things consist in the Assimulate Every thing may be introduced into its Assimulate and if it comes into its Assimulate it rejoyceth in its Property be it Good or Evill and beginneth effectually to worke as is to be seen both in Good and Evill 14. As for example let a man take downe a little poyson it will presently receive with great desire the poison in the body which before rested and therein strengthen it selfe and begin to worke powerfully and corrupt and destroy the Contrary viz. the Good and that now which the Evill is able to doe in its property that likewise the Good can doe in its property when it is freed from the wrath it may also introduce its Assimulate into the reall true joy 15. The Essence of this world consisteth in Evill and good and the one cannot be without the other but this is the greatest iniquity of this world that the Evill overpowreth the Good that the Anger is stronger therein then the Love and this by reason of the Sin of the devill and men who have disturbed nature by the false desire that it mightily and effectually worketh in the wrath as a poyson in the Body 16. Otherwise if nature in its formes did stand in the Property in Equall weight and in equall Concord and Harmony then one property were not manifest above the other heat and cold would be equally poyzed in the operation and qualification and then Paradise would be still upon the Earth and though it were not without man yet it would be in man if his properties were in equall weight number and measure if they did yet stand in the Temperature then he were incorruptible and immortall 17. This is the Death and misery of man and all creatures that the Properties are divided and each aspiring in it selfe and powerfully working and acting in its own will whence sicknesse and paine ariseth and all this is hence arisen when the one Element did manifest and put forth it selfe into foure properties then each property desired the Assimulate viz. an Essence out of and according to its selfe which the Astringent Fiat did impresse and Coagulate so that Earth and Stones were produced in the properties 18. But now we are to consider of the greatest Mystery of the outward world between the Elements and the Astrum the Elementall Spirit is severized from the Astrall Spirit and yet not parted asunder they dwell in each other as body and Soule but the one is not the other the Astrall Spirit make thits bodies as well as the Elementall and that in all Creatures in Animalls and Vegetables 19. All things of this world have a twofold body viz. an Elementall from the fire aire water and Earth and a Spirituall body from the Astrum and likewise a twofold Spirit viz. one Astrall the other Elementall 20. Man onely among all the Earthly Creatures hath a threefold body and Spirit for he hath also the internall Spirituall world in him which is likewise twofold viz. light and darknesse and also corporally and Spiritually this Spirit is the Soule but this body is from the water of the holy Element which dyed in Adam that is disappeared as to his life when the divine Power departed from him and would not dwell in the awaked vanity 21. Which holy body must be regenerated if his Spirit will see God otherwise he cannot see him except he be againe borne anew of the water of the holy Element in the Spirit of God who hath manifested himselfe in Christ with this same water-Source that his disappeared body may be made alive in the holy water and Spirit else he hath no sense nor sight in the holy life of God 22. This twofold outward body is now punctually to be pondered and considered of if we would understand nature and without this understanding let none call himselfe a master or Learned for in these bodies the dominion of all externall creatures and Essences is couched they oftentimes are contrary one unto another whence Sicknesse Corruption and death ariseth in the body that one severeth from the other 23. The Sydereall body is the highest excepting the divine in man the Elementall body is onely its Servant or dwelling-house as the foure Elements are onely a body or habitation of the dominion of the Stars 24. The Elementall Spirit and body is inanimate and void of understanding it hath onely Lust and desire in it vegetation is its right life for the aire hath no understanding without the Astrum the Astrum giveth the distinct understanding of the knowledge of all Essences in the Elements 25. But the inward light and power of the light giveth in man the right divine understanding but there is no right divine apprehension in the Sydereall Spirit for the Astrum hath another Principle the Sydereall body dwelleth in the Elementall as the light-world in the darknesse it is the true rationall life of all Creatures 26. The whole Astrum is nothing else but the externall expressed Word in the Sound it is the instrument whereby the holy Eternall Speaking Word Speaketh and formeth externally it is as a Great Harmony of unsearchable manifold Voices and Tunes of all manner of instruments which play and melodize before the holy God 27. For they are meere Powers which enter into and mutually embrace each other whence ariseth the Sound in the Essence and the desire viz. the Fiat receiveth this Sound and maketh it Substantiall this Substance is a Spirit of the Stars which the Elements receive into them and Coagulate it in them and hatch it as an Hen her Eggs whence the true rationall life is in the Elements and thus also the Sydereall Spirit is hatched and Coagulated in all Creatures 28. For the Male and Female doe mutually cast a Seed into one another which is onely a Sulphur of the Astrum and foure Elements afterward it is hatched in the Matrix and Coagulated to a living Spirit 29. And when the fire is enkindled in the Seed which is sowne in the Matrix the Spirit severs it selfe againe from the body as a Propriate as the light from the fire according to the right of the Eternall nature and two become manifest in one viz. a Spirituall body from the Astrum and a fleshly body from the foure Elements 30. And this Sydereall Spirit is the Soule of the great world which depends on Punctum Solis and receiveth its light and life from it as all the Stars doe take light and power from the Sun so likewise their Spirit 31. The Sun is the Centre of the Astrum and the Earth the Centre of the foure Elements they are to one another as spirit and body or as man and wife albeit the Astrum hath another wife where it hatcheth its Essence viz. the Moone which is the wife of all the Stars but especilly of the Sun I meane it in the Essence of operation 32. Not that we meane that the Astrum is wholly arisen from the Punctum of Sol in that I call
nature and it is manifest onely in one sole Property else if the whole nature were manifest in each thing then all things and Essences would be but one thing and Essence and therefore God hath by his Speaking Word moved the Sulphur Salnitri according to the properties that the distinct Severation might be manifest and this manifestation is a Mercurius for the the Eternall Speaking Word which is called God hath manifested his voice or will through nature 10. Therefore the whole Astrum is a pronounced voice or breathed tone of the Powers an expressed Word which doth againe give forth from it selfe its spiration and speaking out of the Properties it is an Eccho out of Gods Love and Anger out of the darke and light world 11. i i i Next the Stars After the Astrum are the foure Elements which also have their Originall out of this fountaine which also have their mutuall Spiration or outbreathing they also speake forth their properties out of themselves and they are as a Body of the Stars for they speake or breath forth from themselves a corporeall Essence and the Stars doe breath forth a Spirituall Essence and this twofold Essence ruleth mutually in the visible world as body and Soule 12. And we give you this rightly to understand in each Element there lieth a whole Astrum the fire hath a whole Astrum in it and also the aire wrter and earth but it is not manifest in them therefore God hath enclosed or encircled the Place of this world with a manifest Astrum that it might enkindle the other Astrum in the foure Elements that the manifest Astrum might worke in the hidden Mystesterie viz. in the Astrum of the foure Elements and procreate wonders for so a wonderfull figure and Property may be produced out of a thing which otherwise is impossible for nature to doe in its owne naked Selfe 13. Also we are to know that there is an Astrum in the divine Magick which is the fountaine of the Eternall Minde of the Abysse whence nature and all Essences are arisen likewise there is an Astrum in the manifest heavenly world and also an Astrum in the darke hellish world and these k k k Or Constellations Astrums are but one onely Astrum but they are Severized into distinct degrees and Principles that which is in the outward world open and manifest in the Figure the same is manifest in Power in the Spirituall world and not in formes 14. And we understand that the Verbum Fiat on the fourth day moved the fourth Property of nature viz. the fift Essence and opened it out of the Sulphureous property out of the fire flagrat viz. out of the third Property and thus an Astrum became manifest in the Aire which are the visible Stars and an Astrum in the fire which is the rationall life of all Creatures and an Astrum in the water which is the vegetative life and an Astrum in the Earth which is the wrathfull Earthly life 15. The Fiery viz. Astrum giveth Soule and the aiery Spirit the watry affordeth the mansion of the soule and the Spirit viz. bloud wherein the Tincture of the fire and light dwelleth and the Earthly giveth flesh and every of the foure Astrums giveth a Spirit and body according to its Property onely God hath thus associated one unto another that the one might be manifest in the other and be joyntly together one body like as all the foure Elements are onely one Element but they divide themselves into foure Properties according to the Centre of nature 16. These foure l l l Constellations Astrums doe procreate out of themselves their Officer viz. the outward nature that is the Soule of the outward world as a constantly enduring Minde wherein lieth the Omnipotency as a manifest great Mystery in this Officer God hath awakened and raised a King or as I might set it down by way of Similitude a nature-God with six Counsellers which are his assistants that is the Sun with the other six Planetick Stars which were spoken forth out of the seven Properties out of the place of Sol and in the Speaking were introduced into a rouling Sphear according to the Property of the Eternall Generation in the Centre of nature and this was opened in seven degrees out of the birth where the first degree of the motion in the light of nature from the inward Spirituall fire and light world was the Sun which receiveth its Lustre from the Tincture of the inward fire and light world it standeth as an opened Punctum to the fire-world 17. And with the Spiration the sixfold life of the six degrees of the dayes-workes and formes of the Centre came forth externally and Severized it selfe after the kinde and nature of the eternall birth as first Venus which is the water-Source out of the meeknesse out of the mortification in the fire which is a desire of meeknesse m m m By reason of from the fire for the fire enkindleth the meeknesse whence is desirous this is now the love-desire according to the Spirit and according to its Essence it is water which water in the metalls affordeth the noble Corpus Solis 18. This Venus being shee as to her owne naturall right is mortified to the fire is submissive and giveth the holy water understand as to her own peculiar Property n n n Water which is holy in the Spirit and yet in the Essence it is captivated in the wrath where it giveth the materiall water according to the deadly property it giveth body unto all the Seven Metalls and Essence to all the six Planets which we see in the metalls for each Planet maketh its Essence in its Property according to it selfe as the Sun in gold the Moone in Silver Jupiter in tin Saturne in Lead Mercurius in quicksilver Mars in Iron and yet it is the Essence of the onely Venus Property but they give their Power and Spirit into it and hold the body for their owne being they rule the same 19. This Venus Property in the place of Sol sunck downewards in the first Egresse and the fire-Source above it is Mars and out of Venus Property beneath the heavie Sound and that is Mercurius out of the Sulphur Salnitri through the water and upwards out of Mars the power of the fire and light that is Jupiter and beneath from Mercurius the Essence of the desire where Venus comprehends the Essence in her fiery desire as a body of the Powers that is Luna and above Jupiter Saturnus viz. the expressed Impression of the first forme of nature 20. These Properties were spherated in the Spiration in manner as the birth of nature is in the Essence which the Verbum Fiat received and amassed into a body and ordained it for dominion unto the foure Astrums over which he hath appointed Angelicall Rulers as a Supreame Counsell which we give onely a hint of heere being we have spoken thereof at large in another place CHAP.
Constellation viz. the Magicall Constellation the Great Mystery out of which the outward Constellation was produced and brought into a creaturall Beeing 28. The fire-Spirit viz. the fiery Soul dwelleth in the fiery Spirituall body And in the lights body which is from the holy Element viz. from the true heavenly Image which consisteth in a Spirituall Sulphur Mercurius and Sal dwelleth the holy Soule viz. the true Spirit of the soul which is of a Temple of God and in the outward Body which is a limus of the Earth and the other Elements viz. in the outward Constellation of the five Sences the outward Soule viz. the reall Spirit of the outward world doth dwell 29. Each Property of the Soule hath a Corporeall property in it self which may be called an heaven viz. a Sundry Speciall Magicall Astrum As the fiery Property of the soul hath a body from the inward Constellation of the darke and fire-world which is a Spirituall Body 30. And the c c c Or light Lucid Property of the Soul hath a spirituall oleous and watry Body wherein the two properties of the highest Tincture of the fire and light doth open the Lustre and beauty of the Colours wonders and vertue of the divine wisdome this water is the water above the Firmament of which Moses speaketh and this oyle is the holy Oyle of the divine Powers and this was a usuall Type in the old Testament in that the reall oyly body of the heavenly property did disappeare in Adam in the awaked vanity God ordained the Type of the new Regeneration with an unction of Oyl wherein he powerfully wrought through the promised Covenant as in a Type 31. The Third outward Property of the Soul hath likewise every way such a body of many Constellations in it as the inward properties all which multiplicity of properties may be called heavens for each property of the outward body hath a Magicall Constellation as there is a body of the Sulphurean Constellation of the Earth also a Body or Constellation of the Mercuriall poysonfull life also a body of the Salt-Powers of Bodies also a body of the soul of the outward world viz. of the upper Created Constellation all according as the outward Powers of the outward soul are thus each Power hath a Corporeall property in it and thus also the inward Powers of the Spirituall Property are to be understood with the inward body CHAP. XVI Of the difference of the Heavenly and Earthly Man 1. WHen we consider the Image of God which God created in Paradise unto the Eternall uncorruptible life then we can in no wise say of the grosse fleshy Image that the grosse property of the earthlinesse is the Image of God which can possesse the holy world for it is not of the same Essence and Ens whereof also Christ speaketh John 6. The Spirit is life the flesh profiteth nothing also flesh and bloud shall not inherit the Kingdome of Heaven and yet verily the true Body is coucht in this bestiall grosse property as the Gold in the Oare 2. All that is Earthly on man that is bestiall and corruptible and not man Albeit God created Man an externall body out of the limus of the Earth yet it is not to be considered of us as now it is for the true humane Body according to the inward world is a Spirituall Sulphur a Spirituall Mercurius and a Spirituall Sal each property of the Soul hath a Coporeall or Essentiall quality on it 3. God created such a Body as the Soul was in its Essence viz. in the Spirated Word of the understanding and breathed the Soule thereinto for the Understanding also the outward Sulphurean body is in no wise the Grosse Beast which passeth away and returneth not againe the true reall body which is hidden in the Grosseness is a spirituall body in comparison to the Grossenesse it is created in deed in flesh and bloud but in a fixed stedfast uncorruptible flesh and bloud 4. By the Lust and Imagination of Adam the Grosseness was manifest the True outward body is a Sulphureous Mercuriall and Saltish Property a pure Essentiall Power according to the nature of the Soul That which the Soule is in the Spirit the same is the true humane body in the Essence as a mansion of the Soul 5. All the Properties of the inward holy Body together with the outward were in the first man composed in an equall harmony none lived in selfe-desire but they all gave up their desire unto the Soul in which the divine light was manifest as in the holy heaven the light shone through all the Properties and made an equall Temperature in the properties all the properties gave their desire into the light viz. into the manifested sweetness of God which penetrated all the properties in which Penetration they were all Tinctured with the Sweet Love so that there was nothing but meer pleasing relish Love-desire and delight betwixt them 6. The inward holy Corporallity * * * Of. from the pure Element penetrated through the foure Elements and held the limus of the Earth viz. the outward Sulphureous body as it were swallowed up in it selfe and it was really there but in manner as the darkness dwelleth in the light and yet its darknesse cannot be manifest for the light but if the light extinguisheth then the darknesse is manifest 7. Thus the inward man held the Outward captive in it selfe and penetrated it as a fire through-heats an Iron that it seemes as if it were all fire but when the fire goeth out then the dark swart Iron is manifest 8. Thus likewise was the first man when he stood in Paradise in his fixed condition in manner as time is before God and God in the time and they are distinct but not parted asunder as the time is a play before God so also the outward life of man was a play * * * Before unto the inward holy man which was the reall Image of God 9. The outward Spirit and Body was unto the inward as a wonder of divine manifestation according to the fire-darke-and light world a mirror of the Great Omnipotence and Omniscience of God and the inward was given unto it for a Ruler and Guide 10. As God playeth with the time of this outward world so likewise the inward divine man should play with the outward in the manifested wonders of God in this world and open the divine wisdome in all Creatures each according to his Property so likewise in the Earth in stones and metalls in which also there is a twofold Essence viz. one from the originall of the fire-dark-world and one of the Originall of the holy-light-world 11. All this was given him for his play he had the knowledge of all Tinctures all was subject to him he ruled in heaven and earth and over all the Elements so also over all the Constellations and that because the divine Power was manifest in him no heat nor cold
working 57. The humane and Angelicall will is arisen with the motion of the Abysse when the Diety once moved it selfe in its Contemplation and Sensation and with the motion introduced it selfe into a beginning of the Spirits the will of Men and Angells did spring forth out of this beginning now every beginning goeth into its End and the End is that which was before the beginning and there is the tryall of the beginning which shewes whereinto the beginning hath introduced it selfe 58. Now God is before and without all beginnings and from him every beginning proceedeth also he is the End of all beginnings now the middle of all inchoated things standeth between the beginning and the End for it must with its beginning enter again through the End into that whence it did arise 59. Seeing then that God is a jealous God and a consuming fire and also a loving mercifull God Every free will with its introduced Centre hath its own judge borne in its selfe either divine Love or divine Anger for when a thing beginneth it goeth into a time but when this time is apprehended of the End viz. of the Eternity then it is in its own Eternall beginning and End whence it hath introduced it selfe into a Compaction so confirmed to Eternity 60. Therefore the free will hath its own Judgement either for the good or evill in it selfe It hath its own judgement in it self it hath Gods Love and anger in it what it amasseth and defireth that it formeth in it selfe and doth onely so forme its owne self in its owne Lubet into a Centre 61. For thus the world hath likewise its Originall namely in the Free-will of the two Eternall Principles both from the darke fire-lubet and also from the divine lightfull fire-lubet The free-will introduced it selfe in the Verbum Fiat into distinct and severall Entities and that even according to the Possibility of the Eternall Pregnatresse as the Will in the Verbum Fiat conceived it selfe in each place in the Pregnatresse even such an Ens was brought forth and out of the Ens arose its Spirit according to the Ens viz. from Gods k k k Breathing or stirring up Spiration or motion in the Principles 62. But being the Principles were together as one no thing was ever amassed or formed in the free-will but the same hath a good and an evill in it according to the nature and Power of the Eternall Pregnatresse to light and darkness 63. But now every Spirit ariseth with its free-will first out of the Compaction of its Centre and is after its effected birth free and may draw into it selfe either out of Gods Love or Anger and introduce its will as it pleaseth but this is the maine thing as the mother viz. the Ens is whereof the Spirit is borne even such a Lubet ariseth also in the Spirit 64. Now the Spirit hath understanding and the Ens hath none also l l l Viz. the Spirit it hath a Law for it knoweth what is evill and good what is right and wrong also God hath given it lawes that it should break the lust to evill and with the understanding of the light rule over the Lubet of the darknesse 65. Now if it doth not but departeth with the Lubet out of the understanding into a Selfe-Lubet then the Lubet or lust doth amasse it selfe into a Substance whereof a new false will is againe borne and this same is a bastard before God and the Eternall nature for it ariseth not out of the Law and Right of the Eternall nature but out of Selfe and upon this the judgement of the Eternall nature doth passe and at its end when the Centre of the Spirit shall step again into the beginning it will be spewed out from the free-will of Eternity 66. Understand Us but aright The first free-will which was breathed into Adam was good indeed it was both from Gods Love and anger viz. from the Centre of the Eternall Pregnatresse of the Eternall Spirituall nature but it had the understanding in it to rule and governe it selfe so as it might stand and subsist Eternally 67. But the crafty distemper or infection introduced by the Devill was in the Ens of the Earth m m m Or whereof whence Adams outward body was formed into this earthly Ens the Devill brought his desire by the Serpent viz by the Serpents crafty Ens so that the Lubet arose in the Ens of the body whereinto the first free-will of the inspired Soul entered and assumed the Lubet of the body and introduced this Lubet into a desire to Substance 68. And out of this Substance another new Selfefull will did now arise viz. a bastard a false Serpent-childe and this bastard Adam did Originally propagate to his Eve and Eve to her Son Cain and so one man to another thus we have now in this Earthly flesh this same false will proceeded from the Serpents Substance whereinto the Devill introduceth his desire and tempteth us and continually makes us lust and long after the devillish property viz. pride covetousnesse envy and anger that so his desire which he insinuareth into the false bastard in us might become substantiall and essentiall out of which such an whorish and devillish Serpentine Seed is continually begotten and out of the same false Ens or Seed a Devills will 69. Thus the Devill rideth in and upon man in and upon body and Soul but now the first introduced free-will which God breathed into Adam lyeth yet in all men for it is the true reall Soul the Centre of the fire and light a spark of the Divine Power and Omnipotence but wholly hem'd in and captivated in this wicked introduced Bastard 70. Therefore God hath againe n n n Imputed introduced recalled or really promised into the Soule in-hested and incorporated the Aym of his new Covenant in the word of the divine holy power in the Name of Jesus into the property of the lightfull fire vâ—z into the disappeared heavenly holy Ens which did disappear in the darknesse that the first free-will which now lyeth captive in the childe of the whore and Serpent should introduce its desire into this Ayme of the promised Covenant which he hath fulfilled in Christs humanity and with the desire of the Soules free-will re-introduce the holy Ens of Christ which he in the Seed of Mary introduced into our disappeared Ens into its disappeared heavenly Ens and if it doth bring it so to passe then out of this introduced Ens of Christ ariseth Christs Spirit which destroyeth the false will of the Serpents Bastard in the flesh and trampleth upon its head 71. Now saith Reason God giveth this holy new Ens of Christ to whom he will and suffereth whom he please to harden and remaine captive in the Serpents Ens yes very right He giveth none this holy Ens into the Selfe-will of his Serpents-child there belongeth far another earnestnesse thereto for
the fire of the holy part of the Earth which lyeth hidden in the Curse and therein the free-will of the Soul and the free-will in the Ens of the heavenly part of the body did Immasse it selfe into a Substance and therewith did presse in before the holinesse of God 12. And heere the Serpents head was first bruised for it was a figure of the nevv birth out of Christ not that Abel had at this time put on Christ in the flesh but indeed the Spirit of Jehova in the Ayme of the Covenant in which the Name of Jesus stood hidden in God as a Regeneratour which would move and manifest it selfe in the fulnesse of time in this Ayme of the Covenant and introduce an heavenly holy Ens into the disappeared Ens of the heavenly part and quicken it to life againe in the opened power of Jesus 13. If a man would rightly and fundamentally understand the r r r Sacrifices Offerings he must consider that whereof the Offering consisted and what severed it selfe with the Enkindling in the fire out of the fire viz. out of the Enkindled offering for in the Enkindling nothing is seen or perceived but 1. the wood to the fire 2 ly The matter of offering 3 dly The fire and light 4 ly The Smoak of the fire which ariseth from the burning wood and matter of the offering all this without the faith and divine desire is as an abomination and indeed Nothing in Gods sight and attaineth not the Gate of God 14. But if Man brings his faiths-desire thereinto then he resigneth the free-will thereinto and vvill thereby as by a meanes in which fire the free-Will of the introduced Sinfull abomination doth burne and consume away presse in to Gods Eternall free-will and now how this is effected and comes to passe understand as followeth 15. Gods Imagination or Lubet meeteth the Free-inspired-will of the humanity and the humane free-will meeteth the deity heere is now the Conjunction 16. But now Mans free-will is become Sinfull and Gods free-will from whence the humane free will did first take its rise in its in-Spiration is holy and pure as yet the humane free-will cannot presse into Gods will unlesse it also become pure before God 17. But being God will out of free-grace receive it into him for the delight and harmony of his praise there is no other way or remedy but that God move himselfe in the Centre of the Eternall nature according to the fire of the Second Principle viz. according to the holy fire and devoure that enkindled Anger and vanity of mans free-will and annihilate it in the mortification of death viz. in the Anger-fire of God that the humane vvill might become pure before Gods will and so might enter into Gods Love-will and therefore Gods Love-desire did it selfe enkindle the offering of Abel and Moses that so the holy-and Love-fire might devoure and swallow up the Turba in the humane free-Soules-will in the Anger-fire of the Eternall nature in the Fathers property 18. But that there must be an Earthly offering thereunto is thus to be understood the Body of man as to one part is a limus of the Earth and as to the other part a limus of heaven and into this Body the free-will was inspired and body and soul is onely one man 19. But being in the fall the earthlinesse and false suttlety of the Serpent by the insinuation of the Devills desire was awakened in the flesh of man and so the earthly beastiall property got the upper-hand in his Ens and devoured the right humane will in the beastiall property that is took it captive thereupon the earthly will which was from the limus of the Earth must also be offered up in the fire 20. For the limus of the Earth shall arise againe out of earth but for to make it an offering it must also be offered in an earthly Elementall fire of its likenesse so that an heavenly fire and an earthly Elementall fire might be in one another and each will in the offring might respectively finde a place for its own comprehension and capacity viz. the will proceeded from the earthly limus of the Earth from the Kingdome of this world and the heavenly will out of the heavenly limus viz. out of the Ens s s s Of the Seminaâ—l and Centrall Love of the word of the Lord. of the Verbum Domini each property of the free-will went into the offring and from the offring into the fire where the Atonement was 21. For the Covenant of the promise touching the Serpent-Stroyer did manifest it selfe by the holy fire which holy fire enkindled the Elementall fire for the holy fire shall awaken and raise up from death the Elementall man out of the limus of the Earth and in the holy fire Man who hath taken his Originall from Time shall be purged and tryed in the Resurrection who verily must first goe through the fire of the Anger but the power and might of the holy fire shall bring him through the Anger-fire and cleanse and purge away his introduced abomination of Sin in the Serpents and Devills Ens in him from the limus of the Earth that the limus of the Earth may be no more earthly but as a fine purified Gold which subsists in the fire 22. Even thus the Earthly man shall be purified in the Resurrection through the fire of which the Offrings were a type and yet they did really subsist in their power as to the Spirit but the Body must dye and the true corporality and Regeneration must come forth or begin to spring afresh in the opened body of Christ who with his Entrance into and manifestation in the humaniry did again open the heavenly disappeared limus in the humane Ens which did disappeare or fade in Adam and Eve 23. Thus understand us aright Abel and Moses offered the fatt of beasts and enkindled that with the holy fire which fire was first enkindled by God for the beastiall property became manifest in the outward earthly man of the limus of the Earth the humane limus of the Earth was turned to a Beast and was moreover sinfull and evill full of the Serpents poyson and Cunning Suttlety 24. The free-will did immasse it selfe in the Serpents craft and Devills desire and formed to it selfe such a figure in the Ens of the flesh as the desire was whereupon the Body was more vaine in Gods sight then a beast 25. But being the heavenly Ens lay hidden and shut up in the earthly property God would not utterly forsake the whole Image which Abel and Moses did understand in the Spirit of God by their offerings and therefore they offered the Fat viz. the oyle of the beasts and other earthly good fruits that so the desire of the true man created out of the limus of the Earth who shall arise from death might in the enkindling of the offring in the fire have a Substance whereinto it
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
what he might else stand in neede of or layeth it by for poore people such is the Officers gathering together it should all be gathered together for common benefit else it is a Treasure of the anger of God and must expect Gods Judgement 47. But that the present Potentates doe thus gather together for their owne honour for voluptuousnes and pride and in that regard doe the more hardly oppresse and squeeze that they may only therewith exercise their pride and keepe under the poore as Doggs and say in their hearts they are bound to doe so for mee I have bought or inherited it as a priviledge I have it of right all this one and other is done in the anger of God they all now in this property serve only Sathan viz. in the figure of Gods anger and no better 48. All selfe-owning belongeth to Hell make what thou wilt of it no seeming Rhetorick will avayle before God thou gatherest together into Hell God requireth the Ground of the Heart and will have trusty Officers 49. But the Miserable is to know that in such restraint and service if he endure it without murmuring and grudging in faithfulnes he serveth even his Lord Christ for God thereby draweth him away from this world so that he sets his hope upon that which is to come and in this servility of his hands he gathereth to him with his prayer into this house of Lamentation his heavenly Treasure whereas if he for this time of his restraint stood in the voluptuousnes of the flesh he would gather no good thing therefore †††Rom. 8.28 all things must serve to the best of them that love God 50. Thus a Man ought to understand the figure under the history and acts of Joseph for indeed the history is described with great diligence according to the inward figure according to the * * * Eingebung Inward suggestion inspiration of the Spirit of God which alwayes more respects Christs Kingdome then any Historie of a slight and simple Act. 51. For the Acts of the Bible are not set downe therefore because Men should see the Life and Deeds of the Old Holy Men or Saints as Babell supposeth No the Kingdome of Christ above all is thereby deciphered as also the Kingdome of Hell the visible figure continually pointeth at the invisible which shall be manifested in the Spirituall Man 52. Moses heere finisheth the figure of the New Regeneration under the historie of Joseph and sayth further * * * Gen. 47.27 28. Thus Israell dwelt in Egypt in the Land of Goshen and possessed it and grew and multiplyed very much and Jacob lived seaventeen yeares in Egypt so that his whole age was one hundred forty and seaven yeares 53. †††Vers. 29 30 31. And when the time was come that Israell was to dye he called his son Joseph and sayd to him If I have found Grace before thee then lay thy hand under my Thigh that thou wilt be loving and faithfull to mee and not bury mee in Egypt but I will lye with my fathers and thou shalt carry mee out of the Land of Egypt and bury mee in their burying place Hee sayd I will doe as thou hast sayd but he answered and sayd sweare to mee and he sware to him then Israell bowed himselfe sitting up at the head of the Bed 54. This now is a very Mâ—sticall figure and pointeth at the Resurrection of the Dead when the Soule shall come to the Body againe and the Body will be pure and holy For the Land of Canaan which was also full of the abominations of the Heathen signifieth the Earthly Body and Egypt where Pharaoh dwelt and Joseph was Steward signifieth the Soule which dwelleth in Gods Word viz. by or neere the Eternall King 55. And wee see it very finely pourtrayed in this figure how Adams Soule turned it selfe with Lust into the Earthly Canaan of the Earthly Body and turned away from God therefore now the Soule must goe againe into Egypt into Repentance to Joseph viz. to Christ and to King Pharaoh viz. to God and there it will be received as a childe of Grace to be a Bond servant so that it will be obedient to God and be his servant and Minister and must forsake the Earthly Canaan viz. the Evill body with its will and Contrivances as Israell must leave and forsake Canaan 56. But after he should be dead he would then have his body into the Land of Canaan that it should be buried there which signifieth that the Earthly body must be buryed in its Mother the Earth and come into its first Mother againe and it signifieth that the Soule shall come againe out of Egypt viz. out of the Bondage of the affliction of Repentance to the Body into Rest for the Heathen must be driven out of Canaan when Israell entereth thereinto so also must the Abominations in the propertie and †††Or qualitie condition of the Body be consumed and all false and wicked desires be killed ere the Soule come to the Body againe and dwell therein 57. And it is powerfully represented how the will of the Soule shall and must in this life time breake off from the Earthly Canaan viz. from the Lusts of the Body presse into God againe by earnest Repentance where then the soule must rightly be in Egypt viz. a poore Bond servant in much anxiety and affliction but in the End when the Body shall dye then it also desireth to goe along out of the house of Bondage viz. out of the torment of Repentance and will goe againe into the first Adamicall pure Image which God Created as Jacob would lye by his fathers when as he might have lyen as well in Egypt But the Spirit stood in the figure of the Resurrection shewing how the whole Man should goe againe into the first Image created by God 58. But that Jacob required an Oath from Joseph that he would bury him in Canaan with his Fathers it denoteth the Oath which God in Christ made with Man that God hath with his word of Love incorporated himselfe with Man and engaged as by an Eternall Oath to him Jacob requireth this Oath from Joseph as from the figure of Christ and desireth he should lay his hand under his Thigh and sweare 59. This is a figure signifying how Christ should lay his hand that is his power and might viz. the Eternall Word which is the hand that hath made all things into the humane Essence in Body and Soule and not onely into that but under the Thigh as under the humane power and to give himselfe to Man for his own and sweare therein that is bind himselfe to it that he will bring the whole Man when he is heere dead in the Temporall Death againe into the first Land of Inheritance wherein Adam in Innocency dwelt viz. into Paradise and bury the body and soule with his Oath in God as in the
the Spirit of the Grossenesse is in the poysonfull life in which Lucifer is a Prince of this World 31. But the heavenly part holds the grossenesse and poysonfull Source captive so that the Devill is the poorest Creature in the Essence of this world and hath nothing in this world for his owne possession save what he can cheat from the living Creatures which have an Eternall beeing that they enter with the desire into the wrath of the Eternall viz. consent unto his jugling Incantations 32. If we would rightly consider the Creation then we need no more then a divine light and Contemplation it is very easie unto the illuminated minde and may very well be searched out let a man but consider the degrees of nature and he seeth it very clearly in the Sun Stars and Elements the Stars are nothing else but a crystalline water-spirit yet not a materiall water but Powers of the Salnitrall Flagrat in the fire 33. For their Orbe wherein they stand is fiery that is a Salnitrall fire a Property of the Matter of the Earth metalls trees hearbs and the three Elements fire aire and water what the Superiour is that is also the inferiour and that which I finde in the Compaction of the Earth that is likewise in the * * * Or Constellation Astrum and they belong both together as body and Soule 34. The * * * Or Constellation Astrum betokeneth the Spirit and the Earth the Body before the Creation all was mutually in each other in the Eternall Generation but in no Coagulation or Creature but as a Powerfull wrestling Love-play without any such Materiall Substance 35. But it was enkindled in the Motion of the word viz. the Verbum Fiat and therewith the inflammation in the Sal-nitrall Flagrat each Property did divide it selfe in it selfe and was amassed by the awakened Astringent impression viz. the first forme of Nature which is called the Fiat and so each became Coagulated in its Property the Subtle in its Property and the gross in its Property all according to the Degrees as the Eternall Generation of Nature derives it selfe from the unity into an infinite multiplicity 36. Good and Evill is manifest in the * * * Or Constellation Astrum for the wrathfull fiery Power of the Eternall nature so also the power of the holy Spirituall world is manifest in the Stars as an essentiall Spiration and therfore there are many obscure Stars all which we see not and many light Stars which we see 37. We have a likenesse of this in the matter of the Earrh which is so manifold whence divers sorts of fruit grow viz. according to the Properties of the Superiour Sphears for so is the Earth likewise being the grossest Substance where the mortall water is Coagulated 38. The Earth was Coagulated in the Seventh forme of Nature viz. in the Essence for it is that same Essence which the other six Properties doe make in their desire it chiefly consisteth in seven Properties as is above mentioned but the unfoldment or various explication of the Properties is effected in the Salnitrall fire where each Property doth againe explicate it selfe into seven where the Infinitenesse and great q q q Or Potency possibility ariseth that of one thing another can be made which it was not in the beginning 39. The Beeing of all Beeings is onely a Magicall birth deriving it selfe out of one onely into an infinitenesse the one is God the infinite is time and Eternity and a manifestation of the One where each thing may be reduced out of one into many and againe out of many into one 40. The Fire is the chiefe workmaster thereunto which putteth forth from a small Power a little Sprout out of the earth and displayeth it into a great Tree with many boughes branches and fruits and doth againe consume it and reduceth it againe to one thing viz. to ashes and Earth whence it first proceeded and so also all things of this world doe enter againe into the One whence they came 41. The Essence of this world may easily be searched out but the Centre or Point of motion will remaine darke unto reason unlesse there be another light in it it supposeth that it hath it in the r r r Or Mathematically describe and demonstrate it Circle and can measure it but it hath it not in the understanding 42. When we consider the Hierarchy and the Kingly Dominion in all the Three Principles in the place of this world so far as the Verbum Fiat reached forth it selfe to the Creation of the outward world with the Stars and Elements then we have the ground of the s s s Centrall fire or radicall heat the Point of motion the vertue of the light Punctum and the Royall Throne of which the whole Creation is but a Member 43. For the Stars and foure Elements and all whatever is bred and Engendred out of them and live therein doth hang or appertaine unto one punctum where the divine Power hath manifested it selfe from it selfe in a forme and this Punctum standeth in three Principles viz. in three worlds nothing can live in this world without this Punctum it is the onely Cause of the life and motion of all the Powers and without it all would be in the t t t Or Eternall Silence Stillnesse without motion 44. For if there were no light then the Elements would be unmoveable all would be an Astringent harsh Property wholly raw and cold the fire would remaine coucht in the cold and the water would be onely a keen Spirit like to the property of the Stars and the aire would be hid in the water-Source in the Sulphur and be a still unmoving Essence 45. We see in very deed that the light is the onely Cause of all Stirring Motion and life for every life desireth the power of the light viz. the disclosed Punctum and yet the life is not the Punctum but the forme of Nature and if this Punctum did not stand open then the Kingdome of darknesse would be manifest in the place of this world in which place of wrath Lucifer is a Prince and possesseth the Princely throne in the wrath of the Eternall Nature in the place of this world 46. Therefore oh man consider with thy selfe where thou art at home viz. on one u u u Viz. As to thy body and outward carkasse of clay thou art a guest for a while in this outward world travelling in the vanity of time part in the Stars and foure Elements and on the other x x x Viz. As to thy soule in its own selfe and creaturall beeing without the divine light or re-generation in the Abysse of Hell part in the darke world among the Devills and as to the third y y y As to thy divine Image and Spirit of Love in the Eternall light part in the Divine power in heaven that Property which is master in thee
its Servant thou art pranck and vapour as stately and gloriously in the Suns light as thou wilt hast thou not the Eternall light yet thy fountaine shall be made manifest to thee 47. By the two words Heaven Himmell and und Earth Erden we understand the whole ground of the Creation for the understanding is coucht in the language of Nature in those two words for by the word Heaven Himmell is understood the Spiration of the Verbum Fiat which created that Essence wherein Lucifer was enthroned with the Creative word out of it selfe that is out of the Spirituall holy world into a time or Beginning and by the word Earth Erde is understood the wrath in the Essence that the Essence was amassed in the wrath and reduced out of the Properties of the darke Sulphur Mercury and Salt viz. out of the powers of the Originall of Nature and introduced into a Compaction or Coagulation 48. This Coagulation is the Syllable z Er the other Syllable de or den is the Element for the Earth is not the Element but the Element is the moving viz. the Power whence it was Coagulated this is that Element which is spirituall and taketh its true Originall in the fire where the nature which is a Sencelesse life dyeth in the fire from which dying or mortification then there proceedeth forth a living motion and from that which is mortified in the fire a dead matter viz. Earth and a dead water and also a deadly fire and venomous aire which maketh a dying Source in the Earthly bodies 49. When nature was enkindled the Element did unfold and display it selfe into Foure Properties which yet in it selfe is onely one the reall Element dwelleth in the Essence which is mortified in the fire otherwise the Earth could bring forth no fruit those which now are called the foure Elements are not Elements but onely Properties of the true Element The Element is neither hot nor cold neither dry nor moist it is the motion or life of the inward heaven viz. the true angelicall life as to the Creature it is the first divine manifestation out of the fire through nature when the Properties of the Eternall nature work therein it s called Paradise 50. By the word * * * Himmel Heaven Himmell is understood how the water viz. the Grosnesse in the mortall part was Coagulated and Separated from the holy Crystalline water which is Spirituall where with the materiall time began as an Essence expressed or spirated out of the Spirituall water 51. The Spirituall water is living and the Spirated is livelesse Senselesse void of understanding and is dead in reference to the living water of which Moses saith God hath Separated it from the water above the firmament 52. The Firmament is another Principle viz. another beginning or inchoation of motion the water above the Firmament is the Spirituall water in which the Spirit of God ruleth and worketh for Moses saith also the Spirit of God moveth upon the water for the Spirituall Element moveth in the foure Elements and in the Spirituall Element the Spirit of God moveth on the Spirituall water they are mutually in each other 53. The Heaven wherein God dwelleth is the holy Element and the firmament or Gulfe betweene God and the foure Elements is the death for the inward heaven hath another birth that is another life then the externall Elementary life hath indeed they are in one another but the one doth not apprehend the other as Tin and Silver never mix aright together for each is from another or sundry Principle albeit they resemble each other and have very neere Affinity to each other yet they are as the inward and outward water to one another wherein also they are to be understood for the inward and outward Venus are Step-Sisters they come indeed from one father but they have two mothers the one whereof is a Virgin the other defloured and therefore they are Separated till the judgement of God who will purge away her reproach and shame through the fire 54. Moses writeth that God created the Heaven out of the midst of the waters it is very right the a a a Understand by the word Astrum the whole Starry Heaven with all its powers properties Influences and Constellations internall and externall Astrum is an externall water-Spirit viz. Powers of the outward water and the materiall water is the body wherein the powers worke now the fiery airy and also Earthly Source is in the Astrum the like is also in the materiall water the Superiour Astrum is the life and Dominion of the inferiour it enkindleth the inferiour whereby the inferiour doth act move and worke the inferiour is the body or wife of the Superiour indeed the Superiour is coucht in the inferiour but as weake and impotent 55. And the Superiour were likewise as weake and impotent as the inferiour if it were not enkindled by the light of the Sun the same is the heart of all externall Powers and it is the Open Punctum even to the Tenth Number if we were not so blinde as to contemne all that we see not with our Calves-eyes it were right and requisite to reveale it but seeing God hath hidden the Pearle and also himselfe from the sight of the wicked therefore we 'l let it alone yet hint enough to our School-fellowes we will not give our Pearle unto Beasts 56. Thus we understand what the outward heaven is namely the Powers or Conception of the water the word or Power Fiat which began with the beginning of the world is yet still b b b Or in the creating a Creating it yet continually createth the heaven out of the water and the Spirit of God still moveth upon the water and the holy water is yet continually Separated from the water under the firmament 57. This holy water is that of which Christ told us that he would give us it to drinke that should spring up in Vs to a fountaine of Eternall life the holy heavenly Corporallity doth consist therein it is the body of Christ which he brought from heaven and by the same introduced heavenly Paradisicall Essentiality into our dead or decayed body and quickned ours in his understand in the c c c Mark or limit Ayme of the Covenant in the Essence of Mary as shall be mentioned hereafter 58. In this heavenly Essence the d d d Baptisme and the Supper Testaments of Christ doe consist and this holy Essence of the heavenly holy Virginity with the holy Tincture hath destroyed death and bruised the head of the Serpents Might in the wrath of God for the Divine power is the highest life therein 59. Thus we understand how the holy heaven wherein God dwelleth moveth in the Fiat or the Created heaven and that God is really present in all places and inhabiteth all things but he is comprended of Nothing Hee is manifest in Power in the inward heaven of the holy Essentiality viz. in
did annoy him as a Tincture penetrates a body and preserves it from sickness and as the warmth of the Sun defends the body from cold so likewise the highest Tincture of the fire and light viz. the holy Power of the inward spirituall Body penetrated the outward Body of flesh and bloud and took every outward Elementall properry as also the limus of the Earth into its preservation or protection 12. For as there was a Temperature in the body of the inward and outward man so likewise there was nothing without the Body that could either destroy or annoy this Temperature as Gold indures in the fire and as a Tincture penetrates all things and yeelds or gives way unto nothing so likewise man was not subject unto any thing save onely and alone to the onely God who dwelt through him and was manifest in him with rhe Power of the holy Essence and this was an Image and likenesse of God in whom the Spirit of God inhabited 13. Reason will understand us amiss and say I speak of a twofold man but I say no! I speak onely of one onely man which is a likenesse according to God viz. according to the manifested God according to the expressed Formed word of the divine Power of divine understanding 14. As all things are in God d d d Text in Essence Essentially and yet he himselfe is not that very Essence and yet that Essence ruleth every Essence according to its Property so likewise the inward spirituall man is an Image of the formed Word of divine Power and the outward an Image of the inward viz. an Instrument of the inward as a Master must have an Instrument wherewith to finish and performe his work so likewise the outward man from the limus of the Earth and foure Elements with its outward Constellation is onely an Instrument of the inward wherewith the inward frameth and maketh what the inward Spirit of the soul willeth 15. As we see that the Will is the Master in all purposes and undertakings and see further that the inward man hath divine will and desire but the outward a bestiall will which is so by reason of the fall the whole man is but one onely man but his property lyeth in Sundry degrees according to the inward and outward heavens viz. according to the divine manifestation through the Seven Properties of Nature Of the Creation of the Seventh Day 16. GOd created all things in six dayes out of the Seven properties and introduced the six dayes workes of the manifestation of his Creature into the Seventh wherein every life should worke as in one body for the Seventh and first day belong mutually to one another as one for the six properties of the Eternall nature are all couched in the Seventh as in a e e e Operate or work-house Structure of the other six the Seventh Property is a Mysterie or Essence of all the other and out of the Seventh day the first day hath taken its Originall and beginning Seventh Day Saturnus 17. FOr on the Seventh day viz. Saturday Saturne hath his dominion the first houre of the day in the Planetick Orb which is a figure of the Seven-fold Generation of the Eternall nature for like as the first forme of the Eternall nature is the Astringent desire viz. the Fiat which in the desire impresseth the Free Lubet which is as a thin nothing in the Eternall will of God in the divine understanding and introduceth it into a Spirituall Essence in which Desires Essence all the properties doe arise as is above mentioned 18. So likewise Saturne or the Seventh Property of the Seventh day is the Rest or mansion of the other six dayes works wherein they worke as a Spirit in the body the Seventh Property standeth still as a senceless life 19. But that now Moses saith God rested on the Seventh day from all his workes and sanctified the Seventh day for rest this hath a very peculiar Emphaticall deep meaning and yet it were but plaine and child-like if we were in Paradise and dwelt in the Sabbath understand it thus 20. Out of the Verbum Fiat viz. out of the divine Word and out of the divine desire which is the Fiat in the Word wherewith the Word formeth it self or introduceth it selfe in the Spirituall Essence to the dark fire-and light-world the six properties of the Eternall and Temporall nature proceeded and each hath introduced it selfe into a sundry degree of a sundry Property which degree may be called a Heaven or a Magicall Spirituall-Constellation 21. For each Property is a Spirated Essence viz. a Heaven for * * * Text Himmell expounded in the Language of Nature Heaven Himmell doth properly and exactly denote and signifie in the language of nature a Spiration or formation where the Fiat formeth what the Word Speaketh or breatheth forth and thus the Spiration or Speaking was introduced into six degrees or dayes-works 22. Each Spiration continued a time viz. the length of a day and night in the formation and Conception and each property of a day was mutually spoken or breathed forth out of the other even unto the Sixt in which the Formed word was manifest which in the fift form viz. in the Love-desire did receive its Aspect or illustration through the fire from the light and Amassed or formed it self in the sixt forme of nature in which formation the Image of God man was Created as an Image of the formed Word which God introduced into the Sabbath viz into the Seventh day understand into the Verbum Fiat viz. into the first divine desire to nature wherein Paradise and the Eternall Day was 23. For in the Seventh Property lieth the Eternall day whence the dayes of Time are proceeded and the Ancient have called it f f f As to the word Sun Evening or the Evening of the Sun In our English Saturday Sonabend but it is rightly called g g g The Evening of reconciliation or Saving day Suhnabend wherein Gods Love doth appease and Atone the Anger as when the six properties in the Operate doe enkindle themselves in the Impression in the wraths property they are atoned and reconciled in the Seventh property viz. In the manifested holy power of God in the Love-desire which holy power manifesteth it selfe in the fift and sixt Property and doth encircle the Operate of all the rest as an holy heaven and so are introduced into one onely Essence wherein they Rest as in the h h h Text in verbo Domini Word of the Lord which hath introduced it self with the Seven properties into Nature and Essence and thereof Moses speaketh rightly God rested on the Seventh day from all his works and hallowed the Seventh day 24. Understand it heere aright God Rested with his Formed Word which he first introduceth into darkness and fire viz. into the first Principle according to which he is called a Consuming fire in the Second Principle viz. in the formed holy
Day through the fire from the pure limus of the Earth where the dark world shall devoure it with all its Workes 51. Thus we herein understand very clearly how God out of great Love hath promised the Serpent-bruiser to the fallen man and espoused and betrothed it unto the virgin-like and disappeared Centre and given in it selfe therewith for an help and companion for when they were fallen from God and had made themselves monstrous then the Image out of the limus of the Earth became wholly brutall and lived in opposition in distemper in sicknesse and also in heat and cold as all other Beasts 52. Now therefore God told them what their labour work and employment should be in this world viz. that they should bring forth children in Sorrow with painfull smart in trouble and distress and eat the hearb of the field and now cloath their beastiall Image in turmoile and cumbring care in toile and labour untill the foure Elements man in the beastiall Serpents Image should againe be broken and dissolved and returne unto the earth from whence it was taken and extracted as a limus CHAP. XXIV Of the Cause and rise of the Curse of the Earth and the Body of Sicknesse Gen. 3.17 18. GOds Cursing of the Ground for mans Sins sake that it should bring forth Thornes and Thistles and commanding Man not till after Sin was committed to eat of the hearb of the field and in the sweat of his face to eat his bread doth plainly and sufficiently shew us that this had not been in Paradise the Ground should not have borne Thornes and Thistles and other evill hearbs which are poysonfull but in the Curse all these properties became manifest for as the body was after the fall so likewise its food the halfe-Serpentine man must now eat such food as his desire required or coveted 2. The Curse is nothing else but the Holy Element hiding of it selfe viz. the holy Ens which budded forth through the Earth and bare fruit and held the property of the foure Elements as 't were captive in it self did withdraw or closely conceale it selfe the Heaven in the earth hid it selfe from the Earth the holy Tincture from the awakened vanity viz. the heavenly Part which was from the heavenly Ens did keep Secret from the Part in the Curse viz. in the Ens of the darke world 3. Thus the heavenly part was a mystery unto man and so remained in the Curse between time and Eternity half dead as to the heavenly part yet anew embraced with the promise in the Ayme of the Covenant and as to the earthly part strongly bound to the band of the Stars and foure Elements infected with the distemper of the Serpent and the Devill very hard tyed vvith three strong chaines from which he cannot get free till the totall dissolution of his earthly Body for the Curse of the Earth and the Serpent forced also into the earthly man viz. into the limus of the Earth 4. For God said thou art Earth and unto Earth thou shalt returne Verse 19. for when the desire of the limus of the Extract of the Earth viz. of the outward man did enter againe into the Earth and Imagine after the earthly fruit then the Devill infected this desire by the property of the Serpent and in each desire is the Fiat which doth t t t Or amasse it into fashion forme and figure Impresse and make the desire essentiall thus the earthly hunger became at this instant wholly earthly therefore God said now unto him thou must turne againe to Earth from whence thou wast taken for the heavenly disappeared in the earthly as the Gold is disappeared in Lead 5. Thus an Earthly body is now Sowne into the Earth and the Earth receives it as its owne propriety but the Ens which is from the Eternity which cannot be destroyed lyeth in this earthly u u u Or enterred sowne body nothing is broken or dissolved but the grosse beast viz. the being or Substance of time As a fixt metall is not destroyed or corrupted in the Earth even so also the fixt part of the humane Body and as the Artist brings forth an excellent Gold out of the Earth so likewise the humane Gold lyeth buried in the earth and waiteth onely for the Artist to raise it up 6. And as there is a various and manifold diversity of metalline property in the Earth so likewise of the Ens of humane property therefore all things shall be proved through the Fire what kinde of property every one hath in this Time assumed to himselfe and impressed on his Body viz. with the desire of the Fiat that shall be tryed in the fire whether or no he hath impressed a fixt stedfast property from the divine Ens into himselfe or an hellish beastiall one all this shall be tryed and proved in the Fire of God and as the Ens is in each body such a fire also shall be enkindled in the same Ens. 7. And as Quicksilver doth Evaporate in the fire even so shall all the wicked devillish Serpentine workes which have been x x x Brought forth or formed Impressed out of the dark world and Devills desire 8. Now if a man hath in this life time impressed into himselfe a divine Ens by earnest Faith and divine desire understand by the humane Soul introduced into the mortall part of the limus of the Earth then it lyeth shut up in the mortall part yet as a glimmering incentive which longeth and laboureth to burne and shine or as the pretious Gold lyeth shut up in a grosse drossy Oar or in Lead and waiteth onely for the Artist to come and release it even so likewise shall the delivery and releasment of mans body be out of the Earth 9. Now also we doe herein understand the body of sicknesse and the Physitian or Curer thereof for when the heavenly Ens did disappeare and was captivated with the earthly as the Gold in the Lead then the outward Astrum awakened in the Body and now as the outward Astrum doth mutually destroy and ruine one anothers Ens and change it into another Ens according to the greatest and most predominant power so likewise the humane Minde which is a Magicall Astrum is hereby governed and ruled and the Body also and is thereby brought into Strange desire and lust whereby man doth weaken plague and perplex himselfe and one introduced Ens doth marter weaken and annoy another both through Meat and thoughts or cumbring molesting care 10. As we plainly see that man for the most part doth rack and plague himselfe in the Astrall minde with the desire about that which cannot be his own which stands not open in his Astrum and his Astrum cannot apprehend take or receive it about this the false introduced desire from the strange Astrum doth plague perplex and spend it selfe day and night whence the great Covetousnesse doth arise that man doth desire and introduce
which is good onely for the amendment of his life else Cain goeth to Church to offer and cometh out againe a Killer of his brother 50. As it often appeares that when men in the Stone-Churches have taken and amassed io their Mindes a deale of revilings reproaches and Censures that have fallen from the false smoaky Cain-like fury and pretended zeale of the Preachers then they forthwith come with all and murther Abel and Christs members as this Spirit hath many hundred times found by experience and that onely for the sake of the Temple of Christ. 51. Now if we would rightly consider of the offring of Cain then we must looke him into the very Essnce of his will and desire for he also would offer and be acceptable to God but he loved onely his ownhood and selfe-full selfe his ayme and endeavour was not to be or become a new creature but God should so take away his Sins in the offring from him but he would still remaine the old Cain and so offer to God that he might be so accepted with him the Devill came in the forme of an Angel before God 52. Cain y y y Or did not acknowledge knew not his evill Serpentine property the poore Soul was captivated therewith and had set it selfe up in the Serpents wit and pride it would needs be an outwardly adopted childe and heir of God the offring must make reconciliation for him as Babell doth which taketh also the Mantle of Christ upon her and saith Christ hath undertaken and suffered for all my Sins upon the Crosse I cannot purchase or doe any thing for my selfe my works availe nothing before God I need onely beleeve that Christ hath done it and comfort my selfe therewith and then I am already justified and acquitted from all my Transgressions 53. Thus she cometh before God and thanketh God that he hath payed the reckoning and score in his Son and offreth with Cain and the Pharisee in the Temple and remaineth in her selfe a brother-slayer with Cain and this is the babylonicall fruit like as Cain would take the offring upon him for a cloake and Covering so also his succeeding Church taketh on it the offring of Christ for a cloake and Covert of its Sins and false murther and covereth its murtherous Spirit so that men must call it an holy devout Christian. 54. Saint Paul must serve their turne thereto when he saith I doe that I would not now if I doe it it is not I but Sin that dwelleth in my flesh but that he saith now then with my Minde I serve God but with the flesh the law of Sin the same Cain will not understand how the Minde must without intermission rule and reigne over the Sinfull will and desire of the flesh and mortifie the lust 55. Saint Paul speaketh of the heavenly Abel-like desire how Sin must be mortified in the flesh and not rule over the Minde as it did in Cain when he saw his brother was accepted before God and that he himself was not then the murthering Spirit arose in his Minde which should have been mortified in the offring by true Repentance and conversion 56. Thus also goeth Babel under the Mantle of Christ which offereth also to God and thanketh him for the offering of Christ but it selfe remaineth in the Minde of the Cainicall brother-slayer in pride covetousnesse Envy and Anger in Persecution in warre and Contention it fighteth about the Offring and about the Outward Covering least it should be stripped thereof and doth in the meane time fatten it selfe under it with the beastiall offrings of the fatnesse of the Earth and still remaines the Cainicall Beast and doth also continually murther Abel in Christs Members and comforteth it selfe with the death of Christ the same must be a Covert for the false murthering Spirit 57. The heart and minde is far from the new creature it is onely the old Cainicall brother-slayer which bemantles it selfe with Christs offring and offers with Cain such and nothing better remaines now of z z z Or Christendome Christianity among all Sects except the children of Christ who are heere and there hidden with Abel 58. Cain's Church was never more potent and predominant upon the Earth then it is even at this time whereas notwithstanding men cry out with full mouth-cry and great ostentation Come all hâ—â—her we have found the offring of Abell in Christ yes forsooth dear Babel thou hast indeed found the Mantle of Christ but behold thy Cain-like heart and thou wilt see whether thou offrest with Abell from the new creature or from the false brother-slaying Spirit where are thy fruits where is Love and Righteousnes where is truth where is patience and meeknesse where is the Minde that with Paul serveth God where art thou thou fair Christian Church upon the Earth art thou not become a murthering Den of the Devill now shew thy Christian vertues art thou not full of contention and murther both in the Church and without the Church thy mouth is onely a prater of Gods Kingdome like as Cains mouth prated of the offring but his heart was a murtherer 59. Thus likewise men doe prate in the Stone-Houses of the mantle and offring of Christ and yet in the meane while in this Prate and Babble doe murther the children of Christ condemn and judge them and make a whole heap and crew of reviling devouring wolves that doe all cry out snarle and snap and none knoweth where the Hinde is which they hunt save onely that the Devill doth thus act and drive on his sport by them so that the true reall offring of Christ may remaine covered and hidden and be onely as a Mystery in this world 60. For we poor children of Eve doe sojourne heere in this Cottage in a strange * * * Or harbour lodging wherein the Devill in Gods Anger is Host we dwell upon the Cursed Earth where the Devill rideth over our Soule and Body and at all times tempteth us we had need be wary and watchfull and at no time secure it costeth Body and Soul CHAP. XXVIII Of Cains * * * Fatricide killing of his brother viz. of the Proud Haughty Antichristian hypocriticall Church upon the Earth and also of the true Christendome hidden under this Antichristian Church WHen the Devill in Gods Anger in the wrath of the Eternall nature had introduced his Throne and Seat into the humane property and awakened the Centre of the wrathfull nature in him there forthwith arose up such a desire out of the awakened Anger 's property in the humane Ens or Seed in the Propagation out of which property Babel viz. the Antichristian Church is begotten and brought forth 2. And now as God had incorporated and promised the Serpent-bruiser of this false property who should bruise the head of the Serpents Ens and will or desire unto the heavenly Ens of man which disappeared in and to Paradise which word of promise was a
hindered by evill malignant Aspects which Master * * * The false Philosopher or Sophister Wiseling will scarce beleeve He can speak of the ground of nature exactly and hath it at his fingers end and yet is blinde in the Mystery and understands not either the inward or outward part of nature for such I have not written any thing for I need not such * * * Text Calves Animals to the understanding of my writings but good clear quick-sighted illuminated Eyes unto all others they are dumb and absurd let them be as wise and learned as they will 37. The Chaos is the root of nature and yeildeth of it selfe nothing else but a good property but if the Constellation be evill the evill malignant desire taketh the good property into it selfe and changeth it into evill as a good man among evill Company doth change his good also into an Evill 38. And the Rain-bow is especially represented or freely given unto man for a Token of the divine Grace so that he might behold and view himselfe as in an open and perspicuous Glasse what he is for the signe of Good and Evill is manifest as a type of the Centre of nature out of which Evill and Good take their rise over which the Son of man was set by God to be Judge 39. For the Type or forme of the Arke of Noah is also in the Rain-bow if we were not blinde it would plainly appeare so unto us also the Trinity of the Deity is therein pourtrayed for the red colour betokeneth the Father the yellow and white the Son and the blew the Spirit 40. And God hath set forth himselfe in a figure according to his manifestation in the Signe of the Covenant that we should flie unto his Grace and receive his Covenant and be alwayes mindefull of his Revelation to come where he will againe manifest the Spirituall world as he hath set it forth unto us by way of Similitude in the Rain-bow to the end that we should see what is in Secret and how his Covenant is Eternally established with us in Secret and standeth ever before him CHAP. XXXIV How Noah cursed his Son Ham and of the mysticall Prophecie concerning his Three Sons and their posterity AND Noah began to be an Husbandman and planted a vineyard and he dranke of the wine and was drunken and lay uncovered in his Tent Gen. IX vers 20 21 22 c. and Ham Canaans father saw the nakednesse of his father and told it his two bretheren without and Sem and Japhet tooke a garment and laid it upon both their shoulders and went backwards and covered the nakednesse of their father and their faces were backwards so that they saw not their fathers nakednesse now when Noah awoke from his wine and knew what his younger Son had done unto him he said cursed be Canaan a servant of all servants he shall be amongst his bretheren and he said further blessed be the Lord God of Sem and let Canaan be his Servant and God enlarge Japhet and let him dwell in the tents of Sem and let Canaan be his Servant This is an exact reall Type of the humane property according to the Three Principles or worlds for the Spirit in Noah speaketh from the Centre and the Three Sons of Noah did now stand before the Spirit in a figure typifying what kinde of People should arise from them 2. By this figure the spirit of Noah prophecied or declared from the very Stock or root of the formed word of the humane property what the Second Monarchy should be Noah was drunke and lay naked with his shame at which his Son Ham mocked and also declared it to his brethren that they also should doe the like here the Spirit intimateth and pointeth out whence the Curse arose upon Ham viz. from the shame of his father 3. For this was even the Abomination before Gods Holinesse out of which root Ham and his generation viz. the man of vanity doth arise for in the Image of God the shame is an abomination 4. Therefore God commanded Abraham to be circumcised on this member to shew that this member was not given to Adam in the beginning and that it should be againe cut off from the Image of God and not inherit the Kingdome of God upon which Cause and reason also the Soules spirit is ashamed to uncover it 5. But being that Adam did not stand in the Image of God when his Eve was made out of him it was hung upon him for to propagate in a beastiall nature and kinde thereupon also this beastiall Tree viz. the fleshly spirit of vanity came to be propagated all along from this property and adheres to man the figure of this was Ham and therefore he mocked his own property in his father 6. The Spirit of this property mocked its Ens which it had from the Centre of nature it beheld it selfe in his fathers shame from whence it had its rise as in a looking-glasse of its selfehood and thus this spirit of fleshly Ham forthwith brake forth as a Life of vanity and manifested what it selfe was viz. a scorne disdain or mock-god of heaven 7. Which the Spirit of Gods Image in the formed word of the good Ens in Noah did well know and did awaken in him the fire-Centre of the Soule in the wrath and cursed this spirit of vanity that it should not co-inherit in the Kingdome of heaven the Scoff-Spirit shall not possess the Kingdome of God but be cut off from the Image of God that is from the outward Image of the formed creature 8. For the same property from whence the shame ariseth is Good in it selfe but in Adams Imagination after the beastiall property it became Monstrous Beastiall and Strange in the Image of God and therefore this strange forme and shape shall not remaine for ever 9. From this strange false shape the Scorner or Scoff-Spirit did arise the Devill insinuated into the Figure of Hams strange spirit and mocked at the Heavenly Generatresse that it was now even become a Monster in the Image of God and therefore the spirit of Noah cursed the false scoff-spirit in Ham and all his generation 10. Not that we are to understand that Ham was accursed in his Soul and Soules-spirit but according to the figure He and all his were accursed in the property of the reviling mocking Spirit which brake forth and manifested it selfe out of the monster but He that is the earthly Image of the Limus of the Earth should be hidden with its own selfe-will in the Image of God and be only as a Servant or instrument of the divine Image proceeding from the holy Ens the Earthly Spirit should not rule but the heavenly viz. the Soul with its spirit the Monster that is this vile reviling spirit must not be manifest but being the free-will did awaken and stir up the Monstrous spirit which was onely a scorner of the Mystery and
nigh unto any thing he is through All and in all his birth is every where and without and besides him there is nothing else he is time and Eternity Bysse and Abysse and yet nothing comprehends him save the True understanding which is God himselfe CHAP. II. Of the Word or Heart of God THis is now what Saint John saith Chap. 1. In the beginning was the word and the word was with God and God was the word the same was in the beginning with God the word l l l Im signifieth in the. In is the will of the Abysse m m m Aâ—fang beginning beginning is the Conception or apprehension of the will where it conceiveth and bringeth it selfe into an Eternall Beginning the * * * Wort signifieth the word Which words in the High-Dutch he expounds according to the Language of Nature Word is now the Conceived which in the will is a Nothing and with the Conception there is a generation this was in the beginning with the will and in the will but with the Lubet of the will it receiveth its beginning in the Conception of the will therefore it is called a Heart viz. a Centre or Life-Circle wherein the Originall of the Eternall Life is 2. And John saith further By the same were all things made and without it was not any thing made that was made In it was the life and the life was the light of men heere O man take now this light of life which was in the Word and is Eternall and behold the Being of all Beings and especially thy Selfe seeing thou art an Image life and being of the unsearchable God and a Likenesse as to him heere consider time and Eternity Heaven Hell the world light and darknesse paine and Source life and death Something and Nothing Here examine thy self whether thou hast the light and life of the Word in thee so that thou art able to see and understand all things for thy life was in the Word and was made manifest in the Image which God Created it was breathed into it from the Spirit of the word now lift up thy understanding in the light of thy life and behold the Formed Word Consider its inward Generation for all is manifest in the light of life 3. Saist thou I cannot I am corrupt and depraved heare me thou art not as yet borne againe of God otherwise if thou hadst again that same light then thou couldest Goe to then we all indeed come far short of the Glory which we ought to have in God but I will shew thee somewhat have a care and conceive it aright be not a Mocker as the Confused Babel is Lo when we would speake of the Being of all Beings then we say that from God and through God are all things for Saint John saith also that without him was not any thing made that was made 4. Now saith Reason whence or how hath God made Good and Evill Paine and Joy Life and Death is there any such will in God which maketh the evill Heere Reason beginneth to Speculate and will apprehend it but it goeth onely about the outside of the Circle and cannot enter in for it is without and not in the word of the Life-Circle 5. Now then behold thy selfe and consider what thou art view what the outward World is with its Dominion and thou shalt finde that thou with thy outward Spirit and Beeing art the outward would thou art a little world out of the Great world thy outward light is a Chaos of the Sun and Stars else thou couldst not see n n n Or receive light from the Sun by the light of the Sun the Stars give the Essence of distinction in the intellective Sight thy body is fire aire water earth therein also lyeth the Metaline property for of whatsoever the Sun with the Stars is a Spirit of that the Earth with the other Elements is a o o o Essence Substance or body Being a Coagulated Power what the Superiour Being is that is also the inferiour and all the creatures of this world are the same 6. When I take up a stone or clod of earth and look upon it then I see that which is above and that which is below yea the whole world therein onely that in each thing one property hapneth to be the chiefest and manifest according to which it is named all the other properties are joyntly therein onely in distinct degrees and centres and yet all the degrees and centres are but one onely centre There is but one onely root whence â—ll things proceed it onely severizeth it selfe in the Compaction where it is Coagulated Its originall is as a Smoak or vaprous breath from the Great Mystery of the Expressed Word which standeth in all places in the re-expressing that is in the Re-breathing or ecchoing forth a likenesse according to it selfe an Essence according to the Spirit 7. But now we cannot say that the outward World is God or the speaking word which in it self is devoid of such essence or likewise that the outward man is God but it is all onely the expressed Word which hath so coagulated it self in its re-conception to its own expression and doth still continually coagulate it self with the 4 Elements through the Spirit of the desire viz. of the Stars and bringeth it selfe into such a motion and life in the mode and manner as the Eternal Speaking word maketh a Mysterie which is Spirituall in it selfe which Mystery I call the Center of the Eternall Nature where the Eternall Speaking Word bringeth it selfe into a Generation and also maketh such a Spirituall World in it selfe as we have materially in the Expressed Word 8. For I say the inward world is the Heaven wherein God dwelleth and the outward world is expressed out of the inward and hath onely another beginning then the inward but yet out of the inward it is expressed from the inward through the motion of the Eternall Speaking Word and closed into a beginning and End 9. And the inward world standeth in the Eternall Speaking Word the Eternall Word hath spoken it through the wisdome out of its owne Powers Colours and Vertue into an Essence as a Great Mysterie from Eternity which Essence also is onely as a Spiration from the Word in the wisdome which hath its re-conception to Generation in it selfe and with the Conception doth likewise Coagulate it selfe and introduceth it selfe into formes after the manner of the Generation of the Eternall Word as the Powers Colours and Vertue doe generate themselves in the word through the wisdome or as I might say out of the wisdome in the Word 10. Therefore there is nothing nigh unto or a far off from God one world is in the other and all are onely one but one is Spirituall the other Corporeall as soul and body are in each other and also time and Eternity are but one thing yet in distinct beginnings the spirituall world in the internall
manifest VI. Forme Sound Voice Word 19. THe sixt is the Sound of the divine Word proceeding from the divine Powers which is formed in the Love-desire and introduced into a manifest word of all Powers wherein the manifestation of the divine Kingdome of joy in the free Lubet of Gods wisdom consisteth VII Forme Essence Beeing Mansion 20. THe seventh is the formed Essence of the Powers viz. a manifestation of the Powers what the first six are in the Spirit that the Seventh is in a Comprehensible Essence as a mansion and house of all the rest or as a body of the Spirit wherein the Spirit worketh and playeth with it selfe also it is a food of the fire whence the fire draweth Essence for its Sustenance wherein it burneth and the Seventh is the Kingdome of the divine glory and the Seven are thus named or expressed 21. The Out-Birth or Manifestation is this The Seaven Spirits of God or powers of Nature as they shew and manifest themselves in Love and Anger both in the Heavenly and Hellish Kingdom and also in the Kingdom of this world Anger Love 1 Astringent Desire Hellish Heavenly Hardnes Cold Covetosnes World Earthly Kingdom 1 Cold Hardnes Bone Salt 2 Attractiō or Compunctiō of Sence Compunction Envy 2 Poyson Life Growth Senses 3 Anguish or Minde Enmity 3 Sulphur Perceivance Paine 4 Fire or Spirit Pride Anger 4 Spirit Reason Desire Love Fire 5 Light or Love-Desire Meekenesse 5 Venus-Sport Lifes-Light 6 Sound or Vnderstanding Divine Joy 6 Speaking Crying Distinguishing 7 Body or Essence Heaven 7 Body Wood. Stone Earth Mettall Hearb This was received from the Author in such a forme by Abraham von Somerveldt 22. Curteous Reader understand the sense aright and well the meaning is not to be understood so as if the Seven Properties were divided and one were neere by another or sooner manifest then another all Seven are but as one and none is the first second or last for the last is againe the first as the first introduceth it selfe into a Spirituall Essence even so the last into a Corporeall Essence the last is the body of the first we must speake thus apart to write it down and decipher it to the Consideration of the Reader they are altogether onely the Manifestation of God according to Love and Anger Eternity and Time 23. But this we are to marke that each Property is also essentiall and this essence is joyntly as one Essence in the Kingdome of heaven and it s a Mysterium whence heavenly plants spring forth out of each Powers property as the earth is a Mysterium of all trees and hearbes so also of the grasse and wormes and the foure Elements are a Mysterium of all Animalls and the Astrum a Mysterium of all operations in Animalls and Vegetables 24. Each property is to it selfe essentiall and hath also in its Essence the Essence of all the other six formes and maketh the essence of the other six formes also essentiall in its essence as we see in the Earth and stones especially in Metalls where oftentimes in One Compaction all seven metalls are couched together and onely one property is principall which doth Coagulate and captivate all the rest in it selfe and alwayes one is more manifest then the rest according as each property hath its powerfull predominancy in a thing the like is also to be understood in vegetables where ofttimes in an hearb or peece of wood there is an Astringent sowre harsh bitter anxious or Sulphrous property also a fiery sweet or luscious flashy or watry quality CHAP. VII Of the Holy Trinity and divine Essence 1. THe Eternall and Temporall nature is especially understood in the darke and fire world viz. in the foure first formes as 1. in the astringent desire 2. in the bitter Compunction 3. in the Anguish or Sensation 4. In the fire where the Severation proceedeth forth in the Enkindling of the fire in the Flagrat but the powers both in the internall and externall world are all understood in the light or love-fire viz. in the love-desire 2. For their first ground is the Eternall Word viz. the One wherein all things are coucht the Second ground is the free Lubet of the word viz. the wisdome wherein all the Colours of the onely Power are manifest in the will of the Deity the third ground is the Love-desire wherein the free Lubet with its colours and vertues of the powers hath exacuated it selfe through nature and introduced it selfe through the fires inflammation into a Spirituall Dominion which Lubet displayeth it selfe with the powers in the light in an Eternall Kingdome of Joy 3. The fourth ground is the oyly Spirit in that the free Lubet doth amasse it selfe in the fiery Love-desire in the meeknesse as in its own peculiar forme and co-amasseth the Lustre and essence of the fire and light and introduceth it into the first Essence which power of the fire and light in the meekness of the free Lubet in the oyly property is the true and holy Tincture 4. The fift ground is the watry Spirit arising from the mortification in the fire where the first Spirituall Essence in the Astringent harsh darke desire was consumed in the fire now out of the Devoration of the fire there proceedeth forth a Spirituall Essence which is the oyly ground and a watry Essence from the mortification which depriveth the fire-spirit of its wrath so that it is not able to set its wrathfull properties on fire in the oyly ground so that the fire must burne through death and be onely a light else the oyly ground would be enflamed thus the fire in its Devoration must beget the water viz. its death and yet must againe have it for its life else neither the fire nor the light could subsist and thus there is an Eternall Generation devoration receiving and againe Consuming and yet also it s thus an Eternall Giving and hath no beginning nor End 5. Thus we now understand what God and his Essence is we Christians say that God is threefold but onely one in Essence but that we generally say and hold that God is threefold in person the same is very wrongly apprehended and understood by the ignorant yea by a great part of the learned for God is no person save onely in Christ but he is the Eternall Begetting Power and the Kingdome with all Beeings all things receive their Originall from him 6. But that we say of God he is Father Son and holy Spirit that is very rightly said onely we must explaine it else the un-illuminated minde apprehends it not the Father is first the will of the Abysse he is without all Nature or beginnings the will to Something which doth conceive it selfe into a Lubet to its own Manifestation 7. And the Lubet is the Conceived Power of the will or of the Father and it is his Son heart and Seat the first Eternall Beginning in the will and he is therefore called a Son because
the Angels cannot abide there is a great Gulfe between them that is a whole birth 22. For what else is able to sever the light from the darknesse save onely a birth of Sight or light the light dwelleth in the darknesse and the darkenesse comprehendeth it not John 1. As the externall Sun-shine dwelleth and shineth in the darkenesse of this world and the darkenesse comprehends it not but when the light of the Sun withdraweth then the darknesse is manifest Heere is no other Gulfe between them save onely a birth 23. Thus we are likewise to conceive of the Eternall light of God and the Eternall darknesse of Gods Anger there is but one onely ground of All and that is the Manifested God but it is severed into sundry Principles and properties for the Scripture saith that the holy is unto God a good Savour to life understand to the holy divine life viz. in the Power of the light and the wicked is unto God a good savour to death that is in his wrath viz. in the Essence Source and Dominion of the darke world 24. For the God of the holy world and the God of the darke world are not two Gods there is but one onely God he himselfe is the whole Beeing he is c c c In his wrath Plagues and Hell Torment Evill and Good heaven and hell light and darknesse Eternity and time Beginning and End where his love is hid in any d d d Beeing Essence or Substance thing there his Anger is manifest in many a thing Love and Anger are in equall measure and weight as is to be understood in this outward worlds Essence 25. But now he is onely called a God according to his light in his Love and not according to the darknesse also not according to this Outward world Albeit he himselfe be ALL yet we must consider the Degrees how one thing mutually proceeds from another for I can neither say of heaven nor of darknesse or of this outward world that they are God none of them are God but the expressed and formed Word of God a Mirror of the Spirit which is called God wherewith the Spirit manifesteth it selfe and playeth in its Lubet to its selfe with this manifestation as with its owne Essence which it hath made and yet the Essence is not sundred from the Spirit of God and yet also the Essence comprehends not the Deity 26. As body and Soul are one and yet the one is not the other or as the fire and the water or the aire and the earth are from one Originall and yet they are particularly distinct but yet they are mutually bound to each other and the one were a nothing without the other and thus we are to conceive and consider likewise of the Divine Essence and also of the divine Power 27. The Power in the light is Gods Love-fire and the Power in the darkenesse is the fire of Gods anger and yet it is but one onely fire but divided into two Principles that the one might be manifest in the other for the flame of anger is the manifestation of the great Love and in the darknesse the light is made knowne else it were not manifest to it selfe 28. Thus we are to understand that the evill and good Angells dwell neere one another and yet there is the greatest immense distance betweene them for the heaven is in hell and the hell is in heaven and yet the one is not manifest to the other and although the Devill should goe many millions of miles desiring to enter into heaven and to see it yet he would be still in hell and not see it also the Angells see not the darknesse for their Sight is meere light of divine Power and the Devills sight is meere darknesse of Gods Anger the like is also to be understood of the Saints and againe of the wicked Therefore in that we in Adam have lost the Divine Sight in which Adam saw by the divine Power Christ saith you must be borne anew else you cannot see the Kingdome of God 29. In the fire-Spirit we are to understand the angelicall Creation where the will of the Abysse introduceth it selfe into Bysse and manifesteth the Eternall Speaking Word or life with the fiery birth viz. with the first Principle where the spirituall Dominion is manifest by the fire-birth In this Spirituall fire all Angells doe take their Originall viz. out of the formes to the fire-Source for no creature can be created out of the fire for it is no Essence but out of the properties to the fire a Creature may be apprehended in the desire viz. in the verbum Fiat and introduced into a creaturall forme and Property 30. And therefore there are many and divers sorts of Angells also in many distinct Offices and as there are three formes to the fire-Source so there are also three Hierarchies and therein their Princely Dominions and likewise three worlds in one another as one which make three Principles or Beginnings for each Property of the Eternall Nature hath its Degrees for they doe explicate and mutually unfold themselves in the fire-blaze and out of those degrees the different distinction of Spirits is created 31. And we are to understand nothing else by the Creation of the Angells and of all other Spirits but that the Abyssall God hath introduced himselfe into his manifested Properties and out of those Properties into living Creatures by which he possesseth the Degrees and therewith playeth in the properties they are his Strings in the All-Essentiall Speaking and are all of them tuned for the Great Harmony of his Eternall Speaking Word so that in all degrees and Properties the voice of the unsearchable God is manifest and made knowne they are all created for the Praise of God 32. For All whatsoever hath life liveth in the Speaking Word the Angells in the Eternall Speaking and the Temporall Spirits in the re-expression or Ecchoing forth of the Formings of Time out of the Sound or breath of time and the Angells out of the Sound of Eternity viz. out of the voice of the manifested word of God 33. And therefore they beare the names of the severall degrees in the manifested voice of God and one degree is more holy in the Power then another Therefore the Angells also in their Quires are differenced in the Power of the Divine Might and one hath a more holy Function to discharge then another an example whereof we have by the Priests in the old Testament in their Ordinances which were instituted after an angelicall manner 34. Albeit earthly yet there was even such an angelicall understanding and meaning coucht therein which God did represent upon Jesus which was to come into the humane Property and so alluded with Israel in the Type at the Eternall which was to come which Jesus out of Jehova did restore and introduce into the humane property which the Earthly Reason hath neither apprehended or understood but seeing the time is e
XIV Of the Creation of the fift Day 1. NOw when God had Opened the Astrum and foure Elements as a moving life wherein the Superiour Astrum gave the distinction in the moving life and actuated the foure Astrums in the foure Elements then he Educed out of the Essence of all the Astrums and Elements through the motion of his Speaking Word in the Verbum Fiat the Impresse or expresse as the Power of that same life which was free from the paine and amassed it through the Verbum Fiat and spake forth that same life by the holy Eternall Speaking Word through the Fiat into formes and shapes according to the properties of the Astrums in the Spirituall Corpus in which the Fiat or the desire attracted the Elements according to the outward Essence unto it selfe as a body 2. And thence were creatures produced in all the foure Elements in each Astrum according to its Property as birds in the Astrum of the Aire fishes in the Astrum of the water cattle and foure-footed beasts out of the Astrum of the earth and foure Elements so likewise Spirits in the fire Astrum which also is in the other Elements and we see very exactly in the difference of the creatures that the degrees of the Astrum or constellations are so distinct and various for the wormes of the Earth live in the third degree viz. in the fire-flagrat in the Sulphur Mars and Mercury in the life devoid of understanding and whereas they have an understanding or instinct by the enkindling of the Superiour Astrum in which third degree in the property also grass hearbs and trees doe stand and yet they receive assisting influence from the Superiour Astrum in the Enkindling by which they are otherwise qualifyed 3. And we see that each kinde hath a Spirit and body according to the Degree of its Astrum for we understand that out of one Constellation or Astrum many kindes of creatures doe proceed the cause whereof is that each Astrum hath againe its degrees in it for there is in each Astrum whatsoever all the Astra have but yet in sundry distinct degrees in the manifestation and therefore the Properties in each Astrum are manifold so also divers sorts of creatures are proceeded from each Astrum the Spirit of each kinde is from the Astrum but all kindes must use the foure Elements for they arise out of that fountaine whence all the Astra doe originally proceed 4. On the fift day Jupiter hath the dominion the first houre of the day among the Planets and that because he hath his Originall in the Creation of the Astrum out of the fift Degree of nature viz. out of the power of the Sulphureous and Salnitrall oyle and that on the fift day this joviall property was opened and educed out of the fourth dayes property as a pleasant powerfull life out of all the Constellations unto which life God created all Creatures except man each out of the property of his Constellation out of his Degree so that they might all live in the Soule of the outward nature and be under the Government of one Officer which is the outward Constellation wherein the Sun is chiefe Regent 5. Each Constellation hath its Compaction of Sulphur and Mercury the Sulphur giueth Essence and Mercurius give Spirit into the Essence and from both these Sal is generated viz. out of the sharp Fiat according to the property of Sulphur and Mercury and out of these three properties viz. out of Sulphur Mercurius and Sal all creatures entred into a life and creaturall beeing and now such as the Sulphur was on each place in every Punctum in the property as was taken or conceived in the Fiat in the motion of the fift Property in all the Elements even such a creature was opened or brought forth as the Compaction was Coagulated in each Punctum and so each Kinde had its Spirit and Seed in it to generate and bring forth againe 6. The two Sexes viz. the male and its female arise from the Separation of the watry and fiery Tincture in Sulphur for the Separation was in the Verbum Fiat where out of one Sulphur in one onely Punctum two Sexes came forth out of one Essence viz. the fiery property in it selfe to a male and the lights or waters property to a female where then both tinctures severed 7. And as we see that the fire cannot burne without the water and the water were a nothing without the fire and they mutually beget one another and also doe againe vehemently desire each other and their right life consisteth in their conjunction in that they have produced each other and afterwards doe enter into and mutually embrace each other as one where also they are againe changed in the fire into one and yet doe againe proceed forth from the fire in one Essence viz. in an oleous Property in which they stand in the bond of the highest Love-desire for their light shineth in the oyle and as the fire-world desireth the light-world and the light world the fire-world as Father and Son the like also is to be understood of the two Sexes 8. The Female is from the male as the tincture of the light and water is from the fire and they joyntly belong together in nature as one thus the one may not be without the other and they have a very Ardent Longing after each other for the Tincture of the light viz. Venus Tincture desireth the fires tincture and the fire the lights as its * * * Meekning pleasing delight 9. For Venus giveth Essence and the fire taketh the Essence to its life and yeeldeth out of the received Essence the light and in the fiery light the oyle and out of the oyle againe the water and Essence and hence it is that all creatures doe desire copulation each with its owne kinde and so they doe generate a third viz. an Assimulate according to two in one every Ens brings forth a Similitude according to it selfe 10. And we see very clearly that each Kinde is created out of a sundry Ens each out of a different degree and how each kinde liveth in its mother whence it hath taken its Originall and that it cannot live in another Degree as the Beasts upon the earth which are a limus of the earth and aire therein they live and thence they take their food and nourishment for the Fiat extracted them out of the Earths Property and amassed them in the fift manifestation of the Essence as a Sulphur of the fift Ens whereon the foure depend 11. The Birds were created in the Sulphur of the aire therefore they flye in their mother also the fishes in the Sulphur of the water and the wormes in the Sulphur of the Earth thus each thing liveth in its mother whence it was taken in the beginning and the contrary is its death 12. And the Essence and life of this time is nothing else but a Contemplation of the inward Spirituall world what the
possibility of Eternity hath in it and what kinde of spirituall play is in the Ens of the inward spirituall world accordingly it came forth into a creaturall beeing out of good and evill into a Time and that through the Divine Motion 13. And hereby the Kingdome and Dominion of the Prince of the place of this world was taken from him for the Ens hath introduced it selfe into another Principle wherein he cannot be for he was not made a creature in this Principle and he hath no life therein save onely in the property of the awakened wrath in the Vanity CHAP. XV. Of the Sixt dayes worke of the Creation 1. THe Sixt day in the Creation is Friday on which Venus ruleth the first houre of the day which doth rightly signifie unto us the order of the degrees how the Eterall-speaking Word hath manifested it selfe with nature through the time how the Spirit hath brought forth the six Properties of nature into six degrees or dayes into a working life and yet hath introduced them all againe into the Seventh viz. into the Rest or into the mansion wherein they should worke denoting that all whatsoever they should worke manifest and produce out of the wonders of the Eternall wisdome should re-enter into the one viz. into the Rest which is the Seventh Property viz. a house of the working life wherein it should stand as a figure to the Contemplation of the Great Glory of God 2. Now when God had educed the five dayes of nature through five properties or degrees into five Constellations all which are not indeed Constellations but a fountaine of an Astrall Property viz. into a Sundry Peculiar heaven as it might be given and expressed to the understanding then he did on the Sixt day educe out of the Joviall property viz. out of the fift Constellation the sixt viz. he produced out of the Joviall Power the fiery Love-desire wherewith the ruleth through all the Constellations whence it is that each life doth long after its likenesse that is it againe desireth such a creature as each life hath in it 3. Each life desireth in this Venus Property to generate againe such a creature as it is in it selfe hence ariseth the strong ardent imagination and fiery desire that the properties doe againe desire into one viz. into the fountaine whence they proceeded for in the same they may generate the Assimulate of themselves 4. Now when God had educed this fiery Love-desire out of the Centre through all the properties then nature was now desirous in this Love-property of the likenesse of God viz. a Similitude according to and in the Generation of the holy Love-desire that so this holy Constellation of the Love-desire might also be creaturized and figurized 5. And being this Love-desire was Educed out of all the properties of nature and the heavens viz. out of the Verbum Fiat wherein all the Creatures lay from Eternity in a Mystery and introduced into a Separation viz. into a sundry distinct Degree therefore now the Property longed to be an Image of all degrees and properties viz. a living rationall and understanding Image according to the manifestation of this manifested property 6. Now said the Speaking Word in the Verbum Fiat Let us make man that is out of the * * * Masse or Mixture Mesh of all Essences out of the Property of all Powers and Constellations the Love-desire desired a Limus out of all Essences for a living Image An Image that may be like and resemble Us and let them have dominion over the fish of the Sea and over the fowle of the aire over the Cattle and over all the Earth and over every worme or creeping thing that creepeth upon the Earth 7. Understand this thus the sixt Property of nature viz. the Love-desire was produced expressed or breathed forth out of all the properties and was the desirous life in the joy viz. in the light of nature this was not it selfe a Limus but it was the desire to the limus for the Speaking Word which God expressed moved therein viz. the intellectuall life God was therein manifest 8. This manifested word of God desired in this Love-desire a limus out of the earth and all the created Essences out of all the Constellations and degrees for a * * * Corpus Body unto it selfe therefore God said an Image that may rule over fish fowle beasts wormes and over the Earth and all the Essences of the Constellations now if it must have dominion therein then it must be thereout for each Spirit ruleth in its mother whence it is arisen and proceeded and eateth of its mother 9. But heere we must rightly understand this Love-desire in the expressed Word the expressed Word had in this Venus-desire the desire of all heavens that is of all entities and properties in it self viz. the properties of the inward Spirituall holy heaven which is the mansion of the power of God and of the outward created heaven with the heavens of all constellations and Elements yet not essentially or in substance but as a Spirituall desire and these properties desired in the Spirituall desire to be essentiall 10. Now the Text in Moses speaketh very clearly and fully where it saith and God created man in his owne Image in the Image of God created hee him by the creating is understood the body which is twofold viz. a Spirituall body and a Corporeall for the Venus-desire is a spirituall body and that which it hath attracted unto it self in the Fiat into the desire of the spirituall body that is a fleshly body the Verbum Fiat it self did figurize and forme it into a Spirituall man out of all the three Principles viz. according to the inward divine world both according to the fiery-light-world and the outward world 11. And the Spirituall body is the Image of God which the Fiat cloathed with the Essence out of all the Essences viz. it cloathed it with the heavenly holy Essence the heavenly holy Corporality of the inward holy Love-desire and from the outward Love-desire it was cloathed with the limus of the Earth and the other Elements together with the visible Constellation of the third Principle 12. The inward holy man was in the heaven of God and the outward man was in the outward heaven a limus of the outward heaven and the inward man a limus of the holy Spirituall heaven therefore saith Moses very right God created man in IN his Image TO ZVM the Image of God for IN betokeneth that he was known by the Spirit of God in this Essence from Eternity in the mystery of wisdome as a Constellation of Magicall Power Into this knowledge God introduced the Essence and created the Essence TO the ZVM Image of the Magicall Image of God 13. Thus understand by the inward creating the true heavenly Image viz. an holy Spirituall man out of all the properties of the Angelicall divine world understand the inward body for the one only
Evill wherein the dissolution of the outward life was manifest 39. For it was long of Adam when he was yet in Paradise when he lusted after vanity and brought his Imagination into the Earth viz. into that Essence whence the limus of the outward body was extracted and desired out of his mother to assay of the Enkindled vanity which the Devill had inflamed thereupon the Fiat drew him forth such a Plant out of the Matrix of the Earth whence also it had extracted Adams body so that Adams hunger had to eat 40. For the Essence in the Tree of the knowledge of Good and Evill and the hunger of the desire in Adam were alike what he desired was represented unto him by the Fiat Adams Imagination was the Cause of it 41. Reason saith wherefore did God suffer it to come to passe Christ said if you had Faith as a graine of Mustard-Seed and should say to this Mountaine be cast into the Sea it should be done I preethee was not the Souls spirit sprung forth out of the Great Divine Omnipotence out of the Centre of the Eternall Spirituall nature whence all Beeings were created and should it not then be potent 42. He was a fire-spark of Gods Might but when he was formed into a creaturall beeing of the Creatures he withdrew into Selfe lust and brake himself off from the Universall Beeing and entred into a selfefullnesse and so he wrought his own destruction and this he had had if Gods Love had not redeemed him 43. The Soules power was so potent before the vanity that it was not subject to any thing and so it is still powerfull if the understanding were not taken away from it it can by Magick alter all things whatsoever are in the outward worlds Essence and introduce them into another Essence but the vanity in the outward Aires Dominion hath brought a darknesse thereinto so that it doth not know it selfe the Curse of God hath cast the defiled childe into the dirt that it must pray for a Laver and must be in this life time it s own Enemy that it may learne to be humble and continue in the divine Harmony and not become a Devill CHAP. XVIII Of the Paradisicall * * * Dominion life or condition State shewing how it should have been if Adam had not fallen 1. I Know the x x x Or Sophist Sophister will heere cavill at me and cry it down as a thing impossible for me to know being I was not there and saw it my selfe To him I saw that I in the Essence of my Soul and body when I was not as yet I but when I was in Adams Essence was there and did my selfe foole y y y Negligently lose away my Glory in Adam but being Christ hath restored it againe unto me I see in the Spirit of Christ what I was in Paradise and what I am now in Sin and what I shall be againe and therefore let none cry it out as a thing un-knowable for although I Indeed know it not yet the Spirit of Christ knoweth it in me from which knowledge I shall write 2. Adam was a z z z A husband and also a wife Man and also a woman and yet none of them distinct but a Virgin full of chastity modesty and purity viz. the Image of God He had both the Tinctures of the fire and light in him in the Conjunction of which the own Love viz. the Virgineall Centre stood being the faire Paradisicall Rose-Garden of delight wherein he loved himselfe as vve also in the Resurrection of the Dead shall be such as Christ telleth us Matth. 13. and 22. that we shall neither marry nor be given in marriage but be like the Angells of God 3. Such a Man as Adam was before his Eve shall arise and againe enter into and eternally possesse Paradise not a Man or Woman but as the Scripture saith they are Virgins and follow God and the Lamb they are like to the Angells of God yet not onely pure Spirit as the Angells but in heavenly bodies in which the Spirituall Angelicall body inhabiteth 4. Seeing then Adam was created in Paradise to the Life Eternall in the Image of God and God himselfe breathed his life and Spirit into him therefore we can well describe him how he was in his innocency and how he fell and what he is now and shall againe be at last 5. If God had created him a a a Or for unto the Earthly corruptible miserable naked sick beastiall toilsome life then he had not brought him into Paradise if b b b God he had desired or willed the bestiall copulation and propagation then he would instantly in the beginning have created Man and woman and both Sexes had come forth in the Verbum Fiat into the division of both Tinctures as it was in the other earthly creatures 6. Every creature bringeth its cloathing from its c c c Or mothers body Dam but Man cometh miserable naked and bare in deepest poverty and un-ability and is able to doe nothing and in his arrivall to this world he is the poorest miserablest forlornest and most shiftlesse Creature amongst all kindes which cannot at all help himselfe which doth sufficiently shew unto us that he was not created of God unto this misery but d d d Or unto in his perfection as all other creatures were which Perfection the first man fooled away or lost by false lust whereupon God afterward in his sleep did first figurize him in the outward Fiat to the Naturall life in Man and Woman according to the Property of all earthly Creatures and hung upon him the wormes Carkasse with the beastiall members for propagation of which the poore soule is to this day ashamed that it must beare a beastiall forme on the body 7. Two fixt and stedfast Essences were in Adam viz. the Spirituall body e e e Or of from the Love-Essentiality of the inward Heaven which was Gods Temple and the outward body viz. the limus of the earth which was the mansion and habitation of the inward Spirituall body which in no wise was manifest according to the vanity of the Earth for it was a limus an extract of the good part of the earth which at the last Judgement shall be Severed in the Earth from the vanity of the Curse and Corruption of the Devill 8. These two beeings viz. the inward heavenly and the outward heavenly were mutually espoused to each other and formed into one f f f Text Corpus body wherein was the most Holy Tincture of the fire and light viz. the great joyfull Love-desire which did inflame the Essence so that both Essences did very earnestly and ardently desire each other in the Love-desire and loved one another the inward loved the outward as its manifestation and Sensation and the outward loved the inward as its greatest sweetnesse and joyfulnesse as its precious Pearle and most beloved
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
heavenly pomp a Queen of Heaven and Princess of the Beeings of God apprehended and formed in the Fiat of the divine desire through the fire in the light in like manner as Hierarch Lucifer was so and Prince Lucifer sate in heavenly pompe in the Serpents Ens who had infected the Ens out of which the Serpent was created and therein awakened the darke worlds property viz. the Centre of the Eternall nature whence evill and good doe take their Originall but when the Good did in the Fire sever it selfe into the light and the Evill into the darkness the Serpents Ens which vvas good was then infected filled and possessed with the darknesse and from hence cometh its Craft 30. For even such a craft the Devill desired which also tooke him in the Eternall-Speaking word in such a property and confirmed him therein to y y y For ever Eternity for it is also a Wonder in God how an Evill could come to be out of a Good that the good might be known and manifest and the creature might learne to feare before God and hold z z z Willingly submit to still to the Spirit of God that he onely might act and worke in the Eternall-Speaking Word and make and doe what he please with and by the creature 31. And to this End Lucifer was swallowed up in the wrath seeing his free will went forth from the Resignation and departed from Gods Spirit into the Centre to be its owne selfe-full maker and creatour that the Angells now have an a a a Warning Text Looking glasse example in this revolted fallen Prince and Puissant Hierarch for the Kingdome of God which is peculiarly and properly called Gods Kingdome stands in the deepest Humility and love and not at all in the wrathfull fires-might but in the lights Ardent might viz. in Power 32. But the Devills Kingdome after which he longed and laboured stood in the wrathfull fires-might but the same was b b b In the beeing Essence or Substance Essentially taken from him in his place and he was spevved out into the eternall hunger of the darkness 33. And that he had infected and possessed the Ens of the Serpent which was so crafty may be seen in its Body which is onely a dry hungry Skin and fills it selfe with poyson in the Taile in which property the great craft ariseth and therefore the Serpent carrieth the poyson in the Taile which may soone be pulled off in that the same in the beginning was introduced into its virgin-like Ens. 34. For the Serpent is therefore called a Virgine according to the Right of Eternity because it hath both Tinctures which is in no kinde of earthly creatures besides but it is now in the curse of God yet if the Artist knew what its pearle was he would rejoyce at it yet by reason of the worlds false desire which seeketh onely the false magick it remaines Hidden also it is not manifest that the wicked may beare his Rebuke 34. For the Pearle of the whole world is trodden under foot and there is nothing more common then the same yet it is hidden so that the holy Ens might not be introduced into an ungodly one which is not worthy of it and so Gods power and Word in the Virgin-like Essence be thereby brought into a Serpentine Ens as it is to be understood in the Serpent enough for our schoole-fellowes 36. Thus we doe fundamentally understand the Originall of Sins birth how Sin was borne and opened in the Humane Word and how God is provoked to anger in his Expressed Word by the Humane Re-expressing for man beareth the Word which created Heaven and Earth in his Ens for the same word is brought to Substance 37. Now God hath inspired into mans Ens viz. into the formed Compacted Word the living Soule viz. the c c c Or understanding Originall out of all the three Principles as a Spirit of the formed Word this understanding hath now power and might to re-conceive and to Generate againe a formall Voice in the Ens viz. in the Formed Compacted Word 38. But being the Serpents craft viz. the Devills introduced desire became manifest in the Ens of Adam and Eve viz. in their Compacted and formed Word thereupon the free will doth now draw forth from this Serpents Essence meere Adders poyson and death and formeth its word therein unless the holy Ens or Seed of the woman be again awakened in the new-borne Love of God in Christ then the free will may conceive in this same holy Ens and bruise the head of the Serpents and Devills Ens in the Anger of God that is reject and abhorre the evill will which desireth to Idea and imprint it selfe from the Serpents Ens in the formation of the words and bruise it in the will of the Thoughts with the Ens of the woman viz. of Christ and esteeme it as the Devills Mire and Dirt which in the children of God is a continuall Combate and strife between the Ens of the Serpent in the flesh and betvveene the Regenerate Ens of the heavenly part 39. Also know this Every Thought which is formed in the Will so that a man consenteth unto lies or any thing else which is false or if his will hath conceived and contrived any thing that is uniust and he bringeth that contrivance into the desire that he would very willingly doe it or express it in the false Evill formed word if he could or knew how and yet must let it alone either for feare or shame sake this same is all Sin for the will hath formed it selfe in the Serpents Ens. 40. But understand it well if a good will doth d d d Or forme it selfe conceive in a good Ens and yet the evill desire doth adhere to it and willeth to poyson the good if then I say the good conceived will overcometh the evill and casts it out that the evill cannot also be formed or received into the Compaction or Substance it is no Sin and though the evill desire which adhereth to the good be Sin yet if the good will doth not close with it and bring it into Substance but rejects it out of the good will as an Evill then the sinfull desire cannot come into Essence and the good will hath not hereby wrought any Evill if it hath not consented to the Craft of the Serpent 41. Every Sin is borne of the strange Ens if the free vvill departs from the Ens vvherein God hath created it then the Sin which is conceived in the will in false desire and brought to Essence in the Ens of the will so that man would faine doe wickedly or unjustly if he could but bring his intent to pass is also great in the sight of God but if it proceeds so far as to hurt and injure any one by word or deed then the Sin is double for it is formed in its owne Ens and formeth it selfe also in that
Inheritance which we have received from Adam and Eve and that is the cause that the Body must Dye and wholly putrifie and entet againe into its first Ens for the Serpents Ens must be wholly done away it cannot inherit the Kingdome of God 56. The first Ens in the limus of the Earth which was coagulated in in the Verbum Fiat must be wholly renewed in the Spirit of Christ if it will possesse the Kingdome of God but if it remaineth captivated in the Serpents Ens it shall never be any more manifest understand the holy Ens which disappeared in Adam and was captivated in the Serpents Ens whereby Death came into the flesh 57. Therefore a man must consider what he speaketh thinketh and doth least he conceive his Thoughts in the Serpents Ens and frame a will in the Minde in the Ens of the Serpent for else the Devill doth set himselfe therein and hatcheth a Basilisk viz. an hellish forme in the word 58. For all wrath which is conceived in man for Revenge doth primarily arise in its Centre out of the nature and property of the darke world viz. in Gods anger and formes it selfe further in the Serpents Ens to Substance let it be what zeale it will if it brings it selfe into a wrath to its owne Revenge it is formed in the Ens of the Serpent and is devillish 59. And though the same were a Prophet and an Apostle and yet would bring himselfe in the wrath to his owne Revenge then this Substance is formed from the Anger of God in the Serpents Ens and goeth into the wrath of God and the Anger of God is therein zealous which oftentimes doth so stir up and forme it selfe in the holy children of God that * * * The Saints they must against their purposed will bring down the Turba upon the house of the wicked also upon his Body and Soule as may be seene by Moses upon Chorah Dathan and Abiram whom the Earth swallovved up so also by Elias in the Fire concerning the two Captaines over fiftie whom the fire devoured also by Elisha and many other Prophets 60. And there are many remarkable examples to be found concerning this in in the holy Histories how oftentimes the children of God have been forced to carry the Sword of the Turba in them a great example whereof we see in Sampson and also in Joshua with his warres and likevvise in Abraham how the zeale of God did enkindle it selfe in them that they in their spirit of zeale have oftentimes awakened the Turba magna in the Anger of God and raised great Rebukes judgments and plagues upon whole Countries as Moses in Egpit did with the plagues upon the Egyptians 61. But we must heere distinguish if the zeale of God should awaken it selfe in an holy man without his purposed will and give him the Sword of Gods anger such a one differs much from those who in their owne Thoughts contrive and plot in the wrath and introduce the Conceived or purposed will into the Serpents Ens and make it to Substance for that is Sin yea though the g g g The greatest Saint most holy man should doe it 26. Therefore Christ so emphatically and punctually teacheth us in the new birth Love Humility and Meeknesse and would that a Christian should not at all Revenge Note also not be Angry for he saith that whosoever is angry with his brother is guilty of the judgement for the Anger is a conception in the Serpents Ens which must be cut off by the judgment of God from the Good Being and whosoever shall say unto his brother Racha shall be in danger of the Counsell for the desire of * * * Or Revenge Racha ariseth in the Centre of the darke fiery wheele of the Eternall nature therefore in the fire-soule there is a forme of the fire word in manner of a wheele like a madnesse and the soules fiery-forme stands in the Racha as a mad furious wheele which confounds the Essence in the Body and destroyes or shatters in peeces the understanding for every Racha desireth to destroy Gods Image thus the soule hangeth on the wheele of the Eternall nature viz. on the Centre of the horrible Anxious birth as is before mentioned concerning the Centre of the birth of nature 63. Moreover Christ saith Whosoever saith to his brother thou foole shall be in danger of hellfire this is thus wrought when the Conceived will hath formed it selfe in the furious wrath of Gods anger and introduced it into the Serpents Ens then it standeth in the furious wheele as mad and if it doth now purposely goe on and so forme the word and casts or speaks it forth against its brother and enkindles in him also an hatefull enmity in the Serpents Ens the same burneth in his Expressed Word in the fire of Gods anger and he is guilty of it for he hath enkindled it in his Racha 64. Therefore said Christ if thou wilt offer thy Gift goe first and be reconciled to thy offended brother or neighbour for otherwise he bringeth his wrath into thy offering and withholdeth thee in thy desire towards God that thou canst not reach the holy Ens which else washeth away the Turba in thy Enkindled vanity 65. For the Word foole is in it selfe in the Essence nothing else but an enkindled wrathfull fiery wheele an outragious madness and he that so calleth his neighbour without a cause he hath brought forth a word in the fire-wheele in Gods wrath and is guilty of it for the forth-produced word is arisen out of the Ens of the Soule and Body 66. Every word vvhen it is formed doth first awaken its owne Ens whence it taketh its originall then it leads it selfe forth through the Counsell of the five Senses against its brother now whosoever useth such a wrathfull devouring fire-word against his brother he soweth into the Anger of God and is in danger to reape the fruit which he hath so sown when it springeth up and groweth 67. Therefore take heed and beware O Man what thou thinkest speakest or desirest to doe looke vvell alwayes in what zeale thou standest whether it be divine or onely of thy own poysonfull nature thou Father thou mother thou brother and Sister which proceed and come from one bloud from one Ens and mutually Assimulate each with other as a tree in its branches thinke and consider what kinde of Sound or tune thou introducest into the vitall Ens of thy fellow-twiggs and branches whether it be Gods Love-word or his Word of Anger if yee doe not destroy the introduced Evill againe with Love and introduce againe the Love Ens into the Anger to overcome and reconcile it then the Substance must come * * * Or before into the judgement of God and be separated in the fire of God as the Devill is Severed from the good Ens and so shalt thou oh wicked man with thy vvicked formed Word
the spirit ariseth which formeth it a creature out of the Ens and the spirit signeth it selfe in the Body what it is and so stands its figure CHAP. XXV How God drove Adam out of Paradise and laid the Cherub before the Garden WHen God had cursed the Serpent and the Earth then the Beast-Man was no longer profitable in Paradise for he could not any more enjoy the fruits of Paradise therefore he laid upon him the labour and toil of the world and drove him out of the Garden of Eden and placed the Cherub with the fire sword of judgement before it that if the new born virgin-child of the seed of the woman would again returne and enter into Paradise this Angel with the fire-sword should cut away the Serpents-beast from it and not any more suffer l l l Understand the beast it to come into Paradise 2. The Angel with the fire-sword is the right destroying Angel who carrieth death and life in his Sword he hath therein Gods Love and Anger and when man Dyeth in this world then he cometh before the Gates of Paradise before this Angel and even there the poor Soul must passe through this Garden judgement 3. Now if it be captivated in the Anger of God then it cannot passe through this judgement but if it be a virgin child born of the Seed of the woman then it may passe quite through this Sword and then the Angel cutteth off the Beast begotten of the Serpents Ens and even then the Soul is an Angell of God and serveth him in his Temple in Paradise and expecteth the Day of judgement viz. the Resurrection of the outward body when this Angell with the fiery Sword shall Sever the Earth from the Curse then the right humane body returnes again for it must also passe through this Sword and the Sword will cut off its Beast that he may be onely a Man and no more a Beast 4. The Speech of Moses concerning this Mystery is wholly hidden to the Earthly Man for Moses speaketh of an Angel and Sword and albeit the Outward figure was even just so for so was Adam driven out yet it hath far another A. B. C. internally the naturall man without Gods light understands nothing thereof 5. This Sword is in man when man converteth and entreth into sorrow for his committed Sins and casteth away the vanity and steppeth into the Infants Shirt then the morning Star ariseth in the spirit of Christ in the virgin-like m m m Or shut up Ens. occluse Ens in the true womans seed 6. And in this Anxious Sorrowfull Gate of true Repentance the Angel standeth with the fire-flaming sword and the virgin-Bud forceth quite through this fire-sword into Paradise viz. into the light into the life of Christ and groweth forth through this sword 7. And now the virgin-child standeth with its faire Rose in the New Plant in Paradise and the poore Soul which begetteth this child standeth the whole time of this life under the reach and Swinge of this fire-sword and is fast bound with a band to the grosse beast in the outward world where the virgin-child is sufficiently thrust at and wounded with this fire-sword for the fire-soul which in the fire-Sword of Gods Anger is bound to the Serpents Monster doth daily amuse it selfe upon the Serpent-Monster and Sinneth and even then this fire-sword doth cut away the Sins and devoures them into Gods Anger where they are examined and judged 8. Therefore the poore virgin-child which is borne out of the Soul must stand under Christs crosse in Christs death and the pierceing Sword of Tribulation and grief passeth quite through it it must suffer it selfe to be drawn quite through this flaming Sword and the fire burneth away the Abomination which the soul continually brings into it selfe from the Serpents n n n Or false Image Monster and even then it is in a Sore strait when that is cut off from the fire-soul which it faine would have from its Monster 9. Then must the virgin-child Supplicate the fire-soule and tender it the Love that it should onely forsake the Monster of the Serpent heere then ariseth strife and opposition for the part of the fire-soul hath introduced the Serpents Monster into it and desireth also to have its joy therein and loveth the Evill Beast 10. Then Sophia viz. the Second Principle viz. the Part of the light world doth speak against it and hence cometh up the Strife betwixt the Seed of the woman and the Seed of the Serpent and then man goeth up and down in Sorrow and Sadnesse trouble and perplexty sometimes the virgin-child prevailes and sometimes the Serpent-childe 11. And then the Devill stirs up and incenseth all Monsters against the virgin-child to strike it to mock it scorne it revile and laugh it to shame and make it ridiculous that it may by no meanes be known least the Devills Kingdome should become manifest 12. Thus the virgin-childe must be exercised by this in the Spirit of Christ and suffer it selfe to be whipped persecuted and injuriously reproved and often called one possessed by the Devill be cursed and continually accounted an off-scouring of the world untill the outward Beast hath finished its Course in its Constellation and then the Cherub cutteth off the grosse beast and lets it fall even unto the judgment of God and then the part of the fire-soule must forthwith force through the judgement of this Sword 13. Now if the fire-soul hath o o o Impressed taken in much vanity into it self viz. much of the Serpents craft and lust then the part of the fire-soule must stand p p p Or in under this Sword untill the fire of Gods Anger consumes this introduced vanity which to many a one is q q q Refining fire Purgatory enough which this present too too wise world will not beleeve and will be onely an Adopted child from without and so have an externall washing away of Sins in Grace but it hath another A. B. C. here God will not let the Serpens Ens neither in body nor Soule come into Paradise 14. The fire-soule must subsist in the fire of God and be so pure as the clear refined Gold for it is the husband of the Noble virgin Sophia which is from the womans Seed it is the fires Tincture and Sophia the lights Tincture if the Tincture of the fire be wholly and throughly pure then it s Sophia will be given to it and so Adam receiveth again into his armes his most pretious and endeared Bride which was taken from him in his sleep and is not any r r r Or from thence forward longer man or woman but a branch on Christs Pearl-tree which standeth in the Paradise of God 15. To the description whereof we need an Angels Tongue and yet we are understood well enough by our School-fellowes we have not written this for Swine for none but those onely who have been by and
at the marriage of the Lambe doe understand what kinde of intire inward great joy and Love-delight is therein and how s s s Excellently with surpassing beauty glory and delight dearly the Bride receiveth her Bridegroome in his pure cleare and bright fires property and how she gives him her Love-kisse unto others this is dumb 16. When Reason heareth one speake of Paradise then it understandeth onely a certaine place apart and it is even so there was a certaine place which was called the Garden in Eden where Adam and Eve were tempted and from which place they were driven after the fall but yet the whole world was such a Paradise before the Curse yet seeing God knew the fall the holy Paradise was onely opened unto them in one certaine place for to what End should the whole world bring forth Paradisicall fruit seeing there was no creature upon the Earth that was capable to enjoy the same 17. But Adam and Eve were however brought into Paradise that although this first Body should fall and come to ruine yet they and their children might by the new Regeneration in the Spirit of Christ enter in again through this fire-Sword this Mystery is exceeding Great 18. For Prince Lucifer before the time of the Created Earth sate in the heavenly Ens in the Angelicall world in the Place of this world wherein the Ens of the Earth was comprehended in the Fiat and brought into a Compaction his false Imagination had t t t Made it subject to infection and pollution tainted the limus before the Compaction it was the place of his Hierarchies now the outward body of man was taken out of the limus of the Earth in the Verbum Fiat and formed according to the property of the humane life which was in the Word the word formed by or through the Fiat the Ens or limus of the Earth according to the forme of the humane soulelike life which was in the word and being God had set himselfe through his word to be judge against the false Infection and desire of the Devill to judge him and his enkindled whickednesse which he had brought to Substance the judiciall u u u Or Sword of execution Sword was already in the limus of the Earth whereof Adam vvas made 19. For when God created the Earth he x x x Certainly appointed and set a time founded its time when he would keep the judgement and sever the evill from the good and give the evill for an habitation to the Apostate Prince but being the Good in the occluse Earth was without heavenly creatures seeing its Prince was cast out God created Adam an other Hierarch out of this good Ens to be a Ruler of this place and hence came the Devills Envy against Man and all good creatures of this world 20. But now we are heere to consider of the Apostacy of man with the Sword of the Cherub for Saint Paul saith we are chosen in Christ Jesus before the foundation of the world was laid and even heere this saying of Paul doth belong God knew that this Ens of which Adam was to be created was already somewhat subject to false lust by reason of the Devills introduced desire therefore God y y y foresaw or provided for chose this limus in Christ Jesus before the foundation of the world out of which he would make man that he would through the judgement of the flaming Sword bring it through death and through the fire and wholly burne away the false infected desire of Lust and regenerate him anew in Jesus in his deepest Love in his Word in Jehovah that is opened out of Jehovah and introduce a new limus into the tainted one and bring them together quite through the judgement of the fire-Sword and purge and purifie them wholly and throughly 21. And heere also is Christs descention into hell where the Love of God in Christ entered into this fire-sword and changed the wrath into Love and did also destroy the sting of death which was insinuated into the limus of the Earth out of which Adam was created according to the outward humanity and this fire-sword had its raising and Originall in the Corruption of Lucifer 22. For albeit Adam was created as to one part out of the heavenly Essentiality that was in the word of mans life which was inspired and breathed into his outward and inward limus yet this fire-Sword lay hidden as a glimmering incentive in the earthly limus of the outward body which also assaulted Adam so that he lusted against the command of God and the Kingdome of Heaven in which incentive the Devill also introduced his desire into him and provoked him to fall which being God well knew that the poore man would not stand he ordained an help and Saviour in Christ to guide and bring him into that holy Ens whereinto he should be brought viz. into the true Sabbath and Eternall rest 23. Indeed Adam was set wholly perfect in equall harmony and accord and brought into Paradise to try if the soule could have overcome the incentive of vaine lust and therefore the tree of temptation was represented to him to see if it were possible for the soul to over-power this contamination of lust and remaine wholly and fully in the likenesse and harmony 24. But it was not possible therefore Christ must afterward z z z Undergoe this Proba come into this place and be tempted forty dayes in the wildernesse in Adams Ens and in his new introduced heavenly Ens to see whether the fire-soul would stand in perfect purity and being it did now stand in Christ the new intoduced heavenly Ens did destroy the sword in the death of the outward body of Christ and brought the outward body which he in Mary received from her Seed quite through this sword of the Anger of God into the holy Ens and in this Power the outward body did arise from death and got victory over death and this fire-sword and tooke the fire-sword into its power wherewith at the end of the world he will purge his Floar as a judge over Devills and men as well as of the Earth 25. For the maine ambition was about the fire-Sword for King Lucifer had changed it from the pure clear light into fire wherewith he willed to domineere and rule as a God but God sent to him another Prince and King who tooke it from him and thrust him from this Throne and should turne this Sword in the Ens of the Earth againe into the divine property and cast out and judge the Devill with this Sword 26. And there is not such a silly and narrow Meaning of the fire-sword as hitherto hath been generally understood although it hath been hidden by the Counsell of God yet we should now open our eyes and deeply consider what this manifestation importeth that it doth even foretell and signifie the judgement of this sword that he
selfehood cannot now any more take any thing of God 72. But this is the processe which the free-will must goe if it will receive the holy Ens it must winde it selfe out of the Serpents desire out of its selfish selfe and somethingnesse and winde it selfe into Gods mercy and become a deadly mortifying Enemy to the fleshly desire in it selfe it must wholly forsake and depart from the selfe-full desire of the flesh and bring its hunger wholly and onely into the mortification of its selfish somethingnesse desiring and endeavouring continually and willingly to dye to its iniquity and false desire which sticketh in the flesh in the Serpents childe and in Christs Ens arise with a new will 73. This desire which departeth from the Serpents Ens and hungreth after Gods mercy receiveth Christs Ens into it selfe whence a new will is borne which bruiseth the head of the Serpent in the flesh for it is the new-birth out of God in Christ Jesus 74. But if thou wilt say thou canst not desire any good that is not true onely thou sufferest the Serpents will in thy right Eternall Souls will to hold thee and with the Soules will dost play the whore with the Serpents will in the flesh from whence ariseth Gods Election 75. God knoweth the false whorish soul which doth onely woe and wantonnise with the Serpent with the Idol Babell and will still live in the lust and will of the flesh and of the Serpent and yet willeth to be an outwardly Adopted child God should forgive it its sins by an outward Word-speaking but it willeth still to hang and cleave to the wanton Love of the Serpent in its false lust this God chuseth to Judgment 76. For the free-will which was inspired into Adam and which * * * The Soule it hath inherited from Adam hangeth on Lucifer and therefore God Confirmes it unto the Kingdome of darknesse with Lucifer but the Gate of grace standeth yet open unto it this time of the outward life CHAP. XXVII Of Cains and Abels offering and of the false and antichristian Church and also of the true Holy Church A Looking-glasse for the World 1. HEere againe the vaile lyeth before the face of Moses in respect of the Offerings of both these brothers wherefore God willed to have them offer whereas the Reconciliation and Attonement consists only in the earnest will toward Gods mercy in prayer and Supplication to God that a man depart and turn away from his evill will and repent and introduce his Faith and Hope into Gods mercy 2. They must verily needs know wherefore they offered Incense what pleasure and delight God took therein which Moses hath not once so much as mentioned and that from Gods purpose and yet it hath not been hidden to the children of the Saints and also not to Moses but he hath a vaile hanging before his Eyes 3. Israel being for the most part they were evill children and also Idolatrous as soon appeared by making them a Golden Calfe might not know it by reason of the false Magick and we also shall write only to those that are of our Tribe and yet plaine and easie enough to be understood Observe and marke it thus 4. The Soules free-will is as * * * Or subtile thin as a nothing and though it be in its body indeed encompassed with the Something yet it s Amassed or conceived Something is in a false distempered Essence by reason of the Originall of Sin 5. Now if the free-will would approach to God with the desire then it must depart out of its false Something and if it now doth so depart then it is bare and impotent for it is again in the first Nothing for if it will come to God then it must dye to its false selfehood and forsake it and if it forsakes the same then it is barely and meerely as a nothing and so it cannot go work or move if it will shew its might then it must be in Something wherein it doth Imaginate and forme it selfe 6. An example hereof we have in Faith if Faith would effectually worke then it must immasse or Imaginate it selfe into Something wherein it may worke Gods free-will hath conceived or immassed it selfe with the inward Spirituall world and worketh through the same and the inward worlds free-will hath conceived it selfe in the outward world and worketh through the same even so the Soules free-will which also hath its Originall out of the Abysse immasseth it selfe in Something that it might be manifest and thereby be able to move and act in Gods Sight 7. Seeing then Adams Body was out of the limus of the Earth and also out of the limus of the holy heaven which limus of heaven in Adam was now disappeared wherein the free-will had power to immasse or conceive it selfe into an holy forme and act worke pray and Supplicate before God therefore they made burnt-offerings of the fruits of the Earth as Cain he brought of the fruit of the ground Genesis IIII. verses 3 4. and Abel also brought of the firstlings of his flock and these they enkindled with fire 8. But understand a magicall fire as that of Moses for Moses declareth so also God looked graciously upon the offering of Abell and not upon Cains that is they brought offerings before God and the free-will of the soul should earnestly presse with its prayer in to God therefore it would have a o o o Subject or meanes Substance when it would goe out of the humane house of corruption into God that it might work in Something therefore the Imagination of the will did Immasse or Imaginate it selfe through the offering and God enkindled the offering of Abell with the holy fire in the Aym of the Covenant which in the fulnesse of time should again enkindle it self in the Soules fire 9. In this the will of Abels Soul did p p p Fashion or Idea enforme it selfe into an holy Substance and pressed with the desire of the Enformed free soules will before and into Gods free-will and this the will of the Devill and the Serpent could not brook and even this the will of the Serpent and Devill in Cain did well understand that the Aym of the Covenant did open it self in the Holy Fire in Abels desire and prayer 10. And therefore he would kill the Body of Abell according to his earthly limus least such children should be begotten of him and so he might loose his Kingdome in man But God would not enkindle the offering of Cain now Moses maketh a vaile here before it and saith God would not look q q q Or have respect to graciously upon Cains offering 11. The Enkindling of the externall offering was a figure of the internall Spirit for the soules Spirit in the free-will as to the Centre of the light was enkindled with Gods Love-fire and the Imagination of the Body also understand of the heavenly part was inkindled in offering with
might give it selfe and Imaginate it selfe and so in the property of the holy fire it might be able to enter with its will into the Ayme of the Covenant which stood before God in the figure untill the promise of the womans Seed was fulfilled and accomplished 26. In which Seed the dear and pretious Name of Jesus did open it selfe out of Jehovah and did again awaken the heavenly life in the disappeared Ens in the humanity and offered up this whole Image in the Person of Christ to the Anger fire of the Father and with the holy Love fire Regenerated and enkindled in the humane life did bring it quite through the Anger viz. through the fire of the Eternall nature of the Fathers Manifestation and changed the anger-fire into a love-fire and this was just thus prefigured in the Offring for the Love-fire enkindled the offring and in the offring was yet the Curse of the Earth aswell as in the humane free will and when the offring was offered it was a Sin-offering whereby the free-will of mans Soule was t t t Reconciled with God propitiated before God 27. Now if Sin shall be reconciled and appeased then it must be brought into the Anger viz. into the judgement of God into the sword of the Cherub that it may cut off the same which Cherub is the Sword of Gods anger and if then the humane will be wholly Sinfull and altogether capable of the fire of Anger then God Enkindleth the Sin-offering in which the Anger-fire lay hidden in the Curse with the holy fire that the humane will which was apprehended in the Anger-fire might be atonened in the Love-fire 28. For the Love-fire of God tinctureth the soules desire in the Offring as a tincture tingeth brasse and Iron and changeth them into Gold even thus the humane Soules free-will vvhich was inspired wholly pure and spotlesse into man was tinctured and again purified before God that so it might enter into Gods mercy for the mercy was hidden in the Love-fire viz. in the Aym of the Covenant in the Name of Jesus in God in which Covenant and Name the Anger of God was Reconciled and Atonened in the offring and laid down its Anger-burning flames and suffered the soules free-will to passe quite through it 29. But as touching the offring in it selfe with the Wood Fire Light and Smoak understand it thus Abel offered of his flock without doubt sheep or oxen as Moses did the like namely the fat of them now the offring viz. the wood and Smoak on the outward part as to the mater was earthly and so was Man as to the outward Body earthly and in the earthlinesse lay the Curse both in Man and in the Offring 30. But vvhen the Offring was Enkindled it was Spirituall for from the wood proceeded the fire which tooke the Offring and consumed it and out of the consumptivenesse vvent forth first from the fire the smoak and afterward the light this was the Figure whereinto Mans and also Gods Imagination entered as a Compaction or Conjunction 31. In the Enkindled Consuming fire vvas the desire of the Angry Father viz. a Conjunction of the eternall natures-fire with the Temporall fire the Eternall is Magicall and the temporall is the Substance and matter of the magicall viz. its u u u Or Amassement Reception and in the enkindled Light was the holy love-fire which is also magicall as subtile as a will which did also immasse it selfe in the enkindled light and in the forth-proceeding smoak which is an Elementall Sulphur and Mercury viz. a life of the quality the smell or taste went forth also which signifieth the humane power of the Body and the outward spirit of nature 32. In this power which proceeded forth from the offring out of the fire and light the Spirit of God which proceedeth forth from the Father and Son did Amass it selfe in the Amassement of the humane Faiths desire and so tooke the humane Faiths desire into it selfe and did Amasse it selfe into a Substance of the fire light and power proceeding forth from the Offring and brought it through the Gates of Gods Anger upon the holy Altar in the Aym of the Covenant upon which the Lamb of God should be offered for the sins of the whole world 33. For this Lamb of God viz. Christ should compleat perfect and make this introduced offring fully acceptable upon the Great Altar of the Angelicall world that it might be to God an Eternall Sweet Savour of his deepest Love which he represented in Man in his introduced offring in the Lamb of God Christ and Mankinde in this Representative offring 34. The humane offring was the Sojourner of the true Lamb and offering of God in Christ and now where the offring is there is also the spirit of man for mans spirit is gone forth and departed from God into Time and in the Time it hath defiled it selfe therefore it must forsake the Pollution and enter in again through this Offring to God 35. But if it will enter then it must doe it in manner and forme as it went out for it brought it selfe into false desire and lust even so likewise it must introduce it selfe againe by a Returning into a Sorrow and conversion and in the Sorrow or Repentance again into a divine desire which is called Faith 36. But that it might apprehend or lay hold on the divine desire Note it did bring the faith or the beleeving desire into an offring and so amassed or formed the beleeving desire in the offring into a Substance or Essence that the Faith also might become essentiall and this essentiallity of faith received the holy fire of God which would in the fulnesse of time open it selfe in the essentiality of faith and bring the humane Substance thereinto and also bring it forth in it selfe through Gods Anger and change it in it selfe into a Love-fire for all the words of prayer in the offring were also received into the Substance of Faith 37. For as all things were formed Amassed and introduced by the vvord of God into a Substance so likewise the words of the prayer of Abel and Israel in the offring were formed and amassed to substance viz. unto an Incorruptible Essence in which Essence Christ Gods Son in the fulnesse of time brake forth out of the Covenant and tooke upon him this same Essence together vvith the humane Essence and as a potent Champion and mighty Conquerour destroyed the Kingdome of death and the Devill 38. And to this faiths Essence in the Spirit of Christ in all his children and members was given the Judgement over the world yea over the Kingdome of the Devill and of death thereby to destroy and bring to nought their works and Possess the Royall Throne 39. This was the reall offring of Abel for the Spirit of the holy love-fire in the Aym of the Covenant had opened it selfe in him so that he understood it and therefore he offered
mother of the babylonicall whoredome is Arisen in the Kingdome of Moses among the Pharisees and in the Kingdome of Christ among the * * * Text The Letter crieâ— or Literalists verball and titular Christians who do all Onely boast and gloriously set up themselves in the figure as an Idol and appear as if they were the holy spirituall Kingdome but the Cherub carrieth forth the Sound through their word as a consonant of the wrathfull Anger of God 23. And therefore they must contend about the Kingdome of Gods will for they have not the Spirit of the inward Spirituall heavenly Kingdome but onely the voyce out of the figure where Evill and good are in contest they have and use the letter but as an Empty unprofitable instrument as a figure of the spirituall Form for thus also the Spirit did represent it by the name Jared as a mixt Kingdome upon the earth whereby the inward spirituall new-born children should be exercised and proved 24. And by this form it did signifie and foretell how that the greatest part in this Spirituall Office would be taken in the Sword of the Cherub and that their Office would be cut off by the Cherub from Gods holinesse and given to the Spirituall Eternall Kingdome of the Anger 25. For as Lamech in Cains line took two wives viz. two wills and confirmed his Kingdome therein and at last brought forth or pronounced the Seventy and Seven-fold Racha proceeding from the Centre of nature even from the seaven properties upon the Murther of the free-will which would murther and slay his life in many even so likewise Jared carrieth two wills in his Nature's Name viz. One into Gods Love and mercy in the Covenant and the other into the Figure in which the Anger of God ariseth up and carrieth the abominable Idol the Belly-God along with it which is here deciphered and painted forth to the Life 26. And Moses saith further Jared begat Enoch Here the great and wonderfull gate doth open for out of Jared viz. out of the Kingdome of the wonders the Prophet must arise for the Prophet is the mouth of the Kingdome he sheweth what the Kingdome is and how it is taken and apprehended in the Evill and good and what the issue and end of all things shall be also he declareth and pointeth out the * * * Or the middle viz. what hath bin done and acted by the Turba in the wonder of Time Means how the Turba hath apprehended the life and denounceth severe and earnest Threatnings concerning Gods anger how the sword of the Cherub will cut off the false man or Prophet 27. HENOCH signifieth in its own Speech as much as a forth-breathed breath of the divine * * * Or Lubet good pleasure which hath in the time thus beheld it selfe with the out-breathing in a form which power of the forth-breathing doth again draw the formed breath into it selfe and doth onely give forth its Sound as a voyce of the Divine will and First it doth point at a Twigg springing from the line of the Covenant viz. out of the internall Priestly office out of the holy divine Lubet of the wisdome of God out of Jehovah the Spirit would comprehend the deepest Love in Jehovah in one Name and Word which is called Jesus but in the mean time it did thereby play in the Time of the Figure in the holy wisdome in the Line of the Covenant as with an internall hidden holy Kingdome which he would manifest in the fullnesse of time 28. Secondly it signifieth the power of the formed word viz. the Person or the Body out of the Limus of the Earth viz. of the heavenly part of the Earth intimating that this body should be taken into the holy word and translated from this earthlinesse as the light doth withdraw and swallow up the darknesse even so likewise the good part of the true humanity in Adams first Image * * * Text should or is to be shall be translated extracted or drawn forth by the word out of the earthlinesse and arise out of the earth which Enochs Translation from this world doth point out and signifie 29. Thirdly it signifieth and pointeth at the Prophet viz. the Voice of the Divine Lubet Note which did declare and set forth the Kingdome of Christ and also the Kingdome of the wonders in their future transactions and junctures of Time for the propheticall voice did manifest it selfe again out of the translation and did foretell and signifie out of the Essence of the spirit viz. out of the most spirituall Kingdome that is out of the Humane Angelicall Kingdome through the Souls spirit and then also from the whole Body of the Kingdome viz. from the nature of the wonders from the Limus of the earth and of the Stars I say it did set forth both from the spirituall and corporall Kingdome how the outward Kingdome of man should afterwards arise in this worlds-being and what should happen and come to passe therein This the inward holy omniscient spirit doth signifie * * * Or by through the outward viz. through the wonders of the pregnatresse or mother of the outward beings viz. through the Spirit of the outward world for the inward spirit did view it selfe through the formed wisdome of God and did contemplate and behold it selfe in the formed spirit of the wonders this the Name Enoch signifieth unto us 30. Now the Spirit in Moses doth further demonstrate and saith Enoch was 65. years old and he begat Methusalah and after that he begat him he continued in a divine life three hundred yeares and begat Sons and daughters Gen. 5.21 c. so that the whole Age of Enoch was three hundred sixty and nine yeares and being he lead a divine life God tooke him away and he was no more seen Here the vaile hangeth right before the face of Moses by reason of the unworthinesse of man and the Spirit signifieth very clearely in Moses if we had but the eyes of our understanding open when these Mysteries should be manifested or fulfilled 31. But seeing the most High hath freely granted us by his Counsell to understand this we will so far as we * * * As we ought dare somewhat unfold these Mysteries to our school-fellowes and shew the pretious Pearle unto the children and yet with all suffer a Bolt to lie before our description that the false heart shall not enter into it but we shall be sufficiently and fundamentally intelligeable unto those that are Ours 32. Moses pointeth in each degree in the Lines onely upon one person which he also setteth into the Line through which the Spirit of wonders goeth afterwards saith Moses and he yet lived such * * * Or so long a time and begat Sons and daughters of vvhich he saith nothing any further thereby he vvould intimate and signifie unto us the Spirit of the manifestation of the wonders of God in each
wives according as they listed and would not suffer the Spirit of God to reprove and admonish them 13. The meaning of it is this the children of God in whom the Spirit of God did manifest it selfe looked in the lust of the flesh after fleshly Women although they were of the Generation and linage of Ham without Gods Spirit yet if they were but faire and beautifull for their lust of the flesh they introduced the Seed of the holy Ens into such beastiall vessells and afterward brought forth such * * * Giants Tyrants and fleshly minded men who woud not suffer the Spirit of God to rebuke them for they were onely flesh without divine Spirit and will 14. They should not have mixed themselves with the beastiall Daughters but looke after those in whom the Spirit of God was even those who feared and loved God but they looked onely at the lust of their eyes and flesh and corrupted the holy Ens in the Covenant in which God had * * * Incorporated espoused and betrothed himselfe against these the Spirit heere complaineth that they would not be instructed and reformed but follow the lust of the flesh 15. We see this very emphatically set forth unto us in Sem Ham and Japhet that it is so that the Spirit would not that the children of God should mix themselves with the very carnall or beastiall People for after the Deluge the Spirit divideth the three brethren into three Families and would that each family should remaine apart by it selfe 16. For therefore came the Deluge upon the Earth and destroyed these mixed people and afterwards made a Separation amongst them according to the Nature of the Three Principles that each property might possesse its Quire and line in the Nature of the Wonders but yet it would not doe so that at last the Spirit divides them with the Confusion of the Languages at Babel that so they might come into a Severall division for the properties of the Tree did there divide and spread forth themselves into Seventy and seven viz. into the Wonder of the Nature of the formed Word Vers. 5 6. 17. Now saith Moses And the Lord saw that the wickednesse of man was great upon the Earth and that all their Thoughts and Imaginations in their Hearts were onely Evill continually then it repented God that he had made man on the Earth and it grieved him at his very heart and said I will destroy man which I have created from off the face of the Earth both man and Beast and creeping thing and all the fowles of the aire for iâ— repenteth mee that I have made them these are marvellous and wonderfull sayings that the Spirit saith it repented God that he had made man and the creatures who would understand this without divine knowledge that any thing should grieve the unchangeable God Reason would be ready to say hath he not knowne aforehand what would be how can his will which is himselfe grieve and repent 18. Here we must goe into the Centre In God there is no grieving or Repentance Nothing can grieve or trouble him but there is a grieving in his expressed formed Word for it repenteth the formed word in the Devills that the Ens of Light is turned into an Ens of Darknesse it grieveth the Devill that he did not continue an Angel also it repenteth the wicked man eternally that he stood not in the divine Ens in the formed word and hath turned the power of the word into malice and iniquity also there is a grieving in the formed word in Nature over all kindes of creatures that the property of the wrath in the Curse of the Anger doth rule and domineere in the formed expressed Word it grieveth the Love-Ens of the word that the Devill and wrath domineereth in it and corrupteth and destroyeth many 19. Now when God saith it repenteth him It is to be understood according to the creation of the formed word not according to the Eternall Speaking word which is unchangeable but according to the Good property in the creation that it must be laden with Evill against its will for the Spirit saith in Moses and it grieved him in his heart yea it did truly grieve or trouble him in his HEART the good Ens of the Earth which went also along with it into a compaction which is from the spirituall worlds property from the holy word the same was in the Sin or fall of man captivated in Death and shut up in the Curse in the Earth now the formed word grieved at it and troubled or affected the Eternall Speaking word viz. Gods Heart 20. For our Soul cryeth unto Gods heart viz. unto the Eternall Speaking Word and moveth troubleth or affecteth the same that it should move it selfe in us according to its Love Now the humane word worketh in the divine and stirreth the divine so that the divine word entreth into our Sorrow for Sin and helpeth us to repent of our Sins for the Spirit in Moses said when Lamech had begotten Noah this same shall comfort us in our Labour 21. This was now the Spirit of the beginning and End of all things it repented through nature of the iniquity of man and grieved at the captivity of the vanity of the creatures and wrought Repentance into the holy Eternall Speaking word the Spirit in the formed word of the whole creation of this world said It grieveth mee that I have brought me into such an Evill property in the creatures And wrought Repentance into the living Eternall Speaking word from whence the out-breathed formed vvord was flown forth and proceeded 22. For That this is so Note let us take an example on our repentance we cannot work any Repentance unlesse our inward humane Soule doth repent that it hath made formed or brought forth the Beast of vanity in it selfe but if it will repent then its formed Word must enter or make its earnest approach into the Heart of God and presse the same with an uncessant importunity and move in it and now when this comes to passe then presently the deluge cometh upon the evill man of the vaine will which must forthwith be drowned in its Sorrow in the word of Death Here then God repenteth in man that the Evill beast full of Sinfull desire is born and in this same divine Sorrow it must be drowned in Gods Love and die unto the wrathfull evill life and will 23. Now understand Gods Sorrow or repentance in the Creature of the Creatures aright The Spirit in the whole creation even in every life which moveth in the fire and aire said it grieveth mee that I have figured this Image of vanity on me and this Sorrow of the formed Spirit in the expressed Word grieved that is moved the Eternall Speaking word in it then said the Eternall word I will yet give them an hundred and twenty yeares respit for even so long the time in the Dominion or Government of Seths
language of Nature a Beholding of the Beginning and End In this same Beginning and End viz. in the Eternall Speaking Word of the Father which would manifest and open it selfe again in the humane life Grace was opened and presented to Noah so that God did establish and Confirme the Covenant with him 3. And here we have a very Excellent and an Emphaticall example which is exceedingly worth the mentioning in the Three Sons of Noah which in their Properties were sprung forth from the Stock of Adam in a threefold Line for we see that three Nations Severall Sorts of People did arise from them and that God did include them all Three with their wives in the Covenant of Grace and commanded them also to goe into the Ark into the Second Monarchy and did not exclude the fleshly Ham. 4. This is first highly to be considered that a Gate of Grace standeth open to all men and that God hath not Set any Election or Predestination in nature but the Election or choyce doth arise out of the free-will when it turneth it selfe from the Good into the Evill 5. Secondly it is a Type of the Three Principles viz. Sem is a type of the Spirituall light-world in the Covenant and Japhet of the fire-world which should be a Sojourner of the light-world and a Mirror of the great Joy in the light-world and Ham is a figure of the Limus of the Earth to which the Curse and the Anger of God doth hang all these Three God took into the Covenant with Noah and brought them into the Arke 6. For Every man hath these three worlds upon him and in him and the Covenant in the word was therefore given that the whole man should be Redeemed 7. For Japhet Signifieth the fire-Soule and Sem the Image of God out of the light-world viz. the spirit out of the Holy word and Ham betokeneth the Limus of the Earth with the outward Dominion or Region of the Air and of the magicall Etheriall Constellations together with the Body which shall be freed by the Covenant from the Curse and arise again out of the Earth The three Brothers were a type of these three Principles 8. Not that One did wholly arise out of one Principle alone No! Sem and Japhet had likewise Hams property in them as did plainly manifest it selfe afterwards in the Jewes who became so wicked and vile a people Onely we speak here of the Superiour Dominion or predominant property of which Principle the Creature hath had in the outward life in its figure 9. Ham had the outward earthly Elementall Kingdome in the figure which stood in the Curse therefore his Image or person was also Cursed of his father in the spirit for the earthly Image shall not inherit the Kingdome of God but he also had a Soul from Adam which stood in the Covenant but the free-will doth very Seldome work any Good thing in such a Lodging and very easily attains the Curse upon the soul as we see that the Curse did afterwards come upon this Generation that Israel must destroy them by their Entrance into the Land of Promise albeit they did not wholly destroy them all yet the Curse was come upon them 10. There is a very great Mystery in the Ark of Noah which the Lord commanded him to build after that manner and shewed him how High How Long and how Broad it should be and directed also that it should have Three Severall stories also concerning the Creatures which he commanded him to bring thereinto which is such a Mystery that the wicked malicious man is not worthy to know it and we also shall not mention it in the ground or depth of its meaning for it hath its Time wherein it shall be opened viz. in the Lilly-time when Babel hath its End but yet to set downe somewhat for a furtherance and direction to our fellow-Branches to whom in its due time it shall break forth and grow out of Our Ens of this Lilly which also shall be a Rose in the lilly-time we will set it downe in an hidden Exposition 11. The Mystery of the holy Trinity also the Three Principles also the Three Sons of Noah also the Three men that appeared to Abraham in the Plain of Mamre also the Vision of the Great Temple in Ezekiel and the whole Revelation of John belongeth unto this figure also the Temple of Jerusalem 12. Set before thee the figure of the Arke with its Three Stories with its height length and breadth and place it in the Three Principles and in the three Principles open the Mysteries of the * * * Or Hierarchies Hierarchy of Christ in the Three distinctions of Heavens which yet are onely One but in three properties as Fire Light and Air are Three and yet but One Place in these distinctions or Severall differences the Three Sons of Noah and go out of their properties into their Monarchy in the world which continueth to the End of dayes also set before thee the formed Word according to all the Three Principles and so you will finde the Ground of all especially Set before thee Moses Elias and Christ in their appearance and Transfiguration upon the Mount the Ark of Noah is the first Type of all these figures and the Hierarchy of Christ is the fulfilling of them at the End of dayes enough to ours 13. And the Lord said come thou and thy whole house into the Ark Gen. VII 1 for thee have I seen Righteous before me at this * * * Or Generation time The Scripture saith elsewhere Before thee none living is righteous if thou wilt impute sin but here God saith I have Seen thee righteous before me at this time the Creature was not the Righteous One without Evill but HE who at this time did in Noah open and manifest himselfe out of the Covenant who grieved at the evill of this time and introduced his Sorrow into Gods Love and Mercy and so brought the Righteousnesse of the mercy into the Sorrow and manifested the Grieving mournfull Spirit in the Ens of the Covenant in the creature thus Noah was righteous before God at this time when the Covenant did move it selfe in him 14. This time is or signifieth the motion of the Covenant which made Noah righteous for this was the time When Noah received Life in the womb the spirit looked with his first glimps of life out of the Divine Ens of the formed word into the Beginning whence the life was come and into the End which was the Kingdome of Christ in this Aspect or Divine glimps the life of Noah receives the Righteousnesse in the Mark of the Covenant at this time for that was the time in him wherein he was found Righteous 15. God brought Eight persons into the Arke and of the clean Beasts * * * Or Seven paire Seven and Seven the male and its female The Seven persons point at the seven properties of the naturall
life that God will have children out of all the properties into his Eternall Ark the Eighth person was Noah and in Noah was the Righteous One that was the Covenant out of which the Kingdome of Christ should come therein stood the Ark of Noah but the Ark hath three Stories which are the three Principles in one onely Divine manifestation for each property of the three hath its own peculiar Heaven and Certain Quite in it selfe 16. The Seven pair of clean Beasts are Even the very same Mystery for the Centre hath Seven properties and yet they are but one in the Divine Power but according to the Eternall nature there are Seven of them as to the Divine manifestation which signifieth unto us that the Creatures were brought forth into life out of this Seven-fold Ens where each degree hath again Seven in it to its manifestation whence the infinitnesse viz. the form of Gods wisdome doth appear and shine forth and that in the formed wisdome whose Image and figure shall not vanish or perish although their life and the creature which hath a Temporall begining doth passe away but the * * * The Forme shall remain in the Figure form shall remain in the Divine wisdome viz. in the Ens of the formed Word in the Figure to the Praise of Gods wondrous deeds indeed not to a restauration of their Creature but for a visible mirror or Looking-glasse in the formed wisedome of God 17. But of the unclean Beasts God commanded Noah to take onely one Pair of each kinde with him into the Ark understand it thus the unclean Beasts have on one part their Originall out of the Limus of the Earth according to the Grossnesse viz. according to the dark worlds property although their spirit taketh its rise out of Nature yet we are to consider the difference in nature in respect of that which came forth in the Verbum Fiat out of the Source of the dark worlds property into a Compaction whence such an Ens doth adhere unto many an unclean creature and it signifieth unto us in the Right Understanding that the dark world viz. the unclean world shall appear before the wisdome of God onely in one manifest forme viz. in the darknesse but the properties shall be manifest onely in the creatures themselves each in its owne peculiar Selfe and nature 18. For the formed wisdome as to the darknesse is the Heaven of them all which is onely manifest according to the darknesse wherein the property lyeth hidden according to which God calleth himselfe an angry zealous God out of this darke heaven Every creature receiveth its Power and vertue according to its property according as its hunger is so it sucketh with its desire from thence and it signifieth unto us that the uncleane Beasts each kinde of them in their forme shall appeare onely in One forme in the wisdome of the darknesse viz. in the figure as they were created in the beginning and not in Seaven properties according to the Centre of nature in all properties according to light and darkenesse as the rest shall for they are in the figure of the first Principle which in the pure heaven shall be manifest onely in one property viz. according to the burning property wherein the Light is * * * Moveable and formable Moved and the wisdome formed 19. But here I will warne the Reader to understand our sence and meaning aright and not to put me Calves Cowes and beasts in their spirit and Body into heaven I speak onely of the Eternall formed wisdome whence Evill and good hath been brought to manifestation 20. Moreover God said to Noah for yet seven dayes will I cause it to raine upon the Earth forty dayes and forty nights and every living Substance which I have made will I destroy from off the face of the Earth wherefore did God say after seven dayes the floud shall come why not presently either sooner or later why doth he set even Seven dayes In this the Seaven properties of nature are contained mystically in which the Verbum Fiat had introduced it self into an Ens viz. into the formed Word that is into the creation of the world in which Creation the Formed Word Repented at the vanity of all creatures and moved it selfe through the generatresse of Nature in the Formed Word to destroy the Turba 21. Now the first motion and information of the word in the creation with the Six dayes works and the day of Rest being Seven dayes was brought into a forme of Time and it yet stood so in its forme now then when the word which said it would drown every life with water did open disclose and manifest it selfe through the Seaven properties of nature to the waters-birth it came to passe in the Forme wherein the word had given in it selfe with the Creation viz in the same Seaven-fold operation which should open it selfe in its owne peculiar order and not enkindle or elevate any one property above the other but if all Seven would open and manifest themselves according to the waters-birth then the Onely fountaine or head-spring of all the deeps in the Centre of nature should break open and being they came in Seven dayes into their outward formed working Dominion the Speaking word did also proceed in the opening thereof in Seaven dayes unto the limit for its manifestation of that which it desired as namely to drown the Turba 22. And let none looke upon this as a fiction or laugh at it for whosoever doth so doth not yet understand our spirit and meaning at all nor hath any knowledge at al of the Formed Word but hath onely an externall understanding of nature like a brute Beast or a Bird that flyeth in the aire and knoweth not what the essence is 23. Now saith reason vvherefore did it Rain just forty Dayes and forty Nights could not God have drowned the world in one houre Answ In the space of forty dayes the Turba was borne in the humane property viz. Adam before his Eve stood in the Image of God forty dayes and nights which yet in the Image of God were onely as one Day there he wrought forty dayes in his desire viz. in the Fiat and brought forth the Turba in himselfe in his lust after the Grossenesse of the Earth the Good part of the Limus of the Earth which was drawn in the Verbum Fiat into a Masse did hunger after the Evill grosse part which was of the dark worlds property 24. And even in forty dayes the grosseness did arise in his Imagination in the good Ens viz. a selfefull will to the perception or intromission of the gross earthliness in which Evill and Good was made manifest and when this same wills-spirit was arisen in the desire it entered into its owne selfefull Dominion and in its fiery and earthly might strongly suppressed the holy Spirituall Ens in the word of Power even then Adam fell asleep viz. into an impotency and disability of
hiddennesse in the Covenant Noah cursed * * * Or it him and said he shauld be a Servant of his brethren 11. For he said blessed be the God of Sem and let Canaan be his Servant God enlarge Japhet and let him dwell in the tents of Sem The God of Sem was he who had espoused or incorporated himselfe with the Covenant in the Seed of the woman the figure and type of this in the Spirit was Sem and Japhet was the figure of the poore Soul captivated in the monster God should let this Japheticall or Soules property dwell in the tents of Sem and enlarge it in Sems figure 12. But Hams figure according to the monstrous spirit should not have any dominion or Reign in the life of the new-birth but be only as a servant or as an instrument without selfe-will or any peculiar life of Selfeness must serve and administer to the use of the Spirituall Kingdome in manner as the night is hidden in the day and yet 't is really there and yet so as if it were not and it is the Handmaid to the dayes operation and power 13. Thus in like manner the Spirit did expresse how the three properties of the humanity viz. the womans Seed and the creaturall Souls Seed and the Earthly Seed in Hams figure should stand in their place order and rule in the Regeneration in the Spirituall Kingdome and thereby it did declare and point at the Kingdomes of the world intimating that this same figure would all along put forth it selfe in the Kingdome and Dominion of the * * * Or mankinde humanity upon the Earth and thus keep its figure externally so long as mankinde should live in the dominion of the four Elements as it hath thus fallen out 14. For Sems figure passed in the Covenant upon Abraham and Israel among whom the word of the Covenant was manifested and spoken forth and Japhets figure went along in nature viz. through the wisdome of nature in the Kingdome of nature whence the Gentiles arose who looked upon the light of nature and Sems linage looked upon the light in the Covenant thus Japhet that is the poor captive Soul which is of the Eternall nature dwelt in Sems tent viz. under the Covenant for the light of nature dwelleth in the light of Grace and is a tenant or inhabitant of the light of Grace viz. of Gods light it is even as a forme or framed Substance of the unformed un-comprehended Light of God 15. And Hams line passed upon the Animall beastiall man proceeded from the Limus of the Earth in which was the curse whence the Sodomiticall and almost wholly brutish people did arise who esteemed neither the light of nature nor the light of Grace in the Covenant 16. This signifieth and pointeth out the outward part of the Soul from the spirit of this world which in the regeneration in the Spirituall world shall be a formed and very fixed will which may not or desires not to rule in the manner and condition of a Selfish peculiar Spirit but shall be as a Servant and Minister of the creâ—turall Soule and Gods Spirit in the holy lights Image it shall not be manifest in any Selfe-full arrogative understanding of Selfehood but remaine hidden as the night is hidden in the day and yet it is really there 17. For the Animal Soul shall not inherit the Kingdome of light although it shall and will be therein yet it hath no dominion or predominant vertue of its Selfenesse as an Instrument is a dead sencelesse thing in reference to the master and yet it is the masters Toole wherewith he maketh what he pleaseth the same in like manner we are to understand concerning the Animal Soul in the Regeneration 18. But in the Time of the four Elements it will have the upper hand and Sway for it hath brought it selfe into a proper selfehood and Imaginative life of Selfish propriety and therefore God hath accursed it and condemned it to Death so that it must dye to Selfe-hood 19. For when Adam did awaken the earthly properties out of the Limus of the Earth in his desire so that they went forth out of their just accord and mutuall Harmony each of them into its own selfe-will and lust to behold and looke upon its Selfe as a peculiar selfe-Life the beastiall Soul was hereby brought to its predominant power and force and this same is Hams property which God hath ordained to be Servant under the Angelicall Kingdome and Cursed its jeering Scorning Power in that it did mock at the heavenly Matrix and set forth its own figure and forme 20. The Spirit saith in Moses that Sem and Japhet took a Garment upon their shoulders and went backwards to their Father and covered him Gen IX Vers. 23. so that their faces were turned backwards and they saw not his shame O thou wonderfull God! How very Mystically and Secretly dost thou carry thy works who would know and understand thy wayes if thy spirit did not lead us and open the understanding 21. Both these brothers tooke a garment upon their shoulders and covered the father wherefore did not one doe it alone or wherefore did Noah drink himselfe drunke and lay so naked with his shame This reason looketh upon as if there were nothing more in it but onely an Hystory of such an Act but being that Ham was thereby cursed and made to be a Servant of his bretheren and not onely he but also all his posterity out of him we see thereby very clearly what the Spirit doth hereby signifie viz that it is a Type Character and figure of that which should afterward come to passe 22. The Earthly spirit which the Devill had made monstrous was a Scorner and jeerer of the heavenly birth it indeed saw the shame which it must bear upon it as a Monster but He went away as a Beast and mocked the new regeneration of the heavenly Matrix but Japhet viz. the poor Soul and Sem that is the disappeared Heavens Image which was moved stirred or quickned againe in the Covenant they tooke a Garment upon their shoulders this Garment was the new humanity which should open it selfe out of the Covenant out of the Angelicall world 23. And they went backwards and covered the Fathers shame this intimateth and betokeneth that the free-will of Selfe must and shall wholly turne it selfe away from the beastiall Monster of Selfefulnesse and ownhood wherein the shame standeth open and enter againe into the Resigned filiation or child-ship and goe no more forwards but retire again backwards and must take the Garment of the new humanity viz. Christs innocency merit and Satisfaction upon it and therewith cover the shame which our father Adam hath with the monster passed upon us by inheritance This was the Type which was here set forth 24. And that Sem did not carry the Garment alone and cover the father doth figure out unto us that the Soul viz. Japhet that
Adoption 37. This Ham hath now the dominion in Christendome he hath flattered with Japhet so that he hath set him up by the light of nature an externall specious divine worship as a Titular God This Titular God hath covered Ham in his beastiall Sodomiticall spirit with a very fair and glorious covering under the purple mantle of Christ and laid under his Head great * * * Or Sachells full Sacks full of the light of Grace and these the beastiall mouth-spirit of Ham must take along with it and when it must indeed dye then it hath whole sacks full of the light of Grace 38. But the light of Grace remaineth onely in the Sacks and Hams spirit remaineth in it selfe an Evill Beast and cannot truly open the Sacks and take out the light of Grace this Hams spirit is accursed and shall not inherit Gods Kingdome unlesse it be really born againe out of the light of Grace or else the sacks and coverings availe him not at all 39 For a Beast goeth into the Sanctuary or to holy Service of God and remaines a Beast when he comes thence Thy seeming Holinesse and Devotion thy comforting flattering and soothing up thy Selfe availes nothing unless thou returne again into thy first mother from whence man is originally proceeded and become as a little new-borne childe and let Ham and Japhet goe with all their Arts and Pratings 40. For Japhet obtaines it not in his specious glistering Kingdome unless he enter into Sems tent viz. into the light of Grace so that the same may be born in him outward adopted children availe not in Gods account but innate children born anew of the heavenly Ens in Christ Spirit and whosoever hath not the same is already judged Joh. chap. 3. The Second Part. THE SECOND PART OF THE Mysterium Magnum Beginneth with the Propagation of the Humane Tree through Noahs Children AND The building of the Tower of Babel and Confusion of the Speeches and their Division into Severall Nations This is The other Tree Wherein the Powers of the Properties unfold and forme themselves into the Languages even out of One into many Languages Tongues and Speeches Beginning with the X Chapter of Genesis and the 35 th Chapter of the Mysterium Magnum and ending with the XXXV Chapter of Genesis and the 64. Chapter of the Mysterium Magnum at the 5 th verse Written by JACOB BEHM Teutonicus LONDON Printed by M. Simmons for H. Blunden and are to be sold at the Castle in Corn-hill 1654. CHAPTER XXXV Shewes how the * * * Or Tree of Mankinde Humane Tree hath spread forth it selfe in its properties by the children of Noah and how they were divided and Severed at the Towre of Babel in their properties by the confusion of the Tongues into distinct Nations EVERY tree groweth first after that it shooteth out of its pregnant * * * Grain Kernell pippin Seed into a Stock Gen. X. afterwards into Branches and Boughes and bringeth forth further out of its Ens the Blossome and Fruit thus also we are to understand of the Humane Tree according to its vertue and manifestation of its hidden wonders of the divine wisdome which lay hid in the humane Ens and put it selfe forth in time out of each Degree of the properties 2. Adam was the first Ens to the Grain or pregnant fruitfull seed of mankinde and this same Ens which produced the humane life was in the divine wisdome in the word of the divine power of the divine understanding The Spirit of God brought this holy Ens out of the divine wisdome and lubet into the Verbum Fiat viz. into the desire of the forming word viz. into Nature and therein the Spirit of God figured the Ens of divine wisdome through the Speaking Word into a formall life and the nature of the three Principles into a Body into which body understand the Ens of nature the Spirit of God breathed this same figured shaped creatural life of Divine Vnderstanding 3. And hence man had his rise and became a living Soule both out of the heavenly spirituall Ens and out of the temporall Ens of the Earth and foure Elements both out of the constellation or Astrum of the divine Magick and naturall Magick a compleat perfect likenesse of God a delightfull Tree of the life of divine wisdome and Contemplation ingrafted into the Paradise of God viz. into heaven and into the Time of this world standing in both fit to * * * Generate again or propagate regenerate and forme his like out of himselfe like as out of one Tree many twiggs broughs branches and fruits doe grow where every fruit hath a Grain Kernell or Pippin in it fit to produce a new Stock and tree the like we are also to understand concerning the tree of mankinde 4. The inward spirituall Ens grew in its power in Adams life untill the outward earthly naturall one overcame him by the infectious perswasion of the Devill and then the naturall Ens put it selfe forcibly forth in the powers of the wonders of Nature and brought forth its branches and boughes out of the essence of nature 5. And though the holy Ens of the heavenly worlds Essence and being did disappeare in Adam by his infection and poysonfull Imagination yet the word of divine power did give is selfe againe thereinto by Covenant so that this Ens of the heavenly world was propagated all along in this tree untill the time of its now springing forth in the Ens of Mary where the Covenant was accomplished stood at its ayme and limit 6. Adms spirituall holy Stem grew untill his fall and there it stood still and then the word freely gave it selfe by the Covenant thereinto as into a disappeared expired Ens to regenerate it againe in its true Entity and the outward naturall Stem obtained the power and the selfe-growing life in the fall where then the Elements each of them in its property became sensible and full of its own selfefull power and operation and grew so unto the floud especially before the floud in its boughes and branches and did shew it selfe as a full grown Tree according to all the properties in Evill and Good 7. But the Powers had not as yet unfolded and explicated themselves therein for all men had onely one Language the Languages were made manifest out of the properties before the floud 8. They indeed understood the Language of Nature viz. the formed word in its difference but this difference or distinct variety was not as yet formed and framed into Tongues untill the Stock of the Humane Tree did after the floud bring its power into the Branches whereupon the tree of mankinde began to bloome and bloossme forth out of the properties of the powers of the formed Naturall Word viz. out of the Blessing wherewith God blessed Noah and his children viz. the branches of the tree and bad them be fruitfull and fill and replenish the Earth
from the inheritance of Abrahams peculiar goods for the figure of Christs kingdome to come was here represented 41. And we may yet see this clearly sufficiently and fully set forth in that Abraham lay with an Aegyptian strange maid and begat a Son of her out of his seed viz. out of the essence of his body and soul and yet afterwards rejected this Son from the inheritance so that we plainly see here the figure of the right childrens inheritance that none can come to the Adoption or true childship of God unless he be born out of this Covenant out of Christs flesh and Spirit Note Predestinate to Condemnation 42. The old Adamicall man as to its own selfe-will out of the Serpents Ens is wholly rejected and cast away he is nothing profitable or wholly unfit for the kingdome of God he is onely an Instrument whereby God proveth and exerciseth his children as a Besom wherewith the house is swept 43. The soul must forsake its own will unto all eternity and must have a new body born or generated in it out of the heavenly Ens which heavenly Ens did disappear in Adam as to God and was introduced again thereinto out of Christs Spirit 44. The gross introduced beastiall property is also * * * Alike rejected or Reprobate alike rejected from the kingdome of God in all men who are born of Adams sinfull Seed as well in Isaac and Abraham as in Ismael but the Ens in the Covenant shall live for ever and at the Last Day it shall again put on the true man created in Adam out of the limus of the earth which is of the kingdome of this worlds essence yet not the grossnesse of the earth but the * * * Note The Resurrection of the Body Ens of the formed word which hath given forth it selfe into a creation 45. The inward Ens of Christ which the soul putteth on it for an heavenly body out of Christs spirit and out of his flesh and bloud is spirituall It is a spirituall body which dyeth not at the death of the outward man yea it is not buried neither doth it arise again but it is dead and buried and risen again in Christ for all and in all and liveth eternally for he is passed from death to life 46. And therefore Ismael came not to the inheritance of his fathers goods for he had not yet put on Christ in the flesh and spirit but Isaac had put him on in the Covenant viz. in the incorporated word and had Christ now in the Covenant from Gods Gift as a naturall Right in himselfe not from his own power and ability but from the power of the Giver even from the power of the Covenant 47. But now Isâ—ael must put on the Covenant from Christ and not from the inherited adoption or childship as Christ who had it from God in a childlike or filial Right and now Ismael must do this for the obtaining of it viz. he must behold himselfe in the fountain of the seing and living as his mother Hagar did and return again with the lost Son to the Father and fall down before Abrahams feet that is his heir Isaac in Christ and pray that he would receive him into his house which is Christs humanity viz. the spirituall world as a servant and Day-Labourer for he hath had no more any Right to his inheritance he hath been begotten and born onely as a Step-Brother or Son in Law of a strange Mother viz. of the Kingdome of Nature 48. And for their sake Christ came that he might have Mercy on them for he himselfe also said when he was in the flesh * * * Or justified one Matth. 9.12 He came not to seek the Righteous but the poor Sinner his brother in Ismael and Adam not his line in Isaac for the * * * Or justified one Matth. 9.12 whole hath no need of the Physitian but the sick wounded poor Sinner 49. And we will not herein conclude so blindly concerning * * * Note Predestination Predestination and Election of Grace as Babel doth which teacheth that God hath ordained a certain number and company to Damnation and the rest to Salvation 50. If this were so then Nature must needs be limitted confined and determined when it should beget and bring forth a child of God and nothing would be in the free condition or liberty yea God must then confine and shut up his unchangeable one infinite will into a beginning and limit and nothing at all could be free in the humane property but whatsoever any one did that must unavoydably so come to passe let him rob steal murther or blasphem God and live as he pleased it must be so if this were true then the Ten Commandements and all Doctrines Teachings and Lawes were to no purpose and none need Repent unless God compelled him threunto 51. I say whosoever teacheth so he useth and * * * Exod. 20.7 taketh the Name of God in vain and horribly prophaneth the holy Name of God which is free from eternity and offereth it selfe to all poor Sinners and * * * Exod. 20.7 bids them all come unto him Matth. 11.28 52. The Covenant was indeed * * * Set forth established in Isaac viz. the divine might and dominion but it was given to no man in the line of the Covenant but onely and alone to the Man Christ so that none came out of a peculiar Right to God but all in the Grace of the one and God did declare his mercy and compassion in Christ unto all and without him there was no Door of grace to the Jewes viz. Abrahams Seed and also to the Gentiles all are onely children received out of Grace and new-born in him and none either of the Jewes or Gentiles without the life of Christ are received to mercy all men who have pressed or earnestly come in to God viz. to his Grace those he hath all received in the Grace which he offereth in Christ. 53. Therefore Christ also prayed for his Enemies which knew him not but crucified him that God would forgive them in him and receive them to favour in which Access all Nations who knew not Christ in the flesh have an open Gate and are taken into Gods Mercy 54. For * * * Without besides Christ no man cometh to the childlike inheritance to him alone the goods do belong viz. the Hierarchie of men as he himselfe also said * * * Joh. 17.6 Father the men were thine but thou hast given them me and I give unto them the life eternall and therefore it belongs unto him because he is Gods Son born of his Essence from eternity 55. Adam was also Gods naturall Son which he created out of his Essence but he lost the childship and the inheritance and was cast out and with him all his children as Ismael was cast out from the childlike or filial inheritance 56.
88. For as the Angel came to Ismael being yet in the wombe when his mother fled from Sarah and did enrich him with a blessing and worldly Dominions and bad the mother with the child return to Sarah Thus likewise when the Eastern Countries entred again into the mothers wombe with their knowledge of Religion God gave unto them in the kingdome of nature power and authoritie over the Princely Dominions of the world for to possesse and rule them under the light of nature till its time and then they shall come in again with great joy and with great humility to Abraham viz. to Christ. 89. And not in the form of the Babylonicall formall litterall Christendome in their invented and contrived Orders which are onely * * * Verball outside letter Christians so that a Testimony or some outward footsteps of Christ and his Kingdome have still continued upon the earth but they shall be born in spirit and in power for they are the lost Son which is wandred away from the Father and is become the Swineheard 90. But when the Angel shall bid them return they come in the humility of the lost Son returning to the Father and then there will be Great joy celebrated by Christ and his Angels That the dead is made alive and the lost is again found and the true Golden Jubilee-year of the Marriage of the Lamb ariseth up among them 91. And albeit the Elder Brother who hath continued in the letter doth grumble at it in respect of the different form which he hath made to himselfe for the most part for his Belly and Honour yet they are not moved at it they are merry with the father 92. Now then if we truely compare * * * Painted counterfeit Christendome and the Turkes together and look upon them a right then we see that they since the Turkes departed from them have been but one people before God in righteousnesse and holinesse with different names 93. And they are the two Sonnes * * * Mat 21.28 to one whereof the Father said Go and do this and he said yea but did it not and to the other also do this and he said no but did it which doth so highly advance or set forth the Turkes in the kingdom of nature which the blind Christian world doth not understand 94. Not that we justifie the Turkes and say that they should remain in their blindnesse no but to the * * * Painted counterfeit verball Christians we declare that they are alike with them before God in that they are as blind as to Christs Kingdome as the Turkes as it plainly shews it selfe in that Christendome is full of strife and contention about Christs Deity and humanity and abominably prophaneth the holy Name in his humanity and use it onely for a form and custome to swear and Covenant by also to Idolatry and hypocrisie and are gone from the Sword of the holy Spirit unto a bloud-thirsty confounding Sword wherein is nothing but contending and contemning one another and the whole Titular Christendome is turned into meer Sects and Orders where one Sect doth despise and brand another for unrighteous and thus they have made of Christendome a meer murthering Den full of blasphemies about Christs Person and have bound the Spirit of Christ in which a Christian should live in deepest humility to the Formes and Orders of Disputation and have set foolish Reason to be a * * * Or to judge what the meaning of the Holy Spirit is in the Scripture master of the understanding above Christs Kingdome 95. But ought we to speak so of Christendome and the Turkes as if they were alike Thus we say The Turke is openly an Ishmalite and a mocker of Christs humanity and holdeth him not for the Son of man and God too for he understands not the heavenly Ens in the Person 96. But the Sects of Christendome do indeed cover themselves with Christs Mantle but do attach him in his humanity and Deity and revile him in his whole person tear and rend one another with words and swords about his person the one will have it this way another that way every one will be master over his words and spirit and deâ—ide Christ in his members and are as revolting rebellious and fugitive Ishmalites as the Turkes and live in their selfish will and serve the kingdome of nature in their Self-hood and worldly interests and pleasure 97. A Christian should be dead with Christ to selfe and be risen again in Christ and be born anew of Christ and put on Christ that so he might be a Christian in Christ in the spirit and heavenly flesh of Christ according to the internall spirituall man 98. But instead hereof men have put on â—abel and the Antichrist and do boâ—st themselves of their Ordinances and of the divine Orders in the performances of devout duties in lip-labour and much prating And in the Stone-houses of the Churches Cathedralls and Cloyâ—â—ers of Christendome where indeed they do counterfeit somewhat of Christ seing that they there read the writings which the Apostles left behinde them but afterward in their Preaching for the most part they foist in the Kingdome and Government of nature with brawling and disputing and spend the time with disputing confuting and contending about Sects and their different mentall Idolls and Opinions in so much that one party is brought wholly to condemne another and the Eares and hearts of the hearers are so infected with Gall and bitterness that one Sect willfully opposeth another and cryes it down for devillish whence nothing but warres and disdainfull provocations do arise to the desolating of Countries and Cities 99. Thus they are alike before God and lye as it were shut up in Hagar in the dead Reason except the true Children of God which verily are here and there to be found among all Nations and Sects but wholly simple and despised also covered under Christs Cross to the Reason-wise world 100. For as the four Elements receive the powerfull influence of the Sun and we see in the Substance the body but not the Sun although it worketh therein so likewise the Spirit of Christ is hid in the children of God but as an hearb springing from the earth doth by the vertue of the Sun put forth a fair Blossom and fruit so also Gods children out of their disregarded form oâ— homeliness to the lewd worlds or prating hypocrites eye do bring forth the fair fruits of humility and piety CHAP. XLI Of the Seal of the Covenant of Circumcision and of Baptisme WHen God had made a Covenaant with Abram and blessed him Gen. XVII and made him a father of many Nations which should be blessed through him viz. by Abrams Blessing in the Covenant then he gave him the Seale of the Covenant viz. the Signe and the Figure upon what Ens the blessing passed and shewed him in this figure what in man should Inherite and possesse the
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 * *
with his daughters to go out from Sodom and the other hath the Severe judgement and hath now at last sifted thee and turned thy inward Signature outwards and set it before the Lord and thy * * * Thy Cain like crying for ruin upon others murtherous Cry is come up before the presence of the most High and it is exceeding great he hath sent his Angel to destroy thee and to overturn the Cities 10. Thy signature wherewith thou art now outwardly marked is the Great Covetousness and Envy together with thy Ammunition-money and the great wrathfull severity of thy Oppression of the poor and miserable in that thy covetousness hath served it selfe so high that it desires to devour all into it selfe whence thy great * * * The scarcity and deerness of commodities and all oppression ariseth from the covetousnes and pride of man who seeks to maintaine it by the sword Enhancement of mens Necessaries is risen 11. But thou sayst now it is a good and a prosperous time the Sun is risen upon mee and shineth on my purse so that I can fill it as I please it is a good and a fine time for me it shall now be a good and a golden time sure enough I shall certainly enjoy it and arise in High power and authoritie and be respected 12. But hear now what at present the Sound of the Trumpet declareth it saith go out from Sodom the Sun is risen in Love and Anger this we will not hide from you the Angel of truth hath now already taken Lots daughters with the father and his wife by the hand and bids them go it is time this thou shalt soon see by wofull experience 13. For the Angel of Anger hath also taken thee into Judgement and therefore thou art so wrathfull covetous murtherous and wicked do but behold thy selfe whether we speak truth thou gettest thy selfe much to spend in thy Signature and thou hast indeed a storehouse full of provision in the Abysse he that can see let him see in whom there is but the least inckling of the Trumpets Sound let him go out of Sodom there is no longer any tarrying 14. And Moses speaketh further and when he had brought Lot forth Vers. 17. â— the 23. he said escape for thy life look not behind thee and stay not also in this whole Plain escape unto the mountain lest thou be consumed but Lot said unto him oh not so my Lord behold now being thy Servant hath found Grace in thy sight be pleased to magnifie thy mercy which thou hast shewn unto me in that thou hast saved my life I cannot escape to the mountain least some evill take me and I dye behold there is a Citie very near unto which I may flee it is a little one O let me escape thither is it not a little one and my soul shall live And he said unto him see I have accepted thee concerning this thing that I should not overturn the Citie for which thou hast spoken hast thee escape thither for I can do nothing till thou be come thither therefore the Name of the Citie was called Zoar and the Sun was risen upon the Earth when Lot came into Zoar. The inward Figure stands thus 15. The spirit of truth had moved the spirit in the Covenant in Lot and taken him by his spirituall hand and brought him forth out of the Judgement understand the soul of Lot in which the word of promise in the Covenant had opened it selfe according to the spirituall property into which also the now sent voice of truth and judgement did force and defended Lot from and in the judgement 16. For with the Judgement the first Principle viz. the Soules Centre was sifted and proved through all the properties of the Eternall Nature into this the Lords hand viz. the Angel of the Lord did put it selfe with the Grace of Christ's Covenant in Abraham and drew Lot out of the judgement and from the children of Sodom therefore the Angel said Deliver thy selfe and look not behinde thee into judgement viz. into the enkindled wrath least the same take thee as hapned to Lots wife who turned her desire back again to see and behold what the wrath of the Lord should be 17. As Adam and Lucifer also did the like who would essentially behold and prove Gods viz. the Eternall Nature's wrath which yet is a consuming fire and forth with proveth spirit and body and if it reacheth any thing of which it is capable it devoureth it into it selfe 18. Now the Soul of Lot trembled and stood in fear before the Angel of the judgement viz. before Gods righteousness and entreated his truth that he would be pleased to magnifie his Mercy in the Covenant towards him least the Turba should take hold of him and it is a very excellent example how God taketh his children in the Time of punishment and judgement into his Love defendeth them and brings them forth from great destruction as he did here unto Lot and also unto the upright children in the finall destruction of Jerusalem 19. Also the Angel of vengeance said I can do nothing untill thou be come thither Oh! thou wonderfull God who can hinder thee but this is even thus to be understood the spirit of his Love in the Covenant had set or established it selfe with the Truth in Lot and kept off the Anger that it could not burn untill Lot came out 20. And we see that oftentimes the children of God are able to withhold great plagues and punishment of God from coming down on a people there is even such a might in them that Gods Anger is able to do nothing and is as it were impotent where they are present also they are a might and power against Hell and the Devill for such a thing is true reall Faith that it can withhold and overpower God in his Anger 21. Therefore the Lord said to Lot I cannot do any thing untill thou be gon out and he spared also the little Citie called Pella or Zoar viz. a diversion or turning away of the Anger for Lots sake for when he came thither the Turba must be extinguished as the Name in the uncompacted tongue of Sence doth expresse it Ver. 24 25 26. 22. And then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of Heaven and overthrew the Cities and all the Plain and all the Inhabitants of the Cities and all whatsoever grew upon the ground and his wife looked back and she became a pillar of Salt 23. This is now the figure of the kingdome of Christ who had opened himselfe to Abraham in the Love how he would sit in Judgement over the world and how the Might and Dominion is given unto him of God that he should destroy the Devills Kingdome upon the earth and give all wicked men unto the Anger of God to be devoured for when he had manifested himselfe to Abraham and
confirmed the Covenant of Righteousness he then sent these two Angels viz. Gods truth and judgement to Sodom to blott out and destroy the children of Ham viz. the malicious vile rebellious halfe-Devills men that so the Devills Kingdome might be lesned and not grow so great upon the earth and hinder his Kingdome The inward Figure stands thus 24. It rained brimstone and fire from the Lord from Heaven saith Moses This was not the inward hellish fire which at the End of dayes shall purge the Floar otherwise the foure Elements would have been changed it was onely a figure of the future The Originall of the brimstone and fire was generated in Turba magna in the third Principle it was onely a Sword of vengeance The inward fire consumes earth and stones and all Elements but this was onely a fire as is generated in the * * * Thunder-clap Tempest in Turba magna in the * * * Or Excrement Egest which the Constellation casteth forth from it selfe which is a materia thereunto although it be no palpable matter or substance yet it is a spirituall substance in which Mercurius doth enkindle it selfe in the Salniter viz. in the fire crack where then also the flagratt or fire crack doth fix it selfe into a Substance or Essence which is Brimstone 25. For the Three first properties viz. Sulphur Mercurius and the Salt-sharpnesse are in the Originall as they are yet a spirit onely one Thing but when Mercurius viz. the Sound of the formed word doth move it selfe in the Principle viz. in its first Originall by an Opposition or Contrary Aspect then he is terrified in himselfe that is the motion stirreth the Originall of the heat and cold viz. the Originall of the first Principle according to the cold and hott fire which is the beginning of the Contrariety and horror from whence the fire-flash or Salnitrall flagratt doth arise where also the Three first viz. the heat the cold and the Sound do each impresse and introduce it selfe into a peculiar substance in the Flagrat viz. the heat into Brimstone and the cold into a saltish property and Mercurius into a watry property and yet they were not wholly separated and each of them of another or sundry substance by it selfe but fixt together according to one property 26. The like also we are here to understand concerning the Brimstone-fire the wrath of the first Principle viz. Gods Anger according to the eternall nature did behold the outward nature in the third Principle with an * * * Or Darâ—ing flash Aspect which is called Turba magna being a Turba in the Soul of the outward world in the spirit of nature whence the outward nature doth enflame and enkindle it selfe and the * * * The prime Ternary of nature three first properties do fix themselves into a Substance viz. into Brimstone Salt and into a Mercuriall poysonfull water in which the flagrat or flash of the fire did enkindle and impress it selfe and so being enkindled did rain upon Sodom and Gomorrah and upon the Plain of the Countrey and destroyed all this is it which is said The Lord rained brimstone and fire from the Lord out of Heaven 27. Not that this matter of the Brimstone and fire came from the inward heaven but the wrath came forth from the inward into the outward Principle so that the outward in the Might of the inward did impress and enkindle it selfe out of the properties of the inward and this is a reall Type of the inward dark world if the same nature doth move it selfe then it is even so in spirituall property which God calleth his wrath and Anger and a consuming fire for if this inward spirituall dark World did move it selfe the outward World with the four Elements would forth with be swallowed up in this same spirit-fire which shall come to passe at the End of Dayes 28. And here we have a figure of this in Lots wife who was turned to a Pillar of Salt that the three First properties had moved themselves for she after that she had looked back into the Turba was apprehended or taken in the Salts-spirit in its Impression which denoteth that she was * * * Or that property was most predominant in her most of that very property viz. Covetous in the desire in which she also was taken and apprehended in the sifting Probation of the Angel 29. And though the Angel had defended her from the fire-wrath yet she was taken in the wrath of nature of her own peculiar property viz. the Turba magna laid hold of the Body viz. the substance of the third Principle and changed it into its own peculiar property viz. into the might of the first which was chiefly predominant in her Body according to which property also she was apprehended in the Turba 30. And we ought not to account this a strange thing for we have very much hereof in the Scripture Let us look upon Vzza who was apprehended and smitten by the Ark of the Covenant when he did onely touch the same when the wrath of God was moved but in the * * * That is awakened and stirred up and not atoned Sound Let us see also how it seized on the Philistins when they had the Ark of the Covenant with them also how it devoured Chorah Dathan and Abiram by Moses in the Wildernesse all these have but one Originall but each is peculiarly manifest in its own matter and manner according as the Turba is enkindled among the Three First properties 31. But if Lots wife had apprehended and laid hold of the word of Truth and Mercy in the Message of the Angel it had well protected her but shee did not beleeve what the Angel said and very like shee loved her Temporall goods all which shee must forsake and looked back again and earnestly longed after the Temporall and the Turba of Time did also apprehend her so that she according to the substance of the Body must remain in the first matter out of which God had extracted the Limus of the earth and formed it into a spirituall living Image untill the Lord shall again transmute the same substance into a spirituall Essence 32. And it was don to the End that man should yet see what he is according to the outward Body if God withdraweth his Spirit therefrom and that he requireth the ground of the heart and not onely a mouth-hypocrisie and flatteries of a seeming holy devout lip-labour that a man should onely comfort himselfe with the Grace tendered feeding himselfe with an outward apprehension or application thereof and receive the same onely as a free gift of grace from without and yet remain an Evill Beast in the spirit and will 33. As the present Babylonicall Christendome doth which also with Lots wife receiveth the grace onely externally or by a strange Imaginary Imputation and comforts it selfe with the grace but remaineth in the heart in selfehood and the lust
his kindred and see what woman God would bring unto him for his Son Isaac to take so likewise God hath sent his Officer who ruleth chiefe in his whole house that is Dominion which is the voice of his Revealed Word into the world to the Right Adamicall man and not to the Cananitish Serpents Ens but to the disappeared virgin-like Image of God and to the living Soul which is of God the Fathers house that is property and looks out about a virgin for a wife to his Son Jesus Christ viz. he wooes for the heavenly virginity in man which disappeared in Adam for this virgin Gods Officer of nature doth woo by his Servants which he sendeth forth and bids them make suit for this virginity for a wife to his Son and joyn it with him in marriage 30. And as Abraham did not name afore-hand the virgin unto his Officer but commanded him to go unto his fathers house and there look up unto God and see where he should bid him make suit and take that virgin which God should choose and bring unto him so likewise God hath sent his Officer viz. his holy word by his Servants into the world to the true man not to the Serpent-beasts for these hear not Gods word they have no hearing in them thereto like as the Cananites in the Serpents Ens were even wholly beastiall and half dead as to the divine Hearing by reason of their iniquity and Selfe-will 31. And he causeth his Servants viz. Officers to sit down by the fountain of his holy word with command that they should in their office and charge committed unto them call upon God and pray and teach his word untill God draweth the virgins heart and brings her to the fountain of his word to draw water out of the well-spring of Gods word 32. And when this virgin understand the inward divine Image which was obscured in Adam drawes water in the fountain of the divine word then the Officer Abrahams Servant viz. the Fathers will speaketh in the Soul saying Give me to drink of thy sweet water of the Eternall virginity and the pretious virgin saith to the will of God Drink my Lord I will also draw water for thy Camels understand by the Camels the Essences of the humane nature proceeding from the Fathers property and by the virgin understand the nature and property of the light in the Love viz. the Essence of the divine Ens of the Angelicall world which disappeared in Adam and now cometh again to draw water for its Bridegroom the Soul 33. And now when the Officer viz. Gods will with his Camels viz. the Essences of nature is refreshed with drink by the virgin then the forth-sent will of the Father in the Essence of nature giveth thankes unto the true deity that God hath brought this virgin unto him that he should take this virgin of the Love and humanity of Jesus Christ for a wife 34. And forth-with the will of God the Father taketh the pretious Jewells which God did incorporate into Adams Soul even into the light of his life in Paradise with the pretious Name Jesus yea which Jewells were incorporated in the Centre of the Soul * * * Eph. 1.4 before the foundation of the world was laid which have been wholly hidden to the Soul which Jewells are the holy fire of the hidden Love-desire and hangeth the same on the noble Virgin of the heavenly worlds Essence as a golden * * * Or jewell for the forehead ear-ring of half a shekell weight 35. This golden jewell or ear-ring of * * * Halfe a shekell half a shekell weight is the new heavenly essentiality which came down or proceeded from heaven as Christ said Joh. 3. That he was come from heaven there he means the Ens proceeding or coming from thence which was the halfe-holy humanity viz. the holy Ens in the word which did unite it selfe to the disappeared heavenly Ens in the humanity so that this golden jewell of half a shekell weight belongs to the divine Sound or word which cometh into the humanity and is hung upon the heavenly virginity in man 36. And now when the marriage is celebrated and the virgin-like Ens betrothed to this holy Ens so that the virginity receiveth this jewell profered unto it then it is an * * * A whole shekell whole shekell of gold half of the deity and half of the humanity 37. And the two Braceletts which Abrahams Servants viz. the will of the Father in the Soules nature putteth on the virgin which are of * * * Ten shekells Ten shekells weight of gold they are the ten formes of the holy fire which are hung with the new introduced humanity of Jesus Christ his divine Ens on the disappeared virginity whereby it again receiveth its true life 38. And when this virgin hath thus received this Jewell and Braceletts then it rejoyceth and runneth to her brother Laban viz. to the third Principle of the outward humanity proceeding from the limus of the earth that is to the outward Soul and telleth this unto him that is when the virgins Image doth receive the Ens of Christ viz. this fair and pretious Jewell of half a shekell together with the holy fire of the word then it penetrates with its voice of the divine Essence through the outward man viz. its brother and declareth the divine Power whereby the outward man understand the third Principle is glad and exceedingly rejoyceth with the virgin of the inward man and runneth also unto the fountain of the word of God and prayeth God that he would be pleased to come in unto him with his word as here Laban prayed Abrahams Servant to come in to him which Abrahams Servant viz. Gods will doth willingly and turnes in unto the outward man as Abrahams Servant did 39. Thus doth the humane nature likewise when it heareth the voice of Christ Sounding in the inward man and seeth the Ornament which the holy Spirit hath put on the virgins Image then Laban viz. the brother of the inward Image doth earnestly entreat the will of God to come in 40. And when the will of God here typified by Abrahams Servant is come in unto Bethuel and Laban viz. into the third Principle of the humanity then the Officer of God viz. the word of God which cometh into Man saith I will not eat of thy food understand of the outward lifes Essence except I obtain my Errand that thou givest my Master viz. my Masters Son that is the humanity of Jesus Christ thy Sister viz. the heavenly virginity to wife and he relateth the Mission or Errand of God to the humane nature that is he openeth to it the divine understanding so that even the naturall man doth learn to understand the will of God in which before it was blind 41. And then the poor nature with the Soul gives up it selfe into Gods will and then thus speak Laban and Bethuel This
Selfe therefore the figure calls him in the high tongue Edom. 6. For the desire of Esaus soul said to the divine Ens in Jacob Give me thy tast into the Essence of my creaturall selfehood but Jacob that is the spirit of Christ in the Ens of Faith said Sell me thy birth-right for the pottage that is give me for it the Soules life 's forme viz. the Centre of the Soules nature that so thy * * * Or Birth-right first birth viz. the Soules Centre may be my own and then I will give thee the Ens of God 7. For Esau inherited the first Soulish power from his father and had the Soules Centre for a naturall due right after this came the Ens of Christ as a divine Free Gift with a Soulish Centre for the holy Ens should receive the Soulish Centre from the Adamicall nature now here the Adamicall Soulish nature did wooe for the Ens of Christ and the spirit in Christs Ens wooed for the Soulish nature and the spirit of Christ in Jacob would not give the tast of the divine Ens to the Souls nature in Esau unless it did give him the fiery Centre to the beginning of the Soulish creature for a propriety that is unless it did wholly resigne and give up it selfe in the naturall selfeness into Gods will and forsake the firstbirth of the creature esteem of it selfe in its selfeness as dead and give over the dominion and will of life to the spirit of Christ in this heavenly pottage 8. But being Esaus reason did not understand this he said to Jacob Lo I must even dye what then is this first Birth to me so very lightly did reason pass over it and knew not what the poor Soul stood in need of but the spirit of Moses played here in the inward figure and doth secretly hint hereby at what this externally signified 9. And Jacob said Swear unto me this day that is the life of Adam in Esau should freely give it selfe out of the fiery might and wholly give it selfe up to the divine Ens and forsake the fiery Right of Own-hood and it should do it this day that is from henceforward for ever and this is said to swear in God viz. wholly deeply and fully to cast immerse give up and resigne one's selfe into the divine power and not resist upon pain of Gods rejection 10. And he sware unto him and when as he had sworn he was called Edom for the fiery soules nature did dive and immerse it selfe into the lubet of the divine Ens whence this Lentil-pottage is said to be reddish for here in this Oath the fiery Essence entered into the lubet of the divine Ens and thus the lights Ens received the fires Ens and the spirit of Moses playeth here in the figure alluding how the soules property in the fires Essence must wholly resigne up and eternally immerse it selfe into the Incarnation of Christ in the divine lights and Love-Ens in the Covenant viz. into the divine Lubet and how the lights Ens would receive and take pitie on the corrupted miserable fiery Soules nature and cause it to Repent and quit it selfe of its lust and also how the poor Soul would give up its naturall right for this red pottage 11. For this is even a figure shewing-how God the Father giveth his Nature viz. the Soul to his Son Christ in the Love Ens wholly for his own propriety where the fiery Right is made subject to the Love in the light for thus it goeth also in our New Birth the Soul longeth after this pottage but if it will tast it it must give its birth-right for it and moreover it must swear to God this day that is for ever to forsake and quit its natures-Right which the outward Reason looketh upon as ridiculous and foolish I meane the children of the earthly lust that when a man giveth honour goods and also the Temporall life for this pottage they even call him a fool as here they do Esau. 12. There is in this figure a twofold understanding viz. inwardly it is the figure of Christ and Adam as it is above-mentioned and outwardly it is the figure of the earthly man shewing how carelesly and slightly he passeth over it and selleth and gives away the heavenly substance to fill his carnall Belly and to satiate his lustfull will the poor soul indeed longeth in its Essence after this red pottage but the earthly reason desireth onely a Lentil-pottage for the lâ—sting Belly as the like also is here to be understood in Esau 13. The soul of Esau longed after Jacobs heavenly Ens but the earthly Esau according to the outward soul minded onely the â—arâ—hly power the kingdome of nature was so very strong and earthly in him that he neither understood or regarded the Eternall but said * * * Gen 25.32 34. What profit shall this birth-right do unto me seing I iuust even dye and he sat down and did eat and drink the earthly food for the heavenly 14. And Moses saith that when he had eat and drunk he rose up and went away that is he filled his belly with the pottage of Lentiles and sold Jacob his nature-Right and went with the earthly man away from the divine Enjoyment The inward divine figure is thus 15. Abraham received the divine Ens in his faiths desire and the same was the stock and the root of Israel but he was not Israel for the kingdome of the corrupted nature and the kingdome of Grace viz. the conceived Ens of faith were not as yet One in him as when a kernell is sown into the earth the kernell hath as yet no root upon which the stalk branches and fruits should grow but the kernells power drawes the Essence of the earth into it selfe and of both these viz. of the kernell and of the earths power growes the root and then the stalk and above againe the manifold fruit 16. The like also is here to be understood the divine holy Ens is not natures but the soul is natures now if the divine Ens shall be made manifest then it must be don through a naturall Essence or Mean wherein the invisible may come into a visible Essence 17. The divine faiths Ens which Abraham received was of the invisible spirituall property the same desired to introduce it selfe through the humane nature into a visible substantiall creaturall and naturall Essence for a working life wherein the holy lights naturall Ens and the Soules fiery naturall Ens might work and bring forth fruit in one * * * In one substance or body Essence for the Adamicall nature was gon forth from the holy Ens which was disappeared in it and here now was the ground or foundation of the union and as it is with the kernell in the ground where the power in the kernell did mix it selfe with the Ens of the earth and afterwards leaves its shell and husk when the earths
how that he after that he had assumed and anointed our humanity should flee with our humanity out of its fathers Adamicall house again into the first Paradisicall house 2. And it further denotes that the children of Christ after they have received the Vnction and Blessing and the new birth begins to spring forth in them in the blessing shall and must forth-with flee with their thoughts and minde from their father Adams house of the depraved nature and it shews that the Devill and the world do soon hate them and they must forthwith give themselves to the pilgrims-path of Christ and live under the worlds slavish yoke in misery and oppression in disfavour and disrespect for God brings them forth with their thoughts and minde out of their fathers house viz. out of the desire in flesh and bloud so that they do nothing at all regard the pleasure of the world and flee from it as Jacob from his fathers house 3. And then we see how wonderfully God guideth his children and defends them from their Enemies that the Devill in Gods Anger cannot kill them unless it be Gods will as he defended Jacob from the fury of Esau and lead him away from him and we have here an excellent example on Jacob in that he forsook his native home also father and mother for this blessings sake and loved God more then all temporall goods and willingly left all to Esau that so he might but be the blessed of God 4. And we see that when he had left the riches of the world in his fathers house the Lord appeared to him with the Eternall goods and shewed him a Ladder Gen. 28.12 whereupon he could ascend into Gods Eternall Kingdome which ladder was no other then Christ whom he had put on in the line of the Covenant and here now the type was represented to him shewing him what Person Christ should be 5. For this * * * Gen. 28.12 Ladder as to his apprehension was upon the earth and the top of it reached into heaven and thereon the Angels of God did ascend and descend which signifyeth that Gods eternall word with the power of heaven viz. with the Angelicall divine worlds Essence should descend or immerse it selfe into our Essence departed from God and blind as to God and assume our humanity and so unite the heaven with the world in man that the humanity through this entrance of the Deity into the humanity might have a Ladder unto God 6. And it shewes that mankinde should come through Christs humanity into the Society of the Angels Matth. 13. v. 22. And this is clearly signifyed here in that the Angels of God do ascend and descend on this ladder also that the heaven in man should be againe opened through this entrance of the divine essence into the humanity and that the children of God should have the Angels for companions in this world which God shewed to Jacob in that the Angels came up and down to him on this ladder 7. Which shall be a very great comfort to the children of God who turn themselves from their fathers house viz. from this worlds vanity to this Jacobs Ladder for they shall certainly know that Gods Angels do come unto them upon this ladder to which they have turned themselves and are willingly about them to serve them 8. For this ladder signifyeth properly the pilgrims path of Christ through this world into Gods kingdome in that the kingdome of the corrupt Adamicall nature doth alwayes yet cleave unto the children of God and hinders them in flesh and bloud in the spirit of this world and therefore they must according to the inward man in Christs spirit continually ascend up in much crosses and tribulation on this ladder and follow Christ under his Cross and Red-Banner 9. On the contrary the world liveth in the pleasure of their father Adams house in scorn jeering and mocking in envy spite and malice whatsoever they can do to cross and vex these Jacobs children that they joy and take delight in and laugh and fleer at them as we have an example of it in Esau how that he tooke in contempt disdain and spite to his father and mother Ismaelitish wives who were of the Line of mockery or reviling which were meer bitterness of spirit and grief of heart both to Isaac and Rebecca 10. Where we clearly see that the Devill hath his power in the kingdome of this world in the corrupt humane property and doth continually resist Gods children and vexeth and plagueth them and fights with them for his kingdome which he hath lost and doth not willingly beteem it them 11. And we see very finely how the Lord standeth above upon this Ladder of the Pilgrimage of Christ as with Jacob and without ceasing calleth the Children of Christ and comforteth them that they should cheerfully ascend upon it He will not leave them but come to them and blesse them so that their * * * Gen. 28 14. Seede and fruit shall grow encrease and be as the Dust upon the Earth that is that they in their Toyle Labour and Anxiety shall spring up and flourish in the Inward divine Kingdome 12. For so much as the Children of Christ goe out from this world and forsake it in their Minde so much they spring up in the Inward kingdome of Christ where then God standeth above upon this Ladder and continually inspireth or inspeaketh his Blessing power into them so that they grow as * * * Joh. 15.5 Branches on his Vine ‖ ‖ ‖ Psal 80.15 which he hath planted againe in our Humanity in this Jacobs Blessing in Christ. 13. And wee hereby cleerely see that this whole type from Abraham to Jacob containes meere figures of the Kingdome and Person of Christ and his Children for here God reneweth the Promised Covenant of Abraham concerning the seede of the Woman with Jacob also that * * * Gen. 28.14 out of his seede as out of the Line of the Covenant Hee should come who should Blesse all Nations for which cause also Jacob was led from his Fathers House God having set before him outwardly the kingdome of Christ in the figure for whose sake he caused his wrath to cease from the children of unbeleefe and did not destroy them but afforded them time to Repent and so appeased his wrath in this Type which pointed at the fulfilling which was to come 14. Wee have here also a firme Ground and assurance that Christ hath truly taken upon him our Adamicall Soule and Humanity in the Body of Mary and hath destroyed Death Hell and the Anger of God in our Humanity which he assumed and hath set up this Ladder of Jacob for God said to Jacob * * * Gen. 28.14 Through thee and thy seede shall all the Generations of the Earth be Blessed through Thee Jacob through thine owne seede which is God and Man viz. the Heavenly divine Ens and substance and
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
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
it for first Joseph sendeth his Steward after them and bids him tell them they had stolen his Cup and was churlish towards them when as yet they were not Guilty so also when a Christian hath his Sack filled with this food then will Christs Cup be layd in for him These now the wrath of God sifteth in the humane Nature as to their soules and as to the mortall Body and sayth to the Conscience thou hast not rightly gotten this Cup by the right of Nature thou hast stolen it out of Gods house from his Grace and power * * * Mat. 11.12 The Kingdome of Heaven suffereth violence heerin and thou hast done violence and gotten this Cup to thee into thy Sack thou hast not Grace by the right of Nature thou wilt needs walke back with this Cup in peace on these Paths 5. But no it will not avayle thee if thou wilt take Christs Grace in thee along then thou must take on thee also his Suffering Dying Scorne Persecution and Misery and suffer thy selfe to be continually reproached in the world for a false wicked man and to suffer thy selfe to be accounted a * * * Or Knave wicked person by the Pharisaicall Hypocrisie as one that hath stolen their Cup and taken it away by violence in that he will no more kneele downe before the Great Babylonish Whore who hath presented a Cup full of Hypocrisie and Blasphemy and quaffe of their Cup and then reproach they him for a wicked person who hath stolen their Cup and Authority from them and runne after him and would murther him and damne him to temporall and Eternall Death and reproach him without ceasing for a treacherous person who hath stolen their Cup. 6. That is when a true Christian obteineth the Cup of Christ and drinketh out of it then cometh the Anger of God in the fleshly Evill Nature as also the Devill and the Evill world and set upon him on every side because he hath this Cup in his Habitation and Prophesieth or Divineth against them that they have the Cup of Whoredome and Abomination in them and because he revealeth it and will not quaffe with them in their Cup of Hypocrisie and Blasphemy 7. And then must a Christian lay downe his Sack of Gods Grace at their Feete and suffer himselfe to be bound and captivated in their Scorning and Contemning and then they oftentimes bereave him of Body and Life honour and welfare and set him with his Cup before their Judgement and there a Christian must drink out of their Cup the derision Crosse Suffering and Death of Christ and Imitate and follow Christ in this Cup and not goe home againe so in Peace with his filled Sack of the Grace of Christ through this world into his Eternall * * * Or Native Country Country of his Father he must be †††Phil. 3.10 Rom. 8.29 conformable to Christs Image and follow him in his way which he hath walked in this world this is powerfully prefigured in this figure 8. For Josephs Brethren stood now in the figure of a Converted Christian whom God hath cloathed with Christ and also layd in the Cup of the Crosse together with Grace and moreover uppermost in the Sack to signifie that when the Grace of Christ which is bestowed on a Christian shall work and bring forth fruit that it is not done in standing still in peace and quietnesse but in the Strife about this Cup for it lyeth uppermost in the Sack of Grace the Strife about the Cup must alwayes be the forerunner of it 9. For Christ sayth * * * Mat. 10.34 Luk. 12.51 The Sonne of Man is not come to establish peace on the Earth but strife and persecution that one be against another and persecute him Also †††Luk. 12.49 He hath kindled a fire and desireth it should Burne And this is it that a true Christian must alwayes be spoken against even ‖ ‖ ‖ Mich. 7.6 Those of his owne family in flesh and Bloud must be his Enemies that the sowne and planted Tree of Pearle may stirre and bring forth fruit 10. As an Earthly Tree must stand in Heate Cold and Wind and have great Stroakes opposition whereby the sap is drawne out of the Earth into the Tree so that it blossometh and beareth fruit thus also the poore soule in such smitings opposition in scorne and misery must draw power and vertue into it selfe out of the bestowed and entrusted Grace viz. out of the soyle and field of the word of God with earnest prayer and working and thereby beare the fruit of Faith viz. Good Doctrine Instruction and Conversation 11. For thereby the Soule feedeth the Spirit of Christ and Christ feedeth the soule againe out of the Sack of the Substantiall Grace viz. with his flesh of the Substantiall Wisdome of God and thus they give themselves one to another to a perpetuall working 12. And wee see heerby how even the wicked must serve God in the working of his Grace for he is its stormy wind and his Cursing and Blasphemy against Gods Children is the heate cold wherewith God stirreth his little plant of Pearle in his Children so that it hungreth after heavenly Sap and draweth it into it selfe and groweth and this is that which Christ sayd * * * Luk. 12.49 He came to set up Strife on the Earth for Christs Kingdome is a Strife against Hell and the Devill Christ striveth without ceasing in his Children and Members with Sathan about the Kingdome 13. For in the Earthly Man lyeth yet the Ground of the Serpent viz. a Habitation of Sathan wherein Sathan withstandeth the Kingdome of Christ So also on the Contrary the Kingdome of Christ in Grace withstandeth the Kingdome of Sathan with the Cup of Christ this Strife continueth alwayes while the Earthly Body continueth 14. For thus Gods Anger worketh in the Love that the Love viz. the Eternall One and Eternall Good might be distinguishable perceptible and discernible for in Strife and opposite will the Profundity or Abysse viz. the Eternall One which is without Nature and Creature is Manifest 15. And therefore God hath introduced himselfe with his holy Word of Powers into Nature and Creature as also into Paine and Torment into Light and Darknesse that the Eternall power of his Word in the Wisdome together with the Expressed Word might be distinguishable and perceptible that knowledge might be 16. For without this the knowledge of the Eternall One would not be manifest neither would there be any Joy and though it were in being yet it would not be manifest to it selfe thus it manifesteth it selfe through the introduction into Nature through the Seperability or Distinguibility of the Speaking whereby the Speaking bringeth it selfe into properties and the properties into opposition or Contrariety of will and so through the Opposition the Eternall Good which bringeth it selfe along in the Word of the Speaking into
with his Guilt of Eternall Death into his innocent Death and is dead from the sinnes and wickednesse in himselfe and in this dying of Christ Gods righteousnesse in the Anger requireth a Christian Man to be 47. But if he walke out of this path and not in it then sayth righteousnesse thou art a Theefe and hast wrongfully got this Cup of Christ in thy Sack I will sett thee before my Judgement and Sentence as Joseph did to his brethren when he caused them to be fetched back to the sentence of his Judgement 48. Therefore hath a Christian who walketh under the Banner of Christs Crosse no Excuse when God by his Steward viz. by the Children of this world causeth him to be layd hold on in the righteousnesse of his Anger and chargeth him for a Theefe and an unrighteous person also for a Stranger Innovator * * * Novice Novellist Enthusiast Foole and the like when Men loade him with all his faults and the infirmities of naturall sinfull flesh and without ceasing blame him as wicked and unrighteous and condemne him to the damnation of the temporall and Eternall Death and though he is not in the sight of the world nor as to the world Guilty yet he is lyable to beare the scorne suffering and death of Christ after him as a Christian is lyable to take upon him the whole processe in the footsteps of Christ and to follow Christ therein and to suffer all in Christ and wholly to put on Christ in his derision contempt suffering and death and to beare his Crosse and scorne after him that he may enter into Christs Kingdome as a Member of the body of Christ that hath suffered with him and hath dayly dyed to the Anger of God in the Death of Christ from his actuall sinnes 49. For All Sinnes Blasphemies and untruths which are imputed to him wrongfully from the world which he is not outwardly Guilty of in the fact that he suffereth in the processe of Christ as a Christian and therein drinketh out of the Cup of Christs Crosse who hath innocently suffered for his sinnes 50. For if he be not guilty of them in his Life yet he is guilty of them in the inherited sinne and hath inherited them also in the seede out of which he is proceeded they lye in his * * * Ground of his Nature and Heart Ground he cannot excuse himselfe before God in the processe of Christ he is guilty of all Adamicall sinnes 51. But this is his Comfort that God manifesteth them by the children of his Anger in this world and so as a Curse by the Children of Anger fastneth them to the Crosse of Christ and in this Manifestation drowneth them in him in the Bloud and Death of Christ in that he still cleaveth to God as Christ to his Father and suffered himselfe to be accused of sinnes which he had not committed but had onely inherited them and so they were taken from him and given to the Anger of God in his Judgement that he might condemne them 52. For thus also Joseph in this figure appeased his just Anger towards his Brethren they were all Guilty towards him but he charged them not with their Guilt but charged them onely with his Cup for he had cleerly forgiven them all their Trespasses but onely concerning the Cup he would not hold them Guiltlesse and yet of right they were not Guilty of it but he had layd it in as his bounty and made them guilty of it 53. Thus also hath God given us his Grace of meere Love after that wee were cleerly guilty of Eternall Judgement and hath layd Christ and Grace in the Sack of our Life with his Suffering Death with his Cup of the Crosse concerning which he doth not hold us Guiltlesse wee are all Guilty thereof and have not this by a Naturall right but it is layd into us without our knowledge therefore wee cannot release our selves of it except wee cast Christ wholly from us and give our selves againe to the Anger of God and then Death Hell and the Anger of God make us Guilty and hold us captive in them but at present Man may lay hold on which he will 54. But that Joseph caused the Cup to be thrust into his Brother Benjamins Sack it hath this figure that Christ dwelleth in the inward Man viz. in his Paradisicall brother and hath this Cup of the Crosse in his Hand out of which the guilty soule and the Body must drink he thrusteth it into his brothers sack for that inward ground is his Brother but the other brethren must drink of it this brother of Christ holdeth it in him for he is Christs Member and habitation 55. Therefore sayth Josephs Steward by whomsoever the Cup is found he shall be my servant but ye shall be quitt viz. the inward ground the true Josephs viz. Christs brother hee is Christs servant who serveth his Lord and brother and must hold the Cup in his Sack the other * * * Conditions or qualities formes of Life of Nature are free and cannot hold the Cup for Christ. 56. For they are not the right Sack to put it in but the Ground of the Heavenly Worlds Substance is the Sack to which the Holy Cup of Christ doth belong which powreth the Ground of Nature out of it therefore must Josephs Brother be made guilty of the Cup because he stood in the figure of the inward Man wherein Christ would manifest himselfe with his Cup of the Crosse and so the other brethren viz. the poore soule together with the body be quitt and released from the Guilt 57. Therefore sayth Josephs Steward he is my servant who hath the Cup he shall serve mee but ye shall be quitt that is Christ is in this inward Benjamin Josephs Brother and serveth God with overcoming of Death and the Anger of God in Man and so all the other brethren viz. the Naturall Life shall be quitt from Guilt and Paine and it standeth excellently in the Figure 58. Moses sayth further * * * Gen. 44.11 12 13. And they hastened and layd every one his sack off on to the Earth and every one tooke his Sack off and searched and began at the Eldest and so to the youngest and there they found the Cup in Benjamins Sack and then they rent their Cloaths and loaded every one his Asse and went againe into the Citie 59. When Adam was fallen into sinne then the Law and Command fetched him back againe charged him with the sinne and Theft that he had eaten of the wrong fruit with a wicked mouth therefore must he returne againe into the Citie viz. into the Earth out of which the body was proceeded and there lay downe his Sack into the Earth and there Gods righteousnes searcheth into all the naturall Properties viz. Truth and righteousnes which availeth before God viz. the Image of Heaven and began from the first forme of Nature and so on
to the youngest and last viz. to the incorporated Ground of Grace after the Fall and cannot finde this Cup of Salvation in any naturall property although the Body goes quite to powder in the Searching all but the youngest brother in the inspoken or inspired Word of Grace in that lyeth the Cup of Joseph and of Christ this the Spirit prefigureth powerfully in this figure 60. Moses sayth further * * * Gen. 44.14 15 16 17. And Judah went with his brethren into Josephs house for he was there still and they fell downe before him on the earth But Joseph sayd to them How have ye dared to doe this thing know ye not that such a man as I am can finde it out Judah spake and sayd what shall wee say unto my Lord How shall wee speake and wherein can wee justifie our selves God hath found out the Misdeede of thy servants behold heere wee and he with whom the Cup is found are the servants of my Lord but he sayd that be far from me to doe such a thing the Man with whom the Cup is found he shall be my servant but goe ye up in peace to your Father The inward Figure standeth thus 61. When God blamed and charged Man with Guilt by reason of sinne and presented this to him in his Anger by the Deluge or floud also by Sodom and Gomorrha before their Eyes that they had robbed in the house of Joseph that is in the Covenant of Grace and transgressed the Covenant then went Judah with his Brethren that is Moses with the Children of Juda and Israell in the Manifestation of the Law when their sinnes were manifested and that God required the Cup back againe into Josephs house that is the Law went back into Josephs house then Judah and Israell could not keepe it and so it went into the Grace and there the Covenant of Grace viz. the right Joseph presented it selfe before their Eyes and sayd while you are robbers and evill doe you suppose I cannot finde you out But they could not answer him but must yeeld themselves to his sentence 62. For Israell could neither keepe the Covenant nor the Law and therefore must now fall downe before him and yeeld themselves to his Mercy and Compassion Israell would now give up himselfe to be Gods owne servant but he would not have them Minister to him with their Law but would have that to be his servant wherein the Cup lay Hee would not have onely an outward worship and service of God in the figure of Christ with the Law but he would have Benjamin viz. the inward Ground of the heavenly worlds Substance for a servant but the Minister or servant of the Law viz. the Naturall Man should goe home againe in peace into his fathers Country and take the bestowed Grace along with him in his Life for foode this the Spirit of God sets thus in a figure under these Acts pointing at the future 63. Under this figure now the Spirit intimates by Juda who was surety for Benjamin very secretly and mystically that the poore soule could not thus with the Grace goe home againe to its fathers Country unlesse it had Benjamin that is Christ in substance in it For Juda pleaded exceeding hard that he durst not goe home unlesse he brought Benjamin along with him or else he would himselfe remaine there a servant 64. Thus the poore soule giveth it selfe up to God when Gods righteousnesse calleth it to goe back againe home with the Covenant then it will by no meanes goe back except it have Benjamin that is Christ Substantially with it else it cannot see God as heere Juda in this Image and Type excuseth †††Gen. 44.30 31. himselfe and sayth If he came back and brought not Benjamin with him then he should bring his Fathers grey Haires under the earth seeing his soule clave to Benjamins soule 65. That is if the Adamicall Man should goe into Paradise againe without Christs Life and Substance then would he bring his father the Lifes Nature into the Eternall Divine * * * Or hiddennesse forgetfullnesse for the Life of the humane Nature would not be Manifest according to the divine property that is it could not live in the Kingdome of Heaven 66. Indeed God calleth the soule to goe home with the Law into Paradise but that cannot be unlesse it have Christ in Life and Substance in it and then it dares goe home againe into its first Native Country of its Father CHAP. LXXII How Joseph Manifested himselfe before his Brethren And what is to be understood thereby Vpon the 45 Chapter of Genesis MOses sayth further * * * Gen. XLV 1 2 3. Then Joseph could no longer withhold himselfe before all those that stood about him and he cryed Let every one goe forth from mee and none were with him when Joseph made himselfe knowne to his Brethren and he wept aloud so that the Aegyptians and Pharaohs people heard and he sayd to his Brethren I am Joseph doth my father yet live And his Brethren could not answer him they were so terrified in his presence The inward Figure standeth thus 2. God gave Israell the Law and commanded them thereby to goe home againe into Paradise even as the figure of the Promised Land into which they were to goe but could not for a long time till Joshua led them in was as a Type and prefiguration of the true Leading in by Jesus and under the Law they had also the Paradisicall Covenant of Grace as also the Prophets who lead them to Gods Mercy and Compassion 3. But they could not by any of these come againe into their first Adamicall Paradisicall Country of their Father to rest Gods righteousness blamed them without ceasing and required the power and ability that they should give full obedience to the Law and Covenant 4. But seeing that could not be and that neither the Law nor the Covenant could bring them in back againe then the Heavenly Joseph manifested himselfe out of the Covenant for he could no longer withhold in regard of Mans misery and bringeth his great Mercy and Compassion through the Covenant into the Law which Compassion is signified by Josephs great weeping when he could no more withhold from his Brethren and he wept so that even the Aegyptians and the people of Pharaohs house heard which signifieth that this weeping viz. the Mercy and Compassion of God through Christ the Aegyptians also that is all Heathen and People should heare and receive it even as it came to passe when Christs weeping and Compassion sounded among all Nations so that they all received it into their hearts and turned themselves to this Joseph who received them all and fullfilled the Law together with the Covenant 5. But that Joseph cryed let every one goe forth from mee when he made himselfe knowne to his brethren that none should stay with him it signifieth this when Jesus Christ viz. the highest Mercy
Countenance which is as much as to say in the figure thus when Joseph in the Image or Type of the humanity of Christ brought his sonnes to his Father viz. before the Covenant of God then the Covenant tooke them in the Armes or into the Boosom of his desire viz. into Gods Essence and kissed them with the kisse of Love which God would manifest in Christ and the Fathers righteousnesse in the Word of might and power sayth to the Soules Essences behold thou art dimme to my sight and now I have seene thy Countenance againe through the Love and Grace of God which I thought not to have done for I thought to have kept the soule in the strong and severe Might of Gods anger for Gods Eye was departed in it with its turning away from him and so as to Gods righteousnesse it was rent off from God But now I have seene the Countenance of the Soule againe through Gods Love in the Grace of God and Gods Love hath let mee see * * * The Soules Essences powers or faculties them in the seede of the Covenant of Grace 8. And the Spirit of Moses sayth And Joseph tooke them from his fathers Boosom and bowed himselfe to the Earth before his face that is when the Word became Man then Christ tooke the soule from the fathers Boosom viz. from the fathers Nature in to himselfe and in a Creaturely manner presented himselfe with the assumed humanity before God the father and bowed that is humbled himselfe with the assumed soule viz. God and Man in one Person to the Earth that is even into Death and entred before the Face of God with our assumed Soule that is he brought the Soules will through the introduced power of the Deity back againe into the resigned humility before the Eyes of God 9. And Moses sayth further Then Joseph tooke them both Ephraim in his right hand towards Israells left hand Gen. 48.13 and Manasseh in his left hand towards Israells right hand and brought them to him This now is the pretious figure of the Great earnestnes of God shewing how Man is blessed againe for Ephraim was not the first-borne but Manasseh and Jacob layd his right hand upon the head of the Youngest but Joseph tooke Ephraim in his right hand and Manasseh in his left hand that he might stand with the first-borne before Jacobs right hand and with the other before Jacobs left hand but Jacob inverted the will of Joseph The Figure standeth thus 10. * * * John 1.14 The Word became Man understand the not-naturall un-creaturely word of God manifested it selfe in Gods Creaturely word of Mans Soule and tooke on him the faded lights Image and quickened or made it living in it selfe and put it into Gods left hand viz. into the fathers Anger which is heere expressed by setting the youngest Sonne viz. Ephraim before Jacobs viz. Gods left hand but tooke it in his right hand 11. For Christ tooke the incorporated Covenant of Grace in the faded heavenly Image which incorporated Covenant of Grace in Man was the youngest viz. the New Man in his right hand viz. into the highest Love in the Name JESUS and entered with this New Man from the Covenant of Grace before Gods left hand viz. before Gods strict righteousnesse in the Anger that he might attone the soule viz. the first-birth and the soule viz. the first-borne Christ tooke in his left hand that is he tooke the first Principle which beforehand had the superiour Jurisdiction authority and power and put it under that its power viz. the selfe-will should goe back and enter into humility before Gods right hand 12. For these two Sonnes of Joseph heere rightly signifie the inward Spirituall Man viz. the fiery Soule which is the Eldest Sonne also the Spirit of the Soule viz. the Lights power which signifieth the other or second Sonne viz. the Two Principles these did Joseph that is Christ set before God and tooke the Spirit viz. the second Principle in his right hand viz. in his Love and set it with his Love before Gods left hand viz. before his anger for he should breake the Serpents head and the soule he setteth before Gods right hand that it should receive the blessing from God that is that Gods Love should manifest it selfe out of the soule but that might not be For Moses sayth * * * Gen. 48.14 But Israell streached forth his right hand and layd it upon the head of Ephraim the youngest and his left hand upon Manassehs head and did so with his hands knowingly for Manasseh was the first-borne 13. That is thus much in the figure God would no more give the Dominion or Government to the first Birth viz. to the fiery Soule seeing it had turned away its will from God but layd his hand of power and Omnipotency upon the second viz. upon the Image of the Light which in Christ in his Love became living againe to this he gave now the power of the divine vertue that the soule might be under Christ for in the Lights Image is Christ understood and upon it God layd the hand of his Omnipotence and Grace and upon the soule he layd his left hand that it should be a Servant and a Minister of Grace 14. Thus the first Birth was set behinde viz. in subjection and the second Birth formost and uppermost in the Dominion and heere is that figure concerning which Christ sayth * * * John 17.6 Father the Men were thine that is they were of thy Natures property but thou hast given them to mee for the Father gave to Christ the highest blessing power whereby the fiery soule lost its Dominion of selfe-will 15. And Moses sayth Jacob did thus knowingly that is the Covenant of God knew it in Jacob that God would have it so Jacob could not with his bodily Eyes for Age well know these two Ladds but with the Eyes of Gods Covenant he saw and knew them for Gods Spirit in him did this 16. * * * Gen. 48.15 16. And he blessed Joseph and sayd God before whom my fathers Abraham and Isaack have walked God who hath preserved mee all my Life long even to this day the Angell that hath released mee from all evill blesse these Ladds that they may be called after my Name and after the Names of my fathers Abraham and Isaack that they may encrease and multiply on Earth This figure standeth thus 17. The God of Love blessed the incorporated Covenant of Grace out of which should come Christ viz. the heavenly Joseph as heere Jacob with his blessing began at Joseph and blessed Josephs sonnes through Joseph thus God also through the Name JESUS blesseth the soule and the spirit for God hath appointed the Name Jesus to be a Throne of Grace and through that Throne of Grace he blesseth Christs children and Members according to the humanity and heere in the words of the blessing maketh no difference beween the children to
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
the head-spring of the false minde but if it perceiveth Light in it self then is it the spring and ground of the sensible mind and the right root of fire as appeareth in number 3. downwards The fourth Form numb 4. is the Fire of the Eternal Nature understand spiritual Life-fire and that existeth from a continual conjunction or conjoyning of Hardness and Motion Understand that thence ariseth the Painfulness but the Splendor existeth from the Delight of the Free-will where the Unity of the Delight good pleasure is acuated in the properties then like a flash of lightning it shineth through the continued Conjunction of the great meekness of the Unity and the Fierceness and Motion of the three first Properties for then it is in the Essence of the Conjunction as if Steel and Stone were rubb'd together whence the flash ariseth Such a Flash is the true Natural Life of the Eternal for it is the Revelation of Divine Motion and hath the properties of Nature and also the Revelation of the Unity of Gods effluence in it self Now which of these two getteth predominancy in that standeth the Life The splendor of the Fire is the Light from the effluence of Gods Unity and the Essence of the Fire is the out-flown will which hath brought it self with the desire into such Properties Thus in the out-flown firy will we understand Angels and Souls and in the sensible sharpned Lights power from the Unitie we understand the Spirit wherein God is revealed and understood in the spiritual essence and in the Fire two Kingdomes separate themselves as the Kingdom of Glory from the efflux of Gods Unity and the Kingdom of the properties of Nature and yet these two Kingdoms dwell in one another as one The Kingdom of Nature is in it self that great Eternal Darkness but the Light is the Kingdom of God of which S John saith The Light shineth in darkness but the darkness comprehendeth it not As day and night dwell in one another and yet the one is not the other Thus from the Fires own propertie comes the painful life if it break it self off from the Eternal Light and doth as in the propertie of selfhood enter the object then is it only fantastick and foolish even such as the Devills were and the Souls of the Damned are as appears Numb 4. downwards In the fift Propertie of Nature is the second Principle with its foundation understood as the Essence of the Unity in the Light-power where in the out-flown Unity is a fire-flaming-love understood whence existeth the true understanding-Spirit with the five Senses The first three Forms are only the property to Life and the fourth is the Life it self but the fift is the true Spirit When the fift property is revealed out of the Fire then she dwelleth in all the rest and changeth them all into her sweet love that no more painfulness nor Enmity is discerned but even as the day changeth the night In the first 4. Properties is that life like the Devills but when the Lights-power as the second Principle is revealed in the property then is it an Angel liveth in divine power holiness as appeareth in the Num. 5. downwards The sixt Property is the Understanding as the Sound where the properties in the Light stand all in an equality then they rejoyce and the power of the five Senses is manifest and all the properties rejoyce in one another and thus the love of the Unity leadeth it self into working willing sensibility finding and (n) Highness Pochkeit celsitude Thus is there a contrary in the Eternal Nature that the Properties existing therein the love is known and that there might be something to be beloved wherein the Eternal Love of Gods Unity may work and God may be praised For if the properties of life be penetrated with the Divine love-flame then they praise the great love of God yield themselves all again into the Unity of God Such rejoycing knowledge could not be revealed in the Unity did not the Eternal will bring it self into painfull moving properties The Seaventh Property is that Essence wherein all the other are essential wherein they all act as the Soul doth in the Body wherein the Natural Essential Eternal Wisdom of God as the Mysterium Magnum is understood out of which the visible World with its Essence and Creatures did arise Thus by this Table is understood the hidden Spiritual world as the Eternal manifestation of God from whence the Angels and Souls of Men received their existence therefore may they turn themselves to evill or good for both lie in their Center This Spiritual world is no other than Gods revealed Word and hath its being from Eternity to Eternity for therein is Heaven and Hell understood III. TABLE The seven Properties of the visible World or external Nature MACROCOSMUS In this Table is signified how the hidden Spiritual Eternal Word as the Mysterium magnum by the motion of Gods Word issued forth and became visible manifest and Material And how the inward Powers through Gods working have comprehended and fashioned themselves how good and bad in every thing is to be understood and yet there was no evill in Mysterium magnum but existed through the sensibility and assumption of self-desire Here also is shewed what in the working issued forth from every property and which have the predominancy according to which every thing is formed and governed 1 Ground 2 of 3 Nature 4 Pure 5 Element 6 Para 7 dise Cold Earth Snow Original of Air Fire of Essence Heaven Light of Nature Starrs Water Saturn Mercury the planet Mars Sol Venus Soft Jupiter Luna Sal Mercury thunder Sulphur Flash Sal-niter Oyl Power Body Black Gray Mixt-colours Red Yellow Green and white within Blew White without within Red and Green Melancholy Collerick Sanguin Phlegmatick Grossness of Stone Metal Stone Rust Growing Pearls Jewels Menstruum Lead Quick silver Iron Stâ—el Gold Copper Tinn Silver Bone Wood Herbs Resin Tincture in the Earth Sweet Bitter Grass Sour Poyson Woes Opening Healing Srenâ—thning Flesh Stopping Smelling Feeling Seeing Tasting Hearing Loathing of Nature Dying Lying Wrath War Richess Noble Reason Own possession Lord Craft Force Justiâ—e Faithfull Truth Simplicitie Stealing Deceiving Losing Finding Earthly Love being friendly Lightminded Obstinate Sad Confounded Senses Careless Constant Pure Joâ—full Ignorant Earthly Beast'y Evill Heavenly Modest Sensible Low olfe Fox Dogg Lyon Bird Ape Great Beasts Worms Venemous Wormes Evill Beasts Good Beasts Flying Beasts Tame Beasts Fish An Explanation of the third Table MACROCOSMUS IN this Table is understood how the hidden spiritual world hath made it self visible and with its own breathing forth hath made it (a) Gegenwurff an object where the Eternal Principles are out-flown and the powers therein became co-material For the External Nature is no other than an efflux or object of the Eternal Nature The 4. Elements exist from the first 4 Properties of the Eternal Nature as the Earth and
Creation What he is become in the fall by the Spirit of Error and What he will be in the new birth through the Spirit of Christ which is a true Essential Image out of the three Principles of the Divine Revelation as from the outflown Word of the Divine will Man according to the Soul is an Eternal Nature of the firing quality as a spark out of the Center from whence the fire existeth If this ground cannot reach into the divine Light then is it a Darkness of the Magnetick attractive desiring power but if he reacheth out of the fire unto the light that his Magnetick desire feeds on the out-flown Unity of Gods Love the ariseth from that fire the good true Spirit even as light shineth out of a Candle These are now two Principles the Soul in the fire of Eternal Nature and the Spirit in the light of Divine Power But the Body is the third Principle as an Essence of the visible world from the Starrs and Elements formed into an Image out of the seven Properties of Nature The Soul hath the seven Properties of the inward Spiritual world N. B. The Difference between the Soul and the Spirit of the Soul which without God is but a dead Image according to Nature But the Spirit of the Soul is without these Properties for it standeth out of Nature in Gods unity but through the Souls firie Nature is manifested in the Soul for it is the true Image of God as an Idea in which God himself worketh and dwelleth so far as the Soul brings her desire into God and submits unto Gods Will if that be not done then is this Idea or Spirit of the Soul dumb and actless not working standing like an Image in a Looking-Glass which soon vanisheth and hath no being as it befell Adam in the Fall But if the Soul submits to God and bringeth its Magnetick hunger into Gods Love the Soul then attracteth divine Essence namely the Essential Wisedom of God then her Idea or Spirit becometh Essential in the Lights power and obtaineth a pious life as being then the true Temple of God wherein Gods Unity is revealed and operative But if the Soul herself with her desire bring in self-love and with her desire turn herself into the seven Properties to try them and feedeth on the vain delights of the seven Properties then she extolls herself and maketh to herself an (a) Evestrum is a continued Astral Influence in the 4. Elements and lâ—kewise an Astral Spirit in Man Evestrum as an Astrall Object which Evestrum presently hungreth after the vanity of the false delight even as it befell Lucifer and Adam where the Evestrum of Lucifer imagined it self into a Phantasie and the Evestrum of Adams Soul into the Animalish Properties of the External world whereby the Soul was poysoned and the Body out of the Earth's Limus was suddenly infected that the Animalish properties awakened in him and longed after Earthly Beastly sustenance as Heat Cold Sharp Bitter How the holy similitâ—â—â— of God in Man becamâ— quenched a monstroâ—â— Image assumed Sweet and Sour and with these Properties introduced it self into a springing fountain of such delights and so with the desire Fed on Good and Evill whereby the Image of God as the Idea became obscure and unactive Thus the true Spirit as the active Idea became dumb and dead even as an Image in a Looking-glass and so was the Soul cut of from God and stood in a Naturall will but Gods will in the Spirit worked work'd no more and the will of the Evestrum as the Opposite Image of the dark eternal world began to work for the holy Genius was changed At the head of this Table standeth TINCTUR divided into the seveâ—â—â— Properties which signifieth the Equalitie of the seven Properties according to the Soul Body that in the first man before the fall the properties or inclination to separation (b) Acceptabilitie Annehmligkeit and Acceptation stood in a like will and all its desires were brought into God Unitie thus were they the true Paradise for the Essential Spirit with the Unity of God was revealed in them who were to work through Gods love in all things But the Devill envied them and with his false Lust deceived the seven Properties of life and perswaded them it would be good for them and they should become wise if the Properties each one according to its kinde would introduce themselves into self-Acceptance then should the Spirit tast and know what was Good and Evill but then it could not subsist in Gods Unity of that he told them nothing But no sooner had they brought themselves in their own lusts than such a strife and contention awakned in them thaâ—â—ll the Properties began to be formed in their self-hood Thus the Unity as the Element was broken or divided and the four Elements strove for predominance whereupon suddenly from without fell in the Inequality as Heat and Cold and the Astral division working in the Body and Gods wrath according to the Dark worlds propertie in the Soul which caused in them according to the Soul Thus was our Nature first corrupted which ground was never before so plainly discovered Horror Anguish Necessity and Eternal despair and in the Body arose Heat Cold Woes Sickness and a Mortal life Thus Gods Image the whole man fell from his Ordinance and became a disguised monster and the awakened Properties presently began to set up their Government with Envying Murthering Raging Tearing and Tormenting Love was changed into Pride and self-love Desire into Covetousness Sensibility into Envy and the lifes fire into wrath Thus was the Hellish foundation in the whole Man revealed and ruled both in Soul Body Now this Hellish Foundation is the Spirit of Errour for which man must have been damned had not the Divine mercy the Serpent-treader aâ— the efflux of Gods love after the fall been presently (c) Origin is in-spoken promised to the New birth in the Holy Name Jesus Which holy Name hath in meer mercy and great humility for mans soul body given it self forth assumed humanity broken the power of the diabolical Spirit of Error killed the lives self-will brought again the Properties into Gods Unity There the true Spirit as the human Idea and Gods Image is renewed again and filled with the Divine Love-Essence And thus the human Soul through Christs Soul and Spirit in that love and divine Essence hath again attain'd an open Gate unto God Thus in this Table is held forth or drawn to the life what Adam hath been what through the Fall he is become and how he is again Redeemed and what is his New-birth out of Christ Spirit And these are delineated in the seven Properties under the Word TINCTUR Souls ground 1 2 3. first Princip Souls Spirit out of God 4 5 6. second Princip the 〈◊〉 7. 〈◊〉 now â—â—â—thly In which Properties the Soul hath its Center and in which the Spirit and in which the Body have their Centers also of which the Reader may further consider for under them stand the seven Dayes of the week intimating that Man is even the same This Table sheweth what Man is internally and externally first according to the good Adam and then according to the corrupted Adam and also what he is again in Christ. Whereby we may understand how Evill and Good is man and whence exist the Propertie of good and evill both in the mind and senses By the word Sathan signifying the Spirit of Errour is not understood a Creaturely-Devill but the Spring or fountain of the Spirit of Error And by the word Christ is understood the New-Man according to the internal in the Spirit of Christ. The other spaces are understood as in the other Tables wherein is understood the cause of mutation FINIS
Element whence the foure were expressed and understand the outward man for the outward world with the Stars and foure Elements viz. fire aire water and Earth and also for the outward Tincture which is lincked with the inward in the holy expressed Word and is onely Severed by a Principle where also the inward putteth forth an externall life the inward is holy and the outward life or Principle in the Tincture were likewise holy if the Curse were not come into it by reason of the awaked vanity yet if the vanity be Severed * * * Or from by the Tincture then it is holy and a Paradise which shall open it selfe at the End of this world 14. And Moses saith further God breathed into man the breath of life and he became a living Soule this signifyeth the living Speaking understanding Spirit out of all the three Principles viz. out of the inward fire-world which is manifest through the darke world and out of the holy light-world and out of the outward Aeriall world this is the Soule 15. The inward fire-breath is the true Eternall Creaturall Soule and the Lights-breath is the true understanding Spirit of the soul wherein it is an Angell and the outward air-breath is the rationall Soule in the vegetative bestiall life wherewith man ruleth over all the Creatures of this world 16. As the onely understanding of the Abyssall unsearchable Deity hath manifested it selfe with three Principles so likewise he hath breathed in the true life out of all the three Principles into the Created Image the body is a limus of all beeings and the Soule is the expressed Word viz. the Power and understanding of all Essences viz. the manifestation of the divine Understanding 17. The Spirit of God hath inspired or given in it selfe from the properties of all the three Principles into the Created Image viz. the Father of all Essences hath breathed or spoken forth the Spirit out of all the three Principles through his Eternall Speaking Word out of the whole Essence of the Powers or as I might set it down he hath inspoken it viz. the Egressed Sound or expressed voice of the understanding which through the motion of God did Educe and manifest it self through the Eternall and Temporall nature the same Spirit God did again in Speake or as the Text in Moses hath it breath in to this onely Image for a Ruler of the body and all other Creatures 18. And the Soul in its reall life and understanding consists in three Kingdomes the first is the Eternall nature viz. the Potent might of Eternity the dark and fire-world according to which God calleth himself a strong zealous Angry God and a consuming fire in which the Devill hath wholly plunged and diabolized himself 19. The Second is the holy light-world where the Eternall understanding hath displayed it self through the fires-sharpness in the light of the great fiery Love-desire and turned the wrathfuâ—l dark and fiery property to a Kingdome of joy which is the true manifestation of the Deity and it s called the holy heaven of the Angelicall delight and blisse 20. The third Kingdome or world is the outward Astrall and Elementall Kingdome viz. the aire with its domineering Constellation wherein all the five outward Constellations rule viz. the Superiour and the inferiour of the foure Elements out of which constellation the five Senses take their Originall wherein the vegetable and reasonable life consisteth this is the animall or bestiall Soule which ruleth over all the creatures of this world so also over all the outward heavens or Constellations and over all the Earth or Essences of the outward world 21. Understand it thus the fire-breath out of the first Principle ruleth in its Originall viz. in its own mother whence the Spirit of God amassed or moulded it viz. in the Centre of the Eternall nature in the Might of the darke-and fire-world and it is the Cause of the light life and also of the air-fire if that were not none of the other would be neither 22. And the lights-breath ruleth in the Second Principle viz. in the holy Kingdome of the manifested Power of God which is the Mansion of the holy Spirit of God the Temple of God viz. in the heavenly holy Essence understand in the holy Spirituall body of the holy Pure Element which with its properties standeth in equall weight and measure as a fit prepared Instrument of the Spirit wherein he manifesteth Gods wonders out of the Eternall wisdome and introduceth them into the melody of joy viz. into the holy harmony of the Eternall Speaking Word of God into the divine Kingdome of joy viz. into the manifestation of the divine Powers in which the holy Spirit is the true Musician 23. And the air-Spirit hath dominion also in its mother whence it ruleth over the outward world over the figure and Similitude of the inward world viz. over the outward Mystery of time and manifesteth its mother which is brought forth out of Eternity into a time to the Contemplation of the Wonders of the wisdome of God 24. And yet they are not three Souls but onely one yet it standeth in three Principles viz. in the Kingdome of Gods Anger and in the Kingdome of Gods Love and in the Kingdome of this world and if this were not then it could not be said the soule went into heaven or hell if a a a Heaven or Hell they were not in it when the Air viz. the outward Kingdome of time doth leave it then is the Soule manifest either in the dark fire-Kingdome of God or in the holy Kingdome of light in the Love-fire of the Power of God whereunto it hath given up it selfe in this life-time therein it standeth when it foregoeth the outward life 25. And we are in no wise to thinke that the soule is God himsâ—lfe who is neither nature nor Creature also dwelling in nothing save onely in himselfe and yet dwelleth through all things and is neither fâ—r off or nigh unto any thing but b b b The soule it is the expressed Word the Formed Word it is the Spirit and the life of the three Principles of divine manifestation but if it were God then it were immoveable uncontrouleable and no judgement could passe upon it 26. But a judgement may passe upon it if it departeth out of that Order wherein God introduced it in the beginning if it goeth out of the divine harmony out of the Order of the manifested word of Gods Power if it doth manifest or produce another will in it selfe viz. other properties out of the Strong Might of the Eternall nature 27. The whole man with body and Soul is threefold and yet but one onely man the body is out of a threefold Essence and the Soul is out of a threefold property of the Spirit an example thereof you have in the fire light and aire the fire hath another property then the light and aire have the fiery body is the Eternall