introduced earthly will may dye in it 40. For the fire-soule viz. the first Principle hangeth upon the Band of the outward world and continually and eagerly introduceth Something of vanity into it whereby the virgin-childe of the Angelicall worlds Essence viz. of Christs essentiality is defiled obscured and darkned therefore it must be so refined purified and purged again and many a cold piercing rautish wind of tribulation Anguish and great perplexity bloweth upon this child it must be continually as an off-scouring of the world for its Kingdome is not of this world as Christ said my Kingdome is not of this world 41. But the effect is this when the fair morning Star doth dawn and arise in the virgin-child then the outward life is even illuminated Or while it â—ives here in this time and it giveth it selfe up unto the obedience of the Internall life as an instrument and Servant of the internall 42. And then the holy Spirit of God shineth forth through the virgin-child and preacheth Christ crucified and reproveth the world for its Sins and wicked malicious doings and shewes them their false hypocriticall erroneous way that they will needs be the children of God in the outward Kingdome in their selfe-contrived and devised wayes and will seeke an externall forgivenesse of Sin in their owne conceited and received wayes and yet will still remaine in the vanity and in the pleasure of their flesh and desire onely to make devout shewes before God and give good words in a soothing glozing glosse of fine hypocrisie as if they served God in their contrived Conjectures and Opinions but still they will continue in selfehood in the outward shew and Ostentation 43. These the holy Ghost doth rebuke and reprove by the Virgins child in Christs Spirit and calls them hypocrites and wolves in sheeps cloathing and crafty Foxes borne of the Serpents Ens in whom there is the very property of Toads Dogs and wilde Beasts and shewes them that they draw neer to God with their lips but their Heart is full of murther gall and Serpent-desire and hath no true upright Love-desire in it also it shewes them that they are but meer flatterers and dissemblers in their Office who onely seeke pleasure and Temporall Honour and Respect thereby that so they might be able to domineer and Lord it over mens bodies and Soules Goods and Estates and thus they serve God onely from without with hypocriticall mouthes but their heart hangeth to the whoredome of Babylon full of devillish murther and poyson against him that doth but touch their Conscience 44. Such children in the Serpents craft who are best able as cunning Crafts masters in Sophistry to turne this Suttlety most takingly and artificially the children of the world doe set up unto themselves for Teachers and will learne the way of God from them 45. These Teachers doe assume unto themselves and presume upon the writings of the Saints and proclaime with open mouth that they teach Gods word the holy Spirit is poured forth by their teaching and preaching and though their conscience doth even convince them that they are not capable of the Office of the Ministry and that they are in no wise the Temples of the holy Spirit who should teach in and by them yet they care not for that it brings them money and Honour Christ is gone up to heaven and hath placed and Ordained them to be Stewards and Vicars in his office they must compose and contrive their Doctrine out of the writings of the Saints and out of their Reason upon the Letter of the Scripture their heaping together and composing of the words in the forme of their Suttle Reason must be the voice of the holy Spirit they say the holy Spirit is thereby poured forth into the Hearts of men 46. And though they themselves be onely Cain and in their q q q Or composing of the texts or bare letter of Scripture litterall and Bookish rapsody in their Sermons doe cast forth a great deal of light lewd Cainicall scorne and brother-slaughter and oftentimes mix lies and truth together yet the holy Spirit must have taught and the Congregation must thanke God for such holy sound orthodox Evangelicall Doctrine as they call it and after their killing of their brother there they must also help with boldnesse courage and zeale to murther and slay Abel and the little childe Jesus in his members with words and deeds 47. Such Teachers the world sets up to learn the Kingdome of God from and whosoever can but lustily cavill censure and condemne others in their Gifts and propose it with fine Distinctions and suttle Arguments and cloath them with the mantle of Reason and hide the Wolfe which thereby murthereth and devoureth Christs flock under the purple mantle of Christ to him they give diligent attention for the fleshly Serpents Heart doth therewith sooth up and flatter it selfe in its evill property It hath even such an Artificiall nature and Constitution 48. Such Seed these Teachers chosen of men doe sow who onely desire the Calling for temporall Honour and pleasure but are not called of God and are also without divine knowledge and understand not what true divinity is they enter not by the doore of Christ but they come into place by the Election and favour of men through the means of their own willing walking and running these can no way be acknowledged for the shepheards of Christ for they are not borne of Christ and chosen to this Function and divine calling 49. They are onely the great Master-builders of Babylon where the Languages are confounded and men thereby set at ods and variance and they set up war and contention upon the Earth for they wrangle and jangle about the meer Husk viz. about the written word and Letter and they have not the living word of God dwelling in them from which they ought to teach the Spirit of Christ it selfe must be the teacher in the word with the living voice or Expression the Spirit r r r The humane Spirit of man must know and feelingly finde Christ in it otherwise none teacheth the words of Christ onely dumb sencelesse words without power and Spirit 50. Now the Spirit of Christ in his children doth reprove these and shewes them the true way viz. how we must dye wholly in Christs death to the selfehood and the false selfe-full desire of temporall pleasure and honour and be borne again of Christs Spirit with another new will and desire out of Christs s s s Or body Love in peculiar Reall knowledge and preach and teach Christ from our own peculiar and singular knowledge of him in our selves 51. This Babel in Cain cannot endure that one should teach that Christ himselfe must be the teacher in the humane Spirit they plead their Cause from the forewritten Apostolicall word and say if they teach the same then the Spirit of God is poured forth yes forsooth very right I say so
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 1â— 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 serâ—â—â— 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 â—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.
playeth under the outward figure with the inward which shall remain for ever I will therefore sett down this figure of Abrahams Temptation in respect of his Son Isaac likewise in the spirituall figure and shew what is thereby to be understood for although the learned have expounded it that God tempted Abraham to see if he would continue stedfast in the faith upon him yet it hath far another meaning and interpretation * * * Note for God knows well aforehand what man will do also man cannot without his Grace stand in the Temptation as may be seen here in Abraham when he denyed his wife before King Abimilech as he came in to Gerar. 3. Abraham is here represented in Adams stead and his Son Isaac is represented in Christs humanity and the voice which came to Abraham is God the Fathers these three stand here in the figure of the process of the work of mans redemption shewing how Abraham that is Adam should offer up his * * * Text. Image person in Isaac that is in Christ to the voice of God in the fire of God that so the humanity might be proved in the fire of God Gen. XXII vers 1. 4. Now the voice of God spake to Abraham and said Abraham and he answered here am I that is God called to Adam in Abraham viz to all men Vers. 2. and said take thy Own Son Isaac whom thou lovest and go into the Land of Moriah and offer him there for a burnt-offring upon a mountain which I will tell thee of Here the Spirit looketh with Isaac upon Christ for in Isaac lay the Covenant and the Ens of Abrahams faith out of which Christ should come now said the voice of God to Adam in Abraham take thy Son whom thou lovest and offer him for a burnt-offring upon the Mountain which I shall tell the off that is the Jewes viz. Adams children should offer Christ for a burnt-offring that is the divine Ens should give in it selfe into Adams Ens which the children of Adam should offer up one with another in the fire of God and it betokens that every man when he hath received the Ens of faith must offer up himselfe wholly unto God and dye to his own will in the fire of God and in the divine Ens of faith be born anew through the offring in the fire of God 5. For said the Spirit in Moses Thy Son whom thou lovest viz. thy own will which hath brought it selfe into Selfe-love this Selfe-will must be offered up to God that it may leave the own selfish will in the fire of God and wholly give over its ownhood and no more will and live to it selfe but to God and it rightly points out how Christ in our humane will which had broken off or turned it selfe in Adam from God should again wholly offer and give up himselfe in Adams person to God his Father and how the wrath of God should devour the will viz. the will wherein Adam had introduced himselfe into selfehood 6. In which devoration of the fire of anger the Love Ens in the word of faith of divine power viz. the true Man created in Adam must be formed and also preserved in this devouring fire as Gold or Silver in the Crucible where the Copper and all that is impure * * * Evaporates purgeth from it and onely the Gold or Silver subsists in the fire so likewise the humane assumed Own-hood together with the assumed Ens of the Serpent and Beast and all whatsoever subsists not in the divine fire must be consumed in the offring And that we might have again in Christs person an wholly pure entrance and open fountain of Grace Christ must offer up our humane will of Selfe to his Father resigne it up to him wholly and that upon the Mount Moriah that is in his death where he for * * * 2 Cor. 5.15 all and in all should dye to the Humane Selfehood * * * Note How Christs Death was effectuall to All men even as when the Stock of a tree dyeth then also all its branches in it do dye and as the tree doth renew its youthfull growth it also introduceth its new power and strength into its branches which indeed is not possible to the outward nature but in God it is very possible as may be seen in the dry Rod of Aaron which was dead to its sap and life and yet in one Night sprang forth afresh and bare fair Almonds 7. Now said God upon the mountain which I shall shew thee that is it must not be don according to Adams will also it must not be don in us according to our will as if we should prescribe to our selves where and how we would offer up our selves in Christ to the Father as Babel doth no but upon the mountain that is on the place in the property and in the death as the Lord appoints orders and sends it to us we must be onely Obedient with Abraham and give up our selves willingly thereunto when he will have us offer unto himselfe not whip beat and plague our selves but onely sinck with our will into him and wait till the Lord shewes us the place where and how he will have us offer unto him we must give up unto him our whole heart and will with body and soul and commit it to him what he will further do with us where he in the * * * Image or Likeness Type of Jesus Christ will offer us according to the body and when the Lord calleth us to the offring with his Cross or will offer us up to the Temporall death then we should say with Abraham lo here am I Lord do what thou pleasest 8. And Abraham rose up early in the morning and * * * Text gâ—â—t Sadled his Asse Gen. 22.3 and took with him two young men and Isaac his Son and clave wood for the burnt-offring and rose up and went unto the place of which God had told him This figure stands thus When the voice of God calleth us then we should with Abraham go presently for early in the morning signifieth here when the voice breaks forth as the Dawning of the day when God in us calleth us when man hath a Thought come into him saying thou shouldst return amend and truly repent then it is time he must forthwith girt his Asse viz. the Beastiall man with Power although he cryes stay yet a while it is time enough to morrow yet it should be don presently in the first look of the will to God for this is the Hinde which is hunted Early in the morning as the propheticall Spirit prophecieth for Christ must girt this Asse early with the voice of God and go to the Offring 9. And the two young men which Abraham took along with him do betoken the Soul from the first Principle and the Soul of this world viz. the outward Spirit
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
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
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 w ch 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
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 oâ— 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
moved and affected which Magicall constellations also t 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 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
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 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 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 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 vvould now stand and be wholly resigned in God being that death was destroyed and the invvard 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 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 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 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 vvas 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 b Tryall Probra of what the free will of the Soul would doe whether it would remaine in the divine Harmony or whether it vvould enter into the Selfehood Here it was tryed in Soul and body and drawn by all the three Principles each vvould accomplish or vvorke forth its wonders c 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 vvith 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 vvhich 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 f Or had stood stood in Paradise yet it had not availed g g g Or them him for in the Imagination or hunger after evill and good the outvvard man did awake in him and obtained the Dominion then Adams faire Image fell into a Svvound and drew neer to the h 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 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 vvhen God had created all creatures with the vvhole 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 vvill understand this without divine light
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 vvise 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 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 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 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 man 's 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
into his Minde Temporall Goods for his own property he is no Christian but a childe of the Serpent for he suffereth his under branches to wither and keepeth away his sap and power from them and will not work forth fruits by his fellow-branches 82. We doe not hereby meane the wicked Idle Crew which will onely suck the sweet and not worke and bring forth fruit themselves in the Tree that they should be pampered to exercise pleasure and vanity but we speake of the twigs which stand in the tree and co-operate and would faine grow and beare fruit from whom the great branches of this world doe withdraw the Sap and hold it in themselves that they as leane overdript twiggs doe wither by and under their charge such are the rich Potentates and Nobles with them the Spirit of zeale doth heere speak so far as they doe keep and hold their Sap within themselves and suffer their small branches to dry up and wither and wholly withdraw the Sap from them they are branches on the tree of the Serpent which is grown up in the Curse of Gods anger and is reserved for the fire of Gods Anger saith the Spirit of Wonders CHAP. XXIII How God re-called Adam and his Eve when they were entred into Sin and vanity and awakened in the Serpents Ens and laid upon them the * * * Estate or calling or Ordinance Order of this toilsome laborious world and ordained the Serpent-bruiser for an Help or Saviour to them NOW when Adam and Eve had eaten of the tree of the Knowledge of Good and Evill and were become Monstrous by the Serpent Moses writeth of it thus Their eyes were opened and they knew that they were naked Gen. 3. v 7. and they sewed Figg-leaves together and made themselves Aprons Heere the Soule did even now know the monstrous Image and was ashamed of it that such a grosse beast with grosse flesh and hard bones should awaken or shew it selfe with a beastiall wormes-carkase of vanity in their tender delicate Body and they would have covered the same from the eyes of God and for shame crept behinde the trees so very ashamed were they of the foule deformity of the beast for the Beastiall Ens had swallowed up the heavenly and got the upper hand which they had not before known now they could not tell for shame what they should doe 2. The Serpents craft would not Heere cover the shame but did lay it onely more open and accused them as revolting faithlesse Rebells for Gods anger did awake in them and arraigned them now before the Severe judgement to devoure them into it selfe as into the darke world as hapned to Lucifer 3. And this is the * * * State Condition or Thing which caused the Earth to Tremble c. Place whereby the Earth trembled in the death of Christ and the Rocks clove in sunder Heere Gods Anger shut up the holy Ens of the heavenly humanity in Death which Christ vvhen he destroyed death on the Crosse did againe Open at which the wrath in the Curse of the Earth and rocks shooke and trembled 4. And heere was the Soare combate before Gods Anger in which combate Christ in the Garden when he prayed and was to overcome this Anger did sweat drops of bloud when he said father if it be possible let this Cup passe from me but if it be not possible but that I must drink it thy will be done 5. Christ on the Crosse must drinke dovvn this wrathfull anger which was awakened in Adams Essence into his holy heavenly Ens and change it with Great Love into divine joy of which the drinke of gall and vineger being a mixed Draught which the Jewes gave him was a type signifying what was done invvardly in the humanity of Christ. 6. For the outward Image of man should also be redeemed from the Anger and death and again arise out of the Earth therefore Christs outward humanity from the Kingdome of this world must also drinke of this Cup which God the Father had filled to Adam in his anger the same Christ must drink off and change the anger into Love therefore said Christ is it possible then let it passe from me but it was not possible to overcome the anger unlesse the sweet Name Jesus drinke it into it selfe and change it into joy then said Christ Father thy will be done and not the will of my humanity 7. Gods will should also have been fulfilled in Adam but he exalted his ovvne will by the Serpents craft now the Humanity of Christ upon the Crosse must give this own selfe-will unto the Anger for to devoure it but the holy name Jesus brought it into the death of selfehood that it must dye in the wrathfull death and enter again through death in his Resurrection into the true Resignation viz. into the divine Harmony 8. Adam when he had awakened the Anger in him stood in Paradise in great shame and scorne before God and all holy Angells and the Devills did mock and deride him that this Image of God which should possesse his Royall Throne vvas become a monstrous Beast and into this Scorne Christ must enter and suffer himself to be reviled mocked spit upon whipped crowned with Thornes as a false King for Adam was a King and Hierarch but become false and Rebellious 9. Heere Christ stood in his stead and was condemned to death for Adam also should have been judged by Gods Anger Heere Adam that is Christ in Adams humanity stood in his stead Adam should have been rejected as a curse even as a scorne before Heaven and Earth and and in Sum the vvhole processe of Christ from his Incarnation unto his Ascention and sending of the holy Ghost is Adams estate what Adam had merited as a malefactour Christ himselfe must take upon him in Adams person and bring againe the life out of death 10. Adam was made by the word of God but he fell from Gods Love-word into his Anger-word thus God out of meer grace did again awaken his Love-word in the deepest humility Love and mercy in Adams wrathfull Image and introduced the great Love Ens into the Ens of the awakened anger and changed the Angry Adam in Christ into an holy ONE 11. Moses describeth it very clearly but the vaile lyeth before the beastiall man that he doth not know him for he saith And they heard the voice of the Lord God Verse 8 which walked in the Garden when the day grew coole and Adam and his wife hid themselves from the presence of the Lord God amongst the Trees 12. Moses saith they heard the voice of the Lord God which walked in the Garden what is now this voice which was or stirred in the Garden for Adams eares were dead to the Divine hearing and were awakened in the wrath he could not in his own might heare any more Gods holy voice for he was dead as to the Kingdome of Heaven as to the
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 â—â— 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 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 vvhen 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 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 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 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 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 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 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
that so his beleeving desire might be accepted before God and be brought into a substance to the new Regeneration for he looked upon the promise of the Serpent-Stroyer and introduced the desire of his faith into him and desired that his faith spirit and life might be confirmed in the Serpent-Stroyer who was promised he would fain be therein accepted before God as it was granted him so that the fire of God did enkindle his offring and received his prayer in the Love-fire and in the Sweet Savour of the offring it was brought by the Spirit of God in the power of the light into an holy Substance and it is rightly said his offring was acceptable before God 40. The offring alone could not have been able to have done it onely the Faith which did Idea or lay hold on the promised Messiah in the offring which apprehended the Covenant and the true very pretious and deare Offring the same did effect it the offring was onely a figure of that which vvas therein accomplished and performed as the outward world is onely a figure of the inward Spirituall world whereby the Spirituall world doth introduce it selfe into a figure and Essence and beholds it selfe therein as in a Looking glasse Of Cains Offring 41. BY Cains offring we rightly understand the verball Christendome the titular Christians in the spirituall babylonicall harâ—ottry the Type and Image of whom is Cain and as Cain in his offring sought onely the outward world might and pleasure and would be an outwardly adopted and received childe God should permit his evill Beast to be Accepted and offered up he desired to be Gods acceptable childe with the selfehood in the Serpents Ens and falsehood he vvas an Impenitent proud man who thought to be a Lord of the world and to domineer over Abel and his posterity and just thus is the Antichristian Church upon the Earth it buildeth also Churches and Altars preacheth singeth and tincketh and doth likewise offer in the bequeathed Covenant and Testament of Christ and so covereth it selfe with the offring of Christ and will be an outwardly accepted and adopted Son notwithstanding that its offring is not accepted in the Covenant and Testament of Christ nor brought to Substance 42. The cause and ground of it is this men depend and relye onely barely and nakedly upon the offring and teach that the offrings take away Sin Christs testaments doe absolve Sin but as little as the offring of Cain was acceptable before God and tooke away his Sin and as little as Cains desire was introduced into the divine Substance so as to have the divine fire to enkindle in his offring and receive his Faiths desire into it even so little also doth the verball lip-laboring Christendome enjoy the offring of Christ in his humanity it must be an Abel onely that doth enjoy it the Titular Mouth-Christian attaines onely the Smoake of the true offring It must be onely a right hungry thirsty converted soul which desireth wholly and fully to depart from the Serpents Ens and all vanity of this world and striveth to mortifie the Serpent and all vaine will in the Death of Christ and desireth to arise in a new vvill totally Resigned in all Submission in God 43. This true hungry will offereth rightly with Abel and its offring is received into the holy fire of Christ and formed or amassed in Christs humanity into a Substance there must be earnestnesse and Power which earnestnesse stirreth the Love-fire of Christ in his Testament so that it doth enkindle it selfe in the desire and then the desire becomes a true right Faith for there is no right Faith without divine x x x Comprehension Amassement or formation Taking 44. When Mans Desire introduceth its hunger with earnest Sighing and prayer of introversion Resignation and departing from vanity into the offring of Christ even then the Soules desire doth forme it selfe in the heavenly Essentiality in the humanity of Christ upon the High Altar of God into a Substance the hungry desire becomes in the word of God in Christs Testaments flesh an heavenly supernaturall flesh and this flesh is the true Offring of God which God taketh to his habitation and not the beastiall mortall Man 45. In this holy Substance onely is the true Faith of Abel without this there is only an hystoricall painted and feigned faith a Cains offring which doth not take away Sin for Sin must alwayes be brought into the judgement of God wherein it was borne and the holy Love-fire of God must drown and wash it away else there is no forgivenesse neither offring nor Covenant doth availe any thing without it also no going to Church neither Singing nor devout shewing doth attaine it nothing else at all doth it but onely the hungry desiring Faith through the Alone Offring in the bloud and Death of Christ where the Desire doth wholly dye in the death of Christ to its Selfehood and arise in Christs Resurrection with a true Faith and christianity not in a specious shew of holinesse but in the inward Essence in words and works 46. For He is yet far from a Christian who calls himselfe a Christian or is so tearmed onely but he is one who is borne in the offring of his humanity in him neither Covenant nor Lawes availe any thing before God but a new creature no Cathedrall Stone-Church meeting-house or hypocrycie or whatsoever it be called can inherit Gods Kingdome but onely and alone the true living Offring of the new regeneration arising from the Covenant of promise in Paradise through the quickning Word in the Offring of Christ. 47. It is onely and alone the Temple of the holy Spirit where Gods word is taught and taken without that is Cain with his glistering Stone-Church full of pride and stinking Ambition the Great building of Babylon where the Language of Gods word viz. of the written word is confounded and divided into manifold contentions and Languages where there is nothing but wrangling jangling and snarling about the Letters and no true reall living effectuall and powerfull knowledge 48. Now where the living knowledge of Christ is there is the Altar of God in all places where the hungry Soul may offer the true acceptable holy offring in prayer there it may introduce the prayer in the Word in its hunger into a Substantiall Faith 49. Not that we would hereby wholly abolish and race down the Stone-Churches but we teach the Temple of Christ which ought to be brought along in the heart into the Stone-Church or else the whole business of the Stone-Church is onely an hypocriticall antichristian whoredome a Cains offring both of the Preacher and hearer so that one is not a whit better then another unlesse he enter through the true doore Christ in Spirit and power in the Temple of Christ into the Stone-Church or at least resolve to fix betake and fasten himselfe there into such an earnest desire that he will take and hold fast that
of these Serpentine wolvish Pharisees and also of the verball Titular Christendome 16. As the false Serpents-child is a monster and fool before the Angelicall world so likewise the children of darknesse doe account and esteeme the children of the light for fooles for there must be a contrary that the one might be manifest in the other if the Anger had not taken hold of the humanity and devoured it into it selfe then the deepest Love of God would not have been manifest in Man 17. But thus the Love taketh Cause by the Anger to overpower and prevaile over the same with its motion and manifestation as the same may be known in Christ the true Son of God gave himselfe into our Image which was awaked in the Anger that so he might be made manifest with his Love in the Anger and change the same into joy 18. Christ gave our humane Image to the Anger of his father to be devoured in death and brought his life into death and yet manifested his Love in the life which death had devoured and brought forth the life in Love through the death as a Grain of corn which is sown into the earth the same must dye in the earth but out of that mortifyed grain growes a fair new body even so the corrupt body of Adam shall and must be offered to death and the Anger and out of the Death and Anger the body of the divine Love shall be manifest 19. It was exactly Typified and prefigured in Cain and Abel how it would be in the Succeeding and future generations being Abel outwardly did beare the Earthly Image and yet in the Spirit he was an Image of heaven his outward body in the Corruption was onely a e e e Text Larva or strange disguâ—sed person visard before the outward world for there was another Spirit hidden therein which was not of the outward worlds Essence and property therefore because he was not wholly a right childe of the earthly world it would not suffer him being as a strange childe in it for the Devill was Prince in the wrathfull Essence in this world who would not that a childe of the light should spring forth through the wrathfull Essence and be in his Garden 20. Thus the Image or person of Cain and Abel is a true figure of the false and then also of the holy and true children of God of the outward Sinfull corrupt and mortall Man and of the inward now regenerate holy man when Christ with his Love-Kingdome ariseth from death out of the disappeared Ens then Adams earthly Image must dye in Christs death and if it now be that the outward body must yet live it is onely a scorne and foole before the Heavens Image and so also before the naturall f f f All naturall men life of this world 21. For so soon as Christ is borne the Sinfull life is condemned to death and standeth in scorne and open shame before all the false children in the Anger of God as an whore in g g g At the house of correction or whipt through the streets Bridewell whom other whores likewise help to deride and scoffe at and yet they doe but onely judge and condemn themselves thereby for if Christ be born then the judgement passeth upon the false beastiall life and that man must stand in the judgement of God as a malefactour and be termed a foole a Heretick and be jeered scoffed and reviled yea even utterly defyed and slaine that the Monster may be judged before Gods Anger but those that doe it are the children of the lusty pampered and well-fatned Anger of God whom the wrath of God useth for its Instrument for God is a Spirit therefore he accomplisheth his judgement by a materiall h h h By some outward substantiall meanes or Persons Image 22. For so soon as Abell did in his Offring put on or attract the Love of God in the Covenant anew into his humane desire and comprehended or amassed the same into his Essence then forthwith the judgement passed upon the externall mortall Man and Gods Sword of Anger tooke him which Cain executed and slew the outward body of Abel and at this time also the judgement passed upon the false Image of the Anger in Cain for he stood there and cryed My Sins are greater then can be forgiven me 23. This doth now hint and point at the figure of Christ how the Anger of the Father must i i i Or swallow up devoure the life of Christ in death and when as the Anger had devoured the life in death then the holy life of the deepest Love of God moved it selfe in the death and the Anger and devoured the death and anger into it selfe whereat the Earth trembled and the Rocks clove asunder and the Graves of the Saints opened 24. And so likewise the Love-fire k k k Good and evill now mixed and in contest one with the other and the Anger-fire in the place of this world which wrathfull fire was enkindled in the Creation when the Apostate Lucifer fell shall at the Last Day be again changed into the Divine joyfulnesse and be Avalled or swallowed up in the Love understand it shall be thus in the third Principle where Love and anger doe strive this Time one with anorher but l l l Lucifer HE remaineth in the darknesse in the first Principle 25. The true Cause wherefore Cain murthered Abel was by reason of their Offrings and worship of God viz. Religion as this Contention continueth still to this day the Cainicall Church is not yet one with the Abelicall 26. Now saith reason I see it well enough that all contention and strife ariseth from Religion but what is the ground and most undoubted cause and reason thereof behold this is the Cause set before thee the false Serpents childe which is Evill and good and then set before thee the virgins-childe borne of Christ and then thou hast the fundamentall Cause exactly drawn to the life before thine eyes 27. The Cainicall Church drives a suttle Trade with externall Ceremonies and will appease God with some externall thing or other it will be outwardly an accepted and adopted child it must down right be called honest godly holy and heavenly it adorneth and trimmeth up it selfe very finely and standeth mightly upon its Calling which it hath it selfe Ordained and Instituted it makes a very specious and Renowned shew in the white sheepes cloathing and therein lodgeth the High Priest of selfehood without Christs Spirit and rules and masters the worke of the outward letters and whosoever learneth to transpose and compose the same boldly and bravely according to their forme of forged opinions he is an high Priest in their Office and Order he putteth Christs garment of innocency on him for his Cloake and Covert 28. The other party of the confused cainicall Church cryeth out and holdeth forth the Goodly glistering childe to m m m
Makes good merchandise of its religious ceremonies sale for Money and hath bound the Kingdome of Heaven to its Ceremonies and will sell it for Money so that the Man may but fat himselfe in this world under the white Garment of its hypocricie 29. The third party giveth forth that they have so holy an Order that it doth even Sanctifie and save them and they above all others will be esteemed holy 30. The fourth party or Sect will obtaine the Kingdome of God by their n n n Text mouth-cry lip-labour with muchnesse of Speaking Reading Singing Preaching and Hearing and it rebukes censures and reviles all that will not approve of prayse and give diligent attention to its lip-labour and fine conceited long Prating 31. This Party hath cloathed it selfe with the white Garment and set it selfe upon the letter or writings of Gods children and therewith it doth so lustily bestir and lay about it as a Beggar that casteth stones at the Dogs and sometimes hits a * * * Or Evill churlish one sometimes a * * * Or Good quiet one and he that is hit at makes him heare of it and then others fall on pell mell and bite and wurry him and there is a continuall biting tearing confounding reviling reproaching cavilling and jangling about the Letter a meere externall worke whereby men blindely zealous suppose to serve God and obtaine Grace a very Cainicall Offring 32. The Cainicall Church is in the outward world evill and good it buildeth and breaketh down and is onely a figure o o o Or according to of Gods Love and Anger what one party buildeth and calleth holy that another pulleth down and revileth with one mouth it buildeth and with another it teareth down what One hypocrite praiseth that another dispraiseth and thus there is onely a Confused shattered Babylon Evill and Good a wonder of nature and time 33. All these run on in their selfe-contrived and devised Orders and rely upon their received Orders and so they offer the Letter of the word and the worke of their own hands before God and will needs be outwardly adopted and accepted children before God God must have respect unto their Offring and forgive them their Sins by a word speaking as a Lord out of favour and clemency freely gives a malefactour his life such an unmeasurable matchless heap of Grace they have brought into their literall Offerings and into the workes of their hands so that their Teaching and the hearing of them is accounted for the most holy way wherein salvation is to be had and whosoever doth not worship and honour this their way with exceeding diligence and subject himselfe thereunto him they reproach persecute and kill or else hold him for an Heretick 34. But Abels children in Christ have far another worship and Service of God they dwell indeed among Cains children and doe also appeare in their Orders and Offrings they Offer to God a broken and bruised heart and an humble Contrite minde in true Sorrow for and Conversion from their committed Sins and with their Spirituall will doe goe out from and forsake all their creature-selfefullnesse and selfish interests and arrogation and dye to their selfehood in the Death of Christ and become as children who neither know nor will any thing but onely their mother which hath brought them forth they cast their selves into her bosome and they take in Patience whatsoever she pleaseth to doe with them 35. For their internall will is quite mortified to the outward world with all its glozing shew and alluring glory they account themselves very unworthy before the great Grace of God and their vanity which the flesh desireth is alwayes in their sight and to this the inward spirituall will is a deadly opposite Enemy and yet it cannot be wholly separated from it in this life-time their whole course through this world is a meere work of Repentance for their Sins and Impurity doe appeare continually in their Sight 36. There is a continuall and constant Combate in them of the flesh in the earthly desire against the divine desire and of the divine desire against the lust of the earthly flesh for the divine desire doth * * * Betake amasse it selfe into Gods Grace and Mercy and brings it selfe into a Centre of a working life and penetrates through the earthly false lustfull life and striketh the false lust and Imagination down and then the false Imagination falls into great Sadnesse when as it contemplates and beholds the voluptuous pompous stately brave glistering Course of this world and findes it selfe so mean and foolish that it must forsake and forgoe that wherein it might have its chief joy pleasure and delight 37. Also the Devill he cometh forthwith with his temptation and bringeth his desire into the false Imagination and shewes him the fair Kingdome of the world and rebuketh his Intent as a false Phancy and meere conjecture stirreth up the crew of the wicked against him who scorne jeere reproach and contemn him and then sometimes the Sprackling glimps and divine desire doth even lose it selfe for Christ viz. the virgins-childe in the Spirit of Christ is lead into the wildernesse and is tempted of the Devill and of the Anger of God and also of the Carnall worlds spirit and oftentimes the Spirit of Christ doth hide it selfe as if the virgins-childe were quite gone and past Hopes also the Devill makes his addresse thereto and brings him into Doubt as if the virgins childe were not borne 38. For the virgins childe is hidden in the Desart and then the poore captivated Soule is in great Sorrow and lamentation sigheth and cryeth to God also it cannot love or away with the beastiall Image but it doth stir up it selfe as a great assaulting Storme in the Body and seeketh the Gates of the deep in its Originall and forceth with might or holy violence into that word which hath formed it to be a creature and diveth it selfe thereinto as an Impotent will-lesse childe and desireth its first mother whence the first Soule was born for its Nurse and makes it selfe wholly will-lesse in this mother and lyeth onely at her Breasts and sucketh her Love and grace into it the mother may doe with it what she please this is the true meaning and the right manner of dying to selfehood and selfefull Imagination and lust in ones selfe and becoming as to the will of the Soule as a childe in ones selfe as Christ saith unlesse yee be converted and become as children yee can in no wise see the Kingdome of God selfe and selfefull Reason in the lust of the flesh can neither taste or see it 39. From this mortification of the Selfefull will and earnest Resignation into Gods mercy the virgins-childe doth again Spring forth out of the Desart with its faire and glorious Pearl-blooming Tree with very excellent and new fruit for so it must be tryed in the fire of Gods Anger that the Abomination of the
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
hath thus be held it selfe it doth conceive with the Lubet in the Letters viz. in the Sence of nature and composeth the Sences of the Letters together and formeth the Lubet into a word the same standeth in an internall forme viz. in a conceived Thought 55. And even then the free-will taketh the H viz. the Spirit of the forth-breathing and bringeth the formed Thought before the counsell of the five Senses who behold the formed word and prove the same whether it be apt or not if it doth but please them then the H viz. the breathing Spirit taketh the word and brings it upon the Tongue into the Mouth there is the chief framer vâ—z the Fiat which is the divine Instrument and figureth the Senses of the properties out of the letters as the free-will hath set and composed them into a Substance to the Sounding or pronouncing manifestation or Expression 56. Now marke and observe us here very exactly how every word is formed or brought in the mouth to * * * Note when a word is formed or expressed it is brought to Substance Substance viz. to the expression How the chief worker and contriver viz. the Fiat which is in the Senses doth shape and figure it and how the Tongue cooperates or frames it selfe therewith when it takes it and by what way it brings it forth whether through the Teeth or above or with open Mouth also how the Tongue doth frame it self in the conjunction of the word which Sence it doth againe draw back and will not wholly cast forth as there is many a sence which is not halfe put forth but many fully and many againe are drawn halfe backwards towards the heart And now as the word was formed so is also the thing in its forme and property which is named by the word provided that the free-will giveth it also a right Name and doth not impose a strange Name on it out of Malice or Ignorance so it is externally noted and internally in the compaction of the Senses it hath such a vertue or ill malignant property 57. Now whosoever hath the understanding of the Senses viz. of the Spirits of the Letters so that he doth understand how the Senses are set or compounded in the Lubet he understands it in the framing of the word when the same is formed or brought forth to Substance and is able to understand the Sensuall Naturall or essentiall Language of the whole creation and understands whence Adam gave Names unto all things and from whence the Spirit of God hath prophecied in the Ancient 58. This is now the ground of the Head Languages when as all people spake in one Language then they understood one another but when they would not use the * * * Text Sensuall Naturall Genuine tongue then the true and Right understanding was put out in them for they brought the Spirits of the genuine tongue of Sence into an externall grosse forme and framed the subtile Spirit of the understanding into a grosse forme and learnt to speak out of the forme onely as at this day all Nations speak onely from this same forme of their contrived sensuall tongue 59. Now No people doe any more understand the Language of Sence and yet the Birds in the aire and the beast in the fields understand it according to their property 60. Therefore man may well thinke and consider what he is deprived of and what he shall againe obtaine in the New-birth although perhaps not here upon the Earth yet in the Spirituall world for in the Language of Sence all Spirits speake one with another they use no other Language for it is the Language of nature 61. Our Learned ones doe terme themselves Doctors and Masters and yet none of them understands his Mother Tongue they understand no more of the Spririt then the Country man doth of his Toole to the tillage of his ground they use onely the bare contrived forme of the grosse compounded words and understand not what the word is in its Sense hence ariseth the contention and strife wherewith men contend and jangle about God and his will men will teach what God is and yet understand not the Least of God 62. The five holy Speeches in the Language of Sence are Gods Word they are his operation through the Sence-tongue viz. through the properties as it cannot be denied that God giveth power vertue and life to all creatures and vegetables for his holy Name is through all and Adam had this holy Name as a proper possession working ruling and sensibly efficacious in his Senses and even this jewell he lost which is now again restored and enkindled in the holy Name JESVS 63. Therefore none can with Right be called a Divine or Learned in the holy Scripture much lesse a Doctor of the same unlesse that he understands the SensVAll tongue and knowes how the holy Spirit hath spoken by the Sensuall tongue in the holy Pen-men of the Scripture if he understands not the divine Sence in the holy Scripture Let him not undertake to be a Master over it to censure or interpret it he is not at all learned therein he is onely a changer of letters a Chop-Logick in the Scriptures and understands not one letter in its Sense 64. Thus understand us herein concerning the children of Noah viz. Japhet Sem and Ham and their children and grand-children they had lost the SensVAll Language and had made themselves a formed contrived one and so spake in a formed Language which they themselves understood not in the true Sence therefore God was hidden to them for they understood no more the voice of the holy Spirit in their Language viz. the Mentall Tongue of the five Vowells 65. And they looked about or Imagined where God should be and supposed that he must needs be something with forme and dwelling apart from them and being they could not understand any thing of God upon the Earth either what or where he was and yet had heard so much of God spoken by their fore-fathers thereupon they thought that he must needs dwell on high above the Stars and thought them not able to reach thither therefore they undertooke to build them a Towre whose Top should reach to heaven that so they might ascend up to him also they would thereby make themselves a Great Name that it might be said they had built a Towre even unto Heaven 66. Such a knowledge the formed understanding had of God as still to this day such Doctors are to be found who know and understand no more of Gods habitation and being then these Builders of the Towre and build in their Art altogether except the true genuine understanding ones upon this high Towre and can never ascend up to God and therefore they contend about the Building every one saith how it might be built sooner and better and yet they could never agree for they have all built themselves even to Death thereon untill the Lord sendeth a
that so he might have great respect in the City Babel and therefore they build themselves strong holds and make great bulwarks and walls to defend and keep the Image and flatter themselves in hypocricy and understand and meane by the contrived and painted Image the God Maozim viz. the fat-belly God and pleasure of the beast viz. of this whores Image they set the Image upon the Towre for the shew of their holinesse and therewith they are very devout in glistering appearances before God as with a peculiar Selfe-born God but they immure the Beast within their Stone-houses that it may be secure and there fat it selfe 64. What is now this beast with the whore it is halfe-devill which hath its Kingdome upon the Earth and it is half beast this evill Beast hath devoured man viz. the Image of God 65. And for this cause God became man that he might destroy slay and nullifie the works of the Devill and we must put on this divine humanity and destroy the Devills Kingdome in us and mortifie all Images otherwise we cannot see God the living word must mortifie the literall Image 66. The living word is therefore become man that the literall Image might dye and the first man which was formed out of the living word in Gods Image might be regenerated anew in Christs Spirit viz. in the living word and if now he be borne then all the Image-teachers are more prejudicall then beneficiall to him for they introduce their Images onely into the Temple of Christ and destroy the Image of God 67. And let this here be declared concerning the children of Nimrod and the Towre of Babel as the Spirit hath so given us to know and we doe admonish the Reader in Love to prove and examine himselfe he shall finde where he is this is not written to reproach any but thus the Spirit speaketh with open mouth and sheweth what all things are from whence they come and into what End they shall goe 68. But the reason why so much is written of the Beast and the Whore of Babel is because it is at its End and shall soone be broken in pieces therefore it must be revealed that men may see and know it for Babel falleth not unlesse that all whatsoever hath made the Images doth likewise fall all Images Opinions and Sects of Religion together with the Beast and whore must fall else there is no Cure or remedy 69. Men have for a long time been a patching and pieceing of it and have verily thought to have made a virgin of the whore but her whoredome hath thereby been onely adorned trimmed up and made the greater if this whore shall fall then all Sects which are onely the Images of the whore must fall down and come to naught together with Beast upon whom she rideth every man must break down and destroy the Images and Idols in himselfe and where they will not doe it there the zeale of the Lord doth it 70. How very finely doth the whore at present perck up its head and being it heareth that the spirit doth intimate great and glorious things of Zion viz. of the Adorned holy bride of Christ then it thinks that it is the faire childe which God will bring into a golden Temple wherein there shall be a brave Golden Time and meere joy pleasure and delight and it looketh about to see from whence this faire Temple of God should come into which it should enter and become a virgin it hearkneth continually from whence these holy People should come who as it supposeth should make a Golden world 71. But it thinks not to leave off from its covetous voluptuous whoredome and be converted no! it groweth worse and worse and more unchaste and abominable full of blasphemies so that there is scarce any good at all in it and it standeth before God as an arraigned condemned whore 72. Hearken thou Adorned and crowned Babilon full of evill and wickednesse in the sight of God and his Angels we have heard a watchman say Away the city together with the Towre of the whore and the beast is fallen and judged of the most High thou shalt not see the city of God for ever unlesse that thy children doe put off and cast away the defiled Garment full of shame and fall down wholly naked and bare without any Image at the feet of the most High and turne unto him such as these may indeed see it but as for others who hope for golden mountaines and seek for Temporall honour money and pleasure of the flesh not any of them AMEN 73. Reason will here in the above mentioned Text where it is mentioned that a true Christian must dye to all Images Opinions and Selfe-knowledge and be wholly annihilated in himselfe begin to speculate cavill and say that we doe forbid man the naturall knowledge and externall Rationall wisdome whereby men doe Governe the life and all things of this world and if this were so all understanding would be abolished 74. Unto him we declare that nothing is hereby taken away or abolished in man neither understanding skill or Art for all these arise out of the divine wisdome we doe not nullifie the expressed Word of the formed wisdome but onely the Beast which will rule in divine contemplation viz. the beast-like will of Selfe and selvish ownhood and propriety which is departed from God which honoureth it selfe as a false selfly God and cannot beleeve or trust in God This is even the Antichrist which hath * * * 2 Thess. 2.4 set himselfe up in Gods place and we withall doe teach that man must wholly dye to the Antichristian Image that he may be born again in Christ with a new life and will which new will hath might and ability in the formed word of nature to see and behold with divine eyes all the wonders of God both in nature and creature in the formed wisdome 75. For if the Antichrist dyeth in the Soul then Christ ariseth from death for he resteth in the five vowells in his grave viz. in the mentall-tongue which dyed in Adam and lieth captive in Antichrist when this same ariseth from death in the mentall tongue and is made alive then he openeth all the treasures of the heavenly wisdome in the Sensuall tongue so that man doth far more clearly understand the spirits of the letters viz. the formed word of nature in all the three Principles then he did before in the Antichristian whores child 76. For the new birth is indeed effected and broughâ— to passe in the mentall tongue viz. in the disappeared Image of the heavenly humanity but it Tingeth and casteth away the false antichristian Image of the naturall humanity viz. of the spirits of the dumb sencelesse letters and doth make them all sencelesse and dead in their selfe-hood and gives them their own life so that they doe behold themselves in the new humanity and make all their assumptions and formations in the new humanity 77. These
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
Abraham in a vision and established the Covenant with him in his Seed and how Abrahams faith laid hold of the Covenant which God accounted unto him for Righteousnesse and how God commanded him to offer Sacrifice and what is thereby to be understood MOses saith After these things it came to passe that the word of the Lord came to Abraham in a vision and said Gen. XV. Vers. 1 2 3 4 5 6 7. feare not Abram I am thy Shield and exceeding great reward but Abram said Lord God what wilt thou give me seeing I goe childlesse and the steward of my house hath a Son this Eliezer of Damascus and Abraham said further To me thou hast given no Seed and lo this son of my servant will be mine heir and behold the Lord said unto him he shall not be thine heir but he that shall come forth out of thine own bowells shall be thine heir and he commanded him to goe forth and said looke towards the Heaven and number the Stars canst thou number them and he said unto him even so shall thy Seed be Abraham beleeved God and that was counted to him for Righteousnesse 2. In this portion of Scripture lieth the Root of the Christian Faith for God said to Abraham that he was his Shield and Reward that he would give him the seed out of his loins God would be Abrahams reward and give him a Son of his own whose Seed should be as the Stars in heaven which are innumerable and his Stewards son should not be heir viz. the Animall humane Seed full of the Serpents Ens shall not inherit but Gods Reward Gods Ens He would give in his Reward into his Seed viz. into the Power of his loines which should be a Seed like unto the Stars of Heaven he looked upon the Seed in the Covenant viz. upon the Eternall Kingdome which should be as the Stars in Heaven so pure bright clear and innumerable and this Abraham beleeved and it was imputed to him for Righteousnesse 3. Beleeving here is this much viz. he received and laid hold of the word he tooke it into his desire viz. into the humane Ens the Aym in the Covenant in the formed Compounded word viz. in Abrahams nature and property Received the Speaking word of God viz. the Promise and both these were formed into One and in this One Abrahams faith was Right for God counted the word which Abraham received into his faiths desire unto him for Righteousnesse for propriety and for Justification 4. For thus received or in-taken word justified the creaturall word viz. the expressed created word understand that word which had formed it selfe in the humane property and brought it selfe into a creature and put it selfe forth out of the Three Principles into an Image in which Image the Selfe-will had through desire and lust elevated it selfe with the darke worlds property viz. in the fire of Gods Anger and introduced it selfe into an Earthly grossenesse into which Grosse Image the Devill also had introduced by the Serpent his Ens will and desire 5. Now the living Eternall-Speaking holy word came forth out of the Light 's and divine Love's property to help this Ens this compacted Word and created Image and became its Reward this same Abrahams naturall word and power received into it selfe and this same Word of God intaken and fixed in the desire justified Abrahams Corrupted word it was his Righteousnesse the same destroyed the Anger and ruinated the Devills desire and will understand in mans Ens viz. in the formed word this was effected 6. For there is no Faith without Gods word and power therefore Abraham did now take Gods power and promise into his Ens in him and formed or conceived the same into a Substance of his Spirit this was the Faith of Justification that Gods word and the humane will and desire came into one spirituall Substance Thus God accounted the Received or in-spoken Apprehended Word unto Abraham for Righteousnesse viz. for propriety and this is the ground and root of faith that he tooke in or imprinted Gods promise into his desire as his very own and let not the same passe from him in Doubt as Jacob did who tooke the word of promise into him and said I will not let thee goe untill thou dost blesse me and wrestled the whole night with the word of Power untill he obtained victory so that the promised word gave in it selfe to him for propriety viz. to a blessing or a great Reward as here in Abraham 7. Thus understand us very accurately the Incorporated word of the Covenant in Paradise which God promised to Adam concerning the bruiser of the Serpents head did here at present wrestle through Jacobs formed word of the humane property with the new promised word viz. with the living word which did at present move it selfe in him and would that the corrupt humane Ens might be blessed with Gods Love that the wound might be healed and it did long and pant after the fulfilling of the Covenant that God would be pleased forthwith to introduce the holy Ens of his heavenly essentiality into mans Essence that Christ might be born out of Gods and mans Essence therefore Let Christendome know that Faith is not onely an hystory or knowledge but a reall Substance 8. Faith is nothing else but the uniting of ones will to God and the receiving of Gods word and power into the will that so both these viz. Gods will and mans will become both one Substance and Essence that the humane will be even Gods will and even then Christ in his Suffering death and Resurrection is accounted unto his own humanity for Righteousnesse so that man becomes e e e Viz. Christ· Christus or the Anointed understand according to the spirituall man and thus we put on Christ in Abrahams faith and are twiggs shoots and branches in his vine and the Temple of God he that teacheth and beleeveth otherwise is yet in the compacted un-contrite or un-cloven Tongue of unbeleefe in the whoredome of Babylon 9. This is the true reall ground of our Christian faith that as Abraham put on Christ in the faith so we also at present doe receive and in our heavenly part of the humanity put on Christ in his humanity according to the heavenly worlds Essence in the same flesh and bloud which Melchisedech represented and brought to Abraham in the heavenly bread and wine viz. in the Type thereof yea wholly receive it into our Ens of the heavenly worlds Essence which dyed in Adam and become alive therein and arise from death in Christ and dwell very essentially with our spirituall man in him and even then he is our own Righteousnesse we in him and he in us Onely One Christ One God One Faith One Tree in the Paradise of God in the Stem which is God and in the Power and vertue thereof which is Christ and in the branches of the tree which are we Christians wholly One Tree
from the inheritance of Abrahams peculiar goods for the figure of Christs kingdome to come was here represented 41. And we may yet see this clearly sufficiently and fully set forth in that Abraham lay with an Aegyptian strange maid and begat a Son of her out of his seed viz. out of the essence of his body and soul and yet afterwards rejected this Son from the inheritance so that we plainly see here the figure of the right childrens inheritance that none can come to the Adoption or true childship of God unless he be born out of this Covenant out of Christs flesh and Spirit Note Predestinate to Condemnation 42. The old Adamicall man as to its own selfe-will out of the Serpents Ens is wholly rejected and cast away he is nothing profitable or wholly unfit for the kingdome of God he is onely an Instrument whereby God proveth and exerciseth his children as a Besom wherewith the house is swept 43. The soul must forsake its own will unto all eternity and must have a new body born or generated in it out of the heavenly Ens which heavenly Ens did disappear in Adam as to God and was introduced again thereinto out of Christs Spirit 44. The gross introduced beastiall property is also * * * Alike rejected or Reprobate alike rejected from the kingdome of God in all men who are born of Adams sinfull Seed as well in Isaac and Abraham as in Ismael but the Ens in the Covenant shall live for ever and at the Last Day it shall again put on the true man created in Adam out of the limus of the earth which is of the kingdome of this worlds essence yet not the grossnesse of the earth but the * * * Note The Resurrection of the Body Ens of the formed word which hath given forth it selfe into a creation 45. The inward Ens of Christ which the soul putteth on it for an heavenly body out of Christs spirit and out of his flesh and bloud is spirituall It is a spirituall body which dyeth not at the death of the outward man yea it is not buried neither doth it arise again but it is dead and buried and risen again in Christ for all and in all and liveth eternally for he is passed from death to life 46. And therefore Ismael came not to the inheritance of his fathers goods for he had not yet put on Christ in the flesh and spirit but Isaac had put him on in the Covenant viz. in the incorporated word and had Christ now in the Covenant from Gods Gift as a naturall Right in himselfe not from his own power and ability but from the power of the Giver even from the power of the Covenant 47. But now Isâ—ael must put on the Covenant from Christ and not from the inherited adoption or childship as Christ who had it from God in a childlike or filial Right and now Ismael must do this for the obtaining of it viz. he must behold himselfe in the fountain of the seing and living as his mother Hagar did and return again with the lost Son to the Father and fall down before Abrahams feet that is his heir Isaac in Christ and pray that he would receive him into his house which is Christs humanity viz. the spirituall world as a servant and Day-Labourer for he hath had no more any Right to his inheritance he hath been begotten and born onely as a Step-Brother or Son in Law of a strange Mother viz. of the Kingdome of Nature 48. And for their sake Christ came that he might have Mercy on them for he himselfe also said when he was in the flesh * * * Or justified one Matth. 9.12 He came not to seek the Righteous but the poor Sinner his brother in Ismael and Adam not his line in Isaac for the * * * Or justified one Matth. 9.12 whole hath no need of the Physitian but the sick wounded poor Sinner 49. And we will not herein conclude so blindly concerning * * * Note Predestination Predestination and Election of Grace as Babel doth which teacheth that God hath ordained a certain number and company to Damnation and the rest to Salvation 50. If this were so then Nature must needs be limitted confined and determined when it should beget and bring forth a child of God and nothing would be in the free condition or liberty yea God must then confine and shut up his unchangeable one infinite will into a beginning and limit and nothing at all could be free in the humane property but whatsoever any one did that must unavoydably so come to passe let him rob steal murther or blasphem God and live as he pleased it must be so if this were true then the Ten Commandements and all Doctrines Teachings and Lawes were to no purpose and none need Repent unless God compelled him threunto 51. I say whosoever teacheth so he useth and * * * Exod. 20.7 taketh the Name of God in vain and horribly prophaneth the holy Name of God which is free from eternity and offereth it selfe to all poor Sinners and * * * Exod. 20.7 bids them all come unto him Matth. 11.28 52. The Covenant was indeed * * * Set forth established in Isaac viz. the divine might and dominion but it was given to no man in the line of the Covenant but onely and alone to the Man Christ so that none came out of a peculiar Right to God but all in the Grace of the one and God did declare his mercy and compassion in Christ unto all and without him there was no Door of grace to the Jewes viz. Abrahams Seed and also to the Gentiles all are onely children received out of Grace and new-born in him and none either of the Jewes or Gentiles without the life of Christ are received to mercy all men who have pressed or earnestly come in to God viz. to his Grace those he hath all received in the Grace which he offereth in Christ. 53. Therefore Christ also prayed for his Enemies which knew him not but crucified him that God would forgive them in him and receive them to favour in which Access all Nations who knew not Christ in the flesh have an open Gate and are taken into Gods Mercy 54. For * * * Without besides Christ no man cometh to the childlike inheritance to him alone the goods do belong viz. the Hierarchie of men as he himselfe also said * * * Joh. 17.6 Father the men were thine but thou hast given them me and I give unto them the life eternall and therefore it belongs unto him because he is Gods Son born of his Essence from eternity 55. Adam was also Gods naturall Son which he created out of his Essence but he lost the childship and the inheritance and was cast out and with him all his children as Ismael was cast out from the childlike or filial inheritance 56.
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
eternall blessing that is to say not the gross earthly beastiall Man which is conceived and born in the lust of the flesh out of the Beastiall lust of Man and Woman which did involve or insinuate it selfe into Adam according to the Brutish and beastiall property of the divided life's Essence upon this the Covenant and blessing doth not passe but upon the Ens of the Word formed out of the heavenly worlds property out of the Limus of the Earth not upon the introduced Serpents Ens out of the dark worlds Ens and property but upon the Soule and its right Body which was created to it in Adam 2. And we here see by the Circumcision the Types that the beastiall copulation of man and woman is an abomination before the holinesse of God which yet is boarne withall by divine patience and permission seing now it cannot be otherwise with Man he having lost the magicall birth of Paradise for here God set forth the figure in the Circumcision that every Male must be circumcised on this member of the propagation of the masculine seed in that man soweth his own will out of the property of nature in his seed therefore God set forth the figure with the Circumcision both of the earthly Seed and also of the member and will for the spirit in the Covenant must out off through Christs death this figure in the inward spirituall man together with this beastiall will and desire 3. For the beastiall gross earthly Seed of the man or woman shall not put on the Covenant and blessing as Christ also said but He * * * Joh. 1.13 who is not born of the will of man nor of the flesh but of God the beastiall birth with its members must be cut off through the Temporall death and dye in the spirituall birth through Christs death and be buried in the eternall death viz. in the nothing 4. But being the Covenant of God had incorporated it selfe in Abrahams seed to a propagation God did here set before him by the Circumcision the person of Christ in whose death this Beast and Monster should dye and out of his death a new Angelicall form should come forth for the Circumcision was not the Atonement but the apprehended or conceived Ens of faith was the Atonement out of which Ens of faith Christ should be born but the Circumcision was the Signe that the Ens of faith in the word of God should cuâ— off the earthly Seed 5. For the living word of God looked into the Covenant and in the Covenant the humane Seed of the heavenly part lay disappeared and in the disappeared Ens stood the Aym or Limit of the new Regeneration in Christs motion where the word of the divine Tincture and power would again move it selfe in the true humanity created in Adam and also it did move it selfe in the Spirit of the children of faith so that they were received and accepted of God in the Spirit upon the Promise of the motion or manifestation of the shut-up Ens as dear innate children Note 6. Not that they had put on Christ in the flesh before his manifestation but indeed the same Ens in their faith and this same received or in-taken Ens of Faith was the Circumcision which circumcised the heart and minde and rent in twain the sinfull vaile and pointed at the cutting off of the earthly introduced Serpents Ens in Adam viz. of the earthly Seed and the earthly members to the Beastiall propagation it shewed that Christ when the incorporated Ens of faith should manifest it selfe in the humanity should and would cut off this Beast and destroy the life of death and hell therein 7. We must not look upon the Circumcision onely and barely as a signe or figure for it is the Seal of the Covenant which stood as a Seal imprinted on the Ens of faith for the Spirit of the promised word to the new-birth was in the Seale as among the Christians it is in the Seale of Baptisme 8. And therefore God said that soule that shall contemn this Covenant shall be rooted out from among his people and commanded the Natives and strangers to be Circumcised although they were not of the Seed of Abraham to signifie that the Covenant passed upon all people who would but receive the Ens of faith even there the Circumcision should be don 9. For that was not the right Circumcision which was don outwardly on the flesh but it was the Signe onely of the Circumcision the true Circumcision was effected in the Ens of faith in the Covenant in the power of the word and Holy Spirit where the word in the spirit of Christ doth cut off the Serpents Ens from the right humane Ens of the heavenly Part viz. it cuts off the Ens of the dark world introduced and insinuated through Adams evill desire and the Devils in-flying poysonfull desire 10. The Baptisme of the Christians and the Circumcision of the Jewes hold wholly one and the same Right among the Jewes the Circumcision was effected or performed in the word of power the Holy Spirit baptized them with the holy fires Baptisme understand it baptized their true man corrupt and withered in Adam the same was Tinctured with this Baptisme viz. in the Ens of faith for the Ens of faith was the Baptisme of the Jewes where the Holy Spirit did inwardly baptise them unto Christs humanity 11. But now being this same word of faith viz. the Ens of faith hath put on the humanity and quickned it in it selfe to life this same Spirit doth now Baptize with water pointing at the humanity of Christ Note for the water of eternall life viz. the heavenly worlds substance was disappeared in Adam and made alive again in Christs heavenly Ens being also the water of the heavenly Powers introduced into our in him assumed humanity therefore the humanity of Christ was the first-born from the dead 12. And with this same heavenly water which Gods word and power introduced into the humanity of Christ from heaven understand from the holy spirituall world viz. from the Second Principle the Holy Spirit of Christ doth baptize the Christians in their Baptisme of water which externally is also but a Signe of the internall Seale in which Seale the Holy Ghost baptizeth 13. And therefore Christ hath appointed the Seale of the Circumcision into a baptisme of water being the fire-baptisme in the Covenant is become manifest in the water of life in the humanity so that this fire-baptisme viz. the flaming-Love-word is made flesh therefore Christ said John 3. We must now be born anew through the water and spirit else we shall not see God 14. For in the water wherein the flaming Love-word in the Ens of the Covenant hath manifested it selfe in our heavenly disappeared water which is become incarnate all the children of Christ must be new-born and take this water in their faith's desire in which water the eternall flaming
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 * *
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
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
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
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
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
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
†††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
with their writings and teach the Lay people their unchastity and scorne so that one Christian learneth to scorne another out of the holy Scripture and trim their scorne with the writings of the * * * Holy Men Saints Of this it is rightly sayd Reuben thou art my first strength but thou hast climed up upon my Bed and defiled it with unchastity thou hast used my Concubine viz. my formed Word to thy whoredome and hast made of the Churches of my Children a whore-house and hast defiled my Marriage-Bed which I have in the Churches where I beget my children 43. This the Spirit of God signifieth cleerely by the declaration of the Patriarch Jacob Gen. 49. where he sayth thus concerning these Churches and their sacrifices * * * Gen. 49.3 4. Ruben thou art my first sonne thou art my first power and my first might the chiefe in the Offring and the chiefe in the kingdome he was unstable therein as water thou shalt not be the chiefe for thou hast climed up upen thy fathers bed and there hast thou defiled my bed by thy climing up 44. The Spirit speaketh cleerly in this Text for Ruben signifieth the Ordnance of the first Churches viz. the power out of which it was built that is the first power of the Christian Church or Congregation and is Gods Concubine by which he dwelleth but their Ministers are climed up into Gods Marriage-Bed and have gotten the Concubine to themselves and taken her into their power and have gotten her with childe with humane fictions fleshly honour and voluptuousnesse and it sayth cleerly Thou art the chiefe in the Offering and in the kingdom for so it must needs be when the whoredome is committed but seeing Reuben exerciseth whoredome with the Churches it sayth thus Thou shalt not be the chiefe for he was unstable therein as water and signifieth thereby that he would give himselfe to fleshly Lust and selfe-Love and that in unstability and in that regard is rejected of God 45. Thus the Spirit signifieth under this figure how this Concubine viz. the Church would be reproached with its first power viz. of its owne children so that it will be said by the Churches it is a spirituall whore-house which a Man must distinguish from the Temple of JESUS CHRIST for the Spirit sayth thou shalt not be the chiefe neither in the offring nor in the kingdome and thus shee hath lost the true * * * Jus Divinum Divine power by the whoredome of her Ministers and standeth at present rightly as a deflowred one that is made a whore which is dispised of Israel for her unchastity which is practised by her which is cryed out upon by almost every one each party crying out against the Church of the other for a whore-house as is enough manifest and all Libraries are full of such a Cry and Men at present are ready to storme and fall in upon the whore-house 46. But let this be said to the children of God that the Churches hurt no man and they were instituted out of a Good meaning by the first Christian power and were very good and profitable and they need not be thrown downe and demolished if Ruben would but leave his whoredome whereby he reproacheth them that her Ministers might be renewed and not give forth that they are the Ministers of this Concubine of God without the Vnction of the Holy Ghost as is now done onely for temporary honour and pleasure sake which are as profitable to the Church as a fift wheele is to a Wagon unlesse they goe with five wheeles to their Wagon where the fift moveth in the Aire and entreth with their Contention into the Abysse of Hell 47. The Stone-houses of the Churches have no greater holinesse in them then other houses for they are built of Stone and such Materialls as other houses are and God is no more powerfull in them then in other houses but the Church or Congregation that entereth thereinto and there meeteth together and there binde themselves with their prayer into one body in Christ whose Type and Resemblance the Church is that hath the holy Temple of JESUS Christ in it 48. Their Songs of praise and thanksgiving are the Cradle of the childe JESUS CHRIST in which the childe Jesus is rocked with unanimus consent in the Hearts of Men and not within the bounds of the Church which is a dumb and dead Thing 49. Its Ministers are no more then all other Men but the power and vertue that is powred forth in the Vnction of the Holy Ghost hath the power in the offering and is the Key 50. Whosoever will worthily enter into the Church must bring with him the Temple of Jesus Christ within him or at least he must fully take such a resolution and purpose that he will bring it out with him in his Heart otherwise his going in and coming out is but a committing of Spirituall seeming holy but indeed Hypocriticall whoredome and is no whit the holier when he cometh out and had as good have been standing in the Market shewing his pride in his fine cloathes for the people to see him and then perhaps he had not caused many honest hearts to Erre 51. This wee had a purpose to signifie by the knowing of this Figure that a Christian should not looke upon the shew of Churches but consider that the Church is but a †††Fâ—â—bild Type Resemblance of Christ and that he is not a Christian that entereth into the resemblance and approveth of that but he is a Christian that wholly giveth himselfe up into Christs Incarnation Suffering and Death and dyeth to his hypocrisie in the Death of Christ and riseth from the Death of Christ in a New Will and Obedience and who according to his inward ground is and liveth in Christ who himselfe becometh the Temple of Christ wherein Christ worketh with his power and vertue and thereby killeth sinne in the flesh such a one is a Christian in Christ and may rightly enter into the * * * Or Type Resemblance of Christ and exercise his Christianity therein such a one will heare Gods Word and keepe and ponder it in his heart 52. And though a Cowes Lowing in its sound should declare the Name of God yet Christ preacheth in himselfe but none that is dead can awaken another that is dead nor †††Mat. â—5 14 Luk 6.39 one that is blinde shew the way to another but both will fall into the Pit saith Christ. 53. Further the Spirit of Moses sets downe in its figure the Death of the Patriarch Isaac and sayth * * * Gen. 35.27 28 29. And Jacob came to his Father Isaac to the Head Citie in Mamre called Hebron where Abraham and Isaac were strangers and Isaac was an hundred and eighty yeares old and gave up the Ghost and dyed and was gathered unto his people This is a figure shewing that the children of
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
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 â— 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
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 â—0 the time is truly borne or at hand ‖ ‖ ‖ Luk. 21.28 your Redemption draweth neere * * * Rev. 21. â— 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
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
back and lay with his fathers Concubine and in falshood and wickednes copulated with her as the free will of the soule in Adam copulated with Gods Concubine in him by false and wicked Lust and became a breaker of Wedlock to God as Reuben did 17. And for the sake of this hath Adam viz. the first power of the Naturall Man in all Men lost the Kingly Priesthood so that the Naturall Man in his owne power and vertue can no more offer sacrifice to God also he understandeth nothing more of Gods Word or Kingdome * * * 1 Cor. 2.14 It is foolishnes unto him and he cannot apprehend it any more for he standeth in a poysonous monstrous Image which in this Adamicall property cannot inherit the Kingdome of God and hath lost the Kingdome of God and is now but a figure or similitude of this World and of Hell a Monster instead of the Image of God and shall no more be the chiefe in the Sacrifice and Kingdome but Christ in the New birth in him hath attained the Kingdome in the sacrifice and Government 18. The Naturall Man viz. the first power and vertue must be Servant and lay off the Monstrous whorish Image and be new-borne againe the Soule through the Spirit of Christ and the Body through the putrefaction of the Earth from which at the End of the * * * Last Judgement Day Day he shall be severed and be formed againe into the Image of God II. III. The Testament of Simeon and Levi. 19. * * * Gen. 49.5 6 7. â—he brethren Simeon and Levi their swords are Murthering Weapons my soule come not into their Councill and my honour be not thou in their Churches Assemblies or Congregations for in their Anger they have slaine a Man and in their stubborne selfe-willednes they have destroyed Oxen Cursed be their Anger because it was so vehement and fierce and their Wrath because it was so raging I will divide them in Jacob and scatter them abroad in Israell 20. In this Testament the Spirit very wonderfully taketh the two brethren together and represents their figure accordingly which ought well to be observed as also the Spirit of Moses in the 34 th Chapter taketh them together where he sayth * * * Gen. 34.25 26 27.29 Simeon and Levi took their swords and went boysterously into the Citty and slew Sichem together with Hemor his father and all the Males that were in the whole Citty and tooke the Women and children captive and spoyled all which might indeed be the Action and Robbery of two stout young Men but the Spirit hath in that place as also in this its figure according as Jacob sayth Hee would tell them how it would goe with them in after times 21. In Reuben the Spirit representeth before the Adamicall corrupt Nature that the first vertue and power of Man squandred away Gods Priesthood and Kingdome viz. the Kingdome of Heaven and defiled Gods Marriage-Bed and made a Bed of whoredome thereof but now in this figure the Spirit of God representeth a powerfull figure signifying how the first power of Man would neverthelesse desire to keepe its Priesthood and Dominion and what kinde of Priests and Rulers would be in this world in the Kingdome of Selfe-Nature 22. For out of the Stock of Levi came the Priesthood under the Law and of this the Spirit heere speaketh and joyneth Simeon to him viz. the worldly Dominion and sayth of them both as of one Your swords are Murthering weapons my soule come thou not into their Councill and my honour be not thou in their Churches that is Gods Living Word which he calleth his Soule shall not be in the Dominion of this Earthly World viz. in Mans first Naturall Selfe-power his holy Word shall not be in their Councills and determinations wherein they seeke only temporall voluptuousnes and riches neither shall it be in their Churches and Priesthood because they doe but flatter with the Mouth for he sayth My honour be not thou in their Churches 23. But his Church is the true Image of God from the heavenly Worlds Substance which in their Murther by the introduced poyson of the Serpent faded in Adam and is borne againe in Christ but seeing they would only play the hypocrite before God in the Monster of the Serpent and had not the Church of God in them therefore sayth the Spirit My honour be not thou therein 24. For Gods honour together with Christ Jesus shall not come from the Naturall Adam but from God and his holy Word these should be the Holy Church of God in Man viz. the Image of the heavenly Worlds Substance which dyed in Adam and budded forth againe in Christ in this should Gods honour appeare as when Life buddeth forth through death this was Gods honour but the selfe Adamicall will which was a Murtherour and murthered the heavenly Image in him shall not have this honour this honour shall not appeare in his Murtherous Will 25. In this Image the figure standeth cleerly which is pourtrayed in the * * * Revel 17. Apocalyps of the Great Seaven headed Dragon upon which the Babylonish Whore rideth where the Dragon and Whore are prefigured as one Image and it is even the same with this of Simeon and Levi and it signifieth in the Adamicall Corrupt power in the Monstrous Image the Government of Nature in selfe will together with the Sectarian hypocriticall Priesthood 26. The seaven heads of the Beast are the * * * 7 properties seaven properties of Nature which are departed from the Temperature and have attained †††7 heads seaven heads viz. a seavenfold will whence the Life is come to be in Strife misery sicknes and Corruption and the Whore upon this Beast is the Soule which is defiled as a Whore and entereth before God with this Whores Image and playeth the hypocrite in his presence 27. But the Will of the seaven-headed Beast giveth its power and strength to the Whore viz. to the Soule so that the soule sticketh full of Murther Pride whorish Lust and selfe-honour and in this Church and Den of Murther Gods honour will not be 28. This Figure and Magick Exposition concerning Simeon and Levi prefigureth to us the spirituall and worldly Dominion first in every Man whereby he governeth himselfe both in spirituall and Naturall things and secondly the Management and authority of spirituall and worldly Offices both in the Church and worldly matters whatsoever ruleth therein in selfe Adamicall power without the New Regeneration that beareth this Image in it viz. the Murthering sword where Men Condemne and slay one another with words 29. All scurrilous slaunderous libellous bookes wherein Men reproach and kill one another with words for the sake of the Divine Gift and knowledge are the Murtherous swords of Simeon and Levi also all unrighteous Sentences of worldly Judgement are the same and Gods honour and will is not therein 30. The Spirit taketh
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. VVhere Noahs curse came into Judgement verse 29. Nothing Ch. 3. The Nothing hungreth after the something verse 5. O. Oake Ch. 63. VVhat 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. VVhat the figure of Potiphars wife is verse 10 11. Pottage Ch. 53. VVhat 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. VVhat 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. VVhat 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. VVhat 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. VVhy 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. VVhy the Strife arose in Rebeccah verse 27. Ch. 53. VVerefore 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. VVhence 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. VVhat 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. VVhence 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. VVhy an Earthly Sacrifice must be verse 18. c. Ch. 27. Why the Sacrifice without Faith is loathsom to God verse 13. Sarah Ch. 40. VVhy 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
watchman and shewes them that it is in vaine that they shall not finde him on High but that he is even among them under the Letter and they have not known him 67. At this we doe exceedingly rejoyce that the time is borne that we are lead from the Towre of Babel and are able to see the holy God in the SensVAll Language Hallelujah The Towre is broken and fallen down at which our fathers have built themselves to Death and yet have not built it up the foundation thereof shall not be any more laid while the Earth standeth saith the spirit of wonders 68. The hidden Mystery of the Towre and the divided Languages is this mankinde had framed the Sensuall Language of the holy Spirit into a dumb forme and used the formed word of the humane understanding onely in a forme as in a contrived vessell or vehiculum they spake onely with the outward contrived vessell and understood not the word in its owne proper Language of Sense they understood noâ— that God was in the Speaking word of the understanding as at this Day the like comes to passe and is 69. But being God had in the beginning of the creation incorporated himselfe with his word into mans Image viz. into the properties of the Senses and would not be without Sense or in one onely conceived forme and likewise seeing that all things doe stand in growth Seeding and Harvest even now was the time of the humane Trees Blooming where the spirit of the Senses did put forth it selfe in its properties with Blossomes and manifested the properties through the Blossomes and out of the Blossomes brought forth the Fruit and like as every blossome doth open and put forth it selfe at the outmost part or highest of the stalke or branches of the Tree or stock even so the spirit of nature drove the children of men to the extreamest Height that they also would build them an High Tower like to an high Tree or tall stalke for it would manifest its blossome and fruits also in the highest of the stalke and upon the Towre which they would build up unto heaven the SensVAll Spirit opened it self with the Blossome 70. For mans will was that they would ascend up to God and the God of nature or Sense put forth himselfe in the same desire and will for they sought him onely in a circumscribed Locall outward manner and even so he applyed himselfe to them in a Conceived forme of Sence out of the contrived formed tongues and Languages wherein notwithstanding they were dumb and knew him not 71. They were entered with the Sence viz. with the b b b Or the spirit of their Minde Mentall spirit into Nature and nature had captivated them in the understanding therefore God also manifested himselfe to them with the Sensuall Spirit in the contrived forme of the tongues out of the seventy two properties 72. Properties through the Three Principles viz. through a threefold Sensuall Alphabet according to the Three worlds property viz. through * * * three times foure and twenty letters and they brought the Sensuall spirit of the letters in their contrived forme through the Tongue out of each Letter through the three Principles viz. into Three properties of tongues and Languages according to the property of the Trinity of the Deity 72. And hence arise seaventy two Languages out of one onely Sensuall tongue 72 Languages wherein all Speeches and Languages are contained and each Tongue and Language fell upon its people according as every Family of the Stock of the humane Tree had a property out of the formed word even such a Language befell them out of their Sense viz. out of the same property of the formed word 73. For the Sense of mans speech that he is able to speake doth come unto him originally out of the divine word which introduced it selfe with the Verbum Fiat into a creation now this word brought forth it selfe through the compacted properties according to their Compaction nature kinde forme and property for so distinct and various also are the Senses in the quality even in the place of this world far otherwise in one Country then in another and even so God did likewise form the Languages according to the property of every Land and Country 74. For being that people were to be dispersed into every Country and Climate he opened to each people a Language according as it should be in a Land which did apply it selfe unto the same quality of Sense and accord therewith so that the quality of the Country did not introduce the Turba into it if they with the word of their voice agreed to the Sound of the formed spirit in the Soule of the Great world in that place 75. For as the manifestation of the formed word was in the spirit of the world in every place even so the Spirit of God did forme through the nature of the properties the Language and speech in every Country first the seventy two head Languages out of nature and afterward the c c c Or Dialects of Language collaterall affinities proceeding from the Senses of every head Language as we plainly see that a man doth scarce finde in any place of the world among all the head Languages one and the same sence in any head Language within the compasse of fifteene or eighteene miles 15. or 18. miles According to the Elevation of the Pole Climate or Zenith and Nadir they alter and change almost every fifteen or eighteen miles all according as the properties of that Pole or Elevation are Look what kinde of property the Lubet hath in its predominant Constellation even such a property the vulgar people have in their Language and Speech CHAP. XXXVI Of the Antichristian babilonicall VVhore of all Nations Tongues and Speeches shewing what is contained under the Languages and Towre of Babel An open Gate of the Mystery of the Great Babilon CUrteous Reader I desire to warne thee in Love that thou wouldest not understand our Sence and meaning according to partiall affections to detract Revile or especially to contemne or despise any as from us much lesse to set upon them in their Office Function and Dignities out of passion but we shall speake in Generall Let every one prove himselfe he shall indeed finde the Great Mystery of the babilonicall Towre in himselfe and also the * * * Number of the Beast Number of the false Beast Let him but read our meaning with Patience and take himselfe along as to his evill innate hereditary property under the same as really the earthly mortall man in all men belongeth unto this text 2. we will here write what the time hath brought forth and manifested and if it were not manifest by Man yet the beasts should be driven to manifest the same for the time is * * * Or fulfilled borne and nothing can hinder the most High accomplisheth his worke 3. Moses saith Nimrod Hams