirit of the world is changed into the inward that the inward might rule and Govern wholly through the outward which at
present the great motion of the enkindled might of the dark world doth withhold and carry in its dominion in which dark worlds property which is now so predominant the Devill is an aspiring assaulting Prince and all things work and tend to the Great Severation that so the properties of the three Principles might each become creaturall in themselves to which End the Eternity hath brought it selfe into a Fiat or desire to the formation of the Essence viz. of the * * * Mysterij Magni Grand Mystery that thus one might be manifest in the other the Evill in the Good and the Good in the Evill and each thing might have its Own Seat and habitation CHAP. L. Of Abrahams sending forth his Servant to take a wife for his Son Isaac what we are to understand under this figure ABraham strongly engageth his Servant Gen. 24.2 3. who was the chiefe Ruler in his family Government and laid an Oath upon him that he should not take a wife unto his Son of the daughters of the Cananites among whom he dwelt but go unto his kindred and to his fathers house and take him a wife Reason doth look upon this figure in a mean and simple manner as if Abraham did hate and abominate this people among whom he dwelt because of their evill conversation but the Spirit of God in Moses who hath thus noted down this figure hath his Secret and mysterious meanings couched herein and playeth with the whole written History of the * * * Genesis first book of Moses as with a most pleasant Enterlude and pointeth continually by the outward Act of the externall man upon the spirituall figure of the spirituall eternall man in the Kingdome of Christ. 2. The Servant must sweare unto Abraham an Oath that he would take a wife unto his Son out of his Family Stock and Kindred wherefore did Abraham lay an Oath upon him whereas the Servant must obey his Master without taking an Oath and Isaac would not have taken a wife contrary to his Fathers mind and will but the spirit of Moses doth look here into the internall figure Isaac stands here in the figure of Christ and Abrahams Servant stands in the figure of nature and the Cananites do stand in the figure of the introduced Serpents Ens out of which the rebellious selfish will of mans selfehood is arisen viz. in the figure of the Beastiall man which shall not inherit the Kingdome of God these three the spirit of Moses doth set before him in the Type and thereby points at the true man which shall subsist Eternally The inward figure is thus 3. Abraham requirs his Servant who was the chiefe in his whole family Abraham here betokens God the Father and the Servant by whom he Governeth betokens nature nature must here in its might and strength swear unto God that is deeply engage and essentially binde it selfe that it will not take unto Isaac that is to the Christians viz. to Gods children a wife that is a matrix of the Cananites viz. of the Serpents Ens or associate with it to the propagation of the Serpents Ens that it will not assume the Poyson of the dark worlds property unto it viz. the Cananitish property and introduce it into the children of Christ for their wife viz. into the Tincture of Venus which is the true female matrix in men and women but that it will joyn the true Adamicall man which God had created in his Image viz. the true humane Essence proceeding from the first Originall tree out of the first root viz. from Abrahams Stock who betokens Adam unto the Ens of Christ viz. to the true Isaac in the children of Christ. 4. Understand this thus Adam hath introduced into our flesh and Soul the Ens of the Serpent and the Devill which nature hath taken into Soul and body and hath begotten and brought forth therein a selfish rebellious will which is disobedient unto God 5. But now being that God had again introduced the holy Ens of his holy word into Isaac which Abraham apprehended in the desire of faith and represented the same here in Isaac with a new twigg springing forth out of the corrupt tree of the humane property and born out of Christs spirit Thereupon Nature viz. Gods Officer must here deeply engage it selfe to God and swear that it will no more take the Serpents Ens for a wife viz. for its beloved companion and yoke-fellow understand that it will not take its consort out of the poysonfull Serpentine property of the introduced iniquity of the adverse opposite will but Gods Officer viz. Nature must take Essence and Substance out of Abrahams true climate where Abrahams home was in Adam viz. out of the right humane Essence and bring the same to Isaac viz. to Christs members in their heavenly spirituall holy Ens of faith as a spirituall woman with whom the true man taketh delight in himselfe with the heavenly matrix in pure desire of Love and loveth his own nature in Gods Love and not in the Cananitish selfish Serpents Ens in the Apostate rebellious ungodly will that so the new birth might be holy in its virginity as to the inward man 6. For Man in his Essence or being doth stand in a twofold Essence viz. in the naturall and Supernaturall in the divine Ens of the formed word and in the naturall Ens of the centre of nature in the Fiat viz. in the divine Desire in which desire nature and the bright-burning world do take their Originall which bright flaming nature should not any more take the false lust of the beastiall Serpents property into it selfe of which the Spirit here doth prophecy in the inward figure 7. And Abrahams Servant said How if the woman will not follow mee Gen. 24.5 shall I bring thy Son again unto the Land from whence thou camest The meaning hereof in the inward understanding is this nature speaketh to God and saith How if the right humane Ens will not follow me being it hath a cleaving affection to the Serpents poyson shall I then bring thy Son viz. the holy heavenly Ens again into the Land viz. into the place from whence it came along with mee that is when God betrusteth the Officer of nature with his holy Ens to bring the same into the humane property and to take the humane Ens for a wife of the heavenly man then saith nature viz. Gods Officer how then if the woman understand the humane Ens will not follow me and come with this Isaac that is with the Ens of Christ into the true humane Land viz. into the true Adamicall Paradisicall Tree shall I bring thy Son again viz. thy holy Ens into the place of God 8. And Abraham said beware thou that thou dost not bring my Son thither again The Lord God of heaven which took me from my fathers house Gen. 24.6 to the 9. and from the Land of my kindred and that
cometh from the Lord we shall not speak any thing against it behold here is thy place do with me and with my inward ground as thou pleasest Here is Rebecca viz. the formed word of the heavenly property take it and marry it to thy Masters Son viz. to the humanity of Jesus Christ according to thy good-liking as the Lord hath spoken 42. Wee see here very exactly how the spirit of Moses doth speak in the figure for he setts Laban viz. Bethuels Son before the Father viz. the outward Soul before the inward fire-Soul the Air-Soul before the Right fire-Soul albeit they are not two but One yet they are understood in two Principles for the fire-Soul gives answer through the air-Soul the fire-Soul useth the uncompacted tongue but the Air-Soul useth the Compacted formed Language 43. Therefore the spirit of Moses doth set Laban Rebecca's brother first as if the business were don by Laban to signifie that when Gods Officer viz. the will of God in the * Drawing of the Father doth come into man and seeketh a Lodging and the virgin then the outward spirit of man must give its promise for it is turned away from God and the true resignation now it must again give its will wholly and fully into Gods will 44. And when it comes to passe that the outward Soul with the inward fire-Soul doth wholly consent unto this holy Match and give up it selfe to God then the will of God viz. the Officer in the drawing of the Father doth bow himselfe again towards the true deity that is he cometh again unto its seat and place and brings forth out of Abrahams treasure that is out of God the Fathers treasury of his formed wisdome the Silver and Golden jewells and hangeth them on Rebecca viz. the heavenly virginity 45. For these jewells do not belong to Laban or Bethuel understand to the outward or inward fire-Soul while it is here in this earthly life but to the true virgin Rebecca proceeding from the divine Ens of the formed holy word according to the Angelicall worlds property viz. according to the Second Principle viz. the inward spirituall new man which is with Rebecca married to the Right Isaac Christ and therefore the spirit of Moses setts down Gen. 24.53 how Abrahams Servant gave Rebecca the golden ear-ring and brace-letts with silver and golden jewells and Raynient but unto Laban viz. unto Rebecca's brother and her mother also he gave * * * Our Text pretious things Spices 46. O thou wonderfull God! how plainly dost thou sett forth the great mysteries the silver and golden jewells are the Treasure of the divine wisdome in the word of life which treasure the divine word brings along with it to the right virginity which dyed in Adam and is again brought in Christ to its beloved and giveth it wholly and peculiarly for the Ornament of the Banquett and the Raiment is the New humanity wherewith shee cometh before her Bridegroome and the Spices which were given to Laban and the Mother are the power and vertues of the holy Spirit which are freely given to the fire-Soul and the Air-Soul by the Coming in of the tender humanity of Jesus Christ. 47. For the outward Soul is not in this life time being yet the Earthly body adheers unto it cloathed with the new Raiment neither is the Silver and Golden jewell of the humanity of Jesus Christ given in this life time wholly unto the peculiar possession and power of the fire-Soul but the spices onely that iâ— the vertue and pleasant aspect of the holy Spirit for the fire-Soul might become proud and haughty again if it should have this virgin in its Own power as Lucifer and Adam did therefore the fire-Soul must here in this life time remain in its Principle and in the Air-soul viz. in the third Principle where the earthly Evill man liveth it must take on it the Crosse of Christ. 48. But virgin Rebecca or Sophia with her Bridegroom Christ remains in their own viz. in the Second Principle in heaven for Saint Paul saith * Our conversation is in heaven understand the conversation of the virgin Sophia where shee with her beloved Christ stands in wedlock and Christ and virgin Sophia are one person understand the true Manly Virgin of God which Adam was before his Eve when he was man and woman and yet neither of them but a Virgin of God Gen. 24.54 49. And now when these Nuptialls are celebrated then Abrahams Servant with all his Servants sits down with his obtained Bride and with father and brother at the Table and eat together the Marriage-Feast that is when man understand the inward virgin-like spirituall man is married to Christ then God eateth of mans will and words and again man eateth of Gods will and words there they sit at one feast and then t is truely said and applyed * Whosoever heareth you he heareth mee whosoever heareth these men to teach and speak of God he heareth God speak for they speak in the power of the holy Spirits spices and eat together of the great Supper of Christ. 50. O what a very glorious and sumptuous feast is there kept where this wedding-day is celebrated in man which no Cananitish Serpent man is worthy to know or tast of yea he doth not experimentally tast of it to all eternity neither knowes he what Meat or food is there eaten also what internall joy is there where Christ and virgin Sophia are Bride and Bridegroom and the inward and outward Soul sitt by the Bride and eat with her of this feast which we leave to the consideration of the children of Christ who have been at this wedding feast no man else in this world understands it none knowes any thing thereof but the right Laban and Bethuel 51. But this Bridall doth not last continually but when Abrahams Servant had obtained the virgin and celebrated this feast and wedding-day with the Father and Mother and Laban and had continued there all night he arose up early in the Morning and said let me go unto my Master Gen. 24.54 The inward figure stands thus 52. When Christ hath married himselfe with virgin Sophia viz. with the inward humanity soon after the voice of God Soundeth in the Soul and saith I will go away from thee with the virgin and it is continually as if he would force away and depart from man then the poor Soul must make continuall prayers and supplications that he would be pleased to tarry still longer with it but the voice oftentimes sounds hinder mee not I must go or make my journey to my Master thou art vain evill and sinfull I may not tarry with thee any longer 53. And then the poor Soul calleth virgin Rebecca viz. Christ with his Bride and puts him in minde of his pretious word and promise in that * * * Mat. 28.20 He hath promised to remain with us even to the end of the world and
God in him wherewith God loved us when we knew him not why doth he boast then of Gods Sonship if he be the child of God then he hath the free love of God wherewith he loveth all things if he hath it not he is not then as yet capable of the Adoption now then if any one contemneth and condemneth his brother which hath not as yet his knowledge how can he boast of the Love of God wherewith God loved his Enemies in Christ wherewith Christ prayed for his Enemies 46. O thou false cold Love of the titular Christendome how doth the Eternall truth strike thee in the face of thy Conscience in that thou onely dependest on thy knowing and contendest about the meer knowledge and hast not Love thou judgest thy Selfe onely in thy judging others One Sect and company judgeth and condemneth an other and before God they are no other then the naturall children of Abraham born of Kethura one laying the blame upon another that the father had cast them out from the inheritance and yet they could not see what was the fault namely that it was by reason of the evill corrupt nature which was not a true Heire 47. So likewise your judging and censuring others doth not Entitle you to the goods of Christ nay the same is wholly cast out from the inheritance both of the Jewes Christians and also of the Turkes all your contention is nothing else but the Mocker Ismael who mocketh Christ in his members yee do all abuse the Name of God with your judging and condem the manifold Gifts of the Spirit of God among you and judge onely in Selfe and not according to the Love of Christ. 48. Your judging one another is onely the hurt and wound of the world wherewith yee make the ignorant to Erre and bring them to blaspheam yee teach them the art of censuring and condemning and yee your selves have not the true knowledge in the spirit of God yee do not teach your selves and yet yee will be teaching and judging others and in this way and course yee are all one with another the disinherited children of Kethura yee contend bite and devour one another about Abrahams viz. Christs goods and yet yee have them not if yee had them then yee would have the Love of Christ which is the true goods 49. No knowledge without the love of Christ is at all available to the Sonship it is onely Babel and fable Teaching and yet an effecting and doing nothing save onely honoring the Idoll Maozim in it selfe the knowledge of the High Schooles and the knowledge of the Devill without the spirit of Christ in Love do both of them bring onely contention and desolation 50. If the Devill had not known in Selfe then he had been an Angel and if Adam had not desired the Selfe-knowledge without Gods Love he had continued in Paradise if the high Schooles did not know the sharpe accute disputing they had continued in the simplicity of Christ and had not brought the whole world with their contention and disputings into Opinions and judgings of one another so that now there is nothing but contemning and condeming in Christendome and all Love and truth is extinct and men have sett and putt Salvation in opinions in this or that way and form and bound the Master to the Servant so that Antichrist domineereth over Christ and yet pretends all for Christ but indeed her hereby onely honoreth and mindeth his Lucifer and Belly-God Maozim as it is plainly to be seen Gen. 25.6 7 8 9. 51. Now after that Abraham had sent away all the children of the Concubines from Isaacs goods with Gifts towards the East as Moses saith they came into the East Countrey that is into the Dominion and Government of nature where the Essence beginneth and Abraham dyed in a quiet Age when he was old and full of yeares and was buried by his Sarah in the Cave of Machpelah which is before Mamre The inward figure is this 52. Abrahams naturall children of the Concubines went towards the East here the spirit points at the figure of the whole man when Christ hath manifested himselfe in man and possessed his goods as here Isaac then nature goeth into the * * * Text. beginning East viz. into the Fathers property and worketh according to the soul in the first and third Principle and Christ sitteth in the midst viz. in the second Principle and ruleth over that which nature in the Fathers property doth form and fashion in the divine wisdome 53. Therefore Moses saith here that they went towards the East and pointeth secretly in his figure at the property of man signifying how nature doth possesse the * * * Text. morning East viz. the beginning or rise of the Dominion even as Christ also said that He was as a Vine-dresser who did glean In Gods kingdome nature is Christs Servant but in the kingdome of natures Selfe or propriety Christ hath given himselfe with his humility to be a Servant and an assistant and serveth the Father in his naturall manifestation and continually picketh up or gleaneth what the Father formeth through nature that the wisdome bringeth into its Treasure 54. Therefore saith Saint Paul that ‖ ‖ ‖ 1 Cor. 14.32 the spirit of God is subject to the children of God and goeth along with them in the Searching even into the depths of the Deity and when it comes thus far then man is in a quiet old age and then all things stand in order in him viz nature in the * * * East Morning in the Fathers property and Christ in the * * * West Evening in the humility and then man hath enough of the outward evill sinfull life he longeth continually to enter with his Essence into the Cave of * * * That is the twofold pitt as the Dutch translation hath it Machpelah viz. into the Eternall Mother as it is before ‖ ‖ ‖ In the 49. Chap. mentioned 55. And when he hath brought his life's forms into the divine Order as here Abraham had sett all things into Order then he giveth up himselfe wholly and fully in One Essence into the Eternall Generatress and with his own will he resigneth up himselfe into mortification and death and is wholly tired and weary of the life of Selfe and so resteth in his God CHAP. LII Of the history of Isaac and also of the Birth of Esau and Jacob and what hath been acted concerning them the meaning thereof is hinted to us in this Chapter MOses saith After the death of Abraham God blessed his Son Isaac Gen. XXV vers 11. and he dwelt by the well of the * * * Lahaâ—â—â—â— Living and Seing Reason understands this externally of a place where Isaac dwelt but the spirit looketh upon the figure of the life's form shewing how the humane nature and creature hath dwelt by the well-spring of the divine Ens in the Covenant which Abraham
Man 13. As to the part of the beastiall soul of Man that attains not the pretious Image in this life time for propriety the mortall soul either from the Stars or four Elements attains it not onely the inward Soul out of the Eternall word of God out of the Eternall Nature out of the formed word out of Gods Essence according to Gods Love and Anger viz. out of the Centre of the Eternall Nature which hath its Originall out of the divine desire through the eternall * * * Word Verbum Fiat whereby the divine Lubet formeth and fashioneth the wisdome into a Substance to the Contemplation of the Deity This soul is that which is betrothed to Sophia 14. The outward Soul is now betrothed and espoused to the Stars and four Elements to form and bring forth the wonders of Gods formed wisdome in Figures both in words and workes this outward Soul obtains sometimes onely a look from Sophia for it hath the death and mortality in it selfe but it shall after this time be changed again into the first Image which God created in Adam and leave the Serpents Ens to the earth which shall at the end of dayes be tryed in the fire of God where the Serpents introduced desire shall evaporate from it and then the whole Image of God out of all the Three Principles stands in One Essence and even then * * * Ephes. 1.23 God filleth all in all this is here to be understood by this figure 15. Further the spirit of Moses describeth the children of Ismael and relates how he begatt twelve Sons Gen. 25.16.18 from whom twelve Princes arose in their Generations and he setts down at last He fell in the presence of all his brethren here he meaneth before Isaacs generation and yet he waxed great in worldly Dominion before them and potent Nations did arise from him and Isaac with his children and posterity were onely as Pilgrims and travelled up and down from one place to another untill they were at last redeemed from the Egyptian Bondage and possessed the promised Land The inward figure 12 Princes 16. Ismael in his twelve Princes typifieth the kingdome of the Corrupt Nature of mans property which kingdome is twofold viz. six numbers out of the inward life's figure 6 Inward and six numbers out of the earthly outward life's figure 6 Outward viz. the outward visible palpable Man and the inward spirituall Soulish man both these have twelve numbers in the figure whence Twelve Princes arose according to the inward and outward natures property these the spirit of Moses puts in the figure and saith that they fell in the presence of all their brethren to signifie that the twelve dominions of the inward and outward nature of the humane property in its corruption fell before the twelve dominions new-born of the Ens of faith in their corrupt Selfe for the Devill had set his dominion and power into these properties 17. But when the promised Seed of faith was conceived in Abraham it did suppress and beat down the Devils power in the dominion of mans Selfe and then hapned the spirituall fall in Ismaels line wherein the Devill as an haughty Prince had set himselfe to bear the chiefe sway and domination for Christ killeth the pride of the Serpent in man 18. Now saith Moses Ismael fell in the presence of all his brethren this was nothing else but a spirituall fall of the humane Selfness before God for as to this world they were famous renowned people as their Princely dominions doe testifie whereas on the contrary Isaac's Generation were onely strangers among the Nations which signifieth that Christs kingdome and Dominion is not in this worlds nature and yet the kingdomes of this world shall fall before Christ and be in subjection to Christ. 19. Afterwards the spirit of Moses describeth Isaac's children by Rebecca and saith that she was barren and Isaac intreated the Lord for his wife and God was intreated of him and Rebecca conceived with two Sons which strove together in the wombe Here now the figure of the kingdome of nature and also of the kingdome of Christ in the new birth is clearly set forth for Rebecca's two sons which she brought forth viz. Esau and Jacob point at two lines viz Esau proceeds from Abrahams own Adamicall corrupt nature and Jacob ariseth in the Ens of faith in which Abrahams faiths Ens had incorporated it selfe into his Adamicall nature in which also the Covenant and the line of Christ stood who should bruise the Serpents head in the Adamicall nature 20. And here is deciphered and held forth how the two kingdomes in the two brothers viz. the Devills kingdome in the corrupt nature of Esau in Adams own nature of the introduced Serpents Ens and also the kingdome of Christ in Jacob in the Ens of faith did both strive together while they were children even in the wombe where then the kingdome of nature in Esau began to fall before the kingdome of Christ in Jacob for here the womans seed already bruised the head of the Serpents Ens its might in Esau and the Serpent already stung the womans seed viz. the Ens of faith in Jacob on the heel and therefore they strugled together in the wombe 21. Also we have here a very emphaticall pregnant figure in Rebecca in that she was shutt up and could not be opened to conceive of Isaac's seed untill Isaac had intreated the Lord that he would open the * * * Stop or strong bar Barrennesse withholdment in the Covenant in Rebecca where then the Lord was intreated in the Covenant concerning the barrennesse of Rebecca so that he did open the Tincture in the womans seed to this Impregnation or conception The inward figure stands thus 21. The seed of faith was in Isaac inherited from his father Abraham but Rebecca had not this Ens indeed she was in the Covenant but the Ens of faith was not in her in the Essence but onely in the Covenant and therefore her matrix was shut up was not capable of the Ens of faith so long till Isaac immersed his beleeving desire into the Lord understand into the Centre of nature in Rebecca so that the spirt of the Lord did move it selfe in the Covenant in Rebecca and moved also the Covenant together with her Adamicall nature so that the barrennesse in her matrix was disclosed both in the shutt up Ens in the Covenant and then likewise the Adamicall Matrix whereupon she conceived two sons of two kingdomes property 23. And this is the meaning of the saying The Lord was intreated when Isaac brought his faiths desire through the Eternall and Temporall nature into the Lord and therewith did earnestly press for his wife Rebecca that the Lord would be pleased to open her through his prayer and faiths-desire that so shee might be with childe by him which faiths desire together with the Adamicall natures desire
* * * Or quenched putt out among them untill they at last also ‖ ‖ ‖ Esdras wrote the Book of the Law and Histories again after they were lost lost the Book of the Law with the holy Histories and Esdras wrote for them again the figure and History in the spirit of God and that very short brief and exactly according to the spirituall figure in which they were more blind then seing as to this day their eyes are blinded and that because they abused the knowledge of the true God and served the nature of this world and honored their Evill will above God therefore also God hath withdrawn himselfe from them with his Mysteries and hath suffered them to run up and downe as children full of ignorance with the figure untill the Gentiles time in the manifestation of Grace in which they also have onely abused the time of Grace and the open Seal in their evill nature doth also come to its end and limitt and then the figure shall be fully manifest in the * * * Substantially Declaring the very thing it selfe unclothing it of its figures and parables Essence ‖ ‖ ‖ Mat 24.14 for a witness to all Nations and after that the Judgement 53. And the spirit of Moses saith further * * * Gen. 25.27 Jacob was a plain man and dwelt in tents and Rebecca loved Jacob Reason understands this figure of a woman-like motherly naturall love but the spirit hath not written this figure for that for Rebecca pressed earnestly that Jacob might receive the blessing of Abraham and Isaac she loved Jacob as to his Originall which although she might not so well understand externally and rationally yet the spirit in the Covenant understood it in her which moved her also to bear such a Love towards Jacob for there was also a conjunction between the Mother and Son 54. For Rebecca was shutt up and barren but when Isaac did bring his prayer and earnest desire to God for her then the Ens in the Covenant gave it selfe into his faith in his desire and so forth in the opening of Rebecca into the Conception for herewith also the barren or shutt up mother was opened so that her fruit viz. Jacob and shee came into one degree of nature and received one and the same Love from Isaacs desire for the Ens of faith was conceived in the Tincture of Venus in Rebecca and as it is said of Mary Christs mother after the humanity that * she was blessed among all women so also Rebecca did here receive the blessing from the divine Ens indeed not in the high degree as Mary but yet according to the property of the Covenant and hence it was that the love of the Covenant was manifest in her as the Ens of faith was also in Jacob wherein the Love of God burned so that shee loved Jacob more then Esau for the Love-desire in the Mother and Son was from one Originall and therefore her desire inclined it selfe more towards Jacob then Esau and also because that the heavenly holy matrix disappeared in Adam was moved in her Image disappeared or dead as to the heavenly worlds Essence which matrix afterwards was wholly opened in Mary now this matrix did long to receive the Ens of Christ which was manifest in Jacob which first was to be effected in Mary and yet the spirit in the Covenant did take its Love-sport and delight herewith 55. But that the spirit of Moses saith Jacob was a plain honest man and remained in Tents he understands thereby that the true Jacob in the Ens of faith remained in the Tents of the outward nature that the Ens of faith remained in his nature which is onely a Tent thereto that he did not give himselfe wholly to the Tent as Adam did but he remained therein in his principle till God in the fullness of time brought him forth in Christs humanity through the Tents of nature CHAP. LIII How Esau contemned his birth-right and sold it for a Mess of Lentil-Pottage what we are to understand by this figure WHen the spirit of Moses had set down the birth of Esau and Jacob Gen. XXV vers 29. he proceeds to relate presently how the naturall Adamicall man would but little or nothing regard this High gift in the Covenant and would onely seek after the Belly-filling of the earthly life as Esau who gave his birth-right for Pottage of Lentil that he might but serve his belly The figure of Moses stands thus 2. And Jacob sod Pottage and Esau came from the field and he was faint Gen. 25.29 to the 34. and Esau said to Jacob feed me I pray thee with that same red Pottage for I am faint and hence his name was called Edom but Jacob said Sell mee this day thy birth-right and Esau answered Lo I must even dye and what profit will this birth-right be to mee And Jacob said swear to me this day and he sware unto him and so he sold his birth-right to Jacob then Jacob gave Esau bread and pottage of Lentils and he did eat and drink and rose up and went his way thus Esau despised his birth-right This figure externally hath but a plain and child-like semblance but yet it is a figure of the greatest mysteries for Esau betokens the first power of the naturall created Adam and Jacob betokens the power of the other Adam Christ thus doth the spirit here play with the figure 3. For Adams nature came from the field and was faint and longed to eat of the Pottage which Jacob had Adam was a Limus of the earth and a Limus of heaven but being he dyed to the Limus of heaven the earthly nature had wearied him in its strife and in this figure of faint Adam â—sau stood here 4. The red Lentil pottage which Jacob had after which the faint Adam in Esau longed was the Ens of faith viz. the Ens of Christ the Adamicall nature in Esau in its Anguish and toilsome labour in its corruption and misery longed after this Pottage which was in Jacob yet the Earthly nature of Esau understood it not but the Soules nature which also longed after Christs Ens which was strange or a far off hidden to Reason 5. Esaus soulish nature said in its Longing to Jacob let me I pray thee tast of the red pottage for I am weary and faint by reason of the Driver or fomenter of the Anxious birth and from this longing or lust he was called EDOM which signifieth in the compaction of the word in the formation of the Tongue of Sence as much as a dipping or immersing of the captivate Angelicall property into the pottage as if there the Soules longing or lubet in which the Angels Character did yet stand although captivated did dip or plunge it selfe with the desire into the holy Ens and would take the holy Ens in the divine Pottage viz. the heavenly essentiality into the lust of
how that he after that he had assumed and anointed our humanity should flee with our humanity out of its fathers Adamicall house again into the first Paradisicall house 2. And it further denotes that the children of Christ after they have received the Vnction and Blessing and the new birth begins to spring forth in them in the blessing shall and must forth-with flee with their thoughts and minde from their father Adams house of the depraved nature and it shews that the Devill and the world do soon hate them and they must forthwith give themselves to the pilgrims-path of Christ and live under the worlds slavish yoke in misery and oppression in disfavour and disrespect for God brings them forth with their thoughts and minde out of their fathers house viz. out of the desire in flesh and bloud so that they do nothing at all regard the pleasure of the world and flee from it as Jacob from his fathers house 3. And then we see how wonderfully God guideth his children and defends them from their Enemies that the Devill in Gods Anger cannot kill them unless it be Gods will as he defended Jacob from the fury of Esau and lead him away from him and we have here an excellent example on Jacob in that he forsook his native home also father and mother for this blessings sake and loved God more then all temporall goods and willingly left all to Esau that so he might but be the blessed of God 4. And we see that when he had left the riches of the world in his fathers house the Lord appeared to him with the Eternall goods and shewed him a Ladder Gen. 28.12 whereupon he could ascend into Gods Eternall Kingdome which ladder was no other then Christ whom he had put on in the line of the Covenant and here now the type was represented to him shewing him what Person Christ should be 5. For this * * * Gen. 28.12 Ladder as to his apprehension was upon the earth and the top of it reached into heaven and thereon the Angels of God did ascend and descend which signifyeth that Gods eternall word with the power of heaven viz. with the Angelicall divine worlds Essence should descend or immerse it selfe into our Essence departed from God and blind as to God and assume our humanity and so unite the heaven with the world in man that the humanity through this entrance of the Deity into the humanity might have a Ladder unto God 6. And it shewes that mankinde should come through Christs humanity into the Society of the Angels Matth. 13. v. 22. And this is clearly signifyed here in that the Angels of God do ascend and descend on this ladder also that the heaven in man should be againe opened through this entrance of the divine essence into the humanity and that the children of God should have the Angels for companions in this world which God shewed to Jacob in that the Angels came up and down to him on this ladder 7. Which shall be a very great comfort to the children of God who turn themselves from their fathers house viz. from this worlds vanity to this Jacobs Ladder for they shall certainly know that Gods Angels do come unto them upon this ladder to which they have turned themselves and are willingly about them to serve them 8. For this ladder signifyeth properly the pilgrims path of Christ through this world into Gods kingdome in that the kingdome of the corrupt Adamicall nature doth alwayes yet cleave unto the children of God and hinders them in flesh and bloud in the spirit of this world and therefore they must according to the inward man in Christs spirit continually ascend up in much crosses and tribulation on this ladder and follow Christ under his Cross and Red-Banner 9. On the contrary the world liveth in the pleasure of their father Adams house in scorn jeering and mocking in envy spite and malice whatsoever they can do to cross and vex these Jacobs children that they joy and take delight in and laugh and fleer at them as we have an example of it in Esau how that he tooke in contempt disdain and spite to his father and mother Ismaelitish wives who were of the Line of mockery or reviling which were meer bitterness of spirit and grief of heart both to Isaac and Rebecca 10. Where we clearly see that the Devill hath his power in the kingdome of this world in the corrupt humane property and doth continually resist Gods children and vexeth and plagueth them and fights with them for his kingdome which he hath lost and doth not willingly beteem it them 11. And we see very finely how the Lord standeth above upon this Ladder of the Pilgrimage of Christ as with Jacob and without ceasing calleth the Children of Christ and comforteth them that they should cheerfully ascend upon it He will not leave them but come to them and blesse them so that their * * * Gen. 28 14. Seede and fruit shall grow encrease and be as the Dust upon the Earth that is that they in their Toyle Labour and Anxiety shall spring up and flourish in the Inward divine Kingdome 12. For so much as the Children of Christ goe out from this world and forsake it in their Minde so much they spring up in the Inward kingdome of Christ where then God standeth above upon this Ladder and continually inspireth or inspeaketh his Blessing power into them so that they grow as * * * Joh. 15.5 Branches on his Vine ‖ ‖ ‖ Psal 80.15 which he hath planted againe in our Humanity in this Jacobs Blessing in Christ. 13. And wee hereby cleerely see that this whole type from Abraham to Jacob containes meere figures of the Kingdome and Person of Christ and his Children for here God reneweth the Promised Covenant of Abraham concerning the seede of the Woman with Jacob also that * * * Gen. 28.14 out of his seede as out of the Line of the Covenant Hee should come who should Blesse all Nations for which cause also Jacob was led from his Fathers House God having set before him outwardly the kingdome of Christ in the figure for whose sake he caused his wrath to cease from the children of unbeleefe and did not destroy them but afforded them time to Repent and so appeased his wrath in this Type which pointed at the fulfilling which was to come 14. Wee have here also a firme Ground and assurance that Christ hath truly taken upon him our Adamicall Soule and Humanity in the Body of Mary and hath destroyed Death Hell and the Anger of God in our Humanity which he assumed and hath set up this Ladder of Jacob for God said to Jacob * * * Gen. 28.14 Through thee and thy seede shall all the Generations of the Earth be Blessed through Thee Jacob through thine owne seede which is God and Man viz. the Heavenly divine Ens and substance and
in very Great Repentance and casteth it selfe upon Gods Mercy till this Noble Sophia become stirring fruitfull and pregnant and so it certainly generateth the true Joseph viz. a lowly humble chast temperate and Modest Soule which afterwards becometh a Prince over the Egyptian house of flesh and Bloud in which house the Heathenish Pharaoh dwelleth viz. the Beastiall Spirit over that is this Joseph set for a Ruler and Governour and is a Ruler over Reason and Governeth it with Josephs viz. with Gods Spirit 16. This is thus as to one Part the Spirituall figure of Jacob wherewith the Spirit alludeth to the future kingdome of Christ where now at present in the fulfilling it alludeth thus also in the Children of Christ and doth yet so alwayes lead them 17. But wee see especially in this Figure the way of God how Gods Minde is farre other then Mans what Man loveth in that God hideth himselfe for that pleaseth him well which in the Eye of the world is simple and despised which onely dependeth on him and feareth him 18. Jacob loveth the beautifull Rachell and desireth her but the Line of the Covenant in which Christ should be borne would not pass through Rachell but Lea also Rachell could not conceive till Lea had brought forth the Roote or Line of the kingly Priesthood and * * * Principality Princedome viz. Levi and Juda. 19. For the Priesthood came from Levi and out of Juda came the Scepter of the kingdome and the Prince Christ according to the Humanity to signifie that Christ will be borne and manifested in these Men alone and bringeth worketh his †††Note the Priesthood of the Holy Ghost Priesthood of the Holy Ghost in them who goe forth from the Love of themselves and the pleasure of the Flesh and are in the Eye of the world softly bashfull simple and despised who esteeme themselves unworthy of such honour and doe not account such divine working to be their owne and pride themselves therewith as the proud Pharisees did and still doe 20. For this Lea onely desireth to beare children for Jacob that shee might be acceptable to him seeing otherwise in respect of her * * * Or Tender Eyednesse bleareydnesse shee was disregarded thus also the true children of God desire therefore onely to walke in the Divine power with * * * Instâ—ucting teaching and a simple life in the wayes of God that they may please God and serve him 21. And againe wee see here by Jacobs seede that the Line of Christ would not manifest it selfe in his first seede with Lea that Christ might not be manifested in humane pleasure or Lasciviousnesse of fleshly Lust for * * * Gen 29.32 Lea first bare Reuben ‖ ‖ ‖ Marriage â—ed Gen. 49.4 who defiled the ‖ ‖ ‖ Marriage â—ed Gen. 49.4 Bed of his Father to signifie that this Roote sprung from humane Lust. 22. But when Lea was discouraged because shee was despised and would faine goe out of that contempt then shee bare Simeon who was of an * * * A strict severe man Text a sharpe piercing minde acute witt of whom Jacob sayd when he was to dye when he prophesied concerning all his children from what Roote each of them was ‖ ‖ ‖ Gen. 49.56 The Brethren Simeon and Levi their swords are murthering weapons my soule come not into their Councell and let not my honour be in their Churches or Assemblies to signifie that he was sprung from the Line of Zeale or Jealousie wherein Lea was Jealous and discontented that shee was thus disesteemed as shee then sayd * * * Gen. 29 33. The Lord hath heard that I was thus disesteemed and hath given mee this son also 23. But when shee cryed unto the Lord in her Zeale for Deliverance from her disesteeme then * * * Gen. 29.34 shee was pregnant and bare Levi viz. the Roote of the Leviticall Priesthood a Type of the kingdome of Christ for shee cryed to God that her husband might be againe joyned to her in Love as shee speaketh after this manner Now will my husband be joyned to mee againe to signifie that God with the Leviticall Priesthood in a Type would be joyned againe to Man and would in a Type of the kingdome of Paradise dwell among them againe as was done in the time of Moses 24. But the Spirit of God sayd by Jacob when he was about to dye Let not mine honour come in their Churches or Assemblies that is they are of Murtherous Cainicall Mindes and serve mee onely in a Figure pointing at the future kingdome of Christ But the Spirit of my Love and Grace is not with them in their Sacrifices and worship of God which Love and Grace he calleth his honour which he would manifest through the Line of Juda in Christ. 25. Which honour was that he should breake Death in pieces and destroy Hell and take away the Throne of the Devill in Man this the Holy Ghost calleth his honour and that was not in the Leviticall Priesthood nor among the Titulary Priests in their Churches But when Lea gave up her will wholly into the will of God and sayd * * * Gen. 29.35 Now will I give thanks unto the Lord who hath delivered mee from the disgrace of the Devill and of the World then shee bare Juda viz. the Line of Christ. 26. So heere now the Spirit sayth very secretly and covertly under a vaile * And shee left off from Bearing to signifie that Christ was the Last who was the End and fulfilling of the Leviticall Law under which the Spirit signifieth that Men would not finde Christ in the Priests Churches Lawes and Ordinances of Preaching Hee would not dwell in their Churches with his honour of victory nor suffer himselfe and his honour to be tyed to the houses of Stone where they exercise as hypocriticall shew and have within them onely murthering proud hearts and with the murthering swords of Levi disgrace and slay one another with words 27. But in the soules of Men when they give thanks and prayse the Lord in great Humility as Lea did when shee bare Juda the Line of Christ there will he dwell and not be at all in the Councell of these Priests and Levits the Titulary Priests who contrive onely specious glistering wayes for their Honour and voluptuousnesse and forget the true thanksgiving in Humility and honour and love themselves onely and so give that honour to their faigned or supposed Office which belongeth to God alone and to the Love of our Neighbour in great humility 28. Wee see cleerly by this Figure that God will not manifest himselfe in the fleshly love of our selves for * * * Gen. â—9 30 Jacob loved Rachell more then Lea and would have Rachel onely in the Beginning but his seede must continue shut up with her till Rachel humbled her selfe before God and that Jacob prayed for her to shew
of Seperation wherein ‖ ‖ ‖ Gala. 6.7 Every one shall reape what he hath heere sowen 32. When we rightly view and consider this History how God did begin the kingdome of Israel with a servile Shepheard and exalted him before all the Potent rich Men on Earth even to Eternity and Consider that the Twelve Stocks or Tribes of Israel were begotten under a servile yoake as servants out of which Stock Christ according to the Humanity was to be borne So we see that all Highnes of the world also all Art and witt of Nature is foolish in the sight of God wherewith yet men so boast and esteeme their worldly matters doings or pomp and their high state for Great things and yet in the sight of God are not by farre * * * Like uâ—to an honest Shepheard so acceptable as an honest Shepheard 33. A Shepheard in whom the Spirit of God worketh is more highly esteemed before God then the wisest and most potent in selfe-witt without the Divine Dominion and wee see very well how God erecteth his kingdome in simple lowly and meane Men who are not esteemed by the world but are accounted no better then Heardsmen in the Eye of the world As Christ also chose such for his Apostles who were but poore meane contemptible people by whom he manifested the kingdome of Israel in divine Power 34. Where are the Learned and worldly wise Men Again where are the Potent Lords who contemne the simple Where is their Might strength Art and Witt They must all come in dust and ashes and fall downe to the simplicity of such Shepheards and bow their hearts in servitude under Christs yoake if they will be partakers of the * * * Note the true Line Linage or Succession Line of these †††Or Pastours Shepheards yea they must be as Jacobs wives Maydes if they will come to this Marriage 35. For the Line of Christ in the beginning was manifested in Abel a Shepheard so also afterwards in Abraham Isaac and Jacob Moses and David they were all but Shepheards when the Line of Christ was manifested There is no Potentate Noble Rich Learned or High worldly wise hath attained it but meane people of no account who have put their trust in God 36. Where are now the high Priests Schooles and Vniversities who ascribe to themselves and assume the authority and power of these Mysteries and often tread underfoote the Gifts of the Holy Ghost in such Shepheards and laugh at them and count them Fooles Are they not all of them Cain Ismael and Esau of the left Line from the kingdome of this worlds Nature in the Hypocrisie of selfe Reason which in the sight of God is not so acceptable as a Shepheard 37. O ye poore blind Men in Adam cast your Eyes downe from above and lay your selves low under the simplicity of Christ in the * * * Or true succession Line of these Shepheards and looke not upon the Pomp of Art and Loftinesse or you will be miserably deceived If you will be capable of this Line you must not attaine it from Loftinesse which boasteth it selfe in Hypocrisie in this Office of a Pastour or Shepheard but in humility and meane simplicity where the soule submitteth it selfe under Christs yoake there will the poore soule blinde as to God get roote in this Marriage and be capable of this Line 38. The †††12 Children Twelve Children of Jacob are even the Lines which the Spirit of God from Adam to Noah and his children signified which sprung from the Line of the Covenant in Paradise and pressed from Adam to Abel and so on to the Children of Noah and there also twelve Lines or Stocks or Tribes were manifested heere the same Tree openeth it selfe againe out of One Stock which was Jacob and signifieth how those Lines should all be sanctified in one Stock which Stock is Christ who also chose him * * * 12 Apostles Twelve Apostles to manifest this Tree which was growne out of the Line of the Covenant 39. And as Jacob begat these Twelve sonnes †††Gen. 30.21 he begat also a Daughter Dina by name ‖ ‖ ‖ Gen. 34.1 who went out to see the Daughters of the Land and thereby lost her honour and Virginity and he begat her of Lea in whom the Line was manifested out of the Stock or Tribe of Juda to signifie that the Line of Christ at this time as yet stood hidden in the womans Tincture and yet was manifest through the Masculine viz. the fiery Tincture till Mary the Mother of Christ as we see in the Covenant of Abraham Isaac and Jacob that the Covenant pressed forward in their seede wee see it also in the Circumcision which was given onely to the Man or Male. 40. And much more doe we see in the Law on Mount Sinai which was also given in a way of Fire to signifie that Men before Christ were lead in the Fathers Property which held us captive in the Wrath till his Love viz. his Sonne through the wrath manifested himselfe in the Womans Tincture and changed the Mans and Womans Tincture into One againe therefore the Line of Christ with the Fathers sprung forth in the Womans Tincture through the Mans. 41. In the Mans Tincture it was stirring in the Covenant of Faith in Abraham and was manifest out of the Mans Tincture in the Woman But in the * * * Fulfilling fullness of Time it was manifest in Mary in the Womans Tincture viz. in the highest Love in which Love Adam loved himselfe before his Eve was for God was manifest therein 42. There wee see heere in Dina a figure of Eve for after Lea had borne Six Sonnes shee bare a Daughter which signifieth the Female Tincture which in her vaine Curiosity * * * Or trifled squandred away her honour as Eve would see and know the Daughters of the world viz. the Beastiall Creaturely Lust and in this Lust lost the Paradisicall Virginity 43. Thus the Spirit of God here in Dina sets a figure of Eve neere the Line of the Covenant seeing he should come out of the Line of the Covenant who should seeke and save the poore children of Eve 44. For Lea did beare six sonnes which signifie the six properties of the Naturall Life and the Seaventh is the Substance or Corporeâ—ty of the six in which spirituall Substance Adam dyed or was extinguished as to the kingdome of God when his will brake it selfe off from God and that same seaventh property of Nature is now even the Woman viz. the Mother wherein the other six are continually borne which rightly signifieth the Adamicall Eve when Eve was yet in an Image or Type 45. The figure whereof the Spirit of God represents in Dina with Jacob signifying how that seaventh property of Nature in Adam is become a Whore perfidious to God and sets this Figure neere the Line of
Christ signifying that Christ should come and change this whore viz. the seaventh property of the humane Life into the virginity againe 46. Therefore was Christ borne of a virgine that he might sanctifie the Womans Tincture againe and change it into the Mans Tincture that the Man and the Woman might be One Image of God againe and no more Man and Woman but Masculine Virgins as Christ was 47. In Rachel wee see now the selfe-love of the kingdome of Nature where both Tinctures the Masculine and Feminine according to the kingdome of Nature in selfe-love binde themselves in Conjunction as Jacob loved Rachel according to the kingdome of Nature according to the Tincture of selfe-love and on the other side so did Rachel love Jacob therefore must these Tinctures of Naturall selfe-love be so long shutt up and bring forth no Life till †††Gen. 30.22 the Lord remembred Rachel and heard her as the Text in Moses sayth that is till the Lord stirred up the Tinctures of the kingdome of Nature with his blessing then shee bare a Prince in the kingdome of Nature viz. JOSEPH in whom wee see by his great Chastity and feare of God that the blessing of God stirred up the Tinctures of the kingdome of Nature which lay shut up in the Seeds and manifested the Covenant of Grace therein 48. For Christ should deliver the kingdome of Nature in Man from wrath therefore also the Spirit in this figure presenteth an Image or Type in Joseph which it sets downe also in the figure of Christs humanity how it would goe in the future with Christs humanity which he tooke from us Men. 49. In Lea Christ was represented according to his heavenly hidden humanity shewing how the heavenly worlds Substance would be hidden in our humanity under the yoake of Gods Anger and how Christ must appeare in a servile and contemptible forme 50. In Rachel with Joseph now the figure is represented which sheweth how he would Overcome and in our humane Nature should be a Lord and Prince over all his Enemies who have held us poore Men in flesh and bloud Captive and how he would bring us forth out of the Misery and Famine of Adam into a Good Land and not remember how wee in this world have cast him into the Pit as Josephs brethren did him 51. The Spirit of God presents this figure in the Twelve Patriarchs as a Glasse to see by whom God was attoned in his Anger poynting at the future fullfilling for the Text in Moses speaketh very hiddenly in this Figure and sayth * * * Gen. 30.25 26. Now when Rachel had borne Joseph Jacob sayd to Laban let mee depart and travaile to my owne Place and into my Country give mee my wives and my children for which I have served thee that I may goe The inward Spirituall figure is thus 52. When the Blessing of Jacob viz. Christ in the kingdome of the humane Nature was manifest so that Man stood in Christs Image then he desireth to returne from the servitude of this House wherin he must serve and goe againe to his fathers first house and desireth to take with him his fruits viz. his children brethren and sisters and all the children of this Birth he hath a great longing after that as Jacob had after his fathers house But the Lord sayth to him stay and serve heere a while and feed my sheepe †††Gen. 30.28 appoint the wages that I shall give thee that is aske of mee so will I give it thee as Christ sayth * * * Joh. 16.23 Whatsoever ye ask the Father in my Name he will give it you 53. Thus then this Jacob demerseth himselfe in Humility and keepeth the sheepe of Christ in hope of the Eternall wages which followeth after him For in Joseph that is in Christ the wages will be firct given him as Joseph was the wages of Jacob in the Outward kingdome and preserved and nourished him and his house in the famine which signifieth Christ who will Eternally nourish us in himselfe and bring us home with him into his Fathers house as Joseph brought his Father and Children into his Lords Country CHAP. LIX How Jacob departed from Laban what this Figure signifieth and what is to be understood thereby Genesis the 31. IN this Chapter for the most part is the Outward History set forth Gen. XXXI under which yet the Spirit hath its secret Figure wherewith it playeth for the Text sayth * * * Gen. 31.1 2· And the words of the Children of Laban came before Jacob saying Jacob hath gotten all our Fathers Goods to himselfe and of our Fathers Goods hath he procured this Riches And Jacob looked upon Labans Countenance and saw that it was not towards him as formerly 2. This is a figure represented in the Spirit of Christ when the Spirit of Christ in Man hath gotten the kingdome of the humane Nature to himselfe then the Envy of the Serpent in the wrath of Nature in flesh and bloud awaketh understanding and feeling that the power of Nature in Man is taken away from him and opposeth the Spirit of Christ in the power of Nature 3. Then proceedeth the opposite will in Man so that the poore soule is every where faint and in an agony perceiving that it dwelleth among strange Goods and that the Devill is its Neighbour and hath a continuall accesse to its owne Nature and opposeth the soule because it hath in Christs Spirit taken away from him the kingdome of Nature viz. the Land and Country which he had for his possession and therefore the mortall Nature in the wrath of God sets its desire endeavour against the poore soule as a stranger unfriendly when it seeth that it looseth its voluptuous Earthly Inheritance which Right is intimated in the Children of Laban where Reason looketh to get temporall Honour and pleasure that all its naturall right is taken away as Jacob by subtilty tooke away Labans Goods 4. Then thus sayth God to the soule as heere he did to Jacob †††Gen. 31.3 Returne againe into thy fathers Country to thy kindred I will be with thee that is the poore soule should enter againe into its first Country of its father viz. into the Eternall Word out of which it proceeded and therein God blesseth it and therein it can also call its children and Members and bring them along out of the servile House of Gods Anger in the kingdome of Nature as * * * Gen. 31.4 Jacob called his wives and his Children and brought them out of the Servitude of his Father Thus also the Enlightened soule bringeth the power of its Life in the kingdome of Nature together with its fellow-members out of the servile house of flesh and bloud againe into the first house viz. into Gods Word 5. And as †††Gen. 31.21.23 Jacob did flee from the servile house of his Stepfather and Laban pursued after and
would hurt him so also in like manner is done to the children of Christ when they begin to flee out of the servile house of Satan viz. out from fleshly pleasure and voluptuousnesse and would againe enter into its first Land of its father viz. into righteousnesse and the feare of God then instantly the fleshly Crue of the wicked world with rage and folly pursue after it and would slay it and take away with evill and false Tongues all its Riches and Goods in Gods righteousnesse 6. But the Lord aweth them that they cannot doe it as was done to Laban though they stand up and reprove the Children of God as unrighteous because they turne away from their Idolls and abominations and follow their hypocrisie no more neither will they beare their Evill yoake any more and serve them in their unrighteousnesse and call their falshood Good as the present world playeth the hypocrite under this yoake and serveth their wickednesse onely that their God Maâ—zâ—m may â—ive and be Fatt 7. The Spirit of God heere also presenteth a Figure shewing how Christ would for a while put himselfe under this servile yoake in the kingdome of Nature and would betroth to him Adams daughter that is our flesh and bloud and acquire to himselfe Adams possessions Goods and Riches viz. the Kingdome or Dominion of the humane Nature that is Draw many Men to him and in the End goe there with out of this servile House of this world againe into his Fathers Eternall House in which departure to his Father would the Devill and the wicked world scorne him and quite slay him and would take away and rob him of his Goods as also of his Children which he hath heere begotten even as the Devill by the Pharisees and wicked Jewes did who would take away and rob Christ of all his Faithfull Children as Laban pursued and hunted after Jacob and would take away his purchased Goods from him againe 8. But as * * * Gen. 31.7 God would not suffer Laban to hurt Jacob so God would not suffer the Devill and the wicked High Priests to rob Christ of his purchased Goods although they slew his outward Humanity yet he rose againe from the Dead and brought his purchased Goods into his Fathers Country 9. The Spirit of Moses representeth in this Chapter a wonderfull Figure which ought well to be Observed because he intimates a secret Mystery under it For he sayth †††Gen. 31.19 20.30.33 34. When Jacob did flee away from Laban Rachel had stolen away her Fathers Idoll Gods and further sayth Thus Jacob stole away the Heart of Laban the Syrian in that he told him not that he fled and wee see further how Laban when he came to Jacob was eager after his Idoll Gods and searched all Jacobs housholdstuffe for his Idoll Gods also wee see in this Text how Rachel was shee that loved those Idoll Gods and sate upon them and so hid them that her Father could not get them againe 10. In these words there is represented to us an Outward and an inward Figure shewing how it would goe with Israel in the future for these Idoll Gods were not Heathenish Idolls according to the Constellation or Starre * * * Acts 7.43 Molech as the Heathens had but as we reade they made Images Monuments Statues or Pictures of their friends that were dead as a Patterne for Instruction which Images among the Heathen afterwards were turned to Idolls and these might well be such Images of his kindred that were dead which Laban was loath to loose because they were Patternes of Instruction and Memorialls to him of his Auncestours and deceased kindred whom he loved 11. But the true Figure under which the Spirit pointeth at the Future is this First That Israel would not continually cleave to God with their whole Heart but would alwayes take these Idoll Gods of fleshly selfe-love along with them and love themselves and their Images viz. Genealogies of Humane Greatnes State High Birth and Noble Pedigrees of Gentility more then God even as it came to passe 12. Especially this departure of Jacob intimates the departure of Israel out of Aegypt into the promised Land when they tooke with them also their fleshly Idoll Gods and presently after * * * 1 Sam. 8.8 served their owne Idoll Gods viz. Humane Greatness and forsooke their God and regarded their Mammon and would have †††19. Kings among them according to the Custome of the Heathen and forsooke their right King who had brought them out of Aegypt 13. Secondly it intimates how Christ in whose figure Jacob stood would take to him this Rachel in our flesh and bloud viz. these in Adam Idoll wills of the soule turned away from God which hath acquired to it selfe Images and Idolls and possessed them as Rachel and would bring the averted wills of the soule with their acquired Idolls and Images out of the Idolls house or Temple which Idolls viz. Idoll-wills and desires must afterwards be all broken to pieces in the Death of Christ. 14. As presently Genesis 35 Chapter the figure is represented to us when God sayd to Jacob †††Gen 35.1 2. Arise and goe to Bethel and dwell there and make there an Altar to God who appeared to thee when thou steddest from thy Brother Esau Then sayd Jacob to his houshold and to all that were with him put away from you the strange Gods that are among you and cleanse you and change your Garments and let us arise and goe to Bethel that I may there make an Altar to God that heard mee in the time of my trouble and hath been with mee in the way which I have gone 15. Which History of Jacob signifieth nothing else but this viz. when Christ would with this Rachels Idoll Gods viz. our flesh and bloud depart from this servile house and goe to his Father then he would by his going forth when he should build the High Altar before God which Altar is himselfe lay off these our Idolls in humane selfe-will viz. every Imagination of selfe-love before the Altar of God in his Death and cleanse our Hearts viz. our soules Will and change our Garments viz. our flesh and bloud as this Text in the 35 Chapter cleerly signifies and wholly entendeth it that Christ would offer us up upon that same Altar of his New Testament to the God who appeared to us againe in Our trouble and Misery after the Fall in his Covenant of Grace 16. But that the Text of Moses Gen. 31. sayth * * * Gen. 31.20 21. Jacob stole away the Heart of Laban the Syrian in that he secretly fled away with his Daughters it hath the very same inward spirituall Figure conteined in it for the Word became Man and tooke Labans viz. the earthly Adams daughters and brought them by divine subtilty away out of Adams house into Gods house which in that place is called Stealing in that
displaced that is be changed 26. This signifieth especially how the Repentant Man must enter upon this Combate of Jacob and so wrestle with God and Man in the Spirit of Christ in Gods righteousnesse in the Anger And when he overcometh then will the Ham of his fleshly selfe-will be broken that he must goe up and downe in this world as one halfe Lame that cannot well walke in the way of the world but goeth halting as if his limbs were halfe broken with which the wantonnesse and vanity of this world is driven on for the Spirit in the victory of Christ toucheth his Thigh that he is halfe lame in the Pride and Malice of this world and never regardeth it more but goeth up and downe as a despised lame Man who in the Pride of the world in their haile or frolick Jollity little regard but hold him for a lame halting Man who cannot follow the Garb of the Antick tricks conceited jests and lasciviousnesse of this world but he hath wrestled with God and Man and is with this victory touched and Marked 27. This the Pride and wantonnesse of this world understandeth not for it goes up and downe still in Gods severe righteousnesse in the kingdome of Nature in the might of the Fire in selfe-will and thinks it selfe very well till the Judgement possesseth its place then must the poore soule stand in the Eternall Judgement and live in paine and Torment 28. And as Jacob stood in the wrestling and had his Thigh touched that he halted then the Man sayd to him Let mee goe for the Day-breake dawneth but he answered I will not let thee goe except thou blesse mee 29. This is first the figure of Christ when he yeelded himselfe up in the righteousnesse of God in the Fathers Anger so that the Anger according to our humanity slew him then sayd the righteousnesse Now let mee goe for at present the Eternall Morning breaketh forth in mee But Christ had taken hold of the righteousnesse and sayd I will not let thee goe except thou blesse the humanity againe that the Judgement may cease except thou bring the Morning of thy inward power forth through the humanity that the Curse may cease and that Man may wholly stand in the divine working againe in the Blessing 30. Secondly It is the faire Type or Image shewing how it goeth with the Repentant Man when he giveth himselfe up through earnest Repentance into this Combate of Christ in Christs suffering and Death in his victory and in the Spirit of Christ wrestleth with Gods severe righteousnesse which continually assayleth him in his Conscience 31. For Gods righteousnesse in the Conscience sayth let mee goe thou art dead in sinne and hast no part in the divine Grace thou hast purposely and wilfully sinned and set the Grace behinde thy back now thou art mine praying will not availe thee I will not let thee in thy conscience attaine the Grace thou wilt obtaine no comfort more from God the morning will no more rise to thee in thy conscience for thou art a childe of Death Now leave off and let me alone that I may shutt thee up below in the dungeon or chamber of death 32. When this comes to passe then the poore soule wholly immerseth it selfe into the death of Christ and giveth it selfe up to the severe righteousnesse of God into the judgement for the judgement layeth hold on it But the soule catcheth hold of the incorporated Grace in the death of Christ and diveth therewith into the most inward ground of the judgement of God in which ground God's Love is broken forth through the righteousnesse and through the judgement viz. through the eternall night and hath made that same night in man to be day 33. Into this day viz. into the Abysse without all humane possibility or ability it diveth as a childe that neither can nor will doe any more that is too unworthy of all Grace and must indeed give it self up to the judgement but with this diving the soule yeedeth all its utmost will and ability and is in it selfe as it were void of nature and creature and falls againe into the Word wherein it stood in the eternall speaking before it s creaturely nature 34. For Gods righteousnesse and judgement hath no deeper ground then meerly the creaturely life but when the will of the soule yeeldeth it selfe up in going forth from the creature and sinketh into the Abysse then is it again as a new childe for the Abysse in the eternall speaking word out of which the highest Love and Grace of God hath manifested it selfe layeth hold on it and penetrateth into it as the Sun doth into the Ens of an hearb whence the hearb becometh half Solar or of the nature of the Sun Thus in this diving the soule in its will is half divine and then it wrestleth with God's severe righteousnesse in flesh and bloud and will over-power the Anger of God 35. Then saith God's righteousnesse in the conscience let me alone that is leave off and slay me not for thou seest very well that the Divine morning ariseth in mee cease from striving against the judgement of God But in the right combat the soule saith to God's righteousness I will not leave thee except thou blesse mee that is except thou givest mee the promised Grace out of the Death of Christ in his conquest that I may put on my Saviour Christ that he may be mine and I his And then thus saith God's righteousnesse as to Jacob What is thy name And then the poore soule nameth it selfe according to its owne creaturely name As Jacob did heere when he called himselfe Jacob But as the Lord said to Jacob Thou shalt no more be called Jacob but Israel that is a Tree of life Thus also saith God to the soule Thou shalt no more have self-names in mee but thou shalt be called a Christian in Christ viz. A branch in the Tree of Israel * * * Joh. 15.5 A sprout on the vine Christ For thou hast fought with God and man and hast prevailed Thou hast overcome Gods righteousnesse in the wrath of the Anger in thy Combat in the Spirit of Christ and art now an essentiall Christian and no more a titulary and verbal or Mouth-Christian from whom Grace is yet farr off 36. And Moses saith further †††Gen. 32.29 30. And Jacob asked him and said Tell me I pray thee what is thy name But he said wherefore askest thou what is my name And he blessed him there And Jacob called the place Pennel For I have seene God face to face and my soule is * * * Healed preserved The inward holy Figure standeth thus 37. When Jacob with the desire of faith in his wrestling apprehended the morning or Day-breake of God in the Spirit of Christ and †††Joh. 8.56 saw Christ a farr off without the creaturely humanity Then he said What is thy name But Christ said
then Christ divided his Deity and his humanity viz. the heavenly worlds substance which he brought from God in Our humanity and the kingdome of the Naturall humanity from Adam into two severall Principles for the Deity as to the Omnipotency stood yet still therefore sayth the Humanity on the Crosse * * * Mat. 27.46 Mark 15.34 Psal. 22.1 My God why hast thou forsaken mee 5. The two wives of Jacob with their children signifie heere in Christs state and condition the twofold soule viz. that from Time and that from Eternity and the two handmaydes with their children signifi◠heere in this state and condition of his the Heavenly and the Earthly corporeity viz. Lea in her bleereydness signifieth the * * * The spirit of the world in the Dust of the Earth· Spiritus Mundi in Limo terrae wherein the Corruption in Adam was effected wherein God promised the destroyer of the Serpent and wherein Christ should be manifested and therefore in Lea the Line of Christ viz. the destroyer of the Serpent in the type and prefiguration was borne viz. Judah and Rachel signifieth the Extinguished Ens of the heavenly worlds Substance wherein the true soule dwelleth which faded in Adams Fall and became unfruitfull as Rachel till God in the Spirit of Christ made her fruitfull as was done to Rachel 6. And as Jacob set the handmayds with their children formost so was the Earthly Image in the humane Nature set formost in the suffering of Christ which should passe through the sharpnes of Death next after would Lea that is the Body out of the Limus of the Earth wherein the Destroyer of the Serpent lay in the suffering of Christ follow and after that Rachel viz. the heavenly Limus with the Prince Joseph that is with the true Adamicall Image of the Divine worlds Substance and the Name JESUS passed into the suffering of Christ before as Jacob before his wives and childrens 7. And as the Name and power JESU viz. Gods Sweetnesse and Love saw and felt the wrath of God in the humane flesh and soule then the Name JESUS bowed it selfe through all the Seaven Formes of Natures Life wherein the Anger of God was become manifest that is he then pressed Essentially through the Centre of Nature through all the Seaven Formes of Nature quite through the wrathfull fire-source 8. As Jacob bowed himselfe seaven times to the Earth before the Anger of Esaw and appeased Esaw in this humility so also heere the Love in the Name JESU appeaseth the anger of the Fathers property in the fire in soule and body for the Naturall Life from the Spirit of the world viz. the soule from time which was breathed into Adams Nostrills must yeeld up its naturall Right and dye as Jacob yeelded up his riches and also his outward Life to his brother to do what he would with him thus also Christ yeelded up our Life to the anger of God and left it willingly but the Name JESUS went before and brought our Naturall Life quite through death and tooke it to himselfe againe and triumphed with our Naturall Life over and through Death 9. And as Esau his brother in this humility and submission ran to meete him and fell about his neck and kissed him and in great compassion wept upon his neck So also in like manner when the essence of the anger of God kissed and tasted the sweet love in the Name JESU in the bloud of Christ then it was transmuted and converted into such great compassion towards mankinde as Jeremiah in the Spirit declareth where he speaketh in this figure * * * Jer. 31.20 Ephraim my deare childe my heart is troubled I must have compassion on him Where he speaks concerning this compassion 10. And when Esaw wept upon Jacobs neck †††Gen. 33.5 6 7. He lift up his eyes and behold the women with the children and said Whose are these with thee Jacob answered They are the children which God hath bestowed upon thy servant And the handmayds drew neare with their children and bowed themselves before him Lea also drew near with her children and bowed themselves before him afterwards Joseph and Rachel drew neare and bowed themselves before him The inward Figure stands thus When the anger of God held man captive in the darknesse then was he not in the anger known to God's holy Image but when the love in the suffering of Christ in the humanity brake through the anger so that the anger was changed then the onely God looked on it againe in his Image and spake to the Name JESU saying Who are these that are with thee And JESUS answered God and sayd They are the children which God hath vouchsafed and bestowed upon his servant 11. For heere Christ presents himselfe as a Servant of God with his children that are borne in him in the Faith viz with us poore children of Eve and there passed through the death of Christ and were presented before the countenance of God first the handmaids with their children that is man that had been sinfull he sets him first in Gods countenance which Jacobs handmaids doe signifie 12. Afterwards there pressed forward the line of the Covenant with the spiritual Lea viz the first created Image out of the Limus of the earth wherein the * * * The 5 wounds of Christ. five Prints of the Nailes the wounds of Christ stood they should be shewne to the onely God that therein he should receive the handmaids children who all bowed themselves before God 13. Then afterwards came Joseph with his Mother viz. the Image of the heavenly world's substance and bowed before the onely God which had been angry with him 14. Men should not understand this in divided figures types or Images but as the properties of the humanity are manifested before God through the suffering of Christ in one onely Image viz. in Christ's humanity in the kingdome of the Restauration or Redemption viz. in the kingdome of heaven The reader should understand our sence properly for we write heere in the vision of all the Three Principles how it went and still to this day goeth with the new birth Our exposition will not beare any dividing of the figure or Creature wee understand it in one creature 15. Our earnest and hearty consideration is this that we may see and understand how we poore children of Eve were brought through Christ's suffring and death and set before Gods countenance and how first the soule with the body of sin must passe through death and in the Resurrection come againe with the body before God where the body from the Limus of the earth is esteemed strange in the presence of God Therefore it is prefigured in the type in the condition of a handmaid and then presently in that body the Prints of the Nailes the suffering of Christ is sett before God Out of which death of Christ the faire Image created in Adam appeareth
Jesus Christ viz. the new man who liveth in Righteousness and purity before God who walketh in humility and in the simplicity of Christ And his Ministers are such as doe declare the peace in the love of Jesus Christ who labour that the deflowred Dinah might be married with Sichem and that Hemor and Sichem with their males might also become Christians who leave the sword in its sheath and teach with the meeke and gentle Spirit of Jesus Christ And shew instead of the murthering sword the Spirit of cleansing how this defloured Dinah might get Christian honour again and be married to her Bridegroom 19. Behold O Christendom the Spirit hath set this before thee in the figure of the Twelve Patriarchs and signifieth that thou wouldest doe thus Not that thou shouldest doe it Though this Strife must come that the true children of Christ might be exercised and made manifest otherwise if no Strife did arise among the Christians all wicked men could appeare as Christians but the Strife maketh it manifest that the false ground of verbal Christians is brought to light and they are distinguished from the true children of Christ which will be also a witness against them at the Last day of Judgement 20. Mans true Christianity standeth in the inward ground of the Soule in the ground of man not in the ostentation and fashions of this world but in the power of well-doing in the spirit and Conscience 21. The strife wherewith a true Christian striveth is onely the Spirit of Righteousness which casteth away from it the falshood and wickedness in flesh and bloud and suffereth and indureth all things willingly for Christs sake who dwelleth in it that it may not live to it selfe and please it selfe and have satisfaction in it selfe and Triumph with the earthly Lucifer but that he please God his Creatour in Christ Jesus 22. He hath nothing in this world to strive for for nothing is his owne for in Christ he is not of this world but as the Scripture saith * * * Phil. 3.20 Our conversation is in heaven all things for which and wherewith he striveth is about the earthly voluptuous fleshly Lucifer in the mortal flesh and bloud for Christ saith †††Joh. 18.36 His Kingdome is not of this world so also a Christians Kingdome so farr as he is a Christian is not of this world But in Christ in God 23. Therefore now all the strife of Christians is onely about their Dinah viz. about their fleshly whoredome A Christian ought not to strive otherwise then in Spirit and power against the wayes of unrighteousness and falshood 24. Outward warre that Christians make is Heathenish and is done for the beastial mortal man's sake for immortality cannot be attain'd or kept with the sword and forces but with Prayer with entring into the feare of God But the earthly Lucifer striveth about the Belly and about worldly honour and pleasure wherein Christ is not but it is the defloured Dinah where men make warrs about the houses of stone and temporal goods and thereby declare that the spiritual virginity in the Spirit of Christ is made a whore who playes the harlot for the kingdome of this world 25. Hearken all yee who call your selves Apostles of Christ hath Christ sent you to fight and to make warr that you should strive about temporary goods and outward power and glory Is that your authority John 20. When he gave you the sword of the Spirit did he command you that Hath he not sent you to make knowne the peace which he hath brought us What will he say to you when he shall see that your Apostolick heart hath put on Armour and that you have instigated your worldly Kings and Princes to the sword and warrs and have allowed them that as of Christian liberty Will he finde you thus in his Ministery doe you that as the Disciples of Christ 26. Are you not the Apostles of the Anger of God Whither will you goe with your Reproach do you not see that as to Christ who hath taught you peace you are become forsworne or perjured Harlots Where is your Christian virginity have you not with Dinah squandred it away in worldly pleasure What will Christ say to you when he shall come againe †††Mat. 8.20 Luk. 9.58 Who on earth had not whereon to lay his head when he shall see your pomp state and glory in such Palaces and Colledges which you have built in his Name for which upon earth you have made warrs 27. When have you striven about the Temple of Jesus Christ Have you not alwayes striven about your Colledges or Palaces and about your owne Lawes wherein you have lived in Opinions and disputed about those Opinions What need hath Christ thereof Christ bestowes himself upon his children substantially in a living manner to dwell in them and will give them his flesh for food and his bloud for drink What needeth he opinions that men should strive about him who and what he is 28. When I consider a true Christian then I understand that Christ is and dwelleth in him what meanes then your outward worship of God Wherefore doe you not serve him in your hearts and consciences He is present within you and not in the solemnity and ostentation of outward things yee have the sword of the Holy Ghost by right with that you should strive Use you the Power of the true Apostolick Churches and not the sword of Mans hand 29. The Excommunication is your sword but yet it must be used in the power of the Holy Ghost in Divine zeale against the wicked and ungodly and not for that purpose to maintaine humane Inventions and fictions that a man must call your spiritual whoredome in opinions a chast virgin as for a long time the Babylonish Church hath used it to such a Power 30. All outward Ceremonies without the inward ground that is without Christ's Spirit and co-operation is whoredom in the sight of God that a Man will approach to God without Christ the Mediatour for none can serve Christ but a Christian where the Spirit of Christ it selfe co-operateth in the Service but how will he serve Christ that holdeth in one hand the Cup of Christ and in the other hand the sword of selfe-Revenge Christ must in a Christian overthrow sin by his Spirit and not the Fathers fiery sword in the Law of severe Righteousnesse 31. O ye children of Simeon and Levi the Spirit at Jacobs End hath signified concerning you that your swords were murtherous that Christ is not in your Councills as Jacob sayth My soule that is the Covenant and Grace of Christ be thou not in their Churches and Congregations nor in their Councill Read the 49 th of Genesis where the Councill of the Pharisees and Scribes who institute themselves Pastours without the Divine Calling is thereby signified 32. All spirituall whoredome proceeds from hence that Christs Ministers possesse worldly Power
†††Matth. 27.5 Judas must first in his falshood and Treachery in the old Adam with sorrow for his committed sinne hang himselfe and as to his owne ability despaire and dye and then will Benjamin viz. the new Creature in Christ first be borne and * * * Acts 1.26 Mathias viz. the first Created Adam be Elected an Apostle 25. For Mathias was indeed borne before the Passion of Christ and was with Christ but he was then first an Apostle when Christ in him was dead from sinne and Judas had hanged himselfe thus also the Adamicall Man which shall be an Apostle or Christian is indeed borne aforehand before Christ suffereth in him but Christ must first arise from the Dead in him and Judas viz. the Serpents will must hang himselfe and dye to his owne evill will in the Death of Christ and then first is the ‖ ‖ ‖ Adams Man a Christ. Adamicall Man a Christian It is not the Historicall Man by an imputed Grace wherein Judas still liveth under the Purple Mantle of Christ that is a Christian as Babell playeth finely under the vayle concerning the virginity of her Daughter Dinah that the faire dainty Damsell may play the whore and finely sleepe with her Pandor Judas and lye with her Lovers in the Bed of Fornication 26. Great things are prefigured in this Text for the Text sayth †††Gen 35.17 18. When shee was in sore Labour in the Birth of Benjamin the Midwife sayd to her Feare not for thou shalt have this sonne also But her soule being ready to depart that shee must die shee called him Benoni that is shee looked upon the inward ground upon the New Birth what he would be in Christ and regarded not the Name of the outward Creature 27. For Benoni is altogether a Spirituall Name after an Angelicall kinde and manner for shee sayd in Spirit when the Midwife comforted her concerning it that shee should have this sonne also I have him no more in the world the outward passeth away and it pointeth at the Angelicall New Name * * * Gen. 35.18 but his Father called him Benjamin as with the Name of this world that he should represent how a Christian must be borne under the Crosse of Christ in smart paine at which also his Mother looked as if shee should say through smart paine and sorrow wee come to Life as this sonne of my smart and sorrow 28. Then sayth the Spirit †††Gen. 35.19 20. Thus Rachel dyed and was buried in the way towards Ephrath which is now called Bethlehem And Jacob set up a Pillar upon her Grave and that is the Pillar of Rachels Grave unto this Day This is a secret mysticall Figure that Rachel dyed and is buried at the Citie Bethlehem and it signifieth that shee shall there rise againe through the Birth of Christ for Christ should there be borne 29. And it is signified that when wee shall flie to Bethlehem to the Birth of Christ then shall Benjamin viz. the New spirituall Man be borne of Rachell viz. of the Mother of the Old Adamicall Man in the Spirit of Christ and then presently will the Mother yeeld up her birth-right to the Spirit of Christ and die to her right of Nature and then will the Spirituall Eternall Birth begin and Eve passe away for there Jacob setteth up the Grave-stone or Pillar and the Spirit sayth it is her Grave-stone unto this Day to signifie that it poynteth at the future and that this Grave-stone should continue and Christ be borne there where Rachel died 30. In this Historie of the Acts of Jacob wee see cleerly that the Spirit hath in this description a figure under which it signifieth For Rachel was big with Benjamin when Jacob departed from Laban when * * * Gen. 31·34 35. shee sat upon the Idol-Gods when her Father sought for them and shee sayd it is with mee after the manner of Women so that I cannot rise up before thee But now the Text relateth how Jacob first pitched his Tents before Sichem and dwelt there and afterwards went first to Bethel and then Rachel brought forth so that it appeareth that the Spirit speaketh wholly in the figure for the Acts doe all follow very Orderly one after another in the figure of Christ as it hath come to passe with Christ which ought well to be Observed 31. The Spirit of Moses sayth further * * * Gen. 35.20 21 22. And Israel went forth and spread his Tents on the otherside of the Tower of Edar And it came to passe when Israell dwelt in that Land that Reuben went and slept with Bilha his Fathers Concubine and it came before Israel What manner of figure is this which is very deeply hidden but the Circumstances make it as cleare as the Sun 32. Israel went on the other side of the Great Babylonicall Towre and dwelt there with the Children of that People which may well be a pretty way from Ephrath Bethlehem but the Spirit hath heere its figure under which it signifieth that is when Jacob had taken away the strange Gods from his people and also their Ear-rings and buried them and built the Altar of the Lord Converting to God and were sitting in Rest and Ease then the naturall fleshly Man turned againe to the Lust of the children of Babel even as the Text sayth 33. Jacob went and dwelt there and then Reuben lay with his fathers Concubine viz. with Bilha Rachels handmayd the Mother of Dan and Naphthali and committed * * * Blutschande Incest which was worse then that of Sichem with Dinah but the Spirit hath thus with this action presented a figure pointing at the future how it would come to passe how Israel would turne away from the Divine Ordinance from the Altar of their God and mixe their fathers Worship and service of God with Naturall whoredome viz. with heathenish Sacrificing to Idolls as is to be seene by Jeroboam and the Spirit signifieth thereby that the first Adamicall Man would have onely fleshly desires and Lusts. 34. For Reuben was the first sonne of Jacob by Lea viz. by her of whom also sprang the Line of Christ to signifie that every one that would be called Jewes or Christians and are Generated out of those stocks would forsake God and lye with their fathers Concubines viz. commit fornication with the Idolatry humane Inventions and bablings of the Pharisees and Scribes and with their Lawes and Cannons and forget the Truth of God and of his Commandements in their Hearts and †††Einbilden make to themselves Images of these imprint those whoredomes in their Hearts Lusts. 35. For Reuben was indeed Jacobs first sonne as Adam also was the first Man but the Line of Christ was not manifested in Reuben as also not in Adam but it was manifested in Abel and in Judah and as Adam in Spiritu Mundi in the spirit of the
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
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
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
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
Fall viz. how God becometh Man and Man becometh God and how this Image or Type conceived in the New divine seede even then againe hideth it selfe from the Earthly * * * One Copie sayth Eve Adam that Eve must put on and weare her widdowes apparrell againe that the Noble seede might not be knowne in this world as is to be seene by the children of Christ who are conceived of Christ according to the inward ground how they must after the wedding of the Lamb viz. this Divine wedlock or Coition which is indeed done in the soul with great joy enter againe into the state of mourning and be forsaken in this world as a poore widdow 36. And as Thamar inquired not after the kid but would have an eminent Pledge so the Spirit of Christ in the Covenant inquireth not after the outward solemnity Pagintry wherein Men will Offer Gifts to it It will have the Body Soule and Spirit for a Pledge 37. In this figure it representeth the Jewish Offerings as a whoredom in the sight of God for as Judah committed whoredome with Thamar and entended onely the whoredome and would give a kid for it so also stood the Priests of the Law and in seeming holinesse and hypocrisie play the Harlots with God with the Bloud and flesh of Beasts which indeed was a figure of the Inward and God was pleased to beare with it but he would not accept their Offerings neither did he mix himselfe with the Offering but with the Faith in the Body Soule and Spirit of Man whereof we have an excellent example 38. Judah had begotten three sonnes of the Cananitish Woman but the Line of the Covenant which lay in him would not passe on in the Cananitish Woman and her children but Opened it selfe in this whoredome of Judah with Thamar in Perez whom Thamar conceived of Judah by this Coition or lying together with which figure God represents the misery of Man and presents his Covenant of Grace with the Opening of this pretious Line of the Covenant which pressed on to the Limit Christ in this whoredome of Judah and Thamar viz. in the Earthly Adam and in the Earthly Eve but in the inward ground of its Essence to signifie that even the children of God in their corrupt Nature doe but commit whoredome in the presence of God and that their state of wedlock is but whoredome and a defiled beastiall thing in the presence of God and hath nothing at all therein chast or pure in the sight of God Therefore the Line of the Covenant manifested it selfe in this whoredome of Judah and Thamar to signifie that Christ should come out of this Line of the Covenant and enter into the middle of this whoredome as a Mediatour and break the head of the false whorish desire and earthly Serpent and purifie our fleshly impure beastiall Conception with his heavenly virgin seede and in himselfe change it into the Paradisicall Image againe 39. Also God doth therefore manifest the Line of his Covenant in this whoredom of Judah and Thamar that his wrath in our humane impurity might not burne up and devoure body and soule but that the Covenant of Grace might withstand the Anger in our impurity least God should devour Israel in their Abominations and impurity in his wrath 40. Now seing the Line of the Covenant as to its manifestation and propagation lay in Judah and that Israel also was impure according to the Adamicall Nature therefore God did represent his Covenant of Grace at the first propagation from the stock of Israel in such a figure that the Faith of Abraham of Isaack and of Jacob in the first branch from them viz. in Judah and his Children might withstand his wrath and that continually the Faith of Abraham viz. the Spirit of Christ in Abrahams Faith might be a Mediatour between God and the impurity of Man 41. Wee see also such a figure in the Royall Prophet David with Bethsheba upon whom also the Line of the Covenant pressed on in Salomon and though cleerly David caused her Husband Vriah to be slaine and used deceipt that he might get Bethsheba to wife which in the humane Nature was an Abomination and great sin before the face of God yet the Spirit hath its figure in David thus seeing God had renewed his Covenant of Grace with him concerning Christ therefore God set the line of his Covenant in Davids unrighteousnesse in the woman that he had gotten to himselfe with unrighteousnesse in whoredom by murthering her husband to signifie that all humane matters and doings are vaine and evill in the sight of God and that he will come himselfe with his Grace to help our sinnes and impurity and introduce his Grace into our sinne and slay it with the Grace therefore God represents this Image and Type in David for an Attonement pointing at the coming of Christ who when he rendred himselfe into this figure tooke on him the sinnes of all Men and clensed againe the whoredome of Judah and Thamar as also of David and Bethsheba and of Adam and Eve and laid himselfe in the Marriage-Bed with them as he did with Judah and Thamar and with David and Bethsheba in whom the Line of the Covenant was manifested in their evill purposes and doings 42. For heere the Old Proverb was fullfilled Where God erects a Church there also the Devill builds a Chappell God had built a Church of his Covenant in Judah and David close by also the Devill in Gods anger buildeth his Chappell in Mans Lust but the Church of God alwaies resisted the Devills Chappell 43. For heere in this figure the seede of the Woman presents it selfe shewing how it would break the head of the Serpent in Mans impurity and so the Type of Gods Anger and the Type of Grace were represented in one figure viz. Adams fleshly whoredom with his Eve and all her Daughters and then the womans holy seede of the heavenly worlds substance which with the Word of Grace mediated interceded and set it selfe in the Middle 44. A much more excellent figure wee see in the Most wise King Salomon who stood just in the figure of Judah as Judah was the sonne of Jacob who received and embraced the Promise and Jacob stood wholly in the figure of Christ so David also received and embraced the renewing of the Covenant of the first Promise and David begat this Salomon also of an unrighteous Marriage though he tooke her to wife yet the unrighteousnesse and Murther * * * Lay under the greene leafe stood behinde the Doore 45. This Salomon was indued with high Divine wisdome and the Line of the Covenant pressed and passed through him but at length he became such an unsatiable †††Vxorious Luster after women Lecherous person Luxurious Person that the Scripture sayth of him he had ‖ ‖ ‖ 700 Concubines seaven hundred Concubines and * * * 300 Wives Three hundred Wives and
mixed himselfe with the daughters of Heathenish Kings and took them to wife and allowed his Heathenish Women to set up their Idolls Images for Idolatry in the high places at Jerusalem 46. In this eminent figure the Spirit signifieth that Man is fallen away from God and meerly Idolatrous that Adam and all his children in their own Nature are such a beastiall adulterous and Idolatrous Generation and in this King Salomon represents the Line of the Covenant subjoyned with these heathenish Idolatrous adulterous Concubines who in their own nature were but an abomination in the presence of God to signifie that Christ out of this Line of the Covenant should set himselfe in the middest amongst the Heathen and teare Idolatry out of their Hearts and Convert them all to Christ. 47. Also to signifie that God did beare with the wise Heathens under the Patience of the figure of Christ and that he did represent by the Jewes onely a prefiguration or Type of the Temple of Christ and that the Jewes in their Nature were but Idolatrous adulterers as well as the Heathens onely that in their Law they had the Type and prefiguration of Christ in their Sacrifices and Offerings at which the Covenant had respect shewing how God would redeeme and purifie both Jewes and Heathens from Adams abominations and Idolatry and that the one people in his sight were as the other no whit better but every one of them were the evill Adam Therefore the Spirit represents them perspicuously in the figure of Salomon in the Line of the Covenant * * * Rom. 11.32 that he may have mercy and compassion upon all for Christs sake who should fullfill and accomplish this Line 48. And heereby is signified to the Teachers in Babell part of whom account Salomon damned in regard of those Heathenish Idolls that they themselves lye under the vayle as the Jewes did under the Type of Christ and doe really understand the Scripture as little as the Jewes and stand in Contentious Idolatrous whoredome in the presence of God as Salomon with his Concubines did and the Jewes 49. For Salomon had the Law but at length with his heart he committed whoredome with the Heathenish Womens Idolls and so doth Babell who calleth her selfe a pure childe pretending the Name of Christ and striveth zealously and vehemently about it in Opinions and all the Opinions about which shee contendeth are Salomons Heathenish Women and Idolls and no Polemick or Contentious Opinion is any whit better 50. For Christ sticketh in no Contentious Opinion but in the Line of his Grace he is entered into the midst amongst us and if wee receive him then he taketh us also in it to himselfe and there needs no strife or Opinion about it but this one thing he requireth of us that we continue in him and then he will continue in us and that we love our selves in him as he loveth us in himselfe that all of us may be clensed from the wrath of God in his Love and that his Grace and Love may wash all of us that come to him from our sinnes and Idolatrous abominations and make of Judah Thamar David Salomon and all the children of the Jewes Heathens and Christians a pure Virgin prepared for himselfe by his love in his Bloud which he hath bestowed upon us in his Grace that we may acknowledge and put on him in that love and be one Spirit and body with him and then Adam is helped and restored againe 51. The Spirit of Moses in the Text sayth further thus †††Gen. 38.24 25 26. After three Moneths it was told Judah saying Thamar thy Daughter in Law hath playd the Harlot moreover behold shee is with childe by whoredome and Judah sayd bring her hither that shee may be burned and when they brought her forth shee sent to her Father in Law and sayd from the Man whose these are I am with childe and sayd Doest thou know whose this Ring these Braceletts and this staffe is Judah acknowledged it and sayd shee is more righteous then I for I gave her not my sonne Selah yet he lay with her no more This is a powerfull figure shewing that whoredome is an Abomination in Gods sight and how God sets mans sinnes before his eyes and here it signifieth this to us that the Adamicall whoredom and Abomination are manifest before this Covenant of Grace and that Man in such abominations is guilty of Hell-fire as Judah judged his Daughter in Law Thamar to be condemned to the fire and knew not that he himselfe was the whoremonger who stood in the like condemnation 52. And heere in this figure the Spirit presenteth Mens false Judgement that they even doe the same thing which they condemne as heere Judah condemned the whoredome of Thamar to the fire and saw not his fall that he himselfe was guilty to signifie that Christ also had set himselfe in the Judgement of the world in this Line of the Covenant as a righteous Judge who would seperate right from wrong and condemne the whoredome and Idolatry of the world But on the other side we see in this figure how Thamar presented the pledge viz. the Ring Bracelett and staffe before the Judgement and before the severe sentence of Judah and therewith did overthrow Judahs determinate sentence and still his wrath that he must take compassion on her and justifie her 53. Thus also stood this figure before God in the Inward Ground in Judah and Thamar with Adam and Eve for Adam had brought himselfe into fleshly earthly Lust and committed whoredome with his feminine property through his Imagination in a beastiall manner and had forsaken the heavenly Magick way of the divine wedlock therefore also the heavenly woman dyed as to him and in the stead thereof the earthly beastiall one awaked with whom he now useth the beastiall manner in whoredome This God presents in him viz. in Adam himselfe in his Judgement and would condemne Adam to Death as indeed Gods righteousnesse then condemned him 54. But the re-incorporated Eve in the Covenant of Grace which hath incorporated it selfe in Eve viz. in the faded seede of the Woman from the heavenly worlds substance presented it selfe before the severe Judgement of God and sayd to Gods righteousnesse behold I am with childe from the Man whose these are that is behold I have taken Adams Soule Spirit and Body for a pledge when I joyned my selfe with him and am betrothed to him and have received the Fathers Nature in the awakened anger into my Love and am now with childe of the Humane Nature and shall bring forth a God-Man 55. And when the Fathers Property in the Soules Nature in the Anger knew that the Father had sowen himselfe againe into the Grace viz. into the New Eve in the Covenant then sayd the Anger of the Father in the Soule when this Grace went to meet it to this new Eve Thou art more righteous then I for I have caused
Master tooke nothing upon him and was well pleased with what Joseph did for all was very pleasing and right in his sight 69. Thus understand us here according to its precious worth when Man is intirely resigned to God then is God his will and God takes nothing upon him about what Man doth nothing is against him for Gods will doth it in himselfe and all sinne ceaseth and although Gods will of Anger stirreth in him and bringeth fire from heaven from the Lord as was done by Elias yet all is right in the sight of God for the party doth it not but God through him he is the Instrument through which God speaketh and acteth 70. Now as God in so much as he is God can will nothing but that which is Good or else he were not God if he himselfe would any thing that were Evill so also there can be nothing in such a Mans will but blessing onely and the will of God as was sayd of Joseph God was with him in all his doings and blessed all things through his hand thus to the honest and vertuous a light ariseth in the darknesse and the Night is turned into Day to him and adversity is turned into prosperity and the Curse wickednesse and malice of the world is turned into Paradise and it is with him as Saint Paul sayth * * * Rom. 8.28 All things must serve to the best to them that love God 71. For Josephs Prison brought him before King Pharaoh and set him upon the Throne over that Land and People and made him Lord over his Father and brethren and to be a †††Steward Guardian and Officer of the King and to be Gods Regent and Governour through whom God ruled great Countries and Kingdomes as the like may be seene also in Daniell 72. Therefore a Christian should learne to beare the ‖ ‖ ‖ Affliction Temptation when God casteth him into Josephs Pit and Prison and relye upon God in all his doings and entirely resigne himselfe into God and then God would be more potent in him then the world and hell is for all those would at length after he hath stood out all the tryalls be put to scorne in him CHAP. LXVII How Joseph in Prison Expounded King Pharaohs Chiefe Butlers and Bakers Dreame to each of them and what is to be understood thereby Vpon the 40 Chapter of Genesis Genesis XL. IN this Chapter the Spirit representeth a figure shewing how the Spirit of God seeth through Mans Spirit and bringeth Mans Spirit into his seeing or vision so that it can understand hidden secret things for to Expound Dreames is nothing else but to see and understand the figure how the Spiritus Mundi the Spirit of the World in the Constellation of Man frameth it selfe into a figure with those things which in the humane Life are cleerly in working or indeed are framed in a figure in the Constellation by a Great Conjunction the working not being yet begun yet is Modelliâ—ed Naturally where the Spirit of Man by divine power knoweth in the prefiguration what working and effect it hath also it may be underhood by the diligent consideration of ‖ ‖ ‖ By an Astronomicall figure of the outward Heavens in a Scheme thus and a judgment of the Effects by Astrology predicting before the starres be in that posture in the Heavens or before the Effect be wrought by the Starres Astronomie †††Or in according to Astrologie wherein the Naturall effect and working is prefigured what naturally is wrought and represented by this power 2. But while Joseph was a childe and did not outwardly buisie himselfe in this Art therefore it is to be understood that the Spirit of God with his seeing or vision brought him into the Image or Idea of the Dreame and that the Spirit of God explained the Dreame through the Spirit of Joseph as was done also by Daniell for to expound Dreames is nothing else but to understand a Magick Image or representation of the Astrum Aspect or Constellation in the humane property 3. For every Man beareth the Image of his Constellation viz. a Magick * * * As Orion the Pleiaâ—es Amos 5.8 Mazzaroth the 12 signes Or Aâ—cturus Job 38.31 32 Ursa Minor or Ursa Major or any other Constellation that consisteth of many Starres together Or a figure of the whole Heavens erected upon a point of Time Asterisme in himselfe and when the Time cometh that such Magick Image of the superiour Constellation is kindled then it entereth upon its working and then the Astrall Spirit beholds it selfe in the Elements and seeth what figure it hath 4. But the Elements being †††Inanimate voyd of understanding and affording onely a ‖ ‖ ‖ Animale Body Beastiall Body in their figure therefore the Astrall Spirit can discerne nothing else but the forme of some such earthly Creature except the * * * Or Spirit of the Soule soulish Spirit be concomitant in the working of the Astrall Spirit then is it premodelled in a humane forme and in a true naturall way and manner of figure for the Soule onely hath true humane Eyes but the Astrall Spirit hath onely a beastiall appearance and seeth after the manner of a Beast 5. Yet seeing there is a great difference between a false and wicked soule which dayly Imagineth in a Beastiall manner of figure and willeth and desireth beastiall things and a pious divine soule wherein the Spirit of God is manifest so also are the Magicall Imaginations and representations in the Astrall Spirit different for a Beast Dreameth †††Or From Phansie according to Phansie and so doth a Beastiall or animall Man though indeed the * * * Or figure the Schema Coeli Image or Idea of the Constellation doth certainly co-modellise it selfe whether in Evill or in Good according as the Astrall Spirit eagerly longeth or lusteth in it selfe when it so vieweth what stands naturally as a working in it but seeing it is a Beast therefore it introduceth in its Image with its desire commonly the Modell †††Or in of a Phantastick Image and turneth it from Joy to sorrow from sorrow to Joy but the soule is faint and sick in such a Spectacle or Glasse and prefiguration whence oftentimes there ariseth great unquietnesse to the Body 6. But where a true Vision is seene in Man that is done by the soules modelising when it co-Imageth or co-modelleth it selfe in the figure through its Imagination then the Image or representation standeth in the right humane understanding though indeed the Astrall Spirit continually Imageth or frameth it selfe in Earthly formes so that very seldome an entire perfect vision appeareth as the work or effect in it selfe shall be also Mans owne Imagination it selfe doth often alter it what a Man thinks or Imagineth in the day viz. that Magick forme makes it so that the figure is according to his
when it seeth the Divine Gifts in it selfe whereby it looseth the right of its selfehood I am bereaved of my might and strength Joseph viz. the inward ground of the Kingdome of Heaven which I had in Paradise that is no more and so will also these Gifts of my Power and authority viz. my children that is the properties of my Nature be taken away it all goeth against mee I must suffer my selfe to be bereaved 43. * * * Gen. 42.37 But Reuben sayd to his Father If I bring not Benjamin to thee againe then slay my †††2 Sonnes Two Sonnes give him into my hand I will bring him to thee againe that is God Comforteth Nature and sayth Give mee thy formes Qualitie and Condition viz. thy Children into my hand I will but bring them to Joseph that is to Jesus and will give them to thee againe thou shalt loose nothing if I doe not then slay my two sonnes with thee that is slay the first and second Principle 44. Which is even done if Nature be bereaved of its formes and Condition then must cease in the Nature of Man the Kingdome of God in Love and also the Kingdome of God in the might of the fire so very secretly doth the Spirit of God delight to play in the figure of Regeneration which Exposition will seeme strange to Reason but wee know what wee write heere which is anderstood by those of our Society 45. * * * Gen. 42.38 And Jacob sayd my sonne Benjamin shall not goe downe with you for his Brother is dead and he is left alone if any mishap befall him in the way that you travaile yee will bring my Grey hayres with sorrow of heart into the Grave That is Nature is faint when it must enter into the Death of Christ and is affraid of Dying and will by no meanes come to it it excuseth it selfe concerning its heavenly Joseph which it had viz. the heavenly Image which while it cannot comprehend it it sayth it is Dead now when these my formes and qualities of Life in this way shall get mishap againe then must I perish with sorrow of heart and my Life hath an End CHAP. LXX How Jacobs Sonnes went into Aegypt againe because of the Famine to Joseph to buy Corne and take Benjamin with them How Joseph caused them to be brought into his House and to Eate at his Table What is thereby to be understood Vpon the 43 of Genesis NOw this whole Chapter prefigureth to us the most excellent Image Gen. XLIII representing how first the outward Nature in this processe when it shall give up its will thereinto that its Lifes Essences shall goe into Aegypt that is into the Death of Christ is very fearefull timorous abashed and daunted and yet in the End is willing and ready that all its formes and Conditions of Life might enter into the dying of Selfe viz. into the true Aegypt upon divine confidence that it bringeth the will of God with it thereinto 2. And then secondly how the formes and * * * Powers or Faculties Conditions of Life are afrayd before Joseph that is before the Face of God seeing they feele in them an Evill Conscience as Jacâ—bs sonnes were affraid before Joseph for they thought continually God would punish them for Josephs sake at which they trembled 3. And thirdly how God with the formes of the soulish Nature carrieth himselfe first so friendly and first giveth them heavenly bread of his owne substance and yet but in a strange forme as Joseph invited his brethren for Guests and fed them at his Table that they eate and drank plentifully and were merry and afterwards let them goe in Peace but presently after came with a terrible Triall in that he caused his Cup to be layd into Benjamins sack and pursued after them and fetched them back againe all which standeth powerfully in the figure of a repenting sinner shewing how it goeth with him till God in his Love giveth him to know him 4. Moses words follow thus * * * Gen. 43.1 2 3 4 5. This Famine was sore in the Land and when the Corne was spent which they had brought out of Aegypt their father sayd to them goe againe and buy us a little food then Judah answered and sayd The Man obliged and charged us strictly and sayd Yee shall not see my face except your Brother be with you Now if thou wilt send our brother with us then wee will goe downe and buy for thee to Eate but if thou sendest him not wee will not goe downe for the Man hath sayd to us yee shall not see my Face unlesse your brother be with you This figure standeth thus 5. The Soule of Man standeth in Three Principles viz. in the Eternall fires Nature and in the Eternall Lights Nature viz. in the Love-fire which extinguished in Adam for which cause at present the Strife is and thirdly it standeth in Spiritu Mundi in the Spirit of the World in the Kingdome of this world viz. in Mortality and Restoration 6. Therefore now understand us aright thus when the Inward Soulish Ground viz. the Eternall Soule from the Fathers Property of the Word of God turneth back againe and lookes about after its Little Pearle viz. after the Second Principle of the Angelicall worlds property then it will perceive that it was lost in Adam from whence ariseth its Misery and Returne againe and as soone as it returneth againe God giveth his Grace into it againe but unknowne and not understood by it and * * * God he desireth that the Inward fire-soule viz. the Centre of the Eternall Nature should with the voyce of Grace in spoken or inspired in Paradise which was wholly incorporated turne to God againe 7 In which Divine desire this great unquietnesse ariseth in the soule that it thus goeth into Repentance when it seeth that it hath lost its ability neither may nor shall nor can it in any other way againe attaine its first Pearle which is had and come to divine salvation unless it turne with its fires-might wholly againe into the Ground of the incorporated Grace and give it selfe up thereto 8. And now when the outward Mortall Soule viz. the Nature of the third Principle of the Kingdome of this world seeth this then it is afraid as Jacob was of his children and alwayes thinketh they will loose body and Life Goods and Honour and their formes or faculties of Life will be bereaved of their outward Might and Authority which they have in this world 9. And then also the inward fiery soule cannot stirre up its inward Ground viz. the true Benjamin and bring it along with it into Aegypt into the presence of Joseph into Earnest Repentance into the presence of Jesus unlesse the Outward Soule from the Spirit of the world be brought downe and quite tamed and overwhelmed that it also may in the End willingly submit to it that the fiery inward great
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
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
Divine Rest. 60. This is signified by the figure of Jacob where the Text sayth Israell dwelt a long time in Egypt and multiplyed there And when Jacob was to dye he had a desire to be carried after his death againe into the Land of Canaan to his fathers this I say signifieth that a Christian or childe of God must goe into this Egypt viz. into Repentance and into the exit from the Earthly Will and continue therein the whole time of his temporall life and bring forth much good fruit in that Land and then Christ viz. the heavenly Joseph shall bring him into the right Country of his father to Rest againe viz. into the right promised * * * Exod. 3.8 Land wherein the Milk and Honey of divine power floweth 61. And the whole Historie of all the †††5 Bookes of Moses five Bookes of Moses is even this in the figure the Exit out of Canaan and the going into Canaan againe is onely this representing how the right Adamicall Man should with great Hoasts and Armies and much purchased Goods effected in the divine operation enter againe into the Eternall Promised Land and how in this life time he must be a Bond-servant of Gods anger in this Egypt which would through its Ministers and servants afflict persecute and torment him in his Office of anger and continually keepe him for a Bondslave till the right Joseph shall bring him through the Temporall Death againe into Paradise into Rest. CHAP. LXXV How Jacob before his End blessed the two sonnes of Joseph and preferred the Youngest before the Eldest And what is thereby to be understood Vpon the 48 Chapter of Genesis 1. MOses sayth Afterward it was told Joseph behold thy father is sick Gen. XLVIII 1 2 3 4 5 6. and he tooke with him both his sonnes Manasseh and Ephraim and then it was told Jacob behold thy sonne Joseph cometh to thee and Israell strengthened himselfe and sat up in the Bed and sayd to Joseph The Almighty God appeared to mee at Luz in the Land of Canaan and blessed mee and sayd to mee behold I will cause thee to encrease and multiply and will make thee a multitude of people and will give this Land for a possession to thy Seed after thee for Ever and now thy two Sonnes Ephraim and Manasseh which were borne unto thee in the Land of Egypt before I came in hither to thee shall be Mine as Reuben and Simeon but those which thou shalt beget after them shall be thine and shall be named according to their Brethren in their Inheritance 2. In this figure now the Patriarch Jacob standeth againe in the limit of the Covenant whereto God had ordained him in the Mothers womb when he had finished his course in the World with the figure of the Kingdome of Christ and his Christendome then his Spirit * * * Frameth Modelleth or Imageth figureth it selfe againe in the limit of the Covenant and through the limit of the Covenant blesseth his children and his childrens children and pointeth at the future Time how it would goe with them that is he speaketh from the Roote and intimateth concerning the branches and twiggs of this Tree which God in Paradise planted againe after the defection and fall and had made it manifest in Abraham and so Jacob stood in the same stock and intimateth from the Spirit of this Tree concerning his Branches and Twiggs but Especially in both Josephs Sonnes both which he grafted backe againe into his roote that they should be his sonnes as Reuben and Simeon This Figure standeth thus 3. And Jacob sayd to Joseph the Almighty God appeared to mee at Luz in the Land of Canaan and blessed mee and sayd to mee behold I will cause thee to increase and multiply and will make thee a Great People and will give this Land for a possession to thy seede for Ever In this figure the Spirit speaketh not onely of the Inheritance of the outward Land of Canaan but also of the Inheritance of the Kingdome of Christ understood and signified under this Canaan for he sayth God hath given him and his children this Land for an Eternall possession which for a long time after that they had no Inheritance in therefore then in this the Kingdome of Christ is understood which shall endure for Ever 4. Thus Jacob tooke the two sonnes of Joseph and set them in his Roote in the Inheritance of this Kingdome and moreover in his first power and vertue as Reuben and Simeon his first sonnes which signifieth how Josephs that is Christs children in the Faith and Spirit whose nature yet is come from the Seede of corrupted Adam shall be through Faith planted againe in the first Roote of Gods Covenant for Adam hath set his Twiggs and children with himselfe in the Kingdome of Gods anger But the Covenant and Grace taketh these Adamicall twiggs and puts them back againe into the Image of God whose figure Jacob heere represents with Josephs Sonnes 5. * * * Gen 48.8 9. And Israell saw the Sonnes of Joseph and sayd who are these Joseph answered his father and sayd they are my Sonnes which God hath given mee that is the Covenant of Grace was strange to the corrupt nature and sayd Who are these children of Nature in selfe have they not broken themselves off from God But Joseph in the figure of Christs humanity sayd they are my children which God hath given mee in the Kingdome of this world and the Covenant of Grace in Jacob sayd ‖ ‖ ‖ Vers 9. Bring them to mee that I may blesse them that is that I may anoint them with Grace that is Christ shall bring them to God that he may blesse them againe 6. And Moses sayth * * * Vers. 10. For the Eyes of Israell were dimme with age that is Nature in the fathers property in the Soulish Creature was growne dimme and old and that because the soules Ens had †††Imaged or framed modelled it selfe in the ‖ ‖ ‖ Temporarynes Time for all that liveth in the ‖ ‖ ‖ Temporarynes Time groweth old and dimme But the Covenant in Jacob groweth not old The Covenant was that which should blesse the Sonnes of Joseph with the future revelation or Manifestation of the Power in the Name JESUS and Joseph who stood in the Image or Type of the Humanity of Christ should bring them to this Blessing For the humanity of Christ bringeth Adams children to the blessing of God as heere Joseph bringeth his Sonnes to the Covenant of God in Jacob. 7. Moses sayth further * * * Vers· 10 11 12. But he kissed them and incouraged them and sayd to Joseph behold I have seene thy Face which I had not thought to have done and behold God hath let mee see thy Seede and Joseph tooke them from †††Jacobs his Boosom and bowed himselfe towards the Earth before his
thus speaketh and why it sets downe such Types and Images and consider what this signifieth that the Holy Ghost in all the figures of Christ alwayes sets the youngest before the Eldest begin at Cain and Abell and goe quite through and then you will come to Rest and your Strife hath an End 30. The Time of Strife is at an End Ephraim shall rule over Manasseh if you doe not so then will the Sun dazle and blinde you with its rising that ye must for Ever be blinde Ye would verily see with the Eye of the Kingdome of Nature and yet ye contemne the Eye of Grace but Ephraim attaineth the Naturall right of the first Birth why will ye Strive against your father Jacob as if he did not rightly blesse for ye set Manasseh before and Ephraim following behinde it is made manifest before the Eyes of the Most high who hath set Ephraim formost againe the kingdome of Nature in humane selfe should be the Servant and that ye would not but the purpose of the Most high goeth forward and ye are all therefore like to goe to the Ground there is no preventing of it more 31. Now when Jacob had blessed Joseph and his sonnes then he represented a very secret Type or Image of Christendome upon Earth for thus sayth Moses * * * Gen. 48.21 22. And Israell sayd to Joseph behold I dye and God will be with you and will bring you againe into the Land of your fathers I have given thee a peece of Land beyond thy brethren that I tooke with my sword and with my Bow out of the hand of the Amorites 32. Although there may well be an outward figure heerein which indeed is alwayes so yet this is much more an inward figure of Christendome for what could Jacob give away of that which he had not in his possession he had not Sichem in possession as the Glosses upon this Text will have it expounded which looke only at some outward thing so he could not give it severally to Joseph for Joseph dwelt not there but he and all his children and childrens children dyed in Egypt 33. Besides Jacob sayd he had taken it with his sword and with his Bow out of the hand of the Amorites which is no whâ—re to be shewen and yet may well be outwardly done so seeing he sayth he hath given it to Joseph as to the Type of Christendom and tooke it with the sword therefore it is a figure and secret Speech 34. For Jacob sayth behold I die and ye shall come againe into this Land God will bring you thereinto this first pointeth at Christ who should come out of Jacobs Covenant which God had in him when that should die according to our humanity then would God bring Israel againe into the Land of Gods Covenant and the Covenant hath a peece of Land in this world that at all times would be a dwelling for Christendom upon Earth although that peece of Land would be often turned with Manasseh and Ephraim from one place to another 35. That same peece of Land or Christian Habitation hath Christ taken with his Bow and sword of the Spirit and subdued the Princes of this world in his victory that Christendom should have this at all times upon Earth whereby then we see that Christendom should have the smallest victory upon Earth so that its Kingdome is like a remaining overplus peece of Land that so the Name of Christ might therein be outwardly knowne and acknowledged 36. Further it is the Most Excellent figure concerning Israell which with Jacob that is with the rising of the Kingdome of Christ would die that is the Jewish Politie and Government would be suppressed but God would in the last time bring them into this Land viz. into the true Covenant in Christ for he hath reserved this peece of Land before-hand that they should possesse the same againe which Babell beleeveth not but their time is neere for the fullnes of the Heathens is at an End CHAP. LXXVI How Jacob called all his Sonnes before his End and signified and prophesied to them how their Generations would rise up and what each of their State and Condition would be whereby he Expressed the Roote of Abrahams Tree together with its Branches and fruit What the State and Office of each of them would be and how they would behave themselves and how Christ would be borne of the Stock of Judah also how long their Kingdome would continue under the Law Genesis 49. from the first to the 12 th verse Gen XLIX 1 2. 1. MOses sayth And Jacob called his sonnes and sayd Gather your selves together that I may make knowne unto you what will happen to you in the future Times come together and hearken ye children of Jacob and heare your father Israell In this Chapter lyeth the whole understanding and knowledge how it would goe with the children of Israell in the future time under the Law as also afterwards with Christendom for in this Chapter the Spirit hath expressed and figuratively represented the tree of Israell with its Branches twiggs and fruit both according to the Kingdome of Nature and according to the Kingdome of Grace and under that signifieth concerning all States Conditions Orders and Offices among both Jewes and Christians especially the Antichristian Kingdome among Jewes and Christians is powerfully prefigured under it whence it ariseth and how it must fall to the ground againe and yet would continue a long time even till the Manifestation or Revelation of Jesus Christ. 2. For Israell heere under this Exposition declareth concerning the whole Adamicall tree how it was good in the beginning and how it perished also how it would be helped againe and how the Kingdome of Nature would outwardly Governe in Gods wrath and yet the Kingdome of Grace co-operate through the wrath whereby the naturall Evill Man would outwardly seeme as if he would serve God and minister to him but would onely be a false flattery and shew of Hypocrisie so long till Christ would break forth out of Gods Covenant and destroy Sathans hypocriticall Kingdome 3. And he beginneth at Reuben viz. from the first power of the humane Life and reacheth to Benjamin the last under whom Christendom is powerfully prefigured and what its properties would be so also are the times and Ages of the World powerfully pourtrayed under it If the reader will Observe it and gather the sence thereof then he will finde our Exposition in the true and right Ground I. The Testament of Reuben 4. Hee began at Reuben and sayd Reuben my first sonne Gen. 49.3 4. thou art my power and vertue and my first might and strength the chiefest in the sacrifice and the Chiefest in the Kingdome and Government he was vaine and fickle therein as water thou shalt not be the Chiefest thou didst climbe up into thy fathers Couch and there hast defiled my bed with thy climing up In the Figure it standeth thus 5. The Spirit
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
6. But it hath more respect to the Covenant that the children of the Covenant in their Adamicall Nature would be a neere Cohabitation in Hope and that the Outward Man would not apprehend the Kingdome of Christ but would be a neere co-habitation with it where Christ should dwell in the inward Ground viz. in the Spirituall World and Adam in this * * * World or outward Life Time of the Life and yet be a co-habitation 7. For as the Spirit hath by Judah declared Christ in the flesh so now heere he declareth that the outward Man would not be Christ but be a Co-habitation of Christ Christ would possesse the inward Ground as he also sayth My Kingdome is not of this world Therefore the outward mortall Man should not say of it selfe I am Christ for he is onely a Co-habitation of Christ as the outward world is onely a Co habitation or neere neighbourhood to the Kingdome of Christ for Christ is the inward Spirituall world hidden in the outward visible world as the Day is hidden in the night and yet they dwell one by neere and with the other VI. The Testament of Issachar 8. * * * Gen. 49 14 15. Issachar is a strong boned Asse and he lodgeth in valleys between the Borders or Hills of the Country and he saw Rest that it was Good and the Land that it was pleasant and fruitfull but he hath bowed his shoulders to beare and is become a Tribute servant In this Testament of Issachar the Spirit pointeth first at the outward figure of this Tribe or Stock shewing where they should dwell viz. in the midst of the Land in Good ease and Rest but yet be Tributary but the powerfull figure looketh upon the inward Ground viz. upon the humane Nature 9. For when †††Gen. 30.18 Lea bare Issachar shee sayd God hath rewarded mee in that I gave my Mayde to my husband and shee called him Issachar that is a divine wages or reward for shee had given Rachell her Sonnes Mandrakes that shee suffered Jacob to sleepe with her this night upon which shee conceived this sonne therefore shee called him a recompence from God 10. But the Spirit sayth in this figure he would be a boned strong Asse and lodge between the Borders which outwardly in its habitation was just so but in the inward figure he sayth The man which is obteined from God by prayer is indeed a Gift and wages but his Adamicall Nature is onely a Boned strong Asse for the burthen who beareth the Adamicall Sack but he dwelleth with his Minde between the Borders viz. between God and the Kingdome of this world his Minde presseth into the Borders of God and the Body dwelleth in the World 11. Therefore the Minde must be as a Boned servile slavish Asse which though it sitteth at ease and rest in a good habitation in the Borders of God yet it must beare the burthen of sinnes and of Death in the earthly Sack and there is no buying it off with the Mandrakes before the Death of the Earthly Man also no praying to God for it avayleth that thereby the Boned strong Asse might come to divine Liberty It must remaine an Asse till Christ in himselfe bringeth it into the Eternall Rest The Adamicall hurt and losse is so great that the Asse must leave the Sack in the Death of Christ else he will not be rid of it 12. But he addeth the cause why he must remaine a Boned strong Asse for he sayth He saw the Rest that it was good and the Land that it was pleasant that is that the Minde would alwayes desire to rest in the Lust and pleasure of the flesh and would desire to take care of the Earthly Lust and in that regard the Minde must be a servile Asse and servant of Gods Anger and so seperateth the Naturall Adamicall Man from the Seede of the Covenant viz. from the person of Christ so that the Naturall Adamicall Man in its inbred Nature is but this Asse with the Sack till Christ possesseth his Kingdome in him no Covenant or praying availeth but that Adam must in this world remaine an Asse till the Sack be gone and then he is called a new childe in Christ which new childe in this Life is the inward Ground but the boned strong Asse is the new childes instrument upon which the Sack is carried for the servility of Gods Anger continueth so long as the Sack lasteth VII The Testament of Dan. 13. * * * Gen. 49.16 17 18. Dan will be a Judge among his People as any other Generation in Israell Dan will be a Serpent in the way and an Adder on the path and will bite the horse in the Heeles that his rider shall fall back O Lord I waite for thy Salvation This is a powerfull figure of the outward power and authority of humane Officers in the Kingdome of this World and is so strongly prefigured that it is terrible to reade if a man rightly discerne the figure and yet in the presence of God it standeth in its own proper figure thus The Spirit sayth Dan will be a Judge among his people as one of the Generations or Tribes in Israell In the Figure it standeth thus 14. Dan standeth in the figure of all outward Officers from those of highest authority and power even to the * * * Ordering of a Mans own private affaires or employment◠Government of the humane Life it selfe therefore the Spirit fayth of him he shall be in his owne might and power as one Man is to another In the presence of God he is not esteemed greater in his owne Nature then a Servant or Minister for he serveth God in his Office as another servant doth his Lord and Master the Office is Gods wherein he sitteth as a Judge The Office is the Authority and power and he himselfe is before God as another Man 15. But the Spirit sayth Dan will be a Serpent on the way and an Adder on the path that is this Judge in Gods Office would draw poyson out of the power and authority viz. selfe-will and say of himselfe the authority is mine the Office is mine that is called on the way for the way which they should goe is Gods viz. true righteousnes then sayth Dan that Land and Country this Citty that Village those Goods that Money is mine it is my owne I will use it to my owne profit advantage and honour and live in this Office as I will 16. And this very selfehood is the Serpent and venomous Adder on the way for it walketh very dangerous steps upon the paths of righteousnesse it turneth righteousnesse into Selfehood to doe what it will it sayth I am a Lord the Citty Land and Country the Village or Authority and power is mine I may doe with the people what I will they are mine and so sucketh poyson out of Gods Office of a Judge and thereby afflicteth the miserable and
cometh his †††Or finest of flower fat Bread and he will act to please Kings when Zilpa Leahs Mayd-servant had borne Gad viz. the prepared subtile crafty alwayes ready at every suttle assault against the right Justice and Judgement of Dan then sayth Moses shee ‖ ‖ ‖ Gen. 30.12 13. bare Jacob the second sonne and then sayd Lea it is well with mee for the daughters will praise mee and call mee blessed and shee called him Asher and Jacob sayd in the Testament from Asher cometh his fatt Bread and he will live to please Kings heere Jacob viz. the Spirit in the Covenant compriseth these two brethren together in a figure for Gad hath the agility and Asher taketh his fat bread from the King and Lea sayth at his Birth the Daughters will praise mee and call mee blessed 30. Heere now standeth the figure but what explanation may this have Gad Ordereth his wayes with suttlety and Asher with flattery and hypocrisie among the Kings and Potentates in Authority and power whereby he attaineth prosperous fatt dayes of plenty pleasure and voluptuousnesse and such are every one that shall sit in Offices and as Judges and Magistrates they doe all to please their Lord and King that they may be reputed honoured applauded and rewarded by him and that they may have their fatt bread from him and the Spirit by these three sonnes signifieth powerfully what kinde of people would rule the world viz. by Dan the Serpent viz. selfe-will and by Gad suttlety treachery and undermining deceipt and by Asher false and wicked flattery and sychophatising hypocrisie who alwayes sitt in the Courts of Kings and serve them for their fatt bread and onely hunt after the applause and honour of Men. 31. Therefore sayth the Spirit from Asher cometh his fat Bread from whom cometh the fat Bread answer from the nimble suttle heads who make the cause of flatterers and hypocrites seeme right The flatterers sitt neere Kings and applaud him in his selfe-hood and say doe what thou wilt it is all good and right and when the King would faine have it in the appearance of right that it also may be applauded then cometh Gad with his nimble suttle perverted far fetched argumentative prerogative right and setteth the Kings owne selfe-will in the right of Nature so that it seemeth to be right to these Asher giveth the Kings fat bread thus they all Three live in the Serpent and so it biteth the horse in the heeles and they are all three the Mayd-servants children viz. Ministers and Servants of selfe-will 32. Dan is the manager of the †††Or supreme superiour Office Gad is his Councellour at Law in matters of Right Justice and Judgement such as the * * * Advocates Procters Pleaders and Attorneys Lawyers and Jurists are and Asher is the Nobility and Councellours of State these the Spirit hath foreseene in their Testament in these things which they would hereafter practise for the Testator sayth not ye shall be such but ye will be such and sheweth excellently what the Government on Earth in the selfe-will of the humane Nature would be X. The Testament of Naphtali 33. †††Gen. 49.21 Naphtali is a swift Hinde and giveth faire words Naphtali is the second sonne of Bilha Rachells Mayd-servant which shee bare after Dan and is a right brother of Dan These brethren of Naphtali are now among Kings Judges and denote the Earthly wisdome from the ‖ ‖ ‖ Or Configuration Constellation or Starres which with Eloquent faire speeches adorn the Office of Judicature so that Dan Gad Asher are called able wise understanding and learned Lords and Masters 34. But he also proceedeth only from the Strife between Rachell and Jacob for Rachell sayd when Bilha her mayd-servant bare him * * * Gen. 30.8 God hath decided between mee and my sister and I shall prevaile over her this signifieth in the figure that these wise and learned speeches of Naphtali in this Office of Judicature would be able to bow bend and turne about all Causes so that selfe-will would remaine still a Judge in all causes so that none would be able to object any thing in the least against these fower Rulers the sonnes of the Mayd-servants but they would have the Government in Israell and rule the world and prevaile over all Men. 35. But they are all fower the sonnes of the Mayd servants And Sarah sayd to Abraham thrust out the sonne of the Mayd servant for he shall not inherit with my sonne Isaack and God was pleased with it and commanded Abraham to doe it to signifie that these Offices shall not inherit nor possesse the Kingdome of Heaven but shall have an End when Christ the sonne of the free woman shall receive the Kingdome all these States and Governments shall be thrust out and he alone in his children and Members shall governe 36. Behold your selves in this Looking-Glasse ye politick cunning very wise and understanding World in thy suttle policy eloquence of speech favour might potency and honour and see where it is thou sittest and whom thou servest behold thy fatt bread also the applause from the King whom thou servest and what thou purposest designest and doest and how thou standest in thy figure before God the Kingdome of Christ thy Eloquence avayleth nothing in the presence of God thy prudence policy suttlety and cunning avayleth nothing if thou wilt not give right Counsell and say and doe according to Truth and perswade and informe thy superiour Lord and Master rightly then thou helpest to generate this Adder and Serpent in the Testament of Dan for thy superiour and thou thy selfe art that Adder and Serpent who biteth Judgement Justice and right in the Heele and therefore thou also shalt attaine the End wages and recompence of the Serpent in Hell-fire for it XI The Testament of Joseph 37. * * * Gen. 49.22 23 24 25 26. Joseph will spring forth Hee will spring as by a fountaine the sprouts or daughters passe on to the Government and although the Archers be angry and fight against him and persecute him yet his Bow holdeth strong and his Arme and hand in strength through the hand of the Mighty in Jacob from whom have proceeded the Shepheards and Stone in Israell thou art helped by thy fathers God and from the Almighty thou art blessed with blessings from heaven above and with blessings from the deepe that lieth beneath with blessings of the Breasts and Womb the blessings of thy father have prevailed more then the blessings of my Auncestours according to the desire of the lofty in the world and shall come upon the head of Joseph and upon the Crowne of his head that was seperate from his brethren 38. In this Testament of Joseph the Spirit in the Covenant represents the figure of a right divine Governour in whom the Spirit of God ruleth who is not the sonne of the Mayd
Death because the Silver Cup of Joseph was found in his Sack at which he is ashamed and letteth his spoyling sword and Wolves Teeth fall from him and then Joseph manifesteth himselfe to him together with all his brethren at which there will be such Joy that the Wolfe Benjamin will become a Lamb and yeeld his wooll patiently this is the End of that Speech 59. The Testament of Jacob is a figure of the whole time of the world from Adam to the End of which wee will set downe a short figure for the Reader that knoweth the vision or Histories to Consider of 60. I. Reuben in this place being the first sonne is set in the figure of the first World which lived in the right of Nature without Law that hath the Priesthood and the Kingdome in the right of Nature and should be in the chiefest Sacrifice and in the Greatest Dominion but he was fickle therein as water and was thrust out 61. II. Simeon beginneth with Noah after the Floud and keepeth Levi with him that was Sem But the sword of Ham and Japhet was Simeon so there went two in One Substance viz. the spirituall Will and the fleshly Will till Moses and then the worldly and the spirituall were divided into two severall States 62. III. Levi beginneth under Moses who with the Priesthood managed the sword of Simeon and Levi in the Law and cut very sharply therewith 63. IIII. Judah beginneth under the Prophets and manifesteth himselfe with the Incarnation of Christ at which time this Scepter began 64. V. Zebulun with his Co-habitation setteth himselfe in the midst viz. in the Kingdome of Christ and that was the beginning of Christendom who dwelleth on the Coasts of the Sea viz. among the Heathen and sate pleasantly for it was a New Love 65. VI. Issachar is the Time when Christendom was setled in Rest viz. in Power Might and Dominions which must yet alwayes beare the Burthen of the Heathen and be servile and be as a boned Asse for the Burthen for they still beare the Crosse of Christ and were still Conformable to the Image of Christ about three hundred yeares after Christ. 66. VII With Dan did the potent Kingdome and Government of Christendome begin when they set up Kings Popes Arch-bishops and potent pompous Churches Chappels and other Consecrated Places and then was the Adder and Serpent on the way of Christ in humane honour generated in the Kingdome of Christ when men began to dispute about the Pomp State and Glory of Churches and to exalt Men into the Kingdome and Offices of Christ and set them in the place of Christ and to honour them in Christs stead then was Christ suppressed and the Adder and Serpent sate in Christs Office of Judicature and then the Holy Ghost was rejected and Councills were set in the place thereof and then was Antichrist Borne at that Time the Spirit of Christ sayd Lord I waite now for thy salvation for heere now my Name must be the Cloake of Antichrist till thou shalt deliver mee in Josephs time In this Time is Truth strongly bitten in the heeles so that the Rider in the Spirit of Christ must fall backward 67. VIII With Gad who should be the Leader of an Hoast beginneth the Time of the Vniversities and Schooles among Christians about eight hundred yeares agoe when Men readily set Antichrist with power and Might of Armies in the Chaire of Christ and with babling disputing and perverting prevarication maintained him against all opposition when Men made the Taile to be the Head and forced the power of Christ into humane traditions and Cannons and made a Worldly Kingdome of Christs Kingdome 68. IX With Asher began the time when Men lived to please King Antichrist when he was God on Earth then came the flattering Hypocrites from the Universities and Schooles who flattered this King for fatt Bread viz. for Good Offices Benefices Prebendaries and Bishoprickes and applauded his doings and cause and did all to please him and set Christ with Antichrist upon a soft Cushion and so worshipped the Image in the * * * Revelation Apocalyps about six hundred yeares agoe and neerer 69. X. With Nephtali beginneth the Time of the Great Wonder when Men went on with high Sermons and deepe searching Disputes about the * * * Predestination Councill of God so that Men have seene that these in Christs Chaire were not Christ in power yet Men sought deepe that they might Cover themselves with a Mantle with faire and plausible Maximes Conclusions and Determinations then came the knotty acute Logick whereby Men dispute One part of them sayth he is Christ in power and Authority the other part Contradicteth and opposeth it that part setting his followers and dependents with high pretences into the Bloud of Christ and buildeth all Authority and holy Sermons upon it and so the Spirit of Christ in the inward Ground set it selfe against it and sayth Hee is the Antichrist This Time hath continued to our time †††Ann. 1623. wherein wee Live 70. XI With Joseph beginneth the Time when Christ will be manifested againe when he shall cast the Adder and Serpent Dan with the Chaire of Antichrist with all might and power of selfehood in the Kingdome of Christ upon Earth to the Ground and terrifie it with his Countenance when Josephs brethren must be ashamed of their Great unfaithfullnesse which they have committed against Joseph in that they cast him into the Pitt and moreover sold him for Money and then will all suttlety craft flattery hypocrisie and deceit be made manifest and will by the aspect of Josephs Countenance be cast to the Ground and it is that time wherein it will be sayd * * * Rev. 18.2 Babylon shee is fallen shee is fallen and is become an habitation of all Devills and abominable Beasts and Fowles and then Joseph springeth up in his own power and vertue and his daughters or boughs passe on in their Ornament and his Blessing beginneth 71. XII With Benjamin beginneth the time of the Evening under Josephs Time for then hee shall againe divide and distribute the spoyle of the first Christendome Hee belongeth to the first and last Time Especially to the first time of Joseph when Christ beginneth to be manifested and then he is first eager as a Wolfe and devoureth far and wide when he beginneth to bite and devour Antichrist yet all that while he is but a Wolfe But when Josephs Countenance shall be unveyled then he is ashamed as a Wolfe that is taken in a Gin and beginneth to be a Lamb and to yeeld his fatt and plenty of wooll 72. This is the Testament of Jacob in its true figure wherein the Spirit hath pointed at the Times and the Spirit of Moses sayth When Jacob had finished all these sayings he drew his feete up together upon the Bed and departed to signifie that when these his Prophesies would be all fullfilled then God would call
a Creation 2. The onely One is the Cause of the Will that causeth the will that it willeth somewhat and though it hath nothing that it can will but only it selfe for a ground and place of its Or I-hood own-selfe It hath nothing that it can apprehend or take hold of but the One it comprehendeth it selfe in Or an I-hood selfe that the will may have somewhat wherein and wherewith it worketh which working would not be a visible substance if it did not goe forth through the willing 3. Therefore now the going forth is a Spirit of the Invisible Will and Substance and a Manifestation of the Abysse through the Ground of the Vnity through which going forth the will of the Abysse reflecteth the Abysse as a Mystery of Omniscience with which going forth the cause and originall of all Seperability of the unity of the Abyssall Will through its own Ground of its comprehended selfehood is understood also the Eternall beginning of Motion and cause of Life which Motion is a perpetuall longing of the will for the will thus discerneth the Unity through the Motion how the Vnity through the Motion of the will standeth in infinite Multiplicity in that manner and way as the Minde is an unity and wellspring or fountaine of thoughts and Or perceptions senses whence such a Deepe of Multiplicity springeth out of that one Minde as are Innumerable 4. By this Three-fold unity we conceive and understand the Essence or Beeing Substance of God viz. By the unity we conceive the one only God By the will the Father And by the impression and compression of the will for a place of selfe viz. by the Eternall somwhat that worketh or wherewith the will worketh wee conceive the Sonne or power of the will and by the going forth wee conceive the Spirit of the will and of the power and by the Reflexion is understood the Wisdome and understanding out of which all wonders and substances have flowen forth and doe Eternally flow forth 5. From the Motion of this invisible working substance out of the flowing forth of the Eternall knowledge is flowen forth the understanding whereby the longing discerneth and bringeth it selfe into a desire of Imagibility Conception Apprehensiō or Thought Imagination in which desire the naturall and Creaturely Ground of Every Life and Substance doth exist wherein the Desire hath comprised and included the flowing forth of the knowledge in properties whence two wills exist viz. one from the Divine Science or knowledge the other from the propriety of Nature wherein the properties have introduced themselves into a selfe-will and imprinted themselves with selfe and their owne will and made themselves rough sharp thorny and hard so that from such properties are proceeded out of the knowledge Opposition and Enmity against such properties as is to be seene by the Or qualities properties of the Devill as also by the crude and indigested Earth Stones and other Creatures how the properties have turned themselves away from the unity and are proceeded into an impression for which cause in the time of this world they must endure the Curse viz. the fleeing or withdrawing of the divine will and must stand in this impression till the Day of Restoration 6. Seeing then the Minde of Man is especially to be considered by us which is an Image or Resemblance of the Reflexion of Divine knowledge as a Reflexion of the Divine and Naturall understanding wherein lyeth the Ground of all Substances in the One and manifesteth and maketh it selfe distinct with the going forth of the will from the Minde so that we cleerely perceive that the Minde is a wellspring to Good and Evill and the Scripture intimateth thus much to us that the Fall and perdition is arisen from the desire to the selfe of the properties therefore it is most highly necessary for us to learne to understand how wee may come againe out from the assumed selfehood wherein wee have paine necessity and Torment into the unity viz. into the Ground and fountaine of the Minde wherein the Minde may rest in its Eternall Ground 7. No thing can rest in it selfe except it goe againe into that One out of which it is proceeded The Minde hath turned it selfe away from the unity into selfe-desire of perception to try the seperability or variety of the properties whereby seperability and opposition is arisen in it which now rule the Minde and it cannot be released from that unlesse it forsake it selfe in the desire of the properties and plunge it selfe againe into the meerest stillnes and desire to be silent to its willing so that the will demerse bath and steepe it selfe beyond all sense and Imagination into the Eternall will of the Abysse out of which it is arisen in the beginning ex Mysterio Magno from the Great Mystery that it will no more in it selfe but what God willeth through it and then it is in the deepest Ground of the unity and if then it can but a little while stand therein without moving of selfe-desire then the will of the Abysse speaketh into it from the Divine Motion and apprehendeth its resigned will as its owne into it selfe and bringeth into it the Ens of the Eternall incomprehensibility of the place or Citty of God viz. the Essentiall Substantiall One 8. And now as the will of the Eternall Deity goeth forth Eternally through the Eternall Spirit maketh a Reflexion of the Abysse so also the resigned will of the Minde is alwayes together brought forth and Enlightened with the divine incomprehensibility with Gods will and thus the humane Minde ruleth in the will of God in divine skill and knowledge through and above all things concerning which Moses sayth Gen. 1.26 he should rule over all the Creatures of the world as Gods Spirit goeth through all things and proveth all things so may the Enlightened Minde also rule over and through all the properties of the Naturall Life and overpower the properties and bring the highest perception out of the divine knowledge into Reason as Saint Paul sayth 1 Cor. 2.10 The Spirit searcheth all things even the Dephs of the Deity and with this introduction of the divine will Man is againe united with God and new-borne in the Minde and beginneth to die to selfe of false and wicked desire and to be borne with new power and vertue 9. And so then selfe cleaveth to him in the flesh but with the Minde his conversation is in God and in the old Man a New spirituall Man of divine thoughts will and senses is borne who dayly killeth the Lusts of the Flesh and through divine power maketh the world viz. the outward Life Heaven and maketh Heaven viz. the inward spirituall world to be the visible world so that God becometh Man and Man God till the Tree cometh to its highest pitch and hath borne its fruit ex Mysterio Magno out of the Great Mystery out of the Divine Science and then the outward shell and husk falleth off
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
Ch. 40. Why God must have the scorner also in this time of Life verse 23. c. Sea Ch. 16. What the Glassy Sea is verse 28. Sem. Ch. 31. VVhat Sem is in the Language of Nature verse 6. Ch. 34. How Sem and Japhet tooke a Garment upon their shoulders verse 20. to the 26. Serah or Zerah Ch. 65. The powerfull figure of the Birth of Peres and Serah or Zerah verse 58. c. Serpent Ch. 20. Of the Creation and subtilty of the Serpent verse 9. to the 19. Ch 22.29 Ch. 20. In the Serpent lyeth excellent art verse 17 18. Ch. 22. The Devill hath infected the Ens of the Serpent verse 33. Ch. 22. Why the Serpent is sayd to be a virgin verse 34. Ch. 23. VVherefore God cursed the Serpent verse 23. to the 29. Ch. 27. Where the Serpents head was first trod upon and broken verse 11 12. Ch. 38. How the Serpents Ens and also the Line of Christ lay in Abraham verse 13. Seth. Ch. 29. VVhat the Name Seth signifieth in the Language of Nature verse 24. Sheckle Ch. 49. An Exposition of the foure hundred Sheckles of silver that Abraham gave for the field verse 8 9. Shepheard Ch. 58. How a Sheheard is more highly esteemed before God then the highly Learned worldly wise Man verse 32. c. Ch. 60. Why Gods Spirit hath so exactly described the slight actions of meane Shepheards verse 49 50. Sichem Ch. 61. What the Name Sichem signifieth verse 75. Signall Starre Ch. 70. How the signall Starre or ascendant appeared verse 30. c. Simeon Ch. 76. The Testament of Simeon and Levi and the figure thereof verse 17. to the 37. Sinew Ch. 60. What it signifieth that the Children of Israel eate not that Sinew of the Ham. verse 51. c. Sinne. Sinner Ch. 22. Of the Originall of Actuall sinne and of the awakening of Gods Anger in the humane property verse 1. to the 82. Ch. 22. What sinne is and what is not sinne verse 39. c. Ch. 22. What the sinne against the Holy Ghost is verse 43 44. Ch. 27. VVhat it is that attaineth the forgivenesse of sinnes verse 45. Ch. 48. How farre it must goe with the repenting sinner verse 21. c. Ch. 78. The figure of a Converted sinner verse 5 6. Sleepe Ch. 19. What Adams sleepe signifieth verse 5. Sodom Ch. 42. Of the three Men which appeared to Abraham in the plaine of Mamre and went towards Sodom and burnt the Citty of the Children of Ham with fire from the Lord. verse 1. to the 35. Ch. 43. Of the destruction of Sodom and Gomorrha how God shewed it to Abraham before verse 1. to the 7â— Ch. 43. How Sodom is a looking Glasse for the present world verse 67. c. Ch. 43. What figure the Judgement upon Sodom is verse 14. Ch. 44. VVhat fire was rained downe upon Sodom verse 24. c. Sophia Ch. 25. Sophia is the Tincture of the light verse 14. Ch. 25. The fire-soule is the Man or husband of the Noble Sophia and it is of the fires Tincture verse 14. Ch. 37. How Sophia generateth the true Joseph verse 14 15. Ch. 52. What is called Sophia verse 6. Ch. 52. When the Magick fire of the soule is Bridegroom to the Noble Sophia verse 11. to the 14. Soule Ch. 10. True understanding lyeth in the Soule verse 3. Ch. 11. VVhat the soule is verse 20. 15.25 Ch. 15. How the soule standeth in three Kingdomes verse 15.18 to the 24. Ch. 15. There is not three soules but one verse 24. Ch. 17. Of the soules great power verse 43. Ch. 22. Whither the soule must goe after the Judgement verse 47. Ch. 23. How the soule of Adam and Eve were ashamed verse 1. Ch. 25. How the soule may goe through the Judgement or how not verse 2.3 15.26 Ch. 25. How the Virgin childe must flee from the fire-soule verse 9. Ch. 34. Of the Animale soule in the Regeneration verse 17. Ch. 37. Wherefore God bringeth the soule into trouble verse 8 9. Ch. 52. How the soule may see God verse 10. Ch. 56. When Gods Grace entreth into the soule verse 36. Ch. 69. The first Condition of the poore soule when it turneth to Christ. verse 7. c. Ch. 70. How the soule standeth in three Principles verse 5. Sound Ch. 5. How the sound or tune in Heaven is verse 19. Ch. 5. How the sound or tune in the Darknes or Hell is verse 19. Speake Ch. 35. Whence it cometh Originally that Man can speake verse 73. Ch. 36. From what it is that Man can spake and understand verse 85. Spirit Ch. 4. Of the Originall of the Multitude of spirits Good and Evill verse 11. Ch. 8. Of the Spirits of the outward world from Time that passe away verse 13. Ch. 29. How the Spirit of God hath from Eternity sported with it selfe in the spirituall world verse 4. Ch. 36. From what the false spirituall persons or Clergy have spoken verse 30. c. Steward Ch. 70. What Josephs Steward signifieth verse 50. Strife Ch. 25. Of the Strife betweene the seede of the Woman and the seede of the Serpent verse 10. c. Ch. 36. Wherefore Men doe strive verse 62 63. Ch. 52. When the Strife in Man is manifested and Christ breaketh the Serpents head verse 31. c. Ch. 60. What the Strife about the Letter is verse 47 48. Ch. 62. VVherefore the Strife in Christendome must be verse 19. Ch. 62. With what strife a true Christian striveth verse 21. c. Ch. 64. How all strife cometh from the Tower of Babell verse 28. Ch. 75. How the time of strife is at an End verse 29 30. Substance Ch. 53. How the Divine Substance giveth it selfe into Nature verse 18. Succoth Ch. 61. The figure of Jacobs going to Succoth verse 72. Sun Ch. 11. From what power the Sun shineth verse 35. Ch. 13. Whence the Sun taketh its Lustre verse 16. Supper Ch. 70. VVhat that Supper is Revelations verse 3. from 44. to the 46. Swearing Ch. 53. What Swearing by God is called verse 9. Sword Ch. 25. Of the Cherubine Angells Sword verse 4. to the 13. Ch. 25. The Originall of the flaming Sword of fire verse 25. T. Teachers Ch. 28. VVhat Teachers the children of this world will have verse 44. Ch. 36. By what a Man shall know whether a Teacher come from God or from the Letter verse 54. c. Ch. 41. How the unfitted Teachers will needs preach the Holy Ghost into the selfe-will verse 46. Temple Ch. 15. What the Temple of God is verse 12. Ch. 36.16 Ch. 52.8 Ch. 27. How the Temple of Christ must be brought along into the Materiall Church of clay verse 49. Temptation Ch. 48. How Man without Gods Grace cannot stand in Temptation verse 2. Testament Ch. 46. VVhat a Man must doe if he would reade and understand the Old Testament verse 29 30. Ch. 46. Wherefore the figures of the Old Testament have
Sound or Distinction as the sixt Capitall Form signifying that the Naturall manifested Life where the Eternall Divine Word through the Formes of Nature hath infolded it self and where all the Powers of Wisdom stand in (n) Noyse Sâ—halle Sound therein standeth the Understanding Life which in Light is Angelicall and Divine but in Darkness it is Diabolicall As at the right Numb 11. standeth Angell VII Standeth Essence or Essentiall Wisdom of the out-breathed word wherein all other Forms are revealed and is even the Essence of all Forms as good as Divine in the Light but in the Darkness Evill and Devillish And therein is chiefly understood Mysterium Magnum the great Mystery the Angelicall world is also therein understood and likewise the Internall spirituall body of Man which disappeared in Adam when the Souls will departed from Gods will but revived again in Christ that giveth to him for the Essence of this power-Power-World which is that heavenly flesh Joh. 6. And it is the dry Rod of Aaron which in the Spirit of Christ again springeth up in Man Numb 12. Standeth Puâ—â— Element signifying Motion in the Angelicall world in Essence and is the One Holy Pure Element wherein the four Elements in the Temperature â—ay and is a root of the 4. Elements Numb 13. Standeth Paradise signifying the Eternall springing or spiritual growing in the Spirituall world from which the externall visibile world Thus hath this place been before the fall of Lucifer and Adam namely in an equal temperature or Harmony of the 7. Planets and 4. Elements out of good and evill as out of both Eternall Principles is breathed forth In which Source and Regiment Adam in his Innocency stood when the four Elements harmoniously existed in him as in the holy pure Element Numb 14. Standeth Beginning of the External World signifying how God by his Word hath breathed forth that spiritual Mysterium Magnum as the Eternall Nature of all Spirituall Properties into a visible externall formall Being and through the Fiat as the Divine Desire hath fashioned it into Creatures There standeth the third Principle where 3. Worlds in one another must be understood as the dark world of Gods wrath the Eternall light world of Divine Love and this visible fading world Numb 15. Standeth Heaven signifying the (p) Heaven is the parting-mark out of the spiritual fire and water between the Heavenly and Earthly parting Mark between the internall and externall world as of the visible and invisible Essence which Heaven standeth in Essence of the spirituall firie water Numb 16. Stands Quintessence signifying the spirituall Powers as the Paradise-Ground in the four Elements as well the Astrall breathed forth by internall powers at the beginning of time and is that good in the four Elements wherein the light of Nature shineth as an outbreath'd (q) Or shine Glast fulgor of the Eternall light Numb 17. Standeth four Elements viz. Fire Air Water and Earth as the created world out of the dark and light world which is the framed word spoken out of the Eternall Natures Essentiall power therein did the Devill cast his poyson which after the fall of Man was accursed of God Numb 18. Stands Earthly Creatures signifying that out of the Quintessence and the four Elements were all Creatures of this visible World created Man having 2. Eternalls in him may be saved or damned and only from them have their life But the animated Man hath also in him both inward spirituall worlds according to the internall soul of man therefore may Gods love and wrath be manifested in him for wherein the will impresseth and kindleth it self of that Essence it partaketh and the same is manifest in him as is seen in Lucifer Thus have you a brief Intimation of the first Table and consequently of all the Authors writings faithfully imparted out of a good Christian affection to his loving friends and is as an ABC to beginners II. TABLE In this second Table God is considered according to his Essence in Unity what he is in Trinity without Nature and Creature whereby he filleth all things and yet needs no place AD Father Will IE O Son Delight HO N Spirit Science VA A Power Word Life I Colours Wisdom Vertue TETRAGRAMMATON In this Table is consider'd the efflux of the Eternal Divine WORD how the WORD through Wisedom brings it self from Unity into Separation and Multiplicity as well in the Eternal Nature and Creature according to which God calls himself angry jealous God and a consuming fire as well as a mercifull God wherein is understood the foundation of Angels Soules and how they may receive salvation or damnation Gods The Wrath first or Dark Prin World ciple Gods 〈◊〉 Love or Second Light Prin World ciple Similitude 1 T 2 I 3 N â— C 5 T 6 V 7 R E Desire or Comprehending Science or Drawing Anguish Fire Light Love-fire Sound Essence T Dark Feeling or Moving Wâ—lling Painful Life Love-Life Understanding Working ER Austere Hardnes Enmitie Minde Terror Joy Five Senses Form NAL Sharpness Elevating Wheel of Life Killing Power Love Sperm In the Septcenary without by it self is understood the Mysterium Magnum as the 7. properties of the Eternal Nature In the Novenarie downwards are signifi'd the properties of Life In the fourth Form as in Fire 2. Principles separate themselves from each other as Darkness and Light N Furie Pride Despair Hell Glorie Giving Taking or CoÌ„prehending A Greater Death False will Lesser Death Souls ground Devill Souls Spirit Angell Praising Increasing T Standing still Breaking From Original separating Folly Wisdom Highnes Humility VR Impotent Self-will Robbing Fantasie Knowledge Strength Throne The Second Table Expounded THe word ADONAI signifieth (a) Or expantion opening or free motion of the bottomless Eternal Unity how the Eternal generation expantion and effluence of the Trinity of God is in it self A is a triple I which comprehendeth it self Cross-wise as in a Beginning Entrance and Effluence D is the motion of the triple I as the opener O is the Circumference of the triple I as the birth of Gods place in it self N is the triple Spirit issuing forth of the Circumference out of it self as a triple I. A. This lower A is the object or operation of the threefold I or Spirit from whence eternally spring Motion Colours and Vertue I is the essential Effluence of the triple I where the Trinity floweth forth into Unitie And in this whole word ADONAI is understood the Eternal life of Gods unity The word FATHER is the Eternall beginning of operation and will in the threefold I of the Unitie The word SON is that Operation of Power as comprehension of the will into which the triple 〈◊〉 incloseth it self as a place of the divine (b) Egoitae Ickheit self-hood The word SPIRIT is the living issuing motion in the comprehended power as by comparition may be understood in a Flower where the opening or working of the growth is
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