Mysterium magnum, or An exposition of the first book of Moses called Genesis. Concerning the manifestation or revelation of the divine word through the three principles of the divine essence; also of the originall of the world and the creation. Wherein the kingdome of nature, & the kingdome of grace are expounded. For the better understanding of the Old and New Testament, and what Adam and Christ are. Also, how man should consider and may know himselfe in the light of nature, where he is, and where his temporall and eternall life, consist; also, where his eternall blessednesse, and damnation, consist. And is an exposition of the essence of all essences for the further consideration of the lovers, in the divine gift. Comprised in three parts: written anno 1623. By Jacob Behm. To which is added, The life of the author. And his Foure tables of divine revelation.

Mysterium Magnum , OR An EXPOSITION of the First Book of Moses CALLED GENESIS .

CONCERNING ●he Manifestation or Revelation of the Divine Word through the Three Principles of the Divine Essence ; also of the Originall of the World and the Creation .

Wherein The kingdome of Nature ▪ & The kingdome of Grace , are Expounded ▪ For ▪ the better understanding Of the Old and New Testament and what Adam and Christ are .

Also , How Man should consider and may know himselfe in the Light of Nature , where he is , and where his Temporall , and Eternall Life , Consist ; also , where his Eternall Blessednesse , and Damnation , Consist .

And is an Exposition of the Essence of all Essences for the further Consideration of the Lovers , in the Divine Gift .

Comprised in Three Parts : Written Anno 1623.

BY Jacob Behm .

To which is added , The Life of the Author . And his Foure Tables of Divine Revelation .

LONDON : Printed and are to be sould by 〈…〉 next 〈…〉

THE PREFACE Of the Author JACOB BEME , To his COMMENTARY upon GENESIS , Called the * * The Great Mysterie . MYSTERIVM MAGNVM .

1. WHen we consider the visible world with its Essence ; and consider the life of the creatures , then we finde therein the likenesse of the invisible spirituall world , which is hidden in the visible world , as the Soule in the body ; and see thereby that the hidden God is nigh unto all , and through all ; and yet wholly hidden to the visible Essence .

2. We have an example hereof in the minde of man , which is an invisible fire ; that is inclined to light , and darknesse ; viz. to Joy , and Sorrow ; and yet in it selfe is none of these ; but onely a Cause thereto ; an invisible , incomprehensive Sourcive fire ; and yet as to its own Essence is included in nothing , save onely in the Will of life .

3. The body cannot comprehend the minde ; but the minde comprehends the body ; and brings it to Love , or * * Or sufferance and Sorrow . dislike ; this likewise is to be understood of the word , and Power of God ; which is hidden to the visible Sensible Elements : and yet dwelleth through , and in the Elements ; and worketh through the Sensible life , and Essence , as the minde in the body .

4. For the visible sensible things , are an essence of the invisible : from the invisible , and incomprehensible , the visible , and comprehensible is proceeded : the visible Essence is come to Bee from the expression , or Spiration of the invisible Power : the invisible Spirituall Word of divine Power worketh with and through the Visible Essence , as the Soul * * In. with and through the body .

5. The inward Spirituall soul of man was breathed in to the visible Image by the in-Speaking , or inspiration of the invisible Word of the divine Power ; ( for an understanding to the Created Image ) wherein mans Science , and knowledge of the invisible , and vissible Essence consisteth .

6. Thus man hath now received Ability from the invisible Word of God to the re-expression : that he again expresseth the hidden word of the divine Science into formation , and severation : in manner and forme of the Temporall Creatures ; and formeth this spirituall Word according to Animals , and Vegetables ; whereby the invisible wisdome of God is pourtraied , and modelized into severall distinct formes : as we plainly see , that the understanding of man expresseth all powers in their property , and giveth names unto all things ; according to each things property ; by which the hidden wisdome is known , and understood in its power : and the hidden God is made manifest † † In. with the visible things ; for the Delight , and play of the divine Power : so that the invisible might play with the visible ; and therein introduce it selfe into the sight , and Sence of it selfe .

7. As the minde doth introduce it selfe with the body , and by the body into Sences , and thoughts ; whereby it worketh , and Acteth Sensibly to it selfe ; so also the invisible world ( worketh ) through the visible , and with the visible world : we are not in any wise to conceit that a man cannot search out what the hidden divine world is , and what its Operation , and essence is , for on the visible Essence of the Creation we see a figure of the internall Spirituall operation of the powerfull world .

8. And we ought not to think otherwise of God ; but that he is the most internall ground of all Essences ; and yet so , as that he cannot be comprehended of any thing by the own-peculiar power of the thing ; but as the Sun doth introduce it selfe with its light , and Power into the sensible living things ; and worketh with [ or in ] all things : and introduceth it selfe also into an essence ; the same likewise is to be understood concerning the divine Word with the life of the Creatures .

9. Seeing then this visible world is the expressed , Formed word , according to Gods Love , and anger : viz. according to the Grand Mystery of the Eternall Spirituall nature , which spirituall world is hidden in the visible ; and yet the humane Soul is a sparke out of the Eternall Speaking Word of the Divine Science , and Power : and the Body an Ens of the Stars , and Elements ; and also as to the internall ground an Ens of Heaven , viz. of the hidden world ; therefore he hath Might , and Ability to speak of the Grand Mysterie whence all Essences doe Originally arise .

10. Since then the great Mysteries , the Beginning of and Originall of all things doe befall us by divine Grace ; that we are able ( as through the ground of the Soul ) to understand the same in reall knowledge with the inspired word of the divine Science ; We will write down its ground , ( so far as it s permitted to us , ) in this Book : for a Memoriall to our selfe , and for the exercise of divine knowledge to the Reader .

11. And I. we will signifie , and declare what the Center and ground of all Essences is . II. What the Divine Manifestation ( through the speaking of the word of God , ) is . III. How Evill and Good have their Originall from one onely ground ; viz. light and darknesse : Life , and Death : Joy , and Sorrow ; and how it is in its ground ; also whereunto every Essence and Source is profitable , and ‖ ‖ Text unavoidable . necessary . IV. How all things have their ground from the Grand Mystery , viz. from the spiration of the Eternall one . V. How the Eternall one introduceth it selfe into sensation , perception , and Severation , to the Science of it selfe , and the play of the divine Power . VI. How man may attaine to the true knowledge of God , and to the knowledge of the Eternall and Temporall nature . VII . Also how man may come unto the Reall Contemplation of the Beeing of all Beeings . VIII . Also of the Creation of the world and of all creatures . IX . And then of the Originall , fall , and Restoration of man ; what he is according to the first Adamicall man in the Kingdome of nature : and what he is in the new Regeneration in the kingdome of Grace , and how the new birth comes to passe . X. Also what the old and new Testament are each in its understanding .

12. And we will enlarge this exposition through , all the chapters of the first Book of Moses ; and signifie how the Old Testament is a Figure of the New : what is to be understood by the De●ds of the holy Patriarchs : wherefore the Spirit of God did give them to be set down in Moses : and at what the figures of these written Histories doe looke , and ayme ; and how the Spirit of God in his children before the times of Christ did allude with them in the figure , concerning the Kingdome of Christ ; whereby then God hath alwayes represented this Mercy-Seat [ or throne of grace ] Christ : by whom he would blot out his Anger , and manifest his Grace .

13. And how the whole time of this world is pourtrayed , and modelized , as in a watch-work : how afterward it should goe in time : and what the inward spirituall world ; and also the outward materiall world is : also what the inward , Spirituall man , and then the externall man of the Essence of this world is : how time and Eternity are in one another , and how a man may understand all this :

14. Now if it should so fall out , that when these our writings are read , the Reader might not presently apprehend , and understand the same ( seeing this ground which yet hath its full foundation , and pregnant Concordance , as well with the Scripture , as through the light of nature ; hath for a long time been very dark , and yet by divine Grace is given to plaine simplicity ) let him not despise , and reject the same according to the course , and custome of the wicked world ; but looke upon the ground of practice which is therein intimated ; and give himselfe up thereunto ; and pray God for light and understanding : and at last he will rightly understand our ground , and it will finde very great Love and acceptance with him .

15. But we have written nothing for the proud , and haughty wiselings , who know enough already ; and yet indeed know nothing at all ; whose Belly is their God , who onely adhere unto the Beast of the Babylonicall Whore , and drink of her poyson ; and wilfully will be in blindnesse , and the Devills Snare : but we have laid ( with the spirit of our knowledge , ) a strong bolt before the understanding of folly , not to apprehend our meaning ; being they wilfully , and willingly serve Sathan , and are not the children of God .

16. But we desire to be clearly , and fundamentally understood by the children of God : and doe heartily , and readily communicate our knowledge given to us of God ; Seeing the time of such Revelation is borne : therefore let every one see , and take heed , what Sentence and Censure he passeth : Every one shall accordingly receive his reward , and we commend him into the Grace of the meek and Tender Love of Jesus Christ . Amen .

Sept. 11. Anno 1623.

DE Mysterio Magno . OF THE GRAND MYSTERIE . THAT IS , Of the Manifestation of the Divine Word , through the Three Principles of the Divine Essence .

The first Chapter . What God Manifested is : and of the Trinity .

1. IF we would understand what the new birth is ; and how it is a a Wrought , or effected . brought to passe : then we must first know what man is ; and how he is the Image of God : and what the divine b b Or how God dwelleth in man , and filleth all things with his presence . inhabitation is : also what the Revealed God is ; of whom man is an Image .

2. When I consider what God is , then I say , He is the One ; in reference to the Creature , as an Eternall Nothing : he hath neither foundation , beginning , or Abode : he possesseth nothing , save onely himselfe : He is the will of the Abysse : he is in himselfe onely one : he needeth neither Space , or Place : He begetteth himselfe in himselfe ; from Eternity to Eternity : He is neither like or resembleth any thing : and hath no peculiar place where he c c Or no Sundry habitation above the Stars in an Emperean Heaven , as Reason phancieth . dwelleth : the Eternall wisdome or understanding is his delight : He is the will of the Wisdome : the wisdome is his manifestation .

3. In this Eternall Generation we are to understand three things : viz. 1. An Eternall will . 2. An Eternall minde of the will . 3. The d d Efflux . effluence the proceeding-forth . Egresse from the will and minde , which is a Spirit of the will and minde .

4. The will is the Father : the minde is the e e Comprehension , or Receptacle . Conceived of the will : viz. the Seat , or habitation of the will : or the Centre to Something : and it is the Wills Heart : and the Egresse of the will and minde , is the Power and Spirit .

5. This f f Or Tri-Une . threefold Spirit is one onely Essence ; and yet it is no Essence , but the Eternall understanding : an Originall of the Something : and yet it is the Eternall g g Or mysticall Mystery . hiddennesse ( as the understanding of man is not confined in time , and place , but it is its own comprehension , and Seat ) and the Egresse of the Spirit , is the Eternall Originall Contemplation , viz. a Lubet of the Spirit .

6. The h h That which is flown forth from the One Eternall Will. Egressed is called the Lubet of the Deity , or the Eternall wisdome , which is the Eternall Originall of all Powers , Colours , and Vertues ; by which the threefold Spirit in this Lubet comes to a Desiring ; namely ; of the Powers , Colours , and Vertue : and its desireing is an Impressing : a conceiving it selfe : the Will conceiveth the wisdome in the minde ; and the conceived in the understanding is the Eternall Word of all Colours , Powers , and Vertue : which the Eternall Will i i Or Speaketh forth . expresseth by the Spirit from the understanding of the minde .

7. And this Speaking is the Motion , or life of the Deity ; an Eye of the Eternall Seeing , where one power , colour , and vertue , doth distinctly know each other : and yet they all stand in Equall k k Text Property . proportion or Analogy devoid of weight , limit , or Measure , also undivided one from another ; all the Powers , Colours , and Vertue , lye in One ; and it is a distinct Mutuall well-tuned Pregnant Harmony : or , as I might say , a Speaking Word : in which Word , or Speaking , all Speeches , Powers , Colours and Vertues are contained , and with the Pronouncing , or Speaking , they doe unfold themselves , and bring themselves into sight , and ken .

8. This is now the Eye of the Abysse , the Eternall Chaos ; wherein all , whatsoever Eternity and time hath , is contained : and it is called Counsell ; Power : Wonder , and Vertue ; its peculiar and proper name is called GOD or JEOVA or JEHOVAH : who is without all Nature , without all beginnings of any Essence : a Working in himselfe : Generating , finding , or Perceiving himselfe ; without any kinde of Source from any thing , or by any thing : He hath neither beginning , nor End ; ( he is immense : no number can expresse his largenesse , and Greatnesse ) he is deeper then any thought can reach : he is no where far from any thing , or nigh unto any thing : he is through All , and in all : his birth is every where : and without and besides him there is nothing else ; he is time and Eternity , Bysse and Abysse , and yet nothing comprehends him save the True understanding ; which is God himselfe .

CHAP. II. Of the Word , or Heart of God .

THis is now what Saint John saith ; Chap. 1. In the beginning was the word : and the word was with God : and God was the word : the same was in the beginning with God : the word l l Im signifieth in the. ( In ) is the will of the Abysse : ( m m A●fang . beginning . beginning ) is the Conception [ or apprehension ] of the will ; where it conceiveth , and bringeth it selfe into an Eternall Beginning ; the * *

Wort signifieth the word .

Which words in the High-Dutch he expounds according to the Language of Nature .

( Word ) is now the Conceived , which in the will is a Nothing , and with the Conception there is a generation : this was in the beginning with the will , and in the will : but with the Lubet of the will it receiveth its beginning in the Conception of the will : therefore it is called [a] Heart ; viz. a Centre , or Life-Circle ; wherein the Originall of the Eternall Life is .

2. And John saith further : By the same were all things made : and without it was not any thing made that was made : In it was the life , and the life was the light of men : heere O man take now this light of life , which was in the Word and is Eternall : and behold the Being of all Beings , and especially thy Selfe ; seeing thou art an Image , life , and being of the unsearchable God ; and a Likenesse as to him : heere consider time , and Eternity ; Heaven , Hell : the world : light , and darknesse : paine , and Source : life , and death : Something and Nothing : Here examine thy self , whether thou hast the light and life of the Word in thee , so that thou art able to see , and understand all things : for thy life was in the Word ; and was made manifest in the Image which God Created ; it was breathed into it from the Spirit of the word : now lift up thy understanding in the light of thy life ; and behold the Formed Word : Consider its inward Generation ; for all is manifest in the light of life .

3. Saist thou , I cannot ; I am corrupt , and depraved ? heare me ! thou art not as yet borne againe of God : otherwise , if thou hadst again that same light , then thou couldest : Goe to then ! we all indeed come far short of the Glory , which we ought to have in God : but I will shew thee somewhat : have a care ; and conceive it aright : be not a Mocker , as the Confused Babel is . Lo ! when we would speake of the Being of all Beings ; then we say , that from God , and through God are all things : for Saint John saith also , that without him was not any thing made , that was made .

4. Now saith Reason , whence or how hath God made Good , and Evill , Paine , and Joy , Life and Death : is there any such will in God which maketh the evill ? Heere Reason beginneth to Speculate ; and will apprehend it ; but it goeth onely about the outside of the Circle , and cannot enter in : for it is without ▪ and not in the word of the Life-Circle .

5. Now then behold thy selfe , and consider what thou art : view what the outward World is with its Dominion ; and thou shalt finde , that thou with thy outward Spirit and Beeing , art the outward would : thou art a little world out of the Great world : thy outward light is a Chaos of the Sun and Stars : else thou couldst not see n n Or receive light from the Sun . by the light of the Sun : the Stars give the Essence of distinction in the intellective Sight : thy body is fire , aire , water , earth : therein also lyeth the Metaline property , for of whatsoever the Sun with the Stars is a Spirit , of that the Earth with the other Elements is a o o Essence Substance , or body . Being , a Coagulated Power : what the Superiour [ Being ] is that is also the inferiour : and all the creatures of this world are the same .

6. When I take up a stone or clod of earth and look upon it ; then I see that which is above , and that which is below , yea , the whole world therein ; onely that in each thing one property hapneth to be the chiefest and manifest ; according to which it is named : all the other properties are joyntly therein ; onely in distinct degrees and centres , and yet all the degrees and centres are but one onely centre ; There is but one onely root whence ●ll things proceed : it onely severizeth it selfe in the Compaction , where it is Coagulated : Its originall is as a Smoak or vaprous breath from the Great Mystery of the Expressed Word ; which standeth in all places in the re-expressing that is , in the Re-breathing ( or ecchoing forth ) a likenesse according to it selfe : an Essence according to the Spirit .

7. But now we cannot say , that the outward World is God , or the speaking word , which in it self is devoid of such essence ; or likewise that the outward man ; is God : but it is all onely the expressed Word : which hath so coagulated it self in its re-conception to its own expression ; and doth still continually coagulate it self with the 4 Elements , through the Spirit of the desire ( viz. of the Stars ) and bringeth it selfe into such a motion and life ; in the mode and manner as the Eternal Speaking word maketh a Mysterie , which is Spirituall , in it selfe ; which Mystery I call the Center of the Eternall Nature ; where the Eternall Speaking Word bringeth it selfe into a Generation , and also maketh such a Spirituall World in it selfe ; as we have materially in the Expressed Word .

8. For I say , the inward world is the Heaven wherein God dwelleth ; and the outward world is expressed out of the inward : and hath onely another beginning then the inward ; but yet out of the inward ; it is expressed from the inward ( through the motion of the Eternall Speaking Word ) and closed into a beginning , and End .

9. And the inward world standeth in the Eternall Speaking Word : the Eternall Word hath spoken it ( through the wisdome ) out of its owne Powers , Colours , and Vertue , into an Essence , as a Great Mysterie . from Eternity ; which Essence also is onely as a Spiration from the Word in the wisdome , which hath its re-conception to Generation in it selfe ; and with the Conception doth likewise Coagulate it selfe , and introduceth it selfe into formes , after the manner of the Generation of the Eternall Word : as the Powers , Colours , and Vertue doe generate themselves in the word through the wisdome ; or as I might say , out of the wisdome in the Word .

10. Therefore there is nothing nigh unto , or a far off from God : one world is in the other : and all are onely one : but one is Spirituall , the other Corporeall : as soul , and body are in each other ; and also time and Eternity are but one thing ; yet in distinct beginnings : the spirituall world in the internall [ Principle ] hath an Eternall beginning , and the outward a temporall : each hath its birth in it selfe : but the Eternall Speaking Word ruleth through and over all : yet it can neither be apprehended or Conceived , either by the Spirituall or externall world , that it should stand still ; but it worketh from Eternity to Eternity , and its p p Or operate . Worke is Conceived ; for it is the Formed Word ; and the working Word is its life , and incomprehensible : for it is without all Essence ; as a bare understanding onely , or a Power that q q Or worketh it selfe out in the Essence . bringeth it selfe into Essence .

11. In the inward Spirituall world , the Word conceiveth it selfe into a Spirituall Essence as one onely Element , wherein the foure lie hid : but when God , viz. the Word moved this one Element : then the hidden Properties did manifest themselves ; as there are foure Elements .

CHAP. III. How out of the Eternall Good , an Evill is come to be ; which in the Good r r Or 〈◊〉 had no beginning to the Evill : and of the Originall of the Dark World , or Hell , wherein the Devills dwell .

1. NOw then , being Light and darknesse ; moreover Paine and Source , are seen in the outward world : and yet all Originally proceed from the Eternall Mystery : viz. from the inward Spirituall world : and the inward Spirituall world proceedeth out of the Eternall Generating and Speaking Word ; thereupon we are to consider , how out of the Eternall Good , an Evill is come to be ? which in the Good hath no beginning to the Evill ; whence Darknesse , Paine , and Source arise ? and then from whence a lustre or light ariseth in the Darknesse ?

2. For we cannot say that the Eternall Light , or the Eternall Darknesse , is created ; otherwise they should be in a Time and a Comprehensive beginning ; and of this they are devoid : for they are concomitant in the Generation ; yet not in the * * Note . wisdome , or Generation of the Word of the Deity ; but they take their Originall in the Desire of the Speaking Word .

3. For in the Eternall Speaking Word ( which is s s 〈…〉 without . devoid of all nature , or beginning ) is onely the Divine understanding or Sound : there is neither Darknesse nor Light , neither thick nor thin : neither Joy nor Sorrow : moreover no Sensibility , or t t Finding 〈◊〉 apprehensio● Perceivancy ; but it is barely a Power of the understanding in one Source , Will , and Dominion : there is neither friend nor foe unto it : for it is the onely Good , and nothing else .

4. Seeing then this Eternall good cannot be an unsensible Essence , ( for so it were not manifest to it self ) it introduceth it self in it selfe into a Lubet , to behold , and see what it selfe is : in which Lubet is the wisdome : and then the Lubet thus Seeing what it selfe is ; it bringeth it selfe into a desire to finde out , and feele what it selfe is : viz. to a Sensible Perceivance of the Smell , and Taste of the Colours , Powers , and Vertue : and yet no perceivancy could arise in the free spirituall Lubet , if it brought not it selfe into a desire , like a Hunger .

5. For the Nothing hungreth after the Something , and the hunger is a desire : viz. the First Verbum Fiat : or Creating Power : for the Desire hath nothing that it is able to make or Conceive : it conceiveth it selfe ; and impresseth it selfe : it Coagulateth it selfe : it draweth it selfe into it selfe : and comprehends it selfe : and bringeth it selfe from Abysse into Bysse : and overshadoweth it selfe with its Magneticall attraction : so that the Nothing is filled , and yet remaines as a Nothing : it is onely a Property : viz. a darknesse : this is the Eternall Originall of the darknesse : for where there is a Property ; there is already Something ; and the Something is not as the Nothing : it u u Or causeth Darknesse . yeeldeth obscurity unlesse something else , viz. a Lustre , doth fill it ; and then t is Light , and yet it remaineth a Darkness in the Property .

6. In this Coagulation , or Impression , or Desire , or Hunger , by any of which I might expresse it to the understanding ; I say , in this Compaction or Comprehensive Complication , we are to understand two things : 1. The free Lubet , which is the Wisdome , Power , and Vertue , of the Colours : and 2. The Desire of the free Lubet in it selfe : for the free Lubet viz. the wisdome , is no Property ; but it is free from all inclination ; and is one with God ; but the Desire is a Property : now the desire ariseth from the Lubet ; therefore the desire doth conceive and comprehend the free Lubet all along in the Compaction , in the Impression ; and bringeth it also into feeling , and finding .

7. And understand us aright , and punctually here : the desire ariseth out of the Will to the free Lubet , and maketh it selfe out of the free Lubet , and bringeth it selfe into a desire : for the desire is the Fathers Property ; and the free Lubet , viz. the wisdome , is the Sons Property : albeit God being he is x x Or One. a Spirit , is not called Father , or Son in this place : untill the manifestation through the Fire in the Light : and there he is called Father and Son , but I set it down by reason of the birth of nature , for a better understanding of the true Ground , that man might understand : to what Person in the Deity , Nature , and to what , the Power in nature , is to be ascribed .

The Center of the Eternall Nature ; how the will of the Abysse bringeth it selfe into Nature , and Forme .

8. THe Desire proceeding from the will of the Abysse is the first Forme : and it is the Fiat , or let there Bee : and the Power of the free Lubet is God , who Governeth the Fiat : and both together are named Verbum Fiat , that is , the Eternall Word , which Createth where Nothing is ; and [ is ] the Originall of Nature and all Beeings .

9. ♄ ♄ Saturnus . The first Property of the Desire is Astringent , Harsh Eargerly-impressing , Conceiving it selfe , Overshadowing it selfe ; and it maketh , first , the Great Darknesse of the Abysse : Secondly , it maketh it selfe Substantiall in a Spirituall manner ▪ wholly rough harsh hard and thick , and it is a Cause of coldnesse , and all keenesse , and sharpnesse : also of all whatsoever is called Essence : and it is the beginning of Perceivancy , wherein the free Lubet doth finde and perceive it selfe , and introduceth the Contemplation of it selfe ; but the desire in it selfe bringeth it selfe thereby into Paine and Source : Yet the free Lubet doth onely so receive finding [ or Perceivancy . ]

10. ☿ ☿ Mercurius . The Second Forme or Property is the Constringency [ or attraction ] of the Desire ; that is a Compunction , Stirring , or Motion , for each desire is attractive and constringent ; and it is the beginning of Motion , Stirring , and Life , and the true Originall of the Mercuriall life of the Painfull [ or tormenting ] Source : for here ariseth the first enmity between the Astringency , or hardnesse , and the Compunction or Sting of Stirring : for the Desire maketh hard , thick , and congealeth , as the cold stiffneth and freezeth the water ▪ thus the Astringency is a meere raw coldnesse , and the Compunction , viz. the Attraction , is yet brought forth with the impression [ or close constringent Desire . ]

11. It is even here as Father and Son ; the Father would be still , and hard : and the Compunction , viz. his Son , stirreth in the Father , and causeth unquietnesse : and this the Father , viz. the Astringency cannot endure ; and therefore he attracteth the more eagerly , and earnestly in the Desire , to hold refraine , and keep under , the disobedient Son ; whereby the Son groweth onely more strong in the y y Or Sting . Compunction : and this is the true ground and cause of Sense : which in the Free Lubet is the Eternall beginning of the z z or Manifestation . motion of the Powers , Colours , and Vertue ; and of the Divine Kingdome of Joy : and in the darke Desire it is the Originall of enmity , Paine , and Torment : and the Eternall Originall of Gods Anger , and all unquietnesse and Contrariety [ or Antipathy . ]

12. ♂ ♂ Mars . The third Property is the a a Contrition or distresse . Anguish , or Source , or rising Spring , which the two first Properties make : when the Compunction , viz. the Stirring striveth , and moveth with rage in the hardnesse . or Impression ; and bruiseth the hardnesse ; then in the b b Brokennesse . Contrition of the hardnesse , the first sence of feeling doth arise , and is the beginning of the Essences : for first it is the Severation , whereby each Power becometh c c Feeling o● distinct . Sensible and Severable in it selfe in the free Lubet , in the word of the Powers : it is the Originall of Distinction : [ or different variety ] whereby the Powers are mutually manifest ; each in it selfe ; also the Originall of the Thoughts , and Minde .

13. For the Eternall Minde is the All-Essentiall Power of the Deity : but the Senses arise through Nature with the motion in the division of the Powers : where each Power doth perceive , and feele it selfe in it selfe : it is also the Originall of Tast , and Smell : when the Perceivance of the Powers in the distinction hath mutuall entercourse , and entrance into each other : then they feele , taste , smell , heare , and see one another ; and herein ariseth the Source of life : which could not be in the Liberty in the Stillnesse of the Power of God : therefore the Divine Understanding bringeth it selfe into Spirituall Properties , that it might be manifest to it selfe : and be a Working life .

14. Now we are to consider of the Anguish in its owne Generation and Peculiar Property : for like as there is a minde , viz. an understanding in the Liberty , in the Word of the Power of God ; So likewise the first will to the Desire bringeth it selfe in the Desire of the darknesse into a minde : which minde is the Anguish Sourc● : viz. a Sulphrous Source : and yet heere [ the ] Spirit is onely to be understood .

15. The Anguish-Source is thus to be understood : the Astringent Desire conceiveth it selfe , and d d Contracteth . draweth it selfe into it selfe ; and maketh it selfe full , hard , and rough : now the attraction is an Enemy of the hardnesse : the hardnesse is retentive : the Attraction is fugitive : the one will into it selfe ; and the other will out of it selfe : but being they cannot Sever , and part asunder one from the other : they remaine in each other as a Rouling Wheele : the one will ascend , the other descend .

16. For the Hardnesse causeth Substance and weight : and the Compunction giveth Spirit and the e e 〈◊〉 flying . Active Life : these both mutually Circulate in themselves and out of themselves , and yet cannot goe any whither [ parted , ] what the Desire : viz. the Magnet maketh Hard , that the attraction doth againe breake in pieces : and it is the Greatest unquietnesse in it selfe ; like a Raging madnesse : and it s in it selfe an horrible Anguish : and yet no right feeling is f f Or to be understood . perceived untill the Fire : [ or the enkindling of the fire in nature , which is the fourth Forme , wherein the manifestation of each life Appeareth , ] and I leave it to the Consideration of the true understanding Searcher of Nature : what this is , or meaneth ; let him search and bethinke himselfe : he shall finde it in his owne Naturall , and Paternall Knowledge .

17. The Anguish maketh the Sulphrous Spirit , and the Compunction maketh the Mercury ; viz. the Worke-Master of Nature : he is the life of Nature : and the Astringent desire maketh the keen Salt-Spirit : and yet all three are onely one : but they divide themselves into three Formes , which are called Sulphur , Mercurius , Sal : these three Properties doe impresse the Free Lubet into them ; that it also giveth a materiall essentiality ; which is the oyle of these three Formes ( viz. their Life and Joy ) which doth mollifie , meeken , and allay their wrathfulnesse : and this no rationall man can deny ; there is a Salt , brimstone , and oyle in all things ; and Mercurius , viz : the g g Or poyson-Life . vitall venome maketh the Essence in all things ; and so the Abysse bringeth it selfe into Bysse , and Nature .

18. ☉ ☉ Sol. The fourth Forme of Nature is the Enkindling of the Fire : where the h h Feeling and Understanding . Sensitive and intellective life doth first arise : and the hidden God manifesteth himselfe : for without Nature he is hid unto all Creatures : but in the Eternall and Temporall Nature , he is perceived and manifest .

19. And this manifestation is first i i Or brought to passe . effected by the Awakening of the Powers , viz. by the three above-mentioned Properties : Sulphur Mercurius , and Sal , and therein the oyle , in which the life hath its vitall beeing and beauty k k Text , burneth and shineth . life and lustre : The true life is first manifest in the fourth Forme : viz. in the Fire and Light ; in the fire the Naturall , and in the light the Oyly Spirituall : and in the Power of the light the divine intellectuall [ or understanding life is manifest . ]

20. Reader attend , and marke aright : I understand here with the Description of Nature , the Eternall nor the Temporall Nature : I onely shew thee the temporall Nature thereby ; for it is expressed , or spoken forth out of the Eternall , and therefore doe not foist in or alleadge Calves , Cowes , or Oxen , as 't is the Course of irrationall Reason in Babell to doe .

21. First know this : that the Divine understanding doth therefore introduce it selfe into fire , that its Eternall Lubet might be Majestaticall and l l Or a light . lustrous : for the Divine understanding receiveth no Source into it selfe : it also needeth none to its owne Beeing : Note . for the All needeth not the Something : the Something is onely the Play of the All , wherewith the All , doth melodize and play : and that the TOTALL , or All might be manifest unto it selfe , it introduceth its will into Properties : Thus we as a Creature will write of the Properties : viz. of the manifested God ; how the All , viz. the Immense , Abyssall Eternall understanding , manifests it selfe .

22. Secondly , the Abyssall and divine understanding , doth therefore introduce it selfe into an Anxious Fire-will , and Life , that its great Love and Joy , which is called God , might be manifest : for if all were onely One , then the One would not be manifest unto it selfe ; but by the Manifestation , the Eternall Good is known , and maketh a Kingdome of Joy : else if there were no anguish , then Joy were not manifest unto it selfe ; and there would be but one onely will , which would doe continually one and the same thing : but if it introduceth it selfe into Contrariety ; then in the Contest , the Lubet of joy becomes a Desire , and a love play to it selfe ; in that it hath to worke and Act ; to speake according to our humane Capacity .

23. The Originall of the Eternall Spirituall and Naturall fire is effected by an Eternall Conjunction or Copulation , not each Severally , but both joyntly : viz. the Divine fire , which is a Love-flame : and the Naturall fire which is a Torment , and Consuming Source : understand it thus , as it is .

24. One part : viz. the will of the Father or of the Abysse introduceth it selfe into the Greatest sharpnesse of the Astringency : where it is a cold fire : a cold painefull Source : and it is sharpned by the Astringent Compunctive Anguish : and in this Anguish it comes to desire the Liberty , viz. the free Lubet , or meeknesse : and the other part is the Free Lubet , which desireth to be manifest ; it longeth after the will of the Father , which hath generated it without Nature ; and useth it for its Play : this here doth againe desire the will : and the will hath here re-conceived it selfe to goe againe out of the Anguish into the Liberty : viz. the Lubet .

25. Undestand ; that it is the re-conceived will which desireth the Free Lubet of God : but now it hath taken into it selfe , the horrible Astringent hard Compunctive sharpnesse : and the free Lubet is a great Meeknesse , in reference to the wrathfull Nature , as a Nothing and yet it is : now both these dash together in one another : the sharp will Eagerly and mightily desireth the Fire-Lubet , and the Lubet desireth the Austere will , and in that they enter into and feele each other , a Great Flagrat is made , like a flash of Lightning : in manner as the fire , or celestiall Lightning or etheriall blaze , is enkindled in the Firmament .

26. And in this Flagrat the Fire is Enkindled : for the Astringent harsh darknesse which is cold , is dismayed at the light and great Meeknesse of the Free Lubet , and becomes in it selfe a Flagrat of Death , where the wrathfulnesse , and cold Property retireth back into it self , and closeth up it selfe as a Death : for in the Flagrat the Darke minde becomes essentiall ; it sadly betakes it selfe into it Selfe ; as m m As being afraid ▪ or dismaid at the light . a great Feare before the light ; or as an Enmity of the light : and this is the true Originall of the darke world , viz. of the Abysse , into which the Devills are thrust , which we call Hell .

CHAP. IV. Of the Two Principles : viz. Gods Love , and Anger : of Darknesse , and Light , very necessary for the Reader to consider of .

1. IN this Flagrat , or Enkindling of the Fire , two Kingdomes Sever themselves ; and yet are onely one ; but they divide in the Essence , Source and will ; and are invisible to one another : the one comprehends not the other in its owne Source ; and yet they proceed from one Originall ; and are dependant on one another ; and the one without the other were a nothing ; and yet both receive their Source from One Originall : understand it thus .

2. When the blaze , or Flagrat ariseth , then it is in the Punctum , and and maketh in the Twinck a Tri-Angle

, or a

Crosse : and this is the true meaning of the Character

: First it is the Keennesse of all things ; and God manifested in Trinity : The Triangle betokeneth the hidden God : viz. The Word or Divine understanding ; which is threefold in its Eternall un-inchoative birth : and yet only one , in its Manifestation : In the fire and light world this Trinity doth manifest it selfe in the Birth ; not as if there were any place , where such a figure did stand , no ; but the whole Birth is so ; where ever the Divine Fire manifesteth it selfe in any thing , it maketh in its inflammation a Tri-angle ,

which the children of men ought seriously to observe , and how likewise the life doth enkindle it self in a Tri-angle : which betokeneth the Holy Trinity : and being the light of life was in the Word of the Deity ; which [ word ] was breathed into man ; ( as John saith in his first Chapter ) and yet did disappeare in Paradise ▪ in relation to God ; therefore it must be borne again on the

The Exposition of the fore-going Charecters .

6. Now the will Severs it selfe in the Fires Flagrat into two Kingdomes , where each dwelleth in it selfe : viz. The Flagrat in the darknesse is Gods Anger : and the Flagrat in the re-conceivement to the free Lubet , becomes the Highly Triumphant Divine Kingdome of Joy in the Free Lubet : for thus the free Lubet is Elevated and brought into a wrestling Love-play , and so it becomes Springing and working .

7. Not that we meane , that God thus receiveth a beginning : but it is the Eternall beginning of God manifested : viz. how the Divine understanding doth manifest it selfe with Power in distinct variety , and worketh it selfe forth into a Kingdome ; which is an Eternall Generation : we onely speake here how the unvisible , unperceivable God doth introduce himselfe into Perception for his own Manifestation .

8. Now we are to understand by the inflammation of the fire , a twofold fire , a twofold Spirit , and a twofold Essence : viz. a Love-fire in the free Lubet which is made Essentiall with impression or Desire : and in the fire the Spirit and Essence doe severize ; and yet they are mutually in one another ; as Soul , and body are one : and now as the Spirit is , so is the Essence : and as there is an holy sweet Essence , and an holy sweet Spirit , in the impression of the free Lubet : so likewise in the darke impression , there is an Astringent harsh raw and bitter Essence and Spirit : as the Essence is , so is also the Minde of the Understanding and will in the Essence .

9. Albeit the Eternall [ Essence ] in reference to the Temporall , is Spirituall ; yet the true Spirit is much more Subtile , then that which it maketh to a Substance in the conception : for out of the Substance , the true intellective Spirit primely proceedeth , which before the Substance , is only a Will , and not manifest to it self : for the will doth therefore introduce it selfe into Substance and Essence that it might be manifest to it selfe .

10. Now we are to consider of the Severation in the fire : when the fire is enkindled , then is the fire-blaze or Flagrat Salnitrall , where the powers doe mutually unfold , and display themselves , and come into division , where the Eternall onely power of God , doth manifest it selfe , and in the distinction , doth Sunder it selfe into Properties both Spiritually and Substantially : as is to be seen in this World : whence also the manifold Salts doe arise : which with the Creation came to be such Matter , which in the Eternity was onely a Spirituall Essence , but in the beginning of Time became Gross and hard .

11. Also the manifold Spirits both good and evill , doe originally spring from this Eternall root ; and likewise the manifold Stars with the foure Elements , and all whatsoever liveth and moveth ; but the Separation in it selfe is thus to be understood : when the blaze ariseth , then out of the fire proceedeth the Severation : the Fire-Flagrat is Consuming , it apprehendeth the Conceived Essence , both in the free Lubet , and in the Austere impression , and consumes it in a twinckling of an Eye , for heere , the Eternall Will which is an Abysse becomes manifest in the fire : no Essence can subsist before it ; it devoureth all into it s Nothing .

12. And heere is the Originall of the Eternall Death , or devoration ; and in this Devoration is the highest Arcanum , or Secret : for the true essentiall lively Spirit and understanding proceedeth out of this devoration , and maketh another Beginning ; for the first beginning is Gods , who introduceth himselfe from the Abysse into Bysse to his owne Contemplation : but this Beginning , which proceedeth againe out of the devoration , is a Spirituall Beginning , and maketh three worlds : namely ; 1. The darke fire-world in heat , and cold ; a Rawnesse wholly Austere devoid of Essence : 2. The other world is the Spirituall light , or Angelicall world : 3 And the third began with the beginning of time : when God moved both the inward worlds : he thence brought forth and created this outward visible world into a forme of time .

13. Now the Separation in the fire of devoration is thus to be understood : the Powers , which the first impression made essentiall ; are in the fire reduced into a Spirituallnesse : viz : 1. From the free Lubet proceedeth forth a Spirituall Mysterium : which is , as to the Deity , ( viz. the Eternall understanding ) Spirituall : and it is the angelicall light , and Life ; and also the reall humane [ Life ; ] and so of all whatsoever is like unto them : for they are Powers of God : therefore the Angells beare in them the Great Name of God : and likewise all true men who have the divine Power .

14. From the Essence of the free Lubet there proceedeth forth in the fire an oyly Power , which is the body or Essence of the understanding ; therein the fire burneth ; and thence the shining Lustre or Glance ariseth . Thirdly , from the Understanding and Spirituall Oyle there proceedeth forth a moving Lubet like an Element : and it is also the Divine Element .

15. Fourthly , out of the Element there proceedeth forth a watry Property ; and yet it i● onely to be understood Spiritually : this is the water of which Christ said ; he would give us to drinke : and whosoever should drinke thereof it should spring up in him to a fountaine of Eternall Life : it is the water above the Firmament of which Moses speaketh ; that God hath separated from the externall waters under the Firmament : This watry and Elementall Property proceedeth from the Essence of the Free Lubet , which is con●umed in the Fire and the Word of the understanding ( which hath now manifested it selfe in the fire ) doth expresse these Powers from it selfe , as a living and moving Essence , and heerein the Angelicall world is understood .

16. In the Separation which is from the dark Property , there proceedeth forth , through the Speaking Word in the Separation out of the fire : viz. out of the Astringent harsh Impression , 1. An hellish thirsty wrathfull Source , being as another Principle , or beginning of another Property ; which Source is wholly Rough like the cold or hard stones ; a minde which is horrible like to the fire-blaze : 2ly . There proceedeth forth from this fi●ry Spirit , from the darknesse , an Oyle which is of a poysonfull Property : for it is the Evill Mercurius arising from the Compunction in the anxious Astringency .

17. 3ly . The Anguish likewise maketh a moving minde like the Element : but altogether in an exceeding wrathfull very piercing Property : in which the great fires might and will in the Anger of God , or the wrath of God , ariseth , which Lucifer desired to be , and to rule therein ; and therefore he is a Devill , that is , one spewed out of the Love-fire into the Darke fire : 4ly . There proceedeth forth also from the wrathfull Property through the Devoration in the fire , viz. from the first darke impression , a watry Property : but it is much rather a poysonfull Source , in which the n n Text , the da●k life burneth . life of darknesse consisteth .

18. But my writing heere of the Oyle and water is thus to be understood : in the enkindling of the fire in the Flagrat ; ( both in the Flagrat of Joy in the Ens of the free Lubet and in the Flagrat of the wrathfullnesse in the impression of the darke Spirituall Ens ) the Essence , which the first desire hath Coagulated or amassed , is Consumed in the fire-Flagrat ; that is , it doth as t' were dye to it selfe-good ; and is taken into the Onely Spirit ; which heere hath manifested it selfe in the fire of the wrathfulnesse , and in the light-fire of the Kingdome of Joy : which [ Spirit ] doth now re-expresse it , or breath it forth again out of it selfe as two Spirituall worlds .

19. Understand it aright ; there proceedeth forth out of the fiery Property in the Spiration the vitall Source ; which according to the Free Lubet is holy and joyfull ; and according to the darknesse painfull and wrathfull : the wrathfullnesse and painfull Source is the root of joy , and the joy is the root of the enmity of the darke wrathfullnesse : so that there is a contrarium whereby the good is made manifest and known that it is good .

20. And the Mortifyed Essence in the fire ( which the first desire in the free Lubet hath Coagulated and made darke ) proceedeth forth through the Fires-mortification as a Spirituall Oyle : which is the Property of the fire and light ; and from the mortification there proceedeth a water , viz. a mortified Sencelesse Essence , being a house of the oyle ; wherein the fire-Source or Spirit hath its vitall Region : which oyle is the food of the fire Source which it draweth againe into it selfe , and devoureth , and thereby allayeth the fire-Source and introduceth it into the greatest meeknesse , in which the life of the great Love ariseth : viz. the good taste : so that the fire-Source becometh an humility , or meeknesse in the oyle through the mortification in the water-Source .

21. For no fire-Spirit can be meeke without the mortification of its owne naturall Propriety or peculiar Essence : but the water which before was an Essence , amassed out of the free Lubet , and yet mortified in the fire ; that can change the Essence of the fire into a meeke desire .

CHAP. V. Of the five Senses .

Love-fire ♀ Venus .

1. THe fift Forme or Property , is the Love-desire ; viz. the holy life ; or the displayed light-fire ; which is awakened or raised up in the wrathfull Consuming fire : that is ; it receiveth its lustre , and shine from the fire ; a similitude whereof we have in all outward fires : where we see that the light ariseth in the fire ; but yet hath far nother Source then the fire : for the fire is painfull , but the light is meeke , pleasant , Lovely , and yeeldeth Essence .

2. The Fire causeth light , and aire ; and out of the aire cometh the water by reason of the meekness of the light ; for the Lubet to the fire is mortified in the fire-blaze : and so , that which is mortified in the fire is a meeke Essence , yet it s only a Spirit : but when it proceedeth from the fire in the light , it Coagulateth , and is the death of the fire : whereby the fire goeth out : but if it be of a spirituall nature it is the food , and refreshment of the fire : and we see plainely , that every burning fire putteth forth an aire , and out of the aire a water : which aire and watry Spirit the fire draweth againe into it selfe , for its owne life and lustre : else if it cannot have it ; it is soone extinct , and goeth out : that is ; it smothers : for the aire is its life ; and yet it begetteth the aire .

3. Thus likewise we are to consider of the divine Beeing : how the Eternall Understanding of the Abysse introduceth it selfe into the Bysse and Essence : viz. into an Eternall Generation and Devoration , wherein the manifestation of the Abysse consists ; and is an Eternall Love-play ; that the Abysse doth so wrestle sport and play with it selfe in its owne conceived [ or amassed ] Bysse : it gives it selfe into the something ; and againe takes the something into it selfe : and thence brings or gives forth another thing : it introduceth it selfe into a Lubet , and desire ; moreover into Power Strength , and Vertue , and mutually produceth one degree from the other , and through the other , that so it might be an Eternall Play , and Melody in it selfe .

4. And this we are to consider of in the fifth Forme of Nature : when the Powers of the Eternall Word or understanding , are made manifest through the Eternall spirituall fire , in the Eternall light of the Majesty , ( that each Power or property is manifest in it self , and entreth into a Feeling , Tasting , Smelling , Hearing , Seeing Essence ; which is effected through the fire , where all things become Spritfull , quick and full of life : ) even then one Property entreth mutually into another ▪ for they are all proceeded out of one : viz. out of the free Lubet : therefore also this free Lubet is yet in all , and they all joyntly desire to enter again into this free Lubet ; viz. into the One ; and there , when one tasteth smelleth feeleth heareth and seeth the other in the Essence , they doe embrace each other in their holy Conjunction : wherein then the reall divine Kindome of joy consisteth ; so likewise the growing and flourishing life of this world : as may be understood by way of Similitude in the Seven Properties , and the light and power of the Sun .

5. The divine Kingdome of joy in the Heaven of God ( viz. in God manifested in his Expressed or Spirated Essence , as I might speake it to the understanding ) consisteth in the Love-desire : viz. in the Power which hath manifested it selfe through the fire in the light : for the fire giveth unto the meeke free Lubet Essence and Source ; that it is Severized , and moved , and becomes a Kingdome of joy .

6. And thus we are to consider of the darknesse ; whatsoever is a desiring Love in the light , wherein all things rejoyce and melodize in Love : that in the darknesse is an enmity : for the fire is cold and burning hot in the darknesse : moreover bitter astringent Compunctive ; the Properties are wholly rigorous and full of enmity and opposition : they seeke not the One : but onely the advancement of their own might : and the greater their Elevation , and inflammation is ; the Greater is the o o The Kingdome of joy . joy in the light .

7. That which is good and holy in the p p Or light of power . powerfull light that in the darknesse is anxious and adverse ; the darknesse is the greatest enmity of the light and yet it is the cause that the light is manifest : for if there were no Black , then white could not be manifest to it selfe : and if there were no Sorrow , then joy were also not manifest to it selfe .

8. Thus the joy doth triumph in it selfe , that it is not as the Sorrow : and the Sorrow triumpheth in it selfe , that it is a Might and strength of the fire , and light : hence arise Pride , and Selfe-will ; because the darke fires Might giveth the Essence and motive Source to the light : which did so affect , and move King Lucifer , that he exalted himselfe in the roote of the fire , to rule and domineere over the fire , and light , and therefore was cast out of the light into darknesse : and the light withdrew from him .

9. Therefore understand us well heere , what Hell and the darke world or the Anger of God , is : of which the holy Scripture speaketh plainly that there is an hell , that is , a Gulfe of Desperation , or pitt devoid of the hope of God and all good : now we are not to understand it to be any locall Place apart , but it is the first ground to the Eternall Nature : the place is between the Kingdome of God and this world , and maketh a peculiar Principle , dwelling in it selfe , and hath neither place , nor locall abode , and is every where , but inhabiting it selfe onely , and yet it giveth Essence to the light-and outward-world ; that is , it is the Cause to the Source , viz. the Fire : and is the whole Beeing of all Gods Beeings .

10. In the darknesse he is an Angry zealous God , and in the fire-Spirit a Consuming fire : and in the light he is a mercifull Loving God : and in the Power of the light , he is especially , above all other Properties , called God : and yet 't is all but God manifested ; who manifesteth himselfe through the Eternall Nature in ingredient Properties : else , if I would say what God is in his Depth : then I must say : that he is wholly without Nature , and Properties : being an understanding , and Originall , of all Beeings ; the Beeings are his manifestation , and thereof we have onely Ability to write ; and not of the unmanifested God , who also were not known to himselfe without his manifestation .

The Originall of Life ♃ . Jupiter .

11. THe sixt Property of Nature and of all beeings , ariseth also out of all the rest , and is manifest in the fire through the light in the Love-desire ; it is Natures understanding , voyce , Sound , speech ; and all whatsoever soundeth , both in things with life and without life : its true Originall is from the Astringent desire or impression of the first , second , and third Forme , whence the motion , and hardnesse ariseth : the Essence of the Coagulation is Consumed in the fire , and from the Devoration there proceedeth such a spirit , both according to the property of the light , in the Love ; and according the annoying hatefull Source , and anxious Property , in the darknesse : and this we are thus to understand .

12. Each Spirit desireth Essence after its likenesse : now there proceedeth forth no more save one Spirit from the fire ( which is a Spirituall understanding , that is , the manifestation of the Vnderstanding of the Abysse or God ) which doth re-conceive it selfe in the Love-desire : and formeth it selfe in the properties of the Powers : and this mutuall enter-course , Consent , and intimate entire assimulation , one with another , is the pleasant taste of Love .

13. But the Conceived in the Love-desire ; where the desire doth againe Coagulate the Powers and introduce them into Formes , viz. into a substantiall Spirit , where the powers are able manifestly to move and Act ; that ( I say ) is now the naturall and creaturall understanding which was in the word ( as John 1. ) in him was the life , and that life was the light of men .

14. This harmony of hearing seeing feeling tasting and smelling , is the true intellective life ; for when one power entreth into another then they embrace each other in the Sound , and when they penetrate each other , they mutually awaken and know each other ; and in this knowledge consists the true understanding which is innumerable , immense , and Abyssall , according to the nature of the Eternall Wisdome , viz. of the ONE , which is ALL.

15. Therefore one onely will , if it hath divine light in it , may draw out of this fountaine , and behold the infinitenesse , from which Contemplation this Pen hath written .

16. Now there belong unto the manifest life or Sound of the Powers , hardnesse and softnesse , thicknesse , and thinnesse , and a motion : for without motion all is Still : and yet there can be no cleare Sound without the fires Essence , for the fire first maketh the Sound in the hardnesse and softnesse .

17. Also there could be no Sound without a Conception , and therefore all formes belong unto the Sound : 1. The desire maketh hardnesse . 2. The Compunction moveth . 3. the Anguish doth amasse it into an Essence , for distinction . 4. The fire changeth in its Devoration , the grossenesse of the first amassed Essence , into a Spirit or Sound . 5. Which the desire doth againe receive in its Softnesse and meeknesse and formeth it to a voice , tone , or expresse , according to the Powers . 6. And the Conceived or formed is the vitall Sound , or distinct understanding [ or the articulate knowledge of all Sounds voices , powers colours and vertues in Nature and Creature . ]

18. This is now the Manifested Word , which in it selfe is onely One Power , wherein all Powers are Contained : but thus it manifesteth it selfe through the Eternall and Temporall Nature , and puts forth it selfe in Formes , for its expression , for the formed word hath the like Might in it as to re-produce its likenesse : viz. such a being as the birth of the Spirit is .

19. In the light of God which is called the Kingdome of Heaven , the Sound is wholly soft , pleasant Lovely pure and thin ; yea as a stillnesse in reference to our outward grosse shrillnesse in our pronouncing Speaking Sounding Singing and chanting ; as if the minde did play and melodize in a Kingdome of joy within it selfe , and did heare in a most entire inward manner , such a sweet pleasing Melody and tune ; and yet outwardly did neither heare or understand it : for in the Essence of the light all is Subtile , in manner as the Thoughts doe play and make mutuall melody in one another : and yet there is a reall , intelligible , distinct , Sound and Speech used , and heard by the Angells in the Kingdome of glory : but according to their worlds Property : for where the Sound is grosse harsh , and shrill , there it is strong in the darke impression ; and there the fire is vehement and burning : as we men after the Fall of Adam , have so awaked and enkindled the fire of the darke world , in our Vitall Essence ; that our vitall Sound is grosse and Beast-like , resembling the Abysse : and the like is to be understood of the Sound in the darknesse ; for as the generation of the word , is , in its manifestation in the light , in the holy Power : so also in the darknesse : but altogether rigorous harsh , hard and grosse : that which giveth a pleasing Sound , and lovely tune in the light that maketh in the darknesse a dulsome harsh Hideous noise , devoid of any true sound : and this proceeds from the Essence of the Astringent hard , Compunctive Anxious Generation : viz. from the Originall of the coldnesse , or cold fires Source .

CHAP. VI. Of the Essence of Corporallity .

The Seventh Forme of Nature . ☽ Luna and ♄ Saturnus . Beginning — End .

1. WE acknowledge that God in his owne Essence is no Essence ; but onely the Alone Power or the q q Or Originall . understanding to the Essence : viz. an unsearchable Eternall will wherein all things are couched : and the same is ALL , and yet is onely ONE ; but yet desireth to manifest it selfe , and introduce it selfe into a spirituall Essence , which is effected in the Power of the light , through the fire in the Love-desire .

2. But yet the true divine Essence , ( understand Essence , and not the Spirit of God , ) is nothing else but the understanding manifested , or the formation of the Powers , and it consists in the desire , that is in the Love-desire , where one power doth experimentally and knowingly taste smell feele see heare another , in the Essence and Source of the Property : whence the great ardent Longing desire ariseth : in these Properties the manifested God is understood , as in a fiery flame of Love-desire , wherein there is a meere pleasing taste , sweet-breathing smell ravishing melody , Lovely and delightfull Seeing , Smiling and friendly Aspect , a gracious delight pleasure or feeling : and yet it is onely a spirituall Essence , where the Powers onely , ( which have introduced themselves through the Impression , into property , and manifested themselves through the fire in the light , ) doe mutually as in a Love-play wrestle with , and in one another , like a pleasant Song , or pregnant harmony , or Kingdome of joy : this is now the Spirituall Essence of God manifested ; [ and ] how the Powerfull All-essentiall word , doth manifest it selfe in its owne Peculiar generation , wherein the melodious Play of the divine wisdome , is understood .

3. But if we would speake of the heavenly or divine Essentiality , wherein the divine powers , doe introduce themselves againe into formings more externally , then we must say , that the powers of the formed , and manifested Word , doe againe in their Love-desire introduce themselves into an Externall Essence , according to the property of all the Powers ; wherein they , as in a mansion , may Act their Love-play , and so have somewhat , wherewith and wherein , mutually to play and melodize one with another , in their wrestling sport of Love : and this is thus to be understood .

4. As a Minerall Power lieth in the earth , and is enkindled by the Sun : whereby it beginneth to stir and spring , and becomes desirous of the powers of the Sun , and attracts them into it : but in this longing desire it doth amasse it selfe and forme it selfe to a body , viz. a root , or the like : from which roote , there groweth forth in this hungry desire , such a body , or hearb as the first Power was ; thus likewise the manifested Powers of God doe forme themselves into an externall Degree : viz. into an Essence , or Corporallity ; to speake in reference to the Spirit , whereas we must onely understand a Spirituall Essence , but yet Corporeall or Essentiall , in reference to the Spirit of the Powers : as the water is a thicker substance then the Ayre : for the ayre penetrates the water : the like is to be understood concerning the divine Powers and Essence .

5. The Powers stand manifest in an oyly Property ; but the oyly is manifest in a watry Property : therefore the Essence of the divine Powers consisteth in a Spirituall water , viz. in the holy Element whence this world with the foure Elements , ( as a degree more externall , ) was brought forth and created into a Substantiall Forme .

6. And in this holy Element , or Spirituall water we doe understand holy Paradise in which the manifested Powers of God , doe work : which holy Element in the beginning of this outward world did Penetrate , and pullulate through the foure Elements : in which Power there grew such fruit , wherein the vanity of the wrath was not manifest ; which man negligently lost : so that the lively buddings of the holy Element , through the foure Elements and the Earth , did cease : for the Curse of vanity was manifest , and did effectually worke and spring forth out of the earth .

7. Thus by the seventh Forme of the Eternall Nature we understand the Eternall Kingdome of Heaven wherein the Power of God is Essentiall ; which Essence is tinctured by the Lustre and Power of the fire and light ; for the Lustre of the Spirituall fire , and light , is the working life in the Spirituall water : viz. in the holy Element : for this water ( being the amassed or congealed Essence of the divine Powers ) is moving : but yet it is as an Essence voide of understanding in reference to the divine Powers ; for it is a degree more externall , as every Substance or body is inferiour to the Spirit ; the oyly Essence is the Spirit of the water : viz. of the watry Spirit : and the manifested Powers of God , are the Spirit of the oyle or oyly Spirit ; and the Eternall Vnderstanding of the Word , is the beginning of the manifested Powers : and one degree goeth forth mutually from another : and All r r Or Beeings ; or all the Universall created Substance , is onely God revealed , God manifested , God expressed . Essence is nothing else , but the manifested God .

8. When we consider , what kinde of life Motion and Dominion was before the times of this outward world , in the place of this world : and what Eternity is : then we finde ; that it was , and is unto Eternity , such a life motion and Dominion , as is above mentioned .

9. The outward world with the foure Elements and Stars , is a Figure of the internall Powers of the Spirituall world , and was expressed or breathed forth by the motion of God , ( when he moved the internall Spirituall world , ) and amassed by the divine desire of the inward Powers ; and introduced into a creaturall Beeing , both out of the internall spirituall dark-world , and also out of the holy light-world .

10. This outward world is as a smoake , or vaprous steame of the fire-Spirit and water-Spirit , breathed forth , both out of the holy and then also out of the dark world ; and therefore it is evill and good ; and consists in Love and anger ; and is onely as a smoke or misty exhalation , in reference and respect to the spirituall world : and hath againe introduced it selfe with its Properties , into formes of the Powers , to a Pregnatresse ; as is to be seen in the Stars Elements and creatures ; and likewise in the growing Trees and hearbs ; it maketh in it selfe with its birth , another Principle or beginning ; for the Pregnatresse of time , is a Modell or plat-forme of the Eternall Pregnatresse ; and time coucheth in Eternity : and it is nothing else , but that the Eternity in its wonderfull birth and manifestation in its Powers and strength , doth thus behold it selfe , in a forme or Time .

11. And now as we doe acknowledge , that in the Spirituall holy world there is an Essence : viz. a comprehensive Essence : which consisteth in the Spirituall Sulphur , Mercurius , and Sal in an oyly , and watry Bysse : wherein the divine Powers play , and worke : so likewise in the darke world there is such a Property : but altogether adverse odious opposite spitefull envious bitter and compunctive : it hath also Essence s s Or , of . according to its desire : but altogether of a fell raw indigested watry Nature , wholly sharp and harsh , like to the Property of the rough hard stones or wild earth ; of a cold and scorching , dark and fiery Property : all which is a contrarium to Love : that so it might be knowne what Love or Sorrow is .

12. That the fullness of joy might know it selfe in it selfe , the Keen Tartnesse of the Source must be a cause of the joy ; and the darknesse a manifestation of the light ; that so the light might be manifestly known , which could not be in the ONE .

13. But to answer the Readers desire briefly and fully , concerning the seven Properties of the Eternall nature which make three Principles , or worlds , I will ( out of Love , for the sake of the simple , ) yet once more set downe the formes in briefe , as an A. B. C. for his further Consideration and meditation .

I. Forme ; Astringent ; Desire .

14. LO ! the Desire of the Eternall Word , which is good : is the beginning of the Eternall Nature , and is the Congealing of the Eternall Nothing into Something ; it is the Cause of Essences ; also of cold and heat ; so likewise of the water and aire ; and the formation of the Powers : and a cause of the taste , a mother of all Salts .

II. Forme , bitter ; Compunctive .

15. THe motion of the Desire viz. the attraction is the other Forme of Nature , a cause of all life and Stirring ; so also of the Senses ; and distinction .

III. Forme ; Anguish , Perceivance .

16. THe Anguish viz. the Sensibility is the the third Forme , a Cause of the Minde , wherein the Senses are moved and acted .

IV. Fire , Spirit ; Reason ; Desire .

17. THe fire is a cause of the true Spirituall life , wherein the holy Powers of the free Lubet are delivered from the Astringent undigested roughnesse ; for the fire in its Essence devoureth the darke Substance of the Impression ; and works it forth out of it selfe , out of the light , into Spirituall Powers .

V. Forme ; Light , Love .

18. THe holy Spirituall Love-desire , where the holy will of God hath exacuated it selfe in the harsh impression ; and manifested it selfe through the fire with the Power of the Omnipotence ; that now brings it selfe forth through the fire in the light ; and so in the Powers it is introduced into life and motion , in the desire ; and herein the Holy Generation , and the Triumphant Kingdome of the great Love of God , doth consist , and is manifest .

VI. Forme , Sound , Voice , Word .

19. THe sixt is the Sound of the divine Word proceeding from the divine Powers ; which is formed in the Love-desire ; and introduced into a manifest word of all Powers ; wherein the manifestation of the divine Kingdome of joy , in the free Lubet of Gods wisdom , consisteth .

VII . Forme ; Essence , Beeing , Mansion .

20. THe seventh is the formed Essence of the Powers , viz. a manifestation of the Powers : what the first six are in the Spirit , that the Seventh is in a Comprehensible Essence , as a mansion and house of all the rest or as a body of the Spirit wherein the Spirit worketh , and playeth with it selfe : also it is a food of the fire , whence the fire draweth Essence for its Sustenance , wherein it burneth ; and the Seventh is the Kingdome of the divine glory : and the Seven are thus named or expressed ,

21. The Out-Birth or Manifestation is this .

The Seaven Spirits of God , or powers of Nature ; as they shew and manifest themselves in Love and Anger ; both in the Heavenly and Hellish Kingdom , and also in the Kingdom of this world Anger Love 1 Astringent , Desire . Hellish . Heavenly . Hardnes Cold Covetosnes . World . Earthly Kingdom 1 Cold , Hardnes , Bone , Salt . 2 Attractiō or Compunctiō of Sence Compunction Envy 2 Poyson Life Growth Senses . 3 Anguish or Minde . Enmity . 3 Sulphur , Perceivance , Paine . 4 Fire or Spirit . Pride , Anger 4 Spirit , Reason , Desire . Love Fire 5 Light or Love-Desire . Meekenesse 5 Venus-Sport Lifes-Light 6 Sound or Vnderstanding . Divine Joy . 6 Speaking , Crying , Distinguishing 7 Body or Essence . Heaven . 7 Body . Wood. Stone . Earth . Mettall , Hearb . This was received from the Author in such a forme by Abraham von Somerveldt

22. Curteous Reader , understand the sense aright and well ; the meaning is not to be understood so , as if the Seven Properties were divided , and one were neere by another , or sooner manifest then another : all Seven are but as one : and none is the first second , or last : for the last is againe the first ; as the first introduceth it selfe into a Spirituall Essence ; even so the last into a Corporeall Essence : the last is the body of the first : we must speake thus apart , to write it down and decipher it to the Consideration of the Reader : they are altogether onely the Manifestation of God ; according to Love and Anger ; Eternity and Time .

23. But this we are to marke ; that each Property is also essentiall : and this essence is joyntly as one Essence in the Kingdome of heaven : and it s a Mysterium , whence heavenly plants spring forth out of each , Powers property : as the earth is a Mysterium of all trees , and hearbes so also of the grasse and wormes : and the foure Elements are a Mysterium of all Animalls : and the Astrum a Mysterium of all operations in Animalls and Vegetables .

24. Each property is to it selfe essentiall , and hath also in its Essence the Essence of all the other six formes ; and maketh the essence of the other six formes also essentiall in its essence ; as we see in the Earth and stones , especially in Metalls , where oftentimes in One Compaction , all seven metalls are couched together : and onely one property is principall , which doth Coagulate , and captivate all the rest in it selfe : and alwayes one is more manifest then the rest : according as each property hath its powerfull predominancy in a thing : the like is also to be understood in vegetables ; where ofttimes in an hearb or peece of wood , there is an Astringent sowre harsh bitter anxious or Sulphrous property , also a fiery sweet or luscious flashy or watry quality .

CHAP. VII . Of the Holy Trinity , and divine Essence .

1. THe Eternall , and Temporall nature is especially understood in the darke and fire world , viz. in the foure first formes : as 1. in the astringent desire : 2. in the bitter Compunction : 3. in the Anguish , or Sensation . 4. In the fire ; where the Severation proceedeth forth in the Enkindling [ of the fire ] in the Flagrat ; but the powers both in the internall and externall world , are all understood in the light , or love-fire viz. in the love-desire .

2. For their first ground is the Eternall Word viz. the One ; wherein all things are coucht : the Second ground is the free Lubet of the word ; viz. the wisdome ; wherein all the Colours of the onely Power are manifest in the will of the Deity : the third ground is the Love-desire : wherein the free Lubet with its colours and vertues of the powers hath exacuated it selfe through nature ; and introduced it selfe through the fires inflammation into a Spirituall Dominion ; which [ Lubet ] displayeth it selfe with the powers in the light in an Eternall Kingdome of Joy .

3. The fourth ground is the oyly Spirit ; in that the free Lubet doth amasse it selfe in the fiery Love-desire in the meeknesse : as in its own peculiar forme : and co-amasseth the Lustre , and essence of the fire and light , and introduceth it into the first Essence ; which power of the fire and light in the meekness of the free Lubet in the oyly property , is the true and holy Tincture .

4. The fift ground is the watry Spirit , arising from the mortification in the fire , where the first Spirituall Essence in the Astringent harsh darke desire was consumed in the fire : now out of the Devoration of the fire there proceedeth forth a Spirituall Essence ; which is the oyly ground ; and a watry Essence from the mortification , which depriveth the fire-spirit of its wrath ; so that it is not able to set its wrathfull properties on fire in the oyly ground : so that the fire must burne through death , and be onely a light : else the oyly ground would be enflamed : thus the fire in its Devoration , must beget the water , viz. its death ; and yet must againe have it for its life : else neither the fire nor the light could subsist : and thus there is an Eternall Generation , devoration , receiving , and againe Consuming ; and yet also it s thus an Eternall Giving : and hath no beginning nor End .

5. Thus we now understand what God and his Essence is : we Christians say , that God is threefold , but onely one in Essence : but that we generally say and hold that God is threefold in person , the same is very wrongly apprehended and understood by the ignorant , yea by a great part of the learned : for God is no person save onely in Christ : but he is the Eternall Begetting Power , and the Kingdome , with all Beeings ; all things receive their Originall from him .

6. But that we say of God ; he is Father , Son , and holy Spirit ; that is very rightly said : onely we must explaine it : else the un-illuminated minde apprehends it not , the Father is first the will of the Abysse : he is without all Nature or beginnings : the will to Something ; which doth conceive it selfe into a Lubet to its own Manifestation .

7. And the Lubet is the Conceived Power of the will , or of the Father : and it is his Son , heart , and Seat : the first Eternall Beginning in the will : and he is therefore called a Son , because he receiveth an Eteernall beginning in the will , with the wills owne Conception .

8. Now the will speaketh forth it selfe by the Conception out of it selfe , as a Spiration , or manifestation : and this Egresse from the will in the Speaking or Spiration is the Spirit of the Deity ; or the third Person as the ancients have called it .

9. And the Spirate is the wisdome ; viz. the Power of the Colours , and the Vertue of the will , which it Eternally conceiveth to a Lifes-Center , or Heart for its habitation ; and doth again Eternally speake it forth out of the Conception ; as from its owne Eternall forme ; and yet eternally conceiveth [ or Comprehends ] it for his Hearts Centre .

10. Thus the Conception of the will viz. of the Father is from Eternity to Eternity , which conceiveth his Speaking Word from Eternity , and speaks it forth from Eternity to Eternity ; the Speaking is the mouth of the wills manifestation : and the Egress from the Speaking or Generation , is the Spirit of the Formed Word ; and that which is spoken forth , is the Power , Colours , and Vertue of the Deity : viz. the Wisdome .

11. Heere we cannot say with any ground : that God is three Persons : but he is threefold in his Eternall Generation : he begetteth himselfe in Trinity ; and yet there is but onely one Essence and Generation to be understood in this Eternall Generation ; neither Father , Son , nor Spirit , but the onely Eternall Life , or Good .

12. The Trinity is first rightly understood in his Eternall Manifestation ; where he manifesteth himselfe through the Eternall Nature , through the Fire in the light .

13. Where we understand three properties in one onely Essence : viz. the Father with the fire-world : and the Son with the Love-desire in the light , viz. with the light-world , or with the great Meeknesse in the fire ; and the holy Spirit with the moving life in the Tincture ; in the oyly , and watry life : and Dominion ; who is manifest in the fire , and light : viz. according to the Property of the free Lubet , that is , the Divine property , he is manifest in a great fiery flame of light , and Love : and then according to the property of the darke fire-world , in a wrathfull , painefull , Sourcive property : and yet he is the onely one ; in the light he is the Love-fire-flame : and in the enkindled fire in nature he is a Consuming fire , according to which God is called a Consuming fire ; and in the darke wrathfull Source he is an angry zealous avenger , in which property the Spirits of the darke world consist .

14. The Father is onely called an holy God in the Son , that is , in the power of the light in the divine Kingdome of joy ; viz. in the great meeknesse and Love : for that is his proper manifestation wherein he is called God : in the fire he is called an angry God : but in the light , or Love-fire he is called the holy God : and in the darke nature he is not called God .

15. We must make distinction ; each world hath its Principle , and Dominion : indeed All is from one Eternall Originall : but it severizeth it selfe into a twofold Source : a Similitude whereof we have in the fire , and light : where the fire is painefull , and Consuming , and the light meeke and Giving : and yet the one were a nothing without the other .

16. The fire receiveth its Originall in nature but the light hath its Originall from the free Lubet ; viz. from the Powers of the Deity : the will of God doth therefore introduce it selfe into a fire , that he might manifest the light and the powers , and introduce them into Essence .

17. Albeit I have written heere of the formes of nature ( understand the etetnall nature ) yet it must not be understood as if the Deity were circumscribed , or limited : his wisdome , and Power in divine property is devoid of limit or measure , innumerable , infinite , and unspeakable ; I write onely of the properties ; how God hath manifested himselfe through the internall , and externall nature ; which are the chiefest formes of his manifestation .

18. These seven Properties are to be found in all things ; and he is void of understanding that denyeth it : these seven properties , make , in the internall world , the holy Element ; viz. the holy naturall life , and motion : but this onely Element severizeth it selfe in this externall world , into foure manifest properties : viz. into foure Elements : and yet it is but one onely ; but divides it selfe into foure head-Springs : viz. into fire , aire , water , and earth .

19. From the fire ariseth the aire : and from the aire the water ; and from the water the earth , or a Substance which is earthly : and they are onely the manifestation of the one internall Element , and are , in t t Or before . respect to the internall , as an enkindled smoake , or vaprous steame : so also the whole u u Or Constellations . Astrum is nothing else , but Powers breathed forth from the inward fiery darke and light world ; from the Great Minde of Divine Manifestation ; and is onely a formed Modell or Platforme , wherein the great minde of divine Manifestation , beholds it selfe in a time , and playeth with it selfe .

CHAP. VIII . Of the Creation of Angells , and their Dominion .

1. THe Creation of Angells had a beginning , but the Powers out of which they are created never had any beginning ; but were concomitant in the birth of the Eternall beginning ; not that x x Viz. The Powers . they are the holy Trinity , or in the same ; but they were conceived of the desire of divine manifestation , out of the Eternall darke fiery , and light-nature ; out of the Manifested Word , and introduced into creaturely formes and shapes .

2. God who is a Spirit , hath by and through his manifestation , introduced himselfe into distinct Spirits , which are the voices of his Eternall pregnant harmony in the Manifested Word of his Great Kingdome of joy ; they are Gods Instrument , in which the Spirit of God melodizeth in his Kingdome of joy : they are the flames of fire and light , but in a living understanding Dominion .

3. For the Powers of the Deity are in them , in like manner , as they are in men , as John saith Chap. 1. the life of men was in the word ; so also the life of the angells was in the word from Eternity : for Matth. 22. ver. 30. it s written ; in the Resurrection they ( understand men ) are as the Angells of God in Heaven .

4. And as we understand principall-formes in the divine manifestation through the Eternall nature : so likewise we are to understand Arch-angells , or Angelicall Principalities , with many legions : but especially in three Hierarchies according to the property of the holy Trinity , and also the three Principles , as cannot be denyed .

5. As 1. One Hierarchy is to be understood according to the darke world with the Kingdome of Lucifer , who hath plunged himselfe thereinto ; and the other is understood with the light fiery , and darke world : and the third is understood with the Mystery of the outward world ; wherewith the internall hath made it selfe manifest .

6. Each Hierarchy hath its princely dominion and Order : viz. they in the darke world , in Gods wrath ; and those in the holy world , in Gods Love ; and they which are in the outward world , in Gods great wonders , both according to Love , and Anger .

7. They which are in the darke world beare the Name ( or the names ) of the great Anger of God according to the Properties of the Eternall nature in the wrath : and they , which are in the light beare the names of the holy God , viz. of the divine Powers : and they which are in the creation of the wonders of the outward world , beare the names of the manifested powers of the outward world ; viz: of the Planets , Stars , and foure Elements .

8. They which are in the darke world , domineere in the nature of the manifested wrath : viz. in the properties of Gods Anger , and have their Princely Dominions therein : and they which are in the holy world rule in the Powers of the Triumphant world : viz. in the great holy Kingdome of joy in the wonders of the holy wisdome : and they which are in the outward world reigne over the Powers of the Stars , and foure Elements , and have also their Princely Dominion over the world ; and their Kingdomes and Principalities , for defence against the destroyer in the wrath .

9. Each Country hath its Princely Angel-Protectour with its Legions : also there are Angells over the foure Elements , over the fire , and over the aire , over the water , and over the Earth ; and they are altogether only ministring Spirits of the Great God , sent forth for the Service of those which shall obtaine Salvation ; as it s written , the Angell of the Lord encampeth about them that feare him : they are the officers , and Servants of God in his Dominion , who are active and full of motion .

10. For God never moveth himselfe save onely in himselfe : but seeing his manifestation of the Eternall and Externall Nature is in Combate : thereupon the Spirits of the darke world are against the Spirits of the holy world but especially against man , who is manifest both in good and evill : God hath set the one against the other , that his Glory might be manifest both in his Love , and in his Anger .

11. For as we men have Dominions upon the Earth : so likewise the Superiour Hosts under the y y Or Starry Skie . Astrum have their Dominions : so also the oyly Spirits in the Element Aire : the whole Deep between the Stars and the earth , is inhabited and not void and empty . Each Dominion hath its owne Principle : which seemes somewhat ridiculous to us men ; because we see them not with our Eyes ; not considering that our eyes are not of their Essence and property ; so that we are neither able to see nor perceive them ; for we live not in their Principle , therefore we cannot see them .

12. As in the Divine Manifestation of the Divine Powers , one Degree orderly proceedeth forth from another , even unto the most externall manifestation : the like also is to be understood of the Angells or Spirits : they are not all holy which dwell in the Elements ; for as the wrath of the Eternall Nature is manifest in the darke world ; so likewise , in the outward world , in its property .

13. Also the Spirits of the externall world are not all Eternall , but some are onely z z Having a beginning , and an end . Temporall . inchoative , which take their Originall naturally in the Spirit of the externall world , and passe away through nature , and onely their shadow remaines , as of all other Beasts upon the Earth .

14. Whatsoever reacheth not the holy Element and the Eternall fire-world , that is devoid of an Eternall life ; for it ariseth out of time : and that which proceedeth out of Time , is consumed and eaten up of Time ; except it hath an a a Eternall being , essence , property , life or Principle . Eternall in its Temporall : that the Eternall doth uphold the Temporall .

15. For the Eternall dwelleth not in time : and albeit it be cloathed with the Essence of time ; yet the Eternall dwelleth in the Eternall in it selfe , and the Temporall in the Temporall : as it is to be understood with the Soule and Body of man ; where the Soule is from the Eternall , and the externall body from time ; and yet there is an Eternall in the Temporall body ; which verily disappeared in Adam as to the Eternall light ; which must be borne againe through Christ .

16. And we are not to understand , that the holy Angells dwell onely above the Stars without the place of this world , as reason which understands nothing of God , phancieth : indeed they dwell without the Dominion and Source of this world ; but in the place of this world : albeit there is no place in the Eternity : the place of this world , and also the place without this world is all one unto them .

17. For the beginning of the Source , viz. of the foure Elements , together with the b b Or Planetick Orbe . Astrum maketh onely one place : there is no place in the internall ; but All wholly entire : whatsoever is above the Stars without this world , that is likewise internally without the foure Elements in the place of this world ; else God were divided .

18. The Angelicall world is in the lieu or place of this world internally ; and this same worlds Abysse is the Great darknesse , where the Devills have their Dominion ; which also is not confined or shut up in any place ; for the Eternity is also their place , where there is no Bysse : onely the Essence , and property of their world is the Bysse of their habitation ; as the foure Elements are the habitation of our externall humanity : they have also in the darknesse an Element , according to the darke worlds property , else God were divided in his wrath ; for where ever I can say , here is God in his Love : even there I can also say ; that God is in his Anger , onely a Principle Severs it .

19. Like as we men see not the Angells and Devills with our eyes ; and yet they are about us , and among us : the reason is , because they dwell not in the Source and Dominion of our world ; neither have they the property of the externall world on them : but each Spirit is cloathed with his owne worlds Property wherein it dwelleth .

20. The beginning of each worlds Source , is that limit , which divides one world from the view and ken of the other : for the Devills are a nothing in the heavenly Source : for they have not its Source in them ; and albeit they have it , yet it is unto them as if it were shut up in death ; like as an iron that is red hot ; so long as the fire pierceth it , its fire : and when the fire goeth out , it s a darke iron : the like is to be understood concerning the Spirits .

21. So likewise the Angells are a nothing in the darknesse ; they are verily in it : but they neither see nor feele it : that which is a paine to the Devills , that same is a joy to the Angells in their Source : and so , what is pleasing , and delightfull to the Devills , that the Angels cannot abide : there is a great Gulfe between them ; that is , a whole birth .

22. For what else is able to sever the light from the darknesse , save onely a birth of Sight , or light : the light dwelleth in the darknesse and the darkenesse comprehendeth it not , John 1. As the externall Sun-shine dwelleth and shineth in the darkenesse of this world ; and the darkenesse comprehends it not : but when the light of the Sun withdraweth , then the darknesse is manifest : Heere is no other Gulfe between them , save onely a birth .

23. Thus we are likewise to conceive of the Eternall light of God , and the Eternall darknesse of Gods Anger : there is but one onely ground of All ; and that is the Manifested God : but it is severed into sundry Principles and properties : for the Scripture saith , that the holy , is unto God a good Savour to life , understand to the holy divine life : viz. in the Power of the light , and the wicked is unto God a good savour to death : that is in his wrath : viz. in the Essence Source , and Dominion of the darke world .

24. For the God of the holy world , and the God of the darke world , are not two Gods : there is but one onely God : he himselfe is the whole Beeing ▪ he is c c In his wrath , Plagues ▪ and Hell Torment . Evill and Good , heaven and hell , light ▪ and darknesse , Eternity and time , Beginning and End : where his love is hid in any d d Beeing Essence or Substance . thing , there his Anger is manifest : in many a thing Love and Anger are in equall measure and weight ; as is to be understood in this outward worlds Essence .

25. But now he is onely called a God according to his light in his Love , and not according to the darknesse , also not according to this Outward world : Albeit he himselfe be ALL , yet we must consider the Degrees ; how one thing mutually proceeds from another : for I can neither say of heaven , nor of darknesse , or of this outward world ; that they are God : none of them are God : but the expressed and formed Word of God ; a Mirror of the Spirit which is called God : wherewith the Spirit manifesteth it selfe : and playeth in its Lubet to its selfe with this manifestation as with its owne Essence , which it hath made : and yet the Essence is not sundred from the Spirit of God : and yet also the Essence comprehends not the Deity .

26. As body and Soul are one ; and yet the one is not the other ; or as the fire and the water : or the aire and the earth are from one Originall , and yet they are particularly distinct ; but yet they are mutually bound to each other : and the one were a nothing without the other : and thus we are to conceive and consider likewise of the Divine Essence ; and also of the divine Power .

27. The Power in the light is Gods Love-fire ; and the Power in the darkenesse is the fire of Gods anger : and yet it is but one onely fire : but divided into two Principles , that the one might be manifest in the other : for the flame of anger is the manifestation of the great Love : and in the darknesse the light is made knowne , else it were not manifest to it selfe .

28. Thus we are to understand ; that the evill , and good Angells dwell neere one another : and yet there is the greatest immense distance [ betweene them ] : for the heaven is in hell ; and the hell is in heaven : and yet the one is not manifest to the other : and although the Devill should goe many millions of miles desiring to enter into heaven , and to see it ; yet he would be still in hell , and not see it : also the Angells see not the darknesse , for their Sight is meere light of divine Power ; and the Devills sight is meere darknesse of Gods Anger : the like is also to be understood of the Saints , and againe of the wicked : Therefore in that we in Adam have lost the Divine Sight ; in which Adam saw by the divine Power : Christ saith : you must be borne anew ; else you cannot see the Kingdome of God .

29. In the fire-Spirit we are to understand the angelicall Creation : where the will of the Abysse introduceth it selfe into Bysse : and manifesteth the Eternall Speaking Word or life with the fiery birth ; viz. with the first Principle , where the spirituall Dominion is manifest by the fire-birth : In this Spirituall fire , all Angells doe take their Originall ; viz. out of the formes to the fire-Source ; for no creature can be created out of the fire : for it is no Essence ; but out of the properties to the fire a Creature may be apprehended in the desire viz. in the verbum Fiat ; and introduced into a creaturall forme and Property .

30. And therefore there are many , and divers sorts of Angells : also in many distinct Offices : and as there are three formes to the fire-Source ; so there are also three Hierarchies ; and therein their Princely Dominions : and likewise three worlds in one another as one ; which make three Principles or Beginnings : for each Property of the Eternall Nature hath its Degrees ; for they doe explicate and mutually unfold themselves in the fire-blaze , and out of those degrees , the different distinction of Spirits , is created .

31. And we are to understand nothing else by the Creation of the Angells and of all other Spirits ; but that the Abyssall God hath introduced himselfe into his manifested Properties and out of those Properties into living Creatures : by which he possesseth the Degrees , and therewith playeth in the properties : they are his Strings in the All-Essentiall Speaking : and are all of them tuned for the Great Harmony of his Eternall Speaking Word : so that in all degrees and Properties the voice of the unsearchable God is manifest and made knowne : they are all created for the Praise of God .

32. For , All whatsoever hath life , liveth in the Speaking Word : the Angells in the Eternall Speaking ; and the Temporall Spirits in the re-expression or Ecchoing forth of the Formings of Time , out of the Sound , or breath of time ; and the Angells out of the Sound of Eternity : viz. out of the voice of the manifested word of God .

33. And therefore they beare the names of the severall degrees in the manifested voice of God ; and one degree is more holy in the Power then another ; Therefore the Angells also in their Quires are differenced in the Power of the Divine Might : and one hath a more holy Function to discharge then another ; an example whereof we have by the Priests in the old Testament in their Ordinances ; which were instituted after an angelicall manner .

34. Albeit earthly ; yet there was even such an angelicall understanding and meaning coucht therein ; which God did represent upon Jesus which was to come into the humane Property ; and so alluded with Israel in the Type , at the Eternall which was to come , which , Jesus out of Jehova did restore , and introduce into the humane , property ; which the Earthly Reason hath neither apprehended or understood : but seeing the time is e e Manifest or come about . borne , and the beginning hath againe found the End , it shall be manifest , for a witnesse unto all Nations : sheweth the Spirit of Wonders .

CHAP. IX . Of the Fall of Lucifer with his Legions .

1. ALbeit selfe-Reason might heere cavill at us , and say , we were not by , when this was done : yet we say that we in a Magicall manner according to the Right of Eternity , were really there , and saw this : but not I , who am I , have seen it ; for I was not as yet a Creature ; but we have seene it in the Essence of the Soule which God breathed into Adam .

2. Now then , if God dwelleth in this same Essence ; and hath from all Eternity dwelt therein : and manifesteth himselfe in his own mirror ; and looketh back through the Essence of the Soule , into the beginning of all Beeings ; what then hath Reason to doe , to taunt , and cavill at mee about that , wherein it selfe is blinde ? I must warne Reason ; that it would once behold it selfe in the Looking-Glasse of the understanding , and consider what it selfe is ; and leave off from the Building of mad Babel ; it will be time .

3. The Fall of Lucifer came not to passe from Gods purpose or Appointment ; indeed it was known in the wrath of God , according to the property of the darke world , how it could or would come to passe ; but in Gods holinesse , viz. in the light , there was no such desire manifest in any such property ; otherwise the holy God must have a devillish or hellish wrathfull desire in his Love ; which is nothing so ; but in the Centre of the Eternall nature , viz. in the formes to fire , there is verily such a property , in the Darke impression .

4. Every good Angell hath the Centre in him ; and is manifest in a creaturall Property in one degree or other in the Centre ; what property is f f Chiefest , most predominant . or manifest . greatest in the Creature , according to that , it hath its office , and Dominion .

5. Yet the Angells , which were created out of the degrees of the Centre , were created for and to the light ; the light was manifest in All ; and they had Free will from the Manifested will of Gods will .

6. Lucifer had still been an Angell , if his owne will had not introduced him into the fires-Might , desiring to domineere in the strong fiery-Might , above and in all things as an absolute sole God in darknesse and light ; had he but continued in the Harmony wherein God had created him ; [ what would have cast him out of the light ? ]

7. Now Reason saith , he could not : then tell me who compelled him ? was he not I preethee the most glorious Prince in heaven : had he introduced his will into the Divine Meeknesse , then he could [ have been able to stand ; ] but if he * * In his own will , which was from the Eternall will , was both the possibility and Ability . would not then he could not ; for his owne desire went into the Centre : he would himselfe be God ; He entred with his will into Selfe g g Selfe-hood , or Selfenesse . ; and in Selfe is the Centre of Nature ; viz. those properties wherein his will would be Lord and Master , in the house .

8. But God created him for his Harmony , to play with his Love-Spirit in him , as upon the musicall Instrument of his manifested and formed Word : and this the selfe-will would not .

9. Now saith reason ; how came it , that he would not ? did not he know the Judgement of God and the fall ? yea , he knew it well enough : but he had no Sensible Perceivance of the fall ; but onely as a bare h h Or Noticnall Theory , in the Mystery of his minde . knowledge ; the fiery Lubet which was potent in him : did egg him on ; for it would faine be manifest in the Essence of the wrath ; viz. in the root of fire : the darknesse also eagerly desired to be creaturall , which drew Lucifer , its crafts-Master , in the great Potency of fire ; indeed it drew him not i i Outwardly . from without ; but in the Property and will of his owne fiery and darke Essence : the Originall of the Fall was within the Creature and not without the Creature : and so it was in Adam also : Selfe-will was the beginning of Pride .

10. Thou askest ; what was that which did cause it in himselfe ? Answer : his great beauty , and glory ; because the will beheld what it selfe was in the fiery mirror : this Lustrous glance did move and affect him so that he did eagerly reach after the Properties of the Centre ; which forth-with began effectually to worke : for the Astringent Austere Desire , viz. the first forme or property , did impresse it selfe , and awakened the compunction , and the Anxious desire : thus this beautifull Star did overshadow its light ; and made its Essence wholly Astringent , rigorous , and harsh , and its meeknesse and true Angelicall Property , was turned into an Essence wholly Austere , harsh , rigorous and Darke : and then this bright Morning Star was undone ; and as he did , so did his Legions : and this was his fall .

11. He should have been wholly resigned in the holy Power of God ; and heare what the Lord would speake and play by his owne Spirit in him ; this , Selfe-will would not doe ; and therefore he must now play in the darke : yea his will is yet opposite ; albeit now after the fall he cannot will [ viz. to resigne to the divine will of the light ] for his meeknesse , whence the Love-will ariseth , is shut up and Entred againe into a Nothing : viz. it is retired into its own Originall .

12. Now the Creature still remaineth , but wholly out of the Centre viz. out of the Eternall Nature : the free Lubet of Gods wisdome is departed from him ; that is , it hath hid it selfe in it selfe ; and letteth the wrathfull fire-will , stand : as hapned to Adam also , when he imagined after Evill and good , then the free Lubet of the holy worlds-Essence did disappeare in his Essence .

13. This was the very death , of which God told him , that if he did eat of the tree of the knowledge of good , and evill ; he should dye the very same day : thus it was in Lucifer , he dyed to the holy divine world , and arose to the wrathfull world of Gods Anger .

14. Thou saist ; wherefore did not God uphold him , and draw him from the evill inclination ? I preethee tell me wherewith ? should he have poured in more Love and meeknesse into this fire-Source ? then had his Stately light been more manifest in him ; and the Looking-glasse of his owne knowledge , had been the greater , and his owne fiery Selfe-will the Stronger : I pray was not his High light , and his own-selfe-knowledge , the Cause of his fall .

15. Should he then have drawn him with Rebuke ? was it not his purpose aforehand to rule the magicall ground as an Arstist : his Ayme and endeavour was for the Art , that he would play with the Centre of the Transmutation of the Properties ; and would be and doe , all whatsoever he alone pleased ; had he not known this , he had still remained an Angell in humility .

16. Therefore the children of darknesse , and the children of this world also , are wiser then the children of the light as the Scripture saith . Thou askest , why ? they have the Magicall roote of the Originall of Essences manifest in them : and this was even the desire of Adam : however the Devill perswaded them that they should be wiser ; their eyes should be opened , and they should be as God himselfe .

17. This folly caused King Lucifer to aspire , desiring to be an Artist , and absolute Lord , like the Creatour . The water of meeknesse had been good for his fire will ; but he would none of that : hence it is , that the children of God must be the most plaine , syncere and Simple ; as Esaias prophecyed of Christ ; who is so simple as my servant the righteous one who turneth many unto righteousnesse : viz. k k Or to . upon the way of humility .

18. All Angells live in humility and are resigned to the Spirit of God , and are in the Eternall Speaking Word of God as a well-tuned pure-Sounding Instrument , in the harmony of the Kingdome of heaven ; of which the Holy Ghost is chiefe Master , and Ruler .

19. But the Devill hath forged to himselfe a strange fooles-play ; where he can act his gulleries with his sundry Enterludes , and disguizments ; and demeane himselfe like an Apish foole ; and transforme himselfe into monstrous strange , and hideous shapes and figures : and mock at the Image of Angelicall Simplicity , and Obedience ; and this was his ayme and intent , for which he departed from the harmony of the Angelicall Quires : for the Scripture saith , tthat he was a murtherer and lyar from the beginning ; his jugling feats , and fictions , are meere strange figures and lies ; which God never formed in him ; but he brings them to formes and shapes in himselfe : and being that they are contrary to his Creation , they are lies and abominations .

20. He was an Angell , and hath belyed his Angelicall forme and obedience ; and is entred into the Abomination of fictions , lies , and mockeries : he hath awakened the envious hatefull formes and properties of the darke world , in his Centre , whence wrath and iniquity springeth : he sate in heavenly Pomp and glory ; and introduced his hatefull desire , and malicious will , into the Essence , viz. into the water-Source ; and cast forth his streames of Enmity and malignity .

21. His Properties were as the venemous stings of Serpents , which he put forth out of himselfe : when the Love of God was withdrawn from him , he figured his Image , according to the Property of the wrathfull formes ; ( wherein there are also evill Beasts , and wormes in the Serpentine shape , ) and infected , or awakened the Sal-niter of the Centre of nature in the Expressed Essence , in the Generation of the Eternall nature ; whence the Combate arose , that the Great Prince Michael fought with him , and would no longer endure him in Heaven among the fellowship of the holy Angells .

22. For which Cause the will of the Abysse : viz. of the Eternall Father moved it selfe , and swallowed him downe , as a treacherous perjured wretch , into the Gulfe and Sinck of Eternall darknesse : viz. into an other Principle : the Heaven spewed him out of it selfe ; he fell into the darknesse as lightning , and he lost the mansion of God in the Kingdome of Heaven , in the holy Power ; and all his servants with him : There he hath the Mother for his enchanting delusions ; there he may play them jugling feats , and Antick tricks .

23. Moreover we are to know , that he had his Royall Seat in the Place of this world : therefore Christ calleth him a Prince of this world : viz. in the Kingdome of darknesse in the wrath in the place of this world .

24. His Kingly Throne is taken from him ; and another hath possession of it in the heavenly worlds Property , in the place of this world : he shall not obtaine it again .

25. Also ( at the instant of the Creation of the Stars and foure Elements ) another King was established over him , in this place in the Elements ; which albeit we could mention ; yet at present it remaineth in Silence by reason of the false Magick ; also by reason of other Superstitions and Idolatries we will not speake any thing of it heere : and yet hint enough unto our School-fellowes .

CHAP. X. Of the Creation of Heaven and the Outward World .

1. IT seemes strange , and wonderfull to Reason , to consider how God hath Created the Stars , and foure Elements ; especially when it doth contemplate , and consider of the Earth with its hard Stones , and very rough indigested harsh , substance ; and seeth , that there are great stones rocks and cliffes created , which are in part uselesse , and very hindersome , to the employment of the Creatures in this world : then it thinks , whence may this Compaction arise in so many formes , and properties : for there are divers sorts of stones , divers mettalls , and divers kindes of Earth whence manifold hearbs and Trees doe grow .

2. Now when it doth thus muse and contemplate , it findes nothing , save onely that it doth acknowledge , that there must be an hidden Power and Might , which is Abyssall , and unsearchable ; which hath Created all things so ; and there it sticks ; and runs to and fro in the Creation , as a bird that flies up and down in the aire ; and lookes upon all things , as an Oxe upon a new doore of his Stall , and never so much as considers what it selfe is ; and seldome reacheth so far as to know , that man is an Image extracted out of this whole Beeing : it runneth up and downe as a Beast void of understanding : which desireth onely to eat and procreate ; and when it comes to its highest degree as to search out and learne Something ; then it searcheth in the outward fiction , and artifice of the Stars ; or else in some carved worke of outward nature : it will by no meanes simply and sincerely learne to know its Creatour ; and when it comes to passe that one attaineth so far , as to teach the knowledge of him ; yet then it calleth him a foole , and phantastick ; and forbids him the precious understanding of God , and imputes it to him for sin , and revileth him therein .

3. Such meer Animalls we are , since the Fall of Adam ; that we doe not so much as once consider that we were created in the Image of God ; and endued with the right naturall and genuine understanding , both of the Eternall , and Temporall nature ; so as to minde and bethinke our selves by Great Earnestnesse , to re-obtaine that which we have lost : whereas we have yet that very first soule , wherein the true understanding lyeth : if we did but seriously labour to have that light which we have lost , to shine againe in us ; which yet is offered unto us out of Grace .

4. Therefore there will be no excuse at the great day of the Lord , when God shall judge the Secret and hidden things of mankinde , because we would not learne to know him , and obey his voice ; which daily hath knocked amongst us , and in us ; and resigne up our selves unto him ; that so our understanding might be opened : and a very Severe Sentence shall he receive who will undertake to be called Master ▪ and l l Sir . Rabbi ; and yet neither knoweth the way of God , or walketh therein , and that which is yet more heinous m m Or hindreth . forbiddeth those that desire to know , and walke therein .

5. The Creation of the outward world , is a manifestation of the inward Spirituall Mystery : viz. of the Centre of the Eternall Nature , with the holy Element : and was brought forth by the Eternall Speaking Word through the motion of the inward world as a Spiration ; which Eternall Speaking Word hath expressed the Essence out of the inward Spirituall world ; and yet there was no such Essence in the Speaking , but was onely as a breath or vaprous exhalation in reference to the internall , breathed forth , both from the property of the darke world , and also of the light world : and therefore the outward Essence of this world is good and Evill .

6. And we are with very entire and punctuall exactnesse to consider of this Motion of the Eternall Mystery of the Spirituall world . 1. How it came to passe that such a wrathfull rough grosse and very Compunctive Essence and Dominion , was brought forth and made manifest , as we see in the outward formes of nature , as well in the moving things , as in the stones and Earth . 2. Whence such a wrath did arise , which hath compacted and introduced the Powers of the Properties into such a harsh nature , [ or rude quality ] as we see in the earth and stones .

7. For we are not to thinke , that there is the like in Heaven , viz. in the Spirituall world ; in the Spirituall world there are onely the properties of Possibility ; but not at all manifest in such a harsh property ; but are as it were swallowed up ; as the light swalloweth up the darknesse , and yet the darknesse doth really dwell in the light , but not apprehended .

8. Now we are yet to search out , how the desire of the darkenesse became manifest in the Power of the light ; that they both came mutually into the Compaction , or Coagulation : and yet it affordeth us a far greater and more profound consideration ; that when man could not stand in the Spirituall Mystery of the Paradisicall , property , [ and estate ] that God cursed this Compaction , viz. the Earth ; and appointed an Earnest judgement to sever the good in this Compaction again from the Evill : so that the good must thus stand in the Curse , that is , in death ; he that doth heere see nothing is indeed blinde ; why would God curse his good Essence ; if something were not come into it , which was opposite to the Good ; or is God at odds with himselfe , as reason would be ready to phancy : for it is written in Moses ; that God looked upon all that he had made , and behold it was very good .

9. Now Man for whose sake the earth was accursed ; had not introduced any thing into the earth , whereby it was now made so Evill , as to cause God to curse it , save onely the false and faithlesse Imagination of his desire to eat of the evill and good : so as to awaken the vanity ; viz. the Centre of nature in him , and to know Evill and Good ▪ from which desire the hunger entred into the earth ; whence the outward body was extracted as a Masse ; which set the hunger of its desire againe upon its mother ; and araised the root of vanity out of the dark Impression of the Centre of nature , whence the Tree of Temptation viz. Evill and good , grew manifest to him ; and when he did eat thereof the Earth was accursed for his sake .

10. Now if man by his Powerfull Desire , did awaken the wrath in the Earth ; what might then Lucifer be able to doe , who was likewise an enthroned Prince , and moreover had many Legions ? Lucifer had the will of the Strong Might and Power of the Centre of all Beeings in himselfe , as well as Adam , Adam was onely one Creature , but Lucifer was a King , and had a Kingdome in possession : viz. an Hierarchy , in the Spirituall world , viz. in the heavenly Sal-niter in the Generation of the Manifested Word : he was an enthroned Prince in the manifested Power of God : therefore Christ calleth him a Prince of this world : for he sate in the Essence , understand in the Spirituall Essence , whence this world was breathed forth as a Spiration .

11. He it is that by his false desire , which he introduced into the Essence , did awaken the wrath in the internall ; as Adam araised the Curse ; he raised the Centre of nature with his darke wrathfull Property in the like wrathfull properties : for he had first awakened the wrath of God in himselfe ; and then this awakened wrath entred into its mother , viz. into the Magicall generation ; out of which Lucifer was created to a Creature : whereupon the Generation was made proud and aspiring contrary to the Right [ or law ] of Eternity .

12. Also he sate in his Angelicall forme in the good holy Essence , as to the Generation of the divine meekenesse ; and therein exalted himselfe to domineere in the will of his wrath above the meeknesse , as an absolute peculiar God contrary to the Right of Eternity .

13. But when the Speaking Eternall Word in Love and Anger , for his malicious iniquity sake , did move it selfe in the Properties ; viz. in the Essence wherein Lucifer sate ; to cast this wicked Guest out of his habitation into Eternall darknesse ; then the Essence was compacted : for God would not beteem that he should any longer have these manifested Powers , wherein he was a Prince ; but created them into a Coagulation , and spewed him out of them .

14. And in this Impression , or Conjunction , the Powers , viz. the watry and oyly Properties , were compacted ; not that Lucifer did compact , or Create them ; but the Speaking Word of God , which dwelt in the manifested Powers , and properties : the same tooke away the disobedient childs Patrimony , and cast him out as a perjured wretch out of his inheritance into an Eternall Prison , into the house of darknesse , and Anger ; wherein he desired to be Master over the Essence of Gods Love ; and rule therein as a jugler , and Inchanter , and mix the holy with unholy , to act his jugling feats and proud pranks thereby .

15. And we see very clearly with quick-sighted eyes , that it is thus : for there is nothing in this world so evill , but it hath a good in it : the Good hath its rise Originally out of the good or heavenly Property , and the Evill hath its descent from the property of the darke world ; for both worlds , viz. light , and darkenesse , are in each other as one .

16. And therefore they also went along together into the Compaction or Coagulation ; and that from the Degrees of the Eternall nature : viz. from the properties to the fire-life ; and also from the properties in the oyly , and Spirituall watry lights Essence .

17. For the Metalls are in themselves nothing else but a water and oyl ; which are held by the wrathfull properties ; viz. by the Astringent Austere desire ; that is ; by a Saturnine Martiall , fiery property ; in the Compaction of Sulphur and Mercury , to be one body : [ or congealed bulke ] but if I wholly destroy this body , and severize each into its own property ; then I clearly finde therein the first Creation .

I. Saturnus : Sal.

18. AS first according to the Property of the darke world ; according to the Astringent Desire of the Fiat : viz. of the first forme to nature , I finde a hardnesse and coldnesse ; and further according to this Astringent Property , a deadly banefull stinking water , from the Astringent Impression : and thirdly in this stinking water , a dead Earth ; and fourthly a sharpnesse like to Salt ; from the native right and quality of the Astringency : this is now the Coagulated Essence of the first forme of nature , according to the darke world ; and it is the Stony substance ( understand the grosseness of the Stones ) and of all metalls , so likewise of the Earth , wherein the mortall part ( or the close-binding death ) is understood .

II. Mercurius .

19. SEcondly I finde according to the Second forme and property of the darke nature and worlds Essence ; in the Compaction of the Metalls and Stones , a bitter Compunctive , raging Essence ; viz. a Poyson ; which maketh a strong harsh noysome taste in the Earth and Stinking water : and it is the cause of growth : viz. the stirring life : its Property is called Mercurius ; and in the first Forme according to the Astringency it s called Sal.

III. Sulphur .

20. THirdly I finde the third Property : viz. the Anguish ; which is the Sulphrous Source in which consisteth the various dividing of the Properties ; viz. of the Essence .

IV. Sal-niter .

21. FOurthly I finde the fire , or heat , which doth awaken the Salniter in the Sulphrous Source , which Severizeth the Compaction ; and that is the Flagrat ; this is the Originall Raiser of the Salniter out of the brimstony , watry , and Earthly Property : for it is the awaker of death : viz. in the mortall Property : and the first Originall of the life in the fire : and even to the fire the property of the darke world reacheth , and no further .

V. Oyle .

22. FIftly we finde in the Compaction of t●e Metalls and Stones , an Oyle which is Sweeter then any Sugar can be ; so far as it may be separated from the other Properties : it is the first heavenly holy Essence : which hath taken its Originall from the free Lubet : it is pure , and transparent ; but if the fire-Source be severed from it ( albeit it is impossible wholly to Separate it , for the band of the great Triumphant joy consisteth therein ) then it is whiter then any thing can be in nature : but by reason of the fire it continues of a n n Or Crimson purple-red . Rosie-red ; which the light changeth into yellow according to the mixture of red and white ; by reason of the earthly property , and predominant influence of the Sun .

23. But if the Artist can unloose it , and free it from the fire of the wrath and other properties ; then he hath the Pearle of the whole world , understand the Tincture : for Virgin Venus hath her Cabinet of treasure lying there : it is the Virgin with her faire Attire : [ or Crown of Pearle . ]

24. O thou earthly man hadst thou it yet ! heere Lucifer and Adam have negligently lost it ! O man ! didst but thou know what lay heere , how wouldst thou seeke after it ? but it belongeth onely unto those , whom God hath chosen thereto : O precious Pearle , how sweet art thou in the new birth : how faire , and surpassing excellent is thy Lustre .

VI. The living Mercury ; Sound .

25. SIxtly we finde in this Oyly Property a Sovereign Power from the Originall of the manifested Powerfull Divine Word , which dwelleth in the heavenly property , in which Power , the Sound or tone of metalls is distinguished ; and therein their growth consisteth : for here it is the holy Mercurius : that which in the Second forme of nature in the darknesse is Compunctive , harsh , rigid , and a Poyson ; that is heere in the free Lubets property , ( when the fire in the Salnitrall Flagrat hath divided Love and Anger ) a pleasant merry Mercury , wherein the joyfullnesse of the Creature consisteth .

26. And heere ye Phylosophers lyeth the effectuall vertue and Powerfull operation of your Noble Stone , heere it is called Tincture : this operation can Tincture the disappeared water in Luna : for heere your Jupiter is a Prince : and Sol a King ; and Virgin Venus the Kings sweetest Spouse ; but Mars must first lay down his Scepter : also the Devill must first goe into Hell ; for Christ must binde him , and Tincture Simple Luna which he hath defiled , with the Oyle of his heavenly bloud : that th● Anger may be changed into joy : thus the Artists Art is borne : understood heere , by the children of the Mystery .

[ VII . Essence , Body . ]

27. SEventhly we finde in the Separation of the Compaction of the Metalls , a white cristalline water , that is ; the heavenly water : viz. the water above the Firmament of heaven : which is severed from the oyle , as a body of the Oyly Property : it gives a white chrystalline Lustre in the Metalls ; and Venus with her Property makes it wholly white ; and that is Silver : and Venus in Sol , Gold ; and Mars in Venus , Copper ; and againe Venus in Mars , Iron ; Jupiter in Venus , Tin ; Saturne in Venus , lead : Mercurius in Venus , quick-Silver ; and without Venus there is no metall , neither fined , nor Minerall .

28. Thus understand by Venus , heavenly Essentiality , which consisteth in an oyle and Crystalline water , which giveth body unto all metalls ; the spirituall body ; it s owne peculiar Essence , without the influences of the other properties , is the great Meeknesse , and Sweetnesse : its reall Peculiar Essence is a sweet Pure water ; but the Power of the Manifested Word doth separate the holyest through the fire into an Oyle ; for in the Oyle the fire giveth a shine and Lustre : when the fire tasteth the water in it selfe ; then out of the Taste it giveth an Oyle : thus the Oyle is Spirituall , and the water corporeall : the Oyle is a o o Text Corpus . body of the Power ; and the water a body of the Properties , which are living in the oyle ; and doe make or use the water for a Mansion : in the water the Elementall life consisteth ; and in the oyle the p p Or life of the Spirit . Spirituall life ; and in the Power of oyle the divine life , viz. the life of the expressed word , as a manifestation of the Deity .

29. Now we see heere , how in the Compaction of the Verbum Fiat , the holy Entred along with the unholy into a Coagulation ; for in all things there is a deadly and also a living water : a mortall poysonfull vertue , and a good vitall vertue : a grosse , and a Subtle Power ; an evill and a good quality : all which , is according to the nature of Gods Love and Anger .

30. the Grossenesse of the Stones , Metalls , and Earth proceed from the property of the darke world , all which , are in a Mortall [ property ] understand the Substance and not the Spirit : the Spirit of the Grossenesse is in the poysonfull life , in which , Lucifer is a Prince of this World .

31. But the heavenly part holds the grossenesse and poysonfull Source captive ; so that the Devill is the poorest Creature in the Essence of this world ; and hath nothing in this world for his owne possession , save what he can cheat from the living Creatures which have an Eternall beeing ; that they enter with the desire into the wrath of the Eternall ; viz. consent unto his jugling Incantations .

32. If we would rightly consider the Creation ; then we need no more then a divine light , and Contemplation : it is very easie unto the illuminated minde , and may very well be searched out : let a man but consider the degrees of nature and he seeth it very clearly in the Sun Stars , and Elements : the Stars are nothing else but a crystalline water-spirit ; yet not a materiall water , but Powers of the Salnitrall Flagrat in the fire .

33. For their Orbe , wherein they stand , is fiery ; that is a Salnitrall fire ; a Property of the Matter of the Earth , metalls , trees , hearbs and the three Elements , fire aire and water ; what the Superiour is , that is also the inferiour ; and that which I finde in the Compaction of the Earth , that is likewise in the * * Or Constellation . Astrum ; and they belong both together as body and Soule .

34. The * * Or Constellation . Astrum betokeneth the Spirit ; and the Earth the Body ; before the Creation , all was mutually in each other in the Eternall Generation ; but in no Coagulation , or Creature ; but as a Powerfull wrestling Love-play without any such Materiall Substance .

35. But it was enkindled in the Motion of the word , viz. the Verbum Fiat : and therewith the inflammation in the Sal-nitrall Flagrat , each Property did divide it selfe in it selfe ; and was amassed by the awakened Astringent impression ( viz. the first forme of Nature , which is called the Fiat ) and so each became Coagulated in its Property ; the Subtle in its Property , and the gross in its Property ; all according to the Degrees ; as the Eternall Generation of Nature derives it selfe from the unity into an infinite multiplicity .

36. Good , and Evill is manifest in the * * Or Constellation . Astrum : for , the wrathfull fiery Power of the Eternall nature , so also , the power of the holy Spirituall world , is manifest in the Stars , as an essentiall Spiration : and therfore there are many obscure Stars all which , we see not , and many light Stars , which we see .

37. We have a likenesse of this in the matter of the Earrh , which is so manifold , whence divers sorts of fruit grow , viz. according to the Properties of the Superiour Sphears : for so is the Earth likewise ; ( being the grossest Substance ) where the mortall water is Coagulated .

38. The Earth was Coagulated in the Seventh forme of Nature ; viz. in the Essence ; for it is that same Essence which the other six Properties doe make in their desire : it chiefly consisteth in seven Properties , as is above mentioned ; but the unfoldment or various explication of the Properties , is effected in the Salnitrall fire , where each Property doth againe explicate it selfe into seven ; where the Infinitenesse and great q q Or Potency . possibility ariseth , that of one thing , another can be made , which it was not , in the beginning .

39. The Beeing of all Beeings is onely a Magicall birth , [ deriving it selfe ] out of one onely , into an infinitenesse ; the one is God , the infinite is time and Eternity , and a manifestation of the One ; where each thing may be reduced out of one into many , and againe out of many into one .

40. The Fire is the chiefe workmaster thereunto , which putteth forth from a small Power a little Sprout out of the earth , and displayeth it into a great Tree with many boughes , branches , and fruits ; and doth againe consume it , and reduceth it againe to one thing : viz. to ashes and Earth , whence it first proceeded : and so also all things of this world doe enter againe into the One whence they came .

41. The Essence of this world may easily be searched out , but the Centre or Point of motion , will remaine darke unto reason , unlesse there be another light in it : it supposeth that it hath it in the r r Or Mathematically describe and demonstrate it . Circle , and can measure it ; but it hath it not in the understanding .

42. When we consider the Hierarchy , and the Kingly Dominion , in all the Three Principles in the place of this world : so far as the Verbum Fiat reached forth it selfe to the Creation of the outward world , with the Stars , and Elements : then we have the ground of the s s Centrall fire or radicall heat ; the Point of motion , the vertue of the light . Punctum , and the Royall Throne , of which the whole Creation is but a Member .

43. For the Stars and foure Elements , and all whatever is bred and Engendred out of them , and live therein , doth hang , [ or appertaine ] unto one punctum ; where the divine Power hath manifested it selfe from it selfe in a forme : and this Punctum standeth in three Principles , viz. in three worlds : nothing can live in this world without this Punctum , it is the onely Cause of the life and motion of all the Powers ; and without it all would be in the t t Or Eternall Silence . Stillnesse without motion .

44. For if there were no light ; then the Elements would be unmoveable : all would be an Astringent harsh Property , wholly raw and cold : the fire would remaine coucht in the cold : and the water would be onely a keen Spirit like to the property of the Stars : and the aire would be hid in the water-Source , in the Sulphur : and be a still unmoving Essence .

45. We see in very deed ; that the light is the onely Cause of all Stirring , Motion and life : for every life desireth the power of the light : viz. the disclosed Punctum : and yet the life is not the Punctum ; but the forme of Nature : and if this Punctum did not stand open ; then the Kingdome of darknesse would be manifest in the place of this world ; in which [ place of wrath ] Lucifer is a Prince , and possesseth the Princely throne in the wrath of the Eternall Nature in the place of this world .

46. Therefore oh man consider with thy selfe , where thou art at home : viz. on one u u Viz. As to thy body and outward carkasse of clay , thou art a guest for a while in this outward world , travelling in the vanity of time . part in the Stars , and foure Elements ; and on the other x x Viz. As to thy soule in its own selfe and creaturall beeing , without the divine light , or re-generation , in the Abysse of Hell . part in the darke world among the Devills ; and as to the third y y As to thy divine Image , and Spirit of Love , in the Eternall light . part in the Divine power in heaven : that Property which is master in thee , its Servant thou art : pranck and vapour as stately and gloriously in the Suns light as thou wilt , hast thou not the Eternall [ light ] , yet thy fountaine shall be made manifest to thee .

47. By the two words ( Heaven Himmell and und Earth Erden ) we understand the whole ground of the Creation ; for the understanding is coucht in the language of Nature in those two words : for by the word ( Heaven Himmell ) is understood the Spiration of the Verbum Fiat ; which created that Essence ( wherein Lucifer was enthroned ) with the Creative word out of it selfe ; that is , out of the Spirituall holy world , into a time or Beginning : and by the word ( Earth Erde ) is understood the wrath in the Essence ; that the Essence was amassed in the wrath : and reduced out of the Properties of the darke Sulphur , Mercury , and Salt ; viz. out of the powers of the Originall of Nature ; and introduced into a Compaction , or Coagulation .

48. This Coagulation is the Syllable ( ᶻ Er ) the other Syllable ( de or den , is the Element : for the Earth is not the Element ; but the [ Element is ] the moving , viz. the Power , whence it was Coagulated , this is that Element which is spirituall , and taketh its true Originall in the fire ; where the nature which is a Sencelesse life dyeth in the fire : from which dying , or mortification then , there proceedeth forth a living motion ; and from that which is mortified [ in the fire ] , a dead matter viz. Earth : and a dead water : and also a deadly fire ; and venomous aire ; which maketh a dying Source in the Earthly bodies .

49. When nature was enkindled , the Element did unfold [ and display ] it selfe into Foure Properties : which yet in it selfe is onely one : the reall Element dwelleth in the Essence which is mortified in the fire : otherwise the Earth could bring forth no fruit : those which now are called the foure Elements , are not Elements ; but onely Properties of the true Element : The Element is neither hot nor cold , neither dry , nor moist : it is the motion or life of the inward heaven , viz. the true angelicall life as to the Creature : it is the first divine manifestation out of the fire , through nature : when the Properties of the Eternall nature work therein ; it s called Paradise .

50. By the word * * Himmel . ( Heaven Himmell ) is understood how the water , viz. the Grosnesse in the mortall part , was Coagulated , and Separated from the holy Crystalline water , which is Spirituall ; where with the materiall , time began ; as an Essence expressed [ or spirated ] out of the Spirituall water .

51. The Spirituall water is living , and the Spirated is livelesse , Senselesse , void of understanding , and is dead in reference to the living water , of which Moses saith God hath Separated it from the water above the firmament .

52. The Firmament is another Principle viz. another beginning [ or inchoation ] of motion : the water above the Firmament is the Spirituall water , in which the Spirit of God ruleth and worketh : for Moses saith also , the Spirit of God moveth upon the water : for the Spirituall Element moveth in the foure Elements ; and in the Spirituall Element the Spirit of God moveth on the Spirituall water : they are mutually in each other .

53. The Heaven wherein God dwelleth is the holy Element : and the firmament , or Gulfe betweene God and the foure Elements is the death ; for the inward heaven hath another birth , ( that is , another life ) then the externall Elementary life hath : indeed they are in one another , but the one doth not apprehend the other : as Tin , and Silver never mix aright together : for each is from another [ or sundry ] Principle , albeit they resemble each other ; and have very neere Affinity to each other ; yet they are as the inward and outward water to one another ; wherein also they are to be understood : for the inward and outward Venus are Step-Sisters ; they come indeed from one father , but they have two mothers : the one whereof is a Virgin , the other defloured ; and therefore they are Separated till the judgement of God , who will purge away her reproach and shame , through the fire .

54. Moses writeth , that God created the Heaven out of the midst of the waters ; it is very right ; the a a Understand by the word Astrum , the whole Starry Heaven , with all its powers , properties , Influences , and Constellations , internall and externall . Astrum is an externall water-Spirit , viz. Powers of the outward water : and the materiall water is the body wherein the powers worke : now the fiery , airy and also Earthly Source is in the Astrum : the like is also in the materiall water : the Superiour [ Astrum ] is the life and Dominion of the inferiour , it enkindleth the inferiour , whereby the inferiour doth act move and worke ; the inferiour is the body or wife , of the Superiour : indeed the Superiour is coucht in the inferiour but as weake , and impotent .

55. And the Superiour were likewise as weake and impotent as the inferiour , if it were not enkindled by the light of the Sun : the same is the heart of all externall Powers ; and it is the Open Punctum even to the Tenth Number ; if we were not so blinde as to contemne all that we see not with our Calves-eyes , it were right and requisite to reveale it ; but seeing God hath hidden the Pearle , and also himselfe , from the sight of the wicked ; therefore we 'l let it alone , yet hint enough to our School-fellowes : we will not give our Pearle unto Beasts .

56. Thus we understand what the outward heaven is , namely the Powers or Conception of the water : the word or Power Fiat , which began with the beginning of the world is yet still b b Or in the creating . a Creating ; it yet continually createth the heaven out of the water : and the Spirit of God still moveth upon the water : and the holy water is yet continually Separated from the water under the firmament .

57. This holy water is that , of which Christ told us , that he would give us it to drinke : that should spring up in Vs to a fountaine of Eternall life : the holy heavenly Corporallity doth consist therein ; it is the body of Christ which he brought from heaven ; and by the same , introduced heavenly Paradisicall Essentiality , into our dead or decayed body ; and quickned ours in his ; understand in the c c Mark or limit . Ayme of the Covenant in the Essence of Mary ; as shall be mentioned hereafter .

58. In this heavenly Essence the d d Baptisme ▪ and the Supper . Testaments of Christ doe consist : and this holy Essence of the heavenly holy Virginity , with the holy Tincture , hath destroyed death , and bruised the head of the Serpents Might , in the wrath of God ; for the Divine power is the highest life therein .

59. Thus we understand how the holy heaven , wherein God dwelleth , moveth in the Fiat or the Created [ heaven ] , and that God is really present in all places ; and inhabiteth all things : but he is comprended of Nothing . Hee is manifest in Power in the inward heaven of the holy Essentiality ; viz. in 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 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 Or Creation . Fiat is yet in the deep , and 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 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 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 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 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 things consist in the Assimulate ; Every thing may be introduced into its Assimulate , and if it comes into its Assimulate , it rejoyceth in its Property be it Good or Evill , and beginneth effectually to worke : as is to be seen both in Good and Evill .

14. As for example : let a man take downe a little poyson : it will presently receive with great desire the poison in the body , which before rested ; and therein strengthen it selfe , and begin to worke powerfully ; and corrupt and destroy the Contrary : viz. the Good : and that now which the Evill is able to doe in its property ; that likewise the Good can doe in its property : when it is freed from the wrath , it may also introduce its Assimulate into the reall true joy .

15. The Essence of this world consisteth in Evill and good : and the one cannot be without the other : but this is the greatest iniquity of this world ; that the Evill overpowreth the Good ; that the Anger is stronger therein then the Love ; and this by reason of the Sin of the devill , and men ; who have disturbed nature by the false desire , that it mightily and effectually worketh in the wrath as a poyson in the Body .

16. Otherwise if nature in its formes did stand in the Property in Equall weight , and in equall Concord , and Harmony , then one property were not manifest above the other : heat and cold would be equally poyzed in the operation , and qualification : and then Paradise would be still upon the Earth : and though it were not without man ; yet it would be in man : if his properties were in equall weight [ number and measure , if they did yet stand in the Temperature ] then he were incorruptible and immortall .

17. This is the Death , and misery of man and all creatures that the Properties are divided , and each aspiring in it selfe , and powerfully working , and acting in its own will : whence sicknesse and paine ariseth : and all this is hence arisen ; when the one Element did manifest and put forth it selfe into foure properties : then each property desired the Assimulate viz. an Essence out of and according to its selfe ; which the Astringent Fiat did impresse , and Coagulate ; so that Earth and Stones were produced in the properties .

18. But now we are to consider of the greatest Mystery of the outward world between the Elements and the Astrum : the Elementall Spirit is severized from the Astrall Spirit , and yet not parted asunder , they dwell in each other as body and Soule : but the one is not the other : the Astrall Spirit make thits bodies as well as the Elementall , and that in all Creatures ; in Animalls , and Vegetables .

19. All things of this world have a twofold body viz. an Elementall from the fire aire water and Earth ; and a Spirituall body from the Astrum : and likewise a twofold Spirit : viz. one Astrall the other Elementall .

20. Man onely ( among all the Earthly Creatures ) hath a threefold body , and Spirit : for he hath also the internall Spirituall world in him ; which is likewise twofold : viz. light , and darknesse ; and also corporally , and Spiritually : this Spirit is the Soule ; but this body is from the water of the holy Element , which dyed in Adam , that is , disappeared as to his life , when the divine Power departed from him , and would not dwell in the awaked vanity .

21. Which holy body must be regenerated , if his Spirit will see God ; otherwise he cannot see him ; except he be againe borne anew of the water of the holy Element in the Spirit of God ( who hath manifested himselfe in Christ with this same water-Source : that his disappeared body may be made alive in the holy water and Spirit : else he hath no sense , nor sight in the holy life of God .

22. This twofold outward body is now punctually to be pondered , and considered of , if we would understand nature : and without this understanding let none call himselfe a master [ or Learned ] for in these ( bodies ) the dominion of all externall creatures , and Essences is couched : they oftentimes are contrary one unto another ; whence Sicknesse , Corruption , and death ariseth in the body ; that one severeth from the other .

23. The Sydereall body is the highest excepting the divine in man : the Elementall body is onely its Servant or dwelling-house , as the foure Elements are onely a body or habitation of the dominion of the Stars .

24. The Elementall Spirit , and body ; is inanimate and void of understanding : it hath onely Lust and desire in it : vegetation is its right life : for the aire hath no understanding without the Astrum ; the Astrum giveth the distinct understanding of the knowledge of all Essences in the Elements .

25. But the inward light , and power of the light , giveth in man the right divine understanding ; but there is no right divine apprehension in the Sydereall Spirit : for the Astrum hath another Principle : the Sydereall body dwelleth in the Elementall ; as the light-world in the darknesse : it is the true rationall life of all Creatures .

26. The whole Astrum is nothing else but the externall expressed Word in the Sound : it is the instrument whereby the holy Eternall Speaking Word Speaketh and formeth externally : it is as a Great Harmony of unsearchable manifold Voices and Tunes , of all manner of instruments : which play , and melodize before the holy God .

27. For they are meere Powers which enter into and mutually embrace each other , whence ariseth the Sound in the Essence : and the desire viz. the Fiat receiveth this Sound , and maketh it Substantiall : this Substance is a Spirit of the Stars : which the Elements receive into them : and Coagulate it in them , and hatch it , as an Hen her Eggs : whence the true rationall life is in the Elements : and thus also the Sydereall Spirit is hatched , and Coagulated in all Creatures .

28. For the Male and Female , doe mutually cast a Seed into one another ; which is onely a Sulphur of the Astrum and foure Elements , afterward it is hatched in the Matrix , and Coagulated to a living Spirit .

29. And when the fire is enkindled in the Seed which is sowne in the Matrix : the Spirit severs it selfe againe from the body , as a Propriate ; as the light from the fire according to the right of the Eternall nature : and two become manifest in one , viz. a Spirituall body from the Astrum , and a fleshly body from the foure Elements .

30. And this Sydereall Spirit is the Soule of the great world which depends on Punctum Solis ; and receiveth its light and life from it : as all the Stars doe take light , and power from the Sun ; so likewise their Spirit .

31. The Sun is the Centre of the Astrum : and the Earth the Centre of the foure Elements : they are to one another as spirit , and body : or as man and wife : albeit the Astrum hath another wife , where it hatcheth its Essence , viz. the Moone , which is the wife of all the Stars ; but especilly of the Sun ; I meane it in the Essence of operation .

32. Not that we meane , that the Astrum is wholly arisen from the Punctum of Sol , in that I call 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 Or fr● 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 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 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 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 , 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 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 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 Light . which the Prince of wrath could not 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 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 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 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 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 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 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 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 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 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 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 , 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 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 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 nature , and it is manifest onely in one sole Property : else , if the whole nature were manifest in each thing , then all things , and Essences would be but one thing and Essence : and therefore God hath by his Speaking Word moved the Sulphur Salnitri according to the properties , that the distinct Severation might be manifest : and this manifestation is a Mercurius ; for the the Eternall Speaking Word , which is called God , hath manifested his voice or will , through nature .

10. Therefore the whole Astrum is a pronounced voice ( or breathed tone ) of the Powers , an expressed Word , which doth againe give forth from it selfe its spiration and speaking out of the Properties ; it is an Eccho out of Gods Love and Anger ; out of the darke and light world .

11. i i Next the Stars . After the Astrum are the foure Elements , which also have their Originall out of this fountaine : which also , have their mutuall Spiration [ or outbreathing ] : they also speake forth their properties out of themselves , and they are as a Body of the Stars : for they speake , or breath forth from themselves , a corporeall Essence ; and the Stars doe breath forth a Spirituall Essence : and this twofold Essence ruleth mutually in the visible world , as body , and Soule .

12. And we give you this rightly to understand , in each Element there lieth a whole Astrum , the fire hath a whole Astrum in it , and also the aire , wrter , and earth : but it is not manifest in them : therefore God hath enclosed [ or encircled ] the Place of this world with a manifest Astrum : that it might enkindle the other Astrum in the foure Elements , that the manifest Astrum might worke in the hidden Mystesterie , viz. in the Astrum of the foure Elements , and procreate wonders ; for so a wonderfull figure and Property may be produced out of a thing , which otherwise is impossible for nature to doe , in its owne [ naked ] Selfe .

13. Also we are to know that there is an Astrum in the divine Magick ; which is the fountaine of the Eternall Minde of the Abysse , whence nature , and all Essences are arisen : likewise there is an Astrum in the manifest heavenly world , and also an Astrum in the darke hellish world : and these k k Or Constellations . Astrums are but one onely Astrum , but they are Severized into distinct degrees and Principles ; that which is in the outward world open and manifest in the Figure ; the same is manifest in Power in the Spirituall world , and not in formes .

14. And we understand ; that the Verbum Fiat on the fourth day moved the fourth Property of nature , viz. the fift Essence , and opened it out of the Sulphureous property out of the fire - flagrat , viz. out of the third Property : and thus an Astrum became manifest in the Aire which are the visible Stars : and an Astrum in the fire , which is the rationall life of all Creatures : and an Astrum in the water , which is the vegetative life : and an Astrum in the Earth , which is the wrathfull Earthly life .

15. The Fiery , [ viz. Astrum , ] giveth Soule ; and the aiery , Spirit ; the watry , affordeth the mansion of the soule and the Spirit , viz. bloud ; wherein the Tincture of the fire and light dwelleth ; and the Earthly , giveth flesh : and every of the foure Astrums , giveth a Spirit , and body according to its Property : onely God hath thus associated one unto another , that the one might be manifest in the other , and be joyntly together one body : like as all the foure Elements are onely one Element but they divide themselves into foure Properties according to the Centre of nature .

16. These foure l l Constellations . Astrums doe procreate out of themselves their Officer , viz. the outward nature , that is , the Soule of the outward world , as a constantly enduring Minde ; wherein lieth the Omnipotency , as a manifest great Mystery : in this Officer God hath awakened and raised a King , or as I might set it down by way of Similitude a nature-God with six Counsellers , which are his assistants : that is , the Sun with the other six Planetick Stars , which were spoken forth out of the seven Properties out of the place of Sol ; and in the Speaking were introduced into a rouling Sphear according to the Property of the Eternall Generation in the Centre of nature : and this was opened in seven degrees out of the birth ; where the first degree of the motion in the light of nature , ( from the inward Spirituall fire and light world ) was the Sun , which receiveth its Lustre from the Tincture of the inward fire and light world : it standeth as an opened Punctum to the fire-world .

17. And with the Spiration , the sixfold life of the six degrees of the dayes-workes and formes of the Centre , came forth externally and Severized it selfe , after the kinde and nature of the eternall birth : as first , Venus which is the water-Source out of the meeknesse out of the mortification in the fire , which is a desire of meeknesse m m By reason of . from the fire , for the fire enkindleth the meeknesse whence is desirous , this is now the love-desire according to the Spirit , and according to its Essence , it is water , which water in the metalls affordeth the noble Corpus Solis .

18. This Venus , being shee ( as to her owne naturall right ) is mortified to the fire , is submissive , and giveth the holy water ; understand as to her own peculiar Property : n n Water . which is holy in the Spirit , and yet in the Essence it is captivated in the wrath , where it giveth the materiall water according to the deadly property : it giveth body unto all the Seven Metalls , and Essence to all the six Planets ; which we see in the metalls , for each Planet maketh its Essence in its Property according to it selfe : as the Sun , in gold ; the Moone in Silver ; Jupiter in tin ; Saturne in Lead ; Mercurius in quicksilver ; Mars in Iron ; and yet it is the Essence of the onely Venus Property : but they give their Power and Spirit into it , and hold the body for their owne , being they rule the same .

19. This Venus Property in the place of Sol sunck downewards in the first Egresse : and the fire-Source above it , is Mars ; and out of Venus Property beneath , the heavie Sound , and that is Mercurius out of the Sulphur Salnitri through the water : and upwards out of Mars , the power of the fire and light , that is Jupiter : and beneath from Mercurius , the Essence of the desire , where Venus comprehends the Essence in her fiery desire , as a body of the Powers , that is , Luna : and above Jupiter , Saturnus , viz. the expressed Impression of the first forme of nature .

20. These Properties were spherated in the Spiration , in manner as the birth of nature is in the Essence , which the Verbum Fiat received and amassed into a body , and ordained it for dominion unto the foure Astrums , over which he hath appointed Angelicall Rulers as a Supreame Counsell : which we give onely a hint of heere , being we have spoken thereof at large in another place .

CHAP. XIV . Of the Creation of the fift Day .

1. NOw when God had Opened the Astrum , and foure Elements as a moving life , wherein the Superiour Astrum gave the distinction in the moving life and actuated the foure Astrums in the foure Elements ; then he Educed out of the Essence of all the Astrums , and Elements ( through the motion of his Speaking Word in the Verbum Fiat , the Impresse , or expresse ; as the Power of that same life , which was free from the paine , and amassed it through the Verbum Fiat , and spake forth that same life ( by the holy Eternall Speaking Word through the Fiat ) into formes and shapes , according to the properties of the Astrums in the Spirituall Corpus , in which the Fiat , or the desire attracted the Elements according to the outward Essence unto it selfe , as a body .

2. And thence were creatures produced in all the foure Elements ; in each Astrum according to its Property : as birds in the Astrum of the Aire : fishes in the Astrum of the water : cattle and foure-footed beasts out of the Astrum of the earth , and foure Elements : so likewise Spirits in the fire - Astrum , which also is in the other Elements : and we see very exactly in the difference of the creatures that the degrees of the Astrum [ or constellations ] are so distinct , and various : for the wormes of the Earth live in the third degree , viz. in the fire-flagrat , in the Sulphur , Mars , and Mercury , in the life devoid of understanding ; and whereas they have an understanding [ or instinct ] by the enkindling of the Superiour Astrum , in which third degree in the property , also grass , hearbs , and trees doe stand , and yet they receive assisting influence from the Superiour [ Astrum ] in the Enkindling , by which they are otherwise qualifyed .

3. And we see , that each kinde hath a Spirit and body according to the Degree of its Astrum ; for we understand , that out of one Constellation [ or Astrum ] many kindes of creatures doe proceed : the cause whereof is , that each Astrum hath againe its degrees in it : for there is in each Astrum , whatsoever all the Astra have ; but yet in sundry distinct degrees in the manifestation ; and therefore the Properties in each Astrum are manifold : so also divers sorts of creatures are proceeded from each Astrum , the Spirit of each kinde is from the Astrum , but all kindes must use the foure Elements ; for they arise out of that fountaine whence all the Astra doe originally proceed :

4. On the fift day Jupiter hath the dominion the first houre of the day among the Planets : and that , because he hath his Originall in the Creation of the Astrum out of the fift Degree of nature , viz. out of the power of the Sulphureous and Salnitrall oyle , and that on the fift day , this joviall property was opened and educed , out of the fourth dayes property ▪ as a pleasant powerfull life , out of all the Constellations : unto which life God created all Creatures ( except man ) each out of the property of his Constellation ; out of his Degree ; so that they might all live in the Soule of the outward nature , and be under the Government of one Officer ; which is the outward Constellation wherein the Sun is chiefe Regent .

5. Each Constellation hath its Compaction of Sulphur and Mercury : the Sulphur giueth Essence , and Mercurius give Spirit into the Essence : and from both these Sal is generated , viz. out of the sharp Fiat according to the property of Sulphur and Mercury : and out of these three properties , viz. out of Sulphur Mercurius and Sal all creatures entred into a life and creaturall beeing : and now such as the Sulphur was on each place in every Punctum in the property , as was taken or conceived in the Fiat , in the motion of the fift Property , in all the Elements ; even such a creature was opened or brought forth , as the Compaction was Coagulated in each Punctum : and so each Kinde had its Spirit and Seed in it , to generate , and bring forth againe .

6. The two Sexes , viz. the male and its female arise from the Separation of the watry and fiery Tincture in Sulphur : for the Separation was in the Verbum Fiat : where , out of one Sulphur in one onely Punctum two Sexes came forth out of one Essence , viz. the fiery property in it selfe to a male , and the lights or waters property , to a female , where then both tinctures severed .

7. And as we see , that the fire cannot burne without the water , and the water were a nothing without the fire , and they mutually beget one another , and also doe againe vehemently desire each other ; and their right life consisteth in their conjunction in that they have produced each other and afterwards doe enter into , and mutually embrace , each other as one ; where also they are againe changed in the fire into one : and yet doe againe proceed forth from the fire in one Essence , viz. in an oleous Property , in which they stand in the bond of the highest Love-desire ; for their light shineth in the oyle : and as the fire-world desireth the light-world and the light world the fire-world , as Father and Son : the like also is to be understood of the two Sexes .

8. The Female is from the male ; as the tincture of the light and water is from the fire : and they joyntly belong together in nature as one : thus the one may not be without the other , and they have a very Ardent Longing after each other for the Tincture of the light , viz. Venus Tincture desireth the fires - tincture and the fire the lights , as its * * Meekning . pleasing delight .

9. For Venus giveth Essence , and the fire taketh the Essence to its life , and yeeldeth out of the received Essence the light ; and in the fiery light the oyle , and out of the oyle againe the water and Essence ; and hence it is that all creatures doe desire copulation each with its owne kinde ; and so they doe generate a third , viz. an Assimulate according to two in one : every Ens brings forth a Similitude according to it selfe .

10. And we see very clearly that each Kinde is created out of a sundry Ens , each out of a different degree : and how each kinde liveth in its mother whence it hath taken its Originall ; and that it cannot live in another Degree : as the Beasts upon the earth ; which are a limus of the earth and aire : therein they live ; and thence they take their food and nourishment ; for the Fiat extracted them out of the Earths Property and amassed them in the fift manifestation of the Essence as a Sulphur of the fift Ens ; whereon the foure depend .

11. The Birds were created in the Sulphur of the aire , therefore they flye in their mother : also the fishes in the Sulphur of the water : and the wormes in the Sulphur of the Earth : thus each thing liveth in its mother whence it was taken in the beginning , and the contrary is its death .

12. And the Essence , and life of this time is nothing else , but a Contemplation of the inward Spirituall world ; what the possibility of Eternity hath in it , and what kinde of spirituall play is in the Ens of the inward spirituall world , accordingly it came forth into a creaturall beeing , out of good and evill , into a Time , and that through the Divine Motion .

13. And hereby the Kingdome and Dominion of the Prince of the place of this world was taken from him , for the Ens hath introduced it selfe into another Principle , wherein he cannot be ; for he was not made a creature in this Principle , and he hath no life therein , save onely in the property of the awakened wrath in the Vanity .

CHAP. XV. Of the Sixt dayes worke of the Creation .

1. THe Sixt day in the Creation is Friday , on which Venus ruleth the first houre of the day ; which doth rightly signifie unto us the order of the degrees , how the Eterall-speaking Word hath manifested it selfe with nature , through the time ; how the Spirit hath brought forth the six Properties of nature into six degrees or dayes , into a working life , and yet hath introduced them all againe into the Seventh , viz. into the Rest , or into the mansion , wherein they should worke ; denoting , that all whatsoever they should worke manifest and produce out of the wonders of the Eternall wisdome , should re-enter into the one , viz. into the Rest ; which is the Seventh Property ; viz. a house of the working life , wherein it should stand as a figure to the Contemplation of the Great Glory of God .

2. Now when God had educed the five dayes of nature through five properties or degrees , into five Constellations , ( all which are not indeed Constellations , but a fountaine of an Astrall Property ) viz. into a Sundry Peculiar heaven ; as it might be given and expressed to the understanding : then he did on the Sixt day educe out of the Joviall property , viz. out of the fift Constellation , the sixt , viz. he produced out of the Joviall Power , the fiery Love-desire ; wherewith the ruleth through all the Constellations : whence it is , that each life doth long after its likenesse ; that is , it againe desireth such a creature as each life hath in it .

3. Each life desireth , in this Venus Property , to generate againe , such a creature as it is in it selfe : hence ariseth the strong ardent imagination and fiery desire , that the properties doe againe desire into one , viz. into the fountaine whence they proceeded ; for in the same they may generate the Assimulate of themselves .

4. Now when God had educed this fiery Love-desire out of the Centre through all the properties , then nature was now desirous ( in this Love-property ) of the likenesse of God , viz. a Similitude according to , and in the Generation of the holy Love-desire ; that so this holy Constellation of the Love-desire , might also be creaturized , and figurized .

5. And being this Love-desire was Educed out of all the properties of nature and the heavens , viz. out of the Verbum Fiat : wherein all the Creatures lay from Eternity in a Mystery ; and introduced into a Separation , viz. into a sundry distinct Degree : therefore now the Property longed to be an Image of all degrees and properties : viz. a living rationall and understanding Image , according to the manifestation of this manifested property .

6. Now said the Speaking Word in the Verbum Fiat ; Let us make man : that is out of the * * Masse or Mixture . Mesh of all Essences ; out of the Property of all Powers and Constellations ; the Love-desire desired a Limus out of all Essences for a living Image : An Image that may be like and resemble Us : and let them have dominion over the fish of the Sea and over the fowle of the aire ; over the Cattle and over all the Earth , and over every worme ( or creeping thing ) that creepeth upon the Earth .

7. Understand this thus : the sixt Property of nature ( viz. the Love-desire ) was produced expressed or breathed forth out of all the properties , and was the desirous life in the joy , viz. in the light of nature : this was not it selfe a Limus ; but it was the desire to the limus : for the Speaking Word which God expressed , moved therein : viz. the intellectuall life ; God was therein manifest .

8. This manifested word of God , desired in this Love-desire a limus out of the earth , and all the created Essences , out of all the Constellations and degrees , for a * * Corpus . Body , unto it selfe : therefore God said , an Image that may rule over fish , fowle , beasts , wormes , and over the Earth , and all the Essences of the Constellations : now if it must have dominion therein , then it must be thereout , for each Spirit ruleth in its mother whence it is arisen and proceeded ; and eateth of its mother .

9. But heere we must rightly understand this Love-desire in the expressed Word ; the expressed Word had in this Venus-desire the desire of all heavens , that is of all entities and properties in it self , viz. the properties of the inward Spirituall holy heaven , which is the mansion of the power of God ; and of the outward created heaven with the heavens of all constellations and Elements ; yet not essentially [ or in substance ] but as a Spirituall desire : and these properties , desired in the Spirituall desire to be essentiall .

10. Now the Text in Moses speaketh very clearly and fully : where it saith ; and God created man in his owne Image ; in the Image of God created hee him : by the creating is understood the body , which is twofold , viz. a Spirituall body and a Corporeall ; for the Venus-desire is a spirituall body , and that which it hath attracted unto it self in the Fiat into the desire of the spirituall body , that is a fleshly body : the Verbum Fiat it self did figurize and forme it into a Spirituall man , out of all the three Principles , viz. according to the inward divine world , both according to the fiery-light-world and the outward world .

11. And the Spirituall body is the Image of God : which the Fiat cloathed with the Essence out of all the Essences , viz. it cloathed it with the heavenly holy Essence , the heavenly holy Corporality of the inward holy Love-desire : and from the outward Love-desire it was cloathed with the limus of the Earth and the other Elements , together with the visible Constellation of the third Principle .

12. The inward holy man was in the heaven of God , and the outward man was in the outward heaven a limus of the outward heaven : and the inward man a limus of the holy Spirituall heaven : therefore saith Moses very right ; God created man in IN his Image , TO ZVM the Image of God : for , IN ( betokeneth that ) he was known by the Spirit of God in this Essence from Eternity in the mystery of wisdome as a Constellation of Magicall Power : Into this knowledge God introduced the Essence and created the Essence TO the ZVM Image of the Magicall Image of God .

13. Thus understand by the inward creating , the true heavenly Image , viz. an holy Spirituall man out of all the properties of the Angelicall divine world : understand the inward body for the one only Element , whence the foure were expressed : and understand the outward man for the outward world with the Stars , and foure Elements viz. fire , aire , water , and Earth , and also for the outward Tincture , which is lincked with the inward in the holy expressed Word , and is onely Severed by a Principle : where also the inward putteth forth an externall life : the inward is holy and the outward [ life or Principle ] in the Tincture , were likewise holy , if the Curse were not come into it by reason of the awaked vanity : yet if the vanity be Severed * * Or from . by the Tincture : then it is holy and a Paradise , which shall open it selfe at the End of this world .

14. And Moses saith further : God breathed into man the breath of life , and he became a living Soule : this signifyeth the living , Speaking , understanding Spirit , out of all the three Principles , viz. out of the inward fire-world ; which is manifest through the darke world : and out of the holy light-world , and out of the outward Aeriall world ; this is the Soule .

15. The inward fire-breath is the true Eternall Creaturall Soule , and the Lights-breath is the true understanding Spirit of the soul : wherein it is an Angell : and the outward air-breath is the rationall Soule in the vegetative bestiall life , wherewith man ruleth over all the Creatures of this world .

16. As the onely understanding of the Abyssall unsearchable Deity , hath manifested it selfe with three Principles ; so likewise he hath breathed in the true life out of all the three Principles into the Created Image : the body is a limus of all beeings , and the Soule is the expressed Word , viz. the Power and understanding of all Essences , viz. the manifestation of the divine Understanding .

17. The Spirit of God hath inspired or given in it selfe , from the properties of all the three Principles , into the Created Image : viz. the Father of all Essences hath breathed or spoken forth the Spirit out of all the three Principles through his Eternall Speaking Word out of the whole Essence of the Powers ; or as I might set it down , he hath inspoken it , viz. the Egressed Sound or expressed voice of the understanding ; which through the motion of God did Educe and manifest it self , through the Eternall and Temporall nature ; the same [ Spirit ] God did again in ▪ Speake or as the Text in Moses hath it , breath in to this onely Image , for a Ruler of the body and all other Creatures .

18. And the Soul in its reall life and understanding , consists in three Kingdomes : the first is the Eternall nature , viz. the Potent might of Eternity , the dark and fire-world , according to which God calleth himself a strong zealous Angry God and a consuming fire , in which the Devill hath wholly plunged and diabolized himself .

19. The Second is the holy light-world , where the Eternall understanding hath displayed it self through the fires-sharpness , in the light of the great fiery Love-desire , and turned the wrathfu●l dark and fiery property , to a Kingdome of joy ; which is the true manifestation of the Deity ; and it s called the holy heaven of the Angelicall delight , and blisse .

20. The third Kingdome or world , is the outward Astrall and Elementall Kingdome , viz. the aire , with its domineering Constellation , wherein all the five outward Constellations rule , viz. the Superiour , and the inferiour of the foure Elements : out of which [ constellation ] the five Senses take their Originall : wherein the vegetable and reasonable life consisteth : this is the animall [ or bestiall ] Soule ; which ruleth over all the creatures of this world ; so also over all the outward heavens or Constellations ; and over all the Earth , or Essences of the outward world .

21. Understand it thus : the fire-breath out of the first Principle ruleth in its Originall , viz. in its own mother , whence the Spirit of God amassed ( or moulded ) it , viz. in the Centre of the Eternall nature ; in the Might of the darke-and fire-world : and it is the Cause of the light life : and also of the air-fire : if that were not , none of the other would be neither .

22. And the lights-breath ruleth in the Second Principle , viz. in the holy Kingdome of the manifested Power of God , which is the Mansion of the holy Spirit of God , the Temple of God , viz. in the heavenly holy Essence ; understand in the holy Spirituall body of the holy Pure Element , which with its properties standeth in equall weight and measure ; as a fit prepared Instrument of the Spirit ; wherein he manifesteth Gods wonders out of the Eternall wisdome , and introduceth them into the melody of joy , viz. into the holy harmony of the Eternall Speaking Word of God , into the divine Kingdome of joy , viz. into the manifestation of the divine Powers ; in which the holy Spirit is the true Musician .

23. And the air-Spirit hath dominion also in its mother whence it ruleth over the outward world over the figure and Similitude of the inward world , viz. over the outward Mystery of time , and manifesteth its mother , which is brought forth out of Eternity into a time , to the Contemplation of the Wonders of the wisdome of God .

24. And yet they are not three Souls , but onely one ; yet it standeth in three Principles ; viz. in the Kingdome of Gods Anger , and in the Kingdome of Gods Love , and in the Kingdome of this world ; and if this were not , then it could not be said , the soule went into heaven or hell , if a a Heaven or Hell . they were not in it ; when the Air , viz. the outward Kingdome of time doth leave it , then is the Soule manifest either in the dark fire-Kingdome of God , or in the holy Kingdome of light , in the Love-fire of the Power of God ; whereunto it hath given up it selfe in this life-time , therein it standeth , when it foregoeth the outward life .

25. And we are in no wise to thinke , that the soule is God hims●lfe , ( who is neither nature nor Creature , also dwelling in nothing save onely in himselfe , and yet dwelleth through all things , and is neither f●r off or nigh unto any thing ) : but b b The soule . it is the expressed Word ; the Formed Word ; it is the Spirit and the life of the three Principles of divine manifestation ; but if it were God , then it were immoveable , uncontrouleable , and no judgement could passe upon it .

26. But a judgement may passe upon it , if it departeth out of that Order wherein God introduced it in the beginning ; if it goeth out of the divine harmony , out of the Order of the manifested word of Gods Power : if it doth manifest or produce another will in it selfe , viz. other properties , out of the Strong Might of the Eternall nature .

27. The whole man with body and Soul , is threefold ; and yet but one onely man : the body is out of a threefold Essence : and the Soul is out of a threefold property of the Spirit : an example thereof you have in the fire light and aire : the fire hath another property then the light and aire have ; the fiery body is the Eternall Constellation , viz. the Magicall Constellation , the Great Mystery , out of which the outward Constellation was produced , and brought into a creaturall Beeing .

28. The fire-Spirit , viz. the fiery Soul dwelleth in the fiery Spirituall body : And in the lights body ( which is from the holy Element , viz. from the true heavenly Image , which consisteth in a Spirituall Sulphur Mercurius and Sal ) dwelleth the holy Soule , viz. the true Spirit of the soul which is of a Temple of God : and in the outward Body ( which is a limus of the Earth and the other Elements ) viz. in the outward Constellation of the five Sences , the outward Soule , viz. the reall Spirit of the outward world ; doth dwell .

29. Each Property of the Soule hath a Corporeall property in it self , which may be called an heaven , viz. a Sundry Speciall Magicall Astrum : As the fiery Property of the soul hath a body from the inward Constellation of the darke and fire-world , which is a Spirituall Body .

30. And the c c Or light . Lucid Property of the Soul , hath a spirituall oleous , and watry Body , wherein the two properties , of the highest Tincture of the fire and light doth open the Lustre and beauty of the Colours wonders and vertue of the divine wisdome : this water is the water above the Firmament , of which Moses speaketh ; and this oyle is the holy Oyle of the divine Powers , and this was a usuall Type in the old Testament , in that the reall oyly body of the heavenly property , did disappeare in Adam in the awaked vanity , God ordained the Type of the new Regeneration with an unction of Oyl , wherein he powerfully wrought , through the promised Covenant , as in a Type .

31. The Third outward Property of the Soul , hath likewise every way , such a body of many Constellations in it , as the inward properties ; all which multiplicity of properties , may be called heavens : for each property of the outward body hath a Magicall Constellation : as there is a body of the Sulphurean Constellation of the Earth : also a Body or Constellation of the Mercuriall poysonfull life : also a body of the Salt-Powers of Bodies : also a body of the soul of the outward world , viz. of the upper Created Constellation ; all according as the outward Powers of the outward soul are : thus each Power hath a Corporeall property in it : and thus also the inward Powers of the Spirituall Property , are to be understood with the inward body .

CHAP. XVI . Of the difference of the Heavenly and Earthly Man .

1. WHen we consider the Image of God which God created in Paradise unto the Eternall uncorruptible life , then we can in no wise say of the grosse fleshy Image , that the grosse property of the earthlinesse is the Image of God , which can possesse the holy world : for it is not of the same Essence and Ens ; whereof also Christ speaketh John 6. The Spirit is life ; the flesh profiteth nothing : also flesh , and bloud shall not inherit the Kingdome of Heaven : and yet verily the true Body is coucht in this bestiall grosse property ; as the Gold in the Oare .

2. All that is Earthly on man , that is bestiall and corruptible , and not man ; Albeit God created Man an externall body out of the limus of the Earth : yet it is not to be considered of us , as now it is ; for the true humane Body according to the inward world , is a Spirituall Sulphur , a Spirituall Mercurius , and a Spirituall Sal : each property of the Soul hath a Coporeall or Essentiall quality on it .

3. God created such a Body , as the Soul was in its Essence , viz. in the Spirated Word of the understanding ; and breathed the Soule thereinto for the Understanding ; also the outward Sulphurean body , is in no wise the Grosse Beast , which passeth away and returneth not againe ; the true reall body which is hidden in the Grosseness , is a spirituall body , in comparison to the Grossenesse : it is created in deed in flesh and bloud ; but in a fixed stedfast [ uncorruptible flesh and bloud . ]

4. By the Lust and Imagination of Adam , the Grosseness was manifest ; the True outward body is a Sulphureous , Mercuriall , and Saltish Property ; a pure Essentiall Power according to the nature of the Soul : That which the Soule is in the Spirit , the same is the true humane body in the Essence , as a mansion of the Soul .

5. All the Properties of the inward holy Body , together with the outward , were ( in the first man ) composed in an equall harmony , none lived in selfe-desire , but they all gave up their desire unto the Soul , in which , the divine light was manifest , as in the holy heaven : the light shone through all the Properties and made an equall Temperature in the properties : all the properties gave their desire into the light , viz. into the manifested sweetness of God , which penetrated all the properties ; in which Penetration they were all Tinctured with the Sweet Love : so that there was nothing but meer pleasing relish Love-desire and delight betwixt them .

6. The inward holy Corporallity * * Of. from the pure Element penetrated through the foure Elements , and held the limus of the Earth ( viz. the outward Sulphureous body ) as it were swallowed up in it selfe ; and it was really there , but in manner as the darkness dwelleth in the light , and yet its darknesse cannot be manifest for the light , but if the light extinguisheth , then the darknesse is manifest .

7. Thus the inward man held the Outward captive in it selfe , and penetrated it , as a fire through-heats an Iron , that it seemes as if it were all fire : but when the fire goeth out , then the dark swart Iron is manifest .

8. Thus likewise was the first man when he stood in Paradise , in his fixed condition , in manner , as time is before God , and God in the time ; and they are distinct , but not parted asunder : as the time is a play before God , so also the outward life of man was a play * * Before . unto the inward holy man , which was the reall Image of God .

9. The outward Spirit , and Body , was unto the inward as a wonder of divine manifestation , according to the fire-darke-and light world , a mirror of the Great Omnipotence and Omniscience of God : and the inward was given unto it for a Ruler , and Guide .

10. As God playeth with the time of this outward world , so likewise the inward divine man should play with the outward in the manifested wonders of God in this world , and open the divine wisdome in all Creatures ( each according to his Property ) so likewise in the Earth in stones and metalls , in which also there is a twofold Essence , viz. one from the originall of the fire-dark-world , and one of the Originall of the holy-light-world .

11. All this was given him for his play : he had the knowledge of all Tinctures : all was subject to him , he ruled in heaven and earth and over all the Elements , so also over all the Constellations ; and that because the divine Power was manifest in him : no heat nor cold did annoy him ; as a Tincture penetrates a body and preserves it from sickness , and as the warmth of the Sun defends the body from cold ; so likewise the highest Tincture of the fire and light , viz. the holy Power of the inward spirituall Body , penetrated the outward Body of flesh and bloud , and took every outward Elementall properry , as also the limus of the Earth , into its preservation or protection .

12. For as there was a Temperature in the body of the inward and outward man : so likewise there was nothing without the Body that could either destroy , or annoy this Temperature : as Gold indures in the fire , and as a Tincture penetrates all things , and yeelds or gives way unto nothing ; so likewise , man was not subject unto any thing , save onely and alone to the onely God , who dwelt through him , and was manifest in him with rhe Power of the holy Essence ; and this was an Image and likenesse of God , in whom the Spirit of God inhabited .

13. Reason will understand us amiss , and say , I speak of a twofold man : but I say no! I speak onely of one onely man , which is a likenesse according to God , viz. according to the manifested God ; according to the expressed Formed word of the divine Power ; of divine understanding .

14. As all things are in God d d 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 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

As to the word .

Sun Evening , or the Evening of the Sun .

In our English Saturday .

Sonabend ; but it is rightly called 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 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 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 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 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 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 anger , where God is an angry zealous God , and a Consuming fire ; and the outward visible world .

12. The holy Power of God in the Tree , was the middlemost Kingdom , and Paradise was the outermost Kingdom ; for the middlemost penetrated , the outermost and manifested it self with the outward ; this was the Knowledge of the Good ; which Adam should have as little known , in its Originall , as the Evill : he was created for an Instrument of God , with whom God would manifest his wonders in figures ; he should onely keep a child-like minde , and be resigned unto God .

13. Now the Tree of the Knowledge of evill , was the dark world , which also was manifest on this Tree ; likewise the vanity , as m m As at this Day . now it is ; all earthly fruit ▪ was manifest therein ▪ therefore Moses distinguisheth the Tree , and saith , the Tree of life ; thereby he understandeth the property of the Eternall life in the Tree ; viz. the Second Principle ; and by the words of the Tree of the Knowledge of Good and Evill he n n Or meaneth . understandeth the wrath of the Anger of God , which was manifest by the Essence of the outward world , in earthlinesse in this Tree , of which Adam should not eat ; for he should o o Or eat . have eaten with the inward mouth , and not with the Earthly desire but with the heavenly , for he had such fruit growing for him , which the inward mouth could enjoy ▪ indeed the outward mouth did also eat thereof , but not into the wormes Carkasse .

14. For as the light p p Avalleth . swalloweth up the darknesse , so the celestiall swallowed up the Terrestriall , and changed it again into That , whence it proceeded ; or as the Eternity swalloweth up the Time , and in it , is as a nothing ; so likewise there were two Centres in Adams mouth , for the Kingdom of God stands in Power ; and Adam also before his Eve stood in the Kingdome of God , for he was male and female with both divine heavenly Tinctures : and neither the Fires or Lights Tincture or desire , should be manifest in him , for they should stand in Equall weight [ in the true Temperature ] resigned q q Or to ▪ in God .

15. But in the Tree of the Knowledge of good and Evill ; the properties , viz. of Gods Love , and also the earthlinesse , as it is at this day in the Curse , were peculiarly manifest , each in it self , and did eagerly put themselves forth , that is , they were departed out of the likenesse out of the equall harmonious Accord ; and all the three Principles were each of them , in an especiall manner , manifest in this Tree , and therefore Moses calleth it , the Tree of the knowledge of good and evill .

16. Reason saith : wherefore did God suffer this Tree to grow seeing man should not eat thereof ? did he not bring it forth for the Fall of man ? and must it not needs be the cause of mans destruction ? This is that , about which , the high schooles contend , and understand it not , for they goe about to seek and apprehend the inward in the outward , and it remaineth hidden and dead unto them , they understand not what Man is .

17. Man was created out of all the three Principles ; and was placed in the principle , in the properties of the inward and outward world , in equall number weight and measure : none of the Principles did exceed the other : there was an agreeing harmony : the Divine light temperized all the properties , so that there was a mutuall melody and play of unanimous Love between them .

18. The Fiery dark world rejoyced in the holy light-world , and the light-world in the outward [ world ] , as in its manifestation ; again , the outward world joyed it selfe in both the inward worlds ; as in its life : and there was a meer pleasing harmonious will , pleasure , and sweet delight , between them : the Mercury , viz. the Sounding , hearing , and feeling life , viz. the manifestation of the divine Word in the Fiat , did mutually penetrate all Essences , in a very exceeding joyfull Property .

19. The property or essence of all the Three worlds reached r r Or set their desire upon the light . with the desire after the light ; and in the light the expressed Word was holy ; this holy word gave its power and vertue to the Sound of the inward dark fireworld ; and also into the Sound of the outward Elementall world ; viz. it gave it selfe into the inward fiery Word , or life , and also into the outward earthly life .

20. Thus the holy divine World was predominant through all the three Principles of the humane Property , and there was an Equall Accord ; and no Enmity or opposite will was manifest betwixt the Principles , but a meer harmonious affection and inclination of will , pleasing relish , ravishing melody , sweet Smell , a friendly smiling , and most pleasant Aspect , a meek and kinde sence , and mutuall fruition of delight .

21. For , Man was on the sixt day , taken and created unto a divine likenesse and Image in the sixt manifestation of the Seven properties of the divine harmonious manifestation in the Expressed Power , which hath diffused and manifested it selfe through the fift property , viz. through the fiery Love-desire ; his true lifes-Centre was the fift property of the Eternall nature , viz. the fiery Love-desire ; which held the Fire , and darknesse , hidden [ or shut up ] in it self , and used it to its joy and delight .

22. But it is very needfull for us to understand aright in this place , whence the desire to fall away from the Equall Accord did arise both in the Hierarch Lucifer , and also in Adam the second Herarch or Royall Prince in the Divine Image .

23. When the Eternall Onely God once moved himself through the Eternall Spirituall nature , viz. in the Eternall great Abyssall Mystery , and Comprized [ or amassed ] this Mystery into a Circumference or Place , to manifest his great wonders ; and introduced the Eternall wisdome into a formall visible contemplation , and manifested all the seven Properties of the inward Eternall Spirituall world , and introduced them into a Creation of the Angells ; then all the properties were moved , and affected , and each desired to be in a Creaturall forme , in the Place , so far as the Verbum Fiat , had s s Or given it selfe in . put it selfe forth to motion and manifestation .

24. And the Angelicall Princes also with their Legions , were taken and created out of the properties in the Verbum Fiat ; even from the first Centre where the Eternall Lubet betaketh it selfe into a desire , and introduceth it selfe into nature , unto the most externall manifestation , each hierarchy in its heaven or Property .

25. But being Lucifer , was in his Creation or formation of the properties apprehended in the Principle of the Property , where the Enkindling fire ariseth , where the light is manifest , thereupon he became so Aspiring in himselfe , as the most Mighty Prince ; and being in the root of his Creaturall Originall , he understood the great Magicall Constellation , viz. the Mystery of the Ground of all beeings , but yet in the dark property , which yet was now moved and affected ; which Magicall constellations also t t Or would be . desired to be manifest and creaturall in the darke world ) thereupon it set its desire upon this mighty Prince and Hierarch .

26. And hee , viz. Lucifer , turned himselfe away from the divine light into the fiery Mystery , towards the darknesse , whence the fire ariseth ; and so the Magicall Astrum of the Grand Mystery of the dark world , apprehended him ; for , his desire , which the Verbum Fiat had extroduced through the fire in the light , turned it selfe back againe thereinto , and would be like the Creatour of all beeings , and change himselfe and the Essence according to his owne pleasure .

27. Thus he contemned the meeknesse in the light , viz. the Second Principle , which [ ariseth ] through the fire-death , ( where the wrath or the Spirituall Essentiality of the wrathfull dark Property , dyeth in the fire ; and out of which death of Devoration , the Second Principle , viz. the holy Love-world of great meekness and humility , is generated ) and went back into the first Principle , viz. in magiam naturae into the Originall of the Eternall Nature ; and would be an Omniscient Artist : he would rule and domineer , in and above the whole Creation , and be a Co-former in all Properties .

28. Thus the light was extinct to him , for he made his Angelicall Essence which stood in great meeknesse and in fiery Love-desire , wholly rough , Austere , cold , wrathfull and fiery , in the darke wrathfull property ; and the properties of Enmity instantly arose in him , for , in the light they could not be manifest ; but when the light extinguished they were manifest ; and he became a Devill and was driven out of the Angelicall world out of his own heaven of the Second Principle .

29. Thus we are to know , that the fall befell him from his creature , for had he not turned away his creaturall desire from the divine meekness and Love , in Pride , and stubborne will to rule in the Matrix of the Pregnatresse which tooke him as a Player ; he had remained an Angell : had he continued under Gods Love-Spirit and will , then his anger-Spirit and will , had not captivated him .

30. But seeing he hath freely and willingly broken himselfe off from Gods Love-will ; he hath now Gods Anger-will in him , wherein he must be a Manifestour and worker of the darke worlds Property , for it would also be creaturall ; Heere it hath a right captive , that can artificially act in Apes-sport ; and now as the darke world is in its property in its desire ; such is also its Hierarch or Creaturall Prince .

31. And heere it is very requisite for us to know aright , how man came to fall . Man was created in the stead and place of extruded Lucifer , understand the inward Spirituall man ; he was created in the same heaven according to the inward humane Soul , and should possesse the Hierarchy which Lucifer had lost ; and hence the Devills Envy against man is arisen .

32. But seeing God did well know ; that the Devill would Tempt him , and not beteem him that honour ; the deepest Love of God ( viz. the high Name Jesus out of JEHOVAH ) hath freely given it selfe herein , to regenerate this Hierarchy which Lucifer had defiled ; and to purge it through the fire , and to introduce his highest Love thereinto , and to overcome the wrath ( which Lucifer had awakened ) with Love , and change it again into divine joy , viz. into an holy heaven ; u u Or unto which end the last judgment is appointed . in which place the Last Judgement standeth : and this is that which Saint Paul saith , Man was chosen [ or elected ] in Christ Jesus before the foundation of the world was laid .

33. And for this end , God created man out of three Principles in One , that [ being ] he did not live wholly in the Place of Lucifer , that so he might help him ; for God saw very well , according to the property of his wrath , that Man would fall ; but he would bring him again through and in the Name Jesus through the corruptible Death , into the Royall Kingdome whence Lucifer was fallen ; in whose stead the Man Christ God and man in one Person , should sit as an Hierarck , high Priest , or the Great Prince of men , in the Name and Power of Jesus out of JEHOVA .

34. Therefore we are heere rightly to consider of the fall of man ; how he stood in Paradise and was tempted ; and what the Paradise was ; man stood in three Principles , which indeed stood in man himselfe , viz. in body and Soul , in equall Accord and harmony , but not without him ; for the dark world hath another desire then the light-world ; now the Image of God stood between three Principles ; all which three did set their desire upon this Image ; each would be manifest in Adam , and have him in their Dominion for a Ruler , and manifest their wonders through him .

35. But hee viz. the man , should have introduced his desire onely into the Sixt Property of the divine manifestation , wherein he was created to an Image of God ; he should be wholly resigned to God : he should onely live in the manifested Divine Word , in obedience to God , and not enter into his own will , but introduce his desire into Gods will , viz. into the sixt Property ; that so the manifested Word of God might be his will , knowing , and Doing : even as the holy Angells doe so live and rejoyce onely in the Divine Will , and melodise in the holy Ghost , as he doth open and manifest himself in them according to the Divine wisdome ; and thus they live , will , and Act , with a child-like minde and will .

36. Paradise , or the Garden in Eden did indeed stand with its properties , in equall Concord as to man : but the properties were in themselves an Awaked hunger , each in it selfe ; which verily the Divine light did againe intoduce into a Temperature : but the Devill opposed man , in his Enkindled Envy , and insinuated his venemous Imagination into the humane Property , and Enkindled the humane properties in the Centre in the first Principle of the Souls Property , wherein the Soul standeth in like Essence and Beeing , with the Angells and Devills .

37. Whence Adams Imagination , and earnest hunger did arise , that he would eat of the Evill and Good , and live in his own will ; that is , his will departed out of the equall Concord into the multiplicity of the properties : for he would prove , feele , taste , heare , smell , and see them ; as the Devill did perswade them also in the Serpent ; they should be as God and their eyes should be open in the properties , which also hapned unto them in the Fall , that they knew tasted saw and felt Evill , and Good : whence arose unto them sicknesse disease , paines , and Corruption [ or the dissolution of this carkasse . ]

38. And being the Divine Providence , did afore know that the Devill would tempt man , Note . and bring him into strange lust ; least he should long after the Centre of the dark world , and become a Devill as Lucifer did , God did represent unto him , the Tree of life , and of the knowledge of Good and Evill , wherein the dissolution of the outward life was manifest .

39. For it was long of Adam , when he was yet in Paradise , when he lusted after vanity , and brought his Imagination into the Earth , viz. into that Essence , whence the limus of the outward body was extracted ; and desired out of his mother to assay of the Enkindled vanity which the Devill had inflamed , thereupon the Fiat drew him forth such a Plant out of the Matrix of the Earth , whence also it had extracted Adams body , so that Adams hunger , had to eat .

40. For the Essence in the Tree of the knowledge of Good and Evill , and the hunger of the desire in Adam , were alike ; what he desired was represented unto him by the Fiat ; Adams Imagination was the Cause of it .

41. Reason saith ; wherefore did God suffer it to come to passe ? Christ said , if you had Faith as a graine of Mustard-Seed , and should say to this Mountaine be cast into the Sea , it should be done : I preethee , was not the Souls spirit sprung forth out of the Great Divine Omnipotence out of the Centre of the Eternall Spirituall nature , whence all Beeings were created , and should it not then be potent ?

42. He was a fire-spark of Gods Might , but when he was formed into a creaturall beeing of the Creatures , he withdrew into Selfe lust , and brake himself off from the Universall Beeing , and entred into a selfefullnesse , and so he wrought his own destruction , and this he had had , if Gods Love had not redeemed him .

43. The Soules power was so potent before the vanity , that it was not subject to any thing ; and so it is still powerfull , if the understanding were not taken away from it : it can by Magick alter all things whatsoever are in the outward worlds Essence , and introduce them into another Essence , but the vanity in the outward Aires Dominion hath brought a darknesse thereinto , so that it doth not know it selfe , the Curse of God hath cast the defiled childe into the dirt , that it must pray for a Laver ; and must be in this life time it s own Enemy , that it may learne to be humble , and continue in the divine Harmony , and not become a Devill .

CHAP. XVIII . Of the Paradisicall * * Dominion life or condition . State , shewing how it should have been if Adam had not fallen .

1. I Know the x x Or Sophist . Sophister will heere cavill at me ; and cry it down as a thing impossible for me to know ; being I was not there , and saw it my selfe : To him I saw , that I in the Essence of my Soul , and body , when I was not as yet I , but when I was in Adams Essence , was there , and did my selfe foole y y Negligently lose . away my Glory in Adam ; but being Christ hath restored it againe unto me , I see in the Spirit of Christ , what I was in Paradise ; and what I am now in Sin , and what I shall be againe : and therefore let none cry it out as a thing un-knowable ; for although I Indeed know it not ; yet the Spirit of Christ knoweth it in me ; from which knowledge I shall write .

2. Adam was a z z A husband and also a wife . Man , and also a woman , and yet none of them [ distinct ] but a Virgin full of chastity , modesty and purity , viz. the Image of God : He had both the Tinctures of the fire , and light , in him ; in the Conjunction of which , the own Love , viz. the Virgineall Centre stood ; being the faire Paradisicall Rose-Garden of delight , wherein he loved himselfe ; as we also in the Resurrection of the Dead shall be such ; as Christ telleth us : Matth. 13. and 22. that we shall neither marry , nor be given in marriage , but be like the Angells of God .

3. Such a Man , as Adam was before his Eve , shall arise and againe enter into , and eternally possesse Paradise , not a Man , or Woman ; but as the Scripture saith , they are Virgins , and follow God , and the Lamb , they are like to the Angells of God , yet not onely pure Spirit , as the Angells , but in heavenly bodies , in which the Spirituall Angelicall body inhabiteth .

4. Seeing then Adam was created in Paradise to the Life Eternall in the Image of God ; and God himselfe breathed his life and Spirit , into him ; therefore we can well describe him , how he was in his innocency , and how he fell , and what he is now , and shall againe be at last .

5. If God had created him a a Or for . unto the Earthly corruptible , miserable , naked , sick , beastiall , toilsome life , then he had not brought him into Paradise ; if b b God . he had desired [ or willed ] the bestiall copulation , and propagation , then he would instantly in the beginning have created Man , and woman , and both Sexes had come forth in the Verbum Fiat , into the division of both Tinctures , as it was in the other earthly creatures .

6. Every creature bringeth its cloathing from its c c Or mothers body . Dam ; but Man cometh miserable , naked , and bare , in deepest poverty , and un-ability ; and is able to doe nothing ; and in his arrivall to this world he is the poorest miserablest , forlornest , and most shiftlesse Creature amongst all kindes , which cannot at all help himselfe ; which doth sufficiently shew unto us , that he was not created of God unto this misery , but d d Or unto . in his perfection , as all other creatures were , which [ Perfection ] the first man fooled away [ or lost ] by false lust ; whereupon God afterward in his sleep did first figurize him in the outward Fiat to the Naturall life in Man , and Woman , according to the Property of all earthly Creatures , and hung upon him the wormes - Carkasse with the beastiall members for propagation , of which the poore soule is to this day ashamed , that it must beare a beastiall forme on the body .

7. Two fixt and stedfast Essences were in Adam ; viz. the Spirituall body e e Or of . from the Love-Essentiality of the inward Heaven ; which was Gods Temple ; and the outward body , viz. the limus of the earth ▪ which was the mansion , and habitation of the inward Spirituall body , which in no wise was manifest according to the vanity of the Earth , for it was a limus , an extract of the good part of the earth ; which at the last Judgement shall be Severed in the Earth from the vanity of the Curse , and Corruption of the Devill .

8. These two beeings , viz. the inward heavenly , and the outward heavenly , were mutually espoused to each other , and formed into one f f Text , Corpus . body , wherein was the most Holy Tincture of the fire and light ; viz. the great joyfull Love-desire , which did inflame the Essence , so that both Essences did very earnestly and ardently desire each other in the Love-desire , and loved one another : the inward loved the outward as its manifestation , and Sensation , and the outward loved the inward , as its greatest sweetnesse , and joyfulnesse , as its precious Pearle and most beloved Spouse , and consort ; and yet they were not two bodies , but onely one ; but of a twofold Essence , viz. one inward , heavenly holy ; and one from the Essence of time ; which were espoused and betrothed to each other to g g Or eternally . an Eternall [ beeing . ]

9. And the Magicall Impregnation [ or conception ] and birth did stand in this fiery Love-desire ; for the Tincture penetrated through both Essences ; through the inward and outward , and did awaken ( or stir up ) the desire ; and the Desire was the Fiat , which the Love - Lubet [ or Imagination ] h h Conceived . tooke , and brought into a Substance ; thus the likenesse of the expresse Image was formed in this Substance being a Spirituall Image according to the first : As the Fiat had conceived , and formed the first Image , viz. Adam , so also the likenesse was conceived out of the first for propagation ; and in this Conception also the Magicall birth was forthwith ( effected , ) where , in the birth , the Spirituall body became externall .

10. Understand , if it had been that Adam had stood , then the Magicall birth had been thus [ effected , ] not by a sundry peculiar issue from Adams body , as now ; but as the Sun through-shineth the water , and rends ( or teares ) it not ; even so , the Spirituall body , viz. the birth , had been brought forth , and in its comming forth had become Substantiall , without paines care and distresse , in a great joyfullnesse , and delight ; it had been in a manner , as both seeds of man and woman doe receive in their Conjunction a pleasant Aspect ; even so also the magicall Impregnation and birth , had been a Virgin-like Image wholly perfect according to the first .

11. Which afterward , when Venus's Matrix was taken from Adam , and formed into a woman , must be done through Anguish trouble smart , pangs , and distresse ; as God said to Eve ; I will multiply thy Sorrowes when thou conceivest , thou shalt now bring forth Children with Sorrow , and thy will shall be subject to thy Husband ; Wherefore ? because it was sprung forth from the Mans will : Eve was halfe the Adam , viz. the Part wherein Adam should have loved and Impregnated himselfe ; the same , when as he stood not , was taken from him in his sleep , and formed into a woman : therefore when Adam saw her , he said ; she shall be called * * Or Manness . woman , because she is taken out of man .

12. Man should have walked naked upon the Earth , for the heavenly ( part ) penetrated the outward , and was his cloathing ; he stood in great beauty glory , joy , and delight , in a childe-like minde ; he should have eaten , and drunk in a magicall manner ; not into the body , as now , but in the mouth , there was the Separation ; for so likewise was the fruit of Paradise .

13. All things were made for his sport , and delight ; no sleep was in him ; the night was in him as the day ; for he saw with i i Glorified , illustrious . pure eyes in k k in his own genuine innate light . peculiar light ; the inward man , viz. the inward Eye saw through the outward ; as we in the other world shall need no Sun ; for we [ shall ] see in the divine Sight , in the light of the Peculiar nature . No heat , nor cold had touched them ; there had also no winter been manifest upon the earth , for in Paradise there was an equall Temperature .

14. The Tincture of the Earth had been their delight and pass-time ; they had had all metalls for their play untill the time that God had changed the outward World : no feare or terrour had been in them , also no Law from any thing , or to any thing ; for all had been free unto them ; Adam had been their chiefe Prince ; and they had lived in the world and also in heaven , inhabiting in both worlds at once ; Paradise had been through the whole world .

15. But seeing the divine Providence did well know , that Adam would not stand , being the earth was corrupted by its former Prince ; in that the wrath of God had moved it selfe , and l l Or tooke Amassed the Essence into an Impression ; therefore God created all manner of fruits and beasts , also all sorts of m m Or Soveraine healing Animalls vegetables and mineralls . Medicines for the future sicknesse of man ; and likewise all kindes of meat ; that the man might have food , and rayment also in this world .

16. For he had determined to send another Prince , by whom he would redeeme man from his sicknesse and death , and purifie , and purge the earth through the fire of God , and introduce it into the holy ( being ) as it was when Lucifer was an Angell , before it came into such a n n Or Creaturall being . creature .

17. And Adam was created onely o o Or in . unto the divine Image which should be eternall ; and though it was known in the wrath of God , that man would fall ; yet the p p Or restorer . Regenerator was also known in Gods Love ; q q Text , for . to whom this Hierarchy should be given for a Royall Possession in Lucifers stead .

18. But that the Fall * * Or might not so much as appeare to arise from the divine decree . might not proceed ( or come ) from the divine Appointment , God made man perfect , and created , and ordained him unto Paradise , and forbad him the false lust , which the Devill stirred up through the limus of the earth , in Adams outward body , with his false Imagination , and Hungry-desire .

19. And Adam was ( before his Eve ) forty dayes in Paradise , in the Temptation , before God made the woman out of him ; if he had stood stedfast , then God had so confirmed him to Eternity .

20. But that I write of forty dayes , contrary to the Custome [ and opinion ] of other writers , is , that we have certaine knowledge and sufficient ground of the same , not onely by conjecture , but from another knowledge , of this also we will shew you the Types . As ( first ) of Moses upon Mount Sinai when God gave him the Law , this was done in forty dayes , and Israel was tryed whether they would continue in divine obedience ; but seeing they made a Calfe , and an Idoll , and fell from God , therefore Moses must break the first Tables of the Law , signifying , the first Adam in the divine Law , who departed from it : therefore the same was broken from him , and he fell into the r r Destruction . breaking of his body , as Moses brake the Tables in peece .

21. And God gave Moses another Scripture or writing upon s s Round ba●l ▪ or Globe . a Table of Stone ; which signifieth the Second Adam ( Christ ) who should restore the first , and againe introduce his Law into his Table of the heart , viz. into the life into the humanity , and write it with the living Spirit in the sweet Name JESV ; thus the other Law was also written , how Gods Love would destroy or break in peeces the Anger ; of which the Covenant in the Law was a type , as shall be hereafter mentioned in Moses .

22. The Second figure of Adam in Paradise are the forty yeares in the wildernesse ; where Israell was tryed in the Law with the Heavenly Manna , whether or no they would be obedient to God , that the Anger might not so much devoure them . The Third figure is the true reall one , viz. Adams hard t t Combate . encounter with Christ in the wildernesse , where he stood in Adams stead before the Devill and Gods Anger , where he did eat forty dayes magically , viz. of the u u Text of the Verbum Domini . word of the Lord , in which Adam also was tempted , whether he would remaine wholly resigned unto Gods will , Christ was Tempted in Adams x x Place or liew . stead in Adams Temptation , and with all that whatsoever wherein Adam was tempted , as shall be mentioned hereafter .

23. The fourth Figure are the forty houres of Christ in the Grave , where he awaked Adam out of his first sleep . The fift Figure are the forty dayes of Christ after his Resurrection in the last Proba , where the humanity was last of all tryed , whether it would now stand and be wholly resigned in God , being that death was destroyed , and the inward humane life new-borne in God .

24. These five figures belong unto the five degrees of nature ; from the first forme of nature even to the fift , viz. to the holy Centre of the Love-birth ; if it were not too large we would set it forth very clearly , it shall be shewn in its place .

25. These forty dayes Adam was y y Or stood in the Proba . tryed in his Innocency , whether or no he would or could stand , to possesse the Throne of Lucifer , as an Hierarch , and Prince of God ; but seeing God knew that this would not be , he determined to move himselfe with his deepest Love in this Adamicall , Angelicall Image of the inward holy man , which did z z Vanish or withdraw . disappeare in Adam , and to regenerate him anew , viz. in the seed of the woman , understand in the Love-desire's Seed , wherein Adam should have impregnated generated or brought forth himselfe in a Magicall manner . In this seed the Mark or Bound of the promised Covenant a a Or with . in Christ was set ; who should restore the Angels-Image , viz. the divine man , as it is effected .

26. These forty dayes , Adam , viz. the Soule of Adam in the flesh , was tempted betwixt three Principles ; for each Principle drew the Soule in the flesh , and would have the upper-hand or Dominion .

27. This was the Right b b Tryall . Probra of what the free will of the Soul would doe ; whether it would remaine in the divine Harmony , or whether it would enter into the Selfehood ; Here it was tryed in Soul and body , and drawn by all the three Principles , each would accomplish [ or worke forth ] its wonders c c With or by him . in him .

28. Not that the three Principles did stand in un-equall measure , and weight , in Adam , they were in equall weight in him , but not without him ; moreover the Devill was very busie in Gods Anger in the first Principle , with his false Desire ; and introduced continually his Imagination into the Soule , and into the outward flesh , viz. into the Limus of the Earth , and insinuated it into the first Principle , viz. into the fiery property of the Soule , even into the Eternall Nature ; whereupon the first Principle in the soule was moved to speculate it selfe in the Devills Imagination ( or glasse of phancy ) viz. to contemplate in the magicall birth , how , and what , Evill and Good were , how it would relish , and be , in the * * In the dissimilitude or various disparity of the properties which were without it selfe . unlikeness of the Essence , whence the Lust did arise in the soul ▪

29. Viz. The Earthly lust to eat of the manifold properties did arise in the outward part of the Soule ; and in the inward fiery part of the soule the lust of Pride did arise , to know and prove evill and good ; desiring to be like God , as the Devill also did , when he would be an Or crafts-master . Artist in the magicall birth ; after which Adam heere also lusted .

30. Albeit Adam did not desire to prove the first Principle , as Lucifer hath done , for his lust was onely bent to taste , and prove evill and good , viz. the vanity of the Earth , the outward Soule was awakened so , that the hunger entred into its mother , where from it was drawn , and introduced into another Source .

31. And when this hunger entered into the Earth to eat of Evill and good , then the desire in the Fiat drew forth the Tree of Temptation , and set it before Adam ; then came the Severe command from God , and said to Adam : thou shalt not eat of the Tree of the Knowledges of good , and evill , in that day that thou eatest thereof thou shalt dye the death .

32. And Adam also did not eat thereof in the mouth , onely with the Imagination or desire he did eat thereof , whereby the heavenly Tincture disappeared , which stood in a fiery Love ; and the earthly one did awake in the outward Soules property , whereby the heavenly Image was obscured .

33. Thus the magicall birth was spoiled , and it could not then be , although Adam f f Or had stood . stood in Paradise , yet it had not availed g g Or them . him ; for in the Imagination or hunger after evill and good the outward man did awake in him , and obtained the Dominion ; then Adams faire Image fell into a Swound , and drew neer to the h h Or Rest. Cessation of its operation ; for the heavenly Tincture was captivated in the earthly desire ; for the outward desire impressed into it its essence out of the vanity , whereby the man was darkned , and lost his cleare pure i i Constant permanent . Stedy Eyes and Sight , which was from the divine Essence , from whence before , he had his sight [ or Seeing . ]

34. Now Moses saith ; that , the Lord God said , it is not good that this man should be alone , we will make an help meet for him ; when God had created all creatures with the whole creaturall host , Gen. 2. v. 18. Moses saith ; and God beheld all things which he had made ; and loe ! it was very Good ; and confirmed all to its propagation ; but heere he saith of man ; it is not good that he should be alone ; for he saw his miserable Fall , that he could not magically propagate himselfe ; and said , we will make an help for him .

CHAP. XIX . Of the * * Or framing . building of the Woman ; shewing how Man was ordained to the outward Naturall Life .

ANd Moses saith , God caused a deep steep to fall upon the man , and he slept , and he tooke one of the ribbes out of his side , Gen. 1. v. 21. and built a woman thereof , and closed up the place with flesh . Moses saith the woman was made of a rib out of Adams side ; who will understand this , without divine light ? but heere lieth the vaile before the brightnesse of Moses's face , by reason of the unworthinesse of the bestiall Man .

2. For we finde , that the woman was taken and formed in the Fiat out of Adams Essence ; i i Or out of his body and Soule . both in body and soule . But the Rib betokeneth Adams dissolution , or breaking ; viz. that this body should , and would be k k Or destroyed . dissolved ; for in the place of this rib Longinus's Speer must afterward , when Christ was crucified , enter into the same , and tincture , and heale the breach in the wrath of God with heavenly bloud .

3. Now when Adams hunger was set after the earthlinesse ; it did by its magnetick power , impress into his faire Image , the vanity of evill and good ; whereupon the heavenly Image of the Angelicall worlds Essence did disappeare ; as if a man should insinuate some strange matter into a burning and light-shining candle , whereby it should become darke and at last wholly extinguish : so it went also with Adam , for he brought his will and desire from God into selfehood , and vanity , and brake himselfe off from God , viz. from the Divine Harmony .

4. Even then , he forthwith sunke down into a l l faintnesse , or impotency . swound , into Sleep , viz. into an unability , which signifieth the death : for the Image of God which is immutable , doth not sleep : whatsoever is eternall hath no time in it ; but m m Or with . by the sleep the time was manifest in man , for he slept in the Angelicall world , and awaked to the outward world .

5. His sleep * * Signifieth or was the reall type . is the Rest of Christ in the Grave , where the new regenerate life in Christs Humanity , n n Or was to . must enter into Adams sleep , and awaken it againe to the Eternall life , and bring it out of time into the Eternall beeing .

6. But the breaking [ or dividing ] of Adams Essence , when the woman was taken out of him , is the breaking or bruising of Christs body on the Crosse , from the sixt houre unto the ninth ; for so long was the Fiat in Adams Sleep o o Or a making the Sex of Male and Female . in the Separating of the Man and Woman ; for in such a space of time the woman was compleatly finished [ or brought forth ] out of Adam into a female person [ or Image . ]

7. And when Christ on the Crosse had againe accomplished this Redemption of our Virgin-like Image from the divided p p Text , from the Man and woman . Sex of Male , and female , and tinctured it with his heavenly bloud in the divine Love ; He said , it is finished : for before , he stood in Adams thirst : As Adam did thirst after the vanity ; so Christ did now fill or satiate this thirst of vanity , with the holy divine Love-thirst , and turned about the will of the Soul , that it might againe introduce its thirst into God : and when this was brought to passe , he said ; now it is finished , and converted ; Christ turned back Adam in his sleep from the vanity , and from the Man , and woman , againe into the Angelicall Image . Great and wonderfull are these Mysteries , which the world cannot apprehend ; for it is as blinde in them , as a man that is borne blinde , is , to behold this world ; but he that Regardeth and findeth them , hath great joy therein .

8. Eve is the right q q Understand ; as to the right life which was then manifest , but afterward disappeared , for in her lay the womans seed , which was to breake the monstrous Serpent of the earthly Eve . magicall childe ; for she is the Matrix in which the Love-desire stood in Adam , viz. the Magicall r r Conception . Impregnation and birth ; she was Adams Paradisicall Rose-Garden in peculiar Love , wherein he loved himselfe ; For the Amassing [ or conceiving ] of the Magicall Impregnation , or Incarnation , or divine formation of propagation , was [ or did stand , ] in the conjunction of both Tinctures .

9. And God said , after the eating of the Apple , unto them , the womans Seed shall bruise the Serpents Head ; the Ground , and Corner-stone lyeth here in this Matrix ; for the womans Matrix wherein the divine formation stood ; was as to the Right life , heavenly , being out of the heavenly Essentiality , wherein consisted the Right Paradise .

10. But Adam with his Imagination brought earthlinesse and vanity thereinto , viz. Selfe-will ; and then the holy part , viz. Venus's desire , which was the divine Centre in the humanity , viz. the manifested Love-word in the Image of God did disappeare in this Matrix ; therefore Eve s s Out of , or by reason of . from this strange will introduced into the Matrix brought forth at first a selfe-willed proud murtherer ; for Adam with his false Imagination had introduced this vanity , so also the Devills desire , [ thereinto . ]

11. But the divine Love-will would not forsake this disappeared Angelicall matrix ; and gave himselfe by promise thereinto with the Deare and precious Name of Jesus , who should againe awaken it in the Holinesse's property ; and bruise the head of the Devills insinuated desire and false Rebellious will , that is , destroy , and take away the Might of its life , and introduce it againe , through divine Love , into the First life ; and even in this holy matrix , which the word , and power of God did againe awaken in the sweet Name [ of ] Jesus in the Seed of Mary in the t t Ayme , mark or limit . Bound of the Covenant , the Serpents poyson in the Soule and flesh , was destroyed .

12. And this is the Seed of the woman : dear bretheren , observe it , it is highly known : The u u Text , the promised marke of the Covenant . Ayme of the Covenant of Promise was pight [ or set ] into this Matrix : but Eve was not the very childe ; for the part of the Heavenly Matrix stood disappeared in her but [ yet it was ] in the Covenant of God , as the dry rod of Aaron ( which budded forth afresh ) did tipify unto us .

13. Shee was indeed the whole Matrix of Adam , but the holy part was shut up in her ; and the outward part of the outwrrd world with evill and good , viz. the matrix of the third Principle , which had indeed an halfe soule-like property , but ( captivated ) in the prison of Gods anger : the holy Covenant of Love Rested in the disappeared part , in the midst of the awaked anger ; from which Covenant , the Propheticall Spirit in the old Testament spake , and prophecied of the future opening ( or manifestation ) in the Covenant .

14. The greatest mystery is to be understood in the formation of Eve ; for a man must very entirely , and intimately understand and apprehend the birth of nature , and the originall of man , if he will see the ground ; for she is the halfe Adam ; not taken onely and wholly out of Adams flesh , but out of his Essence out of the female part : she is Adams Matrix .

15. The woman received no more from Adams flesh and bones , save the rib in his side , and the halfe Crosse in the x x Or skull . Head which was the life's birth-Crosse , whereon Christ destroyed death : The Matrix of the heavenly part was in Adam , y y Or Magically . Magicall , that is moving in the Essence ; but the outward part of the outward world was made fleshie ; and both were mutually bound [ or espoused ] to one another ; as the Time with the Eternity : the Holy part was in heaven , and the heaven it selfe ; and the outward fleshie part was in the outward world in z z in the matrix of the third Principle . matriee mundi .

16. Thus the Female property was in the Fiat extracted out of Adams Essence , as his dearest Rose-garden , and he kept the limbus celestiall and terrestriall , according to the Eternall Fathers manifested Property , viz. the fire-soules matrix's property ; and the woman [ kept ] the part of the Spirits Soules-property ; the woman had the Centre of the angelicall world , in her disappeared part of the Soul-like property , viz. the manifested Love-word , viz. the fift property of the Eternall nature ; and the man had in his limbus the divine fire-world , viz. the centre of a a Or to . of the light world ; the Centre of all beeings .

17. The mans limbus which he kept when the woman was made out of him , was the Fathers property , according to all beeings ; and the woman out of [ or proceed from ] the man , was the Sons property , according to all beeings , understand the heavenly part ( both of the limbus , and matrix ) therefore Christ became man in the womans part , and brought the mans part againe into the holy matrix , so that the limbus and female matrix were againe one b b Or person . Image , viz. a manly Virgin , above and in all the three Principles , as a creaturall formed God , in whom the Eternall unformed God dwelt , with universall fulnesse , both in the formed , and without the Formed [ divine creature or God-man ; ] for thus was Adam also , before his Eve , and so must we also be in Christ , if we would be the Image and Temple of God .

18. Now when the pregnant matrix was taken from Adam , the woman was every way formed with such members for propagation as she is at this day ; and so Adam also ; for before when Adam was Male and Female , he needed no such members ; for his birth was Magicall , his Conception moving in the Matrix [ was to be ] done through Imagination ; for the Fiat was manifest in him .

19. And the bestiall wormes carkasse of the bowells , with the formation of other inward Principall members pertaining to the earthly life , was hung upon Adam in stead of the female Matrix , and the like wormes-carkasse was also hung upon the woman in stead of the heavenly limbus , that they might stuff in , a deale of vanity , and live like the Beasts , seeing they did so eagerly lust after Evill , and Good .

20. Reason will object against me , and say ; God created Adam in the beginning such a man , and even with all members as he now is ; which , notwithstanding it cannot make out or demonstrate ; seeing the soule is ashamed of this beastiall property : also I would faine know of this selfe-full Reason ; whether or no such an Adam ( if he were created so miserable , destitute , naked , and bare , unto this beastiall life ) were created to eternall life without defect ▪ and also without need distresse , and death ? and whether this Sinck [ or filthy carkase of earthly flesh and bloud ] were the Paeadise , and Temple of God ; and how could he have been able to defend himselfe from hurt , and ruine ? for such a beast-like man may be drowned in the water , and burnt in the fire , and also crusht to pieces with Rocks , and stones .

21. But if thou saist , that God did well know , that it should be so with Adam , therefore he created him so at the very first ? Against this the Scripture declareth , saying , God created man in his Image , yea to the Image of God created he him ; not to the beastiall Image ; what Sin would God have imputed or charged upon man , if he had created him in a beastiall Image ; what then would the new birth availe him [ to what end then should he be borne againe ? ] The new birth containes in reall Summe , this ; That the Angelicall Image must be borne againe , which God created in Adam . God formed Adam in the Image of God , and though he knew , that he would not stand ; yet he appointed him the Saviour , who should bring him againe into the first Image , and therein establish him for ever .

22. Now it plainely appeares that Adam stood in the Divine Image and not in the beastiall , for he knew the property of all creatures , and gave Names to all creatures from their essence , forme and property ; He understood the Language of nature , viz. the manifested and formed Word in every ones Essence , for thence the Name of every Creature is arisen .

23. Now being he knew how the word of Power was c c Text , stood in the forme . formed in every creature , thereupon we cannot esteeme him d d Or make a meer animall of him , as the schooles in their brutish reason doe , who understand not what Adam was , before he lost the Image of God . Beastiall ; he was without doubt Angelicall ; for none other man shall arise , but such an one as Adam was before his Eve : God created him perfect , but he stood not in the Proba ; whereupon it must now follow ; that God suffered him to fall into the outward Magick ; and ordained him to the Image of this world ; and set him into the naturall life , viz. into the e e Degeneration , and Regeneration . Corruption and new birth , for in heaven there is neither Male nor Female , but all one kinde in peculiar Love without further propagation , in an Eternall Confirmation .

24. This therefore doth set forth unto us , that Adam dyed in Paradise , as God said unto him ; if thou eatest of the Tree , thou dyest : he dyed to the holy [ heavenly ] Image , and lived to the awaked beastiall Image . For now , when Adam did awake from sleep , he was indeed still in Paradise , for the vanity in the flesh and Soule did not yet actually and effectually worke , and was yet dumb , still , and sencelesse , untill they did eat of the forbidden fruit ; and then the earthly Dominion began to rise ; then the vanity awaked , viz. the formes of the life , each in its selfehood , and forsooke severally their mutuall harmony , and forthwith heat , and cold fell upon them ; for the outward ( Image or being ) did assimulate [ or ensource ] with the inward , and the heavenly Image at last quite disappeared ; which in Adams sleep , and also in his awakening , did yet live both in Adam and Eve , but in a very obscure , and impotent manner .

25. Adam in his Perfection , while he was man and wife , and had the magicall conception in him , did amuse himselfe on ( or Imagine after ) the Beasts , and introduced himself into beastiall lust , to eat and generate according as the beasts doe : and so likewise the Fiat tooke in the same lust , and formed him in his sleep even as the lust was ; and every member was formed in its place to the Conjunction of the beast-like copulation ; for each Desire hath obtained its mouth to manifestation : Thus the Image of God formed it selfe in the Verbum Fiat into such a beast as we are still to this day ; and this same ( was done ) in it selfe , viz. Mans own Fiat , viz. the first forme of nature , which is the desire of Gods manifestation , did effect it , and none other maker from without him .

26. We are not to conceive , that there was any thing else upon Adam , which made his Eve out of him , or that formed them both to the outward naturall life , save onely the Verbum Fiat in them , their own very propriate , and not any alienate ( or any thing strange , ) from without them , as the first creation of Adam and all kindes of creatures , was so brought to passe ; the Verbum Fiat Coagulated each Ens , and the manifested word Severed it selfe in the Ens according to its property , and formed the Creature according to its Astrum and kinde ; where also in every Ens the Matrix was separated from the limbus , and formed into a Male , and Female , [ into an He , and She. ]

27. The picturing of God as a man in making Adam , and afterward standing over Adam as he sleepeth , and making a woman out of him , is more Idolatrous then reall ; and God hath earnestly forbidden in Moses to make the likenesse of any God , for he is no Image save onely in the Creatures , according to the Expressed Formed Word , both according to the creatures of Eternity , and of time : he is no [ such ] maker , but a former of the properties , a creatour , and not ( such a ) maker .

28. The Creating is the Fiat which amasseth [ or formeth ] , and the Word in the power of the Amassed [ or conceived being , ] gives the distinction according to the Ens : As the Ens is in the generation of the Spirit , so a thing is formed ; for the body or substance of all things is nothing else but a Signature or mansion f f Or of . according to the Spirit , as the Birth is in the Ens where the Spirit formeth it selfe , so is likewise the body of all kindes of Creatures both in Animalls , and vegetables ; as we plainly see , that the first Creatour , who hath moved himselfe and brought himselfe into a Creaturall Manifestation , hath left in all creatures a Power to their own Multiplication , or Encreasing , propagation , and g g Text , makeing . procreation , and incorporated the Fiat in them as a Maker , for their own propriety [ or most innate Instinct ]

CHAP. XX. Of the lamentable and miserable fall and Corruption of Man .

NOw when Adam did awake from sleep , he saw his wife Eve standing before him , and tooke her unto him ; for he knew that she was his owne ; that she was his Matrix ; and cast the property of his desire upon her , as he had done before when he loved himself , so now also the Fiery Tincture of Adams soule entered into the Spirits or lights Tincture in Eve .

2. But they both stood yet in Paradise in the Garden in Eden , and knew neither Evill , nor Good ; for they lived yet in joy , and delight , in the Kingdome of Heaven , and it was Eves first longing to eat of good and evill : for Adams desire had introduced and imprinted it into the Magicall Image while it was yet in Adams Essence , as a childe receiveth a marke [ or Impresse ] in the wombe , which the mother imprints on it .

3. Thus also Adam did Impress the false desire into his Essence , whence the woman was made : therefore the woman so soone lusted after the vanity ; as to this day , meer earthly Lust of the flesh is found in most of them : so soone as this Sex comes but to any yeares , the selvish lust [ and will ] doth predominantly appeare in pride and glistering shewes of fleshly desires , and they soone long after the forbidden tree , contrary to the Virgin-like modesty , chastity , and angelicall humility .

4. The Abomination which Adam introduced into his Matrix , is so exceeding strong in them , that they are as 't were h h Or very weake , and poore . in Naked shame , before the Image of God which God himselfe created in Adam , therefore they must be subject to the man , in that they are the cause , that the vanity was enkindled , to which the Devill also was a strong i i Sollicitour . promotour .

5. For when he saw Eve , he then knew his insinuated desire in her , which he had introduced into Adam ; the same did shew forth and discover it selfe in Eves lust ; therefore the Devill came now in a strange forme , viz. in the Serpents Essence , which was the most suttle Beast , and laid himselfe on the tree of temptation towards Eve , that the introduced Concupiscence in Eve which the Devill had also infected , did k k Was much taken with . amuse it selfe upon the outward Serpent , and so one lust tooke another ; whereupon Eve did strongly Imagine , and long after the forbidden fruit , which the Devill perswaded her to eat ; and then her eyes should be opened , and she be as God , and know Evill and Good .

6. Which indeed was true ; this knowledge did stick in the fruit ; for the Essences were discordant , and un-like therein ; but he told her not that the enmity would awaken in the Essences of her body and that heat , and cold , moreover sicknesse , and death would force into her ; Herein he was silent , and fairely coloured it over , and drew her in by collusion ; as if God had withheld some great thing from them , which she might finde as a treasure ; so craftily did he deceive Eve .

7. And when she yeelded to discourse with the Serpent , she was taken in the voice ; for the Devill infected the same with false delight , untill he perswaded her , she should be wise , if she did eat thereof .

8. For the Devill thought , that if Eve should bring forth chidren in Paradise , then his l l Text , his cause might prove naught . Designe would miscarry : they might then possesse his Angelicall Kingdome .

9. Now the question is : wherefore the Devill did deceive Eve by the Serpent onely , and not by some other meanes ? could he not doe it in his owne forme , why did he even speake m m Or in ▪ through the Serpent to Eve ? and wherefore did the Serpent addresse it selfe to the Tree to perswade her , against Gods prohibition ?

10. Heere the vaile lyeth before Moses his cleare eyes , for he sets down the Hystory very right , but how can an un-illuminated minde understand it ; in that he writeth of the Serpent ; saying , that the Serpent spake with Eve , and deceived her ; whereas indeed it cannot speak , and also is onely a beast , without divine understanding , and in its selfe cannot know the Image of God , much lesse did the Serpent understand the heavenly Powers , or the Prohibition .

11. But heare what Moses saith : the Serpent was more subtill then any beast of the field , which the Lord God had made : Here the first question is , whence its suttlety came , that even the Devill would chuse to speake through its suttlety , and deceive Eve : Herein sticketh the Mystery .

12. When God moved himselfe according to his Expressed Word , in the Verbum Fiat , according to both the inward worlds , viz. according to Gods Love and anger , according to the Eternall Nature of the darknesse , and according to the Eternall nature and power of the light ; then all the properties in evill and good did n n Or were brought into a Compaction . amasse themselves ; for the Fiat was the Centre in all those properties , as well as in those wherein the divine Power was manifest in holinesse : now according as each [ centrall ] point was opened ; understand , according as the Lubet to the manifestation of the Grand mystery of all beeings [ was in every punctum ] , even so the Fiat , viz. the first forme to nature , did apprehend and bring forth an Ens , or limus , out of the earth , and so also above the earth in each Magicall o o Star . Astrum according to the degrees of Severation ; and so in the same Ens there was a Spirit according to the same degree or magicall Astrum , and the Fiat did figure , and shape even such a body or corpus as the same Spirit was .

13. Now being that Prince Lucifer did sit as an Hierach in divine pomp , and would domineere in divine power in the fires-might , above and in all , and contemned Gods Love , and humility , and entred with his false desire into the Essence of the expressed Word in the Fiat , as a p p Or false Magician . Jugler or wicked Impostor , that would also forme and make [ according to his proud perverse will , ] thereupon he infected that same Essence , according to the darke worlds property ; which came forth also in the Fiat into a Compaction , viz. into an Ens , wherein evill and good are mutually linckt together . For he ( viz. the Devill ) did as an Apostate rebellious Jugler desire the greatest suttlety proceeding from the Centre of nature , and would domineere in the Revealed Magick in the Fiat .

14. And out of the like Ens proceeding from this Infected Ens ( where Evill and Good was manifest in great Power ) , the Serpent was created in the Fiat : therefore Moses saith very right ; it was more subtill then all the beasts of the field ; for the Devills will , viz. his desire , which he introduced into that Ens , whence it was created , was in it ; it had the Devills suttlety , and will ; and as the Devill was an Angell in the beginning , and was from a good Essence , and yet introduced himselfe into an evill one : so likewise the Serpents Ens was good before the Devills infection , before its creation , but in the Devills desire it was brought into a property of subtlety , and craft .

15. For the Devills desire drew forth the Compunctive Stinging thorny sharp subtlety out of the Centre of nature , and introduced it through the Enkindling of the fire into the Heavenly Salniter , viz. into that property wherein he sate and was an Angell ; and heere that very craft came forth along in the same Ens into a Compaction in the Fiat .

16. For the Serpents Ens was as to one part , viz. as to the Heavenly , a great Power ; as also there was a great Heavenly power in the Devill ; for he was a Prince of God ; and so he brought his extracted sublety and lies into a powerfull Ens desiring to play his enchanting feats thereby as a peculiar un-controulable God .

17. This the learned Searchers of nature doe in like manner understand , viz. that there lieth excellent Art , and also vertue , in the Ens of the Serpent ; if the Devills poyson be taken from it , the greatest Cure doth then lie in it for the Healing of all fiery venemous hurts and distempers ; yea the best Antidote , against poyson , and all whatsoever hath the Semblance of a fiery poyson ; for therein the divine Power lyeth in a fiery Hunger , but hidden in the Curse of the Anger of God .

18. As God doth dwell hiddenly in the Cursed Earth ; so likewise it is heere ; yet it is given to the wise Godly Searcher of the Art , and he need not be astonished or afraid of the Curse : for he shall rule in divine power in faith over all creatures ; if he were not so much captivated in a beastiall and proud manner in the Serpents Essence , our sence and meaning might be opened unto him , and he might here well finde the Arcanum [ or Secret ] of the world .

19. This crafty Serpent was now in externall shew and Semblance , an exceeding well-favoured , comely , handsome , neat , fine , brave , pretty beast , accurately drest , and set forth , according to the pride of the Devill ; not that we are to conceive , that the Devill was a creatour of the Serpent , but the Fiat was manifest in it according to Gods great good power , and also very potently manifest according to the power of his wrathfull Anger .

20. This Serpent was a living figure of the Tree of Temptation ; like as the Tempting Tree was a dumb power [ or livelesse resemblance ] so the Serpent was a living power , and therefore the Serpent applyed it selfe to this tree as to its likenesse , even the likenesse of its Essence ; which the Devill saw , and possessed the Serpent in the part of his infected , and introduced poyson , and armed its tongue , and spake out of its great Subtlety to Eve , so that she knew not the horrible Enemy , and very hideous ugly Guest the Devill .

21. And the Devill therefore brought the Serpent to the Tree of Temptation , ( being he saw that Eve was taken much with beholding of the Tree , and faine would eat of its fruit ) that so he might make Eve q q Or , forme strange Imaginations of pride , in seeing the faire Serpent . monstrous by the Serpent ; and the true eye-marke [ to reach the , reall understanding of the Serpents deceiving Eve ] is this .

22. Eve did now long after the fruit of the tree of the Knowledge of Good , and Evill ; for Adam had introduced this lust into his Ens whence Eve was created : but now the Command stood against it , and she feared God , and would not doe contrary to the prohibition ; therefore the Devill cunningly insinuated into the Serpents Ens , viz. into the greatest Subtlety ; and yet craftily puts forth the great power and wit in the Serpents Essence ; that Eve might see , and know how prudent wise and Subtill the Serpent was ; and hung there upon the Forbidden tree , and it did it no hurt , and she looked upon the Serpent and set her minde amusing after it , in manner as a woman with childe doth amuse her selfe and strangely or monstrously forme her selfe [ in her minde ] and bringeth such a figure upon the childe , even so did Eve amuse her selfe upon the wit , and craft of the Serpent , and also upon its nimble Agility , and Art , whereupon she longed to eat of the tree ; for the Serpent perswaded her by the Devills voice , and speech , and pretended that it had its craft , and Art from the Tree .

23. Eves Essence was heavenly , but already somewhat poysoned and infected by Adams Imagination ; now Eves good desire of the good Essence in her , entred into the Serpents great power and inward vertue , which it had from the heavenly Essence , viz. from the good part of the Ens of the Earth ; and the infected property of Eve , which Adam had insinuated , and let in by Imagination , entred into the Serpents Craft , viz. into the Centre of the darke world , into Gods anger ; and on the other side the Devills strong desire , and Imagination , entred through the Essence of the Serpent , into Eves Essence ; both by the sound and voice in their intercourse of speech , and also by the Conjunction of both desires .

24. And heere Eves desire , and the Devills desire , were espoused [ or united ] in this conjunction ; for the Devills desire made Eves lust wholly monstrous , and did so egg or force her on in the lust , till he overcame her ; and she gave full consent thereto in her desire ; she would faine also eat of the Tree of understanding , and wise subtlety ; and desired likewise to be , or be made so wise , prudent , and crafty , as the Serpent .

25. For the Devill said : the fruit would not hurt , but the eyes of her sharp understanding would be opened ; and they should be as God ; this Eve did like of very well ; that she should be a Goddesse , and wholly consented thereunto ; and in this full consent she fell from the divine Harmony , from the Resignation in God , and from the divine desire , and entred with her owne desire into the Craft , distemper , and vanity of the Serpent , and the Devill .

26. Heere in this juncture [ or point of time ] the Devills desire , tooke full possession of Eves will , and introduced it into a Serpentine Substance ; and even heere Eve became monstrous in her owne Essence , according to the Essence of the Serpent ; and heere the Devill built up his Fort Rampant , and strong hold , in the Humane Essence ; and heere r r Or was . is the Death of the Heavenly Essence , viz. of the Heavenly beeing ; Heere the Holy Spirit of God departed from Eve her Essence : thus in this point [ of time ] the heavenly part of man , viz. the heavenly limus , in the flesh , did disappeare ; and this is it , which God said , in that day that thou eatest thereof thou shalt dye the Death ,

27. When Eve had turned her will from the obedience of God , and introduced it into the Serpents craft , then the power of the heavenly meeknesse and humility in the heavenly Limbus , did disappeare ; not that she fully received the darke worlds Essence into her Essence ; but as God said to her ; thou shalt dye ; that is dye or disappeare s s Or as to . , in the Kingdome of heaven ; for the Kingdome of heaven receiveth no true Death ; onely when the light of the divine Principle extinguisheth , then that Essence wherein it did burne , and from whence it shoane , is dumb , and as 't were dead , without feeling , and understanding , as a Nothing ; like as a candle burning in a darke place maketh the whole Roome light , but if it goeth out , there is not the print or impression of it , to be seen , its power entreth into the Nothing , in manner as God made all things of Nothing .

28. Not that we are to understand that mans Heavenly Ens became a Nothing ; it remained in man ; but it was as 't were a nothing to man in its life ; for it stood hidden in God ; and was un-apprehensible without life , to man ; Nothing dieth in God ; but the holy Ens in the humane life , did disappeare .

29. And as Eve did now reach to the Tree , take the fruit , and pluck it off ; the same she had already done by the earthly limus ; and by the will of the Soule , which desired the suttlety from the Centre of nature ; which suttlety [ or discretion ] she already perceived in her , in the Centre , and yet was not manifest in the divine Power , and in the Resigned Humility : In this essay the devills desire , reacheth along in her monstrous Image , to the fruit ; and when she tooke the fruit into the mouth , and did eat thereof , that her bodies Essence , received in , this Essence , the humane Essence took the Essence in the Tree .

30. And beeing she did not forthwith fall down and dye , she thought it would not hurt her , for the Anger-source yet rested still in her , and she perswaded Adam , that he also did eat thereof , being he saw that it hurt not Eve .

31. But now when they had eaten , the wrath of Gods Anger did awake in the monstrous Image , viz. the properties of the darke world , viz. the Devills introduced desire , which now had its Seat in the monstrous Image in the Serpents Essence : in this instant , all the formes of suttlety and craftiness did awake in the Humane t t Or hiddennesse . Mystery ; for so long as man stood resigned in God , in the Equall Accord , in the divine Harmony , the heavenly part , viz. the life of the heavenly limus , penetrated the earthly limus ; and the properties could not be manifest ; for they were all in equall measure and weight ; as the time is in God and God in the time .

32. But when mans owne will began effectually , and actually to worke , then also the properties of the universall Magicall Astrum began also to worke in him each [ Astrum or Star ] in its selfehood ; for the universall Magicall Astrum lay in man , for he was created on the sixt day in the sixt manifestation of the divine Mystery , as a limus of all beeings ; a limus , or externe [ or extracted ] birth , whence all the creatures were created ; an Astrum of the universall Astrum ; for he should rule above all creatures of this world , and be Lord over all creatures , and yet not be ruled or lorded over by any .

33. For he stood in Equall Essence ; but now every Astrum of every Essence of all the creatures doe depart from their mutuall accord , and each steps into its selfehood ; whence the strife , contrariety , and enmity arose in the Essence , that one property doth oppose it selfe against the other : thus likewise the outward Spirit of the outward Astrum , and foure Elements did presently domineere in them , and heat , and cold were also manifest in their body ; moreover the property of all evill and good Beasts : all which properties before did lye hidden .

34. Heere the craft , and suttlety of the Serpent was manifest , and the pretious Image was corrupted , and became according to the limus of the Earth , a Beast of all beasts ; whereupon there are now so many and various properties in man ; as one a Fox , Wolfe , Beare , Lion , Dogg , Bull , Cat , Horse , Cock , Toad , Serpent ; and in briefe as many kindes of creatures as are upon the earth , so many and various properties likewise there are in the earthly man ; each of one or other ; all according to the predominant Stars which make such a property in the Seed , in the time of the Seeding , by reason of their predomination or [ potent influence , ] that Astrum which is most predominant in the Constellation , that hath its desire in the Seed , and if it be sown , such a property is hatched forth in the earthly part of man .

35. Not that the whole man is such a [ very brute beast in outward shape ] but there is such a figure of the desire in the earthly Essence ; and the man must beare such a Beast in the body , which stirs him up and drives him to the beastiall property ; not that he hath this forme according to the outward [ person ] ; but really in the earthly Essence : according to the outward [ personall shape ] he remaines in the first formation [ or platforme . ]

36. Yet this Beast doth somewhat put forth its Signature externally in every one ; if one doe but heed and well minde the same , he may finde it : Hence Christ called the Pharisees a generation of Vipers , and the Seed of Serpents ; also others he called wolves , ravening wolves , foxes , doggs and the like ; for they were such in the earthly Essence : and He taught us ; that we must be borne anew ; and forsake this beastiall property ; and become as children or we should not possesse the Kingdome of God .

37. For as the Essence is in the body , even so the Spirit doth figure , and forme it selfe internally , and the poore soule stands in this prison , bound , and married to such a beast , unlesse that a man be borne anew : for which ground [ and end ] God ordained the Circumcision in the old Testament ; and in the new the Baptisme in the Spirit of Christ .

38. Heere we are highly to consider , what horrour lamentation and misery ; Anguish , feare , and distress , did arise and awake in man ; and was manifest as a false life and will in man ; of which we have a type in the Death of Christ , when he destroyed the Death in our Humane awakened property , upon the Crosse ; and overcame [ it ] with the great Love in his heavenly bloud , which he introduced thereinto ; that even then the earth , viz. the limus of the earth , whence Adams outward Essence was extracted did tremble and shake at it ; now when the great Love forced into the humane earth wherein the anger of God was living and effectually working , in the Curse , [ I say ] when it now was to dye , and to be changed into another Source , it did tremble before this great Love-fire ; like as the Love-fire in Adam and Eve did tremble in the awakening of the anger in them ; whereby they were astonished , and creap behinde the trees in the Garden ; and were afraid , for the dread and horror of Gods anger was awakened in their Essence , and they knew their beastiall properties .

CHAP. XXI . Of the Impression , and Originall of the Beastiall man ; and of the beginning and ground of his sicknesse and mortality .

WHen Adam , and Eve were become monstrous ; the Holy Spirit , proceeding from the part of the heavenly limbus , departed ; for the part of the Heavenly property disappeared in the Soule , in which [ part ] the divine light shoane ; and in which the Divine power of the holy Tincture dwelt .

2. Understand , the power of the light u u Or withdrew . departed from him into the Centre , in manner as a shining light which flameth forth from a candle , extinguisheth , and the fire - Source onely , of the light , remaineth ; even so likewise the Magicall fire-source onely of the soules property remained , viz. the Centre of the Eternall nature , viz. the Fire-world , and the darknesse .

3. And on the outward part of the soul , the Air-Spirit with its Astrum , remained , wherein the light of the outward nature shoane , which now , the fire-soule must make use of ; for the Fiat was enraged in the wrath of God , viz. in the fiery property of the soul , and also of the body , and in a fiery hunger , in the awakened Flagrat of Gods anger , had entred into , and taken possession , of the Essence in soul and body , and with hard Attraction did impresse it selfe in the Essence of the x x Or matter outward Essence substance , in the y y Or limus . limbus of the body , whereupon the flesh became grosse hard thick and corruptible .

4. For in the Flagrat of the wrath , all the properties of each Astrum according to the property of all the creatures , did awake in the Essence , whence the enmity antipathy , and contrariety , did arise in the Essence of the body and soul , so that one property is against another , one taste z z Or a loathsomnesse to another . against anothers : for all departed out of the Temperament , paine , tormenting malady and sickness a a Or arose in them . hapned unto them .

5. For if an opposite Essence entreth into another , it makes an enmity , and an hatefull overmastring , and destroying each the other : one property annoyes weakens , and destroyes another , whence the death , and dissolution of the body is arisen .

6. For whatsoever stands not in the Temperature cannot subsist eternally ; but whatsoever standeth in the Temperature , that hath no destroyer ; for all properties doe [ there ] mutually love one another : and in the Love is the growth , and preservation of the life .

7. And we are heere fundamentally to understand , how the grosse properties in the wrath of the Fiat in the Essence of the body have obscured and wholly shut up the heavenly essentiality in the Sulphur , so that the heavenly man was no longer known ; as Lead doth hold the Golds spirit b b Or blended . avalled in it selfe , that it is not knowne [ or discerned . ]

8. For the desire viz. the first forme of nature , which is the Fiat , hath swallowed , c c Or with , in the grosseness , the heavenly part both in man and Metalls : like as all the soverain power , of [ or from ] the holy worlds Essence , which is in all hearbs , and all other fruits , lieth shut up in the wrath and Curse of God , in the darke worlds property in the Earth ; and springeth forth by the strength of the Sun , and the light of the outward nature , in the Essence , through the Curse , and wrath ; which budding or pullutation giveth a Soverain power , and healing vertue for the malignant Essence in the living bodies , whence the Physitian is arisen , who seeketh and learneth to know the vertue [ and temperature thereof , ] that he may resist and remedie the opposite Essence in the body ; which notwithstanding is onely a luke-warme , and faint Sparckle thereof , if he be not able and skilfull , first to Separate the gross raw wildness , ( which is from the darke worlds property ) from his Cure .

9. For if the captivated Essence of the heavenly worlds property , may be redeemed from the Curse and wrath of nature , then it standeth in the Temperature ; and if it then so commeth into a living body , it doth awaken also the shut up [ or imprisoned ] life of the heavenly worlds - Ens , if that likewise be in the body , and expelleth the wrath , whereby the Sicknesse is destroyed , and the Essence entreth into the Temperature .

10. That this is certainly thus , we may see by Adam and Eve , when the wrath did awaken in their Essence , and the Fiat did Impress the beastiall properties , and formed ( them ) in the Essence , that when the soul , viz. the Image of God , did experimentally know this , it was ashamed of the beastiall deformity , and of its beeing in a beastiall vessell , viz. in another Principle .

11. For the outward part of the Soul , viz. the Aire with its Astrum , did arise , and obtaine the upperhand ; as we may plainly see , that amongst the greatest part of men ; the outward part of the Soule beareth the sway and domination over the whole body , in that the beastiall man doth onely seek and labour after the pleasure of this world , viz. after externall honours , authority , and beauty , and also how to pamper , fill and gluttonize the Beast ; and so to vapour and proudly pranck with the beast as with a God , and yet it is onely a Corruptible Evill Beast , in which the reall true man lieth shut up without life .

12. Also this Gross Beast shall not possesse the Kingdome of God ; and also it profiteth not at all ; John 6. but the Hidden man , which lyeth shut up in this beast , as the Gold in the gross Oare , which [ hidden inward ] man the grosse beast scarce regardeth or gives any respect unto , save onely that it doth sometimes a little play the hypocrite with it , and comforteth it with devout words , but exalteth it selfe in its place as a proud Peacock ; and bravely trimmeth adorneth and fatneth his beast , that the Devill may have an horse to ride upon , and thereby mock God : and he rideth thereupon in the vanity [ of this world ] in the Kingdome of Gods anger , as upon a false Whore which desireth to live in its own selfefull might and wit .

13. For such a [ beast ] the Serpents craft did awaken and stir up in Eve , in her awakened beastiall monstrous property ; that now every man almost carrieth a beast in the body which doth plague molest , and burthen the poore captive soul , whereby it doth make it selfe also Monstrous , and amuse it selfe on the beast , and brings it selfe into a beastiall figure ; which , so long as it hath this Image and figure in it , cannot see , or feele the Kingdome of God : it must be againe transmuted into an Angells forme , or else there is no remedy for it ; therefore saith Christ , unlesse ye be borne anew , you shall not see the Kingdome of God .

14. The enclosed body of the heavenly part must be again borne anew in the water of the heaven , viz. in the Pure Elements-water , in the Matrix of the water , and in the Spirit of Christ , out of the heavenly Essence ; that the Soules holy part of the Angelicall world may be revived and quickned , and live and worke in its disappeared , and again new-borne body in the divine heavenly Essence ; and therein receive its food from the divine Power of the Second Principle ; otherwise the heavenly Image which God created in Adam is not capable of the Kingdome of God ; and without the same also it cannot possess it : no glistering shewes of devout hypocrisie , flattery , [ seeming holiness , or soothing the minde with an outward application of Christs merits ] or tickling consolations , doe availe any thing ; it must be borne [ anew ] or quite forlorne ; for the Pearle-tree is withered in Adam , and Eve , it must re-obtaine divine Essence and Dye to the Beast ; or else it cannot spring forth , and beare fruit for the soule to eat

15. Now when Adam and Eve were awakened in the beastiall property , the beast stood then naked and bare ; for before , the heavens Image did wholly penetrate the outward man , and cloathed it with divine Power ; for the beast was not afore manifest : this property lay hidden in the temperature , as likewise it is so , without the creature ; but now when the Image of the heavenly Essence did disappeare , then the beast , viz. the beastiall property was manifest ; so that now the poor soule which was from the first Principle , stood forth encompassed with this beast wholly naked , and bare .

16. But if the Beast had been manifest in the beginning of man , then it had also brought its cloathing along with it from its Essence as other Beasts did ; but the man was not created unto the beastiall life ; and though God knew , that it would so come to pass ; for which end he created so many kindes and sorts of beasts for his Food and Rayment ; yet he created man in and unto the true Image of God out of the heavenly Essence ; so that if this Image fell , he might againe bring it , through a new motion and Regeneration into its first state , as it is brought to pass in Christ .

17. The Scope and eye-marke of our writing is , to search out the Image of God ; how it was created , and how it is corrupted , and how it shall come againe into its first estate : thereby to understand aright the new-birth out of Christ , and to know the inward and outward man , even what the mortall and immortall [ man ] is , and how he is become mortall ; and what he is to doe that he may come againe into his first estate .

CHAP. XXII . Of the Originall of Actuall Sin , and of the * * Enkindling stirring up or provocation . Awakaning of Gods Anger in the humane Property .

THe Scripture saith God hath made all things by his word , and without the same , nothing was made which is made , John 1. out of his Expressed Word ( which was Essentiall in the Verbum Fiat ) all things came forth into formings : first into an Ens , or desire of a property , and out of the same propriety , into a compaction of Sulphur , Mercury , and Salt , as into a formed nature ; and out of the same Ens in the formed nature the word becomes a creatarall life ; and brings it selfe forth out of the Cumpaction of Sulphur Mercury , and Salt d d Or into a body . out of the Body , that is , it manifests it selfe in a plaine visible beeing ; to which end God hath created nature and creature .

2. Thus each creature hath a Centre to its re-expressing , or breathing forth of the formed word , in it selfe , both the Eternall , and temporall creatures , the unrationall , as well as man : for the first Ens was spoken forth out of Gods breath through the wisdome out of the Center to the fire and light , and taken into the Fiat and brought into a Compaction .

3. This same Ens is out of the e e Or eternall beeing . Eternity , but the compaction of the foure Elements are out of Time : thus an Eternall [ Ens ] lyeth hidden in every thing in the Time , in all things with life , or without life , in Elements and creatures , in vegetative and un-vegetative ; The first Ens is in every thing , whence the forme of Compaction , ( which is arisen from the time , ) was Spoken forth out of the spirituall worlds being , as an Eternall Ens out of the Eternall-Speaking Word , through the wisdome into a time , viz. into a formed Essence according to the Spirituall Ens ; which Ens cannot be destroyed by any Element or thing whatsoever .

4. And although the Elementall Compaction , viz. the body , ( which the Ens hath attracted to it selfe , that is , breathed it forth from it selfe , as an externall Degree ) doth vanish and come to nothing ; ( for it hath a temporall beginning ) ; yet the first Ens cannot perish : As we also see , that all things enter againe into their mother from whence they are arisen and come forth , viz. into the foure Elements .

5. Now , in this Consideration , we finde the true ground of Sins . Originall : Seeing that the living powerfull understanding Speaking Word , was breathed forth out of all the three Principles into the Ens of Mans Image , for his f f Intellectuall faculty . understanding , that he should and could rule the properties of the compaction of Sulphur Mercury and Salt , but he hath now introduced this understanding , viz. the Speaking powerfull Word againe , into the Compaction of time , viz. into the earthly limus : where also the Fiat of time is Awakened in the body , and hath taken the understanding , viz. the inspired g g Sound or harmony . breath captive in it selfe , and placed it self master over the understanding .

6. So that we doe now see by wofull h h With great lamentation . experience , how it is now with us ; that when we would speak ( albeit the understanding Word doth [ Idea or ] conceive it selfe in the inward Ens , and desires to manifest the truth ) yet the awakened vanity in the earthly limus of the body , doth soone forthwith catch it , and [ cunningly blendes ] and works it forth , into its own property , [ or Serpentine suttlety ] ; so that the word of the humane understanding , doth breath forth Lies , iniquity , malice , falsehood , and such cunning vanity , and foppery , in which voice the Devills desire doth mix it selfe , and makes it to a Substance of Sin , which the Kingdome of Gods Anger doth receive .

7. For in what property every word doth forme and manifest it selfe in Mans Speech , when he speaks it forth , let it be either in Gods Love , viz. in the holy Ens , or in the Ens of Gods anger , of the same it is againe received , when it is Spoken , the false word proceeding from the false Ens being infected by the Devill ▪ and Sealed to destruction , is also taken into the Mystery of the wrath , viz. into the property of the darke world : Every thing entreth with its Ens into that , whence it takes its originall .

8. Seeing then the Speaking Word is a divine manifestation , wherewith the Eternall word of God hath manifested it selfe , and that this same Speaking Word is inspired into man , we are therefore heere to consider what Man doth manifest with this Speaking Word : understand it thus : if the humane Lubet and desire ( which is the Fiat or the creating of the humane word ) doth conceive the forme of the word , in the holy Ens , viz. in the heavenly part of the humanity , then the word i i Or speaketh . soundeth from an holy Power , and the mouth speaketh Truth .

9. But if it be from the vanity , from the Serpents craft , which Eve imprinted into her selfe , and thereby awakened its Suttlety , then the word sounds from the Ens of the darke world , viz. it proceeds from the Centre to the fire-word ; and thereinto also it entreth ( in its k k Ens. End ) when it goeth forth out of the forme , viz. out of the mouth , and whithersoever it goeth , it l l Worketh . bringeth forth fruit .

10. If it entreth into another mans m m Text , into the mansion house of his Tone or Hearing faculty . Hearing , in whom the hunger of craft , and vanity , stands in open desire , it is soon received as into a fruitfull Soyle , and takes deep spreading root and brings forth such evill fruit ; whence also such sharp words and stinging n n Text , Thornes , or jerking Taunts . Taunts of the Devill are hatched in the devillish essence .

11. But if it proceeds forth empty and bare onely , into the false Imagination , then it ascends into the will of the Minde , and conceives it selfe in the Minde into a Substance , for a Seat of the Devills desire , even for his murthering Fort which he hath in Man .

12. But if the false word be uttered against an holy man , in reviling , and reproaching him , and the holy man will not let it take place in him , and not stirre or move himselfe in the evill part of his property with the like evill word , then the wrath of God receives it from without the man , and is thereby mightily Enkindled ; and not onely the inward Ens of Gods anger according to the Spirituall darke worlds property is thereby enraged , but also the outward Ens of the wrath in Turba magna is inflamed , and hangs over the wicked mans Head , and doth even encompasse him , and he is therewith taken , and possest as if he sate in the Hellish [ flames of ] fire .

13. Of which Christ said , that when the wicked did curse us we should blesse him , that is , Eccho forth the word of Love against his fiery word , and not suffer his malicious word to enter into us for to take root , and then it goeth backe againe , and apprehends the wicked Reviler himselfe , for Christ said : we heap fiery coales upon his head .

14. For Every word of man proceeds from an Eternall Ens ; either from the Ens of Gods Love , or from the Ens of Gods Anger ; and if now it be brought forth out of the Ens , viz. out of its owne place , or mother , it will have againe a place of its Rest , wherein it may work .

15. Now if it cannot take rest and worke in its likenesse , without the wicked man , who hath awakened and brought it forth out of his Ens , and introduced it into a Sound , or o o Vocall . wordy Substance , then it catcheth or surrounds its Expresser [ or author ] who hath brought it into a Substance , and entreth againe with its root into its mother whence it did arise ; that is , with the Enkindled Spirit , and with the Substance ( of its contrived matter ) it doth lay hold of and apprehend the p p Or expressors Speakers . Inventers Body ; viz. the outward Essence of the outward Sulphur .

16. For every word when it is expressed , is outwardly made and formed ; for in the expressing or pronouncing thereof the outward Spirit , viz. the outward part of the Soule receives it to its own Substance ; and afterward beeing enkinded in the wrath , and infected by the Devill in its comming forth , in its witty glancing suttlety of the Serpent , doth enter again into the Soul and Body of the monstrous Image ; and worketh according to its property Enkindled and infected by the Devill , and continually bringeth forth such evill fruits , and words , ; as wee plainly see , that out of many a wicked mouth nothing but vanity proceeds .

17. Moreover we have a very great and weighty point here to consider of , concerning the Serpents craft ; that if the Devill hath infected the word ( when it is borne in the Heart and formed in its Ens , and have taken possession of the will , and made it substantiall ) this Serpents craft doth then hold and entertaine the fame in the Devills murthering Fort , as a fine adorned pleasant q q Text , Kittling . brat ; as the Serpent lying on the Tree spake very pleasingly and takingly with Eve , untill it could by its friendly intercouse , catch her in the desire : even so likewise the false , crafty , conceived Serpents word , which proceedeth from the false heart doth hold forth it selfe as a very lovely Eloquent perswasive Syrene , and calls it selfe holy , till it can discover mans desire set open for it , there it layes open its very heart , and entreth in to the desire [ of him ] , and maketh it selfe a place to worke , and re-procreate [ its like . ]

18. Hence now doe come the false close backbiters tale-bearers , perverters and wrong interpreters of other mens sayings , secret lyars who are very faire before and behinde are a Serpent , Revilers and foule mouthed slanderers who take away a mans good Name from him ; and in this false smooth and well-coloured and adorned Serpents property , the Devill hath his Counsell Chamber , his schoole , where he learneth the children of Eve his Art , viz. jugling delusions , foppery , pride , Covetousness , Envy , Anger , and all vices and abominations proceeding from the Abysse of the darke worlds property .

19. Thus the Devill ruleth man in Body and Soule by the crafty Essence of the Serpent , and worketh abomination with abomination , iniquity with iniquity , Sin with Sin ; and this is even the first Originall of Actuall Sin , that Eve and Adam did introduce the Serpents crafty Essence which the Devill had infected , into their [ will and ] desire ; and so made themselves forthwith Monstrous in the Serpent , where upon the darke worlds Essence did awake in them , that so soon as this was brought to passe , the will did imagine into this monstrous property , and formed it selfe into a Substantiall word .

20. Even thus the word was now also manifest in man in the property of Gods Anger , viz. in the darke worlds Ens ; and thus man doth now speake lies and truth ; for there is a twofold Ens in him , viz. one from the darke world awakened and stirred up by the desire of the Serpent , and Devill ; and one from the Heavenly limus which is now stirring in man , wherein the free will taketh the word that is , whence it doth generate a fruit out of the divine Expressed , and formed word , which is againe received of the likenesse , either in heaven or hell , that is in the darkness or light .

21. For the two worlds are in each other as one , the wicked formeth and maketh [ for ] God a good word in his wrath unto Death , viz. unto the sting of Death , and Hell ; and the holy man formeth and maketh [ to ] God , out of his good Ens , a good word unto the holy life , and Operation , as the Scripture speaketh very clearely : the holy is to God a sweet savour unto life , and the wicked a sweet savour unto death , viz. to the darke world .

22. Now every man is a creatour [ or framer ] of his words powers , and Doings ; that which he maketh and frameth out of his free will , the same is received as a worke of the manifested word , into each properties likeness .

23. For Gods word is also manifest in the darke world ; but onely according to its property , as the Scripture saith , such as the people is , such a God they also have : Gods word is manifest in all things , in each thing according to its Ens , whence the free will proceedeth ; the free will is the creatour or maker , whereby the creature maketh [ formeth and worketh ] in the r r Or revealed . manifested Word .

24. There is no hearb or thing whatsoever that can be named , wherein there lieth not an Ens from the manifested Word of God , an Ens both according to Gods Love , and Anger , according to the dark and light world : for this visible world was breathed forth out of this same Word ; now each Ens of the forth-breathed Word hath a free will againe to breath forth out of its Ens a s s It s owne likenesse . likenesse according to it selfe .

25. But this is now the Greatest Evill , that the Ens in its Centre is departed out of the likenesse [ and harmony ] of the property into an Elevation , viz. out of one onely Ens into many entities , into many properties ; of which , the Devill being an Hierarch of the place of this world , and also the Curse of God upon the Earth , is a cause , which Curse man stirred up and awakened .

26. For now , an evill Ens , which is from the Awakened property , doth t t Text , or is borne carried in , &c. infuse it selfe into a good vessell and corrupteth the vessell , whence the free will should u u Or create . draw from a good property : but the evill doth mix it selfe into the good ; and both come forth againe in the formed Word , into a Substance ; as an evill man doth oftentimes stir up an evill word and worke in a good man which he never before conceived [ or purposed ] in his will .

27. For the Anger is become stirring [ or quick ] in the humane Ens , and adhereth to the good Ens , and the will of the fire-soule is free , it x x Formeth . createth or draweth forth . conceiveth as soone in the Ens of anger , as in the Ens of Love , nay , in many a one the Love-Ens is wholly impotent , and as 't were dead or extinct , He worketh onely from the craftinesse of the Serpent , fruit , unto Gods Anger , and though his mouth doth flatter in the Serpents craft , and make a devout shew of the holy Word , and sets forth it selfe as an Angell , yet it is onely the Ens and forme of the crafty Serpent , in the light of the earthly nature , and the man deceiveth himselfe .

28. Therefore Christ saith , unlesse that ye be converted , and become as children , ye cannot see the Kingdome of God : the free will must wholly goe out from the Ens of the Serpent , and enter againe , in the Spirit of Christ , into its heavenly Ens , which did disappeare in Adam , and againe awaken and stir up this Ens in the hunger of its desire , that it also may be againe awakened and borne unto a living Ens , in the new Regenerated Word in the humanity of Christ , and which did araise , and powerfully quicken it selfe , in the great Love-property in the mans property , in the person of Christ : where also , the free will becomes a new innocent childe , and neither willeth nor letteth in the Serpents Craft , otherwise the free will cannot forme , and manifest Gods holy Word in it selfe , the free will must draw onely out of the good Ens , if it will worke and live in the holy Word .

29. Now understand aright our writing concerning the Serpents Craft , and it s Adorned Art , and false vertue ; ( I say ) understand our very profound and high meaning , opened out of the Counsell of God , thus : The Serpents Ens and Originall was a virgin of heavenly pomp , a Queen of Heaven , and Princess of the Beeings of God , apprehended , and formed in the Fiat of the divine desire , through the fire in the light : in like manner as Hierarch Lucifer was so , and Prince Lucifer sate in heavenly pompe in the Serpents Ens , who had infected the Ens out of which the Serpent was created , and therein awakened the darke worlds property , viz. the Centre of the Eternall nature , whence evill , and good doe take their Originall , but when the Good did in the Fire , sever it selfe into the light , and the Evill into the darkness , the Serpents Ens which was good , was then infected , filled , and possessed , with the darknesse ; and from hence cometh its Craft .

30. For even such a craft the Devill desired , which also tooke him in the Eternall-Speaking word , in such a property , and confirmed him therein to y y For ever . Eternity ; for it is also a Wonder in God , how an Evill could come to be , out of a Good , that the good might be known , and manifest , and the creature might learne to feare before God , and hold z z Willingly submit to . still to the Spirit of God ; that he onely might act , and worke in the Eternall-Speaking Word , and make , and doe what he please with and by the creature .

31. And to this End Lucifer was swallowed up in the wrath , seeing his free will went forth from the Resignation and departed from Gods Spirit , into the Centre , to be its owne selfe-full maker and creatour ; that the Angells now have an a a Warning , Text , Looking glasse . example in this revolted fallen Prince and Puissant Hierarch ; for the Kingdome of God , which is [ peculiarly and properly ] called Gods Kingdome , stands in the deepest Humility , and love , and not at all in the wrathfull fires-might , but in the lights Ardent might , viz. in Power .

32. But the Devills Kingdome , after which he longed , and laboured , stood in the wrathfull fires-might , but the same was b b In the beeing Essence or Substance . Essentially taken from him in his place , and he was spewed out into the eternall hunger of the darkness .

33. And that he had infected and possessed the Ens of the Serpent which was so crafty , may be seen in its Body , which is onely a dry , hungry Skin , and fills it selfe with poyson in the Taile , in which property the great craft ariseth , and therefore the Serpent carrieth the poyson in the Taile , which may soone be pulled off , in that the same in the beginning was introduced into its virgin-like Ens.

34. For the Serpent is therefore called a Virgine according to the Right of Eternity , because it hath both Tinctures ; which is in no kinde of earthly creatures besides ; but it is now in the curse of God , yet if the Artist knew what its pearle was , he would rejoyce at it : yet by reason of the worlds false desire , which seeketh onely the false magick , it remaines Hidden , also [ it is not manifest ] that the wicked may beare his Rebuke .

34. For the Pearle of the whole world is trodden under foot ; and there is nothing more common then the same , yet it is hidden ; so that the holy Ens might not be introduced into an ungodly one which is not worthy of it ; and so Gods power and Word in the Virgin-like Essence be thereby brought into a Serpentine [ Ens ] as it is to be understood in the Serpent : enough for our schoole-fellowes .

36. Thus we doe fundamentally understand the Originall of Sins birth ; how Sin was borne , and opened in the Humane Word ; and how God is provoked to anger in his Expressed Word by the Humane Re-expressing : for man beareth the Word which created Heaven and Earth in his Ens , for the same word is brought to Substance .

37. Now God hath inspired into mans Ens , viz. into the formed Compacted Word , the living Soule , viz. the c c Or understanding . Originall out of all the three Principles , as a Spirit of the formed Word ; this understanding hath now power and might to re-conceive , and to Generate againe a formall Voice in the Ens , viz. in the Formed Compacted Word .

38. But being the Serpents craft , viz. the Devills introduced desire , became manifest in the Ens of Adam and Eve , viz. in their Compacted , and formed Word : thereupon the free will doth now draw forth from this Serpents Essence , meere Adders poyson , and death , and formeth its word therein , unless the holy Ens or Seed of the woman be again awakened in the new-borne Love of God in Christ ; then the free will may conceive in this same holy Ens , and bruise the head of the Serpents , and Devills Ens in the Anger of God ; that is , reject and abhorre the evill will , which desireth to Idea , and imprint it selfe , from the Serpents , Ens in the formation of the words , and bruise it in the will of the Thoughts , with the Ens of the woman , viz. of Christ , and esteeme it as the Devills Mire , and Dirt , which in the children of God is a continuall Combate and strife between the Ens of the Serpent in the flesh , and betweene the Regenerate Ens of the heavenly part .

39. Also know this : Every Thought which is formed in the Will , so that a man consenteth unto lies , or any thing else which is false , or if his will hath conceived [ and contrived ] any thing that is uniust , and he bringeth that contrivance into the desire , that he would very willingly doe it , or express it in the false Evill formed word , if he could or knew how , and yet must let it alone , either for feare , or shame sake ; this same is all Sin ; for the will hath formed it selfe in the Serpents Ens.

40. But understand it well ; if a good will doth d d Or forme it selfe . conceive in a good Ens , and yet the evill desire doth adhere to it , and willeth to poyson the good ; if then [ I say ] the good conceived will overcometh the evill , and casts it out , that the evill cannot also be formed or received into the Compaction or Substance ; it is no Sin ; and though the evill desire which adhereth to the good be Sin , yet if the good will doth not close with it and bring it into Substance , but rejects it out of the good will , as an Evill , then the sinfull desire cannot come into Essence , and the good will hath not hereby wrought any Evill , if it hath not consented to the Craft of the Serpent .

41. Every Sin is borne of the strange Ens ; if the free will departs from the Ens , wherein God hath created it ; then the Sin which is conceived in the will in false desire , and brought to Essence in the Ens of the will ( so that man would faine doe wickedly or unjustly if he could but bring his intent to pass ) is also great in the sight of God ; but if it proceeds so far as to hurt , and injure any one , by word or deed , then the Sin is double ; for it is formed in its owne Ens , and formeth it selfe also in that whereinto it introduceth the false word , so far as the false word in its Speaking findes a place of Rest to work [ and bring forth its evill fruit . ]

42. And therefore the holy word shall judge the False ; as also at the end of this time the holy word shall cast out from it selfe all false e e Carved work of phancy . Idoll Opinions , and all whatsoever hath been formed in the Serpents Ens , and give them to the darke world .

43. All those that take , or conceive the word in them , in their devillish , and Serpentine Ens , and use it against Gods children , in whom the holy Ens is manifest , and doe stir up also an offence [ or occasion of stumbling ] in the children of God , that the free will in them doth also conceive it selfe in the Serpents Ens , viz. in Anger , and aversenesse , where alwayes the holy Ens doth likewise forme it selfe , and the Spirit of zeale ariseth : these false authors beginners and Causers , doe all sin against the holy Ghost .

44. For they doe extreamely despight , and defye him , that he must even proceed forth , through the anger of the children of God , whereby he is stirred up , and oftentimes shewes himselfe in the Turba of the children of God , and falles upon the neck of the wicked ; as may bee seen by Elias , and Moses , and also by Elisha , who cursed the Boyes , that the Beares came out and tore them to pieces ; for thus the sword of God comes forth , through the mouth of the Saints ; if the holy Spirit be extreamly displeased , and set into a fiery zeale : then he awakeneth Turba magna , which draweth the Sword against a wicked people , and devoureth them .

45. Thus understand it in its full scope , and meaning ; Man hath Gods Word in him , which created him ; understand ; the word hath imprinted , and formed it selfe with the Creating ; both in its Holiness , and also in the Anger ; and that also f f Or out of . in the outward world ; for the limus of the Earth , or the Earth it selfe was amassed and compacted , through the word ; so that the formed Word which tooke its beginning in the divine desire , viz. in the Fiat , is an exhalation forth-breathed from the Spirit of God out of Love and Anger : therefore it is evill and good , but the Evill was hidden , and as it were wholly swallowed up in the light , as the night in the day .

46. But the sinfull desire in Lucifer and Adam , hath awakened the Anger , so that it is become essentially manifest : now the Gates of the formed Word both in Love , and Anger , doe stand open in the earth , and also in the limus of the earth , viz. in man , and also in the free will of man , whatsoever he doth now forme and amasse in his free will , that he hath made , be it either evill or good .

47. But now the Evill shall in the judgement of God be separated from the Good ; and in what part [ either of the evill or good ] the humane understanding , viz. the soule shall be found , thereinto it must enter , with all whatsoever it hath done , as into its owne made habitation ; and therefore Christ saith ; their workes shall follow them , and be purged ( or proved ) by the fire : Note . also at the end , when the bookes of the Essence shall be opened , they shall be judged according to their works ; for the worke be it evill or good doth embrace the soule , unlesse it doth wholly depart from the [ evill ] and destroy it againe , by reconciliation of his offended and wronged brother , and drown the Substance in the Bloud and Death of Christ , else there is no remedy .

48. Therefore a man must well consider what he will speake ; for he speaketh from the formed Ens of Gods manifestation ; and well bethinke and ponder with himselfe , before he intendeth [ or conceiveth in the will ] to doe any thing ; and by no meanes consent unto any false backbitings or approve by a yea , neither privately nor openly .

49. For all forged tales , and sharp taunts , proceed from the Serpents Ens ; all Cursings , and swearings , and stinging girds , proceed from the Serpents Ens ; yea though they be but in Jest , yet the Serpents Ens hath stuck it selfe with them to the good , and compacted them with the word : therefore Christ saith , sweare not at all : let your speech be yea yea , nay , nay ; for whatsoever is more then these cometh of evill ; Note . that is , it is borne of the Serpents Ens.

50. All Cursers , and swearers , have introduced their free will , viz. the poore soul , into the vanity of the Serpents Ens , and forme their Curses , and Oaths , with all their lewd wanton talke , which is wrought , in the Serpents Ens , and sow into Gods anger : and on the contrary all Gods children , who are in right earnest , doe forme their words in the holy ens , especially the Prayer , when the free will of the soul , doth amasse or conceive it selfe in the holy Ens ( which is opened by Christs humanity ) then it formeth the true essentiall word of God in it selfe , so as it comes to Substance .

51. Therefore Saint Paul saith ; the Spirit of God doth mightily intercede for us in the sight of God as it pleaseth him ; for the Spirit of God is formed in the desire of the holy word ; he is taken ( or apprehended ) and this taking or receiving is that , which Christ said , he would give us his flesh for food , and his bloud for drink .

52. The soules will taketh Christs Ens , and in Christs Ens , the word of Christ became man , which the soules desire , or Fiat doth receive or impresse into its holy Ens disappeared in Adam ; and here Adam ariseth in Christ , and becomes Christ [ the second Adam or the Anointed one ] according to the heavenly Ens and divine word , and from this Ens of Christ , proceeds forth , divine knowledge , out of the word of God .

53. Thus the children of God are the Temple of the holy Ghost which dwelleth in them , and so they speake Gods Word ; and without this there is no true knowing or willing , but meere fable , and Babel , a Confusion of the crafty Serpent .

54. Therefore Christ called the Pharisees , a Seed of Serpents , and a generation of Vipers , and although they were the High Priests , yet he knew them to be so in their essence , for they had formed their will in the Serpents Ens ; they carried the words of Moses in their mouth , and therein they mixed the Serpents Ens ; as many still doe to this day ; where the incarnate Devill carrieth Gods word upon his tongue ; and yet doth onely hide the Serpents Ens thereby , and introduceth the Diabolicall Ens into the litterall word , whence Babell the mother of all Spirituall whoredome is borne , a meere verball contention , and wrangling about Words , where the Ens of the Devill and the Serpent , doth oppose the divine Ens in the Formed Divine Word .

55. But so it must be , that the formed and Conceived Word in Gods children may be stirred up , whetted and exercised , and the truth come forth to light ; Deare brethren : this is the Inheritance which we have received from Adam and Eve ; and that is the cause that the Body must Dye , and wholly putrifie , and entet againe into its first Ens ; for the Serpents Ens must be wholly done away , it cannot inherit the Kingdome of God .

56. The first Ens in the limus of the Earth which was coagulated in in the Verbum Fiat , must be wholly renewed in the Spirit of Christ , if it will possesse the Kingdome of God , but if it remaineth captivated in the Serpents Ens , it shall never be any more manifest , understand the holy Ens which disappeared in Adam , and was captivated in the Serpents Ens , whereby Death came into the flesh .

57. Therefore a man must consider what he speaketh , thinketh , and doth , least he conceive his Thoughts in the Serpents Ens , and frame a will in the Minde , in the Ens of the Serpent ; for else the Devill doth set himselfe therein , and hatcheth a Basilisk , viz. an hellish forme in the word .

58. For all wrath which is conceived in man for Revenge , doth primarily arise in its Centre out of the nature and property of the darke world , viz. in Gods anger , and formes it selfe further in the Serpents Ens to Substance ; let it be what zeale it will , if it brings it selfe into a wrath to its owne Revenge , it is formed in the Ens of the Serpent , and is devillish .

59. And though the same were a Prophet , and an Apostle , and yet would bring himselfe in the wrath to his owne Revenge , then this Substance is formed from the Anger of God in the Serpents Ens , and goeth into the wrath of God ; and the Anger of God is therein zealous , which oftentimes doth so stir up and forme it selfe in the holy children of God , that * * The Saints . they must against their purposed will , bring down the Turba upon the house of the wicked , also upon his Body and Soule , as may be seene by Moses , upon Chorah , Dathan , and Abiram , whom the Earth swallowed up ; so also by Elias in the Fire , concerning the two Captaines over fiftie , whom the fire devoured , also by Elisha , and many other Prophets .

60. And there are many remarkable examples to be found concerning this in in the holy Histories , how oftentimes the children of God have been forced to carry the Sword of the Turba in them : a great example whereof we see in Sampson , and also in Joshua with his warres , and likewise in Abraham ; how the zeale of God did enkindle it selfe in them ; that they in their spirit of zeale have oftentimes awakened the Turba magna in the Anger of God , and raised great Rebukes judgments , and plagues , upon whole Countries ; as Moses in Egpit did with the plagues upon the Egyptians .

61. But we must heere distinguish , if the zeale of God should awaken it selfe in an holy man without his purposed will , and give him the Sword of Gods anger ) such a one differs much from those who in their owne Thoughts contrive and plot in the wrath , and introduce the Conceived or purposed will into the Serpents Ens and make it to Substance , for that is Sin , yea though the g g The greatest Saint . most holy man should doe it .

26. Therefore Christ so emphatically and punctually teacheth us in the new birth , Love Humility and Meeknesse ; and would that a Christian , should not at all Revenge , Note . also not be Angry , for he saith , that whosoever is angry with his brother is guilty of the judgement ; for the Anger is a conception in the Serpents Ens , which must be cut off , by the judgment of God , from the Good Being : and whosoever shall say unto his brother Racha , shall be in danger of the Counsell : for the desire of * * Or Revenge . Racha ariseth in the Centre of the darke fiery wheele of the Eternall nature ; therefore in the fire-soule there is a forme of the fire - word [ in manner ] of a wheele like a madnesse ; and the soules fiery-forme stands in the Racha as a mad furious wheele , which confounds the Essence in the Body , and destroyes or shatters in peeces the understanding : for every Racha desireth to destroy Gods Image : thus the soule hangeth on the wheele of the Eternall nature , viz. on the Centre of the horrible Anxious birth ; as is before mentioned concerning the Centre of the birth of nature .

63. Moreover Christ saith ; Whosoever saith to his brother thou foole shall be in danger of hellfire : this is thus wrought , when the Conceived will hath formed it selfe in the furious wrath of Gods anger , and introduced it into the Serpents Ens , then it standeth in the furious wheele as mad , and if it doth now purposely goe on , and so forme the word , and casts or speaks it forth against its brother , and enkindles in him also an hatefull enmity in the Serpents Ens , the same burneth in his Expressed Word in the fire of Gods anger , and he is guilty of it , for he hath enkindled it in his Racha .

64. Therefore said Christ , if thou wilt offer thy Gift , goe first , and be reconciled to thy offended brother or neighbour , for otherwise he bringeth his wrath into thy offering , and withholdeth thee in thy desire towards God , that thou canst not reach the holy Ens which else washeth away the Turba in thy Enkindled vanity .

65. For , the Word foole , is in it selfe in the Essence , nothing else but an enkindled wrathfull fiery wheele , an outragious madness ; and he that so calleth his neighbour without a cause , he hath brought forth a word in the fire-wheele in Gods wrath , and is guilty of it ; for the forth-produced word is arisen out of the Ens of the Soule and Body .

66. Every word when it is formed ; doth first awaken its owne Ens , whence it taketh its originall , then it leads it selfe forth through the Counsell of the five Senses against its brother : now whosoever useth such a wrathfull devouring fire-word against his brother , he soweth into the Anger of God and is in danger to reape the fruit which he hath so sown , when it springeth up , and groweth .

67. Therefore take heed and beware O Man what thou thinkest speakest , or desirest to doe , looke well alwayes in what zeale thou standest , whether it be divine , or onely of thy own poysonfull nature ! thou Father , thou mother , thou brother , and Sister , which proceed and come from one bloud , from one Ens , and mutually Assimulate each with other as a tree in its branches : thinke and consider what kinde of Sound [ or tune ] thou introducest into the vitall Ens of thy fellow-twiggs and branches , whether it be Gods Love-word , or his Word of Anger , if yee doe not destroy the introduced Evill againe with Love , and introduce againe the Love - Ens into the Anger [ to overcome and reconcile it ] then the Substance must come * * Or before . into the judgement of God and be separated in the fire of God ; as the Devill is Severed from the good Ens ; and so shalt thou oh wicked man with thy wicked formed Word , [ which thou hast conceived ] , out of the Ens of Gods Anger .

68. And therefore God hath introduced his holy Word out of his deepest Love againe into the humane Ens , being the same was introduced into Adam and Eve in the Anger , that man might conceive [ or forme his will and doings ] againe in the introduced Love of God in Christ Jesus , and in him destroy the wrathfull anger : and therefore Christ teacheth us that he is the Gate which leads us into God , that he is the way and the light , whereupon we may enter in to God , and in him Regenerate [ or quicken again to life ] the holy Ens.

69. And therefore Christ forbids us to be angry ; and conceive our will and word in the Revenge : but if any one did curse us we ought to blesse him ; and if any did strike us , him we should not resist ; least our Turba should be stirred up in the new-borne Holy Ens of Christ , and introduce the Serpents craft , iniquity , and Ens , thereinto .

70. But we should be as children in Love , who understand nothing of the Serpents craft ; therefore we declare in divine Knowledge , as a dear and pretious truth , that all contention , covetousnesse , Envy , Anger , War , false desire , or whatsoever may be of the like name [ and nature ] doth take its originall out of the Centre of the h h Or devoureing property or wolvish gulfe . Revenge of the wrath of God , out of the darke world , and is brought in the Serpents Ens to a Substance , wherein the false Serpents Ens will behold and contemplate it selfe , in Pride .

71. Whatsoever doth strive , and contend in this world about selfehood , selvish interest , temporall honour , it s own profit , for its owne advancement ; the same is bred and borne of the Serpents Ens ; be it either rich or poore , in Superiour or inferiour , no order ranke or condition whatsoever excepted : all men who would be called Christians , or children of the Love , they must be borne againe in their First Ens ( which disappeared , and corrupted in Adam ) out of the Divine Love in the holy and heavenly Ens , or else none of them can be a childe of the Love of God : All the greediness , and covetousnesse of all Places and Politick Powers under what name or Title soever doth wholly proceed from the Serpents Ens.

72. I speake not of the Offices but of the falsehood of the Officers : the Office in its place and station is Gods Ordinance , if it be carried on in holy desire , and ariseth out of a divine roote , for good , if not , but that it riseth onely out of a root for selfehood , and pride , then it is from the Serpents craft , and goeth into Destruction .

73. All warre however blanched over , and under what pretence soever taketh its originall out of Gods Anger ; and he that beginneth it , doth it from a selfe-full desire to Selvish interest , from the Serpents Ens : unlesse that war ariseth from the Command and injunction of God , that a Nation hath brought forth ( it selfe ) in his wrath , that he would his Anger should devoure it , and ordaine an Ho●ier in the roome , as was brought to passe by Israel among the Gentiles , otherwise it is wholly borne in the Selfefull Turba in selfehood . It doth not belong to any true Christian borne of Christ to raise the Sword of the Turba , unlesse the zealous Spirit of God doth stir it up in him , who often will Rebuke Sin : whatsoever exalts it self in the wrath about its own Honour , and pride , and brings it selfe to Revenge [ or bloud-shed ] is from the Devill , be it either by Nobles or ignobles , none excepted ; before God they be all alike .

74. Earthly Dominion and Government hath its Originall from the Fall , in the Serpents craft ; being man departed from the Love-will , from the Obedience of God , therefore he must have a Judge to Rebuke the false desire in its Substance , and destroy the false Substance ; therefore Magistracy , and Superiority , Note . is ordained of God for a defence of the Righteous Substance and will , and not for its Selvish interest , and its owne perverse will , to break down and destroy Governments at its pleasure , and to oppresse the poore and impotent , whatsoever doth that , is arisen from the Serpents Ens , let it glister and colour over it selfe with what Hypocrisie it will ; and though it were cloathed with Gold , and Pearles , yea even with the Sun , it is bred and borne out of the Serpents Ens , and hath the Serpents Ens in its Government , and tendeth into Destruction , unlesse it be borne anew [ in the Ens of Christ ]

75. Whatsoever is not borne out of the Ens of Love , and beareth forth a will of righteousnesse , and truth , to worke something that is good upon the earth for the Service and profit of his neighbour , the same is Idolatrous ; for in Adam we all are one Tree ; we are all sprung from one onely Root .

76. And God hath begotten us in his Love , and brought us into Paradise , but the Serpents craft hath set us at variance , so that we are departed out of Paradise , and come into its villanous suttle craft , into Selvishness ; whence we must again depart , and enter into a Childes Coat .

77. We have nothing in this world for our own propriety but a shirt whereby we cover our shame before the Angells of God , that our Abomination may not appeare naked ; and that is our owne and nothing else , the other is all common : Whosoever hath two coats , and sees that his brother hath none , the other coat is his brothers , as Christ teacheth us .

78. For we come naked into this world , and carry away scarce our shirt with us , which is the covering of our shame , the Rest we possesse either by necessity of Office , or else out of covetousnesse , out of the Serpents false desire : Every man should seeke the profit and preservation of his neighbour , how he might serve and be helpfull to him ; as one branch of a tree giveth its power Essence and vertue to the other , and they grow and bear fruit in one desire ; even so we are all one Tree in Adam .

79 But we are in Adam withered in the Serpents Ens as to the Love-will ; and we must all be new-borne in Christs Love - Ens , and will ; without that , none is a childe of the Love of God ; and though there may be Something of the divine Love in many an one , yet it is wholly covered with the Serpents Ens ; which devillish Ens doth continually spring forth above the love , and beareth fruit .

80. There is not any who doth good in selfehood , and owne will ; Note . unlesse that he forsake in the owne ( appropriating ) will , all whatsoever he hath , even to the Infants-shirt , that he must keep for his owne and give it none ; for it is the Covering of his shame , the other is all Common , and he is onely a servant and Steward of the same ; a Guardian , and distributour to every one in his place .

81. whosoever suffereth the poore and miserable to be in want and distresse under his charge ; and gathereth into his Minde Temporall Goods for his own property , he is no Christian but a childe of the Serpent , for he suffereth his under branches to wither , and keepeth away his sap and power from them , and will not work forth fruits by his fellow-branches .

82. We doe not hereby meane the wicked Idle Crew which will onely suck the sweet , and not worke and bring forth fruit themselves in the Tree , that they should be pampered , to exercise pleasure and vanity : but we speake of the twigs which stand in the tree , and co-operate , and would faine grow and beare fruit , from whom the great branches of this world doe withdraw the Sap and hold it in themselves , that they as leane overdript twiggs doe wither , by and under their charge : such are the rich , Potentates , and Nobles ; with them , the Spirit of zeale doth heere speak ; so far as they doe keep and hold their Sap within themselves , and suffer their small branches to dry up and wither , and wholly withdraw the Sap from them , they are branches on the tree of the Serpent , which is grown up in the Curse of Gods anger , and is reserved for the fire of Gods Anger ; saith the Spirit of Wonders .

CHAP. XXIII . How God re-called Adam and his Eve when they were entred into Sin and vanity , and awakened in the Serpents Ens ; and laid upon them the * * Estate or calling , or Ordinance . Order of this toilsome laborious world , and ordained the Serpent-bruiser for an Help ( or Saviour ) to them .

NOW when Adam and Eve had eaten of the tree of the Knowledge of Good and Evill , and were become Monstrous by the Serpent ; Moses writeth of it thus : Their eyes were opened , and they knew that they were naked , Gen. 3. v 7. and they sewed Figg-leaves together and made themselves Aprons : Heere the Soule did even now know the monstrous Image , and was ashamed of it ; that such a grosse beast with grosse flesh and hard bones should awaken [ or shew it selfe ] , with a beastiall wormes-carkase of vanity in their tender delicate Body ; and they would have covered the same from the eyes of God , and for shame crept behinde the trees ; so very ashamed were they of the foule deformity of the beast , for the Beastiall Ens had swallowed up the heavenly , and got the upper hand , which they had not before known ; now they could not tell for shame what they should doe .

2. The Serpents craft would not Heere cover the shame , but did lay it onely more open , and accused them , as revolting faithlesse Rebells ; for Gods anger did awake in them , and arraigned them now before the Severe judgement , to devoure them into it selfe , as into the darke world , as hapned to Lucifer .

3. And this is the * * State , Condition or Thing which caused the Earth to Tremble , &c. Place whereby the Earth trembled in the death of Christ , and the Rocks clove in sunder : Heere Gods Anger shut up the holy Ens of the heavenly humanity in Death ; which , Christ when he destroyed death on the Crosse , did againe Open , at which the wrath , in the Curse of the Earth , and rocks , shooke and trembled .

4. And heere was the Soare combate before Gods Anger , in which combate Christ in the Garden ( when he prayed , and was to overcome this Anger ) did sweat drops of bloud , when he said ; father , if it be possible let this Cup passe from me ; but if it be not possible but that I must drink it , thy will be done .

5. Christ on the Crosse must drinke down this wrathfull anger , which was awakened in Adams Essence , into his holy heavenly Ens , and change it with Great Love into divine joy ; of which the drinke of gall and vineger , being a mixed Draught which the Jewes gave him was a type , signifying what was done inwardly in the humanity of Christ .

6. For the outward Image of man should also be redeemed from the Anger and death and again arise out of the Earth : therefore Christs outward humanity from the Kingdome of this world must also drinke of this Cup , which God the Father had filled to Adam in his anger ; the same , Christ must drink off , and change the anger into Love ; therefore said Christ ; is it possible then let it passe from me : but it was not possible to overcome the anger , unlesse the sweet Name Jesus , drinke it into it selfe , and change it into joy : then said Christ , Father ! thy will be done , and not the will of my humanity .

7. Gods will should also have been fulfilled in Adam , but he exalted his owne will by the Serpents craft : now the Humanity of Christ upon the Crosse must give this own selfe-will unto the Anger for to devoure it : but the holy name Jesus brought it into the death of selfehood , that it must dye in the wrathfull death ; and enter again through death in his Resurrection into the true Resignation viz. into the divine Harmony .

8. Adam when he had awakened the Anger in him stood in Paradise in great shame and scorne , before God and all holy Angells ; and the Devills did mock and deride him : that this Image of God which should possesse his Royall Throne , was become a monstrous Beast : and into this Scorne Christ must enter , and suffer himself to be reviled , mocked , spit upon , whipped , crowned with Thornes , as a false King ; for Adam was a King and Hierarch , but become false , and Rebellious .

9. Heere Christ stood in his stead ; and was condemned to death ; for Adam also should have been judged by Gods Anger ; Heere Adam that is Christ in Adams humanity , stood in his stead : Adam should have been rejected as a curse , even as a scorne before Heaven and Earth , and and in Sum , the whole processe of Christ from his Incarnation unto his Ascention , and sending of the holy Ghost , is Adams estate , what Adam had merited as a malefactour ; Christ himselfe must take upon him in Adams person , and bring againe the life out of death .

10. Adam was made by the word of God , but he fell from Gods Love-word into his Anger-word ; thus God out of meer grace did again awaken his Love-word in the deepest humility Love and mercy in Adams wrathfull Image , and introduced the great Love - Ens into the Ens of the awakened anger , and changed the Angry Adam in Christ into an holy ONE .

11. Moses describeth it very clearly , but the vaile lyeth before the beastiall man , that he doth not know him : for he saith : And they heard the voice of the Lord God , Verse 8 ▪ which walked in the Garden , when the day grew coole , and Adam and his wife hid themselves from the presence of the Lord God amongst the Trees .

12. Moses saith ; they heard the voice of the Lord God , which walked in the Garden : what is now this voice which was [ or stirred ] in the Garden ? for Adams eares were dead to the Divine hearing , and were awakened in the wrath ; he could not in his own might heare any more Gods holy voice , for he was dead as to the Kingdome of Heaven , as to the divine holinesse ; as God told him : in that day that thou eatest of this Tree thou shalt dye .

13. The voice was Gods Anger , which forced in to Adams Essence , when the day became coole , understand the Eternall day in Adams Essence was awakened in cold , and heat ; threfore now they heard the voice of God the Lord in his Anger in their Essence ; for the Turba was awakened : the Tone or Hearing of the darke world did Sound [ or ring its sad knell . ]

14 But that which walked in the Garden , and re-called Adam was another voice which brake forth out of the Anger ; and walked [ or moved ] in the Garden for the word ( which Der walke● gieng in the Garden im Garten ) is the difference , or note of distinction , and signifieth the voice JESVS proceeding from * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 JEHOVAH ; the voice was * *

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nomen Quatuor Literarum ,

That Name of foure Letters .

TETRAGRAMMA , but that which walked in the Garden was TON , viz. the Centre of the light world ; and the voice TETRAGRAMMA is the Centre to the fire-world , viz. the first Principle , and the TON , the Second Principle , as fire and light are one , but they Sever themselves in their coming forth to manifestation into a twofold Source , the like also is to be considered concerning this .

15. The voice of the fire-world entred into the Essence of Adam and Eve ; the same they heard , therefore they were afraid , and crept among the Trees : but the voice of the light-world is this , whereof Moses spake , which Der walked gieng in the Garden : im Garten the holy voice walked in the Garden of Paradise , for the Word ( * * Text , Der. which Der ) denoteth the Person of Christ , who walked in the Spirit , in the Garden , and went forth from the fires Centre , who took possession of Paradise , and would invest Adam again with it .

16. Therefore saith Moses now : and the Lord God called unto Adam : and said unto him , Verse 9. where art thou ? wherefore said he not Adam and Eve where are ye ? no , He called to Adam ; viz. to the first Image which he created in Paradise ; and not unto the man , and woman ; for He that called , was He which walked in the Garden ; viz. the word of the light-world , the voice of the Second Principle , which called back againe in [ and from ] the enkindled Anger , and espoused it selfe again unto the disappeared heavenly Ens , that it would araise , and stir up it selfe againe therein , in the Name Jesus , viz. in the deepest love of the Deity , and unite , and manifest it selfe in the fulnesse of time , in the disappeared Ens with the introducement of the holy divine Ens of the heavenly worlds - Essence thereinto , and open Paradise again ; and in the meane time bruise the Head of the Serpents Ens ; this Serpent-bruiser said to Adam ; where art thou ?

17 Now saith Reason ; He saw him well enough , wherefore said he then , where art thou ? he did indeed see * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Adam , but Adam did not see him ; for his eyes were departed from * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Adonái , from the divine world , into time , viz. into the outward world ; into the Serpents Ens [ both ] evill and good ; into the Death and Corruptibility , out of these Monstrous eyes Adam saw in the property of the Fires Tincture ; but the property of the lights Tincture , which he had wretchedly lost , said unto him , where art thou Adam ? which is as much as if he had said , Seek me , and see me againe : I am come to give my selfe again unto thee ; Verse 10. and Adam said I heard thy voice in the garden and was afraid for I am naked .

18. This Calling him was nothing else , but the voice or Sound of the holy word introducing it selfe againe into the vitall light , else Adam could not have heard this voice : therefore he said ; I am naked , and afraid .

19. Of what was he afraid ? he felt in him the world of Gods anger , and feared , that it would wholly enkindle it selfe , and devoure him as hapned to Lucifer : therefore he trembled at the Call of the holy Voice ; as the Anger trembleth at the Love , as may be seen on the Crosse of Christ ; for even heere was the feare and dread of the Serpent ; for she knew the voice which called into Adams Ens ; and feared before the face of God , for it knew [ or perceived ] the falsehood , which was in it , which it would hide .

20. And God said , who told thee , that thou art naked ? that is , Verse 11. the Serpents Ens hath told thee , that thou shouldest imagine after the beastiall property , and awaken the same .

21. And we see heere very clearly ; that Adam knew nothing of this naked beastiall property in his innocency ; but if it had been manifest in him , surely he had then known it ; but now God saith to him ; who hath told thee it ; hast thou eaten of the tree whereof I commanded thee that thou shouldst not eat ? Did not I charge and command thee that thou shouldest not awaken the property of nakednesse in thee ; wherefore hast thou by Lust brought thy selfe into the Beastiall property ? did not I create thee in the Angelicall property ; wherefore art thou then become a Beast in my Power : have not I made thee in and through my word ? why hath thy own free will changed my Word ?

22. And he said ; Verse 12 , 13. the woman which thou didst joyne with me gave me and I did eat of the Tree : and God said to the woman wherefore hast thou done this ? and she said , the Serpent beguiled mee and I did eat . Herein it is plainly and clearly laid open , that the Devill in the Ens of the Serpent , did deceive Man , as it is before mentioned ; and that they both , Adam and his wife , were made monstrous by the Serpent .

23. For God said to the Serpent , by whose property the Devill had made himselfe a Seat , and habitation in mans Image : because thou hast done this be thou accursed above all cattle , Verse 14. and above all the beasts of the field ; upon thy belly shalt thou goe ; and Dust shalt thou eat all the dayes of thy life .

24. But heere the vaile lieth before the face of Moses , who passeth by the Serpent , and doth not describe what it was : but seeing now God said unto it , that it should goe upon the belly , and eat earth , and no Law was given to it in the beginning ; thereupon we are here well able to finde what it was ; being it was the most suttle Beast among all the Beasts , and slew Eve her virgin-like chastity , that she lusted after the beastiall copulation ; thereupon we understand in the Serpents property , the desire of [ carnall ] brutall copulation , and all unchastity , wanton uncleannesse , and Beastiall Whoredome of man .

25. For it , viz. the Serpent in its inward limus whereinto the Devill introduced his desire * * Or had been . was a virgin-like Ens ; understand , in the good part of the heavenly Ens which was taken in the Verbum Fiat , and brought into a creaturall Image according to each property ; as also the Devills Ens before his Creatur - [ ship ] was a virgin-like Ens of Angelicall property .

26. This Serpents Ens was modellized , and ingrafted in Adam and Eve , for the desire of Eve took hold of this beastiall property , and imprinted it into her selfe , as a blemish [ or foule marke ] into the right pure Virginity , into the Pregnant Matrix ; therefore God cursed the Image of the outward Serpent , and bid her goe upon the belly , and eat earth , and herewith also the marke [ or blemish ] of the impressed monstrous Serpent [ was enstamped ] in Man .

27. For as now the outward Serpent must goe upon the belly and eat earth , which had brought its figure into the Matrix in Eves Belly , so must now the Belly of Eve eat of the Cursed earth , and the Matrix goeth as a subtill Serpent upon its belly , and beguileth the limbus of of the fires Tincture ; thus it longeth after its Belly and Serpent-creeping , whereas it is onely , that this Serpents Matrix might exercise whoredome , and effect a beastiall worke , as Eve did deceive Adam , so that he did eat of the fruit , and as the outward Serpent was cursed so also the Serpents Matrix of the beastiall property in Eve , from whence all her children are corrupted , and are all borne of a monstrous Matrix , which is a * * Text , an whore . defloured Mayd in the sight of God ; for Adam had already corrupted it when as he stood in both Tinctures ; but when Eve was separated from Adam it came with her into Act.

28. And God said : I will put enmity between thee and the woman ; between thy Seed , Verse ●● . and her Seed ; it shall bruise thy head , and thou shalt sting it on the Heele . Now the ground doth lye herein ; for God did not meane hereby the outward beastiall Serpent i i Extra Hominem . without Man , which hideth it selfe in holes , and cranies of the Rocks , and inhabiteth in the rude Solitary places [ of the earth ] but the monstrous Beastiall Serpent in Man , which was figured in the womans Matrix .

29. For when God called Adam when he hid himselfe among the Trees , and was ashamed , and feared ; then the voice of the holy Word entred againe into the vitall light ; and heere when God said ; I will put enmity , the Seed of the woman shall bruise the Serpents head ; then the holy voice of God went forth out of JEHOVAH , which would once more move it selfe in time , and manifest JESVS in the womans matrix , in the disappeared heavenly Ens ; and incorporated it selfe anew with the holy Word [ therein ] as into an k k Mark , limit or Bound . Ayme of an Eternall Covenant .

30. And this word which did promise in-hest and incorporate it selfe into the Womans Seed , was that same word which did move it selfe in Mary's Seed , and opened the Name Jesus out of the Centre of the deepest Love in the word , and quickned the disappeared heavenly Ens with introducing of the holy living Ens into the disappeared Ens of Mary .

31. Understand the heavenly chast Virginity was againe revived in the Name of Jesus in the Seed of Mary in the motion of the Incorporated Word ; and this Incorporated [ or Engrafted , or In-Spoken ] Word stood in Eve her Seed in the Matrix as an l l Butt , limit , the Eternall Loves Eye-Marke . Ayme of a certaine Covenant ; and was all along propagated in Eve's seed , from man to man in the Heavenly part , as a Sound , or Incentive of the divine holy lights fire , wherein the Name Jesus was all along propagated in an Ayme , and Covenant , as a glimmering Incentive , untill the time of the Awakening [ or manifestation ] of it in Mary , where the Covenant was m m Text , stood at the end . fulfilled , and the doores of the shut Chamber were againe opened : and this is that Holy Fire out of which the Name Jesus was manifest , which holy Fire did burne in the Jewish offerings , which appeased [ or Atoned ] the Anger of God , and bruised the head of the monstrous Serpent in man , viz. the monstrous fire-Spirit , and wil.

32. The bruising of the head , is nothing else but to destroy the Abomination of the Serpent , to take away its power by a right desire of Faith ; and by such a strong importunate Imagination of faith on the promised Word , to take the same word , and introduce it into the Serpents Ens , and therewith destroy and ruine the Devills Theft-fort ; and thereby kill the matrix of the whorish desire , and introduce the matrix with its desire into the virgin-like Ens , into the Ayme of the Covenant .

33. In which Covenant the n n The female and male property . Woman and Man shall and must Dye ; and the chast Virgin must be borne out of the Death in the word of the Covenant , with both Tinctures of Peculiar Love , and then the Serpent in its desire in the Anger of God , will sting the virgin-childe of the new-birth in the Faith on the heel .

34. For the Virgin-like child is fast bound by the heele with a strong chaine , all this life time , unto the monstrous Image ; and is not able to get quite rid of the Serpents chaine all this life-time ; this chaine is the brutall beastiall monstrous man , in whom lieth the monster of the whore , and Serpent ; a figure whereof we have in the Revelation of John , where the woman standeth , with the Crowne and twelve Stars upon the Moone .

35. The Moon signifieth the beastiall man , and the woman signifieth the virgin like matrix in the Ayme of the Covenant , out of which the virgin-child is borne .

36. When as Adam was man and woman , and yet none of them both , the virginity according to the lights Tincture in the holy Ens was poysoned and infected in him by false desire , for the fiery property of the Soule carried [ or directed ] its lust into the earthlinesse ; and out of that virginity , the woman , by the adjoyning of all the Three Principles , was made ; and the woman made her selfe monstrous by the Serpent , and corrupted the virgin-like matrix , and by her Lust did introduce a beastiall monstrous Serpentine o o Or whorish property . [ matrix ] thereinto , infected with the Devills will and desire .

37. Now this holy Virgin-like matrix in Eve was captivated by the monstrous property , and the Image of the heavenly Ens did disappeare in her , and in this heavenly Ens , understand in the Right virgin-like Seed of chastity , Sanctity , and Purity , which was captived in Eve by the monstrous Serpent , and beastiall Whores-desire , the word of God did p p Inspire infuse or recall or apply it selfe as a Balsame , that is , put or promise it selfe . inhest it selfe with the deare pretious and holy Name Jesus ; that it would againe introduce [a] living heavenly Ens into this captived disappeared Ens and bruise the head of the Serpents Ens , viz. the Whores Monster , and mortifie its desire , and cast away the Whores-Image [ or Bastard ] and over-power and allay the Enkindled anger of God in this virgin-like matrix with the deepest Love of God , and wholly kill and q q Or doe away . null the Monster [ of the Serpent in flesh and bloud ] , and this is that which God said , the Seed of the woman shall bruise the Serpents head .

38. Understand it aright , the virgin-like Seed of Eve in the word of God , should doe it in the Name and sweet power of Jesus : the Seed included in the Covenant of God , whereout the Virgin-child is borne as the dew out of the morning , that ( I say ) should , and must doe it .

39. For the childe which is from the bloud of the man and woman , shall not inherit the Kingdome of Heaven ; but that which is [ borne ] of the virgin-like Ens , in the Ayme of the Covenant , out of the promised Word of God ; the childe of the man and woman is a Monstrum , and must dye , and putrifie , and rot in the earth ; but the virgin-like Ens which lyeth hidden in this Monstrum , is the true Seed , of which the children of Christ are borne , yea even in this life time , for the life of this childe , is the true Faith and great divine desire .

40. This virgin-like childe doth live in Christs children in the Spirit and flesh of Christ , in a spirituall body outwardly covered with the Monstrum in the childe of the whore and Serpent ; there is no man , which doth not outwardly carry on him the Serpents childe .

41. But the virgins-childe , borne of the divine virgin-like Ens , of Jesus , doth not live in all : there is indeed in many an one a glimmering incentive thereunto , viz. a Weak Faith , and r r Or godly . divine desire ; but the true holy , and pretious life of the virginity is not borne , it standeth captivated in the judgement of God .

42. Yet well for those , who have but an incentive in them ; to those we give this direction ; that their Soules desire should in the Spirit of Christ s s dip , plunge or baptize . dive it selfe into the divine Incentive ; and with the fire-desire enkindle that Incentive , and also forsake and hate the Serpents Monster , and bastard , and introduce their great hunger and thirst into the virgin-like Ens , into the Word of Gods Covenant , and into the fulfilling of the Covenant viz. into the humanity of Christ , and ever mortifie , and trample under foot the Whores Monster in the will of the desire , as a venemous stinging evill Serpent , a false bastard , that cannot inherit the Kingdome of God , and is onely an hinderance to the Virgins childe .

43. For the word of the promise in the Covenant would not incorporate it selfe into the mans Tincture , viz. in the Souls-fire - Ens , but into the womans , viz. into the Lights Tincture ; into the virgin-like Centre , which should have brought forth magically in Adam ; even into the heavenly Matrix of the holy pregnatresse ; in which lights Tincture the fiery Soules Ens was weaker , then in the Mans Fire - Ens.

44. In this Lights Ens God would araise the Fire - Ens , viz. the true Soule , and as it were beget it anew , as may be seen in the person of Christ , according to the humanity , who in this virgin-like Ens did assume a manly fire-soul from the womans property , from the female virgin-like Seed , wholly contrary to natures proper and peculiar Ability , for the Image of God is a Man-like virgin , neither woman nor man .

45. And if a man will rightly consider both properties according to the divine property , then let him ascribe the male to God the Father , viz. to the first Principle , where Gods word doth manifest it selfe with the fireworld , which is the first Centre of the Creature ; and the Female let him ascribe to God the Son , viz. to the Second Principle , where the divine eternall word doth manifest it selfe in the light of Love , and openeth another Centre in the Love-desire , and cometh into the Fires-Centre ; in manner , as the fire produceth a light ; and the light [ is ] a great meeknesse of an oyly , watry , and aëry property , which property the fire draweth in again , whence it receiveth its shining Lustre , and also its life to burne , else it would smother and suffocate .

46. And as these three , viz. the fire , light , and aire , have one onely Originall , yet they give a very evident distinction in their property ; the like also we are here to minde : into this property in the life of mans Soul , the most sweet name JESVS hath incorporated it selfe in the word of promise ; as into the likenesse , which stood in the lights Centre of the heavenly matrix , viz. in the Right virgin-like Ens , inspired out of the lights property into Adam ; and hath awaked [ it selfe ] in the same limus , as a true Centre of the Second Principle , viz. of the Angelicall world , a ●eall Temple of the Spirit of God ; an open , and t t Or stirring . wide Gate of the divine wisdome , in the highest beauty excellency and love , wherein the holy Angelicall life consists , and beareth therein the Name of the great holy God , viz. the holy word of the Deity .

47. Into this property the word of God did betroth and espouse it selfe in the Covenant ; for it was opened out of the holy Word in Adam ; God would not forsake his holy Manifested Word , which had introduced it selfe with the Creating of Adam into an Ens , which the Devill obscured and darkned in the Serpents Ens from the Anger , but would againe open the same , and thereby bruise the head of the Serpents Ens , and beget the humane Soule out of this divine Ens , to a manlike virgin , viz. to an Angell , Servant , and childe of God .

48. We doe not meane , that this holy Ens did receive the Serpents desire into it selfe , when Adam and Eve became monstrous , no ; but it disappeared ; yet the soul according to the first Principle , took it into the fires property , viz. into the Fiat , and introduced the Serpents Ens with the desire of the Fiat into the Earthly Limus , whereupon out of the One onely Element foure Elements were manifest in man .

49. Therefore the virgin-like Ens of the One onely Element must now bruise the head of the introduced Serpents Ens in the foure Elements ; and the man of the foure Elements must dye and putrifie , and the first [ man ] must returne at the last Day cloathed with the Virgin-like Ens in the One onely Element wherein all things lye in equall weight , [ or perfect harmony . ]

50. For this virgin-like Ens , new-born in the Spirit of Christ , dyeth not any more , although the foure Elements man , viz. the Image of this world dyeth , but it liveth in Gods Kingdome ; and shall in the Resurrection of the dead embrace and put on the limus of the earth , Note what shall rise againe at the last Day . vix . the third Principle , as a Garment of the wonder-deeds of God , but the Serpents Ens remaineth in the Earth ; and shall be burnt away at the last 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 with 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 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 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 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 that into his Astrum , which is an hurtfull poyson , and plague unto him : and yet with such [ in-foisted ] strange matter , cannot make any fixt stedfast [ thing or being ] in him , which may subsist in Eternity .

11. All whatsoever the own peculiar Astrum ( viz. the lifes right Astrum ) doth impresse [ or foist ] in to it selfe from [ or of ] a strange Astrum , is false , and an adverse will ; whence enmity ( viz. the great Envy in nature ) doth arise , that the humane Minde willeth to domineere over the strange Ens ; and if he cannot get it , yet that strange in-foisted introduced Ens burneth in him in a spirituall manner as a poysonfull hungry fire of Envy ; that doth not freely beteeme that to any , that it willeth to possesse it self .

12. And though it comes about , that it may through the Serpents Craft , draw it , to it selfe , or possesse it , yet it hath no fundamentall Seat [ or true root ] in its Right lifes-Astrum ; for it is not capable of it , but the desire doth advance , and set it up as a King , and vaunt it selfe therewith , as an absolute peculiar God , which hath taken upon it selfe , Might over others , and sets it selfe upon Strange Authority , and domination ; whence the Pride of Riches , and Self-assumed Honours , and Domination doth arise , and yet in its ground and originall it hath taken its rise from the Devill , ( through the Serpents Ens ) , who also departed with the free will from his owne peculiar Ens into strange desire , whereby he hath introduced and awakened in himselfe ( by reason of his strange in-foisted Ens ) the hellish torment paine and Sicknesse , so that his lifes Astrum , is wholly departed from its mutuall accord and harmony , and entred into an Inchanting Sorcering property ; and so likewise it goeth with the fallen man .

13. But now , Man hath his Cure , and the Devill hath not ; for when the divine providence knew that he would not stand , he caused all manner of Medicine [ for hunger and health ] to grow out of the Earth , to resist and withstand the strange introduced property , both from the Astrum and Elements ; and for the Cure of the Minde God hath given his holy word ; that the minde should Immerse it selfe into the word , and through the Power of the word , continually cast away the introduced Strange Abomination .

14. And if it doth not this , but continueth in the strange introduced Ens ( which the Devill continually introduceth through the Serpents Image ) then the strange Ens becomes Substantiall , and Surrounds the Hidden Ens of the heavenly worlds Beeing ; and even then that Ens which is from and of the divine property , remaineth disappeared in Death , and cannot attaine the Place of God ; and hence cometh the eternall death , as is to be seen in Lucifer , in whom also his divine Ens , is included or shut up into the nothing , viz. into the greatest Hiddennesse , [ or privation ] that he in his Magicall Astrum in the creaturall property cannot reach or obtaine the place of God .

15. Therefore it is very necessary for man wholly to sinke , and dive himselfe into the promised incorporated Word of God ; and continually , and fully reject , and cast away the strange introduced Ens , which the Devill insinuates into his Minde , whereby he desireth strange things , and onely take that he may obtain with good truth , and reall upright honesty , which befalleth him in his y y Employment Businsse or Affa●res . Calling for his Corporall necessity , and livelyhood ; the same , his Right lifes Astrum doth bring unto him , and he is capable of it , and it creates him no vexation trouble discontent and paine , if he doth not let in the Serpents Covetousness , pride , envy , and Anger thereinto .

16. And it is the greatest folly that man doth eagerly and tearingly strive and hale for z z Heterogene and hurtfull to his soule . strange things , and bring that into his desire , which doth onely discontent , and disturb him , and at last cast him quite from God ; which doth shut up his heavenly Ens in body and Soule ; what profit is that unto him , which he sees without him , and doth exalt himselfe in an outside lustre [ as in a specious shadow and resemblance of a looking-glasse ] and yet is not capable of the same ? and if he doth get to be capable of it he turnes it to his temporall , and Eternall vexation , and disquietness .

17. God hath created man naked , and given him nothing in this world that he can or may call his own , saying this or that is mine ; Indeed all is his , but it is Common : for God created onely One man , to that one onely man he gave all whatsoever is in this world , now all men are proceeded out of this onely man , he is the Stemme or body , the other are all his branches , and doe receive power from their Stem , and bring forth fruit upon one , and each twig enjoyeth the Trees Ens , also they doe all enjoy the foure Elements and the a a Or Stars . Astrum alike .

18. What folly [ and madnesse ] is it then , that the twig willeth to be an owne [ selvish ] Tree ; and growes up of it selfe as a strange plant , as if its fellow-twig did not stand also in its Stem ; it is the Serpents introduced Ens which seduceth , and divideth the branches on the lifes tree of man from the Onely life of man , bringing each twig into a peculiar Sundry hunger , desiring to be a tree by it selfe in selfefull Power , and domination ; and therefore it desireth the b b Or abundance . muchnesse of this world for its owne propriety , that it might greatly enlarge it selfe in the Serpents Ens , and be a great , thick , strong , fat , well spread Tree .

19. O thou selfe-exalting Vapourer ; of what doest thou smell , and Savour ? even of the Serpents wantonnesse , Lust , concupiscence and Poyson , and the Temporall and Eternall Death ; and this thou art in thy own selfe-Tree , and not a whit better , and though thou wert a King , yet that which is under thy jurisdiction is onely for thy Office , and not thine own .

20. If thou wilt enter againe into the life-Tree and be a twig on the onely life of man , then thou must utterly forsake in thy minde and desire , all whatsoever is in this world ; and become as a little childe ; and looke onely upon that which thy own life's Astrum doth cast upon thee in thy estate calling and place ; and therein thou must worke , and not say it is mine alone ; albeit thou art a Steward therein , yet thou servest therein the root onely , upon which thou standest ; thou bearest fruit to the root in thy Labour , which thou must let stand free , and therewith be diligent and carefull in preserving thy Calling , and place , to serve thy brother , and help to encrease his Sap , that he may grow up with thee , and bear fruit .

21. In all c c Selvish interests , mine-hood , and thine-hood , meum & ●uum . selfehood , and own-hood there is a false plant ; one brother should be the Soveraine Cure and refreshment to another , and delight or content his minde with the Insinuation of his Love-will , There were enough , and enough , in this world , if Covetousnesse drew it not into a selvish propriety ; and would beare good will to his brother as to himselfe , and let his pride goe , which is from the Devill .

22. He runneth with great pride , and Belly-carking , onely to the Devill in the d d Into the Abysse . bottom-lesse Pit : he will be Noble , and better then his brother ; but whence will he have it ? did not God give but one life to man , and out of that one cometh the life of all men .

23. But that he phancieth to himselfe that he is more Noble and Gentile therein ( then others ) and vaunteth therewith ; is an Apostacy and fall from God , and his word : for in the word of God was the onely life of man , which the Word breathed into the created Image , and this same One onely life is from Eternity , and never had any beginning ; wherefore doth man then bring in a strange life thereinto , that doth disquiet and disturb the onely life ; now it must come to that pass , that he doth either with his will and desire enter again into the Onely childlike life , and forsake all whatsoever he hath introduced ; or else remaine for ever in disquietness in that his infoisted Essence [ or life . ]

24. Now then , being I must forsake all whatsoever I have introduced into my selfe for propriety , and that the same is onely my e e Losse , or dammage . hurt , wherefore then doe not I forsake this false desire , which bringeth Death and hellish vexation and torment into me ? better it is to quash and destroy the desire , then afterward the Substance with great Anguish and sadnesse ; as it is a very difficult , and painefull combate when a man must come to destroy the Substance in him by an earnest Conversion into the child-like life .

25. But if the Free-will doth in the beginning break and quell the desire amd lust , so that the lust becomes not Substantiall , then the Cure is already produced , and afterward there need not be such an Earnest Purpose and Endeavour , as he must have , who is to depart from his Contrived Abominations , and forsake and destroy that Substance [ or matter ] which he hath forged , and made in his minde , and yet it must come so about , or else he cannot attaine the Gates of the Eternall Onely life , which God gave to man ; and if he reacheth it not , then he also f f Or enters not into Paradise . reacheth not the Gates of God .

26. For the onely Eternall life must be introduced into the Nothing without [ or beyond ] every creature , and g g Substance or thing . being ; for it hath its Eternall originall out of the Nothing , viz. out of the divine understanding and it is in a disquiet Source in the Something ; unlesse that its Something be also bent and set with its desire into the nothing ; and then the Something is a joy to the life ; that the life of the Nothing in it selfe may dwell and work in Something .

27. For God in reference to the creature is as a nothing , but if the creature introduceth its desire into him , viz. into the Nothing ; then the Creature is the Something of the Nothing , and the Nothing moveth willeth and worketh in the Something of the Creature , and the Creature in the Nothing ; and in this Working , no Turba can arise , for it is its own Love-play , a mutuall Loving it selfe , and it stands at the end of Nature with its life .

28. Thus we understand what inheritance Adam hath left us , viz. the Curse , and the vaine desire , and we consider the outward man in its life as a monster of a true humane life , unlesse that the pretious noble minde be borne againe in the Spirit of Christ , else the outward Centre in the Minde is a Serpent .

29. And in this Serpent , the Grosse Beast which is from the Astrum and foure Elements , doth sit , and holds possession in the house of the minde ; and according to its beastiall property produceth various desires , one desiring this , another that , and causeth manifold figures in the Mindes of men ; one maketh in his minde a fixt h h Project , devise , or matter . Substance , another a [ shattered ] ruinable matter , that which he maketh to day that he breaks down to morrow , and hath an unconstant Beast in the Minde , falleth sometimes upon this , sometimes upon that [ and often changeth his minde . ]

30. But he that brings up a fixt Beast , he holdeth it in him for his Treasure , and vaunteth therewith as if it were the virgin-childe , and gathereth up Earthly Treasures for his beastiall pleasure , and yet before God he is onely a foole with his beast , for he must leave it to the Earth and the judgement of God .

31. But he in whom the Virgins child is borne , he treadeth the beast in the Minde underfoot , and must indeed suffer it outwardly upon him , to creep and faulter , as a Laden Asse that must carry the earthly Sack ; but he hath enmity with it , as God said to Adam , I will put enmity between thee and the Serpent , and between the Womans Seed and the Seed of the Serpent , which shall bruise the Serpents head , viz. the Serpents Beast : This monster of the Beast in the earthly minde , the true man doth bruise the head of its desire and Might .

32. Thus a godly man must have enmity in himselfe , and trample under foot the monster , viz. the Serpents childe , and continually kill it , for if this beastiall Serpents Seed i i Or had not been . were not impressed , and wholly incorporated in us , God would not have said , I will put enmity between the womans and the Serpents Seed , the enmity is within man and not without man with the Creeping Serpent ; this Serpents Seed in man is the Devills riding Horse , his strong Hold and Fort , where he is able to dwell in man .

33. And therefore because the Devill was a Prince of this world , and still is so , in the Anger , it is his will and Ayme to possesse the Image of God , which God created in his stead , and to rule it under his jurisdiction , and bring it into his Kingdome , and this the Curse of Gods anger hath brought along with it , which now worketh mightily unto Destruction .

34. And on the contrary the Serpent-bruiser worketh unto Eternall life , and the humane Minde stands in the midst of these in the free-will , to which the free-will doth k k Inoculate , or incorporate . Engraft it selfe , therein the minde worketh : it bringeth up a beast , and also an Angell , or a beast and a Devill , according to the outward world a Beast , and according the inward spirituall world an Angel or Devil .

35. Here a grain of seed is sown , which standeth in three Principles , and is fitt or pregnant to bear a creature in and to all three ; for the Divine possibility from Gods manifested word in love and anger , viz. the Verbam Fiat lyeth therein : as the free-will conceives it selfe so it begets ( or generates ) an Ens ; and in the Ens the spirit ariseth , which formeth it a creature out of the Ens , and the spirit signeth it selfe in the Body , what it is : and so stands its figure .

CHAP. XXV . How God drove Adam out of Paradise , and laid the Cherub before the Garden .

WHen God had cursed the Serpent , and the Earth , then the Beast-Man was no longer profitable in Paradise , for he could not any more enjoy the fruits of Paradise ; therefore he laid upon him the labour , and toil of the world ; and drove him out of the Garden of Eden , and placed the Cherub with the fire sword of judgement before it , that if the new born virgin-child of the seed of the woman , would again returne and enter into Paradise , this Angel with the fire-sword should cut away the Serpents-beast from it , and not any more suffer l l Understand the beast . it to come into Paradise .

2. The Angel with the fire-sword is the right destroying Angel , who carrieth death and life in his Sword ; he hath therein Gods Love , and Anger , and when man Dyeth in this world , then he cometh before the Gates of Paradise , before this Angel : and even there the poor Soul must passe through this [ Garden ] judgement .

3. Now if it be captivated in the Anger of God , then it cannot passe through this judgement , but if it be a virgin child , born of the Seed of the woman , then it may passe quite through this Sword , and then the Angel cutteth off the Beast begotten of the Serpents Ens , and even then the Soul is an Angell of God , and serveth him in his Temple , in Paradise , and expecteth the Day of judgement , viz. the Resurrection of the outward body , when this Angell with the fiery Sword shall Sever the Earth from the Curse , then the right humane body returnes again , for it must also passe through this Sword , and the Sword will cut off its Beast , that he may be onely a Man and no more a Beast .

4. The Speech of Moses concerning this Mystery , is wholly hidden to the Earthly Man : for Moses speaketh of an Angel , and Sword ; and albeit the Outward figure was even just so ( for so was Adam driven out ) yet it hath far another A. B. C. internally , the naturall man without Gods light understands nothing thereof .

5. This Sword is in man , when man converteth and entreth into sorrow for his committed Sins , and casteth away the vanity , and steppeth into the Infants Shirt , then the morning - Star ariseth in the spirit of Christ , in the virgin-like m m Or shut up Ens. occluse Ens , in the true womans seed .

6. And in this Anxious Sorrowfull Gate of true Repentance , the Angel standeth with the fire-flaming sword , and the virgin-Bud forceth quite through this fire-sword into Paradise , viz. into the light , into the life of Christ , and groweth forth through this sword .

7. And now the virgin-child standeth with its faire Rose in the New Plant in Paradise , and the poore Soul which begetteth this child , standeth the whole time of this life , under the reach and Swinge of this fire-sword , and is fast bound with a band , to the grosse beast in the outward world , where the virgin-child is sufficiently thrust at , and wounded with this fire-sword ; for the fire-soul , which in the fire-Sword of Gods Anger , is bound to the Serpents Monster , doth daily amuse it selfe upon the Serpent-Monster , and Sinneth ; and even then this fire-sword doth cut away the Sins , and devoures them into Gods Anger , where they are examined and judged .

8. Therefore the poore virgin-child which is borne out of the Soul must stand under Christs crosse , in Christs death ; and the pierceing Sword of Tribulation and grief passeth quite through it ; it must suffer it selfe to be drawn quite through this flaming Sword ; and the fire burneth away the Abomination which the soul continually brings into it selfe from the Serpents n n Or false Image . Monster ; and even then it is in a Sore strait , when that is cut off from the fire-soul , which it faine would have from its Monster .

9. Then must the virgin-child Supplicate the fire-soule and tender it the Love , that it should onely forsake the Monster of the Serpent ; heere then ariseth strife and opposition ; for the part of the fire-soul hath introduced the Serpents Monster into it , and desireth also to have its joy therein , and loveth the Evill Beast .

10. Then Sophia , viz. the Second Principle , viz. the Part of the light world doth speak against it , and hence cometh up the Strife betwixt the Seed of the woman and the Seed of the Serpent , and then man goeth up and down in Sorrow and Sadnesse , trouble and perplexty , sometimes the virgin-child prevailes , and sometimes the Serpent-childe .

11. And then the Devill stirs up , and incenseth all Monsters against the virgin-child , to strike it , to mock it , scorne it , revile , and laugh it to shame , and make it ridiculous ; that it may by no meanes be known , least the Devills Kingdome should become manifest .

12. Thus the virgin-childe must be exercised by this , in the Spirit of Christ , and suffer it selfe to be whipped , persecuted , and injuriously reproved , and often called , one possessed by the Devill ; be cursed , and continually accounted an off-scouring of the world , untill the outward Beast hath finished its Course in its Constellation ; and then the Cherub cutteth off the grosse beast , and lets it fall even unto the judgment of God , and then the part of the fire-soule must forthwith force through the judgement of this Sword .

13. Now if the fire-soul hath o o Impressed . taken in much vanity into it self , viz. much of the Serpents craft , and lust ; then the part of the fire-soule must stand p p Or in . under this Sword , untill the fire of Gods Anger consumes this introduced vanity , which to many a one is q q Refining fire . Purgatory enough ; which this present too too wise world will not beleeve , and will be onely an Adopted child from without , and so have an externall washing away of Sins in Grace ; but it hath another A. B. C. here , God will not let the Serpens Ens , neither in body nor Soule , come into Paradise .

14. The fire-soule must subsist in the fire of God , and be so pure as the clear refined Gold , for it is the husband of the Noble [ virgin ] Sophia , [ which is ] from the womans Seed , it is the fires Tincture , and Sophia the lights Tincture ; if the Tincture of the fire be wholly and throughly pure ; then it s Sophia will be given to it ; and so Adam receiveth again into his armes his most pretious and endeared Bride , which was taken from him in his sleep , and is not any r r Or from thence forward . longer man or woman , but a branch on Christs Pearl-tree , which standeth in the Paradise of God .

15. To the description whereof we need an Angels Tongue , and yet we are understood well enough by our School-fellowes ; we have not written this for Swine ; for none but those onely who have been by and at the marriage of the Lambe doe understand what kinde of intire inward great joy and Love-delight is therein : and how s s Excellently with surpassing beauty glory and delight . dearly the Bride receiveth her Bridegroome in his pure cleare and bright fires property : and how she gives him her Love-kisse : unto others , this is dumb .

16. When Reason heareth one speake of Paradise , then it understandeth onely a certaine place apart : and it is even so , there was a certaine place which was called the Garden in Eden where Adam and Eve were tempted , and from which place they were driven after the fall ; but yet the whole world was such a Paradise before the Curse : yet seeing God knew the fall , the holy Paradise was onely opened unto them in one certaine place : for to what End should the whole world bring forth Paradisicall fruit , seeing there was no creature upon the Earth that was capable to enjoy the same .

17. But Adam and Eve were however brought into Paradise , that , although this first Body should fall and come to ruine , yet they and their children might by the new Regeneration in the Spirit of Christ , enter in again through this fire-Sword : this Mystery is exceeding Great .

18. For Prince Lucifer , before the time of the Created Earth , sate in the heavenly Ens in the Angelicall world in the Place of this world , wherein the Ens of the Earth was comprehended in the Fiat , and brought into a Compaction , his false Imagination had t t Made it subject to infection and pollution . tainted the limus before the Compaction , it was the place of his Hierarchies : now the outward body of man was taken out of the limus of the Earth in the Verbum Fiat , and formed according to the property of the humane life , which was in the Word : the word , formed ( by or through the Fiat ) the Ens or limus of the Earth according to the forme of the humane soulelike life which was in the word ; and being God had set himselfe , through his word , to be judge , against the false Infection and desire of the Devill , to judge him and his enkindled whickednesse which he had brought to Substance , the judiciall u u Or Sword of execution . Sword was already in the limus of the Earth whereof Adam was made .

19. For when God created the Earth , he x x Certainly appointed and set a time . founded its time , when he would keep the judgement , and sever the evill from the good , and give the evill for an habitation to the Apostate Prince ; but being the Good in the occluse Earth was without heavenly creatures ( seeing its Prince was cast out ; ) God created Adam an other Hierarch out of this good Ens to be a Ruler of this place ; and hence came the Devills Envy against Man and all good creatures of this world .

20. But now we are heere to consider of the Apostacy of man , with the Sword of the Cherub ; for Saint Paul saith : we are chosen in Christ Jesus before the foundation of the world was laid ; and even heere this saying of Paul doth belong : God knew that this Ens , of which Adam was to be created , was already somewhat subject to false lust by reason of the Devills introduced desire ; therefore God y y foresaw or provided for . chose this limus in Christ Jesus before the foundation of the world , out of which he would make man ; that he would through the judgement of the flaming Sword bring it through death , and through the fire , and wholly burne away the false infected desire of Lust ; and regenerate him anew in Jesus in his deepest Love in his Word in Jehovah , that is opened out of Jehovah , and introduce a new limus into the tainted one ; and bring them together , quite through the judgement of the fire-Sword , and purge and purifie them wholly and throughly .

21. And heere also is Christs descention into hell , where the Love of God in Christ entered into this fire-sword , and changed the wrath into Love ; and did also destroy the sting of death which was insinuated into the limus of the Earth out of which Adam was created according to the outward humanity ; and this fire-sword had its raising and Originall in the Corruption of Lucifer .

22. For albeit Adam was created as to one part out of the heavenly Essentiality , that was in the word of mans life , which was inspired and breathed into his outward and inward limus ; yet this fire-Sword lay hidden as a glimmering incentive in the earthly limus of the outward body , which also assaulted Adam , so that he lusted against the command of God , and the Kingdome of Heaven ; in which incentive the Devill also introduced his desire into him , and provoked him to fall ; which being God well knew that the poore man would not stand , he ordained an help and Saviour in Christ , to guide , and bring him into that holy Ens whereinto he should be brought , viz. into the true Sabbath , and Eternall rest .

23. Indeed Adam was set wholly perfect in equall harmony and accord , and brought into Paradise ( to try ) if the soule could have overcome the incentive [ of vaine lust ] and therefore the tree of temptation was represented to him , to see if it were possible for the soul to over-power this contamination of lust , and remaine wholly and fully in the likenesse [ and harmony ] .

24. But it was not possible ; therefore Christ must afterward z z Undergoe this Proba . come into this place ; and be tempted forty dayes in the wildernesse in Adams Ens , and in his new introduced heavenly Ens , to see whether the fire-soul would stand in perfect purity ; and being it did now stand in Christ , the new intoduced heavenly Ens did destroy the sword in the death of the outward body of Christ , and brought the outward body which he , in Mary , received from her Seed , quite through this sword of the Anger of God into the holy Ens , and in this Power the outward body did arise from death and got victory over death and this fire-sword , and tooke the fire-sword into its power , wherewith at the end of the world he will purge his Floar ; as a judge over Devills and men ; as well as of the Earth .

25. For the maine ambition was about the fire-Sword , for King Lucifer had changed it from the pure clear light into fire , wherewith he willed to domineere and rule as a God ; but God sent to him another Prince and King , who tooke it from him ; and thrust him from this Throne ; and should turne this Sword in the Ens of the Earth againe into the divine property , and cast out , and judge the Devill , with this Sword .

26. And there is not such a silly , and narrow Meaning of the fire-sword as hitherto hath been generally understood ; although it hath been hidden by the Counsell of God , yet we should now open our eyes , and deeply consider what this manifestation importeth ; that it doth even foretell and signifie the judgement of this sword ; that he will come , who carrieth it in his mouth ; and it is also a messenger , [ declaring ] that Babell shall [ soon ] come to its End by this Sword , and be given to this Sword to be devoured .

27. Now saith reason ; wherefore did not God examine this Ens afore , out of which he created the Earth , and man out of the same Earth , before he created the Earth and man ? forsooth , deare Reason , heere thou hast hit the matter right ; Gods Omnipotence , and omniscience must serve thy turne ; whereby thou art able to bring all things into Gods will , as rationall phancy dictates : hearken , o Reason ! dost thou know , whence the Earth is generated ? thou saist , through the Word , viz. in the Verbum Fiat ; I say so too : now , what was this word ? Here looke upon the Earth and the whole Creation and thou wilt see what the desire of the word hath brought into Essence out of the spirituall Ens , thou wilt every where see good , and Evill , and finde out Gods love , and anger .

28. The Word was a full Spiration from the spirituall fire-and light-world , according to which God calleth himselfe a Strong jealous angry God as to the fire , and a mercifull Loving God as to the light .

29. Now if God should have a a Nulled abolished or taken away . quelled the first Principle , viz. the fire-Source , in the Ens of the Earth , out of which it was created ; whence should the light have its might ? doth not the Father viz. the fire-world , beget the Son viz. the light-world ; but now being the word in the fire-world was vehemently enkindled by Gods motion to the Creation , as we may see by the Coagulation of the Stones ; if we were not blocks , and had onely calvish understandings ; wherewith then should this Fire but especially the enkindled Ens in the Coagulation be reduced and brought againe into the light into the Equall Temperature and harmony ; Gods Love must then onely doe it .

30. Now ; how will [ or can ] a creature , viz. a fire-soule or Angel , come into a creaturall being or formation , if the fire-Source were not moved and stirred in an especiall manner : Like would onely then remaine in Like ; and if it be onely a meere Likenesse , then it hath its Sport with and in it selfe , as it was from [ and in ] Eternity ; and therefore the unchangeable God hath moved himselfe according to the fire and light , and stirred up the fires property that he may make him a play , and melody , viz. a formed Word out of himselfe ; that there might be a play before and in the un-formable Word .

31. Now we doe here understand this , that if God should have againe introduced the enkindled Ens , out of which the Earth and man were created , into the un-formable Word , viz. wholly and fully into the likenesse , into the Love , then no creature might have been produced , or brought forth ; for every Soules-Spirit ; yea the Angels , and whatsoever liveth , must be a stirring [ or working ] fire .

32. Now no fire-Soure can be generated out of the perfect likenesse , unlesse the likenesse doth move it selfe : yet the Eternall likenesse viz. God , had before moved himselfe in his Mystery with the creation of the Angelicall Thrones ; now if he should have changed this motion , which was Enkindled , and also poysoned by the Hierarck Lucifer with false distemper , into Love , before he had created the Earth and man , then he must yet once more have moved himselfe according to the fires property , if he would have created another Hierarck , and Angelicall Prince .

33. But being that might not be , he created the Earth , and out of the Earth , Man , out of the first motion , and breathed into man the Light-and fire-soule out of that breath of his manifested and moved word , viz: out of the first motion , for out of the first motion of the word , another Prince should come into the princely created Throne of Lucifer , and take in , and possesse the first motion .

34. And God appointed the Judgement to the first motion ; and tooke away Lucifers Domineering Fire-Sword , and gave it unto Adam ; and afterward introduced the deepest Love of God in Christ , into Adam , and brought the Moved Word againe into the likenesse , viz. into an Eternall Confirmation , and gave Adam in Christ the Fire-Sword over the fallen Prince Lucifer .

35. For Adam , viz. the corrupted limus of the Earth , should , in Christ its first enjoyed Prince , judge with this flaming Sword ; as Christ hath told us , that the Saints shall judge the world ; understand , the Enkindled Ens of man and of the Earth , should judge the false Prince of Lies , who had perversely changed the Truth in the holy Ens into Lies , and corrupted it with such [ false desire . ]

36. But beeing the Ens of man was corrupted , and could not , God out of his deepest Hiddennesse introduced the most holy Ens into the Corrupt Ens of man , viz. into the heavenly part , and brought the outward [ part ] also through the Sword of the fire and death into the inward , into an Eternall likenesse [ or temperature : ] And thus there is heere a Looking-glasse for Reason ; if it be illuminated of God , It will then understand us heere ; but if it be not , then there is not any possibility to understand this .

37. And we faithfully and seriously warne the caviller and carper ; not to say , it is a blasphemy : let him first put away his Calvish and Beastiall Eyes ; and looke us heere in the face , before he takes upon him to censure and cavill at us , it hath far another A. B. C. then Reason hath . It must have its Birth a degree deeper .

38. Thus we are able very well to understand the casting out of Adam , wherefore he was tempted , and driven out of Paradise : being his Ens was somewhat enkindled by the Devills poyson , he could not possesse Paradise , and therefore God drove him out from thence , with the Sword of judgement into death and corruption , and yet gave the promised word of his deepest Love to be with and in him in the Ens of the heavenly worlds-being , for a sure and certaine Covenant ; wherein Adam and his children should Trust ; and beleeve that at the end , and accomplishment of this time , he would in this Incorporated Word bring them againe with the introduction of the holy Ens , out of death through the fire-sword ; and clean cut off the false infection and lust with the Sword of judgement , and set them as Angels of God in the place of fallen Lucifer ; and this is the mystery of the Angel and Sword of Paradise .

39. The Angel did beare the Name of the Covenant , out of which God would manifest Jesus , viz. the High and Almighty Prince ; and it was even this Angel , which afterward wrought many wonders upon the Earth , who was with Abel Sem Enoch Noah Abraham , and Moses , who appeared to Moses in the fire-sword of flame in the bush and brought Israel out of Egypt , and went before them in a fiery Pillar [ by night ] and in a cloudy Pillar by day ; who gave them the Law in the fire , and at last brought them by Joshua ( being 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 , wherein 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 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 Or the evill corrupt nature and property . Image of the Serpent was manifest , which cannot inherit the Kingdome of God ; but on the contrary the Marke of the Covenant in the promised word was in the free-will and in the heavenly disappeared Ens of the Soul , into which [ covenant of the promised Grace ] the Soul should enter .

15 , And although the Serpents Ens should have been rejected , as it must be , in all the children of Eve , yet the part of the heavenly worlds being , lay hid in the Covenant of the Word in the disappeared Ens , as a possibility to the new Regeneration ; therefore God said to Cain , when the murthering Spirit perswaded him , Rule over the Sin .

16. If thou saist , wherewith ? he could not : but wherefore could he not ? the Serpents desire held him , and brought him to kill his brother : wherefore ? the free-Will had given it selfe up into the Serpents Ens which held him captive .

17. Now saith Reason ; God would have it so , else he had turned away his will . No : indeed Gods Anger-will in the Serpents Ens which had captivated the free-will , would have it ; but yet Gods Love-will said in him Rule over Sin , that is over the wrath and Anger of the Serpent , and let it not have its power and prevalency .

18. And here we are rightly to know , how Gods Love and Anger are in continuall contest , understand , in the manifested Word in the limus of the Earth , and in the Ens of the humane property out of the Earth ; for the Anger - Ens is stirred up and driven by the Devill , and desireth continually to devoure the Love - Ens , and possesse this Kingdome in the Anger - Ens.

19. The Anger - Ens desireth to have man ; for it hath its King in Lucifer ; and the Love - Ens desireth also to have him ; for it hath its King in Christ , and therefore Christ must bring the humane Love - Ens through death and the Anger - Ens , and open another Principle , viz. another Kingdome , and leave Prince Lucifer in his own Anger , for his free-will had chose it him .

20. Thus also the free-will in Cain did chuse the false , viz. the Devills-will : but thou saist ; was then the murthering-will wholly rejected ; it did d d Reprobate or abandon . NOIE . reject it selfe ; but if the free-will had againe conceived in the Love Ens it would have been againe borne anew , yea even after the murther , which we leave unto the judgement of God , whether it were so or no , seeing the Text in Moses doth give him so bare a name in despaire ; for the word out of which the Name Jesus was made manifest , was given , to call , poor lost Sinners to Repentance , and not the righteous ones , who were apprehended in the Love ; as Christ said .

21. Cain was a type of the first corrupt Adam in Sin , and Abell was a type of Christ the second Adam , viz. of the virgin-childe ; for the Tree of evill and good began in Adam ; and so likewise the fruit did forthwith appeare , viz. Christs children , and the children of the Devill and the Serpent .

22. Now reason saith : was Cain then wholly conceived of the Serpents Ens in the Anger of God and predestinated to damnation ? Answer : no ; He was ( conceived ) of the Ens of Adams soule and body ; and so also of the Seed and Ens of Eve her body ; but the Monster in the matrix of Eve did environ the sown Seed , and it was that which did seduce and beguile him ; but the marke [ and Aym ] of the Covenant lay hidden in the Ens of the Soul and body ; for the Ens of the Seed of Adam and Eve was out of the heavenly disappeared [ limbus ] and then also out of the earthly awakened limus , but the will of the Serpent , and of the Devill took possession of the house ; as the like was in the Devill , who was an Angell but the will of the darke world took possession of the house in him , and got the upperhand , so also it was here in Cain .

23. But thou askest , how this came so to be ? hear , and see thou fair child in the will of Adam and Eve , what their desire was before and after the fall , they onely desired the Earthly Kingdome ; as we see that Eve was so wholly and onely minded , for when she brought forth Cain ; she said , Gen: 4. Verse 1. I have gotten a man [ who is to be ] a Lord ; she thought him to be the bruiser and breaker of the Serpent , he should take in and possesse the earthly Kingdome , and expell the Devill ; she did not consider that she should Dye to her false earthly fleshly will and be borne anew e e Or with . in an holy will ; and such a will she also brought into her Seed , and the like did Adam also .

24. And hence now the will in the Souls essence did arise ; the tree brought forth a twig out of ( or like ) it selfe ; for it was Cains desire onely that he might be Lord upon the Earth ; and being he saw that Abell was more acceptable in Gods Sight then himselfe , his free-beastiall will in him did elevate it selfe to slay Abel , for Cains Ayme and endeavour was onely about the outward world , to domineer and be Lord and master therein ; but Abel Sought Gods Love .

25. Thus there are yet Two such Churches upon the Earth ; One which onely seeketh worldly pleasure might honour and the outward God Mammon and Mausim , and therein it lodgeth the Serpents child , the other which seeketh the virgin-child , and Gods Kingdome , and must suffer it selfe to be persecuted , reviled , reproached , and killed by the Cainicall Church , as Cain did to Abel .

26. For the Devill will yet be continually a Prince of this world in the Serpents child ; and if the virgins child which bruiseth the head of the Serpent be not manifest in the Serpents child , then the Devill is and remaineth Prince and Host in the house of the Soul , as hapned to Cain .

27. And doe but understand the ground aright : in the birth of this world two Kingdomes lie manifest ; viz. Gods Love : Kingdome in Christ , and the Kingdome of Gods Anger in Lucifer : these two Kingdomes are in Contest and strife in all creatures ; for the Originall of all Spirits is in the Contest , and in the Combate of the fire the light is made manifest : the fire is a cause of the light , Gods anger is a cause that God did yet once move himselfe in his deepest Love in the Name Jesus and thereby vanquish the Anger .

28. Now what can the Love doe , if the free-will espouseth it selfe to the Anger ? or what can the Anger doe against it , if the free-will conceiveth in the Love and destroyeth the Anger ? must it not hold still and suffer it to be done ; and though it doth oppose and rage against it , yet the Love pierceth quite through it , and changeth it into Joy ; the Anger is the root of Love as the fire is the root of the light ; but in the Free-will is the understanding , which maketh it selfe to what it pleaseth .

29. Dost thou not see this in the Earth , that the free-will in the Ens of the word hath made it selfe stones , metalls , and Earth : the stones and Earth are not the free-will ; but the free-will hath introduced it selfe into such an Ens , and by its Lubet , and motion introduced the Ens into a Compaction or coagulation ; there was no other maker there but the free-will in the formed and manifested word : thou mayest indeed see wonders enough .

30. Behold the unreasonable Creatures , as wormes , toads , Spiders , and other wilde venemous and horrible Beasts , and thou shalt see somewhat in very deed , if thou beest not dead ; but thou saist , God hath created it so : yea , Right ! his desire in Love and anger hath amassed the Ens with the motion , and compacted each Ens according to the free-will into a forme ; there was no other maker there , but the free-will in the word .

31. The desire in the word was the Fiat , which introduced the free-will into an Ens ; thus the same Manifested Word is yet in all things , and hath the Fiat , viz. the desire in it selfe ; As the free-will in every thing introduceth it selfe into a Spirit , even so the Fiat formeth , and Signeth each thing ; every Root bringeth forth from it selfe a branch of its own likenesse ; but when the branch or sprout is to be borne , and receive its beginning in the Ens of the root , the Ens doth then forme it selfe to such a twig , as the root at that time is apprehended in its power and free will both by the Superiour and inferior constellation .

32. The like is also to be understood in man ; as the will is in the Seed , that is , as the desire of the father and mother , together with other Influences from the Stars and Elements , yea oftentimes from the Devills assaults and insinuations , are at that time , Even such a Spirit is formed in the Ens of the Seed , sometimes an Angel if the Parents be in Holy Desire [ or in the true faith of the engrafted Word ] Sometimes also a beast , a Serpent , and Image of the Devill , both according to the Ens of the Soul and the outward flesh .

33. The power of the manifested Word doth give in it selfe into all things , into every thing according to its will , according to the desire in the Ens , for the desire in the Ens is that which formeth the word , viz. the Sound of life ; as it is written ; such as the people is , such a God they also have , with the holy thou art holy ▪ and with the perverse thou art perverse ; this is wholly to be understood , concerning the Expressed Word in the Fiat , viz. in the desire of nature : and therefore God hath espoused and betrothed another word out of the Centre of his Love to the Image of man , that , although he be arisen out of an evill property , yet the free-will * * Note . hath power and information to disclaime its Selfehood , and dy to its Selfe in this holy incorporated Word ; and then the Fiat begetteth and formeth another new creature in the Free-will out of the Ens.

34. The Possibility lyeth in all men , but the making or forming of the child of God belongeth now to the holy Fiat in the new introduced Word , for it lyeth not on any mans selfe - willing , contriving , running , and toyling , but on Gods mercy : He hath mercy upon whom he please , Note . viz. upon those onely who with their Free-will dye to their Selfehood in his grace , and resigne up their selves to him ; and he hardneth whom he please , viz. those onely who run with selvish Cain , and would themselves take the Kingdome of God in their own evill will , and will not dye to their own selfe-full-will .

35. Now saith the Scripture : hath not a Potter power to make of one lump of clay what he please ; Note . a vessell to honour , and a vessell to dishonour ; that is ; will the selfefull will be Angry , if it be Evill , that the Fiat in the Word makes it to be a vessell of the Anger ; or will it therefore be angry , if the holy Fiat in the holy Word maketh that will ( which diveth it selfe into the Love and Mercy of God , and dyeth to its Selfehood ) to be a vessell of honour ; hath not this Potter power to doe with his clay , viz. ( with the Ens or Seed ) what he please ; whereunto every Seed is good and profitable , thereunto he maketh him a vessell either to the use of his Anger or the use of his Love .

36. The Holy is unto God a Sweet Savour to life ; and the wicked a sweet Savour to the death in his anger ; all must enter into his Glory , and praise him , one in the property of his Anger , who must call the Evil good ; the other in the property of his Love who must call the Good , good ; for so it must be , that the difference of the Good and Evill , of the light and darknesse , of the life and death may be known ; for if there were no death then the life were not manifest to it selfe , and if there were no darknesse , the light were not manifest to it self .

37. And therefore the Eternall free-will hath introduced it selfe into darknesse , Paine , and Source , and so also through the darkness into the fire , and light even into a Kingdome of joy , that so the nothing might be known in the Something , and that it might have a Sport in its Contra-will , that the free-will of the f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ Abysse might be manifest to it selfe in the g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Bysse , for without Evill and Good there could not be any Bysse [ ground or foundation . ]

38. For the Evill maketh pain and motion , and the Good causeth Essence and power , and yet both Essences are onely One Essence , as fire and light are onely one Essence , also darknesse and light are onely one being ; but it Severs it selfe into two mighty distinctions , and yet there is no Sundry Separation , for one dwelleth in the other , and yet doth not comprehend the other ; the one doth deny the other , for the one is not the other .

39. God dwelleth through all and that all is not God , also it doth not reach him ; but whatsoever quitteth it selfe free of its free-will , that falleth into his possession , that he must have , for it is will-lesse and falleth into the Nothing ; and he is in the Nothing : thus the Resigned will may dwell in the Nothing , and there is Gods Mercy ; for he will have Something out of the Nothing , that he may be manifest in the Something , and therefore he hath mercy upon the Something , which is fallen into his Nothing , and maketh it in himselfe to be his Something ; which he himselfe ruleth , driveth and acteth with his Mercifull Spirit .

40. And herein lieth the pretious Pearle , deare bretheren who are driven too and fro with Contention ; if ye did but know it ; you would leave off from strife and call Reason a foole : no Searchings of Selfe , obtaineth it , but the will freely Resigned into Gods Mercy , which entreth in by the way of Earnest Repentance , and mortification of its own evill will , that falleth into Gods Mercy , and doth apprehend [ and obtaine the right understanding ] , and without this , there is meere selfe-running walking , and willing ; and yet nothing can be obtained , save onely in the will freely resigned into Gods Mercy .

41. We have a very excellent and notable example and type of this in the first birth , which opened the wombe , that it was to be sanctified , and offered up to the Lord , and yet the true living offring proceedeth from the Second , new birth , as we may see in Abell Isaac and Jacob. Cain Ismael and Esau were the first-borne , the inheritance belonged to them ; but the lot , and Mercy fell upon Abell Isaac and Jacob ; for the first Ens of man was infected and made crasie by the Devill ; therefore it must be given to the fire for an Offring , and food ; and out of the offring , viz. out of the fire of Gods Anger , the Love of God was made manifest in Mercy ; and the first Adam was the h h Inmate ; or of his family , Servant . Sojourner of the Second in Christ , for the Second redeemed the first .

42. The Devills desire and the beastiall Ens of the Serpent had got the upper hand in the matrix of Eve , and apprehended the first Seed in the desire : now the Kingdome of God did yet belong to the first man , but being he did lose it by his negligence , the first Adam must be offered to the Earth , and also its first Seed to the Anger .

43. And after this first Seed , Abel came forth in the holy Covenant , and offered his sweet bloud for the sinfull Seed , to the Anger , that the anger might let its flame fall , and suffer the first birth to press i i Viz. through death and the anger into life . through in the bloud of the Second .

44. The first birth was a murtherer , which signifieth the Devill in man ; the Second was the offering of [ or for ] the first , that the Anger-Devill in the first Adam might be appeased in the offering of the Second .

45. Not that we would exalt or take in the wicked , into the offering of Christ , so long as he is wicked ; the Devill devoureth most of the wicked crew : onely the wicked Sinner hath an open Gate made for him in the offering of the Second [ Adam ] if he did convert , and turne himselfe ( from his wickedness . )

46. But that some write , there was a twofold Seed which did Sever it self in Eve , viz. one wholly devillish from the Ens of the Serpent , and the other from the Ens of Christ [ or the promised Seed of the woman ] in the Covenant , is nothing so ; these have not at all learned the A. B. C. in this schoole ; they have onely a dreaming shadow and fiction of the Mystery , and not the true Sight ; thus they build the Election of grace upon this ; but they are much mistaken : Note . they speak onely the Serpents words , which desired to have it so : observe it thus :

47. Adam had onely one limbus to his Seed , and Eve onely one Matrix for her Seed , but they both stood in three Principles : the Principles were in Contest , as still they are at this day : the Second Principle viz. the Kingdome of God , or Angelicall world , did disappear in the Souls Seed , and God espoused his onely most holy word again therein unto the new-birth .

48. And this espousall or betrothment stood aswell in Cains Ens , as in Abels Ens , but Cains Ens was apprehended in the Contest of the three Principles in the Anger , and covered with the Serpents Monster ; not so , to an impossibility , as if he were borne to condemnation ; but even to a possibility of the Free-Will , whether he would lay down the selfefull assumed and selfe appropriated Right in Adam , and live in Gods will , or whether he would live unto himselfe ; upon this was the Election set .

49. Now God knoweth whereinto the free-will is entred : if it be entred into iniquity , and selfe-hood ; then Gods Anger establisheth or confirmes it in its choise to condemnation ; but if it be entred into the word of the Covenant , then God confirmes it to be a childe of Heaven , and here that saying hath its proper signification and application : I have mercy on whom I will and whom I will I harden : God knoweth his children even in the Ens in the mothers wombe ; to what end should he give his Pearle to him , whom he yet knoweth would turne himself away from him ; the Pearl's ground lieth indeed in him but hidden , and shut up , if he brought his will into the Pearl it would open it self in him .

50. All men proceed from one onely Seed ; but in one the holy fire glimmereth and in another it lyeth as 't were shut up , and cannot , by reason of the Mire of the Serpent .

51. Thou sayst then : is the Serpents Ens more mighty then Gods Love : I have already answered thee : that Love and Anger are in Contest ; whereinto the Ens doth espouse it selfe , of that it is apprehended and confirmed , yet so , that the will is free to goe from the Evill into the Good , and from the Good into the Evill ; and that while it liveth upon the Earth , both doores stand open unto it : for the free will is not bound : but if it were bound then no judgement could with righteousness passe upon it : it hath Lawes and instructions , which are given it , not unto death but unto life , but if it transgresseth these , and continueth in the transgression ; now the judgement passeth upon it ; for every judgement [ or sentence of Condemnation ] ariseth from the transgression of the Command .

52. Thou sayst he cannot keep them ; he is drawn [ to transgression ] , yea very right ; doth not the Truth rebuke him even to the face , that he is a faithlesse wretch , that suffers himselfe to be drawn to Evill : the Law to doe Right is in his vitall light as a continuall Looking-glasse : he seeth and knoweth it very well , that he is a lyar , and walketh upon the way of the Devill : it sheweth him the way of truth but the free-will rejecteth it , at present he is predestinated to condemnation , yet so that the will is free , so long as he is in this Cottage ; but the heavy band of Gods anger in the drawing of the Devills desire , drawes many an one to the damnation of death .

53. Reason saith : if a man hath free-will , then God is not omnipotent over him , to doe what he please with him : The free-will is not from any beginning , also not amassed or taken out of any ground , into any thing , or formed by any thing ; it is its own peculiar Originall out of the word of the divine Power out of Gods Love , and Anger ; it formeth , it selfe in its own will , a Centre to its Seat ; it begetteth it selfe in the first Principle to the fire and light ; its right and genuine Originall is in the Nothing , where the Nothing , viz. the

( or as a man might unfold it A. O. V. ) doth introduce it selfe into a Lubet to contemplation ; and the Lubet brings it selfe into a will , A. O. V. and the will into a desire , and the desire into a Substance .

54. Now the Eternall Originall , viz. God , is a Judge over the Substance ; if the Lubet ( which is departed from him ) hath introduced it selfe into an Evill being ; then he judgeth that being or substance in its Principle ; in what Source and property soever , or in what Ens soever , the Lubet , proceeding from the departed

, hath introduced it selfe into a Principle ; therein the universall Eternall free-will which is the Abysse , and Cause of all Bysse , doth confirme and settle it .

55. The Abyssall judgeth That which doth intoduce it selfe into Bysse , and severs the good ▪ ( which hath introduced it selfe into a good Ens ) into the good , viz. into the divine Love ; and the Evill ( which hath brought it selfe into an Evill Ens , and set , and formed it selfe into a Centre to an evill Spirit , and will ) into his wrath and Anger .

56. For how can he judge a thing whose own it is not ? how would God judge the will of the creature if it were not sprung [ or arisen ] from him ? or rather how can a Judgement passe upon a thing , which is bound , and not free in its willing and working ?

57. The humane and Angelicall will is arisen with the motion of the Abysse ( when the Diety once moved it selfe in its Contemplation and Sensation , and with the motion introduced it selfe into a beginning of the Spirits ) [ the will of Men and Angells did spring forth ] out of this beginning ; now every beginning goeth into its End ; and the End is that which was before the beginning , and there is the tryall of the beginning ; [ which shewes ] whereinto the beginning hath introduced it selfe .

58. Now God is before and without all beginnings , and from him every beginning proceedeth , also he is the End of all beginnings ; now the middle of all inchoated things standeth between the beginning and the End ; for it must with its beginning enter again through the End into that whence it did arise .

59. Seeing then that God is a jealous God and a consuming fire , and also a loving mercifull God : Every free will with its introduced Centre hath its own judge borne in its selfe ; either divine Love , or divine Anger ; for when a thing beginneth ; it goeth into a time ; but when this time is apprehended of the End , viz. of the Eternity ; then it is in its own Eternall [ beginning , and End ] whence it hath introduced it selfe into a Compaction , so confirmed to Eternity .

60. Therefore the free will hath its own Judgement either for the good or evill in it selfe : It hath its own judgement in it self : it hath Gods Love and anger in it , what it amasseth , and desireth , that it formeth in it selfe ; and doth onely so forme its owne self in its owne Lubet into a Centre .

61. For thus the world hath likewise its Originall : namely in the Free-will of the two Eternall Principles , both from the darke fire-lubet and also from the divine lightfull fire-lubet ; The free-will introduced it selfe in the Verbum Fiat into distinct and severall Entities ; and that even according to the Possibility of the Eternall Pregnatresse ; as the Will in the Verbum Fiat conceived it selfe in each place in the Pregnatresse , even such an Ens was brought forth , and out of the Ens arose its Spirit according to the Ens , viz. from Gods k k Breathing or stirring up . Spiration or motion in the Principles .

62. But being the Principles were together as one ; no thing was ever amassed or formed in the free-will but the same hath a good and an evill in it ; according to the nature and Power of the Eternall Pregnatresse to light , and darkness .

63. But now every Spirit ariseth with its free-will first out of the Compaction of its Centre , and is , after its effected birth , free , and may draw into it selfe either out of Gods Love , or Anger , and introduce its will as it pleaseth : but this is the maine thing ; as the mother ( viz. the Ens ) is , whereof the Spirit is borne , even such a Lubet ariseth also in the Spirit .

64. Now the Spirit hath understanding , and the Ens hath none ; also l l Viz. the Spirit . it hath a Law , for it knoweth what is evill and good , what is right , and wrong , also God hath given it lawes , that it should break the lust [ to evill ] and with the understanding of the light , rule over the Lubet of the darknesse .

65. Now if it doth not , but departeth with the Lubet out of the understanding into a Selfe-Lubet , then the Lubet or lust doth amasse it selfe into a Substance , whereof a new false will is againe borne , and this same is a bastard before God and the Eternall nature ; for it ariseth not out of the Law and Right of the Eternall nature but out of Selfe ; and upon this the judgement of the Eternall nature doth passe ; and at its end ( when the Centre of the Spirit shall step again into the beginning ) it will be spewed out from the free-will of Eternity .

66. Understand Us but aright : The first free-will , which was breathed into Adam , was good , indeed it was both from Gods Love and anger , viz. from the Centre of the Eternall Pregnatresse , of the Eternall Spirituall nature ; but it had the understanding in it to rule and governe it selfe , so as it might stand and subsist Eternally .

67. But the crafty distemper or infection introduced by the Devill was in the Ens of the Earth m m Or whereof . whence Adams outward body was formed : into this earthly Ens the Devill brought his desire by the Serpent , viz by the Serpents crafty Ens , so that the Lubet arose in the Ens of the body , whereinto the first free-will of the inspired Soul entered , and assumed the Lubet of the body , and introduced this Lubet into a desire to Substance .

68. And out of this Substance another new Selfefull will did now arise , viz. a bastard , a false Serpent-childe ; and this bastard , Adam did Originally propagate to his Eve , and Eve to her Son Cain , and so one man to another : thus we have now in this Earthly flesh this same false will proceeded from the Serpents Substance , whereinto the Devill introduceth his desire , and tempteth us , and continually makes us lust and long after the devillish property [ viz. pride , covetousnesse , envy , and anger , ] that so his desire which he insinuareth into the false bastard in us , might become substantiall and essentiall ; out of which such an whorish and devillish Serpentine Seed is continually begotten ; and out of the same false Ens [ or Seed ] a Devills will .

69. Thus the Devill rideth in and upon man , in and upon body and Soul : but now the first introduced free-will , which God breathed into Adam , lyeth yet in all men , for it is the true reall Soul , the Centre of the fire and light , a spark of the Divine Power and Omnipotence , but wholly hem'd in and captivated in this wicked introduced Bastard .

70. Therefore God hath againe n n Imputed introduced recalled , or really promised into the Soule . in-hested , and incorporated the Aym of his new Covenant , in the word of the divine holy power , in the Name of Jesus into the property of the lightfull fire ( v●z . into the disappeared heavenly holy Ens , which did disappear in the darknesse ) that the first free-will which now lyeth captive , in the childe of the whore and Serpent , should introduce its desire into this Ayme of the promised Covenant ( which he hath fulfilled in Christs humanity ) , and with the desire of the Soules free-will re-introduce the holy Ens of Christ ( which he in the Seed of Mary introduced into our disappeared Ens ) into its disappeared heavenly Ens ; and if it doth bring it so to passe , then out of this introduced Ens of Christ , ariseth Christs Spirit which destroyeth the false will of the Serpents Bastard in the flesh , and trampleth upon its head .

71. Now saith Reason : God giveth this holy new Ens of Christ to whom he will , and suffereth whom he please to harden , and remaine captive in the Serpents Ens : yes very right : He giveth none this holy Ens into the Selfe-will of his Serpents-child ; there belongeth far another earnestnesse thereto ; for selfehood cannot now any more take any thing of God .

72. But this is the processe which the free-will must goe , if it will receive the holy Ens : it must winde it selfe out of the Serpents desire , ( out of its selfish selfe and somethingnesse ) and winde it selfe into Gods mercy ; and become a deadly mortifying Enemy to the fleshly desire in it selfe , it must wholly forsake and depart from the selfe-full desire of the flesh ; and bring its hunger wholly and onely into the mortification of its selfish somethingnesse , desiring and endeavouring continually and willingly to dye to its iniquity and false desire which sticketh in the flesh , in the Serpents childe , and in Christs Ens arise with a new will .

73. This desire , which departeth from the Serpents Ens , and hungreth after Gods mercy , receiveth Christs Ens into it selfe , whence a new will is borne , which bruiseth the head of the Serpent in the flesh , for it is the new-birth out of God in Christ Jesus .

74. But if thou wilt say , thou canst not desire any good , that is not true ; onely thou sufferest the Serpents will in thy right Eternall Souls will , to hold thee ; and with the Soules will , dost play the whore with the Serpents will , in the flesh ; from whence ariseth Gods Election .

75. God knoweth the false whorish soul , which doth onely woe and wantonnise with the Serpent , ( with the Idol Babell ) and will still live in the lust and will of the flesh and of the Serpent ; and yet willeth to be an outwardly Adopted child : God should forgive it its sins by an outward Word-speaking , but it willeth still to hang and cleave to the wanton Love of the Serpent in its false lust ; this , God chuseth to Judgment .

76. For the free-will , which was inspired into Adam , and which * * The Soule . it hath inherited from Adam hangeth on Lucifer ; and therefore God Confirmes it unto the Kingdome of darknesse with Lucifer ; but the Gate of grace standeth yet open unto it this time of the outward life .

CHAP. XXVII . Of Cains , and Abels offering , and of the false and antichristian Church , and also of the true Holy Church .

A Looking-glasse for the World .

1. HEere againe , the vaile lyeth before the face of Moses , in respect of the Offerings of both these brothers ; wherefore God willed to have them offer , whereas the Reconciliation , and Attonement consists only in the earnest will toward Gods mercy , in prayer and Supplication to God , that a man depart and turn away from his evill will , and repent , and introduce his Faith and Hope into Gods mercy .

2. They must verily needs know , wherefore they offered Incense ; what pleasure and delight God took therein ; which Moses hath not once so much as mentioned , and that from Gods purpose ; and yet it hath not been hidden to the children of the Saints , and also not to Moses , but he hath a vaile hanging before his Eyes .

3. Israel ( being for the most part they were evill children , and also Idolatrous , as soon appeared by making them a Golden Calfe ) might not know it by reason of the false Magick ; and we also shall write only to those that are of our Tribe , and yet plaine and easie enough to be understood : Observe and marke it , thus .

4. The Soules free-will , is as * * Or subtile . thin as a nothing , and though it be , in its body indeed , encompassed with the Something ; yet it s Amassed or conceived Something is in a false distempered Essence , by reason of the Originall of Sin .

5. Now if the free-will would approach to God with the desire , then it must depart out of its false Something , and if it now doth so depart , then it is bare , and impotent , for it is again in the first Nothing : for if it will come to God , then it must dye to its false selfehood , and forsake it , and if it forsakes the same , then it is barely and meerely as a nothing , and so it cannot go , work , or move : if it will shew its might , then it must be in Something , wherein it doth Imaginate and forme it selfe .

6. An example hereof we have in Faith : if Faith would effectually worke , then it must immasse [ or Imaginate ] it selfe into Something wherein it may worke ; Gods free-will hath conceived [ or immassed it selfe with the inward Spirituall world and worketh through the same ; and the inward worlds free-will hath conceived it selfe in the outward world and worketh through the same : even so , the Soules free-will , which also hath its Originall out of the Abysse immasseth it selfe in Something , that it might be manifest , and thereby be able to move and act in Gods Sight .

7. Seeing then Adams Body was out of the limus of the Earth and also out of the limus of the holy heaven , which limus of heaven in Adam was now disappeared , wherein the free-will had power to immasse , [ or conceive ] it selfe into an holy forme , and act , worke , pray and Supplicate before God ; therefore they made burnt-offerings of the fruits of the Earth ; as Cain , he brought of the fruit of the ground , Genesis IIII. verses 3 , 4. and Abel also brought of the firstlings of his flock , and these they enkindled with fire .

8. But understand a magicall fire ( as that of Moses ) for Moses declareth so also ; God looked graciously upon the offering of Abell and not upon Cains : that is , they brought offerings before God , and the free-will of the soul should earnestly presse with its prayer , in to God ; therefore it would have a o o Subject or meanes . Substance , when it would goe out of the humane house of corruption into God , that it might work in Something , therefore the Imagination of the will did Immasse [ or Imaginate ] it selfe , through the offering , and God enkindled the offering of Abell with the holy fire in the Aym of the Covenant , which in the fulnesse of time should again enkindle it self in the Soules fire .

9. In this , the will of Abels Soul did p p Fashion or Idea . enforme it selfe into an holy Substance , and pressed with the desire of the Enformed free soules will , before and into Gods free-will , and this the will of the Devill and the Serpent could not brook ; and even this the will of the Serpent and Devill in Cain did well understand ; that the Aym of the Covenant did open it self in the Holy Fire in Abels desire and prayer .

10. And therefore he would kill the Body of Abell according to his earthly limus ; least such children should be begotten of him , and so he might loose his Kingdome in man ; But God would not enkindle the offering of Cain , now Moses maketh a vaile here before it , and saith , God would not look q q Or have respect to . graciously upon Cains offering .

11. The Enkindling of the externall offering was a figure of the internall Spirit : for the soules Spirit in the free-will ( as to the Centre of the light ) was enkindled with Gods Love-fire , and the Imagination of the Body also [ understand of the heavenly part ] was inkindled in offering with the fire of the holy part of the Earth which lyeth hidden in the Curse ; and therein the free-will of the Soul , and the free-will in the Ens of the heavenly part of the body , did Immasse it selfe into a Substance ; and therewith did presse in before the holinesse of God .

12. And heere the Serpents head was first bruised ; for it was a figure of the new birth out of Christ ; not that Abel had at this time put on Christ in the flesh ; but indeed the Spirit of Jehova , in the Ayme of the Covenant ; in which , the Name of Jesus stood hidden in God as a Regeneratour , which would move , and manifest it selfe in the fulnesse of time , in this Ayme [ of the Covenant ] and introduce an heavenly holy Ens into the disappeared Ens of the heavenly part , and quicken it to life againe in the opened power of Jesus .

13. If a man would rightly and fundamentally understand the r r Sacrifices . Offerings , he must consider that , whereof the Offering consisted , and what severed it selfe with the Enkindling in the fire , out of the fire , viz. out of the Enkindled offering ; for in the Enkindling , nothing is seen or perceived , but 1. the wood to the fire . 2ly The matter of offering . 3dly . The fire , and light . 4ly . The Smoak of the fire , which ariseth from the burning wood and matter of the offering ; all this without the faith and divine desire is as an abomination , and indeed Nothing in Gods sight and attaineth not the Gate of God :

14. But if Man brings his faiths-desire thereinto , then he resigneth the free-will thereinto , and will thereby as by a meanes ( in which fire the free-Will of the introduced Sinfull abomination doth burne and consume away ) presse in to Gods Eternall free-will : and now how this is effected and comes to passe , understand as followeth .

15. Gods Imagination or Lubet meeteth the Free-inspired-will of the humanity , and the humane free-will meeteth the deity , heere is now the Conjunction .

16. But now Mans free-will is become Sinfull , and Gods free-will ( from whence the humane free will did first take its rise in its in-Spiration ) is holy , and pure : as yet the humane free-will cannot presse into Gods will , unlesse it also become pure before God .

17. But being God will out of free-grace receive it into him for the delight and harmony of his praise : there is no other way or remedy , but that God move himselfe in the Centre of the Eternall nature according to the fire of the Second Principle , viz. according to the holy fire , and devoure that enkindled Anger and vanity of mans free-will ; and annihilate it in the mortification of death , viz. in the Anger-fire of God , that the humane will might become pure before Gods will , and so might enter into Gods Love-will : and therefore Gods Love-desire did it selfe enkindle the offering of Abel and Moses , that so the holy-and Love-fire might devoure and swallow up the Turba in the humane free-Soules-will , in the Anger-fire of the Eternall nature , in the Fathers property .

18. But , that there must be an Earthly offering thereunto , is thus to be understood : the Body of man as to one part is a limus of the Earth , and as to the other part a limus of heaven ; and into this Body the free-will was inspired , and body and soul is onely one man .

19. But being in the fall , the earthlinesse and false suttlety of the Serpent ( by the insinuation of the Devills desire ) was awakened in the flesh of man , and so the earthly beastiall property got the upper-hand in his Ens , and devoured the right humane will in the beastiall property , that is , took it captive ; thereupon the earthly will which was from the limus of the Earth must also be offered up in the fire .

20. For the limus of the Earth shall arise againe out of earth ; but for to make it an offering it must also be offered in an earthly Elementall fire of its likenesse ; so that an heavenly fire , and an earthly Elementall fire might be in one another , and each will in the offring might respectively finde a place for its own comprehension and capacity : viz. the will proceeded from the earthly limus of the Earth from the Kingdome of this world ; and the heavenly will ; out of the heavenly limus , viz. out of the Ens s s Of the Semina●l and Centrall Love of the word of the Lord . of the Verbum Domini ; each property of the free-will went into the offring , and from the offring into the fire , where the Atonement was .

21. For the Covenant of the promise touching the Serpent-Stroyer did manifest it selfe by the holy fire , which holy fire enkindled the Elementall fire , for the holy fire shall awaken and raise up from death the Elementall man out of the limus of the Earth , and in the holy fire Man ( who hath taken his Originall from Time ) shall be purged and tryed in the Resurrection ; who verily must first goe through the fire of the Anger , but the power and might of the holy fire shall bring him through the Anger-fire , and cleanse and purge away his introduced abomination of Sin ( in the Serpents and Devills Ens [ in him ] ) from the limus of the Earth , that the limus of the Earth may be no more earthly but as a fine purified Gold which subsists in the fire .

22. Even thus the Earthly man shall be purified in the Resurrection through the fire , of which the Offrings were a type , and yet they did really subsist in their power , as to the Spirit : but the Body must dye , and the true corporality , and Regeneration , must come forth [ or begin to spring afresh ] in the opened body of Christ , who with his Entrance into , and manifestation in the humaniry , did again open the heavenly disappeared limus in the humane Ens , which did disappeare [ or fade ] in Adam and Eve .

23. Thus understand us aright : Abel and Moses offered the fatt of beasts , and enkindled that with the holy fire , which fire was first enkindled by God ; for the beastiall property became manifest in the outward earthly man of the limus of the Earth ; the humane limus of the Earth was turned to a Beast , and was moreover sinfull and evill , full of the Serpents poyson , and Cunning Suttlety .

24. The free-will did immasse it selfe in the Serpents craft and Devills desire ; and formed to it selfe such a figure in the Ens of the flesh as the desire was , whereupon the Body was more vaine in Gods sight then a beast .

25. But being the heavenly Ens lay hidden and shut up in the earthly property , God would not utterly forsake the whole Image ; which Abel and Moses did understand , in the Spirit of God , by their offerings ; and therefore they offered the Fat viz. the oyle of the beasts and other earthly good fruits , that so the desire of the true man , created out of the limus of the Earth , who shall arise from death , might in the enkindling of the offring in the fire , have a Substance whereinto it might give it selfe , and Imaginate it selfe ; and so in the property of the holy fire it might be able to enter with its will into the Ayme of the Covenant , which stood before God in the figure , untill [ the promise ] of the womans Seed was fulfilled and accomplished .

26. In which Seed the dear and pretious Name of Jesus did open it selfe out of Jehovah and did again awaken the heavenly life in the disappeared Ens in the humanity , and offered up this whole Image in the Person of Christ , to the Anger fire of the Father , and with the holy Love fire Regenerated and enkindled in the humane life , did bring it quite through the Anger , viz. through the fire of the Eternall nature of the Fathers Manifestation , and changed the anger-fire into a love-fire , and this was just thus prefigured in the Offring ; for the Love-fire enkindled the offring , and in the offring was yet the Curse of the Earth aswell as in the humane free will , and when the offring was offered , it was a Sin-offering whereby the free-will of mans Soule was t t Reconciled with God . propitiated before God .

27. Now if Sin shall be reconciled and appeased , then it must be brought into the Anger , viz. into the judgement of God , into the sword of the Cherub , that it may cut off the same , which ( Cherub ) is the Sword of Gods anger : and if then the humane will be wholly Sinfull and altogether capable of the fire of Anger then God Enkindleth the Sin-offering , in which the Anger-fire lay hidden in the Curse , with the holy fire that the humane will which was apprehended in the Anger-fire might be atonened in the Love-fire .

28. For the Love-fire of God tinctureth the soules desire in the Offring , as a tincture tingeth brasse and Iron and changeth them into Gold : even thus the humane Soules free-will , which was inspired wholly pure and spotlesse into man , was tinctured and again purified before God , that so it might enter into Gods mercy : for the mercy was hidden in the Love-fire , viz. in the Aym of the Covenant , in the Name of Jesus in God , in which Covenant , and Name , the Anger of God was Reconciled and Atonened in the offring , and laid down its Anger-burning flames , and suffered the soules free-will to passe quite through it .

29. But as touching the offring in it selfe , with the Wood , Fire , Light , and Smoak ; understand it thus : Abel offered of his flock , without doubt , sheep , or oxen , as Moses did the like ; namely , the fat of them , now the offring ( viz. the wood and Smoak ) on the outward part as to the mater , was earthly ; and so was Man as to the outward Body , earthly , and in the earthlinesse lay the Curse , both in Man and in the Offring .

30. But when the Offring was Enkindled , it was Spirituall , for from the wood proceeded the fire , which tooke the Offring and consumed it , and out of the consumptivenesse , went forth , first from the fire the smoak , and afterward the light ; this was the Figure , whereinto Mans and also Gods Imagination entered , as a Compaction or Conjunction .

31. In the Enkindled Consuming fire was the desire of the Angry Father , viz. a Conjunction of the eternall natures-fire with the Temporall fire ; the Eternall is Magicall , and the temporall is the Substance and matter of the magicall , viz. its u u Or Amassement . Reception and in the enkindled Light was the holy love-fire , which is also magicall , as subtile as a will , which did also immasse it selfe in the enkindled light and in the forth-proceeding smoak , which is an Elementall Sulphur and Mercury , viz. a life of the quality ; the smell or taste went forth also , which signifieth the humane power of the Body , and the outward spirit of nature .

32. In this power which proceeded forth from the offring , out of the fire and light , the Spirit of God which proceedeth forth from the Father and Son did Amass it selfe in the Amassement of the humane Faiths desire , and so tooke the humane Faiths desire into it selfe , and did Amasse it selfe into a Substance of the fire light and power proceeding forth from the Offring , and brought it through the Gates of Gods Anger , upon the holy Altar , in the Aym of the Covenant , upon which the Lamb of God should be offered for the sins of the whole world .

33. For this Lamb of God , viz. Christ , should compleat , perfect , and make this introduced offring fully acceptable , upon the Great Altar of the Angelicall world ; that it might be to God an Eternall Sweet Savour of his deepest Love , which he represented in Man , in his introduced offring in the Lamb of God Christ , and Mankinde , in this Representative offring .

34. The humane offring was the Sojourner of the true Lamb and offering of God in Christ , and now where the offring is , there is also the spirit of man , for mans spirit is gone forth , and departed from God into Time , and in the Time it hath defiled it selfe , therefore it must forsake the Pollution , and enter in again through this Offring to God .

35. But if it will enter , then it must doe it in manner and forme as it went out ; for it brought it selfe into false desire , and lust : even so likewise it must introduce it selfe againe by a Returning into a Sorrow and conversion , and in the Sorrow or Repentance again , into a divine desire which is called Faith .

36. But that it might apprehend or lay hold on the divine desire ; Note . it did bring the faith or the beleeving desire into an offring , and so amassed or formed the beleeving desire in the offring , into a Substance or Essence , that the Faith also might become essentiall , and this essentiallity of faith received the holy fire of God , which would in the fulnesse of time open it selfe in the essentiality of faith , and bring the humane Substance thereinto , and also bring it forth in it selfe through Gods Anger , and change it in it selfe into a Love-fire , for all the words of prayer in the offring were also received into the Substance of Faith .

37. For as all things were formed Amassed and introduced by the word of God into a Substance ; so likewise the words of the prayer of Abel and Israel in the offring were formed and amassed to substance viz. unto an Incorruptible Essence , in which Essence , Christ , Gods Son , in the fulnesse of time brake forth out of the Covenant , and tooke upon him this same Essence together with the humane Essence , and as a potent Champion and mighty Conquerour destroyed the Kingdome of death and the Devill .

38. And to this faiths Essence in the Spirit of Christ in all his children and members , was given the Judgement over the world , yea over the Kingdome of the Devill and of death ; thereby to destroy and bring to nought their works , and Possess the Royall Throne .

39. This was the reall offring of Abel ; for the Spirit of the holy love-fire , in the Aym of the Covenant , had opened it selfe in him , so that he understood it ; and therefore he offered , that so his beleeving desire might be accepted before God and be brought into a substance to the new Regeneration ; for he looked upon the promise of the Serpent-Stroyer , and introduced the desire of his faith , into him , and desired that his faith , spirit , and life , might be confirmed in the Serpent-Stroyer , who was promised ; he would fain be therein accepted before God ; as it was granted him , so that the fire of God did enkindle his offring , and received his prayer in the Love-fire ; and in the Sweet Savour of the offring , it was brought by the Spirit of God in the power of the light , into an holy Substance , and it is rightly said : his offring was acceptable before God .

40. The offring alone could not have been able to have done it , onely the Faith which did Idea , or lay hold on the promised Messiah in the offring , which apprehended the Covenant , and the true very pretious and deare Offring ; the same did effect it ; the offring was onely a figure of that which was therein accomplished and performed , as the outward world is onely a figure of the inward Spirituall world , whereby the Spirituall world doth introduce it selfe into a figure and Essence , and beholds it selfe therein as in a Looking - glasse .

Of Cains Offring .

41. BY Cains offring we rightly understand the verball Christendome , the titular Christians , in the spirituall babylonicall har●ottry , the Type and Image of whom is Cain ; and as Cain in his offring sought onely the outward world , might , and pleasure , and would be an outwardly adopted and received childe ; God should permit his evill Beast to be Accepted , and offered up ; he desired to be Gods acceptable childe with the selfehood in the Serpents Ens and falsehood : he was an Impenitent proud man , who thought to be a Lord of the world , and to domineer over Abel and his posterity ; and just thus is the Antichristian Church upon the Earth , it buildeth also Churches and Altars , preacheth , singeth , and tincketh , and doth likewise offer in the bequeathed Covenant and Testament of Christ , and so covereth it selfe with the offring of Christ , and will be an outwardly accepted , and adopted Son , notwithstanding that , its offring is not accepted in the Covenant and Testament of Christ , nor brought to Substance .

42. The cause and ground of it is this : men depend and relye onely barely and nakedly upon the offring , and teach , that the offrings take away Sin , Christs testaments doe absolve Sin : but as little as the offring of Cain was acceptable before God , and tooke away his Sin , and as little as Cains desire was introduced into the divine Substance , so as to have the divine fire to enkindle in his offring , and receive his Faiths desire into it , even so little also doth the verball ( lip-laboring ) Christendome enjoy the offring of Christ in his humanity : it must be an Abel onely , that doth enjoy it , the Titular Mouth-Christian attaines onely the Smoake of the true offring ; It must be onely a right hungry thirsty converted soul , which desireth wholly and fully to depart from the Serpents Ens and all vanity of this world , and striveth to mortifie , the Serpent and all vaine will , in the Death of Christ , and desireth to arise in a new will totally Resigned in all Submission in God .

43. This true hungry will offereth rightly with Abel , and its offring , is received into the holy fire of Christ , and formed [ or amassed ] in Christs humanity into a Substance : there must be earnestnesse and Power , which earnestnesse stirreth the Love-fire of Christ in his Testament , so that it doth enkindle it selfe in the desire ; and then the desire becomes a true right Faith , for there is no right Faith without divine x x Comprehension Amassement or formation . Taking .

44. When Mans Desire introduceth its hunger with earnest Sighing and prayer of introversion , Resignation , and departing from vanity into the offring of Christ , even then the Soules desire , doth forme it selfe , in the heavenly Essentiality , in the humanity of Christ , upon the High Altar of God , into a Substance ; the hungry desire , becomes in the word of God , in Christs Testaments , flesh , an heavenly supernaturall flesh , and this flesh is the true Offring of God , which God taketh to his habitation , and not the beastiall mortall Man .

45. In this holy Substance onely , is the true Faith of Abel , without this , there is only an hystoricall painted and feigned faith , a Cains offring which doth not take away Sin : for Sin must alwayes be brought into the judgement of God , wherein it was borne ; and the holy Love-fire of God must drown and wash it away , else there is no forgivenesse ; neither offring nor Covenant doth availe any thing without it ; also no going to Church , neither Singing nor devout shewing doth attaine it , nothing else at all doth it but onely the hungry desiring Faith through the Alone Offring in the bloud and Death of Christ , where the Desire doth wholly dye in the death of Christ to its Selfehood , and arise in Christs Resurrection with a true Faith and christianity , not in a specious shew of holinesse but in the inward Essence in words and works .

46. For He is yet far from a Christian , who calls himselfe a Christian , or is so tearmed onely , but he is one , who is borne in the offring of his humanity in him : neither Covenant nor Lawes availe any thing before God , but a new creature : no Cathedrall Stone-Church meeting-house or hypocrycie , or whatsoever it be called , can inherit Gods Kingdome , but onely and alone the true living Offring of the new regeneration arising from the Covenant of promise in Paradise , through the quickning Word in the Offring of Christ .

47. It is onely and alone the Temple of the holy Spirit , where Gods word is taught and taken , without that , is Cain with his glistering Stone-Church full of pride , and stinking Ambition , the Great building of Babylon , where the Language of Gods word , viz. of the written word is confounded and divided into manifold contentions , and Languages , where there is nothing but wrangling , jangling , and snarling about the Letters , and no true reall living effectuall and powerfull knowledge .

48. Now where the living knowledge of Christ is , there is the Altar of God in all places , where the hungry Soul may offer the true acceptable holy offring , in prayer , there it may introduce the prayer in the Word , in its hunger , into a Substantiall Faith .

49. Not that we would hereby wholly abolish and race down the Stone-Churches , but we teach the Temple of Christ , which ought to be brought along [ in the heart ] into the Stone-Church , or else the whole business of the Stone-Church is onely an hypocriticall antichristian whoredome , a Cains offring , both of the Preacher and hearer : so that one is not a whit better then another , unlesse he enter through the true doore Christ in Spirit and power in the Temple of Christ into the Stone-Church , or at least resolve to fix betake and fasten himselfe there , into such an earnest desire , [ that he will take and hold fast that which is good onely for the amendment of his life ] else Cain goeth to Church to offer , and cometh out againe a Killer of his brother .

50. As it often appeares ; that when men in the Stone-Churches have taken and amassed io their Mindes a deale of revilings , reproaches , and Censures ; [ that have fallen from the false smoaky Cain-like fury and pretended zeale of the Preachers ] then they forthwith come with all and murther Abel and Christs members , as this Spirit hath many hundred times found by experience , and that onely for the sake of the Temple of Christ .

51. Now if we would rightly consider of the offring of Cain ; then we must looke him into the very Essnce of his will and desire , for he also would offer and be acceptable to God , but he loved onely his ownhood , and selfe-full selfe ; his ayme and endeavour was not , to be or become a new creature , but God should so take away his Sins in the offring from him , but he would still remaine the old Cain , and so offer to God , that he might be so accepted with him : the Devill came in the forme of an Angel before God .

52. Cain y y Or did not acknowledge . knew not his evill Serpentine property , the poore Soul was captivated therewith and had set it selfe up in the Serpents wit and pride , it would needs be an outwardly adopted childe and heir of God , the offring must make reconciliation for him ; as Babell doth , which taketh also the Mantle of Christ upon her , and saith , Christ hath undertaken and suffered for all my Sins upon the Crosse , I cannot purchase or doe any thing for my selfe , my works availe nothing before God , I need onely beleeve that Christ hath done it , and comfort my selfe therewith , and then I am already justified and acquitted from all my Transgressions .

53. Thus she cometh before God , and thanketh God that he hath payed the reckoning and score , in his Son , and offreth with Cain and the Pharisee in the Temple , and remaineth in her selfe a brother-slayer with Cain : and this is the babylonicall fruit ; like as Cain would take the offring upon him for a cloake and Covering ; so also his succeeding Church taketh on it the offring of Christ for a cloake , and Covert of its Sins , and false murther ; and covereth its murtherous Spirit , so that men must call it an holy devout Christian.

54. Saint Paul must serve their turne thereto , when he saith ; I doe that I would not , now if I doe it , it is not I but Sin that dwelleth in my flesh , but that he saith ; now then with my Minde I serve God , but with the flesh the law of Sin : the same , Cain will not understand , how the Minde must without intermission rule and reigne over the Sinfull will and desire of the flesh , and mortifie the lust .

55. Saint Paul speaketh of the heavenly Abel-like desire , how Sin must be mortified in the flesh , and not rule over the Minde , as it did in Cain , when he saw his brother was accepted before God , and that he himself was not ; then the murthering Spirit arose in his Minde , which should have been mortified in the offring by true Repentance and conversion .

56. Thus also goeth Babel under the Mantle of Christ , which offereth also to God , and thanketh him for the offering of Christ , but it selfe remaineth in the Minde of the Cainicall brother-slayer , in pride , covetousnesse , Envy and Anger , in Persecution , in warre , and Contention , it fighteth about the Offring , and about the Outward Covering , least it should be stripped thereof ; and doth in the meane time fatten it selfe under it , with the beastiall offrings of the fatnesse of the Earth , and still remaines the Cainicall Beast , and doth also continually murther Abel in Christs Members , and comforteth it selfe with the death of Christ , the same must be a Covert for the false murthering Spirit .

57. The heart and minde is far from the new creature : it is onely the old Cainicall brother-slayer , which bemantles it selfe with Christs offring , and offers with Cain ; such , and nothing better remaines now of z z Or Christendome . Christianity among all Sects , except the children of Christ , who are heere and there hidden with Abel .

58. Cain's Church was never more potent , and predominant upon the Earth then it is even at this time , whereas notwithstanding men cry out with full mouth-cry , and great ostentation ; Come all h●●her : we have found the offring of Abell in Christ : yes forsooth dear Babel thou hast indeed found the Mantle of Christ , but behold thy Cain-like heart , and thou wilt see whether thou offrest with Abell from the new creature , or from the false brother-slaying Spirit ; where are thy fruits ? where is Love , and Righteousnes ? where is truth ? where is patience and meeknesse ? where is the Minde that with Paul serveth God ? where art thou , thou fair Christian Church upon the Earth ? art thou not become a murthering Den of the Devill ? now shew thy Christian vertues ; art thou not full of contention and murther , both in the Church and without the Church ? thy mouth is onely a prater of Gods Kingdome , like as Cains mouth prated of the offring , but his heart was a murtherer .

59. Thus likewise men doe prate in the Stone-Houses , of the mantle and offring of Christ , and yet in the meane while in this Prate and Babble doe murther the children of Christ , condemn and judge them , and make a whole heap and crew of reviling devouring wolves , that doe all cry out , snarle and snap , and none knoweth where the Hinde is which they hunt , save onely that the Devill doth thus act and drive on his sport by them , so that the true reall offring of Christ may remaine covered and hidden , and be onely as a Mystery in this world .

60. For we poor children of Eve doe sojourne heere in this Cottage in a strange * * Or harbour . lodging , wherein the Devill in Gods Anger , is Host : we dwell upon the Cursed Earth , where the Devill rideth over our Soule and Body , and at all times tempteth us : we had need be wary and watchfull and at no time secure : it costeth Body and Soul .

CHAP. XXVIII . Of Cains * * Fatricide . killing of his brother ; viz. of the Proud Haughty Antichristian hypocriticall Church , upon the Earth ; and also of the true Christendome hidden under this Antichristian Church .

WHen the Devill in Gods Anger , in the wrath of the Eternall nature , had introduced his Throne , and Seat , into the humane property , and awakened the Centre of the wrathfull nature , in him , there forthwith arose up such a desire out of the awakened Angers property in the humane Ens or Seed , in the Propagation , out of which property , Babel , viz. the Antichristian Church , is begotten and brought forth .

2. And now as God had incorporated , and promised the Serpent-bruiser of this false property , ( who should bruise the head of the Serpents Ens and will or desire ) unto the heavenly Ens of man , which disappeared , in and to Paradise , which word of promise was a Mystery , and a very Secret hiddennesse to the earthly Man ; even so also the false Cainicall Church of hypocricie and seeming holinesse , whose heart and desire is onely [ of ] the outward world , hath gotten aloft this whole time , and hath the outward dominion and Name as if it offered to God : but the true reall Christian Church is hidden under it , as a very secret Mystery , and is not known of the Cainicall Church .

3. Cains Church sets forth it selfe very devoutly , and glysters on all sides with specious Ceremonies , and pompous ostentation ; giving forth , that it is holy righteous and good ; that it also offers in the Covenant of Christ , but its heart is onely a glozing soothing bravely attired Harlot , full of Cainicall murther , reviling and blasphemy , full of censure and selfe-speculation , in pride , in covetousnesse , and high mindednesse ; but Abels Church is hidden under it in great plainnesse and with no Respect and Reputation , and is accounted but foo●ish in reference to the glittering shew of Cain ; and is continually slain by Cain in its simplicity .

4. Now saith Reason ; what , had God any pleasure herein , that he suffered Cain to kill Abel ; and why is it still to this day that the children of God , are slaine , dispised , contemned reproached mocked scorned and cryed down for false , by Cain , viz. by his posterity ; one cause hereof is this .

5. Prince Lucifer was an Hierarch in the Kingdome or place of this world , ( as Christ even calleth him a Prince of this world , viz. in the Kingdome of darkness in the Anger of God ) and was cast for his pride sake out of the light into the darkness .

6. But being God then created another Prince , viz. Adam in and for this place , with whom he bound himselfe even with his deepest Love before the foundation of the world in the deare and pretious Name JESVS , that he would break down and destroy , the throne and Kingdome of proud Prince Lucifer in the humane property , and overcome and be predominant with Love ; thence forthwith arose his Envy , and wrath against man .

7. Secondly , the Cause is this ; In the fall of man , the wrath of the Eternall and also of the Temporall and inchoative nature , obtained the Superiour Sway and dominion in the humane property ; for the Kingdome of Heaven did extinguish in Adam and Eve when as they became Earthly ; and in the roome and stead thereof the Kingdome of the Devill did awake , in the Serpents wit and pride , in them : for the a a Mans will . humane will had broken it selfe off from God , and was entered into selfehood , and no longer understood any thing of the Mystery of Gods Kingdome .

8. But seeing that the Kingdome of God did againe bud , and break forth in the ATM of the Covenant in Abel and the children of God ; the Devills Kingdome and will in the Serpent-Monster could not brooke it ; Also the Love-Kingdome , is a great Enmity against the wrath of the Eternall nature according to the darke property , for the humane Essence was become according to the darke worlds property , as to the Soule an halfe Devill , and as to the outward worlds vanity an halfe Beast , in which Beast the false suttle crafty wicked lustfull proud covetous envious and angry Serpents worme , did sit , infected with the Devills will .

9. This wrathfull vile malicious monstrous beast would live in its owne selfe property ; therefore the Angelicall virgin-childe which should destroy and possesse the Kingdome of this Evill Beast , did appeare against him in Abell ; This was now a Great Enmity , for the Anger of God had captivated Man , and would worke and rule in him ; therefore Gods Love brake forth out of the Anger , as a light out of the fire , and would kill the Anger , and change it into Love , and help againe poore mans Image , and redeeme it from the Eternall Anger and death .

10. But being the Anger had got the upper hand and sway in man ; and yet the virgin-childe of the Angelicall worlds Essence should spring forth and grow out of the Covenant of God , out of the disappeared Ens , through the Anger , as a clear delightfull light , shines forth out of the Candle , through the wrathfull fire , which depriveth the darknesse of its power and prevalency ; therefore the outward body in [ Abel , and ] the children of God must suffer it selfe to be slaine , and persecuted by the wrath of God ; for b b The outward Body . it was a strange figure on the virgin childe .

11. For Abel in his outward flesh had the Awakened vanity lying in him as well as Cain ; he was also Sinfull as to the outward man , but internally the Angelicall word and Image of Paradise did spring and bud forth againe in the Covenant ; this was now a great enmity against each other ; the inward man bruised the Serpent-Monster upon the head of its false desire , and the Serpent-Monster stung him on the heel of his Angelicall will , and openly mocked the Angelicall Image ; as it is so still to this day ; so soon as the virgin-childe is borne in the Spirit of Christ , the outward earthly body together with the virgin - childe , is by the children of Cain persecuted , contemned , reviled , and accounted as a strange childe of the world .

12. For the Serpents-Monster is as a foole before God , and being the noble and pretious virgin-childe must beare such a Monster on it in the outward flesh , to which the Devill hath yet continuall accesse , therefore this body is strongly assaulted and struck at by the Devill in the Anger of God , and its children ; they would continually slay it ; for the virgin-childe worketh through the outward man , as a light through the fire , and manifesteth it selfe : it teacheth and reproveth the wicked Sort : and this the Devill cannot endure , for it is against his Kingdome , as the offring of Abell was against Cains .

13. For Cain offered in the proud Serpents desire as an hypocrite , and would be an honest demure devout and Godly childe in his Serpents desire ; but Abel humbled himselfe before God , and set his desire into Gods mercy : Gods Love-fire tooke his offering , and penetrated through the earthly offring and fire ; and the like also is to be understood in the Body of Abel ; as the Incorruptible [ being ] shall swallow up the corruptible , so also the heavenly tooke the earthly captive in it selfe .

14. But that Cain slew the outward body of Abel hath this c c Signification . type and figure ; that the outward body shall be d d Or mortified . slaine in the Anger of God ; the Anger must devoure and mortifie the outward Image which is grown up in the Anger ; and out of Death springeth forth the Eternall life .

15. Abel was a figure of Christ ; the children of Gods Anger must execute the Right of Gods Anger upon the outward earthly , and also beastiall Image of the children of the holy One ; even as the Pharisees , ( who before God were onely false Serpent-children as Christ called them ) must persecute , and kill the humanity of Christ ; so likewise was Cain a type of these Serpentine wolvish Pharisees , and also of the verball Titular Christendome .

16. As the false Serpents-child is a monster and fool before the Angelicall world , so likewise the children of darknesse doe account and esteeme the children of the light for fooles ; for there must be a contrary , that the one might be manifest in the other ; if the Anger had not taken hold of the humanity , and devoured it into it selfe , then the deepest Love of God would not have been manifest in Man .

17. But thus the Love taketh Cause by the Anger to overpower and prevaile over the same with its motion and manifestation ; as the same may be known in Christ : the true Son of God gave himselfe into our Image which was awaked in the Anger , that so he might be made manifest with his Love in the Anger , and change the same into joy .

18. Christ gave our humane Image to the Anger of his father to be devoured in death , and brought his life into death , and yet manifested his Love in the life which death had devoured , and brought forth the life in Love through the death ; as a Grain of corn which is sown into the earth , the same must dye in the earth , but out of that mortifyed grain growes a fair new body ; even so the corrupt body of Adam shall and must be offered to death , and the Anger ; and out of the Death and Anger the body of the divine Love shall be manifest .

19. It was exactly Typified , and prefigured in Cain and Abel , how it would be in the Succeeding and future generations ; being Abel outwardly did beare the Earthly Image ; and yet in the Spirit he was an Image of heaven ; his outward body in the Corruption was onely a e e Text , Larva or strange disgu●sed person . visard before the outward world ; for there was another Spirit hidden therein , which was not of the outward worlds Essence and property , therefore because he was not wholly a right childe of the earthly world , it would not suffer him ( being as a strange childe ) in it ; for the Devill was Prince in the wrathfull Essence in this world , who would not that a childe of the light should spring forth through the wrathfull Essence [ and be in his Garden . ]

20. Thus the Image or person of Cain and Abel is a true figure of the false , and then also of the holy and true children of God ; of the outward Sinfull corrupt and mortall Man , and of the inward now regenerate holy man , when Christ with his Love-Kingdome ariseth from death out of the disappeared Ens , then Adams earthly Image must dye in Christs death ; and if it now be , that the outward body must yet live , it is onely a scorne and foole before the Heavens Image , and so also before the naturall f f All naturall men . life of this world .

21. For so soon as Christ is borne , the Sinfull life is condemned to death ; and standeth in scorne , and open shame before all the false children in the Anger of God , as an whore in g g At the house of correction . or whipt through the streets . Bridewell , whom other whores likewise help to deride and scoffe at , and yet they doe but onely judge , and condemn themselves thereby ; for if Christ be born , then the judgement passeth upon the false beastiall life , and that man must stand in the judgement of God , as a malefactour , and be termed a foole , a Heretick ; and be jeered scoffed and reviled , yea even utterly defyed and slaine , that the Monster may be judged before Gods Anger : but those that doe it , are the children of the lusty , pampered , and well-fatned , Anger of God , whom the wrath of God useth for its Instrument , for God is a Spirit , therefore he accomplisheth his judgement by a materiall h h By some outward substantiall meanes or Persons . Image .

22. For so soon as Abell did in his Offring put on , or attract the Love of God in the Covenant anew into his humane desire , and comprehended [ or amassed ] the same into his Essence , then forthwith the judgement passed upon the externall mortall Man ; and Gods Sword of Anger tooke him , which Cain executed , and slew the outward body of Abel , and at this time also the judgement passed upon the false Image of the Anger in Cain , for he stood there , and cryed My Sins are greater then can be forgiven me .

23. This doth now hint , and point at the figure of Christ , how the Anger of the Father must i i Or swallow up . devoure the life of Christ in death , and when as the Anger had devoured the life in death , then the holy life of the deepest Love of God moved it selfe in the death and the Anger , and devoured the death and anger into it selfe , whereat the Earth trembled , and the Rocks clove asunder , and the Graves of the Saints opened .

24. And so likewise the Love-fire k k Good and evill now mixed and in contest one with the other . and the Anger-fire in the place of this world ( which wrathfull fire was enkindled in the Creation when the Apostate [ Lucifer ] fell ) shall at the Last Day be again changed into the Divine joyfulnesse , and be Avalled or swallowed up in the Love ; understand it shall be thus in the third Principle where Love and anger doe strive this Time one with anorher : but l l Lucifer . HE remaineth in the darknesse in the first Principle .

25. The true Cause wherefore Cain murthered Abel was by reason of their Offrings and worship of God , viz. Religion ; as this Contention continueth still to this day ; the Cainicall Church is not yet one with the Abelicall .

26. Now saith reason , I see it well enough , that all contention and strife ariseth from Religion , but what is the ground and most undoubted cause and reason thereof : behold ! this is the Cause : set before thee the false Serpents childe which is Evill and good , and then set before thee the virgins-childe borne of Christ , and then thou hast the fundamentall Cause exactly drawn to the life , before thine eyes .

27. The Cainicall Church drives a suttle Trade with externall Ceremonies , and will appease God with some externall thing or other : it will be outwardly an accepted and adopted child , it must down right be called honest godly holy and heavenly , it adorneth and trimmeth up it selfe very finely , and standeth mightly upon its Calling , which it hath it selfe Ordained , and Instituted , it makes a very specious and Renowned shew in the white sheepes cloathing , and therein lodgeth the High Priest of selfehood without Christs Spirit , and rules and masters the worke of the outward letters , and whosoever learneth to transpose and compose the same boldly and bravely [ according to their forme of forged opinions ] he is an high Priest in their Office and Order : he putteth Christs garment of innocency on him for his Cloake and Covert .

28. The other party of the confused cainicall Church cryeth out , and holdeth forth the Goodly glistering childe to m m Makes good merchandise of its religious ceremonies . sale for Money ; and hath bound the Kingdome of Heaven to its Ceremonies , and will sell it for Money ; so that the Man may but fat himselfe in this world under the white Garment [ of its hypocricie . ]

29. The third party giveth forth that they have so holy an Order , that it doth even Sanctifie and save them , and they above all others will be esteemed holy .

30. The fourth party ( or Sect ) will obtaine the Kingdome of God by their n n Text , mouth-cry . lip-labour with muchnesse of Speaking , Reading , Singing , Preaching and Hearing , and it rebukes , censures , and reviles , all that will not approve of , prayse , and give diligent attention to its lip-labour [ and fine conceited long Prating . ]

31. This Party hath cloathed it selfe with the ( white ) Garment , and set it selfe upon the letter [ or writings ] of Gods children , and therewith it doth so lustily bestir and lay about it , as a Beggar , that casteth stones at the Dogs ; and sometimes hits a * * Or Evill . churlish one , sometimes a * * Or Good . quiet one , and he that is hit at makes him heare of it , and then others fall on pell mell , and bite and wurry him ; and there is a continuall biting tearing confounding , reviling reproaching , cavilling and jangling about the Letter , a meere externall worke , whereby men [ blindely zealous ] suppose to serve God , and obtaine Grace ; a very Cainicall Offring .

32. The Cainicall Church , is in the outward world , evill and good , it buildeth , and breaketh down , and is onely a figure o o Or according to . of Gods Love and Anger ; what one party buildeth and calleth holy , that , another pulleth down and revileth , with one mouth it buildeth and with another it teareth down ; what One hypocrite praiseth , that , another dispraiseth ; and thus there is onely a Confused [ shattered ] Babylon ; Evill , and Good ; a wonder of nature and time .

33. All these run on in their selfe-contrived and devised Orders , and rely upon their received Orders , and so they offer the Letter of the word and the worke of their own hands before God , and will needs be outwardly adopted and accepted children before God , God must have respect unto their Offring , and forgive them their Sins by a word speaking , as a Lord out of favour and clemency freely gives a malefactour his life ; such an unmeasurable matchless heap of Grace they have brought into their literall Offerings , and into the workes of their hands ; so that their Teaching , and the hearing of them is accounted for the most holy way wherein salvation is to be had , and whosoever doth not worship and honour this their way with exceeding diligence , and subject himselfe thereunto ; him they reproach persecute and kill , or else hold him for an Heretick .

34. But Abels children in Christ have far another worship and Service of God , they dwell indeed among Cains children , and doe also appeare in their Orders and Offrings ; they Offer to God a broken and bruised heart , and an humble Contrite minde , in true Sorrow for , and Conversion from , their committed Sins ; and with their Spirituall will doe goe out from and forsake all their creature-selfefullnesse and selfish interests and arrogation , and dye to their selfehood in the Death of Christ ; and become as children who neither know nor will any thing but onely their mother which hath brought them forth ; they cast their selves into her bosome , and they take in Patience whatsoever she pleaseth to doe with them .

35. For their internall will is quite mortified to the outward world with all its glozing shew and alluring glory ; they account themselves very unworthy before the great Grace of God , and their vanity which the flesh desireth is alwayes in their sight ; and to this the inward spirituall will is a deadly opposite Enemy , and yet it cannot be wholly separated from it in this life-time ; their whole course through this world is a meere work of Repentance , for their Sins and Impurity doe appeare continually in their Sight .

36. There is a continuall , and constant Combate in them , of the flesh in the earthly desire against the divine desire , and of the divine desire against the lust of the earthly flesh , for the divine desire doth * * Betake . amasse it selfe into Gods Grace and Mercy , and brings it selfe into a Centre of a working life , and penetrates through the earthly false lustfull life , and striketh the false lust and Imagination down ; and then the false Imagination falls into great Sadnesse , when as it contemplates and beholds the voluptuous pompous stately brave glistering Course of this world , and findes it selfe so mean and foolish , that it must forsake and forgoe that , wherein it might have its chief joy pleasure and delight .

37. Also the Devill he cometh forthwith with his temptation , and bringeth his desire into the false Imagination ; and shewes him the fair Kingdome of the world , and rebuketh his Intent as a false Phancy and meere conjecture ; stirreth up the crew of the wicked against him , who scorne jeere reproach and contemn him ; and then sometimes the Sprackling glimps , and divine desire , doth even lose it selfe , for Christ , viz. the virgins-childe in the Spirit of Christ , is lead into the wildernesse , and is tempted of the Devill and of the Anger of God , and also of the Carnall worlds spirit , and oftentimes the Spirit of Christ doth hide it selfe , as if the virgins-childe were quite gone and past Hopes , also the Devill makes his addresse thereto , and brings him into Doubt as if the virgins childe were not borne .

38. For the virgins childe is hidden in the Desart , and then the poore captivated Soule is in great Sorrow and lamentation , sigheth , and cryeth to God , also it cannot love , or away with , the beastiall Image , but it doth stir up it selfe as a great assaulting Storme in the Body , and seeketh the Gates of the deep in its Originall ; and forceth with might [ or holy violence ] into that word which hath formed it to be a creature , and diveth it selfe thereinto as an Impotent , will-lesse childe , and desireth its first mother , whence the first Soule was born , for its Nurse , and makes it selfe wholly will-lesse in this mother , and lyeth onely at her Breasts , and sucketh her Love and grace into it , the mother may doe with it , what she please : this is the true meaning , and the right manner of dying to selfehood and selfefull Imagination and lust in ones selfe , and becoming as to the will of the Soule as a childe in ones selfe ; as Christ saith , unlesse yee be converted and become as children , yee can in no wise see the Kingdome of God ; selfe , and selfefull Reason in the lust of the flesh , can neither taste or see it .

39. From this mortification , of the Selfefull will , and earnest Resignation into Gods mercy , the virgins-childe doth again Spring forth out of the Desart with its faire and glorious Pearl-blooming Tree with very excellent and new fruit , for so it must be tryed in the fire of Gods Anger , that the Abomination of the introduced earthly will , may dye in it .

40. For the fire-soule , viz. the first Principle , hangeth upon the Band of the outward world , and continually and eagerly introduceth Something of vanity into it , whereby the virgin-childe of the Angelicall worlds Essence , viz. of Christs essentiality , is defiled , obscured , and darkned , therefore it must be so refined purified and purged again ; and many a cold piercing rautish wind of tribulation Anguish and great perplexity , bloweth upon this child ; it must be continually as an off-scouring of the world , for its Kingdome is not of this world ; as Christ said , my Kingdome is not of this world .

41. But the effect is this ; when the fair morning Star doth dawn and arise in the virgin-child , then the outward life is even illuminated Or while it ●ives here . in this time , and it giveth it selfe up unto the obedience of the Internall [ life ] as an instrument and Servant of the internall .

42. And then the holy Spirit of God shineth forth through the virgin-child , and preacheth Christ crucified , and reproveth the world for its Sins and wicked malicious doings , and shewes them their false hypocriticall erroneous way , that they will needs be the children of God in the outward Kingdome , in their selfe-contrived and devised wayes , and will seeke an externall forgivenesse of Sin , in their owne conceited , and received wayes ; and yet will still remaine in the vanity , and in the pleasure of their flesh ; and desire onely to make devout shewes before God , and give good words in a soothing glozing glosse of fine hypocrisie , as if they served God , in their contrived Conjectures , and Opinions , but still they will continue in selfehood in the outward shew and Ostentation .

43. These , the holy Ghost doth rebuke and reprove by the Virgins child in Christs Spirit , and calls them hypocrites and wolves in sheeps cloathing , and crafty Foxes borne of the Serpents Ens , in whom there is the very property of Toads , Dogs , and wilde Beasts ; and shewes them , that they draw neer to God with their lips , but their Heart is full of murther , gall , and Serpent-desire , and hath no true upright Love-desire in it ; also it shewes them , that they are but meer flatterers and dissemblers in their Office , who onely seeke pleasure and Temporall Honour and Respect thereby , that so they might be able to domineer and Lord it over mens bodies and Soules Goods and Estates , and thus they serve God onely from without with hypocriticall mouthes , but their heart hangeth to the whoredome of Babylon , full of devillish murther and poyson against him , that doth but touch their Conscience .

44. Such children in the Serpents craft , who are best able as cunning Crafts masters in Sophistry , to turne this Suttlety most takingly and artificially , the children of the world doe set up unto themselves for Teachers , and will learne the way of God from them .

45. These Teachers doe assume unto themselves [ and presume upon ] the writings of the Saints , and proclaime with open mouth , that they teach Gods word , the holy Spirit is poured forth by their teaching and preaching ; and though their conscience doth even convince them , that they are not capable of the Office of the Ministry , and that they are in no wise the Temples of the holy Spirit , who should teach in and by them , yet they care not for that , it brings them money and Honour ; Christ is gone up to heaven , and hath placed and Ordained them to be Stewards and Vicars in his office , they must compose , and contrive their Doctrine out of the writings of the Saints , and out of their Reason upon the Letter of the Scripture ; their heaping together and composing of the words [ in the forme of their Suttle Reason ] must be the voice of the holy Spirit , they say the holy Spirit is thereby poured forth into the Hearts of men .

46. And though they themselves be onely Cain , and in their q q Or composing of the texts , or bare letter of Scripture . litterall and Bookish rapsody in their Sermons , doe cast forth a great deal of light lewd Cainicall scorne , and brother-slaughter , and oftentimes mix lies and truth together , yet the holy Spirit must have taught , and the Congregation must thanke God for such holy [ sound orthodox Evangelicall ] Doctrine as they call it , and after their killing of their brother there , they must also help with boldnesse courage and zeale , to murther and slay Abel , and the little childe Jesus , in his members , with words , and deeds .

47. Such Teachers the world sets up to learn the Kingdome of God from , and whosoever can but lustily cavill , censure and condemne others in their Gifts ; and propose it with fine Distinctions , and suttle Arguments ; and cloath them with the mantle of Reason , and hide the Wolfe ( which thereby murthereth , and devoureth Christs flock ) under the purple mantle of Christ ; to him they give diligent attention , for the fleshly Serpents Heart doth therewith sooth up and flatter it selfe in its evill property ; It hath even such an Artificiall nature and Constitution .

48. Such Seed these Teachers chosen of men doe sow , who onely desire the Calling for temporall Honour and pleasure but are not called of God , and are also without divine knowledge , [ and understand not what true divinity is ] they enter not by the doore of Christ ; but they come into place by the Election and favour of men ; through the means of their own willing , walking , and running : these can no way be acknowledged for the shepheards of Christ , for they are not borne of Christ , and chosen to this Function and divine calling .

49. They are onely the great Master-builders of Babylon , where the Languages are confounded , and men thereby set at ods and variance , and they set up war and contention upon the Earth , for they wrangle , and jangle about the meer Husk , viz. about the written word and Letter , and they have not the living word of God dwelling in them , from which they ought to teach , the Spirit of Christ it selfe must be the teacher in the word with the living voice [ or Expression ] the Spirit r r The humane Spirit . of man must know and feelingly finde Christ in it , otherwise none teacheth the words of Christ , onely dumb [ sencelesse ] words without power and Spirit .

50. Now the Spirit of Christ in his children doth reprove these , and shewes them the true way viz. how we must dye wholly in Christs death to the selfehood and the false selfe-full desire of temporall pleasure , and honour , and be borne again of Christs Spirit with another new will and desire out of Christs s s Or body . Love in peculiar Reall knowledge , and preach and teach Christ from our [ own peculiar , and singular knowledge of him in our ] selves .

51. This , Babel in Cain cannot endure , that one should teach , that Christ himselfe must be the teacher in the humane Spirit ; they plead their Cause from the forewritten Apostolicall word , and say , if they teach the same , then the Spirit of God is poured forth ; yes forsooth ! very right , I say so too , if the same be taught in Christs Spirit and power , then t is so indeed .

52. But the Spirit of Christ in his children is not bound to any certaine forme , that it need not [ or ought not ] to speak any thing which stands not in the Apostolicall Letter ; as the Spirit in the Apostles was free , and they spake not all one and the same words , but from one Spirit and ground they did all speak , every one as the Spirit gave him utterance ; even thus likewise the Spirit speaketh yet out of its children , it needeth no forme aforehand composed and gathered together out of the Literall word , it indeed doth put mans Spirit in minde of what is comprehended and contained in the letter ; for Christ said ; the holy Ghost shall take of mine , and declare it unto you .

53. Christ is Alone the Word of God that teacheth the way of truth through his children and members ; the literall word is onely a manuduction , and manifestation of Christ ; that we should have the same before us as a Testimony and witnesse of Christ [ shewing ] what he is and what he hath done for us that we should conceive set and fasten our Faith therein , and yet with the desire , enter into the living word ▪ Christ ; and be our selves borne to life therein .

54. None is a shepheard of Christ , but he that hath Christs Spirit and teacheth from him ; no Art nor University makes one a shepheard of Christ , unlesse he be capable of the office in Christs Spirit , if he hath not that , living , and working in him , then Man hath onely chose him to be a Carver and builder of the Great Babylon ; a letter changer , [ a verball jangler and wrangler ] without divine understanding , and knowledge ; for the Scripture saith , the naturall man perceiveth nothing of the Spirit of God ; how will then he teach the way of God , who himselfe understands nothing thereof .

55. And Christ saith ; he that entereth not into the sheepfold by him , viz. by the doare of his Spirit , but climeth up some other way , as by Art , and Reason , or by the favour of man , into the same : whosoever seteth up himselfe not being called of Gods Spirit to be a sheepheard of Christ , for humane and temporall repute , and Revenue's sakes , he is a Theefe and Murtherer , and the sheep hear not his voyce , for he hath not Christs voice , and cometh onely that he may rob and steale .

56. But they say , the written word is Christs voice , yea , it is indeed the Cabinet thereof , viz. a forme of the word : but the voice must be living which opens the same , and likewise acts it in due motion as a watch-worke : the Letter is as an Instrument thereunto , as a Trumpet , but there must be a true and right breath and aire which agrees with the air or tune in the letter .

57. The word of the letter is a prepared * * Or worke . Instrument , what kinde of Trumpetter takes it in hand to play thereon , even such a sound it gives : Is not I pray the Great Babel built out of this worke , every one hath sounded the Trumpet of the Letter , as his own Aire and Tone hath been in him , and so it hath been approved and received by each Trumpetter , and brought into a Substance , and this same substance is the Great Babylon , where evill and good is built into a building .

58. But if men had not introduced any Exposition upon the Apostolicall Word , and brought or contrived the same into other formes , then the Instrument had remained Pure : but the un-illuminated minde hath set it selfe up to be a master therein , and bowed the same according to its own Imagination and well-liking ; for the humane pleasure hath thereon set it selfe , and formed and expounded the same according to the Rule of fat Benefices for the Belly sake and worldly pleasures . And thus the Spirit is extinct ; and 't is turned to an antichristian Order and Custome ; men have taken and formed the word as an Organ , and so they have brought it into a fashion , and custome that a man must play thereon and others must hear the Sound and tune which he makes ; and thus for the most part such Organists are onely used , who strike the Organ from without , and make a fine contrived and composed Peece which they willingly and readily heare , but the Organ Soundeth onely as the Master t t Or playes on it . strikes it .

59. But to this Christ saith : Every plant which my heavenly Father hath not planted shall be rooted up : also whosoever is of God he heareth Gods word : Christ said ; the Son of man speaketh nothing but what he heareth the Father speake in him : so likewise must a teacher of Christ heare the Fathers Spirit in Christ speak in him ; he must heare Gods Word in the Spirit of Christ in him ; as David saith , I will hear what the Lord speaketh in me ; he must be a Temple of God in whom God dwelleth , and from whom he speaketh , being only an Instrument thereto ; for Christ said ; we will come to you and make our Abode in you also I will put my word into your mouth ; saith the Prophet ; also the word is nigh thee namely in thy mouth , and heart ; heere the Spirit of God speaketh of the living Word ; and not of a Bell without a clapper .

60. This , the Spirit of Christ in his children , doth teach , and reproves the woodden clapper in the right bell , which hath hung it selfe up to be a clapper in the Bell of the divine word , and yet hath no power to make the Bell sound : this , Cain in his offring , can by no means brook , that one should tell him , his offring doth not please God .

61. He setteth forth himselfe with very faire glozing and glistering outside shewes , and hath made himselfe such a brave glorious forme ; moreover he is chosen of the high schooles and worldly might thereto , and if a mean Lay-man without humane calling should come thereinto ( as Christ was accounted for a Carpenters Son ) and offer to reprove such an High Priest in such great dignity Honour and Respect ; the same the world beleeveth not that it is from God ; that he is sent .

62. The Great Beare thinketh presently , this is onely a sheep which I will take into my mouth , and devoure him , what ? shall a sheep reprove me who am a Bear ? will a disesteemed sheep nullifie my Reputation and esteeme among men , and dare to quetch at me , I will soon rid him out of the way , and so defile him , that he shall not be known that he is a sincere and single-hearted Lamb of Christ and speaketh from Christs Spirit , I will so wallow and mire him in the Dirt disgrace and scorne , that he shall be held for a filthy Beast , or a very defiled Swine .

63. In the meane time I live in my delicious Dayes of pleasure , and remaine Lord over Soule and Body , but if the sheepling shall offer to stir , and shew more then a sheepling of Christ , then I will help the Butcher drive it to the slaughter-house .

64. Thus it goeth with the Simple single-hearted children of Christ , whom the Spirit of Christ driveth , and out of whom he teacheth heere in this world &c. they are onely as sheep among Wolves , as Christ said I send you as sheep among Wolves , the earthly man is a Serpentine Wolfe , under whom the virgin-childe viz. Christs Lamb must dwell ; and then beginneth and ariseth murthering * * Or robbing . slaying , and killing .

65. But it doth not at all hurt the virgin-childe ; It s Externall Wolfe is also by this meanes bitten off , by another : for the outward Wolfe of all men is growne from the Anger of God , and arisen with the Sin in Adam ; therefore it must be given for food to the Anger of God that the virgin-childe of the womans Seed may become manifest .

66. For thus they doe Separate themselves as two Enemies , and are continually opposite Enemies one against another in the time of this outward life , for the Judgement is given to the virgin-childe against the introduced Serpents childe of Sin ; In the Resurrection the virgin-childe shall condemne the Serpent-childe into the Fire of God , there the limus of the Earth shall be proved and purged from the Serpents Ens , and againe put upon the virgins-childe .

67. Now saith reason ; what pleasure hath God in this murthering of his children , can he not defend them from the Enemy ? thus it must be , that the light may be manifest in the darknesse , else the light would stand still in the darknesse and bring forth no fruit : seeing then the light receiveth into it selfe Essence and perceivancy , also Sensation , from the darknesse , viz. from the Source of the fire , therefore , one is set against the other , that so one might be manifest in the other : the joy against griefe , and griefe against joy ; that it may be known what Evill or good is .

68. For if there were no griefe then the Joy were not manifest to it selfe ; but yet all is in the Free-will , as every thing doth introduce it selfe into evi●l or good , so it runneth on its Course , and the one is but the manifestation of the other , for if there were no night or darknesse , then we should know nothing of the Light or Day : thus the great God hath introduced himselfe into Severation , to his owne contemplation and Sport of joy .

69. The like also is to be understood in the various diversity and Severalty of Men touching evill and good ; The Evill must be a Cause , that the good be made manifest to it selfe ; and the Good must be a cause to manifest the Evill in its wicked malicious Suttlety and iniquity ; that all things may come into their contemplation , [ and visible ken , ] and every thing might manifest its judgement in it selfe unto the Great Separation - Day of the LORD of all beings , where every thing shall give in it selfe into its Barne for its usefulnesse and profit , that , in the Eternity , the Great God may be known , in a creaturall and formall manner , according to light , and darknesse .

70. For all things were created by the word , and brought into a forme ; seeing then God is an angry jealous God , and a consuming fire , and also , a mercifull-Loving meek God of light and Giving , [ or Free-Grace ] in whom there cannot be any Evill at all , therefore he hath introduced fire , and light , Evill and good one with another in the Verbum Fiat , into a free-will , whereby , the will may u u Or worke . forme either in the evill or good ; and yet he hath created all things good , and to the light , and set them into the free-will , to multiply themselves in the free-will , to conceive in Evill or good ; and yet hath associated to each thing its likenesse , viz. to a male its female , that so nothing hath cause to x x Or fall from its place and order into Destruction . degenerate , and to man he hath given Commands what to doe and leave undone .

71. Thus all things stand to the judgement of the Great God , and in this time they must be in Contest , that one may be manifest in the other , but then in the Great Harvest every thing shall have its own Seat in it selfe ; when strife shall be taken up and cease , and all things must stand to the Honour and Admiration of the wonderfull works of the great God , who Alone knowes whereunto every thing shall be good , and for what he will use it .

CHAP. XXIX . Shewes how the Adamicall Tree hath put forth and opened it selfe out of its Stock , and introduced it selfe into boughes branches , twiggs , and fruit , out of which pullulation or manifestation the Invention of All Arts , and * * Or Polities . Governments is Arisen .

The Deep Gates out of the Centre of the Eternall and also the Temporall Nature , shewing how the Eternall Wisdome hath introduced it selfe into a formall [ visible and Ideall ] Contemplation .

Gen. IIII. ch. 1. THe Eternall divine understanding is a free-will , not arisen either from any thing or by any thing , it is its owne Peculiar Seat , and dwelleth onely and AlOne in it selfe , un-apprehended of any thing , for beyond , and without it is nothing , and that same NOTHING is onely ONE , and yet it is also as a Nothing to it selfe ; It is One onely will of the Abysse , and it is neither neer , nor far off , neither high , nor low , but it is ALL , and yet as a Nothing ; for it is in it selfe no contemplation Sensation or perceivancy , whereby it might finde a likenesse in it selfe .

2. It s Finding is its own forth-proceeding , so that it beholdeth it self in the y y Or proceed-forth . Egresse , for that which is proceeded forth is its Eternall Lubet , Sensation , and perceivancy , and it is called the Divine Wisdome ; which Wisdome , the unsearchable Abyssall will apprehendeth in it selfe to its Centre of z z Or Imagination desire ▪ or Magia . Lubet , viz. to an Eternall minde of the Vnderstanding ; which understanding the free-will formeth in it selfe to its owne a a Or expresse Image . likenesse , viz. to an Eternall - Speaking , living , [ working ] Word , which the Free will doth speake or breath forth out of the formed wisdome of the Lubet .

3. And the b b Or Spiration . Forth-breathing is the Spirit , or Mouth of the understanding in the formed will of the wisdome , which doth distinguish [ or variously Severize ] the Speaking Word , so that the Minde , and the understanding of the minde , becomes manifest and revealed , in which Manifestation , the Free Lubet , or wisdome , is , in the Speaking or forth-breathing , formed of the free-will , by the Spirit , into diversity and variety .

4. In which formation ; the powers of the divine properties doe arise ; so that it is truly said and declared concerning God : that he is the Eternall will , Understanding , Minde , Counsell , Power , and Wonder ; c c Or with in which wonders of powers he hath moved and formed himselfe from Eternity ; in which formation consists the invisible spirituall world , wherein the Spirit of God hath melodized and Sported with it selfe from Everlasting , which also hath neither ground limit bounds or Originall .

5. For it is the Divine e e Contemplation . Vision of the formed wisdome ; its Centre is the formed Will , viz. the Word forth-Speaking out of all Powers , and its life is the Spirit which proceedeth in the Speaking or breathing , which distinguisheth and formeth the Lubet of the wisdome , so that the formed wisdome playeth before the life of the Deity , as little children play before their parents who have begotten them , out of their Essence , for their joy , and in them the parents take their delight , and Pastime .

6. Thus likewise we are to understand the Beeing of Eternity ; which Being , the Eternall free-will , hath in the forth-breathing word introduced into a Desire , viz. to an externall comprehensivenesse , in which comprehensibility the beginning of the Corporeall Being is arisen , viz. the Centre of the Formed Nature , wherein the desire hath Amassed formed and introduced it selfe into properties , viz. into darknesse and light , into Paine and Source , into joy and Sorrow ; and yet we must not understand any Sorrow to be in the Pregnatresse ; but so the free-will doth forme and conceive it selfe in the desire to the Contemplation , and manifestation of the wonders ; that so the properties might be peculiarly manifested and revealed in each other .

7. For if there were no Contra-will then there would be no motion in the properties ; but being the free-will hath introduced it selfe into Love , and Anger , viz. into Evill and Good ; a twofold will is arisen in these properties viz. a wrathfull [ will ] according to the Nature of the fire , and of the darknesse , and a good Love-will according to the nature and quality of the light ; so that one might dwell in , and manifest the other .

8. Not that this Birth hath received onely a temporall beginning : it f f Or hath been . is Eternall , and is the manifestation of the Divine vision , Sensation , and perception : onely in the Creating of the Creation this Birth introduced it selfe into a Compaction or Externall comprehensivenesse that it might have a Distinct Dominion to worke in for its owne Sport and play .

9. Also we are not to conceive that in the Creation , the Evill proceeding from the darknesse and fiery property was Separated from the Good , and placed in a Peculiar Sundry working Dominion , but the one is in the other : yet the light shoane through the darknesse , and the darknesse could not comprehend it : Every life in the Creation proceeded forth from the fiery property and the Spirit of the rationall understanding did arise from the lights property ; In the Creation Every fiery life was brought forth in its beginning g g In or for . to the light .

10. Moreover the Creatour of all Beings hath given the Creatures , of the outward world ( which hath a Temporall beginning out of the Eternall word ) An Vniversall light for visible contemplation ; also every life in the Creation hath received the light of nature out of the Centre in it selfe , out of which the understanding ariseth , so that the Creature can rule and governe it selfe .

11. And nothing was created Evill or to the Dominion of iniquity ; for though on one part it hath an Ens of the wrath in it selfe for its life , yet on the other part it hath also an Ens of the light and good vertue in it selfe ; and it is set in the free-will to conceive [ or worke ] in Evill or Good ; for there is nothing so Evill but it hath a Good in it , whereby it may rule and be predominant over the Evill .

12. But man was in Equall Accord in his properties , no property was manifest above the other ; for he was Gods Image ; like as there is no Evill manifest in God , unlesse he would himselfe manifest the wrath of the Eternall Nature in a thing ; Even so also the divine free-will was given to man .

13. And with all , the Command , that he in his free-will should not lust after Evill and Good , viz. after the divided properties , he should continue stedfast in the equall harmony of the properties , and rule with the light over the Darknesse , and then the properties of the wrath had stood in meer Joy delight and melody in him , and he had been a mirror and forme of the divine wisdome , which had seen and beheld it selfe in him according to the Kingdome of Joy .

14. But being that he did contemplate with the free-will in the dissimility , how evill and good were each of them in its own peculiar selfefull property , and brought his Lust and longing thereinto , desiring to taste thereof in the Essence ; whereupon this same property did also take him in his lust , and prevailed in his will , and also in the Ens whence the will did arise , to its own Contemplation , and Dominion ; and thus the first man , who was good in the beginning , became a Stock or Tree of the Taste of the Knowledge of Evill and good , viz. a Contending Dominion , in which both wills viz. the Good , and the Evill ruled in one another .

15. But being the fiery wrathfull will so overcame the good , which was from the lights Essence , that the lights Ens was taken captive in the wrathfull Ens , this Image fell under the power and Command of the outward Dominion , which was Evill and good ; and also under the wrath of the inward nature , viz. of the fiery darknesse ; upon which Image , God had compassion , and did re - * * In-promise . inhest the Covenant of Grace into the Captivated , disappeared and ( as to the divine wisedome ) blind Ens of the holy worlds being , and did Incorporate the same as a Covenant of a new Regeneration of a new Holy Will , and life .

16. Thus now we are to consider aright of the Stock of the humane Tree , how it hath spread forth and displayed it selfe in the properties , and introduced it selfe as a Tree ( evill and Good ) into boughes and branches ; and from whence his Temporall Government of distinct , and Sundry Offices , and Callings is arisen , which He did awaken in him , when he lusted after evill and good , and thereby brought himselfe in Subjection to nature , being he fell under its Dominion .

17. And we see very clearly , that Moses hath described and set down in his * * Genesis . first booke , how the humane Tree hath opened it selfe in Evill and good , and introduced it selfe into boughes , and branches for its fruit ; also we see how the fiery wrathfull property hath alwayes gone before , and first of all brought forth its fruit : we have a clear and plaine understanding hereof in the Names of those which the Spirit of God , hath put , by Moses , in the h h Geneology . lines of Propagation .

18. For first he setteth Cain , whereby is understood in the Language of nature , a Source out of the Centre of the fiery desire , a selfefull will of the fiery might of the Soule , viz. a Sprout or Twig out of the first Principle , in which branch or Sprig the first Principle , did in an especiall manner prevaile and would Sever it selfe into a selfe-fulnesse , and breake it selfe off from the Love - Ens ; yet not as a Darke Source , but as a Source of selfefull Lust , and also [ of ] fiery Strength and might .

19. For out of the Ens of Cain ( as the same was in the Centre of the Begetting nature in the wrestling wheele of life ) arose his will ; and out of the will , the desire ; and out of the desire , the Substance , in which Substance the false minde is understood ; wherein the dominion of the outward , did forme , and fasten it selfe ; whereinto the Devill also in the wrath of nature croap in with his desire , and desired the Lordship and domination of this world in Selfehood ; as the fallen Devill doth alwayes desire domination in the Place of this world in the inward Eternall , and outward Temporall nature .

20. But being the word of divine Power , and Holinesse , had i i Or espoused it selfe . incorporated it selfe with a Covenant of Regeneration , into the womans Seed , viz. into the disappeared Ens of the Spirituall worlds Essence , that it would deprive the fiery wrathfull will , proceeding from the Centre of the darke world , of its fiery might of Selfehood ; thereupon after Cain , there Sprung forth out of the humane Tree a Sprout out of the Aym of the Covenant , viz. HABEL , whose Name in the Language of nature , signifieth an Out-breathed Angel , which in the first will of the Essence , whence the soule ariseth , had formed and fixed it selfe in the Centre of light , in the Love-desire , and penetrated quite through the fires Centre ; whereupon the fiery desire , did desire to cutt off the Earthly life which hath its Originall out of the fiery desire , as its propriety ; for which cause Abel and all his * * Or Successours . Posterity became Marters .

21. For this is the Doar of Christ who must give himselfe into this Death of the wrath , and Penetrate the Humane Centre of the Soules Originall according to the fire-world , with the Love - Ens , viz. with the deepest Love of the deity , and change the fiery wrathfull desire of the darke worlds Essence into Love .

22. Adam was the Stock of the universall humane tree , but when Eve was made out of him , then the tree was divided according to two Principles , not wholly in the Essence , but according to the nature and quality of the Centres of fire and light ; for the Centre of the light , viz. the ground of the Love-desire did stand in Eves Matrix ; but it disappeared as to the Creature in her fall ; therefore the Divine Word did k k Espouse betroth or promise . re-inhest it selfe therein to a Centre of Regeneration .

23. Now Cain , and Abel were the two twigs which grew out of this tree from the property of both Principles , viz. of the fire , and light ; and they were a Type of the whole Tree with its fruit which it would bring forth ; but being Abel was a type of Christ who was to be conceived without the help of man onely and barely of the incorporated word in the Seed of the woman , who should suffer death for Man ; therefore Abel must passe through without branches and fruit ; for the fruit which Christ should bring forth , was to Generate anew the humane tree ; and not produce other twiggs out of his Loyns and therefore Habel also being the type of him should not generate any twigg out of his loins ; for the line of the Habelicall Seed remained in the Covenant , and pointed at Christ , who should spring forth out of the Habelicall Line , and againe manifest the spirituall worlds Essence .

24. Therefore Adam must bring forth another branch by his Eve out of the vitall Tree ; which was to be like Adam in his Image ; viz. SETH ; which Name doth signifie in the Language of nature a forth-running , or leap , where a glance or aspect of a Love-will ariseth out of the fiery will ; which notwithstanding is withheld , and hindred by the outward worlds being , Essence , and Substance , viz. by the Corrupt house of flesh .

25. Now Christ must come to help this captivated forestalled and obscured will ; which notwithstanding hath its first ground out of Gods love , and free it from the band of wrath , wherewith the divine Ens was captivated ; for this was Christs Office , not that he should beget , but give himselfe into the Generation of Seth , and Redeeme Seth and his branches from the wrath , and regenerate him anew in himselfe ; he was not to beget children to this world , but to bring forth , Seth out of this world , and bring him in himselfe into the Spirituall world .

26. Now in Seth the Line of the Covenant went forth , in which Christ would manifest himselfe according to the humane Tree ; but in Cain the line of the wonders , viz. of nature and its Government went forth ; Genesis 4. v. 17. for Moses saith that unto Cain was born * * Enoch . Hanoch , and he built a City and called the Name of the City after the name of his Son Hanoch ; now Cain was the first man borne of a woman and Abel the Second , whom he slew .

27. Now Moses saith , that Cain built a city , whereas indeed if we would goe meerely upon reason , there were not men who might be able to build a city , and inhabit it ; for the Spirit doth here make a vaile before the understanding , which lyeth in the Word Citty ; for he saith ; Cains Son was called Hanoch , and also the City ; now this is verily true ; but the Spirit in Moses looketh upon the root of Cain , and Adam ; how the Tree Evill and Good , hath opened and displayed it selfe into its boughes and branches ; for by the Name of Hanoch the Spirit looketh upon the property of the branch , viz. of Cains Son , intimating what kinde of people would arise from thence viz. a * * Or Common-wealth . City , and Dominion of the outward world in Selfehood ; for in the Language of nature it is to be understood in the Name .

28. HANOCH signifieth a forth-breathing of life , and a re-assuming to a Selvish contemplation ; a childe of Selfe , which in nature doth introduce it selfe into a selfefull Dominion and will , so that it doth Imagine and frame in its Minde , a Dominion , or Region , Country , or City , desiring and aspiring in its will to be a Tree , or Prince of men ; for when the humane life departed from the Spirit of God into selfehood ; then it would be a Peculiar Selvish Lord , which will 's Son was Hanoch , viz. a City or Amassed Substance to a Selfe-full domination and Government .

29. From which Government and dominion , the branches or children were borne , concerning which the holy Spirit complained in Noah ; that * * Genesis 6.3 . they would not suffer his Spirit to reprove them any more , for they were a tree or branch sprung forth from the tree of Selfefullnesse ; from which the wordly Principalities and Superiorities have taken their rise and Originall , for when the humane life fell unto the Stars and the Spirit of the outward world , then the same brought it into its own Dominion ; from the Angelicall into the Astrall and outward elementary Dominion , according to its figure ; this the City of Cain viz. Hanoch doth signifie unto us , viz. the Dominion upon the Earth .

30. But now Hanoch cannot be the Ruler , but the City is HEE , that is , the branch or the Countrey of the children of pride , who departed from God in their own selfish power and authority ; now the multiplicity of wills must have a Judge , being * * 1 Sam. 8.7 . they would not suffer the Spirit of God to rule them ; therefore the Spirit in Moses saith , and Hanoch begat IRAD , Gen. 4. v. 18. this is now the Governour who out of their own essence set himselfe up to be Judge , and Lord over them , viz. a Potentate , and Tyrant .

31. For the Name is very pregnant in the language of nature , and signifieth a forth-breathing of life , where the life doth soon l l Or take . forme it selfe in the Centre of the fiery property , and Strong Might ; viz. in the Anger of God which was become Ruler over the life ; the same took Irad , as a Lord , and Tameour of the life , and set him over Hanoch .

32. From this root the Rulers of the world are arisen ; for being that man would not have God for a Ruler of his life , and will , God m m Or permitted . gave them the Ruler in Nature , from among themselves ; that they might lord it over and rule one another .

33. For God hath not given man any Law or Government among themselves but made him onely to be Lord over all creatures , so that he should rule over all things ; but he himselfe would rule with his Spirit over man and Governe the humane life ; but being that selfe-hood would not , then Irad , that is the fires Strength and might sprang forth forcibly out of the humane Tree , and set it selfe over the City Hanoch upon the Earth .

34. But now Irad must have something wherein and wherewith all to set up himselfe to rule and Reign , for the fires wrath and fury would not have suffered them ; and also the Government must be somewhat profitable and advantagious ; therefore Moses writeth now very right and exceeding wonderfully and saith , Irad begat MEHVJAEL , which intimateth very emphatically in the Language of nature , an n n Or apprehension taking forming , or amassing to it self . assuming of the outward and inward Centre of nature , viz. of the outward and inward world ; a Selfe-conceived bold couragious vain-glorious Arrogant minde , which would possesse the Riches of the outward world in its Domination and Superiority , viz. all manner of Creatures and Fruits ; and especially it denoteth a Splendour of the inward assuming viz. an Earthly God , which externally sets it self in Gods Office ; out of this Name , Babel , viz. the Beast with the Whore , was afterwards brought forth .

35. And Moses saith further : Mahujael begat Methusael ; this is now the right wonderfull Name , wherein is signified how the Life doth arrogate divine power to it selfe ; for METHVSAEL would intimate in the Language of nature thus much , that is to say ; Mine is the divine Might ; I am an Angel set therein by God , or I am the Ordinance of God , which indeed is true , but according to the first Principle by the outward nature , viz. a naturall Power and Ordinance .

36. Moreover in this Name there is hidden under the Angel , the prayse of the children who should be Subject to this Might , and live under the same as under the divine Ordinance ; but this Angels Name in divine Power doth first forme it selfe in the fleshly Selfehood ; for the syllable ME - which beginneth the word of the Name doth first o o Text , take or conceive . forme it selfe in the outward worlds birth ; in the Mine-hood , and sheweth that this Ordinance doth not arise out of the Kingdome of heaven in Gods holinesse , but out of the first Principle , which formeth it selfe in the third Principle , viz. in the outward worlds nature in to such an Order , and therefore it shall and must be abolished , and proved through the Judgement of God .

37. And Moses goeth on to write and saith ; Methusael begat LAMECH ; now in this Name the hidden Mystery of the divine Ordinance by the Angelicall counsell is contained ; and it signifyeth in the Language of nature in this place , as much as , a Sending of the Angel over the Dominion of the humanity ; viz. over the Regions of the world , over the fleshly life , which should be Subject to the Supreame governing Prince in nature .

38. For here the Wound which Adam received is sought : in that two Superiour Princes doe reign over the humane life ; viz. the ordained good Angel , and the incorporated Evill Angel in the flesh ; also hereby is understood the powerfull assault of the Evill Angell from without , and from within , for the inward Spirit in the name goeth forth out of the Covenant of God , and passeth into the outward world , which denoteth how man would become lewd and prophane and also vilifie the Covenant of God ; and yet with the Assuming goeth againe into Selfehood , and formeth it selfe in the forth-proceeding Angells Name , which denoteth an hypocriticall whoredome in an Angells forme ; which entreth againe into the externall and at last casteth away the Covenant , together with the Angels Name , quite from it selfe .

39. Further Moses writeth ; Lamech took two wives the one was called Ada and the other Zilla . Gen 4. v. 19. Hereby is understood in the generation of the life's Tree , thus much ; viz. that the humane life knew the wound which was arisen in its p p Stem or body . Stock ; and thence forward tooke two wives , that is , a twofold Essence and will ; viz. ADA signifieth : how the Soule goeth with the will through the Minde , and formeth it selfe with the desire in the first stock of Adam , and would be faine honest againe ; but the life had also taken to it selfe ZILLA for wife of the pregnatresse ; viz. fleshly joy and pleasure .

40. The wife or will Ada would exercise a good Dominion , and rule and maintaine it selfe upon the Earth according to Gods Command , and she bare Jabal : JABAL betokeneth the Simple plaine man ; such as Countriemen are &c. for Moses saith ; Verse 20. that from him proceeded such as dwell in Tents and keep Cattle .

Verse 21. 41. But the other brother saith Moses was named Jubal ; who was the Father of all those that handle the Harp and Organ ; for the other will proceeded from the spirit of the outward world into temporall pleasure and joy , and devised all kindes of joyfull Sport and pastime for the recreation of its life ; and this signifieth JVBAL : viz. an externall Jocund Angel with whom the inward Spirit sported before it selfe in a likenesse .

42. And Zilla , saith Moses , Verse 22. she also bare Tubal-Cain a master in all Brasse and Iron-workes : that is , ZILLA is the fiery desire which formeth it selfe in the humane property into a Substance of Sulphur and Mercury , and brings it selfe forth with its Spirit out of the Substance into a contemplation and visible ken , in which understanding man hath found out the Arts of Metalls .

43. For the Sister of Tubal-Cain was Naema ; Here lieth the pretious pearl , deare masters ; NAEMA is heavenly in her property , cloathed with the externall vesture , so that you doe not know her , for the earthly man is not worthy of it ; for her Essence is virgineall , a virgin of purity ; it pointeth in one part at the inward new man , viz. the Sister of the Sulphurean man ; and on the other part it signifieth the Grosse Metall of the Earth , and also the pretious Metall , viz. Gold and Silver .

44. For Tuball-Cain is the brother of Naema , they lye in one wombe ; but Tubal-Cain is of this world ; and Naema is a virgin hidden under her brother , and herein the twofold Earth is understood , viz. in a twofold property ; one heavenly , and the other grosse Earthly ; viz. an Essence out of the darke worlds property , and an Essence out of the lightfull worlds property ; and thus also it is to be understood in Man ; for by the property of Gods Anger , viz. by the dying of the earthly man Naema becomes manifest .

45. Wherefore doth Moses add the Name Naema and yet speaketh nothing either of any that she brought forth , or that she married ? Answer ; because that in the Regeneration the naturall Generation ceaseth ; the new virginity in the Spirit of Christ doth not produce any creature more , but they must all proceed out of the first Centre and stock , so that they may be all One Tree ; and by the fire the Metall , viz. the virgin which is Tubal-Cains Sister , is made manifest .

46. The Name TVBAL-CAIN hath an excellent understanding in it , for it sheweth how the Sulphureous Mercuriall wheele doth open it selfe in the birth and generation of Metals and also in the Originall of life ; for God Subjected all things to man ; and gave him all things for his delight and play ; therefore Tubal Cain must open and discover himselfe in the humane Tree , that so they might understand it ; Hereby we have signified enough to those that are our School-fellowes .

47. And Lamech said to his wifes Ada and Zilla : Verse 23.24 . Heare my voyce yee wifes of Lamech , and marke what I say : I have slaine a man to my wound , and a young man to my hurt . If Cain shall be avenged seven-fold , truly Lamech seventy and seven fold . This is a wonderfull strange and marvellous saying ; who would understand what the Spirit signifieth heere , without its own peculiar exposition : I do seriously admonish the Mocker to leave our work heere uncensured , for he understandeth not our Spirit and Sence .

48. Lamech saith that he slew a man to his wound , and a young man to his hurt . This man is Abel according to the outward humanity of the Kingdome of this world and the young man is the Image of Christ proceeding from the virgin-like line out of the Seed of the woman in him : the Man he slew to his Rebuke , viz. to an un-curable wound , and the pretious young man in the Man to an hurt , which would gall and trouble him as an Evill hurt bruise or Bile in the conscience of Sin : for the wrath of God wrought in this Bile , and the wound being a great and wofull hurt might not be healed ; for the Curse of the Lord went forth out of this Bile into the wound , in which the Earth was cursed , so that the humane Dominion became a valley of misery .

49. For Lamech saw the sore wound , and returned ; and thereupon tooke two wives , that is , a twofold will into his Minde for his Government , whereby he would rule upon the Earth , viz. one went forth from Ada into the Grazing and keeping of cattle and the hard labour of the hands for a temporall livelihood , wherein he found the Curse and wound ; and the other went forth out of the branch of Zilla into the Earth after the Metalls , to make usefull Tooles and Instruments for the Tillage and husbandry of the Ground , and for other necesaries ; and so he found in the metalls the rusty Bile and sore in their metalline nature ; for the pretious tincture or the faire blossome of the Earth was hidden in the Curse , viz. Environed and beset with an Evill Bile and sore .

50. Now Lamech knew the wofull Hurt , and said ; hearken ye wives of Lamech , and marke what I say ; he would faine expresse the Hurt and dammage , ; he saw back againe into the Tree of man , and considered the revenge of God , which had laid hold of mans life , and said , Cain shall be avenged seven-fold , and Lamech seven and seventy fold ; for God said also to Cain when he stood and cryed ; * * Ver. 14.15 . thou drivest me out this day from * * Or from the Land and Countrey . the face of the Earth ; and it will come to passe that whosover findeth me will slay me ; [ but the Lord said to him ] whosoever slayeth Cain , vengeance shall be taken on him seven fold , and he set a marke on Cain , that none should kill him .

51. These are most wonderfull and hidden sayings Cain shall be avenged Sevenfold and Lamech seventy and seven fold ? wherefore shall Lamech be avenged Seventy and Seven-fold , and Cain Seven-fold ? who hath done any thing to Lamech ? Heere the Spirit pointeth out of the Centre of the humane life upon the time which was to come , intimateing , how it would afterward goe with man , in this Wound , when as men should multiply and Encrease , and make unto themselves Kings , and Princes , Dominions and Governments ; that the wrath of God would also forcibly exercise it selfe in mans will , and even open and display it selfe in the humane Life and Dominion .

52. Now if a man would understand what Lamech saith concerning the Revenge ; then he must looke upon the Centre , for the life of all creatures consists in Seven Degrees or properties , as it is above clearely mentioned ; now Adam was the Stock ; for Adam and Eve are one Tree ; from the parting and division of which , Evill and Good did arise ; and Cain was the first twigg which sprung forth from this tree , wherein the Seven properties of life did put themselves forth out of the right divine order and harmony in the life , and destroyed the Image of God ; which was long of the Devill , who egged him on also in the divided properties to the brother-slaughter , so that he slew Abel ; now God said : Cain shall be avenged Seven-fold if any one slay him ; and he set a marke on Cain that none should kill him .

53. The Devill had folded up himselfe in the wrath of God , and cunningly insinuated himselfe into the Seven properties of Life , being they were departed from their mutuall Harmonious Accord , and he would be Lord in the place of the Spirit of God in the life of man , and would wholly murther and slay the life as to the Kingdome of God , therefore God set a marke with the Promise of the Covenant therein , so that none could slay it .

54. For Cain did not cry out onely for feare of the outward life , but he feared that his right Eternall life might be slaine , that his life should be wholly blotted out from the Face of God ; for he cryed also and said , Lo ! thou drivest me out this day from off the Earth ; and I must hide my selfe from thy face ; and I must be a fugitive , and a vagabond in the Earth , and it will now come to passe , that whosoever findeth me will slay me . He cryed out for feare of being killed , and was sore afraid , and yet there was no man besides him upon the Earth , save onely his Father Adam , and without doubt his sister whom he tooke to wife .

55. Cain feared the Spirits , who had moved him to slay his brother , that they would also kill him ; for he saith , I must be hid from thy face : now this was not in any externall manner , but in an internall , for God dwelleth not in the view of the outward eyes but in the inward Spirituall [ vision ] ; therefore God said ; whosoever killeth Cains internall life , vengeance shall be taken on him seven-fold ; and he set the marke of the Covenant on his life so that no spirit in the wrath could murther it ; for he was a twigg out of the Tree of life .

56. Although the Seven properties of nature in him were departed from their mutuall accord in each other ; yet he was not the sole cause of it , for he had so received his life from Father and Mother in the divided property , and therefore the Grace passed as well upon him as upon Abel ; except onely that Abel proceeded out of the other line ; but the Centre of the Soule was alike to them both ; but the motion in the Seed was unlike ; for they were the two types of the world ; viz. Cain the type of the Selfehood in the wrath and Abel the type of the resignation of life ; where , from the Resignation , another world springeth forth through Death out of the Centre .

57. Not that Cain was borne to destruction , but that evill awakened property in the dissimility , viz. the Soule of the outward world , brake forth forcibly in the Seed ; and tooke the Centre of life into its Power , and therein God set a marke , viz. his Covenant , that the murtherers should not slay the Souls life .

58. But if it should so come to passe , that the owne peculiar will would give it selfe to the murtherers , then the life of Cain should be avenged Seven-fold , that is , through all the Seven properties : and the free-will which did slay the life of God which was in the Word ( John 1. ) should be rebuked and punished seven-fold through all the Seven formes of nature , both temporally , and eternally ; and this is the meaning : whosoever killeth the life , [ that is ] what free-will soever murthereth its life , vengeance shall be taken on it Eternally in the Seaven properties of the dark world .

59. And in this place we are further to consider aright of the great mysteries ; for the Seaven properties of the humane Tree producing and manifesting the life of the Wonders of God , had now Spread forth themselves even unto Lamech ; the Dominion of the world was now wholly brought forth with Lamech in nature ; for Lamech was the Seventh man in the Root of the Wonders arising from the first Stock : that is ; Adam was the first ; Abel belongeth not unto the Line of the Wonders , but unto the Regeneration : Cain was the Second in the Line of the Wonders : Hanoch the third : Irad the fourth , Mahujael the fift , Methusael the Sixt , and Lamech the Seventh .

60. Now Lamech did spring forth from Cains Root out of this Line of the Wonders of God ; and he was an honest upright man , but was a a Taken or beset . environed with the Spirit of the Wonders , and he Looked back upon the Wound , and also upon the b b Or Seale . Signe of Grace in the Covenant , and knew for certaine that even now the Spirit of the Wonders should be fully brought forth , and manifested in the humane life ; whereby all Arts of the world should be found out .

61. And he saw also forwards , how it would fall out in these Wonders of the world ; how his children would introduce his life which they should receive from him by propagation into a Babylon of folly , and Corrupt the same ; and hereby also he looked especially upon the word whence the humane life was Sprung ; and how the life in the Spirit of the Wonders of the world would introduce it selfe into a seaven and seventy-fold word of Languages , and Nations , as came to passe at Babel ; and how the free-will of Nature would goe astray from the Onely God , and be corrupt , and that it should be avenged seven-and-seventy-fold ; that is ; every tongue and speech should be Avenged in the Anger of God : and therefore , because they would Corrupt Lamechs life which they received of him by propagation ; and this the Wrath of God would Avenge in the free-will of his children ; divided into severall Speeches .

62 For the Spirit saw forwards how the free-will would give up and addict it selfe to Selfehood , and Apostatize from the Onely God , and ●ow the Anger of God would Seize upon and confound the Naturall Spirit of the Wonders in man : viz. the Soule of the outward world , from whence the Great Babylon of Contention about Gods being and will would arise ; and this the Spirit said should be avenged seven-and-seventy-fold in Lamech .

63. For this was a Seven and Seventy-fold Racha [ or Avengement ] upon the Word of the understanding in the humane life ; that out of one onely tongue ; out of one onely Speaking Word and vitall Spirit , a Seventy and seven-fold tongue ( viz. a Confusion of the understanding ) should be made ; before , the understanding lay in one Sound [ voice or Harmony ] but now the Racha came into it , and Confounded and shattered it into Seventy and seven parts .

64. For the humane wheele of the Sound or understanding was turned round , and the Ten formes of fire , wherein time and Eternity doth consist , did open themselves in every forme of nature ; which was seven times ten , which makes Seventy ; whereto also belongeth the Centre with its Seven unchangeable formes of the Eternall nature ; which is together seventy and seven .

65. And herein ( Deare brethren ) lyeth the * * Mysterium Magnum . Grand Mystery ; if ye were not cloathed with the Garment of the Contentious Languages ; then we would be bold to declare something more in this place unto you ; but ye are yet all captivated in Babel ; and are contenders about the k k Or Meaning . Spirit of the Letter ; and yet have no understanding of the same ; yee will also be Doctors and learned Masters ( forsooth ) but yet ye understand not your own Mother-Tongue : yee bite and devoure one another about the husk of the word , wherein the Living word doth forme and amasse it selfe , and ye neither desire nor understand the living word ; yee speake onely out of Seven and out of seventy and seven , and yet ye have the Word in one Number , wherein the c c Or the understanding of all things . whole understanding is contained , yee have it moving upon your tongues , yet ye cannot comprehend it .

66. And the Reason is , that you will onely speake out of Seven , and seventy and seven , viz. out of the wrath , which hath divided the tongues ; and doth Avenge the Life of Lamech Seventy and Seven times in your Tongues and Speeches : but if ye would d d Or enter into . goe unto the Centre , and open your eyes , then you would see how the babilonicall Whore leads you captive by her String , and how she hath set her selfe over the life of man with e e One Copy hath it seven , seventy and seven . seventy and seven numbers ; and hath wholly hidden our Sister Naema with the Numbers ; that the Beast of the Numbers might Reigne and rule in the wrath of God over the life of our Sister Naamah .

67. But we have heard a watchman say : Away ; the Beast , with the whore , which stood upon the Earth in Naamahs stead , is quite fallen , and given to the Presse of the Seven-fold f f Vengeance Racha in the Seventy and seven &c. the Racha ariseth up in Lamech , and goeth through the seventy and seven ; and this none can hinder . AMEN .

68. For Naamah shall be manifested to all Nations tongues and Speeches ; and even then out of the Seventy and Seven there shall be but One word of understanding ; for the life of man proceeded from ONE onely word of God , and hath formed and divided it selfe in Selfe-hood in the Spirit of the wonders of the world , into Seventy and Seven properties of the Onely Word : Now cometh the time that the life's beginning shall againe enter with the Spirit of the wonders and Speeches into the End , viz. into the Beginning , and therefore the childe of the wonders which hath given it selfe forth g g Or before . in the Sight of God , must be made manifest in the Vnity .

69. And being that the free-will hath given it selfe into the vanity of the Speeches and the multiplicity of the Powers , and defiled and slaine the life of the Onely Word , the Racha proceedeth forth from the Murthering Spirit through Seventy and seven , untill the Beast together with the Harlot be consumed , and devoured with the fire of Gods Anger .

70. And then Tubel-Cain findeth his Sister Naema in Golden Attire , and Ada rejoyceth in her Son Jabal , who is an Heardsman : for Lamech hath again found his children which he left in the Racha : and the Pride of Selfe , and also the craft Deceit and Suttlety of the Serpent ceaseth : * * Or , for . Then Every Beast shall eat its Own Pasture , the Time is neare , HALLELV-JAH .

CHAP. XXX . Of the Line of the Covenant .

THe Line of the Covenant is not so to be understood as if the Covenant fell onely upon this Line ; no , the Covenant * * Passeth upon , belongeth to , or is Entailed upon . befalleth the onely Life , which was in the word before the times of the humanity : the Line of Seth passeth onely upon the manifestation in the flesh , in which line , the Word in the Covenant , would externally manifest it selfe in the flesh : but the Spirit proceeding from the Centre in the Covenant , falls as well upon Cains line as upon Abels , yet in Cains [ line ] in the Spirit , and in Seths in the externall mouth [ or manifestation ] viz. in the formed and conceived Word , that is , in the office and ministry of Teaching and Preaching : for Seth was sprung forth according to the Spirit , out of the Covenant , where the Spirit moved it selfe in the incorporated Word in the Covenant ; and Cain was comprehended under the Spirit of nature .

2. For by Cains line the Arts were brought forth to light , which were a Wonder of the Divine wisdome , Contemplation and formation viz. of the Formed Word through and in nature ; and in Seth the word was brought into a formall Life , viz. into a spiritual contemplation , wherein the word of God did behold it selfe with the wisdome in a spirituall * * Forme , or Figure . Image ; and in Cains line it beheld it selfe in a naturall formed Word ; and both Serve to set forth the wonderfull deeds of God .

3. Not as Babel judgeth , that God out of his purpose and determinate counsell hath thus predestinated and chosen one Part of men in his Anger to condemnation , and the other Part to life : they that so judge are yet under the Number Seventy and Seven in the multiplication of the word ; for the Promise was Given to Adam before Cain was conceived : the Covenant touching Grace rested in Adam and Eve ; but the Spirit of Sanctification , and Regeneration by Christ , passed onely upon the Seed of the Woman , viz. upon the Seed of the Kingdome of Heaven which was shut up : that is , upon the lights Tincture , upon the Matrix of Venus , wherein Adam when he was Man and Woman should have propagated himselfe in Peculiar Desire and Love , which , seing it could not be [ by reason of Adams strong Earthly Imagination ] was taken from Adam , and made into a woman .

4. But when the woman became earthly , the heavenly Part of this Matrix [ which was to the producement ] of the heavenly birth , was shut up in death , into which Matrix the word of God did again incorporate it selfe with the Covenant , to open and manifest himselfe in this Matrix with a living and heavenly Seed , and to destroy the Power of death .

5. For the word would not open it selfe in the formed word of nature , viz in Cains Generation , but in the disappeared heavenly Ens ; and by the same revived and requickned heavenly Ens , that is , by the Womans Seed of the heavenly Part , bruise the Serpents Head , viz. the Devills introduced desire in the wrath of nature ; that is , overcome the wrath [ and curse of God ] in the Generation of Cain and Seth.

6. The word in the Covenant did open it selfe in Seth and Abel , it being as a Voice of the Teacher , and Cains Generation should in its life receive this Voice , and impresse it into its Life , so that it might produce the New Regeneration ; but that many of them have continued in death , and contemned this Voice , is long of the free-will which suffered it selfe to be held by the Devill in the Anger of God , and still to this Day doth suffer it selfe to be held , in that the Cainicall will doth Love nature , and Selfe , too much .

7. For if the free-will of the Soul will apprehend the Word in the Covenant , then it must Dye to its naturall Selfehood , and selfefull Will , and be wholly Resigned to the Own will in the Covenant , that it may with its Desire follow the Word and Spirit in the Covenant , as the same doth lead guide and move it .

8. And This Cain is very loath and unwilling to do ; he will be a Selfish Lord , and with the desire doth figure and shape a monster , and an Evill Beast in his free-will , which doth not resemble the first Image of the formed Life in the word of God : now against this Beast the words of Christ are directed , when he saith ; Vnlesse ye be converted and become as children ( that is , unlesse you do depart from , and utterly disclaim the will of the Selfe-Generated Beast , and enter again into the form of the first Life ) yee cannot else see the Kingdom of God : also , yee must be borne againe of the water of the Heavenly worlds essence , and of the same holy Spirit proceeding from the Covenant , otherwise ye cannot see and behold God .

9. This Evill Beast of the Godless form , Note . is predestinated to condemnation ; but the Covenant is in the Life ; if the free will Resigneth it selfe up to the Covenant , then Christ ariseth in his humanity , out of the Covenant , in the Life ; and even then the strange Beast dyeth in Christs death , and the will formeth it selfe again into the first Image according as God created it , and this is not annexed onely unto Seth , but unto Adams life , viz. unto the Onely life of man which was in the Word of God , and passeth from one upon all , as all branches in one tree do receive sapp from the Onely root of the stock .

10. But the properties of nature , viz. of the naturall life , have brought themselves out of Adams stock into sundry boughes , and branches , whence the multiplicity of Nations , Tongues , and Speeches , is arisen , but the Life is onely One , and the Covenant in the life sprang forth from the root of life , viz. from the Word of God , out of which the Life came upon all , even as the Sin , viz. the fall and apostacy passed upon all , none excepted ; for the Children of Seth were concluded under Sin as well as Cains ; but the Covenant * * Or , the open and outward manifestation of the Covenant . with its manifestation passed upon SETH ; for his name signifieth in the Language of nature , a forth-breathing Spring out of the Life through the first Centre of the Soule , wherein the word of God would open it selfe through the Life .

11. And Moses saith ; Seth begat Enos , Gen. 4.26 . and then began men to preach of the Name of the Lord : for the Name ENOS signifieth in the Language of Nature , a Divine Lubet through the life , wherein the Formed Word would behold it selfe in the Sound and Voice of the Life ; therefore the Spirit of God began to Teach out of the Covenant through the Life of man , concerning God ▪ and his Being , and Will : this was the beginning of the Divine Contemplation through the formed Wisdom in the word , where the word did behold it selfe through the wisdome of the formed Humane Voice .

12. And as the Life did form it selfe by Cains line through the wonders of the formed wisdome in Nature with all manner of Arts , and works , and also Dominions , Governments , and Orders , and introduced them all for the Setting forth of Gods wondrous Deeds and Acts , viz. to a Contemplation of Evill and good , light and darknesse ; so likewise the Spirit of God did bring forth out of the Line of the Covenant in the manifested Word , the wonders of Divine Holinesse , Truth , Righteousnesse , Love , and Patience ; and by the Preaching of the formed word did declare what the holy and Spirituall Kingdome of God is .

13. In Cain the Kingdome of nature was represented , and in Abel and Seth , the Supernaturall Divine Kingdome : both these arose together and went all along one in another to the Remonstrance or Contemplation of the Divine Lubet in the formed wisdome ; and Each put it selfe forth in an especiall manner into its visible Ken as a wonder .

14. For from Adam even unto Lamech in the line of the wonders there are Seven Generations , and in the other line , viz. in the line of the Covenant from Adam unto Enoch , are also Seven Generations , Enoch is the Eighth , viz. a beginning of the propheticall Spirit ; for in the first Seven Generations , the form of the Spirituall Kingdome proceeding from the Life's Tree , was set forth .

15. Adam was the stock , for his life taketh its originall out of the word , but being the Life of nature in him did predominate over the life in the formed Word , and would have the Supream dominion , and obscured the life proceeding from the word ; the word it selfe freely gave it selfe with a Covenant to be a Life therein ; and set forth its figure in Abel how the naturall life should and must be broken ; and the word of the Divine power should again spring forth afresh out of the first Life .

16. Thus Abel was the Figure of the Second Adam , Christ , and therefore he must be slain for the Covenants sake ; for Christ should kill the exalted haughty naturall will , and being forth a new one ; and therefore Abel also should not beget any naturall child ; else it had been strange to nature ; for they should all proceed forth out of one stock , and the word would spring forth anew through the Onely Tree in the Covenant ; that so the Children of Grace might be brought forth out of the Tree of nature , as the dew out of the * * Or , Morning day-break .

17. For thus also the figure of the new birth was represented out of the Stem ; namely , the line went forth out of Adam , he was the first , Abel the second , Seth the third , Enos the fourth , where men began to teach of the Spirituall Kingdome : * * Or , Cainan . KENAN the fift , which signifieth in the language of nature a forth-going * * Re-apprehend . re-conceived Lubet or desire of the divine Contemplation , in which the word Taught did form it selfe , viz. in Prayer and in the wills desire and also in their Offrings .

18. MAHALALEEL was the sixt , and signifieth in the language of nature an Angelicall form of an Angelicall Kingdome , where the spirit did typifie and pourtray the Kingdome of Christ in this Name .

19. JARED was the Seventh ; by this Name is understood in the language of nature , a Priest or Prince of the Spirituall Kingdome : for as Irad should be the Regent or Ruler in the Kingdome of nature , so Jared should be the Regent in the Spirituall Kingdome ; for out of Jared came the office of Moses ; and out of Irad proceeded the Kingdome of worldly principalities , and framed Governments and Dominions .

20. But the language of nature sheweth very clearly , that Jared is onely a type of a spirituall Kingdome ; for the Name carrieth forth the Cherub along with it through the word ; for the spirituall Kingdome upon the earth was all along captivated in the wrath of God , untill Christ who destroyed the Anger .

21. The Office of this Jared is twofold , viz. externally it is the figure of the Spirituall Kingdome , bound with the wrath of God ; and internally it is the true holy Kingdome which the Penitent man receiveth or taketh possession of : Outwardly it is Moses ; and inwardly Christ .

22. From this outward Kingdome the great mother of the babylonicall whoredome is Arisen in the Kingdome of Moses among the Pharisees ; and in the Kingdome of Christ among the * * Text , The Letter crie● , or Literalists . verball and titular Christians ; who do all Onely boast , and gloriously set up themselves in the figure , as an Idol ; and appear as if they were the holy spirituall Kingdome ; but the Cherub carrieth forth the Sound through their word , as a consonant of the wrathfull Anger of God .

23. And therefore they must contend about the Kingdome of Gods will ; for they have not the Spirit of the inward Spirituall heavenly Kingdome ; but onely the voyce out of the figure , where Evill and good are in contest ; they have , and use the letter , but as an Empty unprofitable instrument , as a figure of the spirituall Form ; for thus also the Spirit did represent it by the name Jared , as a mixt Kingdome upon the earth , whereby the inward spirituall new-born children should be exercised and proved .

24. And by this form it did signifie and foretell how that the greatest part in this Spirituall Office would be taken in the Sword of the Cherub , and that their Office would be cut off by the Cherub from Gods holinesse , and given to the Spirituall Eternall Kingdome of the Anger .

25. For as Lamech in Cains line took two wives , viz. two wills , and confirmed his Kingdome therein , and at last brought forth [ or pronounced ] the Seventy and Seven-fold Racha proceeding from the Centre of nature ( even from the seaven properties ) upon the Murther of the free-will , which would murther and slay his life , in many : even so likewise Jared carrieth two wills in his Nature's Name : viz. One into Gods Love and mercy in the Covenant , and the other into the Figure , in which the Anger of God ariseth up and carrieth the abominable Idol ( the Belly-God ) along with it ; which is here deciphered and painted forth to the Life .

26. And Moses saith further , Jared begat Enoch . Here the great and wonderfull gate doth open : for out of Jared , viz. out of the Kingdome of the wonders , the Prophet must arise : for the Prophet is the mouth of the Kingdome : he sheweth what the Kingdome is , and how it is taken and apprehended in the Evill and good , and what the issue , and end of all things shall be ; also he declareth and pointeth out the * * Or the middle , viz. what hath bin done and acted by the Turba in the wonder of Time . Means , how the Turba hath apprehended the life ; and denounceth severe and earnest Threatnings concerning Gods anger ; how the sword of the Cherub will cut off the false [ man or Prophet . ]

27. HENOCH signifieth in its own Speech as much as a forth-breathed breath of the divine * * Or Lubet . good pleasure , which hath in the time thus beheld it selfe with the out-breathing in a form ; which power of the forth-breathing , doth again draw the formed breath into it selfe , and doth onely give forth its Sound , as a voyce of the Divine will : and First it doth point at a Twigg , springing from the line of the Covenant ; viz. out of the internall Priestly office , out of the holy divine Lubet of the wisdome of God , out of Jehovah ; the Spirit would comprehend the deepest Love in Jehovah in one Name and Word , which is called Jesus ; but in the mean time it did thereby play in the Time of the Figure , in the holy wisdome , in the Line of the Covenant , as with an internall hidden holy Kingdome , which he would manifest in the fullnesse of time .

28. Secondly , it signifieth the power of the formed word ; viz. the Person , or the Body out of the Limus of the Earth ; [ viz. ] of the heavenly part of the Earth ; intimating that this body should be taken into the holy word ; and translated from this earthlinesse ; as the light doth withdraw and swallow up the darknesse , even so likewise the good part of the true humanity in Adams first Image * * Text , should or is to be . shall be translated [ extracted , or drawn forth ] by the word out of the earthlinesse , and arise out of the earth , which Enochs Translation from this world doth point out and signifie .

29. Thirdly it signifieth and pointeth at the Prophet , viz. the Voice of the Divine Lubet , Note . which did declare and set forth the Kingdome of Christ , and also the Kingdome of the wonders in their future transactions and junctures of Time ; for the propheticall voice did manifest it selfe again out of the translation , and did foretell and signifie out of the Essence of the spirit , viz. out of the most spirituall Kingdome , that is , out of the Humane Angelicall Kingdome , through the Souls spirit : and then also from the whole Body of the Kingdome : viz. from the nature of the wonders , from the Limus of the earth , and of the Stars [ I say it did set forth both from the spirituall and corporall Kingdome ] how the outward Kingdome of man should afterwards arise in this worlds-being , and what should happen and come to passe therein . This the inward holy omniscient spirit doth signifie * * Or by . through the outward , viz. through the wonders of the pregnatresse [ or mother ] of the outward beings , viz. through the Spirit of the outward world : for the inward spirit did view it selfe through the formed wisdome of God , and did contemplate and behold it selfe in the formed spirit of the wonders : this the Name Enoch signifieth unto us .

30. Now the Spirit in Moses doth further demonstrate and saith : Enoch was 65. years old , and he begat Methusalah , and after that he begat him he continued in a divine life three hundred yeares and begat Sons and daughters : Gen. 5.21 , &c. so that the whole Age of Enoch was three hundred sixty and nine yeares : and being he lead a divine life God tooke him away and he was no more seen . Here the vaile hangeth right before the face of Moses , by reason of the unworthinesse of man : and the Spirit signifieth very clearely in Moses , if we had but the eyes of our understanding open , when these Mysteries should be manifested [ or fulfilled . ]

31. But seeing the most High hath freely granted us by his Counsell to understand this , we will , so far as we * * As we ought . dare , somewhat unfold these Mysteries to our school-fellowes , and shew the pretious Pearle unto the children , and yet with all , suffer a Bolt to lie before our description , that the false heart shall not enter into it , but we shall be sufficiently and fundamentally intelligeable unto those that are Ours .

32. Moses pointeth in each degree in the Lines , onely upon one person , which he also setteth into the Line through which the Spirit of wonders goeth ; afterwards saith Moses , and he yet lived such * * Or so long . a time and begat Sons and daughters ; of which he saith nothing any further : thereby he would intimate and signifie unto us , the Spirit of the manifestation of the wonders of God in each line , their Age , which the Spirit setteth down , denoteth the * * Note . Times how long each Dominion and government , both the worldly and Spirituall [ or Ecclesiasticall Kingdome ] should stand in its forme and Structure : that is to say , how long each * * Beginning growing arising . prevailing Monarchy of the Secular and wordly power and domination should continue , and so likewise of the Spirituall Monarchy .

33. And these * * Or Monarchs . Monarchies of the wonders are forthwith represented out of the first Twiggs , springing from the beginning of the humane tree : that is : they are set forth in each line in Seven numbers ; from Adam through Cain even unto Lamech ; and in the other line from Adam unto Jared : by which Numbers and Names the Spirit pointeth in each line especially at Seven of the forth-proceeding properties of the Tree , and powers of the wonders : intimating how the powers of the wonders should afterwards bring themselves into Goverments , and how one figure should arise out of the other , and how one should destroy and break down the other , and set forth out of the destruction another forme as it hath been brought to passe in the * * Ecclesiasticall and Temporall . Spirituall and worldly Goverments : for alwayes the worldly Government is to be understood with the Spirituall : for the outward formed Word in the dominion and Regiment of nature doth evermore set forth its forme by with and in the Spirituall [ or Ecclesiasticall ] forme [ or manner of Discipline , ] therefore observe and marke here with precise Exactnesse .

34. There are Seaven Times appointed to proceed from the Tree of life in the word of power ; the first proceedeth from the pure life of Adam ; for before the creature , the life was in the word , whence it was brought pure into the Image ; this continued untill the fall : from this pure life there springs forth a twigg in the inward [ Kingdome ] this same was Abel , but being the fall hung on him externally , this same pure life was carried through Death into the holy world : this signifieth and pointeth at the Kingdome of Christ , who should bring us through Death into the pure Life .

35. The Second time begins with Seth , for Moses saith : that Adam was an hundred and thirty yeares old , and begat a Son in his own likenesse , and called him Seth : understand , he was such an Image as Adam w●s after the fall : and was set in the Spirituall Line of the Wonders , and Cain also with him in a worldly naturall line of the wonders , for both * * Secular , and Ecclesiasticall . Kingdomes goe together : Seths time continueth till the Deluge , and beareth the Supremacy even to the Deluge or Noahs floud .

36. The Third time begins with Enos under Seths time , and carrieth forth it selfe all along as a Spirituall Ministry , or Knowledge of God , under Seths time as an hidden Kingdome , and continued till Abraham to whom the Covenant of Christ was established in the flesh .

37. The Fourth time begins with Cainan which is the Spirituall forme in prayers and Spirituall offrings , wherein the word formed it selfe in the wisdome , and carried it selfe forth all along , under Seths , and Enos his time , and manifested it selfe with Moses ; like as Enos his time was first truely manifested with Abraham with the promise in the Covenant ; this time of Cainan continued in its manifestation and dominion under Moses till Christ in the flesh .

38. The fift time begins with Mahalaleel ; and t is the Reception or formation of the Angelicall forme , viz. of the new Regeneration out of the Covenant ; and goeth Secretly all along under the Ministry of Enos , under Seth and Cainan , in the word of the promise , through all the Three times , and did manifest it selfe with the fulfilling of the Covenant in the humanity of Christ , where the true Mahalaleel and Angelicall Image , which did disappeare in Adam , was again manifest in the humanity of Christ .

39. The Sixt time begins with Jared ; which is the spirituall Priesthood under the externall , where outwardly Seth Enos Cainan Mahalaleel were in their Times in their Orders [ or outward formes , ] as the ministry and preaching of Enos concerning God and his beeing and will ; so likewise the preaching of Abraham concerning the Covenant and Circumcision ; Also Moses with the Book of the Law : under all these the inward Priest Jared went along hiddenly . Inwardly this Spirituall Priesthood is Christ in the new man ; and outwardly in the selfe-elected Priests it is Babel .

40. This Sixt time began in the Kingdome of Christ after the Death of the Apostles , when as men chose themselves Teachers out of favour , and outward respects ; that is , it did even then first open it selfe out of the * * Or vaile . hiddennesse of the shaddow , and put it selfe forth in the Churches of Stone , where the Church stood in stead of the holy Temple of Christ : then indeed the holy Jared , viz. Christs voice , ruled in Christs children internally ; but externally the Cherub with the Sword did onely bear rule ; for the outward authority which these selfe-elected Priests doe manage is the Sword of the Cherub : which is signified in the Name Jared : * * That is , in the word JARED the Language of Nature doth emphatically expresse , that the Sword of the Cherub should Domineere the whole Time of the Sixt Seale among the Priests , who should have taught the Love of Jesus : but by this Sword they fall . AMEN . which powerfully forceth it selfe forth all along in the word , in the language of Nature .

41. This sixt time is hidden and manifest ; it is known , and also not known : for Christ said , my Kingdome is not of this world . So that this time hath been faine to passe away as it were in a Mystery under Antichrist , where inwardly in the children of God , Christs Kingdome hath been manifest , but in the Rest ( who have also lived under this time , and have been called Christians ) Babel and the Antichrist hath onely been manifest , both in the Priests , and their Hearers : for they which have been borne of God , have heard the true Jared , viz. Christs voice in them : but the other have heard onely the Outward voice in Babel , viz. disputation and Contention about Christs Kingdome .

42. For all warre which the Christians manage , is onely the Sword of the Cherub proceeding from Babel : true Christians wage no war ; for they have broken the Sword of the Cherub in the death of Christ , and are dead with Christ , and risen againe in him , and they live no longer to the externall Might and Dominion ; for their Kingdome is manifest in Christ , and is not of this world .

43. This Sixt * * Or sixt Seal . Kingdome , beginneth after the death of the Apostles , and continueth with its outward Government even to Mount Zion till translated Enoch doth again appear in Spirit , and power , for Enoch is the propheticall Root , and holdeth in his * * Or Regiment . Dominion Noah , Moses , and the Sword of Elias , at the End of this sixt time the Outward Jared falleth , and with him that same Outward Building , viz. the City Babel .

This Figure was thus deliniated in the Authors Manuscript , and soe received , by Abr : von Somervelt .

45. The Seventh Time begins with * * Read the 35. quest. of the 40 Quest. of the Soule . Enoch , viz. with the Propheticall Mouth , who declareth the Secret wonders of God under all the Six times ; laying open what should Be [ and have been ] done , and brings it selfe all along quite from under the vaile of Noah , Abraham , and Moses , even into the Kingdome of Christ , where this same propheticall Spirit * * Or , hath been . is translated in Christs Spirit , till the end of the Sixt time ; then he manifests himselfe in the Number of the Triple Crosse. When the Triple Crosse doth manifest it selfe , then stands the Right Triple Crowne upon the Crosse : and even then the Enochian Prophets mouth doth expresse and speak forth the Great wonders of the Triple Crosse , that is , he speaketh no more Magically [ viz. in Types and Parables ] but sheweth the holy Trinity in the figure , viz. the Formed word of God in all visible things , and revealeth all Mysteries , within and without .

46. And Even then is the time , when Enoch and the children under his voyce , do lead a Divine Life , of which the first life of Enoch was a Type , and then there is a blessed and Golden year , till Enochs last translation comes , and then the Turba is born ( which , when it shall enkindle its fire ) the Floar shall be purged , for it is the end of all time .

47. Enoch begat Methusalah , who was the man of the longest Age , and was translated three hundred years after : This intimateth and declareth , that the Spirit which in Enoch did bring forth a twigg , viz. Methusalah , who attained the highest Age , shall rule in the Last , and highest Age [ of the world ] and in the mean while hide it selfe before that time , and remain as it were Translated , as Enoch was translated , and was no more Seene .

48. His translation was not a dying , or a putting off of nature and creature , but he went into the Mystery , betwixt the spirituall and outward world , viz. into Paradise , and is the Propheticall Root , out of the Stem of Adam , in the line of the Covenant , out of which Spirit afterwards the propheticall mouth spake .

49. This spirit was translated in Christs Living voyce , when it spake in the flesh , and must be silent , till the voyce of Jared i● finished , then he proceedeth forth again from his first root , through All voyces , viz. through the voyce of Noah , who denounceth the deluge of Anger to come upon Babel , and through the Stock of Noah , and the whole forth-spreading propagation of his Tree through all the Lines , viz through the * * Through Hams , Japhets , and Sems-line . Heathenish , Japheticall , and Sem●● line , and through Abrahams , and Nimrods children in Babel , through Moses , and the Prophets , and lastly , through the voyce of the manifested Word in the spirit of Christ , and revealeth the whole Mystery of the Tree of Knowledge of Good and Evill .

50. For through his voyce all the fore-mentioned voyces of the wonderfull Lines ( whence the Kingdomes of this world have had their rise ) shall be changed into One voyce and knowledge , and transplanted into one Kingdome , viz. into the first Tree of Adam , which is no longer called Adam , but Christ in Adam : All Nations , tongues , and speeches , hear this Voyce : for it is the first word , whence the life of mankinde proceeded , for all wonders doe joyne againe together in the word into one Body , and that body is the formed divine word , which at first with Adam did introduce it self into One Onely Stem ; and through him into a Tree of manifold boughes , branches , and fruits , to the contemplation of the Divine wisdome , in the wonders of the powers , colours , and vertues , according to Evill and good .

51. This High Tree doth disclose , and clearly open it selfe , what it hath been in time , and what it shall be Eternally , and in its * * Disclosure , or Opening· manifestation , Moses puts away his Vaile , and Christ his Parables in his Doctrine , and then the propheticall mouth of this Tree of wonders , doth expresse in Divine Power , all the voyces of the Powers of the Tree , whereby Babel taketh her End , and this is a wonder : and in this same wonder all Numbers and Names are made manifest , and this no man can hinder .

52. For that which is Lost in the Spirits of the letters shall be again found , and the * Spirit of the letter shall be found again in the formed word of the Creation , and in the Creation shall be found and known the Being of all Beings , and in the Being of all Beings the Eternall understanding of the holy Trinity : Even then the contentions about the knowledge of God , his Being , and will , do cease : when the branches shall know that they Stand in the Tree , they will never say that they are peculiar and Singular Trees , but they will rejoyce in their Stem , and they will see that they are altogether boughes and branches of one tree , and that they do all receive power and life from one Onely Stem .

53. And Here Moses shall keep sheep , and Every sheep eateth his owne pasture ; therefore observe , it when this approacheth near to be fulfilled , then Noah denounceth the Deluge , and Elias brings the flaming Sword upon the false Israel , and the Turba in the fire of the wrath devoures the wild Tree with its fruits , and branches ; let this be told thee Babel .

54. For as concerning Enochs Divine time , our Speech is taken from us , seeing Babel is not worthy of it , and also shall not see it , and likewise we must be Silent concerning the discovery of the Times of the Ancient , whose Number shall stand open in the Rose of the Lilly .

CHAP. XXXI . Of Enoch's Wonderfull Line .

MOses writeth : Enoch begat METHVSALAH , Gen. v. 21 . this Name signifieth in the language of Nature , as much as a * * Or , Out-going . forth-proceeding Voice , which intimateth , and denoteth the Spirit of Enoch ; which voyce doth * * Frame , or comprehend . form it selfe into a Body , viz. into Nature , and goeth forth in strong Might through the word ; and when the conceived or formed word is proceeded forth , it doth then contemplate it self ; for the Syllable ( - SA - ) is a fiery glimps of Light ; and the Syllable ( - LAH . ) is the forth-proceeded Word , which beholdeth the property , of what kind of Ens it is , wherein the word hath formed ( or comprehended ) it selfe : the Divine Sound beholdeth it selfe in the humane Ens , and Word , contemplating how the free-will proceeding from the humane Ens , hath introduced the Divine voyce or Breath , into a form of the Spirit .

2. Now saith Moses ; And Methusalah begat Lamech , the Spirit did now put it selfe forth by Methusalah , even out of the Ens into another twigg ; and called it Lamech ; viz. a Contemplation , and beholding of the Great affliction and wound , that the humane Ens was Corrupted ; for like as Lamech in Cains line did Expresse the Wound of Corruption [ and misery that was broke in upon Mankind ] and spake of a Seventy-and-seven-fold Racha upon the free-will which did Corrupt the life ; Even so here the Divine Spirit said , the humane Ens is Lamech ; that is , the wound is too Great , it prevaileth ; although the strong , and mighty breath of God in Methusalah , proceeded forth out of the Propheticall Voyce , yet the Ens in propagation did form it self in the Corrupted nature in Lamech ; that is , in Two wills , as Moses saith , the first Lamech in Cains line took two wives , viz. Adah , and Zillah ; Even so here likewise it would not be otherwise .

Vers. 28. 3. Now Moses saith ; And Lamech begat Noah : with this Name the spirit goeth forth out of the wound of Lamech into the End of Time , and bringeth the End into the beginning ; for NOAH ▪ Signifieth in the Language of Nature , End and Beginning ; now the Spirit findeth in the End , the holy word , which had espoused and incorporated it selfe in the Covenant , Vers. 29. and saith , This same shall comfort us in our labour and toile upon the Earth which the Lord hath Cursed .

4. For the Comfort of man must come out of the beginning and End ; for in the Beginning is , and was , the word of God , which is the beginning of all things ; and in the End is also the Word of God , which is the comfort of all things ; that the creature shall be delivered from the vanity ; whereunto the Spirit looked , and said ; this Same ( where he meant the word which would manifest it selfe in the humanity ) shall comfort us in our labour upon the earth which the Lord hath cursed ; for Noah could not comfort men , for he Preached to them the Rebuke , Punishment , and Perdition ; but he that was in the Beginning and End , he comforted mankinde in their Labour and toile upon the Earth , which they had in the Curse and Anger of God .

5. In this Name Noah the Spirit in Lamech looketh forwards into the End , and backwards into the Beginning ; and conceives it selfe in the Beginning and End into a form , and calls the same Noah , that is , an Ark of the wonders which were in the Beginning and End , and in the whole Time ; and displayeth or putteth forth this same spirit of the whole form through Noah into Three Branches , which went forth out of the Tree of wonders , viz. out of the propheticall Ens of Enoch in the humane property ; and thereof Moses saith , And Noah begat Sem , Ham , and Japhet ; these were the Three twiggs of the Second Monarchy , under which , most excellent Mysteries are given us to be understood .

6. SEM signifieth an out-breathing Divine Lubet [ or desire ] out of the Line of the Covenant , out of the Life of man , and a Comprehension of the Lubet , viz. a type of that , which Secretly passed forth afterwards , under the Lubet : it pointeth at the humanity of Christ in the flesh , the Type of which , was Sem , viz. a representation [ or expresse forme ] in the same Lubet , in which Lubet also the Covenant was made with Abraham , concerning the Seed of the woman , wherein the Blessing should appear .

7. The other branch or Twigg the Spirit called HAM , which signifieth a Strong breathing out of the Centre of Nature , and a grosse amasment or compaction into a flesh : which denoteth , the earthly , naturall fleshly man , which holdeth Sem captive in it selfe ; [ understand by Sem ] the inward man , which shall * * Note . Concerning the Resurrection . arise from death out of the Earth : understand the man proceeded from the Limus of the good part of the earth , which was in Sem * * Or taken into the Divine Lubet . formed according to the Divine Lubet .

8. We do not hereby understand the Totally spirituall man , which is onely as a spirit , But that [ man ] which is from the Limus of the good part of the earth , which lyeth captive in Ham , that is , in the grosse bestiall flesh , and is as dead , without the Divine Lubet , which the spirituall Christus , viz the totally spirituall man shall put on at the End of the dayes in Noah [ that is , out of the Beginning and End : ] This inward hidden man , his grosse earthly brother Ham , viz. the grosse earthly flesh , ( which is nothing worth , John 6. ) doth devoure , and swallow up .

9. And from the Lubet of Sem springeth forth the third branch out of the Centre of Nature , where the Divine Lubet doth behold it selfe through nature ; and this the Spirit called JAPHET , which is in the language of nature an Appendix of Sem , a birth out of Cains Line of Wonders , where the Divine Lubet doth bring it selfe through nature into a form of the wonders of the Divine wisdome : with Sem it introduceth it selfe into a contemplation of the spirituall wonders in the holinesse of God , and in Japhet into a Naturall Wonder , viz. into the Septenary of the Eternall , and Temporall Nature , understand , into a form of the Seven fold * * Orb , or Sphear . wheel , or life's forms , in which † † Or , life's wheel , vitall sphear the Spirit of God appeareth as a glorious Glee , or Gleam of the Wonders .

10. Sem is a type of the light-world , and Japhet is a type of the fire-world , where the light doth through-shine : Japhet a Type [ or Image ] of the Father : and Sem a type of the Son : but Ham is an Image and type of the outward world .

11. For the type and figure of the Three Principles stood in the Three brethren , and clearly pointeth out the Second Monarchy , even to the End of the World ; and withall shewes , what kinde of men would thence-forward possesse the world , viz a spirituall world , and a natural world of wonders , and a bestiall world of folly ; these are the Three Sorts of Men , viz. out of the stock and family of Sem came Israel , and out of Japhets the Gentiles , who Governed themselves in the light of Nature , but Sems ( Generation were disciplined ) in the Covenant and Word of God ; But Ham [ both in Sem and Japhet ] he ruled himselfe in the beastiall bruitish property , against whom the Curse of God was pronounced through the Spirit in his Father Noah : for Christ said , that flesh , and blood , shall not inherit the Kingdome of God .

12. And Moses speaketh now further thus : Gen. vi . 1 . &c. But when men began to multiply upon the earth , and daughters were born unto them ; that the sons of God saw the daughters of men , that they were faire , and took unto them wives as they pleased ; Then said the Lord , Men will not suffer my Spirit any more to reprove them , for they are flesh ; yet I will make their * * I will yet give them 120 yeares respit . Dayes an hundred and twenty yeares . Here Moses hath again the vaile before his Eyes ; for he saith that the children of God looked upon the beauty of the Daughters of men , and took unto them wives according as they listed , and would not suffer the Spirit of God to reprove and admonish them .

13. The meaning of it is this ; the children of God , in whom the Spirit of God did manifest it selfe , looked in the lust of the flesh , after fleshly Women , although they were of the Generation and linage of Ham , without Gods Spirit , yet if they were but faire and beautifull for their lust of the flesh , they introduced the Seed of the holy Ens into such beastiall vessells , and afterward brought forth such * * Giants . Tyrants , and fleshly minded men , who woud not suffer the Spirit of God to rebuke them for they were onely flesh without divine Spirit and will .

14. They should not have mixed themselves with the beastiall Daughters , but looke after those in whom the Spirit of God was , even those who feared and loved God ; but they looked onely at the lust of their eyes , and flesh , and corrupted the holy Ens in the Covenant , in which God had * * Incorporated . espoused and betrothed himselfe : against these the Spirit heere complaineth , that they would not be instructed and reformed , but follow the lust of the flesh .

15. We see this very emphatically set forth unto us in Sem , Ham , and Japhet : that it is so , that the Spirit would not that the children of God should mix themselves with the very carnall or beastiall People ; for after the Deluge the Spirit divideth the three brethren into three Families , and would that each family , should remaine apart by it selfe .

16. For therefore came the Deluge upon the Earth and destroyed these mixed people , and afterwards made a Separation amongst them according to the Nature of the Three Principles ; that each property might possesse its Quire , and line , in the Nature of the Wonders ; but yet it would not doe ; so that at last , the Spirit divides them with the Confusion of the Languages at Babel , that so they might come into a Severall division ; for the properties of the Tree did there divide and spread forth themselves into Seventy and seven ; viz. into the Wonder of the Nature of the formed Word .

Vers. 5 , 6. 17. Now saith Moses , And the Lord saw that the wickednesse of man was great upon the Earth , and that all their Thoughts and Imaginations in their Hearts , were onely Evill continually ; then it repented God that he had made man on the Earth , and it grieved him at his very heart , and said ; I will destroy man which I have created from off the face of the Earth , both man and Beast and creeping thing , and all the fowles of the aire ; for i● repenteth mee that I have made them ; these are marvellous and wonderfull sayings ; that the Spirit saith it repented God that he had made man , and the creatures : who would understand this without divine knowledge ; that any thing should grieve the unchangeable God : Reason would be ready to say ; hath he not knowne aforehand what would be ? how can his will , which is himselfe , grieve and repent ?

18. Here we must goe into the Centre . In God there is no grieving or Repentance ; Nothing can grieve or trouble him : but there is a grieving in his expressed formed Word ; for it repenteth the formed word in the Devills , that the Ens of Light is turned into an Ens of Darknesse ; it grieveth the Devill , that he did not continue an Angel ; also it repenteth the wicked man eternally that he stood not in the divine Ens in the formed word , and hath turned the power of the word into malice and iniquity ; also there is a grieving in the formed word in Nature over all kindes of creatures that the property of the wrath in the Curse of the Anger doth rule and domineere in the formed expressed Word : it grieveth the Love-Ens of the word , that the Devill and wrath domineereth in it , and corrupteth , and destroyeth many .

19. Now when God saith , it repenteth him : It is to be understood according to the creation of the formed word , not according to the Eternall - Speaking word which is unchangeable , but according to the Good property in the creation , that it must be laden with Evill against its will : for the Spirit saith in Moses : and it grieved him in his heart : yea ! it did truly grieve or trouble him in his HEART , the good Ens of the Earth which went also along with it into a compaction , which is from the spirituall worlds property from the holy word , the same was in the Sin [ or fall of man ] , captivated in Death , and shut up in the Curse in the Earth : now the formed word grieved at it , and troubled or affected the Eternall Speaking word , viz. Gods Heart .

20. For our Soul cryeth unto Gods heart , viz. unto the Eternall Speaking Word , and moveth troubleth or affecteth the same , that it should move it selfe in us according to its Love . Now the humane word worketh in the divine ; and stirreth the divine ; so that the divine [ word ] entreth into our Sorrow for Sin , and helpeth us to repent of our Sins : for the Spirit in Moses said ; when Lamech had begotten Noah ; this same shall comfort us in our Labour .

21. This was now the Spirit of the beginning and End of all things ; it repented through nature , of the iniquity of man , and grieved at the captivity of the vanity of the creatures ; and wrought Repentance into the holy Eternall Speaking word ; the Spirit in the formed word of the whole creation of this world , said : It grieveth mee : that I have brought me into such an Evill property in the creatures : And wrought Repentance into the living Eternall Speaking word , from whence the out-breathed formed word was flown forth and proceeded .

22. For , That this is so ; Note . let us take an example on our repentance ; we cannot work any Repentance , unlesse our inward humane Soule doth repent that it hath made formed or brought forth the Beast of vanity in it selfe ; but if it will repent , then its formed Word must enter , or make its earnest approach into the Heart of God , and presse the same with an uncessant importunity , and move in it ; and now when this comes to passe then presently the deluge cometh upon the evill man of the vaine will , which must forthwith be drowned in its Sorrow in the word of Death , Here then God repenteth in man ; that the Evill beast full of Sinfull desire , is born , and in this same divine Sorrow it must be drowned in Gods Love , and die unto the wrathfull evill life and will .

23. Now understand Gods Sorrow or repentance , in the Creature of the Creatures , aright : The Spirit in the whole creation even in every life which moveth in the fire and aire , said , it grieveth mee , that I have figured this Image of vanity on me ; and this Sorrow of the formed Spirit in the expressed Word grieved , that is , moved the Eternall Speaking word in it , then said the Eternall word I will yet give them an hundred and twenty yeares respit , ( for even so long the time in the Dominion or Government of Seths Spirit did continue ) and then the Turba in all flesh shall perish or be thrown down ; for this Sorrow was nothing else , but that the Word in the Covenant did grieve at the misery and vanity of man , and would comfort mankinde by the Covenant through Noah , which comfort did first open it selfe in Abraham , viz. in Enos his manifestation .

24. For the comfort went forth in the Love of the Covenant and opened it selfe with its branch at its right Limit or juncture of time ; for God hath confined all things into a certain limit , when every thing shall come to passe ; and from the comfort of the Moving Word in the Covenant , proceeded forth the judgement that the old Adamicall man , with all his desires concupiscences and lusts should in the Covenant ( when the same should open it selfe in the flesh ) be drowned and mortified in the same New humanity of Christ ; and out of the comfort of the Covenant , a new humane Spirit , and will , should arise , which should live in righteousnesse , and purity ; of which the Deluge was a type .

25. For , the griefe or Repentance came out of the Covenant upon the formed word in the life ; and therefore seeing the same word Repented of the vanity ; thereupon the vanity of the creature must be drowned ; for the will in the Covenant went forth from the vanity , and grieved the life of God ; and moved the matrix of Nature in the waters birth , and drowned the fiery wrath in the fires Nature .

26. But the Spirit in Noah , doth especially complaine here against man , for their Sodomiticall beastiall Concupiscence and filthy lusts of the flesh : viz. Against unchastity , and unclean lascivious wantonnesse ; and also against the High Oppressours , and Tyrants , who put forth and advanced themselves in their own lust , and would rule and domineere , and no longer suffer the Spirit of God to rule in them , and reprove them that they had intruded themselves , to compell , and tyrannize over , one another , without Command : all this was an abomination before God ; and it grieved the Spirit in the formed Word , that it had brought forth such Evill Beasts , and would no longer endure them .

27. Even this same propheticall Spirit , whose root did open and display it selfe in Enoch , which also by Enoch did propagate and put forth its Line with its branches : which also by Noah did grieve at the wickednesse and iniquitie of mankinde , and drowned them with the Deluge ; even this is he , which now also doth grieve at the Great Sins , and vanity of Men : for his mouth is at present opened ; he hath been translated in the Spirit of Christ : Now this word which became man doth Repent at the vanity and wickednesse of men : that its children of the new Covenant will not * * Suffer the Spirit of Christ to draw them . give willing obedience to the Spirit of Christ , therefore this propheticall Mouth doth now disclose and put forth it selfe , for it is the Time of its manifestation ; and proclaimeth the Great Deluge of Gods Anger , and the Flaming Sword of Elias , who also was Translated into the Mystery ; for he must draw forth his Sword in the Turba .

28. Let this be told thee Babel , he complaineth mightily against thy beastiall unchastity and Tyranny ; Against thy own usurped power force , and violence , wherewith thou art proud , and wanton , and hast thereby set up thy selfe in Gods Government ; he will drown thee with thy Tyranny , and beastiall wantonnesse in the fire of Anger : Seeing thou wilt not repent thee of thy vanity , therefore he repenteth through thee , with the Turba , and will drown thy Turba , that so His Repenting may be made manifest in his children , and also his refreshing Comfort and consolation might be manifested out of his Repentance .

29. For without Gods repenting there is no true Sorrow or repentance for the vanity , for the naturall spirit desireth not to Repent , yea if it could be more wrathfull malicious Evill and vaine , it would please Love and delight it selfe therein ; for it is Nature's spirits Strength , and Might : but the Word of God which in the creation did Impresse and give it selfe into the humane Ens for a Soverain powerfull [ and holy ] life , the same [ incorporated engrafted Word of life ] if it be stirred and moved , doth repent , and grieve , that it hath such an Evill Beast in Nature on it ; that saith ; it repenteth me that I have created the evill beast in nature .

30. But this Sorrow is not a Sorrow to annihilation , as if he would have no more to doe with the creature , but it is a Sorrow which saddeth and moveth Gods Heart , viz. the holy divine word , and setteth the naturall spirit a time for to repent , that so it might enter into divine Sorrow , but if it doth not , then he will drown the Naturall Spirit in its Evill will and wayes as came to passe in the Deluge .

31. God said : the Earth is corrupt , and full of perversness ; Vers. 11. and the End of all flesh is come before me I will destroy them : Here is againe a great Mystery , in that God said , the Earth was corrupt before him ; that all flesh had corrupted its way ; and that the Earth was filled with * * Violence . perversness through them , and lo ! he would destroy them . The Earth was afore with Cain accursed according to the vanitie's property ; but now he saith also in this place ; all flesh hath corrupted its way , the end of all flesh is come before mee ▪ This is not so mean and slight a thing as one would looke on it to be ; for the Spirit complaineth against all flesh ; that all things were become vaine in his Sight , and full of perversness .

32. Now saith Reason , a Beast doth not Sin it doth according to its Natures property , how can any perversness be attributed to it ? so far doth reason goe , and further it knowes not ; also it understands nothing of the divine mystery ; It understands nothing of the formed Word that hath formed it selfe through the Nature of time : It saith onely God hath created and made : and considereth not that all things are created in the word , that the Word hath introduced , and compacted it selfe into an Ens : Also it will know nothing of the Eternall Spirituall Nature of divine Manifestation ; it understands nothing of the Ground , or Originall of the outward visible world with its creatures , when it saith God hath made all things out of Nothing , then it meaneth that he hath so spoken it forth , and yet it is wholly blinde , and Senseless in it : it looketh onely upon the outward Colour , and knoweth not from whence it taketh its Originall ; thus it is onely learned in the externall Colour , and prateth of the painted worke of the outside and shell ; and concerning the Ens whence the Colour ariseth , it is dumb and senseless .

33. The Spirit complaineth against all flesh upon the face of the Earth , even * * Text , liveth in the aire and fire . whatsoever hath breath and Sence ; the outward Nature had corrupted it selfe in Every kinde of life , and brought the formed expressed Word into an Ens of Vanity ; this was the perversnesse and violent selfe-willednesse of the naturall life , the Spirit of nature which taketh its Originall in the fire , had exalted it selfe in its fiery property , and introduced it selfe in to a wrathfull life , and driven it selfe even to the utmost End of Meeknesse .

34. For the Devill was an insinuating predominant Prince in the wraths property , which had incited and stirred up the Centre of the outward nature in the fires Matrix , and had not onely corrupted the Naturall life of man , but also the creatures ; for he Moved and Acted Man in Gods Anger , who used the creatures for their Service and food , so that the Curse , and the Vanity was also manifest in Every life ; and man in his Conversation stood in the Curse and vanity , and so came in the vanity in the Curse even into the Abysse , viz. into the End of this world , therefore said the Spirit ; the End of all flesh in its perversnesse and violence is come before me : Every life had through the vanity of man brought it selfe unto the End of the outward nature ; and the Throat of wrath was Open in Nature , and would devour and swallow up all things in the wrath .

35. For the Kingdome of Gods Anger , viz. the dark world , had gotten the upper hand in its property , and brought the Good part of Nature even unto the End , therefore the formed expressed word did Move , or Repent through Every life of this vanity , that it should bear the Abomination on it ; and said , that it would destroy the womb or pregnatresse of Vanity proceeding from the fires mother , with - water , and break its power and force .

36. For before the Flood the fires-root was more strong and potent then the waters root , and that , from the Originall of the fiery Motion , that is , the Fiat stood in the fiery property , and compacted the Earth and Stones , so that there was then a great wrath powred forth in nature , and that by reason of the Casting out , or Ejection of the Hierarch Lucifer into the darknesse .

37. And Here by the flood or Deluge the force and violence was taken from the wrathfull fire-root , in the Centre of Nature ; for the Repenting or the Grieving of the formed Word was Nothing else , but a Type of Christ , where the Eternall living Divine word in the humane property , did repent and grieve in the formed Creaturall word , at our Sins , and Vanity , and * * Dyed from the vanity . mortified the same vanity in his Death in the creature ; and drowned the formed creaturall word in the humane property with the divine water of love and meeknesse in the holy heavenly Bloud .

38. So also in this place , the formed Word grieved at the vanity of the Creatures , in that they were laden therewith , and brought the life of all the Creatures into death ; and in its Sorrow moved the meeknesse of the water-Source in Nature , so that all the fountains of the deep did open themselves , as Moses saith , and devoured the fire-source in the water : this signifieth unto man the Baptisme of Christ , where the fire-source of the Soul in Gods Anger was in the word of Christs Covenant baptized with the Regenerated water of the Spirit , understand the Spirituall water , which shall quench the fire of Gods Anger : As it was above mentioned concerning the Seaven times , that Each time of the Seaven degrees of nature , hath brought it selfe unto its End , and in the End there was a sorrow for the Abomination , and in the Repentance and Sorrow the Turba was broken and destroyed .

39. Now behold here aright , by Noah with the Flood the Second Time , viz. Seths time was at the End ; and with Adam in the fall , when he lusted to Eat of the vanity , the First time was at the End .

40. In Adam the Word repented , and gave it selfe with a Covenant into the life , to help comfort and restore the life ; and by Noah the word repented and moved all the fountains of the deep in nature , and drowned the wrath , and opened the Covenant of Grace .

41. And when the time of Enos was at the End in the dayes of the children of Nimrod , the word grieved at the vanity of Man , that they would not know God , and drowned the Vnderstanding of the one Onely Tongue , and divided it , and gave * * Or , out of . by its Repentance the certain Understanding in the Covenant with Abraham .

42. And when the time of Cainan was at the End , that the children of Abrahams Covenant were compelled in the Vanity of Servitude : the Word grieved at the Vanity , and destroyed Pharoah , and afterwards all the men of the children of Israel in the Wildernesse , save Joshua and Caleb , and gave them , out of its Sorrow and Repentance , the Law of his Covenant , a True Type of Christ , who should drown the Abomination in his Bloud .

43. Thus also when Mahalaleels Time was come to the End , the Word grieved in the deepest Repentance , and brought the life of God in Christ Jesus into the formed Creaturall Word in the humane Ens , and drowned the Turba in the humane Ens , with Gods Love and Mercy , and gave them the spirit of comfort , and the Gospell .

44. Thus Even Now also ; where the Time of Jared is at the End , which hath been covered with Babel : Even now at this present , the Word doth Repent and grieve at Our great Vanity , and will destroy the Abomination with the devouring jawes of wrath : with Sword , hunger , fire , and death , and Giveth , out of its Sorrow , grief , and Repentance , a Lilly out of Enochs mouth in Gods sweetnesse .

45. And when Enochs line shall be at the End , that the vanity doth again grow in the Turba : then cometh the greatest grief and sorrow of all , upon the Nature of the wonders ; that it is at the End , and there is no more any Remedy for it ; Even then cometh the Last Motion * * Or , of . with the Turba in the first Principle of the Eternall Nature , and swalloweth up the outward Nature in the fire : Even then the formed Word shall be wholly freed from vanity , and giveth * * From , or out of . by its last REPENTANCE the Holy Spirituall World . AMEN .

CHAP. XXXII . Of the Covenant between God and Noah .

1. GOd said to Noah , I will establish a Covenant with thee , and thou shalt go into the Ark with thy Sons , Gen. VI. 18 . and thy Sons wives with thee . A Great pregnant and remarkable Example we have here in Noah , and his Children : the Covenant was made with Noah ; for his spirit was a discovery or beaming forth of the formed word in him , in the Beginning and End of Time : and the beginning and End was the Eternall word , which had espoused it selfe in the Covenant , in which Covenant the Soul of Noah , viz. the formed word of the Eternall Nature , found Grace , and obtained the Confirmation of the Covenant of Grace .

2. As his Name doth properly and peculiarly signifie in the language of Nature , a Beholding of the Beginning and End . In this same Beginning and End , viz. in the Eternall Speaking Word of the Father , which would manifest and open it selfe again in the humane life , Grace was opened and presented to Noah , so that God did establish and Confirme the Covenant with him .

3. And here we have a very Excellent , and an Emphaticall example , which is exceedingly worth the mentioning , in the Three Sons of Noah , which in their Properties were sprung forth from the Stock of Adam in a threefold Line ; for we see that three Nations [ Severall Sorts of People ] did arise from them , and that God did include them all Three with their wives in the Covenant of Grace , and commanded them also to goe into the Ark , into the Second Monarchy , and did not exclude the fleshly Ham.

4. This is first highly to be considered , that a Gate of Grace standeth open to all men , and that God hath not Set any Election or Predestination in nature ; but the Election or choyce doth arise out of the free-will , when it turneth it selfe from the Good into the Evill .

5. Secondly it is a Type of the Three Principles , viz. Sem is a type of the Spirituall light-world in the Covenant ; and Japhet of the fire-world , which should be a Sojourner of the light-world , and a Mirror of the great Joy in the light-world ; and Ham is a figure of the Limus of the Earth , to which the Curse and the Anger of God doth hang ; all these Three , God took into the Covenant with Noah , and brought them into the Arke .

6. For Every man hath these three worlds upon him , and in him ; and the Covenant in the word was therefore given , that the whole man should be Redeemed .

7. For Japhet Signifieth the fire-Soule ; and Sem the Image of God out of the light-world , viz. the spirit out of the Holy word ; and Ham betokeneth the Limus of the Earth with the outward Dominion or Region of the Air , and of the magicall Etheriall Constellations , together with the Body , which shall be freed by the Covenant from the Curse , and arise again out of the Earth . The three Brothers were a type of these three Principles .

8. Not that One did wholly arise out of one Principle alone ; No! Sem and Japhet had likewise Hams property in them , as did plainly manifest it selfe afterwards in the Jewes , who became so wicked and vile a people : Onely we speak here of the Superiour Dominion or predominant property , of which Principle the Creature hath had in the outward life in its figure .

9. Ham had the outward earthly Elementall Kingdome in the figure , which stood in the Curse ; therefore his Image [ or person ] was also Cursed of his father , in the spirit ; for the earthly Image shall not inherit the Kingdome of God , but he also had a Soul from Adam , which stood in the Covenant ; but the free-will doth very Seldome work any Good thing in such a Lodging , and very easily attains the Curse upon the soul , as we see that the Curse did afterwards come upon this Generation ; that Israel must destroy them by their Entrance into the Land of Promise ; albeit they did not wholly destroy them all , yet the Curse was come upon them .

10. There is a very great Mystery in the Ark of Noah , which the Lord commanded him to build after that manner , and shewed him how High , How Long , and how Broad , it should be , and directed also that it should have Three Severall stories ; also concerning the Creatures which he commanded him to bring thereinto ; which is such a Mystery , that the wicked malicious man is not worthy to know it : and we also shall not mention it in the ground [ or depth of its meaning ] for it hath its Time wherein it shall be opened , viz. in the Lilly-time , when Babel hath its End ; but yet to set downe somewhat for a furtherance and direction to our fellow-Branches , to whom in its due time it shall break forth and grow out of Our Ens of this Lilly ( which also shall be a Rose in the lilly-time ) we will set it downe in an hidden Exposition .

11. The Mystery of the holy Trinity ; also the Three Principles : also the Three Sons of Noah , also the Three men that appeared to Abraham in the Plain of Mamre ; also the Vision of the Great Temple in Ezekiel ; and the whole Revelation of John belongeth unto this figure ; also the Temple of Jerusalem .

12. Set before thee , the figure of the Arke with its Three Stories , with its height , length , and breadth , and place it in the Three Principles ; and in the three Principles open the Mysteries of the * * Or , Hierarchies . Hierarchy of Christ in the Three distinctions of Heavens , which yet are onely One ; but in three properties ; as Fire , Light , and Air , are Three ; and yet but One : Place in these distinctions [ or Severall differences ] the Three Sons of Noah ; and go out of their properties into their Monarchy in the world , which continueth to the End of dayes : also set before thee the formed Word according to all the Three Principles ; and so you will finde the Ground of all : especially Set before thee , Moses , Elias , and Christ , in their appearance , and Transfiguration upon the Mount : the Ark of Noah is the first Type of all these figures ; and the Hierarchy of Christ is the fulfilling of them at the End of dayes : enough to ours .

13. And the Lord said , come thou and thy whole house into the Ark , Gen. VII . 1 . for thee have I seen Righteous before me at this * * Or , Generation . time : The Scripture saith elsewhere , Before thee none living is righteous if thou wilt impute sin : but here God saith , I have Seen thee righteous before me at this time : the Creature was not the Righteous One , without Evill ; but HE , who at this time did in Noah open and manifest himselfe out of the Covenant , who grieved at the evill of this time , and introduced his Sorrow into Gods Love and Mercy , and so brought the Righteousnesse of the mercy into the Sorrow , and manifested the Grieving mournfull Spirit in the Ens of the Covenant in the creature ; thus Noah was righteous before God at this time , when the Covenant did move it selfe in him .

14. This time is ( or signifieth ) the motion of the Covenant , which made Noah righteous , for this was the time . When Noah received Life in the womb , the spirit looked with his first glimps of life out of the Divine Ens of the formed word into the Beginning whence the life was come , and into the End which was the Kingdome of Christ : in this Aspect [ or Divine glimps ] the life of Noah receives the Righteousnesse in the Mark of the Covenant at this time , for that was the time in him wherein he was found Righteous .

15. God brought Eight persons into the Arke , and of the clean Beasts * * Or , Seven paire . Seven and Seven , the male and its female . The Seven persons point at the seven properties of the naturall life , that God will have children out of all the properties into his Eternall Ark ; the Eighth person was Noah , and in Noah was the Righteous One , that was the Covenant , out of which the Kingdome of Christ should come , therein stood the Ark of Noah ; but the Ark hath three Stories , which are the three Principles in one onely Divine manifestation , for each property of the three hath its own peculiar Heaven and Certain Quite in it selfe .

16. The Seven pair of clean Beasts , are Even the very same Mystery , for the Centre hath Seven properties , and yet they are but one in the Divine Power : but according to the Eternall nature there are Seven of them as to the Divine manifestation : which signifieth unto us , that the Creatures were brought forth into life out of this Seven-fold Ens , where each degree hath again Seven in it , to its manifestation , whence the infinitnesse , viz. the form of Gods wisdome , doth appear , and shine forth , and that in the formed wisdome , whose Image and figure shall not vanish or perish , although their life , and the creature , which hath a Temporall begining , doth passe away , but the * * The Forme shall remain in the Figure . form shall remain in the Divine wisdome , viz. in the Ens of the formed Word in the Figure , to the Praise of Gods wondrous deeds ; indeed not to a restauration of their Creature , but for a visible mirror or Looking-glasse in the formed wisedome of God .

17. But of the unclean Beasts God commanded Noah to take onely one Pair of each kinde with him into the Ark : understand it thus , the unclean Beasts have on one part , their Originall out of the Limus of the Earth according to the Grossnesse , viz. according to the dark worlds property ; although their spirit taketh its rise out of Nature , yet we are to consider the difference in nature in respect of that which came forth , in the Verbum Fiat out of the Source of the dark worlds property , into a Compaction , whence such an Ens doth adhere unto many an unclean creature , and it signifieth unto us in the Right Understanding , that the dark world , viz. the unclean world shall appear before the wisdome of God onely in one manifest forme , viz. in the darknesse , but the properties shall be manifest onely in the creatures themselves each in its owne peculiar Selfe and nature .

18. For the formed wisdome as to the darknesse is the Heaven of them all , which is onely manifest according to the darknesse , wherein the property lyeth hidden , according to which God calleth himselfe an angry zealous God : out of this darke heaven , Every creature receiveth its Power and vertue according to its property , according as its hunger is , so it sucketh with its desire from thence : and it signifieth unto us , that the uncleane Beasts each kinde of them in their forme , shall appeare onely in One forme in the wisdome of the darknesse , viz. in the figure , as they were created in the beginning , and not in Seaven properties according to the Centre of nature , in all ( properties according to light , and darkenesse ) as the rest shall ; for they are in the figure of the first Principle , which in the pure heaven shall be manifest onely in one property viz. according to the burning [ property ] wherein the Light is * * Moveable and formable . Moved , and the wisdome formed .

19. But here I will warne the Reader to understand our sence and meaning aright , and not to put me Calves , Cowes , and beasts , in their spirit and Body , into heaven ; I speak onely of the Eternall formed wisdome whence Evill and good hath been brought to manifestation .

20. Moreover God said to Noah ; for yet seven dayes will I cause it to raine upon the Earth forty dayes , and forty nights ; and every living Substance which I have made will I destroy from off the face of the Earth ; wherefore did God say after seven dayes the floud shall come ? why not presently , either sooner or later ; why doth he set even Seven dayes : In this the Seaven properties of nature are contained mystically , in which the Verbum Fiat had introduced it self into an Ens viz. into the formed Word ; that is , into the creation of the world ; in which Creation the Formed Word Repented at the vanity of all creatures , and moved it selfe through the generatresse of Nature , in the Formed Word to destroy the Turba .

21. Now the first motion , and information of the word in the creation with the Six dayes works and the day of Rest being Seven dayes , was brought into a forme of Time , and it yet stood so , in its forme ; now then when the word ( which said it would drown every life with water ) did open disclose and manifest it selfe , through the Seaven properties of nature to the waters-birth , it came to passe in the Forme wherein the word had given in it selfe with the Creation viz in the same Seaven-fold operation , which should open it selfe in its owne peculiar order , and not enkindle or elevate any one property above the other ; but if all Seven would open and manifest themselves according to the waters-birth ; then the Onely fountaine or head-spring of all the deeps in the Centre of nature should break open : and being they came in Seven dayes into their outward formed working Dominion ; the Speaking word did also proceed in the opening thereof in Seaven dayes unto the limit for its manifestation of that which it desired ; as namely to drown the Turba .

22. And let none looke upon this as a fiction or laugh at it , for whosoever doth so , doth not yet understand our spirit and meaning at all , nor hath any knowledge at al of the Formed Word , but hath onely an externall understanding of nature ( like a brute Beast ) or a Bird that flyeth in the aire , and knoweth not what the essence is .

23. Now saith reason : wherefore 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 the Angelicall Spirituall world , and the woman was taken out of him ; and both were in this Turba * * Text , figured . formed unto the outward naturall life .

25. This Turba is that wherein God did also set the Curse ; which with Noah was first at the End ; when God said ; the End of all flesh is come up before mee : and out of this forty-dayes-produced Turba , the fountaines of the deep did arise in the water-Source and drowned the Turba in the flesh of these Sexes .

26. For from the Sin of Adam came the Deluge over the world ; and this forty-dayes-produced Turba was the Sin in the flesh ; otherwise if the water-fountaine had not opened it selfe , the fire-fountain had proceeded forth out of the Turba in the wrath of God . Therefore God said ; it repented him that he had made the creatures ; and his Sorrow went into the Turba , and drowned it .

27. And let the Reader be put in minde , that so often as he findeth the number forty in the holy Scripture , that it altogether , in the Beginning pointeth at the forty dayes produced Turba : viz. the forty Dayes of Moses upon mount Sinai : Item ; the forty yeares in the wilderness : also the forty houres of Christ in the Grave : also the forty dayes after his resurrection before his Ascention , doe all belong unto this : and all the numbers forty in the Secret and mysticall propheticall sayings of the Prophets : for out of this Turba the Prophet is arisen with his Prophecie .

28. But in that I say , that if the water-fountaine had not been opened , the fire-fountaine would have broken forth : is also true : for the children in the Turba would have also burnt Noah in the Arke with fire , if the most high had not hindred and prevented them with the water : for the fires Turba was moved in them : this was the worlds end or the end of all flesh : for at the End all shall be purifyed and purged in the fires Turba : for it will enkindle it selfe .

29. There is a very great Mystery in that which the Spirit saith in Moses : Noah was five hundred yeares old when he begat Sem Ham and Japhet , which otherwise is against the ordinary Course of nature , to beget children in such a naturall Age ; also there is a very great mystery in that God said that he would give the world an hundred and twenty years respit , and yet the Deluge came in the Six hundreth year of Noah , viz. in the hundreth yeare after the warning or notice thereof , and it signifieth the abbreviation of time in its naturall course , and also the End of the world , how that there shall be an abbreviation or shortning of time in the Circle of the conclusion of all Beeings , Quere this Treatise by it selfe . of which we will mention something in a Treatise by it selfe , if the same be permitted us .

30. When Noah entred into the Ark ; Moses saith : Vers. 16. the Lord shut him in : the intimate signification of the Spirit heere , is : He shut up the Second time or Age of the world , which was at the End , being the fire would faine have moved it selfe , therefore the Lord shut it up with water , and herewith also [ he opened ] the Gate of his Entrance to goe forth in the Third time , and begin the Second Monarchy in the outward world : for the first time was in Paradise ; the Second under Seths manifestation : in the third Enos's manifestation should be opened , and set forth .

31. And Moses saith further : Chap. VIII . vers. 3.1.2 . and the waters stood upon the Earth one hundred and fifty dayes , then God remembred Noah , and every living thing , and all the cattle that was with him in the Arke ; and God caused a winde to passe over the Earth and the waters asswaged , and the fountaines of the deep and the windowes also of heaven were stopped . Moses saith , God Remembred Noah : now reason thinketh , had he then forgotten him ? whereas he is present to all things , and is himselfe through all , and in all things : the Spirit in Moses doth here hang a vaile before the Mystery , that the naturall man doth not understand it .

32. Gods Remembrance here is the beginning of the Third Time , even the Beginning of the Second Monarchy in the foure Elements with the creatures : for in the Covenant made with Noah the Second Monarchy was comprehended , which went forth out of the Centre of the Generatresse through the divine wisdome in Nature .

33. And Moses speaketh further : Vers. 4. when the waters were abated the Arke set it selfe down upon the Mount Ararat . This Name [ ARARAT ] doth plainly hint unto us in the language of nature a mountaine , or a Compacting and an Amassing of an Essence out of the Centre of nature , even out of the wrathfulnesse , being the Anger of God had then reposed it selfe there ; the Arke stood upon the Allayed Anger , but the last Syllable in this word Ara-RAT , doth signifie that the wrath of the eternall nature proceeding from the Centre , hath betooke or formed it selfe into an active Dominion , and would thence forward ride through nature , as a warriour ; and mightily exercise its Power and violence in the humane property , whereby they would undertake warres , and advance themselves in Pride Pompe and Power , and butcher and slay one another , Eagerly Contending about this mountaine of the wrath's Might , or Severe humane Authority .

34. This Mountain Ararat denotes the Houses of the Great ones , or domineering Potentates upon the Earth , viz. the Great Castles , Forts and Bulwarkes ; the mighty mountaines of the Power violence and strength of the Rich ; and also the high Nobility sprung up from the mystery of the Great world ; upon which Kingdome the Arke of Noah hath set down it selfe , but the Covenant with Noah I meane the Kingdome of Christ , hath set it selfe to be an Eternall Lord over this mountaine of the warlike might , and force of Armes sprung up from the Anger of God , which dominion and Reigning Power of Christ , shall abolish and take away the Kingdome of this Mountaine , and quite suppresse it : and it denoteth unto us truely , fundamentally , and exactly ; that this Power and Authority would take upon it , in its own Power , the Arke of Noah , viz. the Divine Covenant , and carry it : yea put it on as a Garment , and proudly perch up it selfe therein , as if it had the Kingdome of Christ in its own Power .

35. And also it shewes and denotes unto us , how that this mountaine of the wrathfull Anger of God in the humane property [ or in mans Nature ] would beautifie trim up and adorne it selfe with the Arke of Noah ; and would proclaime it to be the holy Arke of Christ ; and yet it would be onely founded upon the wrathfull Anger , and be onely an Antichristian Kingdome : which indeed would Carry the Ark viz. the Name of divine holinesse in the mouth , but its Heart would be onely this Mountaine , A Vessell , and Confused heap of Gods wrath ; and yet it would make devout shewes of holiness , and glory in having the Ark upon it selfe , but the Aym and intent of the heart would be set upon the Strong Holds ; the preferment power and Riches of the world .

36. Furthermore it denotes , that the Potent , and Mighty of the world would build the Arke , viz. the Service and Worship of God upon their Heart and Reason , with Great Stone-houses , and Churches , and that these houses thus built up of Stone , should be their God , whom they would Serve in the Ark , and they would wage war for the houses of Stone of their own contriving and framing , and for their devises and Opinions therein maintained ; and contend about the figure of the true Ark , and not consider , that the Arke standeth upon their mountaine ; that God hath set it above them ; and that they ought to walke under Gods Dominion in humility and suffer the Ark to stand upon them , and not usurpe unto themselves the Power of the holy Ghost , or take it away , and binde him unto their feigned Power and hypocriticall formes , and command him to be Silent , as they doe , in that they cry with full mouth : lo ! heere is an assembly of Divines ; here is the true Church of Christ , this you must beleeve and doe , This is the law and Ordinance of the Church ; no , the Ark stands above them , they are under as the Mount Ararat was underneath the Arke : Christ is the Arke ; and not the Contrived Heaps of Stone ; or any forme of mans devised Worship or Opinion . All Assemblies , Congregations or Synods are under the Ark Christ , and not above , for the Arke of Noah placed it selfe above the Mountain , to Signifie that the mountaine must beare the Arke : we must bear the Arke of Christ upon us , and have the Temple of this Arke within VS ▪

37. Furthermore , it denotes how the figure of this Arke , viz. the * * Ecclesiasticall Clergicall Priesthood . Spirituall Kingdome upon the Earth would place it selfe upon the mountaine of power domination and lordlinesse , and would rule with the Mountain in the Ark ; and take upon it selfe to meddle with the worldly Dominions and authority ; and bring the mountaine , viz. the Power of the Secular Arm above the Ark : whereas the Ark ought to stand upon the mountaine , and Noah with the Covenant to remaine in the Ark , till the Lord bid him come forth , that is , till Christ deliver the Ark to his Father .

38. And Moses saith further , At the end of forty dayes , Ver. 6 , 7. when the Ark had set it selfe downe , Noah sent forth a Raven , to see whether the water was abated , but the Raven flew too and fro till the waters were dryed up from off the face of the Earth : The Raven denotes the earthly Man , and shewes , how that he would first put forth himselfe upon the Mountaine Ararat , that is , advance himselfe in his Selfe-hood , and earthly lust , and build up his Kingdome in the Second Monarchy .

39. And though he came forth out of the Ark , yet he would fly to and againe in the Kingdome of his Selfe-hood , and not return● into the Ark , from whence he departed in Adam , and would onely be a covetous Muck-worm , and a greedy devourer of fleshly temporall pleasure in his owne will , and remain as the Raven , and not returne to the Ark , desiring to enter into it , but minde onely to possesse the Kingdome of this World in Glory and State : also it betokens that the Generation of this Raven would have the chief place , preheminence , and Government , in the Second Monarchy ( like the Devill in the wrath of God ) as Histories witnesse that it so came to passe .

40. Afterwards he sent forth a Dove from him , to see if the waters were abated upon the Earth , Ver. 8 , 9. but when the Dove found no Rest for the Sole of her foot , she returned again unto him unto the Arke , and he put forth his hand and took her to him into the Ark. This sets forth and denotes the figure of Gods children ; who soon after come also under the Government of the Ravens property , and are brought into the Government of this world , for they are also with Adam gone forth out of the Ark to behold and prove this Evill corrupt world , and live therein ; but when their Spirit can finde no rest in the earthly dominion , then they come again before the Ark of Noah , which is set open in Christ , and Noah receiveth them again in Christ , into the first Ark , whence Adam departed .

41. Moreover the Raven betokens the sharp Law of Moses , in the fiery Might under Gods Anger , which bindes , and slayes man , and brings him not into the Ark : but the Dove betokens the Gospel of Christ , which brings us again into the Ark , and saves the life : for the Mount ( Ararat ) doth as an exact type and figure , point out unto us the Kingdome of Moses , and the Ark wherein the life was kept and preserved , signifieth the humanity of Christ .

42. And he stayed yet other Seven dayes , and againe he sent forth a Dove out of the Ark , and it came to him about Evening , and lo ! Ver. 10 , 11. she had pluckt off an Olive-leaf , and brought it in her mouth : and he stayed yet other seven dayes , and let a Dove fly forth out of the Arke , which returned not to him any more . The Spirit in Moses sheweth by these Three Doves , and the Raven , which Noah sent forth out of the Ark , a great Mystery , which albeit he doth not clearly unfold , yet for certain is couched therein ; the Raven doth also denote the Law of Moses in Nature , which will remain in its Selfe hood , and will not returne in true Resignation , and Selfe-deniall , under the obedience of God , but will enter in to God by its own strength , Power , and wayes .

43. The first Dove signifieth the propheticall spirit , which arose under Moses , viz. under the outward Law , and offrings , and pointed through the offring into the Ark of Noah , and Christ , this Propheticall Spirit went all along through the office of Moses : it indeed flew under Moses , but it tended again into the Ark with its Prophecy , as the first Dove which Noah sent forth flew indeed into the world , but came again into the Ark of Christ .

44. The Second Dove with the Olive branch which also came again to Noah into the Ark , denotes the Word in the Covenant of Noah , which came forth out of the holy Ark of God into this world , viz. into our humanity , and pluck't off an Olive-leafe in the World , and brought it to Noah , that is , it pulckt off a Branch from our Humanity , and took it into the holy Word , viz. the Mouth of God ( as the Dove the Olive-leaf ) and brought the branch to Holy Noah , that is , to God the Father , but that it was an Olive-leaf , denoteth the Vnction of the holy Spirit , that the same should Anoint the Humanity , and bring it again with this Dove into the holy Ark.

45. The Third Dove which Noah let fly , which came not again to the Ark , betokeneth the Kingdome of Antichrist upon the Earth , which indeed is flown forth with its Doctrine out of the Ark , but its spirit remaineth onely upon the Earth , feeding upon the fat grasse [ upon the Riches , Honour , and beauty of this world ] and so it stayeth onely in Selfehood [ and returns not to the Ark ] it indeed maketh devout shews of holinesse to God , and giveth good words , but the man with its Senses and Reason will not forsake the world , and return again to the Ark. They build themselves stately Pallaces without the Ark for the pleasure of the flesh , and are very zealous and devout in hypocrisie without the Ark ; they will be accounted children by an externall Imputation of Grace , and Adoption , but they will not enter into the Ark , but they say Christ is in the Ark , he hath purchased and paid all , we need onely to comfort our Selves therewith , he will bring us in well enough .

46. The other Party saith ; they have Christ in their Works of hypocrisie , they take the Ark along with them when they fly out in their fleshly Pleasure : all these remain without the Ark in this World , and return not to the Ark. This the Third Dove denotes : for the Antichristian Kingdome walketh demurely in the shape of a Dove , and as a sheep , but it is onely a figure and darksome shaddow of Christs Kingdome , which consists in the Spirit in Power , and is really in the Ark.

CHAP. XXXIII . Of the beginning of the Second Monarchy , and of the Covenant of God with Noah , and all creatures .

ANd Moses saith : Then God spake with Noah , Gen. VIII . 16 , &c. to the end . and commanded him to goe forth with Every living thing , Each with its Kinde : but Noah builded an Altar unto the Lord , and took of every clean Beast , ond of every clean Fowle , and offered burnt-Offrings upon the Altar , and the Lord Smelled a sweet Savour , and said in his heart , I will not henceforth curse the Earth any more for mans Sake ; for the Imagination of mans heart is evill even from his youth , and I will not any more smite every living thing as I have done , while the earth remaineth , Seed-time , and Harvest , cold , and heat , Summer , and winter , Day and night shall not cease . Moses saith that God smelled a Sweet Savour , and Said in his Heart , he would not again curse the Earth , or smite every living creature any more , for mans sake . This is a figure or mysticall Type , as is before mentioned in the Offring of Abel .

2. For his Heart is the word in the Covenant , which took the Prayer and will-spirit of Noah through the holy fire in the Offring , and brought it in the word to Substance ; and withall smelled in the Divine Power , the humanity of Christ , who was to Resigne himselfe in the Covenant into the Word of Power ; that is , it desired to have the humanity in his Power and vertue as a pleasant Savour ; and from this Smell [ or sweet savour of holy Rest in the Paradisicall property ] the Spirit of God declared , that he would not again destroy Man and the Creatures any more ; so long as the Earth should endure , these Creatures should also continue .

3. For Noah offred all manner of clean beasts , and fowle ; and the Spirit saith , that he Smelled herein a sweet savour of rest : now [ he doth not mean ] that he took pleasure in the Smell or Savour of the offring , for all Beasts are in his Power and are continually before him ; but he spake it in reference to the hidden offring in the Covenant , which the inward world in the creatures did smell , which hereafter would deliver them by its own peculiar * * That is , the inward centrall fire , which shall purge the floor , and cristalize the Earth into transparent Gold . Offring from the abomination of vanity , and set their figure into the holy wisdome , viz. into the spirituall world .

4. When Noah offered , then the Lord ( that is , God manifested in the Offring by the unmanifest holy Name JEHOVAH through JESVS ) did Smell the holy disappeared humanity in Adam ; that is , he did tast in the Lubet or good pleasure of his wisdome , how the same should be again manifest in the holy Name Jesus . And then he blessed Noah and his Children , and said , Be fruitfull , and multiply , and replenish the earth ; and the fear and dread of you be upon every Beast of the Earth , Gen. IX . 1 , 2 , 3. and upon every Fowle of the air ; Even upon all ▪ that creepeth upon the Earth ; and upon all the Fishes of the Sea ; into your hands they are all delivered ; Every living thing shall be meat for you ; Even as the green Hearb I have given you all things , but the flesh * * Or which yet liveth in the blood . with the life thereof , that is , with the blood thereof , you shall not eat ; for I will require the blood of your lives , of every Beast will I require the same ; and at the hand of every man , will I require the life of man , being that he is his brother ; and whosoever sheddeth mans blood , by man shall his blood be shed ; for God created man in his owne image : And you , be yee fruitfull , and multiply , and be industrious upon the earth , that you may increase abundantly .

5. When God blessed Noah through the Offring proceeding from the Covenant , and bad them be fruitfull , he gave them againe the whole world , withall its Hosts in possession ; all whatsoever liveth and moveth , should be Subservient to them , and be their owne ; and he gave it them all in common , he made there no difference between Noah and his children , no * * Master . Lord nor servant , but he made them all alike , none noble or ignoble ; but like as many branches and twiggs grow out of one Tree , and yet all together are but one onely Tree ; so also he established the humane Tree upon the Earth , and gave them all beasts , fishes , and fowles in common , with no distinction , restriction , or prohibition , save onely that they should not eat their life in the blood , least they should become monstrous in their life * * Or with the Eating the life of the B●asts . with the bestiall life .

6. God Commanded them to rule over all the Beasts , and Creatures , but in this place he gave them no peculiar Domination , or ruling Power over one another : for all Domination , Lordly rule , and authority , whereby one man ruleth over another , doth arise out of Ararat , that is , from or through the Order of nature , according to its properties , according to the Constellations , and outward Dominion of the Princes under the Constellations , or Astrum .

7. The true Image of God hath no other Dominion in its members , then the Body hath in its members , or the Tree in its branches , but the beastiall Image from the Stars , and four Elements , maketh it selfe a Dominion and Government , according to its mother , whence it taketh its rise , and wherein it liveth .

8. Also all Lawes , and externall Ordinances which God hath appointed man , doe all belong unto the Order of nature , viz. unto the expressed formed Word , the same , God hath given man for a propriety , that he should rule therein with the inward spirituall man of Vnderstanding , according to the wisedome of God , and make himselfe [ Lawes and ] Order according to the spirit of wisdome .

9. Over which Orders and Ordinances of men , which they make unto themselves , HE [ viz. the Lord ] hath set himselfe as Judge , and thereupon hath appointed the Last Judgement , to separate wrong from right , and whatsoever proceedeth not from Truth , Righteousnesse , and Love , and tendeth to the same , against that the judgement of God is set ; for it is generated or hatched through the false spirits of darknesse in Turba Magna , and introduced into the humane property as a false Lust and Suttlety ; and is a stranger or Bastard wisdome , which shall not inherit the Kingdome of God .

10. All Royall , and Princely Highnesse and Excellency , together with all Governments , and Dominions , doe arise from the Order of nature , in the Image of God there is no compulsion [ no force violence or oppression ] but a meer free willing desirous Love-Service , as one member in the body , or as one branch of the Tree doth freely and readily serve each other , and rejoyce in each other .

11. But being that man hath introduced himselfe into the outward formed Word Evill and Good , viz. into the Kingdome of nature ; the Kingdome of nature hath deprived him of the holy Dominion ; and hath placed it selfe with its power over the humane property ; therefore if he will have the same againe , he must be borne anew of God , and then he may rule with the new regenerated life in the Spirit of God , over the Kingdome of nature .

12. Indeed there are Orders of Princely Angells or Hierarchies , in the Spirituall world ; but all without compulsion in one Harmonious delightfull Love-Service and will ; as one member in the body doth readily serve another .

13. All whatsoever man in the Kingdome of nature doth draw under his power , and abuseth it to Superfluity , and excesse ; and thereby withdraweth from his fellow-members , whereby they are put to want , poverty , and distresse , and their freely given , right , and due , is wholly withheld from them ; the same is imprinted [ or comprehended ] in Turba magna , as an abomination of nature , and put into the judgement of God , to the day of Separation .

14. Nature requireth onely Order , and giveth distinction of places and Offices ; but the Turba bringeth its abomination from the darke worlds desire , thereinto ; viz. Pride Covetousnesse Envy Anger and falsehood .

15. These five vices or iniquities , are the Whores Bratts in the Kingdome of nature , and shall not inherit the Kingdome of God ; God holdeth the Kingdome of nature , for his Order , and hath given the same into the power of man , that he [ as Gods instrument in this world ] should sever the Evill from the Good , and chuse himselfe a Judge to passe righteous judgement upon the iniquity and malice of the false desire and lust [ of man ] , for he saith ; whosoever sheddeth mans bloud , by man shall his bloud be shed ; viz. by the Order and institution of nature ; not that any should revenge himselfe upon others by his own selfish power or force of Armes ; but through the Order of nature , through Gods Law , and appointment ; the same is the true Avengeresse ; for God said , I will avenge your lifes bloud , and will avenge it upon every beast ; here he meaneth , by the Order of his Law and its Officers who officiate in the right and due execution of the same .

16. Not that a Prince or Lord hath Power to shed bloud without the Law of God ; if he doth so ; then the Law of God condemneth him also to Death . Here there is no peculiar Selfefull Power given , over mans bloud ; let him be King or Prince ; for they are onely Officers over the Order of the Divine Law , and they ought not to goe further then the Command of God gives leave : indeed they have the Law of nature committed to their charge as Servants of the same , but they must deal therein onely according to righteousnesse , and truth , and not doe any thing through Selvish [ covetous proud and envious ] desire , for God hath created man in his own Image ; now the Kingdome of nature in its Offices hath no power over this divine Image to kill the same , but the office or Commission in Gods Order * * Or hath power over . passeth onely upon the outward Image of nature .

17. Therefore if an Officer of nature [ viz. any Magistrate ] take away the life of a righteous man ; him , nature appointeth unto the Judgement of God to the Day of Separation , wherein God will judge all the unrighteous Acts of man : what will then become of the Tyrants who turne the truth into Lies , and shamefully abuse , and condemne the Children of God for their divine knowledge and profession sake , and stirre up warre and Contention , to desolate and destroy country and people : all these belong unto Turba Magna to the judgement of God ; for they manage the Sword of the Turba in selfefull Lust and pleasure ; unlesse the Spirit of God command them , and then must doe it for their Office and charge sake [ and execute the just judgement of God upon those who have filled up the measure of their iniquity ] as Israel was commanded to doe among the Heathen .

18. Whosoever sheddeth bloud out of his own pleasure to advance his authority , without urgent absolute necessity or Gods command , he is moved , Acted , and driven , by the wrathfull fire of Gods Anger , and falleth at last to be a captive in the same Kingdome .

19. Every warriour [ or Souldier ] is a Rodd of Gods Anger ; wherewith he doth through his wrath and Indignation , rebuke , and devoure the iniquity and malice of man : and it doth not belong at all unto the Order [ or ordinance ] of nature , but unto the wrathfull desire , unto Turba Magna , unto the order of the eager fierce-devouring wrath , whereby Gods Anger doth overturne and lay waste Countries and Kingdomes .

20. Understand , it is the Order of the darke worlds property , which by Gods permission advanceth its mighty force in the Time of mans wickednesse , and then it goes as the wrath will have it , untill the same be well satiated in the bloud of man .

21. For this is even the Revenge of Gods Anger , of which he saith , that , he would take vengeance for [ or require ] the bloud of man ; therefore he often taketh one man and by him in Anger slayeth another that hath deserved Death .

22. When the Great and potent Rulers shed innocent bloud ; then cometh the Anger of God with its Officers and sheddeth their peoples bloud , and bringeth the Sword of the Turba upon them , whence Warre ariseth ; but this is not from the divine Order of the Good Nature in which God Governeth with his wisdome .

23. The wisdome of God desireth no war , but the Anger of God according to the darke worlds nature , doth eagerly desire it , and effecteth the same in the vanity and iniquity of man .

24. If we lived as the children of God one among another , we need not have any warring and fighting ; but that we wage war , we doe thereby testifie , and declare , that we are onely children of this world and fight for a strange Inheritance , which yet we must forgoe , and thereby we serve the God of Anger as obedient Servants ; for no warriour or Souldier shall inherit the Kingdome of God , while he is such a one ; but [ he that is ] a child new-borne of the Spirit of God , which forsaketh this world .

25. And God said further to Noah , and to his Sons with him : saying , Lo I , Vers. 8 , 9 , 10 , 11 , &c. even I establish my Covenant with you , and with your Seed after you , and with every living creature that is with you , of the fowle , and of the Cattle and of every Beast of the Earth that is with you , even of all that came forth out of the Arke ; that hence forth all flesh shall not any more be cut off by the waters of a floud ; neither shall there any more come a floud to destroy the Earth ; And God said , this is the token of the Covenant which I have made between me and you , and every living creature that is with you from henceforth for ever : I have set my Bow in the Clouds , the same shall be for a Token of a Covenant between me and the Earth , and it shall come to passe , when I bring a Cloud over the Earth , the Bow shall be seen in the Cloud ; and then I will remember the Covenant which is between me and you : This Covenant with man is a type of the Three Principles of the divine Being , viz. of the Being of all beings .

26. For the Rain-bow is the Signe and token of this Covenant , that God doth here minde , and very intimately looke upon , that man was created out of Three Principles into an Image , and that he should live in all Three ; and beheld now the unability and great perill of mankinde ; and set the Signe of this Covenant before him as a representation that his wrath should not any more be stirred so to destroy every life .

27. For the Rain-bow hath the Colour of all the three Principles ; The Colours of the three Principles in the Rain-Bow . viz. the Colour of the first Principle is red , and darkish-brown ; which betokens the darke and fire-world , that is , the first Principle , the Kingdome of Gods Anger ; the Colour of the Second Principle is white , and yellow ; this is the majestaticall Colour , Signifying as a type of the holy world , Gods Love . The third Principles Colour is Green and blew ; blew from the Chaos , and green from the water or Salt-peter ; where , in the flagrat or Crack of the fire the Sulphur and Mercury doe sever themselves , and produce distinct various and Severall Colours which betoken unto us the inward spirituall * * Or world . worlds , which are hidden in the foure Elements .

28. This Bow is a figure of the last judgement shewing how the inward Spirituall world will againe manifest it selfe and swallow up or Avall into it selfe this outward world of four Elements .

29. And this is even the Signe or token of the Covenant of Grace , which Signe in the Covenant betokeneth the Judge of the world , viz. Christ , who at the end of Dayes will appeare in all the three Principles , viz. according to the fire-signe as a Severe Judge over the Turba , and all whatsoever shall be found therein , he will manifest the fiery judgement , and enkindle the Turba , so that the first Principle shall appeare in its fiery property , for all things of this worlds being , must be tried or purifyed in the fire of the first Principle viz. in the Centre of the Eternall nature ; and even then the Turba of all beings shall be swallowed up in the fire .

30. And according to the lights Signe he shall appeare as a pleasant visage to all the Saints even in the midst of the fire ; and defend his in his Love and meekness from the flames of the fire .

31. And according to the Kingdome of the outward nature of this world , he shall appear in his assumed humanity ; and the whole outward Mystery of the foure Elements according to Sulphur , Mercury , and Salt , even according to all the properties of the Wonders of the Expressed and formed Word , even all shall be made manifest before him according to light and darknesse [ viz. according to their Good and Evill . ]

32. Of this the Rain-bow is a type and figure , for it is a reflex [ Antitype ] or contra-glance of the Sun ; shewing what kinde of property [ or vertue ] there is in the deep ; the Sun casteth its shining Lustre into the foure Elements towards the Chaos , and then the Chaos whence the foure Elements doe proceed doth manifest it selfe according to the Principles with its Colours : and it denoteth and pointeth out the hidden or mysticall Ground of the foure Elements , viz. the hidden world , and also the hiddennesse of the humanity ; for in this hiddenness [ or Secret Mystery ] of the Creation , God did set forth his Covenant , that he would not destroy its Image any more with water ; that the fountaines of the deep should not be any more opened in the Chaos , as came to passe in the Floud , and in the Creation of the world ,

33. The Rain-bow is an opening of the Chaos in nature ; and it may very well if the Sun be in a Good Aspect in the Elements , produce and bring forth a wonderfulll birth both in the vegetables , and Animalls ; also there may thereby be a creaturall Living Being produced in the ( deep ) even according to the property of the Suns powerfull influence ; according as it findeth in the Elements a properry from the Astrum or Constellations either to Evill or good ; as oftentimes to wormes , flies , grashoppers , and the like , and also to a good life according as Saturne , and Mercury are enkindled in their desire .

34. For when the Chaos doth open it selfe , then the harsh-Astringent Saturnine property doth attract , as an hunger or desire , unto it selfe , and taketh the property of the Chaos ( wherein the hidden Powers are contained ) into its desire and coagulates the same , and forthwith Mercury becomes quick in Sulphur , for the Sun enkindleth the fiery Mars in its property , whereupon Mercury is stirred up or becomes active ; this , Saturne frameth [ Amasseth ] into a body , viz. into an Ens ; now the Salt-peter cannot agree or unite it selfe with Mars , and therefore there is a Severation or motion ; and being that they cannot * * Or eskape . get rid of Saturne viz. the Fiat of the outward world ; it becomes a flying life [ or creature ] according to the property of that same constellation .

35. Saturne [ hath such a power or property in it as that it ] may if the Sun be in a good Aspect , take in , the distilling dew out of the Rain-bow , into it selfe , understand into the Saturnine property , which afterwards falls upon the water , which some fish doe eat down , and Coagulate in them , whence pretious Pearles may arise .

36. Eor the Paradisicall property doth open it selfe all along in the Chaos , if it be not hindered by evill malignant Aspects : which Master * * The false Philosopher or Sophister . Wiseling will scarce beleeve : He can speak of the ground of nature exactly , and hath it at his fingers end , and yet is blinde in the Mystery , and understands not either the inward or outward [ part of nature ] for such , I have not written any thing : for I need not such * * Text , Calves . Animals to the understanding of my writings , but good clear quick-sighted illuminated Eyes ; unto all others they are dumb and absurd let them be as wise and learned as they will .

37. The Chaos is the root of nature , and yeildeth of it selfe nothing else but a good property , but if the Constellation be evill , the evill malignant desire taketh the good property into it selfe and changeth it into evill ; as a good man among evill Company doth change his good also into an Evill .

38. And the Rain-bow is especially represented [ or freely given ] unto man , for a Token of the divine Grace ; so that he might behold and view himselfe as in an open and perspicuous Glasse , what he is ; for the signe of Good and Evill is manifest as a type of the Centre of nature , out of which Evill and Good take their rise , over which the Son of man was set by God , to be Judge .

39. For the Type or forme of the Arke of Noah is also in the Rain-bow ; if we were not blinde it would plainly appeare so unto us ; also the Trinity of the Deity is therein pourtrayed : for the red colour betokeneth the Father , the yellow and white the Son , and the blew the Spirit .

40. And God hath set forth himselfe in a figure according to his manifestation in the Signe of the Covenant , that we should flie unto his Grace , and receive his Covenant , and be alwayes mindefull of his Revelation to come , where he will againe manifest the Spirituall world ; as he hath set it forth unto us by way of Similitude in the Rain-bow ; to the end that we should see what is in Secret , and how his Covenant is Eternally established with us in Secret , and standeth ever before him .

CHAP. XXXIV . How Noah cursed his Son Ham , and of the mysticall Prophecie concerning his Three Sons and their posterity .

AND Noah began to be an Husbandman , and planted a vineyard : and he dranke of the wine and was drunken , and lay uncovered in his Tent , Gen. IX . vers. 20 , 21 , 22 , &c. and Ham Canaans father saw the nakednesse of his father , and told it his two bretheren without , and Sem , and Japhet tooke a garment , and laid it upon both their shoulders , and went backwards , and covered the nakednesse of their father , and their faces were backwards , so that they saw not their fathers nakednesse ; now when Noah awoke from his wine , and knew what his younger Son had done unto him ; he said cursed be Canaan a servant of all servants he shall be amongst his bretheren ; and he said further ; blessed be the Lord God of Sem ; and let Canaan be his Servant ; and God enlarge Japhet , and let him dwell in the tents of Sem ; and let Canaan be his Servant ; This is an exact reall Type of the humane property according to the Three Principles or worlds : for the Spirit in Noah speaketh from the Centre ; and the Three Sons of Noah did now stand before the Spirit in a figure ; typifying what kinde of People should arise from them .

2. By this figure the spirit of Noah prophecied or declared from the very Stock or root of the formed word of the humane property , what the Second Monarchy should be : Noah was drunke , and lay naked with his shame , at which his Son Ham mocked and also declared it to his brethren , that they also should doe the like : here the Spirit intimateth and pointeth out , whence the Curse arose upon Ham , viz. from the shame of his father .

3. For this was even the Abomination before Gods Holinesse ; out of which root Ham and his generation viz. the man of vanity doth arise , for in the Image of God the shame is an abomination .

4. Therefore God commanded Abraham to be circumcised on this member , to shew that this member was not given to Adam in the beginning , and that it should be againe cut off from the Image of God , and not inherit the Kingdome of God ; upon which Cause and reason also , the Soules spirit is ashamed to uncover it .

5. But being that Adam did not stand in the Image of God when his Eve was made out of him , it was hung upon him for to propagate in a beastiall nature and kinde ; thereupon also this beastiall Tree viz. the fleshly spirit of vanity , came to be propagated all along from this property , and adheres to man , the figure of this was Ham , and therefore he mocked his own property in his father .

6. The Spirit of this property mocked its Ens which it had from the Centre of nature : it beheld it selfe in his fathers shame from whence it had its rise , as in a looking-glasse of its selfehood : and thus this spirit [ of fleshly Ham ] forthwith brake forth as a Life of vanity and manifested what it selfe was ; viz. a scorne [ disdain or mock-god ] of heaven .

7. Which the Spirit of Gods Image in the formed word of the good Ens in Noah did well know , and did awaken in him the fire-Centre of the Soule in the wrath , and cursed this spirit of vanity ; that it should not co-inherit in the Kingdome of heaven : the Scoff-Spirit shall not possess the Kingdome of God , but be cut off from the Image of God , that is from the outward Image of the formed creature .

8. For the same property from whence the shame ariseth , is Good in it selfe ; but in Adams Imagination after the beastiall property it became Monstrous Beastiall and Strange in the Image of God ; and therefore this strange forme and shape shall not remaine for ever .

9. From this strange false shape the Scorner or Scoff-Spirit did arise ; the Devill insinuated into the Figure of Hams strange spirit , and mocked at the Heavenly Generatresse , that it was now even become a Monster in the Image of God ; and therefore the spirit of Noah cursed the false scoff-spirit [ in Ham and all his generation . ]

10. Not that we are to understand that Ham was accursed in his Soul , and Soules-spirit , but according to the figure [ He and all his were accursed ] in the property of the reviling mocking Spirit , which brake forth and manifested it selfe out of the monster ; but He ( that is the earthly Image of the Limus of the Earth ) should be hidden with its own selfe-will in the Image of God and be only as a Servant , or instrument of the divine Image proceeding from the holy Ens , the Earthly Spirit should not rule , but the heavenly , viz. the Soul with its spirit ; the Monster , that is , this vile reviling spirit must not be manifest : but being the free-will did awaken and stir up the Monstrous spirit , which was onely a scorner of the Mystery and hiddennesse in the Covenant ; Noah cursed * * Or it . him , and said , he shauld be a Servant of his brethren .

11. For he said blessed be the God of Sem , and let Canaan be his Servant ; God enlarge Japhet and let him dwell in the tents of Sem : The God of Sem was he who had espoused or incorporated himselfe with the Covenant in the Seed of the woman ; the figure and type of this ( in the Spirit ) was Sem ; and Japhet was the figure of the poore Soul captivated in the monster ; God should let this Japheticall ( or Soules ) property , dwell in the tents of Sem and enlarge it in Sems figure .

12. But Hams figure according to the monstrous spirit should not have any dominion or Reign in the life of the new-birth , but be only as a servant or as an instrument without selfe-will or any peculiar life of Selfeness , must serve and administer to the use of the Spirituall Kingdome ; in manner as the night is hidden in the day , and yet 't is really there , and yet so as if it were not ; and it is the Handmaid to the dayes operation and power .

13. Thus in like manner the Spirit did expresse how the three properties of the humanity , viz. the womans Seed , and the creaturall Souls Seed , and the Earthly Seed in Hams figure , should stand in their place order and rule in the Regeneration in the Spirituall Kingdome ; and thereby it did declare and point at the Kingdomes of the world , intimating that this same figure would all along put forth it selfe in the Kingdome and Dominion of the * * Or mankinde . humanity upon the Earth , and thus keep its figure externally so long as mankinde should live in the dominion of the four Elements ; as it hath thus fallen out .

14. For Sems figure passed in the Covenant upon Abraham and Israel , among whom the word of the Covenant was manifested and spoken forth ; and Japhets figure went along in nature ; viz. through the wisdome of nature in the Kingdome of nature ; whence the Gentiles arose , who looked upon the light of nature and Sems linage looked upon the light in the Covenant ; thus Japhet , that is the poor captive Soul which is of the Eternall nature dwelt in Sems tent , viz. under the Covenant : for the light of nature dwelleth in the light of Grace and is a tenant or inhabitant of the light of Grace , viz. of Gods light , it is even as a forme or framed Substance of the unformed un-comprehended Light of God .

15. And Hams line passed upon the Animall beastiall man proceeded from the Limus of the Earth , in which was the curse ; whence the Sodomiticall and almost wholly brutish people did arise ; who esteemed neither the light of nature , nor the light of Grace in the Covenant .

16. This signifieth and pointeth out , the outward part of the Soul from the spirit of this world ; which in the regeneration in the Spirituall world shall be a formed and very fixed will ; which may not or desires not to rule in the manner and condition of a Selfish peculiar Spirit ; but shall be as a Servant and Minister of the cre●turall Soule and Gods Spirit in the holy lights Image , it shall not be manifest in any Selfe-full arrogative understanding of Selfehood , but remaine hidden , as the night is hidden in the day , and yet it is really there .

17. For the Animal Soul shall not inherit the Kingdome of light ; although it shall and will be therein ; yet it hath no dominion or predominant vertue of its Selfenesse ; as an Instrument is a dead sencelesse thing in reference to the master , and yet it is the masters Toole wherewith he maketh what he pleaseth ; the same in like manner we are to understand concerning the Animal Soul in the Regeneration .

18. But in the Time of the four Elements , it will have the upper hand and Sway , for it hath brought it selfe into a proper selfehood , and Imaginative life of Selfish propriety ; and therefore God hath accursed it , and condemned it to Death ; so that it must dye to Selfe-hood .

19. For when Adam did awaken the earthly properties out of the Limus of the Earth in his desire , so that they went forth out of their just accord and mutuall Harmony , each of them into its own selfe-will and lust , to behold , and looke upon its Selfe as a peculiar selfe-Life ; the beastiall Soul was hereby brought to its predominant power and force ; and this same is Hams property ; which God hath ordained to be Servant under the Angelicall Kingdome ; and Cursed its jeering Scorning Power ; in that it did mock at the heavenly Matrix , and set forth its own figure and forme .

20. The Spirit saith in Moses ; that Sem and Japhet took a Garment upon their shoulders and went backwards to their Father and covered him ; Gen IX . Vers. 23. so that their faces were turned backwards and they saw not his shame . O thou wonderfull God! How very Mystically and Secretly dost thou carry thy works : who would know and understand thy wayes if thy spirit did not lead us , and open the understanding .

21. Both these brothers tooke a garment upon their shoulders and covered the father : wherefore did not one doe it alone ? or wherefore did Noah drink himselfe drunke ? and lay so naked with his shame ? This , reason looketh upon , as if there were nothing more in it , but onely an Hystory of such an Act : but being that Ham was thereby cursed , and made to be a Servant of his bretheren , and not onely he , but also all his posterity out of him ; we see thereby very clearly what the Spirit doth hereby signifie ; viz that it is a Type Character and figure of that which should afterward come to passe .

22. The Earthly spirit , which the Devill had made monstrous , was a Scorner and jeerer of the heavenly birth ; it indeed saw the shame which it must bear upon it as a Monster , but He went away as a Beast , and mocked the new regeneration of the heavenly Matrix ; but Japhet viz. the poor Soul , and Sem , that is , the disappeared Heavens Image , which was moved stirred or quickned againe in the Covenant , they tooke a Garment upon their shoulders : this Garment was the new humanity which should open it selfe out of the Covenant out of the Angelicall world .

23. And they went backwards , and covered the Fathers shame ; this intimateth and betokeneth that the free-will of Selfe , must and shall wholly turne it selfe away from the beastiall Monster of Selfefulnesse and ownhood wherein the shame standeth open , and enter againe into the Resigned filiation or child-ship ; and goe no more forwards but retire again backwards , and must take the Garment of the new humanity viz. Christs innocency merit and Satisfaction upon it , and therewith cover the shame which our father Adam hath with the monster passed upon us by inheritance : This was the Type which was here set forth .

24. And that Sem did not carry the Garment alone and cover the father , doth figure out unto us , that the Soul viz. Japhet ; that is , the inward Kingdome of the inward Eternall nature , must help ; for the Soul is of the Fathers property ; and this Japhet doth typifie : and the Soules spirit viz. the faire Image of God in the light , which did vanish or disappear in Adam , and stood * * Or in the Image . typically in the Covenant , of which Sem was the figure , doth point out unto us the Sons property , who should open the Covenant ; thus also we are to understand that the Father in his will , who freely gave us the Son , tooke on one part the Garment of our Sins Covering , and this was typified by Japhet ; and the Son on the other part who covered our shame with the Fathers will , and this Sem was a figure of .

25. For if Christ shall lay the Covering Garment upon our shame , then the Soule must help , that is , it must give up and resigne its will wholly thereinto ; and goe backwards with its will towards the Bosome of the father ; and not any longer parley with it selfe in its own will and knowledge , how it goeth or will goe ; but so it must take the Garment in true repentance upon its shoulders ; and leave the other part upon the shoulders of Sem , viz. unto the true Image of * * Or God . Christ which is the pretiou● noble Sophia .

26. Both these take the heavenly Garment , and goe backwards to the Father ; and though they cannot see how they goe yet they goe in Faith trusting on Gods Mercy , and turn away their eyes from the shame , vanity and false will ; for going backwards and covering the shame in this place signifies nothing else , but to Convert the Selfe-hood naturally going forwards in its own will and way , and goe back againe into the ONE , out of which the free-will departed and came into the monster , or shame .

27. Noahs ▪ drunkennesse signifieth , that when Adam entred with his Lust and desire into this worlds property , he became drunk , in the beastall property ; and therein he uncovered his shame ; that is ; he disclosed and made bare therein the beastiall Lust ; now when this was done , he stood before God in great shame ; and then the beastiall spirit in this Monster of false lust and poysonfull concupiscence brake forth , and reviled the pretious heavenly Image , and made it selfe Master .

28. And thus Christ must in our Soul and in our disappeared and again revived noble Sophia cover the shame of our father Adam , and his children ; for he would therefore not be borne of the Seed of man ; but out of the heavenly disappeared Ens ▪ and brought his living Ens of the holy world , thereinto ; that so he might cover our monstrous * * Text , Seed . Shame of the Soules property which Adams lust had uncovered , with the heavenly Ens.

29. The corrupt nature which had opened it selfe now in Paradise , went along in all men ; and though the Image of God was againe regenerate in the Spirit of the Saints , as in a figurative forme untill the fulfilling of Christ in the flesh ; yet the monstrous Image was propagated all along in all in the earthly property .

30. But being the First earthly world of the humane property was drowned in the floud , and there the first Monarchies ceased ; the same figure did forthwith represent it selfe again in Noah and his Three Sons : so that now the spirit doth here signifie from the very stock and root of the humane property , how it should afterwards be viz. the Tree of man would in its properties introduce it selfe into boughes and branches ; that is , spread forth it selfe into distinct Nations and Governments ; and that they would not all know the Onely God according to the light of his Grace ; and how that God would represent unto them the light of Grace in the Generation of Sem.

31. For Noah saith ; blessed be the God of Sem and let Japhet dwell in Sems tents ; by the God of Sem he meaneth the holy word in the Covenant , intimating how the same would manifest it selfe ; and then the Japhites or Gentiles , which lived in the light of nature should come to the light of Grace manifested from the Generation of Sem ; and enter into Sems Tents and dwell therein ; this did point at the Gentiles who before knew onely of the Light of nature , but when the word did manifest it selfe in the Person of Christ with the gratious light of the Gospel ; they came into the Light of grace .

32. And even here Ham viz. the fleshly lust-spirit , must be in its own property and selfehood a servant among the children of light , for the children of God doe compell him to servitude and keep him under , and take away his reviling scorning will ; for the spirit of Ham which Noah cursed , doth intimate how this Hams spirit would be great upon the Earth , and goe on onely in its own proud monstrous and beastiall knowledge , and scoffe at the children of the light , account them fooles because they hope upon something else , which they doe not outwardly see .

33. Thus the spirit in Noah pointeth out unto us three Sorts of men ; first it signifieth the children of faith , who nakedly and meerely looke upon the hidden light of Gods grace , and have the same shineing in their Hearts .

34. The other would look upon the light of Nature and Reason , and would endeavour to fathome and search out the hidden light , by the strength of reason , and that they would therefore contend dispute wrangle and jangle , and bring forth many wonderfull strange monsters and Conceits out of the light of nature , and set them up for Gods or Gods light , as it hath so come to passe among the Christians and Gentiles .

35. The Third Sort would be of Hams nature and Generation ; and know neither the light of nature or grace ; but walk as the Beast , and be onely Titular verball praters and litterall children , and moreover mockers scoffers , and fleering Apes , who would also be called the children of God ; but their knowledge would be onely of the externall Stone-Church ; a meere custome , and verball round of a * * Or Divine Service as they call it , Service of God , where the mouth would use indeed the Name of God ; but the heart would onely bring forth a beastiall spirit to earthly pride lust and pleasure .

36. Thus the spirit of Sem Ham and Japhet would dwell together in one Congregation : Sems generation in faith hidden among the Japhites as a poor disesteemed contemned abject people ; but the tribe of Japhet would set forth themselves with great plausible words , with great and huge ostentation of Gods Service ; but yet it would be but as an hypocricy and seeming holinesse proceeding from the light of nature ; but Hams linage would be full of gluttony and drunkennesse scoffing and reviling , and they would mock at both , viz. the children of the Caine-like seeming holinesse , and also at the children of the true light ; and would live as the wilde brute beast ; and yet in their Swinish life would be children of Grace by an outward appropriation or Adoption .

37. This Ham hath now the dominion in Christendome ; he hath flattered with Japhet , so that he hath set him up by the light of nature an externall specious divine worship ; as a Titular God : This Titular God hath covered Ham in his beastiall Sodomiticall spirit with a very fair and glorious covering under the purple mantle of Christ ; and laid under his Head great * * Or Sachells full . Sacks full of the light of Grace ; and these the beastiall mouth-spirit of Ham must take along with it ; and when it must indeed dye then it hath whole sacks full of the light of Grace .

38. But the light of Grace remaineth onely in the Sacks ; and Hams spirit remaineth in it selfe an Evill Beast ; and cannot truly open the Sacks and take out the light of Grace ; this Hams spirit is accursed , and shall not inherit Gods Kingdome ; unlesse it be really born againe out of the light of Grace ; or else the sacks , and coverings availe him not at all .

39 , For a Beast goeth into the Sanctuary [ or to holy Service of God ] and remaines a Beast when he comes thence . Thy seeming Holinesse and Devotion , thy comforting flattering and soothing up thy Selfe , availes nothing , unless thou returne again into thy first mother from whence man is originally proceeded , and become as a little new-borne childe , and let Ham and Japhet goe with all their Arts , and Pratings .

40. For Japhet obtaines it not in his specious glistering Kingdome ; unless he enter into Sems tent , viz. into the light of Grace ; so that the same may be born in him : outward adopted children availe not in Gods account ; but innate children born anew of the heavenly Ens in Christ Spirit ; and whosoever hath not the same is already judged . Joh. chap. 3.

The Second Part.

THE SECOND PART OF THE Mysterium Magnum Beginneth with the Propagation of the Humane Tree through Noahs Children .

AND The building of the Tower of Babel and Confusion of the Speeches , and their Division into Severall Nations .

This is The other Tree Wherein the Powers of the Properties unfold and forme themselves into the Languages ; even out of One into many Languages Tongues and Speeches .

Beginning with the X Chapter of Genesis and the 35th Chapter of the Mysterium Magnum : and ending with the XXXV . Chapter of Genesis and the 64. Chapter of the Mysterium Magnum , at the 5th verse .

Written by JACOB BEHM Teutonicus .

LONDON , Printed by M. Simmons for H. Blunden , and are to be sold at the Castle in Corn-hill . 1654.

CHAPTER XXXV . Shewes how the * * Or Tree of Mankinde . Humane Tree hath spread forth it selfe in its properties by the children of Noah ; and how they were divided and Severed at the Towre of Babel in their properties , by the confusion of the Tongues into distinct Nations .

EVERY tree groweth first ( after that it shooteth out of its pregnant * * Grain Kernell pippin . Seed ) into a Stock , Gen. X. afterwards into Branches and Boughes ; and bringeth forth further out of its Ens , the Blossome and Fruit ; thus also we are to understand of the Humane Tree , according to its vertue and manifestation of its hidden wonders of the divine wisdome , which lay hid in the humane Ens , and put it selfe forth in time out of each Degree of the properties .

2. Adam was the first Ens to the Grain [ or pregnant fruitfull seed of mankinde ] and this same Ens which produced the humane life was in the divine wisdome in the word of the divine power of the divine understanding ; The Spirit of God brought this holy Ens out of the divine wisdome , and lubet , into the Verbum Fiat , viz. into the desire of the forming word , viz. into Nature ; and therein the Spirit of God figured the Ens of divine wisdome , through the Speaking Word , into a formall life ; and the nature of the three Principles , into a Body ; into which body ( understand the Ens of nature ) the Spirit of God breathed this same figured shaped creatural life of Divine Vnderstanding .

3. And hence man had his rise , and became a living Soule , both out of the heavenly spirituall Ens ; and out of the temporall Ens of the Earth , and foure Elements ; both out of the constellation or Astrum of the divine Magick , and naturall Magick ; a compleat perfect likenesse of God ; a delightfull Tree of the life of divine wisdome and Contemplation ingrafted into the Paradise of God , viz. into heaven , and into the Time of this world , standing in both ; fit to * * Generate again or propagate . regenerate , and forme his like out of himselfe ; like as out of one Tree many twiggs broughs branches and fruits , doe grow : where every fruit hath a Grain Kernell or Pippin in it , fit to produce a new Stock and tree ; the like we are also to understand concerning the tree of mankinde .

4. The inward spirituall Ens grew in its power in Adams life , untill the outward earthly naturall one overcame him by the infectious perswasion of the Devill ; and then the naturall Ens put it selfe forcibly forth in the powers of the wonders of Nature ; and brought forth its branches and boughes out of the essence of nature .

5. And though the holy Ens of the heavenly worlds Essence and being , did disappeare in Adam by his infection and poysonfull Imagination , yet the word of divine power did give is selfe againe thereinto by Covenant ; so that this Ens of the heavenly world was propagated all along in this tree , untill the time of its now springing forth in the Ens of Mary , where the Covenant was accomplished [ stood at its ayme and limit . ]

6. Adms spirituall holy Stem grew untill his fall , and there it stood still ; and then the word freely gave it selfe by the Covenant thereinto as into a disappeared [ expired ] Ens to regenerate it againe in its true Entity ; and the outward naturall Stem obtained the power and the selfe-growing life , in the fall , where then the Elements , each of them in its property , became sensible and full of its own selfefull power and operation , and grew so unto the floud , especially before the floud , in its boughes and branches , and did shew it selfe as a full grown Tree according to all the properties in Evill and Good .

7. But the Powers had not as yet unfolded and explicated themselves therein , for all men had onely one Language ; the Languages were made manifest , out of the properties before the floud .

8. They indeed understood the Language of Nature , viz. the formed word in its difference , but this difference or distinct variety was not as yet formed and framed into Tongues , untill the Stock of the Humane Tree , did , after the floud , bring its power into the Branches ; whereupon the tree of mankinde began to bloome and bloossme forth out of the properties of the powers of the formed Naturall Word , viz. out of the Blessing , wherewith God blessed Noah and his children , viz. the branches of the tree , and bad them be fruitfull , and fill and replenish the Earth , and gave them the Covenant of Grace .

9. For in Cain this Tree was cursed , but in Noah it was againe blessed , that the properties of the formed naturall word should put forth themselves with the Tongues through the property of nature as a Wonder of many words or Gods in the Onely living Word .

10. The Image of God in the formed word , should bring forth the formation of the onely word , out of the first Ens , into many formations or formes of tongues and Speeches , according to the nature and manner of the Princely Dominions of the high Spirits , which also are in their distinct Degrees and differences in the formed word , and in the Deep of this world doe rule in the properties of nature above the foure Elements , yea also above the operation of the Stars in the Soule of the great world ; which also beare the Names of God in the formed word of nature , as an instrument of God , whereby he , in a formall manner , ruleth in his Dominion and Love-delight or Harmony .

11. That the * * Patriarchs . Ancient Fathers lived so long before the floud ; was , because that the powers of the formed word of the divine property , were yet undivided and un-manifested and un-explicated in them , as a young Tree , which is full of power vertue and Sap , doth excellently manifest and display it selfe in its Branches and spreading growth , but when it begins to bloome , then the good power goeth into the Blossomes and fruits .

12. The like also we are to understand concerning the first Age of mankinde ; when the powers were couched in One property in the Stock , then men did understand the Language of nature , for all Languages did lye therein ; but when this Tree of the one onely Tongue did divide it selfe in its properties and powers among the children of Nimrod , then the Language of nature ( whence Adam gave names to all things , naming each from its property ) did cease , and the Stem of nature became faint feeble and weak , by reason of the divided properties in the word of the powerfull understanding .

13. Thus they did not any longer live so long ; for the true power of the humane life , whence the understanding floweth , is * * Or proceeded . come out of the word of God ; but being that the understanding did divide it selfe into many Tongues and properties , Nature grew weaker and weaker ; and the high understanding of the properties of the Spirits of the Letters did fall , for the internall brought it selfe into an externall , in manner and wise as a man relateth and speaketh of a thing which he hath by hear-say , and yet hath no right understanding of the same , also is not able to see it .

14. Of Such a Gift ( as the understanding of the Language of nature ) mankinde was deprived of at Babel , when as they so highly exalted nature , and would by the outward nature , build them a Towre , whose top should reach even to heaven ; which hath a very subtile hidden and innate understanding ; and it lyeth very excellently and emphatically in the Names of Noahs children and childrens children ; which the spirit in Moses hath set down in the line of their forth-spreading Generations ; wherein the properties of the division of the onely understanding and Language , may be understood ; for they doe intirely intimate , how the properties of the understanding , doe give forth and unfold themselves one out of another , and how each , mutually brings it selfe into a Sundry particular Speech ; as into a peculiar Selfely word .

15. For , the names of the children of Noah and their children ( from whom the Second Monarchy had its rise upon the Earth ) are Seventy two ; which the spirit in Moses doth point out ; and herein lyeth the Great Mystery of the Tower of Babel , viz. the division of the Tongues .

16. For d d 77. Seventy Seven is the whole number of the divine manifestation through the formed word ; e e 72.5.1 , ● seaventy two , are Babel , viz. the tongues of the wonders ; the other Five are holy , and lye hidden under the seventy two , and they take their Originall out of JOTH , and the JOTH standeth in the

, viz. in the one , which is the Eye of Eternity without ground and number .

17. Through the five holy Speeches proceeding from JOTH , the Spirit in the formed word of nature speaketh holy divine words in the children of the Saints ; and through the Seventy two Tongues , he speaketh through the Nature of the wonders both from the Evill and good , according as rhe word doth forme and amasse it selfe in an Ens.

18. The five Speeches belong to the Spirit of God , who speaketh by his children , when , and how he pleaseth , but the Seventy two belong to mans Selfnesse and particular ownhood , whence mans self-full understanding speaketh Lies and Truth ; therefore the seaventy two Languages , viz. Babel , must passe through the judgement of God , and the pure , shall be separated from the Impure , and tryed in the fire .

19. For him , who is taken under , and capable of this knowledge we will give a short direction and manuduction , to trace out our Sence and meaning , ( which yet we in this place will keep to our selves ) and thereby intimate unto him , how he may search out all Mysteries and Secrets which lie coucht under these Names , which the holy Spirit , in Moses hath marked out .

20. The Spirit in Moses sets down Seven Names in Japhets Line ; viz. the Seven Sons which he begat ; which are these ; Gomer , Magog , Madai , Javan , Tubal , Meschech , and Tiras : Now Japhet is the first , and betokeneth the first Principle ; and therein the Kingdome of nature , intimating , how even out of Nature the Seven free Arts or liberall Sciences should be found under a naturall Philosophy ; and these were found out in this Japhets line in a naturall manner , by the heathenish Philosophy ; for this was the twig which should dwell in Sems Tent as Noah foretold .

21. For the Seven Sons of Japhet signifie and point out the Seven properties of nature , and under their Seven Names lyeth the great Mystery of the Japheticall Lines in the Kingdome of nature ; intimating to us what kinde of people and Kingdomes should arise from them , even unto the end of the world , concerning the manifestation and writing of which , our Speech is stopt and taken from us ; but it shall be freely and fully manifested to our school-fellowes in its Time ; and be wholly made known and revealed .

22. After this the Spirit mentioneth onely two Sons of Japhet which begat children ; viz. Gomer and Javan ; he passeth over the other children of Japhet in Silence , and mentions not at all what children they begat ; and this is not without cause ; the Spirit pointeth at the two sorts of men among the Gentiles in the Kingdome of nature ; viz. under Gomer he setteth three Names , Askenaz Riphath and Togarmah ; these were the Sons of Gomer ; who doe thus manifest themselves in the Language of nature , viz. they forme [ conceive or Amass ] the Ens of nature , viz. the formed Word , into an Ens , and bring it into a Contemplation , that is , into an acute speculating Reason ; and make a figure out of it ; viz. a Dominion ( or forme of a Government of selfe-will ) according to the Kingdome of nature , for Temporall Glory and Renowne .

23. And under the other Son Javan , he setteth foure Names , viz. Elisa Tharsis Kittim , and Dodanim ; and he saith , that of these fourteen Names , all the Isles and Languages of the Gentiles were filled , and that they had their rise and Originall from hence : These foure Names doe intimate out of the properties of nature , thus much , viz. by the first [ Name ELISA ] a good halfe Angelicall will : by the second [ TARSHISH ] an introduction of the good will into the wrath of nature , from whence an Evill warlike Selfenesse ariseth ; by the third [ viz. KITTIM ] a false understanding , whereby the Angelicall Good will , is brought in the selfehood of Reason , even to be a foole , and sets forth it selfe with a strange outside Lustre , and it signifieth the heathenish Idolatry whereinto they brought themselves through Reason , without Gods Light , and thereby did set up heathenish Idolls , and made themselves Great Kingdomes ; so that the spirit of Nature hath brought them under its power and might , into its own form ; and under the Name DODANIM the spirit intimateth the Kingdome of nature in Selfehood with its selfely Divine Service , viz. an externall visible God , which may be shewn by the pointing of the finger .

24. And under these fourteen Names in Japhets line , the Humane Kingdome of nature is wholly pourtrayed and typifyed ; and we are in an especiall manner to observe , that the angelicall will is therein concluded , betokening the wise and deep understanding Heathen in the light of nature , in whom the inward Holy Kingdome did behold it selfe , who , notwithstanding they lay shut up in the true divine understanding , and saw by an externall light [ or reflex ] into the Restitution of all Beings , shall , when the Covering is taken away , live in Sems Tent , viz. in the Formed Word of nature , yet in their property .

25. Out of this fourteenth number of the fourteen Names of Japhet came the Propheticall , and Apocalipticall Numbers ; 14. Names . from which the Spirit prophecied how the wonders of nature should open themselves one after another , and what should happen in each Degree of their manifestation ; which we will here passe over in Silence , and mention it in its due place .

26. Under Ham , the spirit bringeth the greatest intimation of the Kingdome of Nature , for he fully sets forth the externall forme of Reason , for he saith ; Ham begat Chush Mizraim Puth and Canaan . CVSH giveth in the Ens of the pregnant Generating Nature , a signification of a forme of sudden conceived Swift ascending lust in Selfehood , like to a Running , or far and wide domineering and Reigning might ; and it is the root of the Princely Government according to the third Principle ; but Japhet is the same ground [ or work ] according to the first Principle .

27. MIZRAIM signifieth a forth driving Power , which doth forthwith comprehend it selfe again in the Lust , in which the Centre of Nature doth goe forth all along in a strong through-breaking lust and desire , and breaks open the forme of the Lust ; intimating unto us the Originall of the divided Tongues , and how the power of the onely formed word of the understanding should be divided .

28. The Name PVTH sheweth forth even from the Ens of nature , a High City or place whereby the will [ of these men ] would advance it selfe on High in contriving and framing how to build them an High Tower ; CANAAN signifieth a Land of lowlinesse and humility ; shewing , that God would be found in the lowly and humble , and it especially signifies , that this high flown aspiring will shall be overthrown and cast down .

29. Although the Reader may not be able to understand us in this Tongue , yet I set this down onely to the end , that he may learn to consider and meditate on the Great Mystery , which the Spirit of God hath signified under these Names , from whence such a purpose of a few men did arise ; that it is even wholly a meere wonder , whence the Tongues and speeches doe take their rise and Originall : for the Spirit doth set down afterwards , that Chus begat Nimrod , who began to be a mighty Lord upon the Earth ; and was a mighty hunter before the Lord ; who would now understand what kinde of mighty Lord and hunter he was before God , without the understanding of the Language of nature ; which being it is not every mans gift to understand , we will onely intimate the sence and meaning ; even what the Spirit doth thereby understand in the word of the Essence .

30. Nimrod became a mighty Lord , and was an Hunter before the Lord : Now if I be able to see the Spirit in its Essence , in the formation of the word , then I see what a Lord and Hunter Nimrod was , for the Spirit doth herein signifie and point at the properties of nature , shewing how the same have opened themselves in mans nature , and brought themselves into an externall forme to a contrived framed Government among men ; the Spirit signifyeth by the Name how the humane free-will hath formed it selfe in the Nature of the understanding ; and Imagined such a Model , and platforme into its minde , out of which Imagination and phancy the outward work arose .

31. For the Name NIMROD doth give a very clear signification , in open understanding ; that he came from Chus ; for he is in himselfe a taking apprehending or an Arrogation of Power and might out of nature ; intimating , how nature doth forme and frame it selfe into a Government in the Minde ; and hath put it selfe forth with Power , and hath hunted suppressed and oppressed the inferiour properties ; therefore the Spirit saith , an Hunter before the Lord ; for the Nature is before the Lord , therefore the Spirit speaketh here of an hunter before the Lord ; for look as an Hunter doth hunt drive take and tame wilde Beasts ; even so the spirit intimateth , that out of this selfe-advanced humane Nature , such evill Beasts would arise , who would live onely to the outward nature .

32. Now out of the wrath of nature , arose , over these foolish beastiall men , the Hunter ; viz. the outward domination ; which should hunt catch kill , and keep them in Awe , so that the Hunter might Tame them , and hold them under a Government , else there would be onely a Generall raving , raging , biting , tearing , devouring and eating up each other , among the Beastiall men ; being they would not suffer the Spirit of God to rule and guide them , they must suffer the Office of nature to rule them ; for otherwise what need hath the Lord of an Hunter , that the Spirit in Moses saith , that he was a mighty Hunter before the Lord ; that which hunteth before the Lord of all beings , doth not hunt Hares or other Beasts .

33. Moses hath a vaile before his cleare shining Eyes ; the Spirit doth hereby hint at the Government of nature ; shewing how the humane Government hath formed and contrived it selfe in the Soul of the outward world ; and how it should afterwards be among them ; and what Hunters would arise over them ; and compareth the humane Dominion to an Hunter , who hunteth for Beasts to catch and slay them ; and thus it would be also among them ; that these Hunters would Hunt after Men ; to take them and bring them under Slavery and Servitude ; and chase and course them too and fro by their Bloud-Hounds ; bite tear slay and devoure them by war and murtherous acts ; and tame and bring under all , with force fury and violence ; and excellently well manage the Government of the Hunter in their own selfe - assumed Power .

34. For Man was fallen under the possession of Gods wrath in nature ; the same forced forth it selfe now with its desire , and formed it selfe into a Government according to the outward Constellations and the foure Elements ; as they doe build up and break down ; even so did this Hunter doe with his Beasts in his Sport .

35. Here the world may take an exact Looking-glasse to behold it selfe in ; it is the true Originall Ground of the worldly Dominion and * * Lordship . Rule ; and although the same ground of Government hath an internall spirituall Originall ; yet it is in the outward forme onely , before God , as a beastiall Huntsman-ship among the Beast-men , who must be bound and tamed .

36. For the inward spirituall Government standeth in great humility in an Angelicall forme ; whereunto God also created man ; if he had but remained in Paradise , then he should have had no need of the Hunter , but being he would be a Beast , God ordained him also an Hunter , who might keep under the wilde unruly beastiall , men : and the Hunter , and beast , are both alike before God , in this worlds beastiall property ; but being it may not be any otherwise , God holdeth it for his naturall Order ; for he hath given every thing its Government [ Station and Order . ]

37. But it is to be lamented , that this Hunter doth hunt slay and devoure the Tame humane beasts , which doe not belong to his Game : but what shall we say ; or wherewith shall the children of God excuse themselves , or quit themselves of this Hunter , before God , seeing every man beares externally the Hunters Hinde on him , over which the hunter of nature hath power ; the inward spirituall man must leave his outward Beast unto the Hunter ; for his outward Beast is also evill .

38. The spirit of Moses setteth under Hams linage twenty nine Names , which came from Ham ; 29. Names . which intimate the twenty nine properties proceeding from the third Principle , viz. from the spirit of the outward world ; hinting how the formed word should be manifested through the outward nature : both in Tongues and Properties , whence the Governments and Orders of Countries and Nations have had their rise ; albeit each property hath again its externe Birth ; like as one branch or sprout of a tree doth produce and bring forth other Twigs , yet the spirit in Moses doth point at the chiefe head root , and the properties under these Names ; shewing what kinde of people should arise from thence , and what their alterations and their finall conclusions should be ; all this lyeth hidden under their Names .

39. Thus Ham hath twenty nine Names of his children , 29. and he is the thirtieth , twentie nine is the set Numbers of his children and childrens children , under which the number of the end lyeth in Hams Government and Dominion . Thirty is his whole Number , whereof the Prophet speaketh , 30. that this Ham would sell the righteous One for thirty pieces of Silver ; and give the same for a Potters field : as a Pot is accounted of in reference to its maker , even so is the fleshly man Ham in regard of God ; he taketh his thirtieth number , which he ought to bring into Gods Kingdome , and giveth it for an earthly vessell , which doth resemble a field , and in that , doth sell the righteous one , who lieth hid under the thirtieth number in the word of Power : thus the righteous one under the thirtieth Number , doth by the death or mortification of Hams flesh , Sever himselfe from the twenty nine Numbers of these properties , which have gotten the upper hand in Ham ; for in the thirtieth year , the Righteous one , viz. Christ , did separate himselfe unto his Office , and in the thirtieth Number lyeth this same Mystery ; this is understood by our fellow-schollars , and onely hinted at in this place .

26. Names . 40. Sem hath in his line of Propagation twenty six Names ; and he is the twenty seventh . 27th . Name . And the spirit in Moses speaketh very hiddenly ; Gen. 10. Vers. 24. saying , that he was the Father of all children of Eber ; and Eber begat two Sons ; the Name of one was Peleg , for at his dayes the world was divided ; 25. and the other was named * * Or Jaketan . Joktan : all whatsoever the spirit in Moses speaketh of the outward Acts of the Patriarks , he hath under them a single inward eye upon the line of Christ ; for he saith that Sem was the father of all the children of Eber ; although Eber be first in the Third degree after Sem ; yet the spirit looketh so punctually upon the word in the Covenant , wheresoever it doth open it selfe in a Line .

41. For EBER signifieth in the forming of the word , as much as a Sound , or manifestation of the word out of the Centre ; and saith further ; that he begat Peleg ; and called him so by reason of the division [ of the earth ] the spirit doth not onely look upon the outward division of Lands and Countries , but much rather upon the Line in which stood the * * Or Mark. limit of the Covenant , for in Eber the limit of the Covenant did open it selfe in the word as in the Sound or manifestation and went all along in the Seed upon Peleg ; and the line of Adam and Christ did there sever it selfe in the two bretheren ; as afterwards it did among the children of Abraham and Isaac : with Isaac and Ismael ; and with Jacob and Esau ; thus likewise it was here with Peleg and Joktan : externally the world was divided ; and internally the Kingdome of Christ , and the Kingdome of the world ; Not that we are to understand , that Joktan did not remaine in the Covenant ; onely the spirit doth here looke upon the motion of the Seed , in which line the limit or marke of the Covenant was to be moved , wherein the word would againe move it selfe in the disappeared humanity of the heavenly Ens , and manifest it selfe in the Humanity .

42. The Names of Sems children and grand-children are meere intimations and significations of the properties out of the wonderfull line of the propheticall spirit of Enoch ; where these same properties were brought forth out of the Stock into Boughes ; but here into Branches .

43. The spirit in Moses a a Gen. 10. from 26. vers. to the 30. setteth * * 14. Names . fourteen names under Jocktans line which are the wonderfull Number of this bough in the trees property , being the Kingdome of Christ according to the property of nature : b b Gen. 11.18 . 1. Name . and of Peleg he saith no more but of One Son , which he calls Regu , whom he begat when he was thirty yeares old , intimating and pointing at the line of Christ wherein the maine limit and eye-marke of the Covenant stood : the Spirit denoteth onely One , for by One the Covenant should be opened ; for the spirit looked with the one upon the Kingdome of Grace ; and with his brothers fourteen Names , it hinted at the humane Kingdome .

44. And in that he saith , that he begat Regu , when he was thirty years old , the Spirit therein looketh forwards upon Christ , 30. yeares . who should arise and come forth out of this Stock ; and manifest himselfe the thirtieth yeare of his age in his Office ; as also likewise all the Ages under the line of Christ , which Moses hath set down , have a very certaine intimation and Prophecy , and point at the Times of the motion in the Covenant ; as [ may be seen ] through the Prophets and other Saints in whom the Covenant hath moved it selfe .

45. The spirit of Moses setteth five Names of the children of Sem , 5. Names . which came forth of his loins ; and though he did beget more ( for Moses saith that * * Gen. 11.11 he begat Sons and daughters ) yet the spirit mindeth onely the properties of the formed Word in the Covenant of the humane property ; these Five Names doe figure out and set forth as in a type the Five head speeches of the spirituall Tongue through the formed Word , proceeding from the High Name of God ; Five head Speeches . out of which Tongues , the propheticall and Apostolicall Spirit , * * Or spake . speaketh .

46. And though we could set downe a forme of the same ; yet we should be but as sencelesse or dumb , to the Reader which understands not the Language of Nature ; and therefore we have but given an hint of it , to our School-fellowes ; for the spirit doth also , under the Names , point at the Kingdomes and Dominions , and they are Gods , who with his Name doth Order governe guide and lead every Kingdome , according to the property of his Name : as the property of each Kingdome is , even such is the Tongue Language , Phrase , and manners of the same ; as it is written , such as the Nation is such a God it also hath .

47. Not that there is more then one God ; onely we understand therein , the divine manifestation , how God doth give himselfe forth , in his manifestation in the formed word , to all Nations , according to every Nations and peoples property ; so that every Nation and people doth use or beare forth , the same onely Word according to its property , the externall forme and division of which , is Babel ; for o o Gen. XI . Vers. 6. all people had onely one tongue and language , and dwelt together .

48. The Onely Tongue , was the Language of nature , out of which , they all spake ; for they had it in one forme , and understood in the Language and speech , the Sence , viz. the Ens , even how the will formed the Ens ; for so also was the spirit in the Ens ; of which we will give a short intimation and manduction , to the understanding and illuminated minde to consider of , to prove exercise and make tryall of it in himselfe , not that a man can expresse it , and bring it into a certaine forme , no , that cannot be , for it is the spirit of the wisdome of God , his manifestation .

49. The spirits of the Letters in the Alphabet are the forme of the Onely spirit in the Language of nature ; Alphabet . 5. Vowells . the five vowells beare for●h the holy Tongue of the five holy Languages out of the Name Jehovah , from whence the holy spirit speaketh ; for the five vowells are the holy Name of God according to his holinesse ; for the Name Jehova hath nothing in it , save onely the five vowells A , E , I , O , V , the other Letters signifie and expresse the Nature , even what the Name of God in the formed Word is in Nature , both in Love and Anger ; in darknesse and light : but the five vowells doe signifie onely and alone what he is in the light of holinesse ; for Nature is Tinctured with the five vowells , so that it becomes * * Text , a Kingdome of joy . full of joy and delight .

50. But that the Ancient wise men , skillfull in this tongue , did interpose an H in the Name JEOVA ; and called it JEHOVA ; the same was done with great understanding , for the H. maketh the holy Name with the five vowells , even manifest in the outward nature , it sheweth how the holy Name of God doth breath forth and manifest it selfe even in the creature : the five Vowells are the Hidden Name of God , who dwelleth Alone in himselfe ; but the H signifieth the divine Lubet , or wisdome , shewing , how the divine Lubet doth breath forth it selfe out of it selfe .

51. The inward understanding in the five vowels is this : I. is the Name of JHESUS . E. is the Name * * Germ. Engel . Angell . Engel . O. is the formed WISDOME , or Lubet of the I , viz. of JESVS , and is the Centre , or the HEART of God . V. is the SPIRIT , viz. the * * Viz. the Sweetnesse . SVS in JESVS , which proceedeth forth out of the Lubet . A. is * * Germ. Anfang . the der beginning Anfang and und the das End , Ende viz. the will of the whole comprehension , and it is the FATHER .

52. And these five doe fold themselves up with the comprehension or formation into Three , viz. into such a Word ;

, that is , A. O. V. Father , A. O. V. Son , holy Ghost : the Triangle denotes the Trinity of the properties of the persons , and the V. on the Triangle , denotes the spirit in the H , viz. in the breathing , where the universall God doth manifest himselfe spiritually with his own proceeding forth or procession out of himselfe . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

53. The other Letters without the five vowells , doe all proceed from the Name * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . TETRAGRAMMATON , viz. out of the Centre of the Eternall nature , out of the Principle ; and doe denote , and speake forth the * * Varieties . Differences of the formed wisdome , viz. of the formed word in the Three Principles , wherein the whole creation lyeth , they are the sense of the creation , viz the property of the Powers , and the true Revealed God in the word of nature : understand this further thus .

54. When as the Lubet of man , viz. the free-will of man , doth conceive or forme it selfe into a desire , then it conceiveth the whole Alphabet ; for the desire is the Fiat , and the Lubet to the desire is the contemplation of the free-will , viz. the formed word of wisdome , wherein the free-will doth behold it selfe , and contemplate whereinto it will introduce the Lubet of the wisdome ; either into Evill or Good ; and when the free-will hath thus be held it selfe , it doth conceive with the Lubet , in the Letters , viz. in the Sence of nature , and composeth the Sences of the Letters together , and formeth the Lubet into a word , the same standeth in an internall forme , viz. in a conceived Thought .

55. And even then the free-will taketh the H , viz. the Spirit of the forth-breathing , and bringeth the formed Thought before the counsell of the five Senses , who behold the formed word , and prove the same , whether it be apt or not , if it doth but please them , then the H , viz. the breathing Spirit , taketh the word , and brings it upon the Tongue , into the Mouth ; there is the chief framer v●z . the Fiat , which , is the divine Instrument , and figureth the Senses of the properties out of the letters , as the free-will hath set and composed them into a Substance to the Sounding or pronouncing , manifestation or Expression .

56. Now marke and observe us here , very exactly ; how every word is formed or brought in the mouth to * * Note when a word is formed or expressed , it is brought to Substance . Substance ; viz. to the expression ; How the chief worker and contriver viz. the Fiat which is in the Senses doth shape and figure it , and how the Tongue cooperates or frames it selfe therewith , when it takes it , and by what way it brings it forth , whether through the Teeth , or above , or with open Mouth ; also how the Tongue doth frame it self in the conjunction of the word , which Sence it doth againe draw back , and will not wholly cast forth , as there is many a sence which is not halfe put forth , but many , fully , and many againe are drawn halfe backwards towards the heart . And now as the word was formed , so is also the thing in its forme and property , which is named by the word , ( provided that the free-will giveth it also a right Name , and doth not impose a strange Name on it out of Malice or Ignorance ) so it is externally noted , and internally in the compaction of the Senses it hath such a vertue , or ill malignant property .

57. Now whosoever hath the understanding of the Senses viz. of the Spirits of the Letters , so that he doth understand how the Senses are set or compounded in the Lubet , he understands it in the framing of the word , when the same is formed or brought forth to Substance , and is able to understand the Sensuall [ Naturall or essentiall ] Language of the whole creation , and understands whence Adam gave Names unto all things ▪ and from whence the Spirit of God hath prophecied in the Ancient .

58. This is now the ground of the Head Languages ; when as all people spake in one Language then they understood one another ; but when they would not use the * * Text Sensuall . Naturall Genuine tongue ; then the true and Right understanding was put out in them ; for they brought the Spirits of the genuine tongue of Sence into an externall grosse forme , and framed the subtile Spirit of the understanding into a grosse forme , and learnt to speak out of the forme onely ; as at this day all Nations speak onely from this same forme of their contrived sensuall tongue .

59. Now No people doe any more understand the Language of Sence , and yet the Birds in the aire , and the beast in the fields understand it according to their property .

60. Therefore man may well thinke and consider , what he is deprived of ; and what he shall againe obtaine in the New-birth ; although [ perhaps ] not here upon the Earth , yet in the Spirituall world ; for in the Language of Sence all Spirits speake one with another ; they use no other Language , for it is the Language of nature .

61. Our Learned ones doe terme themselves Doctors , and Masters , and yet none of them understands his Mother Tongue ; they understand no more of the Spririt , then the Country man doth of his Toole to the tillage of his ground ; they use onely the bare contrived forme of the grosse compounded words , and understand not what the word is in its Sense ; hence ariseth the contention and strife wherewith men contend and jangle about God and his will ; men will teach what God is , and yet understand not the Least of God .

62. The five holy Speeches in the Language of Sence , are Gods Word ; they are his operation through the Sence-tongue , viz. through the properties ; as it cannot be denied , that God giveth power vertue and life to all creatures and vegetables ; for his holy Name is through all ; and Adam had this holy Name as a proper possession , working , ruling , and sensibly efficacious in his Senses ; and even this jewell he lost , which is now again restored and enkindled in the holy Name JESVS .

63. Therefore none can with Right be called a Divine , or Learned in the holy Scripture , much lesse a Doctor of the same , unlesse that he understands the SensVAll tongue , and knowes how the holy Spirit hath spoken by the Sensuall tongue in the holy Pen-men of the Scripture , if he understands not the divine Sence in the holy Scripture , Let him not undertake to be a Master over it , to censure or interpret it , he is not at all learned therein ; he is onely a changer of letters ; a Chop-Logick in the Scriptures , and understands not one letter in its Sense .

64. Thus understand us herein concerning the children of Noah ; viz. Japhet , Sem , and Ham ; and their children and grand-children ; they had lost the SensVAll Language , and had made themselves a formed contrived one , and so spake in a formed Language which they themselves understood not in the true Sence ; therefore God was hidden to them ; for they understood no more , the voice of the holy Spirit in their Language , viz. the Mentall Tongue of the five Vowells .

65. And they looked about , or Imagined , where God should be ; and supposed that he must needs be something with forme , and dwelling apart from them ; and being they could not understand any thing of God upon the Earth , either what , or where he was ( and yet had heard so much of God spoken by their fore-fathers ) thereupon they thought , that he must needs dwell on high above the Stars ; and thought them not able to reach thither , ; therefore they undertooke to build them a Towre whose Top should reach to heaven , that so they might ascend up to him ; also they would thereby make themselves a Great Name ; that it might be said , they had built a Towre even unto Heaven .

66. Such a knowledge the formed understanding , had of God ; as still to this day such Doctors are to be found , who know and understand no more of Gods habitation and being , then these Builders of the Towre , and build in their Art , altogether ( except the true genuine understanding ones ) upon this high Towre , and can never ascend up to God , and therefore they contend about the Building ; every one saith how it might be built sooner and better , and yet they could never agree ; for they have all built themselves even to Death thereon , untill the Lord sendeth a watchman and shewes them , that it is in vaine ; that they shall not finde him on High ; but that he is even among them under the Letter , and they have not known him .

67. At this we doe exceedingly rejoyce , that the time is borne , that we are lead from the Towre of Babel , and are able to see the holy God in the SensVAll Language : Hallelujah . The Towre is broken , and fallen down ; at which our fathers have built themselves to Death ; and yet have not built it up ; the foundation thereof shall not be any more laid while the Earth standeth , saith the spirit of wonders .

68. The hidden Mystery of the Towre , and the divided Languages , is this : mankinde had framed the Sensuall Language of the holy Spirit into a dumb forme ; and used the formed word of the humane understanding , onely in a forme , as in a contrived vessell , or vehiculum ; they spake onely with the outward contrived vessell , and understood not the word in its owne proper Language of Sense ; they understood no● that God was in the Speaking word of the understanding ; as at this Day the like comes to passe , and is .

69. But , being God , had in the beginning of the creation , incorporated himselfe with his word , into mans Image , viz. into the properties of the Senses , and would not be without Sense , or in one onely conceived forme : and likewise , seeing that all things doe stand , in growth Seeding and Harvest , even now was the time of the humane Trees Blooming , where the spirit of the Senses did put forth it selfe in its properties with Blossomes ; and manifested the properties through the Blossomes , and out of the Blossomes brought forth the Fruit ; and like as every blossome doth open and put forth it selfe , at the outmost part , or highest of the stalke , or branches of the Tree or stock ; even so the spirit [ of nature ] drove the children of men to the extreamest Height , that they also would build them an High Tower like to an high Tree , or tall stalke ; for it would manifest its blossome , and fruits also , in the highest of the stalke ; and upon the Towre which they would build up unto heaven , the SensVAll Spirit opened it self with the Blossome .

70. For mans will was , that they would ascend up to God ; and the God of [ nature , or ] Sense , put forth himselfe in the same desire and will , for they sought him , onely , in a circumscribed , [ Locall , outward , ] manner ; and even so he applyed himselfe to them in a Conceived forme of Sence out of the contrived formed tongues and Languages , wherein notwithstanding they were dumb and knew him not .

71. They were entered with the Sence , viz. with the b b Or the spirit of their Minde . Mentall spirit into Nature , and nature had captivated them in the understanding ; therefore God also manifested himselfe to them with the Sensuall Spirit in the contrived forme of the tongues out of the seventy two properties , 72. Properties . through the Three Principles ; viz. through a threefold Sensuall Alphabet according to the Three worlds property ; viz. through * * three times foure and twenty letters ; and they brought the Sensuall spirit of the letters in their contrived forme through the Tongue out of each Letter , through the three Principles ; viz. into Three properties of tongues and Languages , according to the property of the Trinity of the Deity .

72. And hence arise seaventy two Languages out of one onely Sensuall tongue , 72 , Languages . wherein all Speeches and Languages are contained , and each Tongue and Language fell upon its people ; according as every Family of the Stock of the humane Tree had a property out of the formed word , even such a Language befell them out of their Sense , viz. out of the same property of the formed word .

73. For , the Sense of mans speech , that he is able to speake , doth come unto him originally out of the divine word , which introduced it selfe with the Verbum Fiat into a creation , now this word brought forth it selfe through the compacted properties , according to their Compaction , nature , kinde , forme , and property ; for so distinct and various also are the Senses in the quality even in the place of this world , far otherwise in one Country , then in another , and even so God did likewise form the Languages according to the property of every Land and Country .

74. For being that people were to be dispersed into every Country and Climate ; he opened to each people a Language , according as it should be in a Land ; which did apply it selfe unto the same quality of Sense , and accord therewith ; so that the quality of the Country did not introduce the Turba into it , if they with the word of their voice agreed to the Sound of the formed spirit in the Soule of the Great world in that place .

75. For , as the manifestation of the formed word was in the spirit of the world in every place ; even so the Spirit of God did forme , through the nature of the properties , the Language and speech in every Country ; first the seventy two head Languages out of nature , and afterward the c c Or Dialects of Language . collaterall affinities , proceeding from the Senses of every head Language ; as we plainly see , that a man doth scarce finde , in any place of the world , among all the head Languages , one and the same sence in any head Language , within the compasse of fifteene or eighteene miles : 15. or 18. miles . According to the Elevation of the Pole , Climate or Zenith and Nadir . they alter and change almost every fifteen or eighteen miles , all according as the properties of that Pole , or Elevation , are : Look what kinde of property the Lubet hath in its predominant Constellation , even such a property the vulgar people have in their Language and Speech .

CHAP. XXXVI . Of the Antichristian babilonicall Whore of all Nations Tongues and Speeches ; shewing what is contained under the Languages and Towre of Babel .

An open Gate of the Mystery of the Great Babilon .

CUrteous Reader , I desire to warne thee in Love , that thou wouldest not understand our Sence and meaning according to partiall affections , to detract , Revile , or especially to contemne or despise any , as from us ; much lesse , to set upon them , in their Office Function and Dignities , out of passion ; but we shall speake in Generall : Let every one prove himselfe ; he shall indeed finde the Great Mystery of the babilonicall Towre , in himselfe ; and also the * * Number of the Beast . Number of the false Beast . Let him but read our meaning with Patience , and take himselfe along , as to his evill innate hereditary property , under the same , as , really the earthly mortall man , in all men , belongeth unto this text .

2. we will here write what the time hath brought forth and manifested , and if it were not manifest by Man , yet the beasts should be driven to manifest the same ; for the time is * * Or fulfilled . borne and nothing can hinder ; the most High accomplisheth his worke .

3. Moses saith ; Nimrod , Hams [ Grand ] Son , began his Kingdome at Babel , and was the first Lord upon the Earth after the floud , Gen. X. 8.10 . and was the first Erectour of the Towre and City Babylon ; yet we are not to understand that onely Hams children would build the Towre , but also Japhets , and Sems , for they were yet All together as One people , and would build them a Towre whose top should reach even unto heaven , that they might thereby make themselves a great Name . Gen. XI . 4 .

4. This Towre , on which the Tongues were divided , and where the Great City Babel stood , is a figure of the fallen earthly man who is entered into Selfehood , and hath made the formed word of God in him , unto an Idoll ; for the nature of the Towre was even this ; viz. that it should there stand as a great wonder , which men had made in their own contriving Phancy , whereupon they would ascend up to God ; and signifies , that man hath lost the right understanding of God and his habitation and essence .

5. Man had compacted [ or framed ] his understanding through the desire of selfe-elevation , and exaltation into the Sensuall tongue ; and contrived or conceived the same into a selfely propriety , in which conception or comprehension , the spirit of the Mentall Tongue of the five vowells , was departed from him .

6. Not that we are to conceive , that this spirit was departed from its creature ; onely the free-will of man , had , in the formed word of the * * Or speechlesse dumb letters . Consonants ( wherein , the spirit of the five vowells , viz. the unformed spirit of God , did manifest it selfe ) brought it selfe forth , ( as a peculiar God ) out of the Resignation to the unformed spirit , into a selfe fullnesse , and selfe-willed weening , and phancy ; the type whereof was the Towre , where the men of Babel would come and climbe up to God in their own conceived will and Thoughts ; they themselves were gone forth from the spirit of God , and would through their owne power and Ability take the Kingdome of God to themselves in Selfehood ; they would enter with their own will , selfe-borne in evill and good , into the property of Gods holinesse ; this denotes and declares the divided tongues , where every property had brought it selfe forth out of the universall SensVAll tongue into a Selfishnesse , and a peculiar Selfly understanding , so that they did not any longer understand one another ; where the understanding was compacted and brought into a propriety out of , and according to , the Three Alphabets .

7. This compacted formed Tongue , the holy Ghost did open on the day of Pentecost in St Peters Sermon , where Peter from the opened Sensuall tongue spake in one Language all Languages ; and this was also Adams Language , whence he gave Names to all creatures .

8. Thus understand us aright , what Babel and the Towre of Babel doth typifie and point out . The City Babel is the Ham-like man , who buildeth this City upon the earth ; the Towre is his Self-chosen God , and Divine worship : all Reason-taught , from the school of this world , are the Master-builders of this Towre ; all those who have set up themselves to be Teachers , and are chosen thereunto by man without Gods spirit , they are the Master-worke-men at this Towre , and the Idoll of the world , None excepted ; they carve and frame altogether onely Stone and wood for this Towre .

9. For the Name NIMROD sheweth us very clearly also in its owne sense of the formed word , that it is a self contrived formed amassed and compacted lust , which did advance it selfe on high as a selfly God ; the Type whereof was the Towre ; God suffered them in their confounded understanding to set forth the figure of their property , as a type what Man would be in the presence of God .

10. Now saith Reason , wherefore did God suffer it to come to pass ? Answer : Thus it must be ; that the wonders of the wisdome in the unformed Word of the five vowells might introduce themselves through the formed word of the three Principles , into a form or externall contemplation , as a counter-plat-form , draught , pourtracture , or formation ; for the dark world of Gods Anger , was become manifest in man , whence the grosse earthly property was generated , which also had wholly captivated man , and the same did here likewise represent its image as a selfly God .

11. Now then , the Towre was a type of the darke world , where man would behold God in the darke selfehood ; and denotes the earthly man , who standeth in Gods sight as this Towre , and is an Image and resemblance of * * Or Gods contempla - divine Contemplation according to evill and good , as a Painted life ; for the true humane life was the formed life ; which became , in own desire to Selfehood , such an Image , before God , as this Towre .

12. All men even from Adam who have taught of God , without the divine vision of the Spirit of God in them ; they have all spoken and taught from this Towre of the confounded tongues ; and even hence hath the Strife arisen about God and his will , and Essence ; so that man hath contended and jangled about God , in Selfehood : one hath said , they must bring Bricks to the building of the Towre , another Stone , a third Lime , a fourth , wood , water , or other needfull Materialls ; and their chiefe Master-builders have been manifold , every one according to the property of his owne Tongue : every one hath desired to builde the Towre upon his owne foundation and proper ground ; one hath had in the property of his Country and Climate Stone for the building thereof ; another lime , the third chalke or clay , the fourth wood ; and every one hath thought good to build the Towre alone for himselfe out of the materiall of his owne property for a great wonder , that all the world might look and behold that which he hath built .

13. And then , when people of other Countries have seen what that hath built , then they have contemned it , and said , that the property of their countries materiall hath been better for the erecting the Towre ; and have begun to reject it , and to build the Towre for themselves , and praised that also , which likewise hath again been despised of others , who have accounted their countries materiall better , so long till they have fallen quite out , in Pride and Contention , and have left off from the Towre , and have fallen upon one another , and persecuted slaine and murdered one another about the Knowledge of the Towre of Babel , and that party which hath then got the victory , that hath again built the Towre out of its own property , till other people have also risen up and accounted their own matter and stuffe for the Best .

14. For the Speeches of the understanding were confounded and divided ; and therefore the people neither knew nor understood one anothers property ; and each people or Nation , hath supposed and looked upon the other , to be strange in the power of the understanding in the formed word ; from whence the Contempt of Religion , viz. of the knowledge , and confession of the word , hath arisen ; for the Sensuall [ intelligible ] tongue was compacted according to the multiplicity of the properties .

15. And thus the wrath of the eternall nature ( and also the Prince who dwells therein , viz. the Devill in his Legions ) doth satiate , and recreate it selfe in the strife and contention of man in the compacted word of the tongues ; and thus the Antichrist , who is the Towre of Babel viz. the Selfe-will of the Ham-like man , domineereth in the Temple of God , and there hath set himselfe up in the place of the Holy spirit .

16. For , the Temple of God , is the formed word of the humane Languages and tongues in mans understanding ; as it is written , * * Rom. X. 8 . the word is nigh thee ; namely in thy mouth and Heart , and the Seat and habitation , of the opposite adverse Devill , is the monstrous property out of the darke world .

17. In this formed word of divine understanding , the Antichrist , viz. the will of Self out of the properties of nature , hath set up and established himselfe , and pranketh and set forth himselfe , with his property of nature , as if he were God , and yet he is the condemned accursed Son chosen to death , which cannot inherit the Kingdome of God , for he was not made a creature out of Gods will , but out of the will of Selfe ; as the Devill , who was an Angel , yet became a Devill , from the will of the dark world which advanced it self in him .

18. The like also we are to understand concerning the Antichristian babilonicall Beast of Reasons self will , which termeth it selfe divine , and is onely a monster of the true man which died in Adam to the holy Image of Gods spirituall world , and shall and must be borne anew in the word , which did again manifest it selfe in the humane property , in Christ ; or else it cannot see the Holy word , viz. the unformed Divine word of power .

19. This same holy word , must again enter into the Compacted Sensuall tongue , and bruise the same , so that the whole and perfect understanding of all tongues may be again manifest in one , as Christ said of the Corner-Stone that it should be * * Rom 9.33 . 1 Pet. 2.8 . a Rock of offence ; upon whomsoever it should fall , him it should bruise .

20. Thus understand us now what the Antichrist or the babilonicall Whore with the Dragon Beast is , as may be seen in the Revelation : Every man which is not born again of God , hath the marke of the Beast and the false whore in him .

21. The Beast is the Animall [ naturall ] earthly Ham-like man , who is from the Limus of the Earth , according to the Earths grossenesse and malignant Malice , which ariseth out of the dark world , and standeth in the Curse of God . This beast did arise in Adam and Eve , when they did Imagine after evill and good ; and came into its selfe-fulnesse , away from the divine power and will ; and is before God onely as a beast : This beast , the Devill hath infected , with his desire , and made it wholly monstrous , and insinuated his desire thereinto , so that it onely lusteth after vanity as a Cow doth after Grasse .

22. But the whore of the Beast is the poor Soule captivated in vanity ; which soule , had its rise in the formed word of the three Principles , which was Gods Image , but now by the Lust of the beast , it hath begotten to it selfe , an own selfe-will , which is departed from God into selfehood , as a self-willed self-born creature ; which doth what it pleaseth , and not what Gods Spirit willeth : this selfe-will revoulted and apostatized from God , is the whore of the beast , which whoreth with its self in the Pride of selfehood .

23. But now the poore captive soule lyeth in this Grosse beast , and is captivated in its owne selfe-borne will , viz. in the whore , and longeth after God , from whom it proceeded and was inspired into the created Image ; and looketh about on all sides , where its true native Home of Rest should be , and it findeth that it is cloathed and covered with this whore ; and then it bringeth its desire into this whores will : and seeketh the place of God for Rest , and then the whores will taketh the poore captivated soules desire into it selfe , and thereby doth exalt and set up it selfe ; it perswades it selfe , that it , in the soules desire , is the fair child of God which shall possesse Heaven , and gives out , that it is holy , and sets forth it selfe , as a God , which men must honour and adore .

24. And being this Bastard , viz. the false will of selfehood , cannot see or behold the place of God , either what or where God is ; then the false will goeth on in the way of its property , and betakes it selfe unto , and appropriates to it selfe , the manifested Word of the Letter , viz. the formed voice of Gods children , who spake from the Living word , and setteth its contrived forme of its owne conceived Ens into the Literall word , and cloathes it selfe externally with the literall word , standeth forth with boldnesse and selfe-achieved confidence , and saith , here is the place of God ; here is heaven ; here is God manifest ; but it is onely a Bastard and is predestinated to Condemnation ; for God hath not created it ; Note . Predestination . but it was born and brought forth out of the Lust of the Soule , when it did turne its face from God into the Centre , and would taste , and prove evill and good .

25. This Harlots Bratt , sitteth upon the beastiall monstrous man , and rideth upon him as upon its horse , and is halfe Devill , and halfe brute Beast , which shall and must dye , or else the soule will not be redeemed so as to see the face of God again .

26. This whore hath taken its power and understanding out of nature , viz. out of the Compaction of Evill and Good , that is , out of the dark and outward world , and hath swallowed up [ or avalled ] the pretious Image of God in it selfe , which after God , was created out of the heavenly Ens.

27. Here is the Swinheard , as Christ said ; who had consumed his fathers inheritance with the Swine ; he meaneth the poor Soule , which hath devoured , spent , and consumed , its heavenly Goods in the heavenly Ens with this whore of the evill Self-devillish will , so that it standeth in Gods sight as a tattered patched Swineheard , and keepeth the fruit of the evill whore , viz. of the Devills fatted swine , upon the Earth , which are the wicked ones , in their fruits .

28. Thus we understand what the Antichristian babilonicall whore in man , is , which hath arisen out of the divided properties , viz. out of Adam , in whom the properties departed out of their mutuall and Equall Accord , each into its owne desire and lust to Selfenesse , whereby Adam became earthly and mortall ; out of whom afterwards the Tree of the multiplicity of tongues and speeches did arise out of one onely tongue .

29. Now know this ; that the multitudes or variety of Faiths are generated out of the divided Tongues ; so that almost every Nation hath brought it selfe into sundry severall and peculiar Opinions , of Gods being , and Essence , and therein consists the Confusion , viz. the Mystery of the great Babylon ; concerning which the Spirit of God did prophecie and declare out of the propheticall root ( both out of the Line of Christ , how Christ should come to restore and remedy the poore captive soule , and regenerate its right true life : and also out of the Turba magna ) how this Beast together with the whore should be cast from the face of God into the fiery furnace .

30. With this whore of Selfe , all the false Spirituall * * Clergicall and Ecclesiasticall . ones or priesthood , have cloathed themselves ; who set up themselves to be Teachers of the mystery of Gods Kingdome , without Gods Spirit : they have externally covered themselves with the propheticall and Apostolicall word , and pleaded the Testimony of the Bible , but they have introduced their own sense out of the Whores Ens thereinto , and have hung , in their heart , to the babilonicall fleshly whore , and have not understood the Propheticall and Apostolicall Tongue in its Sence .

31. They have spoken from the sence of their owne beastiall selfe-hood , through the propheticall , and Apostolicall word , and have brought and used Christs words to their own selvish babilonicall Harlottry , and committed whoredome ; and likewise have Adorned and trimmed up their Bastard under Christs purpur-mantle with Silver , Gold , and pretious stones , and also with worldly dignities Honours favour and riches .

32. After these , men have run , and have even adored and esteemed them as Gods , falling deeply in love with their Bastard ; although their hearts have never agreed , or stood upon the onely true ground , but have been at variance with each other : and this is that of which the Prophet Daniel speaketh , saying , * * Daniel 11. they shall honour a God whom their fathers knew not , with Gold , Silver and pretious stones ; and unto those that help them to strengthen their [ strange God ] * * God of forces . Maozim they will divide the Land for inheritance ; this whole chapter doth belong hereunto .

33. Now , when we consider aright what this babilonicall Towre is at present in Christs Kingdome upon the Earth , and what it was under Moses , and among the Gentiles ; then we finde very clearly , that among all Three it is of one property ; and so also among the Turks and present Jewes ; every Nation builds it , out of its own materialls for in the Right universall Sensuall tongue , ( if it be manifest in one ) we are altogether but one onely people and Nation even from Adam .

34. But the very cause that we are divided , and brought into Opinions , is , by reason of our Master-builders and founders viz. of the high schooles , Priests , Popes , Bishops , Doctors ; also the Rabbies and Masters of all nations ; who are set as work-men to the building of the Towre ; all these have judged from their owne Language , and naturall understanding , viz. from their conceived and formed sensuall tongue , from the outward letter ; and have indeed neither known God or the Light of nature ; but have been blinde and dumb as to both ; both the Jewes and Gentiles ; and also the Selfe-made Teachers of the Christians .

35. Whosoever have run , devoid of Gods spirit without divine understanding , either among Jewes and Gentiles , Christians and Turkes ; they have built onely this Towre , in their own essence , and the same is even a Towre of the great wonders of God , of divine Contemplation both according to light and darknesse , life and death , joy and sorrow .

36. Not that we are to understand that this Towre is not at all profitable before God ; it is even the great Mystery of Gods manifestation according to Love , and Anger ; as God hath created out of the great mystery all manner , kindes , and sorts , of Beasts Birds Wormes Trees and Hearbs , evill and Good ; and that all , to the manifestation of the Great wonders ; thus likewise the humane Tree hath brought forth such wonders out of its Sensuall tongue , out of the multiplicity of the properties , and introduced them into a Substance , for its Growth and glory , viz to the great Harvest of God ; where each property of Love and Anger , Light and darknesse , shall reap in , it s own fruit , and every thing shall possesse its heaven in it Selfe in its own formed and conceived Ens , out of the onely word of God which hath given forth it selfe to every life , ( even unto every life and Being according to its own proper quality and vertue , according to , and out of , its Principle ) as an universall word , to the glorious manifestation of Eternity .

37. Now , when we further consider of this Beast , with the Whore ; what it is in it selfe , within , and without , then we finde , that it is the formed compacted word of the spirits of the Letters ; for men are all of one onely property as to their life ; all are begotten out of one flesh and Soul ; and have all but one onely kinde of life ; as a Tree in many boughes and branches , where the boughes and twiggs doe not perfectly and wholly seeme alike , or the same , in forme , but all have one onely Sapp and vertue : so likewise the creature of mankinde , among Jewes , Christians , Turks , and Heathens .

38. And the onely difference is this ; the spirits of the Letters in the formed word , do sever us in the understanding ; else we live all alike in the four Elements , and eat of the fruits of one Mother , and remaine in her , when we dye to this outward life .

39. The compacted Sensuall tongue , which is divided in the spirits of the Letters , doth confound us , and make us to erre ; so that we doe suppose we are strange one to another , and yet we are all but one onely Tree ; which the Devill hath poysoned with his desire in Adam , so that the equall Temperature or Accord was brought into distemper and discord , whereupon the spirits of the Letters were [ variously ] made manifest , so that we speak from many speeches ; that is ; we have introduced the powerfull word of God into the multiplicity of the divided properties ; and have made , in each tongues property , a Selfehood , or a Self-ish desire , to arrogation , self-apprehension and assumption .

40. Hence arise the contrarieties , differences , and * * Text Images . Opinions ; in that we have introduced the unformed word into the forme of our owne selfe-made Image ; now we contend and strive about these Images and conceits ; and every one supposeth his own to be best ; and when we bring all these Images and severall Semblances again into one Language and Speech , and mortifie them ; then the Onely Quickning Word of God , which giveth power and life to all things , is again manifest ; and strife ceaseth , and God is all in all .

41. Therefore we say as we have found it in the Grace of the One ; that all mens Imaginations opinions and Knowings of God , his being , and will , without the divine light , [ or * * The undoubted Unction of the holy Ghost illumination of the Spirit ] are this same whores Beast , which is flown forth and arisen from the compacted spirits of the Letters ; whereby men contend about the Spirits of the Letters .

42. We have lost the Five vowells in the Alphabet ; which doe introduce all the spirits of the Letters into one pure harmony ; and the five vowells are as t' were sencelesse or dumb in reference to the other letters , and yet they are the life of the rest , for there cannot any word be formed , but there must be a vowell .

43. Now there is no better way or remedy to bring us into union , that so we may become ONE again with one another ; One people , One Tree , One man in Soul and body ; then to destroy and kill all the Images or formes of the Letters in us ; and suffer none of them at all to have its owne selfe-life : not desiring to know or will any more of God save onely and alone what God willeth to know in us and through us ; and also that we doe immerse or resigne the Soules hunger and desire meerely onely and nakedly without any other knowing or willing , into the five vowells ; and therein the great holy Name of JEOVA or JESVS ( viz. the living word ) is manifest , which giveth life unto all things , and not according to the property of nature , desire and will the different variety of many things , but give up our selves into the one onely Love-Sun , therein He is manifest .

44. As the outward Sun giveth life and power to the whole world ; so likewise this onely Name , in its Power , giveth life and understanding to all the Letters ; and understand us aright what we meane by the whoredome of the Letter .

45. The letters , viz. the properties of the Sensuall tongue , have introduced themselves into an externall forme , or selfe-full will and understanding , and brought themselves with the vowells into a compaction [ selfe-comprehension or particular formation ] and when this was done , then JESVS viz. the holy Name JEOVA , died [ or disappeared ] in the Sensuall tongue in the Letters with the five vowells of the one onely holy mentall tongue ; that is ; the spirituall Man , which was resigned in [ and to ] God , dyed to the divine understanding and will .

46. Now there is a selfe-willed Beast of Selfishnesse and own-hood brought forth out of the spirit of the other letters , which doth onely kill , Christ in Paul . 2 Cor. 3.6 . and bring forth dead fruit : for Christ saith ; the letter killeth , but the spirit maketh alive ; understand this thus .

47. The divided Sensuall tongue killeth us , sets us at ods and variance , leads us into Babel ; but the spirit of the vowells ; viz. the holy Name of God , doth againe revive and quicken us in him ; therefore the holy word of the five vowells did again ( when as the spirits of the letters were divided and brought into the Selfehood of the wonders of God ) espouse and incorporate it selfe forthwith in Paradise with the precious covenant , into the Letter viz. into the Naturall man ; for to manifest it selfe again with a motion in the Compacted Tongue , and to introduce the holy Sence again into the Sensuall tongue .

48. Thus understand us aright ; the literall forme in the Sensuall tongue , is now the Evill Beast , which will domineere in its own power : now into this evill Beast the spirit of the five vowells viz. the Name JEHOVAH ( which with the H , hath breathed the JESVS thereinto ) hath given in it selfe , and killed the evill Beast viz. the Selfe-will , and hath againe Tinctured the spirits of the Letter , viz. the right naturall man , with the Tincture of the holy Name of the vowells or JEHSVS ; and with the Love hath slaine the death or deaths in the letters , and destroyed their Selfe-will ; so that the spirits of the letters , cannot any more introduce themselves into a selfefull Compaction of the Sensuall tongue ; for they are dead in their owne will ; and the Spirit JEHOVAH in JESVS is become their life ; Rom. 6.2 . so that they live no longer to their Selfehood ; viz. to the nature of the wrath , but in that they live , they live to God .

49. Thus now the Beast of the whore is in us outwardly , viz. in the mortall man ; and inwardly is Christ in the immortall man , who is passed through the death of the letters and hath turned the death into life . Joh. 5.24 .

50. Now it behooveth man , and his main happinesse depends thereon , that he also dye unto the Images of the letters in him ; and disclaime or depart from all Reasons schollarship , or knowledge of nature , and all babylonicall Master-builders however they be called ; and enter into the one onely life JEHSVS ; and not at all dispute about the way , where it is ; but onely d d Or consider . think that it is in him ; that he must forsake all , whatever he hath , either Art wit or skill &c. and become one barely and nakedly in himselfe , bring himselfe into the ONE , viz. into Gods will , and be freely willing with whatsoever it will worke or doe with him : he must give up himselfe will-lesse ; and leave himselfe wholly in Gods Mercy ; and bring all his learnings into this one onely Thing ; that he in his teachings and learnings will not doe or speak any thing but what God willeth through him : and thus all Images [ opinions and conceits ] doe dye in him ; and the Soules life falleth into the onely living word , which hath manifested it selfe again in the humanity .

51. For this is the great Beast of the Babilonicall whore in us , that we bring our selves into the Images and formes of the Letters ; and make Opinions to our selves : that Opinion , is a Beast .

52. Also we must not desire to know and will ▪ our selves ; but dye continually with our own selfe-will ; and in all things give God the honour ; and give him againe that which he giveth us ; viz. whatsoever understanding wisdome and skill we have ; and acknowledge that it is not our owne , but that the divine Sun shineth out of , and through , us , and worketh in us as it pleaseth .

53. Thus likewise we must diffuse and give out againe our power and vertue , which the divine Sun worketh in us , universally to all , without any gaine , advantage , or hire , from any ; whosoever shall help to maintaine and nourish our life , unto him we must be thankfull , and not flatter any for his authority's sake ; or receive his false glance shew or lustre , into this Sun-light ; but all must be in Generall or Common , as the Sun-shine doth give it selfe universally , and gives no strong Great or Potent thing , any more but its purity and brightnesse , it Tinctureth the Earth and its children with one onely power and vertue , and giveth life , and strength to all things .

54. Herein now we shall know , whether one be a Teacher sent of God ; or whether he hath his rise and originall onely out of the spirit of the Letter ; if he be born universally out of the Love , then he hath the light of divine knowledge , viz. the Sensuall divine understanding , a Tongue , Tinctured from the divine Ens of the five vowells , and speaketh from the Spirit of God ; rebuketh and teacheth powerfully without respect of any mans person ; and hath no Image [ or mentall Idoll ] in him ; for he teacheth from the Spirit of God , even what the same [ spirit ] teacheth in him .

55. But if he be a Master-builder of the Towre of Babel , born of the spirit of the letters , viz. of the disharmony [ or diversities ] then he is a hypocrite , and flatterer , a glozing fawner , that will say any thing to please those that are gainfull and advantagious to him ; a soother of those that doe help to honour his Maozim , and adorne his Letter-God in the divided tongues ; a scorner , evill speaker , and bold censurer of those that doe not honour him in his forme , and Sect of religion ; a selfe-applauder , ambitious , proud , and under a glistering shew of Religion and seeming holinesse , a covetous , malicious envious one ; putting forth himselfe with ostentation ; that so he may be knowne and honoured ; he will be applauded and set by , of man ; attributes to himselfe understanding and wisdome ; and boasteth of wisdome and a rectified judgement and understanding , and yet hath none of them ; but he is onely a builder on the Tower of Babel ; viz. of an externall figure and forme ; a painted Christian ; he will undertake to teach others , and yet he himselfe was never taught of God ; he teacheth onely from the forme of the compacted spirits of the letter , which have compacted themselves in evill and good , he taketh these into his owne power and ability ; and compacts , and sets the words together into an Opinion .

56. And that opinion , is the Towre of Babel , and they which run after him , and associate gather and binde themselves with him in the opinion , are the City Babel , viz. the children of Nimrod ; who will climbe , and ascend up to heaven upon this Towre , and are continually a climbing up , their whole life , yet come not to heaven in the opinion , but when the time of the outward literall constellation is out , then this built Towre falleth down ; viz. the outward man , together with his opinion , and all shatters and breaks to pieces , even to the onely soul , which then standeth naked and bare before God .

57. Here is now no remedy , unlesse that it hath the one onely spirit of the Sounding Letter , viz. the enformed word of God in it , so that it is able in its desire to attract and draw the same to it selfe , and cloath it selfe therewith , that the same doth cleave and break in pieces all the formed contrived compacted tongues and Images of the letters , and introduce them into one onely tongue and will , which is God all in all ; all things must enter againe into the ONE , viz. into the universall ; in the multiplicity there is nothing but strife , and disquietnesse , but in the Onenesse there is an eternall Rest , and no enmity or contrary will .

58. Now when we doe truly consider againe what the Towre and the City Babel is in its formed Image upon the Earth , and what and where it is , then we find it clearly pourtrayed before our eyes , that it is the great Houses of the Churches , Cloysters , Fortresses , and also the strong walls , and Towres of the Citties upon the earth , wherein men hide themselves from force and power , and in the Opinions play the Hypocrites before God in the Churches Cloysters , and strong holds ; and cry unto him that he should receive and accept of them in their contrived framed , and received opinion of the letter .

59. What is all this ? an Idolatry and hypocricy ; An Antichrist with shew and glistering glory ; what doe men bring into this glozing hypocriticall Babilon ; nothing but Images mentall Idolls and selfe-contrived opinions forged out of the forme of the letter ; what doe men carry home with them from this hypocriticall specious house ? onely the Images of the letters ; into these Images , and conceits the poore captive soule doth wrap it selfe , which notwithstanding is full of fear doubting and trembling , by reason of the conceived , and received Image or opinion ; and is continually in feare least another people might break in upon its received framed Images and destroy and overthrow these its received Images , and therefore men have made Fortresses Bulwarks and Towres and strong walls about their Cities and Churches ; that so they might defend themselves least the Towre upon which they would ascend up into heaven should be destroyed .

60. Now saith reason ; these are indeed houses of meeting , where men doe teach and instruct the simple and ignorant , where men sing and pray &c. lo ! externally , in , and among , the literall men , they are onely the Towre and City Babel ; but internally among the children of God , in whom the Temple of God is , where the Images and mentall Idolls are destroyed , there is Christ : that is , in those who have pulled down and broken all Images , and opinions in them , and are entred through the conversion from Images and conceits onely and alone into the onely meere naked Grace Mercy and Free compassion of God , and esteeme themselves as wholly unworthy empty Nothings , and become as 't were dead in themselves , willing , or desiring nothing else save onely the meere purity of God in his Love-will , and account themselves too unworthy of attributing or taking any thing to themselves , and freely fall in deepest humilty into Gods tender mercy , as if they were not : and wholly cast their desires and wills into Gods compassion ; so that , what he wills and doth in them , that they also will , and nothing else ; in these I say it is a house of teaching and an house of hearing , a Temple of God ; where the Spirit of God teacheth heareth , singeth and prayseth in the Soule ; for they are dead to all selfehood , and selvish willing and weening , and doe melodize with unity and onenesse of Spirit in the praise of God , in the knowledge of the holy Ghost ; these are the Church of Christ .

61. But the rest have onely the Towre at Babel in the opinion , in their conceits and Images ; these Idolls they carry with them into the Houses of stone , and glory in them , worship them , and carry them again home with them ; and fight for them , as if they had the living God in them ; and wage great warres for these Images ; laying Countrey and people waste and desolate ; and yet they are more foolish then the Birds in the air , which doe all praise and honour God in one tongue , and understanding ; for they are all without any Images ; whatsoever the great God doth with them therewith they are content .

62. The humane Tree is onely one Tree ; if they continued in the one onely God who hath created them ; and did not make unto themselves Images , who would set them at odds and variance about God ? they indeed * * Acts 17.28 . are and live in the one onely God , and yet they contend and jangle about God .

63. Wherefore doe they contend ? for the Idolls of their heart , for the Stone-houses of the Churches and for the pride of the Images , [ and forged opinions ] every one will honour his Image , and set it up aloft as an high Towre ; that so he might have great respect in the City Babel ; and therefore they build themselves strong holds , and make great bulwarks , and walls to defend and keep the Image , and flatter themselves in hypocricy , and understand and meane by the contrived and painted Image , the God Maozim , viz. the fat-belly God , and pleasure of the beast , viz. of this whores Image ; they set the Image upon the Towre for the shew of their holinesse , and therewith they are very devout in glistering appearances before God ; as with a peculiar Selfe-born God ; but they immure the Beast within their Stone-houses that it may be secure , and there fat it selfe .

64. What is now this beast with the whore ; it is halfe-devill , which hath its Kingdome upon the Earth , and it is half beast , this evill Beast hath devoured man , viz. the Image of God .

65. And for this cause God became man , that he might destroy , slay , and nullifie the works of the Devill ; and we must put on this divine humanity , and destroy the Devills Kingdome in us , and mortifie all Images , otherwise we cannot see God ; the living word must mortifie the literall Image .

66. The living word is therefore become man , that the literall Image might dye , and the first man , which was formed out of the living word , in Gods Image , might be regenerated anew in Christs Spirit , viz. in the living word ; and if now he be borne , then all the Image-teachers are more prejudicall then beneficiall to him ; for they introduce their Images onely into the Temple of Christ , and destroy the Image of God .

67. And let this here be declared concerning the children of Nimrod , and the Towre of Babel ; as the Spirit hath so given us to know ; and we doe admonish the Reader , in Love , to prove and examine himselfe ; he shall finde where he is : this is not written to reproach any ; but thus the Spirit speaketh with open mouth , and sheweth , what all things are , from whence they come , and into what End they shall goe .

68. But the reason why so much is written of the Beast and the Whore of Babel , is , because it is at its End , and shall soone be broken in pieces ; therefore it must be revealed , that men may see and know it ; for Babel falleth not unlesse that all whatsoever hath made the Images doth likewise fall : all Images [ Opinions and Sects of Religion ] together with the Beast and whore must fall ; else there is no Cure , or remedy .

69. Men have for a long time been a patching and pieceing of it ; and have verily thought , to have made a virgin of the whore , but her whoredome hath thereby been onely adorned , trimmed up , and made the greater : if this whore shall fall ; then all Sects , which are onely the Images of the whore , must fall down and come to naught , together with Beast upon whom she rideth : every man must break down and destroy the Images and Idols in himselfe , and where they will not doe it , there the zeale of the Lord doth it .

70. How very finely doth the whore at present perck up its head , and being it heareth that the spirit doth intimate [ great and glorious things ] of Zion , viz. of the Adorned holy bride of Christ ; then it thinks that it is the faire childe , which God will bring into a golden Temple , wherein there shall be a brave Golden Time , and meere joy pleasure and delight ▪ and it looketh about , to see from whence this faire Temple of God should come , into which it should enter , and become a virgin ; it hearkneth continually from whence these holy People should come , who as it supposeth should make a Golden world .

71. But it thinks not to leave off from its covetous voluptuous whoredome , and be converted ; no! it groweth worse and worse ; and more unchaste and abominable , full of blasphemies ; so that there is scarce any good at all in it ; and it standeth before God , as an arraigned condemned whore .

72. Hearken thou Adorned and crowned Babilon , full of evill and wickednesse in the sight of God , and his Angels ; we have heard a watchman say ; Away ! the city together with the Towre of the whore , and the beast , is fallen , and judged of the most High : thou shalt not see the city of God for ever , unlesse that thy children doe put off and cast away the defiled Garment full of shame ; and fall down wholly naked and bare , without any Image , at the feet of the most High ; and turne unto him ▪ such as these may indeed see it ; but as for others who hope for golden mountaines and seek for Temporall honour , money , and pleasure of the flesh ; not any of them . AMEN .

73. Reason will , here , in the above mentioned Text , where it is mentioned , that a true Christian must dye to all Images Opinions and Selfe-knowledge , and be wholly annihilated in himselfe , begin to speculate , cavill and say , that we doe forbid man the naturall knowledge and externall Rationall wisdome , whereby men doe Governe the life and all things of this world , and if this were so all understanding would be abolished .

74. Unto him , we declare , that nothing is hereby taken away or abolished in man , neither understanding skill or Art ; for all these arise out of the divine wisdome , we doe not nullifie the expressed Word of the formed wisdome , but onely the Beast which will rule in divine contemplation , viz. the beast-like will of Selfe , and selvish ownhood and propriety , which is departed from God , which honoureth it selfe as a false selfly God , and cannot beleeve or trust in God . ( This is even the Antichrist which hath * * 2 Thess. 2.4 . set himselfe up in Gods place : ) and we withall , doe teach , that man must wholly dye to the Antichristian Image ; that he may be born again in Christ , with a new life , and will ; which new will hath might and ability in the formed word of nature , to see and behold with divine eyes , all the wonders of God both in nature and creature , in the formed wisdome .

75. For if the Antichrist dyeth in the Soul , then Christ ariseth from death ; for he resteth in the five vowells in his grave , viz. in the mentall-tongue , which dyed in Adam , and lieth captive in Antichrist ; when this same ariseth from death in the mentall tongue , and is made alive , then he openeth all the treasures of the heavenly wisdome in the Sensuall tongue ; so , that man doth far more clearly understand the spirits of the letters , viz. the formed word of nature , in all the three Principles , then he did before in the Antichristian whores child .

76. For the new birth is indeed effected and brough● to passe in the mentall tongue , viz. in the disappeared Image of the heavenly humanity ; but it Tingeth , and casteth away the false antichristian Image of the naturall humanity ; viz. of the spirits of the dumb sencelesse letters , and doth make them all sencelesse and dead , in their selfe-hood ; and gives them their own life ; so that they doe behold themselves in the new humanity ; and make all their assumptions and formations in the new humanity .

77. These new assumptions and formings are effected and wrought forth , in the divine will , in Resignation , and they are the heavenly Images and formings which are formed and shaped in the holy Ghost to the honour of God .

78. For if the holy Name of God , be not in its power , in the forming of the words , viz. in the spirits of the Letters , which are the formed word , and helps to forme the word in the Sensuall tongue , then the false Antichrist speaketh onely from his own selfe - assumption of the literall forme .

79. For the Spirit of God doth form and imprint into the word of the mouth ( when as the Sensuall tongue takes it ; ) righteousnesse , truth , faith , Love and patience ; viz. divine power , and vertue ; but the Antichristian childe doth co-forme in the conception of the word out of the Serpents Ens , lies , falsehood , Tales , unfaithfulnesse ; pride , coveteousnesse , bitter stinging envy , anger , backbitings , revilings , and all whatsoever is against God , and maketh the formed word of the letter , to a Beast , and wicked Bastard , which is rejected from the face of God upon which the Judgement passeth .

80. The like is also to be understood concerning the externall wisdome and Art ; if the divine wisdome worketh therein , then the understanding and Art , is very good , and grounded in the divine wisdome ; but if it be otherwise , it standeth in meere antichristian false Image [ and Phancy ] to the Judgement of God .

Note . 81. Therefore Let a man prove and try himselfe , what falls in , and suggests it selfe , into the Sensuall tongue in the formation of his words ; if it be truth righteousnesse faith in hope , Love in patience , an earnest full unfeigned desire to speak and doe the truth and that for Gods sake , in hope of Eternall life , then it is well with him ; let him continue stedfast in such exercise ; and work more and more effectually and powerfully therein ; and his pretious Pearl Tree stands in its growth and encrease .

82. But if the contrary be found in him , that when he will speake , that then lying , a proud look , great words , for pomp and ostentation , also envious bitternesse , false speaking against his neighbour , falsehood , Anger , a revenging desire , false and evill interpretings , and wrong harsh censurings doe fall in and imprint themselves into the formings and Phancy of his words ; then he may ceratinly and really know , that he hath the antichristian babilonicall whore together with the false wicked Dragon-Beast sitting in his Heart ; which doth introduce and insinuate and imprint such will and desire in his words ; for the forming and building up of the Hellish Images ; for these false insinuations and suggestions are all brought to Substance in the formation of the Sensuall tongue .

83. Therefore know O man ! Note . ( and prove thy selfe ) that thou art the Image of God according to the divine word and understanding : if thou speakest willest and dost righteously , then thou art that same Image of God , wherein God dwelleth speaketh willeth and worketh , but if otherwise , and the contrary is found in thee , then thou art the apostate rebellious Lucifer in his Generation and traine ; and dost , willest , and desirest even that which he willeth and doth .

84. And though thou desirest not Hell-fire ; Lucifer also did not desire it ; but there is no other reward for the false Image ; being it formes it selfe out of the Abysse , it must verily enter into its Fathers countrey .

85. For , the speech , and understanding , of man , doth not befall him from the Stars and Elements ; for then other creatures could also speak and understand : Man hath the same , Originally , from the incorporated formed word of God , it is the Name of God , which he must not abuse , upon paine of eternall punishment : This incorporated word , man hath , out of all the Three Principles , in himselfe : and hath a free - own-peculiar-will to forme a Substance , out of which Principle he will ; and thereupon also followes the Separation , and reaping in , of every thing into its receptacle [ or appointed place . ]

CHAP. XXXVII . Of Abraham , and his seed , and of the Line of the Covenant in its Propagation ; and also of the Heathenish Gods .

IF we look upon the Hystory of the Acts of the Ancient holy Patriarcks , with right eyes of understanding , then we see therein , meere wonders ; for the lines [ or Races ] of the children of God , are like unto a tree , which groweth into boughes , and branches , untill it bears fruit : thus also the line of Christ grew in the Stem of the promised word in the Covenant , from branch to branch , even into the height of the twigs , unto its right Age , untill the Power of the Tree , that is , the word in the Covenant , put forth it selfe with the glorious Soverain fair blossome .

2. Out of which blossome the holy Image of God is again growne in flesh and bloud viz. in a holy Body : we see its boughes and branches so fair and excellent , that the soul doth most exceedingly rejoyce at this contemplation , and truly desires to bud and grow forth along with these boughes and branches , to the great Praise of God in our Angelicall Tree of the Hierarchies of Christ , * * Text of . in the holy Paradise .

3. God made a Covenant with Adam after his fall , when he dyed to the heavenly Ens , in him , that he would quicken him againe , and regenerate him anew ; and this Covenant was the root in the disappeared Ens which grew in this line of Adam from Seth and his children and posterity , even unto Noah , in one * * In the Stock or body of the tree . Stem of the tree ; and with Noah God renewed the Covenant .

4. For the undivided Sensuall tongue , wherein the spirits of the letters did rule in one harmony , continued untill the floud , so that all men spake in one Tongue , in which Tongue the divine Spirit of the five vowells , viz. the divine understanding , moved .

5. But being they had introduced the Image and Beast of vanity , into the sensuall tongue , and fell wantonly in Love with the babylonicall whore of self-hood , therefore God complained against them ; that they would not suffer his spirit any more to rule them ; and said ; that it repented him that he had made man .

6. For as the Sorrow to destruction did manifest and open it selfe , even so also the sorrow of repentance to the new regeneration out of the Covenant : thus the sorrow of the formed word in the onely Sensuall tongue destroyed every life and being which lived in the Aire , that is , in the manifested Spirit of God , viz. in the third Principle ; and the word of the Sensuall tongue , did , after the floud , put it selfe forth in a compaction of the spirits of the Letters .

7. For God said to Noah : the men are flesh , and moreover vaine and wicked even from their youth ; thus the holy Spirit would not any more manifest himselfe in the evill contrived Sensuall tongue , but left them to follow their own Phancy ; seeing they refused to follow him : he suffered the power and force of nature to manifest its wonders out of evill and good viz. in Images of the darke and outward world , where their Images were trimmed up and set forth in the glory and light of the outward nature , wherein evill and good are mixed together , to the contemplation of the wonders of God , according to Love and Anger ; from which ground , the Heathens understanding , with their Idolls , did arise and spring forth .

8. For the understanding of the spirits of the letters , did bring it selfe into the formings of many speeches , and in those formings of Selfe , the Images were brought forth in the understanding , wherein the outward nature did behold it selfe ; and also the Devill did from Gods wrath , introduce his Imagination and desire into men , thereby to lead them from the true understanding into Images ; so that they did not know the True God .

9. For all the Oracles of the heathenish Gods doe take their Originall out of the outward , and inward nature of the darke world ; as a Figure , or understanding of the Soule of the outward and inward darke world ; like a peculiar Selfely God ; understand , a Nature God ; for as the Sensuall tongue was become such a Nature-God , and understanding , which did play the hypocrite with it selfe , and formed the Images in it selfe : so God suffered it to be , that nature did likewise represent it selfe to them as a God in the Oracles , and spake through the Images .

10. For the Heathens worshipped the Stars , and foure Elements ; being they knew , that they governed the outward life of all things ; their understanding of the Compacted Sensuall tongue , viz. the Comprehended word of the understanding , did also enter into the formed Compacted and amassed word of nature in them ; and one understanding moved the other , viz. the humane understanding , in their desire , moved the understanding in the Soule of the outward world , viz. of the expressed and formed word out of the inward darke and fire-world , and out of the astrall and elementall world , in which Soul the meaning of the Sphere of Time , is in the understanding .

11. Through which understanding of the Soule of the outward world , the Propheticall Spirit hath signified from the Spirit of God , how the formed and expressed word of nature and time should afterwards bring it selfe into formes , of pulling downe and setting up , among the Nations , viz. into the building and rearing up of Kingdomes , and of their destruction and ruine , in which Soule of the outward world , all things stand in time limit measure and weight , like to a clock , or Horologe , of which , the Scripture speaketh much .

12. From this Soul ; viz. from the Horologe of the understanding of nature , the Heathens were answered by their Images and Idolls ; viz. through the Sense of the Astrum which their faith ( that they powerfully brought thereinto ) did move and stir up .

13. And not wholly by the Devill , as the Calves eyes judge , who know nothing of the mystery and say , onely Devill , Devill , and know not what God or Devill is : they are themselves Idolls and men-Devills , and serve their Image-God Maozim [ and Mammon ] in selfe-hood , and are as much , counterfeit Images and Idolls , as the heathens were .

14. And they have at present made , the Turba in them , a false God , which will even bring the Deluge of fire upon their Necks ; of which they have no understanding or faith ; and say continually there is no danger [ a brave time of Reformation ] whereas they have brought the Horologe of nature , to its set limit , to destruction : for the with-held Spirit of the wonders is at the end and limit of its imprisonment , and manifests it selfe out of the great Horologe of the inward and outward nature , with the mentall tongue , through the Sensuall compacted tongue ; and this is a wonder , which none can hinder .

15. Now as we are to understand and consider thus , of the Sensuall compacted tongue of the formed understanding of the Gentiles , who were of Hams and Japhets generation ; the like also we are to understand , of the mentall ( yet compacted ) tongue in the Covenant , which in the manifestation of it from Sems children and generation , fell upon Abraham , where , after the floud , the first spirituall holy Oracle did open it selfe out of the mentall tongue of the five vowells , out of the holy Name of God ; viz. out of the holy fire of the Love of God ; through which fire , the divine voice was made manifest .

16. And we see very excellently , and fully , how the Spirit in Moses doth intimate and declare it in the Geneology even in the Names ; how all the † † Read the 1. Question of the 40. Questions of the Soule . Ten formes of fire viz. the Ten properties of the holy tongue * * Of ; or producing the fire-life . to the fire-Life , ( understand to the fiery Tongue ) are set forth , in the Names of the children of Noah , even unto Abraham .

17. For , in Abraham , the Spirit of the fiery tongue [ viz. ] of the holy understanding , of the mentall tongue , did open it selfe out of the Covenant , and set forth also its figure out of its compacted formed mentall tongue , viz. the circumcision and the Offerings , [ or Sacrifices ] which figures , did all point at Christ , who should open and unloose the band of the mentall tongue to the divine understanding , and againe enkindle the light of Grace in Love , even in the formed word in the Letters of the Sensuall tongue , and destroy the Beast of the formed tongue ; in which , the Devill sported , and set himselfe therein as God .

18. This Guest , the holy flaming Tongue viz. the Spirit of Christ , did drive forth , in the opening and manifestation of the Covenant ; and took possession of the Throne of Prince Lucifer in the humane property , in Gods children .

19. Moses setteth down ten Names from Noah to Abraham in the line of the Covenant , viz. Sem , Arphaxad , Salah , Eber , Pelegg , Regu , Serug , Nahor , Terah , Abram : and he sets down very wonderfully , that Terah begat three sons viz. Nahor , Haran , and Abram : this is even a type of the three Principles , intimating how all three should be opened in this holy flaming line of the Covenant , through the holy fire , and be Severed from Vanity ; and how the whole man should be borne anew and formed to the Image of God , through the holy fire in the Covenant : as indeed the names of the three brothers doe represent and hold forth so much , in the tongue of Sence ; if a man doth but introduce the true Mentall understanding thereinto , then he seeth it in the forme of the composed spirits of the Letters ; which although we could well give an hint of , yet the un-illuminated reader would not understand it , but to our School-fellowes we need not decipher it , they have it already in the understanding .

20 , By the Ten formes of fire I understand first the formed word in the Seven formes of nature , 10. Formes of fire . and the Eighth ninth and tenth formes are the inward world , which is unformed ; viz. the Eighth number is the fire of the Eternall nature of the divine manifestation , also the Strength , and Omnipotence , which at the end of dayes shall purge the floar : the Ninth number is the heavenly Tincture of the fire and light ; and the Tenth number is the Love-fire , viz. the Triangle of the holy Trinity in the majesty ; Signified enough to those that are our school-fellowes : The 40. Questions . it is explained at large in the Fourty Questions of the Soule ; even the Philosophick discourse at the beginning and entrance of the same [ Questions . ]

21. Out of these Ten properties of the Names in the line of the Covenant , the Oracle , viz. the divine voice was made manifest in Abraham ; and therefore the Spirit of the Lord commanded him to goe from his own Countrey , and from his kindred ; for the voice of the divine manifestation with the Messiah or Christ should not come forth out of his Kindred , viz. out of his owne bloud , but out of God ; but yet in him lay the vessell , viz. the Ens , in which the divine voice would manifest it selfe ; and therefore , because another Seed should be introduced into his owne feed , viz. an heavenly Ens , Joh. 3. he commanded him to get out from his kindred , and fathers house .

22. For the possibility and Ability to the divine manifestation , did not stand in mans Ens but in Gods ; but mans Ens must come thereunto ; that so Adams heavenly disappeared Ens , might be quickned in Christs living Ens , and in Christ , arise from death , therefore God said to Abraham ; get thee into a Land , that I will shew thee ; here the Spirit signifieth ; that he should not see God in his fathers Countrey ; that is in the earthly man , but in the Land which the Lord would shew him , in his Seed , which was another Seed out of the divine Ens , in this strange Seed he would blesse his own seed , that is , tincture it with the divine tincture of the ninth number in the Sacred Ternary , even with the Tincture of the holy spirituall world .

23. For thus said the Lord to Abraham : Gen. XII . 1 , 2. Get thee out of thy Countrey , and from thy Kindred , and from thy fathers house , into a Land that I will shew thee , and I will make of thee a great Nation , and I will blesse thee ; and make thy Name great , Thou shalt be a blessing . I will blesse them that blesse thee and curse them that curse thee . The Great Name which he would make him in his seed , that was not to be understood onely as to the Kingdome of this world , for Abraham was onely a stranger upon the Earth , and must wander up and downe from one place to another , and possessed no Princedome or Kingdome , as the great Names of the Gentiles out of the Sensuall compacted tongues ; for he was to be a stranger and Pilgrim upon the Earth in the promised Seed , and blessing , for Christ said also , his Kingdome was not of this world .

24. But the great Name which should be a blessing , wherein God would blesse all Nations , was the hierarchy of Christ , in the Covenant , which would open it self in Abrahams seed : This was an Eternall great Name of a Royall Hierarchy of an Enthroned Prince in divine Power and Omnipotence , which should rule over the Curse ; for God said , he would curse them that cursed him , viz. the apostate revolted Devills , and all wicked men , who would curse this holy Seed and blessing , upon their Head this Seed should tread .

25. And here , under Abrahams great Name and blessing , the person of Christ is wholly to be understood ; for he said , in thee all Nations shall be blessed , and thou shalt be a Blessing . Now all the families of the Earth could not be blessed in the outward mortall man of Abraham ; for Abraham dyed and his children and grand-children were a long time strangers , Servants , and bond-men in strange Countries ; as in Egypt for three hundred years and upwards , and had no Scepter till under Moses ; who also was no King , but a Prince of God [ which Princedome ] continued unto King Saul ; where they would indeed have a King against Gods command and will ; whom notwithstanding God did afterward reject , and set up David to be King ( out of the propheticall spirit in the compacted Mentall Tongue ) under Christs person , who should bring forth and manifest the geat Name , and Eternall Blessing .

26. But here now we are rightly to understand what the Person of Christ should be under this Name and Blessing ; not wholly a stranger [ or another person ] which should not be out of Abrahams , and Adams Seed ; as some doe erre concerning it , and install or set Christ onely in the promised Seed viz. in Abrahams promised Seed ; wherewith the poore captive Soul would be little benefited ; also hereby the * * The Resurrection of our Earthly Bodies . Resurrection of the dead out of these our present bodies would be wholly nullifyed .

27. For if Christ were wholy another , then also another [ or wholly a strange person ] must be borne in us out of Christs seed and flesh , which would not be I or my selfe , but wholly another man , as some doe Erre ; that we are so borne of Christ , as the dew is out of the morning , which indeed is true , but my I-hood [ or personality ] which was created in Adam out of the divine Ens , ( viz. out of the good part of the Ens of the Earth , which came forth also out of the heavenly worlds being , as to the good Ens into a Coagulation ) must also be therewith joyned , as the like is also to be understood in Abraham .

28. For God said , in thee all Nations shall be blessed ; he said not , alone in me , but he said , I will blesse thee and make of thee a great Nation , and make thy Name Great ; and thou shalt be a blessing , thou thy Self shalt be it , that is , Christ should become Abraham , and Abraham Christ .

29. For the Seed which disappeared in Adam and dyed to the mentall life , into which God engrafted or incorporated the Limit or Aym of his Covenant , with the quickning Word ; the same is that , into which God would introduce his Blessing , viz. the living divine heavenly Ens , and would blesse Abraham and Adam and their children in this re-quickned Ens or disappeared Seed , and make them truely alive ; the living Ens of the word in the Covenant and the Adamicall disappeared Ens in Abraham , should become one person and body ; for the same are one kinde of Ens.

30. But the poysonfull malignant Sensuall desire which the Devill had made monstrous , had shut up this holy Ens in Adam in death , and covered it with the grosse earthly property ; like unto a fair piece of Gold which were changed into Lead , so that one would say , the Gold is dead and gone , and t' were truely so indeed , if the Artist did not again redeeme it .

31. Thus likewise the heavenly Artist would not reject Adams disappeared Gold , and make , clean another new thing , but he tooke his own Tincture and of his own Gold , out of which he had made Adams Gold , and tinctured Adams Gold with his own Gold ; even with his Tincture , that is , with the word ( viz. with the power ) of God , and with the Essence of the word , viz. with the heavenly corporallity .

32. So that Christ became a God-man , and Adam and Abraham in Christ a man-God ; God and man One person undivided , according to , and out of , all the three Principles of Eternity and Time , according to , and out of , Body and Soule ; with every property of man , and every divine property : Except the Serpents property which Adam lusted after , took in , and imprinted on himselfe ; the same he did not assume ; but the Ens , understand the humane Ens , whereinto the Devill had sown his seed , that he must assume , and therein bruise the head of the Devill , and of the insown Serpents Ens , and destroy the prison of death , which held the heavenly Ens shut up ; and spring forth afresh , as the dry Rod of Aaron which budded and bare green Almonds was a lively representation of this : and this is the true understanding of the Seed of Abraham and his Blessing , as he meaneth .

33. Abraham in the spirit of Christ should be a blessing ; for Abrahams Ens , and Christs Ens hath blessed all Nations ; understand the line of the Covenant , in which the promised word stood in the Aym or limit of the Covenant , viz. the Spirit of the five vowells , the Great Name JEOVA , which God , by the motion of the Covenant in Abrahams Seed , made to [ be ] JEHOVA , or JEHOVAH , as an inspired or inbreathed God , who should blesse the whole Alphabet of the * * Or Tongue that expresseth the sence of all Languages in One. Sence-all Tongue , understand , the formed compacted word , viz. all Nations , Tongues , and speeches : a blessing of the Jewes and Gentiles .

34. For he said , all Nations shall be blessed in thee , no nation or people excepted , but all , even All , not onely the line of the Covenant , but Adam in his children ; the line of the Covenant should blesse the line of Japhet and Ham ; for Japhet should dwell in Sems Tent , that is , in Christ , viz. Japhet should be received into Sems line .

35. But the grosse earthly Ham ( understand the grosse flesh ) is accursed in Ham and Cain and shall not inherit Gods Kingdome , Joh. 6. not Ham in Soul and body is cursed , but the Serpents man , whose figure according to the outward , Cain and Ham must represent , so that all properties might be manifest in an externall figure .

36. Therefore we admonish the Jewes , that they learn to know their Messiah , for the time of their visitation is at hand , wherein they shall be redeemed from the Captivity of their misery , and be made free againe .

37. Also we admonish those that are ours , that they grant Mary to be the daughter of Abraham , and Adam , and Christs mother as to the Soul and Adams created Image , and not according to the deity , or according to the Ens in the word of life which came from heaven , for that was not her propriety , indeed it stood in her , but [ it was ] in the word of the promise in the Eye-mark of the Covenant , ( which was accomplished or ) at the limit , [ in her . ]

38. But she is not the mother , which hath brought forth , or born , God , as the Jewes , and Turks doe say that we so teach ; but God hath brought forth and blessed the same in her Seed ; she in her Seed received the power of the holy Ghost in the word , and brought forth the creature which was God and man .

39. And not the property of the deity , which hath neither beginning nor End , also doth not possesse either time or place , but is through all , and in all from Eternity to Eternity , and hath onely manifested it selfe in the humanity , as the fire doth through-heat an Iron , and changeth it wholly into fire ; and yet the Iron remaineth Iron still ; so also the man or the humanity which Mary brought forth out of her Essence and out of Gods Essence in one onely Essence , is to be understood .

40. She brought forth the humanity , and God the Father hath from Eternity brought forth the word which did manifest it self in the humanity , and filled the humanity , as the fire doth through-heat an Iron , and the Sun illustrate or through-shine the Water or Glasse .

4. She indeed hath brought forth the heavenly body , but not from the power of her Ens or seed , but from the power and ability of that Ens which did manifest it selfe in her seed ; as the Essence or being of Eternity manifested it selfe through time , and yet the time was not able or capable to receive the Essence of Eternity into its own might ; but the Essence of Eternity assumed or tooke on it the Essence of time ; as the inward heaven and world , hath brought forth and assumed the outward heaven and world : so likewise the Eternity assumed the Essence , that it breathed into Adam , which dyed or disappeared , in the Seed of Mary , understand in her owne humane Seed .

42. And this is the great Name of Abraham in Christ , and the Blessing of Abraham , wherewith God blessed Abraham , and his children , and not a strange person , as some erroneously conceive , who understand not the Three Principles .

43. The Person was strange but it is become an indweller in us ; the heaven tooke on it the world , and made the world in it to heaven , and yet each remained dwelling in it selfe ; viz. the formed word of the body , a creature , in it selfe ; and the unformed word in it selfe , God over all , and in all , and through all ; thus also we are to understand and consider of the heavenly living Essence , which gave it selfe into Adams , and Abrahams Ens , as filling All in the person formatively , and without the person at once through all , and with the word of Power as an habitation or mansion of the power also through all or every where , but not to be comprehended of any thing ; as the Suns Power and influence , and the Air , doe penetrate through all things , and give life to every being ; the like is here to be understood .

44. We must by no meanes abolish the Creature in Christs person , for that which he assumed both from the Soul and body of man , the same , is creature ; but that which he introduced out of the deity into the humanity , that is , neither nature , nor creature , yet in our humanity formatively , but immense , uncircumscribed , not particular ; like as the air , and Sun-shine is whole or entire , so likewise it is here ; and we are in like manner to understand it , as if the Sun-shine did introduce it selfe in Something , into a forme , and yet were wholly One thing with the shine or light without the forme : thus likewise Christs heavenly divine Ens which he introduced into our humanity , is to be understood .

45. God did often appear to Abraham , and spake with him as one man speaks with another ; therefore reason saith ; how was it done ? did God assume the form of a body ? God appeared to Abraham in the Ens and Essence , wherewith , he would manifest himselfe , in his seed viz. in Christs person , and spake from the word of the Covenant in the Limit , in Abrahams seed , even unto the Mentall Tongue of Abraham , which moved it selfe in the Covenant , and this the Sensall Spirit in Abraham did understand .

46. For otherwise Abraham was not able to see God ; but in the formed Ens of the heavenly Essence , Abraham was able to see in the spirit of the Covenant , viz. in the same Spirit , which would manifest the represented type , and Essence , in the humane Essence .

47. For it is written in Gen. 18. that God appeared to Abraham in the forme of Three men , and told him of a Son which should proceed forth out of his Loines , whom Sarah should bear unto him , upon whom the Covenant passed ; now what did the Appearance of these Three men typifie ? nothing else but the Trinity of the deity , and the manifestation of the divine formed word through the Three Principles : therefore the divine Image was represented in Three men ; for it is a Threefold Ens , but one onely Essence ; viz. Three worlds , and yet in one another as one , but differenced in three Principles ; viz. with the dark wrathfull fire-world , and with the holy light-and-Love-fire-world , and with the outward visible world .

48. Out of these three worlds man was created , even into an Image of the divine manifestation ; therefore God shewed himselfe to Abraham in the same Ens and Essence , as in the forme of the Angelicall Message , and yet spake of himselfe .

49. For the represented Ens through which God spake , was Angelicall and humane , it would become humane , for Christ as to the person of the creature should be a Prince or an Angelicall Hierarchy ; so likewise God appeared to Abraham in this Entall Essence and property with his own in dwelling voice .

50. Very exceeding wonderfull is the hystory concerning Abraham , for the Kingdome of Christ is therein wholly represented , not onely the Kingdome upon the Earth in the time of the foure Elements , which also is pourtrayed and set forth under it , but yet onely as a Pilgrimage , which should not be the right Kingdome , for Abraham must continually wander up and down , and also his posterity , and yet God promised him the Countrey wherein he was a Pilgrim for his propriety , that he and his children should eternally possesse the same .

51. For so God said to Abraham , Gen XIII . Verse 14. Gen. 13. Lift up thine eyes and looke from the place where thou art , Northward , Southward , Eastward , and Westward ; for all the Land which thou feest , to thee will I give it , and to thy Seed for ever : but now they obtained possession of this Land a long time after ; and were first brought in by Joshua ; and Abraham and his grand-children lived not to obtaine it , and they were very often driven out from thence ; and yet God said he would give it Abraham and his children for an eternall possession .

52. But we see at present that they have it not in possession ; for the Turks have now possession of it ; and Abrahams seed , viz. the Jewes have at present neither Land nor Princedome , but are almost in all places onely as captives , but now the purpose of God must stand , his word must be true : Abraham in his seed shall eternally possesse it , for Eternall is not Temporall only .

53. Therefore also God spake of the Place , and sheweth the same to Abraham , that he might see it with his eyes : and even here lyeth the Great Mystery ; for Paradise was in the world , and Adam lost Paradise ; but in Abrahams seed viz. in Christ , Paradise was again restored , not according to the mortall man , but according to the heavenly .

54. Now we see at present that Christendome hath not these Lands or Countries in Possession ; and so likewise the Jewes have them not : and now being that Abraham shall eternally possesse them in his seed , viz. in the holy Seed ; thereupon we are to consider of the place of the holy Paradise aright ; as the Propheticall Spirit in Ezekiel , and Daniel , and others of them doe signifie and declare ; but especially Saint John in the Revelation , Rev. 21. concerning the holy Jerusalem which cometh down from God out of heaven , as a Bride prepared , and Adorned to her Bridegroome ; and in all , thus much is signified , that Christ in Abrahams Seed shall take in his Kingdome .

55. For with the dissolution of the four Elements , when the four Elements shall be in equall weight [ or brought into the true Temperature ] and the Earth crystallized like a glassy Sea , Reve. 4.6 . as may be seen in the Revelation ; even then that which was promised to Abraham concerning the Eternall possession shall be performed ; for Christ said : my Kingdome is not of this world : but now the Kingdome of this world was shewn and promised to Abraham ; therefore we must thereby understand the heavenly Kingdome , and even that very place which was shewn unto Abraham , when Paradise shall be again made manifest and Abraham in Christ shall appear to the eternall possession .

56. For although at present the Turke hath it according to the foure Elements in possession , yet Abraham in Christ hath it with his seed in possession according to Paradise ; viz. in the Paradisicall world ; Abraham is arisen in Christ , and possesseth his promised Land in his Principle : He is in Paradise and the Turke in the outward world .

57. Paradise is in the world , yet not in the third Principle , but in the Second : the one doth not confound the other : when Abrahams children in Christ doe part from the earthly Body , then they take possession of this promised Land according to the spirituall man , and possesse the same Eternally .

58. And this is that which God so often said to Abraham , That he would give him the Land to an Eternall possession , for when he promised it him , then he commanded him to goe away from that place , to signifie , that he did not meane the Externall Kingdome , but the Eternall ; and set him forth a figure in the Stars of heaven , saying , that even so his Seed should be multiplyed and encreased ; and as the Stars have a pure cleare body in comparison to the earthly bodies , so likewise the seed of Abraham should be an heavenly Eternall One .

59. But that Abrahams children ; viz. the Jewes are at present cast out from thence , and disperced into the whole world , the reason of it is , their blindnesse and obstinacy , untill the time of the Gentiles be accomplished ; they have not known the Lord of glory but have rejected him ; but when they shall know themselves , they shall be planted againe into the Root .

60. Not that they are cast out of the Root , but they must be blinde , that their light might shine to the Gentiles ; Note . untill the Gentiles also become blinde in this light of Abraham ( as indeed they are at present really blinde ) and even then the light of Abraham shall againe arise out of its own root and Stem , and shine unto all Nations : even then Japhet shall dwell in Sems Tent , and Israel shall be brought together unto the open grace-fountaine of all Nations : concerning which all People are as yet blinde .

61. But the time is neare ; and the morning Star is appeared ; if any be able to see : but the Babilonicall whore hath blindfolded all ; so that all Nations walk in the Night ; her Abominable whoredome is come before the most High who will blot out her shame , which hath defiled the heaven . This thou shalt soon finde by Experience in thy Drunkenness , saith the Spirit of Wonders from its own Root .

CHAP. XXXVIII . A cleare manifestation of the beginning of the heathenish war : how Abraham delivered Lot his brothers Son ; and of the Royall Priest Melchisedeck of Salem , to whom Abraham gave Tithes .

HEre we see very clearly , Gen. XIV . what the Imaginations purposes intentions and undertakings of men have been , even from their youth upward ; how they have brought themselves out of the Image of God into halfe beastiall and halfe devillish properties , viz. into Pride Coveteousnesse , and selfefull domination , in like manner as the Devill desired the same , and therefore was cast out from his Kingdome .

2. For here the Gentiles , and the children of Ham at Sodom and Gomorrah , and in the whole Region thereabouts , did now begin to exercise their domineering Power , among whom Abraham was onely a stranger , and dwelt in the Plaine of Mamre as in a wildernesse , where he kept Cattle , but the Gentiles did tear and rend for the Kingdome of this world , and for the externall might and power , striving how one people might rule over another , whose will and Dominion hath continued even to this day , and hath received its beginning from the heathens , and the children of Ham ; viz. from Babel , from the divided tongues .

3. When the Powers of the formed word , viz. the properties of Nature did divide themselves , and each introduced it selfe into a Selfishnesse , then Strife , and enmity did arise among them for the Centre of the nature of the darke world , hath obtained his Dominion in the fallen property of man ; for men were as dead , to the Kingdome of God , viz. in the Love and humility , and lived at present to the outward Stars and the four Elements .

4. Also the Devill had built his strong hold in the Serpents Ens in man ; therefore they sought onely after that which made them Great and Potent in the world , and yet we may see , how the Devill did onely foole and Ape them in the wrath of God , so that they s●ew one another , and esteemed Temporall pleasure higher then their life , which is the greatest folly under the Sun , that man should bring his life into deaths danger , for a poor silly pride sake , whereas yet he knowes not whether he shall hold and possesse that , for which he murthereth killeth , and slayes .

5. And we see how soone the Devill in his envy and pride ruled in them ; for though they had the whole Earth before them to possesse , and many Countries , and Islands were un-inhabited , yet they undertake warre , that so they might but domineere over one another , and rob , and plunder one another ; thus the Devill as mans Enemy , brought them into his pride that they might serve him .

6. T is not in vaine that Christ calls him a Prince of this world , he is a Prince according to the property of the wrath of the darke world ; in and according to the same property he ruleth man in body and Soul , in will , and minde .

7. For all war and contention doth arise out of the nature , and property of the dark world ; viz. from the four Elements of the Anger of God , which produceth in the creatue , Pride , Coveteousnesse Envy , and Anger , these are the four Elements of the darke world , wherein the Devills , and all evill creatures live : and from these four Elements ariseth warre .

8. For although God bad the people of Israel drive out the heathen , and wage warre , yet the Command was wholly from the Angry zealous God , viz. from the fires property ; for the heathen had stirred up the wrath and indignation which would devoure them ; but God , so far as he is called God , desireth no warre , yea he cannot desire any thing that is evill or destructive ▪ for he is according to the Second Principle onely Good , and giving , and giveth himselfe to all things .

9. But according to the darke worlds nature he is an Angry zealous God , and a consuming fire , if his wrath be awakened ; according to this property he desireth to consume all that moveth and enkindleth it selfe therein ; and from this property , God bad Israel fight , and Smite the heathen ; for his Anger was set on fire in them ; and they were as wood cast into the fire , which the fire desireth to consume .

10. Therefore the wrath of God bad one Nation slay another , that it might even out of his wrath be taken away ; otherwise the fire of his Anger would have Enkindled it selfe , as hapned to the five Kingdomes of Sodom and Gomorrah ; thus the wrath of God did satiate it selfe in the life of the wicked , which it devoured into it selfe , in that they slew one another .

11. As it yet now adayes so comes to passe , that oftentimes men cry unto God , for to give them Successe , and Victory , against their Enemies , that they might murther them , but God giveth them not victory therein , but the Sword of his Anger , which they awaken with their prayers fierce desires and will : were they true men , and children of God , they would need no war , for the holy Spirit doth not wage war , but he onely loveth and giveth , but according to the property of the Anger he consumeth all un-godlinesse and wicked doings , and is thereby more blown and stirred up in indignation .

12. For the more a man addeth wood to the fire , and stirs it , the more it doth elevate and enflame it selfe untill it devoureth whatsoever it can reach ; the like also is to be understood concerning the zeale of God : this Enkindled Anger-zeale of God was set on fire in Adam ; and it did devoure his Image of the holy world , and passed from Adam upon all men .

13. For they which were in the line of the Covenant had the Enkindled zeale , according to the first Principle , viz. according to the Soul and body , also in them ; the one not better then the other ; the Serpents Ens lay as well in Abraham , and his children according to the Enkindled Soule ; and according to the grosse beastiall property of the mortall , as in the Gentiles ; except the Line of Christ in them , which was not the Sinfull mans Selfehood , but it stood in Gods power , as the heaven standeth in the world , and yet the one is not the other ; and as the heaven stands in hell , and hell in heaven , and yet the one doth neither confound or comprehend the other ; or as the night is in the day and the day in the night ; or as the light of nature dwelleth and shineth in the darkness .

14. Thus we are to understand , how the children of the Saints have waged war against the crew of wicked men , and drove them out ; viz. in the Angers property , which managed its Sword by them , to destroy the heathen and the Generation of Ham ; Gen XIIII . Verse 14. for Abraham went out with his whole house and people , against the Heathen who had carried away Lot his brothers Son captive , and he smote the heathen , and delivered his brother . This was done in the zeale of God ; which thus delivered his children through the might of his Anger ; for what conduceth to the wicked for destruction the same conduceth to the holy men for life and deliverance .

15. But that those who will be called Christians ( who ought in and with Christ to be dead to the Anger and wrath of God in Christs death ) doe wage war ; they doe it not as Christians , but as heathens ; No Christian warreth ; for if he be a Christian then he is dead in and with Christs death to the foure Elements of Gods Anger in Selfe ; and born a new man in Christs spirit of Love ; who liveth in Righteousnesse , in Love , and patience , and liveth not to himselfe , but to God in Christ .

16. For a true Christian leadeth his conversation and will in heaven , in the life and Spirit of Christ ; as St Paul saith our conversation is in heaven ; but when the Christians doe wage war they doe it from the heathenish property , and not from Christs property ; for a Christian is not of this world ; his Kingdome is in heaven ; and he is dead in Christ to the world , according to the new spirituall man in him : the Heathen-man , viz. the halfe-devillish man ( who hath his Kingdome in this world , who never hath roome enough upon the Earth , but liveth in the foure Elements of Gods Anger , viz. in Pride Coveteousnesse Envy and Wrath ) the same desireth in the Christians , to warre fight and slay .

17. Saint Paul saith ; give your members to be weapons of Righteousnesse ; for why doe men fight ? for the Kingdome of this world ; Rom. 6.13 . and yet as Christ said ; his Kingdome was not of this world , James 4.1 . so also his childrens Kingdome in him is not of this world ; Joh. 18.36 now then if we give up our body and Soule for weapons of Gods Anger , and seek onely thereby Selfe [ interests , liberties , and priviledges of Mammon ] and slay one another for the Kingdome of this world ; I thinke we are herein Christians indeed in the mouth , but the heart and Soul is an heathen , and not born out of Christs Spirit .

18. When Abraham had smote the heathen ; he desired nothing of the goods which he tooke , but restored to the King of Sodom what the Heathen had taken from him , and was onely zealous in the Lord ; he did not fight for Countrey , and Kingdome ; but to deliver his brother Loth ; this was a true zeale , which the Lord drove in him ; he did not stand up , and fight for Countrey , or City , and albeit he obtained it , he desired it not , but went again unto his own place .

19. And here the Spirit in Moses speaketh very wonderfully and saith , that when Abraham returned from the Slaughter , that the King of Sodome met him ; and Melchisedech King of Salem brought forth bread , and wine ; who was a Priest of the most High God , possessour of Heaven and of Earth , and blessed Abraham , and Abraham gave him Tithes : And though we finde almost nothing elsewhere in the holy Scripture of this Priesthood , yet the same was really in the figure of Christ ; for the Spirit saith in another place , of Christ ; that he was an High Priest in the order of Melchisedech .

20. Thus the Spirit of God doth very secretly , and mystically represent the Figure of Christ by Abraham ; and calleth him a King of Salem ; and a Priest of the most High God ; viz. a Priest of Salvation and the holy Vnction as it intimates in the SenSAll Tongue ; that is , Christ hath blessed Abraham , and brought him forth bread and wine ; viz. his flesh , and bloud ; and is the high Priest before God that makes Atonement for Abraham and his children .

21. For Abraham had managed the Sword of Gods Anger against the Heathen , now came Melchisedech , and blessed Abraham againe , least the Sword of the Turba should lay hold on him ; and he gave him forth bread and wine , that is , the heavenly Ens ; which he would introduce into Abrahams Seed , and change it into flesh and bloud ; and here he appeased the Fathers Anger in the Covenant as in the Type .

22. For this Priest with Abraham is really to be understood in a spirituall manner ; for although Abraham might have externally a Priest after the same manner with him , under the figure of Christ ; yet Moses saith , he was a Priest of God ; and said to Abraham : blessed art thou Abraham unto the most High , who possesseth heaven and earth ; who hath shut up thine Enemies into thy hands ; here is none other to be understood but Christ , who very often appeared to Abraham in the figure , and blessed him alwayes ; for the Spirit in Moses calleth him also a King of Salem ; which is nothing else , but a King of Salvation .

23. And Abraham gave him Tithes : indeed he might have such a Priestly Order with him , to whom he gave Tithes : but this King and Priest was he of whom he preached ; to whom Abraham gave tithes ; viz. the Tenth Property of the humane properties of the fiery tongue of the Soule , and the Priest gave his bread and wine , and his blessing thereinto ; viz. the Love-fire , the Tincture of the light , together with the heavenly Substantiality ; that so Abraham might receive the lights Tincture into the Soules fiery Tincture and become again a compleat Image of God ; which was separated in Adam with the woman : therefore Christ , viz. the womans Tincture , gave him againe the lights Ens , that so the male and female property might become one Image or person ; this the Spirit doth here signifie in Moses , under the Royall Priest of Salem .

24. For Esdra , when he dictated the lost Bible , in the knowledge of the Spirit of God , to his Scribes , saw this very well ; Note . Esdra dictated the Bible that was Lost. 2 Esdra 14. and therefore the holy Spirit doth so set it down : and we see very exactly , how Esdras wrote the hystories of Abraham in the vision of the Spirit ; for the whole hystory of Abraham is delineated under Christs Person , and is an Image , or Type of Christ .

25. Abraham saw in the Spirit , this Priest of Salem ; and when Abraham offered Sacrifice , then this Priest was in the offering , and offered to God ; for he was to make reconciliation for the world with an offering ; therefore he was a Priest of God .

26. He brought Abrahams will-offering viz. his prayer and desire in faith , into the holy Ens of God , and in the same Ens , viz. in the divine Essentiality , heavenly bread and wine was brought to Abrahams Soul , that it might eat at Gods Table , till this Priest became Abraham ; that is ; did manifest himselfe in Abraham with the heavenly Corporeity , viz. with the Soules food in the Right bread and wine .

CHAP. XXXIX . How God appeared to Abraham in a vision ; and established the Covenant with him in his Seed , and how Abrahams faith laid hold of the Covenant , which God accounted unto him for Righteousnesse , and how God commanded him to offer Sacrifice , and what is thereby to be understood .

MOses saith , After these things it came to passe , that the word of the Lord came to Abraham in a vision ; and said , Gen. XV. Vers. 1 , 2 , 3 , 4 , 5 , 6 , 7. feare not Abram I am thy Shield , and exceeding great reward ; but Abram said , Lord God , what wilt thou give me seeing I goe childlesse ; and the steward of my house hath a Son ; this Eliezer of Damascus ; and Abraham said further : To me thou hast given no Seed ; and lo ! this son of my servant will be mine heir ; and behold the Lord said unto him he shall not be thine heir ; but he that shall come forth out of thine own bowells shall be thine heir ; and he commanded him to goe forth and said , looke towards the Heaven , and number the Stars , canst thou number them ? and he said unto him even so shall thy Seed be ; Abraham beleeved God , and that was counted to him for Righteousnesse .

2. In this portion of Scripture lieth the Root of the Christian Faith , for God said to Abraham , that he was his Shield and Reward , that he would give him the seed out of his loins : God would be Abrahams reward ; and give him a Son of his own , whose Seed should be as the Stars in heaven , which are innumerable ; and his Stewards son should not be heir ; viz. the Animall humane Seed full of the Serpents Ens shall not inherit : but Gods Reward , Gods Ens : He would give in his Reward into his Seed , viz. into the Power of his loines , which should be a Seed like unto the Stars of Heaven ; he looked upon the Seed in the Covenant , viz. upon the Eternall Kingdome , which should be as the Stars in Heaven , so pure , bright , clear , and innumerable ; and this Abraham beleeved and it was imputed to him for Righteousnesse .

3. Beleeving here is this much ; viz. he received and laid hold of the word ; he tooke it into his desire viz. into the humane Ens ; the Aym in the Covenant in the formed Compounded word , viz. in Abrahams nature and property , Received the Speaking word of God , viz. the Promise ; and both these were formed into One , and in this One Abrahams faith was Right ; for God counted the word , which Abraham received into his faiths desire , unto him for Righteousnesse , for propriety and for Justification .

4. For thus received or in-taken word , justified the creaturall word , viz. the expressed , created word , understand , that word which had formed it selfe in the humane property , and brought it selfe into a creature ; and put it selfe forth out of the Three Principles into an Image ; in which Image the Selfe-will had , through desire , and lust , elevated it selfe with the darke worlds property viz. in the fire of Gods Anger , and introduced it selfe into an Earthly grossenesse ; into which Grosse Image the Devill also had introduced , by the Serpent , his Ens , will and desire .

5. Now the living Eternall-Speaking holy word , came forth out of the Light 's and divine Love's property , to help this Ens , this compacted Word , and created Image ; and became its Reward ; this same , Abrahams naturall word , and power , received into it selfe ; and this same Word of God , intaken , and fixed in the desire , justified Abrahams Corrupted word ; it was his Righteousnesse ; the same destroyed the Anger , and ruinated the Devills desire and will ; understand in mans Ens , viz. in the formed word , this was effected .

6. For there is no Faith without Gods word and power ; therefore Abraham did now take Gods power , and promise , into his Ens in him , and formed or conceived the same into a Substance of his Spirit ; this was the Faith of Justification ; that Gods word and the humane will and desire came into one spirituall Substance : Thus God accounted the Received or in-spoken Apprehended Word , unto Abraham for Righteousnesse ; viz. for propriety ; and this is the ground and root of faith ; that he tooke in or imprinted Gods promise into his desire , as his very own ; and let not the same passe from him in Doubt ; as Jacob did , who tooke the word of promise into him , and said ; I will not let thee goe untill thou dost blesse me , and wrestled the whole night with the word of Power , untill he obtained victory ; so that the promised word gave in it selfe to him , for propriety ; viz. to a blessing , or a great Reward , as here in Abraham .

7. Thus understand us very accurately ; the Incorporated word of the Covenant in Paradise , which God promised to Adam concerning the bruiser of the Serpents head , did here at present wrestle through Jacobs formed word of the humane property , with the new promised word , viz. with the living word ( which did at present move it selfe in him ) and would , that the corrupt humane Ens might be blessed with Gods Love , that the wound might be healed ; and it did long and pant after the fulfilling of the Covenant ; that God would be pleased forthwith to introduce the holy Ens of his heavenly essentiality into mans Essence , that Christ might be born out of Gods and mans Essence ; therefore Let Christendome know , that Faith is not onely an hystory or knowledge [ but a reall Substance . ]

8. Faith is nothing else , but the uniting of ones will to God , and the receiving of Gods word and power into the will , that so both these , viz. Gods will and mans will become both one Substance and Essence ; that the humane will be even Gods will ; and even then Christ in his Suffering , death and Resurrection is accounted unto his own humanity for Righteousnesse ; so that man becomes e e Viz. Christ· Christus , or the Anointed ; understand according to the spirituall man : and thus we put on Christ in Abrahams faith , and are twiggs , shoots , and branches in his vine , and the Temple of God ; he that teacheth and beleeveth otherwise , is yet in the compacted un-contrite or un-cloven Tongue of unbeleefe , in the whoredome of Babylon .

9. This is the true reall ground of our Christian faith ; that as Abraham put on Christ in the faith , so we also at present doe receive , and in our heavenly part of the humanity put on Christ in his humanity , according to the heavenly worlds Essence , in the same flesh and bloud which Melchisedech represented and brought to Abraham , in the heavenly bread , and wine , viz. in the Type thereof , yea wholly receive it into our Ens of the heavenly worlds Essence , which dyed in Adam , and become alive therein and arise from death in Christ , and dwell very essentially with our spirituall man , in him ; and even then he is our own Righteousnesse , we in him , and he in us , Onely One Christ , One God , One Faith , One Tree in the Paradise of God , in the Stem which is God , and in the Power and vertue thereof which is Christ , and in the branches of the tree which are we Christians , wholly One Tree , not two ; we understand not herein the grosse beastiall man full of the Serpents Ens which shall not inherit the Kingdome of God , John 6. but the true man , which God created in his Image .

10. Let Master Sophister or wiseling of Babel looke us right in the face , and see what spirits child we are : we understand not the Beast , but the man Christ , which dyed in Adam , which was againe Regenerated out of Abrahams Seed , and deprived death of its might , and destroyed Hell in man , and slew the Death in us , and arose againe from death , and liveth for ever ; the same we meane by a Right Christian , and not Calves , and Oxen , Dogs , Adders , Serpents , Toads and the like , who would with their Beasts of vanity be outwardly Adopted , and Regenerate children of God ; no such Beast cometh into heaven , onely and alone and none else but a Christ , viz. a childe of Christ , which is born of Christs flesh and bloud ; * * Rev. 22 . 1● . without are Dogs .

11. Therefore Let it be told thee , O Babel , thou ridest upon the Dragon of thy own contrived halfe devillish , and halfe beastiall tongue in thy own words and will , and hast not Abrahams faith , viz. in the received and formed word , which became man ; but thou howlest with the Dogs ; and wilt with thy snarling jeering contentious dogs-will in a strange childe , be Abrahams heir .

12. But God said to Abraham ; thy servants childe , shall not be thy heir , but he that is begotten out of thy loynes , who is borne of the Faith of Righteousnesse , he shall be Gods heir , and not the Son of the bond-Woman , viz. the Strange introduced grosse beastiall Serpents Ens.

13. And God said to Abraham : I am the Lord , that hath brought thee out of VR of the Chaldees to give thee this Land to inherit it ; Genesis XV. v. 7 , 8. &c. to the 17. but Abraham said Lord God whereby shall I know , that I shall possesse the same , and he said unto him ; take me an Heifer of three years old and a Shee-Goat of three years old , and a Ram of three yeares old , and a Turtle-Dove , and a young Pigeon ; and he tooke all these , and divided them in the midst , and laid each Piece one against another but the Birds he divided not ; and when the fowls fell upon the Carkases , Abraham drove them away , and when the Sun was gon down , a deep sleep fell upon Abraham , and lo ! an horror of great darknesse fell upon him ; and he said to Abraham , by this thou shalt surely know , that thy Seed shall be a stranger in a Land that is not theirs ; and they shall be compelled to serve , and be afflicted 400. yeares ; but I will judge the Nation whom they must ser●●● ; and afterwards I will bring them out with great Substance , and thou shalt goe to thy fathers in Peace and be buried in a good old Age ; but they shall come hither againe after foure Generations ; for the iniquity of the Amorites is not yet full ; now when the Sun was gone down and it was darke ; lo ! a Smoaking furnace , and a fire-flame passed between the pieces . Here the right figure of Christs Offering for the humanity , is represented ; and also his suffering and death , his persecution ; and also his victory , is deciphered herein ; and likewise the Man of Sin and vanity ; intimating , how he must fill up his measure , and whereunto each is appointed .

14. God gave Abraham the Signe how it should goe with his Seed ; in that Abraham said , Lord God! whereby shall I know that I shall possesse the same ? then God set the figure of the Seed , before him ( for he had comprehended it in his Faith , which was made his righteousnesse ) and shewed it him in a figure : for the Offring , signifies the Offring of Christ ; the three sorts of Beasts , viz. the Heifer , Shee-Goat , and Ram each three yeares old , betoken the part of the outward humanity of the time , viz. out of the limus of the Earth .

15. But that they must be three yeares old ; betokens , the whole outward threefold man , of the Sulphur Mercury and Salt , viz. the three properties of the three Principles which lye in the Earth in one Essence or Substance .

16. And that Abraham divided these three beasts , and laid one right over against the other ; Signifieth the twofold limus of the Earth ; viz. the Grosse property out of the darke worlds property ; and then Secondly the limus out of the heavenly worlds property which lieth in one Compaction in the Earth , whence man was created as to the body .

17. But that Abraham divided them ; signifies ; that the grossenesse which Adams desire introduced , must by death be Separated from the purenesse of the humanity , and one must lye right opposite to the other , and be divided from one another , each into its property , as light and darknesse are divided , and yet are neer one another .

18. The Turtle-Dove betokens the poore Soule captivated in this beastiall property ; and the young Pigeon signifies the inward disappeared humanity of the poore Soule , which shall become young againe in the offring : viz. a new birth .

19. But that the two Doves were not divided but offered whole , Signifieth , that nothing shall be taken from the Soule , and from the inward man of the heavenly limus , they shall remaine whole and entire in their Substance , and be offered whole to the Angry fire of God in Christ , and be brought quite through the fire of Anger ; through death ; viz. through the great darknesse and horrour of death and hell , as this was the figure thereof .

20. When Abraham had set forth his Offring , he fell into a deep sleep , and horror , and great Darknesse did encompasse him : the sleep Signifieth the death of Christ , and the horrour , the wrath of God , viz. the Abysse of Hell ; and the darknesse , the Darke world , into this , the word , which had given in it selfe into Abrahams faith , to be a Seed of the children of God , should enter with the Offring in the whole humanity ( both with soule and body ) and ●esigne it selfe up wholly to the Anger of the father to be devoured .

21. And the Enkindling of the fire which passed between the Pieces was now the holy fire of God which came forth out of the holy burning , viz. out of the Love-flaming word , which gave in it selfe to Abrahams faith , in the humanity of Christ in Soul and body , when he stood in the fathers Anger , in the death and darknesse in Hell , and cast the humanity in Soule and body unto the Anger , and changed the Anger into Love-fire , for the wrath of the father according to the Eternall nature of the darke world , which was enkindled in the humanity must in the humanity receive such an holy Ens , wherein the Anger , might in its fire , be changed into a light or Love-fire .

22. This holy Ens in the word of faith must enter into the great horrour of Gods Anger ; for the Soule stood therein essentially in its property ; it is out of the fathers fire-property , ( out of his Strength and omnipotence ) viz. out of the first Principle ; and here the Second Principle , viz. the Love-fire came to help it ; therefore it must enter againe into its owne Root from whence it came to be a creature ; and be Tinctured in the power of the Love-fire , in the divine light , and be changed into an excellent pure divine Gold ; of which this Offring was a Type .

23. And that the fowls fell upon the carkasses , which Abraham drove away ; signifieth the hungry , essence of the wrathfull property of the Anger of God in man , which hungered after the humanity and would devoure the same into it selfe , but the word in Abrahams faith drove away the Devourer from thence ; it should not be devoured ; but be offered ; that so one Essence might enter into another and overpower the other .

24. The Offring of Christ , ( viz. the humanity of Christ ) did indeed give it selfe wholly as an offering or Sacrifice into the Fathers Anger , into his fires Essence ▪ but the Love-Spirit of God hindred the wrathfull Essence of the fire , so that the fire could not devoure the humanity of Christ ; it took onely the Selfe-will of the humanity , and brought it againe into the first universall Entire will ; out of which mans will was given him ; which had corrupted him ; and brought him to selfe-hood ; Here it was again introduced into the fathers will , viz. into the first roote ; for so also Christ said ( when he in this condition or Tryall on the Mount of Olives Sweat bloud ) Father Thy will , Luke 22.42 . not my will be done .

25. The divided word of mans property which had turned it selfe away from the universall perfection , viz. from the ONE into a self-hood , must enter againe into the ALL , and be tryed purged and purified through the fire of God ; and live , and move in the One ; viz. in the fathers onely will .

26. The figure of the Servitude in Egypt signifieth , that Christ in his members should be onely a pilgrime and stranger in this world , and that the outward man which is of this worlds Essence , should be subject to the dominion and power of this worlds essence ; and be plagued ; and alwayes accounted onely as a Carpenters Axe , whereby men doe build the house .

27. For a Christian man is even as Gods Hatchet , wherewith God builds his house for an Habitation ; both as to the holy children , and also to the Wicked ; they must build both , inwardly from Gods spirit they build Gods Temple , and outwardly with their hands they must be in Servitude ; for the outward Kingdome wherein they dwell , is not theirs , but the Heathens , which have their Heaven therein , and work therein in Gods Anger .

28. As it was very fully and mystically told to Abraham that he should be subject to servitude in his children , untill the iniquity of the Amorites was full ; so that herein we see very clearly how Gods children must serve the Amorites , viz. the Gentiles , untill they also obtaine their inheritance in the wrath of God , and wholly accomplish their workes also in the Anger of God for a Building of the darke world ; for God said , they should serve the Egyptians , and have onely plagues for their reward , untill they had accomplished and filled up their measure : thus the wicked must wholly finish their workes ; and the children of God must be * * Note . embroyled also in servitude with them .

29. Therefore deare children of God! albeit you oftentimes must serve wicked Lords and people , and be accounted as Bond-slaves as it yet at present so falls out ; yet thinke that yee also serve God therein ; for as yee in your hearts and mouths doe build Gods Kingdome to your Possession ; so you must likewise with your hands help your Masters to build their Hellish Seat , for yee are Gods instruments , fit enough for all kinde of Structure ; you must not doe it from your choice , and well-likeing , but from the command of God you must doe it .

30. For in that the Potent doe compell the poore and force them into servitude , and slavery , that he doth from his God , viz. from the Kingdome of Nature , from the Starres , and from Selfehood , wherein he buildeth up the house of his wonders to the Kingdome of nature ; this is his Office whereunto his God useth him ; and it is also a great Wonder before the Eternity ; but it ariseth from the divided Tongue , where the properties entered into selfehood each in it selfe ; over which , the strongest domineere ; unto all these , viz. to the Kingdome of nature ▪ the earthly man I mean , the outward man , must be Subject , else he * * Note . resisteth the Kingdome of Nature , viz. the formed Word .

31. Now it doth not belong to the children of God to resist or oppose , but to doe all for Gods sake , whereto onely God will use them , they must thinke that they in this world and in the Eternity are Gods Servants , will serve him in his Order [ or Ordinance ] .

32. We doe not hereby judge or condemne the worldly Magistracy and Order ; but we shew the ground of all Mysteries ; Dominion and rule ariseth out of the Kingdome of Nature , and may indeed enter into Gods Kingdome , if it manageth its authority and power as a Servant of God in the Kingdome of Nature , and not as a selfe-willed God , who will doe what he please ; if Rulers acknowledge and behave themselves as Gods Stewards and officers in his Kingdome of Nature , and transgresse not the Order of nature and doe not advance themselves higher then the office of nature sets them , and so make themselves Petty-Gods to command and impose what their will and lust leads them to , then well and good ; but if it be otherwise , they shall finde it , as God said to Abraham ; This People whom they must serve I will judge .

CHAP. XL. . Of the Hystory , and exceeding wonderfull Typification of Gods Spirit concerning Hagar Sarahs Maid , and her Son Ismael , and his rejection from the Heir-ship and Inheritance of Isaack .

WHosoever will read the Acts of Abraham Isaack and Jacob , Gen. XVI . and rightly understand what the Spirit of God doth signifie and meane by the same , he must not looke upon them onely as an Hystory , as if nothing else were couched therein then an outward atchievement or relation of an Act or thing done : the whole Kingdome of Christ together with the Kingdome of Nature is therein set forth exactly ; not onely the worke of mans Redemption ; but also what men , how or what in man , shall possesse and inherit Gods Kingdome ; not as the Jewes boast , that they alone are Gods people ; no! It is far otherwise , God looketh not upon one Sort or Generation of mankinde ; but upon the Stem or Root of the Tree .

2. In the two bretheren , viz. in Isaack and Ismael ; Both Kingdomes are Typifyed ; viz. in Ismael , the Kingdome of Nature , and in Isaac the Kingdome of Grace ; and thus also in Esau and Jacob ; for at present two lines went forth out of Abraham ; viz. Japhets and Sems ; Ismael was the first , as Japhet among Noahs children ; and so likewise Cain among Adams children ; these point at the Kingdome of Nature , which hath its Originall out of the Fathers property , and must alwayes be the first , if a creature shall be brought forth [ or to the producing of a creature . ]

3. Afterwards comes the Kingdome of Grace which taketh in the Nature ; as first there must be a fire , ere there be a light ; the fire begetteth the light ; and the light maketh the fire manifest in it selfe ; it taketh the fire , viz. the nature into it selfe , and dwelleth in the fire .

4. The like also we are to understand concerning the two properties of the humanity , viz. in the Two Principles , according to fire and light ; viz. according to the Fathers , and Sons property , according to the Anger , and according to the Love , both which are in one essence .

5. But being mans will had subjected it selfe to the Kingdome of Nature ; the kingdome of nature did now also represent its property in mans Image , to the Highest God , especially in this wonderfull Man Abraham , in whom the Spirit and Word of God moved it selfe ; now the figures of the Eternall Principles , viz. of both wills were represented out of one man to the word of God , which had brought forth and formed all essences : viz. the revolted disobedient ( will ) in Ismael , and the holy obedience , which sprung forth from the Power of the received word of faith , in Isaack .

6. Two types were here set forth ; viz. in Ismael the poor sick distempered evill corrupted Adam , fallen from the will of God ; and in Isaac the Image of Christ was represented , which was come to help the poor corrupt Adam , and to introduce his Apostate will into death and mortification , and purifie the same again in the fire of God ; and regenerate it anew in the Love-fire , and in the first Onely eternall will of God , where the Father and the Son are one onely will and essence , in the wrathfull Anger-fire , and in the Love-light-fire .

7. For with the motion of the divine property , when God moved the Nature , and crea●ed the creatures , the two properties , viz. of the Love and the Anger in nature , did sever themselves ; so that the mystery of God , viz. the invisible spirituall World might be manifest , and come into a wrestling [ Love-striving ] sport , in the strife , and Counter-will .

8. For if there were but one onely will , then all essences would do but one thing , but in the Counter-will each exalteth it selfe in it selfe to its victory and exaltation ; and all life and vegetation stands in this contest , and thereby the divine wisdome is made manifest , and comes into form to Contemplation , and to the kingdom of joy ; for in the Conquest is joy ; but one onely will is not manifest to it selfe ; for there is neither evill nor good in it , neither joy nor sorrow ; and if there were , yet the One , viz. the onely will must first in it selfe bring it selfe into a contrary , that it might manifest it selfe .

9. The like also is here to be understood concerning Isaac and Ismael , for Christ must be born of Abrahams seed ; and the corrupt man must also be born out of this Abrahams seed , whom Christ should help and save .

10. For Christ , viz. Gods word and will , took unto him , on his holy heavenly Ens , mans revolted Ens and will , and brought the same in him into the mortification of selfhood , even into the Root whence mans revolted apostate will did arise in the beginning of his creation ; viz. into the wrath of the eternall nature ; into the Fathers property as to that nature ; and regenerated the revolted humane will in the same fire through the Love-fire ; and united or Atoned Gods Love and Anger , viz. the divided nature , in the humane will ; which nature , in the creation of the world had introduced it selfe into a Contrary , to the manifestation of the Wonders .

11. Now understand us here aright , according to the very acute depth ▪ Christ must be the King and Hierarch , viz. the Humane Prince in the Eternall Kingdome ; and the Kingdome was his own Peculiar ; now his Subjects , viz. his Servants must be other persons then He , all which , must introduce their will into him , as into one Stock ; He must be the Tree ▪ which should give to his branches , viz. to the rest of mankinde , Sapp , Power , and Will , that so they might bring him forth fruit ; but being the branches on his Tree , which was himselfe , were become Evill , he gave himselfe into their evill essence , and put forth his power and vertue in them , that so they might become good again , and flourish in him .

12. And that this might be effected , the Tree , and the Branches of the Tree must be distinguished or ●everized , that so the wonders of the formed wisdome of nature in this Tree might not cease and come to nought ; for which [ wonders ] sake , God had moved himselfe to the creation , and severed the will of nature , viz. his formed word , into a Contrary .

13. Isaack was conceived in the Ens of Christ , viz. in the apprehended or formed word of Faith , of Abrahams Ens in the faith , and stood in the figure of Christ ; he was not wholly and onely out of the heavenly Ens ; but out of both together ; out of Abrahams Adamicall Ens , and out of the conceived or apprehended word of Faith ; and Ismael was out of Adams Ens , of Abrahams own nature , according to the corrupt property , he was wholly out of the essence of Abrahams soul and spirit , but not out of the apprehended word of Faith which passed upon Isaac .

14. Now Ismael was even as his father Abraham before the conceived word of faith ; and should also take or receive that same word of faith in the desire out of Isaacs heavenly divine innate or imbred word , and bring it to a Substance of faith in him ; for God anointed the humanity of Christ , and the humanity of Christ anointed his boughes and Branches , viz. those who also bring their desire into him ; and so they also come even to the same ●●●ction , wherewith God anointed Abrahams seed in his faiths desire .

15. Thus the figure of Christ was represented in Isaac , and Adams figure in Ismael ; and in Abram God and Adam did stand as t' were opposite : God received Adam again in Abram into his Covenant , word , and will , and out of this same Covenant , word , and will , which Abraham received of God , in which Abram was justified , Christ was born , who received Ismael , and all the poor corrupt children of Adam ( who do but introduce their desire into him ) into his word and heavenly Ens , and delivered them to his Father , viz. to the bosome of Abraham , into which his Father had imbosomed or immersed the eternall holy word of divine Love , wherein standeth the Compassion over us the children of poor Eve .

16. Thus understand us now aright in this , concerning Abrahams Bond-woman , and concerning the Free ▪ What doth that mean which was said to Abraham , * * Gen. 21.10 . Gal. 4.30 . The Son of the bond-woman shall not inherit with the free ; it was not onely spoken concerning the outward inheritance onely , but concerning the Eternall inheritance of the Adoption or filiation of God .

17. The rebellious selfe-will of nature was in Ismael , which he inherited from his mother Hagar , and from Abrahams naturall Adamicall will , which was a mocker of the new birth .

18. For the Devill had introduced his will into the humane will inclined to selfehood in the Serpents Ens , which will did onely mock and scorn the new birth , just as the Devill is onely a scorner and contemner ; when he is told , how that the Anger , viz. the wrath of the eternall nature , of which he is a Prince and possessour , shall be changed in man again into Love , the same seems ridiculous to him ; this false spirit was a reviler and mocker in Ismael ; of whom God said ; Cast out the Son of the Bondwoman , viz. this Scoffer ; for the scoffers spirit and will shall not inherit with the free ; viz. with the onely will of God .

19. But now we are not to understand this concerning the whole Person of Ismael ; as if God had rejected him out of his purpose from the divine Adoption : No , no ; the contrary plainly demonstrates it selfe ; for when Hagar waxed proud , being that shee had conceived , and not her Mistress ; and lightly set by Sarah her Mistress ; and Sarah reproving her sharply for it , Gen. XVI . 7 . shee fled from her ; then the Angel of the Lord met her , and said unto her ; Hagar ; Sarahs maid , whither wilt thou go ? return again to thy Mistress , and humbly submit thy selfe unto her , I will so multiply thy seed that it shall not be numbred for multitude .

20. And the Angell of the Lord said further unto her ; lo ! thou art with child , and thou shalt bear a Son , and his name shall be called Ismael , because the Lord hath heard thy afflistion . He shall be a wild man ; his hand will be against every man , and every mans hand against him ; and he shall dwell in the presence of all his brethren ; and shee called the Name of the Lord who spake with her ; Thou God seest me ; for shee said , here I have seen him , who hath looked after me ; therefore shee called the Well , where this was don ; the Well of the living who hath looked upon me .

21. Understand this figure thus ; Hagar fled in the will of Selfe , viz. in disobedience , that is , in the will of Nature , in which the Devill according to the wraths property , desires to be a Prince ; this will would not humble it selfe under the Covenant , and obey the Free one , viz. Gods onely free-will : Hagar fled away in the figure ; for the will of selfe-hood must fly away , and wholly dye , and not inherit the Covenant , and the Adoption ; but the Angel of the Lord met Hagar , and said , Whither wilt thou go , Hagar , Sarahs maid , return again to thy Mistress , and humble thy selfe under her hand ; behold ! thou art with child , and shalt bear a Son , whose Name thou shalt call Ismael ; because the Lord hath heard thy affliction ; the meaning of it is this .

22. Thou poor miserable man , captivated by the kingdome of nature ; nature hath indeed brought thee forth in its contrariety , in its wonders ; and the Devill hath poysoned thee , so that thou must be a wild man upon the earth , to the opposition of Gods children , so that they must be tryed and excised by thee , and be brought into Tribulation , that so they also might powerfully put forth out of the holy Ens , the sap of their Root of Salvation , and in the pressure , move , act , and penetrate with the ardent desire , through the Love Ens , which is wholly meek , soft , and still , so that in this contrariety and contest , fruit might also grow upon the divine One : thy wild will , must indeed be cast out , and mortified ; but return again to the free , viz. to the onely will of God , and humble thy selfe before the free One ; for I have looked upon thy misery and affliction , and have not cast thee from my presence , but onely the wild property , viz. the will of the naturall selfehood .

23. But I must have it also in the Time of this world , for it shall dwell in the presence of all its brethren , and exercise them in the feare of God with its opposition ; but return thou onely in Repentance unto the Free , I will so multiply thee that thy seed shall not be numbred .

24. Why must even the Mocker be thus don unto ? because in him lay the Kingdome of the wonders of Gods manifestation out of Nature , viz. out of the fire world , out of Gods strength and omnipotence , which he will again introduce in Christ into the Love , viz. into the onely free One ; but Hagar , viz. the will of the fire-Soules nature , must be converted and enter into repentance ; humble it selfe before the Free , viz. the onely mercifull Love-will , viz. before the Covenant and Seed in Isaac , and cast away the rebellious will from it selfe .

25. And therefore the Lord sent his Angel to meet her and manifested himselfe unto her with his voyce , and shee called the Name of the Lord , Thou God seest me : here I have seen him who hath looked after mee ; that is , the contrary or rebellious will ran away from the free , viz. from God ; but God looked again upon the poor miserable , and captive Soul , and called it again ; and then said the Soul ; Certainly , here I have seen him , who hath looked after me ; after that my will of Selfe , viz. of Nature was ran forth from him ; which is thus much ,

26. When as the mocker , viz. Selfe-will is gon forth in its nature ; and hath brought it selfe into an opposition against its * * Vnderstand the powers of the soul ; and also all holy men in whom the light prevailes . brethren , ( who sometimes will not work in their heavenly allotted Ens ) and set it selfe against them with contempt and scorn ; and performed its office of nature given unto it for the exercise of the children of God ; then God looketh also upon the Mocker , as his instrument to the exercising of the Soul , and wills not that the soul should perish ; he looketh on it again , instructeth it , and calleth it , and draweth it also in mans conscience unto himselfe ; This now is the meaning ; He hath looked after me , even when I had almost accomplished the work of Nature in the will of selfe .

27. Hagar being thus seen of God , when shee became disobedient to her Mistress , and ran away from her ; and without doubt in an opposite will against her Mistress , the same did much trouble , move , and affect the woman ; Thereby her Mistress , viz. Sarah was also exercised , so that shee was earnestly moved in her selfe , and called , and prayed to God , that he would take away her reproach , in that shee was barren , and bless her , and make her fruitfull ; that shee also did purifie the house or vessell wherein shee should receive the holy Seed of Abraham in his blessed Seed , and not introduce any humane wantonnesse of nature into Abrahams blessed Seed ; but desired shee might have a right divine desire in her , wherein shee might take the seed of Abraham .

28. And even therefore God made her barren , even to her old age , least the beastiall lust should be predominant in her , and mix it selfe in Abrahams blessed seed ; for shee should give all her humane power , ( viz. the womans seed in the Covenant , which did move it selfe in her , as to the kingdome of Nature ) into the seed of Abraham ; not out of the wantonnesse of beastiall lust , but out of the desire of the Nature of the formed word ; and therefore the beastiall lust introduced by Adam , ( in which lust the Devill had made his murthering Den ) must be first even as quite mortified in her that so the inward nature might yet stand onely in the desire ; viz. the formed words Ens as to the creature .

29. For the promised word in the Covenant with Abraham should give it selfe out of Abrahams seed into Sarahs seed ; viz. into the womans matrix in Venus's Tincture , and take unto it the female Ens out of the Love-Tincture , which had parted it selfe from Adam into a Woman , indeed not according to the manifest life of the holy heavenly Ens shut up in her , which disappeared in Adam and Eve , which was first made manifest in Christ ; but according to the kingdome of the formed word of nature , in which the heavenly Ens lay shut up , untill the motion of the Covenant in the Ens of Mary , where the limit or Eye marck stood at the End of the Covenant .

30. Thus Hagar and her Son Ismael ( who as to the will of selfe , viz. as to the Devills introduced desire and his outward Constellation , was a mocker of his brethren , and did exercise them ) must be an Instrument of Nature , whereby God manifested his Wonders .

31. But as God will not for ever cast away the nature from him , but thus useth it in time in a contrary , to the opening of his wonders of wisdome out of Love , and Anger ; as a Generatress of his wonders [ in good and evill ] The like also we are to understand concerning the evill innate property in man , which cannot judge the Soul .

32. But the free-will which it hath , if it therewith continueth in the iniquity in selfehood , that condemneth it ; for it will not enter again into the One , viz. into the quiet Rest : * * Note . Its condemnation is in it selfe , and not without it , it maketh its hell in it selfe ; that is , it awakeneth , out of the centre of the eternall spirituall nature , Gods wrath in it selfe ; viz. the property of the dark fire-world ; in which it is not the child of Gods Love , but of his Anger , of which substance and essence it selfe is .

33. For if the soul dyeth to selfe will ; then it is dead unto hell , viz. to the Kingdome of the wrathfull nature : now it cannot do this in its own selfe ability , No selfe-ability . unless God look upon it again , as here hapned to Hagar , when shee said ; Thou God seest me ; and therefore shee called this place or fountain , the fountain of the Living and Seeing ; for the fountain of life did even there manifest it selfe in her , and brought her again to Conversion .

34. For shee should not be cast out with her Son from the purpose or * * Note . Election of God , but God did onely set forth the figure of both Kingdomes in their seed ; viz. in Ismaels , and Isaacs : For thus said God afterwards to Abraham ; Gen. 17. Ch. 20. vers . Moreover concerning Ismael I have heard ● hee also , behold , I have blessed him , and will make him fruitfull , and multiply him exceedingly : Twelve Princes shall he beget ; and I will make him a great Nation .

35. Now what God hath blessed ; that the Bishop with his Reason shall not unhallow or make execrable : * * God Hee hath set a a Ismael . him up to be a Ruler in the Kingdome of nature , that he might manifest the Wonders of Nature , and not predestinated him to condemnation , as Babel judgeth ; in whose hand a Shepheards crook were more comely and fitting , then to expound the mysteries of the Scripture with earthly eyes [ or apprehensions ] ▪ and make conclusions therein ; which indeed serve the Devill , and make men lewd , and prophane .

36. For though Ismael was afterward cast out with his mother Hagar , so that he attained not to the Inheritance of Abrahams goods ; the same hath far another figure then reason seeth in it ; God set Ismael to be a Prince in the Kingdome of Nature , and Isaac to be a Prince in the Kingdome of Grace ; Ismael must possesse strange [ or another sort ] of goods ; because he was not sprung forth out of the line of the Covenant ; and Isaac was of the line of the Covenant ; and therefore God gave Isaac Abrahams goods , viz. the blessed Inheritance , because he was born of the blessing , and out of him the Lord of the goods should come ; Therefore he in the mean while should be a possessour of the same dominion , untill the Lord should come ; and Ismael must be a servant and minister of the same Lord who was to come after .

37. For the children of Nature are Servants in the kingdome of Grace , not Lords in selfe-will ; they must not with the own selfe-will enter upon the inheritance of the kingdome of Christ ; for * * Rom. 9.16 . it lyeth not in any mans own willing , weening , running or going to will and take the same in their own selfe-wills ability ; but it lyeth in Gods mercy , it is a kingdome of Grace ; not a kingdome hereditary to one generation of men onely , but God gave it of Grace to Abram in his Seed .

38. The mocker Ismael must be cast from the blessed inheritance , for he was not born of the line of inheritance , viz. out of Gods speciall gift as Isaac was , who represented the person of Christ ; for Christ alone should be the heir of Gods blessing , who had the same out of the Right of nature , all the rest one with another must be as his Sojourners ; for Japhet must dwell in Sems Tent , not as a Lord and Master of the Tent , but as a Servant .

39. For the person of Isaack also according to his innate Adamicall Nature was no otherwise therein , then as a Servant ; but that he was chosen to be Heir , the same was from God , who bestowed it on him as a Vicar or Deputy of his Lord , who should spring forth out of him ; whose property given of God , he did carry in himselfe as in the place or Mansion of the Covenant ; understand , he bare Christ in himselfe in the Covenant of God , and to him alone the goods did belong out of the Right of nature , for he was Gods child by divine nature , and an heir of all whatsoever God had created .

40. But unto all others the heavenly goods did not belong out of a naturall right , for they had lost the Right of nature in Adam , and attained thereunto onely by the Free-Gift and gratious Donation of the giver , even by the Mercy of God ; therefore Ismael was cast out from the inheritance of Abrahams peculiar goods ; for the figure of Christs kingdome to come , was here represented .

41. And we may yet see this clearly , sufficiently , and fully set forth , in that Abraham lay with an Aegyptian strange maid , and begat a Son of her out of his seed , viz. out of the essence of his body , and soul , and yet afterwards rejected this Son from the inheritance , so that we plainly see here the figure of the right childrens inheritance , that none can come to the Adoption [ or true childship of God ] , unless he be born out of this Covenant , out of Christs flesh and Spirit .

Note . Predestinate to Condemnation . 42. The old Adamicall man as to its own selfe-will out of the Serpents Ens is wholly rejected , and cast away : he is nothing profitable , [ or wholly unfit ] for the kingdome of God , he is onely an Instrument , whereby God proveth , and exerciseth his children , as a Besom wherewith the house is swept .

43. The soul must forsake its own will unto all eternity , and must have a new body born or generated in it out of the heavenly Ens , which heavenly Ens did disappear in Adam as to God , and was introduced again thereinto out of Christs Spirit .

44. The gross introduced beastiall property , is also * * Alike rejected or Reprobate . alike rejected from the kingdome of God in all men who are born of Adams sinfull Seed , as well in Isaac and Abraham as in Ismael ; but the Ens in the Covenant shall live for ever , and at the Last Day it shall again put on the true man created in Adam out of the limus of the earth , which is of the kingdome of this worlds essence ; yet not the grossnesse of the earth , but the * * Note . The Resurrection of the Body . Ens of the formed word , which hath given forth it selfe into a creation .

45. The inward Ens of Christ ( which the soul putteth on it for an heavenly body out of Christs spirit , and out of his flesh , and bloud , ) is spirituall ; It is a spirituall body , which dyeth not at the death of the outward man , yea it is not buried ; neither doth it arise again ; but it is dead and buried , and risen again in Christ , for all , and in all , and liveth eternally , for he is passed from death to life .

46. And therefore Ismael came not to the inheritance of his fathers goods , for he had not yet put on Christ in the flesh and spirit , but Isaac had put him on in the Covenant , viz. in the incorporated word , and had Christ now in the Covenant from Gods Gift , as a naturall Right in himselfe ; not from his own power and ability , but from the power of the Giver , even from the power of the Covenant .

47. But now Is●ael must put on the Covenant from Christ , and not from the inherited adoption or childship as Christ who had it from God in a childlike [ or filial ] Right ; and now Ismael must do this for the obtaining of it ; viz. he must behold himselfe in the fountain of the seing , and living , as his mother Hagar did , and return again with the lost Son to the Father ; and fall down before Abrahams feet , that is , his heir Isaac in Christ , and pray , that he would receive him into his house , ( which is Christs humanity , viz. the spirituall world ) as a servant , and Day-Labourer ; for he hath had no more any Right to his inheritance ; he hath been begotten and born onely as a Step-Brother ( or Son in Law ) of a strange Mother , viz. of the Kingdome of Nature .

48. And for their sake Christ came , that he might have Mercy on them , for he himselfe also said when he was in the flesh , * * Or , justified one . Matth. 9.12 . He came not to seek the Righteous , but the poor Sinner , his brother in Ismael , and Adam , not his line in Isaac ; for the * * Or , justified one . Matth. 9.12 . whole hath no need of the Physitian ; but the sick wounded poor Sinner .

49. And we will not herein conclude so blindly concerning * * Note . Predestination . Predestination , and Election of Grace , as Babel doth , which teacheth , that God hath ordained a certain number , and company to Damnation , and the rest to Salvation .

50. If this were so , then Nature must needs be limitted , confined , and determined , when it should beget and bring forth a child of God , and nothing would be in the free condition or liberty ; yea God must then confine and shut up his unchangeable [ one , infinite ] will into a beginning and limit , and nothing at all could be free in the humane property , but whatsoever any one did , that must unavoydably so come to passe , let him rob , steal , murther , or blasphem God , and live as he pleased , it must be so ; if this were true , then the Ten Commandements , and all Doctrines , Teachings , and Lawes were to no purpose , and none need Repent , unless God compelled him threunto .

51. I say whosoever teacheth so , he useth and * * Exod. 20.7 . taketh the Name of God in vain , and horribly prophaneth the holy Name of God , which is free , from eternity , and offereth it selfe to all poor Sinners , and * * Exod. 20.7 . bids them all come unto him . Matth. 11.28 .

52. The Covenant was indeed * * Set forth . established in Isaac , viz. the divine might and dominion ; but it was given to no man in the line of the Covenant , but onely and alone to the Man Christ , so that none came , out of a peculiar Right , to God , but all in the Grace of the one , and God did declare his mercy and compassion in Christ unto all , and without him there was no Door of grace , to the Jewes , viz. Abrahams Seed , and also to the Gentiles ; all are onely children received out of Grace , and new-born in him ; and none either of the Jewes or Gentiles without the life of Christ , [ are received to mercy ] , all men who have pressed [ or earnestly come ] in to God , viz. to his Grace , those he hath all received in the Grace which he offereth in Christ .

53. Therefore Christ also prayed for his Enemies , which knew him not , but crucified him , that God would forgive them in him , and receive them to favour ; in which Access , all Nations who knew not Christ in the flesh , have an open Gate , and are taken into Gods Mercy .

54. For , * * Without . besides Christ no man cometh to the childlike inheritance ; to him alone the goods do belong , viz. the Hierarchie of men ; as he himselfe also said ; * * Joh. 17.6 . Father the men were thine , but thou hast given them me , and I give unto them the life eternall ; and therefore it belongs unto him , because he is Gods Son , born of his Essence , from eternity .

55. Adam was also Gods naturall Son , which he created out of his Essence , but he lost the childship , and the inheritance , and was cast out , and with him all his children , as Ismael was cast out from the childlike or filial inheritance .

56. 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 the children of God , because they know the Name of God , and flatter themselves with the knowing it , and condemne other people , who are deprived of knowing as they know , and have introduced another knowledge , as they alas ! do most blindly ; in so much , that one Nation and people doth exercise [ or evilly entreat ] another , know ; that Cain , Ham , Ismael , and Esau , are the types of the Turkes , and Heathen , whom God blessed in Ismael ; and gave them to possesse the Princely Dominions in his Kingdome of this world , and cast them out in their own contrived knowledge from the knowledge of the * * Or , Sonship . Adoption of Christ ; as he cast out Ismael ; but recalls them in the Wombe by the Angel of the great Counsell , unto the free ; viz. to Gods goods , that they should returne to him .

72. For they lye shut up under the vail of Christ , as Christ did under the Leviticall Priesthood under Moses ; and as the Children of Israel under the Law were not justified through the Law , but through him who was hidden under the Law , and thus they are now hidd under the true knowledge , and lye as it were shut up in the mothers wombe .

93. But the Angel of the great Counsell , calls them by their mother Hagar , viz. by the Kingdome of Nature ; that shee ( the mother and her child ) should return home to Sarah ; viz. to the free , that is , to the one onely God , who hath born his Son of the free ▪ thus they come as it were under the vail in the mothers wombe to the free , viz. to the one onely God ; who hath born unto them of the free [ woman ] the true Lord , unto whose goods ( they being strangers are received in Grace ) as sojourners .

74. For as Ismael did not go to Isaac for the inheritance , which did of Right belong to Isaac , ( because the Lord was in him , who freely bestowed it upon him , and set him as a Steward ) but would have it of the Father ; even so the Turkes have turned themselves from Isaac , viz. from the Son , to the Father , and will have the inheritance of God from the Father .

75. Now the Father is manifested to us in the Son ; and when they now do call upon the Father , he heareth them onely in his Son , viz. in his voyce manifest in the humane property , and they yet serve the Son in the Father .

76. For wee men have no other God at all without Christ the Son ; for the Father hath manifested himselfe towards us with his voyce in the Son , and heareth us onely through his voyce manifested in the Son .

77. Now when the Turkes worship the Father , he heareth them in the Son , and receiveth them to adoption in the Son , in whom God hath onely manifested himselfe in the humane property , and in no other property besides .

78. Now saith Reason , how can they attain to the Adoption of Christ , when as they will not have the Son to be the Son of God , and say , that God hath no Son ; heare O man ! Christ said ; * * Mat. 12.32 . Whosoever speaketh a word against the Son of man , to him it shall be forgiven ; but he that blasphemeth the Holy Ghost , to him it shall never be forgiven : that is , as much as if he should say .

79. Whosoever reproacheth the humanity of Christ in Ignorance ; [ considering of it ] as his own flesh ; to him it may be forgiven ; for he knoweth not what the humanity of Christ is ; but he that blasphemeth the Holy Ghost , viz. the onely God , who hath manifested himselfe in the humanity ; wherein Father , Son , and Holy Ghost , are One onely God ; he hath no forgiveness for evermore , that is , he that rejecteth the onely God , he hath quite broken himselfe off from him , into an ownhood of Selfe .

80. Now the Turkes do not blaspheme the Holy Spirit , who manifested himselfe in the humanity , but they reproach the humanity , and say a creature cannot be God .

81. But that God hath wrought , and don * * Or , Miracles . wonders in Christ , that they confesse , and blaspheme not the Holy Spirit which hath wrought in Christ , viz. in the humanity ; blindnesse is hapned unto them , so that they walk under a vail .

82. Now saith Reason , God hath taken away the Candlestick from them , and rejected them ; hear O man ! what was the cause that God ( as he threatned by Saint Paul ) did take away the Candlestick from them , and shut them up under the vail , thinkest thou that it was don without his foreknowledge , without his will , no , it was don with his will .

83. He permitted the kingdome of nature to give them a Doctrine of Reason ; seeing Christendome became blind in their Reason , in respect of Christs Person , and did wrangle and jangle about Christs Humanity , and put all manner of scorn , reproach , and disgrace upon his Person , as it fell out among the Arians , when they denied his Deity , and the Bishops in their covetousnesse did apply his merits in his humanity for the Belly-sake to their Belly-Orders , and did practice all manner of lewdness and prophanenesse ( even with swearing , cursing , jugling and sorcery ) by his suffering , and holy wounds ; so that there the holy Name of God , which had manifested it selfe in the humanity ▪ was abused ; thereupon God did hide himselfe from them in their understanding , so that first they became blind with the Arians in respect of the Deity of Christ .

84. But afterward when as they would be onely blind Beasts , he hid himselfe also from them in respect of the humanity by the * * The Doctrine of Mahomet , or the Alcoran . Turkish Religion , so that they were wholly deprived of the Candlestick of the world , and it went with them , as the Prophet said to Israel under their King ; Ah! * * Isay 1.26 . I must give thee Judges as in former Times .

85. Thus the King of light in the humanity was withdrawn from them , and the Judicature of nature was given them again for a guide and Governour ; so that they returned again into the mothers wombe , viz. into the Root , out of which man was created , that is , to the onely God ; so that the Name and Knowledge of the holy humanity of Christ is yet put out with them .

86. And that they might not use the same so vainely , and uneffectually for swearing , and false defence [ or covering ] they must again enter into Hagar , as into the mothers wombe , and have now verily been a long time a people run away in their mother Hagar from Abrahams house , viz. from the humanity of Christ .

87. But know , and declare this as a word of the most High , known in the Sound of his Trumpet , which he hath prepared to awaken all Nations , and to visit the face of the whole Earth ; That the Angel of the great Counsell , viz. the holy voyce of Christ is not departed from them eternally to forget them , * * Isay 49.15 . So little as a mother can forget her child , that shee should not have pitty upon the Son of her wombe , albeit he were disobedient to her .

88. For as the Angel came to Ismael ( being yet in the wombe ) when his mother fled from Sarah ; and did enrich him with a blessing and worldly Dominions , and bad the mother with the child return to Sarah ; Thus likewise when the Eastern Countries entred again into the mothers wombe with their knowledge of Religion , God gave unto them in the kingdome of nature power and authoritie over the Princely Dominions of the world , for to possesse and rule them under the light of nature , till its time , and then they shall come in again with great joy , and with great humility to Abraham , viz. to Christ .

89. And not in the form of the Babylonicall , formall , litterall Christendome , in their invented and contrived Orders ; which are onely * * Verball , outside . letter Christians ( so that a Testimony [ or some outward footsteps ] of Christ , and his Kingdome have still continued upon the earth ) but they shall be born in spirit , and in power ; for they are the lost Son which is wandred away from the Father , and is become the Swineheard .

90. But when the Angel shall bid them return , they come in the humility of the lost Son returning to the Father , and then there will be Great joy celebrated by Christ , and his Angels ; That the dead is made alive , and the lost is again found , and the true Golden Jubilee-year of the Marriage of the Lamb ariseth up among them .

91. And albeit the Elder Brother ( who hath continued in the letter ) doth grumble at it , in respect of the different form which he hath made to himselfe ( for the most part for his Belly , and Honour ) yet they are not moved at it ; they are merry with the father .

92. Now then , if we truely compare * * Painted . counterfeit Christendome , and the Turkes together ; and look upon them a right ; then we see that they ( since the Turkes departed from them ) have been but one people ( before God in righteousnesse , and holinesse ) with different names .

93. And they are the two Sonnes , * * Mat ▪ 21.28 . to one whereof the Father said , Go and do this ; and he said , yea , but did it not ; and to the other also do this , and he said no , but did it ; which doth so highly advance or set forth the Turkes in the kingdom of nature , which the blind Christian world doth not understand .

94. Not that we justifie the Turkes , and say , that they should remain in their blindnesse ; no ; but to the * * Painted . counterfeit [ verball ] Christians we declare , that they are alike ( with them ) before God , in that they are as blind as to Christs Kingdome as the Turkes : as it plainly shews it selfe , in that Christendome is full of strife , and contention , about Christs Deity , and humanity ; and abominably prophaneth the holy Name in his humanity ; and use it onely for a form and custome to swear [ and Covenant by ] also to Idolatry [ and hypocrisie ] and are gone from the Sword of the holy Spirit , unto a bloud-thirsty confounding Sword , wherein is nothing but contending , and contemning one another , and the whole Titular Christendome is turned into meer Sects , and Orders ; where one Sect doth despise , and brand another for unrighteous : and thus they have made of Christendome a meer murthering Den , full of blasphemies about Christs Person ; and have bound the Spirit of Christ , in which a Christian should live in deepest humility , to the Formes and Orders of Disputation ; and have set foolish Reason to be a * * Or , to judge what the meaning of the Holy Spirit is in the Scripture . master of the understanding above Christs Kingdome .

95. But ought we to speak so of Christendome , and the Turkes , as if they were alike ? Thus we say , The Turke is openly an Ishmalite , and a mocker of Christs humanity , and holdeth him not for the Son of man , and God too ; for he understands not the heavenly Ens in the Person .

96. But the Sects of Christendome do indeed cover themselves with Christs Mantle , but do attach him in his humanity , and Deity , and revile him in his whole person ; tear , and rend one another [ with words , and swords ] about his person ; the one will have it this way , another that way , every one will be master over his words , and spirit ; and de●ide Christ in his members , and are as revolting rebellious and fugitive Ishmalites as the Turkes , and live in their selfish will ; and serve the kingdome of nature in their Self-hood , and worldly interests , and pleasure .

97. A Christian should be dead with Christ , to selfe ; and be risen again in Christ ; and be born anew of Christ , and put on Christ ; that so he might be a Christian in Christ , in the spirit and heavenly flesh of Christ , according to the internall spirituall man .

98. But instead hereof men have put on ●abel , and the Antichrist ; and do bo●st themselves of their Ordinances , [ and of the divine Orders in the performances of devout duties in lip-labour and much prating . ] And in the Stone-houses of the Churches , Cathedralls , and Cloy●●ers of Christendome ; where indeed they do counterfeit somewhat of Christ ; seing that they there read the writings which the Apostles left behinde them : but afterward in their Preaching , for the most part , they foist in the Kingdome , and Government of nature , with brawling , and disputing ; and spend the time with disputing , confuting , and contending about Sects , and their different mentall Idolls and Opinions , in so much that one party is brought wholly to condemne another , and the Eares , and hearts of the hearers are so infected with Gall , and bitterness , that one Sect willfully opposeth another , and cryes it down for devillish ; whence nothing but warres , and disdainfull provocations do arise , to the desolating of Countries , and Cities .

99. Thus they are alike before God , and lye as it were shut up in Hagar , in the dead Reason , except the true Children of God , which verily are here and there to be found among all Nations , and Sects , but wholly simple , and despised ; also covered under Christs Cross , to the Reason-wise world .

100. For as the four Elements receive the powerfull influence of the Sun ; and we see in the Substance , the body , but not the Sun ; although it worketh therein ; so likewise the Spirit of Christ is hid in the children of God ; but as an hearb springing from the earth , doth by the vertue of the Sun ▪ put forth a fair Blossom , and fruit ; so also Gods children out of their disregarded form , [ o● homeliness to the lewd worlds or prating hypocrites eye , do bring forth the fair fruits , of humility and piety . ]

CHAP. XLI . Of the Seal of the Covenant of Circumcision , and of Baptisme .

WHen God had made a Covenaant with Abram , and blessed him ; Gen. XVII . and made him a father of many Nations ; which should be blessed through him , viz. by Abrams Blessing in the Covenant ; then he gave him the Seale of the Covenant , viz. the Signe and the Figure upon what Ens the blessing passed ; and shewed him in this figure , what in man should Inherite and possesse the eternall blessing ; that is to say , not the gross earthly beastiall Man , which is conceived and born in the lust of the flesh , out of the Beastiall lust of Man and Woman ; which did involve or insinuate it selfe into Adam , according to the Brutish , and beastiall property of the divided life's Essence ; upon this the Covenant , and blessing doth not passe ; but upon the Ens of the Word formed out of the heavenly worlds property , out of the Limus of the Earth ; not upon the introduced Serpents Ens out of the dark worlds Ens , and property ; but upon the Soule , and its right Body , which was created to it in Adam .

2. And we here see by the Circumcision , the Types that the beastiall copulation of man and woman , is an abomination before the holinesse of God , which yet is boarne withall , by divine patience , and permission , seing now it cannot be otherwise with Man , he having lost the magicall birth of Paradise ; for here God set forth the figure in the Circumcision ; that every Male must be circumcised on this member of the propagation of the masculine seed , in that , man soweth his own will out of the property of nature in his seed ; therefore God set forth the figure with the Circumcision , both of the earthly Seed , and also of the member and will ; for the spirit in the Covenant must out off through Christs death this figure in the inward spirituall man , together with this beastiall will and desire .

3. For the beastiall gross earthly Seed of the man or woman shall not put on the Covenant , and blessing ; as Christ also said ; but He , * * Joh. 1.13 . who is not born of the will of man , nor of the flesh , but of God ; the beastiall birth with its members must be cut off through the Temporall death ; and dye in the spirituall birth through Christs death , and be buried in the eternall death , viz. in the nothing .

4. But being the Covenant of God had incorporated it selfe in Abrahams seed to a propagation , God did here set before him by the Circumcision , the person of Christ , in whose death , this Beast and Monster should dye , and out of his death a new Angelicall form should come forth ; for the Circumcision was not the Atonement , but the apprehended [ or conceived ] Ens of faith was the Atonement ; out of which Ens of faith Christ should be born ; but the Circumcision was the Signe , that the Ens of faith in the word of God , should cu● off the earthly Seed .

5. For the living word of God looked into the Covenant ; and in the Covenant , the humane Seed of the heavenly part , lay disappeared ; and in the disappeared Ens stood the Aym or Limit of the new Regeneration in Christs motion , where the word of the divine Tincture , and power , would again move it selfe in the true humanity created in Adam ; and also it did move it selfe in the Spirit of the children of faith , so that they were received and accepted of God in the Spirit ( upon the Promise , of the motion or manifestation of the shut-up Ens ) as dear innate children .

Note . 6. Not that they had put on Christ in the flesh before his manifestation , but indeed the same Ens in their faith , and this same received or in-taken Ens of Faith was the Circumcision , which circumcised the heart and minde , and rent in twain the sinfull vaile , and pointed at the cutting off of the earthly introduced Serpents Ens in Adam , viz. of the earthly Seed , and the earthly members to the Beastiall propagation ; it shewed ; that Christ ( when the incorporated Ens of faith should manifest it selfe in the humanity ) should , and would cut off this Beast , and destroy the life of death , and hell therein .

7. We must not look upon the Circumcision onely and barely as a signe or figure , for it is the Seal of the Covenant , which stood as a Seal imprinted on the Ens of faith , for the Spirit of the promised word to the new-birth , was in the Seale , as among the Christians it is in the Seale of Baptisme .

8. And therefore God said , that soule that shall contemn this Covenant , shall be rooted out from among his people , and commanded the Natives and strangers to be Circumcised , although they were not of the Seed of Abraham , to signifie , that the Covenant passed upon all people , who would but receive the Ens of faith ; even there the Circumcision should be don .

9. For that was not the right Circumcision which was don outwardly on the flesh , but it was the Signe onely of the Circumcision ; the true Circumcision was effected in the Ens of faith , in the Covenant , in the power of the word , and Holy Spirit , where the word , in the spirit of Christ , doth cut off the Serpents Ens from the right humane Ens of the heavenly Part ; viz. it cuts off the Ens of the dark world introduced and insinuated through Adams evill desire , and the Devils in-flying poysonfull desire .

10. The Baptisme of the Christians , and the Circumcision of the Jewes hold wholly one and the same Right ; among the Jewes the Circumcision was effected or performed in the word of power , the Holy Spirit baptized them with the holy fires Baptisme , understand , it baptized their true man corrupt [ and withered ] in Adam , the same was Tinctured with this Baptisme , viz. in the Ens of faith ; for the Ens of faith was the Baptisme of the Jewes , where the Holy Spirit did inwardly baptise them unto Christs humanity .

11. But now being this same word of faith ; ( viz. the Ens of faith ) hath put on the humanity , and quickned it in it selfe to life ; this same Spirit doth now Baptize with water , pointing at the humanity of Christ ; Note . for the water of eternall life , viz. the heavenly worlds substance , was disappeared in Adam , and made alive again in Christs heavenly Ens , ( being also the water of the heavenly Powers ) introduced into our ( in him assumed ) humanity ; therefore the humanity of Christ was the first-born from the dead .

12. And with this same heavenly water , which Gods word and power introduced into the humanity of Christ from heaven ( understand from the holy spirituall world , viz. from the Second Principle ) the Holy Spirit of Christ doth baptize the Christians in their Baptisme of water ; which externally is also but a Signe of the internall Seale , in which Seale the Holy Ghost baptizeth .

13. And therefore Christ hath appointed the Seale of the Circumcision into a baptisme of water ; being the fire-baptisme in the Covenant , is become manifest in the water of life in the humanity ; so that this fire-baptisme , viz. the flaming-Love-word , is made flesh ; therefore Christ said John 3. We must now be born anew through the water , and spirit , else we shall not see God .

14. For in the water wherein the flaming Love-word in the Ens of the Covenant hath manifested it selfe in our heavenly disappeared water ( which is become incarnate ) all the children of Christ must be new-born , and take this water in their faith's desire ; in which water the eternall flaming Love-word of God hath incorporated it selfe ; this same water baptizeth the inward man which disappeared in Adam to the new regeneration ; Note how wee are Baptized into Death . and the earthly beastiall half-Serpentine-and-Devillish man to mortification and Death ; it circumciseth the poor captive soul , and putteth the Covenant and humanity of Christ upon it in the inward spirituall man , now disappeared or withered , as to the kingdome of heaven .

15. Understand it aright yee Jewes , and Christians ; you have but one onely baptisme ; the Jew is baptized inwardly on the soul in the Ens of the Covenant , and circumcised on the disappeared Ens of the Right heavenly humanity ; viz. the Serpents Ens is cut off from the heavenly Ens in the Power of the word's humanity , and the flaming Love-spirit in the Ens of the word , Tinctureth the true humanity , and baptizeth it with the in-taken or conceived Ens of Faith ; the Faith in the Spirit of God , baptizeth it with its heavenly water .

16. And the Christian is baptized even with the same very word and water in the faith ; it is wholly One and the same ; onely this is the [ externall ] difference , that God hath appointed and established the Covenant of Circumcision in the baptisme of water ; being that this fire-baptisme hath manifested it selfe in Christs humanity in the water of life .

17. And that you may yet see , that they are both One ; Christ was circumcised as a Jew , and was baptized as a Christian ; thereby to declare , that he , in his Love revealed in the humanity , had manifested the fire-baptisme in the water , viz. in great meekness , and long-sufferance , and changed them into One.

18. The Ens of faith was not yet become incarnate among the Jewes , therefore God gave them the Signe of the inward Circumcision by the cutting off of the outward fore-skin , that so , they might have a Signe , that the Holy Spirit in the Ens of faith in the Covenant , would cut off their Sinfull birth ; whereby , they were the children of Grace in the Ens of faith .

19. But this same Ens of faith was first made flesh among the Christians in Christs humanity , and is also now incarnate in the children of faith in their true man : the Christians do now in their faith's desire , put on Christ , ( viz. this Ens of faith , which the Jewes did also put on in the flesh ) in the heavenly flesh , viz. in the heavenly living water in the divine manifestation .

20. This water is the heaven , wherein the onely holy Element is the motion , and essence ; it is Christs , viz. Gods , holy corporeity , viz. the formed wisdome of the forth-breathed or formed word of the divine powers , Gods living , eternall speaking word , which is a spirit , and the divine understanding , which again attracteth to it selfe its own forth-breathed essence , viz. the forming of its wisdome .

21. The fathers will , draweth the Soul , which is a fire-breath out of its fire-spirit , unto it selfe ; and the Sons will draweth the noble Image created out of the wisdome , viz. out of the heavenly essence ; to it selfe , and the Holy Spirit draweth the whole moving humane understanding , to it selfe , so that it is a God-Man , and a Man-God , God made manifest in an Image ; and this is the Image of God ; and thus also , the Circumcision and the Baptisme is to be understood , which in both is the ground , and chiefe corner stone to the new-birth , among the Jewes , and Christians .

22. Now in that the Males were to be circumcised and not the Females , Note . Why Miles onely Circumcised . Why Males and Females both Baptised . and yet all are to be baptized among the Christians is thus to be understood , as followeth ; mark it aright ye Jewes , and Christians , and all other Nations , we tell and declare it unto you all , for ye are hereby called , the Time is come about , that the Antichrist must dye .

23. Adam was the Image of God , he was man and woman and yet neither of them , before his Eve , but a masculine virgine in peculiar Love , full of chastity and purity ; The Tinctures , viz. the Power of the fire and light according to the property of the Father and Son were both in each other as One , in an uncessant Conjunction of desire , wherein stood the peculiar fiery Love-desire .

24. But being the Devill assailed the property of the fires-Tincture , and brought his false desire thereinto , so that the fires-Tincture was divided in the properties of the eternall nature , each property on the centre gave it selfe forth into its Selfehood , whence the selfly revolted will and the false lust did arise , which lust desired to prove the dark worlds essence , viz. the earthly essence out of the dark worlds desire , and to tast in it selfe , how the same would relish , if evill and good ( each manifest in it selfe ) were together , viz. in the dis-Temperature without the divine One ; hereupon the false fiery desire shut up the property of the lights Tincture with the introduced vanity of the Devills desire , and with the earthly hunger after the vanity ( proceeding from the dark worlds essence ) in the earth , and in the Elements , so that the heavenly female or right virgin-ike life was extinct in the Ens of the light .

25. For the Holy Spirit departed from the introduced vanity ; and so the holy matrix , viz. the heavenly Generatress , disappeared , and the mother of the outward nature , viz. the outward naturall woman , understand the property of the woman , got the upper dominion in the birth , so that Adam must now be divided and figured into a man and woman .

26. But being the fiery property of the Tincture , ( which now hath the dominion in the man , and is called man by reason of the fathers property ) was the cause of the poysonfull infection ; so that the Tincture of venus , viz. of the woman or the light , was mortified ; and being he introduced in himselfe the abomination of lust into the womans property , ( whereby afterward the woman , viz. his Eve , did so eagerly lust after evill and good , and began the earthly Eating ) Thereupon we are here to consider , that this same fires-soul , viz. the mans Tincture , must be baptized again with the divine Love-fire , that so it might not introduce the Ens of the Devill , and Serpent , insinuated into the masculine Seed ; so poysonfull , into the womans matrix ; it must be tinctured , and baptized again with the divine Love-tincture , viz. with the holy Love - Ens , which came to pass in the Ens of faith , in the promised incorporated Word , of the power of God .

27. But the Woman , viz. Adams virginity , was now transformed or formed out of Adams nature , and essence , into a woman or manness , and in her the holy virginity , disappeared as to God , viz. the Tincture of the Love , and light , did still remain , but as it were dead or disappeared ; for the outward mother , viz. the elementary mother lived now in its stead in her , and was the Generatress of nature , which must receive Adams , viz. the mans Seed , into it selfe .

28. Into this disappeared heavenly Tincture of the light , viz. into the true holy virginity ; the Eternall holy word of the power of God , which had created Adam into an Image of God , did promise in-hest , and incorporate , it selfe , with a Covenant , to bruise the head of the Devill , and the Serpents Ens.

29. Thus understand us here , very accurately ; like as the Father generateth the Son ; and as out of Adam , who betokens the Fathers property , the woman ; viz. his Love-Tincture , was taken ; and as before , while the woman was in the Man , the fires Tincture penetrated into the lights Tincture , and loved it selfe , therein ; and as man and woman are one Body , so likewise the fire-baptisme of the Circumcision went forth out of the mans fire-Tincture into his female Tincture in the woman ; God baptized the fires Tincture in the Man , and out of the Mans Seed cometh both the male , and the Female Sex .

30. Thus the mans Covenant and Baptisme entred into the woman , viz. into the female property , for the Womans Tincture had in it ( already ) the holy Ens in the Covenant , that Gods word in the Covenant would become man , in her shut up [ barren ] Ens , and quicken again therein the disappeared virginity .

31. Therefore the woman must not put on the Seal of Baptisme in her own peculiar will or desire but have it from the man , being shee was taken from the man , that so shee might become a right woman [ or manness ] in the mans Baptisme , that so the Image of God in her might obtain the fires-Baptisme and Tincture from the man .

32. For St Paul understood this very well , when he said , * * 1 Tim. 2.15 . The woman shall be saved by bearing of children , if shee continues in the Covenant , and in the Love ; for the woman hath her soul from the mans soul ; and when shee is given to the man , then she is one body with him , and brings forth children to the man , she is his woman , his instrument ; an half-man , and the Man an half-woman .

33. And that the mans property might again obtain the perfect Love , viz. the female Ens , and the woman the Masculine Ens ; the Holy Spirit baptized the mans , viz. the fi●es Tincture , with the heavenly holy virgin-like Tincture , and the man baptized the womans essence in his Seed with the fiery and also divine Tincture ; therefore God commanded the males onely to be circumcised .

34. For in the Jewes fire-Baptisme the Spirit baptized onely without water , but among the Christians the Spirit baptizeth through water ; the Jewish women could put on the Spirit indeed in the mans fire-Tincture , but now being this same * * Burning , ardent . fire-word is become flesh ; they ought now of right also to put on Christ in the flesh , and be baptized ; for their heavenly disappeared virginity must also put on Christ's introduced heavenly virginity , so that they might be true manlike virgins in the spirit and essence of Christ .

35. Now Reason asketh further , Circumcisi●n the 8th Day . Wherefore must the male-children be circumcised just on the Eighth day ? why must it not be either sooner , or later ? did it not lye in mans choice and power to delay the same if it were weak ? Herein is contained the mystery , and wonder ; dear brethren cease from the contention of the letter , and learn to understand the hidden mysteries , we shall deal with you in a child-like manner ; do but look us in the face , from whence we come , and whence it is that wee know and understand all this .

36. God Commanded the Boyes to be circumcised upon the Eighth day , and wherefore ? Six dayes are the Man in nature , the Seventh is the day of Rest in him , viz. the heavenly disappeared Ens , wherein the six spirits of nature do work ; As God made the Creation in six dayes ; viz. out of the six properties of nature , and brought them to Rest into the Seventh , viz. into the Emanation or flowing forth of the heavenly Ens , which God hath co-imprinted into the compaction of the creation , which is the rest , and right life of the six properties .

37. Thus man hath gotten seaven dayes for his own , the Seventh is his day of Rest ; understand the Seventh property is the heavenly nature , which dyed in him , whereby he came into disquietnesse ; therefore the Eighth day came out of meer Grace to help him , and gave it self again into his Seaven working dayes , viz. into the Seaven properties of his own essence ; and THIS DAY is Christ in the Circumcision and in the Baptisme .

38. For God in this process holdeth the order with the Regeneration of man , in manner and nature as he created him out of seven dayes ; understand in six dayes his naturall life was brought out of the six properties of the inward and outward nature into an Image , and the Seventh property was the Paradise , viz. the * * Text. The Sun-Evening , or ●he Evening of atonement , according as the word will bear it . See Chap the 16 of this book . Paragraph 16 , 17 , &c. Saturday , in which the six spirits of nature in their operation were reconciled , and Atoned , for it was the spirituall world .

39. And hence arose that command unto the Jewes , that they should sanctifie and rest , even externally on the Saturday , viz. the Sabbath , to signifie , the inward holy Eternall Sabbath , in which the Spirit of God worketh in man and every creature , in each , according to its property ; for every created being resteth in him .

40. And therefore he commanded the male children to be circumcised on the Eighth day ; viz. in himselfe , for he himselfe is this Eighth day which circumciseth ; for before Christs humanity the process went in the form of nature ; but being now Christ hath fullfilled the nature of man , and given himselfe into the Seaven dayes of mans property ; children may now be baptized every [ or any ] day . Baptized every Day .

41. We see here a very excellent figure by the beginning [ or first institution ] of the Circumcision ; and Covenant of the fire-baptisme , against the makers of the reason-conclusions upon the letter , who will needs have it , that some children are damned from the wombe , and even therefore , because they are taken and born out of the corrupt Ens of nature ; For Ishmael who was by nature a mocker , and captivated in the poysonfull , and corrupt Adamicall Ens ; Even He , must be the first man which Abraham circumciseth ; who was baptized in the Covenant .

42. Yee reason-wise ! I pray set this looking-glass before your eyes ; and think what you do with your Conclusions concerning Predestination ; we shew it you in humility , if you will not see , it shall be shewn you with fire ▪ which is certainly known ; for Christ came for Ishm●els sake , and for those that are like him , to help , and save them , if they would themselves ; but in Isaac shall the Seed be called ; viz. the Eighty day , which is come to help the other six dayes , and introduce them again into the Seventh , viz. into the day of Re●● .

43. Dear brethren be instructed aright ; the God of Love , He will not the death of the poor corrupt man ; but hath powred forth his best Treasure ( which he had in himselfe , and is himselfe ) in Grace , over all men ; like as the Sun doth shine unto the good , and evill ; but the wicked doth corrupt , and spoil the * * His precious image . Treasure in himselfe , and will not receive it ; but taketh in the Ens of the Serpent full of vanity , and is baptized with the fire of Gods Anger in the will of Selfe .

44. But if he went with his own will into the death of Christ ; and desired from the bottom of his heart , to dye unto his selfehood and own will , in Gods Mercy , and cast his whole trust and confidence in God , and thought that he had nothing of his own , in this earthly cottage , but that he was onely a Servant , and Steward of God and his neighbour , in all that he hath and possesseth ; and forsook the propriety and [ selfish-interest ] thereof , in his minde , he should soon be baptized with the Holy Spirit , and put on Christ in his will .

45. But these mischievous earthly Temporall Goods ; Temporall honour , and pleasure of the flesh , captivate him in the Ens of the Serpent , so that he is not capable of the Baptisme of the Holy Spirit .

46. Also the Selfe-elected unfitted and unprofitable Teachers ( trained up in the School of the disputing Reason , and chosen by the favour of Man ) are wholly blind herein , and teach onely of the husk or outward vessell of the regeneration ; they will needs be outwardly adopted children ( forsooth ) by an externall imputation of Grace ; albeit they live onely in the will of Selfe ; they will preach the holy Spirit into the Beast of selfe-will , which yet is no wayes capable of the Holy Spirit ; They understand nothing fundamentally , either of the Baptisme , or the Lords Supper ; the new-birth is strange unto them , they deny the divine essentiall in-dwelling in Gods children ; viz. the Temple of God , and so stand before the Jewes , when they should declare unto them , What Christ is IN VS , and what Baptisme , and the Lords Supper is , just as pictured Christians , or as Idolls .

47. For the Jewes know that God hath spoken with their fathers , and given them the Circumcision , and the Covenant ; there they stick ; but could the Christians fundamentally demonstrate to them what the Covenant , and Circumcision is essentially , and effectually , together with their * * Sacrifices . offrings , they would forsake the Signe and enter into the Substance .

48. But that it hath so fallen out , that both the Jewes , and also the Christians have walked in blindnesse , even till this last time , and so also the Turkes , who by reason of the blindnesse , contention , and ungodlinesse of the Christians , have turned themselves unto Reason and nature ; God hath therefore permitted it , because the Christians and Jewes both in the old and new Testament , received and appropriated to themselves the Covenant , and the Seal of the Covenant in the outward shell onely , viz. in the vessell , [ or litterall notion and apprehension ] and lived onely to the outward earthly mortall man ; they all wayes minded , and provided for the Earthly kingdome and life , more then for the eternall .

49. They would understand in the Husk , viz. in the outward letter , what God hath spoken ; and chose to themselves reason-wise people , which were gifted in the outward , formall , logicall , and notionall , understanding of the letter , who had not the spirit and power of Gods word and life in the new-birth , in them ; but onely the spirit of Selfe , pride , and the earthly Belly-God , contriving thereby how they might be rich , in Christs poverty , upon the earth ; These men have blinded them , so that both among the Jewes and Christians men have minded , and loved , onely the Earthly Ens.

50. Therefore God hath permitted , that the wonders of nature in the power of his anger should be opened and brought forth in them , and that they should thus stick in blindness , yet in controversie and contests , ( so that the name and memory of his Covenant might not quite be extinguished ) and one Nation hath by reason thereof exercised and evilly entreated another in the contention and contrariety , whereby oftentimes a fair green Twigg hath sprung from the right understanding , which hath been strange unto them , by reason of their received Opinion , and they have contemned , and persecuted it ; for the earthly man in Selfe is not worthy of the holy Covenant , and Seale .

51. And seeing God knew very well that they would run of themselves without being sent of him , and would abuse the holy Ens in the Covenant ; thereupon the vail of Moses hath beset the Jewes , and the Tower of Babel with the Antichrist ( viz. the outward Christ instead of the holy Ens in the Covenant , that is , Gods presence ) the Christians ; so that they have been evermore seeking , in this Antichrist , what God is , in his Covenant , will , and essence .

52. Thus they have been exercised in contention , and persecution , in that they have persecuted one another ; yet so , as that Gods children have sprung forth , in the Crosse ; and Christ hath been inwardly manifest to them , but outwardly Babel hath yet stood both among the Jewes , Christians , and Turkes ; the Antichrist is onely the same among all , for he is the Titular - or letter-God , wherein the Selfe-will seeketh and worshippeth God in the Husk .

53. Hear therefore , yee Christians , Jewes , Turkes , and Heathen : even all Nations of the earth ; what now ( yet once more for a farewell in this worlds being ) is freely tendred unto you , in the visitation of the mercifull God in the voyce of his Trumpet , by his Love-will and spirit ; the Sound of the Trumpet concerns you all ; let it enter into your eares , and do but open your eares and hearts a little from selfe , and then you shall heare the Sound in you ; it Soundeth through all , even to the ends of the earth , but no Selfe-will heares it .

54. The onely divine way , wherein man may see God in his word , being , and will ; is this ; that man become wholly one in himselfe ; and in his own will forsake all , whatsoever he himselfe is or hath ; let it be Authority , Might , Power , Honour , Beauty , Riches , Money , Goods , Father , Mother , Brother , Sister , Wife , and Child , Body , and Life , and become wholly a nothing to himselfe : He must freely resigne up all , and be poorer then a Bird in the air , which yet hath a Nest , the true man must have none ; for he must travell away from this world , that so he be no more to himselfe in this world ; He must be a nothing to the worlds selfe and interests ; for the substance of this world which he possesseth for a propriety , is the Tower of Babel , and the Antichrist , wherein men will be their own God ; and with this selfe made God they will ascend upon the Tower to heaven , and place themselves * * Or , with God . for God . Understand it thus .

55. It is not meant that one should run from house and home , from wife , children , and kindred , and fly out of the world , or so to forsake his goods as not to regard them ; but the own self-will which possesseth all this for a propriety , that he must kill , and annihilate .

56. And think , that all that , of which he is a master , is not at all his own , let him thrive or go behinde-hand , gain or loose , be rich or poore , wise or simple , high or low ; let him have something or nothing ; let him esteem all these things alike ; a fair Garment as a course patcht one , the prosperity of this world as the adversity , life as death ; his authority as a servants place ; a kingly Crown as an old Hatt ; and forsake it all in his minde , and not account it for his own .

57. But think , and wholly resigne up his will thereinto ; that he is but a servant of all whatsoever he hath ; and is onely a Steward in that Calling , Profession , Office and Order , wherein he is ; that it is Gods and his brethren's in common , that he onely serveth God and his brethren therein , and let him look that whatsoever is conferred and put upon him , be so received of him , and managed by him , as that it may conduce to the generall brotherly order and profession , and that God may make such Orders in this world , as a figure of the Angelicall world , that so he might serve him therein .

58. And not at all insinuate his minde into selfehood , as to think ( let him be either King , Counsellour , or Judge of the people ) that he is therefore better before God , or before man ; he must continually look upon his naked bosome , and think , that one naked man doth alwayes resemble and is like another ; and also that his Gown of state , and Office , over which he hath charge , is the brotherly Societie's .

59. And all whatsoever is bestowed and conferred upon him , either for honour , power , wealth , and goods , to return and give it back again to God his Creator , and say unfeighnedly in his minde , Lord ! it is thine , I am unworthy to have command over it , but being thou hast placed me therein , I wholly , and fully resigne up my will unto thee ; Govern , and work thou by me as thou pleasest , that it may be don in thy will , and conduce to the profit , and service of my brethren , whom I serve in my calling , as thy Command ; do thou , O Lord , all , through me , and say onely in me , how , and to what , I ought to direct the workes of my hands ; to whom I should give , and bestow money , goods , power , and honour ; and thus continually think , how he in his place may please , and pleasure ( not himselfe , but ) his brethren .

60. But if he be a Servant , then let him think that he serveth God in his will , and Men in Gods , and the Generall brotherly Function , and that is , in that little which God hath given him , in this Cottage , for food and Rayment , is as rich as a King , for if he lookes upon himselfe naked , he seeth the Truth .

61. And when man bringeth it so far , that all is One unto him [ that he is able to esteem all things alike , and be content with any condition , as St Paul teacheth ] then he is as the poor Christ , * * Matth. 8.20 . Who had not whereon to lay his head ; and rightly followeth Christ , who said ; * * Mat. 19.29 . He that forsaketh not house , Court , monies , goods , brethren , sisters , wife , child , and denieth himselfe , he is not worthy of me .

62. And for this Selfe and unworthiness sake , God hath turned away his holy countenance from the Nations , so that they have known him onely through a dark word and shadow .

63. But he that entreth into this totall Resignation , he cometh ▪ in Christ , to divine contemplation , so that he s●eth God in him , and speaketh with God , and God with him , and understands what Gods word being and will is , this man is fit to teach , and none else ; he ●eacheth Gods word from him ; for God is made known and manifest to him in his Covenant , of which he is a Servant and Minister ; for he willeth nothing save what God willeth through him .

64. He teacheth when God commands him ; let it be either to friends or foes in their season , or out of their season ; he thinks that God must do in him as he please , and albeit that he must therefore suffer scorn , yet t is all one unto him ; if he be honored and respected of men , he humbleth himselfe before God and his brethren , and giveth God and his brethren the Honor , and takes it not at all unto himselfe ; but if they curse him , and smite him on the face , he thinkes thus ; I now stand in Christs estate of persecution , it shall turn unto the best for me and my brethren .

65. Lo ! Loving brethren , this is a Christian , and such a kingdome he now offers to you , by the wonderfull Sound of his Spirits Trumpet , and there must and shall be such a kingdome soon manifest and come into beeing , for a witness unto all the Nations of the earth , of which all the Prophets have prophecied .

66. On the contrary , he offers to all wicked , unwilling , stubborn men , his anger , wrath , and hardning , to devoure them , and to make an end with Babel ; This say not I , but the Spirit of the wonders of all Nations .

67. Therefore trusse up thy selfe in Armour , and lay lustily about thee thou Antichristian Babylon , and devour much bloud , for thou thy Selfe art even he that destroyeth , and qui●e ruins thy selfe ; For thee , there is no remedy [ thou wilt take no counsell , thy own Cain like fury in hypocrisie doth harden thee ] also there is no repentance in thy will , but for the children of God under thee , we have written this as we have known , and seen it .

68. Now saith Babel ; whence shall this people come that shall know the Lord , and live in God ? Heare O Babel ! among thy brethren in the time of thy affliction and tribulation , they are brought forth , in their disrespect and misery ; and thou callest them fooles , and knowest them not ; let no man wait for another coming ; the time is allready come about ; the voyce of the caller and hearer is allready present , the Covering is put away from this voyce , thou art not at this time called under a vail , but with open mouth , very clearly .

69. This voyce of the Cryer openeth Gods clear Countenance in his Children , and in the ungodly , the angry Countenance , seing they desire fully to purse up all , in covetousnesse , into Selfe , viz. into the Antichristian bagg , and to bring the whore of Selfe even to the very topp of the Babylonicall Tower .

70. The Signe of this Image , and its destruction , is the Covetousness , and envy ; its Signe stood before in Silver and Gold ; that was the Banner , and Standard of Antichrist ; but now the Banner hath changed it selfe into Copper , being Mars is the Soul , viz. the man or husband in Copper , so that this * * Or , Sword . Mars is given to Babel for a Banner and Ensigne , which shall Rule , till Babel hath an end , and no wicked man shall know this ; and though he carry the Signe in his hands , yet he calls it onely his Loving Companion .

71. But upon the Kingdome that is , and is not , and yet is , shall the glorious Ornament of Gold be put , for the Prince of the powers of the earth hath given it to them . Amen .

CHAP. XLII . Of the Three men which Appeared to Abraham in the Plain of Mamre , who went towards Sodom , and set the Cities of the Children of Ham on fire from the Lord . The meaning of this figure .

Gen. XVIII . AT first , while Abraham was called onely Abram , God appeared to him in the Vision as One ; and when he had sealed the Covenant with the Circumcision , he called him Abraham , viz. a Company or multitude of Nations , a forth-breathed manifest people of God , in whom God had forth-breathed or manifested himselfe , and he appeared to him also afterwards in the manifestation of the holy Trinity , viz. in Three men , which were onely One , wherein the manifestation of the holy Trinity in the Deity was set forth and represented in mans Image , how the whole Trinity of the Deity would now manifest it selfe in this Covenant in the humanity , that the Trinity of the Deity should be seen in the flesh .

2. And hereby is declared the great humility in the Deity , viz. in Christ , how Christ would visit man kinde , and take care of man , and also condescend to be entertained by man ; as he came , in these three men , to Abraham , and suffered his feet to be washed , and did eat and drink ; which betokens , that men must cherish or lovingly entertain the poor Christ , who is poor in this world , in his members , and children , who also would be poore contemned and despised people ; and what men doe unto them , that they have don unto these three men , viz. to Christ the holy Deity in the humanity .

3. The words of this figure run thus ; * * Vers. 1. to the 16. And the Lord appeared unto him in the plain of Mamre , as he sat in the door of his Tent in the heat of the day , and he lift up his eyes , and looked , and lo ! three men stood by him ; and when he saw them , he ran to meet them from the Tent-door , and bowed himselfe ●owards the ground , and said ; My Lord , if I have found grace in thy sight , passe not away , I pray thee , from thy Servant ; let a little water be fetched I pray to wash your feet , and rest your selves under the tree , and I will fetch a morsell of bread , that you may refresh your hearts , after that , you shall go on ; for therefore are ye come to your Servant ; they said , do as thou hast said ; and Abraham hastned into the Tent unto Sarah , and said , make ready quickly three measures of fine meal , knead it , and make cakes upon the hearth : and Abraham ran unto the herd , and fetcht a calf tender and good , and gave it to a young man , and he hasted to dresse it ; and he took butter and milk , and of the calf which he had dressed , and set it before them ; and he stood by them under the Tree , and they did eat .

4. And they said unto him , where is Sarah thy wife ; and he said , behold , in the Tent , and he said , I will certainly return unto thee again , * * Or ▪ in that manner . As Our translation . Acc●●d●ng to the time of life . as I live , and lo ! Sarah thy wife shall have a Son ; and Sarah heard it as she stood behinde at the Tent-door . Now Abraham and Sarah were both old , and well stricken in Age , and it ceased to be with Sarah after the manner of women , and therefore she laughed within her selfe , and said , now I am old , shall I have pleasure , my Lord being old also ? And the Lord said unto Abraham , Wherefore did Sarah laugh , and say , Is it of a certain , that I shall bear a child which am old ? is any thing too hard for the Lord ? At the appointed time I will come unto thee again as I live , and Sarah shall have a Son ; then Sarah denied it , saying , I laughed not ; for she was afraid ; and he said nay , but thou didst laugh .

5. O thou great and wonderfull God ; how plainly and simply dost thou represent and pourtray the kingdome of thy Son in the humanity ; how lively and fully are the greatest Mysteries delineated herein ; and indeed they are so plainly Represented in such entire singlenesse and simplicity , as Christ , who notwithstanding was the King of Israel , did ride into Jerusalem upon an Asse ; here the proud world may have a very true looking-glasse , and see if they be the children of this Simplicity .

6. The great Love , and humility of God in Christs person , is fully represented in this figure , how God came in the deepest humility , and simplicity into the humanity , when the humanity was enflamed with highest heat of the wrathfull indignation of Gods Anger , as the figure here denotes .

7. The three men came before Abrahams Tent , in the very heat of all the day ; This signifieth , that God did first incorporate [ or betroth ] himselfe with his Love-Covenant , and also with the fullness of time touching the Covenant , when the humane day , understand the six properties of the dayes , were most of all inflamed and set on fire in the wrath of nature in man ; that is , in the fall . And afterward in the fulnesse of time when the humanity of these six dayes was in the very exceeding burning heat , of vanity , and the beastiall property ; he did manifest himselfe with his tender humanity out of the Ens of the holy Covenant , and came in three persons of the Deity before the earthly mans essence , or earthly Cottage , viz. the Soules - Tent , and appeared to Abraham , that is , to Adam in his children ; viz. to the humane Essence .

8. And here is fully set forth the Type , and Image of Christ ; When Abraham espieth these men he goeth to meet them ; and boweth himselfe towards the earth ; and runneth away from the door of his Tent unto them ; and prayeth them to rest under the tree , untill he should do that for which they came .

9. We must look upon this figure thus : when the divine voyce had represented it selfe in the Ens wherein it would become man , in three persons to Abraham ; then Abrahams apprehended Ens of faith set it selfe forth also to this Image , viz. to the triune humanity in the figure ; for the Ens in the Covenant in Abrahams faith was surrounded with the great heat of Gods anger when the humane day was grown hottest in the humane essence .

10. But when he looked up , and saw the Type of the Triume Deity , standing before him ; this faiths Ens in deepest humility in Christs person ( being that which was to become Christ ) did bow it selfe before the Trinity of the Deity , which was come unto him ; which would in the fulnesse of time give forth and manifest it selfe with the voyce ( which now spake in these three men with him ) in this Ens of faith ; ( being the humanity of Christ before his Father ) and said ; Lord , if I have found Grace in thy sight , passe not away from this Ens of faith , viz. thy servant .

11. For Abraham was now in the Spirit ; and spake from his faith 's Ens in Christs humanity , and before him stood the Type and Image of Christs Deity ; and said in the great humility of the humanity of Christ ; Let a little water be fetched , and wash your feet ; this is the great humility of Christ , who washed his Disciples viz. his childrens feet ( as these three men here were washed ) signifying , and pointing out , that Christ should wash with his bloud , the feet of Gods children , who should be born of these three men , viz. of the Trinity of the Deity ; whereby they might come to God .

12. And he had the three men rest under the tree ; This now signifieth the tree of life , under which Gods children should sit down ; and then he would bring them a morsell of bread to refresh and comfort their hearts ; and afterward they should go , that is , when Christ hath washed his childrens feet with his bloud , whereby they are able to go to God , viz. the holy Trinity , then he giveth them a morsell of Bread , that so they may recreate and Strengthen their hearts ; that is , he giveth them the bread of life , viz. his heavenly flesh for food , so that they wax strong , and are able in the divine Power , to go from Abrahams earthly ●ent through this world in Gods Anger , to meet the Lord , and bow themselves before him , as this figure signifieth .

13. An he saith further ; For yee are therefore come to your Servant : understand it thus : the holy Trinity was here at this time represented in an Image of our humanity , and Abraham stood in the type of the humanity of Christ , even as Christ and his children are in reference to each other ; the holy Trinity leadeth the children of Christ in the div●ne drawing to the humanity of Christ ; and now these three men stood there in Our stead before Christ , viz. before the figure ; for the Father draweth them to Christ , and through Christ * * Or , in . to the Father ; they are washed and atoned in Christ , therefore now said Christ to the three men , which God represented to him in his person ; even Therefore are yee come to your Servant .

14. For Christ must be our , viz. these three mens , servant ; and God bringeth his three men , viz. us , who approach unto him , in himselfe , viz. into the will of the holy Trinity , unto his Servant the Man-Christ ; that so he may wash and feed them ; and then they are able with boldnesse and confidence to come unto the holy Tri-une Deity .

15. And the Men said to Abraham , Do as thou hast said ; that is , Christ offereth himselfe to his Father , viz. to the Three-One God for a Servant ; understand ; the word , which the Three-one God did in-spire into Adam concerning the bruiser of the Serpents head , offereth it selfe for a Servant unto the Three-one God , viz. unto the children who should possesse the kingdome of heaven ; now the Tri-une God saith , Do with these thine and my children as thou hast said , that is , with these children which are now set before thee ; for they shall be Angels , and thou shalt thereunto help them , for I am therefore come in them unto thee ; now do as thou hast said .

16. Here God fully gave the man-Christ to accomplish the Consummatum with them , as he had said ; and the whole , entire , excellent and holy figure of the new-birth is therein emphatically and lively set forth ; and it shews , how the holy Trinity doth delight it self with figures concerning the Word incorporated and inspoken into Adam , and now opened in Abrahams Ens of faith ; and sets it forth with types , and playeth in figures with this Christ , who was to come ; where God representeth the person of Christ in Abraham ; and the children of the new birth , whom Christ should beget anew ; in the person of the three men , viz. in the Three-one Deity , which bringeth them through Christ into it selfe , and placeth them in the Angelicall Quire ; as these three men did appear in the form of three Angels ; and also in the person of the holy Trinity ; signifying that the holy Trinity would dwell in these Angelicall men , and that they should be the Image , viz. the manifestation of God .

17. Abraham commanded to take three measures of fine Meal , and to knead it ▪ and bake cakes that the men might eat ; what doth this mean ? these three men had no need of any such eating : it is the figure of mans regeneration : the three measures betoken the three Principles , viz. the three worlds in man : the fine meal pointeth out the heavenly humanity ; viz the divine heavenly Substantiality , that this heavenly and divine * * Or , Essences . Substantialities property , should also be kneaded , & mixed with ours disappeared in Adam ; and a divine Cake , viz. sweet bread for food of Gods children should be baked thereof , understand in the fiery heat .

18. When Christ stood in the fire of his Fathers Anger , viz. in hell , then these sweet cakes were baked for Gods children , which they should eat ; and the three measures are now the three worlds ( viz. the whole man without the Serpents ▪ and beasts property ) which shall be mixed with the divine Ens into a * * Or , Batch . lump , and cakes baked thereof ; this is now Christs flesh , which he hath joyned or mixed with our humanity ; and giveth us now the Sweet cakes thereof , to eat , viz. the heavenly flesh ; here the Holy Spirit did play therewith in the figure .

19. And Abraham ran to the Herd , and made ready also a calfe tender and good ; that is , he gave it to his young man to dress it . O thou wonderfull God! how much doth simplicity please thee ? how plainly and simply dost thou represent the great mysteries unto us ? I thank thee , that thou shewest me unworthy man such things , wherein the whole world is blind , O God , open thou their eyes , I pray , that they may see , and turn unto thee , and enter into humility .

20. The tender Calf , which was made ready for this Meal , is the Limus of the earth , viz. the outward man , which is before God as a Beast ; understand , it is a * * Marvellous or wonderfull . wonder-Beast , like as the whole outward world , before the divine understanding , is onely as a beast , wherein God formeth himselfe with the holy spirituall Ens into an externall Body , to the manifestation of his deeds of wonder , both of Love , and Anger ; which figure of the outward world , viz. the divine Beast , shall * * Note . What shall arise at the Resurrection . not be wholly turned into Nothing , but the vanity onely shall be separated from the Good into the kingdome of darknesse .

21. In like manner , God will not wholly cast away the divine Beast on man , which indeed dyeth heere , but onely the introduced Serpents Ens , and the vanity of the dark worlds Essence : the divine wonder-Beast , which is the Servant of the divine spirituall Image , and shall be so in eternity , the same shall arise at the Last day , and be proved through the fire of God ; where it shall be made very pure , as a christall , in which the Angel , viz. Gods right Image , shall dwell , in which Angelicall Image God is primely manifest , and thence shineth through the Beast , as the Sun through a cristall ; this now is the signification of this Tender and good Calf , which was dressed for this Meal , and shews that the outward man according to his right Image created in Adam out of the Limus of the earth , shall be brought upon Gods Table .

22. But that Abraham saith ; He gave it to the young man to dresse , that is , the Servant ; doth betoken that this heavenly Beast-man is the instrument of the Angelicall man , who is prepared to be a servant of this Angels Image .

23. And Abraham took Butter , and Milk also , and set it all before these three men , and came before them under the Tree , and they did eat . When Christ hath fed his people with his Body , and Bloud , ( and even while he feeds them ) he cometh in his power in his children , before the holy Trinity , and waiteth in his children upon these three men , and giveth them from this prepared food , wherewith he feedeth his children , Praise and spirituall food .

24. These three men , viz. the holy Trinity , do eat these holy spirituall meats , out of the power of Christs Body ; for mans will giveth it selfe wholly , peculiarly , and fully , to these three men , for a food of praise , with an holy voyce and prayer of Thankesgiving ; and this voyce of praise , eateth the power of God into it selfe , in manner as a man willingly eateth the tune , harmony , or pleasant air of a delightfull musick into his hearing , and is therein merry and pleasant ; even so , God doth awaken or manifest himselfe in his power in his word of hearing , or divine Sence , with mans pure humble voyce or melody of praise .

25. For thereunto God hath created Angells and Men , viz. to his own joy ; and know , that we speak from the true ground , and not from conjecture or * * Or , Parables . Similitudes , but from the Open Seal of God , as we really see ; do but understand it aright .

26. And now when God had delighted , and fed himselfe with Abraham in the heavenly Ens , which he would , by the opening of the living word in the Seed of the Woman ( being also the heavenly Ens ) manifest , and introduce into the Ens of the Covenant ; and had sported in the Ens of Abrahams faith ; viz. in the power of the praise of Abraham ; viz. in his humility ; then God asked after Sarah , whom he well knew , but Sarah knew him not ; that even the Lord should be in such a form ; then he said to Abraham ▪ Where is thy wife Sarah ? that is ; she was not yet in this Play untill she had received Abrahams Ens of faith , and then this Play would awaken it selfe in her ; therefore she laughed at this ; for she knew not the Mysteries ; they did at present onely manifest themselves in Abrahams spirit , where the Ens of Faith lay ; and he said , She is in the Tent ; that is :

27. She is in the humane Tent covered with the Earthly Tent , that she doth not see who now is with me ; and the Lord said ; I will come again to thee , * * Ger. So. signifies , As , or If. As I live , and lo ! Sarah thy wife shall have a Son ; that is ; I will come again to thee with the motion of thy Seed : and when Sarah shall conceive ; then I will open and unloose her in her shut up Seed , and come into thy Seed ; that is , move ; for , to come , signifieth to move : when God cometh , then he moveth man , and cometh or goeth in and with man .

28. But that he saith ; As I live ; this is spoken after an essentiall manner ; for God told him how he would come ; not before him , as at this time he did ; but * * Or , If. As , that is , as the lightfull influence , and power of the Sun giveth it self into a fruit , which when it cometh doth not step neer to the fruit , but * * Or , If. As ; that is , it penetrates essentially with the As into it ; for As is as much as thus , I will see into it [ or open my Love-aspect in the Ens of its life . ] * * Or , If. As I live ; hereby we are not to understand ; as if he had said ; if I yet live , but he would live in the As ; he would come in the As , viz. Essentially , and not figuratively and typically , as at this time he did .

29. For when God cometh , then he comes no otherwise , then * * Or , If. As , that is , like the Sun-shine into the fruit : this is understood in the Language of nature Essentially , with emphaticall excellency ; for if God speaketh of his own Comming , then he speaketh onely essentially , in nature and manner of the uncompacted tongue of Sence .

30. And Sarah laughed at this ; shee thought that shee should bring forth a Son from Abrahams lust onely , from the humane cohabitation in the concupiscence of the flesh ; therefore shee said , Shall I , now I and my Lord are both old , take pleasure ; the beastiall worlds-spirit laughed at its youth , in that it was now weak ; and should now again become youthfull ; and thought with it selfe , this were a sport , if thou couldest ; As if one should tell an old man ; thou shalt become young again ; and receive such a desire and lust as when thou wert young ; at this , nature would laugh ; and think , yes indeed ; would that were true ; as if doubt and hope were coupled together ; thus it was also with Sarah : for the world-spirit understands not the mysteries of God ; it is before God onely as a beast ; and being the world-spirit did now hear that it should so come to passe ; then it thought thou shalt be the work-master ; oh that thou couldest , thou wouldst very fain ; and laughed at it selfe , that it should become young again .

31. The naturall man understands even as much of God , as a beast ; when it sees the Hay , then it thinks , now there is somewhat for me to eat ; but if it sees nothing ; then it hopeth for it out of Custome ; but Sarah had now hoped , untill shee was ninety yeares old ; and thought it to be very wonderfull , that God would do somewhat unto her above the ordinary and usuall course of nature ; and Imagined it unto her selfe after the manner of humane pleasure .

32. But the Lord said ; Wherefore did Sarah laugh at it , and she was afraid and said , I laughed not ; but the Lord said , it is not so , thou didst laugh , should any thing be too impossible for the Lord to do : Here is the Type of Eve ; when shee had turned her vain curiosity into Selfe lust , to eat of the forbidden tree ; and God afterward asked her , Wherefore shee had don so , shee denied also her own lust , and laid it upon the Serpent .

33. And being that now God had here alluded with Abraham concerning the new birth , he also doth the like with Sarah concerning the lust of Eve , which this womans Seed should slay as a lye ; for Sarah must here therefore tell a lye , that she did not laugh , in that Eve also lyed ; God did here represent before him the lye of Eve , and that he would confound it with the eternall truth , and reclaim her ; as he did to Sarah , and convinced her so of her lye , that shee must be ashamed of it .

34. And here we are to understand that God hath represented ( or delineated ) the whole process , how he would regenerate anew the true man which he created ; and how the same should come to passe , and how he would burn the Serpents Ens in the Eternall fire , and how he would put the lye of the poor Soul to open shame , and death , on the Cross ; for we see this here very excellently in the Type .

35. After that God had set forth the process of the new birth ; these three men went towards Sodom ; and would burn Ham , viz. the evill Ham-like fleshly property , with fire from the Lord , as it also came to passe , so that we see it very emphatically , how the judgement of God begins at the House of Israel ; How Christ is set to be a Judge of the Devills Ens and will , who shall burn the Devills Essence , with fire ; as this following figure signifieth .

CHAP. XLIII . Of the Ruin , and Destruction of Sodom and Gomorrah , how the same was foretold of God unto Abraham .

ANd the Lord spake to Abraham , when he had blessed Abraham , and had said , Gen. XVIII . that he would command his children to walk in the wayes of the Lord , and that he would also bless them , as is before mentioned ; Behold ! there is a cry of Sodom and Gomorrah , which is Great ; and their Sin is exceeding grievous ; therefore I will come down and see , whether they have don altogether according to the cry which is come unto mee ; and if not so , I will know ; and the men turned their faces from thence , and went towards Sodom . God said , How can I hide from Abraham that thing which I doe ; seing that he shall become a great and mighty Nation ; and thereupon shewed him what he would doe .

2. The un-illuminated Reason looketh upon this figure very wonderfully ; that God said ; he would come down and see if the cry was true ; that he might know whether it were so or no ; reason supposeth with it selfe ; is he then * *

Comprehensible or measurable .

Concluded in a place severed and apart by himselfe .

Circumscriptive , or dwelleth he aloft onely and above , doth he not know all things before ? doth not the Scripture also say of him ; Am not I he who filleth all things ; also the heaven is my throne , and the earth my footstool ; would he then first come down like unto a * *

Comprehensible or measurable .

Concluded in a place severed and apart by himselfe .

circumscriptive being , which were separate from time and place ?

3. Much more is reason uncapable to search out the Cry which came up before him ; and hereupon the creaturall reason thinketh , that God dwelleth onely on High above the Stars , in an heaven , alone , and looketh down here beneath , as the lustre of the Sun looketh and shineth from its body upon the Earth ; so far reason reacheth , and further it knows not what God is , or where he dwells : it knoweth not that he is every * * The whole Being , Substance , or Essence . Essence , and dwelleth through every essence or being , and possesseth no locallity , also needs no place or space for his habitation ; and yet that he ( so far as he is called God ) is no * * Substance , thing , or being . Essence , but is as a Nothing in reference to the Essence ; and yet he is even through all things , and giveth in himselfe , in an Energeticall working manner , to every Essence , as the powerfull influence of the Sun to the fruit ; but worketh with the creature , and its life , not from without into it , but from within out of it , to his own manifestation ; and that the nature and creature is his manifestation ; if * * Reason . it did but understand this aright , it would here make no further Question , [ but be undoubtedly satisfied in it selfe what God is . ]

4. Now , understand the sum of all briefly thus ; God dwelleth in himselfe , both according to the Love , and according to the Anger , each property seeth only into it selfe , and is not manifest in the other with its own property ; as ye have a similitude of this in the day and night ; viz. in the light and darknesse ; the light dwelleth in the darknesse , and seeth it not ; also the darknesse seeth not the light ; and as the light dwelleth in its great meeknesse in the fire , and yet receiveth not the source and pain of the fire to it selfe , but remaineth onely Good , without any feeling life of the fire , and yet it ariseth through the consuming of the fire , viz. through the dying of the * * Materiall substance . Essence ; in like manner also understand the beeing of God .

5. Gods Love-Eye doth not see essentially into the wicked rebellious Apostate Soul ; neither also into the Devill , but his Anger-Eye , seeth thereinto ; that is , God according to the property of the Anger , or fire of wrath , seeth in the Devill , and in the false Soule .

6. Therefore God said ; There was a cry come up before him ; there he understood , before his manifested Word , viz. before the voyce in the divine revealed Ens of these three men ; It was come before the Ens , and before the Hearing which had now in the promised Ens represented it selfe , in three persons , unto man , concerning the humanity of Christ .

7. For the judgement over all the Devills , and wicked men , was given unto this word , or Hearing ; for it was the * * Affective ▪ or Effective . moveable Hearing whereby God the Father heard in the humanity , and whereby he would seperate the evill from the good .

8. Now this Hearing , viz. the Hearing which would manifest it selfe in Christs person in the humanity , heard the voyce of the Sodomites , viz. of the children of Ham in it selfe ; that is , according to the property of the Anger ; and brought the Hearing before the infinite Hearing into the first Principle , viz. into the Originall of nature , and creature : for the Sodomites , viz. the children of the flesh , doe all live in the Hearing of this world ; viz. in the expressed formed Word , in the figure of the Deity , where Evill and Good are manifest together in one Essence .

9. Now understand us here very punctually , and accutely ; the Angelicall world is * * Or , is said to be . called above , and the formed outward is * * Or , is said to be . called below ; in manner as we may say when a fire is enkindled , then the light is above , and the Substance [ or matter ] below ; when we speak of Gods [ being ] Above , then we mean and understand within , for the [ being ] within , * * Extra substantiam . without the Substance , is the [ being ] Above ; for without the Substance [ or matter ] there is all Above , No below , that which is under the Substance , is also above .

10. Now the Cry of the Sodomites was come before the * * Or , Highness . Above , viz. before , and into the first Principle , where the * * Or , Highness . Above doth conceive or comprehend it selfe out of the Nothing in the first Eternall beginning ; viz. to a nature , and formation of the Powers , or Word ; and Gods formed word or voyce out of the Fathers and Sons property , out of Love and Anger , ( which had betrothed it selfe by promise to be a Christ to man , and formed it selfe into a divine Ens ) heard the Cry in the property of the Anger , wherewith he is a Judge of the wicked Ens , or ungodliness .

11. Therefore said the Father ; I will come down that I may see whether it be so or no ; that is , he came down , that is , * * Or , from on High . out of the Above with that formed Hearing of these three men , in the Ens which God had formed to be Judge of the world , which was to become the Christ .

12. For this Ens was to be creaturall in the Person , therefore it was formative , in an Angelicall manner , in the conceived word of the promise ; and therewith it came from above , that is , out of the Above , viz. out of God ; out of the unchangeable God ; and heard first in Abraham into the Ens of the Covenant , into the Aym or limit of his Covenant with his Love ; and with the Anger , viz. with the Hearing of the fire , he heard into the iniquity and vanity of man ; and saw with the Anger what they did ; that is , his wrath saw essentially into the vanity of man , in manner as an incentive fire should arise in any piece of wood or fuell , and would devour the wood ; so likewise God looked with his Anger-Eye in the formed Ens ( through the same judiciall word in Christs Ens , wherein he will judge the world ) into the wicked infection and will of the children of Ham at Sodom and Gomorrah .

13. For when God had set before him , in Abraham , the new birth of his holy children out of his Love-Ens ; he also set before him , the Judgement in his Anger Ens , how he would through this Christ , prove the wicked in the fire .

14. And the judgement upon Sodom is a figure of the Last Judgement ; As the three men which came before Abraham were a figure of our new Angelicall humanity , where God dwelleth in man ; so was also his Anger in the wicked ; and we see here , that God will Judge the Devills , and all wicked men , by the Children of the Saints ; as he now did represent the figure of the Judiciall Office in an humanity of three , and destroyed Sodom and Gomorrah from the world .

15. Also God said to Abraham ; How can I hide from Abraham the thing which I do ? It was hidden unto the Earthly Abraham , but unto the heavenly out of Gods Ens , God would not hide it ; and here he set forth , the figure of his Love , and his Anger ; viz. the humanity of Christ in the great humility and Love ; and his truth , and Righteousnesse in the Two Angells .

16. For thus saith the Text in Moses ; Chap. XVIII . from the 22. to the 25 verse . And Abraham stood yet before the Lord , viz. before these three men , which he here calleth onely one , and came near to him , and said ; Wilt thou also destroy the Righteous with the wicked , peradventure there are fifty Righteous within the Citty , wilt thou also destroy them ; and not spare the place for the fifty Righteous that are therein , that be far from thee to do so , to slay the Righteous with the wicked , and that the Righteous should be as the wicked , that be far from thee ; that thou who art the Judge of the whole Earth , shouldst so judge .

17. This is now the very excellent and pregnant figure ; how Abraham ( in the Ens of faith in Christs Person and Spirit ) cometh before God , viz. before the Tri-une God , before the Severe Righteousness of God ; and will reconcile and atone the Father ; and prayeth for his children , which dwell among the Company of the wicked ; that his Father would be pleased to spare that place ( where yet righteous people dwell ) from Rebuke , and draweth his Mercy into his Righteousness , and saith ; Thou wilt not so judge who art the Judge of the whole world .

18. This figure is nothing else but God in his Righteousness , and God in Christ with his Mercy : Here the two types stand both together ; what should it else mean , that a man would withhold God from doing what he please ?

19. The Man Christ doth withhold Gods righteousness , and severe judgement from falling on the crew of wicked men , else they had been devoured at the first disobedience in Paradise ; this is he which cometh before God , and into God , viz. into Gods Anger , for he is of God , and therefore he can come before God [ draw neer to , or intercede with God . ]

20. That is , the formed word , viz. the creature , standeth before the judgement , and sits in judgement , and suffers not the Anger to judge , so long as there are righteous people ; as is here to be seen ; If there had been but ten righteous persons , God had spared them ; indeed there were but Three persons onely which were righteous before God ; viz. Loth , with his two daughters , his wife was also not fit [ or capable of this mercy , ] therefore although she went out of Sodom , yet she remained still , and was turned to a pillar of Salt , as shall afterward be cleared , and expounded .

21. Abraham , that is , the Spirit of Christ , entreateth so far with God , that God would spare all these places for ten persons sake ; but they were all revolted , and gon astray , save his brothers Son , who was a stranger among this people , whom God first brought out , before he enkindled the wrath .

22. The Spirit here speaketh very covertly and hiddenly in Moses and Esdras , who wrote again these Acts in the Spirit of God , Note , Esdras wrote the Book of these Acts , viz. Genesis . &c. after that they were lost among the children of Israel , and we here see very fully and pregnantly , how exactly , and punctually the Spirit here aymeth at the figure in Abraham , and pointeth out what thereby is to be understood .

23. For at the Appearance unto Abraham , he speaketh of three men ; and here he speaketh of two Angels , which went towards Sodom , and destroyed the Cities , to signifie , that the person of Christ is the Third , which went not along , for here onely two went , viz. Gods Truth , and Gods Righteousness ; viz. the judgement , and the truth ; the judgement remained * * Vpon . Gen. XI X. vers. 1. &c. in Sodom , and the Truth brought Lott out .

24. And when both these [ Angels ] at Even ( when their time was out , and their day passed ) came to Sodom ; Lot sat at the Gate , and when he saw them , he arose up to meet them , and he bowed himselfe with his face towards the ground , and he said , Behold now my Lords , turn in I pray into your servants house , and tarry all night , and wash your feet , and ye shall rise up early , and go on your wayes , but they said nay , but we will abide in the street all night ; and he earnestly entreated them ; and they turned in unto him , and entered into his house , and he made them a Feast , and baked them unleavened cakes and they did eat .

25. If we should declare , and explain this in its right understanding ; then we would express it after this manner ; the cry of the Sodomites was the Curse , which Noah laid upon Ham when he cursed him , by reason of his unchast wanton beastial Eyes , and desire ; this same cursed , beastiall , spirit , had propagated & bred up it self in the malicious prophane wholly earthly and serpentine property , in the flesh and soul of this generation of Ham , so that it had established it selfe in a Kingly Dominion , under which they lived more like to Beasts , then true Men.

26. This Cry of the cursed Serpents Ens grown up to its full height in the Anger , was made manifest , and sounded aloud in its Mother , viz. in the Anger of God in the dark worlds property , and had awakened the judgement upon and in it selfe ; and now God sent his judgement upon the Serpents Ens ; this was now the time of Enos his hidden , and at present opened Seal ( as it is before mentioned concerning the Seaven * * The 30 Chap. of this Book . vers . 36. Lines [ or Generall junctures of time . ] ) where his mystery was at the end ; and was now revealed as a Sound of his preaching in the word of power , both in Love and Anger .

27. As in Abraham in Love ; for here the formed word which began to be taught in the dayes of Enos , did now manifest it selfe in the formed pregnant and Grown Ens [ or being ] in Abraham with the promised and holy Seed of Faith ; And in the children of iniquity , who were of the generation of cursed Ham , the property of the Anger did here manifest it selfe out of Enos his Preaching , wherein he threatned Gods judgement and Rebuke ; this same was now grown up in the children of iniquity , and brought to Substance .

28. And now seing the Seal of this Enos did open it Selfe , being his mystery was at the End ; and was forthwith to be manifest according to Love and Anger ; thereupon each property set forth its Substance to the divine Contemplation ; viz. whatsoever the word in the Love Ens had wrought under the sound or voice of Enos , and also what the Sound of the denunciation of the Anger of God had wrought : Here now the Essences of both properties did open themselves , and set themselves into the judgement , to the finall sentence of the righteousness of God ; Now in this finall Arbitration , or determination of the divine Justice , viz. in Abraham , there stood Christ in the judgement of Enos his Preaching of Repentance ; and in Enos his threatnings of plagues , and punishment , the earnest and severe judgement of God , viz. Prince Lucifer , did there stand ( in the judgement in the children of the curse in Ham ) to execute the fame in the wrath of God as a servant of the house of darkness .

29. For God said to the people of Israel on Mount Sinai , * * Exod. 20.5 . I will visit , and punish the iniquities of the Parents upon the children , even unto the third and fourth Generation , which is here to be seen in Ham , Noahs Son ; here came first the curse of Noah into Judgement .

20. And here two Angels were sent ( that is , in the power and might of the judgement ) in Christs stead , being Christ was not yet in the flesh , and in Office , for Christs Office continued in Abraham before the Lord , and prayed for the Rebellious men of Sodom and Gomorrah .

31. But when they were tryed in the judgement , ( viz. in the Office of the Love of Christ before the Lord ) whether there were any men of Sodom who were capable of the office of Christ in the Love , and yet none were found ; then the office of Christ in Abraham remained behinde , and went not unto Sodom , but the Office of divine Righteousness and truth , went in the form of two Angels to Sodom , and looked very intimately into their essence and being , and proved the same in it selfe , as it is to be seen , that as soon as these two Angels came into the Citie , the property of the People did open and manifest it selfe , and they would have these Men brought forth among them .

32. For these two Angels had stirred up or moved their properties , and set them in open view before the Lord , to see what was in them ; and then they found , that they were onely beastiall , unchast , lewd murtherers ; which brought them into judgement ; and now they must be judged according to their Essence .

33. But that the Spirit in Moses signifieth ; That Lot sate at the Gate , and knew these Angels , and entreated them earnestly to turn in unto him , that so he might wash their feet , and bake them cakes , and that they did eat ; and yet at first did deny to turn in unto him ; The same is a very hidden mystery ; for it is the Spirit of truth , and righteousness , which Lot knew very well , for it was moved in the Essence , and entered first with the Tryall into Loth ; and when as he humbled and bowed himselfe before the Lord , he was proved and found upright in himselfe .

34. But the truth did first refuse to go into his house with the Righteousness , viz. with the judgement , and would remain in the street , for it was because of Lotts wife , who , when she was proved , and the judgement passed through her , was cast as to her Temporall life , for she continued in the judgement , as a * * Prima Materia . first matter , [ viz. ] as a Sulphur , Mercurius , that is , an * * The hard Astringent . impressed matter of the judgement , as a transmutation into the first Essence out of which the Body was created .

35. Yet not so soon before the execution of the judgement , but when Lot went with her out of Sodom , and the judgement began , she drew the judgement back again on her , as is to be seen in the judgement , which then laid hold on her , for it had taken her in the probation .

36. Yet the Command was given her not to look back , and so she might have overcome , if she had forthwith entered into Repentance , and broken the evill earthly will , and fallen down with Lot , at the Lords feet : and this was the cause , that the two Angells refused to turn in unto Lott .

37. And by Lotts wife the earthly Matrix is signified , which shall not go along through the judgement , although it must help to work and bring forth fruit , as an instrument ; yet it is not in its outward form chosen unto the kingdome of heaven ; for it was adjoyned to Eve in the sleep in Adams fall , and shall remain in the Judgement , and be changed again into its first matter out of which it was created ; it is not condemned into the Abysse , but it shall passe into the mystery , viz. into Sulphur , and Mercurius , which * * In Mysterio Magno . in the Grand Mystery is a Salt-spirit , viz. a cause of all corporality , as it shall be mentioned hereafter concerning Lots daughters , who for this very cause were to be gotten with child of their father .

38. Thus understand the figure farther internally , Lot baked cakes of unleavened dough , and made them a feast , and they did eat . Now the Angells do not use any such food ; but they were onely formed Angels in an Angelicall shape , for Abraham and Lot also called them , Lord : it was Gods judgement , and truth .

39. This Feast was eaten in manner as the Offrings of Abraham , and Moses , as is before-mentioned ; for the wills-desire * * Amasseth , conceives . formeth it selfe therein into a Substance : God eateth onely the word of the will , but the food is consumed in the outward spirit , in which it is wrought .

40. For Lot his Faiths-desire was the divine food of these men ; but with the feast , which Lot gave them out of his good Love-will , Lots will was formed into a Substance ; that so he might be preserved in this judgement outwardly as to the earthly life , and inwardly as to the will of faith .

41. For these Angels did eat of Lotts food as if they had eaten of his Body and Spirit , which was therein apprehended , in manner as it is to be understood in the * * Or , Sacrifices . Offrings , as is before sufficiently explained concerning the * * Or , Sacrifices . Offrings of Cain and Abel : for the unleavened cakes were ( or did signifie ) the informing , [ or Impression ] , as may be seen every where in Moses , and they denote the Body of Christ , whereinto the Imagination of God entered as into a Type , and yet was onely conceived or apprehended in the Faith .

Vers. 4. 42. Furthermore , the Spirit in Moses saith : And before the men lay down ; the men of the Citie Sodom came ▪ and encompassed the house round about young , and old , even all the people from every quarter ; and called for Lot , and said unto him , where are the men that came in unto you the last night , bring them out that we may know them .

43. This is now the figure , as it is before-mentioned ; the Judgement ( after that it had bound it selfe with Lott in the Feast ) did now penetrate and presse in the probation of their Essence and Being , into All ; that they came pe●me● on heapes , running as mad enraged people , driven forced and compelled to the Judgement .

44. For the zeal of the Lord , which longed after them , drew them to it selfe ; it hungered earnestly to devour their vanity ; therefore they run altogether young , and old , and would know the Mouth which hungered after them , for they in their blindness know not what they did ; thus the Anger drew them to it selfe .

45. And Lot went out unto them at the door , and shutt the door after him ; and said ; ah ! I pray dear brethren do not so wickedly , I have two daughters which have never known man , let me I pray you bring them out unto you , and do with them what seems good in your eyes ; but unto these men do nothing , for therefore came they under the shadow of my roof ; but they said ; Come hither , thou art the onely stranger among us ; and thou wilt rule , well , we will deal worse with thee then with them .

46. Here the ground of their Sin is finely deciphered and laid out in its colours ; wherein their cry was come before God ; as namely , Uncleanness , Lasciviousness , Tyranny , Self-willed perversness ; and the greatest of all was , the Contempt of God ; for Lot had told them of the punishment , which God would bring upon them ; and then they said , Thou art the onely Stranger among us , and wilt go about to rule and judge us , we will yet plague thee worse then those ; to signifie , that God had before sent them warning by the Messengers of his mouth , and that they had onely plagued , and contemned them , therefore they said also to Lot , wilt thou govern us with thy Threatnings , and contem and nullifie our workes , we will serve thee worse then them .

47. For when they understand , that Men of God were come in unto Lott , who threatned them with ruin and destruction ; they made an uproar against them , and would kill them ; as the mad blind world hath alwayes don , when God hath sent them Messengers , who have rebuked and reproved them ; then the Babylonicall Whore hath cryed out , run , run , there is a new Heresie , which would teach us other Doctrine , and reprove our way which we go in .

48. Thus it was here ; the selfefull rebellious Devills-will , in his Serpents Ens would be uncontroulable , unreprovable ; and Being these men were come they cryed out * * Murther . Mordio ; and said there were false Prophets and Teachers come , to rebuke and contem them , as the Babylonicall Whore hath alwayes don ; for shee will not hear what the Lord speaketh through his children ; but that onely must be accounted Sacred , which 〈◊〉 speakes from the Serpents Ens.

49. This Whore hath covered her selfe with the Literall Word ; and gives forth her selfe for Holy , and boasteth much in a Strange Attire , but her heart is onely Sodom , and Gomorrah , when she seeth these two Angells come from Abraham , that is , from Christ , to her in her Sodom and Gomorrah , and lay open her shame , then she makes the whole City of an 〈◊〉 , with a cry of murther ; so that all people , young , and old , come running together , and think that there is some strange wonderfull Beast arrived ,

50. TAnd when they can perceive no new strange thing in Gods Messengers ; and hear that they do onely Teach , and reprove ; then they think , O! Our Minister , and our Pastour calls him a new upstart , an Heretick , and false Prophet , there is a fool and a frantick fellow , sure enough he is worse then out of his wits ; and they begin to wonder at him [ like birds ] at an Owl , and assault him , and his house , his wife , and his children with scorn , reproach , and contempt , as the Sodomites did Lot ; every one thinketh , that he doth well , if he can but Jeer , and revile these Messengers .

51. And although he knows no other ground or reason in the world , but onely that the * * Or , Some noted Minister . high Priest ( who hath put on the whore of Babylon ) doth set him at nought ; yet he is very raging mad , and suffers a false wind ( viz. the spirit of the Babylonish whore ) to drive him , and raveth in misunderstanding , as here the Sodomites did , who ( both young & old , smal and Great ) do force upon Lot , and the two men which were come in unto him ; that they might know them ; That they might plague them , scorn , revile , and reproach them ; for thus the Anger of God doth drive it selfe into a fire , for its own enkindling : And thus mad also must the people be , when the punishment shall come , that they must all make up the measure of their iniquities .

52. And we will not hide from thee , thou unclean , lascivious , rebellious , self-willed , lewd , Idolatrous , murtherous Babylon , full of all vices , sins , and abominations ; that now also these two Angels , viz. Gods truth and judgement , are come into thee ; and declare unto thee , now at the end of Enochs Seal , which was hidden ( but at present is opened in its sound and voice ) thy destruction and overthrow ; for the Time of thy Judgement is at hand ; and behold thy selfe aright ; and observe it very narrowly ; thou hast at present cast scorn , reproach and contempt upon Lot , and the two Angels , as the Sodomites did ; and therefore thy punishment hangeth over thee ; and observe it ; when the two Angels shall carry forth Lot under the opened Seal from thee ; then the Day of thy destruction is at hand , which now thou wilt by no means beleeve , but must be forced to finde it so by sad and wofull experience , saith the spirit of wonders .

53. We may see very fully what was the Sodomites vice , and great Sin ; the cry whereof was come up before God ; for Lot would bring out his two daughters , which were yet virgins , unto them ; that so they might but cease from the raging uproar against these Angelicall Messengers , for he knew well enough , that they were wholly drowned in uncleanness ; if so be they might satisfie their desire .

54. The inward figure in the spirit giving us to understand what Moses doth hereby typifie , is this : The judgement begins at the house of God , as here in Lot , the children of God must be first brought into judgement , and proved ; if there be children of God in any place which may withhold the Anger , so that the punishment may be kept back , then the spirit taketh the children of God and proveth them in the same vice and sin of that City or Country , [ to see ] if they be capable of the same lewdness .

55. Lot must set his two daughters with entreaties into judgement ; he would give them to the unclean lascivious people to be tryed ; for , that which he said , was so directed by the Spirit , which had the two daughters of Lot in the judgement , and had brought the Proba or Tryall into their Essence , and hereby signified and layd open the sin and shame of the City , viz. that they were onely unclean Harlots-beasts .

56. But when these two virgins were not capable of this vice , the spirit , viz. the two Angels defended them ; understand , Gods truth protected them from the judgement of this people , and also from the sin of uncleanness ; for Lot did not speak so of set purpose , as if he would suffer his daughters to be defloured , and defiled ; but the Spirit did set forth its figure .

57. And know for certain that this first book of Moses was written wholly from the Prophecy of the Spirit , intimating what each Act , or sentence of the History holds forth in the figure , and whosoever will read , and rightly understand these Acts [ of the Patriarchs ] ; he must modelize or represent in his minde , the old and new man ; and set Christ and Adam one against the other ; and then he may understand all , and without this , he understands nothing hereof but a child-like History ; which yet is so rich and full of Mysteries , that no man from the cradle unto the longest age , is able to express them ; although he had obtained the knowledge , and understanding thereunto in his childhood ; and we in our gifts do also give but some glances , and hints thereof , albeit we have obtained the apprehension and meaning of them from the gift of God ; yet we cannot express all , and the world were not able to * * To understand or apprehend it aright . V. 9 , ●0 , 11. receive it .

58. And Moses saith ; The men of the City pressed sore upon the man Lot , and when they drew near together to break the door , the men put forth their hand and pulled Lott into the house to them , and shutt to the door ; and the men which were before the door of the house were smitten with blindness , both smal and great ; so that they wearied themselves , and could not finde the door .

59. This figure was * * Acted or don . atchieved thus externally ; so that they were thus blind with visible eyes , and could not see the door , and did no hurt neither to Lot and the two men with him , or his house either ; but in the spirit , the figure stands thus .

60. When God sendeth these two Angels , viz. his truth , and judgement , into a mans spirit , viz. into the house of his heart ; as here it came to passe in Lott ( in whom also the spirit , viz. Gods truth , and judgement was manifest , and therefore he rebuked Sodom , for which cause they did encompass him about , to slay and murther him ) then the Judgement passeth first upon this man , who is represented unto the Sodomites , as if he were a fool , whom they must vex , plague , and perplex , and they also do without intermission revile and rail at him , and condem him for false .

61. But he must reprove , rebuke , and teach them , and he hath no externall protection of man , they all cast the dirt of their mouths upon him , and they that should hinder it , do but laugh at it ; let him look where he will , he hath no Deliverer ; then supposeth the common people , God rebukes and punisheth him on this wise .

62. But these two Angels are with him in his Heart , and stand in his person , as in their vessell and instrument , even amidst the enemies ; but the common people do eagerly labour and bestir them to destroy him , and his house .

63. And when it comes to the tryall in earnest , then these two Angels , do putt forth their hand upon the wicked malicious mens heart , and strike them with blindness , that they are confounded , and know not how they should gett * * Or , 〈◊〉 ▪ by this Lott , and the two Angels ; one casteth forth this , another that ; one saith he is honest , another reviles him and saith all evill of him ; so long till they cannot finde the door , wherein they would break in unto him , and do him mischiefe ; for these two Angels do shutt him up in themselves , that they cannot see the door of Revenge ; as may be seen here in Lot , how God doth deliver the messengers of his mouth , and hides them from the enemies ; and this * * Vnderhand the Author . Pen hath so found it by good Experience .

Vers. 12 , 13. 64. And these men said unto Lott , hast thou here any besides ? Son in law and sons and daughters ; and whosoever belongs unto thee in the Citie , bring them out of this place , for we will destroy this place ; because the cry thereof is waxen great before the Lord , who hath sent us to destroy it ; and Lot went , and spake to his Sons in law * * 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 * * ar●●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 with his daughters to go out from Sodom ; and the other hath the Severe judgement , and hath now at last sifted thee , and turned thy inward Signature outwards , and set it before the Lord ; and thy * * Thy Cain - like crying for ruin upon others . murtherous Cry is come up before the presence of the most High ; and it is exceeding great ; he hath sent his Angel to destroy thee , and to overturn the Cities .

10. Thy signature wherewith thou art now outwardly marked is the Great Covetousness and Envy , together with thy Ammunition-money ; and the great wrathfull severity of thy Oppression of the poor and miserable , in that thy covetousness hath served it selfe so high , that it desires to devour all into it selfe , whence thy great * * The scarcity and deerness of commodities , and all oppression ariseth from the covetousnes and pride of man , who seeks to maintaine it by the sword . Enhancement of mens Necessaries is risen .

11. But thou sayst now it is a good , and a prosperous time ; the Sun is risen upon mee , and shineth on my purse , so that I can fill it as I please ; it is a good and a fine time for me ; it shall now be a good and a golden time sure enough ; I shall certainly enjoy it , and arise in High power and authoritie , and be respected .

12. But hear now , what at present the Sound of the Trumpet declareth ; it saith go out from Sodom ; the Sun is risen in Love and Anger , this we will not hide from you ; the Angel of truth hath now already taken Lots daughters , with the father , and his wife , by the hand ; and bids them go ; it is time ; this thou shalt soon see by wofull experience .

13. For the Angel of Anger hath also taken thee into Judgement , and therefore thou art so wrathfull , covetous , murtherous , and wicked ; do but behold thy selfe whether we speak truth ; thou gettest thy selfe much to spend in thy Signature ; and thou hast indeed a storehouse full of provision in the Abysse : he that can see , let him see ; in whom there is but the least inckling of the Trumpets Sound , let him go out of Sodom : there is no longer any tarrying .

14. And Moses speaketh further ; and when he had brought Lot forth , Vers. 17. ● . the 23. he said , escape for thy life , look not behind thee , and stay not also in this whole Plain , escape unto the mountain lest thou be consumed ; but Lot said unto him ; oh not so my Lord ; behold now being thy Servant hath found Grace in thy sight ; be pleased to magnifie thy mercy which thou hast shewn unto me , in that thou hast saved my life ; I cannot escape to the mountain , least some evill take me , and I dye ; behold there is a Citie very near unto which I may flee , it is a little one ; O let me escape thither ( is it not a little one ? ) and my soul shall live . And he said unto him ; see , I have accepted thee concerning this thing , that I should not overturn the Citie for which thou hast spoken ; hast thee , escape thither ; for I can do nothing till thou be come thither ; therefore the Name of the Citie was called Zoar : and the Sun was risen upon the Earth when Lot came into Zoar.

The inward Figure stands thus .

15. The spirit of truth had moved the spirit in the Covenant in Lot , and taken him by his spirituall hand , and brought him forth out of the Judgement ; understand , the soul of Lot , in which the word of promise in the Covenant had opened it selfe according to the spirituall property , into which also the now sent voice of truth and judgement did force , and defended Lot from and in the judgement .

16. For with the Judgement , the first Principle , viz. the Soules Centre , was sifted and proved through all the properties of the Eternall Nature ; into this , the Lords hand , viz. the Angel of the Lord , did put it selfe , with the Grace of Christ's Covenant in Abraham , and drew Lot out of the judgement , and from the children of Sodom ; therefore the Angel said Deliver thy selfe , and look not behinde thee into judgement , viz. into the enkindled wrath , least the same take thee ; as hapned to Lots wife , who turned her desire back again to see and behold what the wrath of the Lord should be .

17. As Adam and Lucifer also did the like , who would essentially behold and prove , Gods , viz. the Eternall Nature's wrath , which yet is a consuming fire , and forth with proveth spirit , and body , and if it reacheth any thing of which it is capable , it devoureth it into it selfe .

18. Now the Soul of Lot trembled and stood in fear before the Angel of the judgement , viz. before Gods righteousness ; and entreated his truth , that he would be pleased to magnifie his Mercy in the Covenant towards him , least the Turba should take hold of him ; and it is a very excellent example ; how God taketh his children , in the Time of punishment and judgement , into his Love , defendeth them , and brings them forth from great destruction ; as he did here unto Lot , and also , unto the upright children ▪ in the finall destruction of Jerusalem .

19. Also the Angel of vengeance said ; I can do nothing , untill thou be come thither : Oh! thou wonderfull God , who can hinder thee ? but this is even thus to be understood ; the spirit of his Love in the Covenant , had set or established it selfe with the Truth , in Lot , and kept off the Anger that it could not burn untill Lot came out .

20. And we see that oftentimes the children of God are able to withhold great plagues , and punishment of God [ from coming down on a people ] there is even such a might in them , that Gods Anger is able to do nothing ; and is as it were impotent where they are present ; also they are a might and power against Hell , and the Devill ; for such a thing is true reall Faith , that it can withhold , and overpower God in his Anger .

21. Therefore the Lord said to Lot ; I cannot do any thing ; untill thou be gon out , and he spared also the little Citie called Pella , or Zoar , ( viz. a diversion or turning away of the Anger ) for Lots sake ; for when he came thither , the Turba must be extinguished , as the Name , in the uncompacted tongue of Sence , doth expresse it .

Ver. 24 , 25 , 26. 22. And then the Lord rained upon Sodom , and upon Gomorrah , brimstone , and fire from the Lord out of Heaven ; and overthrew the Cities , and all the Plain ; and all the Inhabitants of the Cities ; and all whatsoever grew upon the ground ; and his wife looked back , and she became a pillar of Salt .

23. This is now the figure of the kingdome of Christ , who had opened himselfe to Abraham in the Love , how he would sit in Judgement over the world ; and how the Might and Dominion is given unto him of God , that he should destroy the Devills Kingdome upon the earth , and give all wicked men unto the Anger of God to be devoured ; for when he had manifested himselfe to Abraham , and confirmed the Covenant of Righteousness , he then sent these two Angels , viz. Gods truth , and judgement to Sodom , to blott out and destroy the children of Ham , viz. the malicious , vile , rebellious , halfe-Devills , men ; that so the Devills Kingdome might be lesned , and not grow so great upon the earth , and hinder his Kingdome .

The inward Figure stands thus .

24. It rained brimstone and fire from the Lord from Heaven , saith Moses : This was not the inward hellish fire , which at the End of dayes shall purge the Floar ; otherwise the foure Elements would have been changed : it was onely a figure of the future : The Originall of the brimstone , and fire was generated in Turba magna in the third Principle : it was onely a Sword of vengeance : The inward fire consumes earth , and stones , and all Elements : but this was onely a fire , as is generated in the * * Thunder-clap . Tempest in Turba magna in the * * Or , Excrement . Egest , which the Constellation casteth forth from it selfe , which is a materia thereunto ; although it be no palpable matter or substance ; yet it is a spirituall substance , in which Mercurius doth enkindle it selfe in the Salniter , viz. in the fire crack , where then also the flagratt or fire crack doth fix it selfe into a Substance or Essence , which is Brimstone .

25. For the Three [ first properties ] viz. Sulphur , Mercurius , and the Salt-sharpnesse are in the Originall ( as they are yet a spirit ) onely one Thing ; but when Mercurius , viz. the Sound of the formed word , doth move it selfe in the Principle , viz. in its first Originall by an Opposition or Contrary Aspect ; then he is terrified in himselfe : that is , the motion stirreth the Originall of the heat and cold ; viz. the Originall of the first Principle according to the cold and hott fire ; which is the beginning of the Contrariety and horror ; from whence the fire-flash or Salnitrall flagratt doth arise ; where also the Three first ; viz. the heat , the cold and the Sound , do each impresse and introduce it selfe into a peculiar substance in the Flagrat , viz. the heat into Brimstone , and the cold into a saltish property , and Mercurius into a watry property ; and yet they were not wholly separated , and each of them of another or sundry substance by it selfe , but fixt together according to one property .

26. The like also we are here to understand concerning the Brimstone-fire : the wrath of the first Principle , viz. Gods Anger according to the eternall nature , did behold the outward nature in the third Principle with an * * Or , Dar●ing flash . Aspect , which is called Turba magna , being a Turba in the Soul of the outward world in the spirit of nature , whence the outward nature doth enflame and enkindle it selfe ; and the * * The prime Ternary of nature . three first [ properties ] do fix themselves into a Substance , viz. into Brimstone , Salt , and into a Mercuriall poysonfull water , in which the flagrat or flash of the fire did enkindle and impress it selfe ; and so being enkindled did rain upon Sodom , and Gomorrah , and upon the Plain of the Countrey , and destroyed all ; this is it which is said , The Lord rained brimstone and fire from the Lord out of Heaven .

27. Not that this matter of the Brimstone and fire came from the inward heaven ; but the wrath came forth from the inward into the outward [ Principle ] so that the outward in the Might of the inward did impress and enkindle it selfe out of the properties of the inward ; and this is a reall Type of the inward dark world ; if the same nature doth move it selfe , then it is even so in spirituall property , which God calleth his wrath , and Anger , and a consuming fire ; for if this inward spirituall dark World did move it selfe , the outward World with the four Elements would forth with be swallowed up in this same spirit-fire ; which shall come to passe at the End of Dayes .

28. And here we have a figure of this in Lots wife , who was turned to a Pillar of Salt : that the three First [ properties ] had moved themselves ; for she , after that she had looked back into the Turba was apprehended or taken in the Salts-spirit in its Impression ; which denoteth , that she was * * Or , that property was most predominant in her . most of that very property , viz. Covetous in the desire , in which she also was taken and apprehended in the sifting Probation of the Angel .

29. And though the Angel had defended her from the fire-wrath , yet she was taken in the wrath of nature of her own peculiar property ; viz. the Turba magna laid hold of the Body , viz. the substance of the third Principle , and changed it into its own peculiar property , viz. into the might of the first , which was chiefly predominant in her Body , according to which property also she was apprehended in the Turba .

30. And we ought not to account this a strange thing ; for we have very much hereof in the Scripture : Let us look upon Vzza , who was apprehended and smitten by the Ark of the Covenant , when he did onely touch the same , when the wrath of God was moved but in the * * That is , awakened and stirred up , and not atoned . Sound . Let us see also , how it seized on the Philistins , when they had the Ark of the Covenant with them : also how it devoured Chorah , Dathan , and Abiram , by Moses in the Wildernesse : all these have but one Originall ; but each is peculiarly manifest in its own [ matter and manner ] according as the Turba is enkindled among the Three First , [ properties . ]

31. But if Lots wife had apprehended , and laid hold of the word of Truth and Mercy in the Message of the Angel , it had well protected her , but shee did not beleeve what the Angel said , and very like shee loved her Temporall goods , all which shee must forsake , and looked back again , and earnestly longed after the Temporall , and the Turba of Time did also apprehend her ; so that she according to the substance of the Body must remain in the first matter ( out of which God had extracted the Limus of the earth , and formed it into a spirituall living Image ) untill the Lord shall again transmute the same substance into a spirituall Essence .

32. And it was don to the End , that man should yet see , what he is according to the outward Body , if God withdraweth his Spirit therefrom ; and that he requireth the ground of the heart , and not onely a mouth-hypocrisie and flatteries of a seeming holy devout lip-labour , that a man should onely comfort himselfe with the Grace tendered [ feeding himselfe with an outward apprehension or application thereof ] and receive the same onely as a free gift of grace from without , and yet remain an Evill Beast in the spirit and will .

33. As the present Babylonicall Christendome doth , which also with Lots wife receiveth the grace onely externally [ or by a strange Imaginary Imputation ] and comforts it selfe with the grace , but remaineth in the heart in selfehood and the lust of the flesh , unconverted , and hath turned its eyes onely towards Sodom , but with the mouth it is gon out of Sodom , and the body is yet at Sodom , and looketh with Lots wife onely upon Covetousness , and temporall pleasure , and will not go with the heart out of Sodom .

34. Therefore the Angel of the wonders saith ; Thou art sifted , and * * Taken or captivated . apprehended in the Turba , thou art guilty , and capable of the Brimstone-fire : thy verball hypocrisie , in that thou saist , that thou art gon out of Babel , and Sodom doth not at all avail thee ; thou art wholly captivated with Lots wife in the three First ; being thou hungerest onely after the three first ; and usest the Spirit of Christ onely for an externall covering , and wilt not hear in thee what now the Lord speaketh ; but hearest onely what the Antichrist speaketh in his pride , covetousness , envy , and Anger , how thou maist please thy Earthly mortall Idoll Maozim , and Mammon , viz. Selfe-Love , Selfe-Will , Selfe-Sence .

35. Thou seekest and honourest onely the externall Idoll-God , viz. Silver , and Gold , Copper , and the fullness of the Belly to thy Luxurious sumptuous , and Stately Sodomiticall pleasure : and this Idoll is also sifted for thy sake , and is made nigh and far off unto thee , and thou understandest not what it meanes : thou saist ; there is no danger , and it may well be helped and amended ; we may contrive it well enough to a good use ; but thou knowest not what is thereby Signed , and signified .

The most inward figure of Lots wife being turned to a pillar of Salt is this .

36. When these two Angels came from Abraham , viz. from the Spirit of Christ , unto Sodom to Lot , and he bowed himselfe before the Lord unto the earth , and entreated these Angels to turn in unto him ; they entered according to the divine property Essentially in unto him , in manner as they came in unto Abraham with the Ens of faith ; even so it was here ; for it was but one Covenant ; but in Abraham the Seed to Christs person was named , and not in Lot ; as Moses declareth very sufficiently .

37. Lots faith took the Ens from the Angel , who brought the same to him from Abrahams faiths - Ens ; for of one , ( viz. of him , who did move and manifest himselfe in Abraham ) they must all be sanctified ; now Lot by the Administration of the Angel ( understand formed Angels sent out of the divine property , out of Christs Ens and word ) was sanctified as a * * Or , line of affinity . proxime line , or branch on the Ens of Abraham .

38. And being Lots daughters were capable of this Sanctification , and not the mother , the mother must go again into the first matter ; and Lot must copulate with his two daughters in the blessed Seed ; for they were capable of it , and none else in the world ; for two Potent Generations were to arise from thence , viz. the Moabites , and the Ammonites , A Great people , as the Spirit in Moses doth also speak very covertly and hiddenly concerning Lots daughters ; that the one said unto the other ; Lo ! there is not a man on the earth to come in unto us after the manner of men ; come let us give our father sweet wine to drink ; and then we will lye with him ; that so he may not know it , and we may preserve Seed of our father : for the mother was not capable of this holy Seed , being she was captivated and taken in the * * Or , sifting Triall . Probation in the Turba .

39. Now Reason would object , and say ; wherefore did not the daughters of Lot marry with Abrahams Generation ; why would they lye with their Father , Contrary to the Right , and Law of Nature , and all Nations ? Answer ; This might not be , for the Seed of Christ was called in Abraham ; but now there lay two other lines in the Seed of Christ ; as neere affinities ; which should be born of Abrahams faith ; viz. of Christ : As Abrahams faith was born out of JEHOVA , out of the Name Jesus , so these two lines of Affinity were in the Tree of Wonders , which should spring forth from Gods Truth , & Righteousness , and be brought into the Love of Jesus ; this manifestation the Angels brought unto and into Lot , which opening and manifestation did spring forth in Lots Seed .

40. But being his two daughters did also stand in this judgement , and were apprehended in the same Spirit which opened it selfe in Lot , and received also the same properties as their father , it must be so , and it was so permitted of God , that these two sons , Ammon , and Moab , must be born of two Sisters of One Seed ; for they were to be two Nations proceeding from two Lines of nature , yet from one root .

41. But in that the Spirit in Moses doth so cover it and saith , The two daughters caused their father to drink sweet wine , that he did not know what he did , and so were gotten with child of their father in the fathers drunkenness , ( which yet seems to be wonderfully strange without Gods work ) The same is thus to be understood ; Not that it did not so come to passe ; it did so come to passe , as the Text in Moses declareth ; but this was a work of the Spirit of God , and hereby also he covereth the externall shame .

42. For the outward work is onely a shame in Gods sight , and also in the sight of all People , but the inward work in its figure , must be so ; and it is the true figure , that the Man Christ , viz. Gods Son should be born through a shame , which also was a shame before God ; but so he took our shame , and reproach upon himselfe , and hung it as a curse upon the Tree of the Crosse , and offered it up unto the righteousness of God ; so likewise both these lines must be covered with a Shame ; that they both might be sanctified onely and alone under Christs shame on the Cross ; and they should not dare to say , that they were pure before God , and nature ; for the Scripture saith ; * * Rom. 11.32 . He hath shutt them up all under Sin , that he might have Mercy upon all .

43. And that this was truly and certainly a work of God , appeares in this ; that on the same day the mother was turned to a pillar of Salt , and Sodom destroyed doubtless with all their housholdstuffe and Goods , that yet they that same night they set about this work , whereas they continued all night in a Cave of the Mountain by Zoar [ so that we may well thinke ] no naturall fleshly instigation did provoke them thereunto .

44. But it must be , that the father should be drunk , that the humane understanding might not do it ; but that it might be Gods work ; also that the Soul of Lot might not be Turbated in the Tincture of the Seed with the shame of the daughters ; it must be don therefore as it were in mans drunkenness , and misunderstanding , least the Nations should make a Right or Custome thereof ; for the daughters of Lot were also as t' were drunk in the spirit , so that the spirit might do what he would , and they onely were an instrument .

45. And that they did understand that the father was sanctified , and they willingly would conceive of the holy Seed , appeares , in that they said ; There was not a man upon the earth who could come in unto them after the manner of mankinde ; and therefore they would lye with their father , that they might preserve Seed : there were indeed many upon the earth , but none was capable of this Seed , but these his daughters , this the spirit in them gave them to understand .

46. Therefore we ought narrowly to observe what it means , when the spirit in Moses draweth a vail before his face , that it doth not appeare wholly pure before God , and yet for the unavoidableness sake , it must be so .

47. And we ought not also to judge in the deeds of God according to Reason ; for Reason looketh onely upon the outward ▪ and understands nothing of the inward : it knowes nothing of the Root of this tree ; and of its Boughes and Branches , from whence each Branch or People must take its unavoidable rise and Originall .

CHAP. XLV . How God lead Abraham very wonderfully , and how he alwayes stood by him in Temptation , and defended him ; what wee are to understand hereby .

ABraham must be onely as a Pilgrim upon the earth , Gen. XX. and travail from one place unto another , and dwell in Tents ; and was every where Tryed , and Tempted ; his wife Sarah was twice taken from him ; but wonderfully protected , and preserved of God ; as once by Pharaoh in Egypt , and then by Abimilech King of Gerar ; but both times protected by God .

2. And now that Abraham , viz. the Stock , and beginning of the conceived Ens of faith , in which Christ was understood , must thus wander from one place to another , and could have no abiding place upon the earth , and moreover must stand in fear and Temptation ; the same is the true Type of Christendome upon the earth ; how the same should not be bound unto any certaine place ; Not unto any People that God did choose thereto in a peculiar manner ; but that Christ was given , with his Gospel of the Kingdome of God , to all Nations .

3. And how he would wander with his knowledge from one people to another ; and have no where any constant abiding place with a people , but be among the Nations with his children upon the earth , onely as a Sojourner or Stranger ; and how they would continually try to destroy * * The true Christians . Christendome among the Nations , and cast reproach upon it , as they would sinfully reproach Sarah Abrahams wife .

4. And how the Christians should be continually tempted and exercised of the Nations , and plagued with Contention and warre : also how Christ would goe with his Gospel from one people to another , when they should be weary and glutted with the same , and hold it onely for a Custome and a common ordinary thing ; and so they would grow wholly blind in it , and make onely a * * A work of prating and fair spoken discourse . fine devout lip-labour thereof , and suppose to finde out Christ by their accute disputations and Arguments .

5. And then he would depart with the understanding and spirit from them , and come unto another People , which also would be onely fleshly , and account , and look upon Christ externally as a meer Man ; as Pharoah and this King Abimilech looked upon Abraham , and his wife ; and desired to have carnall knowledge of Sarah , by reason of her beauty ; which did signifie and denote , that they would put on Christ in the flesh in an outward beastiall manner , but not in power , and spirit .

6. As it is here to be seen in Abimilech , and also in Pharoah , that when they desired to know Sarah carnally , that the Lord came in among them with punishments ▪ and plagues , and shewed them his Angry countenance , shutt them up , and dismayed them , as if he bound them with the chains of his might ; and made their women barren , and terrified them with visions and presages ; as he did to this Abimilech ; and threatned him with Death in the Dream ; and made known unto him , that Abraham was a man of God ; and how he was blessed of God .

7. Through which means God brought the Nations to the faith ; [ for ] when he came unto a fleshly unbeleeving People , then he shewed himselfe in power and wonders ; which the carnall Nations seing , did convert themselves , and turn unto God .

8. Thus Abraham must be a Type of Christs Kingdome upon the earth ; and go up and down from one People to another , whereupon the people which he left , did yet boast themselves of Abraham , and called themselves after his Name , but were onely historicall children brought forth of strange women without Abrahams faith and spirit .

9. Thus also it hath fallen out in Christendom , when they have been * * Negligen● of ▪ weary of the spirit of Christ ; and made onely a prating business thereof the Spirit of Christ hath then departed , and hidden it selfe from them ; and then these people have indeed stood yet in the History , and boasted themselves to be Christians , but have been indeed onely the children of the Bond-woman , viz. of Hagar ; and the sons of mockerey , who with Disputing and wrangling about Christs Name and will , have mocked , scorned , reviled , contemned , reproached , and branded each other for Hereticks , and meer Ishmalites have risen of them .

10. As it is as plain as the day , that now men go from the scorning and reproaching each other , to the Sword of murther ; and will wholly slay and root out Christ [ in his members ] and set the Babylonicall Tower in Christs stead , whereby a man shall be able in selfe-will and power to climbe into heaven ; so that a man need not enter in through the mortifying of the old evill man , but may be able to come in , after a fine hypocriticall way with the Selfehood of the evill man ; or indeed as outwardly adopted children covered with Christs purple-mantle ; where yet the will of Selfe is unmortified , and cannot truly come to God .

11. Now as these people were afterwards judged when Abraham departed from them ; they being onely mockers of the children of Abraham , as may be seen in Pharoah , and the Heathens also , especially in the Land of Canaan : so likewise it hath hapned to the Christians , that these Nations which continued onely under the Name of Christ , and yet were onely heathenish in the heart , were alwayes judged and banished by such heathenish People , as may be seen by Asia , Egypt , and Griece , and many other Nations besides ; how God hath pulled off the Mantle of Christ from them , as verball hypocrites , and mockers of Christ , and given them a darkned heart and understanding , of the Kingdome of Christ , and ●ast away their Candle-stick , that they could no longer say , we are Christians , and belong unto Christ , but Turkes , and Barbarous People , begotten of the wild Tree of nature .

12. Thus Christ must here in this world wander onely as a light from one people to another , * * Mat. 24.14 . For a Testimony unto all People : And unto thee , O * * And to thee also O England . Germany it is now shewen [ and also to those Nations of whom thou art born with the Name of Christ ] in that thou hast for a long time walked under the Mantle of Christ with an heathenish heart , and boasted of the Adoption , but lived onely in the iniquitie of the flesh : That thy Judgement is nigh at hand .

13. For the Angel of the judgement calleth aloud to the residue of Abrahams children in Christ , Go out of Sodom : Abraham in Christ is gon away from you ; yee have no more of Christ then an empty breath ; and a disputing verball lip-labour ; a mockery ; whereby one brother doth contemne , scorn , and mock another for Christs Knowledge sake , and onely killeth Christ in his members . The Citie Jerusalem and Babylon wherein thou hast gloried [ and proudly percked up thy selfe in thy devout hypocrisie ] shall go to ruin , Amen .

14. Lon Star shineth from the East and North , which shall blindfold thee , and break down thy walled Towers and Strong Holds in Jerusalem and Babylon , for thou art called no longer Jerusalem , but Babel ; and the children which sit in the shadow of the night , and which lye imprisoned in Babel , shall be delivered , and come forth , and enter into the Citie of God , which he hath set open to all Nations and tongues of the earth , that his glory may be known : A light for All Nations , [ or people . ]

15. The figure of Abraham , Sarah , and Abimilech ( Gen. 20. ) is an emphaticall Type of Christendome , how they should be weak in their own power , and be delivered by God onely ; as Abraham was of a faint and timorus spirit , when he was to go among these Nations , and prayed his Sarah , that she would say of him , that he was her brother ; that so they might not slay him for her sake ; to signifie , that a Christian in his own strength is not able to do any thing , or to take unto himselfe therein the spirit of Christ , who gives courage ; but he must go onely naked among his enemies ; and not at all rely on himselfe and his knowledge , but meerly and onely upon Gods Grace .

16. For he himselfe cannot stand , onely Christ in him must be his sole courage , and stedfast perseverance ; As Abraham here in his own abilities was full of doubt before Pharoah , and Abimilech , and continually fearfull of his life , and must see onely when , and how , God would shield him , and his Sarah ; and this history is excellently , elegantly , and exactly written of * * Note , Esdras . Esdras in the vision of the spirit of Christ concerning Christs Kingdome , as if the spirit had on purpose figured this History concerning Christs Kingdome , for it aymeth directly thereat .

17. But the outward man understands nothing of the Kingdome of Christ ; as we may see in Sarah when she conceived , and brought forth Isaac , shee said , the Lord hath made me to laugh , the people will laugh at this , that the very Aged Sarah should give a child suck ; she did not yet understand the * * Image . Type of Christ ; but the Spirit of Christ in her understood it ; and not the naturall man in Selfhood , but the will which was resigned and given up to God , the same onely did apprehend the Covenant and the Spirit of Christ .

18. But Reason , viz. the selfefull will , did not perceive any thing thereof , it was onely matter of mirth and laughter to it ; for it looked onely upon it selfe , what it was ; As Abrahams will of selfe-own hood , looked onely on it selfe , and was afraid and dismayed ; and yet in him there was the great might over all Powers and Principalities ; but it did not belong to the humane own-hood .

19. For Christ in his children doth not belong to the humane own-hood , viz. to the selfewill ; neither doth he appropriate or give in himselfe to it ; but unto the humble resigned will ; to that he doth incline and appropriate himselfe ; and sometimes he doth also defend the own will thereby .

20. For the own selfe-will is of the nature of this world , born of flesh and bloud ; but the Resigned will dyeth to the world ; and is brought forth to life in God ; Thus also we are to understand in Abraham and in all Christians , a twofold will ; viz. one of this world ; which allwaies stands in fear ; and then according to the Second Principle , viz. the Kingdome of Heaven , the poore captive soules will , which diveth and immerseth it selfe into Gods Mercy in * * Note . Hope . Hope .

CHAP. XLVI . Of Isaac's birth , and the casting-out of Ishmael , with his Mother Hagar . What thereby is signified .

Gen. XXI . THe Spirit in Moses setteth the figure of mans Regeneration in its process , so exactly and orderly together in the history of Abraham , that a man may even lay hold of it , much more see it , how he doth set the naturall man in selfe , and Christ , so punctually by each other ; and points even with the finger at the figure : for when God had destroyed Sodom , and Gomorrah , and that Plain , over against which Abraham dwelt ; and brought forth Lot ; then Abraham journeyed from thence towards the South ; shewing that when the Kingdome of Christ should be * * Corrupt . despoyled in any place , that then Christ would depart thence .

2. And He lived under the King Abimilech , and sojourned as a stranger at Gerar ; In these two Names , viz. Abimilech , and Gerar , the figure stands plain in the generation or formation of the word without any interpretation or exposition ; wherefore the Spirit in Moses wrote down this History ; and from whence he looketh as through an exact Perspective : for ABIMILECH denoteth the man of ingenious and discreet Reason ; viz. the true man , but without Christ ; onely in the creature as he is created : GERAR betokeneth the strong Austere life of nature , wherein the understanding must dwell , which nature , is corrupted , and from that corruption casteth or darteth Temptations and oppositions continually into the life's understanding , or Reason-light ; so that the life stands in a constant contrariety , and is uncessantly sifted winnowed and proved , which is the * * Note . Cross of the children of God ; that they see , that while they live in themselves in selfe-Reason , they can doe nothing else but go astray , slip , and erre ; as may be seen here in Abraham . When God lead him away from the borders of the Sodomites , he went towards the South unto King Abimilech .

The inward figure of this stands thus .

3. When God had manifested himselfe to Abraham , and set forth the figure of Christ and his Kingdome , and also the Power of Judgement upon the whole earth , then God hid himselfe again from Abraham ; and then Abraham went towards the South Countrey ; that is , into his Reason ; viz. into mans own understanding ; and dwelt at Gerar , that is , in the corrupt nature ; which manifests it selfe plainly , in his carriage towards Abimilech , where he in the fear of nature , in the Temptation , did deny his wife , and said , that she was not his wife , that so he might but preserve himselfe by the suttlety of Reason ; and we see here also , how that that very thing , by which he thought in Reason to keep himselfe from mischiefe , must reprove and teach him ; as we see how Abimilech reproved him in that he had denied his wife , with whom he had almost sinned if the Lord had not warned him ; and the exposition is this .

4. If we see a man whom the Spirit of God driveth , and by whom he oftentimes speaketh , we must not so take it up , and thinke , that he is something more then other men ; as Abraham was no more then others in his own Reason ; the selfe-reason in them is as wavering , dubious , and imperfect , as in other men , and That what they know , and teach of God , is not their own propriety ; as we see here in Abraham , how he out of fear did not spare his Sarah , ( but denied her out of a timerous conjecture ; though Abimilech had taken her away from him to be his Concubine ) that so he might but live , and it might be well with him for her sake .

5. Thus God proveth his children , that they might see , that they in their own ability are no more then all other sinfull men ; and that men should not so set by them and hold them for a God ; thus oftentimes God permits them to go astray and erre , and yet then he rebukes them also by those whom they ought to teach , as we see here in Abimilech ; how he must reprove Abraham , and make him ashamed , that he would not spare his wife for a small fears sake , but would deny her .

6. And although it doth fall out that sometimes we see , such a man whom God driveth to erre , yet we ought not therefore presently wholly to reject him , and set him at nought , and think that he is wholly without God , as the world doth ; but think that God doth thus set his children under the Cross to prove them ; that they should learn to know themselves ; and then the Sun ariseth again upon them ; as here it did upon Abraham ; when God had suffered him to go unto Gerar ; that is , into his naturall rationall life , wherein he committed a great offence before Abimilech . A twofold Sun did afterwards arise and shine on him ; viz. one was , that Abimilech did acknowledge him , and learned to fear the Lord ; and gave the Land for a possession unto Abraham ; he gave him also Gifts for rebuke ; as the Reproof of the Saints , is , that men should fear at Gods reproof ; Thus the Sun of King Abimilechs favour arose upon him . And then the other Sun which shoan on him , was , that Sarah conceived ; and a branch sprang forth unto him out of the line of the Covenant from the divine Suns Power , and Isaac was born unto him .

7. And that we may understand the very truth ; we see , how allwaies the Crosse stands by the children of God ; and Adam and Christ are continually sett by each other ; as here Abimilech and Abraham ; and Ismael and Isaac ; and also the man of right reason ; and the corrupt nature against reason ; which uncessantly sifts , and trys reason ; as we may see it here in Hagar , and Sarah , which also were set one against another , that one did exercise the other ; as Hagar in the property of corrupt nature , viz ▪ in Adams life ; and Sarah in Christs Person ; so that Hagar did exercise and prove the naturall Sarah ; that shee pressed forth out of the Reason [ or carnall * * Or , naturall carnall wisdome . wisdome of the flesh ] into God .

8. And we have here in Sarah and her Maid Hagar , with her Son Ismael , and with Isaac Sarahs Son ; how Sarah cast out the Bond-woman with her Son ; which seemed grievous to Abraham , and yet was right in the sight of God , such an excellent mirrour , as we finde not the like again in the Bible ; shewing how Christ and the naturall man dwell * * Sojourn together . by one another ; and how the naturall man with Ismael and his mother must be wholly cast out from the right of Inheritance , and selfe-will ; that the naturall own will is no heir of God .

9. And when the resigned will hath wholly cast * * Vnderstand the selfe-assuming will of nature , which seekes to be master in man . him out , then the poor nature of man sitteth in its rejected will in fear , and trembling , and utterly despairs of life ; as here Hagar with her Son Ismael ; when shee was cast out from Abraham , she wandered in the wildernesse of Beer-sheba , that is , in the brokenness of her heart ; and looked upon her selfe as one wholly forsaken ; and as one quite spent and faint , despaired of her own and her Sons life ; for shee had lost the Inheritance , and the favour of her Mistress also , and all her goods , and there was neither water nor bread for to preserve life , and they were , as given up to death ; for shee went and sat a stones cast from the child , because she would not see him dye ; and when she had even wholly given on her selfe to dye ; then the Angel came again unto her and called her , and comforted her , and shewed her also a fountaine ; and told her , that she should not be so afraid of death ; her Son must yet become a great Nation .

The inward figure of this is thus .

10. When Isaac , that is , Christ is born in the Convert , then the spirituall new-born will rejecteth its own evill nature ; it contemneth it , and condemneth it to death ; casteth it out also from it selfe , with its Son the mocker , viz the false interpreter [ and perverter of the truth ] ; as if it would even burst the same in the Minde ; so very an hatefull enemy the new-born spirituall will becomes to the naturall will in its Evill qualities ; viz. to Ismael the Son of the naturall will , who is onely a mocker , scoffer , pharisaicall censurer , lyar , backbiter and unrighteous .

11. And when the new-born will hath thus cast out the evill nature with its wicked children from it selfe , then the poor forsaken nature stands in great distress , trembling , and desertion ; for the internall holy Soul doth forsake it ; and then it even gives up it selfe wholly to death ; and wandreth in it selfe in the wilderness ; and looketh upon it selfe as a foolish and simple one , who is every ones by-word , and laughing stocke .

12. And then when the nature doth willingly give it selfe thereunto ; that it also will now dye wholly to its selfeness , and dispaires wholly on it selfe , as a poor forsaken woman , that is deprived of all the worldly glory , riches , beauty , and the pleasure of the outward life also ; being wholly cast out from its former desire ; and almost quite forlorn ; so that the own desire begins to faint and quail within it selfe , then comes the Angel of God to the nature ; and comforts it ; and bids it not to despair ; and gives it also water to drink ; that is , some faithfull upright man , [ or some inward ray and beam of light from the new-birth of Christ in the heart ] which comforts it in its forsaken condition ; and helps to nourish , and cherish it , and tells it , that it shall not dye , but become a great Nation , but not in its innate and inbred heritage ; viz. in the evill Selfe-will , but in Beer-sheba ; that is , in the true Contrition in the wilderness , viz. in the valley of teares in the desertion ; that is , the poor nature must work in this forsakenness , and in its present banishment and exile [ from the sensible and full enjoyment of Paradise ] bring forth much fruit , which fruit the Angel brings again into Abrahams Tent to be a sojourner of Christ .

13. That is ( we must understand ) when Christ is born in man , he rejecteth the vanity of nature , with the will which worketh and desireth vanity , and maketh the naturall will to be Servant , whereas before it was Lord and Master ; but Nature standeth in the wilderness , in the vanity of death , encompassed with Sin ; and now it must work and bring forth fruit , and yet it looketh upon it selfe as wholly impotent ; and as one wholly cast out from the inward spirituall will of Christ ; and in it selfe it seems as one foolish , and contemned of the world ; and every way beaten off from its own will ; and then it begins even to sinck and quail in it selfe ; and to leave off from its own will ; and all things are of small esteem with it : That which before did rejoyce it , that now is against it ; and it stands allwaies as if it should dye ; it hopeth , and doubteth ; that is , it hopeth amendment , that it might yet once be delivered from the scornfull contempt , and be set again into the honour of its selfehood ; but it dryeth up also it s well of water ; and Gods anger appears in its sight ; that is , all its friends depart from it , with whom before in its Temporall goods and prosperity it had pleasure , respect , and honour ; so that it looks upon it selfe as continually a dying .

14. And when this comes to passe , then it is right in the way to Beer-sheba ; and wandreth in the wilderness ; for it knowes not what it shall do ; it is every ones scorn ; whatsoever it lookes upon , rebukes it for a fool , in that its power is taken from it ; that it must now forgo the beauty , riches , and honour of the world , and all whatsoever might advance and preferre it in Temporalls ; and yet it would fain have them ; but yet it is drawn from them by the inward man in Christs spirit , and * * Blamed or upbraided . reproved in these Temporalls for unrighteous , and abominable .

15. And then indeed it enters right into Beer-sheba , viz. into the Contrition of the heart , and setts reason by the empty water-pott of Hagar ; and goeth a stones cast from its Son Ismael ; viz. from the own desire of nature ; and stands and compells also the thoughts of nature ; and will not give any thing any longer to its own children , viz. to the Sences and cogitations of the minde ; but casteth them away ( as children that now must dye ) a stones cast , that is , a while from it selfe , that it might not see the death of its children ; so wholly doth Hagar , viz. the nature with its Son , give up it selfe to the minde for the mortification of the selfehood of the own will ; sits also and mournes in it selfe in Beer-sheba , viz. in the broken and contrite heart ; and wholly despairs of its Reason ; would fain dye , that it might be but freed from the miserable forlorn condition .

16. And then when it is thus prepared , that it quite despairs of its Selfe , & gives up it selfe wholly into the death of selfehood ; then cometh the Angel of God to Hagar , that is , to the poor forsaken and dying nature ; and saith ; What aileth thee Hagar ? God hath heard the voice of the Lad , where he lyeth ; arise , take up the Lad , and hold him in thy hand , for I will make him a great Nation ; and then God openeth the eyes of Hagar , viz. of nature ; and shee sees a well of water , and then filleth her bottle with water , and gives the Lad drink , who growes in the desart , and is a good Archer , and dwels even in the wilderness of Paran , and must take an Egyptian wife .

The inward exceeding pretious and worthy figure of this stands thus .

17. When man hath put on Christ in Faith , and is entered into right true Repentance , and hath in his minde forsaken the whole world , even all its honour , goods , and things temporall ; then the poor nature of man doth thus stand in the mortification of selfe , as is above-mentioned concerning Hagar , and her Son ; for it desireth also to dye , even to the Senses and cogitations of the minde ; and to enter wholly into Resignation .

18. And when it stands thus in the thoughts of death , having given up its will and cogitations into mortification , then the inward Voice of Gods Word manifests it selfe in the Minde and * * Thoughts , meditations . Senses ; and even there the divine word heareth the voyce of the childs crying ; viz. the troubled disconsolate Minde in its * * Cogitations , meditations . thoughts ; for it soundeth therein in the divine voice ; and saith in the divine voice to nature ; viz. to Hagar ; What aileth thee thou troubled and perplexed nature ? fear not , God hath heard the voice of the Lad ; viz. of thy thoughts , which thou hast offered up in the desire to God : Arise , that is , lift up thy selfe to God in this resignation ; and stand up in the voice which hath gratiously heard thee , and looked upon thee , and take thy cogitations , viz. thy Son , by the hand of faith ; and guide and govern the powers of the Minde ; they shall not dye , but live , and go ; for I will make them a great Nation ; that is , to a great divine understanding and capacity in divine Mysteries ; and God openeth unto nature the fountain of living water ; so that it receiveth , into the Bottle of its essence in it selfe , of Gods well-spring , and therewith it gives the Lad , viz. the Sences [ or powers of the minde ] drink .

19. And then God is with this Lad of the Thoughts , and he groweth great in the wilderness , that is , in the corrupt nature , the right discreet and intellectuall child , groweth great in the Spirit of the Lord , and becomes an Archer ; that is , an Archer of the Lord , and his brethren ; who shootes the Birdes of prey , and the wild Beasts ; understand , he shooteth down out of his Spirit the evill beasts and birds in his brethren , with the holy Spirit ; he teacheth them , and reproveth them with divine Arrowes .

20. But he must dwell in the wilderness of Paran , viz. in the corrupt flesh ; and in the wilderness amongst ungodly People , and there he must be an Archer of God ; and his Mother , viz. nature , gives him an Egyptian woman , that is , nature layeth a fleshly woman by the noble Minde born in Christs Spirit , with which the noble new-born Minde must sit in wedlock , and be plagued with this Idolatrous fleshly woman ; understand it thus .

21. This Egyptian woman is his flesh and bloud with Reason , wherein the Idoll Maozim , viz. the Babylonicall whore sitteth , where the Devill hath his Pulpit , which , to the pretious Minde , is the Crosse of Christ , where the womans Seed , viz. the Spirit of Christ must uncessantly bruise the Serpents head , viz. the Devills introduced desire in this Whore of Babylon .

22. This whore is now the Exercise , and Probation of the spirituall cogitations or sences in the Christian Minde ; but this whore doth not hurt the children of Christ ; indeed it hath a false lust , and is a very wedded Harlot , which shall not see the Kingdome of God ; but it must yet serve for good to the children of God ; for by it the Cross of Christ is layd upon the pretious minde , so that the minde must continue in humility , and not say , I am righteous , I am holy ; No! no! the holiness is not this childes own ; but it is Gods Mercy , who hath heard the crying of the Lad , viz. of the poor forsaken minde : thus the noble holy minde , viz. the new man , born in Christs Spirit , must be wedded with this Egyptian , evill , malicious , Idolatrous , whorish , ungodly woman , which is * * Note , how wee cannot so much as think a good thought . neither able to doe , will , or think , any good , and bear with it the foul shame and reproach , so long , till the unclean Idolatrous whore dyeth ; and then this Lad is led of the Angel into Isaac's Tent , viz. into Christs flesh and bloud .

23. And this is the very reall figure of the Spirit in Moses , wherefore he hath so punctually , and emphatically deciphered this figure ; for the Spirit in Moses aymeth so directly and fully at the mortifying of mans selfehood ; and plainly speaketh , that the Selfewill must be cast out from God ; and where Christ is born , there the same is brought to pass ; as here when Isaac the Type of Christ was born of the free woman , then the Son of the Bond-woman must be cast out ; for in Isaac the seed which should inherit the Kingdome of God was to be called ; it should not proceed out of the selfefull nature , of the flesh and will of man , but out of Gods will : out of the mortified will of our nature , which dyeth to its selfehood , and despaires of it selfe , a Christian must be born : that is , Ismael , viz. the poor Sinner ( when he becomes an enemy to sin , repents of it , and wills it no more ) shall be born in Gods mercy , indeed nature must and shall be there , even with its evill earthly flesh , but Christ is brought forth from thence , as a fair blossome out of the wild earth , as a pleasant fruit out of the kernell .

24. A very excellent figure , the Spirit in Moses doth present unto us , in Abraham and Sarah ; when Sarah would cast out the Son of the bond-woman from the inheritance ; so that the Son of the bond-woman should not be heir with the free ; the same seemed unjust to Abraham being he was of his Seed and his own Son ; but God said to him ; Let it not be grievous in thy sight because of the Lad , and because of the bond-woman ; in all that Sarah hath said unto thee , hearken to her voice ; for in Isaac shall thy Seed be called .

The inward pretious figure of this is thus .

25. When a man is born again in Christs Spirit , as it was here with Abraham ; then he thinks sometimes , that he is wholly new , and knows not himselfe yet aright , and that he hath the whorish Egyptian bond-woman with her scoffing Son of vanity in his Armes ; and now , when it hapneth that oftentimes the mocker , viz. Ismael the Son of the Bond-woman doth breake forth out of him , yea even wholly without his will and purpose ; that Sarah , ( that is , honest Mindes , to whom God doth make it known ) do reprove him ; nay and is oftentimes reproved of the evill , so that it is plainly declared to him that this mocker should be cast out ; This Abraham , viz. the man will by no meanes brook ; he will be uncontrouled , and yet he doth not know , that he in this time of his earthly life stands in the judgement of God ; that his words , and workes must be daily proved , and judged ; he will often go in a way of justification , and maintain his own cause , and will be praised , and in the mean time forgetts the Egyptian Bond-woman in his Armes and her scoffing Son , who sometimes peeps forth in his words with evill interpretations , wrong meanings , and evill surmises , and covers it selfe finely under a glozing mantle of glistering hypocrisie ; this now the free woman casts out , that is , the Spirit of Christ casts it out , by other peoples mouth ; and yet this seems to be unrighteous to the man ; being the word is born of his body , and arisen out of his very Minde .

26. But the Lord speaketh in the Spirit of the humility of Christ ; let it not seem grievous in thy Sight , that people do finde fault with thy words , and reject thy labour ; Hearken to Sarah , viz. to the divine voice ; and do thou thy selfe cast out from thee whatsoever thou hast at any time spoken or meant evilly , wrongfully , or partially , for in Isaac , that is , in thy deepest humility , thy Seed shall be called , where , in thy words and workes the Spirit of God worketh in Love , and not in thy naturall selfeness and peculiar ownhood of reason , wherein the Son of the bond-woman speaketh and worketh .

27. And the children of God ought well to consider this figure , and thinke , that whatsoever is spoken and don from favour , affection , and partiall siding , be it either towards honest or dishonest men , the same proceeds from the Son of the Bond-woman , which must go into judgement to be tryed ; and must be judged of men ; viz. of the evill and good ; it must be cast forth among a company of evill , and good Tongues ; where every one passeth his sentence and judgement thereupon : God judgeth upon the earth externally by men , both by the Evill and Good .

28. This now must seem so very grievous and hainous to Abraham , viz. to Man , when his words and workes are judged and proved , and think , that his divine Seed must be brought forth onely in the Love and humility , and that whatsoever he speaketh , judgeth , or doth from partiality or favour , doth belong again unto judgement , where it must be proved , and purged ; As Hagar with her Son Ismael was , and then , when it is judged ; that is , cast out by the people ; then comes the Angel of God , and speaketh to the naturall man , that he should not despair in this judgement ; but take it in good part , and be content , that his words and workes are judged .

29. Therefore we say as the Lord hath given us to know it , that whosoever will read and understand aright the history of the old Testament , he must set before him two Types ; viz. externally Adam , viz. the earthly man , and internally Christ , and change both these into One , and so he may understand all whatsoever Moses and the Prophets have spoken in the Spirit .

30. He must not be so blind as to look upon it as the Jewes and Babel doe , who make onely of this History , Conclusions of reason in respect of the Election of God , as if God had thus onely chosen to himselfe a sundry and peculiar Nation or sort of people to be his children : the Election of God passeth upon the figure onely , shewing , what people should bear the figure of the inward kingdome of Christ in the outward , in which people God would set forth and manifest the kingdome of Christ externally : the Jewes have had onely a mirror and type hereof externally , and so likewise the Christians , who looked upon Christ in the flesh as a meer pure man .

31. These figures have remained very speechless to the world , even to this last time , and that from the purpose of God , being man is such a piece of meer vanity , and flesh , and so soon weary of the Pearls , and afterwards comes to trample them under-foot , Therefore God hath dealt with man in Types and Parables ; as Christ also did when he came upon the earth ; He spake all these mysteries in Parables for mans unworthiness sake .

32. But now at present there is Great Cause ( as all the Prophets have prophecied thereof ) that the same should be made manifest ; and the Cause is this , that in this Last Trumpets Sound the * * Rev. 10.7 . mystery of the kingdome of God shall be finished ; and the bride of Christ , viz. the wise virgins shall be prepared , who shall meet the Lord in his Appearance ; and it betokens the day of Christs Coming , when he will appear with the holy Citie the New Jerusalem , and bring home his Bride : Therefore the mystery of the Kingdome of God must first be unfolded and explained out of its Types , and become wholly manifest .

33. And this will be the fall of the fleshly Sinfull man , in that the man of Sin must be made manifest , as Saint Paul plainly prophecieth thereof , * * 2 Thess. 2.3 . that the child of perdition shal be revealed to all Nations , speeches , tongues ; and the Beast with the whore shall go into the bottomless pit ; that is , when the Kingdome of Christ becomes wholly manifest ; then the Beast , and the whore of flesh , viz. the false Bond-woman , with her scoffing Son , stands in great shame , and is Judged of Every one , as an whore in the Cage , that Every one scornes and scoffs at .

34. As indeed hitherto men have reviled Christ in the outward Image of Simplicity in his children and members , in which , Reason hath seen and known no more , then Hagar and Ismael in their miserable banishment ; under which notwithstanding , the voice of the Angel hath been ; which they have scorned and mocked in the foolish plain simplicity under the vail , and have set up the mocker Ismael in Christs stead ; which hath been onely an Antichrist : Now this mocker and Antichrist shall be revealed under this Trumpetts Sound ; and be cast out * * Or , by . of the children of God into the * * ●●te . Abysse , this Babel shall see in a short time , Declareth the Spirit of the wonders of God .

35. We see all an excellent figure of this in Abimilech , that , when God will manifest himselfe to a people , how he terrifies them in the midst of their Sins , and appeareth to them in Anger ; as to Abimilech in the vision ; and to Moses in the bush of fire ; and also to Israel upon the Mount Sinai also in the fire ; and also to Elias in the fire and winde ; where allwaies the rebuke of Gods wrath is fore-signified , how God doth bruise the hearts of men that they may feare and tremble before him , as here Abimilech when the Lord appeared to him by night in a vision , and threatned him by reason of Sarah , he was astonished , and told the same in the eares of his people , and the people were sore afraid , and Abimilech called Abraham , and made a Covenant with him .

36. This is an excellent figure , and pregnantly intimates , how God terrifieth the Enemies , and comforts poor dejected nature when it quails for fear ; and turnes its fear into Joy ; and how the miserable , and afflicted if he be honest is at last drawn out of misery and affliction ; and how at last his Enemies who before he thought to be his Enemies must serve him , and advance him ; so wonderfully doth God lead his children , if they do but endure Temptation and continue under the Cross of Christ in humility , and not look upon Selfe-revenge , but put on Patience in hope and persevere stedfast in the faith ; at last all a mans adversaries must see and acknowledge that God is with the man , and that the world hath dealt wrongfully and unrighteously with him .

37. Also this is an excellent emphaticall figure how Abraham ( when God would punish Abimilech ) did pray unto God for Abimilech , and made reconciliation , that God did bless Abimilech ; and this whole Hystory stands in the figure of Christ , and holds forth how Adam and Christ are together ; how Christ is come into the Selfe-assumed Kingly own-hood or selfeness of man , and terrifieth Sin and Death , and how the poor corrupt nature doth turn it selfe in the horror , and acknowledgement of Sin , to God , as here Abimilech turned unto Abraham ; and how it then giveth the kingdome of nature for a possession unto Christ ; and the inward figure in the Spirit of Moses ( who was the Type and figure of Christ , who yet pointeth , out of the Fathers property , upon the Son in the flesh , viz. in the humanity ) can be understood no otherwise , then even thus ; It is the true Ground .

CHAP. XLVII . Of the Covenant of Abimilech and Abraham , shewing what the same is , in the spirituall figure ; and what the Spirit in Moses under his vail , doth here point at . A very pretious and excellent Gate to the Children of God in Beer-sheba .

1. COurteous and friendly Reader , know , that if a man should write many hundred Bookes of the history of Abraham , yet he could not sufficiently express the abundant richness which lyeth hid under this figure , but we will afford a little Service to the children of God in their weakness , and somewhat unvail this figure , being otherwise it is not to be understood by the naturall man ; and yet the Lord doth thus lead us in Grace [ to the understanding thereof ; ] therefore I shall here lend and give him the hand thereto ; observe it well , there is couched under it a peerless matchless Pearl , which shall here stand open , and yet also continue hidden , which cannot be purchased with the goods of the whole world ; it is hidden unto Reason .

The outward figure in the Text of Moses stands thus .

2. And it came to passe at that time , that Abimilech , Gen. XXI . v. 22. to the last verse being 34. and Pichol the chief Captain of his host , spake unto Abraham , saying , God is with thee in all that thou doest ; Now therefore Sweare unto me here by God , that thou wilt not deale * * Vnkindly . unfaithfully with me , nor with my children , nor Grand-children ; but according to the kindness which I have don unto thee , thou shalt also do unto me , and to the Land wherein thou art a Stranger : And Abraham said , I will swear : And Abraham reproved Abimilech , because of a well of water , which Abimilechs Servants had violently taken away . And Abimilech answered , I know not who hath don this thing : neither didst thou tell me ; neither yet heard I of it , but to day . And Abraham took sheep , and Oxen , and gave them unto Abimilech , and both of them made a Covenant together ; and Abraham sett seven Ew-lambes of the flock by themselves , and Abimilech said unto Abraham , what mean these Seven Ew-lambes which thou hast sett apart by themselves ? And he answered ; Seven Lambes thou shalt take of my hand , that they may be a witness unto mee that I have digged this Well : Whreupon he called that Place Beer-sheba , because they there sware both of them ; and thus they made a Covenant at Beer-sheba : then Abimilech rose up , and Pichol the chief Captain of his host ; and they returned into the Land of the Philistins ; And Abraham planted trees in Beer-sheba , and preached there of the Name of the Lord the Eternall God ; and was for a long time a Stranger in the Land of the Philistines . This figure seems outwardly , as if Abimilech was afraid of Abraham ; being God had given him to understand in a vision , that Abraham was a Prince of God ; thereupon he desired a Covenant and Oath from Abraham , least he should root out him , and his Posterity .

3. But the Spirit of Christ under the vail of Moses hath ciphered out before him far another figure , wherewith he alludes , and prophecieth ; for under all the Acts of Abraham which the Spirit of Moses hath written down , we are to understand , a twofold figure , viz. externally an history relating something don ; and under that same history , the Spirit of Christ in the Covenant , doth so aptly , and exactly sett its figure , as if he played therewith .

4. For the place here mentioned , is even the same whither Hagar fled with Ismael ; it is even the same Beer-sheba , and the same fountain of water signified , which the Angel shewed Hagar ; which Abraham , that is , Christ digged ; where afterwards Christendome * * Or , called on . preached of the Name of the Lord the Eternall God , in Christ , by this well of water in Beer-sheba .

5. And the Covenant betwixt Abimilech and Abraham , is the Covenant of Christ with the humanity , where Abraham , that is , Christ sware , that he would not destroy the humanity ; as he also said when he came into the flesh ; that * * Joh. 3.17 . he was not come into this world to condemne the world , but to save the world , that is , to bless and keep Covenant .

The inward holy figure stands thus .

6. Abimilech and Pichol , who spake with Abraham concerning the Covenant , the Spirit doth here represent in the Type of God the Father , and then also of nature : King Abimilech points at the Father in the soules property , and Pichol his field-Captain points at nature , viz. Gods Officer ; both these approach to the Type of Christ , viz. to Abraham . For mankinde was given to this Christ : he should be a Prince of God in and over the humanity .

7. Now Nature had brought it selfe out of the Fathers property into false lust , ( understand in the humane nature ) for it desired to manifest Sarah , viz. the free woman , understand the heavenly virgin-like matrix , in the earthly beastiall property , which came to passe in Adam when he brought his female property into a beastiall lust ; now the Spirit here in Moses doth hint at this figure , and representeth under King Abimilech , Adam in the Fathers property and nature .

8. As Adam lusted to manifest himselfe with his female property , viz. with the mother of the holy birth in the earthly beastiall mother , or to prove , try , and tast in the Tincture of Venus the root or the ground of the third Principle ; So here King Abimilech in the same nature ( understand the masculine out of the Fathers property ) did lust after the mother of the Covenant which was now moved in Sarah , to know the same ; which the holy God would not have ; and therefore came unto Abimilech ; and terrified this nature of lust , and threatned punishment , and destruction to it .

9. Now understand in King Abimilech the Soul out of the Fathers property ; and by Pichol understand the outward nature , viz. the third Principle ; which is the field-Captain or Servant of the King , viz. of the Soul , and by Abraham understand Christ in the humanity , or in the Ens of the faith of the Covenant , as the Spirit signifieth , and setts forth pregnantly by way of allusion in this figure .

10. God the Father bringeth the poor Soul , viz. the King of the humane property , unto Christ , after that it had given it selfe to lust with its Servant , viz. the body of nature ; and now the Soul speaketh to Abraham in the figure of Christ ; Wherefore didst thou not tell me , that God was in Sarah , viz. in this Image ? wherefore didst thou not say unto me that she was thy wife , understand Christs wife , which is called the Womans Seed in this mother ; for I had almost hainously offended towards her .

11. Understand , the Soul of Adam knew not Christ in its heavenly matrix in the Tincture of Venus ; it thought , that it was the fair pleasant child ; therefore it went with this holy Tincture into selfe-full lust , but now when God shewed the Soul this holy Tincture in the Covenant ; then the Soul said , I did not know it ; viz. that this female property , as it was in me , was Gods wife , who bringeth forth by it ; and spake by the field-Captain , viz. by the outward nature to Abraham in Christ . Take now thy wife , viz. the heavenly matrix in me ; for , lo ! God is with thee in all that thou dost ; that is , I will restore again unto thee whatsoever I have taken into my Selfe-possession , viz. the matrix of the divine worlds property , which is closed up in me , and now awakened in thee ; take it , it is thy wife ; and when Abraham , understand Christ , took the same , * * Gen. 20.17 . Then all the women , and maids of Abimilech , and his Servants , understand the daughters of Eve , were healed in the Heavenly matrix through Christs wife , viz. through Sarah in the Covenant , that they again might bring forth Gods Children .

12. Now the Soul in the Fathers property , spake to Abraham in Christ , being * * Mat. 28.18 . all power over the humanity was given unto him , Swear unto mee by God , that thou wilt not shew any * * Or , Vnfaithfullness . un-kindness to me , nor my Children , nor my Nephewes ; but according to the kindness that I have don unto thee ; do thou also unto me , and to the Land wherein thou art a Stranger ; That is , as if God the Father in the Soul should speake with Christ his Son , to whom he had given the whole * * That is , all mankinde . humanity for a peculiar possession , and say thus ; being I have given thee the Power in the humane property which is mine , to be thy own , Swear now unto me by God ; that is , deeply binde thy selfe therewith into an essentiall Oath , or One Eternall Covenant ; that thou wilt not shew any unkindness to my nature in the humane property , nor to the children , viz. to the Branches which spring forth anew out of their property ; nor to their Nephewes , or grand-children ; that is , to those children who spring out from the wild property , where oftentimes a wicked husband or a wicked wife are joyned together , the one being ungodly , and the other honest ; but according to the kindness which I have don unto thee , even unto thy Image ; ( in that I have restored unto thee again this heavenly matrix , which in Adam was captivated in my wrath , and disappeared from thy Image , in my Anger ; thou shalt do likewise to mee ; and unto the Land , that is , unto the outward man , wherein Gods children bear the heavenly Image ; that is , unto the Land wherein thou sojournest .

13. For , Christ is a stranger in our earthly humanity , and our earthly humanity doth oftentimes make our children or grand-children strangers to God : there the Father of nature in the Souls property said unto Christ , he was a Stranger in Our Land ; as Christ also said , that his kingdome was not of this world , that is , of the earthly man ; but Christ should shew kindness in this Strange Land , understand the strange humanity , and not reject the children which should be born therein , as the Father had don to his Image of the heavenly humanity , which disappeared in Adam ; this Christ should Swear unto God ; as he also sweareth in the Prophet Ezekiell ; * * Ezek. 33.11 . As true as I live , I will not ( or have no delight in ) the death of the wicked or sinner , but rather that he should turn and live : for Abraham in Christ , viz. in the figure , said I will Swear , that is , I will do it .

14. And Abraham reproved Abimilech because of the well of water which the Servants of Abimilech had taken away by force ; that is , Christ reproved the Soul , that the Soules servants , viz. the essence of nature , had taken away the well-spring of the Essence from the heavenly corporality , viz. Christs body in Adam , whereupon the heavenly Image dyed or disappeared ; for Christs holy fountain of water sprung up in the Soules fiery Essence , but the Soules Essence had taken this fountain of divine Sweetness into its own Selfe-full power , and changed the same in it selfe to another property .

15. And Abimilech answered , that is , the Soul , I wot not who hath don this ; that is , I did not know that the Devill had deceived me , that the false lust was arisen in the very Essence of my nature ; and who hath don this hurt ; also thou didst not tell it unto me , that is , thou didst not declare unto me that thy Image was in me ; that this holy divine fountain was thine ▪ which my Servants , viz. my Essences have * * Turned it to a selfish own-hood . taken it to selfehood ; moreover , I heard not of it , but to day ; that is , thou hast not revealed to me that this fountain is thy Seat , save to day onely , that is , to day , where thou dost again manifest thy selfe in me in Adam with a Covenant of Grace , where now I heard thy voice in mee .

16. And Abraham took sheep , and Oxen , and gave them to Abimilech , and they both made a Covenant with each other ; that is , then Christ took his sheep , that is , children ; and his Oxen are the Gentiles : the sheep are the children in whom the Covenant was manifested , viz. the Jewes , and gave them to the Father ; and made between Christs Spirit and humanity , and between the Jewes and Gentiles , an eternall Covenant , that it should be one humanity and not two .

17. And Abraham set seven lambes apart by themselves . These seven lambes are the seven properties of the naturall humanity of Christ , which he did manifest in our humanity ; and in that the Spirit saith , by themselves , signifieth , that Christ in his humanity of the seven properties is a distinct Person ; so that wee men ( viz. Jewes and Gentiles , who come to his Grace ) ought not to say , we are Christ , but we are his house in which he dwells : the Power of the holy fountain of water is his ; we are onely branches on his tree : he is with the seven lambes of the divine property * * Or , by himselfe . apart in us ; they belong not to mans selfehood .

18. Onely in the Right Resignation Christ and man is wholly One , when mans will wills nothing any more without Christ , but gives up it selfe wholly in Christ , then it is dead to Selfe , and Christ onely liveth in it ; also it doth signifie that his creaturall Person with the seven properties of the humanity shall dwell among us as a distinct Person , as eternall high Priest .

19. And Abimilech said , what mean these Seven Lambes which thou hast set by themselves ; that is , God the Father made an allusion , through the Essence of the Soul in this figure , with Christs figure in Abraham , and said , what mean thy seven properties of our divine nature by themselves ? Wherefore being thou shouldst regenerate mankinde & dwell in them , wilt thou also sett forth thy seven properties of our divine nature in a distinct humane person ? and Christ answered in the figure of Abraham ; Thou shalt take Seven Lambes from my hand , that they may be an Eternall Testimony unto mee , that I have digged this well ; that is to say , Christ speaketh to his Father in mans Person ; thou shalt take the figure , or the Image of my seven properties of the humane creature , for an Everlasting Testimony , that I in my Suffering and death have again digged the well-spring of Eternall Life in the humane property ; that mans new-digged fountain of life is mine .

20. And the Spirit in Moses speaketh wholly under a vail ; therefore , or from hence , the place was called Beer-sheba : this is the very pretious place where God the Father and his Son in the humanity sware both of them together ; the place was called Beer-sheba ; viz. a bruising of death by the will of him that liveth and seeth in the disappeared humanity , where , in Christs humanity , ( which he assumed from us men ) death was bruised , and broken in pieces , and the well-spring of Love did flow forth again out of the living God in our bruised humanity of the heavenly part into the Soules creaturall-fountain : now the spirit of Moses speakes here very pregnantly , that the place was called Beer-sheba , where the Testimony of this Oath , ( viz. a fountain of Grace ) was eastablished .

21. And the place of God at Beer-sheba is shewn to us poor men , where God the Father hath made an Everlasting Covenant with us in Christ Jesus ; viz. in the penitent Contrite Soul ; when the poor Soul in this pretious Covenant and Oath doth wholly give up it selfe with a broken and contrite heart to Repentance ; then the Oath of God in the Covenant of Jesus Christ , stands open to it in Beer-sheba , viz. in the Soules Contrition ; where God in Christ Jesus hath sworn , that he will not destroy the poor Soul , and its children , and grand-children ; nor do any hurt to this Land of the Soul , viz. to the Body of the humanity .

22. Thus now we ought stedfastly to trust our dear Immanuel Jesus Christ , who hath sworn a pretious Oath to his Father , in our Soules property , that he will not turn away his Mercy and love from us ; we should but come to him in Beer-sheba , and receive the Oath as our own ; that is , with contrite penitent hearts .

23. And Moses saith further ; When this was don ; then Abimilech arose and Pichol his field-Captain , and they returned into the Land of the Philistins ; that is to say ; when God the Father had given over the humanity to his Son Jesus Christ , with this Covenant and Oath ; then he went with his regiment or host ; viz. with Pichol , that is , with the outward nature , again into the Land of the Philistins ; that is , into the dominion or Regiment of the outward and inward nature , which is * * Or , Philistineall . Philistrean , that is , inclined to Good and Evill : this denotes that the poor Soul , although it hath taken on it the Covenant and Oath of God ; and sworn with Christ to God , yet it must in this life time dwell in the earthly body ; viz. under the heathenish * * Or , Philistine . philistrean essence of the flesh ; which is a constant adversary to this King Abimilech , viz. to the poor Soul , and onely forsaketh the Covenant and Oath ; and brings it selfe in its * * Or , Philistine . philistrean selfish lustfull concupiscence and desires , into selfehood , as into its own Land .

24. And hereby it is signified to the poor Christians , that they must lodge and lye with the new birth in this * * Philistine Land . Philistrean land or house of flesh , as meer strangers , and cannot be wholly freed in this life time ; for Pichol the field-Captain of the Soul , viz. nature , must have its rule and work in this time , in evill and good , and be an hard Cross , and continuall Temptation to the pretious Image of Christ , viz. to the new-birth , by which cross the noble and dear Tree of Pearl is moved , stirred , and caused to spring and grow ; as a tree which comes out of the earth must grow in heat and cold , in wind , rain and snow ; so also must the pretious little Tree of Jesus Christ , which is a stranger with Abraham in Beer-sheba , viz. in the Earthly Cottage .

25. And the Spirit in Moses speaketh further ; saying , Abraham planted trees at Beer-sheba , and there preached of the Name of the Lord the Ever-living God ; and was a stranger in the Land of the Phylistins a long time : this is as much as if he should have said ; The spirit of Christ in Abraham , when the Soul hath received the Covenant , and Oath , that it is contrite in true repentance , doth plant trees in Beer-sheba , that is , it bringeth forth heavenly branches in this penitent heart in the Strange Land the earthly man ; and preacheth , from these new branches , of the Name of the Eternall God , and dwelleth a long time , viz. the time of the whole earthly life , in this * * Philistine . philistrean Cottage .

26. And this is a reall figure of the poor penitent Sinner , which in Christs Spirit becomes a new creature according to the inward man ; shewing how he must enter into repentance , and plant out of Christs Spirit the little tree of Christ in his contrite and truly broken minde , and dwell also with this little Pearl-tree of Christ among a company of wicked men in a strange Land , viz. in the evill corrupt flesh and bloud ; and there teach of the Name of God , and instruct the heathenish , and * * Philistine . Philistrean children , that they in his Preaching may come to him in Beer-sheba , that is , into true and unfeighned repentance .

27. Thus very exactly doth the Spirit in Moses play here with the type of Christ under an externall history in a simple child-like form ; and shews us how we must continually stand in temptation , tryalls , danger , and opposition ; and how God doth thus wonderfully deliver his children , that even those of whom they are afraid , and do also wish them no good , must at last make a Covenant of peace with them in their conscience , and also how the poor Soul by reason of great fears and horror hath no rest in it selfe , unlesse that it come through earnest repentance in Christ to God , and make a Covenant with Christ in God , so that the poor dejected conscience and nature be comforted ; without this , there is meer distress , anguish , horror , unsettlement ; as hapned to Abimilech when he was enkindled in false lust towards Sarah : then God terrified his Conscience , that he went to Abraham , and humbled himselfe before him ; and with great recompence and gifts made a Covenant with him ; thus also it goeth with the children of Christ when they endure temptation , and continue stedfast in the faith ; then at last their enemies must be ashamed , and return back , as it is to be seen here in this figure .

CHAP. XLVIII . How God Tryed Abraham , and sett forth the figure of Christs Offring in his Suffering and Death .

AFter that the Spirit in Moses had deciphered the figure of the Covenant of God , established in Christ Jesus with his children , Gen. XXII . shewing , how we poor children of Eve should and must depart out of this earthly will of Selfness , and be born in Christ with a new will , and life ; he here now setts forth the figure , how the same should and must be brought to passe ; how Christ must again offer up our Soul and humanity to his Father , even as he also was to be cast as an offring into the fire of Gods anger , and wholly dye in the wrath of God to the humane Soules selfness and own will , and yet spring forth powerfully with the divine Onely will of God , through death , and the Anger of God , and break in pieces and make a scorn of death which held the humanity captive , and so bring the humane Soul again to God his Father into the onely Eternall divine will , and * * 1 Cor. 15.24 . deliver up again the kingdome unto him , which he had given him in the humanity , so that afterward , and to all Eternity * * 1 Cor. 15.28 : God might be all in all , and the creature might not live any more to its own will , but sound onely as an Instrument of a divine Tune in a divine Harmony , and the whole Humane tree might be onely one in all its boughes , and branches .

2. The Spirit in Moses doth sett forth this figure very clearly , even to the end of all his writings , and playeth , under the outward figure , with the inward , which shall remain for ever . I will therefore sett down this figure of Abrahams Temptation in respect of his Son Isaac , likewise in the spirituall figure , and shew what is thereby to be understood ; for although the learned have expounded it , that God tempted Abraham to see , if he would continue stedfast in the faith upon him , yet it hath far another meaning and interpretation ; * * Note . for God knows well aforehand , what man will do ; also man cannot without his Grace stand in the Temptation , as may be seen here in Abraham , when he denyed his wife before King Abimilech as he came in to Gerar.

3. Abraham is here represented in Adams stead , and his Son Isaac is represented in Christs humanity , and the voice which came to Abraham is God the Fathers , these three stand here in the figure of the process of the work of mans redemption ; shewing how Abraham , that is , Adam should offer up his * * Text. Image . person in Isaac , that is , in Christ to the voice of God in the fire of God , that so the humanity might be proved in the fire of God .

Gen. XXII . vers. 1. 4. Now the voice of God spake to Abraham ; and said ; Abraham , and he answered here am I ; that is , God called to Adam in Abraham , viz to all men , Vers. 2. and said , take thy Own Son Isaac whom thou lovest , and go into the Land of Moriah , and offer him there for a burnt-offring upon a mountain which I will tell thee of . Here the Spirit looketh with Isaac upon Christ , for in Isaac lay the Covenant , and the Ens of Abrahams faith , out of which Christ should come ; now said the voice of God to Adam in Abraham , take thy Son whom thou lovest , and offer him for a burnt-offring upon the Mountain which I shall tell the off , that is , the Jewes , viz. Adams children should offer Christ for a burnt-offring ; that is , the divine Ens should give in it selfe into Adams Ens , which the children of Adam should offer up one with another in the fire of God ; and it betokens , that every man when he hath received the Ens of faith , must offer up himselfe wholly unto God , and dye to his own will in the fire of God , and in the divine Ens of faith be born anew through the offring in the fire of God .

5. For said the Spirit in Moses : Thy Son whom thou lovest , viz. thy own will , which hath brought it selfe into Selfe-love : this Selfe-will must be offered up to God , that it may leave the own selfish will in the fire of God , and wholly give over its ownhood , and no more will , and live , to it selfe but to God ; and it rightly points out , how Christ in our humane will , which had broken off or turned it selfe in Adam from God , should again wholly offer , and give up himselfe in Adams person to God his Father ; and how the wrath of God should devour the will , viz. the will wherein Adam had introduced himselfe into selfehood .

6. In which devoration of the fire of anger , the Love Ens , in the word of faith , of divine power , viz. the true Man created in Adam must be formed , and also preserved in this devouring fire as Gold or Silver in the Crucible ; where the Copper , and all that is impure * * Evaporates . purgeth from it , and onely the Gold or Silver subsists in the fire ; so likewise the humane assumed Own-hood , together with the assumed Ens of the Serpent , and Beast ; and all whatsoever subsists not in the divine fire , must be consumed in the offring . And that we might have again , in Christs person , an wholly pure entrance , and open fountain of Grace , Christ must offer up our humane will of Selfe to his Father , & resigne it up to him wholly , and that upon the Mount Moriah , that is , in his death , where he , for * * 2 Cor. 5.15 . all , and in all , should dye to the Humane Selfehood ; * * Note . How Christs Death was effectuall to All men . even as when the Stock of a tree dyeth , then also all its branches in it do dye ; and as the tree doth renew its youthfull growth ; it also introduceth its new power and strength into its branches , which indeed is not possible to the outward nature , but in God it is very possible , as may be seen in the dry Rod of Aaron , which was dead to its sap and life , and yet in one Night sprang forth afresh , and bare fair Almonds .

7. Now said God ; upon the mountain which I shall shew thee ; that is , it must not be don according to Adams will ; also it must not be don in us according to our will , as if we should prescribe to our selves where and how we would offer up our selves in Christ to the Father , as Babel doth ; no ; but upon the mountain ; that is on the place , in the property , and in the death , as the Lord appoints , orders , and sends it to us , we must be onely Obedient with Abraham , and give up our selves willingly thereunto when he will have us offer unto himselfe ; not whip , beat , and plague our selves , but onely sinck with our will into him , and wait till the Lord shewes us the place , where and how he will have us offer unto him : we must give up unto him our whole heart , and will , with body and soul , and commit it to him what he will further do with us ; where he in the * * Image , or Likeness . Type of Jesus Christ will offer us according to the body ; and when the Lord calleth us to the offring with his Cross , or will offer us up to the Temporall death , then we should say with Abraham ; lo ! here am I , Lord ! do what thou pleasest .

8. And Abraham rose up early in the morning , and * * Text , g●●t . Sadled his Asse , Gen. 22.3 . and took with him two young men , and Isaac his Son , and clave wood for the burnt-offring , and rose up , and went unto the place of which God had told him .

This figure stands thus .

When the voice of God calleth us , then we should with Abraham go presently ; for early in the morning signifieth here , when the voice breaks forth as the Dawning of the day ; when God in us calleth us ; when man hath a Thought come into him , saying , thou shouldst return , amend , and truly repent ; then it is time ; he must forthwith girt his Asse , viz. the Beastiall man with Power , although he cryes , stay yet a while , it is time enough to morrow ; yet it should be don presently in the first look of the will to God ; for this is the Hinde which is hunted Early in the morning , as the propheticall Spirit prophecieth : for Christ must girt this Asse early with the voice of God and go to the Offring .

9. And the two young men which Abraham took along with him do betoken the Soul from the first Principle , and the Soul of this world viz. the outward Spirit of the outward life , these must go with Isaac , that is with Christ in the old Abraham , that is , Adam , to the offering of God ; and Abraham , that is , the man Adam , in his children , must himselfe cleave the wood , upon which the offering must be burnt , that is , when he confesseth Christ , then he cleaves the hearts of the wicked , who run with him to the death , and the Offering of God ; for Adam in his humanity clave Gods Love and Anger ; and now also Abraham must cleave the wood for the offering ; for Christ should also cleave death and life asunder , and offer up himselfe upon the cloven wood of death and life , unto Gods Anger .

10. And on the third day Abraham lift up his eyes , Gen. 22.4 . and saw the place a far off . Heere the Spirit pointeth at the sleep of Adam ; wherein he slept to the Angelicall world ; and on the third day after his falling asleep , when as now the woman was made out of him , and the fall effected ; he saw Christ , viz. the place of God in the Covenant a far off ; also herein is included the Resurrection of Christ on the third day , where he saw his place ( where he would , and should offer , and give up man to God his Father ) viz. the last Judgement , and the finall offering , a far off ; also it signifieth that Abraham in the Spirit saw the offering of Christ a far off , viz. above 2000 yeares then to come : And that the Spirit saith , Abraham lifted up his eyes on the third day , and saw the place , is nothing else , but that Christ did again lift up on the third day our humane eyes out of the Grave , from the dead , unto God ; and also that it was yet a far off in the dayes of Abraham ▪ thus the Spirit doth allude with the outward figure , at that which was and is to come .

Gen. 22.5 . 11. And Abraham said unto the two young men , which he took with him , Abide you here with the Asse , and I , and the Lad will go yonder and worship , and come again to you .

The figure of it internally stands thus .

The two young men must tarry there with the Ass , and not go , at this time , unto the offering , onely Abraham and Isaac must perform that ; that is , we poor children of Eve must abide with the first and third Principle of our life , this our time with the Ass , viz. with the outward Body here in this world ; but Christ in Isaac and Abraham in Adam , must go forth to the offering , that is , Christ stood in Abrahams , viz. Adams Person , and also in his heavenly humanity ; who should onely go , and offer up the offering of his Body to the Anger-fire of his Father , and worship for us , unto God his Father ; therefore he said he would go yonder , that is , when he should offer up his life , he would go yonder , that is , to God , and worship for us , unto God .

12. This points at his Ascention according to the humanity , when he had finished the Sacrifice , he went * * Yonder , or to that place . thither , and worshipped in our assumed humanity ▪ unto God his Father ; that is , our assumed Soul in divine power and property , doth pray and intercede for our weaknesses and ignorances , unto , and before God . Therefore saith Abraham , we will go yonder and worship ; that is , we , God , and Man , and when we have worshipped we will come again to you ; that is , we poor children of Eve must in the mean while tarry with the As● , untill the time of its offring , and Prayer be out ; and then he comes again unto us ; when we have finished the course of the outward Asinine life .

13. Also it intimates very pregnantly , that he , ( when the Time of the Offering in Prayer is out ) will certainly come again unto us , from the place whither he is gon , and dwell visibly with the creaturall humanity among us ; as the two Angels said unto the men of Israel , * * Note , Jesuses comming again . Act. 1.11 . Yee shal see this Jesus come again in like manner as he is ascended ; which time is now neer ; and his voice to prepare the bride hath already sounded ; and therefore hold not this for an uncertain fiction ; the Morning Star , and Messenger of the Annunciation is Appeared .

Gen. 22.6 . 14. And Abraham took the wood of the burnt-offering , and laid it upon Isaac his Son , and he took the fire in his hand , and the knife ; and they went both of them together .

The inward figure stands thus .

Adam had divided and rent asunder Gods Love , and Anger , in himselfe , and brought himselfe with the creaturall life into the Anger , which had amassed the earthly vanity to it selfe ; now the Spirit of Moses doth here point at this figure ; how Christ should take our introduced Sin upon himselfe , and carry it to the burnt-offering .

15. And Abraham took the knife , and fire : Abraham denoteth Adam , who took the fire of Gods Anger into himselfe ; and the knife , signifieth Death , that Christ should be killed , and offered up in Abrahams , that is , in Adams Anger-fire , to the Father ; and it clearly denotes , that Abraham , that is , Adam , should do it to Christ ; for Christ should be offered up of man : being the man Adam had taken on himselfe the fuell ( viz. the Sin ) for the offering ; therefore also man , viz. the Jewes must offer it up to the Anger of God , that so man might be Atoned by man , understand by the humanity of Christ .

16. And Isaac spake unto Abraham his father , and said ; My Father ; Gen. 22.7 , 8. and Abraham answered , here am I , my Son , and he said , lo ! here is the fire , and the wood ▪ but where is the Lamb for the burnt-offring ? And Abraham said my Son God will provide himselfe a Lamb for the burnt-offring ; and so they went both of them together .

The pretious figure is thus .

The Spirit here playeth in Christs person , who was come in great humility into Adams humanity , and presents himselfe to his father in Adams essence , with his heavenly humanity ; and saith ; behold my father ! here I have taken on me the Sin and death in the humanity ; here is now the fire of thy Anger ; viz. the divided life's formes of mans property , Selfehood , and own will ; in this now I have the fuell ; wherein thy fire of Anger burneth ; here now I have the wood , viz. the Sins of all men ; and also thy fire to the offering ; where is now the * * Sheep . Lamb , viz. the Patient Lamb which shall be offered up in this fire , and Abraham answered from his strong faiths Ens , God will provide himselfe a Lamb for the burnt-offering ; and they went both of them together .

17. Here Christ doth in Isaac's figure present himselfe in our assumed humanity to his Father ; and saith , where is now the Lamb for the true Peace offering ? but the faith of Abraham had apprehended the patient Lamb , which lay in Isaac , viz. the heavenly humanity , which God would open in the Ens of faith in our disappeared and also heavenly humanity , and said God would provide himselfe a Lamb for the right burnt-offering ; and hereby he secretly points at the heavenly humanity , which God would introduce into Christs humanity , viz. into our humanity , which should be the Patient Lamb , that God would provide for himselfe , which Abraham had already apprehended in faith ; and hints at .

18. And that the Spirit of Moses saith ; They went both of them together , understand , unto the offering ; betokens our Adamicall humanity , and Christs heavenly supernaturall humanity of divine essentiality , that both these should go together to the offering of God ; as Christ offered on the Cross his heavenly humanity in our humanity to the Father ; and with the heavenly reconciled ours , captivated in the Anger of God ; and preserved it in the fire of Gods Anger , as the Gold is preserved of the Tincture , in the fire .

19. And when they came to the place of which God had told him ; Gen 22.9 , 10. Abraham built there an Altar , and layd the wood in order upon it ; and bound Isaac his Son and layd him on the Altar upon the wood ; and Abraham stretched forth his hand , and took the knife to slay his Son . This is now the right Earnestness , viz. the figure , how God would binde his Son by Adams children , viz. by Abrahams children , the Jewes ; that is , he would binde our Sin , and lay it upon the wood ; that is , hang it on the Cross ; viz. on the figure of the holy Trinity , which was become in man an woodden earthly Cross , whereas before the life's cross , viz. the figure of the Deity , was spirituall , and holy in Adam ; but in the earthly lust it had made it selfe earthly , and as t' were woodden ; thus also the death , viz. the dying of the holy Cross in man must be again offered up to God upon a woodden earthly Cross ; and be again changed out of the earthly death into the holy spirituall figure .

20. Christ should not be slain , but hung up on the Cross , pierced through in his hands and feet , for the Anger of God was awakened in the conversation and workes of our hands and feete ; and therefore also Isaac in the figure of Christ must not be slain ; and also burnt ; for he was not the right one , but the figure onely in our humanity ; for he could not accomplish this offring in its powers ; and it denotes that we are indeed bound with Christ , and laid upon the wood , and also must dye for Christs sake , but with our death we cannot attain this offering , as Isaac also could not effect that ; but the Ens of faith in Abraham , and Isaac , out of which , Christ arose , the same did effect it , and can yet now in these dayes effect it in the Christians in Christ in his humanity in us .

21. And as Isaac was represented in Christs figure as if he were to be the Sacrifice ; even so Every true Christian must with Isaac enter into Christs figure ; he must willingly resigne himselfe into Christs death ; and binde his Sin with the will in the Spirit of Christ , and offer it upon the Altar of Christ , and with a full and free will , dye wholly to Sin ; then cometh the voice of God , as it came to Abraham , and to Hagar in the wilderness of Beer-sheba , and saith , Do not any thing to nature , viz. thy Son ; now I know thou beleevest God .

22. But it must come so far with the penitent Sinner , as here it did with Abraham and Isaac , where Isaac was layd ready bound upon the wood , and Abraham took the knife to slay him ; There must be a very reall sincere earnestness in this matter ; the sinfull man must binde the Sin with all his thoughts and minde , and give himselfe wholly into the process ; that he will now dye unto Sin , and offer it up in faith , and confidence , to God in Christs death ; he must take the knife with Abraham into the hand ; that is , he must wholly take and fasten into his minde to Do the work of earnest Repentance in dying to Sin : It must come to the reall and effectuall practice , and not onely come before the Altar and say , I am a Sinner , God hath offered Christ for mee , and yet keep the sinfull will ; but he must binde sin in Christs death , and lay himselfe wholly with all power and strength on the burnt-offerings Altar upon the wood .

23. The evill earthly will must be bound , and resigned up with Earnestness , and cast upon Gods Altar in Christs death ; and be also offered up in Christs dying ; and not onely comfort the sinfull man , and flatter it with Christs death , saying ; God takes away sin from us in Christs satisfaction , and merit ; wee need onely comfort our selves therewith , and apply it from without to our selves : no , no ; but wee also our selves must dye to sin in Christs death , and put on Christs offering in his death , and as an obedient Isaac , wee must cast our selves on Gods mercy , in the spirit and will of Christ , and arise in Christ , in and with him , that God may justifie us from the Altar of sin-offering , with Isaac , in Christ , which is the true offering in the figure of Isaac .

24. Not as Babel teacheth ; There must be an entire and sincere earnestness , and not onely a comforting [ and applying promises of consolation ] but we must with Abraham obey God , and then we put on Christs suffering and death ; and Christs death avails onely in us , and here 't is truly said ; Yee are saved by grace in Christs merit ; The will of Selfe attains it not , but that which entereth into Christs death , and dyeth ; it must come to the death and mortification of the own selfe-will : the Soules will must be an utter destroying enemy to Sin in the flesh , viz. to the lust of the flesh ; there must be an opposite enmity between them , else Christs death is * * Note , To whom Christs death is not profitable . Gen. 22.11 . not at all profitable to any .

25. And Moses saith ; The Angel of the Lord called unto him out of heaven and said ; Abraham , Abraham : that is ; when man resigneth up his will wholly , and willingly desireth to obey the voice of the Lord ; having given himselfe into Christs suffering , death , and reproach ; that he now will in the cross and suffering hold still , and stedfast to God , under Christs Red * * Ensigne . Banner ; then God calleth man with a * * Twofold . double voice , as here he did Abraham ; where God said unto him ; Abraham , Abraham ; that is , he calleth to him in his own Voice in his word , and also in the voice of the humane Essence ; that is , he openeth to him the divine hearing in himselfe , so that he heareth God from without in his word of his Servants , and also from within in his own life's word , viz. in the SensVAll Voice , which was divided in Babel by the children of Nimrod , and formed into the spirits of letters , where the mentall Tongue was then compacted ; Here it ariseth again in the uncompacted SensVAll Tongue , so that man heareth what the Lord speaketh in him ; of which Babel knoweth nothing , nor can know , nor will know , but climeth up continually in the compacted tongue on the Towre of Babel into an Heaven of humane Selfehood ; and hath put Christs garment outwardly upon it selfe ; but it hath not the twofold voice ; therefore also it doth not hear when God calleth Abraham .

26. And Abraham Answered ; Here am I , and he said , Lay not thine hand upon the Lad , neither do thou any thing unto him ; Gen. 22.12 . for now I know that thou fearest God ; and hast not spared thy onely Son for my sake . That is thus ; when man hath wholly resigned up his Selfe , viz. his own will or Son ; and put it wholly to the mortification in Christs death ; then the nature of man falls into Sadness ; for it hath lost its right [ its own law and will ] then saith the Spirit of God by the Soul , do nothing to thy nature ; now I know that it is given up and resigned to me , and that the Soul hath now * * Plerophory . an assurance of confidence in God ; and is fully bold even to leave the outward life , for Gods sake , and give over its will to mee in Obedience ; as here Abraham had fully resigned up his will unto God ; he would now do whatsoever God commanded him .

27. And as Abraham did not spare his Son , and would have given him up unto death ; so also God did not spare his Son , and gave him to death for us ; even so should wee also not spare even our own will , but rather be willing to leave all whatsoever the own will hath taken possession of , and delights in , and willingly dye to all Temporalls for Gods sake ; let it be Principality , Dominion , or Kingdome , Temporall Honor , or Goods , or whatsoever it may be , that is our dearly beloved Son ; all this a Christian must give over , and resigne up in the minde ; and account , and esteem himselfe onely a Servant therein ; yea esteem his outward life not for his own ; but in his Minde depart from , and forsake every creature ; and then he lyeth bound upon the wood of the Burnt offerings Altar , and waiteth for the Voice of God from Heaven , which calleth to him ; and becomes the Voice , and Mouth of his life ; and this is truly with Abraham , to beleeve God ; where God beleeves in man ; and then God saith ; Now I know that thou fearest God , and puttest thy trust in him alone , for the humane will sincketh into the most pure Being of God .

28. And Abraham lifted up his eyes , and looked , and lo ! a Ram was hung in a thickett by his hornes , Gen. 22.13 , 14 and he went , and took the Ram , and offered him up for a burnt-offering in the stead of his Son ; and Abraham called the name of the place ; * * Jehovah-jireth . The Lord seeth ; as it is said to this day , upon the Mount where the Lord Seeth . This is the golden figure which sheweth ; that the killing , death and dying , doth not reach the true man , but onely the Ram with his Hornes , which sticketh in the flesh and bloud in the Thornes of Sin ; and it chiefly denotes that the true * * Text. Soules-man . humane Soul in Christ , and his children , shall not dye in this burnt-offering of God ; but after that it hath resigned up the will of Selfe , then God openeth its eyes , that it seeth the Ram behinde it , viz. it spieth the will of the wilde evill flesh , and learnes to know it , which will , sticketh with its pushing beasts-hornes , in the thorny Thickett of the Devill , in flesh and bloud , viz. in the desire of the vanity of the world in Selfefull Lust : This the Resigned Soul seeth and offereth it up for a burnt-offering in the stead of the true Nature ; for the right nature is delivered in this burnt offering from the Ram of the flesh : the Hornes are the injections , oppositions , and assaults of the Devill , and the thickett of Thornes is the Serpents Ens , which the lust of Adam hath introduced .

29. Thus wee must understand in this figure , that the whole man in Christs person should not be given to the Anger of God ; as if the Adamicall man should be wholly consumed and devoured by it ; no ; but the wild Ram onely ; the Enmity , the opposite will , the property of Apostacy and Rebellion ; but the life's Essence should remain forever : the same Adam , which God created unto Paradise ▪ the same shall remain eternally ; but the division or dissonant disunion of the life's formes , in that they are rent asunder and brought into the property of Selfehood , whence strife and enmity is arisen in man ; I say , this evill Ram ; viz. this introduced infection , vain desire , and adverse will , must be offered up in Christ in the fire of Gods Anger : This was the Beast for the burnt-offering : The Lamb of God in Adam shall not be consumed in the fire ; but it must onely shed its bloud ; it must immerse and sinck it selfe wholly with the humane nature into the One , viz. into the Eternall Nothing , without all nature ; and then this place is called here the Lord Seeth ; that is , when the Ram is offered , then this place is afterwards the Temple of God , where the Lord Seeth .

30. And the Spirit of Moses speaketh very hiddenly hereof , and saith , Hence it is said still to this day , upon the Mount where the Lord Seeth : the Mount is the life's nature , where the Lord hath seen not onely in Abraham and Isaac ; but he seeth in Christs spirit , yet , at this day upon this Mount in the children of God : when the Ram is offered up then the Spirit of God seeth through nature , as the Sun through-shineth a Glass , or as a fire through-heats an Iron .

31. Therefore a man ought not to be so foolish as to torment his whole life in his repentance and conversion , and to offer it up in the fire of death without Gods command ; but he must onely sacrifice the Sin , and Selfe-Love of vanity ; he must offer up onely the Ram , and not do any violence or mischief to nature ; not , strike , whip , and beat it ; or creep into a corner , and suffer the Body to * * Note . starve for hunger ; no , he must not out of his own purpose Give the Image of God , to death ; but the Ram he must ; he meritts not any thing by plaguing , martyring and torturing himselfe ; for God hath bestowed his heart to that end , to redeem us from Pain and Torment .

32. When the Soul with the Right nature hath tamed it selfe from the Ram of the flesh ; then it must Sacrifice the Ram to the death of Christ ; but it must remain stedfast in great humility , in the Resignation in God ; and not any further afflict and rack it selfe , either with doubts , or with any other externall inflicted tortures , and also give nature its necessary nourishment , and not Enfeeble and distemper it selfe ; for it is the Temple and the Image of God ; but it must daily and continually mortifie the Ram in the flesh ; viz. the selfish lust of the evill flesh , and the will to the Selfehood [ or ownhood ] of this world ; and although the flesh be disquieted , being it must forsake what it fain would have , yet the true nature and the Soul must not give heed to it ; Also it must not take care for the sake of the flesh , where that should have its maintenance , but commit it to God , and go on in his calling as a day-labourer in the Service of his Lord and Master , and let God take care for the Ram , and give it what he please .

33. And the Angel of the Lord called unto Abraham out of Heaven the second time , and said , by my selfe have I sworn saith the Lord , Gen. 22. v. 15. to the 19. because thou hast don this thing , and hast not spared thy onely Son , that I will bless and multiply thy Seed as 〈◊〉 ●tars of the Heaven and as the Sand that is upon the Sea-shore ; and thy Seed shall possesse the Gate of his enemies ; and through thy Seed shall all the Nations of the earth be blessed ; because thou hast obeyed my voyce ; and so Abraham returned to his young men , and they rose up and went together to Beer-sheba , and dwelt there . This is now the Seal of Faith ; when man hath wholly given himselfe up to God , then God sweareth unto the humanity by him selfe ; that he will blesse man ; that his life's essence shall thence forward spread forth it selfe in his Power , and grow unto a great Tree of divine Essence in the wisdome , whose fruit , and knowledge shall be infinite and innumerable ; as he sware unto Abraham , that out of his body or life's essence many Nations should arise ; also how his life's essence should possess the Gates of the enemies , viz. of the Devill , and Death , as heere he gives a full and pregnant hint concerning Christ and his Christendome ; how they should destroy the Devills Kingdome , and break down his Gate in man : This the faith in Gods children is able to do .

34. For so soon as the iudgement of the earthly man hath been held in the penitent man ; so that the Soul rejecteth the will of the evill flesh , viz. the will of the Animal Soul , and brings it into judgement to the condemnation of death , and resignes it selfe up wholly unto God ; then God sweareth in Christ Jesus , this Oath , unto the Soul , and setts it to be a Prince over the enemies ; viz. over the proud , and haughty Devills , even to judge them , and obtains full power over them , and drives them out .

35. After these things Moses mentioneth how the blessing of Abraham did spread forth it selfe , and he maketh a relation of his brother Nahor , how Milcah bare unto him eight Sons ; from whom great Nations did arise ; viz. the Assyrians ; who indeed did not spring forth out of the Ens of faith , viz. in the line of Christ , as Abraham ; but out of the naturall Adam , upon whom also the blessing of Abraham did * * Passed or went . light ; for the history is so exactly deciphered that a man may see , that God hath not onely chosen the naturall line of Christ , proceeding from Abraham and Isaac , but also the lines of nature in the Adamicall Tree , which he would also bring together , and manifest himselfe to them , and they who would beleeve in God , should be engrafted into the line of Christ ; that is , those who should be capable of the divine Ens in the voice of the Lord , whose will should direct it selfe to God .

36. As wee may see again in this figure , how God hath not rejected the Kingdome of nature in man , but that he in Christ will deliver it out of the Anguish and Enmity ; and that a man should , and must continue in the Kingdome of nature ; as Abraham when he had finished this offering , he went with his Son and two young men to Beer-sheba , and dwelt there ; by which the Spirit of Moses signifieth , that when Abraham had performed this Calling in the figure of Christ before the Lord , he returned again unto his naturall affaires , viz. unto the doing of this worlds business ; he went to Beer-sheba ; that is , into the toil , and labour , whereinto Adam hath brought us , where a child of God in the cloven and broken nature , viz. in Beer-sheba , must work in God , with teaching , and praying , and also in nature , with the labour of the hand to maintain the outward man , and follow the wonders of the outward world in the formed word , and help to form , manifest , and bring them forth in ●●●ure , to the Contemplation of the wisdome of God .

37. Also hereby is hinted very clearly , that a child of God in this worlds being , doth not stand daily and hourely in the Operation of the spirituall figure , that his Spirit can see and know that [ onely ] ; but also in the naturall , where the Spirit of God goes also along working in the work of nature , and manifests it selfe in another property in him ; as it may be seen here in Abraham , and all the Saints ; that God did sometimes manifest himselfe to them in the figure of Christ , and sometimes again in the Cross , and labour , in the Temptation and contrariety of the nature of the corrupt Adam ; so that they have lived in weakness and infirmities , as all Adams children [ have don and do ] .

38. And we ought not to look upon , and consider this figure concerning Abraham in all that the Spirit of Moses and * * Text. Ezra . Note concerning Esdras . Esdras hath written down , but as a Type of Christ and Adam ; viz. of the Kingdome of Christ , and the Kingdome of nature ; that hereby God hath represented the figure of Christ and his Christendome , how he would again Redeem and deliver them from the Great Toil , and Labour .

39. Wherewith also the Kingdome of darkness in the Pain and Torment is continually represented , and how the same doth pant and reach after man , and how man doth stand , here in this life , as in a field , and growes ; on Whom sometimes the Sun of divine Love doth eglimpse and shine ; and sometimes again Gods wrath and Anger , and how man must be purged , tryed , and purified ; and the chiefest and most especiall point herein is this ; that a man must give up , and resigne himselfe to God , in faith , and full assurance , and hold still unto him , and let him work in him as he please ; and how also he must learn to bend and bow his own nature , and lead it towards God ; that it , in all things may desire to be Gods instrument and Servant , and desire and will to work nothing but what belongs to the divine manifestation in the wonders of nature , for the Contemplation of Gods wisdome ; and on the contrary reject the Own will of the Devill , and all desire to Selfehood .

40. And we should not look upon the written History of Moses concerning the Patriarchs , so blindly as the Jewes , and Babel do ; as if they were onely a meer History ; no ; the same is not onely full of the types of Christ and Adam , viz. of the old , and new man , but there are also secret and mysterious intimations , and prophecies concerning the hidden spirituall world , shewing what shall be after this time .

41. Reason must know , that the Spirit of God hath not laboured in the work onely to set forth the histories of the Ancient , which for the most part seem but simple and childlike ; no ; they are set forth for a Type and information .

42. The Spirit of God hath represented the greatest wonders therein , which he would accomplish in man , and that in a plain simple , and childlike manner , that so the pride of the Devill , and the suttlety or wisdome of Reason might be confounded and made foolish thereby .

43. For we must know , that the greatest power and vertue together with the wonders doth lye in the humility , and lowliness ; and how God is so near unto all things , and yet nothing apprehends him , unlesse it stand still unto him , and give up the Own will , and then he worketh through all ; as the Sun through the whole world .

CHAP. XLIX . Of the death of Sarah , and the hereditary Sepulchre of Abraham : What is understood , and signified thereby .

THe Spirit in Moses hath set before him , the whole figure of man , by Abraham , shewing what his condition should be in this world ; Gen. XXIII . and what hereafter should become of him ; for after he had first spoken of the beginning , viz. of the Stock of the humane tree ; shewing whence it did spring ; he afterwards declares its boughes , and branches , together with its power , and vertue , and mentioneth how this tree is corrupted in its power and essence ; and that God hath bestowed the highest Tincture upon it to tincture it again , and renew it ; and how the Poyson in the essence of the tree * * Or , hath been with-stood . is to be resisted .

2. Here he doth now very wonderfully signifie how this tree hath stood in the corrupt property in a strange field , and rooted it selfe with the root into a strange or alienate own hood , wherein the root was not native ; and how the root of the humane tree must forsake the strange field , together with the strange introduced essence ; and wholly give it selfe freely out of its life's will and desire .

3. Also hereby is signified , how the place whence the humane root did spring , is between the holy spirituall world , and this earthly corrupt world ; and that mans propriety , from whence he is sprung , doth stand in a double * * Our Text hath it , The Cave of Machpelah , which here in the Germane version is rendred a double Cave or a twofold Pitt . cave , viz. in two Principles ; and how he must be buried in this twofold pit , as a kernell which is Sown into the ground ; and how also [ this cave of Machpelah ] this twofold pit , is mans propriety , of which essence or substance he himselfe is , essentially .

4. The figure of this wee see here in Abraham , that when he conversed in this outward world ; he possessed upon the earth no Land of his Own , but went from one place unto another , and was every where a Stranger ; but when his Sarah dyed , then he would have a burying place for a certain possession for his wife , himselfe also , and his children ; and moreover he would not have it for nothing , but buy it ; all which is a very wonderfull typification , and not onely a bare history , as the Jewes have held it to be , before whose eyes the vail of Moses is hung : but we will here also set forth the inward figure with the outward ; and see what the Spirit in Moses doth here signifie .

Gen. 23.2 . 5. Moses saith ; Sarah dyed at Hebron in the * * Our Text , Kiriach-arba . head Citie in the Land of Canaan : this may very well thus be , but the Spirit hath his figure under it ; for he lookes upon the Centre , where the death of the Saints is ; and where the true man must dye ; as namely in the Head-Citie Hebron , that is , in the formed Word ; where he hath introduced the own hood , and selvish lust , into the formed word of his life's property ; and set himselfe up into a selfefull Dominion and Regiment , as into an Head Cittie , where the selfe-will hath framed , and contrived to it selfe a Citie , or propriety , in the formed word , and built it up for its own peculiar Land of possession ; where he indeed supposeth , he is a God , or Something of his Own , that he may do with and how he please ; now this selfe-will must dye in the Head-Citie , viz. in the formed Ens of the Word in its Centre , viz. in the Citie of its own-hood .

6. And this Citie Hebron lyeth right over against Mamre , viz. between the eternall , and temporall nature ; where [ the cave of Machpelah , ] the twofold Pit is , viz. the Kingdome of God , and of nature ; for in this twofold Pit , Abraham would bury his Sarah , and have the Pit for his Own .

7. That is to say , when the children of the Saints in Hebron , viz. in the Citie of humane own-hood , do dye unto the selfefull outward naturall life or Selfehood , then the true resigned life will no longer stand in a strange field or strange essence , but in its own , from whence it is Originally arisen , but being it hath lost this same life's field in Adam , and rooted it selfe into a strange field , viz. into the Serpents field of falsehood , the life cannot take unto it selfe again , of due Right , the first true field , but it must buy it ; this is even the figure ; that Christ hath bought it for his Bloud of the heavenly essentiality , ( for the holy Tincture ) understand [ he hath thus purchased it ] of the eternall nature , wherein Gods Anger ; viz. the wrath of God in the Centre of nature , was manifest , and had devoured this field in the humane property into its selfe as its own ; for out of the Centre of nature the Word of the humane property was brought into a formation ; This , the children of Selfe had taken into possession ; therefore saith the Spirit , the children of Heth had this field for their own possession .

8. This signifieth , that Gods children must wholly forsake the nature-Right in this field of the formed life or word ; for they have lost the naturall Right in it ; but in Christ they must buy it again of the Father of nature : they must take Christ for their Ransome ; and give the Father four hundred shekells of Silver for the same ; and these are the four Centres in the spirituall bodie 's property , which are born in the holy Tincture , viz. in Christs property .

9. The first shekell is the true magicall fire ; the Second is the Light ; or Love-desire : the third is the holy Sound of the mentall tongue ; the fourth is the formed or conceived Ens out of the other properties , where the holy life is formed , and stands in an Essence ; this is the pure Silver without any spott or foulness ; under which the Spirit of Moses points , that , Abraham in Christ , hath given to the children of Heth , viz. to Ephron ; understand to the Father or the Fathers property [ for his cave of Machpelah ] for his twofold pitt ; viz. for the centre of the Fathers nature according to Eternity , and for the centre of the Temporall Nature ; in both which the divine * * Or , Good will and Pleasure . lubet hath brought it selfe out of the property of both centres , into an Ens , and into the creature of the humanity , which humane creature hath broken it selfe off from the universall being , and put it selfe into a selfishness ; therefore it must be again rooted into the universall ; for which end it must be tinctured with the most holy Ens , and engrafted in ; which the Spirit doth here compare to pure Silver , and so secretly intimates in the figure .

10. When Abraham conversed upon the earth he desired to buy no field for his own possession ; but now when he was to bury his Sarah , he would have the Sepulchre hereditary , and peculiar ; * * Gen. 23.7 ▪ and bowed himselfe before the children of the Land ; and entreated them for it ; whereas they would freely have given him the field , and bowed themselves before him also ; but the Spirit of Moses hath its figure here ; for he hath represented Man to him in a very perfect modell ; for which cause also he playeth in the Process in the figure ; shewing , that the children which belong unto Christ must bow themselves before God the Father , from whom all beings do originally come ; that he would sell unto them the * * The Cave of Machpelah the double Valley . twofold Pitt ; viz. the Kingdome of nature , and the Kingdome of Grace , in Christs bloud , for the same , with the four centres of humility and the Love-birth , the Father takes for Payment .

11. And that the children of Heth , and Ephron , would freely give it to Abraham , and yet at last upon the desire of Abraham , took money for the same , intimates , unto us ; that God the Father hath indeed freely given us the Kingdome of Grace ; for he gave it freely to Christ his Son , in our humanity ; but Christ would have it for a naturall due right ; therefore he offereth his humility to his Father ; that he would be pleased to take his payment for it ; viz. his humane property , of him ; as here Abraham did in Christs figure ; although he could have taken the field , yet he would not ; for the cave of Machpelah should not be taken but dearly purchased with the most pretious Substance : God took the Earnest or Ransome of Christ , for his * * Twofold Pit . cave of Machpelah , for Payment ; therefore Abraham must stand in Christs figure ; for the body must be buried in the cave of Machpelah ( in this twofold Pitt ) viz. in the eternall and temporall nature , viz. in the formed Compacted Word , if so be it shall arise againe in the motion in the voice of this same word , and Subsist in its Image which it first had .

Gen. 23.2 . 12. For Moses saith ; Hebron is scituate in the Land of Canaan , which God promised to give unto Abraham , and understand by Canaan the holy Christalline world , or earth ; viz. the Citie of God ; which shall hereafter be manifest ; wherein Hebron lyeth ; viz. the head-Citie of the Land ; whereby externally the outward world with its figure is set forth ; and internally the holy eternall Land of Canaan .

13. And we see very clearly ; what the spirit of Moses meaneth in its figure ; for first it representeth by Isaac Christs figure with his offering and death ; and presently thereupon it sets forth also mans Own death , and where man must dye , namely , in his Citie Hebron , the Citie of humane Selfe , and whereinto he must be buried and put , namely , into the twofold Pitt ; viz. into the Kingdome of God , and this world ; and it is therefore called a twofold Cave , because there are two mansions , viz. a twofold continent of life in two Principles , whence man did originally arise ; but if he be buried in the will of his selfehood in the Serpents desire , then he doth not reach this twofold Cave ; and though he should be therein , yet he liveth onely in the Apostate Essence in the ownhood of the Devill , viz. in the introduced Serpents Ens in the dark worlds property which is manifest and predominant in the Serpents Ens.

14. The chiefest piece in this figure is ; that the Spirit of Moses doth point at the twofold life ; how this world hath a twofold life , and essence , which he intimates by the twofold Cave , wherein Abraham would have his burying-place ; to signifie that his twofold humanity , viz. One out of the divine Ens out of the eternity , and heavenly spirituall essentiality ▪ and the other which is out of the time , even out of this worlds being and substance , should be buried and put into an Eternall Sepulchre , where the substance of the twofold body shall lye in its Originall Mother ; and leave the Own will in this Eternall Grave in death , that so the Spirit of God might alone live , rule , and will , in the spirit of the creature , viz. in the Soul : and the life of man might be onely his Instrument wherewith he might work and will , how and what he please .

15. For so it must be , that the humane will might be brought again into the onely will of the Deity , and Eternity ; for it was , in the beginning , when God breathed the Soul into the flesh , in the Eternall Living Word ( John 1. Chap. ) and Gods Spirit did form it into a likeness of the Deity , viz. into a creaturall Soul ; which Soul had turned it selfe away from the onely Eternall Word of God into a Selfehood , that so it might be manifest in Evill and Good , and Rule in the unlikeness or distemperature .

16. This un-likeness or distemperature should be buried or put again into the Likeness or Temperature , viz. into the Essence out of which the soul and body did a rise ; that is , each Essence's property should return again into its mother ; and the mother is a twofold cave ; viz. the inward spirituall and divine Kingdome , and the outward visible , sensible , palpable Kingdome of the externall world , wherein Abraham would have his burying-place .

17. For the outward Kingdome remaines for ever , for it is produced out of the Eternall , as a modell , platform , or visible Image of the inward spirituall Kingdome ; but the Dominion in the Stars and four Elements doth not remain for ever in such ownhood or propriety ; but onely One Element , wherein the four are understood , but in equall Accord and Harmony , in just and equall weight , number , and measure , in One Onely Love will ; where the ascending domineering stirring Might , of the divided figure , four Elements , doth no longer rule , but the soft meek and still humility in a pleasant Lovely delightfull * * Musicall Aire . Aire [ or still harmonious Sound . ]

18. The Compacted property of the Word , in the Soul of the outward world , viz. in the Own-hood or selfness of the third Principle , doth cease , the outward spirit of the world is changed into the inward , that the inward might rule and Govern wholly through the outward ; which at present , the great motion of the enkindled might of the dark world , doth withhold , and carry in its dominion ; in which , [ dark worlds property , which is now so predominant ] the Devill is an aspiring assaulting Prince ; and all things work and tend to the Great Severation ; that so the properties of the three Principles , might each become creaturall in themselves , to which End the Eternity hath brought it selfe into a Fiat , or desire , to the formation of the Essence , viz. of the * * Mysterij Magni . Grand Mystery ; that thus one might be manifest in the other ; the Evill in the Good , and the Good in the Evill ; and each thing might have its Own Seat and habitation .

CHAP. L. Of Abrahams sending forth his Servant to take a wife for his Son Isaac : what we are to understand under this figure .

ABraham strongly engageth his Servant ; Gen. 24.2 , 3. who was the chiefe Ruler in his family Government , and laid an Oath upon him , that he should not take a wife unto his Son of the daughters of the Cananites among whom he dwelt , but go unto his kindred , and to his fathers house , and take him a wife . Reason doth look upon this figure , in a mean and simple manner , as if Abraham did hate and abominate this people among whom he dwelt , because of their evill conversation ; but the Spirit of God in Moses who hath thus noted down this figure , hath his Secret and mysterious meanings couched herein ; and playeth with the whole written History of the * * Genesis . first book of Moses , as with a most pleasant Enterlude ; and pointeth continually by the outward Act of the externall man upon the spirituall figure of the spirituall eternall man , in the Kingdome of Christ .

2. The Servant must sweare unto Abraham an Oath , that he would take a wife unto his Son out of his Family , Stock , and Kindred ; wherefore did Abraham lay an Oath upon him ; whereas the Servant must obey his Master without taking an Oath ; and Isaac would not have taken a wife contrary to his Fathers mind and will ? but the spirit of Moses doth look here into the internall figure . Isaac stands here in the figure of Christ ; and Abrahams Servant stands in the figure of nature ; and the Cananites do stand in the figure of the introduced Serpents Ens , out of which , the rebellious selfish will of mans selfehood , is arisen ; viz. in the figure of the Beastiall man , which shall not inherit the Kingdome of God , these three the spirit of Moses doth set before him in the Type , and thereby points at the true man which shall subsist Eternally .

The inward figure is thus .

3. Abraham requirs his Servant , who was the chiefe in his whole family . Abraham here betokens God the Father , and the Servant , by whom he Governeth , betokens nature : nature must here in its might and strength swear unto God ; that is , deeply engage and essentially binde it selfe ; that it will not take unto Isaac , that is , to the Christians ; viz. to Gods children , a wife , that is , a matrix of the Cananites , viz. of the Serpents Ens ; or associate with it to the propagation of the Serpents Ens ; that it will not assume , the Poyson of the dark worlds property , unto it ; viz. the Cananitish property ; and introduce it into the children of Christ for their wife , viz. into the Tincture of Venus , which is the true female matrix in men and women ; but that it will joyn the true Adamicall man , which God had created in his Image , ( viz. the true humane Essence proceeding from the first Originall tree out of the first root , viz. from Abrahams Stock , who betokens Adam ) unto the Ens of Christ ; viz. to the true Isaac in the children of Christ .

4. Understand this thus : Adam hath introduced into our flesh and Soul the Ens of the Serpent and the Devill , which nature hath taken into Soul and body , and hath begotten and brought forth therein a selfish rebellious will , which is disobedient unto God .

5. But now being that God had again introduced the holy Ens of his holy word into Isaac , which Abraham apprehended in the desire of faith ; and represented the same here in Isaac , with a new twigg springing forth out of the corrupt tree of the humane property , and born out of Christs spirit ; Thereupon Nature , viz. Gods Officer must here deeply engage it selfe to God , and swear , that it will no more take the Serpents Ens for a wife , viz. for its beloved companion and yoke-fellow ; ( understand that it will not take its consort out of the poysonfull Serpentine property of the introduced iniquity of the adverse opposite will ) but Gods Officer , viz. Nature must take Essence and Substance out of Abrahams true climate , where Abrahams home was , in Adam , viz. out of the right humane Essence ; and bring the same to Isaac , viz. to Christs members in their heavenly spirituall holy Ens of faith as a spirituall woman , with whom the true man taketh delight in himselfe , with the heavenly matrix , in pure desire of Love , and loveth his own nature in Gods Love , and not in the Cananitish selfish Serpents Ens , in the Apostate rebellious ungodly will ; that so the new birth might be holy in its virginity as to the inward man .

6. For , Man in his Essence or being , doth stand in a twofold Essence ; viz. in the naturall and Supernaturall ; in the divine Ens of the formed word , and in the naturall Ens of the centre of nature in the Fiat , viz. in the divine Desire , in which desire , nature , and the bright-burning world , do take their Originall , which bright flaming nature should not any more take the false lust of the beastiall Serpents property , into it selfe ; of which the Spirit here doth prophecy in the inward figure .

7. And Abrahams Servant said ; How , if the woman will not follow mee , Gen. 24.5 . shall I bring thy Son again unto the Land from whence thou camest ? The meaning hereof in the inward understanding is this : nature speaketh to God , and saith , How , if the right humane Ens will not follow me , being it hath a cleaving affection to the Serpents poyson ; shall I then bring thy Son , viz. the holy heavenly Ens again into the Land , viz. into the place from whence it came , along with mee ; that is , when God betrusteth the Officer of nature with his holy Ens , to bring the same into the humane property , and to take the humane Ens for a wife of the heavenly man ; then saith nature , viz. Gods Officer , how then , if the woman ( understand the humane Ens ) will not follow me and come with this Isaac ; that is , with the Ens of Christ , into the true humane Land , viz. into the true Adamicall Paradisicall Tree , shall I bring thy Son again , viz. thy holy Ens into the place of God ?

8. And Abraham said , beware thou , that thou dost not bring my Son thither again : The Lord God of heaven which took me from my fathers house , Gen. 24.6 . to the 9. and from the Land of my kindred ; and that spake unto mee , and swear also unto mee , saying ; unto thy Seed I will give this Land ; he shall send his Angel before thee , and thou shalt there take a wife unto my Son ; but if the woman will not follow thee ; then thou art clear from the Oath ; onely bring not my Son thither again ; and then the Servant put his hand under the thigh of Abraham his Master , and sware unto him concerning this matter .

9. The inward meaning is thus : God saith to his Officer Nature ; have a care , that thou dost not go according to thy Reason , and conceive another will , and bring my holy Ens again thither from whence it is come , for it must dwell in man . The God of heaven , who hath taken the humane Ens from the Eternall word , from his Eternall native Countrey , which is the house of the Eternall Father , who hath promised man the Land of Canaan according to the Paradisicall property , and moreover hath Sworn to him ; he shall send his Angel before thee ; that so thou maist take a wife unto my Son there ; even where the Angel , viz. the divine will shall guide and direct thee ; that is , when God will betroth and binde himselfe with his Word and Power in his children , with an Eternall Marriage , then he sendeth his Angel before , viz. his will , into the humane Ens ; that the same doth convert and turn it selfe to God .

10. The nature of the minde must not in its will of Reason take upon it to Lord and Master it , and doubt at what God will do , when the office or charge of a Servant is laid upon it , it must not make it selfe its Looking-glasse and doubt , when it seeth that the Soul lyeth captivated in the Ens of the Serpent , it must not thinke with it selfe , I shall not heere arrive with a prosperous success with my divine Message , but it must leave that to God , and discharge its Message according to Gods command , and commit it to God , how he will bring the woman , viz. the humane spirit , and betroth and joyn it with the Son Isaac , that is , with Christ in the divine Ens.

11. But if the woman will not follow thee , then thou art clear of the Oath , that is , if the humane will , when I send my will before thee in man , will not follow thee , then the Messenger , viz. Gods Officer , with the Sent heavens-Ens is clear ; onely bring not my Son thither again ; that is , bring not the heavenly Ens again into that Essence out of which it is come , but stand still therewith , and hear , whereunto God shall direct and incline thee ; for the Rain from heaven shall not ascend up again empty without fruit , so likewise Gods Word and Command shall not return home empty , but work and bring forth fruit , in its formed wisdome .

12. If one man will not , then the same word falls upon another which is capable of it : therefore nature , viz. the Messenger , Officer , Advocate or Petitioner of the heavenly Message , must not bring the word with the divine Ens back again into that place , viz. into the inward divine voice ; for what God once speaketh forth by his Word in Power , that shall , and must stand in a divine form , to the divine Contemplation ; Nature must go forward as a Messenger his way , and declare , that the Lord hath given Isaac all his Goods ; that is , he hath given to Christ all his Goods ; and desires now a wife ; viz. Man , who should give himselfe in marriage with Isaac in Christ .

Gen. 24.9 . 13. And the Servant laid his hand under the thigh of Abraham his Master , and sware unto him concerning this matter : That is , when God * * Did dive , immerse , or baptize . put his holy word with the heavenly Ens or Essence , viz. with the formed wisdome into the naturall Ens of Mary , as into Gods Servant , and God and Man became One person : then the humane nature sware under the thigh of the Fathers Eternall nature * * Or , in God . unto God , that it would obey God , and hence forward go forth , and seek the humane wife , and marry it to the divine Ens ; All which is to be understood in Christs person , who in his assumed humanity , as Abrahams , or God his Fathers , Servant , in the naturall property , should go forth with his word , and seek this Woman , viz. his Bride and Spouse , which the Angel of the Lord , viz. Gods will , should bring unto him .

Gen. 24.10 ▪ 14. And the Servant took ten Camels of the Camels of his Master , and departed , and had with him all sorts of his Masters Goods ; and arose and went to Mesopotamia the Citie of NAhOr . Here now the Spirit looks upon the process of God ; and intimates , how God sent his Angel , or Messenger Gabriel , with the voice of nature to the humane nature in Nahor , viz. to Adams nature in the Ens of Mary ; in which voice the living holy word was hidden with the heavenly living Ens ; and gave also the Fathers nature Ten Camels ; that is , the * * 10 formes . Ten formes of the three Principles to the naturall and Supernaturall fire-life ; viz. * * 7 formes . Seaven formes of the Centre of nature , and * * 3 formes . three formes of the three distinctions of the Principles ; all which are Gods camels whereby he beareth and carrieth all things .

15. And the goods of the Lord are the formed wisdome of the great wonders and Powers : all these , Gods Officer tooke along with him when he had the divine word in himselfe , and introduced the same into the humane naturall Ens , even into the Ens of Mary ; or awakened opened or manifested the same therein ; as a man might expresse the great deeds and works of God ; whereas indeed the outward compacted , bound-up , SensVAll tongue , cannot give words sufficient enough to the deep Mentall understanding .

16. For here the spirit of Moses doth take the Angels message along with Isaac's figure , and playeth externally in the figure , with Isaac and Rebecca , as Christs figure ; and inwardly he playeth with Mary , as Adams Essence , and with Christs , as the Virginlike divine Ens.

17. And the spirit of Moses saith further ; Gen. 24.11 : And the Servant caused the Camels to kneel down without the Citie by a well of water at evening time , even about the time , that women use to go out to draw water ; This signifieth and noteth out internally , how the mystery of the nature of the three Principles , being the bearers or carriers of the formed wisdome of God , hath layd it selfe down by the divine fountain without the Citie ; the Citie betokens the hidden mysteries of the divine holy Ens of the formed wisdome ; about which , the * * Or , the three Principles of nature . nature of the three Principles hath layed it selfe ; for nature is externall , and a Carrier of the mysteries of God : it lyeth by the wellspring of God , viz. by the birth of the holy Trinity .

The outward figure is thus explained .

18. At Evening ; that is , in the last dayes of the world ; or towards the Evening time in man ; when the Eternall night drawes near ; then God bringeth his * * Or , Carrier . Bearer , viz. the will of the Fathers nature , which lyeth down by the fountain of the divine property in man , and will there give his camels , viz. his will , drink ; like as towards the Evening ; that is , in the last time , he did lay his will to the humane nature in the Ens of Mary , by the true wellspring of the Covenant , and there gave the humane nature , drink .

19. And as the Servant of Abraham standing by the well of water in Mesopotamia , did purpose , and endeavour to fullfill his Masters will , and yet did not looke upon himselfe [ and cast about in his reason ] how it should be , but commended his cause to God , to do as he would please , and onely set a Lot before him , that he might see , what way God would lead and direct him ; even so also the spirit of Moses doth here play in the figure of Christ ; for nature in the Ens or Seed of Mary was the Servant of God , which pitcht down before the Ens of the Covenant , as an Instrument of God , and gave God the honour , and committed it unto him , how he would bring it to the holy virginity in the holy Ens of the Covenant in Mary ; as here Abrahams Servant commended it to God , when he came before the fountain , how he would lead him and whither , or what he should do ; that God might bring him to the true virgin , whom God would give his Masters Son .

20. So likewise it was not effected by and from the purpose , understanding , or power , of nature , that nature was brought to the holy Ens in the Covenant , and m●rried the divine Virgin in the Ens of the Word of God ; nature understood nothing of it , how it should be brought to passe , or what it should do to purchase or accomplish the same ; it knew not the holy virginity in the Covenant ; but when Gods Command did sound or speak unto it , by the Angel Gabriel , then it gave God the honour , and committed it to him what he would do and work through it ; that God might espouse it to the virgin of wisdome ; as heere Abrahams Servant prayed unto God , that he would bring the right virgin which God had chosen for him , to the fountain of water .

21. For , by the well of God , nature shall know , what kinde of virgin shall come and give the camels , or the Bearer Nature drink ; as Rebecca came forth by Gods instigation , and gave the camels of Abrahams Servants drink ; so likewise the divine virginity in the Ens of Mary came and gave the Essence in the Seed of Mary , drink , and took the humane nature for a Spouse and Consort .

22. And the humane nature in the Covenant , in the Seed of Abraham , in his Ens of faith , ( when he apprehended the word of promise in the faith , which was his righteousnesse ) had the fair Golden-fore-head - * * Or , Ear-rings . Jewell in it selfe , and the two braceletts , which it hung on the word of God , which moved it selfe in the Angels Message in Mary , where then the Ens of faith was espoused or married with the now-moving voice ; which Motion , beset and embraced , nature ; as here Abrahams servant , when he saw , that God had brought to him the true Virgin , he drew forth the free gift of his Master Abraham , and hung it on the virgin .

23. Thus also nature , in the Covenant , in the Seed of Mary , did put the fair Jewell , which God promised Adam in Paradise , and opened in Abraham , which Abraham apprehended in the spirit and faith , upon the voice of God , viz. on the living moving word of God , which founded in the Angels message , in Abrahams Ens of faith ; and herewith also , it selfe .

24. For Abraham had layd hold on the word of the Covenant in faith ; so that it was formed into an Ens , but not wholly in to the humanity , and this Ens was the fair Jewell , which nature bare as an hidden treasure in it selfe , untill the limitt of the Covenant , even towards the Evening of the world , and then Gods living voice sounded into nature in the Seed of the Woman ; and so nature , viz. Gods Servant gave forth the hidden Pearl , and hung it on the forehead of the virgin-like-Love of Jesus , which was moved in the Angells Message , and came now to the fountain to draw forth the shut-up virginity , in man , from the divine Ens ; and there it obtained its bridegroom , viz. the Soul of man , with the Fathers Jewells and great goods : with this , the spirit of Moses doth here play , and holds forth a Secrett intimation under the outward Act.

25. Abrahams Servant made him a Lot , to know the virgin by , which was this ; Shee that should come and give him , and all his Servants and Camells drink ; Gen. 24.14 . that even she should be the right one : thus also God hath planted this Lott , and put it into the nature of the Soul , and the Right humanity , that the virgin , which should refresh the Soul with the true humanity out of Gods Love-fountain , the same the Soul should desire for its eternall Spouse .

26. As it came to passe in Mary , when the Angel greeted her ; he refreshed the Soul , and also her seed of the Souls nature proceeding from the womans Tincture , whereby this Soules essence , brought its desire , towards the Sweet spring-water of the fountain of Jesus , and drank of this water of the Love of Jesus ; whereby , and wherein it was married to the sweet Love of Jesus , in JEHOVA , so that in this Seed of Mary , in the limitt of the Covenant , a Manly virgin of God was conceived , which is Christ Jesus in Our humanity , and in the divine Ens , in the Power of the word of God , a formed God , according to the creature ; but according to the divine voice , God all in all ; understand , a formed God , according to the humane property , viz. a visible Image of the Deity , and therein the whole invisible immense God in Trinity in Essence .

27. This whole figure stands in the process of the new Birth , and shewes how it should come to passe ; for Abraham in his faith , stands in the figure of Adam , viz. in God the Fathers figure ; who created him in his very Image and likenesse ; and Isaac his Son , stands in the figure of the humanity of Christ , viz. in the Sons figure .

28. God the Father hath given all his goods , understand , of the formed word , viz all created , and procreated beings , in the Place of this world , unto his Son , who manifested himselfe in the divine Image of the humanity ; even as Abraham gave all his goods to Isaac , who was the Type of Christ .

29. And as Abraham would take a wife unto his Son Isaac of his kindred , and sent out his chiefe Officer to take a wife unto his Son , and yet did not before-hand name the same unto him , and tell him who shee should be ; but bad him go onely to his fathers house , and to his kindred , and see what woman God would bring unto him for his Son Isaac to take ; so likewise God hath sent his Officer ( who ruleth chiefe in his whole house , that is , Dominion , which is the voice of his Revealed Word ) into the world , to the Right Adamicall man , and not to the Cananitish Serpents Ens ; but to the disappeared virgin-like Image of God , and to the living Soul , which is of God the Fathers house ; that is , property ; and looks out , about a virgin , for a wife to his Son Jesus Christ ; viz. he wooes for the heavenly virginity in man , which disappeared in Adam ; for , this virgin , Gods Officer of nature , doth woo , by his Servants , which he sendeth forth , and bids them make suit for this virginity , for a wife to his Son ; and joyn it with him in marriage .

30. And as Abraham did not name afore-hand the virgin unto his Officer , but commanded him to go unto his fathers house , and there look up unto God , and see , where he should bid him make suit , and take that virgin which God should choose , and bring unto him ; so likewise God hath sent his Officer , viz. his holy word by his Servants , into the world to the true man ; not to the Serpent-beasts , for these hear not Gods word , they have no hearing in them , thereto ; like as the Cananites in the Serpents Ens were even wholly beastiall , and half dead , as to the divine Hearing , by reason of their iniquity , and Selfe-will .

31. And he causeth his Servants , viz. Officers , to sit down by the fountain of his holy word ; with command , that they should in their office and charge committed unto them , call upon God , and pray , and teach his word , untill God draweth the virgins heart , and brings her to the fountain of his word , to draw water out of the well-spring of Gods word .

32. And when this virgin , understand the inward divine Image , which was obscured in Adam , drawes water in the fountain of the divine word : then the Officer , Abrahams Servant , viz. the Fathers will , speaketh in the Soul , saying , Give me to drink of thy sweet water of the Eternall virginity ; and the pretious virgin saith , to the will of God , Drink my Lord ; I will also draw [ water ] for thy Camels ; understand by the Camels the Essences of the humane nature proceeding from the Fathers property ; and by the virgin , understand the nature and property of the light in the Love ; viz. the Essence of the divine Ens of the Angelicall world , which disappeared in Adam , and now cometh again to draw water for its Bridegroom the Soul .

33. And now when the Officer ( viz. Gods will ) with his Camels , viz. the Essences of nature , is refreshed with drink by the virgin ; then the forth-sent will of the Father , in the Essence of nature , giveth thankes unto the true deity ; that God hath brought this virgin unto him ; that he should take this virgin of the Love and humanity of Jesus Christ , for a wife .

34. And forth-with the will of God the Father , taketh the pretious Jewells which God did incorporate into Adams Soul , even into the light of his life , in Paradise , with the pretious Name Jesus ; yea , which Jewells were incorporated in the Centre of the Soul * * Eph. 1.4 . before the foundation of the world was laid , which have been wholly hidden to the Soul , which Jewells are the holy fire of the hidden Love-desire , and hangeth the same on the noble Virgin of the heavenly worlds Essence ; as a golden * * Or , jewell for the forehead . ear-ring of half a shekell weight .

35. This golden jewell [ or ear-ring ] of * * Halfe a shekell . half a shekell weight , is the new heavenly essentiality which came down or proceeded from heaven ; as Christ said , Joh. 3. That he was come from heaven ; there he means the Ens proceeding or coming from thence , which was the halfe-holy humanity , viz. the holy Ens in the word , which did unite it selfe to the disappeared heavenly Ens , in the humanity ; so that this golden jewell of half a shekell weight , belongs to the divine Sound or word , which cometh into the humanity , and is hung upon the heavenly virginity in man .

36. And now when the marriage is celebrated , and the virgin-like Ens betrothed to this holy Ens , so that the virginity receiveth this jewell profered unto it ; then it is an * * A whole shekell . whole shekell of gold ; half of the deity , and half of the humanity .

37. And the two Braceletts , which Abrahams Servants , viz. the will of the Father in the Soules nature putteth on the virgin , which are of * * Ten shekells . Ten shekells weight of gold , they are the ten formes of the holy fire which are hung with the new introduced humanity of Jesus Christ his divine Ens , on the disappeared virginity ; whereby it again receiveth its true life .

38. And when this virgin hath thus received this Jewell and Braceletts , then it rejoyceth , and runneth to her brother Laban ; viz. to the third Principle of the outward humanity , proceeding from the limus of the earth ; that is , to the outward Soul ; and telleth this unto him ; that is , when the virgins Image doth receive the Ens of Christ , viz. this fair and pretious Jewell of half a shekell , together with the holy fire of the word , then it penetrates , with its voice of the divine Essence , through the outward man ( viz. its brother ) and declareth the divine Power ; whereby the outward man , understand the third Principle , is glad , and exceedingly rejoyceth with the virgin of the inward man , and runneth also unto the fountain of the word of God , and prayeth God , that he would be pleased to come in unto him with his word ; as here Laban prayed Abrahams Servant to come in to him ; which Abrahams Servant , viz. Gods will , doth willingly , and turnes in unto the outward man as Abrahams Servant did .

39. Thus doth the humane nature likewise , when it heareth the voice of Christ Sounding in the inward man , and seeth the Ornament , which the holy Spirit hath put on the virgins Image ; then Laban , viz. the brother of the inward Image doth earnestly entreat the will of God to come in .

40. And when the will of God ( here typified by Abrahams Servant ) is come in unto Bethuel , and Laban , viz. into the third Principle of the humanity ; then the Officer of God , viz. the word of God which cometh into Man ; saith ; I will not eat of thy food ; ( understand of the outward lifes Essence ) except I obtain my Errand ; that thou givest my Master , viz. my Masters Son ( that is , the humanity of Jesus Christ ) thy Sister , viz. the heavenly virginity to wife ; and he relateth the Mission or Errand of God to the humane nature ; that is ; he openeth to it the divine understanding , so that even the naturall man doth learn to understand the will of God , in which , before , it was blind .

41. And then the poor nature with the Soul gives up it selfe into Gods will ; and then thus speak Laban and Bethuel , This cometh from the Lord ; we shall not speak any thing against it ; behold here is thy place , do with me and with my inward [ ground ] as thou pleasest ; Here is Rebecca , viz. the formed word of the heavenly property ; take it , and marry it to thy Masters Son , viz. to the humanity of Jesus Christ , according to thy good-liking , as the Lord hath spoken .

42. Wee see here very exactly , how the spirit of Moses doth speak in the figure , for he setts Laban , viz. Bethuels Son before the Father ; viz. the outward Soul before the inward fire-Soul , the Air-Soul before the Right fire-Soul ; albeit they are not two , but One , yet they are understood in two Principles ; for the fire-Soul gives answer through the air-Soul ; the fire-Soul useth the uncompacted tongue , but the Air-Soul useth the Compacted formed Language .

43. Therefore the spirit of Moses doth set Laban Rebecca's brother , first , as if the business were don by Laban ; to signifie , that when Gods Officer , viz. the will of God , in the * Drawing of the Father , doth come into man ; and seeketh a Lodging , and the virgin , then the outward spirit of man must give its promise ; for it is turned away from God and the true resignation ; now it must again give its will wholly and fully into Gods will .

44. And when it comes to passe , that the outward Soul , with the inward fire-Soul , doth wholly consent unto this holy Match , and give up it selfe to God ; then the will of God , viz. the Officer , in the drawing of the Father , doth bow himselfe again towards the true deity ; that is , he cometh again unto its seat and place ; and brings forth out of Abrahams treasure ; that is , out of God the Fathers treasury of his formed wisdome , the Silver and Golden jewells , and hangeth them on Rebecca , viz. the heavenly virginity .

45. For these jewells do not belong to Laban , or Bethuel ( understand to the outward , or inward fire-Soul ) while it is here in this earthly life , but to the true virgin Rebecca , proceeding from the divine Ens of the formed holy word , according to the Angelicall worlds property ; viz. according to the Second Principle , viz. the inward spirituall new man , which is , with Rebecca , married to the Right Isaac , Christ ; and therefore the spirit of Moses setts down , Gen. 24.53 . how Abrahams Servant gave Rebecca the golden ear-ring and brace-letts with silver and golden jewells and Raynient ; but unto Laban , viz. unto Rebecca's brother and her mother also , he gave * * Our Text , pretious things . Spices .

46. O thou wonderfull God! how plainly dost thou sett forth the great mysteries ? the silver , and golden jewells are the Treasure of the divine wisdome in the word of life , which treasure the divine word brings along with it to the right virginity , which dyed in Adam , and is again brought in Christ to its beloved ; and giveth it wholly and peculiarly for the Ornament of the Banquett ; and the Raiment is the New humanity , wherewith shee cometh before her Bridegroome ; and the Spices , which were given to Laban and the Mother , are the power and vertues of the holy Spirit , which are freely given to the fire-Soul and the Air-Soul , by the Coming in of the tender humanity of Jesus Christ .

47. For the outward Soul is not in this life time ( being yet the Earthly body adheers unto it ) cloathed with the new Raiment ; neither is the Silver and Golden jewell of the humanity of Jesus Christ given in this life time wholly unto the peculiar possession and power of the fire-Soul ; but the spices onely ; that i● , the vertue and pleasant aspect of the holy Spirit ; for the fire-Soul might become proud and haughty again , if it should have this virgin in its Own power , as Lucifer and Adam did , therefore the fire-Soul must here in this life time remain in its Principle ; and in the Air-soul , viz. in the third Principle , where the earthly Evill man liveth , it must take on it the Crosse of Christ .

48. But virgin Rebecca or Sophia with her Bridegroom Christ , remains in their own , viz. in the Second , Principle , in heaven ; for Saint Paul saith ; * Our conversation is in heaven ; understand the conversation of the virgin [ Sophia ] , where shee with her beloved Christ , stands in wedlock ; and Christ and virgin Sophia are one person ; understand the true Manly Virgin of God , which Adam was before his Eve , when he was man and woman , and yet neither of them , but a Virgin of God .

Gen. 24.54 . 49. And now when these Nuptialls are celebrated ; then Abrahams Servant with all his Servants sits down with his obtained Bride and with father and brother at the Table , and eat together the Marriage-Feast ; that is , when man , understand , the inward virgin-like spirituall man , is married to Christ ; then God eateth of mans will and words ; and again man eateth of Gods will and words ; there they sit at one feast , and then t is truely said , and applyed ; * Whosoever heareth you , he heareth mee ; whosoever heareth these men to teach and speak of God , he heareth God speak , for they speak in the power of the holy Spirits spices , and eat together of the great Supper of Christ .

50. O what a very glorious , and sumptuous feast is there kept ! where this wedding-day is celebrated in man , which no Cananitish Serpent man is worthy to know , or tast of , yea he doth not experimentally tast of it to all eternity ; neither knowes he what Meat or food is there eaten ; also what internall joy is there , where Christ and virgin Sophia are Bride and Bridegroom ; and the inward and outward Soul sitt by the Bride , and eat with her of this feast ; which we leave to the consideration of the children of Christ , who have been at this wedding feast ; no man else in this world understands it : none knowes any thing thereof but the right Laban and Bethuel .

51. But this Bridall doth not last continually , but when Abrahams Servant had obtained the virgin , and celebrated this feast and wedding-day with the Father , and Mother , and Laban ; and had continued there all night , he arose up early in the Morning , and said , let me go unto my Master . Gen. 24.54 .

The inward figure stands thus .

52. When Christ hath married himselfe with virgin Sophia , viz. with the inward humanity , soon after , the voice of God Soundeth in the Soul , and saith , I will go away from thee with the virgin , and it is continually as if he would force away , and depart from man ; then the poor Soul must make continuall prayers and supplications , that he would be pleased to tarry still longer with it ; but the voice oftentimes sounds , hinder mee not , I must go , or make my journey , to my Master , thou art vain , evill , and sinfull , I may not tarry with thee any longer .

53. And then the poor Soul calleth virgin Rebecca , viz. Christ with his Bride ; and puts him in minde of his pretious word and promise , in that * * Mat. 28.20 . He hath promised to remain with us even to the end of the world , and 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 doth indeed belong onely unto Christ , viz. to the true Isaac : but as he freely of Grace gave the Covenant to Adam ; and as Abraham gave Gifts out of Isaac's Right to the Sons of the Concubines ; so God the Father doth still to this day , give Adams , and Abrahams naturall children , the Covenant , and heritage of Christ as a free Gift of Grace .

8. And as Abrahams naturall children were not disinherited from the Covenant , but onely from his Goods ; so likewise no man is disinherited from the Covenant of God , established in Adam , and Abraham , Every man receiveth the free given Covenant in the wombe , in which his free-given Covenant , he hath power to turn in unto Christs goods .

9. But he hath not the goods in the Right of nature , to take the same at or by his own will , but as a free Gift ; he shall and must resigne himselfe up unto the Covenant as a Servant , wholly giving up his own naturall will in the Covenant , and forsake the will to the Right of nature , and become wholly the Covenants own ; so that he doth not any longer introduce his own naturall will into the Covenant and free Gift , but give up his will to the Covenant ; and then the free gift standeth in the place of the own will ; and the nature of Adam liveth in the free gift , and also enjoyeth the inheritance , but not in the selfe-will , but in the true Resignation , where the will of the Covenant becomes mans will .

10. For the will of the Covenant inheriteth the Son-ship in the right of nature , but the will of the naturall Selfeness is cast out from it , the same must dye unto the assuming own-hood ; and when it is brought so to passe , it ariseth in the Covenant in Christ , and possesseth the free gift in the Right of Grace ; Christ hath manifested himselfe in the Covenant in Adams freely given gift in the humane nature , and is become the life , and will of the Covenant , and fullfilled the same .

11. But now this free-given Covenant which God bestowed on Adam , lyeth in all men , for as Sin passed as a birth-right from one upon all , so also the Covenant and the free gift of grace passeth from one upon all ; Every man hath Christ in him ; but the own will doth not apprehend him , but it crucifieth him , and will not dye to its Selfness , that so it might enter into Christs death , and arise in the Covenant in the will of Christ .

12. The Own will desireth onely to be an outwardly assumed or adopted Son of Grace , and yet it is cast out from the presence of God , as Abraham cast out his naturall children from his goods , and disinherited them , and gave the goods onely to Isaac ; so likewise the kingdome of God belongs onely to the will of the Covenant .

13. Which indeed lyeth in all men , but no man can receive or see the Kingdome of God , unless he become the child of the Covenant , so that he forsake the naturall forth-proceeded will , and put on the will of Christ in the Covenant ; so that his will in the Covenant be born anew in Christ ; and then he is * * John 15.5 . a branch on the vine of Christ , and receiveth Christs spirit , will , and life ; and becomes as to the Covenant Christus or one anointed ; and thus Christ then dwelleth in Adam and Adam in Christ ; and this is that which the spirit of Moses doth represent in this figure .

14. But that Abraham did send the children of his Adamicall nature away out of his house with Gifts , and did not keep them with him as Sojourners ; betokens , that the externall man , will , while it is in this life , live in the will of Selfe upon the earth , and that it cannot wholly put off the same according to the earthly man ; but this same earthly Selfe will is cast out of the holiness of God , viz. from the Kingdome of heaven .

15. And although the free gift of the Covenant lyeth hid in him , yet the outward earthly man is cast out from Paradise , and the Covenant of God , and shall not inherit the kingdome of heaven ( Joh. 6. ) but he onely shall inherit it who is born of the free gift of the Covenant , not Adam but Christ in his Members ; not the Serpents Ens , and the selfish rebellious Ismalitish scoffing false will ; but the will of the Covenant in Ismaels circumcision , where the mocker is cutt off from the Covenant ; and Ismael then becomes Isaac's brother .

16. The Own selfe-made gross earthly Adam , who by his own lust hath made himselfe a Beast , and received and taken in the Devills desire and will , into the selfly assumed Beast , the same cannot be or remain in the Image of Christ : he is cast out from thence , and walketh in the world of vanity , and his own lust , so that he is not capable of the free gift in the Covenant .

17. But the right Adamicall man , which God made out of the matrix of the earth , out of which the Earth had its Originall ; in the same is the Covenant , and the free gift ; even as a tincture in the gross Lead , which doth swallow up in it selfe the grossness , viz. the gross Saturn in its own desire , and mortifieth the Saturnine will ; and advanceth or sublimeth its own ( understand the Tinctures will and propriety ) in the Lead ▪ whereby the Lead is changed into Gold .

18. Thus likewise we are to understand , that the gross Saturnine Selfe-will , proceeding from the dark worlds property , in man , cannot dwell in Gods house 〈◊〉 is without in the corrupt world ; God hath cast it forth out of Paradise ; as Abraham cast out his naturall Adamicall children from Isaac's goods , so also our earthly man as to it s assumed grossnes● , and ownhood , is not at all fit for , or profitable unto , the kingdome of heaven , it is onely the Ax wherewith the Carpenter builds in this life time , in heaven he hath no need of this Ax , for he shall not need build him an house for his propriety , but Christ , viz. the formed word of God is his house .

19. For as Abraham cast out of his house the Sons of his Concubines with gifts ▪ so likewise the Adamicall man is cast out from God , whom Christ , viz. the Fathers free gift , receiveth again unto himselfe ; for when Christ was come into our humanity ▪ * God suffered him to be hung upon the Cross , and be putt to death ▪ but received him again in his free favour , * and sett him at the right hand of the Power of God in heaven ; and our humanity also with and in him ; but the humane selfe will , must dye on the Cross.

20. Thus likewise the spirit of Moses doth here signifie in the figure , concerning Abraham and his naturall children ; that the outward naturall man shall not dwell in the Ens of Christ , for he is cast out of Paradise in Adam ; therefore also he cannot be received according to his Beastiall selfish propriety unto the possession of Isaac's goods ; that is , unto the Ens of faith , viz. in Christ ; and albeit Christ , viz. the free gift of the Father , doth dwell in the inward true man which God created in Adam ; yet the gross Beast , viz. the earthliness and vanity shall and trust in every respect be cast away from Christ ; yea Every man who desireth to be a Christian , must cast out the earthly will , which longeth and breatheth after vanity and Selfe ●●st .

21. As Abraham ( in this figure ) did not spare his owne children , but cast them out ; so likewise a Christian must not spare or forbeare his children ; viz. his own lust and vaine desire ; and all whatsoever doth hang or depend thereon ; but dayly and hourely cast them out by the understanding , out of the true Temple of Christ ; viz. out of Gods free gift , and crucifie the old Adam ; else if it be not thus effected the old selfe-willed Adam crucifyeth Christ in him , and so Christ indeed must hang on the Cross ; and be putt to death .

22. And this figure also Concerning Abraham's casting out his naturall children , doth signifie , that , when Christ , viz. the true Isaac came into the flesh , viz. into the humanity , Abrahams naturall children , viz. the Jewes , should , under the kingdome of Christ , be cast out from the naturall goods , viz. from all Dominion , from Countrey and Kingdome ; and their Rule and Dominion should cease ; for the Dominion belongs onely unto Christ , viz. to Christendom ; for Christ brought an Eternall Kingdome with him : the goods were all his ; as Abrahams goods belonged to Isaac .

23. And although it hath not dominion over all , as Isaac had possession and rule of that onely which his father left him ; for the naturall children of Abraham , born of Kethura , became afterwards heathen , and ruled over the outward goods as children of the outward nature : yet Abrahams children , who were in the Covenant under Circumcision , must when Christ did manifest himselfe , be cast out , to signifie , that the earthly man also , viz. Selfe in the Serpents Ens which is on the children of the Covenant , must be cast away from God .

24. Thus in Abraham and his Son Isaac the figure of the Kingdome of Christ was represented : but when Christ came into the flesh ; God putt away the figure ; and took from the externall children of Isaac the outward goods of the Land Canaan ; to intimate , that now the holy Land of Canaan is become manifest , where Isaac's children shall take possession of the true promised inheritance in Christ , and no longer have the figure onely , but the Essence of the figure , viz. the perfect substance , and now forsake the outward goods with the figure , and putt on Christ in the flesh .

25. But that the Jewes , viz. Isaac's and Abrahams children , viz. the children in Christs figure , did not all turn unto Christ , when he did manifest himselfe in the flesh , hath this meaning ; God gave them the law of nature ; where , in the law , the Government of nature was understood externally , and internally Christ , viz. the Covenant , and the promised free gift of God in Paradise ; so that the law of nature was to be Christs Sojourner , and the true man also was to live under the law of nature in a * * Note . Right rationality , and yet bring his own nature into Christs house ; and thus the figure of the law must continue among some of Abrahams children , viz. amongst some of the Jewes , to signifie , that the law is Christs Sojourner .

26. Understand , that the nature of man shall remain , for it is not so rejected of God , as if clean another new man should arise out of the old ; but the ( new man ) shall arise out of Adam's nature , and property , and out of Gods , in Christs , nature and property ; so that man is become an Adam-Christ , and Christ , a Christ-Adam ; a Man-God , and a God-Man ; and therefore the figure continued still among the Jewes ; and for this cause they were not all converted to Christ ; that so nature might keep its figure , and due right ; for it shall deliver up its children under the Law , viz. the figure of Christ , to God the Father , in Christ , but its figure shall be proved in the fire of God , so that it shall be known , who hath been the true child of the naturall Law in the figure of Christ , that hath been born in the spirit in the law out of the figure of Christ , and who hath not .

27. It is not hee , that hath the words and Title of the law , that is a Jew born in the figure , and in the law , but he who is born of the promise in Abrahams faith ; he that liveth in the figure of Christ , viz. in the law in profession , and practice ( with mouth and heart ) the same , the law of God in Christs figure hath comprehended , and will bring him into the fullfilling of the figure .

28. For it doth not onely depend on mans knowing , that Christ hath given himselfe into the law , and is become the fullfilling in the law , as the Titular Christian boasteth ; but it depends on Gods * * Ordinance . Order , on the mercy of God ; whosoever hath been a true Jew , and hath put on Abrahams faith in the law , he hath putt on the Ens of Christ , which Abraham conceived or apprehended , which Ens of faith , the humanity of Christ hath fullfilled ; and it is hidden to him what it is , for he worketh in the office of nature in the law of God , which Christ hath taken into himselfe and fullfilled ; so that he serveth God in the office of nature , and the Office of nature serveth Christ , for it is become Christs own propriety .

29. For unto him all power is given both in heaven and on earth ( Matth. 28. ) under which power , the office of nature also is , in the law ; for God , in the spirit of Christ , is Even the selfe same who gave the law and the office of nature to do Righteousness , together with the figure of the kingdome of Christ , with the Ens of faith , to Abraham and Moses ; and he is also the very same who fullfilled the Faith , and the law .

30. Thus the Jew worketh in his faith in Christs office , viz. in the Law , wherewith Christ governeth in nature ; and hath putt on Christ in the Covenant , and in the Ens of faith in Christs figure , which Christ hath fullfied .

31. For the Christian who confesseth Christ in the flesh , worketh in his Faith in the flesh of Christ , and hath the Law of nature , viz. Gods officer , to do uprightly , in his faith ; for Christ ruleth in the Law of God , which he hath fullfilled and made a Servant , in his children , and killeth the law of Sin through the fullfilling of his Love in his bloud and death , both in them who live in the dominion of his Law , and also in them who live in the dominion of his Conquest , as the Christians do .

32. For the faith which presseth or cometh in unto God in the law , in the figure , in the Covenant , the same cometh unto God in the Ens of Abrahams faith , out of which , Christ was born ; and he that cometh in unto God in the fullfilling of the same , doth come or press in to God in the humanity of Christ , viz. in the whole process of his suffering , death , and resurrection .

33. A Christian is Christ in the inward humanity , and a Jew is Christ in the figure , and in the office of his law , viz. according to nature : but now Adam in his nature and Christ in the divine nature , are but one person , one onely Tree ; * * Rom. 8.34 . Who now is here that judgeth .

34. Saint Paul saith ; ‖ ‖ Rom. 2.11 , 12 , 13 , 14 , 15. There is no respect of persons before God ; for as many as have sinned without law , shall also perish without law , and they who have sinned in the law , shall be judged by the Law ; for not the hearers of the law are just before God , but the doers of the law shall be justified ; for when the Gentiles which have not the law do by nature the things contained in the law , these having not the law are a law unto themselves , which shew that the work of the law is written in their hearts , their conscience also bearing witness to them , and their thoughts within themselves either accusing or excusing each other ; That is , or signifieth , thus much .

35. When the Gentiles do apprehend Christ , then they do apprehend the Law of nature to do uprightly , for Christ is the beginning and the fullfilling of the law ; but the Jewes have the law ; now whosoever transgresseth , and sinneth , either the Jew in the law of nature , or the Gentile who acknowledgeth Christ in the law of the fullfilling each shall be punished or judged in his law ; viz. the Jew in the law of God the Father in Christ , and the Christian in the law of the Gospel , viz. in the law of the Accomplishment .

36. For here is no respect of name , in that one saith , I am a Jew , the other I am a Christian , the name maketh no difference in the Adoption of God , but the spirit in the heart to do uprightly , to obey God ; they all come in the Grace under the obedience of Christ unto God ; both the Jew and Christian.

37. For without Christ there is neither law nor Gospel , Christ is the Righteousness which availeth before God in the law , so that man , without Christ , hath no God ; now let him run either in the Law or Gospel , if he runneth in the desire to obey God , then he runneth in the law of the Accomplishment ; for Christ is the onely obedience which availeth before God , both in the law and Gospel ; all men who give up themselves in obedience unto God , they are received in Christs obedience , viz. in the fullfilling of the obedience , the Jew and the Christian , and so likewise the heathen who hath neither the law nor Gospel .

38. For if the Gentile desire to obey the onely God , and yet knoweth him not according to the essence of his manifestation ; but presseth in to the obedience of God , then he is a law unto himselfe ; and declareth indeed that God hath written his law in him , which he hath fullfilled in his Son , as Paul saith ; for he who knoweth the law and Gospell , knoweth the same onely as a Gift of the Giver , who hath given him the knowledge ; but he that doth not know it , and yet desireth the power of the law and Gospel , in him , God in Christ , knowes , what he pleaseth .

39. For Grace doth not onely lye in knowing , that one knoweth the Grace in Christ , but it lyeth in the pressing into that Grace , and in the mercy of God . One presseth in to mercy in the law , the other in the Gospel , and the third without the law , and without the knowledge of the Gospel ; he that hath neither , but hangs on the Grace of God , the same is freely given without his knowledge of it .

40. Even as the branch on the tree doth not know , whence the Stock doth introduce the sapp , and power into it , it onely longeth and gaspeth after the power and vertue of the root , and draweth with its desire the sap into its selfe ; even so likewise many an ignorant man doth long after his eternall mother , out of whom he is arisen with Adam , and cometh in his ignorance [ or un-knowing condition ] again unto the free gift of Grace which God freely bestowed on Adam , in his fall , for the Covenant and Grace passed from Adam upon all originally or by way of inheritance , even as Sin passed from one upon all : whosoever desireth the Grace of the onely God , he obtaineth it in Christ , who is the Grace it selfe .

41. The Jewes will not beleeve the outward humanity of Christ , and do deny the same ; but the Christians do beleeve it , and yet defile the same , with ungodly conversation , and the one is as the other before God , except the children of Faith among the Jewes and Christians , whose defiled garment is washed in the bloud of Christ .

42. We do not hereby confirm or speak for the unbeleef of the Jewes , and Gentiles , that they should or might remain in blindness , for the time of their visitation is * * Text. born . at hand , that they shall see , but we hereby disclose and lay open the wicked Antichrist among the Jewes , and Christians , in that every one boasteth of his Name , and condemneth another ; the Jew in the Law , and the Christian in the Gospel , and the Heathen in his Superstition .

43. Each of them will be Gods child in his knowledge , and yet the disobedience and unbeleef is as great among one people as another ; and they are in the knowledge , onely as a figure before God , and none is saved by his knowledge onely ; for , that I do beleeve and hold for a truth , that Christ was born , dyed and arose again from death for mee , doth not make me a child of God ; the Devill knoweth it also , but it doth not avail him ; I must putt on Christ in the desire of faith , and enter into his obedience , into his incarnation , suffering and death , and arise again in him , and putt on the obedience of Christ , and then I am a Christian and not before .

44. The judging censuring and condemning others without Gods Command is onely the Antichrist among the Jewes , and among the Christians : without Gods mercy none cometh to the Son-ship , we must all enter in through the free Mercy of God ; the Jew , and Christian , the knower , and he that knoweth not , our knowledge must be filled and abound with the love of Christ effectually , so that we love one another , else knowledge is not at all available : if I bring not my knowledge with the desire into the Love of God wherewith he hath loved us in Christ , and love my neighbour in the love of God in Christ , with that love wherewith God generally loveth us , and loved us when we were his Enemies , then I have not as yet the love of God dwelling in mee .

45. But how will he Love his brother , who contemneth him for his knowledge sake : did not God Love us when we knew nothing of his Love ; if a man hath not this Love of God in him , wherewith God loved us when we knew him not , why doth he boast then of Gods Sonship ; if he be the child of God , then he hath the free love of God , wherewith he loveth all things , if he hath it not ; he is not then as yet capable of the Adoption : now then if any one contemneth , and condemneth his brother , which hath not as yet his knowledge , how can he boast of the Love of God , wherewith God loved his Enemies in Christ , wherewith Christ prayed for his Enemies .

46. O thou false cold Love of the titular Christendome , how doth the Eternall truth strike thee in the face of thy Conscience , in that thou onely dependest on thy knowing , and contendest about the meer knowledge , and hast not Love ; thou judgest thy Selfe onely in thy judging others : One Sect and company judgeth and condemneth an other , and before God they are no other then the naturall children of Abraham , born of Kethura , one laying the blame upon another that the father had cast them out from the inheritance , and yet they could not see what was the fault , namely , that it was by reason of the evill corrupt nature , which was not a true Heire .

47. So likewise your judging and censuring others doth not Entitle you to the goods of Christ : nay , the same is wholly cast out from the inheritance , both of the Jewes , Christians , and also of the Turkes ; all your contention is nothing else but the Mocker Ismael who mocketh Christ in his members ; yee do all abuse the Name of God with your judging , and condem the manifold Gifts of the Spirit of God among you , and judge onely in Selfe , and not according to the Love of Christ .

48. Your judging one another is onely the hurt and wound of the world , wherewith yee make the ignorant to Erre , and bring them to blaspheam , yee teach them the art of censuring and condemning , and yee your selves have not the true knowledge in the spirit of God , yee do not teach your selves , and yet yee will be teaching , and judging others ; and in this way and course yee are all , one with another , the disinherited children of Kethura ; yee contend , bite and devour one another about Abrahams , viz. Christs goods , and yet yee have them not ; if yee had them then yee would have the Love of Christ , which is the true goods .

49. No knowledge without the love of Christ is at all available to the Sonship , it is onely Babel , and fable , Teaching and yet an effecting and doing nothing , save onely honoring the Idoll Maozim in it selfe ; the knowledge of the High Schooles , and the knowledge of the Devill , without the spirit of Christ in Love , do both of them bring onely contention and desolation .

50. If the Devill had not known in Selfe , then he had been an Angel ; and if Adam had not desired the Selfe-knowledge without Gods Love , he had continued in Paradise ; if the high Schooles did not know the sharpe accute disputing , they had continued in the simplicity of Christ , and had not brought the whole world with their contention and disputings into Opinions , and judgings of one another , so that now there is nothing but contemning , and condeming in Christendome , and all Love , and truth is extinct ; and men have sett and putt Salvation in opinions [ in this or that way and form ] and bound the Master to the Servant , so that Antichrist domineereth over Christ , and yet pretends all for Christ , but indeed her hereby onely honoreth and mindeth his Lucifer , and Belly-God Maozim , as it is plainly to be seen .

Gen. 25.6 , 7 , 8 , 9. 51. Now after that Abraham had sent away all the children of the Concubines from Isaacs goods with Gifts towards the East , as Moses saith ; they came into the East Countrey ; that is , into the Dominion and Government of nature , where the Essence beginneth , and Abraham dyed in a quiet Age when he was old , and full of yeares , and was buried by his Sarah in the Cave of Machpelah which is before Mamre .

The inward figure is this .

52. Abrahams naturall children of the Concubines went towards the East : here the spirit points at the figure of the whole man , when Christ hath manifested himselfe in man , and possessed his goods , as here Isaac , then nature goeth into the * * Text. beginning . East , viz. into the Fathers property , and worketh according to the soul in the first and third Principle , and Christ sitteth in the midst , viz. in the second Principle , and ruleth over that which nature in the Fathers property doth form and fashion in the divine wisdome .

53. Therefore Moses saith here ; that they went towards the East , and pointeth secretly in his figure at the property of man , signifying how nature doth possesse the * * Text. morning . East , viz. the beginning or rise of the Dominion ; even as Christ also said , that He was as a Vine-dresser who did glean . In Gods kingdome nature is Christs Servant , but in the kingdome of natures Selfe or propriety , Christ hath given himselfe with his humility to be a Servant , and an assistant , and serveth the Father in his naturall manifestation , and continually picketh up or gleaneth ; what the Father formeth through nature , that the wisdome bringeth into its Treasure .

54. Therefore saith Saint Paul , that ‖ ‖ 1 Cor. 14.32 . the spirit of God is subject to the children of God , and goeth along with them in the Searching even into the depths of the Deity : and when it comes thus far , then man is in a quiet old age , and then all things stand in order in him ; viz: nature in the * * East . Morning in the Fathers property , and Christ in the * * West . Evening , in the humility , and then man hath enough of the outward evill sinfull life , he longeth continually to enter with his Essence into the Cave of * * That is , the twofold pitt , as the Dutch translation hath it . Machpelah , viz. into the Eternall Mother , as it is before ‖ ‖ In the 49. Chap. mentioned .

55. And when he hath brought his life's forms into the divine Order , as here Abraham had sett all things into Order , then he giveth up himselfe wholly and fully in One Essence into the Eternall Generatress , and with his own will he resigneth up himselfe into mortification and death , and is wholly tired , and weary of the life of Selfe , and so resteth in his God .

CHAP. LII . Of the history of Isaac , and also of the Birth of Esau and Jacob , and what hath been acted concerning them ; the meaning thereof is hinted to us in this Chapter .

MOses saith ; After the death of Abraham God blessed his Son Isaac , Gen. XXV . vers. 11. and he dwelt by the well of the * * Laha●●●● . Living and Seing . Reason understands this externally of a place where Isaac dwelt , but the spirit looketh upon the figure of the life's form , shewing , how the humane nature and creature hath dwelt by the well-spring of the divine Ens in the Covenant , which Abraham layd hold of in faith ; viz. the Soul of Isaac dwelt by the wellspring of the holy Trinity , in which the Soul received its light , and saw , and knew the will of God , out of which wellspring the highest love of the Deity did manifest it selfe to the Soul ; and out of which fountain , afterwards , in the fullness of time the holy Name Jesus out of Jehova did manifest it selfe and espoused it selfe for a Bride unto the Soul .

2. The soul of Isaac dwelt by this fountain of the living and Seing , untill the same fountain afterwards did powre forth , and open it selfe in the humanity of Christ in the Soul ; and then afterwards the Soul dwelt in the fountain , when it was exalted in Christs person to the right hand of God ; and then the fountain of God did spring forth through the soul , where then it received the divine might as a Prince of God , or as an Image or express likeness of God , or as a formed word of the voice of God , through which voice God was made known and manifest .

3. So likewise our Soul when it forsaketh the earthly will of its assumed Selfe , and apprehendeth the Ens of Christ in the Covenant , and turnes it selfe to God , then it dwelleth also by the fountain of the living and Seing , that is , by Gods Eye , which he hath again with Christ manifested and opened in the humanity : indeed our soul doth not in this time of the earthly cottage dwell in the wellspring of God , as if it did apprehend the well-spring in Selfe , but like as the Sun through-shineth the Glass , and yet the Glasse is not turned to be Sun , but it dwelleth by the Lustre , and vertue of the Sun , and suffereth the Sun to worke and shine through it ; even so is the soul in this time .

4. And further yet , As the Sun doth give its Tincture into the Metalline Ens , and the Metalline Ens giveth its desire into the Suns Tincture , so that out of them both the fair and pretious Gold is generated , so likewise it is to be understood concerning the Soul and the fountain of God ; the Deity * * Or , dwelleth through the soul. inhabiteth the Soul , but the soul comprehends not the same as to its creaturall power ; but the Eye or light of God with the holy Love-tincture from the lights lustre , giveth it selfe into the desire of the Soul .

Note what the Fiat is . 5. For the desire of the Soul is the Fiat , which takes the power of the holy Love-tincture into it selfe , and makes it essentiall ; so that the divine tincture proceeding from the desire of the true Love-spring ( viz. from the fountain of the living and Seing ) and the soules beleeving desire , do become one Essence .

6. Understand a spirituall Essence , and this same spirituall Essence is the inward new man , viz. a new house or habitation of the Soul , in which it dwelleth according to the inward heavenly world : the name of which Essence is Sophia , viz. the Bride of Christ , Christs humanity , in which the glorious Jacobs-Star of the dear and pretious Name Jesus is a shining light , whereby the Soul seeth and knoweth God .

7. The Soul is not changed into the Deity , viz. into Lahai-roi , the fountain of the living and Seeing , for it is the Eternall and Temporall natures ; but the Deity is not natures , but the will to nature , and manifesteth it selfe through the Soules nature , as the fire manifesteth it selfe through the Iron , where then the Iron seems as if it were meer fire , and yet it keepeth its own nature , and the fire also its own , and the one doth onely dwell in the other , and one is the manifestation of the other . The Iron hath no power over the fire , onely the fire giveth it selfe to the Iron , and the Iron giveth its Ens to the fire , and so both are changed in to one , and yet remain two Essences , so likewise it is to be understood with the Soul and the Deity .

8. And as the fiery property is different from the gross Iron , and hath another Source : so likewise the new spirituall humanity in the Ens of Christ in the divine Love-fire is far another essence then the earthly body , albeit the Soul is understood in the fire , and in the lights lustre the body of Sophia , for the power or vertue of the light is the tincture or the beginning to the new spirituall body ; which power , the Soules beleeving desire , taketh , and formeth or bringeth it into an Essence : that is , it makes it essentiall : it becomes an essence or spirituall body from the desire , which spirituall essence is the Temple of God , of which the Scripture speaketh .

9. But our Babylon will understand nothing hereof , but will be wholly blind therein ; for shee will not know how Christ is born in the faith in us , and how faith comes to essence , but she will downright make the halfe-Serpent man to be an assumed and adopted child of Grace , and set it in Gods Temple : but it avails not ; shall the Devill sit at the right hand of God in the fountain of the living and Seing , he hath been once cast away from thence , he shall not any more possesse the same : a Beast is not Sophia ; the Scripture saith ; * * Matth. 18.3 . Ye must be converted , and be born anew as children , else yee shall not see God .

10. The Soul cannot see God save onely in its new-born Image , onely through and in virgin Sophia in Jacobs-Star , viz. in the Name of Jesus it Seeth in Jehova in the wellspring of the life of God ; it is not its selfe this very fountain , it giveth onely the fire to the manifestation of this fountain : but the fountain is understood in the light , viz. in the meekness of the light .

11. Now the soules magick fire-source could not so be enkindled that a shining lustre of a light might arise in the Soules fire , if the divine Love-desire , viz. the Love-Ens , had not given it selfe into the Soules fire ; the Ens of Christ out of the divine Love , giveth it selfe into the Soules fire-Source , which the soules fire eateth into its fiery Essence , and thereupon the life of the wrathfullness dyeth , and the fair pretious light is thence generated ; for here Christ ariseth out of the consuming fire of the Fathers property , according to his anger , from death , out of the fire of another life : here the magicall Soules fire becomes the pretious Sophia's Bridegroom , and here are man and wife ; viz. both Tinctures of the fire and of the light become one person , viz. an Angel of God .

12. Here Lucifer looseth his throne , and the Serpent his viprous Seed , and Christ sitteth at the right hand of God in man ; and man then dwelleth truly by the fountain of the living and seing ; and this is that which the spirit of Moses setts forth by this figure concerning Isaacs habitation , if we would but once become Seing , and forsake the meer husk , and know our selves aright , not according to the earthly Beast , but according to the inward spirituall heavenly Man .

13. As to the part of the beastiall soul [ of Man ] , that attains not the pretious Image , in this life time for propriety , the mortall soul either from the Stars or four Elements attains it not , onely the inward Soul , out of the Eternall word of God , out of the Eternall Nature , out of the formed word , out of Gods Essence according to Gods Love and Anger , viz. out of the Centre of the Eternall Nature , which hath its Originall out of the divine desire through the eternall * * Word . Verbum Fiat , whereby the divine Lubet formeth and fashioneth the wisdome into a Substance , to the Contemplation of the Deity : This [ soul is that which ] is betrothed to Sophia .

14. The outward Soul is now betrothed and espoused to the Stars and four Elements , to form and bring forth the wonders of Gods formed wisdome in Figures , both in words and workes : this outward Soul obtains sometimes onely a look from Sophia , for it hath the death and mortality in it selfe , but it shall after this time be changed again into the first Image , which God created in Adam , and leave the Serpents Ens to the earth , which shall at the end of dayes be tryed in the fire of God , where the Serpents introduced desire shall evaporate from it , and then the whole Image of God out of all the Three Principles stands in One Essence , and even then * * Ephes. 1.23 . God filleth all in all ; this is here to be understood by this figure .

15. Further the spirit of Moses describeth the children of Ismael , and relates how he begatt twelve Sons , Gen. 25.16.18 from whom twelve Princes arose in their Generations , and he setts down , at last ; He fell in the presence of all his brethren ; here he meaneth before Isaacs generation ; and yet he waxed great in worldly Dominion before them , and potent Nations did arise from him ; and Isaac with his children and posterity were onely as Pilgrims , and travelled up and down from one place to another , untill they were at last redeemed from the Egyptian Bondage , and possessed the promised Land .

The inward figure .

12 Princes . 16. Ismael in his twelve Princes typifieth the kingdome of the Corrupt Nature of mans property , which kingdome is twofold : viz. six numbers out of the inward life's figure ; 6 Inward . and six numbers out of the earthly outward life's figure ; 6 Outward . viz. the outward visible palpable Man , and the inward spirituall Soulish man : both these have twelve numbers in the figure , whence Twelve Princes arose , according to the inward and outward natures property : these the spirit of Moses puts in the figure and saith , that they fell in the presence of all their brethren , to signifie , that the twelve dominions of the inward and outward nature of the humane property in its corruption , fell before the twelve dominions new-born of the Ens of faith in their corrupt Selfe ; for the Devill had set his dominion and power into these properties .

17. But when the promised Seed of faith was conceived in Abraham , it did suppress and beat down the Devils power in the dominion of mans Selfe ; and then hapned the spirituall fall in Ismaels line , wherein the Devill as an haughty Prince had set himselfe to bear the chiefe sway and domination ; for Christ killeth the pride of the Serpent in man .

18. Now saith Moses ; Ismael fell in the presence of all his brethren ; this was nothing else but a spirituall fall of the humane Selfness before God , for as to this world they were famous renowned people , as their Princely dominions doe testifie ; whereas on the contrary Isaac's Generation were onely strangers among the Nations ; which signifieth , that Christs kingdome and Dominion is not in this worlds nature ; and yet the kingdomes of this world shall fall before Christ , and be in subjection to Christ .

19. Afterwards the spirit of Moses describeth Isaac's children by Rebecca , and saith , that she was barren , and Isaac intreated the Lord for his wife , and God was intreated of him ; and Rebecca conceived with two Sons , which strove together in the wombe . Here now the figure of the kingdome of nature , and also of the kingdome of Christ in the new birth is clearly set forth : for Rebecca's two sons which she brought forth , viz. Esau and Jacob , point at two lines : viz , Esau proceeds from Abrahams own Adamicall corrupt nature ; and Jacob ariseth in the Ens of faith , in which Abrahams faiths Ens had incorporated it selfe into his Adamicall nature , in which also the Covenant and the line of Christ stood , who should bruise the Serpents head in the Adamicall nature .

20. And here is deciphered and held forth how the two kingdomes in the two brothers ; viz. the Devills kingdome in the corrupt nature of Esau in Adams own nature , of the introduced Serpents Ens ; and also the kingdome of Christ in Jacob in the Ens of faith , did both strive together while they were children even in the wombe ; where then the kingdome of nature in Esau began to fall before the kingdome of Christ in Jacob ; for here the womans seed , already bruised the head of the Serpents Ens , its might , in Esau , and the Serpent already stung the womans seed , viz. the Ens of faith in Jacob , on the heel , and therefore they strugled together in the wombe .

21. Also we have here a very emphaticall pregnant figure in Rebecca , in that she was shutt up and could not be opened to conceive of Isaac's seed , untill Isaac had intreated the Lord , that he would open the * *

Stop or strong bar .

Barrennesse .

withholdment in the Covenant in Rebecca ; where then the Lord was intreated in the Covenant concerning the barrennesse of Rebecca , so that he did open the Tincture in the womans seed to this Impregnation or conception .

The inward figure stands thus .

21. The seed of faith was in Isaac inherited from his father Abraham , but Rebecca had not this Ens , indeed she was in the Covenant , but the Ens of faith was not in her in the Essence , but onely in the Covenant , and therefore her matrix was shut up , & was not capable of the Ens of faith , so long , till Isaac immersed his beleeving desire into the Lord , understand into the Centre of nature in Rebecca , so that the spirt of the Lord did move it selfe in the Covenant in Rebecca , and moved also the Covenant together with her Adamicall nature , so that the barrennesse in her matrix was disclosed both in the shutt up Ens in the Covenant , and then likewise the Adamicall Matrix , whereupon she conceived two sons , of two kingdomes property .

23. And this is the meaning of the saying , The Lord was intreated ; when Isaac brought his faiths desire , through the Eternall and Temporall nature , into the Lord , and therewith did earnestly press for his wife Rebecca , that the Lord would be pleased to open her through his prayer and faiths-desire , that so shee might be with childe by him , which faiths desire , together with the Adamicall natures desire , gave in themselves into the barrenness of the matrix in Rebecca , and opened her , whereupon she conceived both natures properties , from a twofold seed of Isaac .

24. Not that we are to think or understand that Jacob was wholly conceived of the Ens of faith , but as well of the Adamicall Sinfull nature as Esau ; onely the kingdome of Grace in the Covenant , set forth its figure in the Ens of faith in him ; and in Esau the kingdome of nature ; viz. the right corrupt Adamicall nature did set forth its figure ; not as a separation , sundry partition or Rejection : but to signifie , that Christ should be conceived , and born , with his holy divine Ens in the Adamicall corrupt nature , and destroy death , and the strong hold of Sin , together with the self-raised desire to ownhood and propriety in selfe , and mortifie the same with the Love desire in the divine Ens , and ruinate the Devills rampant fort of prey , which he hath built up to himselfe , therein ; and change the wrath of God according to the eternall nature , in the Centre of the dark fiery worlds property , into divine love , and joy , and Tincture the Adamicall nature with the holy Tincture of the Love-fire .

25. Therefore the corrupt Adamicall nature in its Type was represented in the wombe in Esau , with the type of Christ in Jacob , and they both must be formed of one seed , to signifie , that Christ should give in himselfe to our corrupt nature , and redeem our corrupted right Adamicall nature from corruption , and introduce it into his own holy nature in himselfe .

26. Also God did represent in Esau the figure of his wrath , and the Devills Might , who had possessed the kingdome of nature in man , and shewes how he would fight , and exercise great enmity against the Ens of faith , and the kingdome of Grace , which should deprive him of his strength .

27. Reason saith , wherefore should God permit the Devill to fight against the kingdome of his Grace : hear and hearken thou very blind and altogether ignorant Reason : Learn the A. B. C. in the Centre , how Gods Love , and the kingdome of Grace and Mercy , would not , nor could not , be manifest , without Strife and Enmity , and then thou hast here no further Question ; go forward into the centre of this Book , and thou findest the ground .

28. And when the strife between the two kingdomes began in these children in the wombe , so that they strove or spurned against each other , Rebecca became discontented and troubled at it , and said ; * * Gen. 25 . 2● , 23. If it should be thus with mee , wherefore am I with child ? and shee went to enquire of the Lord ; and the Lord said unto her ; two Nations are in thy wombe , and two manner of People shall be separated from thy Bowells , and one people shall be stronger then the other , and the greater shall serve the lesser .

29. These two Nations which were conceived of one seed in Rebecca , are on one part the Man of the Adamicall selfish nature in Selfness , viz. the Originall of man ; and on the other part the new spirituall man regenerated of the kingdome of Grace in the Covenant , these came out of one seed ; one out of the Adamicall nature onely , and he was the Greater or Elder , viz. the first man which God created in his Image , which became corrupt and dyed as to God ; the other came indeed out of the same Adamicall nature , but the kingdome of Grace in the Ens of Faith had given in it selfe unto it as a Conquerour , and this was as to the Adamicall nature the younger , but God was manifest in him ; therefore the greater should serve , and be subject to the lesser , who was the Least according to the humane property , but the greatest in God .

30. And yet we do not see that Esau was subject to Jacob , but it is the spirituall figure , shewing how the kingdome of nature in man , should be broken by the children of God , and made subject to the kingdome of Grace , viz. to the divine humility , and wholly dive it selfe into the divine humility , and be born anew of the humility , thus the Spirit of God shewed this , by the Answer to Rebecca , saying , that it should be a striving or fighting kingdome , where indeed the first corrupt man being the greater or elder in nature should strive against the lesser , viz. the Spirit of Christ in his lowliness and humility , and persecute him : but the Adamicall man must at last be obedient and subject unto the humility of Christ , if he will be Abrahams child , and heir , but if not , then he must be so long cast out from Abrahams and Christs goods , till he doth humble himselfe and freely yeeld under Christs humility , and forsake the own-hood of the greater and elder Selfe , and Enmity , assumed in Adam .

31. By Rebecca's trouble , discontent , impatience and regrett , in that she runneth to enquire of the Lord , wherefore the strife was in her , that the children did so struggle together , is signified thus much unto us : that when Christ doth manifest himselfe in the Adamicall nature , then begins and ariseth the strife of both these kingdomes , viz. the Devils kingdome in Gods Anger in the Serpents Ens , and also Christs kingdome : when Christ bruiseth the Serpents head , then ariseth great disquietness in the mind , for the Serpent stingeth Christ , viz. the new birth on the heel , and then ariseth this kicking and spurning , viz. a lamentable and wofull distresse : and then saith reason in the minde with Rebecca ; if it should be thus with me , wherefore am I entered into the divine Impregnation , into Repentance ? am not I thereby come onely into disquietness , and thereby become a Fool to the world , and to my reason also ; and then ariseth the combate , and Sathans bruising , in the minde , with Anguish and grief , and then the minde knowes not whither to betake it selfe , but runneth into Penitency , and asketh the Lord , wherefore it goeth so with it ?

32. And then the Lord shewes him in his language , that Christ now is in him in hell , and assaulteth the Devills strong rampant fort of prey , whereupon there is such contest and disquietness in him ; and shewes him how his reason , and the Adamicall nature , viz. the greater part of his life , must be broken , and dive it selfe wholly into Resignation , into the deepest humility , into the process of Christ under his Cross , and become a stranger to it selfe , yea it s own Enemy , and go with the Reason , and the Greater Adamicall will , into its Nothing .

33. And when this is don , then Esau , viz. the Adamicall nature is indeed born , and cometh forth alwayes first ; but Jacob , viz. the spirit of Christ cometh soon after , and deprives Esau of the kingdome and power , and maketh nature a Servant ; and then Esau , viz. nature must serve Jacob , viz. the spirit of Christ ; then it is even here , as the Son said unto the Father ; * * John 17.6 . Father , the men were thine , and thou hast given them mee , * * Joh. 10.28 . and I give unto them Eternall life .

34. Understand , Nature is the Fathers property , for it is the strength and might , viz. the fire-spirit : this fire-spirit was given to the light or Love-spirit in Christ , viz. to the holy name Jesus , which introduced it selfe in Abrahams beleeving desire into an Ens , out of which , Christ , and then the new man out of Christ , is born , unto whom the kingdome of nature in the Fathers fire-property was given ; and he wholly gave his Love-ens for food unto the Fathers fire-Source , viz. to the fiery Soul in the Fathers nature : and even there Christ with Love took possession of the Fathers fire-strength , and changed it into the Glory of the Triumphant kingdome of joy ; and thus also it is to be understood in the new-birth of man .

Gen. 25.24 , 25 , 26. 35. And Moses saith further : And now when the time came , that Rebecca should be delivered , behold there were Twins in her wombe ; and the first which came out was Red , and all over rough like an hairie hide ; and they called his name Esau ; and presently after came his brother out , and his hand took hold on Esaus Heel , and they called him Jacob. Here now stands the figure so lively and so clearly set forth , that Reason may even see it : that which before was hinted at with words in the spirituall figure , that stands here in a lively Personall figure ; for Moses saith ; Esau came forth first , who was Red , and had a rough skin .

36. Red betokeneth the Fathers nature in the fire : Rough betokens the earthly beastiall nature , which Adam with his lust introduced into him from the earthliness . His Name is called ESAV from the SensVAll language , from the property of the formation of his natures property ; the same in its formation in the language of nature stands thus : E. is the Originall ex uno , viz. [ aus dem Einam out of the One ] : and is the true Angelicall property created in Adam : ( * * Saw signifieth Sow , or the earthly swinish property . SAU ) is the formed beast of Selfe-lust , which hath enclosed and shut up the E. and obscured and slain the same in it selfe ; that is , when it was extinct in it as to the lights fire , yet the SAU , viz. the outward beastiall man who had changed the E. viz. the [ Angelicall Engels ] Image into a Beast , did yet remain in its form : therefore the spirit called his name ESAU , viz. a formed or amassed Image of Lust turned from its fine pureness into grossness , wherein notwithstanding the E. did still remain , but wholly encompassed and shut up with the SAU .

37. After this Esau cometh Jacob , viz. the type or Image of Christ conceived in the Ens of faith , and holdeth Esau by the heel : this declareth , that the Adamicall Image which God created , shall and must be first born , for the same is it , which shall live for ever , but not in its Rough beasts Hide : for in that Jacob holds Esau , viz. the first man by the heel , signifieth , that the Second Adam , viz. Christ is born after the first Adam , and takes hold of him behinde , and brings him back again from the course of his own selfe-will , into the first mother , from whence nature is arisen , viz. to another new birth .

38. But that Esau goeth forward with his birth , and Jacob by holding him by the heel cannot withhold him : betokeneth , that the earthly man in his Selfness should go forward and not go wholly in this life time back again into the mother of the new birth , but he would walk up and down with the beastiall man through this time ; for the beast , shall not be new born , but the Image of God , which was lost or perished , in Adam .

39. And it further denotes , how Christ should take the true Adamicall created man by his heel , that is , by the minde of his conversation , and put him back again into the first mother , whence he did arise ; and how the spirit of Christ should follow after the earthly man in this life time ; when as the Devill should be the earthly mans chiefe guide in the anger of God , then Christ should come after him , and take the inward property of the poor fallen and captivated man , viz. the poor corrupt minde of the Soul into his Armes , and draw it back again out of the Devills netts and snares , as Christ said , * That he was as a Vine-dresser who gleaned : for in this life time the Adamicall natures Image stands before , and the Image of Christ behinde ; therefore the naturall man must dye , and Christ must arise and put himselfe forth Eminently in him .

40. And it shewes further , how the spirit of Christ in Jacobs line should take Esau in this life time by his heel , and hold and rebuke him ; and by his children labour to hinder and suppress his evill conversation and wicked walkings ; but the Esauitish generation would contem despise and onely trample it underfoot ; and lay about them as an evill malicious fiery beast ; as it even so comes to pass , when God sends his Prophets , that they must reprove and rebuke men ; then they even spurn them away from them as doggs , and will by no meanes endure them ; but Jacob , that is , the spirit of God holds them yet by the heel , and makes them naked , and bare , so long , till Jacobs foot-step or impression is known .

41. JACOB signifyeth in the formation of the Name in the high tongue , a strong lubet or desire out of the mentall Tongue , viz. out of the Name JEHOVA brought into a compaction or Ens ; where the ( I ) takes the ( A ) , and exalts it selfe in the ( A ) and takes the SensVAll tongue into the mentall , viz. into the ( COB ) so that the ( O ) is set for the Centre of the word , where then the profound Name of God is conceived or brought into the ( O ) , and therein it is rightly understood , how the Fathers nature , viz. the Spirit of Sence in ( A ) ( C ) and ( B ) doth form it selfe into the ( I ) and ( O ) , for ( I ) is the Centre of the highest Love , and ( O ) is the Centre of the perceptive word in the Deity , which is understood [ to be ] without or beyond all nature .

42. This the spirit hath understood in Isaac , therefore they call him JACOB , so long till this Name was moved through the ( I ) in the Ens of faith , so that the ( I ) opened the ( C ) and ( B ) and put forth the formed or conceived Ens in the ( O ) ( being the ( I ) had formed it selfe with the ( O ) in nature ) ; through nature as an holy blossome ; and then the Name was called JESVS : for the ( I ) brought it self again into the enclosed shutt-up [ Angels Engels ] property in Adams nature , and then the ( A ) was put into ( E : ) for the Father gave his nature in the humanity to the Son , viz. to the ( I ) and the Son made again an [ Angel Engel ] of it through the ( I ) for the ( I ) entered into the deepest humility , and lowliness , and then the figure stood thus ( IE ) out of which the fiery love-spirit went forth , and made it selfe predominant ; and set forth before it its character with the ( S ) and ( V ) for the ( S ) is the character of the holy fire , and the ( V ) is the character of the efflux , issuing forth , or Emanation , out of the fire .

43. Thus the Name Jacob was in the fullness of time in the Ens of Mary changed into the Name Jesus , which understanding hath been as dumb and dead both to the Jewes and Christians ; being no Nation doth any more understand its own language ; and contend onely about the Compaction of the formed nature of the outward name , and understanding ; the Mentall Tongue , none will learn to understand , how the same hath formed , imprinted , and * * Modelized . Ideafied it selfe in the words , and Names in the sensuall tongue ; and yet the whole understanding lyeth therein without opinions : if we were not so very blind and shut up in ignorance , suffering selfe in pride , to rule and govern us , we should soon attain to the deepest understanding , but the Antichrist beareth the supremacy , therefore Esau onely ruleth in the understanding .

Gen. 25.27 , 28. 44. And Moses saith further ; And when the children were grown up , Esau was a cunning Hunter , and a man of the field , and Jacob was a * * Honest. plain man and dwelt in Tents , and Isaac loved Esau , and loved to eat of his venison ; but Rebecca loved Jacob. O thou wonderfull God , how very simply and plainly are the greatest Mysteries typifyed and deciphered : who can be able to understand without thy Spirit , from whence it was , that the pretious man Isaac in the Type of Christ loved the naturall man in Adams corrupt Image , Esau , more then Jacob in the Type of Christ in his figure : if thou hadst not in thy knowledge , vouchsafed mee to understand the same , I must be here even stark blind ; but it is thy Counsell O Lord , that we know thee ; and thy time is born , that thou revealest the Secrets .

45. Moses saith ; that Esau was an hunter , and a man of the field , and the Father loved to eat of his venison , and loved him above Jacob ; here stands an externall figure , as if Isaac loved Esau for his Activeness , cunning skill or worldly exercise , and loved him more then Jacob : so wholly hath the Lord the heart of the wise and of his children in his hand ; that his children must not in their will doe what they please , and oftentimes well understand , but what God wills .

46. Also we herein see how oftentimes God withdrawes the Mysteries from the most holy , that they must be even children in them ; and although they beare the divine play in their Hands , and t is their work and exercise , yet they must have a child-like Heart in the understanding thereof , as it may be seen here in Isaac .

47. He loved Esau more then Jacob ; why so ? the Ens of Christ lay in him , which ruled him ; for Christ should love his Enemies , viz. the corrupt Esau , and his naturall children ; him he loved more then his divine nature ; for he brought his divine nature into the death of the corrupt Adam , and loved * * Not his sin in the nature , but his poor undon nature by sin , which he by death freed from sin and death . Adams corrupted nature more then his holy Ens , which he for mans corrupt natures sake gave into the fire of Gods Anger , that so he might redeem it in his Love ; of this , Isaac was here a figure in the Image of Christ , who loved his Hunter in his Evill nature more then Jacob ; he did not love his iniquity , but his child-like nature , to which he would do much good , as Christ loved us in our Adamicall nature , and did us good : he did not Love us according to the will of Sin in us ; as Isaac also did not therein Love his Son Esau , but according to the Fathers nature , and property , according to the child-like filial nature .

The inward figure stands thus .

48. When Isaac intreated the Lord , that his Rebecca might conceive , his naturall desire with the * * Earnest longing . lubet of the divine Ens of faith entered into Rebecca , whereby Rebecca was opened ; and so the naturall Love of Isaac , which was environed with faith , was propagated in his seed , and opened it selfe in Esau : Isaac's love did not open it selfe in Esau as to his corrupt nature ; ( I say ) not according to the kingdome of the nature of this world , but according to the Covenant , according to the Second Principle , viz. according to Gods kingdome , which the externall nature in him had not as yet apprehended ; as , the divine Ens in Abraham , did open and manifest it selfe according to the Second Principle , and not in the mortall corrupt Adamicall nature of the outward world : the like also is here to be understood in the figure in Esau.

49. Not that Esau did receive the Ens of Christ in the Covenant as Jacob , but his Fathers Love-desire , in which the hidden Covenant stood unmoveable ; now there was thus a Conjunction with his Fathers naturall Love , for Every property loveth its own likeness , especially if the likeness be proceeded forth from the Essence or thing Loving , as Esau was conceived in Rebecca of his Father through his Love-desire .

50. And it even denotes , that the divine Ens in Gods Love in Isaac loved the miserable humane nature , to redeem it : therefore God manifested his Love in Abrahams faith , and introduced the same into an Ens ; so that this same Love which God gave to redeem mankinde , should Love the humane nature in its shut up abandoned condition ; as in very truth the true reall Adamicall nature ordained by God , was shut up in Esau , and on the contrary the kingdome of the wrath had the outward dominion : Now to redeem this , the spirit in the Covenant through Isaac's nature , Loved his Son Esau , viz. the filial nature , and not onely because that he was an Hunter of the creatures .

51. Yet here also by this Hunter we are even to understand the same as is set down before concerning * * Gen. 10.9 . Nimrod , who was a mighty Hunter before the Lord : for this whole description of the first book of Moses , is Gods Spirits figure , type , or representation , where he * * Or , Sets forth as in a Map . playeth with the kingdome of nature , and then also with Christs kingdome ; and he hath so pourtrayed delineated and typifyed the Acts of the holy Patriarchs under his figure ; that we may clearly see in all the histories , the glance or allusion of Gods Spirit , how he hath delineated and set forth to the life , the kingdome of Christ , and the kingdome of nature , and also the Devills kingdome in the wrath of the Eternall nature ; and neither the Jewes or Christians hitherto have had a right understanding of the same , which among the Patriarchs was rightly understood in its true meaning .

52. But afterwards when their children and posterity gave no heed unto the same , but disregarded the true understanding , and loved their Evill nature more then the spirit in the Covenant ; then the understanding was * * Or , quenched . putt out among them ; untill they at last also ‖ ‖ Esdras wrote the Book of the Law and Histories again after they were lost . lost the Book of the Law , with the holy Histories , and Esdras wrote for them again , the figure , and History , in the spirit of God ; and that very short , brief , and exactly , according to the spirituall figure ; in which they were more blind then seing ; as to this day their eyes are blinded ; and that because they abused the knowledge of the true God ; and served the nature of this world , and honored their Evill will above God ; therefore also God hath withdrawn himselfe from them , with his Mysteries ; and hath suffered them to run up and downe as children full of ignorance with the figure ; untill the Gentiles time in the manifestation of Grace ( in which they also have onely abused the time of Grace , and the open Seal in their evill nature ) doth also come to its end and limitt : and then the figure shall be fully manifest in the * * Substantially . Declaring the very thing it selfe , unclothing it of its figures and parables . Essence ‖ ‖ Mat 24.14 . for a witness to all Nations ; and after that the Judgement .

53. And the spirit of Moses saith further ; * * Gen. 25.27 . Jacob was a plain man and dwelt in tents , and Rebecca loved Jacob ; Reason understands this figure of a woman-like , motherly , naturall love ; but the spirit hath not written this figure for that ; for Rebecca pressed earnestly , that Jacob might receive the blessing of Abraham and Isaac ; she loved Jacob as to his Originall , which although she might not so well understand externally and rationally , yet the spirit in the Covenant understood it in her , which moved her also to bear such a Love towards Jacob ; for there was also a conjunction between the Mother and Son .

54. For Rebecca was shutt up and barren , but when Isaac did bring his prayer and earnest desire to God for her , then the Ens in the Covenant gave it selfe into his faith in his desire and so forth in the opening of Rebecca into the Conception , for herewith also the barren or shutt up mother was opened , so that her fruit ( viz. Jacob ) and shee , came into one degree of nature , and received one and the same Love from Isaacs desire ; for the Ens of faith was conceived in the Tincture of Venus in Rebecca , and as it is said of Mary Christs mother after the humanity , that * she was blessed among all women ; so also Rebecca did here receive the blessing from the divine Ens , indeed not in the high degree as Mary , but yet according to the property of the Covenant ; and hence it was that the love of the Covenant was manifest in her ; as the Ens of faith was also in Jacob , wherein the Love of God burned , so that shee loved Jacob more then Esau : for the Love-desire in the Mother and Son was from one Originall , and therefore her desire inclined it selfe more towards Jacob , then Esau ; and also because , that the heavenly holy matrix , disappeared in Adam , was moved in her Image , disappeared or dead as to the heavenly worlds Essence , which matrix afterwards was wholly opened in Mary ; now this matrix did long to receive the Ens of Christ which was manifest in Jacob , which first was to be effected in Mary ; and yet the spirit in the Covenant did take its Love-sport , and delight herewith .

55. But that the spirit of Moses saith ; Jacob was a plain [ honest ] man , and remained in Tents , he understands thereby , that the true Jacob in the Ens of faith remained in the Tents of the outward nature ; that the Ens of faith remained in his nature which is onely a Tent thereto ; that he did not give himselfe wholly to the Tent as Adam did , but he remained therein in his principle , till God in the fullness of time brought him forth in Christs humanity through the Tents of nature .

CHAP. LIII . How Esau contemned his birth-right , and sold it for a Mess of Lentil-Pottage ; what we are to understand by this figure .

WHen the spirit of Moses had set down the birth of Esau , and Jacob , Gen. XXV . vers. 29. he proceeds to relate presently how the naturall Adamicall man would but little or nothing regard this High gift in the Covenant , and would onely seek after the Belly-filling of the earthly life , as Esau , who gave his birth-right for Pottage of Lentil , that he might but serve his belly .

The figure of Moses stands thus .

2. And Jacob sod Pottage , and Esau came from the field , and he was faint ; Gen. 25.29 . to the 34. and Esau said to Jacob , feed me I pray thee , with that same red Pottage , for I am faint ; and hence his name was called Edom : but Jacob , said , Sell mee this day thy birth-right : and Esau answered , Lo ! I must even dye , and what profit will this birth-right be to mee ? And Jacob said , swear to me this day , and he sware unto him ; and so he sold his birth-right to Jacob : then Jacob gave Esau bread , and pottage of Lentils ; and he did eat and drink , and rose up , and went his way ; thus Esau despised his birth-right .

This figure externally hath but a plain and child-like semblance ; but yet it is a figure of the greatest mysteries ; for Esau betokens the first power of the naturall created Adam ; and Jacob betokens the power of the other Adam Christ ; thus doth the spirit here play with the figure .

3. For Adams nature came from the field , and was faint and longed to eat of the Pottage which Jacob had : Adam was a Limus of the earth , and a Limus of heaven ; but being he dyed to the Limus of heaven , the earthly nature had wearied him in its strife ; and in this figure ( of faint Adam ) ●sau stood here .

4. The red Lentil pottage , which Jacob had , after which the faint Adam in Esau longed , was the Ens of faith , viz. the Ens of Christ ; the Adamicall nature in Esau in its Anguish and toilsome labour , in its corruption and misery , longed after this Pottage , which was in Jacob ; yet the Earthly nature of Esau understood it not , but the Soules nature ▪ which also longed after Christs Ens , which was strange [ or a far off hidden ] to Reason .

5. Esaus soulish nature said in its Longing to Jacob , let me I pray thee tast of the red pottage ; for I am weary and faint by reason of the Driver or fomenter of the Anxious birth , and from this longing or lust he was called EDOM , which signifieth in the compaction of the word in the formation of the Tongue of Sence as much as a dipping or immersing of the captivate Angelicall property , into the pottage ; as if there the Soules longing or lubet in which the Angels Character did yet stand ( although captivated ) did dip or plunge it selfe with the desire into the holy Ens , and would take the holy Ens in the divine Pottage , viz. the heavenly essentiality into the lust of Selfe : therefore the figure calls him in the high tongue Edom.

6. For , the desire of Esaus soul , said to the divine Ens in Jacob : Give me thy tast , into the Essence of my creaturall selfehood ; but Jacob , that is , the spirit of Christ in the Ens of Faith said ; Sell me thy birth-right for the pottage ; that is , give me for it the Soules life 's forme , viz. the Centre of the Soules nature , that so thy * * Or , Birth-right . first birth , viz. the Soules Centre , may be my own , and then I will give thee the Ens of God .

7. For Esau inherited the first Soulish power from his father , and had the Soules Centre for a naturall due right ; after this came the Ens of Christ , as a divine Free Gift with a Soulish Centre ; for the holy Ens should receive the Soulish Centre , from the Adamicall nature : now here the Adamicall Soulish nature did wooe for the Ens of Christ , and the spirit in Christs Ens wooed for the Soulish nature ; and the spirit of Christ in Jacob would not give the tast of the divine Ens to the Souls nature in Esau , unless it did give him the fiery Centre to the beginning of the Soulish creature for a propriety , that is , unless it did wholly resigne and give up it selfe in the naturall selfeness , into Gods will , and forsake the firstbirth of the creature , & esteem of it selfe in its selfeness , as dead ; and give over the dominion and will of life , to the spirit of Christ in this heavenly pottage .

8. But being Esaus reason did not understand this ; he said to Jacob : Lo: I must even dye , what then is this first Birth to me : so very lightly did reason pass over it , and knew not what the poor Soul stood in need of ; but the spirit of Moses played here in the inward figure , and doth secretly hint hereby , at what , this , externally signified .

9. And Jacob said : Swear unto me this day : that is , the life of Adam in Esau should freely give it selfe out of the fiery might , and wholly give it selfe up to the divine Ens , and forsake the fiery Right of Own-hood ; and it should do it this day , that is , from henceforward for ever : and this is said , to swear in God , viz. wholly , deeply , and fully to cast , immerse , give up , and resigne one's selfe into the divine power , and not resist upon pain of Gods rejection .

10. And he sware unto him ; and when as he had sworn he was called Edom : for the fiery soules nature did dive and immerse it selfe into the lubet of the divine Ens ; whence this Lentil-pottage is said to be reddish ; for here in this Oath the fiery Essence entered into the lubet of the divine Ens ; and thus the lights Ens received the fires Ens : and the spirit of Moses playeth here in the figure , alluding , how the soules property in the fires Essence must wholly resigne up , and eternally immerse it selfe , into the Incarnation of Christ , in the divine lights and Love-Ens in the Covenant , viz. into the divine Lubet , and how the lights Ens would receive and take pitie on the corrupted miserable fiery Soules nature , and cause it to Repent and quit it selfe of its lust ; and also how the poor Soul would give up its naturall right , for this red pottage .

11. For this is even a figure , shewing-how God the Father giveth his Nature , viz. the Soul , to his Son Christ , in the Love - Ens , wholly for his own propriety , where the fiery Right is made subject to the Love in the light , for thus it goeth also in our New Birth : the Soul longeth after this pottage ; but if it will tast it , it must give its birth-right for it ; and moreover it must swear to God this day , that is , for ever , to forsake and quit its natures-Right : which the outward Reason looketh upon as ridiculous and foolish , I meane the children of the earthly lust , that when a man giveth honour , goods , and also the Temporall life , for this pottage , they even call him a fool as here they do Esau.

12. There is in this figure a twofold understanding ; viz. inwardly it is the figure of Christ and Adam , as it is above-mentioned ; and outwardly it is the figure of the earthly man , shewing how carelesly , and slightly he passeth over it , and selleth and gives away the heavenly substance , to fill his carnall Belly , and to satiate his lustfull will : the poor soul indeed longeth in its Essence after this red pottage , but the earthly reason desireth onely a Lentil-pottage for the l●sting Belly ; as the like also is here to be understood in Esau ▪

13. The soul of Esau longed after Jacobs heavenly Ens ; but the earthly Esau according to the outward soul minded onely the ●ar●hly power ; the kingdome of nature was so very strong and earthly in him , that he neither understood or regarded the Eternall ▪ but said ; * * Gen 25.32 ▪ 34. What profit shall this birth-right do unto me , seing I iuust even dye ; and he sat down , and did eat and drink the earthly food for the heavenly .

14. And Moses saith , that when he had eat and drunk , he rose up and went away ; that is , he filled his belly with the pottage of Lentiles , and sold Jacob his nature-Right , and went with the earthly man away from the divine Enjoyment .

The inward divine figure is thus .

15. Abraham received the divine Ens in his faiths desire , and the same was the stock and the root of Israel , but he was not Israel , for the kingdome of the corrupted nature , and the kingdome of Grace , viz. the conceived Ens of faith , were not as yet One in him , as when a kernell is sown into the earth , the kernell hath as yet no root , upon which the stalk , branches , and fruits should grow , but the kernells power drawes the Essence of the earth into it selfe ; and of both these , viz. of the kernell and of the earths power , growes the root , and then the stalk , and above againe the manifold fruit .

16. The like also is here to be understood , the divine holy Ens is not natures ; but the soul is natures : now if the divine Ens shall be made manifest , then it must be don through a naturall Essence or Mean , wherein the invisible may come into a visible Essence .

17. The divine faiths Ens , which Abraham received was of the invisible spirituall property , the same desired to introduce it selfe through the humane nature into a visible , substantiall , creaturall , and naturall Essence for a working life , wherein the holy lights naturall Ens , and the Soules fiery naturall Ens might work and bring forth fruit , in one * * In one substance or body . Essence , for the Adamicall nature was gon forth from the holy Ens , which was disappeared in it ; and here now was the ground or foundation of the union ; and as it is with the kernell in the ground , where the power in the kernell did mix it selfe with the Ens of the earth , and afterwards leaves its shell and husk , when the earths Ens , and the kernells Ens is changed into one Ens ; so likewise it is here to be understood .

18. Abraham received the divine Faiths Ens , wherein stood his Justification ; but his life's nature had not as yet layd hold of it to its own power and strength , for the divine Essence doth not give it selfe into natures own power : indeed it gives it selfe into the Essence of nature ; but the divine desire doth not incline and yeeld it selfe unto natures owne selfe-will , so that nature should have the predominancy ; a similitude whereof we have in the Corn which is sown into the Earth .

19. The earthly nature cannot , in its own power , make another Corn , and though it draweth the Corns Ens into selfe , yet it bringeth forth onely a stalk , in which stalk the Corns Ens groweth up , and brings it selfe into a bloom , and again into * * Kernells seeds . Corn , whereunto the earthly nature , with its Ens , must be onely a Servant .

20. And as the earthly nature of the earth doth alwayes first shew its child visibly in the growth , and the Corns Ens doth therein hide it selfe ; the like also is to be understood here by Abraham ; the Adamicall nature in Abraham did first manifest it selfe with its fruit , and that was Ismael ; but the divine Ens lay still hidden in his nature , and sprang forth with Isaac ; and by Isaac the earthly and also the heavenly nature did again spring forth together , albeit in One Seed .

21. But as the earthly Ens in the stalk , and the Corns Ens in the internall ground , do grow up in and with one another , and yet each setts forth its fruit , viz. the earth the stalk and the Corns Mansion , and the Corn or kernell the Blooms , and fruits , and yet the one without the other could not come to Essence ; the like also is here to be understood .

22. Abraham was the field , into which God sowed his Corn , Ismael was the Root , viz. the first birth : Isaac was the fruit , which grew from the seed of God , understand out of the Ens of Grace ; and Ismael grew from the Ens of nature out of the Fathers property : for the Ens of Grace had given it selfe into the Ens of nature ; now each did set forth its own figure ; with Ismael , the kingdome of nature , and with Isaac the kingdome of Grace was represented : Isaac was the twigg which sprung up out of the field of faith ; viz. in the line of Christ ; and from him came Jacob ; viz. the Branch forth-spreading and displaying it selfe into a tree with many boughes and branches .

23. Not that we are to understand that Jacob did onely grow and spring forth out of the kingdome of Grace ; for , the kingdome of nature , in which Ismael and Esau stood , was also his Ground as to the creature , but the Ens of Faith , had given it selfe thereinto , and Tinctured nature ; and advanced its power , viz. the line of the Covenant of God , in nature .

24. As a Blossome upon the stalk , hath far a more pure subtile property , then the stalk , and Root ; and as out of the Blossome first the fruit , and a new seed proceedeth , viz. out of the subtile ; so likewise in Jacob the Blossome of the kingdome of Israel first came forth ; and no more in the division , as it is to be understood with Ismael and Isaac ; but both kingdomes together , viz. the kingdome of Nature , and the kingdome of Grace , not any more each kingdome by it selfe or apart in the figure ; but in the type of the new regeneration , shewing how God in his Love had given himselfe again into Man , viz. into the kingdome of nature , and how through his power the wicked Ens of the Serpent , sown by the Devill into the kingdome of nature , should be broken and killed .

25. Therefore God called Jacob , Israel , viz. a flourishing forth-spreading Tree of many Boughes , and Branches ; or as it is understood in the formation of the word in the high Tongue ; a flourishing , or fresh springing of Paradise ; where the ( I ) gives it selfe into the Root , to a new Centre , and springeth forth powerfully through the root , with which the word of the Covenant is understood in the Name JESVS ; for this ( I ) is the character of the unius , viz. of the Eternall One in the divine lubet , which Adam lost , when he departed from the ( I ) viz. from the onely will of God , and entered into Selfe , and into the various multiplicity of the properties in their disharmony , un-equallity , and discord , to try , prove , and tast good and evill , in the five Senses .

26. This ( I ) brought it selfe of Grace again into the divided rent and torn properties of the Adamicall humane Tree ; and sprang forth through , and with the Adamicall Tree ; and hence he had his name Israel : being , as , a great number and power of such branches , all which do spring and grow forth in the new Tincture ; in which also the Ens of the corrupt nature grew up all along ; even as the Sunnes and the earths power , doe work and grow together , in the fruit of the Tree , and are alwayes in contest one with another , untill the fruit be ripe ; and a new kernell for another fruit be produced and also ripe , and then the tree leaveth the fruit , and sowes the new kernell for another young Tree .

27. In this nature and manner also , arose the strife , and combate with Esau and Jacob in the wombe ; to signifie , that the corrupt nature with the Serpents Ens should be rejected , and cast off ; as the tree doth lett fall its ripe fruit , and onely desireth the kernell [ to propagate its like ] so it was here when the Ens of Christ did stir it selfe up in Jacob , then arose the strife and enmity ; for the Ens of Christ should rule ; and the wrath in the Serpents Ens that would also rule ; and hence came the Contest about the Dominion and kingdome ; the Ens of Christ sett it selfe aloft in Jacob , and bruised the head of the Essence of the Serpents Ens in Esau , and even there the Serpent stung Christ on the heel , and thence it came that both the children did strive and struggle together , in the wombe .

28. Not that we are to understand , that Esau was wholly out of the Serpents Ens ; no ; he was of the right Adamicall nature , from his father Isaac and Abraham ; onely God did here set forth the figure of the kingdome of nature , which was poysoned in Man , and then also the figure of the kingdome of Grace ; shewing , that the naturall man must forsake his own evill will , and therewith also wholly immerse and give up himselfe into the kingdome of Grace ; and the figure which was here represented in Esau , was to shew that the * * Jocobs evill nature was as rejected of God , as Esaus , onely the figure was set in Esau ; not that he was personally , & wholly from all Eternity predestinated to damnation , as Babel falsely teacheth . Evill Adamicall man did not at all avail in Gods sight , that it was not profitable ( for the kingdome of God ) but it was cast away and rejected from God , and that he must wholly forsake his naturall Right of Selfeness , and wholly give in himselfe into Gods will .

CHAP. LIV. How Isaac by reason of the famine went downe to Abimilech King of the Philistines at Gerar , and how the Lord appeared there to him , and commanded him to stay there , and renewed there the Covenant of his father with him : of the meaning of this in its spirituall figure .

Gen. XXVI . THe 26 Chap. of Genesis doth farther relate the history touching Isaac ; how God did so very wonderfully guide him , and renewed the covenant of his father Abraham with him , and preserved and blessed him and his wife with him ; for being the kingdome of Grace in the Covenant of God was now manifest in him ; the Blessing of God did now spring forth effectually in his purpose through the kingdome of Nature .

2. And on the contrary , how the Devill was an utter enraged Enemy to this Blessing , and desired to sift and search the kingdome of nature in Isaac , and his wife Rebecca ( in whom as yet the Serpents Ens lay in the earthly flesh ) through the lust of King Abimilech .

3. And this againe is a figure of Adam in Paradise , and also of Christ in the new Regeneration ; shewing , how Adam went into King Abimilechs Land that is , into a strange kingdome , viz. into the four Elements , where he hath denyed his wife ; viz. the matrix of the heavenly Generatress in him , in that he introduced his lust into the beastiall property .

4. As here Isaac did stand in fear of his life before King Abimilech , by reason of his wife ; even so Adam in his strange lust in the kingdome of the four Elements , and the Stars , did also stand in fear before the strange King , viz. before the kingdome of this world , and denyed his heavenly birth out of fear of the kingdome of this world , and gave his Eternall will to the King of this world , that it might the better fare with him in his strange Lust , as Isaac thought to do with his wife , who stood herewith in the figure of Adam .

5. Which figure , the divine Imagination did represent unto it selfe in Isaac , and set down withall the Covenant of the new birth , viz. his promised truth , how he would lead and guide the children of his Grace in the presence of the strange King ; viz. in the kingdome of this world ; and preserve them * * Before . from the lust and desire of this King , and would lay hold of this King with his power , and change his lust and desire , viz. the lust of the Stars and four Elements into another will of the essentiall desire ; so that the sharpe and severe might of the Astrum in flesh and bloud should be changed into a Covenant of peace ; and do no hurt to the children of Grace in the Covenant ; but it should serve them to bring forth the blessing , and fruits , that they might grow greatly , as here Isaac with King Abimilech stood surrounded in the meer Blessing of God , and his possession of Goods and Cattle grew so great , that King Abimilech thought , he would be too potent and mighty for him , and therefore commanded him to go out of his Land .

6. Which is a figure of the new birth in the kingdome of Nature ; that if the inward spirituall Man doth in divine power outgrow or overtop the kingdome of nature , then the kingdome of the outward nature in flesh and bloud in the * * In spiritu mundi in the Cosmick spirit . spirit of the world , is sore afraid and astonished at it ; for it seeth , and feeleth its ruin , and decrease , and would fain preserve its own-hood and propriety in the outward life .

7. And then comes the spirituall man in the Covenant of the new birth , and reproveth King Abimilech , viz. the outward life in the spirit of the outward world , for the wells of water which the divine thoughts , viz. the Servants of the new man had digged in the Soules ground , viz. in the Eternall Centre : because Abimilech with his Servants , viz. the evill earthly thoughts , Imaginations and sences had filled them up with the vain lust of the flesh : This sets forth and represents the wells of water which Abrahams servants , viz. Abrahams faiths desire had digged in the Ens of faith ; about which wells , Abimilechs Servants , viz. the desires of the flesh have contended for , and continually filled them [ up with earth ] which Isaacs Servants do again open in the root of Israel , and at last , digg up a well wherein they finde of the living water , and there they did pitch their tent , which well , signified Christ : for they called the place Beer-shèba , viz. an opening , or a contrition ; which signifyeth the Repentance , breaking up or contrition of the earthly will , in which Repentance the water of life , viz. Christ floweth forth .

8. This whole 26 Chap. of Genesis is a figure of the poor fallen man in the corrupt kingdome of nature , signifying how he doth swim therein , and how the poor soul is tost too and fro therein , and seeketh it selfe in outward things , and labours to advance its strength and power , and yet finds no where any abiding place therein , but wandreth from one thing into another , and worketh now in this , and then in that , and soon in another , and seeketh rest , but findeth none , untill it comes unto Beer-sheba , viz. into humility before God ; and then the well of living water springs forth to it , out of Gods Covenant .

9. Now although the words in this Text of the 26 Chap. do seem to treat onely of externall things , yet it is nothing else , but the spirit in Moses , alluding or playing under the externall history , with a spirituall figure of the kingdome of nature , and of the kingdome of Christ ; for he begins and speaketh of a great famine which was come into the Land , for which distress-sake Isaac went down to Abimilech King of the Philistines at Gerar.

The inward spirituall figure is this .

10. When God had created Adam , he came into the Famin ; viz. into the Temptation , wherein the soul ought not to eat of the outward kingdome , but of the inward , but being it turned it selfe with its will into the outward kingdome , it did live in the famine , viz. in the hunger after the outward worlds substance ; and therefore it turned it selfe unto Abimilech King of the Philistins at Gerar , that is , to the corrupt kingdome in Gods Anger ; viz. to the heathenish King , and was subject to it .

11. And then the Lord appeared unto it , as here he did to Isaac and said ; * * Gen 26.2 . Go not into Egypt ; that is ; thou poor depraved soul go not into the beastiall lust , but remain in the Land which I shall tell thee of , & be thou a stranger in this Land , that is , remain in my Covenant , and be with the soul a stranger in this house of flesh , wherein the Soul is not at home , * * Gen. 26.3 . And ●o I will be with thee , and bless thee , for unto thee and unto thy seed I will give all these Countries , and I will perform the Oath which I sware unto Abraham thy father ; that is :

12. Remain but stedfast in my will , and then I will give thee after this [ life-time ] the kingdome of nature according to its inward good ground , for possession and propriety , and I will perform and ratifie my Oath ( viz. Jesus Christ whom I promised thee in thy fall , and whom I introduced into Abrahams faith ) unto thee for ever ; and I will , in the kingdome of nature , wherein thou must in this Time stand , work , labour , toil , and be in need and distress ; even * * Gen. 26.4 . multiply thy seed as the Stars in heaven ; and give thy seed all the wrought powers and workes to an eternall propriety , and through thy seed all the Nations of the earth shall be blessed : that is .

13. Through thy Ens of faith , which in Christ , viz. in the Aym and limitt of the Covenant , shall be manifested in the kingdome of thy nature , and creaturall property , and become man in thee ; all nations , viz. the whole Adamicall tree shall be blessed ; and therefore * * Gen. 26.5 . because Abraham obeyed my voice , and kept my charge , commandments , wayes , and lawes ; that is , Abraham hath received my working word into his Soules desire , and obeyed my voice in its operation ; which divine operation is the Command , law , and form : out of which operation also God shewed Abraham , by the Circumcision , the figure of the kingdome of Christ , that the same should cut off the Sin , and vanity ; which figure God called his charge , law in the Covenant , and his Statute .

14. The spirit of Moses doth now proceed further in the relation of this figure , and signifyeth under the outward history of King Abimilech ; how that Abimilechs servants , Gen· 26.18 , 19 , 20 , 21. and Isaacs servants contended about the wells of water , and that Abrahams and Isaacs servants digged the wells of water , which wells were continually stopped up by the envy and enmity of the Philistims ; by which figure the spirit secretly signifieth , how the children of the Saints , viz. the Patriarchs Abraham and Isaac , have alwayes digged in their Ens of faith , for the wellspring of life in the Covenant , and have also obtained the knowledge of the Messiah .

15. But these wells were continually covered , and obscured by the Devill in Gods Anger , and by their earthly Reason , untill they apprehended , and laid h●ld of the promise of the Messiah in faith ; and then th●y said we have digged a well , Gen. 26.32 , 33. and have found of the water of life : the same Isaac called * * Or , Saba . Sheba , and therein hinteth at the Sabbath , Christ , as he also forthwith saith , that thereupon , the place was called Beer-sheba , viz. a contrition , and breaking of the Anger and envy of the Devill in Mans property ; to signifie , that the SABBATH , Christ , viz. the spirituall well-spring is truly called BEER-SHEBA , viz. a contrition of death , where the Sabbath introduceth it selfe into death , and brings forth the fountain of life through death .

16. At which fountain , the children of Gods Covenant did pitch their tent , and waited upon the promise , untill the same fountain was opened in the humanity , and flowed forth out of Christs bloud and death , of which the poor Soul drank , and thereby was brought into the Eternall Sabbath , where it was redeemed and freed from the strife of the Philistims , viz. from the contention of the Anger of God and of the Devill , as the History in this Text doth clearly signifie thus much in the High Tongue ; which the spirit of Moses hath thus represented in the figure ; and doth play with the description of this figure .

17. As indeed the whole Old Testament is a figure of the New , and the New a figure of the future Eternall world , wherein the figure shall stand in divine Power , and the Spirit of God shall in Eternity play with his deeds of wonder , to which end also he hath created Man ; and * * Or , inspoken . inspired the power of his voyce , viz. the living word , into him , that so he might be an Image of the Eternall word , with which Image , the Eternall Spirit will play , and work wonders , that so there may be a joy and knowledge in the Eternall wisdome .

18. Now when as the spirit of Moses had pointed out the figure of Adam and Christ under an history , he proceeds , and further Relates , how it must go with the children of God in this time , shewing in what desire the poor soul in flesh and bloud lieth captive , and is continually vexed , and tormented , as here Isaac and Rebecca ; for the Text saith ; * * Gen. 26.34 , 35. When Esau was forty yeares old he took to wife Judith the daughter of Beeri the Hittite , and Bashemath the daughter of Elon the Hittite , which were a grief of minde to Isaac and to Rebecca ; and in this place he speakes no further of these wives , or their children , to signifie , that it is a figure , whereby he alludes at something else ; which Reason looks upon as very strange , and wonders , that God should yet permit two evill women , to be with holy Isaac , through his Son Esau ; with whom he and his fair , blessed Rebecca must live in trouble , vexation , and opposition : so very secretly doth the spirit of Moses set forth his figure , that Reason must even be blind in it .

The spirituall figure is thus .

19. The * * 40 yeares of Esau. forty years of the Age of Esau , or of Isaac after he begatt Esau , signifieth , that Adam with his Eve , when as he was man and woman , and yet neither of them , did stand in Paradise ‖ ‖ Adam 40 Dayes in Temptation . forty dayes in the Temptation or Proba , and had joy with his fair Eve , viz. with his * * Or , feminine . female property in himselfe .

20. But Abimilech , viz. the King of this world had introduced his lust into this fair * * Or , feminine . female Rose-Garden , viz. into the Tincture of Venus ; understand into the holy life of Love in Adam ; and stirred the Centre of the Souls nature , whereupon Adam became lusting and longing to take to him in his property yet two wives , viz. the beastiall wife , according to the beast-like property out of the four Elements ; and the Astrall [ Sydereall or Starrie ] wife from the Constellation [ or Astrum of this world ] which wicked woman did awaken in Adams female property , which he took up to wife for his lust ; as Esau did the wives of scorn and mockery , with whom he caused meer grief of minde and lamentable perplexity to himselfe and his Right female property ; and we indeed do still suffer and endure the same , and must consume our time with them in misery and lamentation .

21. Further , this figure denoteth the * * Israel 40 yeares in the Wildernesse . Forty years of Israel in the wilderness , when they did eate Manna , and Rejoyced with Rebecca under a strange King , where they lived in the kingdome of this world , and yet were led , preserved and nourished in the divine Arm ; and therefore they grew great before the world , as Isaac under King Abimilech , and when Israel after Forty yeares pitched their Tent at Beer sheba , viz. in the promised Land , they yet took these two wives to them in their fleshly lust , which caused meer grief of heart to them , for which two wives sake , they were sorely punished of God , and were at last for their sake , driven from Beer-sheba .

22. Thirdly , this figure denotes the hard combate of Christ in the wilderness in Adams stead , where Christ in our humanity took these two wives , ( which were manifest in Adam through his strange Son , or will ) unto his heavenly essentiality , & suffered them to hunger * * Christ 40 dayes in the Wildernesse . forty dayes , so that they must resigne and give in their desire to the divine Essence , and learn to eat heavenly Manna , to signifie , that this earthly lust [ in us ] from the Stars and four Elements , should be broken in Christs death and cease .

23. Fourthly , it denotes the * * Christ 40 Houres in the Grave . Forty houres of Christ in the Grave , where these two wives of unquietnes in the humane property were changed againe into one Eternall wife ; viz. into the true Rebecca , and Right Adamicall Eve , which was in Adam before his Eve .

24. Fiftly , it points at the * * Christ 40 dayes after his Resurrection . Forty dayes of Christ after his Resurrection , when the two wives of Adam & Esau were again changed into a Manly virgin , when this virgin , viz. Christ in our male and female property did rightly stand out the Forty dayes of Adam in Paradise , when he was tryed , and therefore he set himselfe by divine might into the Royall throne of ejected Lucifer , as a Judge ; and with these two wives in one virginity , and one onely person or Image , would rule over * * Viz. Lucifer . him , as the causer of mans misery , being he was the great cause , that Adam , viz. the Image of God , did manifest by his Son of the new will , yet two wives in his virginity .

25. This , the spirit in Moses and * * Note Esdras . Esdras have mystically and secretly hinted at under an outward figure , shewing how it should afterwards fall out : and although it is very likely that Reason will not beleeve us , we care not for that , and it matters not much ; seing we have not disclosed this , for its sake , but for the sake of the understanding children . However , we know very well in what vision we write ; [ we know from what spirits illumination and knowledge we have set down some glances of the great mysteries signified by this short divine history of Moses . ]

CHAP. LV. Shewing what we are to understand by Isaacs blessing Jacob unknowingly when he was old , and ready to dye . The Gates of the Great Mysteries of the whole Bible .

WHen Reason readeth this history of the 27 Chapter of Genesis , Gen. XXVII . it hath a twofold conjecture upon the same ; one is , as if Rebecca onely loved Jacob more then Esau , and therefore brought him by craft to obtain the blessing of his father ; and again it conceives , that indeed it was from the appointment and providence of God , because Esau was not worthy of the blessing , and therefore it will take upon it wholly to condem Esau , whereupon also it hath set the Predestination ; and yet it understands nothing at all of this wonderfull figure .

2. Now if we would rightly understand and interpret this figure ; then we must set here in the figure the Patriarch Isaac , in God the Fathers stead , who alone can bless , who also blessed Isaac in Abrahams seed , that Isaac should again bless his Seed in the Covenants Line .

3. And Esau was set in the place of the depraved nature , viz. in the kingdome of the corrupt nature , in mans property , apprehended in the Anger of God .

4. And Jacob we set in the new-birth , in the humanity of Christ , which God the Father blessed in stead of the depraved Adam , when he brought forth a new Generation out of our humanity in this Line .

5. And we see here how Adam hath fooled away , and lost the blessing and divine Vnction , and how he was rejected in the Earthly Image , from God ; and how he hath lost his Right of the divine Unction , as here Esau , the first birth , and also the blessing .

The inward spirituall figure stands thus .

6. Isaac was old , and expected to dye , Gen. 27.1 . to the 4. and called Esau his first-born Son that he might bless him with the blessing of Abraham , and bad him go take some Venison , and dress it for him , that he might eat gladly thereof , that his soul might be refreshed , and the blessing of the Lord might put forth it selfe in him , that he might bless Esau , and Esau went and did as his father would have him , that so he might be blessed ; this , in the inward understanding in the figure , is thus .

7. When Isaac was ready to dye , the Blessing in God the Fathers property , moved it selfe in him , and would bless the naturall Seed of the Adamicall nature , viz. the kingdome of nature in Esau : for Isaac longed after venison , viz. after the kingdome of nature in the beastiall property ; viz. after the depraved Adamicall man , as to the first creation .

8. For the Fathers blessing would cast it selfe upon Adam , in whose stead Esau stood , but the heavenly Ens was extinct in the first Adam , and therefore the naturall man might not be helped and remedied onely with a blessing ; but there must be another Serious Earnestness ; the Blessing must become a Substance , viz. Man , in the kingdome of nature ; of which [ substantiall blessing ] the kingdome of nature was not capable in its own power , and might , as here Esau in his kingdome of nature was not capable of the Fathers Blessing .

9. For the kingdome of mans nature was so poysoned that it must be dissolved ; therefore the Blessing of God the Father turned it selfe upon the womans Tincture , viz. upon the Adamicall female Tincture , understand the lights Tincture : for the fiery Tincture in Adam was awakened in the wrath , viz. in the kingdome of darkness , and was made an Earthly Image , and herein the heavenly was swallowed up and mortified : Now the Blessing would come to help this heavenly disappeared Image , that so it might be quickned again in the blessing ; and so the kingdome of nature with which it was incorporated should be blessed , Tinctured , and Regenerated .

10. Being then two lines went forth in Abrahams , and Isaacs Seed ; viz. in Ismael , and Esau , the right depraved Adamicall Image , and in Isaac and Jacob the Line of the Covenant in the Free given Grace ; the Blessing of God the Father which was manifested in Isaac , turned it selfe upon Jacob , viz. upon the line of Christ whom God hath anointed , that he should again anoint the first-born Esau , viz. the first Adamicall depraved man ; for the first Adam had lost his first birth given him out of the divine Word in the creation , and could not any more be blessed out of his Centre .

11. For the Soules will was broken off from the Eternall word of divine holiness , and had given it selfe into the Centre of the first Principle , viz. into the wrath of the Eternall nature , into the SeVeration of the speaking word , viz. into the opposition , and contentious Contrariety ; whence also , Isaac blessed Esau with the word of Strife , when he said unto him in the blessing ; Thou shalt live by thy sword , and break thy brothers yoke from off thy neck ; signifying , that now the depraved nature in him was become a Servant of Gods Anger , and should now beare and manage the Combate which Adam had raised up in the life's properties , and be a Servant of the same .

12. But that Isaac did not understand this thing , and would have blessed Esau with the blessing of the Covenant , and given him the Scepter in Zion ; doth shew unto us , that Isaac , and all the holy children of God , although they be born again of the New-birth in the line of the Covenant , do not apprehend and understand the internall ground of their Essence , wherein the kingdome of God worketh and is in power , so as to be able to do any thing thereby in Selfe-will ; but God turneth this internall ground of the place of God , as he pleaseth ; and the Soul must see to what he doth ; as here Isaac must see to what the Lord had blessed , by him .

Gen. 27.4 . 13. For Isaac said to Esau ; That he should make him ready Savory meat such as he loved to eat ; and then his Soul would bless him : but now this blessing stood in the Line of the Covenant , in which , Christ should spring forth ; not in the Soules might , but in Gods might ; for the soul of Isaac , and of all the children of Adam were as yet with the Soules root , on the band of Gods Anger , which Anger , this internall incorporated Line of Grace , should destroy in Christs death , and wholly incorporate and unite it into the Line of the Covenant .

14. Therefore the Soules will in Isaac should not propagate the blessing of this Covenants line ; and give it to the kingdome of the * * Or , soules . Soul-like nature , viz. to the first-born Esau , and first Adam ; for the soul was a cause of the destruction : the fires-tincture received not the might and strength of the new vertue , for its might should be broken ; viz. it s proud Lucifer , who likewise is the very same ; but the lights tincture , which disappeared in Adam , when the fires might introduced dark earthliness thereinto , which Tincture sprang forth again afresh in this Covenants line in the power of the in-spoken and promised , incorporated word of Grace , the same had the might and power of the Blessing .

15. The seed of the woman , viz. the lights tincture and vertue , should bruise the head of the fiery Serpent , and change the soules fiery might into a meek Love : fire , the fiery Soules will , shall and must be wholly transmuted and turned into meekness .

16. As this disappeared lights tincture was brought from Adam into the woman , viz. in to Eve , which when it was in Adam was his fair Paradisicall Rose garden of peculiar Love , wherein God was manifest ; and being now the figure of the new birth was represented in Isaacs Blessing ; therefore also his wife ; viz. the blessed Rebecca must come , as one , who also stood in the Line of the Covenant ; and set forth the right figure of Christ , viz. Jacob in the place of the blessing ; to signifie , that Christ should be manifested in this Covenants Line in the Seed of the woman , viz. in the lights and fires-Tincture , and assume the soules nature from the power of the light , that so he might rule over the fiery nature of the soul , and change the same into the power of the light .

17. Now Rebecca Isaacs wife was here in this place a figure of the virgin Mary , who brought forth Christ , viz. the blessed of God , who should bless Esau , and all the Adamicall children ; and it was so ordered by the Lord , that Rebecca should so carry it , for she understood , that the blessing , viz. the scepter of Israel did rest in Jacob.

18. For being the scepter in Zion lay in the seed of the woman , viz. in the virginity ; the same scepter was here also stirred in the seed of the woman ; so that a woman must bring forth the Covenants line to the place of God , the Fathers blessing , which was in Isaac ; and the mans will , viz. the Souls naturall fire-will , must come behinde , and be a servant of Gods wonders , and see what God hath don with him .

19. But that it appeareth to be as a deceit or cunning Suttlety , in that Rebecca did so instruct , and put on Jacob to take away the blessing from Esau , as if shee Loved Jacob far above Esau , therein Reason hath blind eyes ; for through the Devills cunning the curse came into the world , and through the divine cunning in the Love , the destruction of death and hell , came again into the Soul : the divine cunning killed the Devills cunning .

20. Understand it aright ; all cunning ariseth from the lubet or desire ; the Devills cunning arose from the false lubet or lust : so likewise Gods lubet came again into the womans seed , ( into which heavenly matrix , the Devill had insinuated his lust ) and destroyed the devills lust .

21. It was of God that Jacob obtained the blessing , wholly contrary to the minde and will of Reason ; for he stood in the figure of Christ , and Esau stood in the figure of the depraved Adam .

22. Therefore Esau was an hairy or rugged man , signifying the monstrous beastiall property , which had awaked in the Fall , through lust . Now when Adams lust had brought it selfe to substance , then the flesh became gross and beastiall ; Thus the beastiall part swallowed up the heavenly in it selfe , and death was manifested in the flesh , and we see here in this figure very clearly typified how it should be .

23. Isaac would bless the beastiall man in Esau , this God would not : the divine blessing belonged to Christ ; but the depraved Adam could not be capable of receiving the blessing of God , unless Christ take this rugged beastiall skin [ or form ] which Adam had put on , as here Jacob could not be blessed unlesse he had on him the hairy Beast-like skin .

24. God the Father set before him our misery in his Covenant in Christ in our humanity which he assumed ; for Christ must enter into our humanity , Note . and walk in our hairy form , and destroy our death of the beastiall property ; as it is written ; * * Isa. 53.4 Matth. 8.17 . 1 Pet. 2.24 . He took on him our sickness ; and laid on himselfe our Grief .

25. For as Isaac took hold of his son Jacob in his hairy skin , and felt whether he was his first-born Son to whom the blessing belonged , so God the Father reached into the Essence of his Son Christ , and felt whether the humanity of Christ were the first Image created in Adam ; * * Note the cause of the Bloudy-sweat . whence the Agony seised on him in the Mount of Olivet , that he sweat bloody sweat , of which Esaias speaketh plainly ; He took on him our grief .

26. And as Isaac found outwardly onely Esaus skin on Jacob , and inwardly heard Jacobs voice , and yet blessed him in stead of Esau , as if he were Esau ; so likewise God the Father found our rugged humane property on Christ ; and yet inwardly he heard , that the voice of God sounded in him ; that the divine heavenly Ens was within under his assumed humanity ; therefore also his voice did in his Baptisme in Jordan rest upon him , when he blessed our humanity , in that he said , This is my beloved Son , hear yee him .

27. So likewise Isaac heard indeed the voice of Jacob under the hairy skin , and understood that it was not Esau ; but the spirit in his blessing did yet forcibly passe upon him ; for he proved in him the incorporated ground of the Covenant , viz. the Line of the new humanity ; for he said ; * * Gen. 27.22 . The voice is Jacobs voice , but the hands are the hands of Esau ; in which the spirit intimates , that in Jacob , and all the children of God in flesh and bloud , there is even the first depraved beastiall Adamicall man , with his hairy skin , which God doth not look upon , but only the divine voice , which is one spirit with God , doth inhabit in the inward Soulish-Man .

28. And then we see in this figure , that our beasts skin in flesh and bloud , wherewith we do so pride our selves , and make devout shewes before God , is onely a deceit ; as Jacob in this beasts hide stood as a deceiver before his father , and would blinde his father with the beasts skin ; so likewise the earthly man cometh in his beastiall property before God , and desireth Gods blessing ; but he may not obtain it unless he hath Jacobs , viz. Christs voice in him , under this beasts skin .

29. For , as Jacob was smooth , and pure , under this beasts skin , so must we be smooth , pure , and holy , in our inward ground * * Of the heart and soule . , under this our beasts skin , if we will have the Blessing of God to light and rest upon us ; for we see very well in this figure , that the blessing would not rest upon Esau , who had by nature a rugged hairy beasts skin in his essence , although he was the first-born to whom the blessing belonged by right of Inheritance ; for , the first Man was become depraved in his nature , and had lost the inheritance of God , the blessing , and the filial inheritance , resteth onely upon the Second new Adam .

30. Further this figure denotes , that the new man in Christ should take away the scepter and might from the Devill , and also from the Man of Sin , and in this blessing , rule over him , in power , as Jacob was made Lord over his Enemies : this figure points wholly at Christ .

31. For as Jacob took a strange form on him , and came in strange attire before his father , and desired the blessing of him , and also obtained it ; so Christ , viz. the Eternall word took on him also a strange form , viz. our humanity and brought the same before his father to bless it .

32. And as * * Gen. 27.28 . Isaac blessed his Son Jacob , with the dew of heaven , and the fatness of the earth ; with Corn and wine : even so God the Father blessed our humanity , in Christ ; for our humanity was also in its originall out of the limus of the Earth , and was nourished , and brought up by the dew of heaven , even by corn and wine ; this , God blessed to the new birth and Resurrection of the dead upon the life to come .

33. And as Isaac set Jacob to * * Gen. 27.29 . be Lord over his brethren of the naturall property ; so God hath set the new birth in the blessing of Christ to be Lord over the Adamicall nature in flesh and bloud ; so that the new man , born of Gods Blessing , must rule over all the members of his naturall body , and they must be subject to the new man .

34. And as Isaac set the curse between them ; * * Gen. 27.29 . That whosoever should curse Jacob he should be accursed , and whosoever should bless him he should also be blessed ; so God hath set the curse upon the corrupt Adamicall kingdome , that whosoever should not be found in the blessing of Christ , he must be Eternally in the curse of God , but whosoever should bring his minde and will into this Jacobs , viz. Christs blessing , he should be for Ever in the blessing .

35. Further , we see in this type how it goeth with the children of God ; for * * Gen. 27.30 , 31 , 32 , 33. when Isaac had blessed Jacob , then came Esau with his venison , and his father Isaac was astonished and said , why ? who art thou ? and he was dismayed at it , that he had unknowingly blessed Jacob : which typifieth , how that the Adamicall man understands nothing at all of Gods wayes ; and how God doth oftentimes wonderfully leade him according to the inward ground , and that although he be carried on in the way of God , yet he looketh much at the outward Reason , and often stumbleth at externall Rationall things , at Temporall orders and goods , and suffereth fear to surprize him ; and would fain that the will of his Reason be done ; as here Isaac trembled exceedingly when he saw that the will of his reason was broken .

36. And herein we acknowledge the misery ▪ and ignorance of the children of God , in that reason entereth into its own dominion , and will not wholly leave it selfe to God , and is astonished , when it goeth otherwise then it hath imagined to it selfe .

37. And then we see how God at last doth break forth with his light , in the understanding , and sheweth man his way , that he is satisfied , as he did here to Isaac , in that he said ; * * Gen. 27.33 . This Jacob is blessed , and he shall also remain blessed ; for now he understood Gods will .

38. Further we see in this history , how * * Gen 27.34 . to the 34. Esau weepeth lamentably before his father for the blessing , and saith to his father , bless me also my father , hast thou but one blessing , hast thou not reserved one blessing for me ; but his father said , I have made him thy Lord , and all his brethren I have given to him for Servants , with corn and wine I have enriched him ; What shall I doe now unto thee my Son ? This typifieth out the kingdome of Christ , shewing how God hath made it Lord over the kingdome of nature , as Christ said ; * * Matth. 28.18 All power both in heaven and upon earth is given to mee of my Father .

39. Furthermore , it denotes , that the corrupt Adamicall nature in Esau and all men , cannot receive the blessing , unless they first dye unto their own selfe-Right and will : as Esau could not be blessed of his father with the holy blessing ; for he was the type of the corrupt Adam according to the kingdome of nature ; so likewise the earthly nature cannot be capable of the holy Spirit in its Essence ; of which Christ John 6 Chap. said ; * Flesh and bloud shall not inheritt the kingdome of God ; unless it fals into the earth , and enter again into its first wombe , as Grain that is sown , and resigne its nature to the first mother .

40. And then we see here how Isaac giveth his Son Esau a temporall blessing , and intimates to him , that the naturall man is lead by the spirit of this world : for to Jacob he said ; * * Gen. 27.28 . God give thee of the dew of heaven , and of the fatnesse of the earth , and of corn and wine abundance ; but to Esau he said onely ; * * Gen. 27.28 . Behold ! thou wilt have a fatt dwelling upon the earth , and of the dew of heaven from above , thou wilt live by thy sword , and serve thy brethren , and it will come to passe , when thou shalt have the dominion , that thou wilt break his yoke from off thy Neck .

41. And hereby he signifyeth , in what dominion the outward naturall man is lead , driven , and nourished , and what his desire , and endeavour should be ; namely , he would be in his Minde onely a Robber , Murtherer , and an evill malicious beast , that should desire to bear down all under it with power , force , and murther .

42. For Isaac doth not say , Live thou by thy sword , but thou wilt do it , viz. Gods wrath in the kingdome of the corrupt nature with the devills will , will move thee thereunto ; that thou wilt draw the fatness of the earth unto thy selfe , and wilt be ruled and driven by the Stars above , and wilt in thy naturall power drive away from thee the children of God , who rule in Gods power ; that is , when the holy Spirit in Gods children doth Reprove them by reason of their Tyranny , they then kill and slay them , and tear the sword of the holy Ghost from off their Neck , as here Isaac said thou wilt do it .

43. As indeed Esau soon did , and would have killed Jacob , so that Jacob in Gods blessing was fain to slie from him ; and here he pulled off the yoke of the holy Spirit from his neck ; and this prophecy of the Patriarch is a figure , how the Esauites , and Tyrants , viz. the fleshly brethren of the Christians would dwell among the Christians ; and be born as to their naturall brotherhood of the same Parents ; as Esau , and Jacob ; and yet they would persecute them with sword , and torments ; and thrust them away , and yet stand themselves as if they were the onely true Christians , and desire the blessing of God , as Esau stood and wept bitterly for the blessing , and he did not minde the kingdome of God , but that he might be a Lord upon the earth over his brethren and other men ; and might have riches , and fullness of the Belly .

44. This Esau in his blessing is a true type of Antichrist , who draweth neer to God with the lips , and gives himselfe to an externall seeming service and worship of Christ ; and sets himselfe forth as if he did it to God , and stands and makes mighty holy shewes in his hypocrisie and glistering verballities , setts forth himselfe with zeal and devotion , that so he might be honored of man ; and that his God Mammon and Maozim may be fat , and doth even mourn and lament for malice , when men will not do that for him which he will have ; when he cannot get enough of the Belly-blessing , according to the will of his God Maozim ; and whosoever doth but reprove or touch him , and speakes to him of the Blessing of God ; him he will slay , and cannot endure a true Servant of Christ under him .

45. Reason supposeth ; that being Isaac said to Esau , Thou shalt live by thy sword ; that God hath commanded him so to do , and here it props up [ its murthering malice , and bloud-thirsty villany ] but it is far otherwise ; God wills not any warre ; but the kingdome of nature in Gods Anger willeth it ; and whosoever is born onely of the kingdome of nature , he liveth also to the same .

46. Therefore said Isaac , thou wilt do it ; as if he should have said , thou through thy Anger wilt serve the Anger of God , and wilt be a Lord in the kingdome of nature in this world ; even as the rich and wealthy ones do bring themselves into power and authority , and do it through the kingdome of nature , in the wrath .

47. And we see further , how that * * Gen. 27. ●1 . Esau did deadly hate his brother Jacob for the blessings sake , of which notwithstanding he was not capable as to the kingdome of nature , to signifie , that the true children of Christ should for this blessings sake , be hated , persecuted , and slain of the children in the kingdome of nature ; and that because , the kingdome of Grace * * Note when Grace shall rule . shall rule over the kingdome of nature , and destroy the same at the end of dayes , and change it into its might , and therefore there is strife between both Kingdomes .

48. For the children of Christ in this life time as to the outward man live in the kingdome of the depraved humane nature , viz. in the kingdome of the Esauites , and are , as to the spirit , onely strangers , and pilgrims therein ; as Christ said ; My kingdome is not of this world ; and therefore the children of this world are Enemies to them , & persecute them , as Esau his brother Jacob.

49. For where the kingdome of Christ begins to flourish , there presently the kingdome of the Devill begins to storm and rage ; and therefore , because the kingdome of Christ shall and will take away and ruin his might and Princely throne ; hence is the strife in this world between the children of Jacob , and Esau.

50. For as soon as Jacob had obtained the blessing , * * Gen. 27.41 . Esau purposed in his minde to kill Jacob , which is a figure of Christ , shewing , how that Gods anger would kill Him , in this blessing in our assumed humanity , as to the kingdome of nature ; and that the children of God also should be killed in Gods Anger as to the kingdome of nature , and shed their bloud into this murthering spirit , that thereby Gods Anger might be blotted out and changed into Love .

CHAP. LVI . How Isaac and Rebecca sent away Jacob because of Esau into another Countrey ; and how the Lord appeared to him in a Vision upon the Ladder , which reached even into heaven ; and how Esau carried himselfe afterwards towards his Parents . Vpon the 28 : Chapter of Genesis .

Gen. XXVIII . WHen Jacob had received the blessing , then he must depart from his native home , from father and mother , and flie from the wrath of Esau : this is now a figure of Christ , shewing how that he after that he had assumed , and anointed our humanity , should flee with our humanity out of its fathers Adamicall house again into the first Paradisicall house .

2. And it further denotes , that the children of Christ , ( after they have received the Vnction and Blessing , and the new birth begins to spring forth in them , in the blessing ; ) shall and must forth-with flee with their thoughts and minde from their father Adams house of the depraved nature ; and it shews that the Devill and the world do soon hate them , and they must forthwith give themselves to the pilgrims-path of Christ , and live under the worlds slavish yoke , in misery , and oppression ; in disfavour and disrespect ; for God brings them forth with their thoughts and minde out of their fathers house , viz. out of the desire in flesh , and bloud , so that they do nothing at all regard the pleasure of the world , and flee from it , as Jacob from his fathers house .

3. And then we see how wonderfully God guideth his children , and defends them from their Enemies , that the Devill in Gods Anger cannot kill them , unless it be Gods will ; as he defended Jacob from the fury of Esau , and lead him away from him ; and we have here an excellent example on Jacob ; in that he forsook his native home , also father and mother for this blessings sake , and loved God more then all temporall goods , and willingly left all to Esau ; that so he might but be the blessed of God .

4. And we see , that when he had left the riches of the world in his fathers house , the Lord appeared to him with the Eternall goods , and shewed him a Ladder , Gen. 28.12 . whereupon he could ascend into Gods Eternall Kingdome : which ladder was no other then Christ whom he had put on in the line of the Covenant , and here now the type was represented to him , shewing him what Person Christ should be .

5. For this * * Gen. 28.12 . Ladder ( as to his apprehension ) was upon the earth , and the top of it reached into heaven ; and thereon the Angels of God did ascend and descend ; which signifyeth that Gods eternall word with the power of heaven , viz. with the Angelicall divine worlds Essence should descend or immerse it selfe into our Essence , departed from God , and blind , as to God ; and assume our humanity : and so unite the heaven with the world in man ; that the humanity , through this entrance of the Deity into the humanity might have a Ladder unto God .

6. And it shewes that mankinde should come through Christs humanity into the Society of the Angels , Matth. 13. v. 22. And this is clearly signifyed here in that the Angels of God do ascend and descend on this ladder ; also that the heaven in man should be againe opened through this entrance of the divine essence into the humanity , and that the children of God should have the Angels for companions in this world ; which God shewed to Jacob , in that the Angels came up and down to him on this ladder .

7. Which shall be a very great comfort to the children of God , who turn themselves from their fathers house , viz. from this worlds vanity , to this Jacobs Ladder ; for they shall certainly know that Gods Angels do come unto them upon this ladder to which they have turned themselves , and are willingly about them to serve them .

8. For this ladder signifyeth properly the pilgrims path of Christ through this world into Gods kingdome , in that the kingdome of the corrupt Adamicall nature doth alwayes yet cleave unto the children of God , and hinders them in flesh and bloud in the spirit of this world ; and therefore they must according to the inward man in Christs spirit continually ascend up in much crosses and tribulation on this ladder , and follow Christ under his Cross , and Red-Banner .

9. On the contrary the world liveth in the pleasure of their father Adams house , in scorn , jeering , and mocking , in envy , spite , and malice ; whatsoever they can do to cross and vex these Jacobs children , that they joy and take delight in , and laugh and fleer at them ; as we have an example of it in Esau ; how that he tooke , in contempt , disdain , and spite to his father and mother , Ismaelitish wives , who were of the Line of mockery or reviling , which were meer bitterness of spirit , and grief of heart both to Isaac and Rebecca .

10. Where we clearly see that the Devill hath his power in the kingdome of this world in the corrupt humane property , and doth continually resist Gods children , and vexeth , and plagueth them , and fights with them for his kingdome , which he hath lost , and doth not willingly beteem it them .

11. And we see very finely , how the Lord standeth above upon this Ladder of the Pilgrimage of Christ , as with Jacob , and without ceasing calleth the Children of Christ , and comforteth them , that they should cheerfully ascend upon it ; He will not leave them , but come to them and blesse them , so that their * * Gen. 28 ▪ 14. Seede and fruit shall grow , encrease , and be as the Dust upon the Earth , that is , that they in their Toyle , Labour , and Anxiety , shall spring up and flourish in the Inward divine Kingdome .

12. For , so much as the Children of Christ goe out from this world , and forsake it in their Minde , so much they spring up in the Inward kingdome of Christ , where then God standeth above upon this Ladder , and continually inspireth or inspeaketh his Blessing & power into them , so that they grow as * * Joh. 15.5 . Branches on his Vine , ‖ ‖ Psal 80.15 . which he hath planted againe in our Humanity , in this Jacobs Blessing , in Christ .

13. And wee hereby cleerely see , that this whole type , from Abraham to Jacob , containes meere figures of the Kingdome and Person of Christ , and his Children ; for here God reneweth the Promised Covenant of Abraham concerning the seede of the Woman , with Jacob also ; that * * Gen. 28.14 . out of his seede , as out of the Line of the Covenant Hee should come , who should Blesse all Nations ; for which cause also Jacob was led from his Fathers House , God having set before him outwardly the kingdome of Christ in the figure , for whose sake he caused his wrath to cease from the children of unbeleefe , and did not destroy them , but afforded them time to Repent , and so appeased his wrath in this Type , which pointed at the fulfilling which was to come .

14. Wee have here also , a firme Ground and assurance that Christ hath truly taken upon him our Adamicall Soule and Humanity in the Body of Mary , and hath destroyed Death , Hell , and the Anger of God in our Humanity which he assumed , and hath set up this Ladder of Jacob ; for , God said to Jacob ; * * Gen. 28.14 . Through thee and thy seede shall all the Generations of the Earth be Blessed ; through Thee Jacob , through thine owne seede , which is God and Man , viz. the Heavenly divine Ens and substance , and the humane Ens and Substance , in the power of the Eternall word .

15. In which word , the Holy Name Jesus , viz. the highest Love of the Deity , hath unfolded and manifested it selfe in our humanity which he hath assumed , which sole Love of God , in the Name Jesus , hath overcome the wrath of the Eternall Nature in our soules [ which is ] from the Fathers property in the Anger , and hath changed it into the Love of the Divine Joy , and hath broken the still Death , which hath severed us from the life of God , and hath manifested the Divine life of the highest holy Tincture in the Eternall speaking Word of the Divine power , in Death , and hath made Death to be Life , and so our Soule , in this Divine power , is together penetrated and pressed through , Death and the Anger of God .

16. And it is in no wise to be so taken , as some say ; that the substance wherein the Word is become Man , proceeded not from Adam ; but ( as some Erroneously say ) the virgin Mary proceeded not from Mankinde , shee hath outwardly onely taken upon her a humane Body from Anna , and is not of the seede of Joachim , but is an Eternall virgin chosen by God for this purpose before the world was .

17. This Text teacheth us otherwise , where God sayth , Through Thee , and thy seede , not through a strange Divine seede onely , but through thee and thy seede , with the entrance of the Divine substance , Christ should break Death in Adams Soule and Body , and destroy Hell in Adams soule and body , which was manifested or revealed in Paradise .

18. For heere lay our Sicknesse and Misery , which Christ tooke upon him as a yoke : Christ sacrificed his Fathers wrath , which was kindled in our humanity , and awakened his highest Love , in our humane and his holy Bloud ; his holy Tincture , entered into our humane Death , and Tinctured our ( in Adam ) faded heavenly substantiality ; ( which faded in Adam , when he brought earthlinesse and the false will thereinto ) and raised up our faded heavenly substance with his heavenly living substance , so that Life sprung up through Death ; and this was signified by the Dry Rod of Aaron .

19. Therefore that is not the true meaning , as some say ; Christ hath assumed a soule from the Word in the Eternall virgin Mary , so that , Christ , as one come from God , and his soule in the Humanity of Christ , hath one and the same beginning .

20. They were indeed united in the Incarnation , or the becoming Man , so that they are inseperable , but the true Ens of the soule , which the word assumed in the Name Jesus , was of us Men from the female Tincture , viz. from the true Adamicall soule , yet , from the property of the Light , which was severed from Adam , and put into the woman , that this property of the Light , might transmute or change the fiery Masculine property , againe into the Love and Divine Humility , and that the Masculine and feminine property might be quite changed into One Image againe , as Adam was before his Eve , when he was neither Man nor woman , but a Masculine Virgin .

21. Therefore Christ tooke his soule from a Woman , viz. from a virgin , and yet was a Man , so that he rightly stood in the Adamicall Image , and brought the averted severed properties of Life , in which our will had broken it selfe off from God , againe into the Temperature and union , viz. into that ONE .

22. For Adam turned his will from the onely will of God , and Jesus Christ tooke our soule againe into the onely will of God , and turned the will of our soule in our Humanity which he assumed , into the onely will of God againe .

23. But that the Reader may be throughly and fundamentally informed what our soule , and what the Word that became Man is , compare one with the other , it is thus ; Our soule , before the beginning of the humane * * Soulish . soules creature , was an Ens of the Word of God , in the Word , ( Joh. 1. ) and yet it was inspired or inspoken from the speaking word of God , into the humane Image in a Naturall and creaturely Life , and formed in an Image of the Eternall speaking Word . This Creaturely Life of the soule , turned it selfe in Adam away from the divine speaking , into an owne will and speaking , and was in this respect , broken off from the most unsearchable Substance , and seperated from God .

24. Into this Seperated Word , viz. into the soule ; The onely Eternall divine speaking word , gave it selfe in againe , and turned the will of the soule againe into the Eternall one , viz. into Gods Eternall speaking ; Therefore the soule is indeed from the Eternall word , but Christ , viz. the highest Love of the Deity , did not take a new soule out of the Eternall speaking ; but our soule , viz. the word which was once spoken or formed in Adam , viz. our humane Soule , into his Love-speaking in the Grace and union of the Deity .

25. God spake againe , into our poore fallen soule in Paradise immediatly after the Fall , the Covenant and Roote of his highest Love and Grace through the Word , as a Centre of Grace to Conception , and to the New Regeneration .

26. And in Abraham he Manifested the Covenant , which Abraham layd hold on with his desire , and received it after a spirituall manner , as an Ens to the Tree , but it lay without Substance in Man , onely as a spirituall Forme and Modell or Idea of the Powerfull Word .

27. Which word in its spirituall Figure in the virgin Mary , was at the Limitt , viz. at the End of the spirituall forme , where that same spirituall forme of the Word of God was comprehended in a Substantiall Ens , and therewith also in like manner Our humane substance as to the soule was comprised , in the Image of the Word , and as to the substance of the Body , in a humane * * Frame , or Formation , Building . forme ; and was a selfe subsisting God-Man .

28. This comprised Spirituall Image , which was the Seede of Faith which Abraham laid hold on in the Faith , was invested on Isaac , and from Isaac on Jacob , and to Jacob sayd God , * * Gen 28.14 . Through thee and thy seede shall all the People of the Earth be blessed ; viz. through this seede of Faith which Jacob had received from his father Isaac in this Line of the Covenant , which Line of Faith , had incorporated it selfe in the Humane Property according to the inward ground of the second Principle , viz. in that Image of the Heavenly worlds substance Extinguished in Adam .

29. In which incorporated Ground , the limitt of Gods Covenant remained , in a spirituall forme till Mary , and was propagated from Man to Man , as from Adam and Eve along to Mary , and there the Word of the Divine Power was moved , and Essentially assumed our humane Flesh and Bloud together with the soule , and quickened the Extinguished heavenly Ens in the seede of Mary as to our Part , which manifestation penetrated and pressed also into Maries heavenly substantiality , so that shee became living as to that heavenly virginity which disappeared in Eve , and in this living virginity , viz. in Adams heavenly Matrix , God became Man .

30. And this is the * * Luk. 1.42 . Blessing of Mary above all other women , that shee is the first from Adam , in whom the Heavenly Matrix became Opened , in which the Dry Rod of Aaron rightly budded , viz. the kingdome of God : shee is the first in whom the hidden virtue was manifested , for in her the Limitt of the Covenant in the spirituall Image or Type was at an End , and in her it was fullfilled * * In , or by . with our Humanity .

31. Neverthelesse she is truly the daughter of Adam , Abraham , Isaac , and Jacob , both as to the Humanity , and as to the Covenant of the Spirituall Figure ; and in her Conception , when the Inward incorporated Image or Type of the Inspired or Inspoken Covenant of Grace , which was layd hold on in the Faith , did assume our humane property , then was the kingdome of Christ * * 1 Tim. 3.15 . Manifested in the Flesh.

32. Wherein afterwards the faithfull put on Christ , in the flesh , in their Faith , yet onely as to that heavenly Image Extinguished in Adam , as Mary [ did ] , where Christ Embraceth the poore soule in his Armes , and encompasseth them with the Power of God , and infuseth , and floweth in with his Love , into them , which Love preserveth and defendeth them from the Anger of God , from Sin , Death , the Devill , and Hell .

33. This is a briefe summary of the true Ground , what the Spirit of God hath prefigured and Typified by the Patriarchs , in that he hath lead them so wonderfully and hath thus alluded with the figure of Christ , how it would come to passe afterward .

34. For Jacob was now the stock , out of which the Great and wide Tree of Israel , should spread abroad in the dividing of its Branches , as a Genealogie ; therefore must he goe away from his Fathers house , and take wives of his fathers Genealogie , viz. of Abrahams brothers sonne , that the People Israel , viz. the Line of the Covenant might come of One stock .

35. Now when * * Gen. 28.16 , 17. Jacob awaked from the Dreame of the Divine Vision , where the Lord appeared to him and Established the Covenant , He sayd , Surely the Lord is in this Place and I knew it not , and was afraid and sayd , how Holy is this place , heere is no other then the house of God , heere is the Gate of Heaven . This is a Figure , shewing how it would goe with Gods children , when God were manifest in them , that they continue to be in feare and trembling , and suppose God is a farre off and hath forsaken them .

36. For where God withdrawes himselfe in Man , there will alwayes sinne and the Anger of God be first manifested in that Man , so that he will acknowledge and tremble at his sinne , and enter into Repentance , then appeareth to him Gods friendly countenance and comforteth him : for , if the soule goeth forth from sinne , then Gods Grace entereth into it ; and then it sayth , surely the Lord was with mee in my Anxiety , and I knew it not ; now I see that the Lord is with the troubled Heart , which is troubled in a Divine zeale or jealousie , There is the place of God and the Gate of Heaven .

37. Further it signifies , how the highest Love of God in this Covenant in Christ , would be immersed into our humanity ; and how the humanity of Christ would be conversant in trouble , in that he tooke upon him all our trouble and misery , and how , the humanity of Christ would be astonished before the Anger of God and Hell ; * * Luk. 22.39.44 . as was in the Mount of Olives , where in his Agony he sweat a bloudy sweat , and Christ in his humanity said ; * * Mat. 26.39 . Father if it be possible let this cup passe from mee ; where instantly the Gates of God appeared and comforted the humanity . As heere to Jacob , when he must in trouble depart from his fathers house , in feare and trembling at his Brother Esau , who lay in waite to murther him , all which is a figure concerning Christ , when Gods Anger in our humanity did lie in waite to murther him , that he would be in an Agony , heavinesse and distresse , and how he would pray to his Father , and how his Father would Comfort him , all which , was done before * * Or , his Passion . he was crucified , especially in the Mount of Olives , in which place this Figure of Jacob was fullfilled .

38. And as * * Gen. 28.18 . Jacob tooke the stone , which he had layd under his head , and set it up for a Remembrance , and powred Oyle thereupon ; so hath Christ set up his anguish or Agony for a remembrance to us poore Men , and powred forth his Oyle of joy and Victory upon it in our troubled terrified hearts ; and of that same ‖ ‖ Agony , and a troubled heart , because of sin . stone hath Erected his Church for a continuall remembrance ; of all which this Type of Jacob was a prefiguration .

39. Which Jacob signifieth in plaine words where he sayth ; * * Gen. 28.20 , 21 , 22. If God will be with mee and defend me in the way which I travaile , and give me bread to eate and Cloaths to put on , and bring mee home with peace to my Father , then shall the Lord be my God , and this stone , which I have set up for a Pillar , shall be Gods house , and of all which thou givest unto mee I will give the Tenth to thee ; where he clearly under this figure , signifieth the Leviticall and afterwards the Evangelicall Priesthood , as it would be hereafter .

CHAP. LVII . How Jacob came to Laban , and kept his sheepe for him fourteene yeares for his two Daughters ; what the Spirituall Figure of Christs Bride conteined under it , signifieth , how God sets Jacob in Christs figure , and so sporteth with the Type of Christ . Vpon the 29 : Chapter of Genesis .

Gen. XXIX . 1. WHen Jacob must now in sorrow goe away from his Parents , and so avoyd his Brother Esau , and commit himselfe to God in the blessing of him , then God brought him to his beloved Bride , with whom he spent a while in Joy with Patience , till he returned againe with Great Riches to his Father .

2. This is first a Worldly History and * * Or , President . Example , under which the spirituall figure of the kingdome of Christ is represented , for if the poore Sinner turne to God , then he attaineth , first of all the Blessing , viz. the Baptisme of Christ , whereby the Holy Ghost Baptizeth him in the Inward Ground ; and * * Secondly . then it setteth him in the processe of Christ under the Banner of his Crosse , and biddeth him goe forth from his Fathers Adamicall house of sinne , and make towards the Path of Christs Pilgrimage .

3. And there he must lay the hard stone of Reason under his Head , and rest and sleepe upon this Stone of Reason , that is , Reason must stand still , and the Minde must in it selfe turne into the Grace of God in the most inward ground in highest humility , and most willingly enter upon the Pilgrimage of Christ , as Jacob here did ; and then meetes him his most amiable Bride , and Beautifull Rachell , viz. the Noble Virgin Sophia of the Divine * * Or , amorousnesse ▪ wedlock enjoyment in the Love and humanity of Christ .

4. First he comes to the * * Gen. 29.2 . Well , where the Noble Sophia gives her Sheepe drink , that is , the Soule is lead to Christs Fountaine , out of which the Water of Eternall Life doth spring , there he first seeth and demandeth of the Shepheards , where the Noble Sophia feedeth her stock . The Shepheards signifie the Children of Christ , viz. Teachers of the Word of Christ , in whom the Spirit of Christ is , who also feede his Sheepe , there the Penitent Man , asketh for his Eternall kindred and friends , viz for the Paradisicall * * Or , family . house , wherein his Grand Father Adam dwelt , then those Shepheards shew him that house , and also the Beautifull Rachell , which is borne in this House , viz. the Noble Sophia .

5. Who , ( when the poore Soule discovereth these things ) looketh amiably upon the Soule , whence the Soule is kindled in great Love , and * * Gen. 29.10 . rolleth away the Great stone from the Well , and giveth the Sheepe of Noble Sophia drink , that is , the Soule rolleth away all its Earthly Lusts , which were a Cover upon the Well-spring of Eternall Life , and giveth drink , and food , to the poore Needy Sheepe of Christ , the Sheepe of this Noble Sophia , and kisseth the Noble Sophia with its burning desire to the Love of Christ .

6. And when the Noble Virgin Sophia , seeth this , and that the poore soule discovereth all its perills that it hath under taken for her , then she runneth to her Father , and telleth him , that her beloved Sutor and friend is abroad with the Sheepe of Christ , and helpeth to give them drink , that is , the Love of Christ presseth with the poore soules-desire into God the Father , and saith ; This Soule is my friend ▪ my Bridegroom , then God the Father commandeth that he be brought into his house ; as here * * Gen. 29.12 . Rachell , did to Jacob , and told it to her Father , who Jacob was , and what his purpose was , and so also Christ sheweth his Father , what the poore troubled perplexed soules purpose is , when it cometh to him .

7. And as Jacob was † † Gen. 29.19 , 20. promised this Rachell for a Spouse , for which he consented to keepe the Sheepe ‖ ‖ 7 yeares· seaven yeares , and loved her * * At his heart . dearely , and yet afterwards at the wedding , the other Sister with her tender Eyes was layd by him , which he desired not ; so it goes also with Christs children , when they turne to God , and apply themselves to be Shepheards of Christs sheepe , to † † Or , provide for them . take care of them , then is the most amiable and Beautifull Sophia promised and presented to them , whereat they finde Joy within them .

8. But when it cometh to passe , that the soule thinks it will embrace this Bride in its Armes , and have perfect joy with her , then the other sister , viz. Lea , that is , the Crosse of Christ , is layd by it , and the Beautifull Sophia hideth her selfe , and it must first take the Crosse of Christ for a Spouse , and keepe the sheepe of Christ * * 7 years more . seven yeares more for Rachel , viz. for the Noble Sophia , before he obtein her for his Spouse .

9. For , the Humanity of Christ doth not presently give it selfe to the fiery Soule for its owne ; but stayeth indeed in the † † Or , promise of Marriage . betrothing in the Inward Ground , in the Image of the Heavenly worlds substance , which disappeared in Adam ; But God the Father giveth the soule instead thereof , the other Sister , viz. Tendernesse of Heart , that the Soule in this Time , may not Sport in the Garden of Roses , but be in trouble and Calamity , that it may be tryed and humble , and alwayes keepe the sheepe of Christ , and not in this Marriage solace themselves in pleasures and Pride , as Lucifer did .

10. And though it be so , that this Noble * * Gen. 29.28.31 . Rachel or Sophia , be given in Marriage to the Soule , as is done to the stable Children of Christ , so that the Soule keeps this Great wedding of Joy with this Bride , which they only understand who have been Guests at this wedding , yet afterwards the Noble Sophia is as it were Barren , the wedding Joy passeth away , and the Soule is as if the Love of this Bride were taken from it .

11. In the meane while * * Gen. 29.31 . &c. Lea under the Crosse of Christ breaketh forth , and beareth fruit ; that is as much as to say , when the Soule ‖ ‖ As a conception . receiveth the Spirit of Christ , then beginneth the Great Joy of this Marriage , concerning which Christ sayth ; † † Luk. 15.7 . There is more Joy in Heaven for One Sinner that repenteth , then for Ninety Nine Righteous that need not this Repentance .

12. For , that is the * * Rev. 19.7 . wedding of the Lamb , that God and Man is married , and Christ is Borne , and then he standeth in our poore and simple † † Condition or disposition . forme in our most inward Ground , and hideth his great sweetnesse , which the Soule tasted in the Marriage , and covereth it with his Crosse , and then must the poore Soule in the meane while take the tender Lea , viz. Patience , and Labour with her for fruit in the Vineyard of Christ .

13. And it is very well , that the Soule faultereth with this Lea , and then this Rachel in the inward Ground of the Soule is a stranger , and is as a stranger towards it , as * * Gen. 30.1 . Rachel towards Jacob , when shee said to him , ‖ ‖ Create . Give mee children or else I dye ; so also the Noble Sophia sayth indeed to the Soule , work [ or bring forth ] in my Love desire , divine fruit , or else I will depart from thee , whereas yet the Soule † † Note , the soule cannot doe good by its owne power . cannot doe it in its owne power .

14. But this is therefore done , that the Soule may the more earnestly apply it selfe to prayer , and pray to God for the Divine working of the Divine fruit ; as Jacob prayed to God , so that * * Gen. 30.22 , 23 , 24. Rachel was fruitfull , and did beare unto him Joseph , the Prince of all the Land of Egypt , who preserved , fed , and nourished them in the Famine .

15. So also when the Noble Sophia seemes Barren to the soule , as if it could not bring forth the power of God in the soule , and yet the soule mourneth to God in Patience , [ praying ] that he would work in it and blesse it , whereupon the soule often converteth in very Great Repentance , and casteth it selfe upon Gods Mercy , till this Noble Sophia become stirring , fruitfull , and pregnant , and so it certainly generateth the true Joseph , viz. a lowly , humble , chast , temperate , and Modest Soule , which afterwards becometh a Prince over the Egyptian house of flesh and Bloud , in which house the Heathenish Pharaoh dwelleth , viz. the Beastiall Spirit , over that , is this Joseph set for a Ruler and Governour , and is a Ruler over Reason , and Governeth it , with Josephs , viz. with Gods Spirit .

16. This is thus , as to one Part , the Spirituall figure of Jacob , wherewith the Spirit alludeth to the future kingdome of Christ , where now at present in the fulfilling it alludeth thus also in the Children of Christ , and doth yet so alwayes lead them .

17. But wee see especially in this Figure , the way of God , how Gods Minde is farre other then Mans ; what Man loveth , in that , God hideth himselfe , for that pleaseth him well , which in the Eye of the world is simple and despised , which onely dependeth on him and feareth him .

18. Jacob loveth the beautifull Rachell , and desireth her , but the Line of the Covenant in which Christ should be borne , would not pass through Rachell but Lea , also Rachell could not conceive till Lea had brought forth the Roote or Line of the kingly Priesthood and * * Principality . Princedome , viz. Levi and Juda.

19. For , the Priesthood came from Levi , and out of Juda came the Scepter of the kingdome , and the Prince Christ according to the Humanity , to signifie , that Christ will be borne and manifested in these Men alone , and bringeth & worketh his † † Note , the Priesthood of the Holy Ghost . Priesthood of the Holy Ghost in them , who goe forth from the Love of themselves , and the pleasure of the Flesh , and are in the Eye of the world , softly , bashfull , simple , and despised , who esteeme themselves unworthy of such honour , and doe not account such divine working to be their owne , and pride themselves therewith , as the proud Pharisees did , and still doe .

20. For this Lea onely desireth to beare children for Jacob , that shee might be acceptable to him , seeing otherwise in respect of her * * Or , Tender Eyednesse . bleareydnesse shee was disregarded : thus also the true children of God desire therefore onely to walke in the Divine power with * * Inst●ucting . teaching and a simple life in the wayes of God , that they may please God and serve him .

21. And againe wee see here by Jacobs seede , that the Line of Christ would not manifest it selfe in his first seede with Lea , that Christ might not be manifested in humane pleasure or Lasciviousnesse of fleshly Lust , for * * Gen 29.32 . Lea first bare Reuben , ‖ ‖ Marriage ●ed . Gen. 49.4 . who defiled the ‖ ‖ Marriage ●ed . Gen. 49.4 . Bed of his Father , to signifie , that this Roote sprung from humane Lust.

22. But when Lea was discouraged , because shee was despised , and would faine goe out of that contempt , then shee bare Simeon , who was of an * * A strict severe man Text , a sharpe piercing minde . acute witt , of whom Jacob sayd when he was to dye , when he prophesied concerning all his children , from what Roote each of them was ; ‖ ‖ Gen. 49.56 . The Brethren Simeon and Levi , their swords are murthering weapons , my soule , come not into their Councell , and let not my honour be in their Churches or Assemblies , to signifie , that he was sprung from the Line of Zeale or Jealousie , wherein Lea was Jealous and discontented that shee was thus disesteemed , as shee then sayd ; * * Gen. 29 33. The Lord hath heard that I was thus disesteemed , and hath given mee this [ son ] also .

23. But when shee cryed unto the Lord in her Zeale for Deliverance from her disesteeme , then * * Gen. 29.34 . shee was pregnant and bare Levi , viz. the Roote of the Leviticall Priesthood , a Type of the kingdome of Christ , for shee cryed to God , that her husband might be againe joyned to her in Love , as shee speaketh after this manner ; Now will my husband be joyned to mee againe , to signifie , that God , with the Leviticall Priesthood , in a Type , would be joyned againe to Man , and would in a Type of the kingdome of Paradise dwell among them againe , as was done in the time of Moses .

24. But the Spirit of God sayd , by Jacob , when he was about to dye ; Let not mine honour come in their Churches or Assemblies , that is , they are of Murtherous Cainicall Mindes , and serve mee onely in a Figure pointing at the future kingdome of Christ ; But the Spirit of my Love and Grace is not with them in their Sacrifices and worship of God ; which Love and Grace he calleth his honour , which he would manifest through the Line of Juda in Christ .

25. Which honour was , that he should breake Death in pieces , and destroy Hell , and take away the Throne of the Devill in Man ; this the Holy Ghost calleth his honour , and that was not in the Leviticall Priesthood , nor among the Titulary Priests in their Churches . But when Lea gave up her will wholly into the will of God , and sayd ; * * Gen. 29.35 . Now will I give thanks unto the Lord , who hath delivered mee from the disgrace of the Devill , and of the World , then shee bare Juda , viz. the Line of Christ .

26. So heere now the Spirit sayth very secretly and covertly under a vaile , * And shee left off from Bearing , to signifie , that Christ was the Last , who was the End and fulfilling of the Leviticall Law ; under which , the Spirit signifieth , that Men would not finde Christ in the Priests Churches , Lawes , and Ordinances of Preaching , Hee would not dwell in their Churches with his honour of victory , nor suffer himselfe and his honour to be tyed to the houses of Stone , where they exercise as hypocriticall shew , and have within them onely murthering proud hearts , and with the murthering swords of Levi , disgrace and slay one another with words .

27. But in the soules of Men , when they give thanks and prayse the Lord in great Humility , as Lea did , when shee bare Juda , the Line of Christ ; there will he dwell , and not be at all in the Councell of these Priests and Levits the Titulary Priests , who contrive onely specious glistering wayes for their Honour and voluptuousnesse , and forget the true thanksgiving in Humility , and honour and love themselves onely , and so give that honour to their faigned or supposed Office , which belongeth to God alone , and to the Love of our Neighbour in great humility .

28. Wee see cleerly by this Figure , that God will not manifest himselfe in the fleshly love of our selves ; for * * Gen. ●9 . 30 . Jacob loved Rachell more then Lea , and would have Rachel onely in the Beginning ; but his seede must continue shut up with her , till Rachel humbled her selfe before God , and that Jacob prayed for her , to shew also , that God will not work in the love of our selves , in that wee love and honour one another according to fleshly lust , worldly honour and Riches , where Men flock together , associate and love one another , according to their Greatnesse , State , Riches , Glory , Beauty , Bravery and Pleasure of this World .

29. But the Spirit of God requireth humble , faithfull , and sincere love , where the soule is resigned up into God , and seeketh not its owne pleasure or selfe-love , but looketh upon the way of God , and joyneth it selfe to the humble children , who love God and constantly give him thanks , there God manifesteth himselfe and worketh in them , that they beare fruit to the Lord .

30. Jacob first served seaven yeares for Rachell , which himselfe had chosen in his owne Love , yet she was not given to him for the first seaven yeares service , but Lea was , unknowne to him , layd by him ; Jacob desired Rachel as wages for his service : yet seeing the Covenant of the Lord lay in the Line of Christ in him , therefore he first received the spirituall wages of the Grace of God .

31. For Christ is the wages of Gods children , as they must serve their Lord for worldly wages , so God first payeth them with his Covenant of Grace , and then afterwards they receive also Temporall wages ; As Jacob must first receive the Gift of God , as God appointeth it for him , though it went very ill , as to Reason , afterwards he also received the wages according to his will , for which he must serve yet seaven yeares more .

32. Which seaven yeares in the inward Ground in this Figure , signifie , the seaven properties of the Naturall Life , which must be given up to the service of God , into which God gives himselfe for wages in a co-working power , where the seaven formes of Life first help the Lord to beare a spirituall Figure and Image or Type , and to manifest the Line of Christ , then afterwards that same spirituall forme discovereth also the Naturall forme , and beareth a Prince in the Naturall Life , in whom God worketh , and through whom he ruleth the world , as is to be seene by Jacob.

33. He served seaven yeares for Rachell , but being he feared God , the divine wages , viz. the Line of Christ was first given him ; afterwards God blessed also the humane selfe-Love according to the kingdome of Nature in him , so that of Rachel whom he had taken in naturall selfe-Love , he begat a Prince and wise Man , even Joseph , by whom the Spirit of God ruled , and made him a Lord and Governour .

34. And this figure presents to us , that first Christ should be borne in us , and so then Christ in us beareth also the Naturall Man with understanding and wisdome , and appointeth him to his service in the kingdome of Nature , and also in the kingdome of Grace , as he did Joseph .

CHAP. LVIII . How Jacob served his * * Stepfather . Father in Law Twenty yeares , and begat Twelve Sonnes and One Daughter , and how God blessed him , that he gat great Riches , and how Laban often changed his wages , and yet could not hurt him , what is to be understood thereby . Vpon the 30 Chapter of Genesis .

1. WEE see in this History especially , Gen. XXX . how it goeth with the Children of God in this world , how they must live in meere Crosses and adversitie , as Jacob did with his wives : for * * Gen. 30.1 . when Rachel saw that shee was barren , shee envied Lea her sister , to signifie , that Mans own Love seeketh not the honour of God but it selfe , as now Rachel envied Lea , because shee had a Name that God had blessed her , and sayd to Jacob , * * Gen. 30.1 . Give mee Children also , if not , I die .

2. Where wee see , how the wayes of God are quite hidden to Reason , although Reason standeth in the figure of the divine wonders , as here Rachell , which here signifieth , the owne Adamicall Nature , which desireth of Jacob the lifes power from the blessing of God , and if it get not the same , it must die ; which indeed the Spirit of zeale in her desire , doth very well signifie according to her inward Ground in the Covenant of God : but her Reason understood it not , but onely desired Children , that shee might be delivered from disgrace ; but her inward Ground stood hidden , and panted through the humane Nature , to manifest it selfe in the humane Essence : Therefore the inward Ground in the Covenant of Grace signifieth through its own Adamicall Essence , that if the inward ground should not be manifested through the humane Essence , it must then die Eternally ; Therefore sayth Reason ; Give me children or else I die , which seemeth outwardly to be an Opposition and discouragement : But the Spirit of God hath here its figure , under which it hath its signification .

3. And then wee see in both these Sisters , who yet were Daughters of Gods Covenant in the Promise , how the Poyson of the Serpent in the wrath of God in flesh and bloud , so vehemently sets against the Line of Christ in the Covenant , and alwayes despiseth the same , and as a proud Lucifer , elevates and puffeth up the Rationall humane ownhood of selfe-will , and would have the Dominion .

4. As heere Rachel despiseth her sister because shee was outwardly fairer and more beautifull then Lea , in that Lea in the sight of the world was simple and bleareyd , and Rachell had the Spirit of the world in Reason Elegantly as an Ornament , and so the Adamicall Nature in Rachell ruled over the Manifested blessing of the Covenant in Lea ; to signifie , that the Line of Christ in this world would be manifested in a meane simple and despised forme in Men of such like dispositions , which Men would , by the Reason pomp and beauty of the world , be esteemed fooles and bleareyd ; who in such scorne and disregard would goe away and * * Psal 125.5 . sow in Teares , but in their inward Ground in the Line of Christ would beare , and at the End reape in Joy : to signifie , that * * John 18.36 . Christs Kingdome is not of this world , that in this world it must be throwne into Gods Anger and disdaine , and into death , and by this throwing in , satiate the Anger of God with Love and Meeknesse , and with Love , spring forth through the Anger and Death , and bring the proud Lucifer in the humane owne will and fleshly Lust to scorne and to nought , as an unstable Life , which Life cannot overpower the Divine humility .

5. Which humility Springeth under all scorne , and also breaketh through death and the anger of God , and maketh Death to be Life , and taketh from Hell the victory , and changeth , the sting of the false Serpents Essence , with sweet Love , as we see here by Lea , who although shee was envied by her sister ; as , by Reason ; yet the Line of Christ in the Covenant springeth forth in her under all scorne , and maketh her fruitfull , and Rachell Barren , till shee gave her Mayd to her Husband for a Wife , which signifieth the Adamicall , viz. the servile Line , which in the Kingdome of Christ attaineth the Marriage of the Line of Christ , in the manner of a servant .

6. For , Adam hath negligently forfeited the Line , the Right of Nature in the kingdome of God was lost in Adam , and attaineth in the manner of a servant to the Marriage , as Jacobs wives Maydes did , whereby we then see , that Rachell , viz. the right selfe Nature could not work or bring forth fruit , till the Line of servitude under the yoke of the Adamicall Nature of selfe-Love did first become fruitfull , to signifie , that the humane Nature must give it selfe up to be a servant under the Line of Christ , if it will be married in the Line of Christ , and be ingrafted as an heire of God .

7. And then first springeth forth the kingdome of Nature in the kingdome of God , and in the blessing becometh fruitfull , as Rachell was first fruitfull when her Mayd had brought forth , to signifie , that Rachell also must be an handmayd to the Covenant of God , and the Line of Christ , and that the Line of Christ in her also be her Lord , so that shee also attaineth the Marriage of Christs Line in the manner of a handmayd , and that shee had not the Line of Christ in her in selfe-Power by the Light of Nature , but as a Gift bestowed of Grace , that standeth in another Principle .

8. And signifieth under it , that the Line of Christ was not propagated in humane selfe-ability , but that it selfe doth presse into their Branches , and that the Great or high Name or * * Stock , Familie , or Genealogy . stock or Tribe of Men is not respected , but it presseth as soone upon the meanest and most miserable in the world , which are but servants and handmayds , as upon the most high and Noble .

9. As we have a powerfull example of this in Jacob , who must be in a servile condition Twenty yeares as a servant , till the Twelve Stocks of the Tribes of Israel were begotten by him , to signifie , That a Christian must be borne under the servile yoake of the corrupt Domineering selfe-willed Adamicall Nature , but if any should as a Christian be borne of the Line of Christ , then must the † † Mother . Parent be given up as a servant to God , and be in the kingdome of Nature , onely as a servant of God , who in his heart forsaketh all temporall things , and accompts nothing his owne , and in his condition and employment esteemeth himselfe but as a servant , who serveth his Lord therein .

10. As Jacob , who under this service of his , begatt the Stocks or Tribes of Israel , signifieth that they should be strange Guests in this world , and serve God their Lord in the kingdome of Nature therein , who himselfe would * * Promise or appoint . vote them their Wages , that they should with Great Riches goe out of this world and enter into the Kingdome of Christ , viz. into their first Adamicall Paradisicall Native Country , as Jacob in his service got his stepfathers Goods with great Blessing .

The Inward Spirituall Figure standeth thus .

12. When Adam was fallen , he must goe forth out of Paradise , and yeeld up himselfe to be a servant under the Spirit of the world in the Kingdome of this world , and be subject to the Starres and the foure Elements , and serve them in their Dominion , and provide for and take care of their children , viz. the Creatures of this world , as we see before our Eyes .

13. But when he was to goe out of Paradise , as Jacob out of his Fathers house , the Lord meets him , & sheweth him the Entrance in againe into Paradise through the seed of the woman , and destroyer of the Serpent ; as he shewed the same also to Jacob , by * * Gen. 28.12 . the Ladder which reached to Heaven .

14. And when Adam was gone out of Paradise , then he must submit himselfe to be a servant under a strange yoake , and serve the kingdome of Nature in its wonders , and provide for or take care of the Children of Nature , which kingdome of Nature in the Fall became strange to him , in that it now holds him by constraint , and vexeth him with heate and cold , sicknesse and misery , and holdeth him Captive in it selfe , and useth him in its service , which before was his best friend and * * Grand-Father . Patron .

15. And as Jacob in this Figure , must flie to his friend his Mothers brother , and serve him , whom he kept as a servant , and yet also in respect of his Daughter as a sonne in Law ; so also must Adam serve under the servile yoake of his Great † † Grand-Father· Father , viz. the kingdome of Nature , which kingdome gave him its daughter to wife ; of whom under this yoake he begat the children of God in the Blessing of God , and also placeth his children as ministring servants in his Fathers house , viz in the kingdome of this world .

16. And as Jacob , obteined Great Riches in the Blessing of God , and acquired the Goods of his Master with subtilty , * * Gen. 30 37 , 38 , 39 , &c. in that he subtilly used the halfe peeled streaked sticks before the drinking Troughs , where the sheepe drank , upon which they conceived , and brought forth † † Pied or sp●tted . ring-straked sheepe particoloured ; so also when Adam was come under the servile yoake of the kingdome of Nature , wherein also the Envie and subtilty of the Devill domineered according to the kingdome of Wrath , God shewed him , that he should with suttlety acquire to himselfe the kingdome of Nature , viz. the working of Nature , with its wonders , and procure the Power of Nature for an Eternall propriety , that his works , which he Operates in the kingdome of Nature , must follow him into his Eternall Native Country , and be his owne .

17. Which subtilty was that which God shewed him , viz. the Destroyer of the Serpent , which Adam put on in the Covenant , which put on the kingdome of Nature [ assumed ] from us Men , and with divine subtilty , tooke away the strength and power of our Lord and Master , viz. of the kingdome of Gods wrath , which held us captive under its yoake , and put on all humane power , and tooke away our Lord and Masters owne Power , viz. the kingdome of Natures owne power , as Jacob tooke his Lord and Masters Goods .

18. And as the Spirit of * * Gen. 31.10 . God shewed Jacob in the vision , that the Hee-Goates and Rams that leaped upon the Goates and Sheepe were ring-straked speckled and grisled : so was Adam also shewed in the Spirit of the Covenant of Promise , how the Spirit of Grace in the Covenant , came upon the streaked particoloured humane Nature , and blessed it , so that it became pregnant of the spirit of the Covenant .

19. Which Humane streaked or particoloured Nature is no other than the halfe earthy corrupt , and againe in the Covenant Newborne Heavenly Nature , upon this came the Spirit of God as to the heavenly part , and made it fruitfull , so that under the earthly yoake it drew the power of Nature in the divine power into the heavenly , and so was his Masters or Lords , viz. the kingdome of Natures goods , taken away , and the heavenly Man in the Covenant gat them to himselfe with the divine wit and subtilty , and returned therewith from his Lord & Master , viz. the kingdome of the Outward Nature , againe into his Fathers house , viz. into Paradise , as Jacob into his fathers house .

The Figure is fundamentally thus .

20. In Adam the kingdome of Nature lay in the Temperature , that is , all properties were of equall weight , but when the will of the soule went with subtilty into the Seperation , then the properties were stirred up , and the Temperature was broken , and then the Seperation was his Lord and Master , and held the will captive as a servant , who now must serve this Master .

21. But when God spake or inspired againe his Grace with the Covenant of Love , thereinto , then the inward in spoken or inspired ground of Grace , drew the kingdome of Nature with its wonders to it , and came away with the Riches and selfe-Might , and brought them againe with the inward new Man , into Paradise .

22. For , the Riches of the Naturall Outward Mortall Man , in that it bringeth forth the Wonders of God with its Exercise , doth not belong to the kingdome of Nature as its proper owne , but to the inward spirituall new Man borne of Christ , he shall draw these wonders to him , and take them with him to be an Eternall Vision and Contemplation of the wonders of God .

23. When the Body of the outward Nature falleth a way , then shall the works follow the New Man as a Treasure , which he hath gotten to himselfe by divine witt and subtilty , and put off the Evill Adamicall Natures house of Selfe-rule and Dominion , as Jacob , who stood in the figure of the New Spirituall Man , with whom the Spirit of God alludeth in the prefiguration to the future kingdome of Christ , shewing how Christ would obtaine all the Goods of this world , and all the Riches of the Power and Might of Nature , in the formed * * Or , Outspoken . Expressed Word of God under his servitude , wherein he yeelded himselfe up to be a servant of God in the kingdome of Nature , and so make himselfe Lord and Master over it ; and bring it with him into his Eternall kingdome in our assumed Humanity , and lastly manifest it at the End of the Day of this world , and give it us againe in our Fathers first house .

24. Thus we should not at all looke upon this Figure in Jacob , as if God had bidden Jacob to deceive his Father in Law with subtilty , and bereave him of that which was his , as if God had pleasure in the Naturall false subtilty of Man ; No , the spirituall subtilty is onely represented in the figure , shewing how wee shall obtaine in the kingdome of Christ * * Luk 16.9.11 the unrighteeus Mammon , which wee have not as by a Naturall Right , but obtaine it by the divine wit , and then † † Mat. 11.12 . the kingdome of Heaven suffereth violence , and they that use violence ‖ ‖ Teare and snatch it . take it by force , with such wit of Divine science , knowledg or skill , as Jacob did in the figure of Christs kingdome .

25. And it is shewen to the Jewes , who with this figure helpe themselves in their subtilty and Earthly Fraud and treachery ; that this subtilty of Jacob prefigureth a Spirituall Type , and doth not at all cover their wickednesse and falshood .

26. For he that sayth , * * Exod. 20.17 . Thou shalt not Covet or lust after that which is thy Neighbours , hath forbidden all outward subtilty fraud and deceipt ; but in the ‖ ‖ Stam li●ien· Geneologies , the Spirit of God hath thus , with the kingdome of Christ , signified and alluded in the figure , at the inward Ground of the New Man with an Outward Figure .

27. As with Ismael Abrahams first sonne , from whom the Goods also were taken away , to signifie , that they belonged not to Adam in the Corruption and perdition , but to Ghrist , as the second Adam , which he tooke with divine witt & subtilty from the kingdome of Gods wrath in Man , where he must first be subject to the wrath of God , and serve in the assumed humane Nature , yet so he obteined the Goods and took away all its Goods , and that is it which this Figure of Jacob signifieth .

28. The Spirit presenteth heere a Most wonderfull Figure in Jacob , shewing how * * 10 Times . Gen. 31.7 . Laban changed his wages Ten Times , and yet could not hurt him , to signifie , how it is with the Children of God in this service , that under the yoake of Nature , they shall acquire the Goods of the kingdome of Nature in the Divine witt in the inward New Man , thence happeneth such great alteration to Man in his purposes , so that when he hath resolved upon the course that he will take , the Devill comes with his Envy , and hindereth him of his purpose by evill Men , that it goeth not forward ; As Jacob , when he thought , the speckled sheepe and Goates shall be my wages , then his Master disappointed him of his wages .

29. So it is also with the Children of God in their labour and travaile , when they thinke , now they shall reape the blessing of God , now they will apply themselves to the Children of God , with whom they may work and bring forth fruit , and there they will * * Doe good . effect their good purposes , and comprehend this work in their Faiths desire , that it ‖ ‖ Rev. 14.13 . may follow after them : then will every where all his work and purposes be broken , so that it goeth not according to his meaning and will , he must now onely trust and rely upon God , as Jacob did , and so no enemy can hurt him ; and though it seemes as if it would hurt him , and that his work should be in vaine , yet thus they work and bear fruit , incomprehensible to Reason , and in the End , that Man departeth with much Goods out of the kingdome of this world , and returneth againe into his Native Country , as Jacob.

30. For the Scripture sayth , * * Rev. 14.13 . the Works of the Children of God follow after their Faith , they take them with them , they are the Wages of their Faith ; The Faith taketh Christ into it selfe , and Christ taketh the Works of Faith with him ; and thus a true Christian returneth home againe into his Native Country , with much Goods , which he hath introduced and layd up in hope with his Faiths desire .

31. Which Hope God filleth for him in Christ with the heavenly Ens , and taketh also herewith his works of Nature , and draweth them to it selfe for an Eternall Wages , which , is Christ , with the * * Or , Outspoken . Expressed word , viz. the kingdome of Nature , wherein lyeth the Wonders and † † Essence and Substance . being of Man , kept , to Gods Great Day of Seperation , wherein ‖ ‖ Gala. 6.7 . Every one shall reape what he hath heere sowen .

32. When we rightly view and consider this History , how God did begin the kingdome of Israel with a servile Shepheard , and exalted him before all the Potent rich Men on Earth even to Eternity , and Consider that the Twelve Stocks or Tribes of Israel were begotten under a servile yoake as servants , out of which Stock Christ according to the Humanity was to be borne ; So we see , that all Highnes of the world , also all Art and witt of Nature , is foolish in the sight of God , wherewith yet men so boast , and esteeme their worldly matters doings or pomp , and their high state , for Great things , and yet in the sight of God , are not by farre , * * Like u●to an honest Shepheard . so acceptable as an honest Shepheard .

33. A Shepheard in whom the Spirit of God worketh , is more highly esteemed before God , then the wisest and most potent in selfe-witt , without the Divine Dominion ; and wee see very well , how God erecteth his kingdome in simple lowly and meane Men , who are not esteemed by the world , but are accounted no better then Heardsmen in the Eye of the world ; As Christ also chose such for his Apostles who were but poore meane contemptible people , by whom he manifested the kingdome of Israel in divine Power .

34. Where are the Learned and worldly wise Men ? Again , where are the Potent Lords , who contemne the simple ? Where is their Might , strength , Art , and Witt ? They must all come in dust and ashes , and fall downe to the simplicity of such Shepheards , and bow their hearts in servitude under Christs yoake , if they will be partakers of the * * Note the true Line , Linage , or Succession . Line of these † † Or , Pastours . Shepheards , yea they must be as Jacobs wives Maydes , if they will come to this Marriage .

35. For the Line of Christ in the beginning was manifested in Abel a Shepheard , so also afterwards in Abraham , Isaac , and Jacob , Moses and David , they were all but Shepheards when the Line of Christ was manifested : There is no Potentate , Noble , Rich , Learned , or High worldly wise , hath attained it , but meane people of no account , who have put their trust in God .

36. Where are now the high Priests , Schooles , and Vniversities , who ascribe to themselves and assume the authority and power of these Mysteries , and often tread underfoote the Gifts of the Holy Ghost in such Shepheards , and laugh at them and count them Fooles ? Are they not all of them , Cain , Ismael , and Esau , of the left Line , from the kingdome of this worlds Nature in the Hypocrisie of selfe - Reason ? which in the sight of God is not so acceptable as a Shepheard .

37. O ye poore blind Men in Adam , cast your Eyes downe from above , and lay your selves low under the simplicity of Christ in the * * Or , true succession . Line of these Shepheards , and looke not upon the Pomp of Art and Loftinesse , or you will be miserably deceived ; If you will be capable of this Line , you must not attaine it from Loftinesse , which boasteth it selfe in Hypocrisie in this Office of a Pastour or Shepheard , but in humility and meane simplicity , where the soule submitteth it selfe under Christs yoake , there will the poore soule , blinde as to God , get roote in this Marriage and be capable of this Line .

38. The † † 12 Children . Twelve Children of Jacob are even the Lines , which the Spirit of God from Adam to Noah and his children , signified , which sprung from the Line of the Covenant in Paradise , and pressed from Adam to Abel , and so on to the Children of Noah , and there also twelve Lines or Stocks or Tribes were manifested ; heere the same Tree openeth it selfe againe out of One Stock , which was Jacob , and signifieth , how those Lines should all be sanctified in one Stock , which Stock is Christ , who also chose him * * 12 Apostles . Twelve Apostles to manifest this Tree , which was growne out of the Line of the Covenant .

39. And as Jacob begat these Twelve sonnes , † † Gen. 30.21 . he begat also a Daughter , Dina by name , ‖ ‖ Gen. 34.1 . who went out to see the Daughters of the Land , and thereby lost her honour and Virginity ; and he begat her of Lea , in whom the Line was manifested out of the Stock or Tribe of Juda , to signifie that the Line of Christ at this time as yet stood hidden in the womans Tincture , and yet was manifest through the Masculine , viz. the fiery Tincture , till Mary the Mother of Christ , as we see in the Covenant of Abraham , Isaac , and Jacob , that the Covenant pressed forward in their seede ; wee see it also in the Circumcision , which was given onely to the Man or Male.

40. And much more doe we see in the Law on Mount Sinai , which was also given in a way of Fire , to signifie , that Men before Christ were lead in the Fathers Property , which held us captive in the Wrath , till his Love , viz. his Sonne through the wrath manifested himselfe in the Womans Tincture , and changed the Mans and Womans Tincture into One againe , therefore the Line of Christ with the Fathers , sprung forth in the Womans Tincture through the Mans.

41. In the Mans Tincture it was stirring in the Covenant of Faith in Abraham , and was manifest out of the Mans Tincture in the Woman ; But in the * * Fulfilling . fullness of Time , it was manifest in Mary in the Womans Tincture , viz. in the highest Love , in which Love Adam loved himselfe before his Eve [ was ] for God was manifest therein .

42. There wee see heere in Dina a figure of Eve , for after Lea had borne Six Sonnes , shee bare a Daughter , which signifieth the Female Tincture , which in her vaine Curiosity * * Or , trifled . squandred away her honour ; as Eve would see and know the Daughters of the world , viz. the Beastiall Creaturely Lust , and in this Lust lost the Paradisicall Virginity .

43. Thus the Spirit of God here in Dina sets a figure of Eve neere the Line of the Covenant , seeing he should come out of the Line of the Covenant who should seeke and save the poore children of Eve .

44. For Lea did beare six sonnes , which signifie the six properties of the Naturall Life , and the Seaventh is the Substance or Corpore●ty of the six , in which spirituall Substance Adam dyed or was extinguished as to the kingdome of God , when his will brake it selfe off from God ; and that same seaventh property of Nature is now even the Woman , viz. the Mother wherein the other six are continually borne , which rightly signifieth the Adamicall Eve , when Eve was yet in an Image or Type .

45. The figure whereof the Spirit of God represents in Dina with Jacob , signifying , how that seaventh property of Nature in Adam is become a Whore , perfidious to God , and sets this Figure neere the Line of Christ , [ signifying ] that Christ should come , and change this whore , viz. the seaventh property of the humane Life , into the virginity againe .

46. Therefore was Christ borne of a virgine , that he might sanctifie the Womans Tincture againe , and change it into the Mans Tincture , that the Man and the Woman might be One Image of God , againe , and no more Man and Woman , but Masculine Virgins , as Christ was .

47. In Rachel wee see now the selfe-love of the kingdome of Nature , where both Tinctures , the Masculine and Feminine , according to the kingdome of Nature in selfe-love , binde themselves in Conjunction , as Jacob loved Rachel according to the kingdome of Nature , according to the Tincture of selfe-love , and on the other side so did Rachel love Jacob ; therefore must these Tinctures of Naturall selfe-love , be so long shutt up and bring forth no Life , till † † Gen. 30.22 . the Lord remembred Rachel and heard her , as the Text in Moses sayth : that is , till the Lord stirred up the Tinctures of the kingdome of Nature with his blessing , then shee bare a Prince in the kingdome of Nature , viz. JOSEPH , in whom wee see by his great Chastity and feare of God , that the blessing of God stirred up the Tinctures of the kingdome of Nature , which lay shut up in the Seeds , and manifested the Covenant of Grace therein .

48. For Christ should deliver the kingdome of Nature in Man from wrath , therefore also the Spirit in this figure presenteth an Image or Type in Joseph , which it sets downe also in the figure of Christs humanity , how it would goe in the future with Christs humanity , which he tooke from us Men.

49. In Lea Christ was represented according to his heavenly hidden humanity , shewing , how the heavenly worlds Substance would be hidden in our humanity under the yoake of Gods Anger , and how Christ must appeare in a servile and contemptible forme .

50. In Rachel with Joseph now the figure is represented , which sheweth , how he would Overcome , and in our humane Nature should be a Lord and Prince over all his Enemies , who have held us poore Men in flesh and bloud Captive , and how he would bring us forth out of the Misery and Famine of Adam , into a Good Land , and not remember how wee in this world have cast him into the Pit , as Josephs brethren did him .

51. The Spirit of God presents this figure in the Twelve Patriarchs as a Glasse , to see by whom God was attoned in his Anger , poynting at the future fullfilling , for the Text in Moses speaketh very hiddenly , in this Figure and sayth ; * * Gen. 30.25 , 26. Now when Rachel had borne Joseph , Jacob sayd to Laban , let mee depart and travaile to my owne Place , and into my Country , give mee my wives and my children for which I have served thee , that I may goe .

The inward Spirituall figure is thus .

52. When the Blessing of Jacob , viz. Christ , in the kingdome of the humane Nature , was manifest , so that Man stood in Christs Image , then he desireth to returne from the servitude of this House wherin he must serve , and goe againe to his fathers first house , and desireth to take with him his fruits , viz. his children , brethren , and sisters , and all the children of this Birth ; he hath a great longing after that , as Jacob had after his fathers house : But the Lord sayth to him stay and serve heere a while and feed my sheepe , † † Gen. 30.28 . appoint the wages that I shall give thee , that is , aske of mee , so will I give it thee as Christ sayth ; * * Joh. 16.23 . Whatsoever ye ask the Father in my Name , he will give it you .

53. Thus then this Jacob demerseth himselfe in Humility , and keepeth the sheepe of Christ , in hope of the Eternall wages , which followeth after him : For in Joseph , that is , in Christ , the wages will be firct given him ; as Joseph was the wages of Jacob in the Outward kingdome , and preserved and nourished him and his house in the famine , which signifieth , Christ , who will Eternally nourish us in himselfe , and bring us home with him into his Fathers house , as Joseph brought his Father and Children into his Lords Country .

CHAP. LIX . How Jacob departed from Laban , what this Figure signifieth , and what is to be understood thereby . Genesis the 31.

IN this Chapter for the most part is the Outward History set forth , Gen. XXXI . under which yet the Spirit hath its secret Figure wherewith it playeth , for , the Text sayth ; * * Gen. 31.1 , 2· And the words of the Children of Laban came before Jacob , saying , Jacob hath gotten all our Fathers Goods to himselfe , and of our Fathers Goods hath he procured this Riches ; And Jacob looked upon Labans Countenance , and saw that it was not towards him as formerly .

2. This is a figure represented in the Spirit of Christ ; when the Spirit of Christ in Man hath gotten the kingdome of the humane Nature to himselfe , then the Envy of the Serpent in the wrath of Nature in flesh and bloud , awaketh , understanding and feeling that the power of Nature in Man is taken away from him , and opposeth the Spirit of Christ in the power of Nature .

3. Then proceedeth the opposite will in Man , so that the poore soule is every where faint and in an agony , perceiving that it dwelleth among strange Goods , and that the Devill is its Neighbour , and hath a continuall accesse to its owne Nature , and opposeth the soule , because it hath in Christs Spirit taken away from him the kingdome of Nature , viz. the Land and Country which he had for his possession , and therefore the mortall Nature in the wrath of God sets its desire & endeavour against the poore soule , as a stranger unfriendly , when it seeth , that it looseth its voluptuous Earthly Inheritance , ( which Right is intimated in the Children of Laban , where Reason looketh to get temporall Honour and pleasure ) that all its naturall right is taken away , as Jacob by subtilty tooke away Labans Goods .

4. Then thus sayth God to the soule , as heere he did to Jacob ; † † Gen. 31.3 . Returne againe into thy fathers Country , to thy kindred , I will be with thee : that is , the poore soule should enter againe into its first Country of its father , viz. into the Eternall Word , out of which it proceeded , and therein God blesseth it , and therein it can also call its children and Members and bring them along out of the servile House of Gods Anger in the kingdome of Nature , as * * Gen. 31.4 . Jacob called his wives and his Children , and brought them out of the Servitude of his Father ; Thus also the Enlightened soule bringeth the power of its Life in the kingdome of Nature together with its fellow-members out of the servile house of flesh and bloud againe into the first house , viz. into Gods Word .

5. And as † † Gen. 31.21.23 . Jacob did flee from the servile house of his Stepfather , and Laban pursued after and would hurt him ; so also in like manner is done to the children of Christ , when they begin to flee out of the servile house of Satan , viz. out from fleshly pleasure and voluptuousnesse , and would againe enter into its first Land of its father , viz. into righteousnesse and the feare of God , then instantly the fleshly Crue of the wicked world , with rage and folly pursue after it and would slay it , and take away with evill and false Tongues , all its Riches and Goods in Gods righteousnesse .

6. But the Lord aweth them , that they cannot doe it , as was done to Laban , though they stand up and reprove the Children of God as unrighteous , because they turne away from their Idolls and abominations , and follow their hypocrisie no more , neither will they beare their Evill yoake any more , and serve them in their unrighteousnesse , and call their falshood Good , as the present world playeth the hypocrite under this yoake and serveth their wickednesse , onely that their God Ma●z●m may ●ive and be Fatt .

7. The Spirit of God heere also presenteth a Figure , shewing , how Christ would for a while put himselfe under this servile yoake in the kingdome of Nature , and would betroth to him Adams daughter , that is , our flesh and bloud , and acquire to himselfe Adams possessions , Goods and Riches , viz. the Kingdome or Dominion of the humane Nature , that is , Draw many Men to him , and in the End goe there with out of this servile House of this world againe into his Fathers Eternall House , in which departure to his Father , would the Devill and the wicked world , scorne him and quite slay him , and would take away , and rob him of , his Goods , as also of his Children , which he hath heere begotten , even as the Devill , by the Pharisees and wicked Jewes did , who would take away , and rob Christ of all his Faithfull Children , as Laban pursued and hunted after Jacob , and would take away his purchased Goods from him againe .

8. But as * * Gen. 31.7 . God would not suffer Laban to hurt Jacob , so God would not suffer the Devill and the wicked High Priests , to rob Christ of his purchased Goods , although they slew his outward Humanity , yet he rose againe from the Dead , and brought his purchased Goods into his Fathers Country .

9. The Spirit of Moses representeth in this Chapter a wonderfull Figure , which ought well to be Observed , because he intimates a secret Mystery under it : For he sayth , † † Gen. 31.19 , 20.30.33 , 34. When Jacob did flee away from Laban , Rachel had stolen away her Fathers Idoll Gods : and further sayth ; Thus Jacob stole away the Heart of Laban the Syrian , in that he told him not that he fled : and wee see further , how Laban when he came to Jacob , was eager after his Idoll Gods , and searched all Jacobs housholdstuffe for his Idoll Gods ; also wee see in this Text , how Rachel was shee that loved those Idoll Gods , and sate upon them , and so hid them that her Father could not get them againe .

10. In these words there is represented to us an Outward and an inward Figure , shewing , how it would goe with Israel in the future ; for these Idoll Gods were not Heathenish Idolls , according to the Constellation or Starre * * Acts 7.43 . Molech , as the Heathens had , but as we reade , they made Images , Monuments , Statues , or Pictures of their friends that were dead , as a Patterne for Instruction , which Images among the Heathen afterwards were turned to Idolls , and these might well be such Images of his kindred that were dead , which Laban was loath to loose , because they were Patternes of Instruction , and Memorialls to him of his Auncestours and deceased kindred whom he loved .

11. But the true Figure under which the Spirit pointeth at the Future , is this : First , That Israel would not continually cleave to God with their whole Heart , but would alwayes take these Idoll Gods of fleshly selfe-love along with them , and love themselves and their Images , viz. Genealogies of Humane Greatnes , State , High Birth , and Noble Pedigrees of Gentility , more then God , even as it came to passe .

12. Especially this departure of Jacob intimates , the departure of Israel out of Aegypt into the promised Land , when they tooke with them also their fleshly Idoll Gods , and presently after * * 1 Sam. 8.8 . served their owne Idoll Gods viz. Humane Greatness ; and forsooke their God , and regarded their Mammon , and would have † † 19. Kings among them according to the Custome of the Heathen , and forsooke their right King , who had brought them out of Aegypt .

13. Secondly , it intimates , how Christ , in whose figure Jacob stood , would take to him this Rachel in our flesh and bloud , viz. these , in Adam Idoll wills of the soule turned away from God , which hath acquired to it selfe Images and Idolls , and possessed them as Rachel ; and would bring the averted wills of the soule , with their acquired Idolls and Images out of the Idolls house or Temple , which Idolls , viz. Idoll-wills and desires must afterwards be all broken to pieces in the Death of Christ .

14. As presently ( Genesis 35 Chapter ) the figure is represented to us , when God sayd to Jacob : † † Gen 35.1 , 2. Arise and goe to Bethel , and dwell there , and make there an Altar to God , who appeared to thee when thou steddest from thy Brother Esau : Then sayd Jacob to his houshold , and to all that were with him , put away from you the strange Gods that are among you , and cleanse you and change your Garments , and let us arise and goe to Bethel , that I may there make an Altar , to God that heard mee in the time of my trouble , and hath been with mee in the way which I have gone .

15. Which History of Jacob , signifieth nothing else but this , viz. when Christ would with this Rachels Idoll Gods , viz. our flesh and bloud , depart from this servile house , and goe to his Father , then he would by his going forth , when he should build the High Altar before God , which Altar is himselfe , lay off these our Idolls in humane selfe-will , viz. every Imagination of selfe-love , before the Altar of God in his Death , and cleanse our Hearts , viz. our soules Will , and change our Garments , viz. our flesh and bloud ; as this Text in the 35 Chapter cleerly signifies , and wholly entendeth it , that Christ would offer us up upon that same Altar of his New Testament , to the God who appeared to us againe in Our trouble and Misery after the Fall , in his Covenant of Grace .

16. But , that the Text of Moses Gen. 31. sayth ; * * Gen. 31.20 , 21. Jacob stole away the Heart of Laban the Syrian , in that he secretly fled away with his Daughters : it hath the very same inward spirituall Figure conteined in it ; for , the Word became Man , and tooke Labans , viz. the earthly Adams daughters , and brought them by divine subtilty away out of Adams house into Gods house , which in that place is called Stealing , in that the children of Adam are thus stolen from the kingdome of Gods wrath , that is , brought away in the divine witt and subtilty .

17. For , the Anger of God had possessed Men in the right of Nature , but Christ came and married with them , and stole them together with the Idoll Gods away from the Anger , and offered them up to God upon his Altar , which is himselfe , and layd off the Images of Mans selfe-love , and cleansed our Garments before God , that wee might serve him at this Altar .

18. This is properly understood concerning Rachels Idoll Gods , the Figure indeed sets downe onely the Outward History , but the Spirit of God hath its figure under it ; for the whole History of Abraham , Isaack and Jacob , stands inwardly in the figure of Christ ; for , the Covenant between Laban and Jacob , & all that happened therein , is a figure of Christ , for Laban heere standeth in the figure of the kingdome of Nature , and Jacob in the figure of Christ .

19. † † Gen. 31.27 , 28. Laban upbraids Jacob , that he fled from him and did not suffer him first to kisse his Children , and that he might conduct them on their way with Mirth and with ●abretts : Thus also doth Nature with the children of Christ , when they secretly flee from it , and forsake the Idolls house or Temple , then the children of Natures kingdome upbraid these children of Christ , for fickle forsworne people , for Hereticks , Novellists , New Lights , Enthusiasts , or whatsoever sect can be named , and say unto them ; When you will depart from your wicked way and enter into another Life , why doe you not tell it to our High Priests , that they may lead you onwards with their Ceremonies , viz. Confession , Sacraments , Intercessions ? Why doe you not observe the usage of the Churches , where the kingdome of Christ is in Mirth , with Roaring , Organs and Pipes ? Why doe you steale away from us secretly , and goe another way , then our Ordinances and decrees prescribe , and therefore are enemies unto them , persecute them , and hunt them with censurings and disgraces , as evill children and forsworne , which had robbed them of their Idoll-Gods , and will not honour their hypocrisies for Gods ; as Laban pursued after Jacob and upbraideth him , because he had not first kept that Pagintry and solemnity , and told him beforehand that he would travaile and begone .

20. Thus Babel also would faine have it , that the children of Christ should onely enter in to God , through their pagintries and Solemnities , and Belly-Ordinances , and whosoever will enter in to God , otherwise then through their Ordinances , and flee from this Servile house [ of Bondage ] he is damned and cannot come to God .

21. But Jacob can well goe to his Father without Labans Pagintry and Solemnity ; and though he upbraid Jacob & calleth his way wrong , yet his way was right in the sight of God . For God had commanded him so , and Laban could not withhold him at all ; so also Christs children , when the Spirit of Christ in them commandeth them to flee out from Babel , cannot be withheld , also it doth not hurt them , though the world blameth them never so for it , and scorne , deride , disgrace , and upbraideth them for fooles , Hereticks , and Enthusiasts .

22. Yet the Most High reproveth and chargeth Laban , that he speak not otherwise to Jacob then † † Courteously and kindly . friendly ; that is , the * * Blasphemies , reproach , misusage . disdaine of Babel towards the children of Christ , must in the End turne to their meere joy and kindnesse , and now Laban must let them depart with their Goods and riches : for God commandeth his children to † † Rev. 18.4 . flee from Babel , and to goe into the first Country of their Father , out of which they are departed with Adam , not through the Solemnity and Pagintry of Babel , but through the Conversion of the Minde and will : viz. New Obedience .

23. For God hath as much pleasure in the Solemnity and Pagintry of Babel , as in Labans Tabrett and Pyping : Hee requires a Penitent Converting Heart , which in highest simplicity and humility without any Solemnity or Pagintry draweth neere unto him and departeth from Babel , with such a one he goeth along and blesseth him .

24. For , † † Gen. 32.1 , 2. when Jacob was gone forth without Solemnity and Pagintry , then the Angels of God mett him , whom he called Gods Host , which signifieth , that when the children of God goe forth from humane * * Trifles , fables , Chime●●es , fantasies . Inventions and Imaginations , and accompt all Earthly things as nothing , and slip away from the hypocrisie of all their Titulary Brethren , then they get the Angells of God for a Guard , who goe along with them and lead them on their way in their going out from Babel , as heere was done to Jacob.

25. For as soone as Christ is borne in a Man , so that the Minde goeth forth out of the Adamicall servile house of † † Or , Imaginary Conceits . Images , then the Angells of God are appointed his Guardians .

CHAP. LX. How Esaw went to Meete Jacob with foure hundred Men , Souldiers , what this signifieth , And how Jacob sent a Present to his Brother Esaw , and how a Man wrestled with him the whole Night . What all this meaneth . Gen. 32. For the Reader highly to Consider of .

MOses sayth ; † † Gen. XXXII . 3 , 4 , 5 , 6 , 7 , 8. And Jacob sent Messengers before him to his Brother Esaw into the Land of Seir in the Borders of Edom , and commanded them , saying , tell my Lord Esaw thus , Thy servant Jacob sayth thus , I have been long abroad with Laban untill this time , and I have Oxen and Asses , sheepe , Men-servants and women-servants , and I have sent forth to thee my Lord to tell thee , that I might finde Grace in thine Eyes ; The Messengers returned againe to Jacob and sayd , Wee came to thy Brother Esaw , and he also cometh to meete thee with * * 400 Men. four hundred Men , then Jacob feared very much , and was in distresse , and divided the people that were with him , and the Sheepe and Oxen , and the Camells , into two Companyes , and sayd ; if Esaw come upon one Company and smiteth it , the rest will escape .

2. This whole Chapter stands eminently in the figure of Christ : For , when the Word was become Man , and would now goe forth from this world and with our humanity possesse his Eternall Mansion , then meets him this host of Souldiers in the kingdome of Nature in the Anger of God .

3. For the kingdome of Nature , viz. the Naturall Adam , was the first-borne Esau , which was angry with Jacob , that is , with Christ , for the blessing and heavenly Inheritance , viz. for the Eternall Life ; because it must dye and loose its Right ; in which kingdome the Anger of God had gotten the Dominion , that same Anger of God came to meet Christ , when he was about to bring his acquired Goods into the Eternall Country of his Father , viz. into the Love of God ; as Esaw did Jacob in the Type or Image of the Figure ; and Christ was astonished at this Warrier , viz. the Anger of God , as may be seene on the Mount of Olives ; as Jacob was astonished at the Anger of Esaw .

4. And as Jacob divided the Heards into two Parts , because of the wrath of Esaw , that if Esaw should smite one Company , the other might Escape : so also was the humanity of Christ divided into two Substances , viz. into a Heavenly , whereof he speaketh John , 3. saying , * * Joh. 13.13 . He was come from Heaven , and was then in Heaven ; and also into an Earthly , from our flesh and bloud ; that if the Anger of God did smite the one Part , viz. our Humanity , with Death , yet the Heavenly Part , should escape the wrath and penetrate through Death , and therein make our humanity living ; for , the Messengers which Jacob sent to Esaw , are nothing else but the Prayers of Christ , which he sent through the Anger of God , into his Love , viz. into the Mercy , that our humanity might finde Grace and favour with God .

5. For , as Jacob sent to Esaw , saying , he had been long abroad with Laban , even till this time , and had with him Men-servants and women-servants , and Camells , with other Cattle ; that he might with all this , finde Grace and favour with his Lord Esaw : so also Christ sayth to his Father , in our Humanity ( viz. in Adam ) which he hath assumed ; he hath been long abroad absent from the kingdome of God , and hath † † Borne , Generated , or begotten . brought forth in the kingdome of this world in Gods works of wonder , many Images out of the divine wisdome through the formation of Nature , that he might with these formations of wonders finde Grace and favour with God , seeing these wonders were brought forth through the Nature of his manifested wrath , that so they might come to the Eternall divine vision and Contemplation .

6. But the Anger went to meete him in the * * 4 Elements . four Elements , and would devour the Earthlines and Evill of them ; for Esawes four hundred Men , signifie nothing else but the wrath of Nature in the four Elements of the Body , and they went to meete the Humanity of Christ ; when Christ was bringing the Created Image of Adam in Our Humanity , into God , viz. into Paradise ; then would the wrath of God first kill the Adamicall Image , that it might no more live in the kingdome of Anger , seeing it was to live in God .

7. * * Gen. 32.9 , 10 , 11. And as Jacob humbled himselfe before God , and sayd ; O God of my Father Abraham , and God of my father Isaack , Lord , thou who hast sayd unto mee , returne againe into thy Country , and to thy kindred , and I will deale well with thee ; I am unworthy of the least of all thy Mercy , and all thy faithfullnesse and truth , which thou hast afforded unto thy servant ; for I had no more but this Staffe with which I went over this Jordan , and now I am become two Bands : Deliver mee from the hand of my brother , from the hand of Esaw , for I am afraid of him , least he cone and smite mee , with the Mother and the Children ; so also Christ humbleth himselfe in our assumed humanity before God ; and though God in the Prophet David , in our assumed humanity † † Psal. 110.1 . hath bidden him sit at his Right hand untill he hath layd all his Enemies under his footstoole ; yet he humbleth himselfe ; even as Jacob did before the Anger of Esaw , so also did Christ before the Anger of his Father .

8. And as Jacob sayd : When I went over this Jordan I had only this staffe , but now am become two Bands ; so also when Christ , viz. the Eternall Word of Divine Love came to us in our humanity , then it was only the staffe of divine Grace ; but in our humanity in the servile house of Adam , he was enriched with two Bands , viz , a twofold humanity , the Heavenly extinguished in Adam , and the Earthly from the Limus of the Earth ; therfore he sayth in this twofold humanity , as Jacob sayd to God ; O God of my father Abraham , and God of my father Isaack , O Lord , thou hast sayd unto mee , returne againe into thy Country , and to thy first kindred ; I am lesse then the least of all these mercies , which thou hast bestowed on thy servant ; to signifie , that it was onely in Divine Mercy , that these two Bands , viz. the twofold humanity returned home againe into its first Country of Paradise to the Angelicall kindred .

9. And when Jacob had humbled himselfe before God and his brother Esaw , * * Gen 32.13 , 14 , 15 , 16 , 17 , 18. He stayed there all night , and tooke of that which came to his hand , for a present to his brother Esaw , two hundred Shee-Goates and twenty Hee-Goates , two hundred Ewes and twenty Rams , and thirty Milch Camells with their foales , forty Cowes and ten Bulls , twenty Shee-Asses with ten foales , and put them under the hand of his servants , every heard by it selfe , & sayd to them ; goe on before mee , and leave roome for one heard after another ; and he commanded the formost and sayd ; when my brother Esaw meeteth thee , and asketh thee to whom dost thou belong ? whither goest thou ? and whose these are that thou drivest ? thou shalt then say , they are thy servant Jacobs , who sendeth them for a present to his Lord Esaw , and he followeth behinde after us .

10. This Type is now the great Earnestnes , whereby the Spirit of God in the figure poynteth at the future ; for , this Present of Jacob , to his angry Brother Esaw , poynteth at the Place and condition of Christ , when he should appease the Anger of his Father , then he must first send these Beasts in our implanted Humanity for an attonement , which should be presented to the Anger of God .

11. But these Beasts , which Christ sent to the Anger of God before his passion and Death , were our implanted Beasts ; viz. Pride , Covetousnesse , Envy , wickednesse , Lying , whereby one Man slandereth , disparageth , disgraceth , shamefully censureth with words , discourageth , suppresseth , and exclaimeth against , as wicked and ungodly , and summarily , all abominations of the Devill and the wicked World .

12. These Evill Beasts are in Adam in sinne , all awakened and become living ; These very Formes or Conditions of Life , wherein Adam generated his Evill Beasts , wherein the Temperature of Nature was rent asunder , Christ tooke all upon him in our humanity , as they are well intimated in the figure of Jacob by five hundred and Eighty ; 580. and sent them to the Anger of God for an Attonement , when he was redeeming the Humanity from these Beasts .

13. And these Beasts were , as to Christ , his being despised , scorned , spit upon , whatsoever the Jewish Priests did to him , were all our Beasts , which , Christ , in his Body , gave up to the Anger of God as if himselfe were the Transgressour , and yet had generated none of these Beasts in his will ; But Adam had generated them , and Christ tooke them on him as a Lamb , and presented them to the Anger of God on his body and Life , and did it as if himselfe were the Transgressor , so that the Anger of God devoured them on his body and Life , viz. his inheritance , which he had in Man , as a Naturall Right , whereby the Anger of God layd hold of its owne , and his wrath and hunger after this vanity to devoure these Beasts , was appeased .

14. And the Spirit of Moses speaketh further in the Figure of Christ and sayth ; thus , † † Gen. 32.21 , 22 , 23 , 24. 2 Wives . 2 Women servants 11 Children . The Present of Jacob , went before him , but he stayd that Night with the Company , and arose in the Night , and tooke his two wives and handmaides , and his eleaven Children , and went over the Ford Jabock , and he tooke them and sent them over the water , and sent over that which he had , and stayed alone .

The Figure of Christ standeth thus .

15. When Christ had sent this Present , before to the Anger of God , he stayed with his Company , viz. with his Disciples , and arose in the Night of the Great Darknesse in Our Prison of Misery , and tooke his two wives , viz. the twofold Spirit of Man , viz. the soule and the Spiritus Mundi , the spirit of this world , the Outward soule , and the Inward Eternall soule , together with the two handmaydes , viz. the twofold humanity of the Body , and the eleaven children , which are the Eleaven Apostles ; 11 Apostles . and passed over the Ford Jabock , that is , he went over the Brook Kidron , in the dark of the Night over the water , as heere Jacob , with all whatsoever he was , or had assumed from us Men.

16. For the right Twelfe Apostle of Christ , 12 th Apostle . was not yet chosen in Judas his stead , as heere with Jacob , the Twelfe sonne lay yet in the Mothers womb unborne : and as Jacob with his Eleven sonnes went over the water in the Great Night or Darknesse : so went Christ with his Eleven Disciples , in this Night of Jacob , over the Brooke Kidron into the Garden , and wrestled with the Anger of God , so that he sweate a bloudy sweate , till he overcame .

17. And as in this Night * * Gen. 32.24 . a Man wrestled with Jacob till the Day breake ; so also the Spirit of God , viz. the love of God in our assumed humanity , wrestled with Gods anger in our humanity , till the Love of Grace brake through the Anger , and the † † 2 Pet. 1.19 . Day-starre of Divine Love arose in the soule , and overcame the Anger , as the Text in Moses hath heere very secretly , and yet very cleerely , signified in this figure , saying ;

18. When Jacob in this Night was passed over with h●s Eleven Children , Gen. 3● . 22 , 23 , 24 , 25 , 26 , 27 , 28. and both his wives and the handmaydes , and all his Company , and afterwards was alone , there wrestled a Man with him till the breake of Day appeared ; and when he saw that he prevailed not against him , he touched the * * Or , h●llow . Ham of his Thigh ; and the Ham of his Thigh was displaced with the wrestling with him ; and he sayd , let mee Goe , for the Day breaketh ; but he answered , I will not let thee goe except thou blesse mee ; and he sayd what is thy Name , and he answered , Jacob ; and he sayd thou shalt no more be called Jacob , but Israel , for thou hast striven with God and Man and hast prevailed .

19. This Text stands wholly in the figure of Christ ; for , this Man who wrestled with Jacob this whole Night , is nothing else but Gods righteousnesse and Truth , in which righteousnesse , in Adam , and in all Men , the severe Judgement of God was awakened , and it signifieth the same Man , who on Mount Sinai gave the Law to the people of Israel , in sire and Terrour , where he appeared in his righteousnesse , in the Type of the Judgement , and commanded Man to keepe the Law of righteousnesse under paine of the Eternall Curse , where he required the possibility and ability from Man , viz. from the Image of God that he had created in Adam .

20. But Man having not stood in the * * Proba or Temptation . Triall , therefore God inspake or inspired into him the Ground , viz. the fountaine of his most in ward hidden Love , in the Promise of the Serpent-Destroyer , viz. the Holy Name JESUS . This Name JESUS stood now as a Covenant of Grace in Gods severe righteousnesse , hidden in the most in ward Ground of the humane Soule ; and opened it selfe in the Holy † † Patriarchs . Fathers , Abraham , Isaac , and Jacob , in their Faiths Ens.

21. But Jacob at present standing in the figure with his brother Esaw , viz. Jacob in the Type or Image of Christ , and Esaw in the Type or Image of Gods righteousnesse in the Anger according to the kingdome of Nature , so at present in this Night , when Jacob was in great anxiety , this figure was manifested to him , that he perceived how Gods Love in the Covenant of Grace in the incorporated Name JESUS , wrestled with God the Fathers righteousnesse in the Anger of the Judgement , viz. in the great Night of the Darknesse of Gods Anger , wherein the poore soule lay captive , and was so hard * * Coarcted . tyed and bound and put thereinto , and that the Anger in the righteousnesse will not give over unlesse it give it selfe into the Love of Grace , that the Love may breake through the anger , as the shining of Light doth out of the Fire ; or as the Morning breaketh out of the dark Night , and changeth the dark Night into day .

22. For , the Covenant of Grace in the Love , and the soule , stood at present in one Person , therefore at present the soule of Jacob must in Christs figure and Type , wrestle with Gods righteousnesse about the heavenly Ens , viz. about the substantiall Wisdome , which the Name Jesus brought along with the poore soule in its heavenly Substantiality , which faded in Adam ; whereby Adams faded Substantiality sprung forth againe in this living Substantiality , as a New Birth .

23. Therefore the Spirit of God sayth to Jacob ; thou hast wrestled with God and Man , viz. with Gods Love in the Covenant , and with the future heavenly Substantiality , which Substantiality became Man in the Seed of Mary , and hast prevailed : for , Christ , in whose figure Jacob stood , should thus in our assumed humanity wrestle with Gods righteousnesse and conquer .

24. And the Spirit in Moses sayth heere ; And when he saw that he prevailed not against him ( understand , Gods righteousnesse in the Anger of the Judgement prevailed not against the Grace ) then he touched the Ham of his Thigh , and the Ham of his Thigh was displaced by the wrestling with him .

25. This signifieth the destruction and displacing of the Adamicall humanity , that when Christ would stand out this victory , then would the humane selfe-Might and owne will , be displaced , and broken and killed ; but as Jacob dyed not by this wrestling , though the Ham of his Thigh was indeed displaced ; so also our humanity should not die Eternally , but be onely displaced , that is , be changed .

26. This signifieth especially , how the Repentant Man must enter upon this Combate of Jacob , and so wrestle with God and Man in the Spirit of Christ in Gods righteousnesse , in the Anger ; And when he overcometh , then will the Ham of his fleshly selfe-will be broken , that he must goe up and downe in this world as one halfe Lame , that cannot well walke in the way of the world , but goeth halting , as if his limbs were halfe broken , with which the wantonnesse and vanity of this world is driven on ; for the Spirit in the victory of Christ , toucheth his Thigh , that he is halfe lame in the Pride and Malice of this world , and never regardeth it more ; but goeth up and downe as a despised lame Man , who in the Pride of the world in their haile or frolick Jollity little regard , but hold him for a lame halting Man , who cannot follow the Garb of the Antick tricks , conceited jests and lasciviousnesse of this world : but he hath wrestled with God and Man , and is with this victory touched and Marked .

27. This , the Pride and wantonnesse of this world understandeth not , for it goes up and downe still in Gods severe righteousnesse , in the kingdome of Nature , in the might of the Fire , in selfe-will , and thinks it selfe very well , till the Judgement possesseth its place , then must the poore soule stand in the Eternall Judgement , and live in paine and Torment .

28. And as Jacob stood in the wrestling , and had his Thigh touched that he halted , then the Man sayd to him ; Let mee goe ; for the Day-breake dawneth ; but he answered , I will not let thee goe except thou blesse mee .

29. This is first the figure of Christ , when he yeelded himselfe up in the righteousnesse of God in the Fathers Anger , so that the Anger according to our humanity slew him ; then sayd the righteousnesse : Now let mee goe ; for at present , the Eternall Morning breaketh forth in mee ; But Christ had taken hold of the righteousnesse and sayd ; I will not let thee goe except thou blesse the humanity againe ; that the Judgement may cease ; except thou bring the Morning of thy inward power , forth through the humanity , that the Curse may cease , and that Man may wholly stand in the divine working againe , in the Blessing .

30. Secondly , It is the faire Type or Image , shewing how it goeth with the Repentant Man , when he giveth himselfe up through earnest Repentance into this Combate of Christ ; in Christs suffering and Death in his victory , and in the Spirit of Christ wrestleth with Gods severe righteousnesse , which continually assayleth him in his Conscience .

31. For , Gods righteousnesse in the Conscience sayth ; let mee goe ; thou art dead in sinne , and hast no part in the divine Grace ; thou hast purposely and wilfully sinned , and set the Grace behinde thy back , now thou art mine , praying will not availe thee , I will not let thee in thy conscience attaine the Grace , thou wilt obtaine no comfort more from God , the morning will no more rise to thee in thy conscience , for thou art a childe of Death : Now leave off and let me alone , that I may shutt thee up below in the dungeon or chamber of death .

32. When this comes to passe , then the poore soule wholly immerseth it selfe into the death of Christ , and giveth it selfe up to the severe righteousnesse of God , into the judgement , for the judgement layeth hold on it : But the soule catcheth hold of the incorporated Grace in the death of Christ , and diveth therewith into the most inward ground of the judgement of God , in which ground , God's Love is broken forth through the righteousnesse , and through the judgement , viz. through the eternall night , and hath made that same night in man to be day .

33. Into this day , viz. into the Abysse without all humane possibility or ability , it diveth as a childe , that neither can nor will doe any more , that is too unworthy of all Grace , and must indeed give it self up to the judgement ; but with this diving , the soule yeedeth all its utmost will and ability , and is in it selfe as it were void of nature and creature , and falls againe into the Word , wherein it stood in the eternall speaking , before it s creaturely nature .

34. For Gods righteousnesse and judgement , hath no deeper ground , then meerly the creaturely life ; but when the will of the soule yeeldeth it selfe up in going forth from the creature , and sinketh into the Abysse , then is it again as a new childe ; for the Abysse in the eternall speaking word , out of which the highest Love and Grace of God hath manifested it selfe , layeth hold on it , and penetrateth into it , as the Sun doth into the Ens of an hearb , whence the hearb becometh half Solar , or of the nature of the Sun : Thus in this diving , the soule in its will , is half divine , and then it wrestleth with God's severe righteousnesse in flesh and bloud , and will over-power the Anger of God .

35. Then saith God's righteousnesse in the conscience ; let me alone , that is , leave off , and slay me not , for thou seest very well , that the Divine morning ariseth in mee , cease from striving against the judgement of God : But in the right combat the soule saith to God's righteousness , I will not leave thee except thou blesse mee , that is , except thou givest mee the promised Grace , out of the Death of Christ in his conquest , that I may put on my Saviour Christ , that he may be mine and I his : And then thus saith God's righteousnesse ; as to Jacob ; What is thy name ? And then the poore soule nameth it selfe according to its owne creaturely name , As Jacob did heere , when he called himselfe Jacob : But as the Lord said to Jacob ; Thou shalt no more be called Jacob , but Israel , that is , a Tree of life . Thus also saith God to the soule : Thou shalt no more have self-names in mee , but thou shalt be called a Christian in Christ , viz. A branch in the Tree of Israel , * * Joh. 15.5 . A sprout on the vine Christ ; For thou hast fought with God and man , and hast prevailed : Thou hast overcome Gods righteousnesse in the wrath of the Anger , in thy Combat in the Spirit of Christ , and art now an essentiall Christian , and no more a titulary and verbal or Mouth-Christian , from whom Grace is yet farr off .

36. And Moses saith further ; † † Gen. 32.29 , 30. And Jacob asked him and said ; Tell me I pray thee , what is thy name ? But he said , wherefore askest thou what is my name ? And he blessed him there , And Jacob called the place Pennel , For I have seene God face to face , and my soule is * * Healed . preserved .

The inward holy Figure standeth thus .

37. When Jacob with the desire of faith in his wrestling , apprehended the morning or Day-breake of God in the Spirit of Christ , and † † Joh. 8.56 . saw Christ a farr off , without the creaturely humanity , Then he said , What is thy name ? But Christ said , Wherefore askest thou what is my name ? that is , I am no stranger , But am even the Israel in thy selfe , I have no other name , but thy name and my name shall be one .

38. For God , without nature and Creature hath no name , but is called onely the eternall GOOD , viz. the eternal ONE , The abysse and * * Or , Ground . profundity of all beings : There is no place found for him , therefore can no creature Rightly name him ; for , all names stand in the formed word of Power : But God is , himself , the root of all power , without beginning and names , Therefore saith he to Jacob , Wherefore askest thou what is my name ? And blessed him .

39. As the creatures and also all vegetables of the earth cannot know how the Sun's power is named , but they stand still for the Sun , and the Sun giveth them power and warmth and blesseth them , that they grow and beare fruit : so also heere is to be understood concerning Jacob and all men . When Jacob saw and felt the morning or day-break of God in his soule , then the Divine Sun in the Name JESUS blessed him through an essential working .

40. And this must thereby signifie , as it went with Jacob and all the children of God , and yet still goeth with them in this Sun-shine . When the Sun of grace with it's working power ariseth in the soule , then the soule rejoyceth , and would alwayes faine behold the countenance of God after a creaturely manner ; as also Moses desired , and alwayes thinketh God is of some forme , they looke not yet rightly upon God , but will know God in Imagery : thus hard lieth the creaturely Imagery upon us , in the departed apostate self-will in the minde , that we cannot at all understand what God is , viz. that he himselfe is the abysse of all nature and creature , viz. the eternal ONE , that dwelleth in nothing but onely in himselfe , and hath no forme , nor any thing .

41. And it were very well and good , that wee were not so lead by the Masters of the Letter in an Imaginary forme , when they Teach and speak of the onely God , as hath been done hitherto , where Men have lead us on in vaine Images † † Or , in . of the Essentiall will , as if the onely God did will this or that , whereas himselfe is the sole will to the [ being of ] Nature and Creature , and the whole Creation lyeth onely and alone , in the formation of his Expressed word and will , and the severation of the onely will in the Expression ; and is understood in the impression * * of . to Nature .

42. If the Pride of Lucifer might be torne out of the hearts and eyes of these Masters , then Men would soone see the countenance of God ; But the Babylonish Tower , upon which men will climbe , and in Opinions climbe up to God into a Severed Heaven , where God sitts cooped up ; this withholdeth the true knowledge and understanding ; and makes us alwayes ask , what is the Name of God ? where is God ? what is the will of God ? Also , they say God willeth Good and Evill , from which they make a multitude of † † Or , Determinations and Conclusions . Decrees in the Divine Purpose ; as a Prince in his Land makes Lawes ; and they have as much understanding of God and his will , as the Pott understands of the Potter .

43. It is to be lamented , that wee are so blindly lead , and the Truth withheld , in * * Imaginary Conceipts . Images , for , if the Divine Power in the inward Ground of the soule , were manifest and working with its lustre , and that men did desire to goe forth from their ungodly wayes , and give up themselves to God , then is the whole Tri-une God present in the Life and Will of the Soule ; and the Heaven , wherein God dwelleth , is opened in the soule , and there , in the soule , is the place of God , where the Father begetteth his Sonne , and where the Holy Ghost proceedeth from the Father and the Sonne .

44. For God maketh use of no circumscribed place , Hee dwelleth even in the Abysse of the wicked Soule , but incomprehensible to it , as to his Love ; but as to his Anger he is manifest and comprehensible in the wicked Soule .

45. For , the Eternall * * Or , Expression . speaking of the Word , incomprehensible to Nature and Creature , becomes † † Conceivable , or perceptible , or getts an Idea . Imaged in the will of the Soule ; of which the Scripture sayth ; * * Psal. 18.25 , 26. With the holy thou art holy , and with the perverse thou art perverse ; Also , such as the People is , such a God they have .

46. For in the Thrones of the Holy Angells , God is manifest in his Love , and in the Thrones of the Devills he is manifest with his Wrath , viz. according to the darknesse and Torment ; and yet there is but one onely God , and not two ; according to the Tormentive Nature he willeth Torment , and according to the Love he willeth Love , as a burning fire , desireth hard brimston like it selfe , and the Light of the Fire desireth onely an open place where it may shine : It taketh away nothing , but giveth it selfe for the Joy of Life , it suffereth it selfe to be taken , it hath no other Will in it selfe , but to give forth it selfe , and work , that which is Good ; so God , as to his Holinesse , hath no other Will , but to Manifest the power of his Love and shining lustre , in a Creaturely * * Or , manner . Forme , as the Sun manifesteth it selfe in an hearb , and tinctureth it and maketh it wholsome and good , so also is to be understood concerning God .

47. Therefore all is but vaine jangling , babling , and a Creaturely † † Or , Imagery . Imagination , for men to ask , what is God called ? or what is Gods name ? or for men to talke much and say , God willeth this or that Evill and Good , and know not how to say upon good ground , how he willeth Evill and Good , and how a man shall understand the * * Or , sayings . Texts of Scripture to that purpose .

48. This Contention and Strife about the Letter , is indeed the very confused divided Tongue or Language on the high Tower of the children of Nimrod in Babel ; for that high Tower is a figure of the † † Facultaeten . Disputations in the High Schooles . Exercises in the Universities , where the One Divine Language is divided or confounded and wrested into many * * Perverted in Phrases and expressions . Speeches , that one People doth not understand another , and that Men contend about the onely God , in whom we live and subsist , and whereby even the kingdome of Nature in its wonders is manifested , and † † Fashioned wonderfully . Psal. 139.14 . brought into figured wonders .

49. But the true ground , what God is , and how he is , what the Beeing of all Beeings is , remaines as blinde to them , as the visibility of this world is to one that is borne blinde : and though they are called Masters of the Letters , V : Vowells . yet they have lost the Five Vowells , which are the power of all words ; which is much to be lamented , that men understand nothing at all more of the Holy Ghosts Language , what the Spirit of God hath spoken in Moses and the Prophets , and how he hath in his speech , declared and poynted at that which is future , Eternall : Men cleave meerly to an historicall † † Act or thing done . Action , and see not what is signified by this or that Action .

50. For , Gods Spirit hath not done such wonders , for the History sake of a plaine simple Shepheard , as it standeth in the outward forme of it , and hath so exactly expressed those things in writing , as if he were so much concerned in a History , that he hath preserved it among all people , and suffered it to be proclaimed for his word ; no sure , but for this cause ; that under such plain simple historicall relations , is signified , and wherewith Gods Spirit in the figure alludeth at , that which is future , Eternall : Therefore should men looke upon the Scripture of the Old Testament with cleerer eyes , for the whole New Testament is couched under it in the figure of the plaine simple * * Apostel Geschich● . The Acts of the Apostles . Acts or Actions .

51. † † Gen. 32.29.30 . When God had blessed Jacob , then Jacob called the place Penuel , that is , Gods inspection into the soule , where God is manifest in the soule ; then sayth the Soule ; I have seene God face to face in Mee , and my soule is preserved in this inspection ; and when he passed over Penuel , the Sun arose to him , that is , when Gods Sun , viz. his power is manifest in the soule , then the Essence of the Soul carrieth the power in it selfe , and then the divine Sun ariseth in the Soules Essence , and then the Father hath there begotten his Sonne in the soule , which is the Sun of righteousnesse , as also the Divine Love and Joy , and then selfe-Nature halte●h , for the Sinew of its Naturall will is displaced , so that the selfe-will is lame in its ability , as heere Jacob. And the Text of Moses sayth ; Hereupon the Children of Israel eate not of the sinew upon the Ham of the Thigh , to this Day ; because the sinew of the Ham of Jacobs Thigh was touched .

52. This sheweth cleerly , that Jacob and his children understood this Mysterie , and have instituted a memoriall in this Sinew : for what doth that which was done to Jacob , concerne a Beast ? The Sinew of a Beast is not therefore displaced or venomed , onely the children of the Saints looked upon the Ground of the Divine Mysterie .

53. Concerning which the present Jewes are very blinde , and hang onely on the Law : if they did so eagerly seek after Jacobs Sun as they cleave fast to the Law , then would that Sinew in them also be displaced , and they would not so hunt after Covetousnesse and Gaine , but * * Mat. 23 25. Luk. 11.39 . they wash the outside of their Cups and dishes , and inwardly remaine foule .

54. Even as Christendome cleaveth to the history , viz. to the purple Mantle of Christ , and hunt away Christ in power from them , and will not with Jacob have the Sinew of the wilde beastiall properties of the voluptuous will of flesh , displaced & lamed , but walke nimbly with the beast , under the Mantle of Christ .

55. This displaced Sinew signifieth , that Adam in his innocency before his Eve , was not such a Grosse Beast , as afterwards ; therefore when the Spirit of Christ in the Covenant was manifested in Jacob , then it touched the Beastiall Ham of his Thigh , to signifie , that in Christ it should be broken and cease , so that a spirituall Man should arise from Death , and not such a grosse Beastiall Man .

CHAP. LXI . The Excellent and Wonderfull Figure , Shewing , how Jacob and Esaw mett , and how all heart-burning and Evill-will , was changed into great Joy , Kindnesse , and Compassion . What is to be understood thereby . Genesis 33.

BLinde Reason should better open its Eyes , at this Text , Gen. XXXIII . then hitherto it hath done , and better consider the figure of Jacob and Esaw , and learne rightly to understand the Decree concerning Jacob and Esaw ; where the Scripture sayth ; * * Mal. 1.2.3 . Rom. 9.13 . Jacob have I loved and Esaw have I hated , when the children lay yet in the Mothers womb , and had done neither good nor Evill , that the purpose of God might stand .

2. Heere men should rightly looke upon the Purpose of God , what the Spirit of God meaneth thereby , for Esaw stood in the Type or Image of the corrupted Adam , & Jacob in the Type of Christ , which came to help poore Adam : therefore must these two Brothers come of one Seede , to signifie that God would become Man , and that Gods Seed , viz. his word , and Adams seed in its owne Nature , should be manifested in one Person , and become Man ; and that Gods seed should overcome the corrupted Adams seed with great divine Love , and quench the Fathers Anger , with Love , and the Love should wholly give it selfe into the Anger of the soule , that Gods Grace , Compassion and Mercy in the Love , may passe through the Anger , and also change the Anger into Compassion ; as heere Jacob , with his present and great submission and humility , yeelded himself to his brother Esaw , and changed his Anger whch he bare towards Jacob , in respect of the Naturall right of the first-borne , and of the Blessing , into such great Compassion , that Esaw fell about his neck and wept in great Compassion , and his anger in him was turned into Love ; even as Christ with his great love and humility in our assumed humanity in our fiery burning * * Anger soule . Angry-soule , changed his Fathers Anger into such great Mercy and Compassion , that the divine righteousnesse in the Anger , ceased and departed from our soules .

3. For as Jacob appeased his brother Esaw with the Present and humility , when he gave up himselfe into the Anger of Esaw , so also Christ appeased the Anger of God , when he gave up his heavenly Bloud with the great Tincture of Love into the Anger of God , to be devoured , then was the Anger , viz. the Nature of the dark world , which was manifested in Adam , turned againe into the divine Light of Love , viz. into a Love-fire .

Gen. 33.1 , 2 , 3. 4. Moses sayth ; Jacob lift up his Eyes and saw his brother Esaw coming with * * 400 men . four hundred Men , and hee divided his children to Lea and to Rachel and to both the Handmayds , and set the handmayds with their children formost , and Lea with her children next , and Rachel with Joseph last , and he passed over before them , and bowed himselfe to the ground seaven times , till he came to his brother .

The inward precious figure standeth thus .

When Christ , in our assumed humanity , entered into his suffering , then the Anger of God in the † † 4 Elements . four Elements of the Body , came to meete him ; and then Christ divided his Deity and his humanity , viz. the heavenly worlds substance , which he brought from God in Our humanity , and the kingdome of the Naturall humanity from Adam , into two severall Principles : for the Deity , as to the Omnipotency , stood yet still : therefore sayth the Humanity on the Crosse , * * Mat. 27.46 . Mark . 15.34 . Psal. 22.1 . My God , why hast thou forsaken mee ?

5. The two wives of Jacob with their children , signifie heere , in Christs state and condition , the twofold soule , viz. that from Time and that from Eternity , and the two handmaydes with their children , signifi● heere , in this state and condition of his , the Heavenly and the Earthly corporeity , viz. Lea in her bleereydness signifieth the * * The spirit of the world in the Dust of the Earth· Spiritus Mundi in Limo terrae , wherein the Corruption in Adam was effected , wherein God promised the destroyer of the Serpent ; and wherein Christ should be manifested ; and therefore in Lea , the Line of Christ , viz. the destroyer of the Serpent in the type and prefiguration , was borne , viz. Judah ; and Rachel signifieth the Extinguished Ens of the heavenly worlds Substance , wherein the true soule dwelleth , which faded in Adams Fall and became unfruitfull , as Rachel ; till God in the Spirit of Christ made her fruitfull ; as was done to Rachel .

6. And as Jacob set the handmayds with their children formost , so was the Earthly Image in the humane Nature , set formost in the suffering of Christ , which should passe through the sharpnes of Death , next after would Lea , that is , the Body out of the Limus of the Earth , wherein the Destroyer of the Serpent lay , in the suffering of Christ , follow ; and after that , Rachel , viz. the heavenly Limus with the Prince Joseph , that is , with the true Adamicall Image of the Divine worlds Substance , and the Name JESUS passed into the suffering of Christ before , as Jacob before his wives and childrens .

7. And as the Name and power JESU , viz. Gods Sweetnesse and Love , saw and felt the wrath of God in the humane flesh and soule , then the Name JESUS bowed it selfe through all the Seaven Formes of Natures Life , wherein the Anger of God was become manifest , that is , he then pressed Essentially through the Centre of Nature , through all the Seaven Formes of Nature , quite through the wrathfull fire-source .

8. As Jacob bowed himselfe seaven times to the Earth before the Anger of Esaw , and appeased Esaw in this humility ; so also heere the Love in the Name JESU , appeaseth the anger of the Fathers property in the fire , in soule and body : for , the Naturall Life from the Spirit of the world , viz. the soule from time , which was breathed into Adams Nostrills , must yeeld up its naturall Right and dye ; as Jacob yeelded up his riches and also his outward Life to his brother , to do what he would with him ; thus also Christ yeelded up our Life to the anger of God , and left it willingly ; but the Name JESUS went before , and brought our Naturall Life quite through death , and tooke it to himselfe againe , and triumphed with our Naturall Life , over and through Death .

9. And as Esau his brother , in this humility and submission , ran to meete him , and fell about his neck and kissed him , and in great compassion wept upon his neck : So also in like manner , when the essence of the anger of God [ kissed and ] tasted the sweet love in the Name JESU in the bloud of Christ , then it was transmuted and converted into such great compassion towards mankinde , as Jeremiah in the Spirit declareth where he speaketh in this figure ; * * Jer. 31.20 . Ephraim my deare childe , my heart is troubled , I must have compassion on him . Where he speaks concerning this compassion .

10. And when Esaw wept upon Jacobs neck , † † Gen. 33.5 , 6 , 7. He lift up his eyes , and behold the women with the children , and said ; Whose are these with thee ? Jacob answered : They are the children which God hath bestowed upon thy servant , And the handmayds drew neare with their children , and bowed themselves before him : Lea also drew near with her children , and bowed themselves before him ; afterwards Joseph and Rachel drew neare and bowed themselves before him .

The inward Figure stands thus .

When the anger of God held man captive in the darknesse , then was he not , in the anger , known to God's holy Image : but when the love in the suffering of Christ in the humanity , brake through the anger , so that the anger was changed , then the onely God looked on it againe in his Image , and spake to the Name JESU , saying , Who are these that are with thee ? And JESUS answered God and sayd : They are the children which God hath vouchsafed and bestowed upon his servant .

11. For heere Christ presents himselfe as a Servant of God , with his children , that are borne in him , in the Faith , viz with us poore children of Eve : and there passed through the death of Christ , and were presented before the countenance of God ; first the handmaids with their children , that is , man that had been sinfull , he sets him first in Gods countenance , which Jacobs handmaids doe signifie .

12. Afterwards there pressed forward the line of the Covenant , with the spiritual Lea , viz , the first created Image out of the Limus of the earth , wherein the * * The 5 wounds of Christ . five Prints of the Nailes , the wounds of Christ stood , they should be shewne to the onely God , that therein he should receive the handmaids children , who all bowed themselves before God .

13. Then afterwards came Joseph with his Mother , viz. the Image of the heavenly world's substance , and bowed before the onely God which had been angry with him .

14. Men should not understand this in divided figures , types , or Images , but as the properties of the humanity are manifested before God through the suffering of Christ in one onely Image , viz. in Christ's humanity in the kingdome of the Restauration or Redemption , viz. in the kingdome of heaven . The reader should understand our sence properly : for we write heere in the vision of all the Three Principles , how it went , and still to this day goeth , with the new birth : Our exposition will not beare any dividing of the figure or Creature , wee understand it in one creature .

15. Our earnest and hearty consideration is this , that we may see and understand , how we poore children of Eve were brought through Christ's suffring and death , and set before Gods countenance , and how first the soule with the body of sin must passe through death , and in the Resurrection come againe with the body before God , where the body from the Limus of the earth is esteemed strange in the presence of God : Therefore it is prefigured in the type in the condition of a handmaid , and then presently in that body the Prints of the Nailes & the suffering of Christ is sett before God , Out of which death of Christ , the faire Image created in Adam , appeareth againe , as the whole figure together , of Jacob , thus fairely typifieth , and as the Spirit hath signified thereby .

16. * * Gen. 33 8 , 9 , 10 , 11. And Esaw said farther to Jacob ; What meanest thou by all this herd which I met ? Hee answered ; that I might finde grace in the sight of my Lord ; Esaw sayd , I have enough my Brother , keepe what thou hast ; Jacob answered , O no , if I have found grace in thy sight , then receive my Present at my hand ; for I have seene thy Face , as if I had seene the Face of God ; and let it please thee from mee : take I pray thee the Blessing from mee , which I have brought thee for God hath bestowed it upon mee , and I have enough ; thus he constrained him , that he tooke it ; This now is the faire figure wherewith the Spirit alludeth , how Christ appeareth before God , with his Christendome , viz. with his purchased Goods , then sayth the Father to the Sonne , Whither wilt thou goe with these thy Children , who meete mee daily , in that they come to thee ? And Christ saith ; O Lord , that I might finde Grace from thee with them . And the Father saith ; they are thy purchased goods , keepe what thou hast , I have without them enough , even all things .

17. But Christ saith O no my Lord , receive I pray thee the blessing which God hath bestowed upon mee in my children , which I have brought to thee ; for God hath bestowed them on mee and I have enough , and he constrained God his Father that he received the kingdome againe from him : And it is a true figure [ shewing ] , how Christ after he sits at the right hand of God , and ruleth over his enemies * * 1 Cor. 15.24.28 . would deliver up the kingdome again to his Father : And then also will the Son be subject to the Father together with his Christendome , as the Scripture saith : Which the Spirit in this figure powerfully prefigureth , and representeth in a Type or Image .

18. This is an excellent figure , where Jacob cometh to his brother Esaw that had been angry , and perceiveth how Esaw falleth about his neck and weepeth , that Jacob saith , I saw thy face as if I saw the face of God : Which signifieth to us that the wrath of God in the kingdome of nature was become an enemie in Adam's Soule and Body , viz. the fiery Soule it selfe , which standeth in the Fathers property in the eternall nature .

19. But when this great love and humility pressed through in the bloud of Christ , then was this wrath , viz. the fiery soule converted again into Gods most cleare countenance , and attained again the Eye of God's love ; Thus also we are to undestand concerning Esau , when the Covenant of Grace in the figure of Christ , in Jacob's humility was discovered to him , then was his curse and malice , through the Spirit of Christ , turned into love , that he was no more hee , of whom the Scripture saith : † † Rom. 9.13 . Esaw have I hated : for in the kingdome of the Adamicall nature , was God's hatred manifested in him , and he was himself that hatred , and of that saith the Scripture : † † Rom. 9.13 . Esaw have I hated : Now so long as the hatred in him had the dominion , so long he was in God's hatred , and was himself the hatred , but when the Covenant of Grace in Jacob discovered it selfe to him , and that Jacobs humility pressed into his hatred , then began he to lament and weepe , and Gods cleare countenance was manifested in his hatred , so that in great compassion he fell upon Jacobs neck and wept .

20. Which denoteth the repentance of poore sinners , when the malicious wicked soule which lieth captive in the hatred of God turneth to God , then beginneth first this compassion and repentance and sorrow for its former Sinne. When the Spirit of Christ afflicteth the soule , then it weepeth , and sorrrweth , that it hath been so wicked , and then instantly the Sun riseth upon it , and the hatred of God is turned into the countenance of Love ; where , of an hatefull spirit , he is made an Angel .

21. And though clearly the Scripture saith in a certaine place : * * Heb. 12.17 . Esaw sought repentance with teares , and yet found it not ; but this Text giveth us to understand much otherwise , namely , that indeed Esaw and all the children of corrupt Adam , doe not finde repentance in their owne willing going , and running , else would it stand in the ability of man to attain Grace , but the grace and divine mercy and compassion worketh repentance : Yet man must give up his will to the Divine working .

22. The Soules will must incline it self towards the promised Grace ; And then will the divine Sun , shine into it's will , and dissipate the † † Or , the hatred in wickednesse . hatred of wickedness , and then the soule graspeth after the Sun of Grace , and so beginneth the working of repentance in the power of Grace , and then the Anger of God in the soule giveth it's severe righteousness to the Spirit of Christ ; and so Christ then saith to his Father ; * * Joh. 6.39 . I have lost none of them that thou hast given to mee .

23. The Scripture saith ; † † 1 Tim. 2.4 . God willeth that all men should be saved ; And * * Mat. 18.11 . Christ is come to seeke and save that which is lost ; and † † Ezek. 33.11 . Hee hath no pleasure in the death of a Sinner : Then saith Reason : If God will that all men should be saved , and willeth not the evill ; can he not then save all ? Why doe they remaine hardened , if he willeth not their hardening ?

24. Answer . The Soule standeth in the * * Vnfathomable . unsearchable will of God in the eternall speaking word : It is a sparke from the divine Speaking , whereby the Abysse , viz. the eternall one expresseth or speaketh forth it selfe in the science , understanding , and knowledge of the ‖ ‖ Seperability . Severation ; it is in the speaking come into nature and creature , and hath now the ability to express again , viz. an Image of it selfe .

Note . 25. Also in its knowledge it speaketh forth the wonders of the divine possibility in good and evill ; It speaketh it selfe in its essential speaking , out of the eternal science it self , in evil : Where it should speak God , it speake's in it self , want : where it should speake in its science , into the eternal one , viz. into Gods love and wisdome ; there it speake's into severation , viz. into multiplicity ; and bringeth the science of its ability , which standeth in the eternal speaking word , out of the temperament , into a self-will , which breaketh off from the onely will of God and entreth into self .

26. Therefore then it changeth the eternal will of the unity in it , into the centre of severation , wherein the only God introduceth his only will , in the speaking forth of the word , into nature and painfulness , to the Divine perception and feeling ; viz. into an essential spirituall fire , and out of the fire into a light , whereby the abysse becomes majestick and working ; Thus the false or wicked soule speakes it self onely into a source of fire .

27. For it's will to the speaking , which in God stands in the abysse , which brings it self , through the desire , into the fire-speaking , viz. into properties ; which goe not easily back again into the abysse , viz. into the eternal One : But if it goe back again , viz. into the eternal one , viz. into God ; then the fiery science becomes majestick and light , and then is the Soule an Angel of God , viz. an Image of the eternal divine science .

28. But if the will continue in the fire as a magical fire source , then is the soule that very fire-source : Who shall now advise and perswade this fire-source ? seing it hath its ground in the abysse , and is it self its ground : The power of the majesty shineth through it , but the desire shutts it up , and maketh it dark , so that the light cannot be manifest therein . As it stands John 1. * * Joh. 1.5 . The light shineth in the darkness , and the darkness comprehendeth it not . They dwell one in another , as day and night ; the soule in its imprinted desire maketh it self darkness .

29. The eternal one , viz. God , is in it , and it comprehendeth him not , it maketh an angry God to it self ; where Gods word in the anger speaketh and formeth it self into nature and creature , there it worketh in it self , evil : But if it stood still from its working , the twinkling of an eye , then it would dive again into the eternal one , viz. into God , and so the Divine science in the light , would begin to worke in it , and so it would come to repentance , even as it cometh to pass with the Penitent . Concerning which Christ saith ; † † Matth 18.3 . Except ye be converted and become as a childe , you will not see God .

30. The soule 's will , which hath it's ground and rise in the Divine revelation , whence it is become a working life ; should and must turn again into it's mother out of which it proceeded , and then it is as a child in the mothers womb ; and so in its mother it beholdeth God ; viz. the abysse of all beings ; and is new-borne in its mother ; that is , the mother giveth it the light 's power , and in that power it attaineth the ability to work Repentance , and then the eternal unsearchable will of God , which is called the Father of all beings , begetteth his only Son , viz his power of love , in and through the * * Or , Roote . science of the soule , as in the particular or parcel of the whole will of God ; for , the ground of the soule and God's eternal speaking word , is one only ground , undivided .

31. And as wee know that the same only eternal begetting and speaking word , expresseth it self in heaven , viz. in the power of the light , in holiness , viz. the holy wisdome : So also the same only word expresseth it self in the Hell of darkness , in flames of Torment , viz. in hellish Essences , according to which God calleth himself , † † Deut 4.24 . Heb. 12.29 . An angry God , and a consuming fire ; for without and beyond the only word , or speaking , of God , there is nothing ; So also it is to be understood concerning Soules , as also Angels and Devils .

32. In the resigned Soule God the Father expresseth the holy name JESU , viz. the Grace , Mercy , and Compassion , that is , he begetteth Christ in it , and bringeth the Adamical evil innate will , through the suffring and death of Christ , again into the eternal ONE , where * * 1 Cor. 15.24 the Sonne delivereth up the kingdome of the soule 's nature again to the Father .

33. But if the soule will not stand still from its working of wickedness , then the Father , through the word , speaketh Hell torment in the soule , and the desire of the soule imprinteth and fixeth it self therein , and its impression maketh the eternal gross darkness , viz a Gulf , between God and it , and yet no strange † † Forins●k . foraigne speaker must be heere understod , which from without shall speake into the soule , but the word , that is , the soule it self , speaketh it self , thus , into wickedness .

34. But it hath lost in Adam the good speaking [ or expression of good ] viz. the Divine ability , but , of God's mercy , it is inspoken , or inspired again , of Grace , in Paradise , as a self-centre of the soule , and it stands now at present in the soule as a self-centre or principle ; and speaketh continually into the soule ; [ saying , ] It should stand still from its false and wicked Imagination , and then will that * * Good speaking , motion , or inclination of the Spirit in the Minde . good , manifest it self again in the soule ; but if the soule will not stand still from its ungodly speaking , then cannot the good inspeaking or inspiration manifest it self in the soule ; and so it cannot be converted .

35. Therefore this is the conclusion , that God in the false and wicked soule 's speaking , cannot be good , and in the resigned soul's will , he cannot be evill ; in himself he is indeed good , but not in that soule .

36. God is only called God , where his love is expressed , and knowne and manifest operatively and feelingly ; of which the Scripture also saith , * * Deut. 30.14 . Rom. 10.8 . The word , ‖ ‖ John 1.1 . which is God , is nigh thee , namely , in thy mouth and heart : Also † † Luk. 17.21 . the kingdome of God is within you : * * Psal. 18.26 . with the holy thou art holy , and with the perverse thou art perverse .

37. In Heaven he is called God , and in Hell he is called Anger , and yet he is in the abysse , both in Heaven and in Hell the Eternal one , viz. the only good .

38. And man can speake no farther , or deeper concerning Gods will , but meerly and only as in his manifestation through the word ; where the word bringeth it self into nature and creature , There God willeth through the expressed word of evill and good ; as the Science of every thing is in the formed word , so also is Gods will therein : That same expressed word is in the Angels , Angelicall , in the Devils , Diabolicall , in man , humane , in beasts , bestial ; and yet in it self in it's eternal speaking , in the one , is only God , viz. one only holy word , a ground and Root of all beings .

Note the Grace of God . 39. Therefore salvation lieth not in the will of the soule , whether it will suffer it selfe to be saved , or whether it will stand still in its will ; not that it can take salvation to it self : no , it is given of Grace , only the Divine Sun shineth into it , in the abysse ; and it lieth in * * The soule . it , whether , with its will , which it hath from God , it will again for the twinkling of an eye dive down in its mother , viz. in Gods unsearchable will , and so it will attaine the ability .

40. For the ability hath opened its mouth to the soule and saith , * * Mat. 11.28 . Come ye to me ; as the Sun shineth the whole day into all plants , and giveth them power , and the Sun is not in fault that the thistle is a Thistle , but the first Ens is the cause whence it is a Thistle .

41. So also a false and wicked soule from the Ens of Gods anger , in the curse , and from the inherited wickedness , as also from the actuall wickedness ; becometh a thistle ; in that the will , viz. the science of the soule speaketh , in [ the quality ] a thistle ; and from such a false and wicked ground there grow more thistles ; as God in Moses saith ; † † Exod. 20.5 . He will visit or reprove the sins of the father upon the children unto the third and fourth generation ; and Christ saith ; * * Matth. 7.18 . a corrupt Tree cannot bring forth good fruit .

42. Thus we see that perdition cometh from the soule , and we see that Gods holy will cannot be manifest in false and wicked working , so long as the soules will worketh evill , so long God's speaking , formeth it self therein , in anger : But when it beginneth to stand still from such working , then is God's power of Love manifest therein : for if it worketh no more , then worketh , in it , the abysse , viz. the ONE .

43. For God worketh from eternity to eternity , but no other then his word , and * * John 1.1 . that word is God , viz. a manifestation of the abysse : now if the soule speaketh no more its owne will , then is the unsearchable will , speaking , in it ; Where the creature standeth still , there God worketh .

44. Now if the creature will work with God , then must its will enter into God , and then God worketh with and through the creature , for the whole creation , both heavenly , hellish , and earthly , is no other then the working word , the word it self is All.

45. The Creature is a compacted , coagulated vapour and exhalation from the word , and as the word is exhaled out of the free will , where the free will bringeth it self out of the abysse into the profundity : So also , the free will of the Angels and soules , bringeth the word into a profundity , and that profundity is the creature , viz. a fire source to its re-speaking-forth , and out of that re-speaking-forth proceedeth evil and good , and according to that re-spoken-forth substance and power , the soule hath its Judgement and sentence .

46. For that is the Judgement that the evil be separated from the good , and that every thing possess its own principle . Whatsoever soule now speaketh forth hellish source , viz. the curse , it must into death , that it no more bring Gods word into evil and good , but the evil alone , that every thing may remaine with its owne .

47. And therefore because in the place of this world , through the word , evill and good is spoken forth , therefore in that place is a final day of separation appointed , when good and evill shall cease to be spoken in any place ; and the wicked shall have their place prepared , where evill shall be spoken in its Eternity , that the good may be knowne , and in the good , the joy be manifest ; Also that it may be knowne what evil and what good are ; also what life and death are , and that the children of God may rejoyce .

48. For if evill were not knowne , joy would not be manifest : but if joy be manifest , then is the eternal word spoken in joy , to which end the word , with nature , hath brought it self into a Creation .

49. And this is the true ground wherein all conceits and opinions are knowne , and all Sophistry throwne to the ground , also all strife and contention hath an end . Whosoever rightly seeth and understandeth this , hath no further question about any thing , for he seeth that he liveth and subsisteth in God , & he giveth himself up to God , that he may further know and will through him , and speake what and how he will , this party seeketh onely the estate of lowliness , that God in him may alone be high .

50. But so long as Lucifer hath his dominion in man , so long the creature presseth forward to advance it self , and will be its owne God , and that is also a wonder , as Gods wisdome standeth in the wonders in the Love , so it is also in selfe and in the appropriation of the creature .

51. Every thing is good in its own principle wherein it liveth , but to another it is opposite : Yet it must be so that one may be manifest in the other , and the hidden wisdome may be knowne , and be a sport in the severation , wherewith the profundity , viz. the eternal one , may sport with it self , before it self .

52. We should therefore learne to understand the Scriptures aright , how God willeth good and evil , namely , the determination is not in his very self , but in his expressed word , viz. in nature and creature : God hateth Esaw in the corrupt nature ▪ in Esaw's self nature : Esaw was the type of hatred it self ; but in Gods self , viz. in the impressed or inspired Covenant of Grace , he loveth him .

53. Therefore he presents the type of Christ , viz. his brother Jacob , together with him , and lets them both come out of one Seed , to signifie that Christ should call Esaw in the corrupted Adamical nature in the hatred of God , to repentance , and beget him anew , as Jacob brought Esaw to repentance , so that he let his malice fall , and wept bitterly , and departed from his evil will towards Jacob.

54. This therefore is the understanding of the Scripture , that the earthly Adam in the kingdome of corrupt nature , in his owne will , findeth not , nor can finde repentance , for there is no ability therein to good , but the incorporated grace in him awakeneth or stirreth up the ability , when the will turneth to it : for it self-will could worke repentance and become good , honest , and vertuous , it needed not Grace .

55. The decrees in Scripture point onely at two kingdomes , viz. the hardning respects the false and wicked will ; the false will hardneth it self , Gods anger in the wills own substance , hardens it ; this hardning doth not enter in from without , but is manifested in the wills own substance . The will is from God , and the same God in the will introduceth himself into the hardning , in that manner , as he introduceth himself into hell in darkness and torment ; the same is also to be understood concerning the kingdome of Grace .

56. God willeth in man onely that which is Good in the kingdome of his Grace , where the free will yeeldeth it self up into the Grace , there God willeth that which is good , in the will , through the Grace .

57. But when a man will say , man cannot turne his will towards that which is good , viz. towards Grace , that is groundless : grace indeed standeth in the abysse of the creature in all wicked men , and the will need onely stand still from wicked working , and then it beginneth as to its self-will , to dive downe into the abysse .

58. For that which standeth still , standeth still together with the eternal one , and becometh one substance therewith , for it goeth into its nothing . Must not the false will or desire for a worldly Law 's sake , for feare of punishment , forbeare or stand still from unrighteous works ; Wherefore then not also for the sake of the commandement of God ? Can it be obedient to a worldly Lord and Master , and for that end stand still for which he would have him , wherefore not also to God ? especially when the ability is as soone given , as a Man doth but incline his will to stand still .

59. But the cause why the total false wicked will doth not stand still , and incline it self to Grace , is this , that it is clearely a Thistle borne , wherein Grace lyeth too deeply hidden ; and the wrath of God is too strong in nature . Grace draweth it , and sheweth to it , it s own falshood , and wickednesse ; but it contemneth Grace , and worketh as a Thistle doth in the power of the Sun ; Such a one is to God † † 2 Cor. 2.15 , 16. a good savour , of death to the damnation in hell , that Grace may be severed from the false and wicked will .

60. But the conclusions of reason which pronounceth that God in himself , so farr as he is called God , hath determined , that one part of men , and indeed the greatest number , shall and must be damn'd , and that of his own purposed will he hardeneth them ; is false ; and hath no ground either in the Scripture , or in the light of nature , If a man but rightly consider the Scripture , and doth not blindly looke upon it .

61. For in God so farr as he is called God , there is no purpose , nor beginning to will , he is himself the will of the profundity , viz. one alone , and himself willeth nothing but good , and therefore is himself also that same good will , or willing of good , For the good that he willeth , is the birth of his power , viz. his Sonne .

62. God willeth in himself nothing but to manifest his owne good , that himself is , and that could not be done if the only good power did not introduce it self with the exhalation into the desire to nature , and in a severation , viz. into the science ; for if the good did remaine alone , there would be no knowledge or skill .

63. But now the good , viz. God in himself , maketh not evil or separation , but the science , viz. the Fiat , or the desire to severation bringeth it self into nature and creature , and from the science springeth evill and good , and not from God , or in God , in his Trinity .

64. For there is no decree but there is a consultation therein , and then there must also be a cause of that consultation therein , and then againe there must be a cause of that also and so there must be somthing before God or after God wherefore he so consults and determines .

65. But he is himself the profundity , and the one , and is one only will , that is , himself , and that is only go●d , for one only thing cannot be opposite to it self , for it is but one , and hath no quarrel with any thing .

66. Therefore it is the folly of Reason , that they speake of compulsion and inevitable necessity , and understand not the * * The Great Mystery . Mysterium Magnum : Or that they say God of his purpose willeth the evil desire or will , which he hath hardned , that it should not attaine the Grace .

67. I shew to this blind Reason a Thistle to consider of , which the Sun for a whole day toucheth , and giveth it light and power , yet it remaines a Thistle , so also the wicked will : The Divine Sun shineth to it , the day of its whole life , but its ground is an Ens of a Thistle .

68. Otherwise it God did of purpose harden it , the righteousness could have no judgement therein , for that which doeth what it must doe , liveth according to the will of its Lord : but if † † Psal. 5.4 . God willeth not that which is wicked : as in Psal 5. then the evil cometh out of the roote ; And in the roote of knowledge , out of natures ground to the creature , and by accident ; And for that cause hath God manifested his will , and given his Law and Gospel , that is , hath manifested his threatenings and his grace , that a day of separation might be kept with righteousness , and that no creature might have Excuse .

69. And the History saith further ; * * Gen. 33.12 , 13 , 14. After Esaw had received the Present of Jacob , he spake unto his brother Jacob , saying , Let us take our journey , and goe forward , I will goe with thee : but Jacob said to him , My Lord , thou knowest that I have with mee tender children , and moreover cattel that are great with yong , and sucking Ca●ves , if they be over-driven for one day , the whole flock would dye ; Let my Lord pass over before his servant , and I will follow on softly , as the cattel and the children are able to goe , until I come to my Lord into Seir. This Text appeareth to be only an outward History , but the Spirit hath also its inward figure under it , for Jacob stands in that figure of Christ .

And the figure is thus .

70. When Christ through his suffering and death appeased his Fathers anger in the kingdome of nature , thus said the appeased anger : Now will we arise , and take our journey together , understand in the life of man ; but the Love said , man is too tender , feeble and impotent , and can scarce goe in Gods wayes , * * Mat. 28.20 . I will remain with them even to the end of the world , Mat. 28. And lead them † † Gently and moderately . slowly as they are able to goe , least they fall into temptation and error , and be blinde as to Grace . Goe thou before my Lord , I will lead them on softly under my yoke of the Crosse , that they die not , for if they should now presently be led in the Fathers severe righteousness , they would not be able to goe : though they are indeed redeemed , yet they live still in flesh and bloud , I will come after with them to thee into Seir , that is , into Gods righteousness .

71. † † Gen. 33.15 . And Esaw said ; Let me now leave with thee some of the folke that are with mee . He answered , what needeth it ? let mee but finde Grace in the sight of my Lord : that is , God the Father said , let me leave some of my severe righteousness , commandements and Lawes with thee : but Christ said , What needeth it ? Let me with these redeemed children , onely finde Grace with thee , for they cannot fulfill the Law .

72. * * Gen. 33.16 . Thus Esaw went his way again that day towards Seir : that is , thus God's righteousness pressed into it's own principle , † † 17. And Jacob went to Succoth , and built him an house , from whence the place is called Succoth . This in the figure is as much as to say ; Christ led his Christendome , viz. his children , not to Seir , that is , into the proof or trial of Gods righteousness : though indeed Grace was manifested in them , but he erected a house , viz. the Christian Church upon earth , and made his children * * Tabernacles , Boothes . Tents , that is , Christian Ordinances , wherein they might dwell , and hence it is called Christendome , as Jacobs City is called SVCCOTH : so also the place or City of Christendome is called * * Matth. 7 7. Luke 11.9 . seeke , SVCHET so shall you finde ‖ ‖ Mat. 28.20 . Christ who is alwayes in these Tents with his children , to the End of the World .

73. And the Text in Moses saith further ; * * Gen. 33.18 , 19 , 20. Afterwards Jacob went to Salem , the City of Sichem , which lieth in the Land of Canaan , when he came from † † Padan Aran. Mesopotamia , and set up his Station before the City , and bought a piece of ground of the children of Hemor , the Father of Sichem , for a hundred pieces of money , and there he set his Tent up , and erected an Altar , and called on the name of the strong God of Israel . In this Text , the Spirit aludeth rightly to the future Christendome ; For Christ led his children after his Resurrection , to Salem , that is , into salvation , or the anoynting or Vnction of the Holy Ghost , as Jacob led his children to Salem , but it was to the City of Sichem , that is , among the Heathen .

74. And set his Station before the City , That is , Christ should have his habitation by the Heathen , and set his Temple and Doctrine , neare the Idols Temples of the Heathen , and purchase the City of his holy Christian Church from the Heathen , that is , with his bloud purchase it from Gods Righteousness , even as it is come to passe ; And there erect his Altar among the Heathen , and preach the name of the God of Israel , that is , Christ .

75. For , the name Sichem signifies , that the Christian Church must be in misery and trouble : As Jacob buildeth his habitation before the City Sichem , so must also the children of Christ be but strange guests ▪ in this world , and be but as houshold servants to the Heathen , Potentates , and children of this world , though indeed they have their habitation , viz. the Temple of Christ in them , which Christ hath purchased for them , with his bloud , yet they are outwardly but strange guests and pilgrims , and dwell without , before the City of this world , viz. in an earthly Tabernacle and Tent , in flesh and bloud .

CHAP. LXII . Of Dinah Jacobs Daughter , which he begat of Lea , how she was deflowred by Hemor's Son , and how Jacobs Son's slew Sichem for it , and all the males that were in that City ; and tooke Dinah again , and what is to be understood by this figure . Genesis 34.

The Gates of Christians warre , for the Babylonish Whoredome ; now highly to be Considered .

1. MOses sayth ; Put Dinah the Daughter of Lea , which shee had borne to Jacob , went out to see the Daughters of the Land , Gen. XXXIV . 1 , 2 , 3 , 4. and when Sichem the Son of Hemor the Hevite , the Lord of the Country saw her , he tooke her and lay with her , and deflowred her , and his heart cleaved to her , and he loved the Damsel , and spake kindly to her : And Sichem said to his Father Hemor , get me this Damsel to wife . The Reader should very seriously consider this figure , and rightly meditate on the Text in Moses , & look * * Into the Face of it . throughly into it , then he will w●ll understand our sence and meaning and most precious apprehension , opened to us by the Divine Grace , and learne to look upon the Scriptures of the first Book of Moses , with cleere eyes .

2. Leah the wife of Jacob bare to him six Sons , viz. the half Stock of Israel , and of her came Juda● viz the roote of David , of whom Christ was manifested according to our humanity ; Afterwards she bare this Dina , a daughter , by which figure the Spirit powerfully prefigureth Christendome , that after Christs ascension into heaven , after the worke of humane Redemption the true Christendome should be borne ; As Jacob first begate the Twelve Patriarchs , but afterwards of Leah , that is , of the mother of Christendom , a daughter of fleshly selfe-love would be borne , which daughter would goe a gadding to see the daughters of the Land , among whom shee should be a stranger .

That is thus much in the figure .

3. When Christendome would be borne , that its number might be great , it would goe forth in self-love and seeke the pleasure of the flesh , and would set it● heart upon the customes and behaviours of the people , and depart from lowliness and humility , and would look after the wantonnes and pride of the daughters of the Land , that is , of the people , and then they would beget this daughter Dinah , and appeare before God in fleshly voluptuousness of spiritual whoredome , and would play the whore with the heathenish customes , but yet would present it self beautifull and trimly dres●● , as an amorous virgin which runneth abroad to be seene that shee might take Lovers , as Dinah did , which went thus forth a gadding .

4. Thus also would Christendom trimm it self , and dress it self with great ostentation and solemnity , with Churches and Schooles , and put on glittering sumptuous appearing holy Garments , that they might have respect , with the daughters of the Land , as with strange people , and yet would be full of flames of self love and fleshly menstruous polution under such habits , and have a whorish heart , as a whore outwardly flatters , beautifies and trims her self , and will throughout be calld a chast virgin : Thus also would this trim Christendom be called holy ; but her heart would only play the whore with fleshly voluptuousness .

5. Shee would faine see the dress of the daughters of the Land , which dress is no other then the heathenish wisdome and Philosophy , and would draw the same into Christ's kingdome , and would live under Christ's purple mantle , in those Rites and customes , and trim her self therewith , and thereby quite forget that her tents and habitations are without the City of these peoples customes , as * * Gen 33.18 . Jacob dwelt without before the City of Hemor ; and also Christ said , † † Joh. 18.36 . His kingdome was not of this world .

6. But this Christendome would set her heart upon the kingdome of this world , and so in the dress of a virgin trim her self with many Churches , Priests and Ceremonies , under the habit of a virgin , but in this departure from the simplicity and humility of Christ , shee would but gad abroad in the world , and looke after fleshly whoredome ; as Dinah did , which is a type of fleshly Christendome , which is alwayes borne after the true Children of Christ , as Dinah was borne after the * * 12 Patriarchs . Twelve Patriarchs . That is ;

7. When Christendome is borne and manifested among a people , it begetteth in that place , first the * * 12 Patriarchs . Twelve Patriarchs , viz. the ground of the Apostolick Doctrine : but when shee mixeth again with the heathenish wise men , and with the lust of the flesh , then that place , begetteth a Dinah , viz. a whoredome with Christ ; that is , a seeming Christian , yet the heart is but a whore , and then this whore goeth abroad gadding to finde the habitations of that People . That is :

8. Shee seeketh again the heathenish ground , and mixeth her self with the heathens , and is with child by the heathenish Philosophy , and bringeth forth a bastard , half Christian and half heathenish , viz. a new sect or Doctrine , which doth not fully agree in forme with the first customes of that people , among whom it did spring forth ; And yet in her heart is no whit better then they .

9. And then this People raise themselves up against that strange opinion , and cry out in Anger , these have deflowred our sister Dinah , and have made her a whore , and are inraged against the new found opinion , as the sons of Jacob against Sichem , and with fighting , and the sword , with storming and cursing , run on against the deflowrer of their sister Dinah , and murther him , and not only him , but all the males that are with him , as Jacob's sons did the Hemorites : And then the innocent must thus suffer with the guilty , to signifie , that they all of them , both the one and th' other live in such Religious whoredome : For the whore for whose sake they take vengeance , is their sister , and borne of their stock , as Dinah their sister was , and they came of one Mother .

10. We see heere eminently the type of contentions Christendom ; how Christendome would be head-strong and furious in opinions , and that in great blindness , and not know wherefore , and would not see themselves , that they thus rage in their owne whoredome , and strive not about the power of true Christianity , as about the true Christian life , but about their contrived opinions , as about their sister Dinah , which goes abroad gadding from them , and gazeth upon the strange opinions , and cry out upon the opinion for a whore , and yet see not how they should help their sisters heart , wherein sticketh the lust of whoredome , As Jacob's sons did not see how to help the evill , that their sister might save her credit ; And though Hemor and Sichem sent to them to give her a Dowry , and would marry their sister , and love her , and be circumcised , and become one People with them , and would performe all love , faithfulness and friendship towards them , yet all this did not help .

11. And although they told them , that if they would be circumcised , and be one people with them , they would give them their sister , yet they were furious in killing and slaying , to signifie , that this is a figure of future Christendome , which would arise out of this Stock ; As we see that it so comes to pass before our eyes , that men strive about the gadding separated opinions , and kill and murther one another for them , and yet this is but for the opinion sake of false whoredome , which the titulary Christendome hath taken up , wherein they trim themselves in hypocrisie and whoredome , and looke not how their sister might be helped , who is gone astray in a strange opinion , but they take their swords , and would slay the new opinion , and snatch their sister who is with childe with another opinion , forcibly againe with her bastard out of Hemor's house , and slay Hemor and Sichem and all their males .

12. And though they would unite themselves with them , as with the true Christian ground , viz. with the chiefe Articles of Christian Doctrine , yet it availes not , they will against all faith and promise slay and kill , and keepe their opinions , which they have contriv'd in their ease and pampered jollity , with their fat bellies , and heathenish festivalls , as it is seene at this day in the contentions and opinions .

13. Men of self-love have introduced their Christianity into a fleshly kingdome , and finely trimm'd it with Lawes , Ceremonies , and Opinions , and have covered it with Christ's purple Mantle , and yet live in meere spirituall whoredome under it , with an hypocritical shew : But their hearts constantly beget this lustfull Dinah , which runs abroad from the simplicity and humility of Christ , and playes the whore with the Idols of fleshly lust , viz. with Pride and Covetousness , meerly with their own Honour and Reputation , and a voluptuous life , quite contrary to the true Christian ground .

14. But seing the Spirit of Christ dwelleth yet alwayes in his Christendome , he often stirreth up men which doe thus acknowledge and see the sleepe and whoredome of the titulary Christendom in their Sodomitical life , and turn away from them , and search in the Scriptures , and also in the light of nature , whether this their fleshly ground , can subsist in the presence of God , and when they see that it is false , then they fall upon some other ground , and reprove the whoredome of the titulary Christendom .

15. And when the hypocrites in their voluptuous glory , heare and see these things , that thereby they are blemished and defiled , and that their God Maosim is made manifest ; then they cry ; O there 's a Heretick , he deflowreth our sister Dinah , viz. our Opinion , and maketh the Church a whore , and though some should offer to give a good account of his ground and opinion , and reconcile and marry himself with the true Christian ground , and marry with their sister Dinah , viz. to espouse the first true virgin Christian ground , and to be of one and the same heart and will with them in the Christian ground ; all this availes , not , they snatch their sister , viz. the name of a Christian from them , and had rather keepe the deflowred Damsel with her bastard by them , whose shame the truth hath discovered ; that they may see how to help their sisters shame , that shee may attaine the wedlock with Christ .

16. They suppose when they can with power rescue and keepe their opinions , and though indeed the whoredome in their opinion is laid naked , that it is weakened and blemished , yet they will have their Dinah to be taken for a virgin , and though her shame of whoredome , be open to the day-light ; yet they will defend the same with the sword , and with slaughter . As we see before our eyes , and the present strife intimates no lesse , but that it is manifest that Dinah is become a whore , viz. titulary Christendome that playeth the whore in the presence of God , and hath lost her virgin chastity , and the purity of her conscience , and so at present the brethren of this Dinah fight for her , and will preserve her honour and reputation with the sword and with killing : And will murther all those who doe deflowre and defame their Dinah .

17. This Dinah is at present nothing else but the stone Churches , and great Colledges of their Ministers , wherein men use the name of Christ , but seeke thereby onely their own honour , voluptuousness , and * * Fa●● dayes . good dayes , how a man may be honoured in the world .

18. For the true Apostolick Temple is the Temple of Jesus Christ ; viz. the new man , who liveth in Righteousness and purity before God , who walketh in humility and in the simplicity of Christ ; And his Ministers are such as doe declare the peace in the love of Jesus Christ , who labour that the deflowred Dinah might be married with Sichem , and that Hemor and Sichem with their males might also become Christians , who leave the sword in its sheath , and teach with the meeke and gentle Spirit of Jesus Christ ; And shew instead of the murthering sword the Spirit of cleansing , how this defloured Dinah might get Christian honour again , and be married to her Bridegroom .

19. Behold , O Christendom , the Spirit hath set this before thee in the figure of the Twelve Patriarchs , and signifieth , that thou wouldest doe thus , Not that thou shouldest doe it : Though this Strife must come , that the true children of Christ might be exercised and made manifest , otherwise if no Strife did arise among the Christians , all wicked men could appeare as Christians , but the Strife maketh it manifest that the false ground of verbal Christians is brought to light , and they are distinguished from the true children of Christ ; which will be also a witness against them at the Last day of Judgement .

20. Mans true Christianity standeth in the inward ground of the Soule in the ground of man , not in the ostentation and fashions of this world , but in the power of well-doing in the spirit and Conscience .

21. The strife wherewith a true Christian striveth , is onely the Spirit of Righteousness , which casteth away from it , the falshood and wickedness in flesh and bloud , and suffereth and indureth all things willingly for Christs sake who dwelleth in it , that it may not live to it selfe , and please it selfe , and have satisfaction in it selfe , and Triumph with the earthly Lucifer , but that he please God his Creatour in Christ Jesus .

22. He hath nothing in this world to strive for , for nothing is his owne : for in Christ he is not of this world , but as the Scripture saith , * * Phil. 3.20 . Our conversation is in heaven ; all things for which and wherewith he striveth , is about the earthly voluptuous , fleshly Lucifer , in the mortal flesh and bloud : for Christ saith ; † † Joh. 18.36 . His Kingdome is not of this world ; so also a Christians Kingdome , so farr as he is a Christian , is not of this world , But in Christ , in God .

23. Therefore now all the strife of Christians is onely about their Dinah , viz. about their fleshly whoredome : A Christian ought not to strive otherwise then in Spirit and power against the wayes of unrighteousness and falshood .

24. Outward warre that Christians make , is Heathenish , and is done for the beastial mortal man's sake : for immortality cannot be attain'd or kept with the sword and forces , but with Prayer & with entring into the feare of God : But the earthly Lucifer striveth about the Belly , and about worldly honour and pleasure , wherein Christ is not ; but it is the defloured Dinah , where men make warrs about the houses of stone , and temporal goods , and thereby declare that the spiritual virginity in the Spirit of Christ is made a whore , who playes the harlot for the kingdome of this world .

25. Hearken all yee who call your selves Apostles of Christ , hath Christ sent you to fight , and to make warr , that you should strive about temporary goods and outward power and glory ? Is that your authority ? John 20. When he gave you the sword of the Spirit , did he command you that ? Hath he not sent you to make knowne the peace , which he hath brought us ? What will he say to you , when he shall see , that your Apostolick heart hath put on Armour , and that you have instigated your worldly Kings and Princes to the sword and warrs , and have allowed them that , as of Christian liberty : Will he finde you thus , in his Ministery ? doe you that , as the Disciples , of Christ ?

26. Are you not the Apostles of the Anger of God ? Whither will you goe with your Reproach ? do you not see that as to Christ who hath taught you peace , you are become forsworne or perjured Harlots ? Where is your Christian virginity , have you not with Dinah squandred it away in worldly pleasure ? What will Christ say to you , when he shall come againe , † † Mat. 8.20 . Luk. 9.58 . Who on earth had not whereon to lay his head , when he shall see your pomp , state , and glory , in such Palaces and Colledges , which you have built in his Name , for which upon earth you have made warrs ?

27. When have you striven about the Temple of Jesus Christ ? Have you not alwayes striven about your Colledges or Palaces , and about your owne Lawes , wherein you have lived in Opinions , and disputed about those Opinions ? What need hath Christ thereof ? Christ bestowes himself upon his children , substantially , in a living manner , to dwell in them , and will give them his flesh for food , and his bloud for drink ; What needeth he opinions , that men should strive about him , who and what he is ?

28. When I consider a true Christian , then I understand that Christ is and dwelleth in him ; what meanes then your outward worship of God ? Wherefore doe you not serve him in your hearts and consciences ? He is present within you , and not in the solemnity and ostentation of outward things : yee have the sword of the Holy Ghost by right , with that you should strive ; Use you the Power of the true Apostolick Churches , and not the sword of Mans hand .

29. The Excommunication is your sword , but yet it must be used in the power of the Holy Ghost , in Divine zeale against the wicked and ungodly , and not for that purpose to maintaine humane Inventions and fictions , that a man must call your spiritual whoredome in opinions a chast virgin , as for a long time the Babylonish Church hath used it to such a Power .

30. All outward Ceremonies without the inward ground , that is , without Christ's Spirit and co-operation is whoredom in the sight of God , that a Man will approach to God without Christ the Mediatour : for none can serve Christ but a Christian , where the Spirit of Christ it selfe co-operateth in the Service ; but how will he serve Christ , that holdeth in one hand the Cup of Christ , and in the other hand the sword of selfe-Revenge ? Christ must , in a Christian , overthrow sin by his Spirit , and not the Fathers fiery sword in the Law of severe Righteousnesse .

31. O ye children of Simeon and Levi , the Spirit at Jacobs End , hath signified concerning you , that your swords were murtherous , that Christ is not in your Councills , as Jacob sayth ; My soule , that is , the Covenant and Grace of Christ , be thou not in their Churches and Congregations , nor in their Councill ; Read the 49th of Genesis , where the Councill of the Pharisees and Scribes ; who institute themselves Pastours without the Divine Calling ; is thereby signified .

32. All spirituall whoredome proceeds from hence , that Christs Ministers possesse worldly Power and Authority , and so one playeth the hypocrite with another , the inferiour that is without power and authority , playeth the hypocrite with the potent , that he may advance him also , and bring him to honour & plenty , to deliciousnesse and fat dayes , whereby the Spirit of Zeale , declines and falls to the Ground , and the truth is turned into a lie , and the Spirit of Zeale of the mouth is stopped with Power , and Man is honoured in God's stead .

33. This History relating how * * Gen. 34.25 . Simeon and Levi went into the City to Hemor and his children and People , and slew all the males in this City , may well be understood to be a figure , whereby the Spirit signifieth that he declareth in the figure concerning the future time , and is so written as a figure .

34. Also the History is cleare , that † † Gen. 34.24 , 25 , 26. Hemor and his son Sichem , and all the males of the whole City , were circumcised and became * * Or , Israelites . Jewes , and then presently were slaine by these two brethren Simeon and Levi , which indeed is a hard figure to be understood , seeing Reason questioneth whether it were so done or no , that two men should slay a whole City ? But seeing it is a figure and was done even by Simeon and Levi , viz. by the Stock and Root of the Levitical Priesthood , and signifieth the future Christendome ; This therefore is to be understood under it .

35. These two Brethren required first and proposed , that if they would be circumcised , and receive their Law , they would give them their Sister , and afterwards as it came to passe , they slew them all both the innocent and the guilty : This is that which Christ said to the Pharisees ; † † Mat. 23.15 . Woe unto you Pharisees , yee compass Sea and Land to make a Proselyte ; And when he is one , you make him twofold more a childe of Hell then your selves .

36. This also may be said of the Christian Levites , they perswade People to be Baptised , and called Christians , and when that is done , they stick their murthering sword into their hearts , that they learne to slay other People with words , which are not called after their name , and are not of their Opinion ; They curse and damne them , and they give occasion that one Brother persecutes another , slanders , condemnes , hates , and becomes his malicious enemie , and yet understands not wherefore . Heere it is rightly said , these Levites have promised mee their sister to wife , so that I am become a Christian , and now they slay me with false Doctrine , and not onely mee but all my generation , who heare them and receive their blasphemy , for Divine Truth , and believe them that it is right , that one man should thus judge and condemn another , which yet Christ hath earnestly forbidden , and thereby now , that man judgeth himself , since he doth that himself , which he judgeth in another .

37. Thus is the murthering sword stuck into many innocents hearts , so that they are guiltlesly slain by the Levites ; But seeing Simeon and Levi are placed together , and Jacob also when he was at his end Prophesied concerning them , and putteth them together , calling them murthering swords , it hath this signification , that they will not only slay them with the sword of the mouth , but they would also set themselves up in worldly power and authority , and for the truths sake kill their bodies , and would doe it even to them which are under the Circumcision or under the Gospel , whom first they had perswaded to be Circumcised or to be Baptized .

38. As it is also come to passe among the Christians , when men have first perswaded them unto Baptisme , afterwards when they have for a while seen their abhominations , that they live worse then the Heathen , and will not in all things give their consent & approbation , then they begin persecution with fire and sword , and slay them , with their innocent children , both in soule and body , which is powerfully prefigured in this type of Simeon and Levi ; else that were a grievous grosse murther of the children of the Saints , for them to perswade People to their Faith , and give them their promise , and then afterwards under such hypocrisie to slay all both innocent and guilty , when they had so deeply humbled themselves before them .

39. Therefore men should carefully and accurately looke upon the old Testament , especially the first booke of Moses : for the vail of Moses hangeth before it , there is alwayes somewhat more signified under the Text : Although wee will have the Text left also standing as a History , and doubt not at all thereof , which is knowne to God , who hath thus suffred it be described .

40. For the Text saith , * * Gen. 34.25.29 . They fell upon the City , and slew all the males , and tooke all their children and wives captive , and plundred , and spoild all that was in their houses . Which though it doth indeed seeme that these two men were not able to do it , yet even Jacob himself witnesseth , that there were no more then these two , when † † Gen. 34.30 . He said to Simeon and Levi , Yee have raised mischief unto mee , that I stink before the Inhabitants of this Land ; which stands very right in the figure , that the murthering sword of the Levites hath raised such disturbance in the world , that Christendome for their base murthering practises , stinketh before the strange Nations , so that they say , if they were God's People they would not be such Tyrants , and outragious scorners ; and they hate them for that very cause ; and slay and kill them as a turbulent evill people , that contend onely about Religion , and kill one another for it : Therefore there can be no certainty among them , and their Divine service and worship of God must needs be false , say they ; For which cause the potent Countries of the East are departed from them , and have subjected themselves to a Doctrine of Reason ; as is to be seene by the Turkes , which ought farther to be considered of .

CHAP. LXIII . How God called Jacob to depart from Sichem , and what hapned upon it ; and how afterwards Rachell bare Benjamin , and dyed in the Birth ; also how Isaak dyed , and what is to be understood thereby . Vpon the 35th Chapter of Genesis .

WHen Simeon and Levi had committed that Murther , God said to Jacob : Gen. XXXV . 1 , 2 , 3 , 4 , 5 , 6. Get thee up and go to Bethel , and dwell there , and make there an Altar to God , who appeared unto thee when thou diddest flee from thy brother Esau. Then said Jacob unto his Household , and to all that were with him , Put away from you the strange Gods which are among you , and cleanse your selves , and change your Garments , and let us arise , and go to Bethel , that I may there make an Altar to God , who hath heard mee in the time of my trouble , and hath been with mee in the way which I have gone : Then they gave unto him all the strange Gods which were in their hands , and their ear-rings , und he buried them under an Oake which was by Sichem ; And they went forth , and the feare of the Lord came upon the Cities which lay round about them , that they did not pursue after the Sons of Jacob. Thus Jacob came to Luz in the Land of Canaan , which is called Bethel , with all the People that were with him , and built there an Altar , and called the place El-Bethel , because God there appeared to him when he fled from his brother . This History once againe prefigureth powerfully the future times , how it would go both with Israel and also with Christendome : For when Levi and Simeon had committed that murther , and slaine all the males of Sichem , and taken captive all their wives and children , having plundered and spoiled all , then Jacob was afraid of the People of the Land , and then God called him from thence to go to Bethel , and make an Altar there .

The inward Figure standeth thus .

2. When men , both the Jewes , and afterward the Christians , were grown up in fleshly whoredome and unchast life , and became wicked , then would God's Spirit depart from them , and then they began a spiritual whoredome and Idolatry and were erroneous in their opinions , and would fall together by the eares , and say one to another , he defloureth his sister Dinah , that is , his worship and service of God , and would fall one upon another , and murther , kill , plunder , spoile , and rob one another with warrs , and bring their Country to desolation and misery ; And then when they should stick in such misery and trouble , they would attaine the feare and trembling , as heere Jacob upon the murther which his children committed , for the Lord would touch their evill consciences , and call them again to Repentance , as he did Jacob and his children , when he commanded them to come away from the place of this murther , and commanded Jacob to make an Altar to him , viz. to the Lord , that is , in the lowliness of the feare of God .

3. So the Spirit heere signifieth , that God would then again send them Prophets and Teachers , who would disswade them from their Idolatry and wicked life , as heere Jacob exhorted his family that they should put away the strange Gods , and the Pride of their ear-rings from them , and then when they had thus seene the anger of the Lord , which destroyed their Land , and exceedingly devoured them for their Whoredome , Pride , and Idolatrous life , then would they follow , and obey the Prophets who reproved them for it ; and bring their Idols and strange Gods , viz. their Idolatry , before God , and put it away from them , and would again seek the Temple of God within them , and then would God again build up his Altar in them , and they would again rightly offer sacrifice to him , viz. offer up their soules , and would cleanse their garments , that is , their hearts , as Jacob heere commanded his People , this also would the Prophets , and among the Christians the true Apostles and Teachers , command , and direct .

4. And we see further heere a powerfull figure how Jacob tooke their Idols and Ear-rings , and buried them under an Oake by Sichem , where the murther was done . O thou great and wonderfull God! What does this signifie ? Nothing else , but that these their errors and Idolatry , together with their warrs and contentions , should thus for a long time lie buried in the anger of God

5. And seeing the Spirit mentioneth an Oake , under which these Idols , and Pride are buried , the figure is cleere to us ; for an Oake is of a magnetick attractive kinde , and maketh a † † Tougle ▪ tenacious hardness in its property , moreover blackness , duskiness and darkness . This signifies that the former Idolatry , Sins , and Blasphemies , which they have committed , shall there in the hungry wrath of the anger of God in Turba Magna , viz. under the great Oake in Spiritu Mundi , viz. in the hidden mysterie , stand still a long while .

6. And what sin they shall commit anew , all that will this magnetick Oake , draw to it , and bring it to the treasure of the former Idolatry and Pride , till they become so great that the earth under the Oake can cover them no more : Then shall these their old and new whoredomes and Idolatries , together , be naked before the anger and judgement of God , and their * * Gen. 15.16 . measure be full .

7. And they would stink before God for these abhominations , for the sake of which the Spirit of God would hide it's countenance from them , & take away from them the light of his countenance , so that they would run on in vaine errors , and enter again upon the way of such whoredome , and with their evil zeale for Dinah their sister , which yet is but a deflowrd whore , trample all under with Murther and Robbery .

8. As is come to passe among the Jewes and Christians , that afterwards in the zeale of their Idolatry and whoredome they have slaine and murthered the Prophets and Ministers of Jesus Christ which are * * Rom , 10.15 . sent from God , that they might live in their Pride and Sodomitical whoredome , till † † Rom. 1.28 . God hath given them up to a perverse minde in their hearts , that they are become wholly evill before him , * * Gen. 15.16 . Then is their measure full , and the horrible punishment followeth , as may be seene by the cast away Jewes , which for such abhominations sake were driven out of their Country and Kingdome , as also by the Christians , who in the faire Country of the East were the best Christians , and now must have the Alcoran instead of Christ , and their Country horribly wasted in the anger of God .

9. Thus it goes now also with thee , thou warring Babylon , and titulary Christendome , full of Idolatry and Ear-rings of Pride , which have lien for a long time under the Oake , and the Magnet of that Oake hath drawne to it all thy abhominations , Idolatry , and proud evil life , that the earth can cover them no longer , but they now stand naked before the face of God , therefore also thy Judgement is neere at hand .

10. The Prophets call thee and reprove thee , but thou ravest for thy sister Dinah , viz. for thy fleshly kingdome full of Pride which thou hast built , with thy Idolatry and fleshly love , and murtherest thy Brethren for thy sister's whoredome sake , viz. for the Pharisaical whoredome sake , and doest not discern how thou shouldst remedy thy sisters whoredome , that shee may be married , and thou takest thy sister with her bastard , which , in the presence of God and all the world , stand in shame , to thee , againe , and wilt have her call'd a virgin ; If thou didst give her to Sichem for a wife , and let him be circumcised , and wouldst live with him in peace , then would thy sisters whoredome be covered .

11. But thy wrath O Lord maketh it to be thus , for the misdeed is too much , and the earth can no more cover it under the Oake in Spiritu Mundi , it standeth naked before thy face : therefore yee wise children , flee out of Jerusalem , the overthrow thereof , and the earnest judgement draweth neare , the measure is full , the anger burneth , Sin hath killed the understanding , that they * * Have no more sense or understanding . no more perceive or feel the understanding , & these children are blinde concerning it , and alwayes say ; this is a golden Time , it will be good for us , and not so come to passe : thy Prophets among thee are esteemed fools and mad men , till that be done unto thee , and till thou thy self doest , what they have said unto thee .

12. Beware now and leave off to warr about the whore , that the Lord may call thee with Jacob , and bring thee againe to his holy Altar in Christ Jesus . Put away the Idols , viz. the opinions , and build thine heart to be an Altar in the Temple of Jesus Christ , then wilt thou be brought away from the murthers , and the feare of God will come upon those men who would pursue thee , as is to be seene by Jacob. But if thou wilt not leave off to make warr about the whore , then wilt thou together with the whore come to shame and desolation .

13. But learne to know her , shee giveth Sichem occasion to uncleanness , for shee runs out of her house , and seeketh lovers ; Behold her Pride , tear her Ear-rings from her neck , wherewith shee boasteth , and then shee will no more thus shew her folly ; bereave her of her Idols , bury them , with Jacob : build thy self an Altar in thee , and bring thy children to the offering ; Bid them not strive for Dinah , but leave Dinah to the man with whom shee hath bedded , else it is in vain to make warr for her virginity , for it is manifest to all people that shee hath play'd the whore .

14. Marke what is told thee , it is high-time , her shame can no more be covered , for shee hath brought forth the Bastard : doest thou not see it ? and doest thou not know the whore with her child ? then thou art blinde .

15. Shee sitteth in high honour among men , and cries all haile to her self ; This is shee to whom thou prostitutest thy self , and forsakest thy God and his Altar , Jesus Christ , in thee , take pity on thy self , and behold the misery , how this whore hath sate in stead of the Altar of God in thy soule , and hath taken thy body and soule in possession , and rideth upon thee as upon her Beast ; shee leadeth thee with her Reignes , and thou seest it not , thou say'st likewise it is right . O thou evill beast , full of thy whores Pride ! how will the Lord throw thee , together with the whore , to the ground , as is to be seene in the * * Apocalyps . Revelations ?

16. The Spirit heere further setteth downe an excellent faire figure , shewing how God manifested himself to Jacob after he made the Altar in Bethel , and called the place El-Bethel , viz. an Angelicall Engelische dwelling , Gen. 35.7 . where God conversed with Jacob in the forme of an Angel , Engel as the high tongue renders it , that God spake with him in vision in an Angels forme , viz. in the Angells forme of the future humanity of Christ , and signified to him , that † † Gen. 35 , 10 , 11 , 12. he should no more be called Jacob , but Israel , that is , a Great Tree , or company of Nations , him hath God thus blessed , that he should possesse all this Country , and he shall be so great , that even Kings should proceed out of his Loynes , whereby he signifieth concerning the future Kingdome , of Israel , and of Christ , how it would come to passe .

17. * * Gen· 35.14 . And when the Lord had spoken with Jacob , in that very place Jacob set up a Pillar of Stone ; which signifieth the Temple of Christ , as also the Temple at Jerusalem in a Type prefiguring Christ , also the true Christian Church among the Christians , that from the word of the Lord Men would build a Place and Pillar , where they would assemble and declare the Wonders of the Great God , and call upon him there , and offer up the drink offering of Prayer there .

18. And the Spirit sayth further ; * * Gen. 35.13 . So God went up from him , when he had spoken with him , that is , when he had appeared in a visible Forme in the Image and Type of Christ , he with-drew and hid himselfe againe in that Royall place , from whence afterwards he would manifest and make himself visible in his Seede in this Figure in the Humanity .

19. † † Gen. 35.15 . And Jacob called the place Bethel , viz. an ‖ ‖ Or , Condiscention . humiliation of the Deity in the Humanity , so that the Divine Altar becomes manifest , where a Man offers praise and thankesgiving , to God ; And the Spirit by Jacob concerning this Bethel pointeth at the future Bethlehem , where Christ should be borne Man , as this place Bethel was exceeding highly esteemed by the Patriarchs , which all pointeth at the Future Bethlehem , where the true Altar Christ should be erected and built , upon which , Jacob and his Fathers and Children had offered in the Faith and prefiguring Type , and under it God led them in the visible Type from thenceforth , till the appointed Time , that this Altar was erected at Bethlehem by the Birth of Christ .

20. And the Spirit in Moses speaketh instantly very darkly thereof in this Figure , and sayth ; * * Gen. 35.16 . And they went from Bethel ; whereby he pointeth at the going forth from the figure of Christ , that Men should goe forth from this figure to the Birth of Christ , and sayth : * * Gen. 35.16 . And it was a field breadth from Ephrath : where Rachel brought forth , and shee was in hard Labour at the Birth .

21. This Field breadth signifieth the time that is between that and the Altar of Christ , as , Adam was gone a field breadth from the Altar of God , that is , out of the Spirituall world into the Earthly , where , it goeth very hard with Rachel , viz. with the humane Nature , as to the Patriarch Benjamin , that is , to bring forth a Christian , that even the Old Adam must dye and perish in this Birth , as Rachel dyed when shee bare Benjamin .

22. Which Benjamin , signifieth , that when wee erect Gods Altar in us , so that Christ dwelleth in us , then is Benjamin , that is , our Last Man ( or second Adam ) borne , then dieth the Old Mother , who hath generated the kingdome of Nature in Man , and the New Spirituall Man is manifested .

23. This Benjamin is borne , after Jacob is first gone out of Mesopotamia , as the Spirit hath prefigured the Type of Christs Passion and Victory , by Esaw and Jacob in their Meeting ; and it was a figure of the Apostle Mathias , who was Elected to be an Apostle in the stead of Judas , after Christ had first consummated his Passion and Ascention into Heaven .

24. And it is a figure , shewing , how Man must first enter into Christs Passion & Death , & that the Altar of Christ must first be erected in him , before the Humane Nature from Christ can be borne : for , † † Matth. 27.5 . Judas must first in his falshood and Treachery in the old Adam with sorrow for his committed sinne , hang himselfe , and as to his owne ability despaire and dye , and then will Benjamin , viz. the new Creature in Christ , first be borne , and * * Acts 1.26 . Mathias , viz. the first Created Adam be Elected an Apostle .

25. For Mathias was indeed borne before the Passion of Christ and was with Christ , but he was then first an Apostle when Christ in him was dead from sinne , and Judas had hanged himselfe ; thus also the Adamicall Man , which shall be an Apostle or Christian , is indeed borne aforehand , before Christ suffereth in him ; but Christ must first arise from the Dead in him , and Judas , viz. the Serpents will , must hang himselfe and dye to his owne evill will in the Death of Christ , and then first is the ‖ ‖ Adams Man a Christ . Adamicall Man a Christian ; It is not the Historicall Man by an imputed Grace , wherein Judas still liveth under the Purple Mantle of Christ , that is a Christian , as Babell playeth finely under the vayle concerning the virginity of her Daughter Dinah , that the faire dainty Damsell may play the whore , and finely sleepe with her Pandor Judas , and lye with her Lovers in the Bed of Fornication .

26. Great things are prefigured in this Text ; for the Text sayth : † † Gen 35.17 , 18. When shee was in sore Labour in the Birth of Benjamin , the Midwife sayd to her ; Feare not , for thou shalt have this sonne also ; But her soule being ready to depart that shee must die , shee called him Benoni ; that is , shee looked upon the inward ground , upon the New Birth , what he would be in Christ , and regarded not the Name of the outward Creature .

27. For , Benoni is altogether a Spirituall Name after an Angelicall kinde and manner ; for , shee sayd in Spirit , ( when the Midwife comforted her concerning it , that shee should have this sonne also ) I have him no more in the world , the outward passeth away ; and it pointeth at the Angelicall New Name ; * * Gen. 35.18 . but his Father called him Benjamin , as with the Name of this world , that he should represent how a Christian must be borne under the Crosse of Christ in smart paine , at which also his Mother looked , as if shee should say ; through smart paine and sorrow wee come to Life , as this sonne of my smart and sorrow .

28. Then sayth the Spirit ; † † Gen. 35.19 , 20. Thus Rachel dyed and was buried in the way towards Ephrath , which is now called Bethlehem . And Jacob set up a Pillar upon her Grave , and that is the Pillar of Rachels Grave unto this Day . This is a secret mysticall Figure , that Rachel dyed and is buried at the Citie Bethlehem ; and it signifieth , that shee shall there rise againe through the Birth of Christ , for Christ should there be borne .

29. And it is signified , that when wee shall flie to Bethlehem to the Birth of Christ , then shall Benjamin , viz. the New spirituall Man be borne of Rachell , viz. of the Mother of the Old Adamicall Man in the Spirit of Christ : and then presently will the Mother yeeld up her birth-right to the Spirit of Christ , and die to her right of Nature , and then will the Spirituall Eternall Birth begin , and Eve passe away ; for there Jacob setteth up the Grave-stone or Pillar , and the Spirit sayth , it is her Grave-stone unto this Day , to signifie , that it poynteth at the future , and that this Grave-stone should continue , and Christ be borne there where Rachel died .

30. In this Historie of the Acts of Jacob , wee see cleerly , that the Spirit hath , in this description , a figure , under which it signifieth . For Rachel was big with Benjamin when Jacob departed from Laban , when * * Gen. 31·34 , 35. shee sat upon the Idol-Gods , when her Father sought for them , and shee sayd , it is with mee after the manner of Women , so that I cannot rise up before thee . But now the Text relateth , how Jacob first pitched his Tents before Sichem and dwelt there , and afterwards went first to Bethel , and then Rachel brought forth , so that it appeareth that the Spirit speaketh wholly in the figure , for the Acts doe all follow very Orderly one after another in the figure of Christ , as it hath come to passe with Christ , which ought well to be Observed .

31. The Spirit of Moses sayth further ; * * Gen. 35.20 , 21 , 22. And Israel went forth and spread his Tents on the otherside of the Tower of Edar ; And it came to passe when Israell dwelt in that Land , that Reuben went and slept with Bilha his Fathers Concubine ; and it came before Israel : What manner of figure is this which is very deeply hidden ? but the Circumstances make it as cleare as the Sun .

32. Israel went on the other side of the Great Babylonicall Towre , and dwelt there with the Children of that People , which may well be a pretty way from Ephrath Bethlehem , but the Spirit hath heere its figure under which it signifieth ; that is , when Jacob had taken away the strange Gods from his people , and also their Ear-rings , and buried them , and built the Altar of the Lord , Converting to God , and were sitting in Rest and Ease , then the naturall fleshly Man turned againe to the Lust of the children of Babel , even as the Text sayth .

33. Jacob went and dwelt there , and then Reuben lay with his fathers Concubine ; viz. with Bilha Rachels handmayd , the Mother of Dan and Naphthali , and committed * * Blutschande Incest , which was worse then that of Sichem with Dinah ; but the Spirit hath thus with this action presented a figure pointing at the future how it would come to passe , how Israel would turne away from the Divine Ordinance from the Altar of their God , and mixe their fathers Worship and service of God , with Naturall whoredome , viz. with heathenish Sacrificing to Idolls , as is to be seene by Jeroboam ; and the Spirit signifieth thereby , that the first Adamicall Man would have onely fleshly desires and Lusts.

34. For Reuben was the first sonne of Jacob by Lea , viz. by her , of whom also sprang the Line of Christ , to signifie , that every one that would be called Jewes , or Christians , and are Generated out of those stocks , would forsake God , and lye with their fathers Concubines , viz. commit fornication with the Idolatry , humane Inventions , and bablings of the Pharisees and Scribes , and with their Lawes and Cannons , and forget the Truth of God and of his Commandements , in their Hearts , and † † Einbilden , make to themselves Images of these . imprint those whoredomes in their Hearts Lusts.

35. For Reuben was indeed Jacobs first sonne , as Adam also was the first Man , but the Line of Christ was not manifested in Reuben , as also not in Adam but it was manifested in Abel and in Judah , and as Adam , in Spiritu Mundi , in the spirit of the world , committed adultery with Gods Concubine , through whom * * God . he bringeth forth his fruit , and gave up himselfe to the Woman , viz. to the Mother of the Outward Nature , and lay with her , and committed whoredome with her , and defiled the holy heavenly Marriage-bed of Chastity ; thus also stood this figure of Reuben with his Fathers Concubine pourtrayed before the figure of Christ ; for Christ should bring this Adamicall whoredome into the heavenly marriage-Bed againe , and cover the Incest of Man , and therefore it is heere prefigured together with the figure of Rachel , viz. with the New Regeneration .

The figure of Christendom † † Or , is th●● to be understood . stands thus .

36. This Concubine in Christendom signifieth nothing else but the * * Or , Temples built with Materialls . Stone Churches , which are indeed Gods Concubine , wherein his Word and Testaments are handled , in which God generateth his children , in which a Man should work together with God , and turne his heart to God : But Reuben , viz. the Adamicall Man , forsakth God , and committeth fornication and whoredom with the Stone Churches , and hath embraced her in his Armes of Love , and goeth in unto her , and playeth the hypocrite with her , and thinketh it is enough if he doe but goe thither and heare Sermons Preached , and make use of Absolution and the Sacraments , and beleeve that all is true which is there taught , and comforts himself with this , that he goes cheerfully , willingly , and constantly thither , & esteems that for right & good , and approveth and assenteth to all , that is there performed , thus covering himself with the purple Mantle of Christ , and goeth out of the Church just as he entered in , and goes twenty or thirty yeares together , and so to his very End , and committeth whoredome with the Churches , and thinketh he doth God good service , when he appeares there among others , sitting and hearing the Preachers Sermons , and when he cometh forth knoweth nothing of what hath been don there .

37. Also in that Auditory he had his heart at Home , or about his trade and busines , or casteth his Eyes upon the Beauty of faire Women and Men , and upon their brave cloathes and fine fashions of Pride , and filleth his heart with Imaginations of Lascivious Lust , and broadly commits whoredome with these , or in these Concubines the Churches .

38. And that which is yet more , when the Preacher often reproveth sins & abhominations , and often indeed out of passion soweth Thornes , that is catched up presently , and he tickleth himselfe the whole weeke therewith , and contriveth how to finde fault with and Censure others , and to backbite and blemish them , how they may scoffe at people , and gall them with cutting and stinging words , pricking like Thistles and Thornes , and holds that , for the best of what he hath heard , and so setteth this Lucifer in the place of God , and constantly committeth fornication in the whoredome , viz. in the burning Lust of these Concubines .

39. And the greatest whoredome of all in this Concubine is this , that Men so quite take their hearts off from God , and set them upon the Ministers of these Concubines , and commit whoredom with them , and honour them with presents and Gifts , so that they many times in their Encomiums , praise evill malicious proud wicked covetous people , who doe but squeese the miserable and oppresse them with power and authority , they make great Epitaphes and Elogies , and give them high and stately Titles , with high respect and reverence , ascribing to them great devotion , with the feare and love of God , and doe highly advance their † † Or , Pedegree . Genealogy and Stock , and so set up the trade of Juggling for money as a common Juggler , & so reproach the Concubine of God , viz. the Church , with hypocrisie and lyes . Of this it is rightly sayd ; Reuben is climbed up to his fathers Concubine , and hath committed whoredom with her ; for they are they that dwell by this Concubine , and are her Curates and Bishops or Overseers : but they fill this Concubine full of their false fleshly seed , and generate Bastards in Gods Concubine , that so the false lust of the flesh may wholly bring their heart into her , and thinke , it availeth before God , and is very right : their sinnes are thus covered by the venome and poyson of money , and this hypocrisie filleth their Imagination , so that they think they are better then others , and live thus in such proud lofty thoughts , continually , in such Church whoredom .

40. And thus Ruben begets , of his Fathers Concubine the Churches , a Company of Bastards , proud stately boasting covetous people , which defile the poore Mother of the Humility and simplicity of JESUS CHRIST , viz. the Line of Christ which lyeth hid in this Concubine , and shall be generated and manifested : and cast the whoredome upon her : and thus Gods Concubine , viz. the Church is made to be a whore , and so very much deflowred that her reproach is come before Israel , viz. before the Eyes of all the Children of God , who cry fie upon her , and accompt her for an uncleane deflowred whore , wherein such whoredome , as also all pomp , pride , and pagintry is exercised , that the Devill with the Imagination and false Lust , doth more teach and governe in such Lust , then the Spirit of Christ , and it is more a proud whore and a darke valley and Dungeon then a Temple of JESUS CHRIST .

41. And that which is yet more abominable , many very vaine affectations scornings and derisions are therein managed and taught , where for an Opinions sake which every one frames to himselfe they disgrace and persecute one another , and cry out against one another for Hereticks , and sow abroad such poyson and venome in this Concubine the Church , whereby simplicity is seduced , and such poyson of defamation riseth up and groweth in their hearts , that in the Churches , nothing but contention disputation scorne and blasphemy is exercised and taught , that one brother despiseth the other , calleth him heretick , and damneth him to Hell-fire for an Opinions sake , whereby all Love , Truth , Unity and Concord is vanished .

42. The Grossest Impudence , at which the Heavens and the Elements at present stand amazed , which is practised in this Concubine , is this ; that Men take the writings of the Holy children of God , viz. of the Prophets and Apostles , and their Successours , and make use of them falsly , putting them on for a Cloake , to cover such whoredome , corrupting and embittering them , and making meere Sects and Swarmes of Schismes of them , and thereby reproach , slander and persecute one another , giving thereby cause of Warrs and Bloudshed , and so they make a meere impudent whore of the Bible , wherewith every one exerciseth and manageth their whoredome , and sucketh Opinions out of it , and therewith dispise the Opinion of another , and scorneth and condemneth it , and yet take all their matters out of the Bible , thus they make their fathers Concubine , viz. the holy Prophets & Apostles all whores , and falsly commit whoredome with them , practise impudence , unchastity , and pride with their writings , and teach the Lay people their unchastity and scorne , so that one Christian learneth to scorne another out of the holy Scripture , and trim their scorne with the writings of the * * Holy Men ▪ Saints ; Of this it is rightly sayd , Reuben , thou art my first strength , but thou hast climed up upon my Bed , and defiled it with unchastity , thou hast used my Concubine , viz. my formed Word , to thy whoredome , and hast made of the Churches of my Children , a whore-house , and hast defiled my Marriage-Bed , which I have in the Churches , where I beget my children .

43. This the Spirit of God signifieth cleerely , by the declaration of the Patriarch Jacob , Gen. 49. where he sayth thus concerning these Churches and their sacrifices ; * * Gen. 49.3 , 4. Ruben , thou art my first sonne , thou art my first power , and my first might , the chiefe in the Offring , and the chiefe in the kingdome ; he was unstable therein as water ; thou shalt not be the chiefe : for thou hast climed up upen thy fathers bed , and there hast thou defiled my bed by thy climing up .

44. The Spirit speaketh cleerly in this Text : for Ruben signifieth the Ordnance of the first Churches , viz. the power out of which it was built , that is the first power of the Christian Church or Congregation , and is Gods Concubine by which he dwelleth ; but their Ministers are climed up into Gods Marriage-Bed , and have gotten the Concubine to themselves , and taken her into their power , and have gotten her with childe with humane fictions , fleshly honour and voluptuousnesse ; and it sayth cleerly ; Thou art the chiefe in the Offering , and in the kingdom : for so it must needs be when the whoredome is committed : but seeing Reuben exerciseth whoredome with the Churches , it sayth thus ; Thou shalt not be the chiefe ; for he was unstable therein as water , and signifieth thereby , that he would give himselfe to fleshly Lust , and selfe-Love , and that in unstability , and in that regard is rejected of God .

45. Thus the Spirit signifieth under this figure , how this Concubine , viz. the Church , would be reproached with its first power , viz. of its owne children , so that it will be said by the Churches , it is a spirituall whore-house , which a Man must distinguish from the Temple of JESUS CHRIST ; for the Spirit sayth , thou shalt not be the chiefe , neither in the offring , nor in the kingdome : and thus shee hath lost the true * * Jus Divinum . Divine power by the whoredome of her Ministers , and standeth at present rightly as a deflowred one that is made a whore , which is dispised of Israel for her unchastity , which is practised by her ; which is cryed out upon by almost every one , each party crying out against the Church of the other , for a whore-house , as is enough manifest , and all Libraries are full of such a Cry , and Men at present are ready to storme and fall in upon the whore-house .

46. But let this be said to the children of God , that the Churches hurt no man , and they were instituted out of a Good meaning by the first Christian power ; and were very good and profitable , and they need not be thrown downe and demolished , if Ruben would but leave his whoredome whereby he reproacheth them ; that her Ministers might be renewed , and not give forth that they are the Ministers of this Concubine of God , without the Vnction of the Holy Ghost , as is now done onely for temporary honour and pleasure sake , which are as profitable to the Church , as a fift wheele is to a Wagon , unlesse they goe with five wheeles to their Wagon , where the fift moveth in the Aire , and entreth with their Contention into the Abysse of Hell .

47. The Stone-houses of the Churches , have no greater holinesse in them then other houses , for they are built of Stone and such Materialls as other houses are , and God is no more powerfull in them then in other houses , but the Church or Congregation that entereth thereinto , and there meeteth together , and there binde themselves with their prayer into one body in Christ , whose Type and Resemblance the Church is , that hath the holy Temple of JESUS Christ in it .

48. Their Songs of praise and thanksgiving are the Cradle of the childe JESUS CHRIST , in which the childe Jesus is rocked with unanimus consent in the Hearts of Men , and not within the bounds of the Church which is a dumb and dead Thing .

49. Its Ministers are no more then all other Men , but the power and vertue that is powred forth in the Vnction of the Holy Ghost , hath the power in the offering , and is the Key .

50. Whosoever will worthily enter into the Church , must bring with him the Temple of Jesus Christ within him , or at least he must fully take such a resolution and purpose , that he will bring it out with him in his Heart , otherwise his going in and coming out is but a committing of Spirituall seeming holy , but indeed Hypocriticall , whoredome , and is no whit the holier when he cometh out , and had as good have been standing in the Market shewing his pride in his fine cloathes , for the people to see him , and then perhaps he had not caused many honest hearts to Erre .

51. This wee had a purpose to signifie , by the knowing of this Figure , that a Christian should not looke upon the shew of Churches , but consider that the Church is but a † † F●●bild . Type & Resemblance of Christ , and that he is not a Christian that entereth into the resemblance and approveth of that , but he is a Christian that wholly giveth himselfe up into Christs Incarnation , Suffering , and Death , and dyeth to his hypocrisie in the Death of Christ , and riseth from the Death of Christ , in a New Will and Obedience , and who according to his inward ground , is and liveth in Christ , who himselfe becometh the Temple of Christ , wherein Christ worketh with his power and vertue , and thereby killeth sinne in the flesh ; such a one is a Christian in Christ , and may rightly enter into the * * Or , Type . Resemblance of Christ , and exercise his Christianity therein , such a one will heare Gods Word and keepe and ponder it in his heart .

52. And though a Cowes Lowing , in its sound , should declare the Name of God , yet Christ preacheth in himselfe , but none that is dead can awaken another that is dead , nor † † Mat. ●5 . 14 . Luk 6.39 . one that is blinde shew the way to another , but both will fall into the Pit , saith Christ .

53. Further , the Spirit of Moses sets downe in its figure the Death of the Patriarch Isaac , and sayth : * * Gen. 35.27 , 28 , 29. And Jacob came to his Father Isaac to the Head Citie in Mamre , called Hebron , where Abraham and Isaac were strangers , and Isaac was an hundred and eighty yeares old , and gave up the Ghost and dyed , and was gathered unto his people . This is a figure , shewing , that the children of Christ in this Pilgrimage are but strange children , and have nothing for their owne in the world , and come all againe in the End to their father who hath created them ; as Jacob came againe to his father before his End ; thus also are wee in this Pilgrimage in these Earthly Churches but houshold servants and strange children , for wee must in the End goe into our fathers right Country , viz. into the Angelicall Church of Christ .

CHAP. LXIV . Of Esaw's Genealogie : and of the very excellent , and emphaticall Figure , which is signified by Joseph the Son of Jacob. And what is thereby to be understood . Vpon the 36 of Genesis .

1. THe thirty-sixt Chapter of Genesis , Gen. XXXVI . is the Genealogie of the Potent and Princely Family of Esau , shewing , how God gave him much wealth and many children , and childrens children , and the Spirit setteth downe a great Register in describing his children , and childrens children , relating what great Princes and Dukes were descended of him , and possessed the Glory of the World : Whereas on the other side , when he speaketh of Jacob , he doth not mention any present worldly Glory ; but onely speaketh in the Figure of Christ concerning the kingdome to come .

2. Whereby wee see very clearly , that Esau doth stand in the figure of the Kingdome of nature , and that the Glory of Nature fell to be his lo●t ; and that he became a Great Prince , and begatt many Princely Families , also we see how God blessed him , and made him great , and how the Holy Spirit with especiall * * Care and diligence . Observation hath Recorded and specified his posterity , to signifie , that wee should learne rightly to understand the Figure of Jacob and Esau , and not goe on so blindly , as to condemn Esau into the bottomlesse pitt of hell , as too too frequently is done : for we see how his Father Isaac did appoint and assigne unto him a very rich and wealthy habitation upon the Earth , and that to him God would give many Temporall blessings , but his figure in Adams Nature must perish ; and Christ must arise in him , so that from ESAV the † † The swinish beastiall earthy property . SAV might be done away , and he remain stedfast in the ‖ ‖ The Angelicall eternall property . E , as An Angel , Ein Engel whereunto Christ in Jacobs Figure would help him .

3. The Spirit of Moses giveth also to Esau a name , and calleth him * * Gen. 36. ● . Edom , who dwelt upon Mount Seir , under which a very secret understanding is coucht : for EDOM , doth signifie , in the * * In the Hebrew . High tongue , one red coloured , who in his hard , strong , and † † Text. Mountanous . rough Nature , should be Tinctured Red by the Red Bloud of JESUS CHRIST .

Gen. 36.6 . 4. And the Spirit saith further : That the two brothers did separate themselves one from another , which signifieth , the Naturall Adamicall Esau , who must be separated with his [ Evill ] will from Jacob , that is , from Christ , for the naturall selfe-will shall not see God ; Moreover , it signifieth , how Evill and Good should separate themselves in the Kingdome of this world , and each possesse its owne principle .

5. These NAMES of the children of Esau do in the Language of Nature containe their worldly Kingdomes and Dominions , intimating how they have divided themselves , even unto the Ends of the world , whereof in * * Note , another place in other writings of his . Another place , seing it would take up too much room , and the time also of the clear signifying of it , is not yet fully at hand ; Enough to those that are our School-fellowes .

Note .

THe Third Part of the Mysterium Magnum was published in Germany as a Compleate Treatise of it selfe under the Name of Josephus Redivivus .

But when the whole Booke came to be printed together , there was onely the first Part , and the Second Part , which comprehended the Third Part also as one with the Second .

Yet because the History of Joseph , being an Exposition of the last 14 Chapters of Genesis , is so excellent and entire a peece , it may well goe as a Third Part of the Mysterium Magnum , as it is heere distinctly divided and Printed by it selfe , with a severall Title Page , as followeth .

THE THIRD PART OF THE Mysterium Magnum : BEING THE MOST EXCELLENT HISTORY OF JOSEPH , WHICH IS The Cleerest Figure of the New-Man Regenerated out of the Earthly Old ADAM .

AND IS A Looking Glasse , wherein Every one may try , examine , and discerne what Spirits Childe himselfe is .

Written by JACOB BEHM , Teutonicus .

Beginning at the XXXVII Chapter of Genesis , and the 64 of this Mysterium Magnum , and at the 6 Verse , and ending at the L. and last Chapter of Genesis , and the 78 and last Chapter of the Mysterium Magnum .

LONDON , Printed by Matthew Simmons . 1654.

6. THe Thirty-Seventh Chapter , concerning Joseph , Gen. XXXVII is indeed the most pleasant , and excellent figure of the New Man Regenerate out of the old Adam ; Which [ New Regenerate Man ] is become a Prince over the Kingdome of Nature , and also a Lord over all his Adamicall Members , being the brethren of the little childe Jesus in him ; as ‖ ‖ Gen. 42.6 . Joseph became a Prince in the whole Land of Egypt , and a Lord over all his brothers , and whole kindred and family ; and it shewes us very emphatically and pregnantly in its figure in the history , how a man must become such a Joseph ; also how it then goes with him , and how the world dealeth with him , before he be made a Prince over the Adamicall Kingdome of his nature , and that the New Man may obtain the Government and power over his earthly Members : How the Devill in the wrath of God doth Assault the pretious Lilly-twigg in the power of God , out of which the chast Joseph springeth , groweth , and is brought forth , and first casteth him down into the Pitt of darknesse in flesh and bloud , and there hides him , that so he might be destitute of all help , comfort , & assistance , and be even forc'd to perish .

7. As Josephs brethren did to Joseph , even so the Earthly members of the old Adam doe likewise to this Lilly-twigg of the new birth , in the chastity of Christs Spirit , whereat the Devill is also busie , and continually stirreth up the evill Beasts , full of carnall , greedy , and burning lust , in flesh and bloud , so that they strive to domineer and have the upper-hand .

8. Externally , or from without , the Devill also bringeth Potiphars wife , viz. unchast lewd people , to him , who would fain defile the chast countenance of the inward Ground , and Egg on the Earthly flesh to feed upon the whoredome of the world , and all lascivious lewdness , wantonness , and vanity , and draw the same unto it with the Imagination ; and bring the new Joseph to commit Adultery with Potiphars wife ; but he must so violently and resolvedly break through , and force his way from thence , that he must be fain to leave his Garment , that is , his * * All whatsoever he hath , or is . Substance ; and fly from thence nakedly , and resignedly in spirit and power , that his chast virginity may abide stedfast before God .

9. And if Joseph doth thus wrestle , and suffers not flesh and bloud , nor the base world to hinder or over-master him ; then it will become his utter enemy , and betray him to death ; because he will not commit lewdnesse and whoredome with her ; and then Joseph , viz. the † † The reall earnest conflicting Christian. wrestling man , is cast into prison , viz. into reproach and contempt for the sake of his chastity and feare of God ; and he must hide himselfe under Christs Crosse , under his yoke in his suffering and death , and live as a Prisoner in misery ; the world rejecting him as one not at all worthy to tread upon the Earth ; Accounting him as a prisoner , that is imprisoned , and despised for whoredomes sake ; desiring to have no converse nor intercourse with him ; being that the chiefe Masters , and Great Ones ( viz. Potiphars wife ) doe revile him , and accuse him of unchastity .

10. Which wife doth also signifie the false [ Babylonish ] hypocriticall whore with all her dissemblers and flatterers in the fine Adorned house of Christendom ; who when they cannot catch Joseph with their whoredom and hold him , but that he doth strongly gett away from them , then they exclaim out against him falsely , and keep his Garment for a Signe , accusing him of unchastity , viz. of Idolatry , and * * One , of dangerous Principles or opinions . heresie , and call him a dreamer , a ‖ ‖ A whimsicall fellow . phantasticall fellow , and a scismatick , as hapned to Joseph .

11. And when the Master heareth it , then he beleeveth this Potiphars wife , viz. the painted , and fine accomplisht hypocrite , in the house of hypocrisie ; and so Joseph cometh to be suspected of the Master , and is rejected of him , and cast into the prison of Affliction , and there he must live in misery and scorn as a guilty person , and yet not guilty .

12. But this contempt , banishment and affliction is good for him , for thereby he is drawn from the pride and whoredome of the world , and all its falsehoods , which might assault his flesh and bloud , and hinder the new birth ; and thus the pretious Pearle-plant growes under Christs Crosse in the disrespect , and tribulation of the world , and becomes great and strong .

13. But in the meane time God doth send honest people to such a Joseph , who take pitty and care of him , and maintain him , and acknowledge his innocency , and shew themselves friendly and kinde towards him , and consider his chastity and feare of God , and do also respect him , and provide for him , till the inward Prince in Gods power be fit for the Government , and then God bringeth him out of prison , and giveth him the Scepter of Government to be a Prince in his Wonders , and to rule and govern in Divine Knowledge over Gods wonderfull Workes , as Joseph over the Land of Egypt ; In which * * In such a condition . type and figure this Pen is likewise born , and indeed no otherwise ; which yet is hidden unto reason .

14. This is now the Summe of the Exposition of the History of Joseph ; but seing it is so very rich and full , we will make a fundamentall explanation upon the Text ; for a direction , and manuduction to the loving reader , who also intendeth to become a Joseph ; if he shall be in Earnest , and learn to observe , and know himselfe in this figure ; he will see what Spirits child hath made these writings , for he will finde this † † That Pen of Iron or point of a Diamond is that engraveth in the heart . Jer. 17.1 Gen. 37.1 , 2 , 3 , 4. Pen [ Engraving or writing ] in his Heart .

15. The Text saith ; Jacob dwelt in the Land wherein his Father was a stranger , namely , in the Land of Canaan . These are the Generations of Jacob : Joseph being Seventeen yeares old was feeding the flock with his brethren , and the Ladd was with the Sons of Bilhah , and with the Sons of Zilpah his fathers wives ; and Joseph brought unto his Father their evill report . Now Israel loved Joseph more then all his Children ; because he had begotten him in his old age ; and he made him a Coat of many Colours . And when his brethren saw that their Father Loved him more then all his brethren , they hated him , and could not speak friendly to him .

The inward Figure is this .

16. Jacob had cast his fleshly naturall Love upon Rachel , being shee was fair ; and seing that the line of Christ in the Covenant did lye in Jacob Rachel was shutt up , so that his seed was not manifested in her in the naturall manner of the flesh ; untill Jacob & Rachel were grown old , and neither of them loved each other so any more according to fleshly love , but onely desired a fruit of their seed ; wherefore also Jacob and Rachel prayed unto God , that he would open her , and make her fruitfull ; and when this was brought to passe , out of this seed of Jacob sprang forth a Line , which did set forth and represent a figure of the pure naturall and right Adamicall humanity , which birth , in the figure , typifieth , how Christ would again beget the Adamicall humanity * * Vnto . in its primitive chastity , purity , and fear of God .

17. For in Lea ( viz in the simplicity and lowlinesse ) the line of Christ arose , and sprang forth , and in Rachel the line of the first Adamicall man in his Innocency , viz. a figure of the same ; which figure did represent , how a Christian should stand at once both in Christs Image and in Adams Image ; and what a Christian in this world should be inwardly and outwardly , and how he must become a Christian : therefore saith the Text ; † † Gen. 37.4 . Jacob Loved Joseph more then all his children : the cause was this : Joseph was sprung forth out of Jacobs owne naturall line , of his peculiar naturall Love to Rachel , wherein the line in Christs Love in the Covenant had also imprinted and manifested it selfe ; and it was a punctuall representation in the Figure of a new Regeneration , how a true Christian should stand , after that Christ should be revealed in the flesh of the humane nature .

18. And therefore Joseph was so inclined in his Minde , that he could not conceal any falsehood , but when he heard any evill of his brethren , he told the same to his father : this his brethren could not brook , and therefore they called him a betrayer , and envied him ; for the spirit which reproveth wickednesse and falsehood was revealed in him : for * * Joh. 16.8 . Christ should reprove the world for Sin ; but being he now did represent a Christian , he told it his father , out of whom HEE should come , who should reprove the world , and we see very clearly , how flesh and bloud [ viz. Josephs naturall brethren ] in the Type of Christendome , became an utter enemy to the type [ viz. to the true Christian Joseph ] and they could not speak a friendly peaceable word unto him ; for it doth sorely vex , and offend the Serpent in flesh and bloud , when Christ comes and will bruise its head .

19. Moreover we see very evidently , how the Spirit of God did manifest it selfe in Joseph , and signified to him , the figure of his Constellation , so that he could understand Dreames & Visions after the same manner as the Prophets in the Spirit of Christ saw visions , and could expound them ; so also Joseph .

20. As it was shewed unto him in a vision how he should be a Prince over his father and all his brethren , which doth directly point out the inward man in the Spirit of Christ , who becomes Prince over his Fathers Adamicall house ; in the Type and figure whereof Joseph stood outwardly , and therefore the externall figure was set forth and personated in him by the hatred of his brethren towards him ; signifying how the multitude of the world would be hatefull , scornfull , and opposite Enemies to the New childe in Christs Spirit ; and also how it would be done by those who were Christians , and did boast of Christ , and were also such in the inward ground , and how the Adamicall man would not know and acknowledge Christ in a true outward and manifest manner , but ignorantly despise , and contem him in his brethren and members .

21. To signifie , that Christ in this world hath taken on himselfe , the Reproach , in the Righteousnesse of God , and that he would not onely in his owne humane Person suffer scorn , and bear Adams reproach , seing he departed from the Image of God , but that he would also suffer himselfe to be reproached in all his members , and children , so that he would also beare Adams reproach in them , and * * Rom. 8.29 . make them like to his Image .

22. Therefore must Jacobs children , who also were in Christs line , according to their naturall Adamicall Man , reproach , revile , and hate the Image of a true Christian Man in Joseph , to shew how one Christian would exercise , provoke [ and persecute ] another in zeal , and despise his fellow-Christian , for a naturall Opinions sake , as it now is and ever hath been practised in Christendome , namely , that the one party hath despised contemned and hated the other , because of naturall Lawes [ Rights or priviledges ] and the Opinions of a supposed service of God .

23. As Joseph was hated of his brethren † † Or , for the knowledge of his visions . because he had visions , so is now adayes the divine wisdome ( which revealeth it selfe in Gods children ) vilified , and hated of the naturall Adam ; which scorn and enmity doth wholly proceed and arise from the Pharisaicall Lawes and Canons , from the Concubine of Christ , the Stone-Churches , and their Ministers , which doe disgrace and vilifie the Concubine of Christ , themselves , as it appears very evidently , and thereby they contemn & despise the children of Christ .

24. For by the Concubine of Christ , the Churches ; the Babylonish Towre of the high Schooles , and Universities is built ; and from thence come the confused * * The confusion of severall Opinions and conceits in Mens Minds . Languages , so that Christ is not understood in his children , when they in the simplicity of Christ , declare and expound the visions of Joseph [ the mysteries of Christs Kingdome ] then these strange Languages despise it , for they have gotten , upon the Towre , other Languages , from the Compaction of the sensuall Tongues , where every sence , of the literall Spirits , hath brought it selfe into a form of a severall peculiar Tongue or Speech .

25. And the height of the Towre giveth the difference or distinction of speech to this sensuall Tongue ; so that they do not understand one another in their understanding , [ or ground of their meaning ] which height signifyeth the pride of selfe-Love , from which the five vowells do hide themselves , so that they understand † † Mat 22.29 . not the power of God in Gods children , in the simplicity of Joseph , but call him a Dreamer , an expounder of Signes , a Scismatick , a phantasticall fellow , an Enthusiast , a Foole , &c.

26. Thus in the room and place of our Adamicall Guilt and Crime , Christ is despised in his children ; and thus * * Mat. 3.15 . Christ fullfilleth the righteousness of God in his children , and hereby the old man is also mortifyed ; and it is well for the Christian Joseph that it goes thus with him , for otherwise he would not be thrown into the Worlds pitt , and be sold to the Midianites , that he might come to Pharoah , and there become a Prince .

27. Therefore a Christian must not be grieved , and perplexed at the hatred of his brethren ( in that they hate Joseph ) but rather think with himselfe ; O! that thou also wert cast into Josephs Pitt , that thou mightest thereby be brought away from the house of Sinne , & come likewise into Josephs Prison , that so thou mightest have cause to fly from the world ; and that this Prince ( that giveth Joseph to understand the divine visions in his word of power ) might be also manifest and born under the Banner of Christs Crosse ; that in thee also the divine chastity of Joseph ( the pure Christian virginity ) might be manifested , that thou likewise mightest obtain such a godly chast heart ; this ought to be the wish and will of a Christian , and not that he may become great by means of the Towre of Babel in the Strange Languages ; of whose difference and severall variety , the height [ of the Towre , ] viz. Pride , is the author and cause ; so that men will not understand one another in Love , meeknesse , humility , and in the simplicity of Christ , * * Acts 17.28 . in whom notwithstanding we live and have our being .

28. Therefore , O thou poore confused , and distracted Christendome , thou art bidden and entreated by the affliction of Joseph , to see , from whence thy affliction and misery cometh ; from no whither else , save onely from the hatred of thy brethren , which also are in Christs Line , as Josephs brethren : observe it aright ; thy wound , and hurt , thy misery and affliction , doth come onely from the Towre of Babel , from the Titles , Dignities , and Preferments of thy brethren ; who in their pride of the Confused Tongues are entred into selfe-Love ; observe it I beseech thee , all strife , division and contention in the world ariseth from thence .

29. But thou saist ; this Towre doth advance mee to honour and esteem , and makes mee high and rich ; so that I by meanes of the strange Languages ( of my literall endowments , and Scholastique Learning ) can ride over Joseph , and am able to binde him , so , that he must lye in the pitt , and thus I am Lord in Christs kingdome upon the Earth .

30. Hearken , and marke it , we have heard a watchman say ; the Midianites come and take Joseph with them , and bring him unto Pharoah , and there thine unfaithfullnesse , and unrighteousnesse shall be discovered ; how wilt thou then stand before the face of Joseph ? The time is nigh at hand .

31. Or dost thou thinke that the affliction of Joseph shall not be avenged , behold in thy miserable Famine , and distresse , when thou shalt hunger and thirst , even then thou must make thy Adresse , and supplication to him : the high Towre will give thee neither comfort nor deliverance : the Time is come about that Josephs Affliction is to be Avenged , and Reubens whoredome with Jacobs Concubine is come before Israel .

32. Why makest thou such long delay , and flatterest thy selfe , playing the Hypocrite , and saist , not yet a good while , behold ! it is come before the Eyes of Israel , that thou hast committed whoredome a long time with the Concubine , and defiled the line of Christ : Israel will no longer endure it : thou shalt with Reuben be cast out of the high Office of Sacrificing and Governing ; This is the voyce which the watchmen have pronounced .

33. ‖ ‖ Gen. 37.5 , 6 , 7 , 8 , 9 , 10 , 11. When Joseph had had the two Dreames ; the one of his sheaf standing upright , before which the sheafes of his brethren bowed ; the other of the Sun , Moon , and Eleven Starrs , which had done obeysance to Joseph : Envy forthwith arose amongst them , and they supposed he would be their Lord ; and being that they were the Eldest they desired to rule over Him .

34. Whereby we see , how the outward man hath onely sought , and aimed at the Kingdome of this world ; which was even the bane and undoing of Adam ; in that he forsook the inward , and sought after the outward .

35. * * Gen. 37.3 . Josephs party-coloured Coat which his father made , signifieth how the inward power of God would again be revealed through the outward man , whereby the humane nature would be variously coloured ( that is , mixed with God ) as the inward spirituall Kingdome with the outward .

The Spirituall Christian figure , is thus [ to be understood . ]

36. Joseph with his Coat of many colours was as yet a Ladd both tender and young , and had not yet the wit , craft , and suttlety of the world , but spake the truth in simplicity ; for his soul was not yet defiled from without with the craft of lying , and the Spirit of God began to † † Work , act , or move in him . drive him forward , for his Coat of many colours was a figure of the inward .

37. This figure prefigureth , and representeth to us the Image of a true young Schollar , and beginner in Christianity , how he must be when the Spirit of God shall drive , and act him ; namely , he must turne his heart to God his Father , and learn to love him heartily ; As Joseph loved to be with his father , and told him the evill that was committed among his children ; so must a beginner in Christianity daily bring before God all his own miseries , and the miseries , and sins of all that belong to him ; yea of all Christendome : As Daniel confessed the sins of the People of Israel before God ; and Joseph the evills of his brethren before his father ; so also a true Christian doth daily confesse the misery and sin of his People and Nation in hearty Compassion , that God would be mercifull to them and preserve them from Great Evills and Sins .

38. And when this is brought to passe , his heart becometh very simple , honest , and upright , for he desireth no craft , but would fain have all things proceed righteously and justly ; and he cannot abide any unrighteousnesse , or suttle dealings ; for he alwayes confesseth the peoples unrighteousnesse before God ; and thus his minde becometh altogether simple , and seeketh no kinde of craft or suttlety ; but putteth his hope and confidence in God , and liveth in the simplicity , and lowlinesse of heart before God and the world ; and he is as the tender young ladd Joseph ; for he hopeth for good continually from God his Father .

39. Now when a man is come so far , then Joseph [ viz. the chast virgin childe of Sophia ] is even born ; then God his father cloathes his soul with the party-coloured coat , viz. with the divine power ; and forth with the Spirit of God in him beginneth to play with the soul , as he did with Joseph ; for the Spirit of God seeth through the soul , and with the soul ( as Joseph in the Type saw things which were to come , represented to him in the vision of dreames , whereby the Spirit did also play with the soul ) even so the Spirit of God doth forthwith take delightfull communion with the soul of a new Joseph , viz. with the inward spirituall world ; so that the soul understandeth divine mysteries , and seeth into the Eternall life , and knoweth the hidden world , which yet is to be revealed in man ; as this Pen hath found by Experience , from whence it hath received its Spirit of knowledge .

40. Now when this man beginneth to speake of divine things and visions , of the hidden worlds divine mysteries , and speaketh forth the wonders of God , & that his brethren , ( viz. the children of the outward world in whom the hidden spirituall world is not yet manifest ) do heare it ; they count it a meer fable , and a melancholly Chimera , and whimsey , and esteem him foolish , in that he speaketh of those things , which they cannot understand , and comprehend ; they make a meer Phancy and Fiction of it ; also they account it some Astrall instigation or false Enthusiasm , or the like ; especially , if he revealeth , and reproveth their evill workes , and wayes , as Joseph did ; then they turn his open Enemies , and grudge him his very life , as hapned to Joseph .

41. Now when it is thus ; Reason beholdeth it selfe at a stand , as if it were confounded , and knoweth not the wayes of God ; viz. that it must be thus with the children of God : it thinketh , thou seekest God , and he bringeth thee into distresse and misery : thus this man doth now wander up and down ; as Joseph wandred in the * * Or , Field . Wildernesse when his father sent him to his brethren to see how it was with them .

42. So it goeth likewise with Gods new children , when Gods Spirit sendeth them to be zealous about the affliction of Joseph ; and the world doth every way hate and persecute them for it ; then they thinke in the Reason of this world ; dost thou not goe in the wayes of God ; wherefore then doth it goe so with thee , that thou art but the fool of the world ; and then the Minde beginneth to be troubled , and knowes not how it is with it ; for he heareth , that he is every where accused for a frantick wicked person , and hated ; for the young minde in flesh and bloud understandeth not the divine processe ; viz. how reason must become a fool , and how Christ doth very willingly take upon himselfe , in man , the reproach and scorn of the Devill , and of the world ; and how Gods righteousnesse , and Adams propagated Guilt must be alwayes fullfilled with suffering , how a Christian must stand in Christs figure .

43. And now when it comes to be thus , then Reason goes truely a wandering in great sorrow and desertion with Joseph in the wildernesse ; and is every way in distresse ; and yet he must performe his fathers Commandement , and Will : but God forsaketh not his Joseph ; but sendeth him a man to comfort him , and shew him the way to his brethren ; as hapned to Joseph , when he was a wandring in the Wildernesse .

44. That is ; he sendeth to him also a truely zealous Christian ▪ who knoweth his wayes , and comforteth him , exhorting him to persevere constantly in the wayes of God ; whereby this new Joseph doth again receive courage , and strength , and com●th into the right way , and goeth readily and boldly to his brethren , and seeth what they doe , and what they intend .

45. That is ; he setteth the command and will of God before them ( as Joseph did the Command of his father ; ) and when they see , that he will reprove them with Gods Word , then they cry out ; lo ! † † Gen. 37 . 1● . There is a Dreamer , and a frantick fellow ; he will come & make us beleeve strange things ; he inveigheth against our good Customes , wherein we have honour and good dayes ; What ? shall this fellow reprove us ? He is not come from the high Schooles and Vniversities ; and yet will take upon him to teach , and reproue us ; let us consult how we may take him out of the way , and slay him ; What , shall we endure this poore silly fellow to teach and reprove us ? What is he ? he is but a Lay-man ; and shall he controul us ? Moreover , he is not called ; and it is none of his vocation ; he putts himselfe forth onely that he might be taken notice off , and get himselfe some Name and fame among the people : but we will so silence him that he shall be the fool of all the world : we will lay his honour in prison , and make him be scorned , hated , and persecuted , for an Example to others that shall offer to assault or trouble us ; that so he may learn to tarry at home , and attend his worldly Vocation , and leave it to us to judge of divine matters , who are appointed and authorized by the Magistrate , and have studied in the Vniversities , and there have learned such things .

46. Thus they take the poor Joseph , which cometh to them by his Fathers command , and binde him with reproach , and shame , and exclaim against him falsely , and rob him of his Coat of many colours in the sight of all his brethren , which coat God his Father hath made him ; as Jacobs Sons did to Joseph , and continually † † Gen. 37. ●8 . 20 . consult how to kill him , and take him wholly out of the way , as Josephs brethren did .

47. But as Reuben the eldest brother did hinder it , and would not suffer them to kill Joseph ; and yet that he might not be wholly against their Counsell , he said , * * Gen. 37.22 . Behold here is a pitt in the Wildernesse , into that we will cast him , and send his Coat of many Colours to his father , that he may think some evill Beast hath devoured him . So God raiseth in their counsell , Reuben the eldest brother , who hath power to hinder the counsells and decrees of the false Pharisees ; viz. Some honest pious Man in Authority who resisteth the murthering counsell of the Pharisees .

48. And although he doth not wholly oppose their counsells , yet he resisteth and stoppeth the actuall execution of their wills , and saith ; Kill him not ; cast him onely into the pitt , and strip him of his coat of many colours , that he may have no more Dreames ; and this he doth that he may deliver him from the murthering Sword .

49. ‖ ‖ Gen. 37.23 , 24 . 3● , 32. But they take him ( as Josephs brethren did Joseph ) , and strip him of his Coat of many colours , and cast him into the pitt in the wildernesse , and take his Coat of many colours , and dip it in Goates-bloud , and send it so to his Father ; that is to say , they deprive and bereave him of his honour and good name by their slanderings , and take his words and doctrine , and make false constructions and conclusions thereof , and bedawb them in Goates bloud ; that is , with false understanding and sence , and send forth such reproaching Pamphletts and Libells among the people , and before his Father ; viz. before the whole Church and Common-wealth , and cry out , lo ! this defiled Coat is this mans ; and thus they murther the Spirit of his father , in the Coat ; that is , in his Name they scandallize , slaunder and reproach him falsely , and say of him , that he doth vilifie the Bloud of Christ with his Coat of many colours ; and thus they deceive his Father ; viz. the whole Congregation with the false Goates-Bloud , wherein they have dipped his Coat ; so that the people think , * * Gen. 37.33 . A wilde beast hath torne Joseph in pieces , that is , they think the Devill hath possessed this man , and that he is a false [ wicked ] man .

50. Thus the Father , viz. the people , and the Magistrates are , by this defiled coat , deceived by the sleight of Josephs brethren ; that is , by those who themselves are to teach the way of God , so that they thinke that the Devill hath devoured this man , and hath possessed his heart : and thus the poor Joseph is thrown down into the Desolate pitt , and lyeth in misery , as * * Zech. 9.11 . in a pitt wherein there is no water , and wherein he can neither be drowned , nor receive any refreshment ; but sitteth as wholly forsaken of all the world ; and waiteth now what God will do with him , since he thus rejecteth him by men .

51. Here now he hath no help or succour from any man ; his best friends also account him mad and foolish ; his Name is as an Owl among the birdes ; for thus he must passe through the Judgement of God , and be even the scorn of all men : If he shall attain to the Contemplation of the divine Mysteries , then he must first be judged , and come under the censure and judgement of the world ; that they may judge his inbred Sins , and Sacrifice them before God , that he , in the † † Or , as a follower of Christ . figure of Christ may force through the judgement of God , and come to the Divine vision within himselfe .

52. Thus a right true Christian ( before he attains the Science of the divine Mysteries ) must be wholly severed from the pleasure and honour of the world , and become altogether foolish , and a childe to his own Reason in himselfe ; and also outwardly be accounted a fool , as the world likewise , esteems him a foolish silly fellow when he forsaketh temporall honour and Goods for the Hope of the Eternall Good which he seeth not .

53. And when it goeth thus with poor Joseph , that he must lie in the miserable pitt , his brethren are not yet content , that they have cast him into the pitt , but * * Gen. 37 , 28. they draw him out from thence , and sell him to the Midianites , that he may be carried from them into a strange and forrain Country ; that is , they take his Name , and Doctrine , and send them into forrain Countries , whereby Josephs Coat of many Colours doth by divine appointment and providence come to be knowne .

54. But they intend treacherously and falsely towards him , and so sell Joseph to Reproach , Derision , and Servitude , to serve the world and to be their footstool , and scorn ; as happened to Joseph from his brethren , and hath also happened to this Pen.

55. Thus † † Gen. 37.36 . Joseph is brought into Aegypt , and sold for a Slave , * * Gen 38.1 , 2 , 3 , 4. but God . is with him , and giveth him understanding , and wisdome , that he is made his Masters Steward , so that his Master ‖ ‖ Or , undertakes . doth nothing without him , but entrusteth him with all things : So also when the Spirit of Joseph ( though in a spitefull manner ) is sold into strange Countries , where his Person is not knowne ; yet the wise doe take especall notice of the Spirit [ of his sence and meaning ] and know him , and see that God hath given him his wisdome , and Spirit , and receive his Writings and Doctrine , and Order their whole life according to it ; and thus Joseph cometh to sit in the chiefe office of Pharaoh's Steward , and Governeth his whole house .

56. But for all this Joseph is not yet passed through the Judgement , for even in this Government he first meeteth with the greatest danger of his life ; for there * * Gen. 38.7 . the Stewards wife burneth in lust towards him ; that is , the false Sects , who would fain wooe and wed themselves into his Spirit , and therewith Adorne their Doctrine and Doings ; for Temporall Honour , Art , and Science ; and if this Joseph's Spirit will not mix it selfe with their humane fiction and fables , then they exclaim against him , and say all manner of evill of him , and accuse him of unchastity , viz. of false Doctrine ; and appeal him before the Steward , that is , the Magistrate .

57. And then † † Gen 38.20 . Joseph must be cast into prison , and lie there captive , and be tryed to purpose ; till God shall bring him out again from thence , and set him before Pharaoh , and then his wisdome and fear of God is revealed , that it is plainly discerned and known that his understanding is given him of God , and so his understanding is made Ruler over the Land of Aegypt ; so that he ruleth not onely strange Nations , but his own brethren must at length also come unto him in their famine , when the right understanding of the divine manifestation ( and mystery ) is scarce and rare with them , and he nourisheth them also by his wisdome ; thus God hath sent him aforehand to be their father , that they afterwards must be fain to come and seek and enjoy their brother Joseph's wisdome among * * Or , Strange . other Nations .

58. For so also did † † Matth. 5.12 . Israel persecute the Prophets , till they were brought into darknesse and Idolatry in the Lust of their flesh ; and all those things came upon them of which the Prophets told them ; and then , when they sat in hunger , and misery , & their Land was full of Abomination ; they sought out the writings of the Prophets , and even then they acknowledged that , what they had spoken was true , and that they had don them wrong , and * * Matth. 23.29 , 30. Adorned their Graves , and said , Had we lived in our fore-fathers time , we would not have killed them ; but the Most High doth so order his Judgement that it beginneth at the House of Israel ; and he extinguisheth his Anger and Indignation in the children of Grace ; for the Bloud of the Saints in the power of Christ hath at all times resisted the Anger , so that † † Mal. 3.6 . Israel hath not been consumed .

59. * * Gen. 37.28 . 20 pieces of silver . Joseph was sold for Twenty pieces of Silver , and † † Mat. 26 15 ▪ 30 pieces of silver . Christ for Thirty , to signifie , that the humanity of Christ is higher , and perfecter then the humanity of others which are his children , being he was not conceived of the Seed of man , but sprung forth in the Naturall Tincture in the lights property ; but the Adamicall Soul is from the fires property , from whence the light receiveth its Originall , and manifestation ; so that the lights property in Christ assumed the fires ; viz. the Adamicall Soul ; and the inward hidden [ divine , and heavenly being ] which was sealed up , and quite faded as to the Light 's life , in Adam , did again open and putt forth it selfe afresh .

60. Therefore seing a Christian is under Christ , and in Christ becometh again manifest in God ; the figure of Christ is represented here in this figure in the Number of 30. and that of a Christian in the Number of 20 : for a Christian is sold into the hands of men to suffer ; but Christ must not onely suffer in the hands of men , but give himselfe up also to the wrath of God , whereupon he sweat bloud .

61. And this whole history of Joseph doth excellently decipher to us , how a Christian standeth in his figure before God and the world : for the * * Or , History . whole Acts of Joseph doe paint out , how Adam cometh to be a Christian ; how he must in the processe of Christ be putt into Christs figure , and become an Image of Christ ; and how God doth in Christs processe exalt him againe in the Kingdome of Christ , and setteth him at the right hand of God ; as Joseph was sett at the right hand of King Pharoah after that he had continued in the processe of Christ , and was brought through it .

CHAP. LXV . Of Juda and Thamar , being a Mysticall Figure of Adam and Christ , in which the New Birth is excellently prefigured . Vpon the 38 Chapter of Genesis .

WHen we consider the History of Joseph according to outward Reason , then Reason demandeth ; Ge. XXXVIII Wherefore Josephs history is not sett down together in the Bible ( without any interruption ) whereas One Act followed so upon another ? Why doth Moses putt this typicall figure of Judah and Thamar between ? But if we look upon , examine , and consider this History of Juda and Thamar , and likewise the figure of Joseph with a Right understanding , we finde , and see that the Holy Ghost hath of sett purpose so ordered and disposed them in their Right and true Order .

2. For , Joseph representeth a true Christian , shewing how he must behave himselfe before God , and the world , and how he is putt in the processe and figure of Christ ; but this History of Juda and Thamar is a figure of a Christians growth out of Adams Image , according to the humanity in the Kingdome of Nature : shewing how he must spring forth out o● the first Adamicall Image , and how this same Adamicall Image is evill and must dye , which the Anger of God killeth , and yet that the first right must stand ; that a Christian according to the humane Nature and property is only the Adamicall Image , and no new or strange thing , and how Christ manifesteth himselfe in this Adamicall evill Image , and killeth the evill ; and yet during the time of this life outwardly it hangs to a Christian ; this the Spirit heere powerfully prefigureth .

3. Heere we see a powerfull figure in Judah , in whom stood the line of Christ in the Order of the Genealogie , out of which Christ was to be manifested ; * * Gen. 38.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10. This Judah went away from his brethren , and applyed himselfe to a Man of Odoliam , called Hira , and there Juda saw a Cananitish Mans daughter , called Suha , and he tooke her and went in unto her , so shee conceived and bare a sonne , and he called his Name Er , and shee conceived againe and bare a sonne , whose Name shee called Onan , and shee conceived once more and bare another sonne , whose name shee called Selah , and shee was at Chesib when shee bare him ; and Judah gave his sonne Er a wife , whose name was Thamar : but he was evill in the sight of the Lord , and therefore the Lord slew him ; then sayd Judah to Onan , Lye thou with thy brothers wife , and take her in Marriage , that thou maiest rayse up seede to thy Brother ; But Onan knowing that the seede should not be his owne , when he should lye with his brothers wife , he let it fall to the ground and destroyed it , lest he should give seede to his brother , and it was displeasing in the sight of the Lord , which he did , and the Lord slew him also .

This Figure * * Or , is thus to be understood . stands thus .

4. Judah stands heere in the figure of Adam , in that condition as when the Covenant of Grace concerning the seede of the Woman was againe inspired or inspoken into Adam , just so he standeth in that same figure , shewing , that the Covenant of Grace stood in the Evill Adam , as Adam then was : for as in Judah the time of Christ , viz. the Covenant of Grace was in Motion , as a boundary reaching to Mary , so also it was in Adam , and so along to and in Judah .

5. And Thamar standeth in the figure of Eve , into whom God had inspired or inspoken his Promise , the Word of Regeneration , that the seede of the Woman , in the power of the Word , should breake the Serpents head , so shee standeth as an Earthly Eve , in whom inwardly the Covenant of Grace stood , and outwardly there was the Corrupt Eve , which in this figure standeth outwardly as a whore , out of whom yet the Line of Christ sprang in Perez her sonne ; as Abel out of Eve , though Eve were indeed become Earthly : and we see here the Type very plainly , how the Spirit playeth and taketh delight in this figure with the Old and New Adam , as also with the Old and New Eve .

6. For Adam was , in his Lust , gone forth from his fathers house , as Judah to the Cananites , and had taken to him in his Lustfull desire the Cananitish Woman , the foure Elements , of whom he begat Three sonnes , the first called Er , or Ger , viz. selfe-will or desire , wherein the Kingdome of the Nature of Man stood in selfe-desire or owne will , and this sonne was the first world before the Deluge or Floud , to this the father gave him his Name , to signifie , that he lived in the Fathers Nature .

7. The second sonne shee called Onan , whom the Mother called so , which pointed at the second world after the Floud , for the Nature of the Father in Man sayd to God , O no O nein my Lord , drowne me no more , and the Mother , viz. the Woman of this world in Spiritu Mundi , in the Spirit of the world , in the Expressed or out-spoken Word and Life , gave her sonne this Name ; for God had inspired his Grace againe into her , that this her second sonne , viz. the Other world , should not be drowned with Water ; therefore this Name standeth thus in the high figure , & is called ONAN , for the Spirit hideth it in the High Tongue , and calleth him Onan , or O nein , O no.

8. The Third sonne shee called Selah , and shee was at Chesib , when shee bare him . CHESIB signifieth in the * * Either the Hebrew is heere meant or rather the Language of Nature . High Tongue an Exhaling in , and recomprehension , that is , this Selah signifieth the time of the Manifestation of the Law , wherein the Divine Will in the Word , hath manifested it selfe through the Expressed Word , and comprized it in a Law or Commandement .

9. These three sonnes signifie the Three Times from Adam to Christ : Er is the Time before the Floud in selfe-will , Lust and desire ; Onan is the second Time after the Floud ; This sonne , viz. the World after the Floud , hath knowne Gods Judgement and punishment , which began to Weepe and Lament before God , saying ; O nein , O no Lord , punish us no more thus .

10. The Third Time , is the Time of the Law , viz. a manifesting and laying open of sinne , and is justly called Selah : for this sonne sayth , I have found my soule againe in the Lord , but it was not he yet , which Thamar , that is , the hidden Eve , in whom the Covenant of Grace lay , could marry , he could not raise up the seede of the Woman : for Christ was as yet hidden in the Law , therefore Thamar must waite till Selah be growne up , that is , the Law must waite till the fullness of Time , yet neverthelesse , Thamar , that is , the New Eve , which lay hid under the veile of sinne , must conceive through the Spirit in the Covenant , and beare the Line of Christ , hidden to the outward Thamar or Eve ; as this Figure of Judah and Thamar sheweth it .

The inward Figure standeth thus :

11. Judah gave his first sonne a wife , called Thamar , but he was evill in the sight of the Lord , therefore the Lord slew him ; That is in the inward understanding as much as to say , God gave to the first world , viz. to the first sonne Er , this Thamar , viz. the promised incorporated Covenant in the seede of the Woman ; but they looked onely upon the outward Eve , and committed whoredome with her , so Thamar remained unfruitfull by this sonne , and bare onely the outward Eve in her whoredome ; and thus Er , viz. the fleshly desire , was evill in the sight of the Lord , therefore the Lord slew him with the Deluge .

12. When this sonne was slaine , the Spirit of God sayd to the Second sonne after the Deluge ; take thou thy brothers wife , and raise up in Thamar a seede out of the Line of the Covenant , that is , enter thou into the first Covenant of the Womans seede , and bring thy will into the Obedience of God , and work in the promised Grace ; but the second sonne , viz. the second world would not marry with the divine Will neither , nor work in the Grace , but spilt their seede upon the Earth , that is , they set their desire● upon Earthly things , and would raise up no seede in the inward Eve in the Covenant of Grace , but introduced their seede into earthly vessells , and bare children of fleshly voluptuousness , as is to be seene in the children of Nimrod , and presently after in Sodom and Gomorrha .

13. But God having signified his Covenant of Grace to them by Noah , that he would no more slay them with water , when they sayd , O nein , O no , Lord , slay us thus no more ; and they had promised to walk before him , and bring forth fruit to him , but they brought their seede into vanity , and spilt it before the Lord , and would not marry Thamar , viz. the Inward Covenant of Grace , but committed adultery with the Earthly Eve , and spilt the seede of their soule , before the inward Eve in the Covenant , then the Lord slew this Onan also , viz. Sodom and Gomorrha , and the Heathen , when Israel drave them out of their Land , and slew them ; for those Heathens would not marry the woman in the Covenant , but they * * wedded themselves to . married their Owne Reason , and made them Idolls , and spilt the seede of their Faith before them upon the Earth , and therefore the Lord slew them also , as he did Onan .

14. And the Spirit speaketh further in the figure under an Outward Act done , and sayth ; † † Gen 38.11 . Then spake Juda to Thamar his daughter in Law , saying , remaine a widdow in thy fathers house , till my sonne Selah he growne up , for he thought perhaps he may die also as his brethren , so Thamar went home and remained in her fathers house . In the first world before the Floud , as also in the second world after the Floud , the world lived free , without the divine Law ; for they were married with the Covenant of Grace , and should have lived under the Covenant of Grace , viz. under the Promise of the Womans seede ; this Womans seede married her selfe with them , as Judahs sonne with Thamar ; but they onely committed adultery with the Earthly Eve , and so the true woman in the Covenant remained unfruitfull in them .

15. But when God gave the Law , then he promised this woman in the Covenant of Grace under the Law , the true Selah ; but shee , viz. the womans seede in the Covenant , should remaine a widdow , under the Law , till Selah grew up , that is , till the Law had attained its time and limitt , in that , should the woman in the Covenant remaine in her fathers house , hidden under the Law , as a widdow in her state and condition : for the Law should governe under it : but shee , viz. the holy woman of Grace should be still and quiet , that the wrath of God , ( for the sake of this high Grace , which he gave to Man , when they regarded it not , nor did not receive it and live therein ) should not slay Israel also , as Judah thought the Lord would slay Selah also .

16. And wee rightly see in this figure , that this woman in the Covenant was not given to Selah , viz. to the Law , though the Law waited long for it ; yet Selah might not marry this woman in the Covenant of Grace , but Judah , that is , Gods word and power must againe lye with this womans seede in the Covenant , and raise it up , that this woman conceived and bare the womans seede , which was fullfilled in Mary , as wee see by the figure of Judah and Thamar , how Judah , when shee sate before the doore , and waited for his promise that he would give her Selah , did get her with childe himselfe ; for the Law could not get the right Thamar in the Covenant with childe , but the word in the Covenant must move it selfe and get Thamar with childe .

17. For wee see heere the most powerfull figure of the whole Old Testament ; where Judah standeth in the figure in the Line of the Covenant ; as his father Jacob declares concerning him ; and Thamar his daughter in Law , of whom the children of the Covenant should raise up seede in the time of Judah , standeth in the figure of the inward and outward Eve ; Inwardly shee signifieth the Mother of the Covenant of Grace , in which stood the Incorporated Word of Grace , and outwardly shee stood in the figure of Corrupted Eve , in whom the Covenant lay inwardly .

18. And now the Line that was sprung up out of this Covenant , should sow divine seede , and bring forth fruit in Gods kingdome ; and that they could not doe for , their own selfe-power and Might was lost : therefore the first Eternall Speaking Word , that had inspired or inspoken the womans seede into Eve , must againe move it selfe , in this incorporated Covenant of Grace in the womans seede , and it selfe get this woman with childe , that shee may bring forth Christ , as Judah gat his daughter in Law with childe in this Type .

19. The Text of Moses sayth cleerly thus ; * * Gen. 38.12 , 13 , 14. When many dayes were overpassed , Shuahs daughter , Judahs wife , died , and after Judahs time of mourning was out , he went up to sheare his sheepe at Timnath , with his Shepheard , Hirah of Odollam : Then it was told Thamar , behold thy father in Law , goeth up to Timnath to sheare his sheepe ; then shee put off her widdowes apparrell that shee wore , and cast a Mantle over her for a vayle , and sat without far from the doore in the way to Timnath ; for shee saw that Selah was growne up , and shee was not given unto him to wife .

The Inward figure † † Is thus to be understood . stands thus .

20. In Judah lay the roote of the Covenant , which pressed on to the Limit , where it should be manifested in Christ ; and so stood Judah heere in this figure in the place or stead of the divine Word ; which Word , God inspired or inspake into Adam for an understanding Life , John 1. therefore the Text sayth heere , Judahs wife the daughter of Shuah , died : This woman died to Adam : for it was the Mother of the heavenly Birth , in the heavenly worlds substance , for which , Adam mourned , and when God had ordered him for this world , then his mourning ceased ; for he thought he was now at home , and went forth out of Paradise , to eate Earthly fruit , like the Beasts , or living creatures , therefore sayth the Spirit heere ; He sheared his sheepe ; which might well be done so by Judah ; but the Spirit hath here the most secret figure under which Adam is comprised : for the Spirit sayth ; Judah tooke his Shepheard Hirah of Odollam along with him .

21. In the figure this Hirah is the Cherubine , which sticketh in the earthly desire and beastiall cloathing of Man ; which Adam tooke with him , when he went out of Paradise , to sheare the sheepe of this world , for the same , viz. the Earthly desire was his shepheard : for that now keepeth the beasts and sheepe , and did sheare them also , so that Adam had Cloathes and things necessary .

22. And the Spirit calleth the place Timnath , where Judah had his sheepe ; In the high Tongue this understanding lyeth very cleere in the sense ; for TIMNATH is nothing else but the Expressed word , in its powerfull re-expression , and it signifieth the Spirit of this world in the Elements , wherein the outward mortall Life consists , wherein Adam had his sheepe , and now also , therein hath them , in his children .

23. For in this place , Selah is borne , viz. the Law of Nature , which offereth righteousnesse to Man ; for which Law , Thamar , viz. the Covenant of Grace waited a long time during Selahs youth , to see whether the Law could be married with the Covenant of Grace ; but it could not be , that Gods righteousnesse could be fully performed by the Law , and that Thamar , viz. the Grace in the Covenant , and the Law , might enter into marriage .

24. Now the Spirit heere signifieth cleerly , that when Gods Word had manifested it selfe in the world by the Law ; that Thamar , that is , the Covenant of Grace , laid aside her widdowes apparrell , and had set her selfe in the way of the Word in the Law , where , under the Law the Spirit of the Prophets out of the Line of Judah , went onward concerning the Kingdom of Christ ; this Spirit , would have the Covenant of Grace for a Spouse , for it was the right [ Spirit ] from which the Prophets under the Law pointed at Christ .

25. But Thamar , that is , the Covenant of Grace , vailed her beautifull Countenance , from the Earthly Adam , and was ashamed of the deformity of the Earthly Man , in that the children of the Law , as also the Prophets were outwardly so earthly ; even as Thamar vayled her countenance from Judah ; but when the time was come , that the Covenant should be manifested ; then the Spirit of the Covenant sets its selfe before Selah , viz before the Law , for the Grace should receive Adam into it selfe againe , as Thamar received seede from Judah her father in Law , and suffered her selfe to be gotten with childe .

26. But the holy Countenance of the Covenant of Grace in its power remained yet hidden to Adam in the Law , as also to the Prophets till Christ ; as Thamar veyled her Countenance from Judah her father in Law , that he knew her not ; so also the Covenant of Grace stood in the Law , but with a veyled Countenance . And the Spirit speaketh further in Moses and sayth .

27. Now when Judah saw her , he supposed shee was a whore , for shee had covered her Countenance ; that is , when the children in the Law heard the Propheticall Spirit speake of Christ ; they supposed it was in their Law , and of the Law , but it had veyled its countenance like Thamar , and Judah went towards her on the way , and sayd ; Prethee let mee lye with thee , for he knew not that shee was his daughter in Law , that is , Adams Nature in the Law , sayd to the Propheticall Spirit of Grace , pray let mee come in unto thee , lye with mee , I will give thee seede of my Nature , and it knew not that God was in this Spirit , and desired to mixe with him after a creaturely manner ; neither knew it , that this Propheticall Spirit , was the incorporated Spirit in the Covenant , in Man himselfe : so very blinde was the Adamicall Nature concerning the Covenant .

28. The Adamicall Nature thought , it was a whore , that setteth it selfe forth so in the Propheticall Spirit before it , therefore have the Jewes so often slaine the Prophets ; for they supposed they heard a false whores Spirit speake : but heere the figure of Judah sheweth , that the first Adamical Nature should mix with the Covenant of Grace , that the heavenly Ens would receive the Adamicall humane Ens againe into it selfe ; and Man himselfe would not understand , what God would doe with him .

29. The Adamicall Nature would indeede in its lust , long after the heavenly Ens , but would not know it ; although it should see the same , yet it would thinke , that is like unto mee , I will commit whoredome therewith , so strange a thing is Paradise become to Adam .

30. And † † Gen. 38.14 , 15 , 16 , 17 , 18 , 19. when Thamar with her face covered , presented her selfe before Judah in the way , and that he said to her ▪ Lye with mee ; th●n sayd Thamar to Judah , What wilt thou give mee to lye with mee ; He said I will send thee a kid from the stock ; shee answered , and sayd , then give me a Pledge till thou send it ; and he sayd , what wilt thou have mee give thee for a Pledge ? shee answered , and sayd ; Thy Ring , and thy Bracelet , and thy staffe , which thou hast in thy hand : and he gave them to her , and lay with her , and shee was with childe by him ; and shee arose and went away , and layd off her Mantle , and put her widdowes apparrell on againe .

31. Heere the Spirit alludeth very finely in the figure , how Adams Nature lyeth with the presented new Eve in the Covenant , and yet knoweth her not ; also how the Covenant lyeth with Adams first right Nature , and how they meete together in strange apparell , when Adams Nature sayth , Lye with mee , and would have this Eve in the Covenant onely for a little pleasure sake , as the Adamicall Nature doth in its selfehood , that it might onely in its false seeming holiness lye with the New Eve , and its heart is far from the true wedlock Marriage , and onely draweth neere her in an hypocriticall whoredome , as is done in the Office of the Pharisees : then sayth this Eve to the Adamicall Nature , what wilt thou give mee ; then this Adamicall Nature promised her a kid , that is , a Beastiall desire and will , full of the burning Lust of flattery and Hypocrisie .

32. But this Eve , viz. Thamar , sayth ; give mee for a Pledge thereof , thy * * Seale , Ring , or Signet . Ring , Staffe , and Bracelet : the Ring is the soule , which came from the Word of God : the Bracelet is the Spiritus Mundi , the Spirit of the world , viz. the Outward Spirit ; and the Staffe is the Body : these , will the New Eve , viz. the Line of Christ in the Covenant , have for a Pledge ; these † † Habiliments or precious Jewells . Ornaments must Adam give for a Pledge to the Covenant of Grace , viz. of the womans inward seede in the incorporated Grace of the heavenly worlds substance .

33. When this deare Eve in the seede of Mary should lye with Adam , and receive Adams seede into her holy Birth ; as Judah , in whom lay the line of the Covenant , must give Thamar , who stood in the Image & Type of the New Eve , viz. of the Heavenly worlds substance ; these Ornaments and Jewells , viz. his Ring , Bracelet , and Staffe : Both which stood in the figure , shewing , how Christ should be manifested out of Adams Nature in Mary , wherein lay and was manifested the right Thamar , or New Eve .

34. And when Thamar had gotten the Ring Bracelet and Staffe for a Pledge , shee took them and layd them up , and asked not after the kid , but kept these Jewells and went from thence , with them , and changed her selfe againe into her former widdowes Estate , and hid her selfe from Judah , that he knew not who shee was , nor whence shee came .

35. This now is the most excellent figure , shewing , how the Spirit in the Covenant mingleth and uniteth it selfe againe with the heavenly worlds substance , viz. with the New Wedlock or Eve , viz. with Adams faded substance , which is from the heavenly worlds substance , which substance faded or vanished in the Fall ; viz. how God becometh Man , and Man becometh God , and how this Image or Type ( conceived in the New divine seede ) even then againe hideth it selfe from the Earthly * * One Copie sayth , Eve . Adam , that Eve must put on and weare her widdowes apparrell againe , that the Noble seede might not be knowne in this world , as is to be seene by the children of Christ , who are conceived of Christ according to the inward ground , how they must , after the wedding of the Lamb , viz. this Divine wedlock or Coition , which is indeed done in the soul with great joy ; enter againe into the state of mourning , and be forsaken in this world as a poore widdow .

36. And as Thamar inquired not after the kid , but would have an eminent Pledge ; so the Spirit of Christ in the Covenant inquireth not after the outward solemnity & Pagintry ; wherein Men will Offer Gifts to it : It will have the Body , Soule , and Spirit for a Pledge .

37. In this figure it representeth the Jewish Offerings , as a whoredom in the sight of God , for as Judah committed whoredome with Thamar , and entended onely the whoredome , and would give a kid for it : so also stood the Priests of the Law , and in seeming holinesse and hypocrisie play the Harlots with God , with the Bloud and flesh of Beasts , which indeed was a figure of the Inward , and God was pleased to beare with it ; but he would not accept their Offerings , neither did he mix himselfe with the Offering , but with the Faith in the Body , Soule and Spirit of Man , whereof we have an excellent example .

38. Judah had begotten three sonnes of the Cananitish Woman ; but the Line of the Covenant which lay in him , would not passe on in the Cananitish Woman and her children , but Opened it selfe in this whoredome of Judah with Thamar , in Perez ; whom Thamar conceived of Judah by this Coition or lying together , with which figure God represents the misery of Man , and presents his Covenant of Grace with the Opening of this pretious Line of the Covenant , which pressed on to the Limit , Christ ; in this whoredome of Judah and Thamar , viz. in the Earthly Adam , and in the Earthly Eve ; but in the inward ground of its Essence : to signifie , that even the children of God in their corrupt Nature , doe but commit whoredome in the presence of God , and that their state of wedlock is but whoredome and a defiled beastiall thing in the presence of God ; and hath nothing at all therein chast or pure in the sight of God : Therefore the Line of the Covenant manifested it selfe in this whoredome of Judah and Thamar , to signifie , that Christ should come out of this Line of the Covenant , and enter into the middle of this whoredome as a Mediatour , and break the head of the false whorish desire and earthly Serpent , and purifie our fleshly impure beastiall Conception with his heavenly virgin seede , and in himselfe change it into the Paradisicall Image againe .

39. Also God doth therefore manifest the Line of his Covenant in this whoredom of Judah and Thamar , that his wrath in our humane impurity might not burne up and devoure body and soule , but that the Covenant of Grace might withstand the Anger in our impurity , least God should devour Israel in their Abominations and impurity in his wrath .

40. Now seing the Line of the Covenant as to its manifestation and propagation lay in Judah and that Israel also was impure according to the Adamicall Nature , therefore God did represent his Covenant of Grace at the first propagation from the stock of Israel in such a figure ; that the Faith of Abraham , of Isaack and of Jacob , in the first branch from them , viz. in Judah and his Children , might withstand his wrath , and that continually the Faith of Abraham , viz. the Spirit of Christ in Abrahams Faith , might be a Mediatour between God , and the impurity of Man .

41. Wee see also such a figure in the Royall Prophet David with Bethsheba , upon whom also the Line of the Covenant pressed on in Salomon , and though cleerly David caused her Husband Vriah to be slaine , and used deceipt that he might get Bethsheba to wife , which in the humane Nature was an Abomination and great sin , before the face of God ; yet the Spirit hath its figure in David thus , seeing God had renewed his Covenant of Grace with him concerning Christ , therefore God set the line of his Covenant in Davids unrighteousnesse in the woman that he had gotten to himselfe with unrighteousnesse in whoredom by murthering her husband , to signifie , that all humane matters and doings are vaine and evill in the sight of God , and that he will come himselfe with his Grace to help our sinnes and impurity , and introduce his Grace into our sinne and slay it with the Grace , therefore God represents this Image and Type in David , for an Attonement , pointing at the coming of Christ , who when he rendred himselfe into this figure , tooke on him the sinnes of all Men , and clensed againe the whoredome of Judah and Thamar , as also of David and Bethsheba ; and of Adam and Eve , and laid himselfe in the Marriage-Bed with them , as he did with Judah and Thamar , and with David and Bethsheba , in whom the Line of the Covenant was manifested in their evill purposes and doings .

42. For heere the Old Proverb was fullfilled ; Where God erects a Church , there also the Devill builds a Chappell . God had built a Church of his Covenant in Judah and David , close by also the Devill in Gods anger buildeth his Chappell in Mans Lust ; but the Church of God alwaies resisted the Devills Chappell .

43. For , heere in this figure the seede of the Woman presents it selfe , shewing , how it would break the head of the Serpent in Mans impurity : and so the Type of Gods Anger , and the Type of Grace were represented in one figure , viz. Adams fleshly whoredom with his Eve , and all her Daughters , and then the womans holy seede of the heavenly worlds substance , which , with the Word of Grace , mediated , interceded , and set it selfe in the Middle .

44. A much more excellent figure wee see in the Most wise King , Salomon , who stood just in the figure of Judah , as Judah was the sonne of Jacob , who received and embraced the Promise ; and Jacob stood wholly in the figure of Christ : so David also received and embraced the renewing of the Covenant of the first Promise ; and David begat this Salomon also of an unrighteous Marriage , though he tooke her to wife , yet the unrighteousnesse and Murther * * Lay under the greene leafe . stood behinde the Doore .

45. This Salomon was indued with high Divine wisdome , and the Line of the Covenant pressed and passed through him , but at length he became such an unsatiable † † Vxorious , Luster after women ; Lecherous person . Luxurious Person ▪ that the Scripture sayth of him , he had ‖ ‖ 700 ▪ Concubines . seaven hundred Concubines , and * * 300 Wives ▪ Three hundred Wives , and mixed himselfe with the daughters of Heathenish Kings , and took them to wife , and allowed his Heathenish Women to set up their Idolls Images for Idolatry in the high places at Jerusalem .

46. In this eminent figure , the Spirit signifieth , that Man is fallen away from God , and meerly Idolatrous ; that Adam and all his children in their own Nature , are such a beastiall adulterous and Idolatrous Generation : and in this King Salomon , represents the Line of the Covenant subjoyned with these heathenish Idolatrous adulterous Concubines , who in their own nature were but an abomination in the presence of God , to signifie , that Christ out of this Line of the Covenant should set himselfe in the middest amongst the Heathen , and teare Idolatry out of their Hearts , and Convert them all to Christ .

47. Also to signifie , that God did beare with the wise Heathens under the Patience of the figure of Christ , and that he did represent by the Jewes onely a prefiguration or Type of the Temple of Christ ; and that the Jewes in their Nature were but Idolatrous adulterers as well as the Heathens , onely that in their Law they had the Type and prefiguration of Christ in their Sacrifices and Offerings , at which the Covenant had respect , shewing , how God would redeeme and purifie both Jewes and Heathens , from Adams abominations and Idolatry , and that the one people in his sight were as the other , & no whit better , but every one of them were the evill Adam ; Therefore the Spirit represents them perspicuously in the figure of Salomon in the Line of the Covenant , * * Rom. 11.32 . that he may have mercy and compassion upon all for Christs sake , who should fullfill and accomplish this Line .

48. And heereby is signified to the Teachers in Babell , part of whom account Salomon damned in regard of those Heathenish Idolls ; that they themselves lye under the vayle , as the Jewes did under the Type of Christ , and doe really understand the Scripture as little as the Jewes , and stand in Contentious Idolatrous whoredome in the presence of God , as Salomon with his Concubines did , and the Jewes .

49. For Salomon had the Law , but at length with his heart he committed whoredome with the Heathenish Womens Idolls ; and so doth Babell , who calleth her selfe a pure childe , pretending the Name of Christ , and striveth zealously and vehemently about it in Opinions , and all the Opinions about which shee contendeth are Salomons Heathenish Women and Idolls , and no Polemick or Contentious Opinion is any whit better .

50. For , Christ sticketh in no Contentious Opinion , but in the Line of his Grace he is entered into the midst amongst us , and if wee receive him , then he taketh us also in it to himselfe , and there needs no strife or Opinion about it , but this one thing he requireth of us , that we continue in him , and then he will continue in us , and that we love our selves in him , as he loveth us in himselfe , that all of us may be clensed from the wrath of God in his Love , and that his Grace and Love may wash all of us that come to him from our sinnes and Idolatrous abominations , and make of Judah , Thamar , David , Salomon , and all the children of the Jewes , Heathens , and Christians , a pure Virgin , prepared for himselfe by his love in his Bloud , which he hath bestowed upon us in his Grace , that we may acknowledge and put on him in that love , and be one Spirit and body with him , and then Adam is helped and restored againe .

51. The Spirit of Moses in the Text sayth further thus . † † Gen. 38.24 , 25 , 26. After three Moneths it was told Judah , saying , Thamar thy Daughter in Law , hath playd the Harlot ; moreover , behold shee is with childe by whoredome ; and Judah sayd , bring her hither that shee may be burned ; and when they brought her forth , shee sent to her Father in Law , and sayd ; from the Man whose these are I am with childe , and sayd ; Doest thou know whose this Ring , these Braceletts and this staffe is ? Judah acknowledged it and sayd ; shee is more righteous then I ; for I gave her not my sonne Selah , yet he lay with her no more . This is a powerfull figure , shewing , that whoredome is an Abomination in Gods sight , and how God sets mans sinnes before his eyes , and here it signifieth this to us , that the Adamicall whoredom and Abomination are manifest before this Covenant of Grace , and that , Man in such abominations is guilty of Hell-fire , as Judah judged his Daughter in Law Thamar to be condemned to the fire , and knew not that he himselfe was the whoremonger , who stood in the like condemnation .

52. And heere in this figure the Spirit presenteth Mens false Judgement , that they even doe the same thing which they condemne , as heere Judah condemned the whoredome of Thamar to the fire , and saw not his fall , that he himselfe was guilty , to signifie , that Christ also had set himselfe in the Judgement of the world in this Line of the Covenant , as a righteous Judge , who would seperate right from wrong , and condemne the whoredome and Idolatry of the world : But on the other side , we see in this figure , how Thamar presented the pledge , viz. the Ring , Bracelett and staffe before the Judgement , and before the severe sentence of Judah , and therewith did overthrow Judahs determinate sentence , and still his wrath , that he must take compassion on her , and justifie her .

53. Thus also stood this figure before God in the Inward Ground in Judah and Thamar , with Adam and Eve ; for Adam had brought himselfe into fleshly earthly Lust , and committed whoredome with his feminine property through his Imagination in a beastiall manner , and had forsaken the heavenly Magick way of the divine wedlock : therefore also the heavenly woman dyed as to him , and in the stead thereof the earthly beastiall one awaked , with whom he now useth the beastiall manner in whoredome . This God presents in him , viz. in Adam himselfe , in his Judgement , and would condemne Adam to Death , as indeed Gods righteousnesse then condemned him .

54. But the re-incorporated Eve in the Covenant of Grace , which hath incorporated it selfe in Eve , viz. in the faded seede of the Woman from the heavenly worlds substance , presented it selfe before the severe Judgement of God , and sayd to Gods righteousnesse ; behold I am with childe from the Man whose these are ; that is , behold , I have taken Adams Soule , Spirit , and Body , for a pledge , when I joyned my selfe with him , and am betrothed to him , and have received the Fathers Nature in the awakened anger into my Love , and am now with childe of the Humane Nature , and shall bring forth a God-Man .

55. And when the Fathers Property in the Soules Nature in the Anger knew , that the Father had sowen himselfe againe into the Grace , viz. into the New Eve in the Covenant , then sayd the Anger of the Father in the Soule , when this Grace went to meet it , to this new Eve ; Thou art more righteous then I , for I have caused Adams impurity , that he is become earthly , and hath committed whoredome before me , and I have not given Selah for a husband to the New Eve , that is , I have not given the Word of the New Regeneration by and in the Law ; therefore hath Thamar , that is , the New Eve , under the time of the Law , layne and Copulated with Judah and his children , for and about the soulish or animale and humane Nature ; and left , Selah , viz. the Law standing in the figure ; and the Grace of the New Eve in the Covenant , hath alwayes joyned and mixed it selfe with Gods children , as is to be seene in the Saints , especially in the Prophets , who outwardly lived under the Law , and exercised themselves therein , and yet alwayes joyned and mixed themselves with the New Eve in the Grace , and yet lived not to the Law , but to Grace .

56. And this is the powerfull figure in this place , shewing , how the Covenant of Promise in Judah , and the awakening of the Covenant in the Womans seede stand alwayes set one opposite to the other , and lye and Copulate one with the other in the Love , pointing at the future manifestation in the flesh , in Christ .

57. For this figure of Judah and Thamar in the inward Ground , is nothing else but this , that outwardly the adulterous evill Adam with his fleshly Eve , is represented in the figure , viz. outwardly the Man of sinne with a sinfull figure , and inwardly the betrothing of the New Eve in Regeneration .

58. And the Spirit speaketh further in Moses , and sayth ; * * Gen. 38.27 , 28 , 29 , 30. And when Thamar was about to bring forth : behold Twinnes were found in her womb , and as shee was upon the Birth , one of them put forth a hand : then the Midwife tooke a Red Thrid and tied about it and sayd : This is the first that cometh forth ; but when he pulled back his hand his brother came forth , and shee sayd ; Wherefore hast thou for thy will made this breach , and his name was called † † Pharez . Perez : Afterwards his brother came forth , who had the Red Thrid about his hand , and his Name was called ‖ ‖ Zarah . Serah .

59. O thou wonderfull great God , who art so high and deep : how simply , and to the capacity of a childe , dost thou modellize thy wisdome to us ? What is all Art and Witt of humane Greatnesse before thee , who dost so very much condescend , bow downe , and humble thy selfe , and presentest thy deepest wisdome and highest profundity in a childish simplicity , which may justly shame all humane State and selfe-wit , when they see so great Mysteries of God stand in such Childishnesse .

60. O World , how foolish art thou ? that thou Elevatest thy selfe in a blinde life , and still cleavest to the husk , and seest not what thou art , and understandest not the Divine Simplicity , and then how wilt thou apprehend the Divine Depth ? O leave off thy witt , and cleave to simplicity , that thou mayst yet obtein a childes understanding , and be not accounted in the sight of God more unwise then the Beasts , which remaine in their cloathing and condition , as God hath Created them ; O thou World , why sleepest thou in the Devills Armes , who succles and dandles thee in himselfe , and bringeth thee to his will and life by his might . O doe but see it .

61. This potent figure in these Twinnes , one of which put forth the hand , which the Midwife bound a red Thrid about , and thought it would be the first , but it drew the hand back againe , and his brother came forth : prefigureth this to us ; how Christ in this Line of the Covenant assumed the humane Nature , and so the humane Nature according to Adams right and selfe-will , in this world , first puts forth and manifests it selfe , about which Adamicall Nature in the humanity of Christ , must this red Thrid , with the shedding of his Bloud , be bound .

62. When this is done , then must the humane Nature with its right , draw back againe , that is , Adams will that was gone forth , must againe returne into the Mothers womb , viz. be turned in to the Word , and then cometh the inward New Adam forth , after which followeth the Adamicall Nature with the Red Thrid ; then sayth the Mother to the New Adam in Christ , why hast thou for thy will made this Breach , for thy will sayth the Mother , not for thy will sake , but for the sake of that which driveth thy will forth , and Adams will goes back ; thus hath the will in the Covenant of Grace powerfully broken through the strong Barre & enclosure of the first Principle , viz. of the Kingdome of Gods Anger ; for , the Good Will in Adam was shut up in Death , and in Hell , and in Christ , he rent that powerfull Rent , and brake through Death and Hell back againe into the Kingdome of the Eternall Nature , and turned it selfe forth againe into the Naturall Life , so that the Kingdome of God was againe manifested in the Humane Life .

63. This the Spirit represents by Thamar in the Line of the Covenant , and modelizeth Christs breach through Death and Hell , how that should be ; and by this premodelling was the whorish will of Thamar and Judah healed , and their children of whoredome in the Line of Christ were Espoused into the Covenant of Grace .

64. In Esaw and Jacob stood the figure , how according to Nature Adam had the right of the Kingdome , and how he squandered it , and is therefore in his Naturall Will thrust out from the Kingdome of God , and how Christ came to help him . Here now stands the figure , shewing how Christ hath gotten the Kingdome , and turned Adam back againe , and in Adam turned himselfe forth , so that now Adam is called Christ , and presents himselfe very excellently in the figure of Joseph , and this standeth fitly and rightly between , in the intervale of Josephs history .

65. For Joseph is the figure of a Christian ; and this of Judah and Thamar is a figure , shewing how a Christian springeth out of Adams Nature , and how Adams Nature is turned in againe , and Christ turned forth , and how this Image of a Christian Man in this world , is covered outwardly with the Earthly Adam , so that men cannot know it ; also how thus Christ in Adam tooke his Guilt upon him , and how Adam must be marked with this Red Thrid , which Mark is rightly the Pledge that Judah gave to Thamar ; And I would have the Reader of this admonished in Love , not to reject our Exposition of this Text , but to consider it and looke narrowly and perspicuously into it , and then he will well perceive who was the Expositour , if he be worthy of it .

CHAP. LXVI . The Most Excellent History of Joseph : how he was sold to Potiphar ; what befell Joseph , and of Josephs Chastity , and feare of God . Vpon the 39 Chapter of Genesis .

JOseph was brought downe into Aegypt , and Potiphar an Aegyptian , Gen. XXXIX . 1 , 2 , 3 , 4 , 5 , 6. Pharaohs Officer , Captaine of his Guard , bought him of the Ismaelites , who brought him thither ; and the Lord was with Joseph , and he was a prosperous Man , and was in his Masters the Aegyptians house ; and his Master saw that the Lord was with him ; and that the Lord made all that he did to prosper in his hand , so that he found Grace and favour in the sight of his Master , and was his Servant which he set over his house , and all that he had , he put under his hand ; and from the time that he set him over his house , and over all his Goods , the Lord blessed the Aegyptians house for Josephs sake ; and the blessing of the Lord was every way upon all that he had in the house , and in the field , therefore he left all that he had under the hands of Joseph , and he medled with nothing while he had him , but what he did eate and drinke , and Joseph was a goodly person and faire of feature .

2. The History prefigureth to us a true Christian Man , what he is , and how he is , in this world , and what his Office is , that is , when Christ is manifested in him , he is no more his owne , to doe what he will , also in this world he hath nothing for his owne , of which he can in truth say , this is mine , or I , I am he , that hath it , I possesse it , it is mine own , I may doe therewith what my flesh and my owne will listeth , I may use it for my honour and pleasure , that I may thereby be * * Or , high . aloft in the world : No , a true Christian hath none of that in his power .

3. He indeed ruleth of right over that which he hath and possesseth with truth and righteousnesse , but yet as a servant of his Lord Christ . For a Christian is a Christian in Christ , and is bought to a Christian Life , and to the obedience of Faith , by the bloud of Christ , with Christs † † Thirty pieces of silver . thirty pieces of silver : whereof his Lord Christ hath committed to him , Josephs * * Twenty pieces of silver . twenty pieces of silver , and set him as a Steward over it , that he may trade therewith and employ it , till he make it come to thirty pieces of silver , which he should weare in him and about him as a Mark or Badg of his Lord Christ , as a Treasure of his Christianity .

4. But seing his Lord Christ was sold and betrayed to Death for thirty pieces of silver , and Joseph was sold by his Brethren to be a † † Over whom the Master hath power of Life , and all he hath . Bondslave for twenty pieces of silver ; in both these numbers standeth the figure of a Christian , viz. Christ when he is manifested in a Man , sheweth him the thirty pieces of silver , for which he was sold to Suffering and Death , and this his suffering and Death he putteth upon him , in which is founded the figure of the thirty pieces of silver , viz. that he was sold and betrayed : and therein man becomes such a Christian as is founded , implanted , † † Eingeatzed Etching of plates with Aqua fortis . ingraven upon , and into Christs sufferings and Death ; and therein a Man becometh a Christian in Christs sufferings and Death , and standeth in the figure of Christ , and looseth the right of his naturall selfe-will , as also the kingdome of this world .

5. For in Christs Death , as to his inward spirituall Man , he dieth from this world , and according to that inward Man , is no more in this world , but in Christ in God , viz. in the Kingdome of God , as it is written ; * * Luk. 17.21 . The Kingdome of God is inwardly within you : Also ; † † Gal. 4.19 . Examine your selves , whether Christ have gotten a forme in you ; Also , ‖ ‖ 1 Cor. 3.16 . Ye are the Temple of the Holy Ghost who dwelleth in you . Also , * * Col. 4.12 . Ye are the servants of Christ , and † † Joh. 6 53. should eate the flesh of the Son of Man , and so * * Joh. 15.7 . he abideth in you and you in him : and † † Joh. 6.53 . without him ye have no Life ; as an hearb or grasse , and all earthly things , without the power and vertue of the Sunne , have no life , growth or vegetation and operation in them ; so Man , without the Divine Sunne , which through Christ hath manifested it selfe in his Christians , hath no life or happinesse or salvation without Christ in him .

6. And as Christ was sold for thirty pieces of silver , to suffering and death , which thirty pieces of silver signifie the † † Luk 3.23 . thirty yeares of Christ before his Baptisme , ere he entred into his Office and divine Government , according to the humanity , when he gave up his humane Will to God , and the Creaturely selfe-will ceased in him : so also must a Christian , when he is in truth in his owne naturall will , sold for twenty pieces of the thirty pieces of silver , to be a servant of God in Christ , to be a Minister or Officer , and Obedient to his Lord who liveth in him ; then his by past yeares of the Adamicall Naturall time of this world , are sold , in and with Christ , for twenty pieces of silver ; and so the Adamicall time of his naturall will , in this being sold , ceaseth in Christs suffering & Death ; and he is , by his Lord , ( who is arisen from Death in him , and ruleth and raigneth over Death ; set to be an Officer over Christs Goods ) to dispose of them through the Spirit of Christ , viz. in the power and vertue of his Lord , who is in him , in this world * * As to the Dominiō of Christ . according to the Kingdome of Christ .

7. As Joseph was taken away from his Fathers house , and was first cast into the Pit , wherein he should have perished , and was afterwards sold by his brethren for twenty pieces of silver , to serve as a Bondslave ; so also a Christian , is first taken away from his Fathers house , viz. from the Adamicall Nature , and is cast into the Pit , viz. into Christs suffering and Death , and then looseth the Adamicall inheritance of the Kingdome of this world , and is with his Will and Minde brought away from it , then he must yeeld up his Fathers house , viz. all his selfehood , together with his naturall Life , to his brethren in his fathers house , that is , to the power of God in the Government of this world , and suffer himselfe to be cast into the Pit of the Death of his Naturall will , and therein give up himselfe to the Death of Christ , and willingly die to the will of this world , viz. to his owne Adamicall house , and willingly suffer all whatsoever his brethren of this world doe to him .

8. And then if he thus lye in the Pit or Grave of Christ , and hath given himselfe up to the Death of Christ , that he willingly would forsake all for Christs sake , and dye the death of his owne will , then Christ his Lord putteth on him , his resurrection from the Dead , and maketh him living with his power , and draweth him with Joseph out of the Pit and Grave of Death , and bringeth him into his service , as Joseph into the service of Pharaohs Captaine of the Guard , and then all goeth prosperously in and with him , for the Divine power ruleth him , and now he attaineth Divine understanding and wisdome , and knowes how to mannage his Masters Goods , that , in the Christian figure , is as much as to say .

9. When a man is thus a Christian in such a processe and way , then he hath given up all whatsoever he hath of Temporall Goods , or is able to doe , as also his own will , to God , who bringeth him first into Christs Image , and maketh him conformable to Christ , and taketh nothing away from him of that which he had before of naturall right , viz. the disposall of Temporary Goods , but he taketh away the authority and power of his owne Nature , viz. his evill selfe will , which Adam had brought away from God , and introduced into a Creaturely selfenesse of his owne willing and working , in earthly things , whereby Adam bereaved God his Lord of the Government in him , and made the Essence and things of this world his owne ; as if he had made it , and would not be Gods servant therein , and be his fellow-Branches Guardian , and Nourisher , and give them his vertue , will , Essence , and substance , but sayth ; it is Mine , that is , it is mine owne , I will keepe it onely for my selfe , and it shall remaine with mee , and would not work therewith in the Life of his brethren , and give them also of his life and power ; and bereave them also ( through that appropriation of it to be Mine , ) of the power in the Kingdome of Nature , viz. of the growth and fruits of the Earth , which God gave in Common , and would onely fill his owne Body , and thereby be accounted Great , and a Lord of his miserable despised fellow-branches , whom he wickedly bereaveth of the sap , wherewith they should strengthen their life , and bringeth it into a propriety , calling it Mine ; this authority God taketh away from a Christian , and maketh him a Guardian and Nourisher of his brethren againe , viz. a Steward of his Lord : Hee lets him possesse the Temporary Goods which he had , so far as he possessed them in a Naturall right with righteousnesse and Truth , and maketh him a Joseph therein .

10. This Joseph now sayth not , this is Mine , that Village , Citie , Country , Principality , Kingdome , Empire ; Also that House , Land , Feild , Money , those Goods , those Cattell , that Woman , that Childe is mine ; but he sayth with his whole heart & Conscience from a New good Christian will , it is all my Gods and his Childrens ; he hath set mee as a Ruler , disposer , and Steward of it : that I should manage it to that purpose which he will have mee , I should sustein my selfe and his children , the needy , with it , and I should be their Curatour , or Guardian , and give them also my power , vertue , and understanding of the Divine Gift , and instruct , tutour , or take care of them for their good : and as God Governeth mee with his Spirit , so also should I that am his Officer in this world , with my understanding and Office , governe my fellow-members in such power and vertue , and take care of them , for all that I rule over , is not mine , but Gods and theirs , but I should doe to them as God doth to mee .

11. To such a one God giveth Josephs understanding and wisdome , and governeth the house of this world by him , be he in what state and condition soever , therein he sits in the Office of God , he is onely a servant or Minister of the Office , and a Guardian , over Divine Creatures ; For the right Christian Government of his will , is in Heaven , his conversation is alike in Heaven and on Earth ; as the Scripture sayth ; * * Phil. 3.20 . Our conversation is in heaven : for according to the inward ground of his Soule and Spirit he is in Christ in God : viz. in the Eternall Speaking Word , from which Adams will had turned it selfe away , and turned it selfe out into this world , which will , Christ hath turned in againe into the Eternall Word ; and so now he governeth with that re-inturned will through and in the outward Substance and Matters of this world , viz. in the formed outspoken or expressed Word , as a Servant , Minister , and Instrument , of the Eternall Speaking Word in its secret Mysterie of wisdome , viz. in the visible Creaturely Word .

12. Therefore to thee , O thou Governour in the Office of the Joseph of this world , in every state , condition , and degree , this is told thee , and set before thy Eyes ; that though thou callest thy selfe a Joseph , thou dost not yet Governe as a Joseph , that is , not as a Christian , but as a childe of the Starres and Elements , thou governest no otherwise then the brethren of Joseph , who will not , that God should choose Joseph for a Governour ; they will be Governours themselves , and will rather kill Joseph , then waite to try what God would doe with Josephs Dreame or Vision ; they would not suffer that Joseph should tell their injurie to his father ; but would doe what they thought fit : for they sayd among themselves , wee are the Eldest , and should Governe , what will the least and youngest perswade us to ? wee possesse the Government in a just way by the right of Nature ; the power and authority is ours , wee will dispatch Joseph out of the way , and cast him into the Pit , and then wee shall doe what wee will .

13. Thus doest thou also , thou governest Christendom in all states & degrees ; The Starres & the Evill averted Adam in his own will governeth through thee in Gods Office in the Kingdome of this world , thou hast onely cast the Mantle of Christ over it , that men should not know thee , that thou art the Evill Adam , and Governest with the Starry Witt and Ingenuity , and through the Subtlety and Policy of the Devill , in meere selfe-willed wayes of thine owne , to advance thy owne Ostentation , Pomp , Might , Authority , and stately proud Glory .

14. O hearken ! art thou ● Christian ? then art thou dead with Christ to the wicked false will of Adam , and of the Devills Pride ; but if thy Will and Life be heathenish , why doest thou then boast thy selfe to be a Christian ? why doest thou make Warres , for Lands , Countries , Cities and Villages ; If thou beest not with Joseph called and instituted of God to be a Governour ? Why doest thou in Christs Kingdome enslave the Country , if thou art a Prince and Minister in Gods Office , and servest him ?

15. Art thou thy Owne Lord upon Earth , and doest what thy owne will listeth ? then thou doest not what God will , also thou Governest not from Heaven , but from the world , and with the worlds Might ; but whence hast thou that in Christs Kingdome , and from what Power and Authority , that thou in Gods Office drawest to thy selfe the sweate of the poore and miserable , and takest away his strength and vertue , and lettest him starve in want ? Also , that thou squeezest or crushest him downe with thy burthen , that thou mayest but possesse much riches , and heape up much for thy selfe , with which thou makest thy selfe potent ; and lif●est up thy minde into Pride : whence hast thou that in Christs Kingdome , that thou wilt be better then the Members of thy owne body , and whereas in Christ wee are one , viz. one Tree with many twiggs and Branches , and Christ alone is our sap and vertue , and taketh care for us a●l in common , for the Officer as well as the Branch ; no otherwise then the Twig upon which the fruit groweth .

16. Thou Potentate in Gods Office , doest thou not know that in thy Office , thou art a Branch in the Tree of Christ , and that fruit should grow upon thy Twigs ; now if thou withdrawest thy sap from the Twiggs , and with thy rubbing breakest them off , what fruit can they beare to thee ? they must needs wither in thee , and bring forth no fruit , of which thou art guilty , that the Branch , thou being in Gods Office , standeth without fruit ; What doest thou profit thy Lord , who hath planted thee ? shalt thou not be * * Mat. 3 10. Luk. 3.9 . hewen downe , and cast into the fire of Gods Anger , as a dry piece of wood ? Are ye not the Great Tree in the feild of the world , standing in your Twiggs without fruit ? What fruit doe you beare ? nothing but leaves , which fall off by the winde , and rott and goe to the Earth againe without fruit ; and now what profit to Life is a Tree without fruit ? no other but for the fire , or for the building of an habitation .

17. Thus also thou art onely in thy Office a building and habitation , wherein Gods children are to dwell ; but they grow not out of thy stock , thou art onely an Officer of or belonging unto a Constellation and Asterisme , and servest the Kingdome of seperation in Evill and Good ; as that pulleth downe and buildeth up , so doest thou also ; what one Officer buildeth up , another teareth downe to the ground ; but he that serveth in Christs Spirit in this Office , he worketh with Joseph , the Blessing is every where in his Office , so that his Twigs bring forth much fruit in Christs Kingdome .

18. Yee Nobles and Potentates under the Name of Christ ; whence cometh it to you in Christs Kingdome , that ye are such , under a Christian Name ? your Office is Gods , if ye gouerne therein as a Joseph , as a Minister of Christ , then it is right , and pleasing to God ; But whence comes it in the Kingdome of Christ , that there is Nobility and slavery ? Is not that Heathenish ? wherein stands the Ground thereof ? it proceeds from nothing else but from the Pride of the Devill and selfe-will .

19. Who planted you in the beginning ? your Princes and Kings , whom ye have served ; to what end are they ? That Pride might be arrayed in brave apparell , and that men might not say of the high Offices of God ; they are clothed with common apparell , but that they might be distinguished from the lowly and simple ; and that was even Lucifers Fall .

20. * * Mat. 8.20 . But Christ on Earth had not whereon to lay his head , neither house , nor any thing else ; so also a Christian hath nothing for his owne , but what he hath , he hath it for his Office sake , and serveth his Lord therein ; but he that serveth otherwise , he serveth the Adamicall selfe , and not , Christ ; and is no Christian , but a meere Titulary Christian ; but he is a childe of Nature , of the Kingdome of this world , in whose inward Ground Hell standeth , and serveth the Kingdome of Darknesse : Outwardly he serveth indeed the Type of God according to Love and Anger , where all things together stand in strife , till the day of seperation , and the Restoration of that which was b●fore such doings .

21. For in this world all goes on in free will , that which hath no Law , hath also no Judgement ; but that which hath a Law , that hath its Judgement in it selfe : therefore seeing Man , especially a Christian , hath a Law , viz. that he is no more his owne , in that he is given up to another , viz. to Christ , and yet will not be subject to him , then is the Judgement in the Law , and Condemneth the owne will and selfe .

22. Wee doe not disallow of the Offices , which are Gods , as also the Officers are Gods Servants , we distinguish only what a Minister of Christ is , and what a Minister of Nature in humane selfehood is : if any one be in a Noble Office in the Kingdome of Christ , then is his Office Noble ; but he is a Minister or Servant under this Noble Office , and is justly honoured in respect of the Office , wee detract not from his honour , which his Office deserveth ; but all selfehood in the Kingdome of Christ is the Evill Adamicall Nature , which is departed from God ; for in Christ there is no Nobility , but wee are all onely Children and Ministers or Servants .

23. Our Adamicall Nobility is lost in Adam , but who Ever in this world in the Kingdome of Christ , is Noble , he is Noble in respect of his Office ; as a King and Prince is Noble in respect of his Office , in which he serveth ; but if he serveth not Christ therein , but onely the Nobility of his Office , and his selfehood , and sayth , the Power and the Kingdome is mine , he bereaveth God of his Power , and maketh it appropriate to himselfe , and becometh a Lucifer under the Office of God .

24. Even as Lucifer , who also was a Prince of a Throne , and a King in Gods Office , but when he appropriated the Office to selfe , then he † † Isa. 14.19 . was thrust out , and another got the Office which he had in the Kingdome of God : but he remained indeed a Prince in his owne Office , but not in Gods Love , but in his wrath , wherein he must now also serve him : as also is to be understood concerning the Offices in this world .

25. For a wicked Prince and Noble-Man , remaineth indeed in the Office , but he serveth not Gods Love , but his Anger , as is done at present ; where the Princes serve the Anger of God with murdering and wasting Countrys and People , as in vengeance , and in the power of selfehood , wherein Gods Anger also becometh Creaturely : but they doe not that to Christ in Christs Office , but to the Anger of God , who thereby punisheth the false and wicked Titulary Christendome with his Office of Anger .

26. For in Christs Office there is onely Love and righteousnesse , as also Humility and feare of God in selfe ; But the Office hath the power to seperate the Evill from the Good as a * * Diaconissa Ministresse . Minister of God , yet with righteousnesse , and not with selfe-will ; Hee who sayth , Thou shalt not kill , sayth also to the Officer , that without the Authority of his Office he should kill none , neither should he doe injury to any , though by vertue of his Office .

27. For the Office requireth a just Judgement , and then the Office killeth the † † Wicked thing or substance . wickedness , and severs it from the Good , and the Officer is free from the Commandment of Death ; but if he hath any evill intent in his will , there the Judgement passeth upon the Officer himselfe .

28. In Potiphar Pharaohs Officer , wee have a powerfull figure ; who set Joseph over his whole House , and gave him full power to rule in his Government ; shewing how God hath sett his Officers in his house of this world , that they should doe and direct , Judge and manage things in a Creaturely manner , as God doth in them after a Spirituall manner .

29. For Potiphar tooke upon him no disposall of any thing , but let Joseph manage the Government ; thus also are all Officers instituted in the Kingdome of this world , that they should outwardly manage Gods Government ; as Christ giveth a Similitude or Parable of ‖ ‖ Matth 25. from the 14 to the 31. Luk. 19. from the 12. to the 28. Stewards , whom a Lord appointed over all his Goods , and went into a far Country , and after a long time returned againe to require an ccompt of his Stewards , where he distributed to the Officers , and gave one of them five Talents , and the other foure Talents , to the third three Talents , to the fourth two , to the fift , one Talent , wherewith every one should trade and get gaine ; and then when he that had but one Talent had gained nothing , he commanded him to be bound hand and foote , and to be cast out into Darknesse ; and commanded also to destroy those murtherers , and to burne their Cities , who after their Lord was gone away , and had committed his goods to them , and they presently in his house began to fight , and beate their fellow-servants , and to be drunken , and play , and kill his Messengers , which he sent to them . All which are Similitudes and Parables concerning his Officers in the house of this world , shewing how he will punish the evill Householders with hell fire , and burne their Cities , viz. their Kingdome which they have built , in their own voluptuousnesse to their owne glory and honour , and shut them out from his face for Ever : * * Luk. 19 17. But the other who were faithfull in his Ministry and service , he gave full power over his house , and gave them also the Government † † Luk. 19.24 . and Talent of him that had buryed it in the Earth , and would not execute his office that was appointed him .

30. Thus all Potentates and Magistrates in Offices ought well to Consider this , that they ought to work in Gods office , and have a care of his house , and not think , onely to look after Nobility and High Estate , and think how to fill their Belly , and satisfie their pleasures with gurmundizing and gusling , Gluttony and Drunkennesse , and to wrest the sweat of the miserable with unrighteousnesse , and lay it out upon their Pride and bravery , and constraine and presse upon the miserable and inferiour with power . All these , one with another , are the evill and wicked Officers , and the Murtherers , which the Lord commandeth to be destroyed , and their Cities to be burned with the fire of Gods Anger .

31. But at present the world is full of such Officers , to whom the Lord cleerly for a long time sent many Messengers , but they have vilified and contemned them ; therefore now is the time of the Lords Coming ; for they have even now * * Mat. 21.39 . also killed his sonne , viz. the plaine Truth of his Word , and turned it into meere selfe-lust and wantonnesse ; therefore these householders must † † Luk. 16.2 . give an accompt of their Offices .

32. Moses speaketh further concerning Joseph , & sayth ; ‖ ‖ Gen. 39.7 , 8 , 9 , 10. And it came to passe after this was done , that his Masters wife cast her Eyes upon Joseph , and sayd , Lye with mee . But he refused and sayd to her : Behold my Master taketh no notice what is with mee in the House ; and whatsoever he hath , he hath committed it under my hand and charge ; and there is nothing so great in the House which he hath withholden from mee but thee , because thou art his wife ; how should I then doe so great an Evill and sin against God ; and shee pressed such words upon Joseph dayly , but he obeyed her not to lye with her , or to be neere about her . This is now the mighty * * Or , Image . Type , shewing how it goeth with the children of God , when they have attained the Divine Government in the New Regeneration , in that they must now converse in this house of flesh and Adamicall Prison , with their holy blessed Government ; Also how the soule hath taken in Marriage this unchast whorish-woman in the Spirit of this World in the beastiall desire in flesh and bloud ; which whorish Woman now sets upon the chast Joseph , and continually would urge and draw him to her amorous lust ▪ that the New Virgin childe might lye with the beastiall whore againe , as Adam did , from which lustfull bed the Earthly Eve proceeded , with whom afterwards he copulated in his Lust , as all Beasts doe .

33. This Lecherous Eve sticketh yet to the children of God in flesh and bloud , and it is the Animall Soule , viz. the Mortall Spirit , full of Evill Lust and Impurity , whereinto the Devill hath yet stuck his Serpents-sting ; for which cause the Body must dye , and rott , also this beastiall Spirit must be * * Or , corrupt . destroyed , and goe quite into its mother againe , out of which it proceeded in the beginning .

34. In this whore , the Devill assaulteth the Noble Virgin-childe , Dayly , viz. the chast Joseph in Christs Spirit , encompassed with heavenly Spirituall corporeity , viz. with Christs flesh and bloud . This virgin childe is † † Revel 12.1 . the woman in the ‖ ‖ Or , Revelations . Apocalyps , that standeth upon the Moone , viz. upon this earthly whore , and hath Twelve Starres in the Crowne upon her head , which woman the * * Verse 4. Dragon in the Earthly whore would continually devour , when shee bringeth forth the holy childe , viz. the Noble Joseph , viz. the chast and divine purity , which causeth woe to the Dragon in flesh and bloud , that it must resigne its Kingdome , and in that respect ‖ ‖ 15 Verse . powereth forth the Great † † Floud or water streame . Deluge of Earthlinesse upon her , to slay the Childe together with its Mother .

35. * * 16 Verse . But the Earth cometh to help this woman , that is , the Earthly desire in flesh and bloud , openeth its Throate wide and swalloweth this Dragons floud into its selfe , seeing it is its like , that it may not hurt the Virgin Childe ; as Potiphars wives unchast Dragons whorish flouds and streames , did not hurt Joseph , in that he fled from her , and did not yeeld his will to her .

36. And this is first , the most powerfull Proba or Tryall of the children of God ; that as soone as they attaine the New Birth , then the Devill comes and stirreth up the fleshly whore in flesh and bloud , and all false and wicked desires and Imaginations , and then injecteth and frameth in this whore , the Honour and Glory of the world ; also Riches and the pleasure of this Life ; also he modelleth and represents the Great misery and desolation , wherein the poore soule , in this world , must stand in shame and scorne ; also , the great unworthinesse of the soule ; also he represents Covetousnesse , to think , all temporall good things and necessaries will fayle , and so it should come into great Misery .

37. To the Potent and Rich , the Devill modelleth and represents in this their fleshly Serpentine whore , their Nobility and Highnesse , their Great Honour , Might , and Power ; also voluptuous eating and drinking of dainty fare , and how they may acquire it with power and suttle policy ; also he represents unchastity and wantonnesse : and to think , that if they should walke in humility and lowlinesse , they should loose the respect and reputation of the world ; for who would feare and honour them , if they did not put themselves forward with ostentation ?

38. All these are the words of Potiphars whore in flesh and bloud , which the Devill stirreth up in the Serpents insinuated poyson , with his Imagination , wherewith he plagueth the poore imprisoned soule in flesh and bloud , and provoketh it to such and the like unchastity and sinnes : and this whore in the flesh sayth continually to the soule , lye with mee , copulate with mee , thou wilt be blessed , happy , and saved well enough , use thy lust with mee ; and this shee doth dayly , that shee might bring Joseph into Lust , viz. the New childe , that the soule might bite at that bait , and defile the New childe , and its faire Crowne .

39. For , this whore is ashamed before this New childe , shee resembleth a dirty Swine compared with the Sunne : when shee heareth mention made of the wantonnesse of the world , shee rejoyceth at it , but when Men speak of such chastity and purity , shee is ashamed of it , and then bespattereth or sullyeth the Speech of the holy childe , with the abovesaid abominations , and despiseth it ; for shee knoweth , that if Joseph holdeth the Government , shee must dye .

40. But honest , vertuous , and chast Joseph ; viz. the inward New Man ; sayth to this whore ; behold , my Lord and Master hath trusted mee with all his Eternall Goods and the whole Kingdome of Christ , how shall I then doe so evilly before him , I will not lye with thee , thou art thy Lords wife , viz. the wife of the Spirit of this world , I will not lye with thee , nor be neere thee .

41. And Moses sayth further : * * Gen. 39.11 , 12 , 13 , 14 , 15. It came to passe on a Day , that Joseph went into the House to doe his employment , and there was none of the people in the House , and shee caught him by his Garment , and sayd , lye with mee , but he left the Garment in her hand and fled , and ran forth out of the House : but when shee perceived that he left his Garment in her hand and was fled forth , shee called the People of the House and sayd ; behold , he hath brought in an Hebrew Man to us to defame us ; he came in unto mee and would have lyen with mee , but I cryed with a lowd voyce , and when he heard that I cryed out , and called , he left his Garment with mee , and fled and ran forth . This now is the figure , shewing , how the Devill through this whorish Woman strongly sets upon the soule , especially when the Devill observeth that the soule is alone , that the Spirit of God stirreth not in it , then he falls a storming of it , and layeth hold of it in its lifes Essence , and will force it in such whoredome , that the Pretious Virgin-childe might be defiled , and that shee might with the Serpents power copulate with the soule .

42. This also is a powerfull figure of the whorish and unchast world , shewing , how the faire Daughters of Eve , in the instigation of the Devill run after the tender Youths , and allure them with flattering hypocriticall behaviour , with wicked burning Lust , which trimme and adorne themselves , as if an Angell sate under their dresse ; and have drawne many an honest vertuous childe , that never desired it , to themselves , and bound them with the Devills chaines , and have bereaved them of their honour and chastity .

43. And if there were an honest and chast Joseph , who would not goe into these Hogsstyes and Jakes of the Devill , they cry out against such a one , and accuse him of unchastity , as willing to betray him and rob him of his honour , and yet are even the lustfull Panders , which strow sugar , and give Gall to Eate , which strange people strow sugar so long , as he hath money in his Purse , till they bereave him of his livelyhood , honour , and Goods , that he have no more to give them , and then they scorne him and leave him without a Garment , as Potiphars wife did Joseph , as he was going out of the house ; so the Devill hath the soule , and the whore the Garment for a Pledge ; in which whore , nothing else governeth , but the Serpent with its brood of young ones , and he that joynes himselfe unto them , is poysoned by the Serpent : for the Serpent sheds its spawne into body and soule , and poysoneth him so exceedingly , that his heart cleaveth to the whore , and runneth after her , as if he were fast tied to her .

44. At present the world is full of these vermine , among high and low , and therefore also at present the Serpent it selfe is pregnant and will shed forth its spawne , which the Zeale of God will consume : for Joseph with his Governing-Office lyeth as yet in Prison , and Potiphars wife governeth in her burning Lust , which shee bare to Joseph : but since shee could not betray Joseph , shee set her selfe in Josephs Government , and governeth the house of this world , and accordingly hath generated many Bastards , which now governe in her stead ; and therefore the Judgement cometh upon her whoredome , and breaketh her to pieces ; that men will say ; † Shee is fallen , shee is fallen ; Babell the Mother of the Great Whoredome , and is become a habitation of all Devills and uncleane Spirits , shee is for Ever sealed up in the Abysse .

45. On the Contrary , wee heere see in this Image and Type , also the great Chastity and Purity of Joseph , who when he was drawne and held with power , yet fled from this whore , and had rather leave his Garment and good Name at Stake , that he might but keepe a good Conscience .

The Holy Figure standeth thus :

46. When this chast New virgin childe in the Spirit of Christ , seeth this whore in flesh and bloud draw neere it , that her desire layeth hold on this Chastity , then it flyeth out of the house , that is , this virgin childe hideth it selfe in its owne Principle , and may not come neere the soule , seeing the soule is defiled by this whores Poyson , so that it is brought into Lust ; thus strongly the divine purity shields it selfe from the Devills vanity .

47. For , in this New childe there standeth the faire Carbuncle-Stone of the highest Love of God in the Name JESUS , which suffers it selfe to be sullyed no more , for it once passed through Death & Hell in Man , it will be pure and possesse the Throne of God , whereupon the Scripture speaketh strongly , that , * * Heb. 6.4 , 5. Whosoever hath once tasted the sweetnesse of the world to come , and departeth from it againe , that this soule hath no forgivenesse more for Ever ; that is no other , then where the Noble Virgin childe is borne a new againe out of the soule in its substance that faded in Adam , and the soule departeth quite from it againe , and severeth it selfe from it with its will , so that it fadeth againe once more ; there is no remedy for it more Eternally : For in the Birth of this virgin childe , the foretast of the Eternall Joy is given to the soule , and that is done in the Wedding of the Lamb ; knowne to * * Those of our society . our School-fellowes .

48. Therefore , this Noble Virgin with her faire † † Or , Starre . Stone hideth it selfe frequently from the soule , but shee breaketh not off from the Marriage , except the soule breaketh it selfe off from her ; and there is great weeping and lamentation towards the soule , if it defile it selfe againe , as in the little booke of Repentance is set forth , and cannot easily befall Joseph ; for the soule is hugged , Embraced and kept in Christs Armes , as it is John 10. * * Joh. 10.28 . My sheepe are in my hand .

49. This wee understand in this figure , how very chast modest and pure hearts are given to the children of God in their inward Ground , and how they must be strongly proved and tryed , before the Government of Divine Vision will be given them , to be able to see the Mysterium Magnum , the Great Mysterie .

50. And Moses sayth further : † † Gen. 39.16 , 17. And Potiphars wife layd up his Garment by her untill his Master came home , and told him those very words . Wee see in this figure the perfidious treacherous dealings of the world , how wickedly they recompence and reward their Christian faithfull Servants and Ministers : Joseph carried himselfe faithfully in the sight of their whole house , and all succeeded happily that went through his hand : but when he would not lye with this whore , to pollute himselfe with her , then shee persecuteth him in his Body and Life , and studyeth how to steale away his honour from him by falshood and wickednesse ; when shee cannot take it away with subtilty and devillish plotts .

51. This now is a figure , shewing , how grievous Enemies a true Christian hath , and that he is every where encompassed with Enemies ; and though perhaps he standeth in temporall felicity , and have the favour and good will of many Men , yet he ought not to be secure ▪ for the Devill continually hunteth after him to finde how to make him fall ; for , what the Devill cannot doe by himselfe , to Gods children in flesh and bloud , that he attempts by his instruments , falsly to betray the children of God , and that even for their feare of God , their honesty and vertue .

52. For , if the New heavenly Eve be borne in Gods Children , then the Devill in the Earthly Eve will not endure it ; for a whore and a modest Virgin will very ill stand together .

53. And thus the children of God , have no greater danger , then when they are exalted to worldly honour , for the Devill is a Spirit of Pride , and sets himselfe with his Lust in worldly highnesse and magnificence , in * * Or , High Places . Eph. 6.12 . High Offices : for , he will alwayes still be a † † Joh. 14.30 . Prince of this world , as Christ also calleth him ; and he is so indeed according to the property of vanity , falshood , and wickednesse , and alwayes sets his Throne and stoole readily there , where Great Offices and Honour are , where Might , Power , and Authority is administred and put in Execution , there he ‖ ‖ Insinuates or wraps up himselfe . involves himselfe , so that he might be sure to sit for one in the Government of the world .

54. Therefore he will not readily endure that a Joseph should sit neere him , but those that are Rich , Noble , lofty , and stately , honouring themselves , which hunt onely after worldly honour , pleasure , and voluptuousnesse , who fill their Bellyes dayly , and are bold , stout , furious , and full with plenty , and hunt onely after suttlety and Policy , seeking how they may wrest from the miserable his sweate , and convert it into pride , who trimme and set themselves forward in every place , taking pleasure in themselves in such Dresses and Ornaments , giving one another great Complements , and Courtship , and ascribe great titles of honour to them ; where the house is stuck full of such trimmed dressed whores under a modest and chast shew & appearance , there is the Devill a frolick Guest , for it goeth according to his * * Property and condition . owne hearts desire and will .

55. But if God send a Joseph thither , who would faine live and doe according to the will of God , then it happeneth to him as to Joseph ; and to Daniell , whom they wickedly and with falshood brought to the Lyons Den ; and Joseph they brought into Prison ; but in the End the Devills Kingdome is put to shame , as in Joseph and Daniell .

56. Therefore if any will be a Joseph , and also sit in worldly Offices and honour , he must doe it with great earnest sincerity and humility of his heart , and resist the Devill , that he may not be able with his stoole of Pride to dwell with him ; if not , let him stay without it , or else he will fall to the ground in such Offices . If Joseph be not armed with Christ , who hath overcome the Devill , let him let the high Offices alone ; for the Devill will not endure him in it , while he is against him : He must either be a right Joseph and Daniell , or must have the Minde of the world , if he will governe the world .

57. For , this world hath a Twofold Office , viz. Gods and Sathans Office ; the one in Gods Love , the other in Gods Wrath , viz. according to the property of Light , and of Darknesse , which in the Nature of this world rule neere and in one another , and are two Kingdomes , as the one is Christs Kingdome , the other is Sathans .

58. Therefore if thou art not armed and wholly resigned to God , that thou canst upon occasion , with Joseph leave thy Garment , also thy honour and wellfare , for the sake of God , and for righteousnesse , and overcome the Devill with Divine power and strength ; if not , presse into no Office except thou beest rightly , duely , and orderly called thereunto , and then also thou standeth either in the Throne of Joseph or of the world .

59. Thou must in an Office , either serve God or the Devill , for thou canst not serve two Masters alike ; for selfe and Resignation are two distinct ; he that serves God is Resigned up into him , and in all things hath respect to Truth and Righteousnesse , and will promote that ; But he that serves Selfe , hath respect to favour , and the Highness and Magnificence of the World , that he may have it all at his disposing ; This Officer is in the Ministry and Service of the Evill Adam , in whom the Devill hath his Throne , & helpeth him to pronounce the Sentence of Justice .

60. O thou worldly Judge , relie not thou upon the Tower of Babell , upon worldly Determinations , Ordinances , and Conclusions , upon humane Institutions , Statutes , Lawes and Decrees : the Top thereof reacheth not into heaven ; that is onely the height of the Confusion of Strife , and a * * Or , Mistake● miss-understanding : God seeth thee in thy very heart , he proveth and tryeth thy will and desire ; the Law pleads not for thee before God , though thou orderest thy selfe according to that , when thy heart knoweth it ought to be quite otherwise ; and then think no otherwise with thy selfe , but that thou pronouncest the sentence of Justice for the Devill , and servest him under an hypecriticall Mantle or Cloake ; The Justice and right is Gods , and it is God himselfe , 1. ● but † † Or , unrighteousnesse . wrong is the Devills , and it is the Devill himselfe : that Master which thou servest , is he that will reward thee and pay thee thy wages , he himselfe will be thy wages ; and this , thou art to expect in thy Office .

61. And Moses sayth further ; ‖ ‖ Gen. 39.20 , 21 , 22 , 23. Then his Master tooke him and put him into Prison , where the Kings Prisoners lay : and he lay there in Prison ; but the Lord was with him , and vouchsafed protection towards him , and caused him to finde favour in the Eyes of the Officer of the Prison , that he committed all the Prisoners in the Prison , under his hand , that whatsoever was done there must be done by him ; for the Officer of the Prison tooke not any thing upon him : for the Lord was with Joseph , and what he did the Lord made it successfull : In this figure wee see the finall and last proofe and Triall of Gods Children , how they must leave their honour and wellfare , and also put their life in hazzard , and resigne themselves wholly to God , to doe whatsoever he will with them , for they must forsake all for Gods sake and leave the World , and be as a Prisoner who expecteth Death , and relyeth no more upon any Man ; and knoweth not how to get any Comfort from any Creature , but relyeth barely and meerely upon God and his Grace , and then is a Man passed through all proofes and Trialls , and now stands waiting the Commands of his Lord , what he will have him to be .

62. For , he sayth very inwardly to God : Lord , wilt thou have mee in Prison and in misery , that I shall sit in Darknesse , then I will willingly dwell there ; if thou bringest mee into Hell , I will goe along ; for thou art my heaven ; If I have but thee , I enquire not after heaven and earth , and if body and soule should * * Or , be famished . faile , yet thou art my Comfort ; let mee be where I will , yet I am in thee and thou in mee , I have fully enough when I have thee , use mee for what thou wilt .

63. In this last proofe and Triall Man becomes the Image of God againe , for all things become one and the same , and are alike to him ; Hee is all one with prosperity and adversity , with poverty and Riches , with Joy and sorrow , with Light and darknes , with Life and Death ; Hee is as nothing to himselfe , for in his will he is dead to all things , and he standeth in a figure , representing how God is in and through all , and yet is as a Nothing to all things , for they comprehend not him , and yet all is Manifested by him ; and he himselfe is all , and yet hath Nothing , for any thing is to him in the apprehension of it even as nothing , for it comprehends him not ; Hee is as it were dead to all things , and yet himselfe is the Life of all things ; He is ONE and yet NOTHING and ALL : thus also a Man becomes according to his resigned will , when he yeelds himselfe wholly to God , and then his will falls againe into the unsearchable will of God , out of which he came in the beginning , and then standeth in the forme as an Image of the unsearchable will of God , wherein God dwelleth and willeth .

64. For , if the Creature willeth no more then what God willeth through it , then it is dead to it selfe , and standeth againe in the first Image , viz. in that wherein God formed it in a Life ; for , what is the life of the Creature ? nothing else but a spark of the will of God , which Creature now standeth still to the will of God , whose Life and will is Gods , who driveth and governeth it .

65. But that which * * Rom. 9.16 . willeth and runneth of it selfe , that rendeth it selfe from the intire will of God , and bringeth it selfe into selfehood , wherein yet there is no rest , for it must live and run on in selfe will , and is a meere unquietness ; for unquietness is the life of selfe-will ; for , when the will willeth it selfe no more , then nothing can torment it more , its willing is its owne Life ; and whatsoever † † Willeth or desireth that which God willeth or desireth . willeth in and with God , that is one Life with God .

66. It is better to know nothing , then to will according to selfe ; for that which knoweth nothing , the will of that passeth away with the Creaturely Life , and its Strife hath an End , and hath no more source or torment , as wee may understand in * * Or , Sensitive irrationall Creatures .

67. For it is the Source and Torment of all the Damned that they † † Creatures . Have a longing desire , and yet cannot attaine the least satisfaction are wishing and woulding , viz. they would that which is selfe , and in their woulding they generate ‖ ‖ Representations in their thoughts . Idea's , Species , and Formations , viz. Contrary wills and desires , the will being at strife , so that one thing is Manifested in Multiplicity , wherein it is at Enmity with it selfe , but when it is one with the Eternall One , then can no Enmity be therein , and there is also no possibility of Enmity therein .

68. Therefore it is Mans Last proofe or tryall , when he standeth still to God in all things ; then in him , light proceeds out of Darknesse , life out of Death , and Joy out of Sorrow ; for God is in and with him in all things , and blesseth him ; as was done to Joseph in the Prison , his Prison became Joy to him : for he became also a Governour over the Prison in the Prison ; he was as a Prisoner , and yet as a Master of the Prisoners , he governed the Prison , and the Prisoners , and was a Patron , Fosterer , and Guardian to the distressed , his 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 Modelli●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 Pleia●es , Amos 5.8 . Mazzaroth , the 12 signes . Or , A●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 , but upon God , then at length every thing is done which he hath prayd to God for , that should stand him in stead , by humane meanes , when the Minde despaires of humane meanes , and diveth downe into God againe , then Gods helpe breaks forth through humane meanes . Thus the Minde is instructed , to learne to trust in God .

CHAP. LXVIII . Of the Dreames of King Pharaoh ; how Joseph is fetch out of Prison , and presented before the King , and Cometh to Great Honour . Vpon the 41 of Genesis .

MOses sayth ; After Two yeares Pharaoh had a Dreame , Gen. XLI . 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. that he stood by the water , and saw seaven faire fatt Kine arise out of the water , and went to feede in the Meadow ; after this he saw other seaven Kine arise out of the water , which were ill favoured , leane , and Meager , and drew neere the Kine that were by the water side , and the leane Meager and ill favoured devoured the seaven faire fatt Kine ; then Pharaoh awaked : and he slept againe , and dreamed once more , and saw seaven Eares grow out of one stalke , full and thicke ; But afterwards he saw seaven thinne blasted Eares spring up , and the seaven thinne and blacke Eares devoured the seaven full and thick Eares : then Pharaoh awaked and observed that it was a Dreame ; and when it was Morning , his Spirit was troubled , and he sent forth to call all the * * Truth-sellers , South-sayers . Magicians of Aegypt , and all the Wise men , and related to them his Dreames : but there was none that could interpret them to Pharaoh .

2. These Dreames of Pharaoh were represented to him from God , therefore no Magus , and † † Skilfull in Nature . Naturalist could interpret them ; for , the Naturall Magus hath power onely in Nature , onely in that which Nature frameth in its working ; he cannot apprehend that , nor advise in that , which the word of God modelleth & frameth ; but a Prophet hath power to interpret that ; for he is a Divine Magus , as heere Joseph .

3. With the Aegyptians the Magick Art and skill was Common ; but when it was misused to Witchcraft , it was extirpate , although it remained among the Heathen till the Kingdome of Christ , till the Divine Magia sprung up , then the Naturall Magia was suppressed among the Christians , which in the beginning was well that it was suppressed , for the Heathenish * * Or , Religion . Faith was thereby allayed and quenched ; and the Magick Images of Nature , which they honoured for Gods , were rooted out of Mens hearts .

4. But when the Christian Faith was common , then came other Magi up , viz. the Sects in Christendome , which they set up for Gods instead of the Images of Heathen Idolls , and drive on greater Delusions , then the Heathen with their Magick Idolls .

5. For , the Heathen looked upon the Ground of the possibility and working of Nature : but these set themselves above the ground of Nature , meerely in an Historicall Faith , and say that men ought to beleeve that which they contrive .

6. As at this very Day Titulary Christendome is full of such Magi , as have no Naturall understanding , either of God or of Nature more among them , but onely an Empty Babbling of a supernaturall Magick Ground , wherein they have set up themselves for Idoll-Gods , and understand neither the Divine nor Naturall Magia , so that the world is made stock-blind by them , whence the Contention and Strife in Faith and Religion is arisen , that men talke much of Faith , one drawing this way another that way , and make a multitude of Opinions , which are altogether worse then the Heathenish Images , which indeed had their ground and foundation in Nature ; but these Images have no ground either in Nature , or in the supernaturall Divine Faith , but are dumb Idolls , and their Ministers are Baals Ministers .

7. And as it was highly necessary and good , that the Naturall Magia was discontinued amongst the Christians , where the Faith of Christ was manifest : so now at present it is much more necessary that the Naturall Magia were againe manifest , that indeed Titulary Christendomes Idolls which it maketh to it selfe , might through Nature be made manifest and knowne , that Man might know in Nature the Outspoken or expressed formed Word of God , as also the New Regeneration , and also the Fall and Perdition , that thereby the Contrived supernaturall Idolls might be suppressed , that men might at length in Nature learne to understand the Scriptures , seeing Men will not confide in the Spirit of God in the Divine Magia of true Faith , but lay their foundation upon the Tower of Babell , in the Contention and Contrived Idoll Opinions , viz. in the Edicts and Traditions of Men.

8. I doe not say that Men should seeke and preach the Heathenish Magia againe , and take up Heathen Idolls againe , but that it is needfull to learne to search the Ground of Nature , viz. the formed Word of God in Love and Anger , with its re-expression , that Men might not be so blinde concerning the Essence of all Essences .

9. For the Fathers of the first Faith , were not so blinde concerning the Kingdome and Dominion of Nature , but did know in and by Nature , that there was a hidden God , who had made himselfe visible , by the Word of his Exhalation and Information of the Created World , and have knowne Gods Word by the Creation , which is now at present much the more necessary , that the Opinion Idolls might come to light and be knowne ; that Man might at length see , what Faith is , that it is not an Opinion and Conceit , but a Divine * * Heb. 11.1 . Substance or Essence , which Substance or Essence in the visible Man , is hidden to outward Eyes , as the Invisible God is hidden in the visible substance of this World .

10. But that the Magi Naturales , the Naturall Magicians , could not Expound Pharaohs Dreames , this was the cause , Pharaohs Dreames sprang from the Centre of Nature , which the Heathenish Magicians understood not ; for their Magick Ground in their understanding , was onely in the working and † † Or , Scheme . Figure of the Constellation or Asterisme , and in the Elements ;

they understood not the Ground of the Eternall Nature , out of which the Nature of this world had its Originall , and wherein it standeth : but the Dreames of Pharaoh had their Originall out of the Eternall Nature , and were represented in a visible Image in the outward Nature of Time , and in the outward figure * * Or , representation to the outward Man . of Man .

11. For the † † 7 fatt Kine . seaven fat Kine in the Pasture , signifie , in the inward Ground , the ‖ ‖ 7 Holy Properties . seaven properties of the Eternall Nature , in the Holy good Substance or Essence ; viz. in the Kingdome of Heaven , where the Divine power is Substantiall ; and the * * 7 leane Kine seaven leane ill favoured meager Kine , signifie , in the inward Ground , the † † 7 wrathfull properties . seaven properties of the Eternall Nature , in the wrath of God , viz. in the Kingdome of Hunger and Thirst , where Nature is without the Divine Substance of the Good Power of God ; and the ‖ ‖ 7 blasted Eares . seaven thick fatt and full Eares , and also the * * 7 full Eares . seaven drie blasted Eares , signifie the same also .

12. But that this Dreame appeared twofold to Pharaoh , it signifieth in this figure , first the ground of the Eternall Nature in its seaven properties , what God would shew thereby ; Secondly , as to the second appearance , it signifieth the humane Ground , which in its Substance hath its Creaturely Originall out of the seaven properties ; Moreover it denotes the twofold Man , according to the Outward Body , and the outward Spirit , and then according to the Inward Soulish or animall Spirit , and according to the inward holy Substance of the Divine Substantiall power ; and standeth in the * * Condition , qualitie , or propertie . figure of a Holy Divine Man , who is faire and full of divine power and vertue , who walketh and feedeth in the true heavenly Pasture of the Substance of the Substantiall wisdome of God .

13. And it denoteth secondly , a wicked and ungodly Man , who is withered , meager , leane , and ill-favoured as to that Divine Substance , and yet is even the same Natures property as the Divine is : but he is withered and corrupted as to its good Substance ; the Wrath of the Eternall Nature in the seaven properties hath consumed its Substance , so that it is now as a hungry fire-Spirit .

14. Thus the great God representeth before Pharaoh , what at this time stood in the figure of the Aegyptians , for he would visite them : first , he sheweth them his great Grace , in giving them Joseph a Prophet and wise Prince to Governe them : also he sheweth them in this vision , that in his Grace in the Kingdome of the inward and outward Nature in the seaven properties , there is meere Blessing and good things ; if they would walke therein , they would be as the seaven fatt Kine and Eares .

15. But if not , then his wrath would come upon them , and consume their good things in Body and Soule , and make them leane , dry , and withered ; as was done to the Devills , when of Angells they became Devills , then their good things , viz. the Substantiall Divine Wisdome in them , faded , and their seaven properties of the Eternall Nature became so ill-favoured leane and dry , as the seaven withered Kine , and the seaven blasted Eares , wherein was no more power and vertue .

16. And as the seaven withered Kine , and the seaven dry Eares devoured the good fatt Kine and Eares , and were yet more leane and ill-favoured then before , that a man could not discerne that they had devoured them : Thereby the great God also signifieth , that the wicked Man with his seaven properties of Nature enkindled in the Anger of God , devoureth the Good and faire Image of God in him , by introducing himselfe into selfe-desire , in which selfe and wicked desire , Nature becomes painfull , and falls into unquietnesse and disturbance of its peace , and yet afterwards is still ill-favoured , abominable , loathsome , and drie ; as a Covetous churlish hungry Dogge , though he devour much , his Covetous Nature in his Envy consumeth him , even his flesh , so that he hath not that which he will not afford to other Dogges .

17. Thus the great God represents by this , before the Aegyptians , seaven Good fatt yeares and seaven dry barren yeares which devoured the other seaven , so that a Man could not know the good any more , under which yet very powerfull things are prefigured , as shall be mentioned heereafter .

18. But that Pharaoh was troubled at this vision , and yet understood it not , neither could his wise Men interpret it ; this signifieth , that God himselfe would interpret it by his power and vertue in Joseph , and that the Time of this visitation was at hand , therefore was Pharaoh so mooved in himselfe that he would faine know it .

19. But that the Wise-Men in the Light of Nature , could not interpret it , signifieth , that the Workes of God are hidden to the Naturall Man without Grace , and that he knoweth or understandeth nothing of the wayes of God , unlesse God reveale or manifest them thereby in and through him , for this was a Motion of the Eternall Nature through the outward Nature , therefore the Naturall Wise-Men could not understand it .

20. And when none could interpret it to the King , the Kings Butler thought on Joseph , that he had interpreted his Dreames for him , and told it to Pharaoh ; And heere in this vision of Pharaohs , God called Joseph , and that which he had desired two yeares agoe through mans helpe was fulfilled and granted unto him .

Gen. 41.14 , 15 , 16. 21. Then Pharaoh sent and commanded Joseph to be called , and they brought him speedily out of the Dungeon , and he was shaved and put on other Garments , and came into Pharaoh ; Then sayd Pharaoh to him , I have dreamed a Dreame , and there is none that can interpret it , but I have heard of thee , that when thou hearest a Dreame , thou canst interpret it : and Joseph answered Pharaoh and sayd , that is not * * In my power . of mee , yet God will prophesie good to Pharooh , and Pharaoh related his Dreame to him .

22. This figure , that Joseph put on other Garments and was shaved , when he was to enter in before Pharaoh , signifieth this to us , that God at present had put off the Garment of his Misery , and had now put on him the Garment of Wisdome , and would have him now in another place then he was in before ; and set him before Pharaoh with the Garment of Wisdome , and would give him for a Guardian to Pharaoh ; for the Spirit of Moses setteth downe the figure Excellently accurately and properly , as if he had a great desire to play and delight himselfe therein .

23. And wee see further , that Joseph sayd to the King , that it stood not in his naturall power and Might , to know such hidden things , but that God alone gave him to know it , so that he needed neither Art nor Magick Images about it , but God would interpret good to Pharaoh through him .

24. Therefore should a Magus give up his will to God , and fix his Magick Faith , ( wherewith he will search the figure of Nature in its formes and † † Or , qualities . Conditions , ) in God , that he may apprehend the Word of God , and introduce it into the figure of Nature , and then he is a right true Divine Magus , and may master the inward Ground with Divine power and vertue , and bring Nature into a * * Type or representation . figure ; he that practiseth otherwise heerein , he is a false and wicked Magus , as the Devill and his Witches are .

25. And it is no way to be thought , as if a Christian ought not to dare to meddle with the ground of Nature , but that he must be a Clod and Dumb Image , in the knowledge and skill of the secret Mysteries of Nature ; as Babell sayth , Man ought not to dare to search and know it , it were sinne ; which all of them one and other understand as much of the Ground of sinne , as the Pott doth of the Potter .

26. When they should tell how sinne is sinne , and how Man doth cause God to be Angry and in wrath , then they have no other way to turne themselves to evade it , but Images or conceits of Opinions , which shutt up the Conscience in such Images and Conceits , so that the Conscience is affraid of their Images , and the Ground of sinne , according to the seaven Properties of Nature ; ( how their fatt Kine are made leane and drie ) they know not .

27. O ye Makers of Images , how doth the Anger of God in the inward Ground of your owne Nature , threaten you with the seaven barren Kine and Eares : Joseph is out of Prison , and declareth the Councell of God to Pharaoh .

28. The time is even at hand , wherein the figure of Pharaoh shall be brought to Effect , your Images of false and wicked Magick shall be manifested to the whole world by Josephs Exposition of the Vision ; break off from the Images , and pray to God , that he would give you the understanding of Pharaohs visions , and then you may be partakers of the seaven good Kine and Eares within you .

29. If not , then must all your Images of false and wicked Magick be turned into such Barren Kine and Eares , as they are indeed for the most part already in the inward ground , and outwardly at present are devouring , and alwayes devoure the Good times and yeares ; for they have almost quite devoured and swallowed up into the Abysse , all Love , Faith , Truth , Righteousnesse , Humility , and feare of God ; and at present also they devoure all outward food and sustenance : they have devoured the Silver , and there is nothing left but meager and base Copper , and yet they are so hungry and greedy , that they lye gnawing at the Copper , as a Dog at a hard Bone , and would faine have more to devour , and yet there is no more for them .

30. Therefore they are so hungry , that they themselves worry and devour one another for hunger , and bring their Land and Country into dearth and famine ; But heereby they are made Bondslaves to the Anger of God in the seaven properties of Nature , as the whole Land of Aegypt was made King Pharaohs owne in the Deare time of Joseph .

31. This Anger of God will heereafter give you seede , that you must sow Images and Idolls ▪ and devour them againe your selves , as you have cleerly done for a long time , and must be its boneslave servants , as Aegypt was to Pharaoh .

32. Let this be told thee , O Aegypt of Christendome , by Josephs interpretation in the Spirit of Wonder of the sixt Number of the Seales : it concernes thee , awake and behold , the great famine of body and soule is at hand , or else thou must be famished .

33. Thou standest at present in no other * * Or , Resemblance . figure in the sight of God , but that of the seaven ill-favoured , hungry , withered , leane Kine and Eares : the Blessing of God in Body and Soule is departed from thee , that now thou huntest after Good things and temporall sustenance , and yet art not satisfied with it : and the more that thou dost hunger and suck upon bones , thou wilt be still the more hungry , till thou hast devoured all thy good Kine in Conscience , both in Body and Soule , as also Land and People , and thy forme and feature is so ill-favoured , that the Princes of the inward and the outward Heaven cannot endure to behold thee , but helpe to judge thee to the damnation of Death , sayth the Spirit of Wonders in Josephs interpretation .

34. Behold thy selfe now aright , art thou not thus ill-favoured and hungry , consider all thy † † Powers , vertues , and abilities . faculties , thou art raving blinde with great hunger , for thou hast swallowed that up into the Abysse which should blesse thee and make thee happy , and set up the Hypocrisie of thy Idoll Ministers in stead thereof ; Righteousness , Truth , Love , Faith , Humility , Chastity , & the feare of God were thy Blessing by which thou wouldest become fatt againe , but thou hast swallowed up all these properties , and sett thine Idolls in their stead , and covered them with Christs purple Mantle , and now the Evill hungry forme feature and properties of a Devourer are awakened in thee .

35. The first devouring Property Covered with Christs Mantle is Pride , viz. a Desire of Selfe-Might , under the lowly humble Mantle of Christ , resolving to be potent and splendid , as Lucifer under his black Hood , who yet alwayes supposeth he is the most potent , when yet in the presence of God he is but a Lord in Phantasie .

36. The second property of thy hunger Covered with Christs Mantle , is Covetousnesse , viz. the Devourer , who devoureth himselfe , and getteth from others their sweate and flesh from their bones and devoureth it , and yet hath nothing , but alwayes lyeth like Poyson sucking out it selfe : this hath devoured all Truth , Righteousnesse , Patience , Love , Hope , Faith , and the feare of God , and yet is but a meere hunger : at present it hath eaten all Silver from the Copper , and yet looketh as if it had devoured nothing , for nothing is to be seene in it ; but that it is hungryer then before ; it hath devoured all good times into it selfe , and still alwayes devoureth all provisions , which God of his Grace bestoweth , and yet is every day hungryer with devouring , and though he could devoure Heaven , he would devoure Hell also , and yet remaineth a meere hunger still .

37. The Third property of this Hunger Covered with Christs Mantle , is Envy , viz. the sonne of Covetousnesse , and Pride is his Grand-father , this stingeth and pricketh and rageth in the hunger , as poyson in the flesh , it stingeth in words and works , and poysoneth all , it lyeth and cheateth , and is never quiet : the more greedy Covetousness is to devoure , the greater is this its sonne Envy , it will possesse all alone to it selfe , and yet hath no place of rest , either in Heaven , this world , or Hell : It can remaine neither in Heaven , nor in Hell , it standeth onely in the hunger of Covetousnesse , and is the life of Covetousnesse .

38. The Fourth property of Hunger Covered under Christs Mantle , is Anger , which is the sonne of Envy , and Covetousness is its Grand-father , what Envy cannot sting to death , that will Anger strike and fell to death : It is so evill and wicked that it breaks and shatters the Bones to pieces : It alwayes thirsteth after Murther , onely that its Father and Grand-father , viz. Covetousnesse , Envy and Pride may have roome enough , it destroyeth body and soule in their kinde of fattnes , and wasteth Country and Citie , and is further so wicked that it would destroy Heaven and Hell , and yet hath no where any rest .

39. These are the foure Elements of Hunger which devoure and swallow up the seaven fatt Kine and Eares of Pharaoh , and yet are as they were before , and at present Joseph hath seene and manifested them in Pharaohs Dreame , so that they are become manifest in the World , and are set before the Eyes of the Watchmen who sit in Councell for Judgement , what is to be done more with these dry ill-favoured Kine , for God hath given them the seaven fatt Kine of the Manifestation of his Grace , but they devoure all , and yet are so very hungry , that Hell dwelleth in their foure Elements , and the Kingdome of the Devill * * Consisteth in that which their posture , condition or qualitie doth represent and expresse . standeth in their figure .

40. O Aegypt of Christendome , thou hopest for Good , and yet desirest onely to worke wickednesse ; No Good shall come to thee ; except thou dyest from this Hunger , thou wilt burst thy selfe asunder in this Hunger : whence shall good be interpreted to thee by Joseph , when thou thus hungerest the more ? Nature generateth in thee such a thing as thy hunger and desire is , thou oughtest to hope for nothing , except thou convertest and puttest on Josephs New Garment , and then the Lord will give thee his Spirit , so that thou wilt see and understand thy Images , and put them away , and stand with Joseph before the Face of God , as Joseph before the Face of Pharaoh , and wilt be able to see and interpret the Wonders of God .

41. And then the Lord will set thee with Joseph over the Kingdome of his Mysteries , that thou wilt rightly understand the Magick ground of Faith , and wilt search no more in the Images of the outward Naturall Magick , as thou hast done for a long time , but thou wilt see the inward Ground , and with Joseph rule over Aegypt , that is , over the Mysteries , and wilt therein prayse the Lord , and draw in his fountaine , and drinke water of Life .

42. For † † Rom. 10.8 . Deut. 30.14 . the Word which thou shalt now learne and understand , is nigh thee , namely in thy Mouth and heart , thou art Gods formed Word , thou must learne to reade thy owne Booke , which is thy selfe , and then thou wilt be free from all Images , and thou seest the Place , of which it is sayd , * * Gen. 28.16 . The Lord is heere : and then thou wilt attaine the Life of power and vertue againe , and become fatt , and put away the Mantle of Christ , and say ; Heere is the Man that will walke in the footsteps of Christ , and will follow and imitate him , and be like and ‖ ‖ Phil. 3.10 . Conformable to him in his Life and Image .

43. This whole Historie of the Dreames of Pharaoh are an Image , whereby the Spirit under an outward Action , pourtrayeth and Typifieth the humane Ground , how Good , God Created him , and set him in his fattnes , and how he is thus destroyed by Sathans Envy and Poyson , and changed into so ill-favoured an Image .

44. But in Joseph the Spirit representeth a figure , shewing ▪ how a Man must againe spring up through the New Birth out of this Poyson , and how he should be set before God againe , and how God giveth him his Spirit , and maketh him Ruler in his House , how he shall gather in heavenly fruits in Faith and a good Conscience against the time of Temptation , when the Dearth or Famine , viz. Gods Anger sifteth the soule .

45. In which sifting then , that fruit which is for foode , which stands by the soule in Repentance , and in which its little Pearle-Plant with its branches groweth , it takes along , and beareth good fruit .

46. Those fruits are then Josephs interpretation ; as he declared Gods Counsell and taught it to Pharaoh ; so the New Birth bringeth forth such good fruit and doctrine , which makes knowne the way of God to Mankinde , and standeth hefore him with wisdome , as Joseph before Pharaoh ; And this we see in Josephs Councill , after he had interpreted his Dreame , he sayd to Pharaoh ; * * Gen. 41.33 . to the 36. Let the King looke out for a wise and prudent Man , who may build Granaries for Pharaoh , where prov●sion may be layd up , that Men may have Necessary sustenance in the Famine ; which the Spirit secretly represents in the † † Or , Condition of such a Man : the Man Christ , or a Christian Man . figure of Man , that a Man should looke out for ‖ ‖ Exod. 18.21 . Wise Men fearing God , which should help to gather in the Divine Treasury and provision with wisdome and understanding , with Doctrine , life , and prayer ; that thereby the Divine Treasure and provision might be gathered in .

47. And then when the time of triall , sifting , and hunger cometh , that Gods Anger might be thereby kept back and prevented , and not so suddenly make both body and soule Land and people leane , and devour them , but that there may be something for Provision ; Concerning which God sayth , he will doe well to them that feare God unto a * * 1000 Generations . Exod. 20.6 . Thousand Generations ; and this Provion shall continue to a Thousand Generations .

48. And Moses sayth further ; † † Gen. 41.37 , 38 , 39 , 40 , 41 , 42 , 43 , 44 , 45. This saying of Joseph pleased Pharaoh , and all his servants well ; and Pharaoh sayd to his servants ; how can wee finde such a Man , in whom the Spirit of God is , and sayd to Joseph ; seeing God hath made all this knowne to thee , there is none so understanding and wise as thou , thou shalt be over my house , and all my People shall be obedient to thy Word , onely in the Regall Throne I will be higher then thee . And further Pharaoh sayd to Joseph , behold I have set thee over the whole Land of Aegypt , and tooke his Ring off his owne hand , and gave it to Joseph into his hand , and cloathed him with white silke Garments , and hung a Golden Chaine upon his Neck , and caused him to goe in his second Chariot , and caused it to be proclaimed before him , this is the father of the Land , and set him over the whole Land of Aegypt ; and Pharaoh sayd to Joseph ; I am Pharaoh , and without thy will shall no Man stirre his hand or his foote in the whole Land of Aegypt , and he called him his secret Councell , and gave him a wife named Asnath the Daughter of Potiphar Priest of ON .

49. This now is the Most excellent figure in the whole Bible , that there is no where the like to it of any Man , and he standeth in the figure of an approved tryed Christian , who hath out-stood all tryalls : whom the Spirit of Christ hath lead with himselfe quite through his sufferings , Death , Hell , Prison , and Misery , as the Onely God , viz. the Great King set him before him , and tryed his wisdome , which he had received in the processe or imitation of Christ , when he received him with Joy , and giveth this Testimony of him ; there is none so wise as thou , who would so hiddenly introduce his Life in Patience , through Death and Hell , to God , as thou .

50. And as God giveth him full power over his Kingdome , and in his Love maketh him his helper and assistant , as a Councell of a King helpeth and assisteth a King to governe his Kingdome ; so also God sets him in his Kingdome , and ruleth by him , and giveth him his Seale●Ring , viz. the humanity and Deity , in the Love of Jesus Christ , to his soule , and causeth him to ride in the second Chariott after him , that is , where Gods Spirit goeth , there alwayes goeth such a Man after it , and the Devill , Death , and Hell dare not touch him any more , for thus he getteth power over the Devill , Death , and Hell , and also over his mortall flesh and Bloud , as Joseph over the Land of Aegypt .

51. And as Joseph quickly withdrew and built the King Granaryes to lay up provisions ; so also such a Man , who according to his inward Ground sitteth in the Kingdome of God , buildeth for God his Lord , many such Humane - Houses , viz. Mens soules , in which he layes up in store the Divine overplus , which God giveth him in Christ Jesus , viz. the Divine knowledge and wisdome , with good Instruction , Doctrine , and Life , so that his Doctrine spreadeth abroad and multiplieth as sands in the Sea ; so innumerable spreading branches his Pearle-Plant putteth forth , that many hundred thousand soules Eate thereof ; as of Josephs provision in the Famine .

52. And then Potiphars Daughter , that is , the Daughter of the Priest of ON , viz ▪ the true Christianity is given him for a Spouse , which he is to cherish and Love , and * * Gen. 41.50 . begetteth of her these Two Sonnes , as alwayes travailing in this way , and then they walke with washed hearts ; as Joseph before the time of the Famine in Aegypt begate of his wife , Manasseh and Ephraim ; and so it was represented to him with these Names , how God had in the house of his mis●ry caused him to grow great and gave him much .

53. And then also a childe of God sets open his Chists of Treasure , when the famine cometh , that the Anger of God sifteth the world , as Joseph did his Granaryes , and imparted to his fellow Twiggs therewith out of his Chists of Treasure , that they perish not in that Famine .

CHAP. LXIX . How this Famine went through all Lands , and how Jacob sent his sonnes into the Land of Aegypt for Corne , and how they came before Joseph , and how he shewed himselfe to them . What is thereby to be understood . Vpon the 42 of Genesis .

Gen. XLII . THis fowrty second Chapter of Genesis , concerning Joseph and his brethren , is a figure , shewing how such a Converted Christian , which hath already entered with Christ into his processe , and hath now overcome , in the end also forgiveth and rewardeth his Enemies with bounty , who have brought him into Christs processe with their persecution and wicked devices and Councell , and how also their sinnes are set before them , and how they are brought into Anxiety and Necessity , and how in the End , of Meere Grace they are released from paine and punishment , and how God is so gracious to them upon their conversion , that he not onely releaseth the punishment , but blesseth them with his Gifts and Benefitts , as heere Joseph did to his Brethren .

2. But then next is also represented in this figure , how Earnestly and severely God sheweth himselfe against sinne , as heere Joseph against his brethren , and yet God is not earnest to punish the repenting sinner according to the sharpest severity , but he setts himselfe strictly against the soule in its Conscience , that sinne may awake and be acknowledged , and that Repentance may be the greater , that Man in such terrour may be humbled for sinne , and quite depart from sinne , and be angry with it , and utterly hate it ; when he knoweth , that sinne hath so terrible a Judgement in it .

The Historie sayth thus .

3. * * Gen. 42.1 , 2 , 3 , 4. But when Jacob saw , that there was plenty of Corne in Aegypt , he sayd to his sonnes , Why doe you looke so long about you , behold I heare , there is plenty of Corne in Aegypt , goe downe thither , and buy us Corne , that wee may live and not dye : Then the † † 10 Brethren . Ten Brethren of Joseph went downe , that they might buy Corne in Aegypt ; But Jacob would not suffer Josephs brother Benjamin to goe ; for he sayd , some mishap may befall him .

4. Now this is a figure , first , shewing , that when Man findeth himselfe in the Divine Anger in this Famine , that as to Righteousnesse he is in want , as Jacob and his children in the Famine ; then the Father sayth in the Conscience to the Soule ; why ling●rest thou so long looking about thee ? Goe downe into Repentance , where there is plenty of Righteousnesse in the Death of Christ , where Christ giveth righteousnes for and instead of thy sinnes , if thou heartily turnest to him : And thus the Father bestoweth his will and introduceth it in to the Sinners Repentance and Conversation .

5. But Benjamin , Josephs Brother , that is , the humanity of Christ , he giveth not to it presently therewith ; Hee first bestoweth upon it its sinfull Brethren , that is , He giveth it first his terrours into its Conscience , and hideth his Comfort in his Grace , viz. the true Benjamin , Josephs brother , from the * * Sinfull affections . properties of sinnes , and sendeth the properties of sinnes , viz. those , wherein sinnes have been wrought and Committed after Grace , to buy this Corne of Joseph , viz. of Christ .

6. The sinner must himselfe enter upon it , and with Earnestnesse enter into the Suffering and Death of Christ , and dye from his sinnes in the presence of Grace , in the Prison of Gods Anger , and cast himselfe upon Josephs , viz. Christs Mercy and Grace , and not stay without and say : with Christ there is plenty of Grace , and so tickle and comfort himselfe with Grace : No , that quickneth not the poore soule , thou must goe downe into Aegypt to thy injured brother , whom thou hast cast into the Pit , by thy sinnes within thee , and must in great humility come into his presence , though thou wilt not suddenly know it , till he in his Mercy shall give thee to know it , and then thou must in Christs Power , Might and Glory , which he gat in his resurrection , buy Corne for the poore soule , that it may live and not dye ; as Jacob sayd to his Children .

7. And Moses sayth further ; * * Gen. 42.5 , 6 , 7 , 8. Thus the Children of Israell and others with them came to buy Corne ; for the Famine was also in Canaan ; but Joseph was the Ruler of the Land , and sold Corne to all the people in the Land ; Now when his Brethren came to him , they fell downe with their faces to the Earth before him , and he saw them and knew them , and carried himselfe strangely towards them , and spake roughly with them , and sayd to them ; Whence come yee ? They sayd , out of the Land of Canaan to buy foode : but though he knew them , they knew not him yet .

8. This now is the first state and Condition of the poore soule when it turneth to Christ , to fetch foode from him , then he looketh upon the soule in its will , totally in its Essence , to see whether the free-will had sett it selfe towards him , and now if the soule be Converted , then he knoweth it , but first he terrifieth the Conscience , and setteth himselfe roughly , and seemeth strange towards the soule , as he did towards * * Mat. 15.26 . the Cananitish woman , and hideth his Grace from the soule , till it shed forth its Repentance , and boweth its face in the presence of Christ , and acknowledge its transgressions , and totally bow downe it selfe to the Pit of Judgement , and yeeld it s●lfe into Gods Anger and punishment , and to the Dying of it selfe .

9. And then Christ looketh into it , and layeth fast hold upon it with the strict hand of Gods Anger , but his Love and Grace hideth it selfe therein , and that is it , which stirreth up the sinnes of the poore soule , and disturbeth them , so that it is terrified and afraid in the presence of God ; when the soule standeth and cryeth to God , then sayth Christ in the Conscience , who art thou ? behold thy selfe now , whether thou art worthy of me ? as Joseph did heere , when he sayd , who are yee , and set himselfe roughly and strangely towards them .

10. * * Gen. 42.9 . And Joseph thought on the Dreame , which he had dreamed concerning them , and sayd to them : ye are spyes , and are come to see where the Land is open ; that is , Christ thinketh on his Mercy , and on his bitter Passion and Death , and sayth to the soule ; thou art a spie , and comest to mee , onely to see , where the Gate of my Grace is open : but that shall not helpe thee , thou must doe otherwise , thou must first Enter into the Gate of my Suffering and Death , or else thou art but a spie , and wilt see the Gate of my Grace stand open , that thou mayst cover thy selfe with it as with a Mantle ; thou must be in Earnest , or else thou wilt be but treacherous to mee , and take my Grace into thy Mouth .

11. * * Gen. 42.10.11 . And Josephs Brethren answered him and sayd , No , my Lord , thy servants are come to buy foode ; wee are all one Mans sonnes , wee are honest and true Men , wee thy servants were never spies : That is thus much in the Figure , before the properties of the soule in their vanity rightly know themselves when the Anger of God is presented before their Eyes , viz. passeth into their Essence , then the soule thinketh , it is wrong that is done to it , for it thinketh , if it comfort it selfe with the Merits of Jesus Christ , and beleiveth on Christ , that he is the Son of God , and hath satisfied for the soule , then it ought not to be blamed for a Divine spie and unrighteous Hypocrite , it is righteous through the Justification of Christ , seeing it beleeveth the same , that it is applyed to it for its benefit .

12. But , as † † Gen. 42.12 . Joseph sayd to his Brethren : No ; but yee are come to see where the Land is Open : thus also the Spirit of Christ blameth the Essences of the soule ; for it proveth them , that they are not yet broken , and have still selfe-desires in them , and will instantly lay hold on Grace , viz. the Open Gate , which availeth not the soule , it must first enter into Christs suffering and Death , and put them on first through earnest repentance and conversion of its will , and then it may enter through the Open Gate , through Christs wounds and Death , into his Resurrection .

13. Further , * * Gen. 42.13 , 14 , 15 , 16 , 17. Josephs Brethren say , wee thy servants , are † † 12 Brethren . Twelve brethren , sonnes of one Man in the Land of Canaan , and the youngest is still with our Father , but one is not in Being : Joseph sayd to them ; that is it which I told you ; yee are Spies : in this will I prove you by the Life of Pharaoh : Yee shall not goe from hence except your youngest brother come hither , send one of you hence , that may fetch your brother , but yee shall be prisoners : so will I prove your saying , whether your wayes be in truth or not ; for if not then are ye spies by the Life of Pharaoh , and they put them together in Ward for the space of Three Dayes .

The inward precious Figure standeth thus .

14. When the soule doth thus draw neere to Christ , and will instantly put on his Resurrection , then sayth the Spirit of Christ in the Soules Essence , this is that which I told thee , thy Essences are spies by the Life of God , in this will I prove them whether they come to mee in a faithfull and right Path , and whether they bring with them to mee their youngest brother , viz. the true Josephs brother , that is , the Incorporated line of the Covenant of Grace , in their , in Adam , faded heavenly Substantiality , viz. the Incorporated ground of Grace which was effected in Paradise , so that the Soules Essences with their most inward Ground , turne in , to mee , and in mee , else they come but as Hypocrites and spies of the Gate of Grace .

15. This is rightly called fetching the youngest brother , for , that same Incorporated Grace in the Promise , Effected in Paradise , is the soules youngest brother , which it hides and covereth with sinne , and in the beginning of its Repentance it leaves him at home † † Or , with . by the Life of God .

16. Therefore sayth the Text of Moses very secretly ; Hee will prove them by the Life of Pharaoh , which is as much as to say in the figure , by the Life of God , with whom this youngest son stayed behinde , him must the repenting Man bring along with him to the Port of Grace , or else he must lye * * 3 Dayes . Three Dayes shut up in Prison , till he bring him , as Josephs brethren did ; that is , else must the † † 3 Principles . Three Principles in Man lye so long in Prison in the Anger of God , and cannot buy divine food , unlesse they have this their youngest brother , with them ; that is , the Gate , wherein Christ in Man , in that same Image , of the heavenly worlds substance which faded in Adam , ariseth from Death , wherein he may have his dwelling place .

17. Thus a Man is proved by the Life of God , when he turneth to God , to try whether he turne wholly and altogether to him , and bring this incorporated ground of Grace with him , wherein Christ will and shall manifest himselfe ; If not , then sayth Joseph , that is , Christ , to the soules Essences , yee are but spies to the Life of God , and search onely for the Justification of Man from the sufferings and Merits of Christ , that is , yee learne onely the Historie , and take the precious Covenant of God in your Mouths , and flatter your selves with Christs satisfaction , and remaine still onely as spies of Grace ; but that shall nothing avayle you or helpe you , though likely you may spie out the Kingdome of Christ , my Anger and Righteousnesse in my Zeale and Jealousie , shall yet hold you in Prison with all the Three Principles , as long as you bring not the most inward ground of your Substance along with you , ( this is called , setting all the Twelve sonnes of Jacob before Joseph , that is , before Jesus , ) and fall at his feete with body and soule , inwardly and outwardly with all your faculties and powers , and yeeld them up into his Grace .

18. For it is not sayd that they can take the Grace , but that they should sink downe into Grace , that Grace may give it selfe to them ; for Mans ability to take it , is lost , selfe-will it rent off from God , it must wholly sinck downe into God , and leave off willing , that God may receive it againe into his Grace .

19. O Babell ! how home doth this hitt thee ? Thou art by or before the Life of God , with thy hypocrisie but a spie of the Grace of God , thou dost but seeke for the Gate of Grace , and how thou mightest with thy owne will without thy inward Benjamin enter into the Kingdome of Christ , yes thou wilt be outwardly an adopted childe of Grace , whose sinnes are forgiven through the Merits of Christ , and yet continuest to be Babell and a Fable , and wilt not be a Christian in Christ , thou wilt needes passe into Heaven , but that will not avayle thee ; Joseph , that is , Christ holdeth thee imprisoned in the Anger of God both in Body and Soule , unlesse thou givest him Benjamin , viz. thy inward Ground , and then Heaven goeth into thee , and Christ standeth up in thee out of the Grave , so that thy selfe art risen from Death , and then thy spying and prying , hath an End .

20. O yee high Schooles , and Universities , and all yee that will be accounted the Ministers of God , and to teach the way of God , and contend and dispute about it ; what are yee ? look upon your selves in this Figure ; you appeare to be no other then Spies , you alwayes search , and yet you lye still in Prison ; God will have it so no more ; for hee himselfe tryeth the Thoughts of Man , and is himselfe present in all things , his is the understanding , his is the knowledge of the Kingdome of God , without him yee know nothing .

21. Your spying and knowing helps you not into the Kingdome of God , you cannot enter therein , except , that goe forth in your Life , that is , except it be manifested in your Life , that yee are Gods children in Christ , in his Sufferings , Death , and Resurrection , in himselfe , not through an acquired Historicall seeming Faith , but Essentially as a Branch on the Vine , yee must be a Twig on the Tree , you must have Christs Life flesh & Bloud operatively and substantially in the Inward Ground in you , and you must become Christ , else yee are all one and other but spies searchers and historicall Christians , and no better then Jewes Turks and Heathens .

22. O ye simple Men , let it be made knowne to you ; goe but forth from the Towre of the Confounded Languages , then may you soone come to the right , seeke * * Mat. 26.64 . Act. 7·55 , 56. Col. 3.1 . Christ at the right hand of God within you , he sitteth there , unlock your wills , that is , give them up to him , and he will unlock them well enough , your repentance must be earnest , or else ye are all one and other , but Spies .

23. Gaze about no more , it is high Time ; † † Rev. 1.3.22 . ●0 . the time is truly borne , or at hand , ‖ ‖ Luk. 21.28 . your Redemption draweth neere : * * Rev. 21. ● . The Bridegroom calleth his Bride ; you must indeed into the Prison of Joseph in this Famine , if you will not [ bring your inward ground of your hearts into Repentance with you ] Amen , be it so .

Gen. 42.18 , 19 , 20. 24. And Moses sayth further : But on the Third Day he sayd to them , if you will live then doe thus , for I feare God ; if you be honest and true Men , let one of your brethren lie captive in your Prison , but as for you goe your wayes and carry home , what ye have bought for your hunger ; and bring your youngest brother to mee , and so I shall beleeve your words , that ye may not die , and they did so .

The Figure standeth thus .

25. When the soule draweth neere to God and will work repentance , and that its inward Ground , is yet wholly shut up in vanity , so that the Minde is still hanging to selfe , yet if it will not give over Repentance , and for all that cannot be free from the Earthly desires , but continueth in Prayer , then indeed God the Father letteth the Soules Essences out of the Prison of his Anger , that the Minde is well eased againe , like one that is released out of Prison , then sayth the Minde thus ; I am very well eased in my Prayer in this Repentance .

26. For , Gods Anger hath released Nature out of its Prison , that it should with greater labour and industry presse in to God , for in its Prison it cannot doe so , for it is in anguish , and beholdeth only its committed sinnes which continually drive it back , that it is affraid † † Abashed . ashamed & daunted in the presence of God , but when the Anger lets it loose , then it gets power and vertue of Prayer , and the work of Repentance .

27. But the Anger of God holdeth it continually with one Band ; as Joseph held one Brother in Prison , till they brought the last brother also ; and thus must the poore soule remaine tied with one band of the Prison of Death , till it shed forth the last brother , viz. the inward ground , and come before God and say ; Lord I will forsake all for Christs and my salvations sake , and give up my will wholly to thee , cast mee into Death or into Life , into derision or scorne , into poverty or misery , as thou wilt , I will cleave to thee , I will not play the hypocrite before thee , and give thee but halfe my will any more , as I have done .

28. And then if the Earnestnes proceed to practice , that God perceiveth that it is in Earnest , then will also the last brother be let loose , that is , then will also the last Band of the Anger of God be loosed : but in the meane time , ere it thus come to passe , the soule must lye captive in one Band.

29. But neverthelesse God sayth to the other released * * Or , faculties . formes of Life : Now goe your way with that which you have at present in this Repentance bought or gotten of mee , and carry it home , that is , defile it not againe , live of it , and partake of this present Grace bestowed , and carry it in , to the Honour of God , that it may come before God with the Operation of it .

30. Moses sayth further ; But they sayd one among another , Gen 42 , 21 , 22 , 23 , 24. wee trespassed against our Brother , that wee saw the anguish of his Soule , when he wept to us , and wee would not heare him , therefore now this Trouble cometh upon us ; Reuben answered them and sayd , did I not tell you as much when I sayd ; Sinne not against the Lad , and yee would not heare ; and now is his bloud required ; but they knew not that Joseph understood it ; for he spake to them by an Interpreter , and he turned himselfe from them and wept , and when he turned himselfe to them againe , and spake with them , he tooke Simeon from among them and bound him before their Eyes .

31. This Figure now is the Earnestnes of Repentance , when Man in his repentance standeth before God , when he seeketh to God , & weepeth to him , when his Conscience and sinnes awake , as heere the brethren of Joseph did , then he sayth in himselfe , this I have merited and deserved by my sinnes , that I have helped to deride , scorne , and Crucifie Christ within mee , and without mee in my fellow-Members , and have not regarded the entreaties and beseechings in my fellow-Christians , but have scorned , derided , and judged them to damnation , at present it toucheth mee home , when I will turne to God by Repentance , now his sobbs and Teares withhold mee , in that I have driven him away , for my voluptuousnesse , Jesting , sport , and wantonnesse , now I stand heere , and the Heaven in mee in my Conscience is become as Iron .

32. Then sayth God in the Conscience , hast thou not knowne well enough , moreover have I not caused my Word to be told unto thee , thou kn●west well that thou diddest wrong , but thy evill stubborne selfe-will must reigne ; and now thou wouldst have Grace ; and the Devill sayth ; it is to no purpose , Grace is gone , Heaven is shutt up , Hell is open , leave off , thou wilt not attaine it .

33. But the great Mercifullnes in the Grace of Christ in the inward Ground , presseth in with his Pitty , and great Compassion , although at present , he still hideth his countenance of Love from it , that the soule doth not know it , and maketh the troubled soule full of misery , that in selfe it beseecheth and weepeth before God , and accompteth it selfe guilty of all Evill and wickedness , and beginneth in such kindled Lamentation , bitterly to complaine of its sinnes , and to be sorry , and is also so full of shame in the presence of Christ , that it hideth its countenance before God , and knoweth not what to doe for Lamentation ; For it seeth in it selfe with its owne Eyes , that the severe righteousnesse of God , holdeth and bindeth it in its Life , as the Brethren of Joseph must see , that their Brother was bound for their sinnes before their Eyes .

34. For though Christ be stirring in the Soules Essence in the inward ground of the Incorporated Grace , and shattereth it , that it seeth and bewaileth its sinnes , yet he setteth himselfe very strangely against the soule , and will not touch it with any Beame of Love ; as Joseph sett himselfe strangely , as if he understood not their Speech , and spake to them by an Interpreter .

35. This same Interpreter is even that which bringeth the soule into such Repentance , Note , Note , the abilitie of the Soule to attaine Grace . which otherwise could not be ; for it hath nothing more in its owne power but this , that it may turne its abyssall unfathomable supernaturall will towards God , viz. that , out of which it is proceeded , and there stand still , which yet is very hard for it , and yet possible ; unlesse its will have quite broken off it selfe , from the incorporated Gate of Grace , and given it selfe up to the Poyson and infection of the Devill , so that the will of the Abysse of the soule , is entered into * * The condition , posture , and qualitie . a Figure of a false or wicked Thistle , and be wholly poysonous , then it is hard , for then it asketh not after repentance , at all , but is carelesse and negligent , and obdurate , and desireth at no time to Convert , neither is it sorry for any evill or wickednesse , but taketh delight therein and rejoyceth at it , so long as it carreth the Body about it ; and then it is quite lost : but where there is yet a little spark of divine desire left , there is Remedy .

36. And Moses sayth further : † † Gen. 42.25 , 26 , 27 , 28. And Joseph commanded to fill their Sacks with Corne , and to put every ones Money into their Sack againe , also Provision for their Journey , and they did so to them . And they Laded their burthens upon their Asses , and went their way ; but when one of them opened his Sack to give his Asse provender in the Inne , he perceived his Money that lay uppermost in the Sack , and sayd to his Brethren , my Money is restored to mee , see , it is in my Sack ; then their hearts fayled them , and they were affaid , one with another , and sayd ; Wherefore hath God done this unto us ?

37. This now is the Most Lovely rich figure , shewing , how God taketh nothing away from the Repentant Sinner , when he in his will giveth up all , & resolveth to cleave stedfastly to God , he taketh no reward or bounty from him , or any thing else ; neither doth he take away his temporall Good things , when he doth yeeld up all to God , and forsaketh selfishnes ; and then God filleth his sack and restoreth him all that Money which he giveth to the poore and miserable , in his blessing againe , and layeth it aloft in his provision , that the Man seeth , that God hath afforded it to him againe in his wonderfull Blessing .

38. At which a Man often wondereth how it cometh to passe , that Temporall Maintenance befalleth him in such a wonderfull manner , when he hath not sought it , or knowne any thing of it , and likely stands amazed at it , questioning whether he should receive it or no , and thinketh verily , it is done for a Temptation to him , as heere Josephs brethren thought that Joseph tempted them thus , that he might have an occasion against them .

39. And this signifieth the inward Bounty of Christ , that when the poore sinner powereth forth his heart before God , for payment to the Grace , and returneth what he hath to God , then God filleth the sack of his heart full with the Grace of Christ , and giveth him still good Provision , viz. understanding and wisdome in the way of his Pilgrimage , wherein he is to Journey through this valley of Misery home againe into his Fathers Country .

40. But by this Journey and Pilgrimage , wherein the Adamicall Mans sack is filled with heavenly good things , the Kingdome of Gods Anger , as also the Earthlinesse is robbed of that which they have in Man , as is to be seene in this Figure .

41. For * * Gen. 42.35 , 36. when Jacobs sonnes came home to their Father and told him how it happened to them , and powered out their sacks and found the Money againe , and would have Benjamin also into Aegypt : then sayd Jacob yee have robbed mee of my children , Joseph is no more in being , nor Simeon is not , and you would take away Benjamin , all this goeth against mee .

42. Heere Jacob their Father standeth in the figure of the outward Natures selfe , shewing , how Nature complaineth , when it is bereaved and robbed of its right , and of that which it hath begotten and brought to light ; and standeth very excellently in the figure ; for the outward Nature sayth , when it seeth the Divine Gifts in it selfe , whereby it looseth the right of its selfehood I am bereaved of my might and strength ; Joseph , viz. the inward ground of the Kingdome of Heaven , which I had in Paradise , that is no more , and so will also these Gifts of my Power and authority , viz. my children , that is , the properties of my Nature , be taken away , it all goeth against mee , I must suffer my selfe to be bereaved .

43. * * Gen. 42.37 . But Reuben sayd to his Father ; If I bring not Benjamin to thee againe , then slay my † † 2 Sonnes . Two Sonnes , give him into my hand , I will bring him to thee againe ; that is , God Comforteth Nature and sayth ; Give mee thy formes , Qualitie , and Condition , viz. thy Children , into my hand , I will but bring them to Joseph , that is , to Jesus , and will give them to thee againe , thou shalt loose nothing , if I doe not , then slay my two sonnes with thee , that is , slay the first and second Principle ,

44. Which is even done , if Nature be bereaved of its formes and Condition , then must cease in the Nature of Man , the Kingdome of God in Love , and also the Kingdome of God in the might of the fire , so very secretly doth the Spirit of God delight to play in the figure of Regeneration ; which Exposition will seeme strange to Reason , but wee know what wee write heere , which is anderstood by those of our Society .

45. * * Gen. 42.38 . And Jacob sayd , my sonne Benjamin shall not goe downe with you , for his Brother is dead , and he is left alone , if any mishap befall him in the way that you travaile , yee will bring my Grey hayres with sorrow of heart into the Grave ; That is , Nature is faint , when it must enter into the Death of Christ , and is affraid of Dying , and will by no meanes come to it ; it excuseth it selfe concerning its heavenly Joseph which it had , viz. the heavenly Image , which while it cannot comprehend it , it sayth , it is Dead ; now when these my formes and qualities of Life in this way shall get mishap againe , then must I perish with sorrow of heart , and my Life hath an End .

CHAP. LXX . How Jacobs Sonnes went into Aegypt againe because of the Famine , to Joseph to buy Corne , and take Benjamin with them ; How Joseph caused them to be brought into his House , and to Eate at his Table . What is thereby to be understood . Vpon the 43 ▪ of Genesis .

NOw this whole Chapter prefigureth to us , the most excellent Image , Gen. XLIII . representing , how first the outward Nature , in this processe , when it shall give up its will thereinto , that its Lifes Essences shall goe into Aegypt , that is , into the Death of Christ ; is very fearefull , timorous , abashed and daunted , and yet in the End is willing and ready , that all its formes and Conditions of Life might enter into the dying of Selfe , viz. into the true Aegypt , upon divine confidence , that it bringeth the will of God with it thereinto .

2. And then secondly , how the formes and * * Powers or Faculties . Conditions of Life are afrayd before Joseph , that is , before the Face of God , seeing they feele in them an Evill Conscience , as Jac●bs sonnes were affraid before Joseph , for they thought continually God would punish them for Josephs sake , at which they trembled .

3. And thirdly , how God , with the formes of the soulish Nature carrieth himselfe first so friendly , and first giveth them heavenly bread of his owne substance , and yet but in a strange forme ; as Joseph invited his brethren for Guests , and fed them at his Table , that they eate and drank plentifully , and were merry , and afterwards let them goe in Peace , but presently after came with a terrible Triall , in that he caused his Cup to be layd into Benjamins sack , and pursued after them and fetched them back againe , all which standeth powerfully in the figure of a repenting sinner , shewing , how it goeth with him , till God in his Love giveth him to know him .

4. Moses words follow thus ; * * Gen. 43.1 , 2 , 3 , 4 , 5. This Famine was sore in the Land , and when the Corne was spent which they had brought out of Aegypt , their father sayd to them ; goe againe and buy us a little food : then Judah answered and sayd : The Man obliged and charged us strictly and sayd : Yee shall not see my face , except your Brother be with you : Now if thou wilt send our brother with us , then wee will goe downe and buy for thee to Eate : but if thou sendest him not , wee will not goe downe , for the Man hath sayd to us , yee shall not see my Face , unlesse your brother be with you .

This figure standeth thus .

5. The Soule of Man standeth in Three Principles ; viz. in the Eternall fires Nature , and in the Eternall Lights Nature , viz. in the Love-fire , which extinguished in Adam , for which cause at present the Strife is : and thirdly it standeth in Spiritu Mundi , in the Spirit of the World , in the Kingdome of this world , viz. in Mortality and Restoration .

6. Therefore now understand us aright thus , when the Inward Soulish Ground , viz. the Eternall Soule from the Fathers Property of the Word of God , turneth back againe , and lookes about after its Little Pearle , viz. after the Second Principle of the Angelicall worlds property , then it will perceive that it was lost in Adam ; from whence ariseth its Misery and Returne againe , and as soone as it returneth againe , God giveth his Grace into it againe , but unknowne and not understood by it , and * * God . he desireth , that the Inward fire-soule , viz. the Centre of the Eternall Nature , should , with the voyce of Grace in spoken or inspired in Paradise which was wholly incorporated , turne to God againe .

7 ▪ In which Divine desire , this great unquietnesse ariseth in the soule , that it thus goeth into Repentance , when it seeth that it hath lost its ability , neither may nor shall nor can it , in any other way againe attaine its first Pearle which is had , and come to divine salvation , unless it turne with its fires-might wholly againe into the Ground of the incorporated Grace , and give it selfe up thereto .

8. And now when the outward Mortall Soule , viz. the Nature of the third Principle of the Kingdome of this world , seeth this , then it is afraid , as Jacob was of his children , and alwayes thinketh they will loose body and Life , Goods and Honour , and their formes or faculties of Life will be bereaved of their outward Might and Authority , which they have in this world .

9. And then also the inward fiery soule cannot stirre up its inward Ground , viz. the true Benjamin , and bring it along with it into Aegypt , into the presence of Joseph , into Earnest Repentance , into the presence of Jesus : unlesse the Outward Soule from the Spirit of the world be brought downe and quite tamed and overwhelmed , that it also may in the End willingly submit to it , that the fiery inward great soule might thus move it selfe in all the Three Principles , and stirre up the most inward ground , viz. Josephs Brother , viz. the incorporated Gate of Grace , together with all outward Essences or faculties of the outward soule , and bring them along into the work of Repentance , into the presence of the right Joseph or Jesus .

10. For , the fiery Soule is threatned by Joseph , that is , by Jesus , that if , in its drawing neere , it bring not along with it the most inward ground , viz. the brother of Joseph or Christ , which in its Manifestation becometh the Temple of Christ , then shall its Band of Gods Anger not be loosed , its brother Simeon shall remaine in Prison , till it also stirre up and bring with it Josephs Brother , viz. the most inward Ground .

11. Neither shall its Sack be filled with * * Rev. 2.17 . Heavenly Manna for its food , that is , its Faiths desire shall remaine hungry and Empty , and not be filled with divine power and vertue , unlesse it bring the Temple of Christ , viz. the right Sack with it , whereinto the heavenly Joseph filleth his Food .

12. This now in the Text stands in a figure , shewing , how the Old Adamicall Man , viz. the Old Jacob , thinketh it to be very hard , that he should let all the powers of his Life be carried along into Aegypt , that is , into Repentance , into the presence of Joseph or Jesus ; especially when he seeth that he must breake his will , and part with all temporall things for it ; as Old Jacob must part with all his children for this foode .

13. It went hard with him , and yet the famine and hunger did so presse upon him that in the end he must yeeld and be willing that all his sonnes should goe into Aegypt , and his youngest sonne went along , and he was alone as one who had no children : so wholly must the Outward Nature leave whatsoever it hath or is in it selfe ; as having no more power and ability as to Earthly things , and give up the selfehood of its inward soule , which standeth in the Drawing of God , that the inward soule may take the outward soules will along with it into Conversion , and then the Old Jacob , that is , the Old earthly Adamicall Body remaineth alone in its house of Sorrow , and knoweth not now what will become of it , when its Spirit must goe along into conversion , then thinketh the Earthly Lucifer in it , viz. the fleshly desire ; heereby thou wilt loose temporall honour and good things , and be the foole of the world ; this will not serve thy turne and Lust.

14. But the Great Famine , viz. Sinne presseth the poore life in all the Three Principles , that it must make ready and goe into Aegypt , that is , into Repentance , and seeke divine foode , and pray for it and desire it , from the true householder Joseph or JESUS , and in such Prayer and desire fall on his face of great humility before Joseph or Jesus , and desire foode of him .

15. But that Jacobs sonnes must goe twice into Egypt for Corne , and at the first time receive Corne Enough , and yet they came into danger thereby , * * Were kept in pawne , or Custody . and were kept as a pledge , hath inwardly this figure : when Man at first turneth into repentance , then first the terrible figure or aspect of his sinnes standeth before him , for they rouse him up , and the Conscience standeth in the Anger of God .

16. As the Brethren of Joseph , stood the first time before Joseph , when he held them for Spies : so also Man standeth before God as a Spie of Divine Grace ; for he thinketh he will this once enter into Repentance , that his old sinnes may be forgiven him , but he hath not yet so strongly tamed his will , that the will should think all dayes of its life while the body lasteth , to remaine in such begun Repentance , but it thinketh onely for once thus to destroy Sinne in the Conscience , and to drowne the old sinnes in Repentance and Sorrow .

17. And it cometh also to that passe , that his Conscience , though perhaps at first it be terrified , is in the End appeased , and divine foode is given to him from the heavenly Joseph , into the Sack of his desire , so that the Anger of God letteth him goe ; But the Anger of God in his righteousnesse , taketh a ‖ ‖ Or , Pawne . Pledge from the Conscience , and keepeth it , to see whether Man would continue to rest satisfied with this burthen of food , if not , then the Anger of God hath its first right in soule and body .

18. As it happeneth to us poore Men , that wee very slightly and lavishly spend the first foode which the heavenly Joseph giveth us in Repentance , and come againe with great hunger , want and misery of Conscience , and must come to be poore againe , and even therefore , because we did not the first time bring along with us our Benjamin , viz. the most inward Ground ; in that our will was not quite broken , and that wee suppose wee shall continue till our End , in Repentance , and divine Resignation : But if it were done in the first Repentance , then could not Gods righteousnesse in the Anger take any pledge , but must leave us quite free .

19. This figure now , that Jacobs children must goe downe into Egypt for foode twice , and at the second time Joseph was first manifested unto them , and the third time they tooke along with them their wives and children , and all that they had , together with their father ; prefigureth ; that when Man through sinne hath spent and consumed the first divine food , that he must hunger againe and be in want in his Conscience , so that his conscience presseth him & complaineth , as a hungry Belly complaineth for food , then he thinketh on the first repentance againe , how Grace happened to him before .

20. But his most inward Ground , viz. the Band of Gods Anger complaineth against him & condemneth him , that he did not preserve Grace , it blameth him for an unfaithfull perjured Man , who hath tasted Gods Grace , and how it was bestowed on him of meere Mercy , and that he hath for the Lusts sake of the flesh spoyled and lost all againe , and then he standeth as one that is not worthy of any thing , so much as to look up to Heaven , or that the Earth should beare him , that he hath for such base Lusts sake of the flesh squandred so precious a thing againe , and thinketh yet with the poore Publican and sinner , and with the lost sonne the keeper of swine , he will turne againe and come to the salvation of God ; and then first it is in right true Earnest , and then goeth Jacobs sonnes all one and other the second time into Egypt into Repentance , to buy heavenly Corne , and then must the Old Adamicall Jacob , viz. the Body , stay at home in Calamity .

21. In this Earnest it is , that Benjamin , viz. the inward Ground is first taken along ; and now the first will is broken , and goeth no more in and with such a purpose as at the first time , and they come now no more as spies before Joseph , but as earnest hungry Men , viz. with an Earnest hungry Life , which from all its powers and vertues , hungereth after Gods Mercy , after the food of Jesus Christ .

22. Heere now beginneth the earnestnesse in feare and Trembling , and this is the true going forth after heavenly food , wherein the Conscience stands in anxiety , and Reason despaires of its owne ability , and thinketh , alas , God is angry with mee : where shall I seeke for Grace , I am not worthy of it ; I have trampled it underfoote , I must stand ashamed before God ; Into what Deepe shall I goe , where I may dare to lift up my face to God , and bewaile my wants to him .

23. Then comes the poore Conscience , in need , and with trembling , before God , and hath not many Confessions or words , for it accounteth it selfe too unworthy to speake one word before God , but setteth it selfe before his face , and boweth downe to the Ground , and thus in it selfe demerseth it selfe into the Most meere and deepest Mercy of God , into Christs wounds , suffering , and death , and beginneth from its most inward Ground , to sigh , and to fly into Grace , and wholly give up it selfe thereto , as Josephs brethren came thus the second time before Joseph , and fell downe before him .

24. And when Joseph saw them thus , that they were all there and stood so humbly before him , he had so great Compassion upon them , that he could not speake a word neither : but turned him and wept : And this is the state and condition , wherein the inward ground of the heavenly worlds substance which faded in Adam , into which God a-againe inspoke or inspired his Word of Grace in Paradise , for an Ensigne , Banner , Mark , and Limitt , became living againe in this Compassion , wherein Christ is assuredly borne in Man in this ground , and now instantly ariseth through his sufferings , from Death in Man , and there sitteth at the right hand of his Father ; which right hand , is the fiery soule from the Fathers property in the word of the Eternall Nature , and presenteth the soule in this ground before the Anger of God , and satisfieth and filleth it with Love .

25. And heere a Christian beginneth to be a Christian , for he is one , in Christ , and is no more a spie and verball or Mouth-Christian , but that is in the most inward Ground ; and heere Simeon is loosed , and * * Rom. 8.1 . there is no more Condemnation to those that are thus in Christ Jesus : although perhaps the Outward body is in this world and subjected to vanity , yet it hurteth it now no more , but every fayling which it now committeth , in the flesh , must turne to serve for the best to it ; For now it beginneth to kill the works and contrivance of the flesh , and continually to Crucifie the Old Adam , for its whole life is now a meere repentance , and Christ in it doth help it to work repentance , and bringeth it now to his Glorious feast or Banquett , as Joseph did his brethren when they came againe to him , when he commanded to make ready and gave them of his Table .

26. Thus now Christ feedeth the Converted soule , with his flesh and bloud , and in this feast or Banquett is the † † Rev. 19.7.9 Wedding of the Lamb ; whosoever hath been a Guest heere , he understandeth our sence and minde , and no other doth , they are all of them but Spies , though perhaps they suppose they understand it , yet there is no right understanding of this feast or Banquett in any Man , unlesse he hath been at it and tasted of it himselfe , for it is a very impossible thing for Reason to apprehend it without Christs spirit in himselfe , who is himselfe the food , at this feast or Banquet of Joseph .

27. And it is told thee Babell , in thy spying by Josephs feast or Banquett , that thou deludest Christendome ; in that by this feast thou pointest them to the Resurrection of the Dead , thou Errest : a Christian must * * John 6.53 . eate the flesh of the sonne of Man here , or he hath no life in him : † † 1 Cor. 15 28 In the Resurrection God will be all in all . ‖ ‖ Col. 3.1 . Christ sitteth at the right hand of God in Man heere , and presenteth him with his Body and with his Innocent Bloud that was shed , and that , he covereth the soule withall , and floweth into it with the same , when Gods Anger will stirre , being instigated by the desire of the flesh .

28. O thou poore old Jacob of † † Or , inspecting Spying Christendome , let thy hungry sonnes , who are very leane for great hunger in the Conscience , goe to Joseph , keep them no longer back in thy feare : what I pray thee is thy feare ? thou supposest , that if this Ground should come to light in the world , thou shouldst loose thy sonnes whom thou lovest ; but who are thy sonnes ? there is thy owne honour , in that thou thinkest to sit in the Stead of Christ upon Earth ; Also , there is thy Lucifer of fleshly honour , which thou takest care for , and thy countenance is dejected about it , if a man should require an Apostolique Life from thee , and seeke thee in the Processe and Imitation of Christ ; it pleaseth thee better , that thou livest in honour and voluptuousnesse of flesh in Spying , and honourest thy Belly , and so bringest thy poore Christianity under a vayle .

29. O thou poore old Jacob , trouble not thy selfe so about temporall momentany things ; see how it went with old Jacob , when he let all his sonnes goe from him to Joseph , how Joseph caused him to be fetched to him , and did so much Good to him and his children , and nourished them in the famine , and placed them in a better Land ; and so it will goe also with thee , if thou wilt let thy sonnes goe to Joseph ; but if thou wilt henceforth keepe them back longer , then thou must starve , thou and thy children , and be famished in Misery , sayth the Spirit of Wonders , by Josephs feast or Banquett .

30. O Israell Mark this Text very well , it concerneth thee , and hath cleerely concerned thee , but that thou art yet blinde in thy hungry misery , and waitest for the sword of the Turba , that shall awaken thee , since thou wilt needs have it .

31. Every one thinketh , if three parts of Men were destroyed , then I should have good dayes with those that remaine , and then wee would be honest and vertuous , and leade an upright honest life : Also , men gaze about to see whence that Salvation will come , which is so much written off ; and say and thinke , Salvation will enter into the Lust of the flesh from without , Men alwayes gape for an Earthly Kingdome of Christ .

32. O Israell , if thou knewest these present times wherein thou livest in blindnesse , thou wouldest repent in Sackcloath & Ashes ; thou lookest for the * * Signall-Star , such a Starre as lead the Wisemen to Christ . Matth. 2.2 . Signall-Starre , and it hath appeared , it shineth , whosoever hath Eyes may see it , it is indeed as bigge as the world is , and yet Men will be blinde . Enough to those that are Ours .

33. And as Jacobs children spake much with their father concerning Benjamin , and promised to bring him againe , he sayd at last : * * Gen. 43.11 , 12 , 13 , 14. If it must be so , let it be so , and take of the best fruit of the Country , in your Sacks , and carry downe a Present to the Man , a little Balsam and Honey ; and Spices and Mirrhe Dates and Almonds ; take also other Money with you and the Money that was put above in your Sacks againe , carry with you , it may be it was done by mistake ; moreover , take your brother , arise , goe againe to the Man , and the Almighty God give you Mercy , before the Man , that he may let your other brother and Benjamin goe ; but I must be as one quite bereft of his children .

34. This now is the figure that is above explained , and wee see a very Excellent cleere Type and Image therein , shewing , that Jacob commanded his sonnes to take with them of the most precious rich and costly fruit of the Land , and carry it with them to Joseph , in which the Spirit pourtrayeth in the figure , how the Christian Church , when it seeth it selfe in such Trouble , and spirituall Famine , hunger , and want , and now is on the way of Repentance , should carry these good fruits with it before God , viz. Hope , Faith and divine affiance , and not wilde fruit , as Covetousnesse , Selfe-willed Lust , and Hypocrisie , but a purpose and resolution towards Truth , Righteousnesse , Chastity , Love and Meeknesse .

35. Thus must the Old Man take a resolution , to goe in such a purpose to Joseph , that is , to Christ ; and then hee yeeldeth up all his sonnes for the Journey of this Pilgrimage , and sayth ; Now I am bereaved of all my Sonnes , I have nothing more in the desire of fleshly voluptuousnesse , I have yeelded them alltogether into the will of God .

36. Also , wee see in this figure , how Jacob commanded them to take with them againe , the unrighteous money , that they had brought back in their Sacks , and restore it againe ; thus also must a Man who will be or is a Christian , put away from him all unrighteous things ; all that he hath gotten to himselfe by subtilty , craft , and wrong , that , he should repay againe , or , else indeed give it to the Poore .

37. For that which he giveth to the needy and miserable that suffer want , he giveth to the hungry brethren of Joseph , and the heavenly Joseph receiveth it in his hungry brethren and fellow-Members , and returneth it to him againe manifold , as Josephs Steward gave them againe the Money which they carried home in their Sacks the first time and brought it againe , and sayd , Peace be to you , your fathers God , hath bestowed Treasure on you .

38. A man must put away all unrighteousnesse from him , if he will enter in to the Wedding of Jesus Christ ; Hypocrisie and flattery in comforting ones selfe , avayleth nothing ; it must be Earnestnes ; and this is that which keepeth Men back from the wayes of God , even their walking upon the wayes of Hypocrisie , and flattering themselves ; whereas they should leave off and forsake unrighteousnesse and Extortion , and restore that which is gotten by falshood : thus they have cast the Purple Mantle of Christ over the crafty wretch , and covered him with the satisfaction and merits , onely that the Theefe may live under that Cloake .

39. O thou poore Christendome , how hath Antichrist deluded thee with this Cloake and Covering ; O flee away from him it is time : The Covering will not avayle any wicked and unrighteous person , so long as any is such a one he is the Devills Servant .

40. A Christian is a New Creature in the Ground of his Heart , his Minde is bent onely to well-doing , not to steale , Else were Christ [ by Consequence accounted ] a Theefe in Man . Let but the Mantle of Christ fall off , and restore what thou hast stolen , and gained and extorted with unrighterusnesse and injury , and cast away the old Quarrells , strivings , and * * Law-suits . Litigations , from thy soule , and goe naked and empty under the Crosse , to which Christ hangeth , and looke upon his fresh bleeding wounds , and take his bloud into thy hungry soule , and then thou wilt be healed and redeemed and released from all want , else no comfort of Satisfaction and Merit will helpe thee . All true Comfort is but this , that a Christian comforteth himselfe that he shall in this Repentance in Christ Jesus obtaine a Gracious God and that shall even be his Comfort that he may not despaire .

41. The satisfaction wherewith the unrighteous comforteth himselfe ; and sayth , My works avayle nothing , Christ hath done all , I can doe nothing ; and continueth under such Comfort in sinnes , that is the Devills fishhooke , whereby he catcheth his fish with Christs Mantle .

42. Christ had his Purple Mantle on him , when he was in his suffering ; but when he hung on the Crosse , he had it no more , much lesse in his Resurrection : so also should a Man take this Mantle about him , onely when he goeth into Christs Suffering and Death in Repentance , in Repentance it is onely avaylable , and no way else , that a soule should wrap it selfe up in it when it is ashamed in its sinnes , before the face of God .

43. All that is taught and beleeved otherwise , is deceipt , a fable , and Babell . All teachers that teach otherwise , are but servants and slaves of the Belly , and the fishermen , and a Deceipt of the world , of these let Men beware : for he that will be a Teacher , must also be a true Christian , that so he may also thus live in Christ ; Else * * John 10. he is a Theefe and a Murderer , that climeth up some other way into the sheepfold , of whom Christ speaketh .

44. And Moses sayth further ; Gen. 43.15 , 16 , 17. Then they tooke their Present and the double money with them and Benjamin , and arose and went into Aegypt , and presented themselves before Joseph ; and when Joseph saw them with Benjamin , he sayd to his Steward , bring these Men to my House , and stay and make ready , for they shall eate with mee at Noone , and the Man did as Joseph sayd unto him , and brought the Men into Josephs house .

45. This now signifieth thus , that hee that hides himselfe under the Mantle must come forth , and bring his unrighteous wrong gotten Goods againe , and come before the face of the heavenly Joseph , and come naked and empty of his , I hood or owne ability , and bring the right Benjamin that is in him , along with him , then Joseph draweth neere him , and seeth him , and commandeth his Steward , viz. the Spirit of Power , to bring these Men into his house , viz. into his Humanity ; and then the Lamb of God shall be made ready , and these Men or the Lifes Essences of the right soule , shall eate at Josephs Table with him at Noone , ( then it is Noone when the high Light of Grace , shineth as at Noone or Midday in the soule ) and heere Josephs brethren are reconciled , when they eate with Joseph , that is , with Christ , of his Foode .

46. This Now is the Supper Apocalyps † † Rev. 19.9 . 19. Heere a Man casts away the Mantle , and becometh a Brother of Joseph , and needs no more flattery or comforting of himselfe , but becometh a Christian in Christ , who is dead with Christ to his sinnes and is become living in him , and is risen againe in him , and liveth with him , eateth with him at his Table , and is no more a servant of sinne , who must feare againe , but who is * * Gal. 4.7 . a sonne in the House to whom the Inheritance belongeth , according to the Scriptures .

Gen. 43. from 17. to the 25. 47. And when Josephs Steward had brought them into Josephs house , they were still afraid , and spake to him before the doore concerning the Money , which they had found in their Sacks ; but he comforted them and sayd , I found your money and have had it ; your God hath bestowed Treasure in your Sacks ; and he brought Simeon out to them , and brought them into Josephs house , and gave them water to wash their feete , and gave their Asses Provender , but they prepared their Present against Joseph should come at Noone ; for they had heard that they should Eate bread there .

48. This now is the figure and representation of a Troubled Man , who now entereth into Josephs house , & giveth againe the unrighteous thing ; for he had done much unrighteousnesse and wrong , because he had nothing to give , he giveth it againe with his heart before the house of Joseph in true Confession and acknowledgement , and would faine give it back againe with his hand , if he were but able to doe it ; to such a one sayth Josephs Steward , feare no more , I have cleerly received it in your Repentance , Christ hath payd and restored it for you in his bloud , so that all is done away and nothing remaining , and you are in poverty and misery , therefore keepe that little which you have , to cherish your life , though indeed you have it of wrong , and should have nothing in this world for your owne , yet God hath given you Treasure ; Take water and wash your feete ; that is , clense the Conversation of your hands and feete , and doe evill no more , keepe not that which is unrighteous , but onely that little , which you have of right , wherewith you cannot repay the wrong .

49. Not so to understand it , that he should not restore againe that which is of wrong , of his own which he hath rightly gotten besides Extortion , if he be able ; we speak of the poore , which hath nothing but a peece of bread left to sustaine Life ; no excuse avayleth before God , the Conscience must become pure , or else thou art a Theefe : for the figure heere addeth , that the Steward gave their Asses provender , which signifieth the Earthly Body , that Christ will by his Steward cause provender and food to be given to it .

50. These Stewards heere , are honest and vertuous people in the world , which shall help to take care of it , that it may live , and though he were formerly a wicked Man , if hee were now honest from his heart .

51. Not as the false wicked world judgeth , who know a fault in a Converted Man , which he hath had , and still alwayes upbraid him and condemne him for an unrighteous Man , which Devillishnes the world is full of , that if they see a Man , who is Converted , they cast all faylings and infirmities which every one hath in flesh and bloud , upon him and judge him for it , and looke upon what he hath been , and not upon what he now is . Heere sayth Christ : * * Matth. 7.1 . Judge not , and then you shall not be judged .

52. † † Gen. 43.26 , 27 , 28. Now when Joseph entered into the house , they brought him the Present in their hands , and fell downe before him to the Earth ; but he saluted them friendly and sayd ; is it well with your father the old Man , whom ye told me of , doth he yet live ; and they answered : it is well with thy servant our father , and he yet liveth : and so they bowed and fell downe before him .

53. This now is the State and Condition of the Soule when it cometh plainly before the Eyes of God , and hath wrapt its Present up in the Sufferings and Death of Christ , and beareth it in its hands with the figure of the Nayle-Prints of Christ , in the presence of God : that is to say , the will to Righteousnesse , Truth , Chastity , Love , Patience , Hope , Faith , Meeknes ; these are now in the will of the soule , and these the soule giveth to the heavenly Joseph , and falleth downe before him in humility .

54. But this Joseph Saluteth the soule , that is , he speaketh or inspireth his word of Grace into it , and parlyeth friendly in the Conscience with it , concerning the old Adamicall Jacob of its Life , and sayth : doth he yet live , that is , if he be still living and not quite dead , there shall well be a Remedy for him ; at which the soule rejoyceth and sayth ; it is well with thy servant my father , and he yet Liveth .

55. * * Gen. 43.29 , 30 , 31. And Joseph lift up his Eyes and saw his brother Benjamin , his Mothers sonne and sayd ; is that your youngest Brother that you have told mee of , and sayd further : God be gratious to thee my sonne ; and Joseph made hast away ; for his heart burnt within him towards his brother , and sought where to weepe , so he went into his Chamber and wept there ; and when he had washed his Face , he went forth and carried himselfe boldly and sayd : Set bread on the Table .

56. This now is that Excellent Type or Image , as is above-mentioned ; when Benjamin , that is the most Inward Ground , wherein lye the Grace-Gates of Paradise , is manifested before the eyes of Christ , in whom the great Compassion kindleth it selfe ; then God in Christ Speaketh in or inspireth the Living Compassion , as heere Joseph into Benjamin when he sayd ; God be gratious to thee my sonne : This weeping of the heavenly Joseph , kindleth this faded Paradisicall Image againe with this weeping humility of Christ , so that , from Christs weeping into this Image the Eternall Joy riseth up : and then Christ setteth Bread upon the Table , that this Image may Eate with him .

57. And Moses sayth further ; And they served Joseph apart , Gen. 43.32 . and them apart ; and the Egyptians that did Eate with him , apart also ; for the Egyptians dare not eate bread with the Hebrewes , for it is an Abomination to them , and they placed them before him , the first according to his priority of Birth , and the youngest according to his youth , and they Marvailed amongst themselves , and they carried them † † Or , Messes . food from his Table : but Benjamines was five times as much as the other , and they drank and were merry in drinking plentifully with him .

58. This figure is now the secretest Ground and highest Mystery of all between God and Man , although it appeare outwardly as if Joseph would thus hide himselfe before his brethren , as if he were not an Hebrew of their Progenie ; yet the Spirit hath heere set downe so deepe a Mystery , that no Reason can discerne it .

59. For Joseph in this place standeth in the figure of Christ , who hath food apart , * * John 4.32.34 . whereof they know nothing , as it is to be seene at Jacobs well , when his Disciples called him to Eate ; then sayd he ; I have foode which you know nothing of , which is to doe the will of him that sent mee : for the Heathen Womans Faith was his Foode .

60. Christ according to the Eternall Word of the Deity eateth not of the substance of Heaven , as a Creature , but of the humane Faith and earnest Prayer , and the soules of Men Praysing God , are his Food , which the Eternall Word that became Man , eateth , as apart , which appertaineth to no Man or any other Creature , neither can they eate it , and when he eateth the Faith and Prayer , together with the prayse of God , from our soules , then the Humane Faith together with the Prayer and praysing God , becomes Substantiall in the word of power , and is of one and the same Substance with the Substance of the heavenly corporeity of Christ , all alike to the onely Body of Christ , God and Substance , viz. God , Man , and Substance , all one .

61. This Substance , ( which is one and the same Substance with the assumed , humanity , from us , wherein he hath shed his Bloud , which is alike of a Divine and humane Substantiality , viz. Supernaturall flesh and Bloud , and then also of the humane Creatures flesh and Bloud except the Earthlines of our humanity ) he giveth this now to the humane Faith againe to be eaten and drunk .

62. For , Faith in the desire of its hunger , is the Mouth , which sucketh and receiveth it in , in which impression catching and receiving , Faith eateth and drinketh Christs flesh and Bloud , which eating and drinking is apprehended and kept in the inward Paradisicall Image , which faded in Adam , and became living againe in Christ , wherein the humane Paradisicall Substance and Christs flesh and Bloud , are entirely one Substance , and continueth so Eternally ; which inward Man , is now no more called Adam , but Christ , viz. being a Member of the Body and Substance of Christ , wherein is the Temple of the Holy Ghost , and Gods holy Word is therein Substantially , and it is a * * Resemblance of the unconceiveable or non-imagible Deity . forme or Image of the Imagelesse Deity ; viz. the Imaged Word of God , an † † Answering exactly as a Mans face doth in a Glasse . Expresse reflex Image of God .

63. And this now is the signification of the figure , that they served Joseph apart , and his brethren also apart ; that still there is a difference between Christ and his Eating , and Man and his Eating , the difference is not as to the Creaturely humanity of Christ from us , but between the un-formed Eternall Word in him , wherein the Totall God is operatively and generatively , not shut up and seperated , but Expressive in full Omnipotence , not creaturely but Divine .

64. But in us Men , so far as Man in his participation hath any thing of God and Christ in his owne Substance , the Word is formed and Substantiall , and this formed Substantiall Word eateth againe of the formed word of God , viz. of Christs flesh and Bloud , * * Col. 2.9 . wherein yet also the un-formed Word together with the whole fullnesse of the Deity dwelleth .

65. But the humane Creature , hath it not in his owne participation or possession of selfe , as it is in Christ Jesus , but as a vessell and habitation of God , after that manner by way of similitude , as fire possesseth Iron and † † Maketh it all of a light fire . illustrateth it , that it come to be all of a fire , and yet it hath not the Fire in its owne power or authority , for if the fire goe out , the Iron then remaineth to be dark Iron , or as the Sunne presseth and penetrateth through an hearb , and puts forth it selfe together in the hearb and becometh Substantiall , and yet the Sunnes Spirit remaineth to be onely a power and vertue in the hearb , and the Corpus or Body of the hearb , doth not come to be Sunne , thus also is it to be understood between God , and Man .

66. But that Moses sayth : And they served the Aegyptians also apart , for the Egyptians dare not eate Bread with the Hebrewes , hath also its figure ; though it might well be so outwardly in it selfe , that they have not dared to Eate with them , which wee leave unquestionably in its owne worth , as also all other things , wee leave it standing in a History , but wee would onely cleere and explaine the meaning and understanding , wherefore the Spirit of God hath caused it to be deciphered so narrowly , curiously , exactly , and punctually .

67. Now when wee will search out this , wee must take into Consideration , a Naturall Adamicall Man , of what kinde Progenie or Name soever he is , whether Heathen , Turk , * * Or Mouth-Christian . verball or Titulary Christian , or Jew , heere they are all alike and no otherwise : all these dare not Eate with a right true Christian , as , viz. with Josephs Brethren ; But why ? because they have not a Mouth to eate such foode withall , their Mouth is yet shut up to them , and they cannot eate the Foode of Christs Body , they are an Abomination to it , and have a loathing against it : as wee see that it is an Abomination to the Jewes , Turks & Heathens , that a Christian sayth ; † † Joh. 6.53 . Hee eateth Christs flesh and drinketh his Bloud .

68. So also it is an abomination to the Titulary Christendome , one part of which beleeveth not the Substantiall participation and feeding upon the Body of Christ , but will have it meerely Spirituall ; The other part will have the Mouth of the Adamicall Mortall Man full of it , and therewith comprehend & receive it : And so there is no right knowledg or understanding in either part : and they sit at Table , but without knowing any thing as the Brethren of Joseph did , who knew not Joseph , where indeed their Faith feedeth , but their understanding knoweth not Joseph in his ‖ ‖ Or , Messe of foode . feast or Banquett .

69. Now then sayth Reason : seeing the Jewes Turks and Ignorant unknowing Heathen have no Mouth to eate such foode with , and that Christ sayth : * * Joh. 6.53 . Whosoever Eateth not the flesh of the Sonne of Man , he hath no life in him ; therefore they must all of them be Damned : O Israell , how blinde art thou heere , and knowest as little as they , or as Josephs Brethren knew of Joseph .

70. The Turks Jewes and Strange Nations , whose desire and prayer goeth to the Onely God , have indeed a Mouth but not so as a Christian hath ; for as the Desire , viz. the Mouth , is , such is also the Foode in the Mouth ; They desire the Spirit of God , and such is also their Eating , in that manner as before Christs humanity , in the Father and the Sonne , viz. in the Word .

71. But a Christian hath an incarnate Mouth : for the * * Or , Soulish . Soules Desire , or much more the Substantiall Christ or Christus , viz. the Virgin Sophia hath a Mouth from the Substantiall Word ; but the other have one from the un-substantiall Word ; they desire † † Or , to be like God the Father : our heavenly Father . the property of God the Father , viz. of the Onely God , and they doe apprehend it also . But heere Grace is not manifest .

72. But seeing ‖ ‖ Joh. 6.37 . the Father hath given Man to his Sonne Christ , as Christ sayth , and hath manifested the Grace in Christ , and inviteth them all in Christ , and that there is no Salvation * * Or , out of him without Christ ; therefore he giveth to them also the Earnest crying prayer , which Christ receiveth from his Father , and apprehendeth it in himselfe and eateth it , and filleth them with his Humanity , Suffering , Death , and shedding of his Bloud , and so they are with their spirit in Christ Substantially , but in themselves as hidden to them .

73. For they desire not any way the flesh of the Sonne of Man , and therefore they have not in their Selfhood any Mouth for Christs flesh and Bloud , for they have no desire to it , but with their Spirit they are Substantially in Christ : But their inward in Adam faded Paradisicall Humanity , wherein the incorporated Grace in Paradise , lyeth , remaineth hidden in them and without a stirring Life .

74. For Christ dwelleth not Substantially therein , as in a true Christian : But their Faiths Substance is hidden in Christ to the Day of the Restoration of that which is lost in Adam , when their Paradisicall Image , which is not manifested in this Time , will put on their Faiths Substance , in Gods bestowed Grace , which proceedeth from one upon all , out of Christs Spirit ; for that Incorporated Grace , viz. the inspoken or inspired Word standeth also in them , and panteth after Christs Substantiality .

75. But seeing their Substantiality is in the Word , without this place , state and Condition , in Christ , where Christ in himselfe fullfilleth their Faith to God , therefore also will their substantiall Faith in God put on that incorporated word in the Paradisicall Image , together with the same at the Revelation or Manifestation of Jesus Christ ; Note , how Salvation is not of our selves , but of Grace in us . and heerewith also the whole Man .

76. For the Scripture saith ; * * Eph. 2.8 . Of Grace are ye saved , and that not of your selves , not by your knowing , but through Gods Mercy and Compassion . It lyeth not in knowing , as if the knowing could receive Christ , but it lyeth in the Gift , viz. in the Grace , which Christ giveth to the unknowing into their Faith in God , as well as to the knowing into their Desire , it is done to both , of Grace .

77. For Adam went forth from the Onely God into selfe , into ignorance , and lead us all with him into that Ignorance , but Grace came againe from that onely God , and offereth it selfe to all Ignorant unknowing persons , Heathens as well as Jewes .

78. Among the Jewes stood the Image or Type of Grace in the Figure , signifying , how Grace would receive Man againe . But now the Fathers of the figure , viz. the Jewes had no more part in the Grace , viz. those among whom the Image or Type had not manifested it selfe , for the prefiguration and Type pointed at Christ ; The Jewes pressed with their Faith and Prayer , through the Prefiguration into the onely Grace , which was in God , which God bestowed upon Adam and his children ; But the Heathen , which had not the Law , and yet beleeved without Circumcision , in the onely promised Grace of God , they pressed without the Type or Prefiguration into the Grace .

79. For the Ability was given to the one People as well as to the other , no People could of themselves , but the Grace tooke the Will for the Ability , and gave them ability and power alike , the Jewes and the faithfull Heathen : But Infidelity and not willing was both with the Jewes and Heathen , their Damnation , in that they withheld their wills in selfe and in Hardning , and went a whoring after other Gods : thus , the Circumcision and Sacrifices were not the Jewes Salvation , but Grace , which they represented in such figures pointing at the Humanity of Christ , when the Grace would fullfill the future ; the future fullfilling was their Salvation .

80. Thus also at present the Christians have the figure of Grace under the Gospell in the fullfilling : not that they can receive the fullfilling in selfe-power and ability , but the fullfilling of the Grace tendereth it to them , if they will give up themselves thereinto , and the Mouth is given to them in the Grace .

81. But the other bend their wills towards the Grace of God , which is even the same Grace with the Christians , and no more ; but the Substantiall Grace in the Image of the fullfilling , they know not ; But the Grace taketh their willing with the desire into it , and giveth the desire in the Grace , a Mouth , which is hidden to the Creature , till the day of the Revelation of JESVS Christ .

82. Therefore there is no other difference between them , but the Substantiall Stirring in the Paradisicall Image , the Paradisicall Image not having yet put on Christ in Substance , as it is with the true Christians , and yet their Faith in the Grace of God in Christ , is Substantiall , yet not in the humane owne possession of selfe , but in God who fullfilleth all things , and is and dwelleth through all things ; thus the Substantiall Grace is neere the faithfull or Beleeving Jewes and Turkes , and in them , but as to the Creature not apprehended .

83. They have Christ in them , but they apprehend him not , unlesse their will enter into the Substantiall Grace of Christ , and then Christ manifesteth himselfe in their Creature , as well as in Christians ; But the Grace in Christ is layd by the faithfull beleeving Jewes and other People , for it moveth through them , and their will to God is in it , and walketh therein .

84. A Titulary Christian without the Divine Will is further from it , then a Beleeving Jew , Turk , and Heathen , or whosoever he be that putteth his trust in God , and giveth up his will to God ; such a one is neerer , and will Condemne the Titulary Christian , in that he boasteth of knowing and comforteth himselfe with the Grace , but continueth in his evill will and desire without Grace , and will set the wicked man up in the Grace of God .

85. Thou sayst thus : The strange Nations are not Baptized into Christ , therefore they are not Children to the Grace of the Covenant , neither . Answer . If Circumcision were alone salvation , then were Baptisme so also , for the one is as the other , but God requireth that a Jew should be Circumcised inwardly in Heart . Circumcision was but the Type or Image , shewing how Christ would Cut off sinne , which Type Christ hath fullfilled : Thus also the Spirit of Christ * * Batheth , Steepeth or soaketh into the Grace and quickneth a Sprout . Baptizeth with this Covenant in the Paradisicall Image , in the Incorporated Grace , and kindleth an Ember .

86. But it requireth an Ens of Faith , which is capable of the † † Or , Steeping . Baptisme , which cometh from the Parents , and through the Earnest Prayer of those which are conversant about the worke , else the Covenant is despised , and there is no Circumcision of the Heart and Spirit : for the power and authority wherewith the Holy Ghost baptizeth consisteth not in Man , but in God ; whosoever despiseth his Covenant and manageth it not with earnest and with Circumcised hearts , those he baptiseth into his Anger ; as Saint Paul sayth concerning the Supper of Christ , that the wicked receive it to Judgement .

87. A wicked Priest hath not power and authority to Baptize with the Holy Ghost , he hath onely the Water , and is himselfe uncapable of the Office ; but the Ens of the Childe , and the Beleeving Parents , and those who require and promote the worke , their Earnestnesse and Prayer reach forth the Covenant with their Faiths desire to the Baptized Infant .

88. But the wicked Priest is no more profitable in it , then the Funt-stone that holdeth the Water ; thus he bringeth only the Water and the Ceremonies , which a Turk can doe , without Faith or Beleeving .

89. But a stranger that hath not the Baptisme , and knoweth nothing thereof , becometh in his Faith , Circumcised in Heart , and the Holy Ghost soaketh into his Faiths desire , and baptizeth him unto the Revelation of JESVS Christ , when his Faith shall also put on the Substantiall Covenant in the Grace .

90. O Babell , how blind art thou ? How have thy Clergy or Men Ordained and in Orders sett themselves in Christs Stead ; but they all serve not Christ , but themselves to their fleshly honour . O Babell convert , the Doore is open , else thou wilt be spewed out ; the Time is borne , else thou wilt be set before the Light and proved , and then thou wilt stand in shame before all people .

91. Further , the Spirit of God hath yet a powerfull figure in this Text , in that Joseph caused his brethren to be set before him according to the order of their Birth , and caused his Brother Benjamin to be served with five times more then the other . This prefigureth to us first , the difference in the Kingdome of Christ , shewing how they shall be unlike in the regeneration , as St Paul sayth concerning it , * * 1 Cor. 15.41 . They shall Excell one another in ‖ ‖ Clarity . Glory , as the Sunne , Moone , and Starres doe .

92. For there it will avayle nothing to have been a King , Prince , Lord , Noble or Learned , but he that hath had the Greatest power and vertue in him , who shall have attained Grace in the Name of Jesus the Most cleerly in his wrestling of Repentance , he will be greatest there : for these Orders and Degrees , signifie to us , that they will be unlike in the Divine Exaltation , viz. in the power and vertue , as the Angells excell one another in power , vertue , beauty , and brightnesse .

93. But that Benjamin had five times more food served to him , pointeth in the figure at the inward Man , for Benjamin standeth in the Figure thereof , being he is Josephs Brother , and Joseph heere standeth in the figure of Christ : therefore it belongeth to the Inward Man to Eate of his brother Christs foode from his five wounds : this is that which this pretious figure signifieth heere , as may be seene .

94. But that the Spirit sayth , they drank and were all filled with drinking , signifieth that in the Kingdome of Christ there is an universall Common participation and Joy , and in that there is no difference , because in such difference they shall all rejoyce in one God ; for their drinking fully signifieth heere , the Eternall Joy , where , in this Joy wee shall be as it were drunk , and then will the inward Man , drink and Eate of the sweete Grace which is manifested in Christs five wounds , and h●ereby give it into the fiery soule , which in its fiery Essence , will in this sweetnesse awaken the Triumph of divine Joyfulnes , and heerwith will the Noble * * Sophia ▪ the divine wisdome . Bride refresh its Bridegroom , viz. the soule .

CHAP. LXXI . How Joseph caused his Brethrens Sacks to be filled , and the Money to be layd uppermost in their Sacks , as also his Cup in Benjamins Sack , and Caused them to be pursued and charged with Theft : What is thereby to be understood . Vpon the 44 Chapter of Genesis .

MOses sayth : And Joseph commanded his Steward and sayd , fill the Mens Sacks with foode , as much as they can carry , Gen. XLIV . 1 , 2 , 3 , 4 , 5 , 6. and lay every one his Money uppermost in his Sack , and lay my silver Cup uppermost in the Sack of the youngest , with the Money for the Corne : And the Steward did as Joseph had sayd unto him . On the morrow when it was light , he let the Men goe with their Asses , and when they were not come far out from the Cittie , Joseph sayd to his Steward ; up and pursue after the Men , and when you have overtaken them , say thus unto them : Why have you requited Evill for Good , is it not that out of which my Lord drinketh , and wherewith he † † Or , Divineth . prophesieth ; Ye have done ill ▪ and when he overtooke them , he spake such words to them .

2. Now a Christian standeth in this figure , signifying , that when he is come to this in right Earnestnes into the Image in the Triall on the path of Christs Pilgrimage , in this world , how God exerciseth & purgeth him , for this is the way & processe on the path of Christs Pilgrimage , & how God carrieth himselfe , & the world also , towards the Creaturely Reason of Man ; for we see in this Image , how God , when the Repentant Man is in the true earnestnes , filleth his Sack , viz. the Minde and Conscience in the lifes properties with his Grace , and layeth * * Psal. 116.13 the Cup of salvation , viz. the true and right silver Cup , viz. the † † John 18.11 . Cup of Christ , out of which hee drank in his Suffering , uppermost in the Sack of the filled Grace , out of which a Christian must drink also , and follow Christ in his contempt .

3. For Josephs Cup , out of which he drank , with which he Prophesieth or Divineth ; is in this figure no other , but the Cup of the Testament of Christ before his suffering , of which he drank with his Disciples , and whereby he divined or prophecyed concerning his Eternall Kingdome , and that whosoever would drink of this Cup , should with him divine and prophesie * * Vpon , into o● concerning . to the Eternall Life .

4. But this figure sheweth the Great Earnestnes , signifying how this Cup should be bestowed upon Gods children , and what that Wine is , which they must drink of out of it ; for first Joseph sendeth his Steward after them , and bids him tell them , they had stolen his Cup , and was churlish towards them , when as yet they were not Guilty : so also when a Christian hath his Sack filled with this food , then will Christs Cup be layd in for him : These now the wrath of God sifteth in the humane Nature , as to their soules and as to the mortall Body , and sayth to the Conscience ; thou hast not rightly gotten this Cup , by the right of Nature ; thou hast stolen it out of Gods house from his Grace and power ; * * Mat. 11.12 . The Kingdome of Heaven suffereth violence heerin , and thou hast done violence and gotten this Cup to thee into thy Sack , thou hast not Grace by the right of Nature , thou wilt needs walke back with this Cup in peace on these Paths .

5. But no , it will not avayle thee , if thou wilt take Christs Grace in thee along , then thou must take on thee also his Suffering , Dying , Scorne , Persecution and Misery , and suffer thy selfe to be continually reproached in the world for a false wicked man , and to suffer thy selfe to be accounted a * * Or , Knave . wicked person by the Pharisaicall Hypocrisie , as one that hath stolen their Cup and taken it away by violence , in that he will no more kneele downe before the Great Babylonish Whore , who hath presented a Cup full of Hypocrisie and Blasphemy , and quaffe of their Cup ; and then reproach they him for a wicked person , who hath stolen their Cup and Authority from them , and runne after him and would murther him , and damne him to temporall and Eternall Death , and reproach him without ceasing for a treacherous person , who hath stolen their Cup.

6. That is , when a true Christian obteineth the Cup of Christ , and drinketh out of it , then cometh the Anger of God in the fleshly Evill Nature , as also the Devill and the Evill world , and set upon him on every side , because he hath this Cup in his Habitation , and Prophesieth or Divineth against them , that they have the Cup of Whoredome and Abomination in them , and because he revealeth it , and will not quaffe with them in their Cup of Hypocrisie and Blasphemy .

7. And then must a Christian lay downe his Sack of Gods Grace at their Feete , and suffer himselfe to be bound and captivated in their Scorning and Contemning , and then they oftentimes bereave him of Body and Life , honour and welfare , and set him with his Cup before their Judgement ; and there a Christian must drink out of their Cup , the derision , Crosse , Suffering , and Death of Christ , and Imitate and follow Christ in this Cup , and not goe home againe so in Peace with his filled Sack of the Grace of Christ , through this world , into his Eternall * * Or , Native Country . Country of his Father , he must be † † Phil. 3.10 . Rom. 8.29 . conformable to Christs Image , and follow him in his way which he hath walked in this world : this is powerfully prefigured in this figure .

8. For Josephs Brethren stood now in the figure of a Converted Christian , whom God hath cloathed with Christ , and also , layd in the Cup of the Crosse , together with Grace , and moreover uppermost , in the Sack ; to signifie , that , when the Grace of Christ , which is bestowed on a Christian , shall work and bring forth fruit , that it is not done in standing still , in peace and quietnesse , but in the Strife about this Cup , for it lyeth uppermost in the Sack of Grace , & the Strife about the Cup must alwayes be the forerunner of it .

9. For Christ sayth ; * * Mat. 10.34 : Luk. 12.51 . The Sonne of Man is not come to establish peace on the Earth , but strife and persecution , that one be against another and persecute him . Also , † † Luk. 12.49 . He hath kindled a fire , and desireth it should Burne . And this is it , that a true Christian must alwayes be spoken against , even ‖ ‖ Mich. 7.6 . Those of his owne family in flesh and Bloud must be his Enemies , that the sowne and planted Tree of Pearle , may stirre and bring forth fruit .

10. As an Earthly Tree , must stand in Heate , Cold and Wind , and have great Stroakes & opposition , whereby the sap is drawne out of the Earth into the Tree , so that it blossometh and beareth fruit : thus also the poore soule , in such smitings & opposition , in scorne and misery must draw power and vertue into it selfe out of the bestowed and entrusted Grace , viz. out of the soyle and field of the word of God with earnest prayer and working , and thereby beare the fruit of Faith , viz. Good Doctrine , Instruction and Conversation .

11. For thereby the Soule feedeth the Spirit of Christ , and Christ feedeth the soule againe out of the Sack of the Substantiall Grace , viz. with his flesh of the Substantiall Wisdome of God ; and thus they give themselves one to another , to a perpetuall working .

12. And wee see heerby , how even the wicked must serve God in the working of his Grace , for he is its stormy wind ; and his Cursing and Blasphemy against Gods Children , is the heate & cold , wherewith God stirreth his little plant of Pearle in his Children , so that it hungreth after heavenly Sap , and draweth it into it selfe and groweth ; and this is that which Christ sayd , * * Luk. 12.49 . He came to set up Strife on the Earth : for Christs Kingdome is a Strife against Hell and the Devill , Christ striveth without ceasing in his Children and Members , with Sathan , about the Kingdome .

13. For in the Earthly Man lyeth yet the Ground of the Serpent , viz. a Habitation of Sathan , wherein Sathan withstandeth the Kingdome of Christ : So also on the Contrary the Kingdome of Christ in Grace withstandeth the Kingdome of Sathan , with the Cup of Christ , & this Strife continueth alwayes while the Earthly Body continueth .

14. For thus Gods Anger worketh in the Love , that the Love , viz. the Eternall One , and Eternall Good , might be distinguishable , perceptible , and discernible ; for in Strife and opposite will , the Profundity or Abysse , viz. the Eternall One , which is without Nature and Creature , is Manifest .

15. And therefore God hath introduced himselfe with his holy Word of Powers into Nature and Creature , as also into Paine and Torment , into Light and Darknesse , that the Eternall power of his Word in the Wisdome , together with the Expressed Word , might be distinguishable and perceptible , that knowledge might be .

16. For without this , the knowledge of the Eternall One would not be manifest , neither would there be any Joy ; and though it were in being , yet it would not be manifest to it selfe ; thus it manifesteth it selfe through the introduction into Nature , through the Seperability or Distinguibility of the Speaking ; whereby the Speaking bringeth it selfe into properties , and the properties into opposition or Contrariety of will , and so through the Opposition , the Eternall Good , which bringeth it selfe along in the Word of the Speaking , into distinguibility , becometh distinguishable , Creaturely and * * Imagible , Imaginable , or Comprehensible . Conceivable .

17. Else if the Evill in the contrary will were not profitable , God , viz. the Eternall only Good , would not endure it , but † † Or , make 〈◊〉 to be Nothing . annihilate it : but thus it serveth to the Manifestation of the Glory of God , and the Kingdome of rejoycing , and it is an Instrument of God , whereby he maketh his Good * * Imagible , Representable , or discernable . Conceivable , that the Good may be knowne : for if there were no Evill , then the Good would not be knowne .

18. If there were no Anger-Fire , there could be also no Light-Fire , and the Eternall Love would be hidden , for there would be nothing that could be Loved ; thus the Love of God hath an occasion of Love , for it loveth the dereliction of that which is forsaken , viz. the weaknes ; that † † The Love it selfe . it also might be Great .

19. For , Gods Love cometh onely to help the weake , lowly , humble , destitute , forlorne , and forsaken , and not those that goe on in the might and strength of the Fire , not the Might of selfe , but the Impotency and that which is forsaken ; whatsoever is lowly , disregarded , humble and destitute , in that , Love worketh and dwelleth therein .

20. For Love in its owne property is nothing else , but the Divine humility out of the profundity or ground of the Eternall One ; Love seeketh nor desireth any thing but the One , for it selfe is the One ; viz. the Eternall Nothing , and yet is through All , and in All , but the appropriation of selfe-will , is a Nothing to it .

21. Therefore all is foolish and esteemed evill and base , in the sight of Gods Love , whatsoever willeth in its owne selfe Ability : though it may wel be profitable , as whereby the willing of nothing manifesteth it selfe , yet it is in the fight of the willing of Nothing , onely a Phantasey , viz. a Sport of its owne driving on , and tormenting it selfe .

22. For that which willeth nothing , but onely that out of which it is proceeded , that hath no torment in it selfe ; for that , to it selfe , is Nothing , but is , onely to that , out of which it is proceeded , it standeth submissive to its Maker that made it , he may cause it to be Something or Nothing : and thus it is one and the same thing with the Eternall One : for it tormenteth not it selfe , it loveth not it selfe , it feeleth not it selfe in its owne will : for it hath no will of its owne , but is given up to the Totall or universall .

23. As wee see , that the foure Elements stand in such a will ; they are foure , and yet but one ; for the foure stand in one Ground , & the Ground is neither hot nor cold , neither moist nor drie : it is that One Element , an unperceptible Life : but thus it would not be manifested to it selfe ; Therefore God hath stirred it up , and exhaled and unfolded it out of himselfe , that there might be opposition to it selfe , and might perpetually stand in strife , that the One might be manifested in Multiplicity .

24. But heerin neither of them destroyeth the other that it should cease to be , and be nothing , but that which is overpowered standeth still to that which hath overpowered it , the heate to the cold , or the cold to the heate , and there is no selfe possession or willing , but one Element willeth the other , that the other may be manifest , and when it it manifest , then it giveth it selfe to the strongest in the Stirring , and so there is a strife , and yet the greatest Love between them : for , in regard of the Love struggling , it is , that the strife and willing or stirring ariseth .

25. Therefore Man in respect of his own willing , is an Enemy to himselfe : if he did give his will to God , and did yeeld to him , then God would will through him , and with him , and his willing were Gods willing : But seeing he loveth his owne willing , and not that which hath given him the williing ; it is a twofold Injury .

26. One in respect of the owne willing , that he will not hold still to the Originall and Ground of his willing , and be one and the same thing with it , as the foure Elements doe all give up their willing into the Ground , out of which they proceed ; and move , and will according to the same .

27. A second is , that he breaketh off his Love from the Love of the Abysse , and loveth himselfe , and forsaketh the Love that hath given him his Love ; and himselfe willeth , goeth , runneth , careth , and looketh after many things , and breaketh himselfe off from the Vnity : therefore he runneth on in his own will in the formes or qualities of Nature and the foure Elements ; as also in the Multiplicity of the Essences of the * * Or , Positures of the Starres . Constellations in meere unquietnes .

28. And the unquietnes bringeth into Anxiety , and the Anxiety standeth in the desire of his will , and the desire includeth and over-shadoweth it selfe , so that it is dark in it selfe , and cannot see it selfe : therefore the selfe-will runneth on in meere dark Anxiety , and vexeth it selfe in the desire , and seeketh the Love in the Desire , and yet findeth nothing therein , but the † † Forme , qualitie , or condition . Image of the foure Elements which the desire it selfe maketh ; thus the will serveth its Images , and loveth the Image in it selfe , and that is the greatest folly which Nature hath brought forth , and yet it is the Instrument , whereby the highest Wisdome is made Manifest .

29. O ye Men , who count your selves wise , and receive honour one from another , in respect of your selfe-Love and your owne will ; how Mad are ye in the sight of Heaven ! your own honour which your selves seeke , is a stinke in the presence of the onely Love of God ; But he that seeketh another and honoureth and loveth him , he is one thing with the Totall : For when he seeketh and loveth his Brother , then he introduceth his love into the Members of his Body , and is Loved , sought , and found of him , who made the first Man out of his Word , and is but one Man with all Men , viz. with the first Adam , but one in all his Members ; as also with the second Adam , Christ , but one .

30. For , God gave Man but one will , that he should will onely what God would ; God would have the World and the Creatures to be , and that he would by and out of his Word , this should Man also will through that same Word , as that Word would have it , so also should Man also will to have it be ; God Created all things in its own similitude or Image , by the Word and out of the Word ; that one should love another ; so should Man also love his likenes and similitude .

31. For All Men are but the One Man Adam , God Created onely him , and the other ‖ ‖ Or , procreating which was farther to be done . creating , he left to Man , that he should leave his will to God , and with God , generate the other Men out of himselfe in that likenes ; but when that was not done , God cursed the power that was given to Man , so that the will of the Creatures is opposite to him , seeing he would have them , to misuse them , and would no more be a Lord of the Creatures , but mingleth his Love also with them , whereupon the foure Elements captivated him , and made him also a Beast as to the Body : and thus now he runneth on in the will of the Curse .

32. For he is Gods Image , but he * * Imageth , modelleth , o● figureth . fashioneth his will into a beastiall Image , and disturbeth the Order of God , from what it was in the word of Creation : he suppresseth the right true will of God , and setteth his own will in the place ; he is with his will , an Enemy to all Creatures , and all Creatures are his Enemies .

33. And therefore must the divine will in Man be now borne againe in such anguish in the Opposite will , and the right divine will of the New Birth must suffer it selfe to have the Enmity of all Creatures : and therefore , because Man beareth in his Body a Beastiall will , wherein the beastiall Opposite will , together with the Curse , is manifested ; and so now the Life in the Curse , is at Enmity with the Life in the Peace , and will not suffer it in it selfe .

34. But if the Beastiall will in the flesh could be wholly broken and killed , then the Curse would cease , and so no Creature could be at Enmitie more .

35. But seeing this cannot be , therefore must Man stand in Strife , and endure much evill to will in him from without , and to will much evill out from himselfe , in and towards that which is without him , and so standeth in strife between evill and good , and in evill and good , and liveth in the Strife of the Elements , and also in the strife of his own willing that God gave him .

36. For he complaineth alwayes , that wrong is done him , and yet himselfe is a wrong will , and the right will which he obtaineth in the Regeneration , is not his owne naturall willing , but it is the willing of the Grace of God , which is manifested in his willing , which willing dayly killeth his naturall willing , and blameth Man by Gods instrument with the children of the Anger openly .

37. Moses speaketh further and sayth ; * * Gen. 44.7 , 8 , 9 , 10. They answered him , and sayd , Wherefore speaketh my Lord such words ? It is far from thy servants to doe such a thing : Behold , the Money which we found aloft in the Sack wee have brought to thee againe out of the Land of Canaan , how should wee then have stolen out of thy Lords house either Silver or Gold ? Hee with whom it is found among us thy servants , let him be put to Death ; and moreover , wee will be the servants of my Lord : Hee sayd , let it be as ye have spoken ; He with whom it is found shall be my servant ; but ye shall be quitt .

38. This Figure now sheweth , how the Conscience desireth to Justifie it selfe , when it is apprehended by the wrath of Gods Anger , that either , when God with his plagues in Nature , also many times in the hiding of his Graces , or through the evill World , blameth it , and representeth it unrighteous , then it will alwayes Justifie it selfe , that wrong is done it .

39. For if it have once turned toward Grace , and broken it selfe off from ungodly Courses , then it thinketh no Evill at all shall happen , God is bound to protect it , and the world doth it wrong , when it reproacheth it as wicked , it ought no more to be subject to plagues and punishments , and it accounteth that honesty and Righteousnes , whereby it stealeth Grace from God , and reckoneth it for its owne , as if it were no more Guiltie of Sinnes .

40. Also it excuseth it selfe towards the world , when the world will impute Sinnes and Blasphemies to it , as if it were guilty , then it will needs dye , or be put to death , or the like , as Josephs brethren did who knew nothing of the Theft , and did not understand neither , that all their unrighteousnes , and their stealing of Joseph , when they stole him from their Father and sold him , stood in the Sacks of Josephs gifts , viz. were manifest before the Eyes of Joseph , so that Joseph knew and understood their Theft , and therefore caused them to be held for Theeves , and caused them to be pursued as Theeves , and fetched them back againe , and set them before the Judgement .

41. But in stead of their Theevery of their committed Sinnes , whereby they had forfeited their Lives , Joseph caused his Silver Cup to be layd to the Gift in their Sack , and caused them to be blamed for the Cup : which they would not confesse .

The Figure standeth thus .

42. When a Man , as is above-mentioned , becometh a true Christian , so that God giveth him his Grace , then he layeth his Grace hiddenly in the Sack of his Body in the Essences of Life ; and moreover layeth therein the Cup of the Crosse , and blameth it no more in Conscience in respect of its manifold committed sinnes , for he hath utterly destroyed them with the Grace of forgivenesse , and filled the Sack of his sinnes with Grace for the hunger of the poore soule ; but it layeth now the Cup of Christ to its Charge , that it is Guilty of that , viz. of Christs being scorned , also of his Suffering and Death , that he hath brought Christ to the Crosse with his sinnes , that it is verily Guilty of the Cup of Christs Crosse , and not wholly righteous .

43. For when God by his Grace forgiveth him the * * Mortall , deadly , or killing sinnes . sinnes unto Death , then he causeth this Cup of Christ to be layd aloft in the Sack ; seeing Christ himselfe hath the Guilt of these sinnes layd upon him , and hath taken them upon him , therefore now this Man is guilty of the Cup of Christs Crosse , ( in which Christ must tast and drink out the Anger of God in Man ) and Gods righteousnesse , requires of him , to enter into the suffering , scorne , & Death of Christ , that he should dye with Christ , and give himselfe up to his scorne , and suffer with Christ .

44. But seeing he cannot doe that , and is too weake to enter into such sufferings in the Anger of God , therefore hath Grace put this Cup also into him , that he might drink of Christs victory , and Prophesie or Divine of Christs suffering and Death , and make them knowne .

45. But Gods righteousnesse , which now requireth Man to be in the processe of Christ , viz. in Christs Sufferings and Death , and yet findeth him not alwayes , in his Conversation , and Will , therein ; accuseth him for a Theefe ▪ who carrieth the Cup of Christs Crosse but as a Theefe in the Sack of his Lifes Essences , and chargeth him of Theft , if he walke otherwise then in the Processe and Imitation of Christ .

46. For Christ hath received Man into his Sufferings and Death , and turned away the righteousnesse of Gods Anger , and introduced him with his Guilt of Eternall Death , into his innocent Death ; and is dead from the sinnes and wickednesse in himselfe , and in this dying of Christ , Gods righteousnesse in the Anger , requireth a Christian Man to be .

47. But if he walke out of this path and not in it , then sayth righteousnesse ; thou art a Theefe , and hast wrongfully got this Cup of Christ in thy Sack , I will sett thee before my Judgement and Sentence , as Joseph did to his brethren , when he caused them to be fetched back to the sentence of his Judgement .

48. Therefore hath a Christian who walketh under the Banner of Christs Crosse , no Excuse , when God by his Steward , viz. by the Children of this world causeth him to be layd hold on in the righteousnesse of his Anger , and chargeth him for a Theefe , and an unrighteous person ; also for a Stranger , Innovator , * * Novice . Novellist , Enthusiast , Foole , and the like , when Men loade him with all his faults , and the infirmities of naturall sinfull flesh , and without ceasing blame him as wicked and unrighteous , and condemne him to the damnation of the temporall and Eternall Death ; and though he is not in the sight of the world , nor as to the world , Guilty , yet he is lyable to beare the scorne , suffering , and death of Christ after him , as a Christian , & is lyable to take upon him the whole processe in the footsteps of Christ , and to follow Christ therein , and to suffer all , in Christ , and wholly to put on Christ in his derision , contempt , suffering , and death , and to beare his Crosse and scorne after him , that he may enter into Christs Kingdome , as a Member of the body of Christ , that hath suffered with him , and hath dayly dyed to the Anger of God in the Death of Christ , from his actuall sinnes .

49. For , All Sinnes , Blasphemies , and untruths , which are imputed to him wrongfully from the world , which he is not outwardly Guilty of in the fact , that , he suffereth in the processe of Christ , as a Christian , and therein drinketh out of the Cup of Christs Crosse , who hath innocently suffered for his sinnes .

50. For if he be not guilty of them in his Life , yet he is guilty of them in the inherited sinne , and hath inherited them also in the seede out of which he is proceeded , they lye in his * * Ground of his Nature and Heart . Ground ; he cannot excuse himselfe before God , in the processe of Christ , he is guilty of all Adamicall sinnes .

51. But this is his Comfort that God manifesteth them by the children of his Anger in this world , and so , as a Curse , by the Children of Anger , fastneth them to the Crosse of Christ , and in this Manifestation drowneth them in him in the Bloud and Death of Christ , in that he still cleaveth to God , as Christ to his Father , and suffered himselfe to be accused of sinnes which he had not committed , but had onely inherited them , and so they were taken from him , and given to the Anger of God in his Judgement that he might condemne them .

52. For thus also Joseph in this figure appeased his just Anger , towards his Brethren ; they were all Guilty towards him , but he charged them not with their Guilt , but charged them onely with his Cup , for he had cleerly forgiven them all their Trespasses : but onely concerning the Cup he would not hold them Guiltlesse , and yet of right they were not Guilty of it ; but he had layd it in , as his bounty , and made them guilty of it .

53. Thus also hath God given us his Grace of meere Love , after that wee were cleerly guilty of Eternall Judgement , and hath layd Christ and Grace in the Sack of our Life , with his Suffering & Death , with his Cup of the Crosse , concerning which he doth not hold us Guiltlesse , wee are all Guilty thereof , and have not this by a Naturall right , but it is layd into us without our knowledge ; therefore wee cannot release our selves of it , except wee cast Christ wholly from us , and give our selves againe to the Anger of God , and then Death , Hell , and the Anger of God make us Guilty , and hold us captive in them ; but at present Man may lay hold on which he will .

54. But that Joseph caused the Cup to be thrust into his Brother Benjamins Sack , it hath this figure ; that Christ dwelleth in the inward Man , viz. in his Paradisicall brother , and hath this Cup of the Crosse in his Hand , out of which the guilty soule and the Body must drink , he thrusteth it into his brothers sack , for that inward ground is his Brother , but the other brethren must drink of it , this brother of Christ holdeth it in him , for he is Christs Member and habitation .

55. Therefore sayth Josephs Steward , by whomsoever the Cup is found , he shall be my servant , but ye shall be quitt ; viz. the inward ground , the true Josephs , viz. Christs brother , hee is Christs servant , who serveth his Lord and brother , and must hold the Cup in his Sack : the other * * Conditions or qualities , formes of Life of Nature are free , and cannot hold the Cup for Christ .

56. For they are not the right Sack to put it in , but the Ground of the Heavenly Worlds Substance is the Sack to which the Holy Cup of Christ doth belong , which powreth the Ground of Nature out of it : therefore must Josephs Brother be made guilty of the Cup , because he stood in the figure of the inward Man , wherein Christ would manifest himselfe with his Cup of the Crosse , and so the other brethren , viz. the poore soule together with the body be quitt and released from the Guilt .

57. Therefore sayth Josephs Steward , he is my servant who hath the Cup , he shall serve mee , but ye shall be quitt ; that is , Christ is in this inward Benjamin Josephs Brother , and serveth God with overcoming of Death , and the Anger of God in Man , and so all the other brethren , viz. the Naturall Life , shall be quitt from Guilt and Paine : and it standeth excellently in the Figure .

58. Moses sayth further ; * * Gen. 44.11 , 12 , 13. And they hastened , and layd every one his sack off on to the Earth , and every one tooke his Sack off , and searched , and began at the Eldest and so to the youngest ; and there they found the Cup in Benjamins Sack : and then they rent their Cloaths , and loaded every one his Asse , and went againe into the Citie .

59. When Adam was fallen into sinne , then the Law and Command fetched him back againe , & charged him with the sinne and Theft , that he had eaten of the wrong fruit with a wicked mouth , therefore must he returne againe into the Citie , viz. into the Earth , out of which the body was proceeded , and there lay downe his Sack into the Earth , and there Gods righteousnes searcheth into all the naturall Properties , viz. Truth and righteousnes , which availeth before God , viz. the Image of Heaven ; and began from the first forme of Nature , and so on to the youngest and last , viz. to the incorporated Ground of Grace after the Fall , and cannot finde this Cup of Salvation in any naturall property , although the Body goes quite to powder in the Searching , all but the youngest brother in the inspoken or inspired Word of Grace ; in that lyeth the Cup of Joseph and of Christ ; this the Spirit prefigureth powerfully in this figure .

60. Moses sayth further ; * * Gen. 44.14 , 15 , 16 , 17. And Judah went with his brethren into Josephs house , for he was there still , and they fell downe before him on the earth : But Joseph sayd to them : How have ye dared to doe this thing , know ye not that such a man as I am can finde it out ; Judah spake and sayd , what shall wee say unto my Lord ? How shall wee speake ? and wherein can wee justifie our selves ? God hath found out the Misdeede of thy servants : behold heere , wee and he with whom the Cup is found , are the servants of my Lord : but he sayd ; that be far from me to doe such a thing , the Man with whom the Cup is found , he shall be my servant , but goe ye up in peace to your Father .

The inward Figure standeth thus .

61. When God blamed and charged Man with Guilt by reason of sinne , and presented this to him in his Anger by the Deluge or floud , also by Sodom and Gomorrha , before their Eyes , that they had robbed in the house of Joseph , that is , in the Covenant of Grace , and transgressed the Covenant , then went Judah with his Brethren , that is , Moses , with the Children of Juda and Israell in the Manifestation of the Law , when their sinnes were manifested , and that God required the Cup back againe into Josephs house , that is , the Law went back into Josephs house ; then Judah and Israell could not keepe it , and so it went into the Grace , and there the Covenant of Grace , viz. the right Joseph , presented it selfe before their Eyes and sayd ; while you are robbers and evill , doe you suppose I cannot finde you out ? But they could not answer him , but must yeeld themselves to his sentence .

62. For Israell could neither keepe the Covenant nor the Law , and therefore must now fall downe before him and yeeld themselves to his Mercy and Compassion ; Israell would now give up himselfe to be Gods owne servant , but he would not have them Minister to him with their Law , but would have that to be his servant , wherein the Cup lay ; Hee would not have onely an outward worship and service of God , in the figure of Christ , with the Law , but he would have Benjamin , viz. the inward Ground of the heavenly worlds Substance , for a servant ; but the Minister or servant of the Law , viz. the Naturall Man , should goe home againe in peace into his fathers Country , and take the bestowed Grace along with him in his Life for foode ; this the Spirit of God sets thus in a figure under these Acts , pointing at the future .

63. Under this figure now the Spirit intimates , by Juda , who was surety for Benjamin , very secretly and mystically , that the poore soule could not thus with the Grace goe home againe to its fathers Country , unlesse it had Benjamin , that is , Christ in substance in it : For Juda pleaded exceeding hard , that he durst not goe home , unlesse he brought Benjamin along with him , or else he would himselfe remaine there a servant .

64. Thus the poore soule giveth it selfe up to God , when Gods righteousnesse calleth it to goe back againe home with the Covenant , then it will by no meanes goe back , except it have Benjamin , that is , Christ Substantially with it , else it cannot see God ; as heere Juda in this Image and Type excuseth † † Gen. 44.30 , 31. himselfe , and sayth , If he came back and brought not Benjamin with him , then he should bring his Fathers grey Haires under the earth , seeing his soule clave to Benjamins soule .

65. That is , if the Adamicall Man should goe into Paradise againe , without Christs Life and Substance , then would he bring his father , the Lifes Nature into the Eternall Divine * * Or , hiddennesse . forgetfullnesse , for the Life of the humane Nature would not be Manifest according to the divine property ; that is , it could not live in the Kingdome of Heaven .

66. Indeed God calleth the soule to goe home with the Law into Paradise , but that cannot be , unlesse it have Christ in Life and Substance in it , and then it dares goe home againe into its first Native Country of its Father .

CHAP. LXXII . How Joseph Manifested himselfe before his Brethren . And what is to be understood thereby . Vpon the 45 Chapter of Genesis .

MOses sayth further ; * * Gen. XLV . 1 , 2 , 3. Then Joseph could no longer withhold himselfe before all those that stood about him , and he cryed : Let every one goe forth from mee , and none were with him , when Joseph made himselfe knowne to his Brethren , and he wept aloud : so that the Aegyptians and Pharaohs people heard ; and he sayd to his Brethren , I am Joseph , doth my father yet live ? And his Brethren could not answer him , they were so terrified in his presence .

The inward Figure standeth thus .

2. God gave Israell the Law , and commanded them thereby to goe home againe into Paradise , even as the figure of the Promised Land , ( into which they were to goe , but could not for a long time , till Joshua led them in ) was as a Type and prefiguration , of the true Leading in by Jesus ; and under the Law they had also the Paradisicall Covenant of Grace , as also the Prophets , who lead them to Gods Mercy and Compassion .

3. But they could not by any of these come againe into their first Adamicall Paradisicall Country of their Father , to rest : Gods righteousness blamed them without ceasing , and required the power and ability ; that they should give full obedience to the Law and Covenant .

4. But seeing that could not be , and that , neither the Law nor the Covenant could bring them in , back againe , then the Heavenly Joseph manifested himselfe out of the Covenant , for he could no longer withhold , in regard of Mans misery , and bringeth his great Mercy and Compassion , through the Covenant , into the Law ; which Compassion is signified by Josephs great weeping , when he could no more withhold from his Brethren , and he wept so that even the Aegyptians and the people of Pharaohs house heard , which signifieth , that this weeping , viz. the Mercy and Compassion of God through Christ , the Aegyptians also , that is , all Heathen and People , should heare and receive it , even as it came to passe , when Christs weeping and Compassion sounded among all Nations , so that they all received it into their hearts , and turned themselves to this Joseph , who received them all , and fullfilled the Law , together with the Covenant .

5. But that Joseph cryed , let every one goe forth from mee , when he made himselfe knowne to his brethren , that none should stay with him ; it signifieth this ; when Jesus Christ , viz. the highest Mercy and Compassion of God ▪ manifested it selfe out of the Covenant , then must the Law with all Ceremonies together with the Covenant , cease and be gone , also all Mans ability and power , as also all willing , going , and running must goe forth and depart .

6. For , that , presented it selfe out of the Covenant & the Law , which , fullfilled both the Covenant and the Law , and set it selfe in the stead of the Covenant and the Law , in the Middle as a Mediatour between and in God and Man , as a God-Man , and Man-God , who alone should bring Adam into Paradise , and destroy sinne ; none should be with him , he alone would and should manifest himselfe * * John 8. for a Light ( John 8 ) and for a new Life , to the Humanity .

7. And it is the figure , which sheweth how the Repentant Man must come to God : for he must cast away all things from himselfe ; all his works and doings cannot reach the Top and point of this , he must wholly enter into Resignation and dereliction , and turne himselfe away from the Comfort and help of every Creature , that he may stand naked and alone before the most cleere and meerest Mercy and Compassion of God in Jesus Christ .

8. No hypocrisie or humane Comfort , wherewith Men please and tickle the heart , will availe , in this presence of Joseph , but a totall forsaking of Every Creature , wherein Every thing is left , to the naked soule , and that must in it selfe sink downe in the presence of the heavenly Joseph , in its will and whole desires , and totally leave it selfe to him , and will nothing without his will , and set no other meanes or Medium aloft in Esteeme , for all will availe nothing .

9. The whole Creaturely Life must be resigned and forsake its will and desires , that the Creaturely will may be received and purified againe by the un-creaturely will , that Gods will and Mans will may be one will , and then God is all in all in him according to the inward and the Outward World , in each world according to its property , viz. according to the Eternall Speaking Word , in the soule : and according to the animale soule , in Spiritu Mundi , in the Spirit of the world , in all , as an instrument of God .

10. Now when this is done , then sayth the heavenly Joseph in his Mercy and Compassion , I am JESUS in thee , and openeth the inward Eye in the soule , that it knoweth him in a Moment , and he speaketh friendly into the soule , and sayth : Doth my father yet live , that is , is the fathers Nature yet in the soule , is there yet a Breath of the divine Life in it .

11. Before this Manifestation now the soules owne will is terrified , so that it hath in its own power no word more to speak , nor can it , in selfe , speake ; for in this terrour the selfe of the will goeth to the Ground : for with this aspect ariseth the will of God up , and slayeth the soules own will , as Josephs brethren were so very much terrified before his Face , that they could not speake a word more , all their ability fayled them as if they had been dumb : and thus also will the wicked and ungodly at the last Judgement be dumb before the face of God , and terrified to Eternall Death , that his life will be a meere anguish and terrour of an evill Conscience , which will be an Eternall gnawing .

12. * * Gen 45.4 , 5. But Joseph sayd to his Brethren : Draw neere to mee ; and they drew neere , and hee sayd : I am Joseph your Brother , whom ye sold into Egypt , and now be not carefull , nor thinke , that I am angry for it , that ye have sold me hither , for to preserve your life hath God sent mee hither before you .

The holy Figure standeth thus .

13. When Christ with his revelation or Manifestation thus terrifieth the soule , that the soules owne will is terrified into the death of its willing and ability , then he speaketh in or inspireth his word of Grace into it , and giveth it power and vertue , and sayth in the Soulish Essence , Draw neere to mee , and raise up thy countenance from the terrour of Death , goe in my power to mee and into my will , I am no more angry with thee , that I have been sold into thy death , God hath sent mee hither before thee , that I might nourish thee in thy hunger of Misery , viz. in the hunger of Gods anger , till thou art fr●ed from thy earthly Body , in which lyeth the great hunger and Divine Famine in the Anger of God .

14. For to preserve thy Life hath God sent mee into thy humanity and soule , † † Gen. 45.6 . for there will yet be five yeares of dearth , in thy flesh , that is , the Divine hunger will yet remaine in thy five senses of the Earthly Reason , therefore hath God sent mee before hither , ere this world cease to be , to thee , and into thee , that he might deliver thee in thy earthly five senses , with a powerfull deliverance , that my power and vertue of the famine in the five earthly senses may deliver , and feede the poore soule ; God hath set mee as a Lord and Prince , and made mee a father of thy Nature , that I should rule , as Joseph over the Land of Egypt : I am become Lord over all thy house , and all that thou hast & art , that I should nourish thee in thy famine with the Divine foode of my flesh and Bloud : be no more afraid , I am with thee in the Necessity of the earthly Life , I will deliver thee and bring thee to Glory and honour .

15. And Joseph sayd further : * * Gen. 45.9 , 10 , 11. Make hast now and goe up to my father and to your father , and tell him ; Thus sayth Joseph thy sonne , God hath set mee as Lord over all Egypt ; come away to mee , delay not , thou shalt dwell in the Land of Goshen , and be neere by mee , and thy children and thy childrens children , thy small and great cattle , and all that thou hast ; I will there provide for thee , for there are still five yeares of Dearth and Famine : that thou mayst not perish , with thy house , and all that which thou hast .

16. Behold , your Eyes see , and the Eyes of my Brother Benjamin that I speake to you with my owne Mouth , make knowne to my father all my Glory in Egypt , Verse 12 , 13 , 14 , 15. and all that ye have seene , make hast and come with my father downe hither : and he fell about his Brother Benjamins neck and wept , and Benjamin also wept upon his neck , and he kissed all his Brethren and wept over them : and afterwards his Brethren parlyed with him .

17. This now is a figure representing , that when the soule hath seene the Countenance of the heavenly Joseph , that he hath comforted and refreshed it againe ; then sayth the Divine word in it , make hast now and bring also thy Father , that is , thy Nature and thy whole Life with all thy conversation and doings in thy state and condition , to mee , and thou shalt dwell neere by mee with thy outward Life , and I will nourish thee and provide for thee , and all that , over which thou art set : Come away with all thy Thoughts and works into Egypt , that is , into lowlinesse and humility , to mee , that very Land will I give into thee , to dwell in , that is , in Lowliness and humility shall thy dwelling be ; and there in thy temporall state and condition thou mayst with Temporall Nourishment , in temporall Good things , dwell by mee ; your Eyes shall there see my Goodnes and Bounty , that I will doe well to you in the Famine of your Earthlinesse .

18. For the Land of Goshen , signifieth , a fatnes of the Blessing of God in this Earthlines ; and therein your Eyes see , and also the Eyes of my brother Benjamin , viz. of the inward New Man , that I speake to you with my owne Mouth , that is , Essentially within you : For if a Man cometh to the New Birth , then Christ speaketh Essentially , that is , actually or operatively in him : and the Eyes of the soule together with the most inward Ground , wherein Christ , viz. the word is , Essentially , see and finde the same .

19. But the outward five senses cannot in this Earthlinesse wholly comprehend it , but they dwell neere by it ; the inward Eyes see through the outward senses , as the Sunne shineth through transparent Glasse , and the Glasse remaineth Glasse still ; so also the outward Nature of this time of the five following deare yeares , of the Earthly Essence , continue in their right , till the soule forsaketh the Body , and then at the Last Judgement Day , also , the right Adamicall Body of the five senses , shall come againe to the soule , but the Grossenes or Drosse of the Earthly Body hath no more place : for all temporall things seperate themselves in Mysterium Magnum , into the Great Mysterie , out of which they proceeded .

20. But that Joseph fell about his Brother Benjamins neck and wept , and kissed them all , it signifieth this in the figure : when Christ in the inward Benjamin , viz. in the Image and Substance of the heavenly worlds Substance , which faded in Adam , is manifested againe , then the Holy Name JESUS , viz. Gods great Love , kisseth the incorporated Ground of Grace , and penetrateth or presseth through this Image , with his weeping Love , viz. with Gods great sweetnesse , viz. the Temple of Christ , and heerby kisseth the Creaturely Soules Essences , and presseth also with the weeping Love through it , and then it obtaineth its life againe , and speaketh with God , in Christ Jesus .

21. For , in this Speech or voice onely , the soule is heard of God , for in this Kisse the soule hath its hearing given to it againe , so that it heareth and teacheth Gods Word ; for the Senses or Thoughts of the Soule stand now in the Word of Life , and heare what the Lord speaketh in them through Christ , out of the inward Ground ; and that is it that Christ sayd ; * * John 8.47 . He that is of God heareth Gods Word ; and to the Pharisees he said ; Therefore ye heare not , for ye are not of God .

22. If the present Contending Babell had , in it , the Kisse of Christ , then it would with Josephs Brethren turne to the heavenly Joseph , and in great humility and lowlinesse speake with Joseph , and would heare Gods Word in Josephs Love , and speake humbly with him , they would not contend for temporall honour and fat * * Or , Benifices . Bellyes , and about Dominion , and Wast the Land of Goshen in a † † Or , Barbarous . Heathenish manner .

23. O Babell ! Thy shame and reproach is set in judgement before the Most High , thou art that same Antichrist of whom St. Paul hath spoken : thou boastest of Gods Word in Teaching and hearing , and thy Ground is not of God , but from the Tower of Babell ; thou wilt teach Gods word with the Letter without the living Word in thee , but the Sheepe heare not thy voice , for it proceedeth not from Josephs Kisse .

24. And Moses sayth further ; * * Gen. 45.16 , 17 , 18 , 19 , 20. And the report came into Pharaohs house , that Josephs Brethren were come , and it pleased Pharaoh well and all his Servants ; and Pharaoh sayd to Joseph , say to thy Brethren doe thus , load your Beasts and goe up , and when ye come into the Land of Canaan , then take your Father and your Families and come to mee , and I will give you the Good of the Land of Egypt , that ye shall eate the Marrow of the Land ; and command them to doe thus ; take you from the Land of Egypt Chariots for your wives , and for your children , and bring your Father and come , and regard not your houshold-stuffe , for the Good of the whole Land of Egypt shall be yours .

The Figure standeth thus .

25. When Josephs , viz. Christs voice soundeth in the soule , then this report presseth into God the Fathers property ; for the soule in its Nature , is from the Eternall Nature , in the Word , out of the Fathers property of Fire ; and so is manifest againe in the Father , from whom the will had broken off it selfe , and he speaketh or inspireth himselfe into its Lifes Essence , for it pleaseth him well , that the soule is become manifested in Christ , and biddeth the soule with all its properties , through Josephs , viz. Christs Efficiency , to come into Paradise againe : he giveth it Chariots and all necessaries , which Chariots are his Spirit in the Word which bringeth it , and giveth it the whole Land of Egypt ; that is , the whole Paradise , or Kingdome of Heaven , for its owne ; this the Spirit of God powerfully prefigureth under this History .

26. * * Gen. 45.21 , 22 , 23 , 24. And the Children of Israell did so , and Joseph gave them Chariots , according to the command of Pharaoh , and provision to spend by the way , and gave each of them all , sumptuous apparell , but to Benjamin he gave three hundred peeces of silver , and five suits of sumptuous apparell , and to his Father he sent besides , Ten Asses laden with the choice Good things of the Land of Egypt , and ten shee Asses with Corne and Bread , and food for his father upon the Way ; thus he sent his brethren away and they departed , and he sayd to them , contend not upon the way .

The Figure standeth thus .

27. Christ taketh the provision , as also the Chariots , viz. the Holy Ghost from the father , which he sendeth to his children , as Joseph tooke the Chariots and Present , from Pharaoh , and giveth them provision to spend upon the way of their Pilgrimage , viz. his Body and Bloud for meate and drinke .

28. The sumptuous apparell which Joseph gave to every one of his brethren , signifie the Temple of Christ , wherein the Soule feasteth and resteth ; and Josephs five suits of sumptuous apparell which he gave to his brother Benjamin , are the five wounds of Christ , wherein the inward Man feasteth in Gods Love ; but the Three hundred peeces of silver which he gave to Benjamin , are the Gifts of the Word out of this great Love , wherewith this Benjamin should trade and get increase , and gaine much for his Lord and Brother , the Heavenly Joseph , for , with Money Men trade : so also should the inward Benjamin trade with his Gifts of the three hundred peeces of silver ; viz. with the Gifts of Christ , that is , teach and make knowne Gods wonders , for he is Christs servant and assistant , yea his true Brother .

29. But the Ten Asses laden with the choice Good things of the Land of Egypt , which Joseph sent to his Father , signifieth in the figure , the Ten Commandements in the Law of Nature , which Joseph had laden with Good things , that is , Christ hath laden them with his Grace , and sent them to Gods righteousnesse in the Conscience , whereof poore Nature hath to make Expences .

30. But the Ten shee Asses with Corne , signifie the Ten formes of the Soulish and Naturall fire-Life , upon which Christ loadeth the Soules foode , when they goe in his processe in the imitation of him ; The Bread and the foode upon the way , signifie the Word of God , of which the poore old Adam must eate that he may live .

31. These Christ giveth his children and brethren on the way of their Pilgrimage , when they goe home againe in the processe of Christ , that they may have provision to spend ; and thereon , Nature , viz. the Old Father , eateth , and commandeth them that they should not contend one with another upon this way , but in Love and Peace goe home into Paradise .

32. O Israell ! where is now thy Peace ? It seemeth as if thou haddest consumed all the provision of Joseph , and must at present , want , seeing thou so very much contendest about this foode , and hast raised such murdering about it . Truly thou hast murdered thy brother Benjamin by the way , and therefore thou art in Strife and wilt not goe home , thou art afraid , but the famine will drive thee forth , or else thou wilt be hungry and starved .

33. * * Gen. 45.25 , 26 , 27 , 28. Thus they went up from Egypt and came into the Land of Canaan to their father Jacob , and made it knowne to him and sayd , Joseph is alive and is Lord of the whole Land of Egypt , but his heart thought much otherwise , for he beleeved them not : then they told him all the words of Joseph , which he had said to them , and when he saw the Chariotts , which Joseph had sent to bring him , the spirit of Jacob their father revived , and Israell sayd , I have enough , that my sonne Joseph yet liveth , I will goe downe and see him , ere I die .

This figure standeth thus .

34. When Christs Apostles were loaden with this Present , they went therewith into their fathers house , viz. among the Brethren in the Kingdome of Nature in their unbeleefe , and made knowne to them the great Glory and the present of JESUS Christ , which he had given them , that they should bring it to them , but their heart beleeved it not , that these simple Men the Apostles of God , loaden with such great Good things , were sent by Joseph , till they saw the Chariotts of the Holy Ghost , which brought the Present in great power and works of wonder , and heard the powerfull Word of JESUS Christ , with deeds and wonders out of their Mouth ; then sayd Israell ; Now I have enough , now I can beleeve ; I will also goe along with you to Christ , that I may see him ; as Old Jacob sayd ; I have enough that my sonne Joseph yet liveth , I will goe up that I may see him before I dye .

35. Thus also these Chariotts goe out from Gods children among the unbeleevers , which at first will not beleeve : but when they feele these Chariotts , and the Present , in them , then they also say , I have enough , I will goe along into Egypt into Repentance , that I may see and know my Saviour ; for their Spirit is also revived , as Jacobs spirit was .

36. Where are now these Chariotts in the Teachers Mouths , upon which the Holy Ghost rideth and toucheth the heart of Israell , that his spirit is revived . Indeed sayth Babell , the Spirit of Christ at present worketh not so powerfully in our words , wee have now the knowledge of the Kingdome of Christ , that need not be , wee should onely beleeve the Word , which Christs Apostles have left behinde them , and that is enough .

37. Else if wee should teach so powerfully , wee must then be also of so simple and poore a life as Christs Apostles lead , and forsake the world : that needs not be , Christs Kingdome must now be stately in Pomp and Glory .

38. O how will poore Christ , who on Earth had not whereon to lay his head , reprove this to thee , before thy face , that thou hast taken his Covenant into a false and wicked Mouth ; Earnestnesse was never more necessary then at this present , when all the Chariotts are overthrone and in great Confusion .

CHAP. LXXIII . How Jacob and all his Children , and all that were belonging to him , and all their Cattle went into Egypt . Vpon the 46 Chapter of Genesis .

MOses sayth : * * Gen. XLVI . 1 , 2 , 3 , 4. Israell went with all that he had , and when he came to Bersheba , he offered sacrifice to the God of his father Isaack , and God sayd to him that night in a vision : Jacob , Jacob ; and he answered , heere am I : and he sayd , I am God , the God of thy father Isaack , feare not to goe downe into Egypt : for I will there make thee a great people ; I will goe downe with thee into Egypt , and bring thee up hither againe : and Joseph shall lay his hand upon thine Eyes .

The inward Figure standeth thus .

2. Jacob must goe into Egypt in the great famine and straite hunger with all the Company he had , and he went up , when he heard of Joseph , when Joseph caused him to be fetched by his sonnes , when he saw the Present and the Chariotts of Joseph , then his spirit was revived , and he went up ; thus it is also in the figure of the New Birth , when the Adamicall Man heareth the voice of the heavenly Joseph , sounding in him , and seeth the Chariots of the Holy Ghost in him , then he goeth up with all his powers , and goeth into the Egypt of Repentance .

3. And when he cometh to Bersheba , that is , into the sounding noise of his heart and soule , then he sacrificeth his body and soule , with all that he hath , to the God of his father , that is , he giveth himselfe up with his Life and all whatsoever he is , into the Word , which created it , in Adam , and made it , out of it selfe ; which is the God of his father : then that divine Word speaketh or inspireth into him , that is , it speaketh actually operatively and powerfully in him : that Night in a vision , which is as much as to say here , in the secret hiddennesse of Man , where God hideth himselfe from Reason and the Creature , and out of his principle speaketh or inspireth Comfort and power or vertue into the Life ; and calleth him by his Name , as he did Jacob , that is , he compriseth his Name in the word of his speaking , which is * * Rev. 20.12 . to the 15. the Booke of Life , wherein the Names of the Children of God are Comprised or written .

4 And when Man perceiveth him in the power , then he speaketh againe into the Word , and sayth : Heere am I Lord , make mee what thou wilt , I stand before thee ; and that same inward Word of God sayth in power , I am God , the God of thy Father , that is , it giveth to Man in this Speaking power , Divine knowledge , so that Man learneth to understand , that God worketh in him , and what God is .

5. But seeing the Body is a dark valley , and moreover an unrighteous inclination , therefore the Word speaketh into the poore soule thus , and sayth ; Be not affrayd when thou entrest into Egypt , viz. into Repentance , and goest forth out of the Land of Canaan , viz. from the pleasure and voluptuousnesse of the world , falshood , wickednesse , and unrighteousnesse ; although likely they become thy Enemies , and persecute thee , yet feare not , I will goe along with thee , into Egypt , that is , into thy conversion and Divine Obedience , I will help thee to work Repentance , and blesse thee in thy Egypt , viz. in thy working of Repentance , and make thy New Birth grow to a great Tree , which shall bring forth much good fruit in the Kingdome of God , as he sayd to Jacob ; I will make thee a great people in Egypt , and will bring thee out from thence againe ; that is , thou shalt not remaine as one dead or departed from this world ; although indeed thou goest into Repentance , and forsakest the world in thy minde , yet I will bring thee out of Anxiety , and trouble againe , and leave thee in thy state and condition , if it be right and honest , which is done thus .

6. When Man goeth into this Egypt , he must leave all his Land , viz. all his temporall pleasure and Lust of the flesh , and give up all to God , and hold nothing more for his owne , but think that it is not his owne , but that he is a Minister and servant in it , that he should serve God and his fellow Members therein , and so regulate his heart as a Pilgrim in his Journey , who is no where at home in this world ; He must with Jacob sit in Josephs , that is , in the Holy Ghosts Chariott , and goe whither soever the same , in this Famine , will bring him , then God goeth in and with him , and blesseth him , so that he worketh and bringeth forth much divine fruit , and his Name becometh very great in the Word of God .

7. But God doth not for all that cast him out of his temporall possession , he bringeth his Spirit up againe into the Works and Labour of his hands , viz. into his worldly state , condition , and employment , that he may serve Gods deeds of Wonder , also himselfe , and the Members of his body , viz. his Neighbours , therein : Nothing will be taken away from him , but only the unrighteousnesse falshood , and untruth , God maketh him now his servant in his state and condition , he may well keepe and take along with him his Cattle and his Goods for his necessity , as Jacob did , but that which is false and wicked hee must put away .

8. And when he doth thus , then sayth God ; Joseph shall lay his hand upon thine Eyes that thou mayest see , that is , Christ shall with his hand of Grace lay hold on thy sight , blinde as to God , and lay his hand of the divine Sunne upon thine Eyes , and then thou wilt come into divine vision and knowledge in thy selfe , so that thy Reason will wonder , whence such Light , and deepe knowledge cometh to thee .

9. * * Gen. 46.6 , 7 ▪ 26 , 27. Jacob came with Seaventy soules in All , with all his children , and childrens children , of which Sixty six were proceeded out of his Loynes , which went with him , for Joseph had begotten two sonnes in Egypt .

10. This Number Sixty six , is a great and Mysticall Number ; 70 The number of Babell . 66 Of the Beast & the Whore . as also the Number Seaventy , which is the Number of the great Babell : and the Number Sixty six , is the Number of the Beast and of the Whore , from which , Israell and every childe of God , must goe forth .

11. This going forth of Israell , is a true figure and Image of the last exit and going forth of the children of Israell , viz. the right true Christian , which shall also goe forth out of this Canaan , viz. out of Babell , in the * * Note . End of the Beasts and the Whores Number , which Signall Starre with the Chariott of Joseph are cleerly appeared .

12. For the great Famine in the Time of Jacob , wherein is the great hunger and want of heavenly foode , is at hand , and not onely a hunger of the soule after the bread of heaven , but also a great vehement unheard of , formerly , from the beginning of the world , hitherto , impression , of desire to selfehood , viz. to Covetousnesse , Extortion , and Pride .

13. The hunger , in the wrath of God , after vanity , to devoure it , is so great , that at present the powers of Heaven doe imprint their influence so , that all provision and blessing , is consumed , and the Minde of Man is so hungry after vanity , that there is no rest at all upon Earth , for this Desire .

14. Also the Third Principle , viz. the spirit of the world , of the Dominion in the fower Elements impresseth with its power , from whence all bl●ssing is consumed , and in stead thereof an unsatiable hunger of Covetousnesse is risen up ; so that the Beast and the Whore together with their worshippers are so hungry after Pride , covetousnesse , Envy , anger , unchastity , whoredome and beastiall voluptuousnesse , and so hard imprinted or impressed in such desire , that the Time is already , that this Beast together with the Whore must burst to peeces .

15. And then Jacobs spirit reviveth , and beleeveth that Joseph is a Prince in the Land of Egypt , viz. in the Convertion : and there will Joseph be manifested to his Brethren , and then they must be ashamed of their falshood and wickednes , that they have suppressed Joseph and sold him , with lying , into misery .

16. For , Josephs face in the Truth , shall behold all Israell and Egypt ; for Israell must goe forth out of Canaan , and leave Babell in the Number seaventy : but the hunger in Babell sayth : I will first fill my sack that I may have provision in the way : and knoweth not that Joseph hath given Israell provision for Expences , and moreover Chariotts and apparell , so that they shall only take their Cattle along with them , and leave their dwellings and housholdstuffe behinde .

17. The provision for Expences , which at present Israell gathereth together in Babell , belongeth all to the wrathfull Impression of Gods Anger , which shall devour it all when his fire burneth ; God hath cleerly sent his children provision for Expences beforehand , by Joseph , they will have fully enough , if they doe not Contend upon this way ; sumptuous apparell is prepared for them , that they may be at rest from this disquietnes of the driver .

18. But Babell thinketh , it is a long time yet ; Israll must serve mee , I will plague them sure enough ; but the Deluge or Floud , and the fire of Sodom falleth suddenly downe upon them , so that there is no escaping ; he that waketh let him watch and take care that he doth not sleepe ; for the Bridegroome calleth every where , afterward the foolish Virgins will trim their Lamps : but it is too late , the hunger of Babell layeth hold and devoureth them in its Jawes .

19. Moses sayth further : * * Gen. 46.28 , 29 , 30. And he sent Judah before him to Joseph , that he might direct him to Goshen , and they came into the Land of Goshen , and Joseph made ready his Chariott and went up towards Goshen , to meete his father Israell : and when he saw him , he fell about his neck and wept a long while upon his neck ; then sayd Israell to Joseph ; I will now readily dye , now I have seene thy Face , that thou yet livest .

This Figure standeth thus .

20. Judah signifieth the incorporated Covenant of God in Man , viz. the Divine Grace in Christ , Israell sends this , that is , the whole Man before to the heavenly Joseph , and uniteth it with him , so that the heavenly Joseph in the incorporated Grace leadeth the Kingdome of Nature in Man , viz. the Old Jacob and Adam into Goshen , viz. on the way of Conversion , into the Rest of Christ ; that he cometh to the right Goale or Mark , where he findeth foode for the hungry Conscience , viz. the right way to Salvation ; where there is right Teaching , and Instruction , there Goshen is neere at hand , where the soulesitteth in fatnes , and feedeth in the fatt pasture of Christ .

21. And when the heavenly Joseph , viz. Christ seeth , that the Old Jacob , that is , the Adamicall Man hath sent his Judah to him , and afterwards cometh himselfe , then he makes ready his Chariott ; that is , his Operation with a powerfull affection to entertainment , and goeth to meete the Naturall Man , and when they draw neere together , then this Joseph falleth about the Neck of this Jacobs-Adam , that is , he layeth hold on his desire and Longing , and filleth it with his Teares , which he shed in his sufferings , and in his victory brought through death into Eternall Joy .

22. With these Teares of Joy , he kindleth the soule of the Old Jacobs-Adam , so that Jacob for great Joy , weepeth a long while on Josephs neck , viz. in Christs Teares of Joy , and mingleth his inward Joy with the Teares of Christ : with which teares of Joy , the soule of the Old Jacobs-Adam , is mightily comforted , quickened , and strengthened in himselfe , in that he findeth that his heavenly Joseph in him yet liveth , that he is not dead in the famine of sinnes , or quite departed from him .

23. Then sayth the Naturall Man : Now I would willingly dye and give up all my right , and willing ; now having seene and knowne my loving sonne Joseph , that is , seeing I finde that the New Man in Christ is become manifest in mee , therefore now I would willingly dye to my willing of vanity in his power of Love , as Jacob sayd to Joseph .

24. And Joseph sayd to his Brethren and his Fathers house , Gen. 46.31 , 32 , 33 , 34. I will goe up & tell Pharaoh , My brethren & my fathers house are come to me out of the Land of Canaan , & are * * Shepheards , or Pastours . heardsmen , for they are people that are conversant about Cattell , and have brought with them their small and great Cattle , and all that they have : and now when Pharaoh shall call yee to him , and say : What is your employment and businesse ? then shall ye say , thy servants are people that are conversant about Cattle , from our youth up unto this time , both wee and our Father , that you may dwell in the Land of Goshen , for those which are heardsmen and keepers of Cattle are an abomination to the Egyptians .

The inward Figure standeth thus .

25. When the Heavenly Joseph , Christ , hath manifested himselfe to the Soule and Adamicall Man , so that they are come together , and that they have received and imbraced one another , then that same powerfull word in the Spirit of Christ , which hath Manifested it selfe in Man , presseth and penetrateth againe into the Eternall Fathers Property ▪ viz. into the Eternall Speaking of the Father ; which heere is as much as to say : I will tell Pharaoh , that my brethren , together with all my fathers house are come to mee .

26. For Pharaoh standeth heere in the figure of God the Father , who is the Eternall King , to whom sayth Christ , viz. the word of Love and Grace ; that his brethren , viz. the properties of the Humane Life , from and with all its powers and vertues , are come to him , that is , the Word Christ , which is come from the Father into our Humanity through his power and vertue , speaketh the Word of the Naturall humane Life , into the Eternall Word of the Father : which is heere called , telling the King .

27. For Christ is even the Fathers Steward over Man , as Joseph was Pharaohs : For , Man is then manifested againe in God , when Christ speaketh , telleth , and inspireth him , into the word of the Father , else man could not attaine God ; for the humane life is also proceeded from God the Fathers word : for the Spirit of God spake and inspired it selfe from and by the word of the Father , into Man , Joh. the 1.

28. But after it came into a Creature , and became Naturall , John 1.4 ▪ it turned it selfe away from Gods Love-speaking , or inspiration of Love , and manifested it selfe in the speaking of Anger , the power of Love speaking , was extinguished in it , viz. the Second Principle , the holy generating or working of the divine power ; and was not able in its owne power and strength to enter againe into the Love-speaking , that it might be able to speake or Generate the Divine Love-power ; it had rent it selfe off from Gods Love , and brought it selfe into a Naturall speaking of selfe and vanity .

29. And this did move Gods pitty and compassion , and introduced his Love-speaking word againe into the Creaturely * * Imaged , framed , or Created . formed word of the Soule and humanity , and that now is this Joseph , whom God hath sent before , that he should inspeake or introduce the humane life againe , into the Eternall speaking word , and make it manifest therein before the Eternall King , he bringeth the humane word in the Fathers property , into the Word of God , and reconcileth the rent and severed humane word in the Fathers Anger-speaking , with his Love , that is , he changeth the Anger in the word of the humane Life in his Teares of Love , into the divine Kingdome of Joy , and manifesteth the humane Life actually and workingly in God , and that heere , is , as Joseph sayd : I will tell Pharaoh , that my brethren & my fathers whole house are come to mee out of the Land of Canaan .

30. For , Christ is become our brother ; † † John 1.14 . The word of Love became Man and dwelt in us ; and tooke Adams Nature upon him ; and therefore in this figure it is called , his fathers house , viz. the first Adam , and his children he calleth his brethren ; so very secretly and mystically the Spirit of Moses speaketh in the figure of Christ , else in this place he had sayd enough , in saying my father is come to mee , if he had not had another figure under it .

31. Hee sayth , Out of the Land of Canaan , and they are heardsmen , thus he would tell Pharaoh , that they might dwell in the Land of Goshen ; That , in the Figure , is thus much ; Christ sheweth with his inspeaking of Love into the word of his Father , that his brethren are come to him out of the vanity of the Canaanites , out of the wilde beastiall property , and that they from their youth up , from the time of Adam hitherto , have been onely heardsmen ; that is , the word of the humane Life , ought to have dwelt in this fleshly Canaan in flesh & bloud , & must and ought to have the Keeping and Ordering of the beastiall property of the flesh .

32. For , the Animale soule in Spiritu Mundi , in the Spirit of the World in Man , hath many hundred Beasts , which it hath awakened and manifested in it selfe , with the false and wicked Lust ; these Beasts now , must the word of the humane Life keep , always , from Adam , to this time , and must be conversant with such Cattle , and manage these beasts , and take care of them ; therefore now sayd Joseph , that they might dwell with their Cattle in the Land of Goshen , that is , in a peculiar place by it selfe , and not with Pharaoh ; for Heardsmen , sayth the Spirit , were an abomination to the Egyptians , that is , the beastiall propertie in Man is an abomination to God , therefore Christ bringeth onely the inward Paradisicall Ground , ( this , time of the Beast , ) before the face of God : but he bringeth the Beast into Goshen , that is , into the outspoken or Expressed substance of this world , into a place blessed of God .

33. The Beastiall Man cannot dwell with Pharaoh , that is , in Gods Majesty and holy power and vertue : Joseph , or JESUS leaveth him in the outward Nature , in the Kingdome of this world , and setteth him in a Blessing , that he should dwell neere God , but a principle is the distinction , as between Time and Eternity .

34. And Joseph sayd circumspectly ; he would say , they had brought along with them their small and great Cattle , to signifie , that the whole Man with all his works were brought into the Grace and fat blessed habitation before God , that Christs children with all their earthly works were placed in Goshen , viz. in a state and condition of Grace .

35. And he sayd to his brethren , when Pharaoh shall aske , what is your Trade and employment , then shall ye say , thy servants have been heardsmen from our youth up , that is thus much , when Gods Spirit shall search and trie what ye are in Minde and Thought , whether ye be Angells and Ministers of God , then humble your selves before God , and say not concerning your selves before the Face of God , wee sitt in thy Office , and are Lords , or Potentates and Rulers of the World , or Rich , Noble , excellent , Learned , understanding persons , or such like , doe not esteeme your selves good in the sight of God , say not wee are thy deare Ministers and Servants in thy Power ; but say ; wee thy Servants are Heardsmen from Adam to this time , wee keepe and manage our Beastiall property , viz. the works of thy wonders which thou hast made , wee cannot subsist before thee , O holy God ; for wee are unfitt unworthy & ignorant heardsmen of thy wonders , let us but finde Grace in thy sight , that wee may dwell before thee in this Goshen ; O Lord ! wee know not what wee shall doe before thee , doe thou direct and teach us , how wee shall manage these thy heards , for , wee are thy Servants , and will serve before thee as thy heardsmen .

36. In this Glasse behold thy selfe thou faire world , what thou art in thy high State , places , and Offices , even all of you from the Emperour to the beggar , and him that is least and lowest of all , are but heardsmen : every one is but a heardsman , for their authority is but an Office of the Beastiall Man , and hath under his Command and management but to rule over Beasts and no more , for no worldly Office can rule over the inward divine Man , he must in his Office manage onely a heard of Beasts or Cattle , and Governe , take care , and tutor them , and they Tutour him againe .

37. With these Offices of heardsmen , now the Earthly Lucifer prideth and boasteth himselfe , as if he had an Angelicall Government , and yet in the presence of God , is but a heardsman or keeper of Beasts , and no more .

38. And therefore hath God typified and prefigured his Mysteries by such simple heardsmen , that Man should see what he is in his Office , State , and Condition , also that his wrath may not lift up it selfe and destroy these shepheards and heardsmen ; and so he hath alwayes in his prefiguration premodeled them onely as heardsmen , that he might powre out his Grace upon Mans ignorance and want of understanding .

39. Heerin behold your selves ye Potent , Noble , Rich , Learned people , all of you one and other , how the Spirit of God , represents you by the deere Patriarchs in the manner of the heardsmans Office , in the revelation of his Mysteries , ye are all one and other before him no other then his heardsmen , the Emperours as well as his Ministers and servants , the Noble as well as his inferiour , one as well as another , one in this beastiall Office ordereth and manageth another in another beastiall Office .

40. But the Pharisee will say , I keepe the sheepe of Christ ▪ wo be to him that committeth his sheepe to a Wolfe : if he teacheth that which is Good from the Spirit of Christ , then it is not from his owne authority and power , but the Arch-shepheard doth it through him : But he manageth Beasts onely , and himselfe taketh one Beast of the heard to himselfe , which must also be kept and cared for , or else the Wolfe will devoure it .

41. Thus hath God placed all offices in the Office of a Shepheard , so that one should manage and take care of another , and yet they are all but shepheards before him , which keepe Beasts and Cattle ; Christ only is the shepheard of Soules and no other .

42. None should trust the sheepe of Christ which he hath in him , to any earthly Shepheard , but onely to the Shepheard Christ , for there are Wolves in all the outward offices of Shepheards , which take and devoure the sheepe of Christ ; he may passe well for one , in the Office of a Shepheard , but let him have a care of the Shepheards Dogs , that they doe not bite him .

43. O World in thy high State and Condition ! O that thou didst but consider what thou art in thy State & Condition in the sight of heaven , and didst not set thy State and Condition so aloft in Gods Love , for it standeth only in his deeds of Wonder , in evill and good .

44. When God would have a worldly State and Condition prefigured in his Love , then he set Shepheards in it , or else meane poore despised and unesteemed people : see Abel , Seth , Enoch , Noah , Abraham , Isaac , Jacob , Joseph , Moses , David : also the Prophets and Apostles , and all Holy Men or Saints , through whom God once manifested himselfe ; and then thou wilt see , that no highnes availeth any thing before him , that is but a Glasse of wonders in evill and good , also a sport of Gods Love and Anger , a premodeling or representation of the Angelicall Dominions in Light and Darknes , in Heaven and Hell .

CHAP. LXXIV . How Jacob was set before Pharaoh with the five youngest brothers of Joseph , and Jacob blessed Pharaoh , also how Joseph bought all the Land of Egypt for Pharaohs owne : What is heereby to be understood . Vpon the 47 Chapter of Genesis .

MOses sayth ; * * Gen. XLVII . 1 , 2 , 3 , 4 , 5 , 6. Then came Joseph and told Pharaoh , and sayd , My father and my brother with their small and great Cattle , and all that they have , are come to mee out of the Land of Canaan , and behold they are in the Land of Goshen ; and he tooke five of his youngest brethren and sett them before Pharaoh ; then sayd Pharaoh to his brethren : What is your employment , and trade ? and they answered , thy servants are heardsmen , wee and our Father ; and sayd further to Pharaoh , wee are come to dwell by you in the Land , for thy servants have not pasture for their Cattle , the famine doth so hard presse the Land of Canaan , now therefore let thy Servants dwell in the Land of Goshen : and Pharaoh sayd to Joseph : is this thy Father , and are these thy Brethren , who are come to thee , the Land of Egypt standeth open for thee , let them dwell in the best place of the Land , let them dwell in the Land of Goshen , and if thou knowest any among them that are fit and expert , set them over my Beasts and Cattle .

The inward Figure standeth thus .

2. When Christ manifesteth his brethren , and the Old Father Adam , in the power and vertue of God , that they are with all their substance come to him , and have wholly given up themselves to him , then he taketh five of the youngest brethren in the properties of life , and setteth them before God , that is , he taketh the five Senses of Man , which alwayes are and continue to be the youngest in the Lifes property , for they are continually generated anew , and setteth these , with the power and vertue of their Life , before God .

3. For these are they , that shall be Gods Ministers and Servants in the Love : to these Christ giveth in , his Councell and sayth ; when ye come before the Face of God , so that the Spirit of God in you proceedeth upon you , and proveth and sifteth what your office and work is , in the presence of God , then humble your selves and say in the presence of God ; thy servants are but heardsmen , and are come to thee in the famine of Misery in our great Hunger , to dwell neere thee in the Land of God , for in our owne powers and vertues in the Adamicall Kingdome of Nature , wee have not pasture and foode for the poore miserable Life ; therefore now O Lord suffer thy servants to dwell in the Land of Goshen , viz. in thy Courts , that wee may eate of the dew of Heaven , and live to thee , and serve thee in our Office .

4. Then sayth the Eternall Father to Christ , viz. to his Steward ; behold , is that thy Father Adam , and are these thy brethren according to the humanity , which are come to thee : the Land of Egypt standeth open for thee , that is the Kingdome of heaven together with the Kingdome of Nature standeth open to thee , thou art my Steward in the Kingdome of Grace , and also in the Kingdome of the Nature of the humane Property , let them dwell in the best place in the Kingdome of Grace , and in the Kingdome of Nature ; and if thou seest that there are Men among them fit for it , set them over my Cattle , that is , those among them that are fit and expert , make them Officers in the Kingdome of Nature , that they may rule over my Creatures , that is , set them in the Apostolick Office , that they may feede my flock , whom thou leadest inwardly in them with thy Staffe or Crooke ; let them be * * Note the true Ministers , Pastours and Teachers in the Church of Christ Jure Divino , who they are . outwardly Shephheards , and leade and governe the properties of Nature , viz. my sheepe or Beasts .

5. All Spirituall Shepheards in this world , doe sit in the Office of the Father , as also the worldly Shepheards , which are instituted onely by Christ , through whom Christ himselfe inwardly ruleth and governeth , and they are all of them Gods Officers .

6. But whosoever are instituted in an Office without the † † Or , Arch-Bishop . chiefe Shepheard Christ , they all of them are but in the Land of Canaan in the famine of Gods Anger , and are but devouring Wolves , both one and other , be they spirituall or worldly Officers , be they noble or ignoble , Prince or Protector or Guardian , Priest or Sexton , one as well as another : All that ruleth in an Office without Gods Spirit , that ruleth of selfe , and to the Judgement of God ; he that thinketh not in his Office to serve God , and to manage his Office as a Shepheard of God , he is a Minister and Servant of Lucifer and serveth him .

7. Moses sayth further ; * * Gen. 47.7 . Also Joseph brought his father Jacob , and presented him before Pharaoh ; and Jacob blessed Pharaoh ; that is , Christ set also the Adamicall Image before God , not onely the five Senses but the whole Man , and he blesseth God , that is , he thanketh God and bringeth him fruit , to the praise of God as a Blessing : then sayth God in his acting and working . * * Vers. 8 , 9 , 10 How old art thou ? and he answereth , one hundred and thirty yeeres is the time of my Pilgrimage , few and evill are my dayes in the time of my life , and they reach not to the time of my fathers in their Pilgrimage ; so Jacob blessed Pharaoh , and went forth from him .

8. Thus the Adamicall Man acknowledgeth and confesseth before God his evill time , in the earthly desire , and sayth , it is but a Pilgrimage , viz. a continuall wandering and anxiety in continuall cares and disquietnes , whereby Man worketh and effecteth Gods wonders .

9. And Moses sayth further ; * * Gen. 47.13 , 14 , 15 , 16 , 17. There was no bread in all the Land , for the Famine was very sore and hard , so that the Land of Egypt and Canaan were famished by reason of the Famine ; and Joseph gathered all the Money that was found in Egypt and Canaan for the Corne that they bought , and he put all the Money in the house of Pharaoh ; Now when the Money in Egypt and Canaan was brought , all Egypt came to Joseph and sayd ; Give us Bread ; wherefore must wee dye in thy presence , being without Money ? And Joseph sayd , fetch mee your Beasts and Cattle , and I will give you for them , being you are without Money : then they brought their Cattle to Joseph , and he gave them bread for their horses and sheepe , for their heifers and Asses ; and so he nourished them with bread this yeare for all their Beasts and Cattle .

10. This figure is very powerfull and conteineth great and deepe understanding , although the Beastiall Man full of Covetousnesse and extortion imagineth to himselfe , as if this made for him , yet the true figure is quite against him , as also is the parable or similitude in the Gospel , of the unjust Steward , which sayth ; ‖ ‖ Luk. 16.8 . The Lord commended him that he had done so prudently .

11. This Famine in Egypt and Canaan , when all the Land was famished , prefigureth the poore fallen Man in Body and Soule , which the anger of God hath dried up and caused to wither , so that it is famished . For Egypt signifieth the Soules Nature , and Canan the Bodyes Nature . The great provision of Corne which Joseph gathered together and sold in the Famine , signifieth the Divine Word of Grace . The Money of the Egyptians and Canaanites , for which they bought Corne of Joseph , signifieth Gods Creaturely Word of the humane Life . The Beasts which they there gave also for bread , when there was no more Money , signifieth the † † Imaged or Created . Image-like propertie in the life of Man .

The figure standeth thus .

12. When Man in soule and body in this famine and in this starving hunger cometh into Gods anger and withering , then he hath no refreshment nor Comfort , for his Conscience withereth so quite in Gods Anger , that he must goe to the heavenly Joseph , and buy this foode of Grace .

13. First , while the Soule together with the Body , finde yet a little power and comfort in them , though indeed the Conscience gnaweth ; this Steward giveth Jesus Christ good words , and prayeth to him , and , for the Creaturely * * Imagelike , Imaginary fictitious . framed or conceived Word , buyeth foode of Joseph ; and this now is that which is signified by the Money , while these words will in the Imagination give the Conscience a little vertue and Comfort , the Nature of the soule and of the body continually buyeth Grace for such Money , and giveth this Joseph good store of Babling , with an imaginary matter and some framed or ‖ ‖ Conceited , contrived , or set forme of Prayer . figured prayer out of Custome : and thus liveth of this foode , in Hope .

14. But when the anguish of the Conscience withereth up this Hope , and that such cold Prayer and historicall Faith will no more avayle , so that the Conscience cryeth out , that thou must be famished in the Anger of God , no prayer more will avayle before God ; then commeth the poore Soule to this Joseph and sayth : Why wilt thou suffer mee to perish , because I cannot bring my Prayer and Faith before thee ; by which I might attaine foode for my Life ; behold my power is gone , * * Note how Man is able to doe nothing . I am able to doe nothing , I have no more words wherewith to attaine thy Grace .

15. Then sayth the heavenly Joseph to the Soule , bring thy Beasts , viz. Horses , Oxen and Asses hither to mee , and I will give thee foode , for them , that is , bring all thy earthly naturall desires and † † Or , Images . Imaginations , and thy false Confidence in the Creatures , viz. in thy own Wit and subtilty in falshood and wickednes , to mee , and give them up all to mee , that thou mayst be quitt of them , and then I will give thee foode that thou mayest live , and will also feede the Imaginations of thy Thoughts : and this is the entrance of this figure .

16. And Moses sayth further , ‖ ‖ Gen. 47.18 , 19. When that yeare was Ended they came to him in the second yeare , and sayd to him : Wee will not hide from our Lord , that not onely the Money , but also all the Beasts are gone from us to our Lord , and there is no more left for our Lord , but our Bodyes and our fields ; Why wilt thou suffer us and our fields to dye in thy presence , buy us and our Land for Bread , that our Land and wee may be Pharaohs Bond-slaves , give us seede that wee may live and not dye , and the fields not lye wast . This is now the true Earnestnesse when Man wholly giveth up all , and quite giveth up himselfe .

This Figure standeth thus .

17. When Man standeth thus in the famine of Conscience , so that not only the words which he speaketh in the presence of God , will no more avayle , that he might receive Comfort , but that in the End those also faile , when he hath beate downe all * * Imaged , feigned , or Imaginary . fictitious desires , and forsaken this world in the desire ; then sayth the poore soule to the heavenly Joseph , alas my Lord , what shall I bring before thee that I may attaine thy Grace : behold , my Prayer findeth no power and vertue , and though I have forsaken the world , and have given up my Beastiall will , yet I stand still in great hunger before thee , I have no more left but onely my body and soule : My Lord take even this of mee , I give my selfe wholly to be thy owne : Give mee thy Grace , that I may live in thee , I will give my selfe wholly up to thee with Body and Life , and will be thy obedient servant . Give thou mee but seed only , that is , Give thou me but a Will , Thought , Minde and desire , and sow the Land of my Nature , and let my Life be thy Servant , that I may be no more without thy will , but that I may be thy Servant and thy Bondslave .

18. Thus then it is enough , when he hath given up Body and Soule Will and Thoughts , and all that he hath and is , wholly to this Joseph , that he is as it were a Bondslave-servant to God , that hopeth and expecteth only what his Lord will give him , when all trust and confidence in his owne selfe is quite yeelded up ; then is Reason rightly killed , and the Devill hath lost his stoole and Throne in Man : for in Resignation he hath nothing for his owne , and the Devill can no other way come at Man but in the Desire of Selfhood , in appropriating any thing for his owne selfe .

19. And Moses sayth further ; † † Gen. 47.20 , 21 , 22. Thus Joseph bought the whole Land of Egypt for Pharaoh , for the Egyptians sold every one their Ground ; for the famine was so sore , sharp and strong upon them ; and so the Land became Pharaohs owne , and he distributed the People into the Cities from one place of Egypt to the other , except the Land of the Priests , which he bought not , for it was appointed for the Priests by Pharaoh , that they should provide for themselves out of that Portion which he had given them , therefore they dared not to sell their Lands .

The Figure standeth thus .

20. In such a manner , Christ , when Man in this pinching hunger draweth neere to him , buyeth for his Grace , his whole Nature with all the † † Affections , properties , or faculties . formes , conditions , and qualities thereof , and bringeth all whatsoever is in Man againe into the house of the Great Pharaoh , that is , of God , and maketh it a subject to God his Father againe .

21. For in Adam all Men are become untrusty and perfidious , and are entered into the Selfishnes of the Will , but Christ hath bought this humane owne selfe to be his own againe , and giveth this up againe to God his Father , and it pointeth directly at Christendome , which Christ hath bought with his Grace by the Treasure of his pretious Bloud , and made it his owne , and hath now distributed his Offices , wherein the Christians serve him , and are his owne .

22. But that the Priests fields were not sold , and that Pharaoh would not buy them , but leave them for their owne , pointeth at the inward Man , who is the Priestly Temple of Christ ; this God buyeth not back againe , he willeth that Man should have it for his owne , he desireth onely to have the Kingdome of Nature for his owne servant ; but the incorporated ground of Grace , viz. the Temple of Christ he leaveth to the Soule for a Dowrie , for it is the place and Citty of God , wherein God dwelleth in Man : No Man can sell it againe , pawne it or engage it by oaths , for it belongeth to the Eternall One , and not to the possession of the Creature , but it is a bestowed Ground of Grace , wherein Christ manageth his Office , it is his habitation and dwelling house .

23. * * Gen. 47.23 , 24 , 25 , 26. Then sayd Joseph unto the People : Behold I have this day bought you and your fields for Pharaoh , behold , there you have seede , sow your fields , and of your Corne you shall give the fift to Pharaoh ; fower parts shall be yours to sow your field for your food for your house and Children : and they sayd now let us live and finde Grace before thee , wee shall willingly be Pharaohs bondslaves : Thus Joseph made them a Law unto this day concerning the fields , to give the fift to Pharaoh , except the Priests fields , which were not Pharaohs owne .

24. This figure is a true Type and Image of Christendom , which Christ hath bought with his Love in his Bloud , having proffered to give Christendom his Grace and righteousnes for their Earthly † † Images , Imagibility or Phansies . Imaginations , that it should give them only up to him , and when that is done , then sayth Christ , behold , I have this day , that is , from this time forth to Eternity , bought all your Earthly † † Images , Imagibility or Phansies . Images , as also Body and Soule , I have bought you for my Eternall Bondslave Servants , and Ministers , with my Grace , from the hunger of Gods Anger , behold , there you have seede , that is , there you have my Word , wherewith you may sow the Ground of your Conscience in Body and Soule , that this seede may bring forth fruit , and of this fruit you shall returne the fift to Pharaoh , that is , to God : for fower parts shall be your foode , that is , this seede shall quicken and cherish the fower Elements of the Body , as also the fower properties of the Soules fire-Life , and ye shall keepe this seede of the divine Word fowerfold for the cherishing of your Life , but the fift ye shall give to God .

25. The fift signifieth heere very secretly and Mystically , the fift forme of the Naturall Life , viz. the Love-fire in the Light , which is borne out of the fower properties , and Manifest , wherein the uncreaturely and Supernaturall God is manifested ; This forme generateth now the divine Joy , and the Praise of God , wherein the Soule is an Angell , and thanketh and praiseth God , because he hath delivered it out of the Fire-Source of Torment , and hath given himselfe with this Love and Grace into its Fire-source , and changed it into a Love-fire and divine Light .

26. This Source of Love , viz. the fift property of Life , wherein the Soule is an Angell , it giveth now to God againe with great praise and thanksgiving , for it giveth this fift forme to Christ againe for a habitation ; for that is the habitation of his Word , wherein * * Or , consisteth . Luk. 17.21 . is the Kingdome of God in us , and wherein wee are the Temples of the Holy Ghost , who dwelleth in us , and this fift forme , in the prayse of God , Christ requireth againe from his Christendome , that it should give this to him , that he may gather in the prayse of God , that is , the fruit of Love , for his Father , into the house of the Divine power .

27. But the Priests fields , that is , the inward Ground of the heavenly Worlds Substance , he buyeth not with his bloud , for that never received the Turba of destruction , but in the fall of Adam it went out and faded and went into the Abysse , so that the soule had it no more in its owne possession , for it was in the soule as it were dead , although in God nothing dyeth ; but the soule was blinde concerning it , in that manner as God , viz. the Eternall one , is in and through all things , and yet nothing apprehendeth it , but that , which introduceth it selfe into its substance , wherein he will manifest himselfe .

28. This faded Image or Substance is the Priestly Ground , whereinto God againe in spake or did sow his Word and Seed againe in Paradise , that , is not bought with Christs Bloud , as the averted soule is , but it is filled with the heavenly Ens , with Christs flesh and bloud , so that it is or becometh Christs flesh and bloud , wherein the High Priest Christ , dwelleth ; it is his Eternall seate and possession , wherein God is manifested in Man , for it is the branch on Christs vine , which is Gods proper owne , and not Mans.

29. It is indeed in Man , but not in the possession of the fiery Soules Essence ; it hath another Principle then the soule , and yet is in the soule , and through the soule , and from the soule , after the manner as the light is from the fire , which is through the fire , and in the fire , and hath its manifestation from the fire , out of which fire and light , Aire proceedeth , and out of which aire , dewy water proceedeth ; and that same dewy water denoteth , the substance of this inward Ground , which giveth to the fire againe , Nourishment , foode , lustre , and life .

30. So also it is to be considered and understood concerning the soule ; when it extinguished as to the Divine Light , then this substance was generated no more from it , nor in it , but remained faded , extinguished , or quenched ; and then the soule had no divine foode more for its source of fire , for it had turned its desire forth into the third Principle , and was overcome by the Earthly Lucifer , and by Sathan , viz. by the property of the wrath , of the dark worlds property in the place of this world .

31. This Grace , came to help this averted soule ; which was bought through Christs bloud ; for the buyer entered with his Money of Grace , into this faded Image , and tooke it to himselfe , and set the soule therein for a High-Priest and Teacher .

32. And this Image now was the Priests fields , which he bought not , for it was Gods before-hand ; God only set his High Priest Christ therein , that he should therein feede and teach the poore soule , that it should not eate of the vanity , and fully darken and bring to nothing , this Image againe .

33. And this is also the same in the figure of Joseph , in that he bought not the Priests fields , and so is the figure concerning Moses and the Levites , that they kept their fields and Ground , and yet possessed them as Tenants , all which denoteth the inward Man of the heavenly worlds substance , which is Gods Ground , wherein God soweth his word of Grace , viz. Christs Spirit , which Ground or Substance belongeth onely to the High Priest , Christ , for a possession , and not to the Creaturely Life , but the Creaturely Life receiveth power and vertue from it , it hath it indeed in it selfe , but it is not one and the same thing with Nature , as the Light and the painfull source of the fire , is not one and the same thing .

34. This figure of Joseph , in that he bought the Egyptians to be Pharaohs proper owne , and made them his owne servants , signifieth nothing else , but that Christ should buy us from the Anger of God in the famine of our destruction , through his Grace , to be his obliged servants , through his bloud and death , and would give us his word for seede , that wee might sow his purchased * * Or , possessions . Goods , viz. our Naturall Life , therewith .

35. And for this Cause now should wee give him againe the fift part of this fruit , viz. the Birth of Love , the fift propertie of Life ; for , in the fift propertie standeth Faith , and that , his children should give to him againe , and this , he gathereth into his fathers Barnes , for an Eternall prayse , and to the divine Manifestation of his wonders .

36. But that Earthly Men have made such † † Or , Bondslavery . Bondage , and keepe one another for Bondslaves , and vex , torment , and misuse one another therein , and squeeze out their sweat for their pomp & pride , this is an Image of the Anger of God , which ‖ ‖ Imageth or modelleth it selfe . representeth it selfe also according to the heavenly Figure .

37. For every thing must ‖ ‖ Imageth or modelleth it selfe . fashion it selfe , according to the Ordinance or appointment of the Word of God , whether a thing ‖ ‖ Imageth or modelleth it selfe . fashion it selfe in Evill , viz. in Gods anger according to the property of Hell , or in Good , in Heaven in the Kingdome of Christ ; for with the Holy , Psa. 18.25 , 26. the Word is Holy , and with the perverse and froward it is manifest in Gods wrath ; as the People is , such is their God also , sayth the Scripture .

38. Earthly Men , represent the Image in the anger of God , in that they vex , torment , squeeze and plague them with * * Bondslavery . Bondage , and hold it for just and right , and it is right in the wrath of Nature in Gods anger , and it is a figure of Hell , and it is also a figure of the Kingdome of Christ in the heavenly * * Bondslavery . Bondage ; For all whatsoever the Earthly Man doth with paine and torment , that doth Christ in his Kingdome with his children , in Joy , Love , humility and power .

39. The Earthly Man taketh away his brothers Labour , also his will and desires , his sweate and Trade , profession , and sustenance : Christ also taketh away his childrens evill will & desires , also their labour , working in God , when with great paine and anguish they presse thereinto ; these labours Christ taketh all from them , and gathereth them into his Chists of Treasure , and searcheth through and through his childrens body and soule , to see whether there be yet a little Sparkle that can and will administer to him and work for him , that , he driveth and necessitateth into the Divine Ministration of Gods Court , viz. into the vineyard of Christ .

40. He often also withdraweth the foode of Grace , and letteth them afterward hunger and lament for it , and letteth them sit in misery , and afflicteth them , so that they must work in great anguish , in lamentation , feare and trembling , before him in Divine Labour ; for the old Adams Asse is unwilling and untoward to labour in that which is divine .

41. And therefore it is often compelled , so that the punishment and threatning is alwayes behinde it , where Christs Spirit in the Conscience threatneth it with Hell and the Anger of God ; as also the Earthly Lords upon Earth doe with their Subjects ; which stand indeed in the figure of Christ , but the Office is altogether unlike .

42. Christ gathereth in , for his father , by the works of his children , much heavenly fruit , which , Man will obtaine againe , and enjoy the same for Ever ; but a worldly Lord , gathereth in , by the labour and sweat of the poore , only Money and Goods into his Chists , to his owne honour , which labour the poore Man can no more enjoy in this world , but Christ is his wages , in that he must serve the figure of Gods anger heere in Misery .

43. But in the End , when the Earthly Offices shall be also gathered into their Barnes , into the Treasure Chists of their hearts , for whom they have served and ministred , then there will be unlike and different reservatories , many will have very much gathered into the Kingdome of Gods anger , and from that , will his foode be given to him againe in Eternity , viz. the Curse of the oppressed , also the affliction , feare , paine and molestation of the poore , which they have heere with their agitation wrought by the inferiours , that will be given them for foode also after this time to Eternity : for * * Gal. 6.7 . what any soweth heere , that they will finde in Barnes in the Eternall Life .

44. All Offices of this world are Gods , and all Officers from the Emperour to the least and meanest , are Gods Officers ; but they serve him much unlike and differently , one serveth him in Love as a Minister of Christ , and the other serveth him in his anger as a Minister of Hell .

45. All that seeke their owne in these Offices , and not regard God and his Ordinance , and so serve Man therein , they serve the anger of God , and gather up , into Hell .

46. For all the Treasure of Princes and Potentates should be gathered in , for the Common profit of brethren , and for the supporting of Good Orders and Offices , also of the miserable and impotent , even as an * * Or , housholder . Inn-keeper laboureth & worketh with those that are under him , and draweth the profit to himselfe , and yet therewith he provideth for , feedeth and nourisheth all his servants , Ministers , and assistants , and the over-plus he useth for common necessaries of himselfe , his wife and children , and what he might else stand in neede of , or layeth it by for poore people : such is the Officers gathering together : it should all be gathered together for common benefit , else it is a Treasure of the anger of God , and must expect Gods Judgement .

47. But that the present Potentates doe thus gather together for their owne honour , for voluptuousnes and pride , and in that regard doe the more hardly oppresse and squeeze , that they may only therewith exercise their pride , and keepe under the poore as Doggs , and say in their hearts , they are bound to doe so for mee , I have bought or inherited it as a priviledge . I have it of right ; all this , one and other is done in the anger of God , they all now in this property , serve only Sathan ; viz. in the figure of Gods anger , and no better .

48. All selfe-owning belongeth to Hell , make what thou wilt of it ; no seeming Rhetorick will avayle before God ; thou gatherest together into Hell : God requireth the Ground of the Heart , and will have trusty Officers .

49. But the Miserable is to know , that in such restraint and service , if he endure it without murmuring and grudging in faithfulnes , he serveth even his Lord Christ ; for God thereby draweth him away from this world , so that he sets his hope upon that which is to come , and in this servility of his hands he gathereth to him with his prayer into this house of Lamentation , his heavenly Treasure , whereas if he for this time of his restraint stood in the voluptuousnes of the flesh , he would gather no good thing ; therefore † † Rom. 8.28 . all things must serve to the best of them that love God .

50. Thus a Man ought to understand the figure under the history and acts of Joseph ; for indeed the history is described with great diligence according to the inward figure , according to the * * Eingebung , Inward suggestion . inspiration of the Spirit of God , which alwayes more respects Christs Kingdome , then any Historie of a slight and simple Act.

51. For the Acts of the Bible are not set downe therefore because Men should see the Life and Deeds of the Old Holy Men or Saints , as Babell supposeth : No , the Kingdome of Christ above all , is thereby deciphered , as also the Kingdome of Hell : the visible figure continually pointeth at the invisible , which shall be manifested in the Spirituall Man .

52. Moses heere finisheth the figure of the New Regeneration , under the historie of Joseph , and sayth further : * * Gen. 47.27 , 28. Thus Israell dwelt in Egypt in the Land of Goshen , and possessed it , and grew and multiplyed very much , and Jacob lived seaventeen yeares in Egypt , so that his whole age was one hundred forty and seaven yeares .

53. † † Vers. 29 , 30 , 31. And when the time was come that Israell was to dye , he called his son Joseph , and sayd to him , If I have found Grace before thee , then lay thy hand under my Thigh , that thou wilt be loving and faithfull to mee , and not bury mee in Egypt , but I will lye with my fathers , and thou shalt carry mee out of the Land of Egypt , and bury mee in their burying place : Hee sayd I will doe as thou hast sayd , but he answered , and sayd , sweare to mee , and he sware to him , then Israell bowed himselfe sitting up at the head of the Bed .

54. This now is a very M●sticall figure , and pointeth at the Resurrection of the Dead , when the Soule shall come to the Body againe ; and the Body will be pure and holy : For , the Land of Canaan , which was also full of the abominations of the Heathen , signifieth the Earthly Body ; and Egypt where Pharaoh dwelt , and Joseph was Steward , signifieth the Soule , which dwelleth in Gods Word , viz. by or neere the Eternall King .

55. And wee see it very finely pourtrayed in this figure , how Adams Soule turned it selfe with Lust into the Earthly Canaan of the Earthly Body , and turned away from God , therefore now the Soule must goe againe into Egypt , into Repentance to Joseph , viz. to Christ , and to King Pharaoh , viz. to God ; and there it will be received as a childe of Grace , to be a Bond servant , so that it will be obedient to God , and be his servant and Minister , and must forsake the Earthly Canaan , viz. the Evill body with its will and Contrivances , as Israell must leave and forsake Canaan .

56. But after he should be dead , he would then have his body into the Land of Canaan , that it should be buried there : which signifieth , that the Earthly body must be buryed in its Mother the Earth , and come into its first Mother againe ; and it signifieth that the Soule shall come againe out of Egypt , viz. out of the Bondage of the affliction of Repentance to the Body into Rest : for the Heathen must be driven out of Canaan , when Israell entereth thereinto : so also must the Abominations in the propertie and † † Or , qualitie . condition of the Body , be consumed , and all false and wicked desires be killed , ere the Soule come to the Body againe , and dwell therein .

57. And it is powerfully represented , how the will of the Soule shall and must in this life time breake off from the Earthly Canaan , viz. from the Lusts of the Body , & presse into God againe by earnest Repentance , where then the soule must rightly be in Egypt , viz. a poore Bond servant , in much anxiety and affliction ; but in the End , when the Body shall dye , then it also desireth to goe along out of the house of Bondage , viz. out of the torment of Repentance , and will goe againe into the first Adamicall pure Image which God Created , as Jacob would lye by his fathers , when as he might have lyen as well in Egypt : But the Spirit stood in the figure of the Resurrection , shewing , how the whole Man should goe againe into the first Image created by God .

58. But , that Jacob required an Oath from Joseph , that he would bury him in Canaan with his Fathers ; it denoteth the Oath , which God in Christ made with Man , that God hath with his word of Love incorporated himselfe with Man , and engaged , as by an Eternall Oath to him . Jacob requireth this Oath from Joseph , as from the figure of Christ , and desireth he should lay his hand under his Thigh and sweare .

59. This is a figure , signifying , how Christ should lay his hand , that is , his power and might , viz. the Eternall Word , which is the hand that hath made all things , into the humane Essence in Body and Soule , and not onely into that , but under the Thigh , as under the humane power , and to give himselfe to Man for his own , and sweare therein , that is , bind himselfe to it , that he will bring the whole Man when he is heere dead in the Temporall Death , againe into the first Land of Inheritance wherein Adam in Innocency dwelt , viz. into Paradise , and bury the body and soule , with his Oath , in God , as in the Divine Rest.

60. This is signified by the figure of Jacob ; where the Text sayth ; Israell dwelt a long time in Egypt , and multiplyed there . And when Jacob was to dye , he had a desire to be carried , after his death , againe into the Land of Canaan , to his fathers ; this , I say , signifieth , that a Christian , or childe of God , must goe into this Egypt ; viz. into Repentance and into the exit from the Earthly Will , and continue therein the whole time of his temporall life , and bring forth much good fruit in that Land , and then Christ , viz. the heavenly Joseph shall bring him into the right Country of his father to Rest againe , viz. into the right promised * * Exod. 3.8 . Land , wherein the Milk and Honey of divine power , floweth .

61. And the whole Historie of all the † † 5 Bookes of Moses . five Bookes of Moses , is even this in the figure : the Exit out of Canaan , and the going into Canaan againe is onely this ; representing how the right Adamicall Man should with great Hoasts and Armies and much purchased Goods , effected in the divine operation , enter againe into the Eternall Promised Land , and how in this life time he must be a Bond-servant of Gods anger , in this Egypt , which would through its Ministers and servants , afflict , persecute and torment him in his Office of anger , and continually keepe him for a Bondslave , till the right Joseph shall bring him through the Temporall Death , againe into Paradise into Rest.

CHAP. LXXV . How Jacob before his End , blessed the two sonnes of Joseph , and preferred the Youngest before the Eldest . And what is thereby to be understood . Vpon the 48 Chapter of Genesis .

1. MOses sayth : Afterward it was told Joseph , behold thy father is sick ; Gen. XLVIII . 1 , 2 , 3 , 4 , 5 , 6. and he tooke with him both his sonnes , Manasseh and Ephraim : and then it was told Jacob : behold thy sonne Joseph cometh to thee , and Israell strengthened himselfe and sat up in the Bed , and sayd to Joseph ; The Almighty God appeared to mee at Luz in the Land of Canaan and blessed mee , and sayd to mee ; behold , I will cause thee to encrease and multiply , and will make thee a multitude of people , and will give this Land for a possession to thy Seed after thee for Ever , and now thy two Sonnes Ephraim and Manasseh , which were borne unto thee in the Land of Egypt before I came in hither to thee , shall be Mine as Reuben and Simeon , but those which thou shalt beget after them , shall be thine , and shall be named according to their Brethren in their Inheritance .

2. In this figure now the Patriarch Jacob standeth againe in the limit of the Covenant , whereto God had ordained him in the Mothers womb ; when he had finished his course in the World with the figure of the Kingdome of Christ and his Christendome , then his Spirit * * Frameth , Modelleth , or Imageth . figureth it selfe againe in the limit of the Covenant , and through the limit of the Covenant , blesseth his children and his childrens children , and pointeth at the future Time , how it would goe with them , that is , he speaketh from the Roote , and intimateth concerning the branches and twiggs of this Tree , which God in Paradise planted againe after the defection and fall , and had made it manifest in Abraham , and so Jacob stood in the same stock , and intimateth from the Spirit of this Tree concerning his Branches and Twiggs , but Especially in both Josephs Sonnes , both which he grafted backe againe into his roote , that they should be his sonnes as Reuben and Simeon .

This Figure standeth thus .

3. And Jacob sayd to Joseph ; the Almighty God appeared to mee at Luz in the Land of Canaan and blessed mee , and sayd to mee ; behold I will cause thee to increase and multiply , and will make thee a Great People , and will give this Land for a possession to thy seede for Ever ; In this figure , the Spirit speaketh not onely of the Inheritance of the outward Land of Canaan , but also of the Inheritance of the Kingdome of Christ , understood and signified under this Canaan ; for he sayth : God hath given him and his children this Land for an Eternall possession , which for a long time after that , they had no Inheritance in , therefore then in this , the Kingdome of Christ is understood , which shall endure for Ever .

4. Thus Jacob , tooke the two sonnes of Joseph , and set them in his Roote in the Inheritance of this Kingdome , and moreover in his first power and vertue , as Reuben and Simeon his first sonnes , which signifieth , how Josephs , that is , Christs , children in the Faith and Spirit , whose nature yet is come from the Seede of corrupted Adam , shall be through Faith planted againe in the first Roote of Gods Covenant ; for Adam hath set his Twiggs and children with himselfe in the Kingdome of Gods anger ; But the Covenant and Grace taketh these Adamicall twiggs and puts them back againe into the Image of God , whose figure Jacob heere represents with Josephs Sonnes .

5. * * Gen 48.8 , 9. And Israell saw the Sonnes of Joseph and sayd , who are these ? Joseph answered his father , and sayd : they are my Sonnes which God hath given mee ; that is , the Covenant of Grace was strange to the corrupt nature ; and sayd : Who are these children of Nature in selfe , have they not broken themselves off from God : But Joseph in the figure of Christs humanity sayd : they are my children which God hath given mee in the Kingdome of this world , and the Covenant of Grace in Jacob sayd ; ‖ ‖ Vers 9. Bring them to mee that I may blesse them , that is , that I may anoint them with Grace , that is , Christ shall bring them to God , that he may blesse them againe .

6. And Moses sayth ; * * Vers. 10. For the Eyes of Israell were dimme with age , that is , Nature in the fathers property in the Soulish Creature , was growne dimme and old , and that because the soules Ens had † † Imaged , or framed . modelled it selfe in the ‖ ‖ Temporarynes . Time , for all that liveth in the ‖ ‖ Temporarynes . Time groweth old and dimme : But the Covenant in Jacob groweth not old ; The Covenant was that which should blesse the Sonnes of Joseph , with the future revelation or Manifestation of the Power in the Name JESUS , and Joseph who stood in the Image or Type of the Humanity of Christ , should bring them to this Blessing : For , the humanity of Christ bringeth Adams children to the blessing of God , as heere Joseph bringeth his Sonnes , to the Covenant of God , in Jacob.

7. Moses sayth further ; * * Vers· 10 , 11 , 12. But he kissed them , and incouraged them , and sayd to Joseph : behold , I have seene thy Face , which I had not thought to have done , and behold , God hath let mee see thy Seede ; and Joseph tooke them from † † Jacobs . his Boosom , and bowed himselfe towards the Earth before his Countenance : which is as much as to say , in the figure thus ; when Joseph in the Image or Type of the humanity of Christ , brought his sonnes to his Father , viz. before the Covenant of God , then the Covenant tooke them in the Armes , or into the Boosom of his desire , viz. into Gods Essence , and kissed them with the kisse of Love , which God would manifest in Christ ; and the Fathers righteousnesse in the Word of might and power sayth to the Soules Essences , behold thou art dimme to my sight , and now I have seene thy Countenance againe , through the Love and Grace of God , which I thought not to have done ; for I thought to have kept the soule in the strong and severe Might of Gods anger , for Gods Eye was departed in it , with its turning away from him , and so as to Gods righteousnesse , it was rent off from God ; But now I have seene the Countenance of the Soule , againe , through Gods Love in the Grace of God , and Gods Love hath let mee see * * The Soules Essences , powers or faculties . them in the seede , of the Covenant of Grace .

8. And the Spirit of Moses sayth ; And Joseph tooke them from his fathers Boosom , and bowed himselfe to the Earth before his face , that is , when the Word became Man , then Christ tooke the soule from the fathers Boosom , viz. from the fathers Nature in to himselfe , and in a Creaturely manner presented himselfe with the assumed humanity before God the father , and bowed , that is , humbled himselfe with the assumed soule , viz. God and Man in one Person , to the Earth , that is , even into Death , and entred before the Face of God , with our , assumed Soule , that is , he brought the Soules will through the introduced power of the Deity , back againe into the resigned humility before the Eyes of God .

9. And Moses sayth further : Then Joseph tooke them both , Ephraim in his right hand towards Israells left hand , Gen. 48.13 . and Manasseh in his left hand towards Israells right hand , and brought them to him ; This now is the pretious figure of the Great earnestnes of God , shewing how Man is blessed againe ; for , Ephraim was not the first-borne , but Manasseh : and Jacob layd his right hand upon the head of the Youngest ; but Joseph tooke Ephraim in his right hand and Manasseh in his left hand , that he might stand with the first-borne before Jacobs right hand and with the other before Jacobs left hand , but Jacob inverted the will of Joseph .

The Figure standeth thus .

10. * * John 1.14 . The Word became Man , understand , the not-naturall un-creaturely word of God , manifested it selfe in Gods Creaturely word of Mans Soule , and tooke on him the faded lights Image , and quickened or made it living in it selfe , and put it into Gods left hand , viz. into the fathers Anger , which is heere expressed by setting the youngest Sonne , viz. Ephraim , before Jacobs , viz. Gods , left hand , but tooke it in his right hand .

11. For Christ tooke the incorporated Covenant of Grace in the faded heavenly Image , which incorporated Covenant of Grace in Man was the youngest , viz. the New Man , in his right hand , viz. into the highest Love in the Name JESUS , and entered with this New Man from the Covenant of Grace , before Gods left hand , viz. before Gods strict righteousnesse in the Anger , that he might attone the soule , viz. the first-birth ; and the soule , viz. the first-borne , Christ tooke in his left hand , that is , he tooke the first Principle , which beforehand had the superiour Jurisdiction , authority , and power , and put it under , that its power , viz. the selfe-will , should goe back and enter into humility , before Gods right hand .

12. For , these two Sonnes of Joseph heere , rightly signifie the inward Spirituall Man , viz. the fiery Soule , which is the Eldest Sonne ; also the Spirit of the Soule ▪ viz. the Lights power , which signifieth the other or second Sonne , viz. the Two Principles : these did Joseph , that is , Christ set before God , and tooke the Spirit , viz. the second Principle in his right hand , viz. in his Love , and set it with his Love before Gods left hand , viz. before his anger ; for he should breake the Serpents head ; and the soule he setteth before Gods right hand , that it should receive the blessing from God , that is , that Gods Love should manifest it selfe out of the soule , but that might not be ; For Moses sayth : * * Gen. 48.14 . But Israell streached forth his right hand , and layd it upon the head of Ephraim the youngest , and his left hand upon Manassehs head , and did so with his hands knowingly , for Manasseh was the first-borne .

13. That is thus much in the figure ; God would no more give the Dominion or Government to the first Birth , viz. to the fiery Soule , seeing it had turned away its will from God , but layd his hand of power and Omnipotency upon the second , viz. upon the Image of the Light , which in Christ in his Love became living againe : to this he gave now the power of the divine vertue , that the soule might be under Christ ; for in the Lights Image is Christ understood , and upon it God layd the hand of his Omnipotence and Grace ; and upon the soule , he layd his left hand , that it should be a Servant and a Minister of Grace .

14. Thus the first Birth was set behinde , viz. in subjection , and the second Birth formost and uppermost in the Dominion ; and heere is that figure concerning which Christ sayth ; * * John 17.6 . Father , the Men were thine ; that is , they were of thy Natures property , but thou hast given them to mee ; for the Father gave to Christ the highest blessing & power , whereby the fiery soule lost its Dominion of selfe-will .

15. And Moses sayth : Jacob did thus knowingly , that is , the Covenant of God knew it in Jacob , that God would have it so : Jacob could not with his bodily Eyes for Age well know these two Ladds , but with the Eyes of Gods Covenant , he saw and knew them , for Gods Spirit in him did this .

16. * * Gen. 48.15 , 16. And he blessed Joseph and sayd : God , before whom my fathers , Abraham and Isaack have walked , God , who hath preserved mee all my Life long even to this day ; the Angell that hath released mee from all evill , blesse these Ladds , that they may be called after my Name , and after the Names of my fathers Abraham and Isaack , that they may encrease and multiply on Earth .

This figure standeth thus .

17. The God of Love blessed the incorporated Covenant of Grace , out of which should come , Christ , viz. the heavenly Joseph , as heere Jacob with his blessing began at Joseph , and blessed Josephs sonnes through Joseph : thus God also through the Name JESUS blesseth the soule and the spirit , for God hath appointed , the Name Jesus to be a Throne of Grace , and through that Throne of Grace he blesseth Christs children and Members according to the humanity , and heere in the words of the blessing maketh no difference beween the children , to signifie , that the soule and the spirit shall in Christ enjoy like Graces and Gifts ; onely the power he gave to the New Regeneration out of the faded heavenly Image , that the soule should through the power of the New Regeneration , work , and flourish , spread forth and be great , therewith , that is , that the soulish-Tree with its branches should grow out of this blessing .

18. In the words of this blessing there is this understanding or meaning ; viz. The Incorporated ground of grace in the power and vertue of the Word spake forth the power , and comprised in Jacob , his body , soule , and Spirit , in One , and thereby spake it selfe forth upon the children of Joseph ; God , before whom my fathers Abraham and Isaack have walked , that is , through the wills and desires , which my fathers have inclined to God , with which , they have walked before God : also , through the power of God who hath susteined mee my life long , even unto this day ; also the Angell who hath delivered mee from all Evill , blesse these Ladds , that is ▪ he blesseth them through the divine and humane power , through the Angell of the great Councell in Christ Jesus , which Angell hath delivered Men from all Evill , that they should according to these Names be called children of the Covenant , and in this power , encrease and grow great .

19. But when Joseph saw , that his father layd his right hand upon Ephraims head , it pleased him not well , and he layd hold on his fathers hand , Gen. 48.17 . that he should turne it from Ephrams head upon Manassehs head , and sayd to him , not so my father ; this is the first borne , lay thy right hand upon his head : but his father refused and sayd , I know it well my sonne , I know it well , this shall also be a people , and be great , but his younger Brother shall be greater then he , and his seede shall be a multitude of people .

20. By the outward figure the Spirit pointeth at their Offsprings , which Stock or Tribe should excell the other in greatnes and Might ; but by the Inward figure of Mans conversion and New Birth , it pointeth at the inward Ground ; signifying , how the inward and youngest ground of the incorporated Grace in Christ , would be greater then the ground of the first Created Adamicall Man .

21. But that Joseph disliked it and would not willingly that the youngest should be preferred before the Eldest ; in the figure , it signifieth this : Joseph stood in the figure of the New Regeneration , signifying , how the inward ground , viz. the Eternall Speaking Word in the humanity of Christ , should turne it selfe forth through our soule , and take away the power of selfe-will , from the soule , and that the Creaturely soule would not , that it should loose its power , it would not willingly dye to its own will , but keepe its first Naturall right .

22. As wee see in Christs humanity , viz. in the humane Soule , when it was to dye to selfe and yeeld up its Naturall right ; * * Mat. 26.36 . Luk. 22.39 . Then sayd Christ on the Mount of Olives , father , if it be possible , that is , the humane soule in him from the Fathers property in the Word , sayd , Father , if it be possiblle let this Cup passe from mee , but if it be not possible , and that I must drinke it , thy will be done ; as Joseph heere in this figure was loath to come to it , and would not willingly that the last , should be preferred before the first .

23. The Text sayth , it pleased him not well , the Naturall Man is not well pleased , to give up his naturall right and let the Kingdome of humility reigne in him , he would rather be Lord himselfe , but his owne will hath squandred that away , so that he is set behinde , for it is not possible , that he should become the childe of God , unlesse he drinke the Cup , whereby he dyeth to his owne naturall will : Therefore sayth Christ ; Father , thy will be done , and not my Naturall Adamicall humane will , but let Gods will in my inward ground be done , and not my Adamicall soules will : It shall and must be resigned into God , the first naturall right must goe backward behinde , and Christ forward , else there is no salvation .

24. In this Type and Image , the Spirit of God sporteth with the children of the Saints ; signifying , how the new incorporated Kingdome of Grace would spread it selfe forth aloft , and how the Kingdome of Nature should be set back behinde , for , if Christ arise and be borne in Man , then must Adam be Servant and Minister .

25. And it declareth besides , that the Kingdome of Nature would also be great , but the Kingdome of Grace yet greater ; of which wee have a similitude in a great Tree of many branches , which through Nature generateth many twiggs and Branches , and wherein Nature is powerfull , but the vertue and power of the Sun is much more powerfull ; for if this doth not co-operate , then the Tree cannot grow nor beare any fruit : and wee clearly see thereby , that the vertue and power of the Sun must gett aloft , if the Tree grow and its fruit come to be ripe and profitable ; so also is it in Man .

26. Man is Nature , and Nature begetteth him that he may come into the formes and Conditions of the Creatures , but the understanding must come forth in him , which governeth and taketh care of Nature ; Nature willeth indeed that its desire be fullfilled , but the understanding ruleth over Nature .

27. But now Nature is sooner and Earlyar then the understanding ; Nature goeth formost ; but when the understanding cometh , then it must follow behinde ; thus it is to be understood also in this figure of Jacob and Joseph , concerning the New Regeneration , that , when the divine understanding shall againe be manifested in Man , then shall Nature follow behinde .

28. * * Gen 48.20 . Thus he blessed them that day and sayd : Hee that will blesse any in Israell let him say ; God set thee as Ephraim and Manasseh ; In this Text what the Spirit declareth in this figure is as cleare as the Sunne ; for Ephraim and Manasseh were re-inoculated back into the Root of Jacob , that is , into the Covenant of Grace , which God had manifested in him , and were transplanted with the Birth of the Naturall right , when the youngest was preferred before the Eldest ; thus also should all blessing and wishing be , among the children of God ; that God would set them back from the Evill Adamicall will of selfe , and set them into the Paradisicall Covenant againe , and make them grow therein and bring forth the Kingdome of Grace in them , and set it above the Kingdome of Nature of the first Adamicall Birth : when this is done in Man , then he is a childe of God againe in Christ , and standeth in the blessing of God .

29. Courteous Rabbies and Masters of * * Literature . Criticismes upon every letter , learne I pray to understand the figures of the Old and New Testament , and dispute not about the outward shell of words ; looke upon the chiefe Ground , why the Spirit of God thus speaketh , and why it sets downe such Types and Images , and consider what this signifieth , that the Holy Ghost in all the figures of Christ , alwayes sets the youngest before the Eldest ; begin at Cain and Abell , and goe quite through , and then you will come to Rest , and your Strife hath an End .

30. The Time of Strife is at an End , Ephraim shall rule over Manasseh , if you doe not so , then will the Sun dazle and blinde you with its rising , that ye must for Ever be blinde . Ye would verily see with the Eye of the Kingdome of Nature , and yet ye contemne the Eye of Grace ; but Ephraim attaineth the Naturall right of the first Birth ; why will ye Strive against your father Jacob ? as if he did not rightly blesse ; for ye set Manasseh before and Ephraim following behinde , it is made manifest before the Eyes of the Most high , who hath set Ephraim formost againe ; the kingdome of Nature in humane selfe should be the Servant , and that ye would not , but the purpose of the Most high goeth forward , and ye are all therefore like to goe to the Ground , there is no preventing of it more .

31. Now when Jacob had blessed Joseph and his sonnes , then he represented a very secret Type or Image of Christendome upon Earth ; for thus sayth Moses : * * Gen. 48.21 , 22. And Israell sayd to Joseph , behold , I dye , and God will be with you , and will bring you againe into the Land of your fathers , I have given thee a peece of Land beyond thy brethren that I tooke with my sword and with my Bow out of the hand of the Amorites .

32. Although there may well be an outward figure heerein , which indeed is alwayes so , yet this is much more an inward figure of Christendome : for what could Jacob give away , of that , which he had not in his possession ; he had not Sichem in possession , as the Glosses upon this Text will have it expounded , which looke only at some outward thing , so he could not give it severally to Joseph , for Joseph dwelt not there , but he and all his children and childrens children dyed in Egypt .

33. Besides Jacob sayd , he had taken it with his sword and with his Bow out of the hand of the Amorites , which is no wh●re to be shewen , and yet may well be outwardly done so , seeing he sayth , he hath given it to Joseph , as to the Type of Christendom , and tooke it with the sword , therefore it is a figure and secret Speech .

34. For , Jacob sayth , behold I die , and ye shall come againe into this Land , God will bring you thereinto : this first pointeth at Christ , who should come out of Jacobs Covenant which God had in him ; when that should die according to our humanity , then would God bring Israel againe into the Land of Gods Covenant , and the Covenant hath a peece of Land in this world , that at all times would be a dwelling for Christendom upon Earth ; although that peece of Land , would be often turned with Manasseh and Ephraim from one place to another .

35. That same peece of Land or Christian Habitation hath Christ taken with his Bow and sword of the Spirit , and subdued the Princes of this world in his victory , that Christendom should have this at all times upon Earth ; whereby then we see , that Christendom should have the smallest victory upon Earth , so that its Kingdome is like a remaining overplus peece of Land ; that so the Name of Christ might therein be outwardly knowne and acknowledged .

36. Further , it is the Most Excellent figure concerning Israell , which with Jacob , that is , with the rising of the Kingdome of Christ , would die , that is , the Jewish Politie and Government would be suppressed , but God would in the last time bring them into this Land , viz. into the true Covenant in Christ ; for he hath reserved this peece of Land before-hand , that they should possesse the same againe ; which Babell beleeveth not , but their time is neere , for the fullnes of the Heathens is at an End .

CHAP. LXXVI . How Jacob called all his Sonnes before his End , and signified and prophesied to them , how their Generations would rise up , and what each of their State and Condition would be , whereby he Expressed the Roote of Abrahams Tree , together with its Branches and fruit ; What the State and Office of each of them would be , and how they would behave themselves , and how Christ would be borne of the Stock of Judah : also how long their Kingdome would continue under the Law . Genesis 49. from the first to the 12th verse .

Gen XLIX . 1 , 2. 1. MOses sayth ; And Jacob called his sonnes and sayd , Gather your selves together , that I may make knowne unto you what will happen to you in the future Times : come together and hearken ye children of Jacob , and heare your father Israell . In this Chapter lyeth the whole understanding and knowledge , how it would goe with the children of Israell in the future time under the Law , as also afterwards with Christendom ; for in this Chapter , the Spirit hath expressed and figuratively represented the tree of Israell , with its Branches , twiggs , and fruit , both according to the Kingdome of Nature , and according to the Kingdome of Grace , and under that signifieth concerning all States , Conditions , Orders , and Offices , among both Jewes and Christians , especially the Antichristian Kingdome among Jewes and Christians , is powerfully prefigured under it , whence it ariseth , and how it must fall to the ground againe , and yet would continue a long time , even till the Manifestation or Revelation of Jesus Christ .

2. For , Israell heere under this Exposition , declareth concerning the whole Adamicall tree , how it was good in the beginning , and how it perished , also how it would be helped againe , and how the Kingdome of Nature would outwardly Governe in Gods wrath , and yet the Kingdome of Grace co-operate through the wrath ; whereby the naturall Evill Man would outwardly seeme , as if he would serve God and minister to him , but would onely be a false flattery and shew of Hypocrisie , so long till Christ would break forth out of Gods Covenant , and destroy Sathans hypocriticall Kingdome .

3. And he beginneth at Reuben , viz. from the first power of the humane Life , and reacheth to Benjamin the last , under whom Christendom is powerfully prefigured , and what its properties would be , so also are the times and Ages of the World powerfully pourtrayed under it : If the reader will Observe it and gather the sence thereof , then he will finde our Exposition in the true and right Ground .

I. The Testament of Reuben .

4. Hee began at Reuben and sayd : Reuben my first sonne , Gen. 49.3 , 4. thou art my power and vertue , and my first might and strength : the chiefest in the sacrifice , and the Chiefest in the Kingdome and Government ; he was vaine and fickle therein as water : thou shalt not be the Chiefest , thou didst climbe up into thy fathers Couch , and there hast defiled my bed with thy climing up .

In the Figure it standeth thus .

5. The Spirit in the Covenant Speaketh forth the humane Nature of Adam , viz. the first power of the first seede to a re-propagation , as indeed Reuben also was the first power of Jacob ; and signifieth that the Naturall first Adamicall Man should be the chiefest in Gods Sacrifice , that is , he should bring forth right fruit to him , which might be to the pra●se of God , and in the vertue thereof encrease the heavenly Joy : he should generate vertue to him and a re-expression through the implanted Word of God ; and that is called Sacrificing to God , when the Creaturely humane Word , which God formed into a Creature , viz. the humane understanding Life , re-expresseth Gods Word out of it selfe , and formeth it selfe in Holy Images , thoughts , or Imaginations .

6. Which formation is effected in the Generating of the heavenly Mercuriall Harmony , viz. after that manner as when the implanted Word in Man , imageth or frameth it selfe into a Song of Divine Joyfulnesse , and sporteth in the holy pure Element before God ; in which † † Frameing , Figuring , or Imaging . modelling or holy desire , the holy wisdome of God Co-modelleth , and becometh figured in Wonders ; whereby the Eternall One becometh formable and distinct , viz. is knowne in different varieties , this is called Sacrificing to God , in that manner as twiggs and branches beare faire fruit to the Tree , whereby the tree is knowne and Manifested to be Good ; thus also the Creaturely formed Word , viz. Man , should , to the Eternal Speaking holy Word of God , which Word is the Stock ; Generate or beare to the Stock , Good fruit , viz. the praise of God .

7. This is as much as to say , Adam was the chiefest in the Sacrifice , for he was the first out-spoken or Expressed Word that God spake in his Image , and was also the chiefest in the Kingdome or Government ; for to him belonged the Eternall Dominion : he was created out of the Eternall , in and to the Eternall , he was the Image of God , wherein the word of God according to Time and Eternit● was Imaged or framed .

8. Therefore now the Spirit in the Covenant representeth this before him by the Stock of Israell , out of which the new tree should spring out of the Old , and pointeth at both the Adamicall and also the New Tree of Regeneration , and speaketh further concerning the first power in Adam and Jacob , viz. concerning the Kingdome of Nature , of the first Image .

9. Hee was unstable or fickle therein as water , as wee experiment that , in Adam and all naturall Men , as Adam suddenly and unstablely therein , departed from his Glory , both from the Divine Kingdome , and also from the sacrifice of God , and Entered into selfe-will , and forsooke Gods will , and brought himselfe from the Divine † † Imaging or modelling . formation into a Earthly formation , with the desire and lust , whence he became Beastiall and Evill .

10. Whence now the Spirit in the Covenant sayth , through Jacob : thou shalt not be the chiefest ; that is , the first Image shall not keepe the Government , neither in the Dominion of the Kingdome , viz. of the naturall power and authority ; nor in the sacrifice of God ; but the second Adam , Christ , out of Judah shall be hee ; and therefore , because thou hast climed up upon thy fathers Couch , and there , hast defiled my Bed with thy climing up .

This Figure standeth thus .

11. Adam had his fathers chast marriage-Bed in him , when his Eve was yet un-made , he was Man and Woman , and yet neither of them , but a true ●nd right marriage-Bed of God , wherein Gods word in his Marriage in both Tinctures , viz. of the fire and light , worketh in power , for he stood in the Image of God , in which God wrought , as in the holy Angells . The propagation stood in one single Image , as God is in one Eternall Substance , so also was he , who was out of that same Substance of all Substances , created in one onely Image ; for the spermatick nature and kinde was in him the Verbum Fiat , the word Fiat , which had formed him into the Image of God , wherein the selfe-Love lay , viz. in the perpetuall Conjunction of both properties of the only Tincture , viz. the power of the holy Magick fire and Light , which is spirituall , and the true Life .

12. In this Image , he was the chiefest in the Sacrifice and in the Kingdome ; for he could sacrifice to God , both spiritually and Creaturally , in that manner as a Tree without the interposition or supply from another , doth it selfe bring forth its branches and fruit , and thrusteth forth from it selfe the faire blossomes in a lovely smell and vertue , with faire Colours according to its kinde , and that as Gods Word had ejected and generated it out of it selfe ; all this power lay also in him .

13. But the selfe-will was unstable and fickle therein , and brought it selfe into a Beastiall property ; into false and wicked lust and desire , and climed with the Beastiall Lust and desire , into this holy Marriage-Bed , into which Lust , Sathan brought it , viz. the Ground of the dark world according to the Imaging or representation of Phansie , as also the Devill with the holding forth of the monstrous beastiall propertie , together with the subtilty and Wit of the Serpent , viz. of the Ground of the first Principle , so that the selfe●will plunged it selfe therein , and was infected therewith , and made its power of Imaging or thinking , according to Soule and Body , Monstrous , whence the Beastiall Imagination in Adam awaked and began .

14. And heere he climed up upon his fathers , viz. upon Gods , Marriage-Bed , and defiled it with beastiall , as also devillish , false , and wicked Imaginations , which Lust he introduced into Gods Concubine , viz. into the heavenly sperme or seede of the heavenly worlds Substance , upon which , Gods Spirit , viz. the holy Word in this heavenly Substance , departed from him ; that is , the selfe-will of Man rent it selfe off from the Will of the Word ; and now it was unstable in the Devills poyson , and lost the Kingdome and the Priesthood , viz. the Princely Throne , and was thereupon weake and blinde as to God , and fell downe into sleepe , and lay , between God and the Kingdome of this world , in impotency and weaknes .

15. Now thus sayth Moses : and God suffered or * * Gen. 2.21 . caused him to fall into a deepe sleepe , and framed a † † Or , woman . wife out of him , and brought her to him , and gave him a beastiall Marriage-Bed for a heavenly : where he may now Copulate in selfe-Lust , which in the presence of heaven is but a defiled Marriage Bed , but is borne withall , under Gods Mercy in divine Patience , seeing that the vessell of this Marriage-bed must consume , rott , and dye , and Christ hath given in himselfe in this Marriage Bed into the Middle as a Mediatour , and Redeemer , from this monstrous Image , which he will regenerate a new in himselfe .

16. This powerfull Type or Image , the Spirit of God also represents by Reuben , who was Jacobs first vertue and power , wherein , the desire of Reuben also modelled it selfe in the Adamicall Image , and went back and lay with his fathers Concubine , and in falshood and wickednes copulated with her , as the free will of the soule in Adam , copulated with Gods Concubine in him , by false and wicked Lust , and became a breaker of Wedlock to God , as Reuben did .

17. And for the sake of this , hath Adam , viz. the first power of the Naturall Man , in all Men , lost the Kingly Priesthood , so that the Naturall Man in his owne power and vertue , can no more offer sacrifice to God ; also he understandeth nothing more of Gods Word or Kingdome , * * 1 Cor. 2.14 . It is foolishnes unto him , and he cannot apprehend it any more ; for he standeth in a poysonous monstrous Image , which in this Adamicall property cannot inherit the Kingdome of God , and hath lost the Kingdome of God , and is now but a figure or similitude of this World and of Hell , a Monster [ instead ] of the Image of God , and shall no more be the chiefe in the Sacrifice and Kingdome , but Christ in the New birth in him , hath attained the Kingdome , in the sacrifice and Government .

18. The Naturall Man , viz. the first power and vertue must be Servant , and lay off the Monstrous whorish Image , and be new-borne againe : the Soule through the Spirit of Christ , and the Body through the putrefaction of the Earth , from which , at the End of the * * Last Judgement Day . Day , he shall be severed and be formed againe into the Image of God .

II. & III. The Testament of Simeon and Levi.

19. * * Gen. 49.5 , 6 , 7. ●he brethren , Simeon and Levi , their swords are Murthering Weapons ; my soule come not into their Councill , and my honour be not thou in their Churches , Assemblies , or Congregations ; for in their Anger they have slaine a Man , and in their stubborne selfe-willednes , they have destroyed Oxen : Cursed be their Anger , because it was so vehement and fierce , and their Wrath , because it was so raging , I will divide them in Jacob , and scatter them abroad in Israell .

20. In this Testament the Spirit very wonderfully taketh the two brethren together , and represents their figure accordingly , which ought well to be observed ; as also the Spirit of Moses in the 34th Chapter taketh them together ; where he sayth ; * * Gen. 34.25 , 26 , 27.29 . Simeon and Levi took their swords and went boysterously into the Citty , and slew Sichem together with Hemor his father , and all the Males that were in the whole Citty , and tooke the Women and children captive , and spoyled all ; which might indeed be the Action and Robbery of two stout young Men ; but the Spirit hath in that place , as also in this , its figure , according as Jacob sayth ; Hee would tell them , how it would goe with them in after times .

21. In Reuben the Spirit representeth before the Adamicall corrupt Nature , that the first vertue and power of Man , squandred away Gods Priesthood and Kingdome , viz. the Kingdome of Heaven , and defiled Gods Marriage-Bed , and made a Bed of whoredome thereof : but now in this figure the Spirit of God representeth a powerfull figure , signifying , how the first power of Man , would neverthelesse , desire to keepe , its Priesthood and Dominion , and what kinde of Priests and Rulers would be in this world , in the Kingdome of Selfe-Nature .

22. For , out of the Stock of Levi came the Priesthood under the Law , and of this the Spirit heere speaketh , and joyneth Simeon to him , viz. the worldly Dominion , and sayth of them both as of one , Your swords are Murthering weapons , my soule come thou not into their Councill , and my honour be not thou in their Churches ; that is , Gods Living Word , which he calleth his Soule , shall not be in the Dominion of this Earthly World , viz. in Mans first Naturall Selfe-power , his holy Word shall not be in their Councills and determinations , wherein they seeke only temporall voluptuousnes and riches : neither shall it be in their Churches and Priesthood , because they doe but flatter with the Mouth : for he sayth ; My honour be not thou in their Churches .

23. But his Church , is the true Image of God from the heavenly Worlds Substance , which , in their Murther , by the introduced poyson of the Serpent , faded in Adam , and is borne againe in Christ ; but seeing they would only play the hypocrite before God in the Monster of the Serpent , and had not the Church of God , in them ; therefore sayth the Spirit ; My honour be not thou therein .

24. For , Gods honour together with Christ Jesus , shall not come from the Naturall Adam , but from God and his holy Word ; these should be the Holy Church of God in Man , viz. the Image of the heavenly Worlds Substance , which dyed in Adam , and budded forth againe in Christ , in this should Gods honour appeare ; as when Life buddeth forth through death , this was Gods honour : but the selfe Adamicall will which was a Murtherour , and murthered the heavenly Image in him , shall not have , this honour , this honour shall not appeare in his Murtherous Will.

25. In this Image , the figure standeth cleerly , which is pourtrayed in the * * Revel. 17. Apocalyps , of the Great Seaven headed Dragon , upon which the Babylonish Whore rideth , where the Dragon and Whore are prefigured as one Image , and it is even the same with this of Simeon and Levi , and it signifieth , in the Adamicall Corrupt power in the Monstrous Image , the Government of Nature in selfe will , together with the Sectarian hypocriticall Priesthood .

26. The seaven heads of the Beast are the * * 7 properties . seaven properties of Nature , which are departed from the Temperature , and have attained † † 7 heads . seaven heads , viz. a seavenfold will , whence the Life , is come to be in Strife , misery , sicknes and Corruption ; and the Whore , upon this Beast , is the Soule , which is defiled as a Whore , and entereth before God with this Whores Image , and playeth the hypocrite in his presence .

27. But the Will of the seaven-headed Beast , giveth its power and strength to the Whore , viz. to the Soule , so that the soule sticketh full of Murther , Pride , whorish Lust , and selfe-honour ; and in this Church and Den of Murther , Gods honour will not be .

28. This Figure and Magick Exposition concerning Simeon and Levi , prefigureth to us , the spirituall and worldly Dominion ; first in every Man , whereby he governeth himselfe both in spirituall and Naturall things ; and secondly , the Management and authority of spirituall and worldly Offices , both in the Church and worldly matters ; whatsoever ruleth therein in selfe Adamicall power , without the New Regeneration , that beareth this Image in it , viz. the Murthering sword , where Men Condemne and slay one another with words .

29. All scurrilous , slaunderous , libellous bookes , wherein Men reproach and kill one another with words for the sake of the Divine Gift and knowledge ; are the Murtherous swords of Simeon and Levi : also all unrighteous Sentences of worldly Judgement , are the same , and Gods honour and will , is not therein .

30. The Spirit taketh them both together in one figure , because both these Offices governe the Adamicall Nature : They governe the world , viz. the formed outspoken word of God , to them is given the power and authority of the Kingdome of Nature , but they shall give an accompt of this Government : for the Judgement of God is set in this figure , and the † † Rev. 19.20 . Apocalyps casteth the falshood and wickednes of this Image downe into the fiery Lake that burneth with brimstone , and sealeth up the Beast and the whore in Eternity , and giveth the Kingdome the power and authority , together with the Priesthood , to Christ and his children borne of him .

31. The Spirit of Moses sayth : * * Gen 49.6 . In their anger they have slaine a Man , and in their selfe will they have destroyed Oxen. The Man , signifieth , the inward Spirituall Man , viz. the true Image of God , which Adam Murthered , in all his children , through his anger , viz. through the first Principle , the Kingdome of Gods Anger ; which Adam awakened with his desire and Lust ; and it signifieth further , Christ that should come , whom the Levites with the Simeonites , viz. Worldly Dominion , viz. the Pharisees , and Heathenish Government , would kill : for Jacob sayd , he would make knowne to them , what would befall them in the future times .

32. Therefore this figure looketh at the future Man Christ , whom the Levites would slay in their Envy and anger , as is also come to passe , and for that cause shall his honour be no more in their Churches ; for after such slaying of Christ , their Church was taken from them , and the Temple destroyed , and their Sacrifices ceased , in which formerly the figure of Christ , viz. Gods honour , stood .

33. But the Oxen which they have caused to perish , in their selfe-will , signifieth the outward Man from the Limus of the Earth , which they have caused to perish with the desire of vanity , so that it is become so grossly beastiall and miserable , that it is turned from a heavenly Paradisicall Image , into a corruptible one , which is done out of selfe-will .

34. Further , it pointeth at the future selfe will of the Levites , with their worldly Dominion , signifying how they would slay and kill with their Murthering swords , whereas they can destroy no more of Gods children but the Oxen , viz. the beastiall Man : which Murthering swords have ever been among this Generation , both with the Jewes and Christians , which the children of God ought well to observe , that the Spirit of God in the Covenant sayth , his soule shall not be in their murtherous Councill , nor his honour in their Churches , for the sake of which they murther and destroy many that will not beleeve their Sects and selfe-willed Conclusions and determinations .

35. Especially at this present time , when Men strive onely about the Churches and Church-matters , and murther one another for such things , and destroy land and people in their selfe-will ; Men living only in selfe-will , and doe not entend and seek Gods honour thereby , but only their owne honour , might , authority and power , and thereby fatten the Oxe , viz. the Belly God , the honour of God and his Word , is not among all these ; but as Jacob sayth ; Cursed be their anger for it is vehement and fierce , and their wrath for it is raging ; for they doe all out of selfe-will and anger ; and therein the anger of God driveth them on : and therefore they run on into the Curse , in the Murtherous swords .

36. And it sayth further ; I will divide them in Jacob , and scatter them in Israell , which is indeed befallen them , so that they are divided and scattered among all people , and have now no Cittie , Country , or Principality more ; also the Spirit intimateth the dividing of the Earthly Life , wherein this anger and selfe will must be quite divided from it , and the body be scattered like Ashes : for the Curse breaketh in peeces and scattereth both its Dominion and Priesthood , together with its body and outward senses and Life ; for it is all in the presence of God , but a Curse and vanity .

37. For the Spirit of Jacob sayth ; I will divide them in Jacob ; that is , through the Covenant of Jacob , viz. through Christ , and will scatter them in Israell , that is , through the new sprout out of the Covenant , the Adamicall Tree shall be destroyed , and divided , and its works together with its Body and thoughts , be scattered , and the works of the Devill be brought to nothing ; also this their Priesthood and Dominion shall be yet so destroyed , divided , and scattered as the Chaffe is by the winde , when the Kingdome of Christ and his Priesthood shall spring up , where Christ alone shall reigne , and then all this will have an End , which seemes strange to Babell .

IV. The Testament of Judah .

Gen. 49.8 , 9 , 10 , 11 , 12. 38. Judah , thou art hee , Thy Brethren will praise Thee ; Thy hand will be upon the neck of thy Enemies , thy fathers children will bow downe before thee ; Judah is a young Lyon , thou art come a loft my sonne , through great victory , he hath stooped downe and couched , as a Lyon and as a Lyonesse , who will set upon him to rouse him up ? The Scepter will not be removed from Judah , nor a Master from his feete , till the Saviour come , and to him will the people cleave : he will binde his fole to the Vine , and his shee-asses colt to the precious Branch ; he will wash his Garment in wine , and his Mantle in the bloud of Grapes : his Eyes are redder then wine , and his Teeth whiter then Milk .

39. By the first Three sonnes of Jacob , the Spirit intimates concerning the corrupted lost Adam and his children , signifying how they were in the sight of God , and what their Kingdome upon Earth , would be ; but heere , with Judah he beginneth to intimate concerning the Kingdome of Christ , viz. concerning Christs Person and Office , and setteth Christ in the fourth Line , which is a great Mysterie ; for in the fourth propertie of the generating of Nature , is understood the fire , viz. the Originall of the Fire , out of which the Light taketh its Originall , whereby the Abysse becometh Majestick , wherein then also the Originall of Life is understood , before the soule is therein understood according to its propertie .

40. Seeing then this Soules Ground in Adam was fallen and perished , therefore hath God also set his figure of the New Life therein , and in this Testament of the Twelve Patriarchs , the figure standeth signifying , how the beginning of Life is , and how the New birth springeth forth in the Light againe , through the perished fire-Life in the Light : also in the Testament of Judah all Circumstances are declared , shewing , how the New Life in Christ would spring forth through the Soule , and rule over the Sting of Death .

41. Jacob sayth ; Thou art hee , thy brethren will prayse thee ; in this he looketh outwardly upon the Earthly Kingdome ; which should arise in the future Time : and inwardly he looketh upon the Kingdome of Christ , which both Jewes & Heathens would embrace , and prayse and honour Christ as God and Man .

42. And he sayth further ; for thy hand will be upon the Neck of thy enemies ; by this he understandeth and meaneth , not onely the Jewes outward Enemies ; but that the hand , viz. the power of Christs Grace , would essentially , actually , and effectually be upon the Neck of Sathan and the Serpents Poyson and will , in flesh and Bloud , and evermore trample upon that Serpents head in his children of Faith .

43. Also , thy Fathers children will bow before thee , that is , before this Christ of the Stock or Tribe of Judah , will all the Children of God , stoope , bow , and pray to , as a God-Man and Man-God .

44. Also , ; Judah is a young Lyon , that is , Roaring against the Devill , and a destroyer of Death and Hell , as a fresh young nimble Lyon , mighty in strength and power .

45. Also , thou art come aloft my sonne , and exalted , by a Great victory , that is , after he had the victory over Gods Anger , over Death , Sinne , the Devill and Hell , he was placed at the right hand of Gods power , as a Man-God , and ruleth over all his Enemies .

46. Also : Hee stooped and couched downe , as a Lyon and as a Lyonesse , who will set upon him to rouse him up ? that is , he hath so deeply humbled himselfe , with his highest Love , and rendred himselfe in our assumed humanity into the scorne and contempt of the fallen Man , and stooped into Gods anger , and suffered the Naturall Life to breake in peices , and very patiently given his Strong Lyons might , thereinto .

47. But that the Text sayth ; as a Lyon and as a Lyonesse ; it signifieth , the young Lyon of the Divine Word ▪ in the soule , and the Lyonesse signifieth the Name JESUS , in the most inward Ground of the heavenly worlds substance , viz. the Noble Lyonesse of Sophia , that is , the right seede of the Woman from the Adamicall Lights Tincture , which faded in Adam , and in this Lyon was made living againe in divine power , and associated it selfe againe to the Lyon , viz. to the Soule .

48. Also ; who will set upon him to rouse him up ? that is , who can set himselfe aganst this Lyon and heavenly holy Lyonesse to rouse them up , which are , God over all , and through all ? who will take away his power , who is the beginner of all power , strength , and might ? Where is the Champion that can strive when there is no higher power to be had ?

49. Also ; The Scepter shall not be removed from Judah , nor a Master from under his feete , till the Champion or Saviour come , and to him will the people cleave ; the understanding or meaning of this , is twofold , viz. outwardly concerning the Kingdome of Judah , that the Jewish Scepter of its Kingdome should continue and they be a Kingdome , till this Champion or Saviour , viz. the Lyon with the Lyonesse , viz. Christ , that is , this Covenant , should become Man ; which is so come to passe , that they held their Kingdome , though it seemed often as it were quite overthrowne , till Christ , and then it quite ceased , and there was another Master or Governour that ruled it , for since that time they must be servile people ; for the Champion or Saviour hath taken to himselfe their Kingdome , and is therewith entred in among the Heathen , and hath called them also to himselfe .

50. But the inward Ground is this , that the Kingdome of Christ and his Dominion over Sinne , Death , the Devill and Hell , will not cease , nor any other Ruler or Master come from between his feet , that is , from the Covenant of God ; till this Saviour Christ , should come againe to Judgement , and sever his Enemies , then shall he deliver up the Kingdome againe to his Father , and then God shall be all in all ; therefore doe the Jewes in vaine hope for another Master or Ruler , although indeed he will come to them also in the Time of his Revelation , Manifestation , or appearing , which time is neere , wherein the Kingdome of Christ will be manifested to all people .

51. Also : to him will the people cleave ; this is done already according to his humanity , and will much more be done in his last manifestation , that all people will cleave to him and acknowledge him , when Babell taketh its End , then will this be first perfectly fullfilled , which dependance and cleaving to him , at present the Images , Imaginations or fictions of Opinions and Sects in Babell , doe keepe back , in that the strange and forreine People and Nations stumble , and are scandalized at the Contentions and Disputations of Confounded * * Or , words of Jarring Contention . Speeches , and withhold from it .

52. But when the Tower of Babell falleth on every side , then shall all people cleave to him , honour and serve him , which dependance and cleaving to him , supposed Christendom , hath hindered by the Antichrist , which hath a long time sate in the seate of Christ , as an Earthly God ; when this ceaseth , then will the Kingdome of Christ be wholly manifest , which Men at present behold only in † † Or , Opinions , without certain knowledge . Images : this is understood by those of our society .

53. Also ; hee will binde his Fole to the Vine , and his shee-asses colt to the Noble Branch ; O thou poore sick old miserable Adam , if thou didst understand this rightly , then thou wouldest be delivered from all strife ; What is the fole and the shee-Asses colt ? The fole is the humane soule : for the Young Lyon signifieth the power of the divine Word in the soule ; but the fole is the naturall soule , which Christ should binde to the vine of the sweete tasted divine Love , viz. the Eternall Speaking Word would binde this Fole , the Creaturely Soules Word of the Soules Essence and Substance , to it selfe , and be marryed to it ; and the shee-Asse is the inward Paradisicall Man , viz. the Divine Man , from the Ens of the inward Ground , from the heavenly Worlds Lights Substance , viz. the Virgin Sophia .

54. This shee-Asse , which must beare the outward burthen , of the beastiall Man upon it , should Christ , that is , the Word , binde to the Name JESUS , viz. to Gods owne selfe-subsisting Substance , viz. to the most Noble Branch , which beareth the sweete wine of the Love of God .

55. And this shee-Asse , is the Temple of God , wherein the Kingdome of God is againe Manifested in us , it is † † Coloss. 3.11 . & 1.27 . Christ in us , which is a shee-Asse in Man , himselfe taketh upon him the burthen and sinne of Man , and slayeth it through the Young Lyon .

56. This Inward new spirituall holy Man is rightly the shee-Asses colt , for it must be manifested through the soule , as Light is manifested through fire , thus a Man is to understand , that the light is the fires Colt , and is manifested through the fire , from the dying of the Candle ; thus also it is to be understood in the Ground of the soule , which is also a fire-Spirit .

57. O , thou poore Christendome , if thou diddest understand this rightly , and diddest presse into it , so that thou also with this shee-Asse which faded in Adam , stoodest bound to the foles Noble Branch ; what needs striving then ? Is it not now a simple shee-Asse which beareth Christ and Adam upon it , viz. Christ in it , which is its Noble Branch , viz. its sap and power , and Adam upon it as a Burthen .

58. O thou Babylonish whore ! thou keepest off this shee-Asse with thy Dragon-Beast , so that poore Christendome must beare thy Evill Beast ; whereon thou whore , ridest ; but thy time is neere , that thou art to goe into the Abysse of Hell-fire , sayth the Spirit of Wonders .

59. Also ; he will wash his Garment in wine , and his Mantle in the bloud of the Grape , that is , Christ will wash our humanity , viz. the Garment of the soule , in the wine of his Love , and with the Love wash away from the defiled Adamicall flesh , the earthly drosse and spawne of the Serpent , that Adam had received with his desire and Lust , from which the Earthly Man became a Beast ; and leave the spawne of the Serpent to the Earth , and in the End burne it up with the fire of God .

60. And his Mantle in the bloud of the Grape : the Mantle is the Cover , which covereth the washed Garment , and is even the pretious purple Mantle of Christ , viz. the scorne , affliction , Torment , and suffering ; when he thereby washed our sinnes in his bloud , that is , the right bloud of the Grape , wherein he washed his Mantle , which now he casteth over our Garment and covereth it , viz. over our humanity , that Gods anger , and the Devill , may not touch it .

61. O , Man ! consider this , this Mantle will not be cast over the Beast and the Whore , to cover them ; as Babell teacheth , but over the washed Garment , that is washed in right true Repentance , with Gods Love : this Garment of the soule will be covered with the Mantle of Christ , which is once washed in his bloud of the Grape ; and not whores , Panders , uncleane persons , Covetous , Extortioners , unrighteous , cruell , raging , sterne , and proud , so long as they are such , they have onely the Mantle of the Babylonish whore about them , and get not this holy washed Mantle of Christ , upon them ; flatter and play the hypocrite as much as thou wilt , yet thou wilt not get it , except thou art washed beforehand ; thy Comforting thy selfe will not avayle thee , thou must set upon it in Earnest , that thy shee-Asse may live , & thy ●ole be Essentially bound to the vine Christ , else thou art a Member of the Whore sitting upon the seaven headed Dragon ; and if thou couldest passe through the Thrones of Heaven , yet thou wouldest be but a childe of the Dragon .

62. O , Babell Babell , what hast thou done ? in Covering the Beast with this Mantle , and art thy selfe , remaining under it , a Wolfe .

63. Also ; His Eyes are redder then wine , and his Teeth whiter then Milke : His Eyes are now the fire-flaming Love , which pierce and presse through the Fathers Anger , and looke through the fiery-soule , wherein the Fathers anger in the fiery soule becometh a light flaming Love-fire ; and so the Soules Essence is thereby become a sweet pleasant tasted divine red Love-wine , one property in the Soulish Essence tasting the other in great desire of Love , and the fathers property of anger floweth forth in a cleere good pleasant relish .

64. And his Teeth are whiter then Milke : these white Teeth are the desire of the inward Spirituall Man , where the holy word is together in the desire of these Teeth , which white Teeth of heavenly desire , apprehendeth , eateth and drinketh the Grape of Christs bloud ; for it is the Spirituall Mouth , for which Christ hath ordained his Testament , that it should with these white Teeth , * * Joh. 6.53 . &c. Eate his flesh and drinke his bloud ; this , the Spirit in the Covenant , declareth cleerly and plainly , by Jacob.

65. For , the Testament of Judah pointeth throughout at Christ , at his Person , Office and Kingdome , for of Judah , Christ should come according to the humanity , outwardly the figure of the Type , standeth , and inwardly , in the Spirituall Figure , Christ standeth clearly .

CHAP. LXXVII . A Further Exposition of Jacobs Testament , Concerning the other Eight Sonnes , how both the Jewish Government or Kingdome on Earth , and also Christendome is Typified under it , shewing how it would goe with them . From the 12th verse of the 49th Chapter of Genesis to the last verse thereof .

1. BY the first Three sonnes of Jacob is typified in the Figure the Kingdome of perished or corrupt Nature , viz. the Adamicall Man , what it is ; and by Judah , Christ is Typified , who should come and bring the Adamicall Man into his Kingdome ; but by the other Eight sonnes of Jacob is Typified , only the figure of worldly Officers States & Governments ; signifying , how the Adamicall Man would manage the Superiour Dominion , and how also the inward figure of the Kingdome of Christ would stand close by it .

2. For heere in the outward figure is first Typified , where each Tribe or Stock would have their dwelling and habitation , and what their Office in Israell would be , but neere to it standeth alwayes the figure , representing , how the outward and the inward Man would stand close by one another ; and how the Kingdome of Nature and the Kingdome of Grace would dwell one by another ; also how the Seaven properties of Nature in Gods anger , according to the first Principle , would also put forth or explicate themselves , and introduce themselves into figure , to the divine manifestation ; which the reader should well observe and consider , for we will explaine both the inward and the outward figure .

V. The Testament of Zebulun .

3. Zebulun will dwell at the Haven of the Sea , and at the Haven of Ships , Gen. 49.13 . and reach to Zidon . This first , is the outward figure , shewing , where this Tribe or Stock will dwell in the promised Land , but the Spirit also hath its figure to which it pointeth .

4. For Zebulun in the Language of Nature , in sense , is called a desire or Longing that goeth to God , which longing resides with good people ; and it signifieth heere that the Adamicall Man would dwell neere God , and that he would have delight and refreshment from the divine * * Neighbourhood . co-habitation ; for , Jacob begat Zebulun of Lea , which otherwise was not esteemed , because shee was tender-sighted and bleere-eyd , and not so fayre as Rachell was ; which Lea , put her hope in God , that he would blesse her , that shee should be fruitfull and beare children to her husband Jacob.

5. Now when shee bare Zebulun , ‖ ‖ Gen. 30.20 . shee sayd , God hath pleaded well for mee ; that is , I turned my desire to him , and he hath fullfilled it for mee , now his will dwelleth with mine , and shee called him [ * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Zebulun ] a neere dwelling or Co-habitation , that is , God dwelleth with mee , and now also will my husband dwell with mee in Love , and it signifieth , that the Grace of God in his mercy and Compassion , shall still dwell with the poore Adamicall perished or corrupt children of flesh , and not forsake them in their misery .

6. But it hath more respect to the Covenant , that the children of the Covenant in their Adamicall Nature would be a neere Cohabitation in Hope , and that the Outward Man would not apprehend the Kingdome of Christ , but would be a neere co-habitation with it , where Christ should dwell in the inward Ground , viz. in the Spirituall World , and Adam in this * * World or outward Life . Time of the Life ; and yet be a co-habitation .

7. For , as the Spirit hath , by Judah , declared Christ in the flesh , so now heere he declareth that the outward Man would not be Christ , but be a Co-habitation of Christ ; Christ would possesse the inward Ground ; as he also sayth , My Kingdome is not of this world ; Therefore the outward mortall Man should not say of it selfe , I am Christ ; for he is onely a Co-habitation of Christ , as the outward world is onely a Co habitation or neere neighbourhood to the Kingdome of Christ ; for Christ is the inward Spirituall world , hidden in the outward visible world , as the Day is hidden in the night , and yet they dwell , one , by , neere , and with , the other .

VI. The Testament of Issachar .

8. * * Gen. 49 14 , 15. Issachar is a strong boned Asse , and he lodgeth in valleys , between the Borders or Hills of the Country , and he saw Rest that it was Good , and the Land that it was pleasant and fruitfull ; but he hath bowed his shoulders to beare and is become a Tribute servant . In this Testament of Issachar , the Spirit pointeth first , at the outward figure of this Tribe or Stock , shewing where they should dwell ; viz. in the midst of the Land in Good ease and Rest , but yet be Tributary ; but the powerfull figure looketh upon the inward Ground , viz. upon the humane Nature .

9. For when † † Gen. 30.18 ▪ Lea bare Issachar , shee sayd , God hath rewarded mee in that I gave my Mayde to my husband , and shee called him Issachar ; that is , a divine wages or reward : for shee had given Rachell her Sonnes Mandrakes , that shee suffered Jacob to sleepe with her this night , upon which shee conceived this sonne , therefore shee called him a recompence from God .

10. But the Spirit sayth in this figure , he would be a boned strong Asse , and lodge between the Borders ; which outwardly in its habitation was just so ; but in the inward figure , he sayth ; The man which is obteined from God by prayer , is indeed a Gift and wages , but his Adamicall Nature , is onely a Boned strong Asse for the burthen , who beareth the Adamicall Sack ; but he dwelleth with his Minde between the Borders ; viz. between God and the Kingdome of this world , his Minde presseth into the Borders of God , and the Body dwelleth in the World .

11. Therefore the Minde must be as a Boned servile slavish Asse , which though it sitteth at ease and rest in a good habitation in the Borders of God , yet it must beare the burthen of sinnes and of Death in the earthly Sack , and there is no buying it off with the Mandrakes , before the Death of the Earthly Man ; also no praying to God for it , avayleth , that thereby the Boned strong Asse might come to divine Liberty ; It must remaine an Asse , till Christ , in himselfe bringeth it into the Eternall Rest : The Adamicall hurt and losse is so great , that the Asse must leave the Sack in the Death of Christ , else he will not be rid of it .

12. But he addeth the cause why he must remaine a Boned strong Asse , for he sayth , He saw the Rest , that it was good , and the Land that it was pleasant ; that is , that the Minde would alwayes desire to rest in the Lust and pleasure of the flesh ; and would desire to take care of the Earthly Lust , and in that regard , the Minde must be a servile Asse , and servant of Gods Anger ; and so seperateth the Naturall Adamicall Man , from the Seede of the Covenant , viz. from the person of Christ , so that the Naturall Adamicall Man in its inbred Nature , is but this Asse with the Sack , till Christ possesseth his Kingdome , in him ; no Covenant or praying , availeth , but that Adam must in this world remaine an Asse , till the Sack be gone , and then he is called a new childe in Christ , which new childe in this Life is the inward Ground , but the boned strong Asse is the new childes instrument , upon which the Sack is carried , for the servility of Gods Anger continueth so long as the Sack lasteth .

VII . The Testament of Dan.

13. * * Gen. 49.16 , 17 , 18. Dan will be a Judge among his People , as any other Generation in Israell : Dan will be a Serpent in the way , and an Adder on the path , and will bite the horse in the Heeles , that his rider shall fall back : O Lord , I waite for thy Salvation . This is a powerfull figure of the outward power and authority of humane Officers in the Kingdome of this World , and is so strongly prefigured , that it is terrible to reade , if a man rightly discerne the figure ; and yet in the presence of God it standeth in its own proper figure thus ; The Spirit sayth : Dan will be a Judge among his people , as one of the Generations or Tribes in Israell .

In the Figure it standeth thus .

14. Dan standeth in the figure of all outward Officers , from those of highest authority and power , even to the * * Ordering of a Mans own private affaires , or employment● Government of the humane Life it selfe ; therefore the Spirit fayth of him , he shall be in his owne might and power as one Man is to another : In the presence of God he is not esteemed greater in his owne Nature then a Servant or Minister , for he serveth God in his Office , as another servant doth his Lord and Master ; the Office is Gods , wherein he sitteth as a Judge . The Office is the Authority and power , and he himselfe is before God , as another Man .

15. But the Spirit sayth ; Dan will be a Serpent on the way , and an Adder on the path ; that is , this Judge in Gods Office would draw poyson out of the power and authority , viz. selfe-will , and say of himselfe , the authority is mine , the Office is mine ; that is called , on the way , for the way which they should goe , is Gods , viz. true righteousnes ; then sayth Dan : that Land and Country , this Citty , that Village , those Goods , that Money , is mine , it is my owne , I will use it to my owne profit , advantage , and honour , and live in this Office as I will .

16. And this very selfehood , is the Serpent and venomous Adder on the way , for it walketh very dangerous steps upon the paths of righteousnesse ; it turneth righteousnesse into Selfehood to doe what it will ; it sayth , I am a Lord , the Citty , Land and Country , the Village or Authority and power is mine , I may doe with the people what I will , they are mine , and so sucketh poyson out of Gods Office of a Judge , and thereby afflicteth the miserable , and stingeth with this poyson round about in the way of the Office , as an Adder and Serpent .

17. For , the Spirit sayth ; He will bite the Horse in the heeles , so that , his rider will fall backward ; that is , he will bite the Horse , that is , the Office , whereon he rideth , in the heeles , viz. in the just right , that the righteousnes , viz. Gods rider which he shall bring , may fall backward , and that he may governe as Gods rider in stead of the righteousnesse , whereupon the rider Gods righteousnesse in his Office sayth ; O Lord , I waite for thy Salvation , that is , till thou sendest the right rider Christ , who shall ride over this Adder and Serpent againe .

18. † † Gen 30.1 , 2 , 3 , 4 , 5 , 6. When Rachell could beare no children to Jacob , shee was troubled at Jacob , and sayd to him , procure mee children , if not , I dye ; but Jacob was wrath with Rachell and sayd , I am not God , that I should give thee fruit of thy Body : but shee sayd ; Behold , there is my mayd servant Bilha : Lye thou with her , that shee may bring forth on my Lap , and I shall be built up by her : and thus shee gave him Bilha her mayd servant to wife , and Jacob lay with her ; so Bilha conceived and bare Jacob a sonne : then sayd Rachell , God hath Judged my Cause , and heard my voyce , and hath given mee a sonne , therefore shee called him Dan.

19. This now is the powerfull figure of Jacobs Testament , wherein he prophesieth so terribly concerning Dan , that he would be a Serpent ; and in the right figure , it signifieth , Mans owne will , which will not suffer God to Judge and leade it , but alwayes murmureth against God , as Rachell murmured against Jacob , because it went not with her as she would , and was implacable with pressing Jacob , that he would give her children or else shee would dye , at which Jacob was wrath .

20. So now the Spirit represents the figure by Bilha , Rachells mayd-servant , whom shee gave to Jacob for a wife , who bare this Dan , who should be a Judge and determiner of the anger and strife between Jacob and Rachell , when the selfe-will of Rachell would have children by force .

21. And it prefigureth this to us , that the Worldly Office of a Judge , hath its Originall from Gods mayd-servant , that is , from the Kingdome and Dominion of Nature , and that God created Man under no Office of a Judge ; but the selfe-murmuring stubborne and opposite will of Man , which will not be obedient to God , nor endure to be judged and lead by his Spirit , that hath caused , that Dan , viz. the power and authority to Judge , is borne in the Lap of Rachell , viz. in the Liberty of Nature .

22. Therefore the Spirit in the Covenant by Jacob , pronounceth so sharp and severe a sentence upon it and sayth : this Dan , that is , this Office of a Judge , would be a Serpent and Adder in the way of righteousnesse , and would bite the just right , viz. the heeles of his horse , that his rider , viz. Justice and Righteousnesse might fall to the Ground ; and then Nature shall waite for the salvation of God , viz. for the Justice and Right of Christ by and through Love , and then Dans Office shall Cease .

23. Which ought well to be considered , by thee Babell , seeing thou boastest of Christ , whether thy salvation be in thee or no ; that thou mightest Judge thy selfe and not need to have Judges , who must Judge thy unrighteousnes , wherein thou art no Christian , seing thou continually murmurest with Rachell , and seekest thy will , therefore also the Adder and Serpent of Dan may well sting thee ; for thy Evill malice and wickednes causeth that , viz. thy owne willfullnes ; therefore also hath God given thee up under Dans fallen Rider , so that thou must goe along as a slave and ridden horse , whom the Serpent stingeth with his venomous sting , viz. with the power and authority of usurping selfe .

24. But that Dans Rider must fall backward , signifieth that this Dan with his Office shall fall backward in the Conscience of a Christian , when he turneth to Christ and worketh Repentance ; for , in Repentance Dans Government ceaseth , the Rider Gods Anger falleth backward . Therefore also every Christian is bound , to forgive every one from his heart , when Repentance and Confession and acknowledgement of sinnes cometh , and so cast the Office of a Judge behinde his back , for the Office of a Judge is the Office concerning sinne , that severeth right from wrong , and alwayes falleth heavy upon that which is false and wicked , but the Serpent often biteth the Horse in the heeles , viz. favour , Greatnes , reward , Gifts and bribes : these make Dan an Adder and Serpent .

25. And wee see clearly , that Dan , viz the Office of a Judge in Israell , hath its Originall from the murmuring , stubborne , and opposite will , and that Dan is onely a determiner of Strife , and not as he supposeth , to be his owne Lord in his Office , but a divider , as Rachell sayth : God hath Judged my Cause , viz. by this Dan , her mayds-servants sonne , and not her owne sonne ; to signifie that a childe of God needeth no Judge , he judgeth himselfe , and suffers with patience .

VIII . The Testament of Gad.

26. * * Gen. 49.19 . Gad stands prepared , he will lead an Hoast and retreate back againe : this figure doth not prefigure that the children of Gad shall be Captaines of Troopes , as also Dans children shall not be meere Judges , but it represents the Spirituall figure , which is to be seene by † † Gen. 30.9 , 10 , 11. Lea , who gave her mayd-servant also to Jacob , when shee ceased to beare , and would make hast to prevent Rachell ; for Gad was borne of Zilpa , and should prevent Dan , for shee sayd readily , turne thee before him , and turne about to mee againe ; and it denoteth humane forecasting and carefullnes , suttlety , policy , and wicked craft and cunningnes , that doe with all suttlety prevent the right and Justice , and would elevate themselves above all right and truth .

27. For Gad and Dan are both from the Mayd servants , and are in the figure as a Strife , for Rachell and Lea would one prevent the other , and therefore their wayes were meerly opposite : so this figure standeth thus : when Dan will Judge , then cometh Gad with his suttle agility , and † † Officiousnesse to undermine and insinuate himselfe . readines , and worketh him out of his Office with flattering speeches , and specious pretences ; with lying and perverting prevarication , for it windeth all truth about , and setteth his agile nimble suttlety in the right of Truth , and so the Judge is blinded by his agile nimble pragmaticallnes .

28. This the Spirit intimates strongly concerning Israell , signifying , how they would live one among another , and how the selfe-power and authority with Dan , and the agility with Gad , would governe the world ; but these are both of them but children of the Mayd-servants , and not of the Free women , and their Offices shall have an End .

IX . The Testament of Asher .

29. * * Gen. 49.20 . From Asher cometh his † † Or , finest of flower ▪ fat Bread , and he will act to please Kings ; when Zilpa Leahs Mayd-servant had borne Gad , viz. the prepared , subtile , crafty , alwayes ready at every suttle assault , against the right Justice and Judgement of Dan ; then sayth Moses , shee ‖ ‖ Gen. 30.12 , 13. bare Jacob the second sonne , and then sayd Lea : it is well with mee , for the daughters will praise mee and call mee blessed ; and shee called him Asher , and Jacob sayd in the Testament ; from Asher cometh his fatt Bread , and he will live to please Kings ; heere , Jacob , viz. the Spirit in the Covenant , compriseth these two brethren together in a figure : for Gad hath the agility , and Asher taketh his fat bread from the King , and Lea sayth at his Birth , the Daughters will praise mee and call mee blessed .

30. Heere now standeth the figure , but what explanation may this have ? Gad Ordereth his wayes with suttlety , and Asher with flattery and hypocrisie , among the Kings and Potentates in Authority and power , whereby he attaineth prosperous fatt dayes of plenty , pleasure , and voluptuousnesse : and such are every one that shall sit in Offices ; and as Judges and Magistrates , they doe all , to please their Lord and King ; that they may be reputed , honoured , applauded and rewarded by him , and that they may have their fatt bread from him ; and the Spirit by these three sonnes signifieth powerfully , what kinde of people would rule the world , viz. by Dan , the Serpent , viz. selfe-will ; and by Gad , suttlety , treachery , and undermining deceipt ; and by Asher , false and wicked flattery and sychophatising hypocrisie , who alwayes sitt in the Courts of Kings , and serve them for their fatt bread , and onely hunt after the applause and honour of Men.

31. Therefore sayth the Spirit , from Asher cometh his fat Bread : from whom cometh the fat Bread ? answer , from the nimble suttle heads , who make the cause of flatterers and hypocrites seeme right ; The flatterers sitt neere Kings , and applaud him in his selfe-hood , and say , doe what thou wilt , it is all good and right , and when the King would faine have it in the appearance of right , that it also may be applauded , then cometh Gad with his nimble , suttle perverted far fetched argumentative prerogative right , and setteth the Kings owne selfe-will in the right of Nature , so that it seemeth to be right ; to these Asher giveth the Kings fat bread ; thus they all Three live in the Serpent , and so it biteth the horse in the heeles , and they are all three the Mayd-servants children , viz. Ministers and Servants of selfe-will .

32. Dan is the manager of the † † Or , supreme . superiour Office ; Gad is his Councellour at Law in matters of Right Justice and Judgement , such as the * * Advocates , Procters , Pleaders , and Attorneys . Lawyers and Jurists are ; and Asher is the Nobility and Councellours of State ; these the Spirit hath foreseene in their Testament in these things , which they would hereafter practise ; for the Testator sayth not ; ye shall be such , but ye will be such , and sheweth excellently what the Government on Earth in the selfe-will of the humane Nature , would be .

X. The Testament of Naphtali .

33. † † Gen. 49.21 . Naphtali is a swift Hinde , and giveth faire words . Naphtali is the second sonne of Bilha Rachells Mayd-servant , which shee bare after Dan , and is a right brother of Dan ; These brethren of Naphtali are now among Kings & Judges , and denote the Earthly wisdome from the ‖ ‖ Or , Configuration . Constellation or Starres , which with Eloquent faire speeches , adorn the Office of Judicature , so that , Dan , Gad , & Asher , are called able wise understanding and learned Lords and Masters .

34. But he also proceedeth only from the Strife between Rachell and Jacob ; for Rachell sayd , when Bilha her mayd-servant bare him ; * * Gen. 30.8 . God hath decided between mee and my sister , and I shall prevaile over her : this signifieth in the figure , that these wise and learned speeches of Naphtali in this Office of Judicature , would be able to bow bend and turne about all Causes , so that selfe-will , would remaine still a Judge in all causes , so that none would be able to object any thing in the least against these fower Rulers , the sonnes of the Mayd-servants , but they would have the Government in Israell and rule the world , and prevaile over all Men.

35. But they are all fower the sonnes of the Mayd servants ; And Sarah sayd to Abraham , thrust out the sonne of the Mayd servant ; for he shall not inherit with my sonne Isaack , and God was pleased with it , and commanded Abraham to doe it , to signifie , that these Offices , shall not inherit nor possesse the Kingdome of Heaven , but shall have an End , when Christ the sonne of the free woman , shall receive the Kingdome , all these States and Governments shall be thrust out , and he alone in his children and Members , shall governe .

36. Behold your selves in this Looking-Glasse , ye politick cunning very wise and understanding World , in thy suttle policy , eloquence of speech , favour , might , potency and honour , and see where it is thou sittest , and whom thou servest ; behold thy fatt bread , also the applause from the King whom thou servest , and what thou purposest , designest , and doest , and how thou standest in thy figure before God & the Kingdome of Christ ; thy Eloquence avayleth nothing in the presence of God ; thy prudence , policy , suttlety and cunning , avayleth nothing , if thou wilt not give right Counsell , and say and doe according to Truth , and perswade and informe thy superiour Lord and Master , rightly ; then thou helpest to generate this Adder and Serpent in the Testament of Dan for thy superiour ; and thou thy selfe art that Adder and Serpent , who biteth Judgement , Justice and right in the Heele ; and therefore thou also shalt attaine the End , wages , and recompence of the Serpent , in Hell-fire for it .

XI . The Testament of Joseph .

37. * * Gen. 49.22 , 23 , 24 , 25 , 26. Joseph will spring forth : Hee will spring as by a fountaine , the sprouts or daughters passe on to the Government , and although the Archers be angry , and fight against him and persecute him , yet his Bow holdeth strong , and his Arme and hand in strength through the hand of the Mighty in Jacob ; from whom have proceeded the Shepheards and Stone in Israell , thou art helped by thy fathers God ▪ and from the Almighty thou art blessed with blessings from heaven above , and with blessings from the deepe that lieth beneath , with blessings of the Breasts and Womb ; the blessings of thy father have prevailed more , then the blessings of my Auncestours , according to the desire of the lofty in the world ; and shall come upon the head of Joseph , and upon the Crowne of his head that was seperate from his brethren .

38. In this Testament , of Joseph , the Spirit in the Covenant represents the figure of a right divine Governour , in whom the Spirit of God ruleth , who is not the sonne of the Mayd servant , but of the free-woman , who serveth God and his brethren , in his Office , who Governeth in truth and righteousnesse , who suffereth not tale-bearers , Sycophants and flatterers about him , who seeketh not his own profit credit and honour , but Gods honour , and his brethrens profit ; this the Spirit hath powerfully prefigured , by Joseph .

39. For Joseph was not an intruding Governour , but one rightly called , not out of policy , suttlety , and plausible speeches and pretences , so that he can draw and turne the horse about by the tayle , and yet perswade the simple people , that he turnes him about by the head : and the flattering hypocrite also sayth of such Governours and Rulers , they are the Head ; and they doe this onely that they may eate their fatt bread from the Court ; he sate not with adorned Eloquent acute speeches in the Office of Judicature , but by divine understanding , if he would have flattered and have been a lascivious adulterer , he could well have been a Governour with Potiphar : but that ought not to be ; for in him , stood the figure of a true Christian Man , shewing how such a one would regulate his life and also his Office , and how the good well-spring , Christ , would flow forth through him , and judge and rule through him .

40. For Jacob began that Testament and sayd : Joseph will spring , he will spring as by a fountaine , that is , his wisdome will spring in Gods power , and flow forth from him ; so that he will finde wise Councill ; also the sprouts or daughters passe on to the Government , that is , his wise words Councells and determinations , goe forth , as a faire daughter in her virgin Chastity and vertue .

41. Also ; though the Archers be enraged , and fight against him and persecute him , yet his Bow remaineth strong , and his Armes and hands in strength , by the hands of the mighty one in Jacob ; that is , though the Devill with his Crue sett upon him and dispise him , so that he seeketh not his own honour and profit , and through wicked people shoote his arrowes upon him , who bring forth lies under the specious pretence of Truth , against him , yet his wisdome remaineth under the Divine Arme , and his will to righteousnesse standeth as a strong Bow , through the co-habitation of the Mighty God .

42. Also ; from him are proceeded Shepheards and the Stone in Israell ; that is , from him , from his wisdome are proceeded other , wise , righteous understanding Rulers , viz. faithfull Councellours who are neere him , Shepheards and Pillers in the Government : for such as the Prince is , such are his Councellours , as the Proverb is , when the Councill seeth that the Prince loveth righteousnesse , and that he will not be served with hypocrisie and flattery , and that only honest trusty and understanding wise people , beare sway with him , then they diligently labour for wisdome and righteousnes , that they may please him therein , and then that Land and Country hath good Shepheards .

43. Also ; Thou art helped from thy fathers God , and thou art blessed from the Almighty , that is , from the * * Or , Faith . God of Abraham , which helped Abraham , thou hast gotten wisdome and understanding , and that helpeth thee against thy Enemies , and against their arrowes , and thou art blessed from the Allmighty , with blessings from heaven above , and with blessings from the Deepe beneath , with blessings of the Breasts and womb ; that is , from waiting on the Lord , thou shalt receive good things , honour and Sustenance , he will blesse thee in body and soule , in goods and Estate , and in all thy wayes , and give thee sufficient , so that thou wilt not need nor dare to use suttle cunning deceit to pervert that which is right , thou wilt not dare to say of any thing it is thy owne to use as thou wilt , and yet thou wilt have sufficient and plenty .

44. For , one that feareth God , and leaveth selfehood or appropriating any thing for his owne , he getteth in stead thereof , all , in the Kingdome of Christ , the Heaven and the World is his , whereas on the Contrary the wicked must supply himselfe with a peece of that , which he hath stolen in suttlety , and acquired to himselfe with deceit , and take nothing of it away with him but the hell only and his wicked unrighteousnesse , and the Curse of miserable people whom he hath tormented upon Earth , they have kindled hell-fire with their Curse in him , and that he taketh along with him .

45. Also ; The blessing of thy father hath prevailed more , then the blessing of my Auncestors , according to the desire of the lofty in the world , and it shall come upon the head of Joseph , and upon the Crowne of his head that was seperated from his brethren ; that is , Jacobs blessing hath therefore prevailed more then his Auncestors , because in him the Ens of Faith was sprouted forth , and come into many boughs and branches : for the fruit did shew forth it selfe more , then by Abraham and Isaack : For Abraham generated but one Twig out of the Line of the Covenant , viz. Isaack ; so also Isaack generated but one twig out of the Line of the Covenant , viz. Jacob ; on whom the Spirit looked ; seeing Jacob generated twelve sonnes , which all stood in the Roote of the Line of the Covenant , and grew out of it as Twiggs , but in Judah stood the Stock , and therefore he sayd , his blessing prevailed more ; as a Tree which is growne into branches from the Stock .

46. But that he sayth : according to the desire of the lofty in the world , he signifieth under it , the prosperity of the blessing to those that are blessed ; for as the Rich of the world desire only highnesse and good things , so these in the blessing of God receive temporall and Eternall good things ; these shall from the blessing of Jacob , come upon the head of Joseph , that is , upon his children , so that they shall in this sprouting , beare good fruit : for the Head signifieth the blossomes and fruit of this Tree .

47. Also ; Vpon the Crowne of his head that was seperated from his brethren ; that is , the blessing shall not presse forth alone out of the Line of the Covenant , so that it alone among Jacobs children stood in the blessing , viz. the Stock of Judah , but upon the Crowne of his head that was seperated , viz. upon the ground of the Naturall roote of the Adamicall Tree in them all ; that they all of them together should be as a fruitfull Tree ; but concerning their States and worldly Offices wherein they would live wickedly in the future , he representeth the figure in Dan , and the fower brethren from Jacobs wives mayd-servants , signifying how in the End , the Serpent would manage the Government in the Adamicall Nature , and how their successours would live in their Offices , and what kinde of world would rise up therein , as it hath come to passe among the Jewes and Christians .

XII . The Testament of Benjamin .

48. † † Gen. 49.27 . Benjamin is a ravening Wolfe , in the Morning he will devour the prey , but in the Evening he will divide the spoyle : Benjamin was Josephs neerest owne deare brother , and yet the Spirit sayth of him ; he is a ravening Wolfe , who in the morning would devour the prey ; In this Testament of Benjamin , is couched the most hidden secret figure of the whole Scripture , and yet in its Type in the unfolding in the Effect and work , it is the most manifest and open figure , which is cleere in the fullfilling , so that Men may see it with bodily Eyes , and yet in their Reason are quite blinde concerning it .

49. This figure is fullfilled , and yet is in action , and shall be yet also further fullfilled , it is very secret , and yet as manifest as a Sunshiny Day , and yet is not understood ; but it is knowne to the Magi and Wisemen , who indeed have written much concerning it , but it hath not been yet rightly explicated , while , the time of the Evening ( when Benjamins spoyle shall be divided ) was far off , but now it is neere ; therefore wee shall offer somewhat concerning it , and hint the sence and meaning for those of our society to consider of , and yet remaine as it were dumb to the unwise , seeing they sit in the dark , and open their Jawes onely after the spoyle .

50. The two Brethren Joseph and Benjamin , are the Image or Type of Christendome , and of a Christian Man , which in their figure are twofold , viz. the Adamicall Man in his Nature is signified by Benjamin , and the New Man out of the Covenant in the Spirit of Christ is signified by Joseph ; and the figure representeth , how Christ hath assumed the Adamicall Man , and that this Man is halfe Adamicall and halfe heavenly , and that entirely in one person which cannot be divided .

51. So also in this Image or Type he prefigureth Christendome , and how they would receive Christ and become Christians , viz. that in them Christ , and also the Evill Wolfe Adam , would governe , that is , when they would receive the Faith , they would be so ravenous raving and zealous as a Wolfe , and would draw the Heathen to them with power and Compulsion , and yet would devour them , that is , whosoever will not above all , hold the same Opinion with them , they would presently fall on to Condemne that other Opinion , and persecute it with warres & the sword , as a raging Lyon or Wolfe biteth and devoureth ; thus in zeale they would devour round about them with Excommunication and the sword ; and that therefore , not because they are zealous in the Spirit of Christ , but from the Wolfe of the Evill Adam , which would alwayes set it selfe , in Spirituall and Worldly States and polities , above the Spirit of Christ .

52. Thus their Zeale would be only from the devouring Wolfe , Men being more zealous under the Name of Christ for temporall Goods , fatt livings , good dayes , and worldly honour , then for Love , Truth , and Salvation : they will not be zealous in the power of Christs Love , but in the power of the devouring Wolfe : Also in the Zeale of their accustomed Exercises and Worship , wherein yet they would but play the hypocrites before God , they themselves would devoure one another as covetous greedy Wolves ; and so outwarldly the Wolfe would Governe . But yet inwardly in the true children , Christ would governe : Outwardly Benjamin , viz. the Naturall Adam , which indeed is also a Christian , but it is first , after his Resurrection , when he is quitt of the Wolfe ; and Inwardly Joseph , who is hidden under the Wolfe .

53. And now the Spirit of Jacob in the Covenant of God , pointeth at the Time , shewing how it would be : viz. in the first time of Christianity they would be zealous , & hunger after God , in the Spirit of Christ , and yet must hide themselves from their Enemies , as a Wolfe that Men hunt as an Enemie .

54. But when they shall be great and possesse Kingdomes , that is , when Christs Name shall come under the power and authority of Dan , so that Lawes and Ordinances shall be made out of pretence of Christian Liberty , and its Orders and Exercises shall come under worldly authority and dominion ; then will this Christendom be a Wolfe , which will no more judge and proceed in the Love of Christ , but whosoever will not call all their Belly ▪ Orders , good and right , those they would devour with the sword of Excommunication , with fire and * * Racha . vengeance , and would raise warres for Christs Name , and for their superstitions ; and compell the people with power to the acknowledgement of Christ , and devoure round about them as a Wolfe , and alwayes hunt after the spoyle , and yet for the most part entend to get the Goods and authority of strange and forreigne people to themselves .

55. Thus would Benjamin in the Morning , viz. in his rising up , devour the prey , and towards the Evening he would againe divide this devoured spoyle , that is , towards the End of the world , when Josephs Government will get aloft againe , so that Christ shall be wholly manifest , and that this Wolfe shall cease , then will Benjamin , viz. the holy true Christendom , divide the spoyle of Christ , wherewith Christ hath suppressed Death and Hell .

56. This dividing or distribution of the spoyle shall come , and is already come , and yet is not , though it is really in Truth , and the whole world is blinde concerning it , except the children of the Mystery : The Time is , and is not , and yet truly is , when this prey and spoyle of Christ and also the Wolfes prey , shall , through Josephs hand , be given into Benjamins hand , and be divided and distributed .

57. O Babell , let this be a Wonder to thee , and yet no wonder neither ; for thou hast nothing , and seest nothing , at which thou canst wonder ; as a young plant groweth from a Seede , and becometh a great Tree which bringeth forth much faire fruit ; so that a Man would wonder at the Graine or seede how so excellent a Tree , and so much good fruit hath lyen hid in one only Graine or seede , which men neither knew of , nor saw before . But , because Men have knowledge and experience thereof , that it is possible , that a Tree should come out of one graine or seede , Men wonder not at it ; yet Men see not how it comes to passe , or where that great power and vertue was ; so also at present , Men see the Graine or Seede of the Tree well enough , but Reason contemneth that , and beleeveth not , that such a Tree lyeth therein , whence such good fruit should come , that thereby the Kingdome of Benjamin , at the End of Time , shall be called a dividing or distribution of the prey and spoyle .

58. But Joseph must first be a Governour in Egypt , and then Benjamin cometh to him , and then Joseph giveth him five Garments of sumptuous apparell , and five times more foode from his Table then the other ; when the famine famisheth the Land , and the soule of Jacob hungereth , then know , that God will thereby draw Israell into Egypt , viz. into Repentance , and then is the time of visitation , and Benjamin carrieth his spoyling sword in his mouth : But Josephs countenance smiteth him , so that he cometh into great Terrour , and feare of Death ; because the Silver Cup of Joseph was found in his Sack , at which he is ashamed , and letteth his spoyling sword and Wolves Teeth , fall from him ; and then Joseph manifesteth himselfe to him , together with all his brethren , at which there will be such Joy , that the Wolfe Benjamin will become a Lamb , and yeeld his wooll patiently : this is the End of that Speech .

59. The Testament of Jacob , is a figure of the whole time of the world : from Adam to the End : of which wee will set downe a short figure for the Reader that knoweth the vision or Histories , to Consider of .

60. I. Reuben in this place , being the first sonne , is set in the figure of the first World , which lived in the right of Nature without Law , that hath the Priesthood and the Kingdome in the right of Nature , and should be in the chiefest Sacrifice , and in the Greatest Dominion , but he was fickle therein as water , and was thrust out .

61. II. Simeon beginneth with Noah after the Floud , and keepeth Levi with him ; that was Sem : But the sword of Ham and Japhet was Simeon : so there went two in One Substance , viz. the spirituall Will and the fleshly Will , till Moses , and then the worldly and the spirituall were divided into two severall States .

62. III. Levi beginneth under Moses , who with the Priesthood managed the sword of Simeon and Levi in the Law , and cut very sharply therewith .

63. IIII. Judah beginneth under the Prophets , and manifesteth himselfe with the Incarnation of Christ , at which time this Scepter began .

64. V. Zebulun with his Co-habitation setteth himselfe in the midst , viz. in the Kingdome of Christ , and that was the beginning of Christendom , who dwelleth on the Coasts of the Sea , viz. among the Heathen , and sate pleasantly , for it was a New Love .

65. VI. Issachar , is the Time , when Christendom was setled in Rest , viz. in Power , Might , and Dominions , which must yet alwayes beare the Burthen of the Heathen , and be servile , and be as a boned Asse for the Burthen , for they still beare the Crosse of Christ , and were still Conformable to the Image of Christ , about three hundred yeares after Christ .

66. VII . With Dan , did the potent Kingdome and Government of Christendome begin , when they set up Kings , Popes , Arch-bishops , and potent pompous Churches , Chappels , and other Consecrated Places , and then was the Adder and Serpent on the way of Christ in humane honour , generated in the Kingdome of Christ ; when men began to dispute about the Pomp , State and Glory of Churches , and to exalt Men into the Kingdome and Offices of Christ , and set them in the place of Christ , and to honour them in Christs stead ; then was Christ suppressed , and the Adder and Serpent sate in Christs Office of Judicature , and then the Holy Ghost was rejected , and Councills were set in the place thereof , and then was Antichrist Borne ; at that Time the Spirit of Christ sayd , Lord , I waite now for thy salvation ; for heere now my Name must be the Cloake of Antichrist , till thou shalt deliver mee in Josephs time . In this Time is Truth strongly bitten in the heeles , so that the Rider in the Spirit of Christ must fall backward .

67. VIII . With Gad , who should be the Leader of an Hoast , beginneth the Time of the Vniversities and Schooles among Christians about eight hundred yeares agoe , when Men readily set Antichrist with power and Might of Armies in the Chaire of Christ , and with babling , disputing , and perverting prevarication maintained him against all opposition , when Men made the Taile to be the Head , and forced the power of Christ into humane traditions and Cannons , and made a Worldly Kingdome of Christs Kingdome .

68. IX . With Asher , began the time when Men lived to please King Antichrist , when he was God on Earth , then came the flattering Hypocrites from the Universities and Schooles , who flattered this King for fatt Bread , viz. for Good Offices , Benefices , Prebendaries and Bishoprickes , and applauded his doings , and cause , and did all to please him , and set Christ with Antichrist upon a soft Cushion , and so worshipped the Image in the * * Revelation . Apocalyps ; about six hundred yeares agoe and neerer .

69. X. With Nephtali beginneth the Time of the Great Wonder , when Men went on with high Sermons and deepe searching Disputes about the * * Predestination . Councill of God , so that Men have seene that these in Christs Chaire were not Christ in power , yet Men sought deepe , that they might Cover themselves with a Mantle , with faire and plausible Maximes , Conclusions , and Determinations , then came the knotty acute Logick , whereby Men dispute ; One part of them sayth he is Christ in power and Authority , the other part Contradicteth and opposeth it , that part setting his followers and dependents with high pretences into the Bloud of Christ , and buildeth all Authority and holy Sermons upon it ; and so the Spirit of Christ in the inward Ground set it selfe against it , and sayth ; Hee is the Antichrist : This Time hath continued to our time † † Ann. 1623. wherein wee Live .

70. XI . With Joseph , beginneth the Time when Christ will be manifested againe , when he shall cast the Adder and Serpent Dan with the Chaire of Antichrist , with all might and power of selfehood in the Kingdome of Christ upon Earth , to the Ground , and terrifie it , with his Countenance , when Josephs brethren must be ashamed of their Great unfaithfullnesse , which they have committed against Joseph , in that they cast him into the Pitt , and moreover sold him for Money : and then will all suttlety , craft , flattery , hypocrisie , and deceit , be made manifest , and will , by the aspect of Josephs Countenance be cast to the Ground ; and it is that time wherein it will be sayd ; * * Rev. 18.2 . Babylon , shee is fallen , shee is fallen , and is become an habitation of all Devills and abominable Beasts and Fowles ; and then Joseph springeth up in his own power and vertue , and his daughters or boughs passe on in their Ornament , and his Blessing beginneth .

71. XII . With Benjamin , beginneth the time of the Evening under Josephs Time , for then hee shall againe divide and distribute the spoyle of the first Christendome : Hee belongeth to the first and last Time , Especially to the first time of Joseph , when Christ beginneth to be manifested ; and then he is first eager as a Wolfe , and devoureth far and wide , when he beginneth to bite and devour Antichrist , yet all that while he is but a Wolfe . But when Josephs Countenance shall be unveyled , then he is ashamed as a Wolfe that is taken in a Gin , and beginneth to be a Lamb , and to yeeld his fatt and plenty of wooll .

72. This is the Testament of Jacob , in its true figure , wherein the Spirit hath pointed at the Times ; and the Spirit of Moses sayth : When Jacob had finished all these sayings , he drew his feete up together upon the Bed , and departed , to signifie , that when these his Prophesies would be all fullfilled , then God would call againe the unfolded Nature in the Strife of Time into himselfe , and draw it together into the Temperature , and then would this Time have an End , and Strife cease . This wee desired a little to delineate for the Lover of Truth , let him search further in the Spirit of God , which searcheth all things , even the deepe things of the Deity , and then he will see our Ground in the Truth .

CHAP. LXXVIII . Of the Holy Patriarch Jacobs Buriall in the Land of Canaan . What is thereby to be understood . Vpon the 50 Chapter of Genesis .

1. THe Buriall of Jacob , Genesis L. that Joseph should carry him againe into the Land of Candan , after his Death , and bury him with his Fathers , and that Joseph went thither with a Great Company , with all the children of Israell , and many Egyptians , it prefigureth to us Christs powerfull exit out of this world , when the Adamicall Man after its death should againe be carried from this Egypt , and house of torment , into its fathers first Country , into Paradise , into which , Christ will bring it .

2. But that also many Egyptians went along with Joseph thither , and accompanied him , signifieth that Christ when he shall bring home his Bride into Paradise , will have many strangers with him , who in the time of this Life knew him not as to his person or Office , and yet are sprung up in him , in his Love , which will all goe with Christ into Paradise , and dwell and co-habite with him .

3. Their weeping and Mourning , signifieth the Eternall Joy , which they should receive in Paradise , as the Magi alwayes by weeping and Mourning prefigure Joy . This funerall solemnity , and what is to be understood thereby , is declared * * Gen 23. and the 50 Chap. of Mysterium Magnum . before concerning Abraham .

4. Moses sayth further in this Chapter : † † Gen 50.15 , 16 , 17 , 18 , 19 , 20 , 21. Josephs brethren feared , after their father was dead and sayd : Joseph surely is wrath with us , and will requite all the Evill which wee have done unto him : therefore they caused it to be told him ; thy father Commanded before his Death and sayd , thus shall yee say to Joseph ; forgive I pray thee now the Misdeeds of thy Brethren and their sinne , that they have done so evill to thee : therefore forgive the Misdeeds of us the servants of the God of thy Father : but Joseph wept when it was told him : and his brethren went in and fell downe before him and sayd : behold , wee are thy servants : but Joseph sayd to them , feare not , for I am under the presence of God , you thought to doe evill by mee , but God turned it unto Good , so that he hath done as it is at this Day , to pr●s●rve much people : therefore be not afraid , I will provide for you and your children , so hee comforted them and spake friendly to them .

5. This figure is a Mighty Comfort to the brethren of Joseph , but seeing Joseph standeth in the Image and Type of Christ , and his brethren in the figure of a poore Converted sinner , therefore wee must expound this figure thus ; that is , when poore sinfull Man , who hath committed great sinnes , and hath turned to Repentance and attained Grace , and committed some fau●t againe , then he is alwayes in feare and trembling before the Grace of God , and thinketh ▪ God will impute his first committed sinnes to him againe , and take an occasion against him by this fault ; and in that regard standeth in great anguish , and beginneth to confesse his first committed sinnes againe , and falleth a new at the Lords fee●e and entereth againe into earnest si●cere Repentance , and bewayleth his first misdeeds , as David did when he sayd : † † Psal. 25.7 . Lord impute not to mee , the sinnes of my youth .

6. But by this New Repentance and earnest Lamentation , when the poore Man appeareth so very earnestly and humbly before God againe , the heavenly Joseph is brought into such Great pitty and Compassion , as heere Joseph was , that he comforteth the poore soule in its Conscience , saying , it should not be afrayd , all its committed sinnes should not only not be imputed , but they shall also turne to the Best , as Joseph sayd , ye thought to doe mee evill , but God entended good thereby ; thus God in Christ not only forgiveth the by past sinnes to the humble converted Man , but he also addeth to him provision for him and his children , with Temporall blessing and maintenance , and turneth all to the Best , as Joseph did to his brethren .

7. In the End , ‖ ‖ Gen. 50.24 . Joseph desireth an Oath , that when he shall dye , that they will carry his bones along with them out of Egypt to his fathers ; which signifieth to us , the Oath of God in Paradise , that Christ , God and Man , would come againe to his brethren , and stay for Ever with them , and be their High Priest and King , and nourish them with his power of Love , and dwell by , and in them , as Joseph by his brethren , and provide for them as his branches and Members , Eternally , with his power and sapp . Amen .

8. This is a briefe summary Exposition of the * * Genesis . first Booke of Moses , from a right true Ground and divine Gift , which wee have very faithfully imparted , in a Co-operating Member-like Love and Care , to our Deare fellow Brethren , that shall reade and understand this .

9. And wee admonish the Reader of this , that when he findeth somewhat in any place of our deepe sence to be obscure , that he doe not contemne it according to the manner of the Evill world , but diligently reade and pray to God , who will surely open the doore of his heart , so that he will apprehend and be able to make use of it to the profit and salvation of his soule , which wee wish to the Reader and hearer , in the Love of Christ from the Gift of this Talent in the Ground of the soule , and commit him into the Working Meeke Love of JESUS CHRIST . Dated 11 September 1623. and then finished .

Praise the LORD in Sion , and praise him all people , for his might and power goeth through , and is over , Heaven and Earth : Ha le lu-jah .

A Brief Abstract of the Sublime Consideration and deep understanding of the Mysterium Magnum . Shewing how the visible World is a Streame and Reflexion of the Divine Knowledge and Will : and how the Life of Every Creature hath taken its Originall ; and how the Divine Introitus . going in and Exitus . Out , [ as to the Creature ] is .

EVery sensible and perceptible Life and Beeing or Essence . Substance is come ex Mysterio Magno , from the Great Mystery , as from the streame and reflexion of Divine knowledge , in which two things are to be understood , viz. the Free will of the Abysse , and the Substantiall One in the Will , and how these two are a reflexion of the Abysse , viz. a ground of the Divine Manifestation , also how they are two , and yet but one , out of which , Time and the visible World , and all Creatures did flow forth , and are become a Creation .

2. The onely One is the Cause of the Will , that causeth the will that it willeth somewhat , and though it hath nothing that it can will , but only it selfe for a ground and place of its Or , I-hood . own-selfe ; It hath nothing that it can apprehend or take hold of , but the One ; it comprehendeth it selfe in Or , an I-hood . selfe , that the will may have somewhat wherein and wherewith it worketh , which working would not be a visible substance , if it did not goe forth through the willing .

3. Therefore now the going forth is a Spirit of the Invisible Will and Substance , and a Manifestation of the Abysse through the Ground of the Vnity : through which going forth , the will of the Abysse , reflecteth the Abysse , as a Mystery of Omniscience , with which going forth , the cause and originall of all Seperability of the unity of the Abyssall Will , through its own Ground , of its comprehended selfehood , is understood , also the Eternall beginning of Motion and cause of Life ; which Motion , is a perpetuall longing of the will ; for the will thus discerneth the Unity through the Motion , how the Vnity through the Motion of the will standeth in infinite Multiplicity , in that manner and way , as the Minde is an unity and wellspring or fountaine of thoughts and Or , perceptions . senses , whence such a Deepe of Multiplicity springeth out of that one Minde , as are Innumerable .

4. By this Three-fold unity , we conceive and understand the Essence or Beeing . Substance of God , viz. By the unity we conceive the one only God , By the will , the Father , And by the impression and compression of the will for a place of selfe , viz. by the Eternall somwhat that worketh or wherewith the will worketh ; [ wee conceive ] the Sonne or power of the will , and by the going forth , [ wee conceive ] the Spirit of the will and of the power , and by the Reflexion is understood the Wisdome and understanding , out of which all wonders and substances have flowen forth , and doe Eternally flow forth .

5. From the Motion of this invisible working substance , out of the flowing forth of the Eternall knowledge , is flowen forth the understanding , whereby the longing discerneth , and bringeth it selfe into a desire of Imagibility Conception . Apprehensiō or Thought . Imagination , in which desire , the naturall and Creaturely Ground of Every Life and Substance doth exist , wherein the Desire hath comprised and included , the flowing forth of the knowledge , in properties , whence two wills exist , viz. one from the Divine Science or knowledge , the other from the propriety of Nature , wherein the properties have introduced themselves into a selfe-will , and imprinted themselves with selfe and their owne will , and made themselves rough , sharp , thorny , and hard , so that from such properties are proceeded out of the knowledge , Opposition and Enmity against such properties ; as is to be seene by the Or , qualities . properties of the Devill , as also by the crude and indigested Earth , Stones and other Creatures , how the properties , have turned themselves away from the unity , and are proceeded into an impression ; for which cause in the time of this world , they must endure the Curse ; viz. the fleeing or withdrawing of the divine will , and must stand in this impression , till the Day of Restoration .

6. Seeing then the Minde of Man , is especially to be considered by us , which is an Image or Resemblance of the Reflexion of Divine knowledge , as a Reflexion of the Divine and Naturall understanding , wherein lyeth the Ground of all Substances in the One , and manifesteth and maketh it selfe distinct with the going forth of the will from the Minde , so that we cleerely perceive that the Minde is a wellspring to Good and Evill , and the Scripture intimateth thus much to us ; that the Fall and perdition , is arisen from the desire to the selfe of the properties , therefore it is most highly necessary for us , to learne to understand ▪ how wee may come againe out from the assumed selfehood , wherein wee have paine necessity and Torment , into the unity , viz. into the Ground and fountaine of the Minde , wherein the Minde may rest in its Eternall Ground .

7. No thing can rest in it selfe , except it goe againe into that One , out of which it is proceeded ; The Minde hath turned it selfe away from the unity , into selfe-desire of perception , to try the seperability or variety of the properties , whereby seperability and opposition is arisen in it , which now rule the Minde , and it cannot be released from that , unlesse it forsake it selfe in the desire of the properties , and plunge it selfe againe into the meerest stillnes , and desire to be silent to its willing , so that the will demerse bath and steepe it selfe beyond all sense and Imagination into the Eternall will of the Abysse , out of which it is arisen in the beginning ex Mysterio Magno , from the Great Mystery , that it , will , no more , in it selfe , but what God willeth through it , and then it is in the deepest Ground of the unity ; and if then it can but a little while stand therein without moving of selfe-desire , then the will of the Abysse speaketh into it from the Divine Motion , and apprehendeth its resigned will , as its owne , into it selfe , and bringeth into it the Ens of the Eternall incomprehensibility , of the place or Citty of God , viz. the Essentiall Substantiall One .

8. And now as the will of the Eternall Deity , goeth forth Eternally through the Eternall Spirit , & maketh a Reflexion of the Abysse , so also the resigned will of the Minde is alwayes together brought forth and Enlightened with the divine incomprehensibility , with Gods will : and thus the humane Minde ruleth in the will of God , in divine skill and knowledge , through , and above all things ; concerning which Moses sayth ; Gen. 1.26 . he should rule over all the Creatures of the world ; as Gods Spirit goeth through all things , and proveth all things , so may the Enlightened Minde also rule over and through all the properties of the Naturall Life , and overpower the properties , and bring the highest perception out of the divine knowledge into Reason ; as Saint Paul sayth : 1 Cor. 2.10 . The Spirit searcheth all things , even the Dephs of the Deity : and with this introduction of the divine will , Man is againe united with God , and new-borne in the Minde , and beginneth to die to selfe of false and wicked desire , and to be borne with new power and vertue .

9. And so then selfe cleaveth to him in the flesh , but with the Minde his conversation is in God , and in the old Man a New spirituall Man of divine thoughts will and senses , is borne , who dayly killeth the Lusts of the Flesh , and through divine power maketh the world viz. the outward Life Heaven , and maketh Heaven , viz. the inward spirituall world to be the visible world , so that God becometh Man , and Man God , till the Tree cometh to its highest pitch , and hath borne its fruit ex Mysterio Magno , out of the Great Mystery , out of the Divine Science , and then the outward shell and husk falleth off , and then there standeth a spirituall Tree of Life in the field of God .

FINIS .

A Table of the Chiefe Matters to be found in this Booke of the Mysterium Magnum . A. Abel . Ch. 27. Why Abel offered sacrifice . verse . 9. Ch. 29. What the Name Abel or Habel signifieth in the Language of Nature . verse . 20. Ch. 30. Why Abel must be slaine . verse . 16. Ability . Ch. 61. How the Soule may attaine Ability to receive Grace . verse . 39 , 40. Ch. 69. How Mans Ability to receive Grace is Lost. verse . 17 , 18. Abimelech . Ch. 46. What the Names of Abimelech and Gerar signifie . verse . 2 , 3. Ch. 47. How Abimelech made a Covenant with Abraham . What that signifieth in the spirituall figure ; and what Moses here signifieth under the vayle thereof . verse . from 1. to the 27. Ch. 47. The Holy figure of Abimelech and Pichol . verse . 6 , &c. Above . Ch. 43. What is called Above and beneath in the Text. verse . 9 , 11 , 12. Abraham . Ch. 37. Of Abraham and his seede , and of the Line of the Covenant in its propagation . verse . from 1. to the 61. Ch. 37. Why the Spirit called Abraham out of his Fathers Country verse . 21 , &c. Ch. 37. How God appeared to Abraham . verse . from the 45. to the 49. & Ch: 39. verse . 1. Ch. 38. How the Ens of the Serpent as well as the Line of Christ lay in Abraham verse . 13. Ch. 39. Of Abrahams Sacrifice . from the 13. to the 25. Ch. 39. How God Established the Covenant with Abraham , and how the Faith of Abraham layd hold on the Covenant , which was accounted to him for righteousnesse , and how God called Abraham to sacrifice . verse . from 1. to the 32. Ch. 40. What is represented under the History of Abraham , Isaack and Jacob. verse . 1. Ch. 40. How 2. Lines sprang out of Abraham , verse . from 2. to the 6. Ch. 40. From what property of Abraham ; Isaack , and Jacob , were . verse . 13. Ch. 42. How the Trinity appeared to Abraham . verse . 1. Ch. 42. What Abraham signifieth in the Language of Nature . verse . 1. Ch. 42. What Abrahams washing of their feete that came to him , signifieth . verse . 11. Ch. 42. How Abraham in his seede had the Land for an Eternall possession . verse . from 50. to the 58. Ch. 43. What Abrahams praying to the Men for Sodom and Gomorrha signifieth . verse . from 16. to the 21. Ch. 45. How Abrahams Pilgrimage was a Type of Christendome . verse . from 1. to 13. Ch. 45. How Abraham , Sarah & Abimelech were a powerfull figure of Christendome . verse . 15 , 16. Ch. 45. How God led Abraham so wonderfully , and how he was alwayes in Triall , & how the Lord preserved him . verse . from 1. to the 20. Ch. 46. Of Abrahams unwillingnes to thrust out the Mayd-servant with her sonne . verse . from 24. to the 28. Ch. 47. Of the Richnes of the figure of Abrahams actions . verse . 1. Ch. 47. Of Abimelechs Covenant with Abraham . verse . from 1. to the 27. Ch. 48. How God tryed Abraham , and represented the figure of Christs sacrifice in his sufferings & death . verse . from the 1. to the 34. Ch. 48. How Abraham saw Christs sacrifice afarre off , even 2000 yeares before it was done . verse . 10. Ch. 48. How Abraham went up with Isaack to sacrifice . verse . from 8. to the 13. Ch. 48. Of Isaacks carrying the wood , & Abrahams carrying the fire & the knife . verse . 14 , 15. Ch. 48. Why God said Abraham Abraham . verse . 25. Ch. 48. How Men should looke upon Abrahams figure . verse . from 37. to the 43. Ch. 49. How Abraham would not have the field of the children of Heth , for nothing . verse . 11. Ch. 50. How Abraham sent his servant to take a wife for Isaack . verse . from 1. to the 57. Ch. 51. How Abraham had six sonnes by another wife , to whom he gave gifts , but all his Goods he gave to Isaack ; and how he dyed . verse . from 1. to the 55. Adam . Ch. 17. How Adam did Eate before the fall . verse . 13 , 14. Ch. 17. Whence Adams Imagination & Longing proceeded . verse . 37. Ch. 18. How Adam was before the Fall . verse . from 2. to the 9. Ch. 18. Of two fixed Substances in Adam . verse . 7 , 8. Ch. 18. How the propagation should have been if Adam had stood . verse . from 9 to the 14. Ch. 18. How long Adam stood in Paradise before Eve was made . verse . from 19. to the 27. Ch. 18. How Adam before his sleepe had Eaten of the forbidden fruit . verse . from 30. to the 33. Ch. 19. Adam was not Created in a Beastiall Image . verse . from 20. to 25. Ch. 23. At what Adam was afraid . verse . 17. &c. Ch. 25. How God drave Adam out of Paradise , and set the Cherubine before the Garden . verse . from 1. to the 41. Ch. 25. How Adam , getteth his Bride againe that was taken from him in his sleep . verse . 14 , 15. Ch. 25. Why Adam and Eve were brought into Paradise . verse . 17. Ch. 25. What provoked Adam that he lusted against Gods command . verse . 18. Ch. 25. Why God Created Adam . verse . 19. Ch. 25. Why the Tree of Temptation was set before Adam . verse . 23. Ch. 2● . Why Adam was tempted and driven out of Paradise . verse . 38. Ch. 37. Of Gods Covenant with Adam . verse . 3. Ch. 76. How Adam was , before his Eve was , and became Monstrous . verse . from 11. to the 18. All. Ch. 3. How a particular is the sport of the universall totall All. verse . 21. Altar . Ch. 27. Where the Altar of God is . verse . 48. Angells . Ch. 8. Of the Creation of Angells , and their Dominion in all their worlds . verse . from 1. to the 34. Ch. 8. Why wee see not the Angells . verse . 19. Ch. 8. Where the Angells dwell . verse . 16. &c. Ch. 17. How the holy Angells live . verse . 35. Ch. 25. What the Angell with the sword is . verse . 2. Ch. 42. For what God Created the Angells , and Man . verse . 24 , 25. Ch. 43. Of the two Angells that came into Sodom . verse . from 22. to the 64. Ch. 43. How the Angells did Eate with Lot . verse . 38. Ch. 59. How the Angell met Jacob , and what that signifieth . verse . 24. Antichrist . Antichristian . Ch. 27. Of the wicked Antichristian Church , also of the true Holy Church . verse . from the 41. to the 60. Ch. 28. Of Caines Murthering of his Brother , viz. of the proud Antichristian seeming Church upon Earth , as also , of the true Christianity . verse . from 1. to the 71. Ch. 36. What the Antichrist is . verse . 17. Ch. 43. The Antichristian whore doth as the Sodomites did . verse . from 47. to 52. Ch. 77. When Antichrist will fall . verse . 70. Ch. 51. What Antichrist is both among Jewes and Christians . verse . 44. Ch. 70. How Antichrist hath deceived poore Christendome . verse . 38 , 39. Ararath . Ch. 32. Of the Name Ararath in the Language of Nature . verse . from 33. to the 37. Ark. Ch. 32. There is a very great Mystery in the Ark of Noah . verse . 10 , &c. Asher . Ch. 77. The Testament of Asher , and the figure thereof . verse . from 29. to the 32. As I live . Ch. 42. An Exposition of these words : As I live . verse . 27 , &c. Authour . Ch. 5. From what sight and vision the Authour hath written . verse . 15. Ch. 12. The Authour had a Glasse to see even beyond Moses . verse . 34. Ch. 18. From what knowledge the Authour hath written . verse . 1. Ch. 21. The scope of the Authours writing . verse . 17. B. Babell . Ch. 22. Out of what Babell is generated . verse . 54. Ch. 25. How Babell shall End by the fiery sword . verse . 26. Ch. 27. How Babell entereth into the presence of God . verse . from 52 to the 60. Ch. 29. How Babell speaketh out of 7. & 77. verse . 65. &c. Ch. 30. Of the fall of the Citty Babell . verse . 43. Ch. 31. How God will at present drowne Babell with the fire of his Anger . verse . 27. Ch. 36. How the Citty Babell and Christ are one by the other . verse . 60 , 61. Ch. 36. Why so much is written concerning the Beast and Whore in Babell . verse . 67. Ch. 39. What the Citty Babell is . verse . 56. Ch. 43. The Time of the Judgement upon Babell . verse . 52. Ch. 44. How the figure of the destruction of Sodom is applyed to Babell . verse . 5. &c. Ch. 59. How it is that Babell will have the children of Christ go● to God . verse . 19 , 20. Ch. 59. How it is that Babell cannot hinder or hurt the Children of Christ . verse . 21 , 22. Ch. 69. How Babell is a Spie as to the Grace of God . verse . 19. Ch. 70. The Time is Borne , that Babell shall be spewed out . verse . 90. Ch. 72. How Babells reproach is set in Judgement before the Most High . verse . 22. Ch. 73. The Number of Babell and of the Beast . verse . 9 , 10. Ch. 73. How Babell at present filleth its sack with provision . verse . 16 , 17. Ch. 73. How the Deluge and the fire of Sodome falleth upon Babell unawares . verse . 18. Babylon . Ch. 41. A warning to Antichristian Babylon . verse . from 66. to the 71. Baptisme . Ch. 31. How the Deluge signifieth the Baptisme of Christ . verse . 38. Ch. 41. Of the seales of the Covenant , Circumcision of the foreskin and Baptisme . verse . from 1. to the 41. Ch. 41. Of Christian Baptisme ▪ verse . from 10. to 14. Ch. 41. How the Jewes and the Christians have but one and the same Baptisme . verse . from 15. to the 17. Beast . Ch. 30. What the Antichristian Babylonish Beast is . verse . 18 , 19. Ch. 30. What the Beast and Whore is . verse . 64. Ch. 31. How , abomination may be imputed to a Beast . verse . from 31. to the 38. Ch. 36. Where the Beast , the Whore , and Christ in us , is . verse . 49.51 . Ch. 73. What the Number of Babell and of the Beast is . verse . 9 , 10. Ch. 73. Wherefore the time is at hand that the Beast and the Whore must breake in pieces . verse . 11 , &c. Ch. 76. How Simeon and Levi prefigure the Beast and the Whore . verse . 30. Beastiall Man . Ch. 21. Of the Beastiall Mans Originall , and of his sicknes & Mortality . verse . from 1. to the 17. Ch. 21. Of the Government of the Beastiall Man . verse . 11 , 12. Beersheba . Ch. 47. What the Citty Beersheba or Bersaba signifieth . verse . 20 , &c. Benjamin . Ch. 77. The Testament of Benjamin , and the signification thereof . verse . from 48. to the 58. Benoni . Ch. 63. What the name Benoni signifieth . verse . 26 , 27. Bethel . Ch. 63. What Bethel signifieth . verse . 19. Bible . Ch. 74. How the Kingdome of Christ and the Kingdome of Hell are pourtrayed by the Histories in the Bible . verse . 50 , 51. Blessing . Ch. 41. What in Man shall possesse the Eternall Blessing . verse . 1. Boasting . Ch. 2. Wee come short of that Boasting or Glory that wee ought to have in God . verse . 3. Bodies . Bodie . Ch. 11. Of two outward Bodies . verse . 22. Ch. 11. How all things of this world have a twofold Body . verse . 19. Ch. 11. Man hath a threefold Body . verse . 20. Ch. 40. The heavenly Body of the soule dyeth not . verse . 44 , 45. Bondage . Ch. 39. What the figure is of the Bondage in Egypt . verse . 26 , &c. Booke . Ch. 43. How a Man must understand the first Book of Moses . verse . 57. Ch. 52. How the first booke of Moses is a figure of the Spirit of God . verse . 51. Ch. 76. How all slaunderous Books and Libells are the Murthering swords of Simeon and Levi. verse . 29. Breath . Ch. 15. Of a Threefold Breath in Man , which is a Threefold soule . verse . 14 , 15. C. Cain . Ch. 26. Of the propagation of Man in this world , and of Cain the first-borne and Murtherour . verse . from 1. to the 76. Ch. 27. What is to be understood by Cains sacrifice . verse . 41. Ch. 27. Why the will of the Serpent and Devill in Cain would kill the body of Abell . verse . 9.10 . Ch. 28. What was the cause that Cain Murthered Abell . verse . from 4. to the 25. Ch. 29. What the Name Cain signifieth in the Language of Nature . verse . 18. Ch. 29 ▪ How Cain and Abell were the two branches , and the Image of the whole Tree . verse . 23. Ch. 29. What Mark God had set upon Cain . verse . 53. Ch. 29. Of Cains feares . verse . 54. Ch. 29 Wherefore Grace came upon Cain . verse . 56. Ch. 29. Cain was not borne to perdition . verse . 57. Ch. 29. What should be avenged in Cain seaven-fold . verse . 58. Ch. 37. What in Cain is Cursed . verse . 34. Ch. 40. Cain , Ham , Ismael , and Esau , are an Image of the Turks and Heathens . verse . 71. Calfe . Ch. 42. What Abrahams fatted Calfe signifieth . verse . 19. &c. Camells . Ch. 50. What the Ten Camells which Abrahams servant tooke with him , signifie . verse . 14. Canaan . Ch. 49. What Moses understandeth by Canaan . verse . 12. Care for the belly . Ch. 24. What a Man doth effect by Pride and care for the Belly . verse . 21. &c. Cave . Ch. 29 What the twofold Cave signifieth . verse . 13. &c. Changed . Ch. 11. How all things may be changed . verse . 11. Chaos . Ch. 1. What the Eternall Chaos is wherein all things lye hid . verse . 7 , 8. Chariotts . Ch. 72. What the Chariotts , provision , and sumptuous apparell signifie , that Joseph gave to his Brethren . verse . from 24. to the 38. Cherubine . Ch. 25. Of the Cherubine , that drave the Evill Adam out of Paradise . verse . 38. &c. Childe of perdition . Ch. 46. How the Childe of perdition shall be revealed , and the Beast and Whore put to shame . verse . 33 , 34. Children of God , or Christ . Ch. 31. How the Children of God saw the daughters of Men. verse . from 12. to the 16. Ch. 37. How the Line of the Children of God is as a Tree . verse . 1 , 2. Ch. 38. How God delivereth his Children through the Might of his anger . verse . 14. Ch. 44. How the Children of God doe often keepe backe great plagues , from God . verse . from 19. to the 21. Ch. 46. How it is that Men see no more in the Children of God then in others . verse . from 4 to the 6. Ch. 55. Of the Misery and ignorance of the Children of God . verse . 35 , 36. Ch. 55. Why the true Children of Christ are persecuted by the Children in the Kingdome of Nature . verse . from 47. to the 50. Ch. 56. How the Children of Christ instantly after the blessing enter upon Christs Pilgrimage . verse . 1 , 2. Ch. 56. How God so wonderfully leadeth and preserveth his Children . verse . 3. Ch. 56. How the Lord standeth aloft on Jacobs Ladder , calling and comforting the Children of God . verse . 11 , 12. Ch. 64. How the despising of the Children of Christ is good for them . verse . 12. Ch. 66. The Type and Image of the Children of God in Chast Joseph . verse . from 32. to the 40. Ch. 66. How the Children of God have the greatest danger in worldly honour . verse . 53 Ch. 66. The finall and last triall of the Children of God . verse . from 61. to the 63. and 68. Christ . Ch. 19. Wherefore Christ became a Man on the womans part . verse . 17. Ch. 23. Why Christ sweat drops of bloud in the Garden . verse . 4. Ch. 23. Why Christ must drink Gall and Vinegar . verse . 5 , 6. Ch. 23. Why Christ must be scorned , killed , &c. verse . 8 , 9. Ch. 23. How Christ assumed a Masculine fire-soule in the womans propertie . verse . 43. &c. Ch. 25. Why Christ must be tempted . verse . 24. Ch. 29. What was Christs Office . verse . 25. Ch. 34. Why Christ would not be generated of Mans , or the Masculine , seede . verse . 28. Ch. 37. How Christ should become a God-Man , and Adam and Abraham a Man-God . verse . from 28. to 32. Ch. 37. Of Christs Person . verse . 42. &c. Ch. 40. How Christ and his Subjects must be twofold persons . verse . 11 , 12. Ch. 40. How Christ was generated out of the Covenant made with Abraham . verse . 15. Ch. 40. How the humanity of Christ anointeth his Branches . verse . 14. Ch. 40. Wherefore Christ came . verse . from 48. to 70. Ch. 41. What Christs , as , Gods , Corporeity is . verse . 19. &c. Ch. 48. How Christ will certainly come to us againe . verse . 13. Ch. 50. How Christ is a Masculine virgin and God . verse . 26. Ch. 51. How Christ was a Grape-gatherer that gleaneth . verse . 53. Ch. 56. A firme Ground and assurance that Christ assumed our Adamicall soule and humanity in the Body and womb of Mary . verse . from 14. to 20. Ch. 56. From what property Christ became Man . verse . 20. Ch. 56. Why Christ tooke his soule from woman and became a Man . verse . 21 , 22. Ch. 69. Where a Man must seeke Christ . verse . 22. Ch. 76. How the Time is neere , that the Kingdome of Christ will be Manifested to all People . verse . 50. &c. Christendom . Ch. 27. How verball Christendom partakes of the sacrifice of Christ . verse . 42. Ch. 68. How at present Christendom standeth in Gods presence . verse . from 31. to the 42. Ch. 68. What the fower Elements of hunger in Christendom are . verse . from the 35. to the 39. Christian. Ch. 27. What a Christian is , and how he is a Christian. verse . 46. & Chapter 63. verse . 51. &c. Ch. 40. How a Christian must be a Christian. verse . 97. Ch. 51. How a Christian in his Faith worketh in the flesh of Christ . verse . 31. Ch. 51. When , any is a Christian. verse . 43. Ch. 64. How a Christian must not account the hate from his brother to be grievous . verse . 26 , 27. Ch. 64. What the wish of a Christian to his enemies should be . verse . 27. Ch. 64. How a true Christian should present the misery and sinnes of the people where he liveth , dayly before God . verse . 37 , 38. Ch. 66. What Officer is a Christian , and what , no Christian. verse . 20. Ch. 66. How a Christian must be Armed , in worldly Offices . verse . 65. &c. Ch. 68. The most excellent figure in the whole Bible , of a Tried Christian. verse . 48. &c. Ch. 70. How a Man beginneth to be a Christian . verse . 24 , 25. Ch. 70. What the difference is between a Christian and other strange heathen people . verse . 80. &c. Church . Ch. 63. What the greatest whordome is in the Churches of stone . verse . from 39. to 43. Ch. 63. How at present Men are ready to storme the Church , or house of whordom . verse . 45. Ch. 63. How Churches were erected out of a good intention . verse . 46. Ch. 63. What Holynes is in the Church . verse . 47. Ch. 63. What a Man must doe that he may enter into the Church worthily . verse . 50. Circumcision . Ch. 34. Why God commanded Circumcision to Abraham . verse . 2. &c. Ch. 41. Why the Males must be Circumcised on the Eighth day . verse . 35. &c. Ch. 41. What Circumcision is . verse . 3. &c. Clod. Ch. 2. The whole world lyeth in one Clod of Earth . verse . 6. Coate . Ch. 64. What Josephs particoloured Coate which his father made him , signifieth . verse . 33. Ch. 64. What it signifieth that Jacob was deceived by Josephs Coate . verse . 49. &c. Concubines . Ch. 63. How Jacobs Concubines signifie the stone Churches . verse . 36. Conditions , see Formes . Configuration . Ch. 13. A whole Configuration or Constellation lyeth in each Element . verse . 12. Contention . Ch. 17. The Contention of the high-Schooles or Vniversities about the Tree of knowledge . verse . 16. Ch. 28. What the cause of Contention about Religion is . verse . from 26. to the 43. Ch. 35. Whence Contention doth arise . verse . 61. &c. Ch. 36. Of the Contention at the Towre of the Confusion of Tongues in Babell . verse . 12 , 13. Ch. 40. How Contentious Preachers imbitter the Eares of the hearers . verse . 98. Ch. 51. How the false cold Love of Titulary Christendom contendeth about knowledge . verse . 46. &c. Ch. 65. What the Contentious opinions in Babell are . verse . 49 , 50. Copulation . Ch. 41. How the Beastiall Copulation is boarne withall under divine Patience . verse . 2 , 3. Covenant . Ch. 30. Of the Line of the Covenant . verse . from 1. to the 54. Ch. 32. Of the Covenant between God and Noah . verse . 1. Ch. 33. Of the Covenant of God with Noah , and all Creatures . verse . from 1. to the 40. Covering . Ch. 22. The Covering for our nakednes is ours and no more . verse . 77. &c. Covetousnes . Ch. 24. Whence the great Covetousnes doth arise . verse . 10. Councell . Ch. 66. To whom there is no more Councell or Remedy to Eternity . verse . 47. Councills . Ch. 77. When Councills were set in the place of the Holy Ghost . verse . 66. Cradle . Ch. 63. What the Cradle of the childe Jesus is . verse . 48. Creation . Ch. 45. Of the Creation of Heaven and the outward World . verse . from 1. to the 63. Ch. 11. Of the Mysticallnes of the Creation . verse . 1. Creature . Ch. 32. How the Image of the Creature shall not passe away . verse . 16. Cup. Ch. 17. What Josephs Cup in Benjamins sack signifieth ▪ verse . from 1. to the 13. and 41. to the 57. Curse . Ch. 10. Of the Curse of the Earth . verse . 8. Ch. 24. Of the Curse , and of the Body of sicknes , whence that ariseth . verse . from 1. to the 35. Ch. 24. What the Curse is . verse . 2. D. Damne . Damned . Ch. 41. An Excellent figure against those that according to their Conclusions in Reason by the Letter , damne some children from the womb . verse . 41. Ch. 66. What 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 , ●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. What 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. Why 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. Wherefore 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. Where 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. What 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. What it is to expound Dreames . verse . 1 , 2. Ch. 67. Whence it is that a Beast dreameth . verse . 5. Ch. 68. Of King Pharaohs Dreames . verse . 1. &c. Ch. 68. Wherefore the Naturall Magi , could not Expound Pharaohs Dreames . verse . 2. & 10. & 18 , 19. Driver . see Hunter . Drunk plentifully . Ch. 70. What 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. Whence 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. When , God set the Time for the Earth to endure . verse . 19. Eden . Ch. 17. What 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. What it signifieth that many Egyptians went along when Jacob was buried . verse . 2. Elected . Election . Ch. 25. Of that saying of St 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. What 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. Why Esau was blessed with the word of Strife . verse . 11. Ch. 55. Why 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. What 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. What Esau the first-borne signifieth . verse . 3. Ch. 60. What Esaus 400 Men signifie . verse . 6. Ch. 60. How Esau went to meete Jacob , and how Jacob sent Esau presents . verse . 6. Ch. 61. The figure , of Esaus saying to Jacob ; Whose are these with thee . verse . 10. &c. Ch. 61. How Esaus curse and malice was turned into Love . verse . 18 , 19. & 53. Ch. 61. A plaine Exposition of the Scriptures , saying , Esau sought repentance with teares and yet found it not . verse . 20. &c. Ch. 64. How Esau standeth in the figure of the Kingdome of Nature . verse . 2 Esdras . or Ezra . Ch. 38. How Esdras in the knowledge of the Spirit , had the lost Bible dictated to him . verse . 24. Ch. 52. How Ezra hath briefly written the figure and historie . verse . 52. Eve . Ch. 18. Why Eves will was subject to her husbands . verse . 11. Ch. 20. Why Eve so suddainly Lusted after vanity . verse . from . 2. to the 8. Ch. 20. How Eve gazed on the Serpent . verse . 22. Evill . Ch. 10. How the Evillest must be the cause of the Best . verse . 63. Ch. 11. What the great evill of this world is . verse . 15. Ch. 22. What the greatest evill is . verse . 25. Ch. 28. How the evill causeth that the good is manifest to it selfe . verse . 67. &c. Ch. 29. How nothing is created Evill , or to the Dominion of Evill . verse . 11. Ch. 61. Whence Evill and Good proceedeth . verse . 61.63 . & 68. F. Fall . Ch. 9. Of the Fall of Lucifer , and his Legions . verse . from 1. to the 25. Ch. 11. What the fall of Lucifer , and the Heathen Idolls , was . verse . 6. Ch. 17. Whence the desire to fall , in Lucifer proceeded . verse . 22. to 43. Ch. 17. Of the fall of Lucifer . verse . 25. &c. Ch. 17. How Man came to Fall . verse . 31. Ch. 17. How God saw the Fall . verse . 33 Ch. 20. Of the Lamentable and Miserable Fall of Man . verse . from 1. to the 38. Famine . Ch. 73. How the great famine and hung●r after heavenly food is neere at hand . verse . from 11. to the 14. Favour . Ch. 66. How the Children of God must not set their hope in the favour of Man . verse . verse 50. to the 56. Ch. 67.15 . &c. Faith . Ch. 27. What that is which is called Faith . verse . 35. Ch. 39. What it is rightly , to beleeve God , with Abraham , which is the right ground of our Christian Faith . verse . 8 , 9. Ch. 48. What Faith in Gods Children is able to doe . verse . 33 , 34. Ch. 56. How the Faithfull , or beleevers , put on Christ . verse . 31. &c. Feare . Ch. 70. What Jacobs feare , that he would not let his sonne goe to Joseph , signifieth . verse . 28 , 29. Fiat . Ch. 11. How the Verbum Fiat the word of Creation , is still creating to this day . verse . 9. Figure . Ch. 54. Of the Figure of the Old and New Testament . verse . 17. Ch. 52. When the Figure shall wholly be manifested in substance . verse . 52. Fire . Ch. 3. Of a Twofold Fire . verse . 23 , 24. Ch. 24. Wherefore all things shall be tried in the Fire . verse . 4. to the 9. Ch. 27. With what Fire the sacrifices of Abell and Moses were kindled . verse . 8 & 21. Ch. 27. How Man in the Resurrection shall passe through the Fire of Anger . verse . 21 , 22. Ch. 27. The Eternall Fire , and also the Love - fire is Magicall . verse . 31. Ch. 37. What fire at the End of the Day shall purge the floare . verse . 20. Foole. Ch. 22. What the word Foole meaneth . verse . 65 , 66. Ch. 24. What is the greatest foolishnes . verse . 16 , &c. & 30. Foode . Ch. 70. What is the Foode of the Eternall word that became Man . verse . 60. Forme . Formes or proherties of Nature . Ch. 28. The Spirit of Christ in his Children is bound to no certain Forme . verse . 51. to the 55. Ch. 6. Of the seaven formes , conditions , or properties of the Eternall Nature . verse . 14. &c. Ch. 3. What the First forme , condition , property or Fiat is . verse . 8 , 9. Ch. 3. What the second Forme is . verse . 10 , 11. Ch. 3. What the Third Forme is . verse . 12. &c. Ch. 3. What the fourth Forme is . verse . 18. Ch. 5. What the fift Forme is . verse . 1. &c. Ch. 5. What the sixt Forme is . verse . 11. &c. Ch. 6. What the seaventh Forme is . verse . 1. to the 13. Ch. 6. Of the out-birth or manifestation of the seaven formes , conditions or properties . verse . 21. to the 24. Ch. 7. How seaven formes or properties are in all things . verse . 18. Ch. 20. Of foure formes or properties in Man . verse . 33. &c. Ch. 40. How in the moving of Nature two formes or properties divided themselves . verse . 7 , 8. Free longing . Ch. 3. The Free longing or Lubet is no propertie . verse . 6. Fruits . Ch. 70. What the fruits signifie , which Jacob commanded his Children to carry along with th●m . verse . 33. &c. G. Gad. Ch. 77. The Testament of Gad , and the figure thereof . verse . 26. &c. Germanie . Ch. 45. How Germanie shall be blinded by a Starre shining from East to West . verse . 13 , 14. Globe . Ch. 18. Moses Tables written on a Globe . verse . 20 , 21. God . Ch. 1. What God is . verse . 2 Ch. 2. Where God dwelleth . verse . 8. Ch. 3. Where God is called Father , & Sonne . verse . 7. Ch. 5. How God is in the Darknes and in the Light . verse . 10. Ch. 6. How God willeth Good and Evill . verse . 52. Ch. 19. It is Idolatrous to pourtray God as a Man . verse . 27. Ch. 26. Why God became Man . verse . 65 , 66. Ch. 43. How Reason thinketh that God dwelleth onely above the Starres and Firmament . verse . 2 , 3. Ch. 43. Where God dwelleth according to Love and Anger . verse . 4. Ch. 43. How God seeth in the Devills and wicked soule . verse . 5. &c. Ch. 43. How that is understood where it is sayd , the Crie was come before God . verse . 6. Ch. 60. How God is manifested in the Thrones of the Holy Angells , and of the Devills . verse . 45 , 46. Good . Ch. 2. Of what God made the Good and the Evill . verse . 4. &c. Ch. 3. How out of the Eternall Good evill is come to be . verse . 1. &c. Ch. 3. By what , Good is knowne . verse . 22. Ch. 22. To whom wee must doe good , to whom not . verse . 81 , 82. Ch. 71. How the Eternall Good became Creaturely . verse . 14. &c. Goshen . Ch. 73. What the Land of Goshen signifieth . verse . 18. Ch. 73. Of the figure typified by Goshen . verse . 31. &c. Goverment . Ch. 22. Whence the Earthly Goverment ariseth . verse . 74. Ch. 66. How the Governour in the Office of Joseph Governeth in Christendome . verse . 12. &c. Gulfe . Ch. 8. The Gulfe between Darknes and Light , and between the Holy world and the dark world . verse . 22 , 23. Gutts . Ch. 19. How the Gutts and intrailes were added to Adam and Eve . verse . 19. H. Hagar . Ch. 40. Of the Historie and most wonderfull prefiguration of the Spirit of God , by Hagar Sarahs Mayd-servant , and her sonne Ismaell , of his casting out from the Inheritance , and of Isaacks Inheritance . verse . from 1. to the 100. Ch. 46. The figure of Hagars casting out , and the Birth of Isaack . verse . from 8. to the 15. Ch. 46. A noble figure concerning forsaken Nature , by Hagar and her sonne . verse . from 16. to the 23. Ham. Ch. 31. What Ham is in the Language of Nature . verse . 7. Ch. 32. Why Hams Image was Cursed by his father . verse . 9. Ch. 34. How Hams spirit at present hath the Goverment in Christendome . verse . 37. &c. Ch. 37. What in Ham and Cain is cursed . verse . 34. Hanoch . Ch. 29. What Hanoch signifieth in the Language of Nature . verse . 28 , 29. Hardned . Hardning . Ch. 61. Why Man continueth hardned . verse . 23. & 42. Ch. 61. How , the hardening is not from the purpose of God . verse . 66. &c. Head . Ch. 23. What it is to tread upon or break the Head of the Serpent . verse . 32 , 37. Heardsmen . Ch. 73. The figure of this , that Josephs brethren must say before Pharaoh that they were Heardsmen . verse . 35. &c. Heaven . Ch. 5. Of the fullnes of Joy in Heaven . verse . 5. Ch. 8. Heaven is in Hell and Hell in Heaven . verse . 28. Ch. 10. What wee are to understand by the two words , Himmell and Erde , Heaven and Earth . verse . 47. &c. Heeles . Ch. 23. What the stinging in the Heeles is . verse . 33 , 34. Hell . Ch. 3. The true Originall of the dark world or Hell , into which the Devills are thrust . verse . 2. Ch. 4. Whence Hell hath its Name . verse . 16. Ch. 5. What and where Hell and the dark world is . verse . 9. Ch. 8. How Heaven is in Hell and Hell in Heaven . verse . 28. Hira . Ch. 65. What Hira of Odollam is in the figure . verse . 21. Honest. Ch. 66. How all things must serve to the best for those that are Honest or vertuous and feare God . verse . 68. &c. Hunter . Ch. 35. Of the Hunter or Driver and his Office . verse . 35. I. Jacob. Ch. 52. That Jacob cometh after Esau , and holdeth him by the heele ; what that signifieth . verse . 37. Ch. 52. What Jacob is in the Language of Nature . verse . 41. Ch. 53. Why God called Jacob Israel . verse . 23 &c. Ch. 55. How Jacob was blessed by Isaack unknowingly in the stead of Esau ; and what is signified thereby . verse . from 1. to the 50. Ch. 55. Why Jacob must take upon him the rough hairy beasts skin . verse . 23. &c. Ch. 55. The figure of Jacobs being smooth under the skin . verse . 29. Ch. 55. How the figure of Jacob points at Christ . verse . 30. Ch. 56. How Jacob must wander away , and how the Lord appeared to him . verse . from 1. to the 39. Ch. 57. How Jacob came to Laban and served him in keeping his sheepe fourteene yeares for his two Daughters ; what the spirituall figure thereof concerning the Bride of Christ , signifieth . verse . from 1. to the 34. Ch. 58. How Jacob served Laban twenty yeares , and begat twelve sonnes and one daughter , and how God blessed him , and how Laban often changed his wages . verse . from 1. to the 53. Ch. 58. How Jacobs subtilty was a figure of Adams subtilty . verse . 16.17.19 . & 24 &c. Ch. 58. How the twelve Children of Jacob , signifie the Line from Adam to Noah and his Children . verse . 38. Ch. 59. The figure of the sayings of Labans children , that came to J●cobs Eare. verse . 1. &c. Ch. 59. The figure that Jacob fled from Laban , and that Laban pursued him . verse . from 1 to the 25. Ch. 59. What that signifieth , that God sayd to Jacob , get thee up , and goe to Bethel . verse . 14 , 15. Ch. 59. How Jacob stole away Labans heart , what is thereby to be understood . verse . 16. Ch. 60. What it signifieth , that Jacob divided his flocks into two parts because of Esaus wrath . verse . 4. Ch. 60. What it signifieth , that Jacob humbled himselfe before God and his brother Esau. verse . 7 , 8. Ch. 60. What the Present that Jacob sent to Esau , signifieth . verse . 9. to the 13. Ch. 60. How Jacob arose in the night and lead his wives and eleaven Children over the water , what is thereby to be understood . verse . 14. to the 16. Ch. 60. How a Man wrestled with Jacob. verse . 17. to the 23. Ch. 60. How Jacobs Sinew was displaced , what that signifieth . verse . 24. to the 27. Ch. 60. The figure of Jacobs saying , I will not let thee goe except thou blesse me . verse . 28. to the 35. Ch. 60. The Inward Holy figure of Jacobs saying ; ●hat is thy Name verse . from 37. to the 50. Ch. 61. The wonderfull figure , how Jacob and Esau mett , and All mischiefe and evill will was turned into Great Joy and Compassion : what is thereby to be understood . verse . 1. to the 22. Ch. 61. The figure how Jacob divided his wives and children , and went himselfe before them , and bowed seaven times before Esau . verse . 4 to the 9. Ch. 61. The figure , how Jacob would not goe along with Esau. verse . 69. to the 71. Ch. 61. The figure , that Jacob pitched his Tents before the Citty of Sichem . verse . 73. Ch. 63. How Jacob went to Bethel , how Benjamin was borne , and Rachel and Isaack died , what is thereby to be understood . verse . from 1. to the 52. Ch. 63. The figure of Jacobs coming to his father before his End . verse . 53. Ch. 64. How Jacob and Esau departed one from the other , what that signifieth . verse . 4. Ch. 69. How Jacobs sonnes came before Joseph , what is thereby to be understood . verse . 1. to the 35. Ch. 73. How Jacob sacrificed at Beersheba , to the God of his fathers , and spake with him , what the signification is . verse . to the 8. Ch. 73. The figure of Jacobs going forth out of Canaan into Egypt . verse . 11. Ch. 73. The figure of Jacobs sending Juda before him to Joseph , and his weeping upon Josephs neck . verse . 19. &c. Ch. 74. How Jacob and the five youngest brethren of Joseph were set before Pharaoh , and how Jacob blessed Pharaoh . verse . 1. &c. Ch. 74. The very mysticall figure , that Jacob would be buryed in the Land of Canaan . verse . 53. &c. Ch. 75. How Jacob before his End blessed the two sonnes of Joseph . verse . from 1. to the 30. Ch. 76. How Jacob called for all his sonnes , and told them what the state and Condition of every one of them would be . verse . 1. &c. Ch. 76. What Jacob in the Spirit calleth his honour . verse . 24 , 25. Ch. 77. A short figure of the whole world in Jacobs Testament . verse . 59. to the 72. Ch. 78. Of Jacobs buryall . verse . 1. Japhet . Ch. 31. What Japhet is in the Language of Nature . verse . 9. Jared . Ch. 30. What Jared is in the Language of Nature . verse . 19 , 20. Ch. 30. How Jareds Office is twofold . verse . 21. &c. Idolls . Ch. 37. The Originall of the heathenish Idolls , and their Oracles . verse . 7. to the 12. Ch. 95. Of Rachells Idoll-Gods . verse . 9. to the 18. JEOVA . Ch. 35. Of the Name JEOVA . verse . 49. &c. Jewell as a Present . Ch. 50. What the Jewell and Present sent by Abrahams servant signifieth . verse . 22. to 47. Jewes . Ch. 37. How the time of recalling the Jewes is neere at hand . verse . 36. Ch. Ch. 51. verse . 42. Ch. 37. How the Jewes are rejected , and shall be grafted in againe . verse . 59. &c. Ch. 41. The cause of the Jewes and Christians blindnes . verse . 47. &c. Ch. 41. Advise to the Christians , Jewes Turks and Heathen . verse . 53. to the 71. Ch. 51. Why the Jewes did not all turne to Christ when he manifested himselfe in the flesh . verse . 25 , 26. Ch. 51. What a Jew is . verse . 27 , 28. Ch. 51. How a Jew in his Fayth worketh in Christs Officer . verse . 28. &c. Ch. 51. How the Jew and Christian come to filiation . verse . 44 , 45. Ch. 65. Wherefore the Jewes oftentimes slew the Prophets . verse . 28. Ch. 70. How , to Eate Christs flesh , is an abomination to Jewes Turks and Heathens . verse . 66. Ch. 70. How the Jewes Turks and strange Nations doe eate Christs flesh . verse . 69. to the 77. Ch. 70. How the Fathers , viz. the Jewes had no more , a part in Grace , then the strangers had . verse . 78. Ch. 75. A figure , shewing , that God would bring the Jewes into the true Covenant into Christ . verse . from 1. to the 36. Ch. 76. How the Jewes doe in vaine looke after another Master Ruler or Messiah . verse . 50. Image . Images . Ch. 21. How the heavenly Image that God Created in Adam , is capable of the Kingdome of God . verse . 14. Ch. 68. How the Makers of Images are threatned by the Anger of God . verse . 26. to the 31. Infidelity . Ch. 51. How Infidelity is as great in one people as in another . verse . 42 , 43. Interpretations . Interpreter . Ch. 37. By what understanding Interpretations are made . verse . 10. &c. Ch. 35. What the Interpreter , by whom Joseph speaketh , signifieth . verse . 35. Joseph . Ch. 58. How Joseph , signifieth Christ . verse . 50. &c. Ch. 64. The beginning of the most excellent figure of Joseph . verse . from 6. to the 61. Ch. 64. How Joseph was sold and carried into a strange Land . verse . 53. &c. Ch. 64. How Joseph is taxed for unchastity by Potiphars wife . verse . 56. &c. Ch. 64. How Joseph was sold for twenty pieces of silver , and Christ for thirty pieces of silver . verse . 59 , 60. Ch. 66.1 . &c. Ch. 64. What the whole history of Joseph drives at . verse . 61. Ch. 66. Of Josephs Chastity and feare of God . verse . from 1. to the 72. Ch. 66. How Joseph fled from the whore , and what is signified thereby . verse . 45. &c. Ch. 67. How Joseph interpreted the Dreames of Pharaohs Butler and his Baker , and what is thereby to be understood . verse . from 1. to the 18. Ch. 68. The figure of Josephs putting on other cloaths and shaving himselfe . verse . 22. Ch. 69. The figure of Josephs letting his nine brethren out of prison , and keeping Simeon prisoner . verse . 24. to 29. Ch. 69. The lovely figure of Josephs causing his brethrens sacks to be filled , and their money to be given them againe . verse . 36. &c. Ch. 70. How Jacobs sonnes goe againe into Egypt to Joseph , and take Benjamin with them , how Joseph caused them to be brought to his house , and to Eate of his Table ; how Joseph caused his brethren to be set in their Order , and how Joseph was served by himselfe , and his brethren and the Egyptians also by themselves . verse . from 1. to the 94. Ch. 71. How Joseph caused his brethrens sacks to be filled , and the Money to be layd in the top of the sack , and his Cup in Benjamins sack , and caused them to be pursued and challenged for Theeves . verse . 1.66 . Ch. 72. How Joseph manifested himselfe before his brethren . verse . 1. to the 38. Ch. 72. How Joseph kissed his brethren . verse . 20. &c. Ch. 73. How the Countenance of Joseph was manifested to his brethren againe , and how they must be ashamed . verse . 15 , 16. Ch. 73. The figure of Josephs saying , I will tell Pharaoh , My brethren and all my Fathers house is come to me . verse . 25. &c. Ch. 74. The very potent figure of Josephs gathering all the Money together in the Famine . verse . 9 to the 15. Ch. 74. The figure of Josephs buying all the Land of Egypt for Pharaoh . verse . 19. to 21. Ch. 74. Wherefore Joseph bought not the Priests fields , what is the signification thereof . verse . 22. & 27. to the 33. Ch. 74. The figure of Josephs Law concerning the Egyptians fields to give the fift part to Pharaoh . verse . from 23. to the 35. Ch. 77. The Testament of Joseph , and the signification thereof . verse . 37 &c. Isaack . Ch. 40. Why Isaack was chosen and appointed to the Inheritance . verse . 39 , 40. Ch. 46. Of Isaacks Birth , and Ismaels casting out with his mother Hagar , what is thereby signified . verse . from 1. to the 37. Ch. 48. Concerning Isaacks saying to his father , here is fire and wood &c. verse . 16 , 17. Ch. 48. Why Isaack must not be slaine . verse . 20. Ch. 50. The figure of Isaacks meeting Rebeccah in the field . verse . 54 &c. Ch. 52. How Esau & Jacob were borne to Isaack , and what happened to them . verse . 50. &c. Ch. 52. Why Isaack loved Esau more then Jacob . verse . 44. &c. Ch. 54. How Isaack in the famine went to Abimelech & how the Lord appeared to him . verse . 1. to the 17. Ismael . Ch. 40. God did not reject the whole person of Ismael verse . 19. Ch. 40. The figure of Ismaels rejection or casting out . verse . 36. &c. Ch. 52. Of the twelve Princes from Ismael , and of his falling before his brethren . verse . 16. &c. Issachar . Ch. 77. The Testament of Issachar , and the figure thereof . verse . 8. &c. Judah . Ch. 65. What the three sonnes that Judah begat signifie . verse . 6. &c. Ch. 65. Why the Historie of Judah and ●hamar is put between in the Historie of Joseph . verse . 64. &c. Ch. 76. Of the Testament of Judah . verse . 38. &c. Judging . Ch. 70. What the speech of Christ concerning Judging signifieth . Judge not that ye be not Judged . verse . 51. K. Kenan . Ch. 30. What Kenan signifieth in the Language of Nature . verse . 17. Keturah . Ch. 51. What Keturah signifieth in the Language of Nature . verse . 2 Kine . Ch. 68. What Pharaohs seaven fatt Kine and seaven leane Kine signifie . verse . from 11. to the 17. Kings . Ch. 66. For what , Kings and Princes are served by the Nobility . verse . 18 , 19. Kingdome . Ch. 49. How the outward Kingdome remaineth Eternally . verse . 17 , 18. Ch. 76. How the time is neere that the Kingdome of Christ will be manifested to all people . verse . 50. &c. Knowledge . Ch. 45 What knowledge the Outward Man hath of the Kingdome of Christ . verse . 17. &c. L. Laban . Ch. 58. The figure of Labans changing Jacobs wages ten times . verse . 28. &c. Ch. 59. How Laban chode with Jacob , & what is thereby to be understood . verse . 19. Ladder . Ch. 56. What the Ladder of Jacob was , and what the Angells descending and ascending , signifieth . verse . from 4. to the 8. Lamb. Ch. 37. What the wedding of the Lamb is , at which God and Man is Espoused , & Christ Borne . verse . 10. &c. Lamech . Ch. 29. What Lamech is in the Language of Nature . verse . 37 , 38. & Ch: 31. vers. 2. Ch. 29. Of Lamechs two wives and their children . verse . 39. to the 46. & 49. Ch. 29. What the Man and the young Man is which he slew . verse . 48. Ch. 29. What as to Lamech shall be avenged 77 times . verse . 59. to the 64. Land . Ch. 75. Of the peece of Land that Jacob gave to Joseph severally from the rest of his children , and the signification thereof . verse . 31. &c. Language . Ch. 35. Of the Ground of the Head Language , when all people spake but one Language . verse . from 54. to the 59. Ch. 35. What Language the Spirits use . verse . 60. Ch. 37. How long the undivided Language continued . verse . 4. &c. Life . Ch. 11. Whence the true Rationall Life in the Elements is . verse . 27. Ch. 35. The cause of the long Life of the Patriarchs before the Floud . verse . 11. &c. Light . Ch. 3. The Eternall Light , and the Eternall Darknes , is not Created . verse . 2. to the 5. Ch. 10. Without Light the Elements had been unmoveable . verse . 44 , 45. Logick . Ch. 77. When the accute Logick came up . verse . 69. Lord . Ch. 33. How , a Lord , Prince , or Magistrate , hath no authority to shed bloud . verse . 15. &c , Lott . Ch. 43. Why the two Angells lingred in going in , to Lott . verse . 34. &c. Ch. 43. What is signified by Lotts wife . verse . 37. Ch. 43. The figure of Lott in that he would give his two daughters to the Sodomies . verse . 53. &c. Ch. 43. Why Lotts Kinsfolks would not follow him . verse . 65 , 66. Ch. 44. How Lott went out of Sodom , and of the terrible destruction of that whole Country of Hams generations , and what happened upon it , also how it was done . verse . from 1. to the 47. Ch. 44. Why Lotts daughters made their father drunk with Wine . verse . 3. Ch. 44. To what End Lotts wife was turned into a Pillar of Salt . verse . 28. &c. Ch. 44. Lotts wife is a figure of the present Babylonish Christendome . verse . 33. &c. Ch. 44. Why Lotts daughters did lye with their father . verse . 36. to the 47. Love . Ch. 71. How Gods Love , cometh onely to helpe the weake . verse . 19. Lucifer . Ch. 12. Wherefore and from what Lucifer wa● thrust out . verse . 4. Ch. 12. Where Lucifer lyeth captive . verse . 35. Ch. 22. Wher●fore Lucifer was swallowed up into ●h● wrath . verse . 30 ▪ 31 Ch. 25 Where Lucifer sate before the Creation of the Earth verse . 18. Ch. 44. How Lucifer d●sired to see the wrath of Nature . verse . ●7 . Ch. 60. How the pride of Lucifer by the M●sters of the Letter doth shut God up into a peculiar heaven apart . verse . 41 , 42. M. Magistrate . Ch. 22. How the Magistrate is Good , and how not . verse . 74 , 75. Magus . Magia . Ch. 11. The Reader is admonished not to 〈◊〉 the Magia or Magick verse . 8. Ch. 11. How Man is hurt by the wicked Magus or Magician . verse . 12. &c. Ch. 68. Of the Magi or Magicians , which Titulary Christendome is full of . verse . 4. &c. Ch. 68. Of the Magia or Magick art , among the Egyptians and Heathens , till the Kingdome of Christ . verse . 3. Ch. 68. How Man is a true divine Magus or Magician . verse . 23. &c. Mahalaleel . Ch. 30. What Mahalaleel is in the Language of Nature . verse . 18. Maydservant . Ch. 40. What it is that the sonne of the Mayd-servant shall not inherite with the sonne of the Free-woman . verse . 16. to the 70. Man . Ch. 15. Man is Threefold . verse . 27. &c. Ch. 16. Of the distinction between the Heavenly and the Earthly Man . verse . from 1. to the 15. Ch. 16. How Man was while he stood in Paradise . verse . 7. &c. Ch. 18. How Man shall be after the Resurrection . verse . 3. Ch. 19. How Man was ordained to the outward Naturall Life . verse . from 1 to the 16. Ch. 21. Why God created Man of the Heavenly Essence . verse . ●6 . Ch. 22. How Man deceived hims●lfe . verse . 27. Ch. 23. How the Word in 〈…〉 Eve was propagated from Man to Man . verse . 31. Ch. 24. How Man hath a Cure , and the Devill not verse . 13 &c. Ch. 24. How a Divine Man must have ●nmity in himselfe . verse . 31 , 32. Ch. 2● . How Man 〈…〉 God . verse . 14 ▪ 15. Ch. 29. How 〈…〉 in his 〈◊〉 . verse . ●2 , 13. Ch. 29. How 〈…〉 Dominion . verse . 14. Mary . Ch. 37. How Ma●y 〈…〉 M●ther that hath 〈…〉 . verse . ●7 &c. Ch. 56. What 〈◊〉 the ●l●ssing ●elonging to Mary . verse . 29 , 30. M●usim Ch. ●● . What that God M●usim is . verse . 32. Mea●● . Ch. 42. What the th●ee Measures of fine Meale sign●fie . verse . 17 , 18. Melchisedech . Ch. 38. What Melchisedech was . verse . 19 &c. Ch. 38. Why Melchisedech blessed Abraham . verse . 2● . Mercurius . Ch. 17. What Mercurius is . verse . 18 Mercifullnes . Ch. 70. How Mercifullnes hideth its countenance from the repenting soule . Metalls . Ch. 10. What the Metalls are . verse . 17. Ch. 10. Of the seaven Properties in the Metalls . verse . from 18 to the 29. Ch. 16. How in the Earth Stones and Metalls , lyeth a twofold substance . verse . 10. Methusael . Ch. 29. What Methusael is in the Language of Nature . verse . 35 , 36. Methuselah . Ch. 12. What Methuselah is in the Language of Nature . verse . 10. Michael . Ch. 12. When , Michael strove with the Dragon . verse . 10. Midianites . Ch. 64. How the Midianites will bring Joseph with them to Pharaoh ; the time is neere . verse . 29. &c. Money . Ch. 70. The figure of the wrong Money that Jacob commanded them to take with them againe . verse . 36. &c. & 48 , 49. Moone . Ch. 23. What the Moone and the Woman in the Apocalyps signifie . verse . 35. Moses . Ch. 11. The time is Borne that Moses casteth away his vayle . verse . 4. Ch. 30. When , Moses will keepe the sheepe . verse . 52. &c. Motion . Ch. 29. Of Gods Eternall Motion , Moving and forming . verse . 4. Mouth . Ch. 29. What the Mouth of the Eternall understanding is . verse . 3. Murtherour . Ch. 19. Why Eve brought forth a Murtherour the first time . verse . 10. Ch. 62. The figure of Simeon and Levi's Murthour . verse . 31. to the 42. N. Naëma . Ch. 29. Of Naëma . verse . 43. &c. Ch. 29. How Naëma shall be manifested to all People . verse . 68. Names . Ch. 17. What the Great Names are that God called Abraham by . verse . 23. &c Naphtali . Ch. 77. The Testament of Naphtali , and the signification thereof . verse . 33. &c. Nature . Ch. 3. The description of the Eternall Nature . verse . 1. to the 26. Ch. 35. How the Language of Nature is extinguished . verse . 12. &c. Ch. 40. Whereto God useth the Temporary Nature . verse . 31. Ch. 40. What the Condemnation of the Temporary Nature is . verse . 32. Night . Ch. 12. Where , there is no Night . verse . 1. Nimrod . Ch. 35. Of the Name Nimrod . verse . 29. &c. Noah . Ch. 31. What Noah is in the Language of Nature . verse . 3. & 32.2 . Ch. 32. Why Noah was accounted righteous before God . verse . 13 , 14. Ch. 34 What Noahs drunkennes signifieth . verse . 27. Ch. 34. How Noah cursed Ham. verse . 1. to 40. Ch. 35. The Names of the children of Noah are seaventy two . verse . 15. to 48. Ch. 43. Where , Noahs curse came into Judgement . verse . 29. Nothing . Ch. 3. The Nothing hungreth after the something . verse . 5. O. Oake . Ch. 63. What the Oake signifieth under which Jacob buryed the Idoll Gods and the Eare-rings . verse . 4. to the 15. Office . Officer . Officers . Ch. 22. How the Office is Good , and how not Good . verse . 72. Ch. 66. How the potent in the Office of God are great Trees without fruit . verse . 16 , 17. Ch. 66. How the Offices and Officers are Gods , and are Gods servants . verse . 22. Ch. 66. How a Man in an Office must serve either God or the Devill . verse . 59. Ch. 66. How this world hath two sorts of Officers . verse . 37. to 59. Ch. 77. Where the worldly Office of a Judge hath its Originall . verse . 21. to the 25. Ch. 66. How an Officer becometh a Lucifer ; also how he is free from the Commandement of Death . verse . 23. to the 27. Ch. 66. How all Officers are set in the Kingdome of this world . verse . 28 , 29. Ch. 66. How at present , is the time of the Coming of the Lord , to burne the Citty of these wicked evill Officers with the fire of Gods Anger . verse . 30 , 31. Oracle . Ch. 37. How the first holy Oracle after the Floud , Manifested it selfe . verse . 15. P. Paradise . Ch. 17. Of Paradise . verse . 1. to the 43. Ch. 18. Of the Paradisicall Government . verse . 1. to the 34. Ch. 25. How Paradise is one certaine place . verse . 16. Pastours . Ch. 74. Of all spirituall Pastours or Shepheards , who sit without Christ in that Office . verse . 6. Pearle . Ch. 22. How the Pearle of the whole world is troden underfoote . verse . 35. Philistian . Ch. 47. What Philistian is . verse . 23 , 24. Physick . Ch. 21. Whence Physick doth arise . verse . 7. to 9. Plants . Ch. 12. Whence it is that some Plants are Poyson . verse . 36. Potiphar . Ch. 64. What the figure of Potiphars wife is . verse . 10 , 11. Pottage . Ch. 53. What the Lentill Pottage was . verse . 4. Prayer . Ch. 38. How Man with his prayer and will awakeneth the sword of Anger . verse . 11. Predestinated . Ch. 30. What is predestinated to condemnation . verse . 8 , 9. Ch. 40. Ismael is not predestinated to Condemnation . verse . 35. to the 54. Present . Ch. 70. What the Present was that Josephs Brethren brought him in their hands . verse . 52 , 53. Pride . Ch. 24. What Men erect with their great Pride and care for the Belly . verse . 21. &c. Prince . Ch. 33. How a Prince or Lord hath no power to shed Bloud . verse . 15. &c. Principles . Ch. 4. Of the two Principles , Gods Love , and Anger . verse . 1. to the 21. Ch. 32. How Sem , Ham , and Japhet , are an Image of the three Principles . verse . 5. &c. Prosperity . Ch. 66. Man in temporall prosperity , and in favour and good will of many Men , ought not to be secure . verse . 50. to the 56. Prophet . Ch. 67. How the Prophet is the mouth of the Kingdome . verse . 9. &c. Purgatory . Ch. 25. Of the Purgatory of soules . verse . 13 , 14. Purple Mantle . Ch. 70. To whom the purple Mantle of Christ is avaylable . verse . 42 , 43. Purpose . Ch. 61. How in God there is no purpose . verse . 60 , 61. & 64. Q. Qualities . see Formes . R. Rachel . Ch. 28. What it signifieth , that Rachel dyed and was Buried at the Citty Bethleem . verse . 29. Ch. 28. How Rachel was big with childe when Jacob went from Laban . verse . 30. Ch. 58. Why Rachel sayd : give mee children . verse . 1 , 2. Ch. 58. Why Rachel must be barren . verse . 47. Ch. 63. How Rachel bare Benjamin and dyed , what the signification of it is . verse . 20. &c. Rained . Rain-Bow . Ch. 32. Why it Rained fortie dayes and fortie nights . verse . 23. &c. Ch. 33. Of the Rain-Bow and its Colours . verse . 25. to the 40. Ram. Ch. 48. How the killing and dying falleth not upon the right Man , but upon the Ram. verse . 28. &c. Raven . Ch. 32. What the Raven signifieth . verse . 38 , 39.41 . Reason . Ch. 41. How Reason introduceth every thing into Gods will . verse . 27. to the 37. Rebeccah . Ch. 50. Rebeccah signifieth Sophia . verse . 48. Ch. 50. The figure of the Glorious Banquet of Abrahams servant with Rebeccah . verse . 49. &c. Ch. 52. How in Rebeccah two Kingdomes strove one with another . verse . 20. to the 30. Ch. 53. Why the Strife arose in Rebeccah . verse . 27. Ch. 53. Werefore Rebeccah loved Jacob. verse . 54. Ch. 55. Why Rebeccah must set Jacob in the place of the Blessing . verse . 26. &c. Ch. 19 Of Rebeccahs subtilty and deceit with Jacob. verse . 20. Religion . Ch. 36. Whence the Contempt of Religion proceeds . verse . 14. Remedy . Ch. 66. To whom there is no more Counsell or Remedy , to Eternity . verse . 47. Repentance . Ch. 31. Of Gods Repentance , where he sayth , It repenteth mee . verse . 17. to the 45. Ch. 70. It is a figure of Repentance , that Jacobs Children must goe into Egypt for food twice . verse . 15. to the 23. Respect . Ch. 51. How in Gods presence there is no respect of Name or Person . verse . 32. to the 41. Reuben . Ch. 63. What Reuben signifieth . verse . 44. Ch. 63. How Reuben lay with his fathers Concubine , and what the signification thereof is . verse . 31. to the 45. Ch. 76. The Testament of Reuben , and the figure thereof . verse . 4. to the 18. Revenge . Ch. 22. Whence in Man the wrath and vengeance to be revenged , ariseth . verse . 58. to the 64. Ribbe . Ch. 19. What the Ribbe and dividing of Adam signifieth . verse . 2. & 6. Riches . Ch. 58. How the Riches of the outward Man belong to the New Man . verse . 21. &c. Right . Ch. 60. How , Right , is God , and , wrong , is the Devill . verse . 60. Rocks . Ch. 23. Why at Christs Death the Rocks clave asunder . verse . 3. Ring . Ch. 65. What the Ring , Bracelet , and Staffe of Judah signifie . verse . 32. S. Saba or Sheba . Ch. 54. What the fountaine Saba or Sheba signifieth . verse . 15 , 16. Sacrifice . Ch. 27. Of Cains and Abels Sacrifice . verse . 1. to the 40. Ch. 27. Why an Earthly Sacrifice must be . verse . 18. &c. Ch. 27. Why the Sacrifice without Faith is loathsom to God . verse . 13. Sarah . Ch. 40. Why God made Sarah unfruitfull , verse . 27 , 28. Ch. 42. How God asked for Sarah . verse . 26 , 27. Ch. 42. What Sarahs laughing and lying signifie . verse . 30. &c. Ch. 49. Of Sarahs Death and Abrahams purchased burying place , what is signified thereby . verse . 1. to the 18. Ch. 51. Why Sarah brought forth but one son . verse . 3. Schooles . Ch. 51. Of what profit the knowledge of the high Schooles or Vniversities , and the Devills knowledge , is . verse . 49 , 50. Ch. 64. Whence the Confused Languages of the high Schooles or Universities , come . verse . 24. Ch. 69. The spying and prying of the high Schooles or Vniversities , helpeth not into the Kingdome of God . verse . 20 , 21. Ch. 77. When , the time of the high Schooles or Vniversities began . verse . 67. Scorner . Ch. 40. Why God must have the scorner also , in this time of Life . verse . 23. &c. Sea . Ch. 16. What the Glassy Sea is . verse . 28. Sem. Ch. 31. What Sem is in the Language of Nature . verse . 6. Ch. 34. How Sem and Japhet tooke a Garment upon their shoulders . verse . 20. to the 26. Serah or Zerah . Ch. 65. The powerfull figure of the Birth of Peres and Serah or Zerah . verse . 58. &c. Serpent . Ch. 20. Of the Creation and subtilty of the Serpent . verse . 9. to the 19. & Ch: 22.29 . Ch. 20. In the Serpent lyeth excellent art . verse . 17 , 18. Ch. 22. The Devill hath infected the Ens of the Serpent . verse . 33. Ch. 22. Why the Serpent is sayd to be a virgin . verse . 34. Ch. 23. Wherefore God cursed the Serpent . verse . 23. to the 29. Ch. 27. Where the Serpents head was first trod upon and broken . verse . 11 , 12. Ch. 38. How the Serpents Ens and also the Line of Christ lay in Abraham . verse . 13. Seth. Ch. 29. What the Name Seth signifieth in the Language of Nature . verse . 24. Sheckle . Ch. 49. An Exposition of the foure hundred Sheckles of silver that Abraham gave for the field . verse . 8 , 9. Shepheard . Ch. 58. How a Sheheard is more highly esteemed before God then the highly Learned worldly wise Man . verse . 32. &c. Ch. 60. Why Gods Spirit hath so exactly described the slight actions of meane Shepheards . verse . 49 , 50. Sichem . Ch. 61. What the Name Sichem signifieth . verse . 75. Signall Starre . Ch. 70. How the signall Starre or ascendant appeared . verse . 30. &c. Simeon . Ch. 76. The Testament of Simeon and Levi , and the figure thereof . verse . 17. to the 37. Sinew . Ch. 60. What it signifieth , that the Children of Israel eate not that Sinew of the Ham. verse . 51. &c. Sinne. Sinner . Ch. 22. Of the Originall of Actuall sinne , and of the awakening of Gods Anger in the humane property . verse . 1. to the 82. Ch. 22. What sinne is , and what is not sinne . verse . 39. &c. Ch. 22. What the sinne against the Holy Ghost is . verse . 43 , 44. Ch. 27. What it is that attaineth the forgivenesse of sinnes . verse . 45. Ch. 48. How farre it must goe with the repenting sinner . verse . 21. &c. Ch. 78. The figure of a Converted sinner . verse . 5 , 6. Sleepe . Ch. 19. What Adams sleepe signifieth . verse . 5. Sodom . Ch. 42. Of the three Men , which appeared to Abraham in the plaine of Mamre and went towards Sodom , and burnt the Citty of the Children of Ham with fire from the Lord. verse . 1. to the 35. Ch. 43. Of the destruction of Sodom and Gomorrha , how God shewed it to Abraham before . verse . 1. to the 7● . Ch. 43. How Sodom is a looking Glasse for the present world . verse . 67. &c. Ch. 43. What figure , the Judgement upon Sodom is . verse . 14. Ch. 44. What fire was rained downe upon Sodom . verse . 24. &c. Sophia . Ch. 25. Sophia is the Tincture of the light . verse . 14. Ch. 25. The fire-soule is the Man or husband of the Noble Sophia , and it is of the fires Tincture . verse . 14. Ch. 37. How Sophia generateth the true Joseph . verse . 14 , 15. Ch. 52. What is called Sophia . verse . 6. Ch. 52. When , the Magick fire of the soule is Bridegroom to the Noble Sophia . verse . 11. to the 14. Soule . Ch. 10. True understanding lyeth in the Soule . verse . 3. Ch. 11. What the soule is . verse . 20. & 15.25 . Ch. 15. How the soule standeth in three Kingdomes . verse . 15.18 . to the 24. Ch. 15. There is not three soules but one . verse . 24. Ch. 17. Of the soules great power . verse . 43. Ch. 22. Whither the soule must goe after the Judgement . verse . 47. Ch. 23. How the soule of Adam and Eve were ashamed . verse . 1. Ch. 25. How the soule may goe through the Judgement , or how not . verse . 2.3 . & 15.26 . Ch. 25. How the Virgin childe must flee from the fire-soule . verse . 9. Ch. 34. Of the Animale soule in the Regeneration . verse . 17. Ch. 37. Wherefore God bringeth the soule into trouble . verse . 8 , 9. Ch. 52. How the soule may see God . verse . 10. Ch. 56. When , Gods Grace entreth into the soule . verse . 36. Ch. 69. The first Condition of the poore soule when it turneth to Christ . verse . 7. &c. Ch. 70. How the soule standeth in three Principles . verse . 5. Sound . Ch. 5. How the sound or tune in Heaven , is . verse . 19. Ch. 5. How the sound or tune in the Darknes or Hell , is . verse . 19. Speake . Ch. 35. Whence it cometh Originally that Man can speake . verse . 73. Ch. 36. From what it is that Man can spake and understand . verse . 85. Spirit . Ch. 4. Of the Originall of the Multitude of spirits , Good , and Evill . verse . 11. Ch. 8. Of the Spirits of the outward world , from Time , that passe away . verse . 13. Ch. 29. How the Spirit of God hath from Eternity sported with it selfe in the spirituall world . verse . 4. Ch. 36. From what the false spirituall persons or Clergy have spoken . verse . 30. &c. Steward . Ch. 70. What Josephs Steward signifieth . verse . 50. Strife . Ch. 25. Of the Strife betweene the seede of the Woman and the seede of the Serpent . verse . 10. &c. Ch. 36. Wherefore Men doe strive . verse . 62 , 63. Ch. 52. When , the Strife in Man is manifested , and Christ breaketh the Serpents head . verse . 31. &c. Ch. 60. What the Strife about the Letter is . verse . 47 , 48. Ch. 62. Wherefore the Strife in Christendome must be . verse . 19. Ch. 62. With what strife a true Christian striveth . verse . 21. &c. Ch. 64. How all strife cometh from the Tower of Babell . verse . 28. Ch. 75. How the time of strife is at an End . verse . 29 , 30. Substance . Ch. 53. How the Divine Substance giveth it selfe into Nature . verse . 18. Succoth . Ch. 61. The figure of Jacobs going to Succoth . verse . 72. Sun . Ch. 11. From what power the Sun shineth . verse . 35. Ch. 13. Whence the Sun taketh its Lustre . verse . 16. Supper . Ch. 70. What that Supper is , Revelations verse . 3. from 44. to the 46. Swearing . Ch. 53. What Swearing by God is called . verse . 9. Sword . Ch. 25. Of the Cherubine Angells , Sword . verse . 4. to the 13. Ch. 25. The Originall of the flaming Sword of fire . verse . 25. T. Teachers . Ch. 28. What Teachers the children of this world will have . verse . 44. Ch. 36. By what a Man shall know , whether a Teacher come from God or from the Letter . verse . 54. &c. Ch. 41. How the unfitted Teachers will needs preach the Holy Ghost into the selfe-will . verse . 46. Temple . Ch. 15. What the Temple of God is . verse . 12. & Ch. 36.16 . & Ch. 52.8 . Ch. 27. How the Temple of Christ must be brought along into the Materiall Church of clay . verse . 49. Temptation . Ch. 48. How Man without Gods Grace cannot stand in Temptation . verse . 2. Testament . Ch. 46. What a Man must doe , if he would reade and understand the Old Testament . verse . 29 , 30. Ch. 46. Wherefore the figures of the Old Testament have remained silent to this last Time , and now shall be made manifest . verse . 31 , 32. Ch. 54. Of the figure of the Old and New Testaments . verse . 17. Tetragrammaton . Ch. 35. Of the Name Tetragrammaton . verse . 53. Thamar . Ch. 65. Of Judah and Thamar : A mysticall figure of Adam and Christ , wherein the new Birth is excellently prefigured . verse . 1. to the 65. Time . Ch. 30. Of the seaven appointed Times . verse . 34. to 46. Ch. 30. When the sixt number of Time is . verse . 44. Ch. 31. Of the seaven Times from Adam to the End of the World . verse . 38. to 45. Ch. 69. How the Time of Redemption draweth neere . verse . 23. Timnath . Ch. 65. What Timnath signifieth . verse . 22. Torment . Ch. 71. What it is that hath no Torment . verse . 21 , 22. Towre . Ch. 35. Wherefore the children of Noah purposed to build a Towre . verse . 64 , 65. Ch. 35. What the Mystery is of the Towre , and of the divided Languages . verse . 68. to the 75. Ch. 36. What the Towre of Babell is . verse . 15. Ch. 36. What the figure of Babells Towre is . verse . 5. to the 11. Ch. 36. What the Babylonish Towre was under Moses & among the Heathen , & now is among Christians , Jewes & Turks . verse . 33. Ch. 36 How a Man ought to Consider of the Towre and Citty Babell . verse . 58. Ch. 36. How wee must goe out from all Babylonish Master-Builders of that Towre . verse . 50. &c. Ch. 66. How worldly Judges ought not to relye upon the Towre of Babell . verse . 60. Ch. 35. How the Time is borne that wee shall be lead away from the Towre of Babell . verse . 67. Tree . Tree of Life . Ch. 35. How the Humane Tree hath by Noahs Children spread it selfe abroad in its properties , and how at the Towre of Babell they were divided in the Properties by the Confusion of Languages into severall and different people and Nations . verse . 1. to the 75. Ch. 36. How the Jewes , Christians , Turkes , and Heathens , are but one onely Tree . verse . 37. to the 40. Ch. 36. How wee may againe one with another , be One people , one Tree , one Man with soule and Body . verse . 43 , 44. Ch. 17. Why God set the Tree of Life before Adam . verse . 38. to the 43. Ch. 17. The Tree of Life , and the Tree of the Knowledge of Good and Evell , are but one . verse . 10. &c. Trinity . Threefoldnes . Ch. 1. Of the Trinity . verse . 3 , 4 , 5. Ch. 7. Of the Holy Trinity or Threefoldnes of the Divine Essence or Substance . verse . 1. to the 19. Tubalcain . Ch. 29. Of Tubalcain . verse . 44. to the 46. Turks . Ch. 40. How the Turks lye under the vayle of Christ , and are borne in the house . verse . 72. &c. Ch. 40. How God heareth the Turks in the Sonne . verse . 74. &c. Ch. 40. How the Turks doe not blaspheme the Holy Ghost . verse . 78. &c. Ch. 40. Wherefore God hath taken away the Candlesticks from the Turks . verse . 82. &c. Ch. 40. How the Holy voyce of Christ is not departed from the Turks , to forget them Eternally . verse . 87. &c. Ch. 40. Of the diff●rence between the Turks and the Christians . verse . 92. to the 99. V. Venus . Ch. 10. How the inward and the outward Venus are step-sisters . verse . 58. Ch. 13. Venus is the substance of all Metalls . verse . 18. Verbum Fiat . Ch. 11. How the Verbum Fiat , is still at this day Creating . verse . 11. Visions . Ch. 67. What the right Visions are . verse . 7. Voyce . Ch. 23. Of the voyce that was in the Garden . verse . 11. to the 16. Ch. 55. The figure of Isaacks saying ; The voyce is Jacobs voyce , but the hands are the hands of Esau. verse . 27 , 28. Understanding . Ch. 3. Why the Divine understanding bringeth it selfe into spirituall properties . verse . 13. Ch. 3. The Divine understanding receiveth no source into it selfe . verse . 21. Ch. 29. What the Eternall Divine understanding is . verse . 1 , 2. Unquietnesse . Ch. 66. What the unquietnes is . verse . 65. W. Warre . Warriour . Ch. 22. How warre is Good , and how not Good . verse . 73. Ch. 38. Whence all warre and strife hath its Originall . verse . 7. to the 10. Ch. 33.22 . &c. Ch. 38. Of the beginning of the Heathenish warres , how Abraham delivered Lot ; and of Melchisedeck to whom Abraham gave Tythes . verse . 1. to the 26. Ch. 55. How it is not God , but the Kingdome of Nature in the Anger of God that will make warre . verse . 45 , 46. and Ch: 38 ▪ 16 , 17. Ch. 30. What the Christians warres are . verse . 42. Ch. 38. No Christian warreth . verse . 15 , 16. Ch. 62. What the outward warre that Christians make , is . verse . 24. Ch. 33. What every warriour or Souldier is . verse . 19 , 20. Washing the Feete . Ch. 42. What Abrahams washing the Feete , signifieth . verse . 11. Water . Ch. 4. Of the water of Eternall Life . verse . 15. Ch. 10. Of the water which Christ will give us to drinke . verse . 56 Wedding . Ch. 70. Where the assured wedding of the Lamb is . verse . 25. &c. Ch. 70. What a Man must doe , when he will enter in to the wedding of Christ . verse . 38. Whore . Ch. 36. What the Babylonish whore , and the Dragon Beast , is . verse . 20. &c. & 37. Ch. 36. Of the Antichristian Babylonish whore , of all Tongues , Nations , and Languages , and what lyeth hid under the Languages and Towre of Babell . verse . 1. to the 85. Ch. 30. Whence the Mother of the Babylonish whoredom is arisen . verse . 22 , 23. Ch. 36. Of the Babylonish whores childe or Bastard , which is predestinated to Damnation . verse . 23. &c. Ch. 37. How the unchastity of the Babylonish whore , is come up before the Most High . verse . 61. Ch. 36. What the whores Beast , is . verse . 41. Ch. 36. How the whore hopeth for a Golden Temple or Time . verse . 70. &c. Ch. 36. How the whore must fall . verse . 69. Ch. 36. What is meant by the whoredom committed with the Letter . verse . 44. &c. Ch. 62. What is whoredom in the sight of God . verse . 30. &c. Ch. 65. What the whoredom of Judah with Thamar , signifieth . verse . 38. &c. Ch. 65. What Davids whoredom with Bethsheba , signifieth . verse . 41. Ch. 65. What Salomons whoredom , signifieth . verse . 45 &c. Ch. 66. What the powerfull figure of the whorish unchast world is , which vermine the world is at present full of . verse . 41. &c. Wicked . Ch. 60. How God dwelleth even in the Abysse of the wicked soule . verse . 44. Wife . Ch. 41. How a Man must leave , wife , children , &c. to be a true Christian. verse . 54.65 . Will . Willing . Ch. 26. Wherefore the fire-soule hath free - will . verse . 7. Ch. 27. What the will must do that it may with its desire goe to God . verse . 4 , 5. Ch. 27. The Humane Free - will is become sinfull . verse . 16. Ch. 29. Why there is a Contrary opposite will . verse . 6 , 7. Ch. 61. What the Ability of the will is . verse . 57 , 58. Ch. 61. The Cause why the false wicked or evill will turneth not it selfe towards Grace . verse . 59. Ch. 66. How in this Time [ of Life ] all things passe in free - will . verse . 21. Ch. 66. How , knowing Nothing is better then willing for selfe . verse . 66. Ch. 71. Of the Divine willing and of the Humane willing . verse . 25. to the 36. Wisdome . Ch. 1. What the Eternall Wisdome is . verse . 6. Ch. 29. How the Eternall Wisdome hath introduced it selfe into a formed visibility . verse . 1. to the 70. Ch. 41. A Speech to the Reason - wise , verse . 42. &c. Woman . Ch. 19. Of the building or framing of the Woman . verse . 1. to the 27. Ch. 41. How the Woman is saved through bearing of children . verse . 29. &c. Ch. 66. What the Woman upon the Moone in the Revelations is . verse . 34 , 35. Word . Ch. 2. Of the Word or Heart of God . verse . 1. to the 11. Ch. 2. Of the Outspoken Word . verse . 7. Ch. 28. What the Literall Word is . verse . 56 , 57. Ch. 36. How Man should try himselfe in the framing of his words . verse . 81. &c. Ch. 40. What Gods Word assumed . verse . 10. Ch. 56. Why our soule and the Word that became Man , are compared together . verse . 23. &c. Ch. 61. What the Word is . verse . 43 , 44. World . Ch. 2. The whole world lyeth in a Clod of Earth . verse . 6. Ch. 2. Of the inward world . verse . 9. Ch. 2. How one world is in another . verse . 10. Ch. 4. Of the Three worlds . verse . 12. Ch. 17. That same world , wherein Adam was before his Eve was , must come againe . verse . 9. Ch. 29. What the invisible spirituall world is . verse . 4 , 5. Ch. 31. How Sem , Ham , and Japhet , are an Image of the Three - worlds . verse . 10 , 11. Wrong . Ch. 71. How Man doth a twofold wrong . Z. Zebulun . Ch. 77. The Testament of Zebulun , and the figure thereof . verse . 3. to the 7. FINIS .

FOUR TABLES OF Divine Revelation Signifying What GOD in himself is , without Nature ; and how considered in Nature ; according to the THREE PRINCIPLES .

ALSO What HEAVEN , HELL , WORLD , TIME , and ETERNITIE are ; Together with all Creatures visible and invisible : and out of what all things had their Original .

Written in the German language by JACOB BEHM , and Englished by H. B.

LONDON Printed for H. Blunden , and sold at the Castle in Corn-Hill 1654.

TO THE READER With an Account of the following Tractate .

IT 'S no less common with men would seem wise , than inconsistent with those that are really so , to find a facile Faith for what they like , and a sturdy Diffidence for what they dislike : Like the twins of a byass'd Judgment , the one savouring of Affection , the other of Prejudice , and both of Partiality .

That some Passages in the precedent Life will meet with such , I make no question , and therefore thought it not unnecessary to acquaint them with this Truth , that what therein is related concerning our Author , by the learned Gentleman that penn'd the Narrative , was receiv'd not from uncertain wandring Reports , but Authentick Information , from the Tongues and Penns of those , that ( during his life upon Earth ) were his familiar Associates ; Men consciencious both in Words and Deeds , well knowing what strict account must be rendred of both . And how sad an Account have they then to make , whose Throats , like open Sepulchers , blast with their breath ( as far as their venome reaches ) the most eminent Gifts of God in men that bear his Image ? whereof did they know the danger , it could not but make them tremble to consider how their poysoned Arrows will return and stick in their own Souls : Yet have some not feared malitiously to defame this deep illuminated man of God ; A man whose Writings ( though not to us made Canonical by Miracles ) manifestly appear to have been the Dictates of God's Spirit ; and the Will of God , the Rule of his whole life ; alwaies resigning himself ( as his own Pen testifies ) to the Divine Will : to will and work nothing but according to the will of God . Yet against the spirit of this pious man ( as if they feared an Ecclips of their Evening splendor , by the Day-light of his writings ) have some ( especially among the Lamps of our Tabernacles ) spit forth their Venom , in Aspersions so injuriously false , and palpably absurd , that neither Reason nor Religion , Prudence or Piety , could yield any motive thereunto ; only the Monster of their own frailty . Thus doth the Prince of the Air blind men with self-love ; that though in others they abhor unrighteousness , yet themselves can rashly proceed to sentence , before they understood him , yea some of them , before they had read one Leaf in his Writings : Whereas others that have seriously studied him , and ( with divine assistance ) understood much of him , can justly as clearly evidence the true concordance of his writings , with the word of God in Holy Writ ; and their inconsistence with conceited Sects , corrupt Doctrine , both of our own and former Ages , and all Heterodox Opinions whatsoever . Well may be said of him , what an experienc'd Philosopher writeth of Paracelsus ; Cur praestantis viri famam , omni laude dignissimi , periclitari sinemus ? Scripta sua non nisi ad Dei Gloriam , proximique emolumentum edentis ; lucrum utique , ut calumniantur , ex aliorum per scripta ipsius seductis incommodis nequaquam quaesitum ivit ; neque , quod inimicii sius factitare solent , ideo Medicinae dedit operam , ut ex aegris salu arem faceret ; sed quicquid fecit , bono animo fecit , absque mercede , quam nec accepit , nec opus habuit , artibus suis ipsi absque aliorum detrimento abundè sufficientibus . Omnes prudentes veritatis amatores neminem ei unquam parem fuisse etiamnum credunt . Quod vero ignorantium quorundam invidia contemtim habetur , ipsi nihil derogat , i●se enim manebit Paracelsus , & hi imperiti convitiatores , suam tantum impudentiam prudentes , &c.

'T is true , in respect of the common stile of most Authors , his language may , to some , seem somwhat monstrous ; So do the Characters of Letters to Children , primo intuitu ; and many , even Scripture expressions , to the Ears of the Natural man Besides , he proceeds much by affirmation ; not Disputing , but Convincing Error ; having not received his Knowledge from men , or from the imperfect fallible Principles of the Schools , but from the true Fountain of Wisdom and Knowledg . Nor did he write , as most do , by transcription out of other mens Books ; nor were his Dictates neither , the Products of his own Fancy , but by Divine influence ; and ( as is his own expression ) out of his Three-leav'd Book , which the Hand of God had opened in him : wherein he found the Knowledge , not only of all that Moses , the Prophets , Christ and the Apostles taught in Sacred Scripture , but of all Mysteries also in Heaven and Earth , as himself affirms in his Epistles , and many other of his writings . But lest his own Testimonie should seem invalid , I make bold to insert what a learned German writeth of him .

Now ( saith he ) when Reason supposeth that it is ascended up to the height , with its Wisdom and Arts , God hath stirr'd up this our dear Jacob Behmen ( a plain unlearned Tradesman ) and gifted him with such a noble endowment of the Universal Knowledge of God and Nature , and shewn him the Centre of all Beings ; How all things arise from God Originally , consist in God , and again return and flow into him &c. thereby to call man to the knowledge of God , of himself , and all things ; That he might turn from the corrupt Dark being of this World to Christ the only Light &c.

This high , rare , and pretious Gift ( which hath not been manifested in the like manner and Degree , Height and Depth , Breadth and Length before these times ) our Jacob Behmen learned in God , hath employed in all faithfulness and simplicity , and lay'd it forth as it was given and imparted to him : And in all his writings hath lay'd his ground in God , and hath reared up his whole Building , very deeply founded , from Him : As Christ speaketh of the wise Master-Builder , that he digged deep , and layd his foundation on a Rock , whereupon he built his Tow'r on High . As it is clearly to be seen how he doth all along , drive and press at God , Christ , and his Spirit ; at Faith and Love ; at the mortifying of the old , and the renovation of the new-man ; And in brief , at the Restauration in Christ of God's Image in us , which did disappear in Adam ; Also he shew●th the Order , Harmony , and Birth of all things ; and how they subsist by the power of the yet uncessantly working word of Gods FIAT , and hold their Analogy and orderly proportion in the wisdom of Gods wonders : But he doth not set it forth with words of Scholastick knowledg , and contrived Art of Wisdom in Babel , and of her Builders ; but as it was given him according to the knowledge of Nature , in his own Gift . And though such Tearms and Phrases as he uses seem hard and harsh at first , yet the diligence of an observant Reader , that earnestly desireth knowledge for his Edification , will ( by the indwelling Grace of God ) so bring him into a right apprehension thereof , that what before seem'd difficult and dark , will at length be plain , clear , and easy , as it hath hapned to my self . Thus far his own Country-man and Accquaintance .

Moreover he had the knowledge of that wonderfull Mystery ( containing the Secrets of the whole Creation ) The language of Nature , and that in his Native tongue ; whereby the very name of every thing gave him clear Inspection into the Nature of it . This Knowledge had Adam in his Innocency , but by his Fall lost it : Else it had been understood ( as our Author affirmeth ) in the Language of every Nation .

Now to the incredulous , if they could but fathom his depths , I should only bid them ask themselves this Question ; Whether Art or Nature ever did or can produce such sublime Knowledge , such pure and distinct knowledge of the highest Mysteries ? knowing that upon debate with their serious Thoughts , they must speak the Negative . But there is a malicious Ignorance possesseth many , by which they condemn all things above their , Sphear , and cry down that excellency in others which exceeds the fathom of their own Comprehensions : I need not travail for Proof or Instance , Istorum plena sunt omnia , They are no where not to be found .

Concerning the following Tractate , it contains Four Tables with their Explication ; wherein may be seen , by a spiritual eye , the Ground and Foundation of all the Authors Works , and profound Mysteries ; Yea there is also clearly decypher'd , that so much sought , and so rarely found Secret Cabal of the antient Rabbies . These Tables indeed contain the Summe of all the Authors writings , of all his Knowledge , of all in Heaven and Earth , yea of all the highest Mysteries that Man , in this life , is capable of knowing .

The First Table , as the Radix , briefly includes the rest ; The other three are Branches of the First , and all together are properly termed an A.B.C. to all that the Author hath written ; which when I perceiv'd , I could not but much desire their publication ; and not knowing when or by whom that might be done , I furnish'd my self with all necessaries thereunto ; and so by God's enablement perform'd it with that care and diligence , which the Majesty of the matter requires . And though I know it a general Expect , that the skill of a Translator should illustrate his Author , yet that , in this and some other of his Writings , can not well be done ; for whoever ( not perfectly baptised into his Spirit ) shall render them in the genuine phrase of other language , and not punctually verbatim , will force his Reader to a double loss , both in the significancie of expression , and in the mind of the Mystery .

In a word , this following Tractate I have annexed to the Author's Life , and both , not unfitly , to his Mysterium Magnum : For the first ten Chapters of that Book , are not only introductory to the following Commentary , but likewise an excellent illustration of these Tables ; wherein the pious Reader , by a due search , may happily find ( pulsanti dabitur ) a greater Treasure than the World can afford , and that to his infinite satisfaction ; which I heartily wish him , together with the Life , Light , and Love of Jesus Christ ; In whom I rest

His Servant H. BLUNDEN

1 Table What GOD is without Nature & Creature . What God without Nature and Creature is , and what the Mysterium Magnum is : How God , by his breathing forth or speaking , hath introduced himself into Nature and Creature . Abyss 1 NOTHING & ALL Father 2 Will of the Abyss . JE Sonn 3 Delight or impression of the Will . HO Spirit 4 Science or Motion . VA 5 GOD in Trinitie . Thus is GOD without Nature and Creature considered . 6 WORD in GOD. 7 Wisdom . Begining of Mysterii Magni of the Eternal NATURE
Here begineth Mysterium Magnum as distinction in speaking the WORD ; where the WORD by Wisdom is made distinct , Natural , Sensible , Comprehensible , and Invenible .

The Eternal begining of the Principles is here also understood , with Gods Love and Anger , in Light and Darkness .
GOD in LOVE GOD in WRATH 9. The First principle Spiri - 8 The second Principle Moving , Thinking tual Dark , Feeling , M●nd , Nature V II Angel , Light , Love-fire . 10 Tincture or speaking of the Trinity . I Desire , II. Prick or Science , III Angush , IV Fire , Angelical World Root of the four Elements . VI Sound or Distinction . VII Essence , or essential wisdom . Austere Cause of Enmity , Fire root of heat . Hard , Hellish-life , Hell , Sub - Growing or Greening in the Spiritual World . 12 Pure Element . 13 Paradise . Sharpness cold fire Root , Devill , stan - SAL , MERCURIUS , SULPHUR tial . 14 Begining of the external World . Here begineth the external visible World , as the out-spoken visible WORD . 1 Is understood the good Life of the creature which stands in the Quint-Essence . 2 The poison and grossness of the Earth and Earthy Life . 3 The Reader understanding these , all Doubts and Queries cease in him : and Babel is left in Ignominie . The third Principle 15 Heaven . Starrs 16 Quint-Essence Good Powers . The 17 The 4 Elements . Devill 's Poyson introduced . Out spoke WORD . 18 Earthly Creatures .

A Brief Explication of the first Table , of GOD revealed ; how out of himself he continually begetteth , and breatheth forth himself : And how this Table is to be understood .

NUmber . I. Is the Abyss , the Nothing , and the All. There we begin to consider , what God in himself is , without [ or besides ] Nature and Creature ; and this consideration of the hidden God , extendeth unto Wisedom , Numb . 7. Therein is understood how God dwelleth in all , and how all things from him have their existence ; but , himself is to all Incomprehensible , and as a Nothing ; yet through that All , he maketh himself visible , sensible , and (a) (a) Invenible Findlich . attainable .

Numb . 2. Is the Will of the Abyss . And by it , at the right side , FATHER , and on the other side , JE . This signifieth the Will of the Abyss , which is the Father of all Beings . And the JE signifieth the Eternall One , as the Name JESUS from the Eternall One .

Numb . 3. Is the (b) (b) Good pleasure , Beneplacitum . Delight [ Lubet ] or Impression of the Will ; by which ( towards the right ) standeth SON , and opposite to it , HO , signifying how the self-will includeth it self in the place of its possession : The place is the procreation out of it self ; where God begetteth God ; according to the good pleasure of his propriety . The HO is the breathing of the will , through which the Delight passeth .

Numb . 4. Is Science or Motion : at the Right standeth SPIRIT , and over against it VA. Science , is the attraction of the Will to the place of God ; where the Will comprehendeth the Delight which proceeded to the Son , or to the breathing ; by which outbreathing is understood the Spirit of God . And here is understood the great Name JEHOVA , as the (d) (d) Three in one . Tri-une Being ; how the Father of himself begetteth the Son ; and how the Holy Spirit proceedeth from both , and yet they be but one Being , which hath nothing before it . For the Science , in the drawing in , is understood a Root of the Eternal knowledge , or motion .

Numb . 5. Is God in Trinity , signifying that the Tri-une Being , may be known , as a Similitude of the Will , Mind , and Senses ; wherein lyeth the eternal understanding . Thus is the Ternarie , the one Eternal understanding , and cause of all things .

Numb . 6. Standeth WORD , signifying distinction in the understanding , as speaking , the (e) (e) Or sensibilitie . Empfludligkeit . Perception of it self ; which word abideth Eternally in God himself ; and God as the Power of Perception , is the Eternal good .

Numb . 7. Standeth Wisdom , signifying the outspoken Word , as the power of the Divine Contemplation ; wherein God to himself is Intelligible , Perceptible , and Revealed . And thus far is God to the Creature , Invisible , Incomprehensible , not Natural , nor Creatural .

Below the line standeth Beginning of the Great Mysterie , or of the Eternal Nature ; As of the Separability , Perceptibilitie , and Sensibilitie of the Properties ; wherein is understood , the Divine Extrication or Revelation , how God introduceth himself in the eternal Nature , in Love and Wrath ; and not in himself , for himself is the one Eternal good , but without Distinction , were not perceptible or manifest .

Here is to be Noted , that the 7. Capitall Forms of Nature , are marked ( to distinguish them from the other Numbers ) with I. II.III.IV.V.VI.VII .

Numb . 8. The second Principle , standeth to the Right . And Numb . 9. The first Principle , to the left . Thus Numb. 9. signifieth the Fathers Propertie , through the speaking of the Word in Wrath ; And the second Numb. 8. signifieth the Sons propertie in Love ; where the Love of God by the expressed Word is revealed . As that in Love , Numb. 8. sheweth the Angelicall power-world ; and that in Wrath , Numb. 9. signifieth the Dark power-world of Painfulness , wherein God is an Angry God .

Numb . 10. Standeth Tinctur , signifying the Temperature of all powers , how there through speaking they go forth in Distinction and Formes ; as first in the 7. Capital Forms , the Desire , Science , Anguish , Fire , Love-Fire , Sound , and Being . And further , there standeth by every Capital Form , what Properties are born and proceed out of themselves .

For , if there must be a speaking ; then the power must first contract it self , that it may breath forth it self ; then it begetteth that Comprehensive or Magnetick Impression , the something ( which is the Beginning ) wherein the Fiat which attracteth the powers is understood .

I. Is the first Capital Form of the spiritual Nature , and standeth with Numb . I. Desire , which Desire sharpneth it self , from whence existeth Sour , Hard , and the cause of Cold ; and is the ground of all Saltish properties Spiritual , in the Spiritual world ; and Essential in the External world . So also the Desire of Impression is cause of its own overshadowing , or Darkness in the Abyss ; as all these Forms belong to Numb . I. To the desire of (f) (f) Infassligkeit . Comprehensibility .

II. By the second Capital Form , standeth (g) (g) Pricking . Compunction or Science ; signifying the contraction of the Desire ; where the first enmitie or contrary will ariseth ; for hardness and motion , are not alike . Now in this form ariseth moving and feeling ; as the root of pain ; wherein is understood the Mercurial Poyson-life , both spiritual and (h) (h) Essential . corporall ; and in the Darkness the paine or Torment of the wicked life ; Neither was the good life without the root of the Evill manifest unto him ; and that is the root of Gods wrath , according to the Perception [ sensibility ] of the eternall Nature .

III. The third Capitall Form is Anguish ; which ariseth from the desire of Impression , and from the Enmitie of Compunction , where the will standeth in (i) (i) Cruciatus . Qual . Torment , and is there the cause of feeling , and of the five Senses : for in the Anguish all Formes grow Painfull , and then are they sensible of one-another . And here is the Word become distinct ; and is the root of Sulphur , both Spirituall and Essentiall , [ Corporall ] wherein is rightly understood the Hellish Fire in Darkness , in painfull life , as appears in the Table downward .

IV. The fourth Capitall Form , is call'd Fire ; where is Understood the kindling of the Fire , from the painfull Sulphurish root ; for the Will goeth out of Anguish again into Libertie ; And the Libertie goeth to its Revelation in Anguish : In which Conjunction cometh that terrible [ like a flash of lightning ] Coruscation , where the Abyss , as the Eternall good , is revealed ; And is in the Forms of Nature , the Understanding and Life , in the dark Enmitie ; and in the Libertie is the root of Joy , or rouzing up the (k) (k) Faculties . Kraffen . Powers ; and is the kindling of the Fire ; in which kindling the Abyss becomes a shining Light , as Materiall .

V. The first form , is call'd the Love-Fire ; where is understood how the Eternall good , through kindling the painfull Fire , introduceth it self into an elevating burning Love-Fire , which Love-Fire was first in God . But thus only it (m) (m) Infoldeth Wickelt ▪ windeth up it self that it becomes sensible and moving , where in the good Powers are operative .

VI. Standeth Sound , or Distinction , as the sixt Capitall Form ; signifying , that the Naturall manifested Life , where the Eternall Divine Word , through the Formes of Nature , hath infolded it self ; and where all the Powers of Wisdom stand in (n) (n) Noyse S●halle . Sound : therein standeth the Understanding Life ; which in Light , is Angelicall and Divine ; but in Darkness it is Diabolicall ; As at the right , Numb. 11. standeth Angell .

VII . Standeth Essence or Essentiall Wisdom , of the out-breathed word ; wherein all other Forms are revealed ; and is even the Essence of all Forms ; as good as Divine , in the Light ; but in the Darkness Evill and Devillish : And therein is chiefly understood Mysterium Magnum [ the great Mystery ; ] the Angelicall world is also therein understood ; and likewise the Internall spirituall body of Man , which disappeared in Adam , when the Souls will departed from Gods will ; but revived again in Christ , that giveth to him for the Essence of this Power-World , which is that heavenly flesh . Joh. 6. And it is the dry Rod of Aaron , which in the Spirit of Christ , again springeth up in Man .

Numb . 12. Standeth Pu●● Element , signifying Motion in the Angelicall world in Essence ; and is the One , Holy , Pure Element ; wherein the four Elements , in the Temperature ●ay , and is a root of the 4. Elements .

Numb . 13. Standeth Paradise signifying the Eternall springing , or spiritual growing , in the Spirituall world ; from which the externall visibile world , Thus hath this place been before the fall of Lucifer and Adam ; namely , in an equal temperature or Harmony , of the 7. Planets and 4. Elements . out of good and evill ( as out of both Eternall Principles ) is breathed forth : In which Source and Regiment , Adam in his Innocency stood ; when the four Elements harmoniously existed in him , as in the holy pure Element .

Numb . 14. Standeth Beginning of the External World ; signifying how God by his Word , hath breathed forth that spiritual Mysterium Magnum , as the Eternall Nature of all Spirituall Properties , into a visible externall formall Being ; and through the Fiat , as the Divine Desire , hath fashioned it into Creatures ; There standeth the third Principle , where 3. Worlds in one another , must be understood : as the dark world of Gods wrath ; the Eternall light world of Divine Love ; and this visible fading world .

Numb . 15. Standeth Heaven ; signifying the (p) (p) Heaven is the parting-mark out of the spiritual fire and water between the Heavenly and Earthly . parting Mark , between the internall and externall world ; as of the visible and invisible Essence ; which Heaven standeth in Essence of the spirituall firie water .

Numb . 16. Stands Quintessence ; signifying the spirituall Powers , as the Paradise-Ground in the four Elements ; as well the Astrall , breathed forth by internall powers at the beginning of time ; ( and is that good in the four Elements wherein the light of Nature shineth ) as an outbreath'd (q) (q) Or shine Glast . fulgor of the Eternall light .

Numb . 17. Standeth four Elements , viz. Fire , Air , Water , and Earth , as the created world , out of the dark and light world , which is the framed word spoken out of the Eternall Natures Essentiall power ; therein did the Devill cast his poyson , which after the fall of Man , was accursed of God .

Numb . 18. Stands Earthly Creatures ; signifying that out of the Quintessence and the four Elements , were all Creatures of this visible World created , Man having 2. Eternalls in him ; may be saved or damned . and only from them have their life . But the animated Man hath also in him both inward spirituall worlds , according to the internall soul of man ; therefore may Gods love and wrath be manifested in him : for wherein the will impresseth and kindleth it self , of that Essence it partaketh , and the same is manifest in him ; as is seen in Lucifer .

Thus have you a brief Intimation of the first Table , and [ consequently ] of all the Authors writings ; faithfully imparted , out of a good Christian affection to his loving friends ; and [ is ] as an ABC . to beginners .

II. TABLE .

In this second Table , God is considered according to his Essence in Unity ; what he is , in Trinity without Nature and Creature , whereby he filleth all things , and yet needs no place .
AD Father Will IE O Son Delight HO N Spirit Science VA A Power Word Life I Colours Wisdom Vertue TETRAGRAMMATON . In this Table is consider'd the efflux of the Eternal Divine WORD ; how the WORD through Wisedom brings it self from Unity into Separation and Multiplicity ; as well in the Eternal Nature and Creature ( according to which God calls himself angry jealous God , and a consuming fire ; as well as a mercifull God wherein is understood the foundation of Angels & Soules , and how they may receive salvation or damnation . ) Gods The Wrath , first or Dark Prin - World ciple Gods 〈◊〉 Love , or Second Light Prin - World ciple . Similitude 1 T 2 I 3 N ● C 5 T 6 V 7 R E Desire or Comprehending Science or Drawing Anguish Fire Light Love-fire Sound Essence T Dark Feeling or Moving W●lling Painful Life Love-Life Understanding Working ER Austere Hardnes Enmitie Minde Terror Joy Five Senses Form NAL Sharpness Elevating Wheel of Life Killing Power Love Sperm
In the Septcenary without by it self , is understood the Mysterium Magnum , as the 7. properties of the Eternal Nature .

In the Novenarie downwards , are signifi'd the properties of Life .

In the fourth Form , as in Fire , 2. Principles separate themselves from each other , as Darkness and Light .
N Furie Pride Despair Hell Glorie Giving Taking , or Cōprehending A Greater Death False will Lesser Death Souls ground Devill Souls Spirit Angell Praising Increasing T Standing still Breaking From Original separating Folly Wisdom Highnes Humility VR Impotent Self-will Robbing Fantasie Knowledge Strength Throne

The Second Table Expounded .

THe word ADONAI signifieth (a) (a) Or expantion . opening , or free motion of the bottomless Eternal Unity ; how the Eternal generation , expantion , and effluence of the Trinity of God is in it self .

A , is a triple I , which comprehendeth it self Cross-wise , as in a Beginning , Entrance , and Effluence .

D , is the motion of the triple I , as the opener .

O , is the Circumference of the triple I , as the birth of Gods place in it self .

N , is the triple Spirit , issuing forth of the Circumference out of it self as a triple I.

A. This lower A , is the object , or operation of the threefold I , or Spirit ; from whence eternally spring Motion , Colours , and Vertue .

I , is the essential Effluence of the triple I , where the Trinity floweth forth into Unitie . And in this whole word ADONAI , is understood the Eternal life of Gods unity .

The word FATHER , is the Eternall beginning of operation and will in the threefold I of the Unitie .

The word SON , is that Operation of Power , as comprehension of the will into which the triple 〈◊〉 incloseth it self as a place of the divine (b) (b) Egoitae Ickheit . self-hood .

The word SPIRIT , is the living , issuing motion in the comprehended power ; as by comparition may be understood in a Flower : where the opening or working of the growth , is the beginning ; the power of the working , is the circumference and corporal comprehension of the growth ; and the Scent [ or smell ] which proceedeth from the power , is the motion , or the growing issuing joy-life of the power , whereout the flower springeth ; by which comparition may be seen , how the birth of divine power is typified .

The word Power , signifieth the breathing , going forth , understanding , and sensible life ; as the foundation and fountain of the outflown knowledge of (a) (a) Distinctness . Unterscheieidligkeit . distinction .

The word Colours , signifieth the subject , or object of Power , where the distinction and Original of the sensetive life and knowledge is understood ; whence an Eternal contemplation existeth .

The word Will , signifieth the ebullition or motion in the opened Unitie ; whereby the Unitie willeth it self into Trinitie , as the Nothing , into its proper something , wherein it hath its Motion and Action .

The word Delight [ or Lubet ] signifieth the effectual sensibility of the Will ; as the highest ground of original love ; where the will of the Abyss findeth its self in its (b) (b) Aliquid Etwas . something , where it yields it self to something as to its sensibilitie , in which sensibility it worketh and willeth in its own Tast.

The word Science , signifieth the effectuall sensible knowledge and understanding in the love-tast ; the root of the five Senses , and the ground of Eternal life : thence floweth the Understanding ; and therein the Eternal Unitie (c) (c) Groundeth . planteth it self .

The word , Word , signifieth how the Eternal love of the sensible unitie with knowledge speaketh forth it self eternally into an object : The Word is the speaking or breathing of the will out of the power by the understanding : It is the driving and forming of the eternal power into an infinitness of Multiplicitie ; as the Creator of powers , out of the sole power in vertue .

The word Wisedom , is the outflown word , as an object of the divine knowledge of divine will ; as essential power of the great love of God ; from whence all things have received their motion and possibilitie : the ground of all the three Principles ; A Revelation of the unity of God ; A passive essence of divine Operation ; the foundation of all humility ; the Genetrix of all knowledge of Creatures : An Eternal domicil of the active love of God , and a Ray and breath of the Omnipotent Spirit .

The word JEHOVAH , is the most holy Name of God , as the Divine sensual life , the only good ; whereby the Holy Trinity , with Glory and Omnipotency , is understood ; the life of the Abyss , as of the Unity ; which chiefly standeth in the only love : And therein also is understood the most holy Name JESUS : as the egress'd I. is the ground and fountain of the breathing of Gods Unitie , and a forming of the understanding .

For the egress of the Unity , leadeth it self with the I into E , as in the sight or beholding of a Chaos ; wherein the Mysterium magnum ( according to the Divine manner ) is understood ; and is a triple breathing of the powers .

JE , is the breathing of the Unitie . HO , is the breathing of the JE . VA , is the breathing of the HO , and yet is only one bre●●hing ; but maketh a triple egress , of the 3. Centers or comprehensions . And ●herein is understood , how the triple I , at last closeth it self in A , as in a beginning to Nature .

Under [ VA ] standeth Life , signifying , 〈◊〉 this threefold breathing , is a real life and power .

Under that , standeth Vertue , which signifieth , the immense Vertue of such a breathing life .

Now in this Table is rightly understood what God , without Nature and Creature , is , in Trinitie ; as in a triple breathing of the Unitie in it self ; where nothing can be said of the place , or dimension of his habitation : for God is neither here , nor there , but every where alike ; as the Abyss is consider'd , namely the Eternall Unitie without Nature and Creature : and thus is he an active power and essence of Unity . But that really such power and vertue is therein , may well be understood , in the effluence of the world , and the Creatures therein , generated by the breath of God : and there is nothing in the being of this world , which beareth not witness thereof , if truly considered .

TETRAGRAMMATON .

In this Table is also manifested how the holy Name of the Eternall power ; with the knowledge hereof , from Eternity to Eternity ; bringing it self into properties , in Nature to eternal light & darkness ; and how the word of breathing forth , brings it self into a subject , and how self-will & acceptation of properties arise in the subject ; wherein two Essences are alwayes understood ; as Gods own effluence ; and then the properties own acceptation in the free wil ; in which acceptation another externall kinde of subject is understood ; whereby the Unity in its Effluence becomes more external ; and thereby the Eternal love bringeth it self into a sensiblenes , and like a fiery flame , as in the working of divine Power .

At the upper end of the Table standeth Dark World ; and under , The first Principle : and over-against it standeth Gods Love , Light World ; and below it , from the figure 4. to the figure 7. the second Principle ; which signifieth how the outflown will doth inclose and overshadow it self , with acceptation of its own desire ; In the Eternal , is an Eternal light ; but in the time here on Earth , darkness is the ground of Nature ; and light the ground of the Kingdom of joy , the Revelation of God ; that we may behold his works and our selves . and with the self desire bringeth it self into properties , and causeth Darkness ; in which Darkness the egressed one by fire in the Light is revealed and made sensible ; and is the cause of the Light ; in which Light Gods love assumeth a fiery operation , from the fire of eternal Nature , and shineth in fire through the dark painful acceptation ; even as the light from a Candle , or day in the Night ; whence day and night have their names in Time ; but in the Eternal , there is also an Eternal light and darkness in one another : the Darkness is the ground of Nature ; and the Light is the ground of the joyful Divine Revelation .

The Dark world , as the ground of the properties of self-desire and will , is called the first Principle ; because it is the cause of Divine Revelation , according to sensibilitie ; and also maketh a (a) (a) Own E●gen . proper Kingdom in it self , as namely painfull torment ; according to which God calleth himself an Angry Jealous God , and a consuming fire .

And the Light which is revealed in the fire , wherein the unity of the divine effluence of Love is understood , is called the second Principle , as the divine Power-world wherein Gods love is a love-fire , and active life ; as it is written , God dwelleth in a Light which no man can approach unto : for the power of the unity of God worketh in the Light , and is God ; and the firy quality in the Light is of the eternal Nature ; wherein the Eternal love of the unity Perceiveth and loveth it self .

Below the first and second Principles ( in the 7. spaces ) stand seven numbers ; which signifie the seven properties of the Eternal Nature ; And under it standeth TINCTUR , distributed in the seven spaces ; which signifieth the Divine Word in the (b) (b) Moderation or mean . Temperature , or equality of the seven properties ; wherein the divine powers lie in an equall will , action , and being ; as the outflown name of God , wherein is understood the great Mysteries of Divine power and operation ; with the characters of the letters [ on the left side ] divided into the seven Properties .

For the word Tinctur , is that separating word , from whence flow the seven properties .

T , is the Tau , or the opening of the Unitie [ m●nas ] the cross of the triple I a ground to the breathing .

I , is the effluence from Tau , or the egress of the Unity , as the cross-Angle of life .

N , is the effluence of the sounding Threefold spirit .

C , is the cutting of the sound ; where the I as the effluence of Unitie , separateth it self again from Darkness , and where the (c) (c) Or a willing receiving . Annehmligkeit . acceptation of the Eternal will breaketh .

T , under the figure 5. is that holy Tau , or the opening of Glory , in the firy sensibility , openeth with * * ●ewrenden Liebe . firing love , as with Gods Kingdom : and signifieth the great strength of the Light-Power .

V , is the true Character of the Holy Spirit with three points , the two upward signify the Fire and Light , and the third downward signifieth the Unity in love , as the meekness .

R , with this the holy fire and light , is comprehended in an active natural essence ; for it signifieth the Kingdom , as the Throne ; and hereby is intimated , how the holy Name with the outflown will introduceth it self in Mysterium Magnum , as into the Eternal mystery , whereout (d) (d) Originalis , is outspoken . existed the visible world .

The great Mysteries of the Tinctur , or the highest ground of Gods Trinitie .

T , is the triple I , the Father .

I , is that begotten I , JESUS .

N , is the threefold I , in Spirit .

C , signifieth CHRIST .

T , in the fift Space , is the Father in Christ .

U , is the Spirit of Christ in the Word , which quickneth .

R , is the Royall Throne , about which Darknes and Light strive ; there Satan and Christ stand against one another ; namely according to the assumption of Satans self-will , as an Erronious Spirit , and according to the Unity , Christ ; where is understood Love and Anger in one Ground ; but in a two-fold Revelation . Here are understood those that belong to God ; the other , (e) (e) E●● Shelos darier an diesem Orthe . a Lock rather , at this place .

In this Table in the 7. Spaces is the ground of Angels and Soules ; as that Great Mystery of the change , in which lyeth all Possibility . Sidewayes , after the seven figures , the efflux from (f) (f) Monas . one into seven , is understood . The first Principle is to be understood , unto the Fire ; out of which the Light is manifested : And from Fire to Essence , the Second Principle . And downward under every Proper●ie , is understood , what kind of Effluence , out of every property , in the cooperation of other properties , doth proceed ; yet not so to be understood that One propertie alone , gives the efflux ; but all seven afford it ; though the first Form is predominant therein , and retains the higher Regiment .

As under the figure I. standeth Desire or Comprehending , whereby is understood , that the Desire is Magnetick , and incloseth , and darkneth it self , which is also the ground of Temporal and Eternal darkness , and from that (g) (g) Orig. Drawing in . attraction , cometh ( under it ) Sharpness , Austereness and Hardness ; and is the Original of wrathfulness , whence ariseth the Great Eternal Death . For this Magnet , draweth the Powers into it self , and in it self incloseth them ; so that the working Standeth still , and steps into Impotency ; as under the Number 1. appeareth .

Under number 2. standeth Science or Drawing , which is the second Form to Nature ; as the motion of the Magnetick attraction , from whence the sensibility of Nature existeth ; and is the ground of all Contraries , for Hardness and Motion are Enemies ; Motion breaketh the hardness again , and yet also begetteth Hardness by attraction . Thus two Essences have their existence in the desirous out-flown-will of God ; as the drawing of the Magnetick power , giveth Motion and Sensibilitie ; and the thing attracted affordeth Essence ; wherein is understood the cause (h) (h) Orig. 10. of Spirit and Body ; as in the attracting of Sensibilitie is caused the Spirit ; and in the extracted , the body or cause to Corporietie . Now if this attraction and Essence be not able to reach the Light of Gods Unity , whereby it may be mollified ; then in it self remaineth onely a Meer Enmitie , and is the cause of the torment of Fury and ambition : whence existeth self-pleasing , and Pride ; for the will of self-pleasing is a false-will , a continuall corruptor of it self , and its Essence .

And in these two Forms , Desire and In-drawing , in their out-flown Properties , is understood Gods Wrath ; and though they be the ground of the sensible life , Yet if the light shineth therein , then are they the ground of the Joy-Kingdom , as an inward motion of Gods Unitie ; and a ground of the five Senses ; whence also the creatural life hath taken its beginning ; and therein standeth its (k) (k) Consumption . Uerte●bnus . corruption , so farr as it loseth the light : for it is the Spring of Hellish Anguish , as the cause of painfulness ; and is also the Root of Natural life .

In the third space standeth the third Form of Nature called Anguish , as a spiritual Sulphur-source , according to its propertie : This taketh its Ground from the first and second Form ; as from the Magnetick Desire , and from the Motion of Drawing ; where the out-flown Eternal will , in that unquietness standeth in Anguish . This Anguish is the cause of Natural Will , Mind , and the Senses , and is the Wheel of Life , as the cause of the Firing-life : for when the out-flown will of Gods Unitie standeth in Anguish , then it longeth again after Unity , as after Rest , and the Unity or Rest longeth after Motion and Revelation , for in the Unity there can be no Revelation without Motion ; and therfore the Divine will freely floweth out of it self ; and the Divine (l) (l) Luber . good pleasure in the out-flown-will , bringeth it self into a Desire and Motion unto a sensibility ; that it may perceive it self , and remain two in one Essence ; as the sensible Divine delight , and the cause of sensibility ; wherein God calleth himself a Loving God , according to the sensibilitie of Divine Love-delight ; and an Angry God according to the cause of sensibility ; as after the Eternal Nature . And thus , we understand by Anguish ( when the divine Light is not revealed therein ) the Hellish fire , and an Eternal despair and Terrour : where the Self-will of Nature continually standeth in a dying Torment ; ever desiring to be released from such a condition , which I therefore call the (m) (m) Little . lesser Death ; it is the Eternal dying Death ; but in the Hardness , it is the great still-standing Death . This Form if it hath not Light , is the head-spring of the false minde ; but if it perceiveth Light in it self , then is it the spring and ground of the sensible mind , and the right root of fire , as appeareth in number 3. downwards .

The fourth Form , numb . 4. is the Fire of the Eternal Nature ; understand spiritual Life-fire : and that existeth from a continual conjunction or conjoyning of Hardness and Motion . Understand , that thence ariseth the Painfulness ; but the Splendor existeth from the Delight of the Free-will ; where the Unity of the Delight [ good pleasure ] is acuated in the properties ; then like a flash [ of lightning ] it shineth through the continued Conjunction , of the great meekness of the Unity , and the Fierceness and Motion of the three first Properties ; for then it is in the Essence of the Conjunction , as if Steel and Stone were rubb'd together ; whence the flash ariseth . Such a Flash , is the true Natural Life of the Eternal ; for it is the Revelation of Divine Motion , and hath the properties of Nature ; and also the Revelation of the Unity of Gods effluence in it self . Now which of these two getteth predominancy , in that standeth the Life .

The splendor of the Fire , is the Light from the effluence of Gods Unity ; and the Essence of the Fire is the out-flown will , which hath brought it self with the desire into such Properties . Thus in the out-flown firy will , we understand Angels and Souls ; and in the sensible sharpned Lights power from the Unitie , we understand the Spirit wherein God is revealed , and understood in the spiritual essence ; and in the Fire two Kingdomes separate themselves , as the Kingdom of Glory from the efflux of Gods Unity , and the Kingdom of the properties of Nature ; and yet [ these two Kingdoms ] dwell in one another as one . The Kingdom of Nature is in it self , that great Eternal Darkness , but the Light is the Kingdom of God ; of which S John saith , The Light shineth in darkness , but the darkness comprehendeth it not . As day and night dwell in one another , and yet the one is not the other .

Thus from the Fires own propertie , comes the painful life , if it break it self off from the Eternal Light , and doth ( as in the propertie of selfhood ) enter the object ; then is it only fantastick and foolish ; even such as the Devills were , and the Souls of the Damned are ; as appears Numb. 4. downwards .

In the fift Propertie of Nature , is the second Principle , with its foundation understood ; ( as the Essence of the Unity in the Light-power ) where in the out-flown Unity is a fire-flaming-love understood , whence existeth the true understanding-Spirit , with the five Senses .

The first three Forms are only the property to Life ; and the fourth is the Life it self ; but the fift is the true Spirit . When the fift property is revealed out of the Fire , then she dwelleth in all the rest , and changeth them all into her sweet love , that no more painfulness nor Enmity is discerned , but even as the day changeth the night .

In the first 4. Properties , is that life like the Devills ; but when the Lights-power ( as the second Principle ) is revealed in the property , then is it an Angel , & liveth in divine power & holiness , as appeareth in the Num. 5. downwards .

The sixt Property , is the Understanding , as the Sound , where the properties in the Light stand all in an equality ; then they rejoyce , and the power of the five Senses is manifest , and all the properties rejoyce in one another ; and thus the love of the Unity leadeth it self into working , willing , sensibility , finding , and (n) (n) Highness Pochkeit . celsitude . Thus is there a contrary in the Eternal Nature ; that the Properties existing therein , the love is known , and that there might be something , to be beloved , wherein the Eternal Love of Gods Unity may work , and God may be praised . For if the properties of life be penetrated with the Divine love-flame , then they praise the great love of God , & yield themselves all again into the Unity of God . Such rejoycing & knowledge could not be revealed in the Unity , did not the Eternal will bring it self into painfull moving properties .

The Seaventh Property , is that Essence , wherein all the other are essential ; wherein they all act , as the Soul doth in the Body : wherein the Natural , Essential , Eternal Wisdom of God ( as the Mysterium Magnum ) is understood ; out of which the visible World , with its Essence and Creatures , did arise .

Thus by this Table is understood the hidden Spiritual world , as the Eternal manifestation of God ; from whence the Angels and Souls of Men received their existence ; therefore may they turn themselves to evill or good , for both lie in their Center .

This Spiritual world is no other than Gods revealed Word , and hath its being from Eternity to Eternity ; for therein is Heaven and Hell understood .

III. TABLE .

The seven Properties of the visible World , or external Nature .

MACROCOSMUS

In this Table is signified , how the hidden Spiritual , Eternal Word , ( as the Mysterium magnum ) by the motion of Gods Word issued forth , and became visible , manifest , and Material ; And how the inward Powers , through Gods working , have comprehended and fashioned themselves ; how good and bad in every thing is to be understood ; and yet there was no evill in Mysterium magnum , but existed through the sensibility and assumption of self-desire . Here also is shewed what in the working issued forth from every property , and which have the predominancy ; according to which every thing is formed and governed .
1 Ground 2 of 3 Nature 4 Pure 5 Element 6 Para - 7 dise Cold , Earth , Snow Original of Air Fire of Essence Heaven Light of Nature Starrs Water Saturn Mercury the planet Mars Sol Venus Soft Jupiter Luna Sal Mercury thunder Sulphur Flash Sal-niter Oyl Power Body Black , Gray Mixt-colours Red Yellow Green , and white within Blew White without within Red and Green Melancholy Collerick Sanguin Phlegmatick Grossness of Stone Metal , Stone Rust Growing Pearls Jewels Menstruum Lead Quick silver Iron , St●el Gold Copper Tinn Silver Bone Wood Herbs Resin Tincture in the Earth Sweet Bitter Grass Sour Poyson Woes Opening Healing Sren●thning Flesh Stopping Smelling Feeling Seeing Tasting Hearing Loathing of Nature Dying Lying Wrath War Richess Noble Reason Own possession Lord Craft Force Justi●e Faithfull Truth Simplicitie Stealing Deceiving Losing Finding Earthly Love being friendly Lightminded Obstinate Sad Confounded Senses Careless Constant Pure Jo●full Ignorant Earthly Beast'y Evill Heavenly Modest Sensible Low olfe Fox Dogg Lyon Bird Ape Great Beasts Worms Venemous Wormes Evill Beasts Good Beasts Flying Beasts Tame Beasts Fish .

An Explanation of the third Table , MACROCOSMUS .

IN this Table is understood , how the hidden spiritual world hath made it self visible ; and with its own breathing forth , hath made it (a) (a) Gegenwurff . an object where the Eternal Principles are out-flown ; and the powers therein became co-material . For the External Nature is no other than an efflux or object of the Eternal Nature . The 4. Elements exist from the first 4 Properties of the Eternal Nature ; as the Earth and grossness of all Essences of the Dark desire , where the other six Properties alwayes became co-material ; as we may conceive of Metals and Powers , good and bad . The Air existeth from the motion of the Magnetick Impression ; The Water from the abruption [ breaking off ] of the Impression , where Heat and Cold are in Strife ; the Fire of the spiritual fire . The cold is Perceived in the Magnetick sharpness , as in the right root to Fire .

Before the seven Properties , above the Table , standeth Ground of Nature distributed in the three first Forms . And in the fourth and fift Form or propertie , is divided the word Pure Element .

With the word Ground of Nature , is understood the root of the 4. Elements , The Pure Element is the ●quality in the Elements ; and is called the Quint-essence of the Elements ; as the Tinctur of the equality of Nature : both are that occult Arcanum so much sought for . as the four causes of Motion and Sensibility . By the word Pure Element , is understood the Temperature , or the equalitie of Nature , and the four Elements ; where the Light also is sensible , Moving , and Elemental . Thus is understood , how the Eternal Element , as the motion of Divine Power is accuated by the ground of Nature , and revealed in the Light ; where the pure Element is the motion of the inward Spiritual world ; and at the Creation of the world , went forth into a Being ; and is understood of the fift Essence .

The word Paradise in the 6. and 7. Properties , signifieth the spiritual work in the Lights Essence ; as a springing up , or spiritual growth , which at the beginning of the world , sprung up through all the 4. Elements ; and out of the Earth formed it self into all manner of fruits , and changed all the properties of wrathfulness into a Temperature . But when those fierce properties , with the 4. Elements , were awakned , by the alienated desire , and false will in Adam , and attain'd the Dominion , then the Greening [ springing forth ] retyr'd back ; that is , it remayned in the Tincture of the inward Ground , and is yet in the 4. Elements , but , in the Inward Pure Element only ; and may not be attain'd but in the New-birth of the inner man ; and in the material Tincture , wherein the Paradisical working is also manifest to our understanding .

This Table sheweth from whence all Essences [ or Beings ] in this world did arise ; and what the Creator is ; namely that the Creator hath been the divine power-world ; which the (b) (b) Monas Unity , as the Eternal will , hath moved , which will , is God himself , But the Separator or Divider , Einheit . God made first the Angelical light world , which in this place ( after the Devills Apostacie ) separated into this external visible ess●nce . was the owt flown will in the spiritual world ; in such motion , he issued out of himself , and made him a subject for his working ; in which motion , one subject issued out of another continually , untill the external matter of the Earth ( through the divine motion ) was drawn into a Mass or Chaos : and this drawing of the Motion standeth thus still : all things therefore fall in the deep towards the Earth ; and that is the reason , that all Power of motion , even to this day , and to the end of Time , continueth so .

The seven Dayes , and seven Planets , signify the seven Properties of the spiritual world , The three Principle in Spiritu Mundi , as Sal , Sulphur , and Mercurius , signifie the Trinity of the divine Revelation ; as an everlasting Spring or Fountain , whereout all external Creatures are flown , do flow , and will flow , even to the end of this time ; and therein the Separator , with the 7 Properties , is understood . In this Table we see what proceeded from the 7 Properties ; and how the Spiritual power hath brought it self into a Material one ( as in the seven spaces downwards appears ) whereby we may understand whence Good and Evill sprung up in this World .

IV TABLE .

MICROCOSMUS .

In this Table MAN is held forth ; What he hath been in Paradise ; as also how the Properties in him ( without assuming Selfdefire ) equally stood in the Image of God : and what he is become through Satan's Deceits : what that Monster of the Serpent ( whereby he is become earthly and mortal ) is in him .

And then how Gods Word and LOVE came in to help him again , new born in CHRIST , daily destroying that Serpen tine Image : also in what danger & misery he standeth in such an Image , either on the ground of Hell or Heaven .

Also a similitude of Divine Revelation and Knowledg in the seven Properties according to Time and Eternity , formed out of all the Three Principles ; for a further understanding how he is wisely to regulate his Life ; and unto what driving [ impulsion ] he should yield himself .
Humane Ground before and after the FALL 1 T S 2 I OU 3 N L 4 C E S 5 T PIR 6 U IT 7 R BODY ♄ Saturday ☿ Wednsday ♂ Tuesday ☉ Sunday ♀ Friday ♃ Thursday ☽ Monday Adam in Paradise .... Erring sp . Christ Desire ... Sharpness ... Gods word Motion ... Anger ... Life Sensibility ... Pain ... Acceptance Seeing ... Bitter woe ... Sweet Loving ... Hating ... Glorie Rejoycing ... Despair ... Power Heavenly flesh ... Passion ... Divine Essence Adam in Paradise ... Sathan ... Christ Similitude ... self-seeking ... Gods unity Out going Spirit ... Self-knowl .... Resignation Heating ... Self-will ... Suffering High ... Dominiering ... Yielding Humble Will ... Pride ... Desire Praising ... Reproaching ... Equality of Power Unity ... Folly ... Wisdom Adam in Paradise ... Sathan ... Christ Tasting ... Desire of division ... Baptism Thinking ... Lying ... Law Mind ... Anguish ... Breaking Understanding ... Doubting ... Hopeing Spirit ... Fall ... Humility Speaking ... Stinck ... Believing Evestrum of Nature ... Extruding ... Genius or Type Adam in Paradise ... Sathan ... Christ Strength ... Lord ... Humility Pentrating ... Potent ... Obedience Might ... Malice ... Mercy Holy ... Thirsty ... Forgiving Modest ... Wanton ... Going Powerfull ... Mad ... Generating Throne ... Self honor ... reverence Adam in Paradise ... Sathan ... Christ Angel ... Devill ... Christ Officious ... Perverse ... returning Mild ... Theevish mind ... repentance Friendly ... Murther ... New life Beauty ... Belial 's Whore ... Holy Vertue ... Poyson ... Restoring Diligent ... Earthly flesh ... Sophia Adam in Paradise ... Sathan ... Christ Heaven ... Hell or Perdition ... Christs Calling , Child like ... Strife .... Teaching , Secret .... Torment ... Dissolving , Manifest ... Ever falling ... New-mind , Singing ... Fantasie .... Rejoicing Sounding ... Changing ... Praying , Paradise ... A Den of the Deep ... Springing .

An Explanation of the fourth Table . MICROCOSMUS .

IN this Table , Man is held forth as a similitude of the Three worlds , What Man is in his Trinity ; as first according to Paradise ; Secondly , according to the Spirit of Error ; Thirdly , according to the New-birth , which Christ reacheth and will have , John 3. according to the Soul , Spirit , and Body ; What he hath been in the beginning , according to his Creation ; What he is become in the fall , by the Spirit of Error ; and What he will be in the new birth through the Spirit of Christ ; which is a true Essential Image , out of the three Principles of the Divine Revelation ; as from the outflown Word of the Divine will .

Man according to the Soul , is an Eternal Nature of the firing quality , as a spark out of the Center , from whence the fire existeth : If this ground cannot reach into the divine Light ; then is it a Darkness of the Magnetick attractive desiring power ; but if he reacheth out of the fire , unto the light , that his Magnetick desire feeds on the out-flown Unity of Gods Love ; the ariseth from that fire the good true Spirit , even as light shineth out of a Candle . These are now two Principles , the Soul , in the fire of Eternal Nature ; and the Spirit in the light of Divine Power . But the Body is the third Principle ; as an Essence of the visible world , from the Starrs and Elements , formed into an Image , out of the seven Properties of Nature .

The Soul hath the seven Properties of the inward Spiritual world , N. B. The Difference between the Soul , and the Spirit of the Soul which without God , is but a dead Image . according to Nature ; But the Spirit of the Soul is without these Properties ; for it standeth out of Nature , in Gods unity but through the Souls firie Nature , is manifested in the Soul ; for it is the true Image of God ; as an Idea , in which God himself worketh and dwelleth ; so far as the Soul brings her desire into God , and submits unto Gods Will : if that be not done , then is this Idea , or Spirit of the Soul , dumb and actless [ not working ] , standing like an Image in a Looking-Glass , which soon vanisheth , and hath no being , as it befell Adam in the Fall . But if the Soul submits to God , and bringeth its Magnetick hunger into Gods Love , the Soul then attracteth divine Essence , namely , the Essential Wisedom of God ; then her Idea or Spirit becometh Essential in the Lights power , and obtaineth a pious life ; as being then the true Temple of God , wherein Gods Unity is revealed and operative .

But if the Soul herself with her desire , bring in self-love ; and with her desire turn herself into the seven Properties , to try them ; and feedeth on the vain delights of the seven Properties ; then she extolls herself , and maketh to herself an (a) (a) Evestrum is a continued Astral Influence in the 4. Elements , and l●kewise , an Astral Spirit in Man . Evestrum , as an Astrall Object ; which Evestrum presently hungreth after the vanity of the false delight ; even as it befell Lucifer and Adam , where the Evestrum of Lucifer imagined it self into a Phantasie ; and the Evestrum of Adams Soul , into the Animalish Properties of the External world ; whereby the Soul was poysoned , and the Body ( out of the Earth's Limus ) was suddenly infected ; that the Animalish properties awakened in him , and longed after Earthly , Beastly sustenance ; as Heat , Cold , Sharp , Bitter , How the holy similit●●● of God in Man becam● quenched , a monstro●● Image assumed . Sweet and Sour ; and with these Properties introduced it self into a springing fountain of such delights ; and so with the desire , Fed on Good and Evill ; whereby the Image of God , as the Idea , became obscure and unactive . Thus the true Spirit ( as the active Idea ) became dumb and dead , even as an Image in a Looking-glass ; and so was the Soul cut of from God , and stood in a Naturall will ; but Gods will in the Spirit worked work'd no more ; and the will of the Evestrum ( as the Opposite Image of the dark eternal world began [ to work ] , for the holy Genius was changed .

At the head of this Table standeth TINCTUR divided into the seve●●● Properties ; which signifieth the Equalitie of the seven Properties according to the Soul & Body that in the first man before the fall , the properties [ or inclination ] to separation , (b) (b) Acceptabilitie Annehmligkeit . and Acceptation , stood in a like will ; and all its desires were brought into God Unitie : thus were they the true Paradise ; for the Essential Spirit with the Unity of God , was revealed in them , who were to work through Gods love in all things . But the Devill envied them , and with his false Lust deceived the seven Properties of life , and perswaded them , it would be good for them , and they should become wise ; if the Properties ( each one according to its kinde ) would introduce themselves into self-Acceptance , then should the Spirit tast and know what was Good and Evill : but then it could not subsist in Gods Unity , of that he told them nothing .

But no sooner had they brought themselves in their own lusts , than such a strife and contention awakned in them , tha●●ll the Properties began to be formed in their self-hood .

Thus the Unity , as the Element , was broken [ or divided ] , and the four Elements strove for predominance ; whereupon suddenly from without , fell in the Inequality , as Heat and Cold , and the Astral division working in the Body ; and Gods wrath ( according to the Dark worlds propertie ) in the Soul ; which caused in them ( according to the Soul ) , Thus was our Nature first corrupted : which ground was never before so plainly discovered . Horror , Anguish , Necessity , and Eternal despair ; and in the Body , arose Heat , Cold , Woes , Sickness and a Mortal life . Thus Gods Image , the whole man , fell from his Ordinance ; and became a disguised monster : and the awakened Properties presently began to set up their Government , with Envying , Murthering , Raging , Tearing and Tormenting . Love was changed into Pride and self-love ; Desire , into Covetousness ; Sensibility , into Envy ; and the lifes fire , into wrath : Thus was the Hellish foundation , in the whole Man , revealed , and ruled both in Soul & Body .

Now this Hellish Foundation , is the Spirit of Errour ; for which man must have been damned , had not the Divine mercy , the Serpent-treader ( a● the efflux of Gods love ) after the fall , been presently (c) (c) Origin is in-spoken . promised to the New birth , in the Holy Name Jesus . Which holy Name hath , in meer mercy , and great humility for mans soul & body , given it self forth , assumed humanity , broken the power of the diabolical Spirit of Error , killed the lives self-will , & brought again the Properties into Gods Unity . There the true Spirit ( as the human Idea and Gods Image ) is renewed again , and filled with the Divine Love-Essence . And thus the human Soul , through Christs Soul and Spirit in that love and divine Essence , hath again attain'd an open Gate unto God .

Thus in this Table is held forth [ or drawn to the life ] what Adam hath been ; what , through the Fall , he is become ; and how he is again Redeemed ; and what is his New-birth out of Christ Spirit . And these are delineated in the seven Properties under the Word TINCTUR . Souls ground . 1 , 2 , 3. first Princip. Souls Spirit out of God 4 , 5 , 6. second Princip. the 〈◊〉 . 7. 〈◊〉 , now ●●●thly . In which Properties the Soul hath its Center , and in which the Spirit , and in which the Body [ have their Centers also ] of which the Reader may further consider ; for under them stand the seven Dayes of the week , intimating , that Man is even the same .

This Table sheweth what Man is internally and externally ; first according to the good Adam , and then according to the corrupted Adam ; and also what he is again in Christ . Whereby , we may understand , how Evill and Good is man ; and whence exist the Propertie of good and evill , both in the mind and senses .

By the word Sathan ( signifying the Spirit of Errour ) is not understood a Creaturely-Devill ; but the Spring [ or fountain ] of the Spirit of Error .

And by the word Christ , is understood the New-Man ( according to the internal ) in the Spirit of Christ . The other spaces , are understood as in the other Tables ; wherein is understood the cause of mutation .

FINIS .