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
did annoy him as a Tincture penetrates a body and preserves it from sickness and as the warmth of the Sun defends the body from cold so likewise the highest Tincture of the fire and light viz. the holy Power of the inward spirituall Body penetrated the outward Body of flesh and bloud and took every outward Elementall properry as also the limus of the Earth into its preservation or protection 12. For as there was a Temperature in the body of the inward and outward man so likewise there was nothing without the Body that could either destroy or annoy this Temperature as Gold indures in the fire and as a Tincture penetrates all things and yeelds or gives way unto nothing so likewise man was not subject unto any thing save onely and alone to the onely God who dwelt through him and was manifest in him with rhe Power of the holy Essence and this was an Image and likenesse of God in whom the Spirit of God inhabited 13. Reason will understand us amiss and say I speak of a twofold man but I say no! I speak onely of one onely man which is a likenesse according to God viz. according to the manifested God according to the expressed Formed word of the divine Power of divine understanding 14. As all things are in God d d d Text in Essence Essentially and yet he himselfe is not that very Essence and yet that Essence ruleth every Essence according to its Property so likewise the inward spirituall man is an Image of the formed Word of divine Power and the outward an Image of the inward viz. an Instrument of the inward as a Master must have an Instrument wherewith to finish and performe his work so likewise the outward man from the limus of the Earth and foure Elements with its outward Constellation is onely an Instrument of the inward wherewith the inward frameth and maketh what the inward Spirit of the soul willeth 15. As we see that the Will is the Master in all purposes and undertakings and see further that the inward man hath divine will and desire but the outward a bestiall will which is so by reason of the fall the whole man is but one onely man but his property lyeth in Sundry degrees according to the inward and outward heavens viz. according to the divine manifestation through the Seven Properties of Nature Of the Creation of the Seventh Day 16. GOd created all things in six dayes out of the Seven properties and introduced the six dayes workes of the manifestation of his Creature into the Seventh wherein every life should worke as in one body for the Seventh and first day belong mutually to one another as one for the six properties of the Eternall nature are all couched in the Seventh as in a e e e Operate or work-house Structure of the other six the Seventh Property is a Mysterie or Essence of all the other and out of the Seventh day the first day hath taken its Originall and beginning Seventh Day Saturnus 17. FOr on the Seventh day viz. Saturday Saturne hath his dominion the first houre of the day in the Planetick Orb which is a figure of the Seven-fold Generation of the Eternall nature for like as the first forme of the Eternall nature is the Astringent desire viz. the Fiat which in the desire impresseth the Free Lubet which is as a thin nothing in the Eternall will of God in the divine understanding and introduceth it into a Spirituall Essence in which Desires Essence all the properties doe arise as is above mentioned 18. So likewise Saturne or the Seventh Property of the Seventh day is the Rest or mansion of the other six dayes works wherein they worke as a Spirit in the body the Seventh Property standeth still as a senceless life 19. But that now Moses saith God rested on the Seventh day from all his workes and sanctified the Seventh day for rest this hath a very peculiar Emphaticall deep meaning and yet it were but plaine and child-like if we were in Paradise and dwelt in the Sabbath understand it thus 20. Out of the Verbum Fiat viz. out of the divine Word and out of the divine desire which is the Fiat in the Word wherewith the Word formeth it self or introduceth it selfe in the Spirituall Essence to the dark fire-and light-world the six properties of the Eternall and Temporall nature proceeded and each hath introduced it selfe into a sundry degree of a sundry Property which degree may be called a Heaven or a Magicall Spirituall-Constellation 21. For each Property is a Spirated Essence viz. a Heaven for * * * Text Himmell expounded in the Language of Nature Heaven Himmell doth properly and exactly denote and signifie in the language of nature a Spiration or formation where the Fiat formeth what the Word Speaketh or breatheth forth and thus the Spiration or Speaking was introduced into six degrees or dayes-works 22. Each Spiration continued a time viz. the length of a day and night in the formation and Conception and each property of a day was mutually spoken or breathed forth out of the other even unto the Sixt in which the Formed word was manifest which in the fift form viz. in the Love-desire did receive its Aspect or illustration through the fire from the light and Amassed or formed it self in the sixt forme of nature in which formation the Image of God man was Created as an Image of the formed Word which God introduced into the Sabbath viz into the Seventh day understand into the Verbum Fiat viz. into the first divine desire to nature wherein Paradise and the Eternall Day was 23. For in the Seventh Property lieth the Eternall day whence the dayes of Time are proceeded and the Ancient have called it f f f As to the word Sun Evening or the Evening of the Sun In our English Saturday Sonabend but it is rightly called g g g The Evening of reconciliation or Saving day Suhnabend wherein Gods Love doth appease and Atone the Anger as when the six properties in the Operate doe enkindle themselves in the Impression in the wraths property they are atoned and reconciled in the Seventh property viz. In the manifested holy power of God in the Love-desire which holy power manifesteth it selfe in the fift and sixt Property and doth encircle the Operate of all the rest as an holy heaven and so are introduced into one onely Essence wherein they Rest as in the h h h Text in verbo Domini Word of the Lord which hath introduced it self with the Seven properties into Nature and Essence and thereof Moses speaketh rightly God rested on the Seventh day from all his works and hallowed the Seventh day 24. Understand it heere aright God Rested with his Formed Word which he first introduceth into darkness and fire viz. into the first Principle according to which he is called a Consuming fire in the Second Principle viz. in the formed holy
wherein he liveth 12. Here now lyeth the vaile before Reason that it cannot looke into the eyes of Moses for he saith and the Earth was desolate and voide yea Desolate indeed had not the Spirit of God moved upon the internall water which was amassed with the Fiat in the Heaven and had not God said let there be light the Earth should have been yet Desolate and void The first Day 13. WIth the Word when God said Let it be light the Essence of the Ens did powerfully move it selfe in the lights Property not onely in the Earth but also in the whole Deep p p p Out of which Power or vertue in the lights Property whence on the fourth day the Sun was created that is enkindled in its Place and in this word q q q Germ. Schuff Fiat the Earths Masse and also the very Power which is called heaven Amassed it selfe in the Essence all which before was onely a Spirit a Spirituall Essence 14. And with the Speaking as God spake let it be light the holy Power which was amassed in the wrath moved it selfe and became light in the same Essence in the Power and with this comming to be light the devills might and strength was wholly withdrawn from him in the Essence for heere the light shone in the now anew awakened Power in the darknesse r r r Light which the Prince of wrath could not s s s Receive or perceive comprehend it was also of no benefit to him for it was the light of nature which is uselesse to him 15. And Moses said God severed the light from the darknesse which is thus to be understood the darkenesse remained in the wrathfull Property not onely in the Earth but also in the whole Deep but in the lights Essence the light of nature did arise or spring forth from heaven viz. from the quintessence whence the Astrum was created which Essence is Every where in the Earth and above the Earth 16. Thus the darknesse remained in the wraths Property in the Essence of the Earth and also in the whole deep of this world and the naturall light remained in the lights essence as a working life through which the holy Element did operate and worke in which Operation Paradise t t t Sprang budded through the Earth and beare fruit untill the Curse of God and then the holy bloomings or growth ceased and the holy Element remained as an inward heaven stedfast retired in it selfe and yet it doth diffuse its Power through the light of nature yet not so powerfully as in the beginning for the Curse is the cause of its withdrawing indeed there is no totall departing but yet it is nothing so now as before the Sin of the Second created Prince Adam 17. Thus in the first motion of the Verbum Fiat the Heaven that is the Circle so far as the Verbum Fiat reached it selfe forth to the Creation was Amassed or enclosed and the Earth was amassed with the Verbum Fiat and created to the Planetick Orbe Thus by the Separation viz. of the light and darknesse and by the expelling of Prince Lucifer we are to understand the Creation of the first day 18. Now the first day with the manifested word did convey it selfe through the other five dayes-workes even into the day of Rest where the beginning entreth againe into the End and the End againe into the beginning for the first motion of the word where the light of nature hath enkindled it selfe in the Essence is the joy of the Creation or Creature which did open it selfe with the other dayes through all the Properties of nature where each Property may be called a heaven for it hath and bringeth also its Peculiar operation and efficacy along in it selfe into the u u u Understand into the rest of the Properties or dayes rest and each day one Property did move and manifest it selfe wherein a Peculiar Sundry worke was manifested and revealed Of the Second Day 19. THe Second day we call Munday and therefore because the Moone ruleth the first houre of the day and it is very likely that the ancient x x x Philosophers wise men have understood somewhat thereof in the light of nature which they have kept Secret and mysticall rather deciphering it by figures then clearly explaining it and it is to be seen in the Names of the seven Planets that they have for certaine understood the same in that they have given them names according to the Seven Properties of Nature which doe so wholly agree and accord as well with the Creation as Nature that me thinks they have in part understood the ground of the Creation aright seeing the names of the Planets have their rise and derivation so fully and punctually out of the language of Nature but the reason why it hath not been made clear plaine and manifest is as before mentioned because of the false Magick that it might remaine hidden unto the Artists of jugling and Collusion in nature by reason of the Great Abuse wherefore we also shall still let it so remaine and yet hint enough to the understanding of our school-fellowes 20. Now of the Second day Moses writeth thus and God said let there be a firmament between the waters Vers. 6 7 8. and let it divide betweene the waters then God made the firmament and divided the water under the firmament from the water above the firmament and it was so and God called the firmament heaven and out of the Evening and morning was the Second day 21. Moses saith that out of the Evening and morning was the Second day that is out of the manifestation of the first the Second manifestation proceeded and brake forth and saith further that on the Second day God created the firmament of Heaven and Separated the waters the water under the firmament from the water above the firmament heere now lieth the hidden vaile wherein we have hitherto been pointed and directed unto a heaven Scituate a far off above the Stars without the place of this world so very blinde is Reason as to God that it understands nothing of him and doth not consider that the Scripture saith of God am not I he which filleth all things and that time and place cannot divide him much lesse is it understood what the water above the firmament is which they will flatly hold to be a place afar distant viz. above the Stars whither also we have been shewn into heaven 22. But seeing that God out of Grace doth bestow upon us the understanding therefore we will set it downe for our fellow-schollars who are able to apprehend it and yet herein we shall write nothing for the Selfish wiselings of outward Reason for they have it already in the eyes of their reason and they cannot misse they can judge all things what the Spirit of God revealeth that must be a Heresy unto them albeit they doe not understand it so
the Element This holy Element in the beginning or inchoation of the foure Elements did Penetrate through the Earth and sprang or budded forth in the holy Powers Property and bare fruits of which man should have eaten in a heavenly manner but when it did disappeare in man the Curse entred into the Earth and so Paradise was quasht in the foure Elements and continued retired in it selfe in the inward Element there it stands yet open unto man if any will depart from this worlds Essence and enter into it upon the Path which Christ hath made open 60. The Punctum of the whole created Earth belonged e e e Ad Centrum Solis to the Center of the Sun unto the Centre of Sol but not any more at present he is fallen who was a King the Earth is in the Curse and become a Peculiar Centre whereunto all whatsoever is engendred in the vanity in the foure Elements doth tend and fall all things fall unto the Earth for the f f f Or Creation Fiat is yet in the deep and g g g Or draweth or Concreteth createth all earthly Essence together unto the judgement of God for Separation 61. We meane not that the Earth came h h h Or onely wholly from the Place of the Sun but from the whole Sphear out of both the internall Spirituall worlds but it hath another A. B. C. in that the Earth belongeth unto the judgement of God for Separation even then it shall be manifest wherefore it is said it belongeth unto the Punctum of Sol. 62. For the worst must be a cause of the best the Eternall joy consists in this that we are delivered from Paine God hath not Eternally rejected his holy Essence but onely the iniquity which mixed it selfe therein but when the Crystalline Earth shall Appeare then will be fulfilled this Saying it Appertaines to the Punctum of Sol heere we have hinted enough to the understanding of our school-fellowes but further we must heere be Silent CHAP. XI Of the Mystery of the Creation 1. THe Reason of the outward man saith whence is it that God hath not revealed the Creation of the world unto man that Moses and the children of God have written so little thereof seeing it is the Greatest and most principall worke whereon the Maine depends 2. Yes deare Reason smell into thy owne bosome of what doth it Savour contemplate thine owne Minde after what doth it long likely after the cunning delusions of the Devill had not hee known this ground very like he had been yet an Angell had he not seen the Magicall birth in his high light then he had not desired to be a selfish Lord and maker in the Essence 3. Wherefore doth God hide his children which now receive the Spirit of knowledge with the Crosse and cast them into tribulation and mire of vanity for certaine Therefore that they might play the Tune of miserere and continue in humility and not sport in this i i i Text Time life with the light of nature else if they should espie and apprehend what the Divine Magick is then they might also desire to imitate the Devill as Lucifer did for which cause it is hid from them and neither Moses or any other dare write clearer thereof untill the beginning of the Creation beholdeth the End of the world in it selfe and then it must stand open 4. And therefore let none blame us for the time is come about that Moses putteth away his vaile from his Eyes which he hung before his face when he spake with Israel after the Lord had spoken with him Moses desired to see it in that he said Lord if I have found grace in thy sight let me see thy face but the Lord would not and said thou shalt see my back part for none can see my face 5. Now the Eye of God was in Moses and in the Saints they have seen and spoken in the Spirit of God and yet had not the through-vision of the Spirituall birth in them save at times onely when God would worke wonders as by Moses when he did the wonders in Egypt then the Divine Magick was open unto him in manner and wise as in the Creation 6. And this was even the fall of Lucifer that he would be a God of nature and live in the transmutation and this was even the Idolatry of the heathens in that they understood the Magicall birth they fell from the onely God unto the magicall birth of nature and chose unto themselves Idolls out of the Powers of nature 7. For which cause the creation hath remained so obscure and God hath covered his children in whom the true light shone with tribulation that they have not been manifest unto themselves Seeing Adam also according to the same lust did imagine to know and prove the Magick and would be as God so that God permitted him that he defiled his heavenly Image with the vanity of nature and made it wholly darke and Earthly as Lucifer also did with the Centre of nature when he of an Angel became a Devill 8. Therefore I will seriously warne the Reader that he use the Magick aright viz. in true faith and humility towards God and not meddle with Turba Magna in a Magicall manner unlesse it conduceth to the honour of God and Salvation of mankinde 9 For we can say with truth that the Verbum Fiat is yet a Creating albeit it doth not create Stones and earth yet it Coagulateth formeth and worketh still in the same Property All things are possible to nature as it was possible for it in the beginning to generate stones and Earth also the Stars and foure Elements and did produce them or worke them forth out of one onely ground so it is still unto this day by the strong Desire which is the Magicall ground All things may be effected if man use nature aright in its order to the worke 10. All Essences consist in the Seven Properties now he that knoweth the Essence he is able by the same Spirit of that Essence whence it is come to be an Essence to change it into another forme and likewise to introduce it into another Essence and so make of a Good thing an Evill and of an Evill thing a Good 11. The Transmutation of all things must be effected by i i i Assimulation or likenesse Simility viz. by its owne native Propriety for the Alienate is its Enemy like as man must be regenerated againe by the divine Essentiality in the Simility by the simility in his holinesse of the divine Essentiality which he lost 12. And as the false k k k Magus or Magician Magist woundeth man through Inchantment with the Assimulate and through the desire introduceth Evill into his Evill viz. into the Assimulate and as the upright holy faith or divine desire also entreth into the Assimulate and forfendeth man so that the false desire takes no place 13. Thus all
it the Centre of the Stars it is the Centre of the Powers the Cause that the Powers of the Stars doe Act in the Essence it openeth their Powers and giveth its Power into them as a heart of the Powers and they mutually rejoyce in its Essence that they are moved to act or desire in its Essence 33. And even here lyeth the great Mystery of the Creation viz. that the internall viz. God hath thus manifested himselfe with his Eternall Speaking Word which he is himselfe the externall is a Type of the internall God is not alienate in him all things live and move each in its Principle and degree 34. The outward Properties dwell in themselves in the externall viz. in the expressed Word and are wholly externall they cannot in their owne strength reach the Powers of the holy world onely the holy world penetrates them it dwelleth also in it selfe but in the Punctum of Sol the eighth Number is open viz. the Eternall Nature the Eternall Magicall fire and in the fire the Eternall Tincture which is the ninth Number and in the Tincture the Cross where the Deity manifesteth it selfe which is the tenth Number and m m m Or frâ— beyond this manifestation is the Eternall understanding viz. the ONE that is God JEHOVAH viz. the ABYSSE 35. Not That God is divided or a far off onely we speake of his manifestation from what Ability and Power the Sun hath its shining Lustre that the same is immutable so long as time endureth namely from the Lustre of the fiery Tincture of the Eternall Spirituall Magicall fire 36. For its Lustre or shining light hath a degree of a more deep Originall then the externall world hath manifest in it selfe this the wise heathen have observed and Adored it for God seeing the True God who dwelleth without all Nature in himselfe was not konwn unto them CHAP. XII Of the six dayes Workes of the Creation 1. THat God hath created Heaven and earth and all things in six dayes as Moses saith is the greatest Mystery wholly hidden to the externall Reason there is neither night Morning or Evening in the Deep above the Moone but a Continuall Day from the beginning out of the outward world even to the End of the same 2. And albeit the Creation was finished in such a time as in the length of six dayes yet the dayes-workes have a far more Subtle or abstruce meaning for the Seven Properties are also understood therewith Six whereof belong to the Active Dominion to good and Evill and the Seventh viz. the Essence is the rest wherein the other properties rest which God hath expressed and made visible 3. We have in the Dominion of the Planetick Orbe the figure how the six properties of the Active life which rest in the Seventh have in six dayes introduced and manifested themselves out of the inward Spirituall world in an externall visible world of foure Elements for the Planetick Orbe hath its rise from the Punctum of Sol for there was the Royall Place of the Hierarchies of which the whole Circle between the Stars in the internall and externall is a Member or Corpus 4. But seeing the Prince of the Hierarchies when he sate in the Heavenly Essence in the rest did fall and Aspired for the Centre of the Eternall nature he was cast into the darknesse and God by his motion created him another Prince out of this Place but without divine understanding for a Ruler of the Essence and that is the Sun 5. From this Place proceeded in the Divine Motion the Seven Properties of nature understand the Planets which governe the Essentiall Beeing in Good and Evill in which Essence Lucifer sate and whence he was cast and lost his Dominion in the Essence and as the Seven Properties have their Dominion in the beginning of Each day in the weeke even so were the six dayes-workes of the Creation 6. For Lucifer forsooke the Rest of his Hierarchies and entred into the Eternall disquietnesse now God hath created all things of this world in six dayes and rested on the Seventh day from the Creation which is n n n Dies Saturni vel Sabbathi Saturday according to the Scripture that is from the day of Rest understand from the Eternall day of Rest he hath moved himselfe to the Creation and in the first forme of nature he began the first day that is he hath brought it forth out of the Impression and moved himself with his Word this was the most inward motion according to the Speaking Word of Power 7. Then began in the expressed Word Sunday that is the Paradisicall Day where the Powers did mutually worke in each other in great holinesse and glory for on Sunday the Enkindled Sulphur and Salniter of the Earthly Property was created out of the great deep of the whole Hierarchie out of the Spirituall worlds into a o o o Or Lump Masse which is the Terrestriall Globe and put forth out of the Austere Property of the first forme of Nature 8. Even then began the first houre of the first day and the Power of Nature did mutually rule in great joy in the expressed Word out of which Power of joy the Sun was created on the fourth day in the Princely Place so that this Power whereout the Sun was created ruled the first houre of the beginning of the world and so it began its Dominion which continueth even unto the End of the world and therefore the Sun ruleth the first houre on Sunday and the day is rightly so called 9. The words of Moses concerning the Creation are exceeding clear yet unapprehensive to reason for he writeth thus In the beginning God created Heaven and Earth Gen. 1. v. 1 2 3 4. and the Earth was desolate and voide and it was darke upon the deep and the Spirit of God moved upon the water and God said let there be light and there was light and God saw that the light was good and God Severed the light from the darknesse and called the light Day and the Darknesse Night and p p p The Evening and Morning were the first day out of the Evening and morning was the first Day 10. The whole Understanding is coucht in these words for the beginning is the first motion which came to passe when Prince Michael fought with the Dragon when he was spewed out with the Creation of the Earth for even then the Enkindled Essence which with the Enkindling did Coagulate it selfe into Earth and stones was cast out of the internall into the externall 11. And he viz. the Dragon fell from Heaven viz. out of the holy world upon the wrath of the Earth as lightning as it is written I Saw Sathan fall from Heaven as lightning saith Christ moreover it was wholly darke in the deep above the Earth and the Austere enkindled wrath was manifest for Hell was prepared for him whereinto he fell viz. into the Great darknesse of the first Principle
was opened out of the Anguish in the outward worlds Property and yet there is no anguish to be understood untill the fire but onely a sencelesse forth-driving life viz. a growth for the fire-blaze ariseth out of the anguish viz. out of the third forme of nature and this is the Salnitrall Flagrat which Severizeth the Powers in the Properties which was moved in the third dayes worke where the Properties opened themselves and were mutually unfolded in the Salnitrall Flagrat each out of it selfe which the Impression did againe receive into it selfe and made them Corporeall in the water and thence arose and proceeded trees hearbs and grasse each Property became g g g Or putting or budding forth excressive in the Salniter and did manifest it selfe with fruit as we see plainely how the Property of the darke world did mightily force it selfe along in the outward Power whereupon some hearbs and plants are so venemous and malignant for the Earth proceeded out of both the inward worlds into a Compaction 37. Now Mars on Tuesday hath the first houre of the day in * dominion which day is the third in the Creation and this Salnitrall fire flagrat is even the Property of Mars as he is wrathfull and fiery so is likewise this Property in the Sulphur where we then doe understand the Salnitrall flagrat for the poysonfull Mars which is the Cause of motion and Stirring and the Compunction in the first Impression in the Eternall nature viz. in the darke world 38. In the third dayes worke God moved the third Property of nature viz. the Sulphrous Source in which the fire Enkindled and in the fire Flagrat is the division of the powers where each Property became manifest in it selfe now when God said Let the Earth bring forth grasse hearb and trees that is nothing else but that when he moved the expressed Word of the Powers in the properties the properties found and felt the light of nature in them whereupon they became hungry and were impressed that is amassed and Compacted or Coagulated now when as the light of nature found it selfe in a Perceivance and the nature did feele it selfe in the sweet light thereby arose in the Coagulation the dominion of joy viz. the pullulation and growth for all growth consisteth in the light and water when the light penetrateth the Sulphur and water-Source then Mars springeth up for great joy in the Sulphur 39. This Opening began on the third day and continueth unto the End of the world on the first day the Earth was desolate and voide for the * * * Or Ability Possibility to the growth was not yet opened heere the earth was moved and the Properties opened and not onely the Earth but the whole deep in the Centre of the outward nature the inward nature made it selfe externall and yet remained also internall CHAP. XIII Of the Creation of the fourth Day 1. THe fourth day Mercurius hath the first houre of the day who causeth the Sensitive life heere we understand very fully and exactly the ground of the manifestation of the inward nature into the externall for on the fourth day the Sun and Stars were created which are the right Mercuriall life heere the fires property opened it selfe in the Sulphrous Source through the water and the fift Essence became manifest through the light of nature which is a Mercurius Salnitri an incentive Mercurius a quick perceptive Mercurius 2. In the third forme of nature there is a Sencelesse life in Sulphur and Mercurius but in the fourth there is a feeling life for the Properties are made painefull in the fire and in the oleous life they become meeke pleasant and full of joy therefore now the motion in the oyly is feeling from the painefullnesse 3. Heere we now understand very fundamentally how the Separation in the fire of the Eternall nature hath manifested it selfe in the Essence of the outward world with forme and shape for in the Enkindling of the fire in the Salnitrall Flagrat two Essences doe Severize viz. one watry from the Devoration in the fire where the fire devoureth the rough harsh Source of the Impression in it selfe then out of the Consuming there proceedeth a great Meeknesse which is mortified to the fire and is unsensible and giveth the water-Source 4. Secondly the fire-Source doth sever it selfe likewise into its Principle viz. the properties to the fire-Source which now with the Enkindling of the fire are full of paine and sence this fire-Source could not subsist unlesse it did againe devoure or take the water into it selfe whereby it doth strengthen it selfe whence also the Salnitrall Flagrat ariseth where the wrath is dismayed at the Essence of the waters meeknesse whence the feeling so also the Lustre of the fire ariseth 5. For that water which is devoured in the fire is dissolved into a Spirituall oyle in which the fire shineth and out of the oyle proceedeth the Aire viz. the moving Spirit of the fire which is motive in the fire 6. The Aire is nothing else but the moving life where the Speaking Word doth diffuse it selfe in the water-Source through nature through the powers of nature through the fire in the oyle of the nature of the light it is the fires life but it is mortified to the fire and yet it is made manifest by the fire it is the life of nature according to the property of meeknesse 7. Thus h h h Or by or with in the enkindling of the fire in the light of the fire which is the light of nature foure Properties are to be understood viz. a fiery an airy and an oyly wherein the light is manifest and a watry all which doe originally spring forth out of the first desire to nature in that the free Lubet introduceth it selfe into a desire and nature and they all display themselves through the fire into a moving life and yet there is no intellective life but onely Properties to the true life the intellectuall life is the Spirated Word which manifesteth it selfe through the properties these properties are impressed in the CreaT that is in the Verbum Fiat and brought into an Essentiality wherefrom is come a Sulphur Salnitri that is a Magicall Astrum in manner and mode as the Minde of man is which also hath thence its Reall Originall 8. This Salnitrall and Sulphureous property was brought forth out of the third dayes worke viz. out of the fire flagrat and thence the fourth motion is arisen viz. the Mercuriall which the Fiat hath amassed and impressed it into it and made it visible which are the Starres which are nothing else but properties of the powers of nature whatsoever narure is in a little Sparke in it selfe that the whole Astrum is in its Circle and what nature is in its hiddennesse and Secretnesse the same the Astrum is in an open working life understand it thus 9. Each Star hath the property of all Stars in it but hidden in
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
Day through the fire from the pure limus of the Earth where the dark world shall devoure it with all its Workes 51. Thus we herein understand very clearly how God out of great Love hath promised the Serpent-bruiser to the fallen man and espoused and betrothed it unto the virgin-like and disappeared Centre and given in it selfe therewith for an help and companion for when they were fallen from God and had made themselves monstrous then the Image out of the limus of the Earth became wholly brutall and lived in opposition in distemper in sicknesse and also in heat and cold as all other Beasts 52. Now therefore God told them what their labour work and employment should be in this world viz. that they should bring forth children in Sorrow with painfull smart in trouble and distress and eat the hearb of the field and now cloath their beastiall Image in turmoile and cumbring care in toile and labour untill the foure Elements man in the beastiall Serpents Image should againe be broken and dissolved and returne unto the earth from whence it was taken and extracted as a limus CHAP. XXIV Of the Cause and rise of the Curse of the Earth and the Body of Sicknesse Gen. 3.17 18. GOds Cursing of the Ground for mans Sins sake that it should bring forth Thornes and Thistles and commanding Man not till after Sin was committed to eat of the hearb of the field and in the sweat of his face to eat his bread doth plainly and sufficiently shew us that this had not been in Paradise the Ground should not have borne Thornes and Thistles and other evill hearbs which are poysonfull but in the Curse all these properties became manifest for as the body was after the fall so likewise its food the halfe-Serpentine man must now eat such food as his desire required or coveted 2. The Curse is nothing else but the Holy Element hiding of it selfe viz. the holy Ens which budded forth through the Earth and bare fruit and held the property of the foure Elements as 't were captive in it self did withdraw or closely conceale it selfe the Heaven in the earth hid it selfe from the Earth the holy Tincture from the awakened vanity viz. the heavenly Part which was from the heavenly Ens did keep Secret from the Part in the Curse viz. in the Ens of the darke world 3. Thus the heavenly part was a mystery unto man and so remained in the Curse between time and Eternity half dead as to the heavenly part yet anew embraced with the promise in the Ayme of the Covenant and as to the earthly part strongly bound to the band of the Stars and foure Elements infected with the distemper of the Serpent and the Devill very hard tyed vvith three strong chaines from which he cannot get free till the totall dissolution of his earthly Body for the Curse of the Earth and the Serpent forced also into the earthly man viz. into the limus of the Earth 4. For God said thou art Earth and unto Earth thou shalt returne Verse 19. for when the desire of the limus of the Extract of the Earth viz. of the outward man did enter againe into the Earth and Imagine after the earthly fruit then the Devill infected this desire by the property of the Serpent and in each desire is the Fiat which doth t t t Or amasse it into fashion forme and figure Impresse and make the desire essentiall thus the earthly hunger became at this instant wholly earthly therefore God said now unto him thou must turne againe to Earth from whence thou wast taken for the heavenly disappeared in the earthly as the Gold is disappeared in Lead 5. Thus an Earthly body is now Sowne into the Earth and the Earth receives it as its owne propriety but the Ens which is from the Eternity which cannot be destroyed lyeth in this earthly u u u Or enterred sowne body nothing is broken or dissolved but the grosse beast viz. the being or Substance of time As a fixt metall is not destroyed or corrupted in the Earth even so also the fixt part of the humane Body and as the Artist brings forth an excellent Gold out of the Earth so likewise the humane Gold lyeth buried in the earth and waiteth onely for the Artist to raise it up 6. And as there is a various and manifold diversity of metalline property in the Earth so likewise of the Ens of humane property therefore all things shall be proved through the Fire what kinde of property every one hath in this Time assumed to himselfe and impressed on his Body viz. with the desire of the Fiat that shall be tryed in the fire whether or no he hath impressed a fixt stedfast property from the divine Ens into himselfe or an hellish beastiall one all this shall be tryed and proved in the Fire of God and as the Ens is in each body such a fire also shall be enkindled in the same Ens. 7. And as Quicksilver doth Evaporate in the fire even so shall all the wicked devillish Serpentine workes which have been x x x Brought forth or formed Impressed out of the dark world and Devills desire 8. Now if a man hath in this life time impressed into himselfe a divine Ens by earnest Faith and divine desire understand by the humane Soul introduced into the mortall part of the limus of the Earth then it lyeth shut up in the mortall part yet as a glimmering incentive which longeth and laboureth to burne and shine or as the pretious Gold lyeth shut up in a grosse drossy Oar or in Lead and waiteth onely for the Artist to come and release it even so likewise shall the delivery and releasment of mans body be out of the Earth 9. Now also we doe herein understand the body of sicknesse and the Physitian or Curer thereof for when the heavenly Ens did disappeare and was captivated with the earthly as the Gold in the Lead then the outward Astrum awakened in the Body and now as the outward Astrum doth mutually destroy and ruine one anothers Ens and change it into another Ens according to the greatest and most predominant power so likewise the humane Minde which is a Magicall Astrum is hereby governed and ruled and the Body also and is thereby brought into Strange desire and lust whereby man doth weaken plague and perplex himselfe and one introduced Ens doth marter weaken and annoy another both through Meat and thoughts or cumbring molesting care 10. As we plainly see that man for the most part doth rack and plague himselfe in the Astrall minde with the desire about that which cannot be his own which stands not open in his Astrum and his Astrum cannot apprehend take or receive it about this the false introduced desire from the strange Astrum doth plague perplex and spend it selfe day and night whence the great Covetousnesse doth arise that man doth desire and introduce
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
life that God will have children out of all the properties into his Eternall Ark the Eighth person was Noah and in Noah was the Righteous One that was the Covenant out of which the Kingdome of Christ should come therein stood the Ark of Noah but the Ark hath three Stories which are the three Principles in one onely Divine manifestation for each property of the three hath its own peculiar Heaven and Certain Quite in it selfe 16. The Seven pair of clean Beasts are Even the very same Mystery for the Centre hath Seven properties and yet they are but one in the Divine Power but according to the Eternall nature there are Seven of them as to the Divine manifestation which signifieth unto us that the Creatures were brought forth into life out of this Seven-fold Ens where each degree hath again Seven in it to its manifestation whence the infinitnesse viz. the form of Gods wisdome doth appear and shine forth and that in the formed wisdome whose Image and figure shall not vanish or perish although their life and the creature which hath a Temporall begining doth passe away but the * * * The Forme shall remain in the Figure form shall remain in the Divine wisdome viz. in the Ens of the formed Word in the Figure to the Praise of Gods wondrous deeds indeed not to a restauration of their Creature but for a visible mirror or Looking-glasse in the formed wisedome of God 17. But of the unclean Beasts God commanded Noah to take onely one Pair of each kinde with him into the Ark understand it thus the unclean Beasts have on one part their Originall out of the Limus of the Earth according to the Grossnesse viz. according to the dark worlds property although their spirit taketh its rise out of Nature yet we are to consider the difference in nature in respect of that which came forth in the Verbum Fiat out of the Source of the dark worlds property into a Compaction whence such an Ens doth adhere unto many an unclean creature and it signifieth unto us in the Right Understanding that the dark world viz. the unclean world shall appear before the wisdome of God onely in one manifest forme viz. in the darknesse but the properties shall be manifest onely in the creatures themselves each in its owne peculiar Selfe and nature 18. For the formed wisdome as to the darknesse is the Heaven of them all which is onely manifest according to the darknesse wherein the property lyeth hidden according to which God calleth himselfe an angry zealous God out of this darke heaven Every creature receiveth its Power and vertue according to its property according as its hunger is so it sucketh with its desire from thence and it signifieth unto us that the uncleane Beasts each kinde of them in their forme shall appeare onely in One forme in the wisdome of the darknesse viz. in the figure as they were created in the beginning and not in Seaven properties according to the Centre of nature in all properties according to light and darkenesse as the rest shall for they are in the figure of the first Principle which in the pure heaven shall be manifest onely in one property viz. according to the burning property wherein the Light is * * * Moveable and formable Moved and the wisdome formed 19. But here I will warne the Reader to understand our sence and meaning aright and not to put me Calves Cowes and beasts in their spirit and Body into heaven I speak onely of the Eternall formed wisdome whence Evill and good hath been brought to manifestation 20. Moreover God said to Noah for yet seven dayes will I cause it to raine upon the Earth forty dayes and forty nights and every living Substance which I have made will I destroy from off the face of the Earth wherefore did God say after seven dayes the floud shall come why not presently either sooner or later why doth he set even Seven dayes In this the Seaven properties of nature are contained mystically in which the Verbum Fiat had introduced it self into an Ens viz. into the formed Word that is into the creation of the world in which Creation the Formed Word Repented at the vanity of all creatures and moved it selfe through the generatresse of Nature in the Formed Word to destroy the Turba 21. Now the first motion and information of the word in the creation with the Six dayes works and the day of Rest being Seven dayes was brought into a forme of Time and it yet stood so in its forme now then when the word which said it would drown every life with water did open disclose and manifest it selfe through the Seaven properties of nature to the waters-birth it came to passe in the Forme wherein the word had given in it selfe with the Creation viz in the same Seaven-fold operation which should open it selfe in its owne peculiar order and not enkindle or elevate any one property above the other but if all Seven would open and manifest themselves according to the waters-birth then the Onely fountaine or head-spring of all the deeps in the Centre of nature should break open and being they came in Seven dayes into their outward formed working Dominion the Speaking word did also proceed in the opening thereof in Seaven dayes unto the limit for its manifestation of that which it desired as namely to drown the Turba 22. And let none looke upon this as a fiction or laugh at it for whosoever doth so doth not yet understand our spirit and meaning at all nor hath any knowledge at al of the Formed Word but hath onely an externall understanding of nature like a brute Beast or a Bird that flyeth in the aire and knoweth not what the essence is 23. Now saith reason vvherefore did it Rain just forty Dayes and forty Nights could not God have drowned the world in one houre Answ In the space of forty dayes the Turba was borne in the humane property viz. Adam before his Eve stood in the Image of God forty dayes and nights which yet in the Image of God were onely as one Day there he wrought forty dayes in his desire viz. in the Fiat and brought forth the Turba in himselfe in his lust after the Grossenesse of the Earth the Good part of the Limus of the Earth which was drawn in the Verbum Fiat into a Masse did hunger after the Evill grosse part which was of the dark worlds property 24. And even in forty dayes the grosseness did arise in his Imagination in the good Ens viz. a selfefull will to the perception or intromission of the gross earthliness in which Evill and Good was made manifest and when this same wills-spirit was arisen in the desire it entered into its owne selfefull Dominion and in its fiery and earthly might strongly suppressed the holy Spirituall Ens in the word of Power even then Adam fell asleep viz. into an impotency and disability of
For in Abraham the inheritance of the true Sonship was again manifested but Ismael was not born of the inheritance of the Sonship but of the rejected Seed but now God offered again out of free-Grace his holy inheritance in Abraham that he would generate the rejected Seed in this new Mother which gave in it selfe into Abrahams Seed again in himselfe to a childlike Seed 57. Not that the rebellious Runagate Adamicall will in the Selfe-hood in Ismael should be received into this Mother no the same is wholly cast out with Ismael in all respects from the filial Inheritance he cannot be born anew unless he dye to his selfe and own willing and come in a converted will to God in Christ as the lost Son who neither wills nor desires any thing from a naturall proper Right but onely that the Lord of the Goods would have Mercy on him and receive him again to be a Day-labourer This converted will God doth * * * Text. Engraft or in-linage take in to his gratious free-given inheritance viz. into the goods of Abraham in Christ and maketh it to be Heir in Isaac's goods viz. in Isaacks freely given Inheritance in Christ. 58. Ismael was cast out from Abrahams viz. from Gods goods that he might come unto his Son to whom he gave the whole inheritance and entreat him for the filial inheritance for the naturall Adamicall man had lost it and that which was lost was again freely given to the Covenant of Abraham viz. to the blessed Seed that is to the man Christ and he now doth freely give it unto them who come unto him 59. All men who come unto God the Father and pray unto him for the Eternall * * * Or Sonship Adoption unto all them he giveth the Adoption in his Son Christ unto whom he hath freely granted the whole inheritance viz. the Hierarchie of mankinde viz. the possession of the Throne of the Angelicall World even in the place of this world and given unto him all the power of rule and dominion as he said Matth. 28.18 all power in Heaven and in Earth is given to mee of my Father 60. For God the Father ruleth the place of this world in his Son Christ and all men who now come unto God they come to him in Christ who is the Lord viz. the mouth of his Father 61. Christ is the Staffe wherewith he guides and feeds his sheep in Christs voyce all poor Sinners who turn to God are born to a new will and life and in the filial birth in Christs voyce they dye wholly unto the own will of selfehood in Christs death 62. For Christ is dead to the humane Selfehood in the Fathers Anger and buried with the will of Selfe in the eternall death and is risen again in his Fathers will and liveth and ruleth to all eternity in his Fathers will 63. God the Father introduced his Voyce and Word viz. his manifestation into the Seed of Abraham viz. into mans will of Selfe and brought that will of the humane Selfehood with his own introduced voyce into the death and into hell which death and hell were manifest in the Selfehood of mans own will and in the Power of his manifested voyce He did destroy the death and hell in the Voyce and Word of mans Selfehood so that man should not any more will to himselfe but what he now willeth the same he must will in the manifested voyce of God 64. So long as Ismael * * * Or would take the inheritance willed in the voyce of his scorning contemning Selfe he could not be heir of these introduced free-given goods but when he hath turned to God and forsaken the will of Selfe then God also sendeth the Angel to him even while he is in his Mothers Wombe and saith * * * Gen. 16.9 Return again to the free and humble thy selfe under her hand and thou shalt live 65. For Ismael was run away from God in the wombe which signifies the fugitive runagate nature of man in Selfehood and in the Mothers wombe God sent him an Angel to recall him noting that * * * Note all wicked men are called inwardly by the voyce of God while they are yet in the wombe and also the time of their whole life in their own essence and beeing Onely the naturall will of Selfehood stoppeth its hearing so that the voyce of God is not manifest therein 66. That is like as the Sun shineth all the day long and giveth it selfe unto every Essence which will but receive its power so likewise the voyce of God soundeth through all men to recall and reclaim them the whole time of their life so soon as the Seed is sown in the wombe the voyce of God is sounding or working therein to a good fruit but on the contrary also the voyce of Gods Anger soundeth in the Essence of mans Selfehood there is a continuall combate betwixt them as with heat and cold that which gets victory of that is the fruit this strife continueth as long as man liveth in this world 67. Therefore we declare with good ground that men ought not to make conclusions concerning the children of Gods Saints as if God had so out of his purpose begotten one to condemnation and hardned him that he could not come to the Adoption and chosen in himselfe another that he could not be lost it is a meer groundlesse fiction There is no footing or foundation at all for it either in the book of Nature or in the holy Scripture it proceeds from the Abyss and bottomless smoaky pit of darkness and hypocrisie 68. By the * * * Or the Stems Tribes of the Saints in whom the divine Covenant hath opened it selfe viz. by the Patriarchs as Adam Noah Abraham Isaac and Jacob there are alwayes two figures represented viz. Christ and Adam a good and an evill man 69. Cain Ham Ismael and Esau were types of the corrupt man and Abel Sem Isaac and Jacob were types of Christ who opened himselfe in this line and set himselfe forth before the corrupt children of Adam as a light and Preacher to convert them 70. For * * * Joh. 3.17 God hath not sent his Son to condemn the world viz. the poor corrupt man but he hath therefore sent him into the world among the Godless crew of evill men to teach and call them and those who have a willing desire to hear he will save even those that have but a sparkle of the divine Ens which is capable of hearing in them The quickning and renewing voyce of Christ doth cry and call in that little spark which is in all these that is it bloweth up that little spark that it may become a divine fire 71. And that we may open wide the eyes of the blind Selfe-named Christendome and also of the Jewes in their boasting that they may not so brag and stand upon their knowledge as if they onely were
English translation which married which were to marry his daughters and said Arise get ye out of this place for the Lord will destroy this Citie but he seemed unto them as one that mocked 65. This is now an excellent Mirror how God also gave warning unto these men and would have spared them for Lots sake if they would but have followed him but the wrath had captivated them and wholly hardned them that they did but laugh and jeer at him and as it were said unto him what is hapned to the foole he thinkes the skie will fall 66. The inward figure stands thus Gods truth in the Love drew these men Lots Sons in law and would deliver them but the wrath was stronger in them and had captivated them in the probation of their heart they continued in the judgement as Lots wife whom notwithstanding Lot brought forth with him before the Citie yet the wrath drew her back again into judgement so that she being she was for Lots sake freed from the fire-sword must go into a Transmutation untill the Last Judgement which is a terrible Example 67. In this figure this present world may behold it selfe and take warning for as certain and as true that the Preaching of Lot was true and the punishment followed thereupon so certainly also shall the * * * Or Judgement punishment of the Sixt Seals Time which Seal is even now at hand and hath already opened it selfe suddenly follow 68. But that the warning hereof came so long agoe declareth that the time of the sixt Seal in its manifestation is the most wonderfull of all the Six Seales till the Seaventh * * * Or Seal Number which is yet more wonderfull for it is the End of this world and the Last Judgement 70. The hardned surprized and apprehended crew is already Judged for the Dolefull sifting Sword hath taken hold of them they run now in a raving raging manner as mad people in Pride Covetousnesse and Envy and contem what the Angels Trumpet soundeth 71. The Cry which the Angels Trumpet soundeth is this Go out from Babel Go out from Babel Go out from Babel shee stands apprehended and captivated in the Flaming Sword AMEN CHAP. XLIV How Lot departed out of Sodom and of the Terrible overthrow of this whole Region in Hams Generation of the circumstances thereof and how it was effected WHen as the wrath of the Judgement was now set on fire Gen. XIX vers 15. c. and the day Appeared that the Sun shon bright and every man thought all is in peace and quiet there is no danger The Angels commanded Lot to make hast and said Arise take thy wife and thy two daughters which are here least thou also perish in the iniquitie of this Citie and while Lot lingered the men took him and his wife and his two daughters by the hand the Lord being mercifull to him and they brought him forth and set him without the Citie 2. The internall figure stands thus the Spirit in Moses setteth the figure so clearly that a man may easily take it for he saith when the morning came and the Sun was risen they took him by the hand and brought him and his wife and his two daughters forth out of the Citie And now as the figure was externally in the arisen light of the day and the Sun so it was also internally in Gods Truth and Judgement 3. Namely in the truth the figure was internally thus In Lott and his two daughters the light of the understanding concerning the Messiah was arisen in Gods truth which Lots daughters knew very well that it viz. the light of the Sun of righteousness in Gods truth had moved it selfe in their father Lot from which cause afterwards when they were gon out from Sodom and the night approached they made their father drink sweet wine to the full and lay with him that they might receive Seed viz. the holy Seed from him for the Spirit both in Lot and his daughters did also signifie thus much in their risen light and shewed it to them 4. And now as the Sun was externally risen and it seemed to be a very lovely pleasant day so also internally in Gods truth the Sun of the Covenant viz. the holy Sun-Day was risen according to the probation in their Essence for they were now passed through the judgement And likewise on the contrary the Sun of the dark worlds property viz. the working of Gods Anger was risen now in the children of Sodom and forced mightily into Gods Righteousness therefore the Angels bad Lot make hast for the Sun of Anger was already risen and had apprehended the children of Iniquity 5. Like as the holy Sun in Gods truth which had apprehended Lot and his daughters in the Essence of Faith took Lot and his daughters by the hand and brought them forth from them so likewise the Wrath had already taken the children of Sodom by the hand of their Essence and brought them into the judgement of Execution And we will signifie and apply O Babel this figure unto the time of thy Seal mark and observe it yee Daughters children of Lot it concerns you 6. When God will punish a Land he first sends them Messengers and exhorts them to Repentance and declares unto them his Grace soon after he sends them the Angel of righteousness who tryeth and sifteth them whether they be capable of the Grace that is tendred unto them and sets judgement before them with threats of their ruin denouncing great warre and Plagues upon them to blot and root them out if they will not return and repent and sheweth them also by his Messengers the light and way of Righteousness and suffers them to run on in the light that is tendered to them till they be weary and glutted with it and hold it onely for a common customary thing and an history and again become a Sodom 7. And then he sends them both Angels together to wit the Angel of righteousness and the Angel of truth and first threatneth them severely and exhorts them and setts the judgement before them but when they * * * arâ—â—e grow wholly a Sodom he leaveth off from the outward figure and letts them fill up their measure and then it seems as if the Sun were risen upon their Sodom and now it should be good and Prosperous but even then saith the Angel of truth in his children hasten and go out the Punishment and Ruin is at hand 8. Thus we declare unto thee Babel that God hath already long since sent thee Messengers and with the declaration of the Gospel hath tendred thee his Grace and therewith also hath mightily threatned to punish thee with Ruin but thou hast made onely a contentious disputing Babel of the light of the Gospel and art now the well-fatted Sodom 9. And know for certain that the Lord for a farewell hath now sent thee two Angels one hath the truth in him and bids Lot
of the flesh unconverted and hath turned its eyes onely towards Sodom but with the mouth it is gon out of Sodom and the body is yet at Sodom and looketh with Lots wife onely upon Covetousness and temporall pleasure and will not go with the heart out of Sodom 34. Therefore the Angel of the wonders saith Thou art sifted and * * * Taken or captivated apprehended in the Turba thou art guilty and capable of the Brimstone-fire thy verball hypocrisie in that thou saist that thou art gon out of Babel and Sodom doth not at all avail thee thou art wholly captivated with Lots wife in the three First being thou hungerest onely after the three first and usest the Spirit of Christ onely for an externall covering and wilt not hear in thee what now the Lord speaketh but hearest onely what the Antichrist speaketh in his pride covetousness envy and Anger how thou maist please thy Earthly mortall Idoll Maozim and Mammon viz. Selfe-Love Selfe-Will Selfe-Sence 35. Thou seekest and honourest onely the externall Idoll-God viz. Silver and Gold Copper and the fullness of the Belly to thy Luxurious sumptuous and Stately Sodomiticall pleasure and this Idoll is also sifted for thy sake and is made nigh and far off unto thee and thou understandest not what it meanes thou saist there is no danger and it may well be helped and amended we may contrive it well enough to a good use but thou knowest not what is thereby Signed and signified The most inward figure of Lots wife being turned to a pillar of Salt is this 36. When these two Angels came from Abraham viz. from the Spirit of Christ unto Sodom to Lot and he bowed himselfe before the Lord unto the earth and entreated these Angels to turn in unto him they entered according to the divine property Essentially in unto him in manner as they came in unto Abraham with the Ens of faith even so it was here for it was but one Covenant but in Abraham the Seed to Christs person was named and not in Lot as Moses declareth very sufficiently 37. Lots faith took the Ens from the Angel who brought the same to him from Abrahams faiths Ens for of one viz. of him who did move and manifest himselfe in Abraham they must all be sanctified now Lot by the Administration of the Angel understand formed Angels sent out of the divine property out of Christs Ens and word was sanctified as a * * * Or line of affinity proxime line or branch on the Ens of Abraham 38. And being Lots daughters were capable of this Sanctification and not the mother the mother must go again into the first matter and Lot must copulate with his two daughters in the blessed Seed for they were capable of it and none else in the world for two Potent Generations were to arise from thence viz. the Moabites and the Ammonites A Great people as the Spirit in Moses doth also speak very covertly and hiddenly concerning Lots daughters that the one said unto the other Lo there is not a man on the earth to come in unto us after the manner of men come let us give our father sweet wine to drink and then we will lye with him that so he may not know it and we may preserve Seed of our father for the mother was not capable of this holy Seed being she was captivated and taken in the * * * Or sifting Triall Probation in the Turba 39. Now Reason would object and say wherefore did not the daughters of Lot marry with Abrahams Generation why would they lye with their Father Contrary to the Right and Law of Nature and all Nations Answer This might not be for the Seed of Christ was called in Abraham but now there lay two other lines in the Seed of Christ as neere affinities which should be born of Abrahams faith viz. of Christ As Abrahams faith was born out of JEHOVA out of the Name Jesus so these two lines of Affinity were in the Tree of Wonders which should spring forth from Gods Truth Righteousness and be brought into the Love of Jesus this manifestation the Angels brought unto and into Lot which opening and manifestation did spring forth in Lots Seed 40. But being his two daughters did also stand in this judgement and were apprehended in the same Spirit which opened it selfe in Lot and received also the same properties as their father it must be so and it was so permitted of God that these two sons Ammon and Moab must be born of two Sisters of One Seed for they were to be two Nations proceeding from two Lines of nature yet from one root 41. But in that the Spirit in Moses doth so cover it and saith The two daughters caused their father to drink sweet wine that he did not know what he did and so were gotten with child of their father in the fathers drunkenness which yet seems to be wonderfully strange without Gods work The same is thus to be understood Not that it did not so come to passe it did so come to passe as the Text in Moses declareth but this was a work of the Spirit of God and hereby also he covereth the externall shame 42. For the outward work is onely a shame in Gods sight and also in the sight of all People but the inward work in its figure must be so and it is the true figure that the Man Christ viz. Gods Son should be born through a shame which also was a shame before God but so he took our shame and reproach upon himselfe and hung it as a curse upon the Tree of the Crosse and offered it up unto the righteousness of God so likewise both these lines must be covered with a Shame that they both might be sanctified onely and alone under Christs shame on the Cross and they should not dare to say that they were pure before God and nature for the Scripture saith * * * Rom. 11.32 He hath shutt them up all under Sin that he might have Mercy upon all 43. And that this was truly and certainly a work of God appeares in this that on the same day the mother was turned to a pillar of Salt and Sodom destroyed doubtless with all their housholdstuffe and Goods that yet they that same night they set about this work whereas they continued all night in a Cave of the Mountain by Zoar so that we may well thinke no naturall fleshly instigation did provoke them thereunto 44. But it must be that the father should be drunk that the humane understanding might not do it but that it might be Gods work also that the Soul of Lot might not be Turbated in the Tincture of the Seed with the shame of the daughters it must be don therefore as it were in mans drunkenness and misunderstanding least the Nations should make a Right or Custome thereof for the daughters of Lot were also as t' were drunk in the spirit
to make his Abode in us and thus one day upon another it is delayed and yet Christ goeth with his Bride into his native Countrey viz. into the Second Principle but the marriage is celebrated in all the three Principles 54. A very excellent figure we have in this also Gen. 24.61 to the 67. That when Rebecca went home with Abrahams servant and Isaac mett her in the field and shee asked him what man that was and Abrahams servant told her that it was his Master Isaac how shee lighted off the Camell and putt a vail before her eyes and was ashamed and how Isaac took her and carried her into his Mothers Tent. The inward figure is this 55. When the inward disappeared humanity doth again obtain the pretious Jewell and is quickned in the spirit of Christ and discovers its beloved Christ in it selfe then it falls down into the deepest humility before the holiness of God and is ashamed that it hath lyen so long captive in the beastiall man and that it was a Queen but hath lost its Kingdome in Adam then it vaileth its own face before Gods glorious Clarity and humbleth it selfe but Christ taketh her into his Armes and leads her into his Mothers Tent viz. into the heavenly worlds Essence from whence he is come with his heavenly essence and there shee becomes his wife and thus Isaac is truely comforted for his Mother viz. for the disappeared Matrix in the Tincture of Venus which dyed in Adam and which he again doth now obtain in virgin-like chastity for his Spouse as here the history concerning Isaac soundeth 56. And we seriously admonish the Reader not to contem scorn or deride at our exposition it is the true ground for when Isaac mett his Bride Gen. 24.62 he came from the well Lahai-roi from the fountain of the living and Seing One as Moses saith if any desire to understand our meaning and knowledge he must then make towards this fountain that so he may be received with Rebecca and then he will see from what spirit this pen hath written and in what * * * Seal Viall or Trumpett Number and Voice it is arisen 57. If any here see nothing he may well blame himselfe for blinde and no man else the Jewes and Turckes and also Babel may here open their eyes wide and look upon the figures of the old Testament aright they will even finde them so CHAP. LI. How Abraham took another wife of whom he begat six Sons to which he gave gifts and unto his Son Isaac he gave all his goods but the other he sent away from his Son Isaac while he yet lived and also how he dyed and was buried by his Sons Ismael and Isaac what hereby is signified unto us Gen. XXV 1 2. MOses saith Abraham took a wife and her name was Keturah and shee bare unto him Zimran Jochshan Medan Midian Ishback Shuah from whom sprang forth six generations but of Sarah Abraham begat onely one Son at which the whole history pointeth but of Keturah he begatt six Sons concerning whom no peculiar or especiall thing is mentioned but onely their families or generations This is thus to be understood in the inward figure Abraham and his Sarah must be first old before he begatt Isaac to signifie that Christ should be manifested in the flesh in the Old Age of the world 2. Isaac was begotten and conceived of Abrahams nature and of the Ens of faith in an old and almost dead Matrix as to the humane nature that so the divine Ens might have the preheminence but when Sarah dyed Abraham took unto him Keturah and soon begatt of her Six Sons Kethurah doth in its Name expresse the Centre of nature when we form the SensVAl un-compacted spirits of the letters in this word Keturah then we understand that KETVRAH is a formed matrix of nature which signifieth to us that Abraham after he had begotten the Type of Christ in the Ens of faith should now begett his own likenesse as to Adams nature out of the Six properties of the naturall spirits life and also set forth and represent his own naturall likeness and therefore he must also have such a vessell thereunto 3. Sarah must bring forth but One Son to signifie that the kingdome of mankinde is given but to one and that they all do belong to this one and should in him become the same onely one as branches on one tree which one should be Christ in All. 4. But here Abraham did now with Keturah begett Six Sons according to the Six properties of the formed nature of the operation of the Six dayes workes and Isaac that is Christ is the Seventh viz. the day of rest or Sabbath wherein the Six Sons should enter into Rest even as the six dayes of the creation understand the six properties of the Centre of nature viz. the working Spirit-life do rest in the Seventh thus the Spirit of God doth represent the figure in Abraham 5. And we have here a very excellent figure against the Reason-wise who say that whosoever is not born by nature in the Ens of faith that is naturally as it were begotten of the Seed of the woman which workes onely by a particular election of God as they feign the same is hardned and cannot attain to the Adoption of God he is not drawn by God that he should come to the new-birth this figure quite strikes down their fiction and shewes the true ground and first it setts forth Isaac viz. Christ and declareth plainly that to him alone the kingdome of God is hereditary and peculiar and that no man can have it any more for or from the Right of nature and how we are altogether cast out from thence with Adam and have lost the same as the children of Keturah were all cast out from the inheritance of Abrahams goods and Isaac onely did inheritt them 6. And he setts down hereby how Adams children were also begotten of Abraham and how he gave them Gifts of his goods betokening how free gifts were given to Adams naturall children Gen. 25.6 out of God the Fathers and Christs Goods as Abrahams goods were given them of grace as a free gift 7. For Abraham did not cast out his naturall children from him without gifts so likewise God did not cast Adam out of Paradise without his * * * Note where the Free Grace of God was given to Mankinde free Gift he first gave him the bruiser of the Serpent in the word of the Covenant and afterwards he cast Adam from the childlike inheritance of the naturall Right and yet he received him again in the free Donation as Abraham also did not here reject his children and cast them out from the child-ship but from the naturall Right of his goods yet they were dear unto him in the child-ship therefore he freely gave them gifts of his goods and thereby he signifieth to us that the Kingdome of heaven
66. VVhat the Torment of all the damned is verse 67. Dan. Ch. 77. The Testament of Dan and the figure thereof verse from 13. to the 25. Ch. 77. How it is signified by Dan â—ad and Assur what kinde of people would governe the World verse 30 c. Darknes Ch. 3. Of the Eternall Originall of the darknes verse 5. Ch. 5. Of the Enmity in the Darknes verse 6. Day Dayes Ch. 12. Of the six dayes work of the Creation verse from 1. to the 39. Ch. 12. Of the first Day verse 13. c. Ch. 12. Of the second Day verse 19. c. Ch. 12. Of the third Day verse 32. c. Ch. 13. Of the fourth Day verse from 1. to the 20. Ch. 14. Of the fift Day verse from 1. to the 13. Ch. 15. Of the sixt dayes work of the Creation verse from 1. to the 31. Ch. 16. Of the Creation of the seaventh Day verse from the 16. to the 18. Ch. 16. How the seaventh Day hath been from Eternity verse 28. Death Ch. 4. The Originall of the Eternall Death verse 11 12. Ch. 11. VVhat the Death and Misery of Man and all Creatures is verse 17. Ch. 23. Why the Rocks clave in sunder at the Death of Christ. verse 3. Ch. 33. VVhy Gods anger often putteth one Man to Death by another verse 21 22. Decrees Ch. 61. How the Decrees in Scripture point onely at two Kingdomes verse 55. Deity Ch. 52. How the Deity manifesteth it selfe through the Soules nature verse 7 8. Delight Ch. 3. The Delight or Longing is the Property of the Sonne verse 7. Deluge Ch. 32. Why the Deluge or Noahs floud came after seaven dayes verse 20 21 22. Ch. 32. VVherefore the fountaines of water opened themselves in the Deluge verse 26. c. Desire Ch. 3. The Desire ariseth from the Longing or delight and is the Fathers property verse 6 7. Ch. 3. The Desire coagulateth it selfe verse 5. Devill Devills see Lucifer Ch. 8. That which is paine and Torment to the Devills is joy to the Angells verse 21. Ch. 10. How the Devill is the most despicable poore creature of all verse 31. Ch. 17. How Lucifer became a Devill verse 28. Ch. 22. VVhere the Devills Councell-chamber and schoole is verse 17. c. Ch. 37. How the Heathen had not their answers from the Devill verse 12 13. Ch. 38. How the Devill is a Prince of this world verse 5 6. Ch. 38. What those foure Elements are wherein the Devill and all evill Creatures live verse 7. Ch. 66. Where the Devill is a frolick Guest verse 54. Ch. 70. VVhat the Devills fishhooke is verse 41. Ch. 74. How the Devill lost his seate and stoole in Man verse 17 18. Dinah Ch. 58. The figure of Dinah verse from 39. to 45. Ch. 62. How Dinah was defloured and Sichem and the Citty slaine and spoyled the Gate of Christians warres and the Babylonish whoredom to be well considered of verse from 1. to the 48. Ch. 62. How Dinah went forth to see the daughters of the Land and what is prefigured thereby verse 3. c. Ch. 62. How Dinahs whoredom and Simeon and Levi's Murthour is a figure of Christendom verse from 9. to the 18. Doctors Ch. 35. What understanding the Doctors have in their Contention about Gods habitation and Beeing verse 66. Dominion Ch. 39. Whence Dominion ariseth verse 32 Dove Ch. 32. What Noahs first Dove signifieth verse 40. Ch. 42. What the three Doves and the Raven signifie verse from 42. to the 46. Dragon Ch. 76. What the Dragons seaven heads are verse 25 26. Dreames Ch. 67. VVhat it is to expound Dreames verse 1 2. Ch. 67. VVhence it is that a Beast dreameth verse 5. Ch. 68. Of King Pharaohs Dreames verse 1. c. Ch. 68. VVherefore the Naturall Magi could not Expound Pharaohs Dreames verse 2. 10. 18 19. Driver see Hunter Drunk plentifully Ch. 70. VVhat that signifieth that Joseph and his brethren drunk plentifully verse 94. Dying Ch. 20. Of Adam and Eves dying verse 26. c. E. Earth Ch. 10. VVhence the grossnesse of the Earth proceeds verse 30. Ch. 10. Out of what the Earth is proceeded verse 61. Ch. 12. How the Globe of the Earth is Extruded verse 7. Ch. 22. What the Earth is verse 45. Ch. 25. Why God Created the Earth verse 29. c. Ch. 25. VVhen God set the Time for the Earth to endure verse 19. Eden Ch. 17. VVhat Eden is verse 6. Edom. Ch. 53. What Edom is and signifieth in the high Tongue verse 5 verse Ch 64. 3. Egyptians Ch. 78. VVhat it signifieth that many Egyptians went along when Jacob was buried verse 2. Elected Election Ch. 25. Of that saying of S t Paul Wee were Elected in Christ Jesus ere the foundation of the world was layd verse 20. Ch. 48. How God Elected not onely the Naturall Line of Christ but also the Line of Nature verse 35 36. Ch. 51. An excellent figure against the wise Rationallists concerning Election or Predestination verse from 4. to 24. Ch. 26. Of Election or Predestination verse from 1. to the 76. Ch. 32. A curious example how God hath Predestinated no Election in Nature verse 3 4. Ch. 46. How Gods Election passeth only upon the figure verse 30. Ch. 61. Of Gods Election or Predestination or Decree concerning Jacob and Esau. verse from 1. to the 3. 23. Elements Ch. 10. That the foure Elements are but properties verse 49. Ember Ch. 23. How in many there is an Ember glowing towards the virgins childe of the New birth verse 41 42. Enos Enoch Ch. 30. What Enos signifieth in the Language of Nature verse 11. Ch. 30. What Enoch is in the Language of Nature verse 27. c. Ch. 30. How long Enochs voyce must be silent verse 49 50. Ch. 31. Of the Line of wonders issuing from Enoch verse from 1. to the 45. Envie Ch. 24. Whence the great Envie ariseth verse 11. Ephraim Ch. 75. The figure of Israels laying his right hand upon Ephraims head verse 12. c. Esau. Ch. 52. VVhat Esau signifieth in the Language 〈◊〉 Nature verse 36. Ch. 53. How Esau dispised his being first borne and sold it for a Messe of pottage verse from 1. to the 28. Ch. 54. The figure of Esaus 40 yeare and of his two wives verse 18. c. Ch. 55. How the figure of Isaacks Blessing and of Esau and Jacob is to be understood verse from 1. to the 5. Ch. 55. VVhy Esau was blessed with the word of Strife verse 11. Ch. 55. VVhy Esau was all over rough and hairy verse 21 22. Ch. 55. What that signifieth that Esau attained not the Blessing verse 39. Ch. 55. VVhat figure Esau is in his Blessing verse 40. c. Ch. 56. The figure of Esaus being a griefe to his parents verse 9 10. Ch. 60. VVhat Esau the first-borne signifieth verse 3. Ch. 60. VVhat Esaus 400 Men signifie verse 6. Ch. 60. How Esau went to meete Jacob and
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
Imagination 7. Yet the right visions are when Mans will resteth in God and then is Gods will manifest in Mans will and then the soule seeth with Gods Eyes from its most inward Ground where it stands in the word of God and then the Speaking Word goeth with the Soules into the Magick Image of the Constellation and then the Astrall Spirit cannot Image or fashion it selfe in the Phansie but must stand in the Image in the figure as the Constellation is and then the soule seeth what the Most High hath prefigured and what shall come to passe and then the Word of God viz. the ground of the soule expresseth the figure in the soule so that the soule understandeth it as heere Joseph and also Daniell Expressed and Expounded As soone now as the figure of the vision was told before Joseph the Spirit of God was together in the voyce of the relatour and in Joseph Expounded the vision for so also are the Magick visions of all the Prophets 8. For after God hath once appeared to a Prophet in an audible voyce and called them to be Prophets as to * * * 1 Sam. 3.4 6.8.10 Samuell then afterwards he appeared to them in Magick visions and answered them upon their Questions 9. The right Prophetick Ground of the Magicall seeing and understanding is thus Every Prophet is a limitt wherein a Time is included or an Age Comprehended and he is the Mouth of that Kingdome or Dominion that is when that Kingdome hath awakened and generated the Turba in it then is he the Mouth of the Inward Ground which declareth and expresseth the vanity in the Turba and also the Grace of God which hath taken compassion on the humane misery and opposed the wrath of the Turba and reproveth that Kingdome for their vanity and Idolatrie and comforteth them with the introverted Grace againe 10. For his Spirit standeth in the figure in the Eternall Speaking Word of God from which the Life was expressed or Spoken forth and became a Creature introverted againe as an Instrument of the Spirit of God whereby the Spirit of God speaketh and intimateth for the Prophetick Spirit could not in its owne might and power declare future hidden things if the Spirit of God did not see through it and that the Word of God did also goe together through his Word into the Magick figure which the Prophet seeth 11. For the Brophet knoweth not any thing beforehand in his owne power and authority which he declareth but when the Word moddelleth it selfe together in the figure then the Prophetick Spirit seeth through Gods seeing how the Word of God goeth also together upon the figure and then the Word expresseth declareth and Expoundeth the figure through the Prophetick Spirit as heere was done by Joseph when the Kings Officers told their Dreames then the Word set the figure in Josephs understanding how it should come to passe so that Joseph knew what their visions meant 12. But he knew it not beforehand but in the telling of the Dreame the word of understanding modelled it selfe in Josephs understanding that he knew it for Josephs Spirit stood in a Magick figure * * * Re-introverted the the word introverted againe into the Word after the manner as the New Birth in the Spirit of Christ standeth introverted againe so also the other Prophets through whose Mouth Gods Word Expounded and expressed from the Inward Ground through their Mouth the Wonders of God in Nature viz. in the formed Creaturely Word 13. By this figure of Joseph in that he obteined Divine knowledge and skill and could expound hidden things we see how the introverted Spirit of Man resigned up into God when he forsaketh all that is his owne doth attaine the Divine Eye to see and understand so that he gets much more againe then he forsooke and that he is much richer then when he enjoyed his owne for in his owne will he had and possessed onely a Particular but in the Resignation he gets into the Totall viz. into the universall into All for ALL is from the Word of God 14. Therefore if he cometh into that he cometh into the Ground wherein all lyeth in the Eternity and from being poore becomes rich as Josephs figure declareth that a poore Prisoner became a Prince and that onely by the Divine Word that had manifested it selfe in him when the Word in his submissive dereliction and forsaking all Expressed or spake forth it selfe againe and so spake or pronounced Joseph into a Regall Government and Dominion through whom the Word of God would rule in Aegypt and give the understanding for such a Kingly Government 15. Wee see further in this figure of Joseph * * * Rom. 8.28 How at the length all must serve for the best to Gods Children all the wrong they must suffer that will turne to meere Joy in the Issue for in trouble and affliction they learne to know what they are how very weake and miserable they are in their owne selves and how neere Death and Misery attend them and how all the Trust confidence and expectation they have of Men in that they will relie upon Man and trust to the favour of Man is a very fickle uncertain thing also how Man should turne his Hope towards God when he expecteth to be delivered out of trouble by the favour of Man yet so at length the favour and Councell of Man * * * Must. must stand him in stead 16. But if a Man will expect the favour and Councell of Man he must set his hope upon God and looke whether God will give him comfort by humane meanes and release him from misery and not set his hope upon the favour of Man but looke upon God to see what he will worke by meanes and though it seeme as if God had forgotten as heere with Joseph who must remaine Two yeares in Prison then he must consider with himselfe that God will have him heere but if he will through meanes have him in another Place then he will afford meanes for it and send it in due time as is to be seene heere 17. The mishap of the Kings Officers in that they were put into Prison to Joseph was a meanes whereby God would bring Joseph before the King but it was not done suddenly because Joseph hoped the Kings Butler would speake a Good word for him to the King and tell his Innocency but the Butler forgat him left Joseph lying in the Dungeon that Joseph might wholly despaire of humane meanes and flie to God and when he doth that and despaires of all humane meanes and barely relyeth on God then must even that meanes in which Joseph had hoped and yet also had long despaired of any helpe from it break forth againe and stand him in stead 18. By this a childe of God should learne that all which he prayeth to God for that it should stand him in stead by Man that he should not set his hope upon Man