and brings it selfe forth with its Spirit out of the Substance into a contemplation and visible ken in which understanding man hath found out the Arts of Metalls 43. For the Sister of Tubal-Cain was Naema Here lieth the pretious pearl deare masters NAEMA is heavenly in her property cloathed with the externall vesture so that you doe not know her for the earthly man is not worthy of it for her Essence is virgineall a virgin of purity it pointeth in one part at the inward new man viz. the Sister of the Sulphurean man and on the other part it signifieth the Grosse Metall of the Earth and also the pretious Metall viz. Gold and Silver 44. For Tuball-Cain is the brother of Naema they lye in one wombe but Tubal-Cain is of this world and Naema is a virgin hidden under her brother and herein the twofold Earth is understood viz. in a twofold property one heavenly and the other grosse Earthly viz. an Essence out of the darke worlds property and an Essence out of the lightfull worlds property and thus also it is to be understood in Man for by the property of Gods Anger viz. by the dying of the earthly man Naema becomes manifest 45. Wherefore doth Moses add the Name Naema and yet speaketh nothing either of any that she brought forth or that she married Answer because that in the Regeneration the naturall Generation ceaseth the new virginity in the Spirit of Christ doth not produce any creature more but they must all proceed out of the first Centre and stock so that they may be all One Tree and by the fire the Metall viz. the virgin which is Tubal-Cains Sister is made manifest 46. The Name TVBAL-CAIN hath an excellent understanding in it for it sheweth hovv the Sulphureous Mercuriall vvheele doth open it selfe in the birth and generation of Metals and also in the Originall of life for God Subjected all things to man and gave him all things for his delight and play therefore Tubal Cain must open and discover himselfe in the humane Tree that so they might understand it Hereby we have signified enough to those that are our School-fellowes 47. And Lamech said to his wife 's Ada and Zilla Verse 23.24 Heare my voyce yee wifes of Lamech and marke what I say I have slaine a man to my wound and a young man to my hurt If Cain shall be avenged seven-fold truly Lamech seventy and seven fold This is a wonderfull strange and marvellous saying who would understand what the Spirit signifieth heere without its own peculiar exposition I do seriously admonish the Mocker to leave our work heere uncensured for he understandeth not our Spirit and Sence 48. Lamech saith that he slew a man to his wound and a young man to his hurt This man is Abel according to the outward humanity of the Kingdome of this world and the young man is the Image of Christ proceeding from the virgin-like line out of the Seed of the woman in him the Man he slew to his Rebuke viz. to an un-curable wound and the pretious young man in the Man to an hurt which would gall and trouble him as an Evill hurt bruise or Bile in the conscience of Sin for the wrath of God wrought in this Bile and the wound being a great and wofull hurt might not be healed for the Curse of the Lord went forth out of this Bile into the wound in which the Earth was cursed so that the humane Dominion became a valley of misery 49. For Lamech saw the sore wound and returned and thereupon tooke two wives that is a twofold will into his Minde for his Government vvhereby he vvould rule upon the Earth viz. one went forth from Ada into the Grazing and keeping of cattle and the hard labour of the hands for a temporall livelihood wherein he found the Curse and wound and the other went forth out of the branch of Zilla into the Earth after the Metalls to make usefull Tooles and Instruments for the Tillage and husbandry of the Ground and for other necesaries and so he found in the metalls the rusty Bile and sore in their metalline nature for the pretious tincture or the faire blossome of the Earth was hidden in the Curse viz. Environed and beset with an Evill Bile and sore 50. Now Lamech knew the vvofull Hurt and said hearken ye wives of Lamech and marke what I say he would faine expresse the Hurt and dammage he saw back againe into the Tree of man and considered the revenge of God which had laid hold of mans life and said Cain shall be avenged seven-fold and Lamech seven and seventy fold for God said also to Cain when he stood and cryed * * * Ver. 14.15 thou drivest me out this day from * * * Or from the Land and Countrey the face of the Earth and it will come to passe that whosover findeth me will slay me but the Lord said to him whosoever slayeth Cain vengeance shall be taken on him seven fold and he set a marke on Cain that none should kill him 51. These are most vvonderfull and hidden sayings Cain shall be avenged Sevenfold and Lamech seventy and seven fold wherefore shall Lamech be avenged Seventy and Seven-fold and Cain Seven-fold who hath done any thing to Lamech Heere the Spirit pointeth out of the Centre of the humane life upon the time vvhich was to come intimateing how it would afterward goe with man in this Wound when as men should multiply and Encrease and make unto themselves Kings and Princes Dominions and Governments that the vvrath of God would also forcibly exercise it selfe in mans will and even open and display it selfe in the humane Life and Dominion 52. Now if a man would understand vvhat Lamech saith concerning the Revenge then he must looke upon the Centre for the life of all creatures consists in Seven Degrees or properties as it is above clearely mentioned now Adam was the Stock for Adam and Eve are one Tree from the parting and division of which Evill and Good did arise and Cain was the first twigg vvhich sprung forth from this tree vvherein the Seven properties of life did put themselves forth out of the right divine order and harmony in the life and destroyed the Image of God which was long of the Devill who egged him on also in the divided properties to the brother-slaughter so that he slew Abel now God said Cain shall be avenged Seven-fold if any one slay him and he set a marke on Cain that none should kill him 53. The Devill had folded up himselfe in the vvrath of God and cunningly insinuated himselfe into the Seven properties of Life being they were departed from their mutuall Harmonious Accord and he vvould be Lord in the place of the Spirit of God in the life of man and would vvholly murther and slay the life as to the Kingdome of God therefore God set a marke vvith the Promise of the Covenant therein so
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
a Contemplation that is into an acute speculating Reason and make a figure out of it viz. a Dominion or forme of a Government of selfe-will according to the Kingdome of nature for Temporall Glory and Renowne 23. And under the other Son Javan he setteth foure Names viz. Elisa Tharsis Kittim and Dodanim and he saith that of these fourteen Names all the Isles and Languages of the Gentiles were filled and that they had their rise and Originall from hence These foure Names doe intimate out of the properties of nature thus much viz. by the first Name ELISA a good halfe Angelicall will by the second TARSHISH an introduction of the good will into the wrath of nature from whence an Evill warlike Selfenesse ariseth by the third viz. KITTIM a false understanding whereby the Angelicall Good will is brought in the selfehood of Reason even to be a foole and sets forth it selfe with a strange outside Lustre and it signifieth the heathenish Idolatry whereinto they brought themselves through Reason without Gods Light and thereby did set up heathenish Idolls and made themselves Great Kingdomes so that the spirit of Nature hath brought them under its power and might into its own form and under the Name DODANIM the spirit intimateth the Kingdome of nature in Selfehood with its selfely Divine Service viz. an externall visible God which may be shewn by the pointing of the finger 24. And under these fourteen Names in Japhets line the Humane Kingdome of nature is wholly pourtrayed and typifyed and we are in an especiall manner to observe that the angelicall will is therein concluded betokening the wise and deep understanding Heathen in the light of nature in whom the inward Holy Kingdome did behold it selfe who notwithstanding they lay shut up in the true divine understanding and saw by an externall light or reflex into the Restitution of all Beings shall when the Covering is taken away live in Sems Tent viz. in the Formed Word of nature yet in their property 25. Out of this fourteenth number of the fourteen Names of Japhet came the Propheticall and Apocalipticall Numbers 14. Names from which the Spirit prophecied how the wonders of nature should open themselves one after another and what should happen in each Degree of their manifestation which we will here passe over in Silence and mention it in its due place 26. Under Ham the spirit bringeth the greatest intimation of the Kingdome of Nature for he fully sets forth the externall forme of Reason for he saith Ham begat Chush Mizraim Puth and Canaan CVSH giveth in the Ens of the pregnant Generating Nature a signification of a forme of sudden conceived Swift ascending lust in Selfehood like to a Running or far and wide domineering and Reigning might and it is the root of the Princely Government according to the third Principle but Japhet is the same ground or work according to the first Principle 27. MIZRAIM signifieth a forth driving Power which doth forthwith comprehend it selfe again in the Lust in which the Centre of Nature doth goe forth all along in a strong through-breaking lust and desire and breaks open the forme of the Lust intimating unto us the Originall of the divided Tongues and how the power of the onely formed word of the understanding should be divided 28. The Name PVTH sheweth forth even from the Ens of nature a High City or place whereby the will of these men would advance it selfe on High in contriving and framing how to build them an High Tower CANAAN signifieth a Land of lowlinesse and humility shewing that God would be found in the lowly and humble and it especially signifies that this high flown aspiring will shall be overthrown and cast down 29. Although the Reader may not be able to understand us in this Tongue yet I set this down onely to the end that he may learn to consider and meditate on the Great Mystery which the Spirit of God hath signified under these Names from whence such a purpose of a few men did arise that it is even wholly a meere wonder whence the Tongues and speeches doe take their rise and Originall for the Spirit doth set down afterwards that Chus begat Nimrod who began to be a mighty Lord upon the Earth and was a mighty hunter before the Lord who would now understand what kinde of mighty Lord and hunter he was before God without the understanding of the Language of nature which being it is not every mans gift to understand we will onely intimate the sence and meaning even what the Spirit doth thereby understand in the word of the Essence 30. Nimrod became a mighty Lord and was an Hunter before the Lord Now if I be able to see the Spirit in its Essence in the formation of the word then I see what a Lord and Hunter Nimrod was for the Spirit doth herein signifie and point at the properties of nature shewing how the same have opened themselves in mans nature and brought themselves into an externall forme to a contrived framed Government among men the Spirit signifyeth by the Name how the humane free-will hath formed it selfe in the Nature of the understanding and Imagined such a Model and platforme into its minde out of which Imagination and phancy the outward work arose 31. For the Name NIMROD doth give a very clear signification in open understanding that he came from Chus for he is in himselfe a taking apprehending or an Arrogation of Power and might out of nature intimating how nature doth forme and frame it selfe into a Government in the Minde and hath put it selfe forth with Power and hath hunted suppressed and oppressed the inferiour properties therefore the Spirit saith an Hunter before the Lord for the Nature is before the Lord therefore the Spirit speaketh here of an hunter before the Lord for look as an Hunter doth hunt drive take and tame wilde Beasts even so the spirit intimateth that out of this selfe-advanced humane Nature such evill Beasts would arise who would live onely to the outward nature 32. Now out of the wrath of nature arose over these foolish beastiall men the Hunter viz. the outward domination which should hunt catch kill and keep them in Awe so that the Hunter might Tame them and hold them under a Government else there would be onely a Generall raving raging biting tearing devouring and eating up each other among the Beastiall men being they would not suffer the Spirit of God to rule and guide them they must suffer the Office of nature to rule them for otherwise what need hath the Lord of an Hunter that the Spirit in Moses saith that he was a mighty Hunter before the Lord that which hunteth before the Lord of all beings doth not hunt Hares or other Beasts 33. Moses hath a vaile before his cleare shining Eyes the Spirit doth hereby hint at the Government of nature shewing how the humane Government hath formed and contrived it selfe in the Soul of the
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
still remained an Angell in humility 16. Therefore the children of darknesse and the children of this world also are wiser then the children of the light as the Scripture saith Thou askest why they have the Magicall roote of the Originall of Essences manifest in them and this was even the desire of Adam however the Devill perswaded them that they should be wiser their eyes should be opened and they should be as God himselfe 17. This folly caused King Lucifer to aspire desiring to be an Artist and absolute Lord like the Creatour The water of meeknesse had been good for his fire will but he would none of that hence it is that the children of God must be the most plaine syncere and Simple as Esaias prophecyed of Christ who is so simple as my servant the righteous one who turneth many unto righteousnesse viz. k k k Or to upon the way of humility 18. All Angells live in humility and are resigned to the Spirit of God and are in the Eternall Speaking Word of God as a well-tuned pure-Sounding Instrument in the harmony of the Kingdome of heaven of which the Holy Ghost is chiefe Master and Ruler 19. But the Devill hath forged to himselfe a strange fooles-play where he can act his gulleries with his sundry Enterludes and disguizments and demeane himselfe like an Apish foole and transforme himselfe into monstrous strange and hideous shapes and figures and mock at the Image of Angelicall Simplicity and Obedience and this was his ayme and intent for which he departed from the harmony of the Angelicall Quires for the Scripture saith tthat he was a murtherer and lyar from the beginning his jugling feats and fictions are meere strange figures and lies which God never formed in him but he brings them to formes and shapes in himselfe and being that they are contrary to his Creation they are lies and abominations 20. He was an Angell and hath belyed his Angelicall forme and obedience and is entred into the Abomination of fictions lies and mockeries he hath awakened the envious hatefull formes and properties of the darke world in his Centre whence wrath and iniquity springeth he sate in heavenly Pomp and glory and introduced his hatefull desire and malicious will into the Essence viz. into the water-Source and cast forth his streames of Enmity and malignity 21. His Properties were as the venemous stings of Serpents which he put forth out of himselfe when the Love of God was withdrawn from him he figured his Image according to the Property of the wrathfull formes wherein there are also evill Beasts and wormes in the Serpentine shape and infected or awakened the Sal-niter of the Centre of nature in the Expressed Essence in the Generation of the Eternall nature whence the Combate arose that the Great Prince Michael fought with him and would no longer endure him in Heaven among the fellowship of the holy Angells 22. For which Cause the will of the Abysse viz. of the Eternall Father moved it selfe and swallowed him downe as a treacherous perjured wretch into the Gulfe and Sinck of Eternall darknesse viz. into an other Principle the Heaven spewed him out of it selfe he fell into the darknesse as lightning and he lost the mansion of God in the Kingdome of Heaven in the holy Power and all his servants with him There he hath the Mother for his enchanting delusions there he may play them jugling feats and Antick tricks 23. Moreover we are to know that he had his Royall Seat in the Place of this world therefore Christ calleth him a Prince of this world viz. in the Kingdome of darknesse in the wrath in the place of this world 24. His Kingly Throne is taken from him and another hath possession of it in the heavenly worlds Property in the place of this world he shall not obtaine it again 25. Also at the instant of the Creation of the Stars and foure Elements another King was established over him in this place in the Elements which albeit we could mention yet at present it remaineth in Silence by reason of the false Magick also by reason of other Superstitions and Idolatries we will not speake any thing of it heere and yet hint enough unto our School-fellowes CHAP. X. Of the Creation of Heaven and the Outward World 1. IT seemes strange and wonderfull to Reason to consider how God hath Created the Stars and foure Elements especially when it doth contemplate and consider of the Earth with its hard Stones and very rough indigested harsh substance and seeth that there are great stones rocks and cliffes created which are in part uselesse and very hindersome to the employment of the Creatures in this world then it thinks whence may this Compaction arise in so many formes and properties for there are divers sorts of stones divers mettalls and divers kindes of Earth whence manifold hearbs and Trees doe grow 2. Now when it doth thus muse and contemplate it findes nothing save onely that it doth acknowledge that there must be an hidden Power and Might which is Abyssall and unsearchable which hath Created all things so and there it sticks and runs to and fro in the Creation as a bird that flies up and down in the aire and lookes upon all things as an Oxe upon a new doore of his Stall and never so much as considers what it selfe is and seldome reacheth so far as to know that man is an Image extracted out of this whole Beeing it runneth up and downe as a Beast void of understanding which desireth onely to eat and procreate and when it comes to its highest degree as to search out and learne Something then it searcheth in the outward fiction and artifice of the Stars or else in some carved worke of outward nature it will by no meanes simply and sincerely learne to know its Creatour and when it comes to passe that one attaineth so far as to teach the knowledge of him yet then it calleth him a foole and phantastick and forbids him the precious understanding of God and imputes it to him for sin and revileth him therein 3. Such meer Animalls we are since the Fall of Adam that we doe not so much as once consider that we were created in the Image of God and endued with the right naturall and genuine understanding both of the Eternall and Temporall nature so as to minde and bethinke our selves by Great Earnestnesse to re-obtaine that which we have lost whereas we have yet that very first soule wherein the true understanding lyeth if we did but seriously labour to have that light which we have lost to shine againe in us which yet is offered unto us out of Grace 4. Therefore there will be no excuse at the great day of the Lord when God shall judge the Secret and hidden things of mankinde because we would not learne to know him and obey his voice which daily hath knocked amongst us and in us and resigne up our selves unto him that so
our understanding might be opened and a very Severe Sentence shall he receive who will undertake to be called Master and l l l Sir Rabbi and yet neither knoweth the way of God or walketh therein and that which is yet more heinous m m m Or hindreth forbiddeth those that desire to know and walke therein 5. The Creation of the outward world is a manifestation of the inward Spirituall Mystery viz. of the Centre of the Eternall Nature with the holy Element and was brought forth by the Eternall Speaking Word through the motion of the inward world as a Spiration which Eternall Speaking Word hath expressed the Essence out of the inward Spirituall world and yet there was no such Essence in the Speaking but was onely as a breath or vaprous exhalation in reference to the internall breathed forth both from the property of the darke world and also of the light world and therefore the outward Essence of this world is good and Evill 6. And we are with very entire and punctuall exactnesse to consider of this Motion of the Eternall Mystery of the Spirituall world 1. How it came to passe that such a wrathfull rough grosse and very Compunctive Essence and Dominion was brought forth and made manifest as we see in the outward formes of nature as well in the moving things as in the stones and Earth 2. Whence such a wrath did arise which hath compacted and introduced the Powers of the Properties into such a harsh nature or rude quality as we see in the earth and stones 7. For we are not to thinke that there is the like in Heaven viz. in the Spirituall world in the Spirituall world there are onely the properties of Possibility but not at all manifest in such a harsh property but are as it were swallowed up as the light swalloweth up the darknesse and yet the darknesse doth really dwell in the light but not apprehended 8. Now we are yet to search out how the desire of the darkenesse became manifest in the Power of the light that they both came mutually into the Compaction or Coagulation and yet it affordeth us a far greater and more profound consideration that when man could not stand in the Spirituall Mystery of the Paradisicall property and estate that God cursed this Compaction viz. the Earth and appointed an Earnest judgement to sever the good in this Compaction again from the Evill so that the good must thus stand in the Curse that is in death he that doth heere see nothing is indeed blinde why would God curse his good Essence if something were not come into it which was opposite to the Good or is God at odds with himselfe as reason would be ready to phancy for it is written in Moses that God looked upon all that he had made and behold it was very good 9. Now Man for whose sake the earth was accursed had not introduced any thing into the earth whereby it was now made so Evill as to cause God to curse it save onely the false and faithlesse Imagination of his desire to eat of the evill and good so as to awaken the vanity viz. the Centre of nature in him and to know Evill and Good from which desire the hunger entred into the earth whence the outward body was extracted as a Masse which set the hunger of its desire againe upon its mother and araised the root of vanity out of the dark Impression of the Centre of nature whence the Tree of Temptation viz. Evill and good grew manifest to him and when he did eat thereof the Earth was accursed for his sake 10. Now if man by his Powerfull Desire did awaken the wrath in the Earth what might then Lucifer be able to doe who was likewise an enthroned Prince and moreover had many Legions Lucifer had the will of the Strong Might and Power of the Centre of all Beeings in himselfe as well as Adam Adam was onely one Creature but Lucifer was a King and had a Kingdome in possession viz. an Hierarchy in the Spirituall world viz. in the heavenly Sal-niter in the Generation of the Manifested Word he was an enthroned Prince in the manifested Power of God therefore Christ calleth him a Prince of this world for he sate in the Essence understand in the Spirituall Essence whence this world was breathed forth as a Spiration 11. He it is that by his false desire which he introduced into the Essence did awaken the wrath in the internall as Adam araised the Curse he raised the Centre of nature with his darke wrathfull Property in the like wrathfull properties for he had first awakened the wrath of God in himselfe and then this awakened wrath entred into its mother viz. into the Magicall generation out of which Lucifer was created to a Creature whereupon the Generation was made proud and aspiring contrary to the Right or law of Eternity 12. Also he sate in his Angelicall forme in the good holy Essence as to the Generation of the divine meekenesse and therein exalted himselfe to domineere in the will of his wrath above the meeknesse as an absolute peculiar God contrary to the Right of Eternity 13. But when the Speaking Eternall Word in Love and Anger for his malicious iniquity sake did move it selfe in the Properties viz. in the Essence wherein Lucifer sate to cast this wicked Guest out of his habitation into Eternall darknesse then the Essence was compacted for God would not beteem that he should any longer have these manifested Powers wherein he was a Prince but created them into a Coagulation and spewed him out of them 14. And in this Impression or Conjunction the Powers viz. the watry and oyly Properties were compacted not that Lucifer did compact or Create them but the Speaking Word of God which dwelt in the manifested Powers and properties the same tooke away the disobedient childs Patrimony and cast him out as a perjured wretch out of his inheritance into an Eternall Prison into the house of darknesse and Anger wherein he desired to be Master over the Essence of Gods Love and rule therein as a jugler and Inchanter and mix the holy with unholy to act his jugling feats and proud pranks thereby 15. And we see very clearly with quick-sighted eyes that it is thus for there is nothing in this world so evill but it hath a good in it the Good hath its rise Originally out of the good or heavenly Property and the Evill hath its descent from the property of the darke world for both worlds viz. light and darkenesse are in each other as one 16. And therefore they also went along together into the Compaction or Coagulation and that from the Degrees of the Eternall nature viz. from the properties to the fire-life and also from the properties in the oyly and Spirituall watry lights Essence 17. For the Metalls are in themselves nothing else but a water and oyl which are held by the wrathfull properties viz. by
the 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
things consist in the Assimulate Every thing may be introduced into its Assimulate and if it comes into its Assimulate it rejoyceth in its Property be it Good or Evill and beginneth effectually to worke as is to be seen both in Good and Evill 14. As for example let a man take downe a little poyson it will presently receive with great desire the poison in the body which before rested and therein strengthen it selfe and begin to worke powerfully and corrupt and destroy the Contrary viz. the Good and that now which the Evill is able to doe in its property that likewise the Good can doe in its property when it is freed from the wrath it may also introduce its Assimulate into the reall true joy 15. The Essence of this world consisteth in Evill and good and the one cannot be without the other but this is the greatest iniquity of this world that the Evill overpowreth the Good that the Anger is stronger therein then the Love and this by reason of the Sin of the devill and men who have disturbed nature by the false desire that it mightily and effectually worketh in the wrath as a poyson in the Body 16. Otherwise if nature in its formes did stand in the Property in Equall weight and in equall Concord and Harmony then one property were not manifest above the other heat and cold would be equally poyzed in the operation and qualification and then Paradise would be still upon the Earth and though it were not without man yet it would be in man if his properties were in equall weight number and measure if they did yet stand in the Temperature then he were incorruptible and immortall 17. This is the Death and misery of man and all creatures that the Properties are divided and each aspiring in it selfe and powerfully working and acting in its own will whence sicknesse and paine ariseth and all this is hence arisen when the one Element did manifest and put forth it selfe into foure properties then each property desired the Assimulate viz. an Essence out of and according to its selfe which the Astringent Fiat did impresse and Coagulate so that Earth and Stones were produced in the properties 18. But now we are to consider of the greatest Mystery of the outward world between the Elements and the Astrum the Elementall Spirit is severized from the Astrall Spirit and yet not parted asunder they dwell in each other as body and Soule but the one is not the other the Astrall Spirit make thits bodies as well as the Elementall and that in all Creatures in Animalls and Vegetables 19. All things of this world have a twofold body viz. an Elementall from the fire aire water and Earth and a Spirituall body from the Astrum and likewise a twofold Spirit viz. one Astrall the other Elementall 20. Man onely among all the Earthly Creatures hath a threefold body and Spirit for he hath also the internall Spirituall world in him which is likewise twofold viz. light and darknesse and also corporally and Spiritually this Spirit is the Soule but this body is from the water of the holy Element which dyed in Adam that is disappeared as to his life when the divine Power departed from him and would not dwell in the awaked vanity 21. Which holy body must be regenerated if his Spirit will see God otherwise he cannot see him except he be againe borne anew of the water of the holy Element in the Spirit of God who hath manifested himselfe in Christ with this same water-Source that his disappeared body may be made alive in the holy water and Spirit else he hath no sense nor sight in the holy life of God 22. This twofold outward body is now punctually to be pondered and considered of if we would understand nature and without this understanding let none call himselfe a master or Learned for in these bodies the dominion of all externall creatures and Essences is couched they oftentimes are contrary one unto another whence Sicknesse Corruption and death ariseth in the body that one severeth from the other 23. The Sydereall body is the highest excepting the divine in man the Elementall body is onely its Servant or dwelling-house as the foure Elements are onely a body or habitation of the dominion of the Stars 24. The Elementall Spirit and body is inanimate and void of understanding it hath onely Lust and desire in it vegetation is its right life for the aire hath no understanding without the Astrum the Astrum giveth the distinct understanding of the knowledge of all Essences in the Elements 25. But the inward light and power of the light giveth in man the right divine understanding but there is no right divine apprehension in the Sydereall Spirit for the Astrum hath another Principle the Sydereall body dwelleth in the Elementall as the light-world in the darknesse it is the true rationall life of all Creatures 26. The whole Astrum is nothing else but the externall expressed Word in the Sound it is the instrument whereby the holy Eternall Speaking Word Speaketh and formeth externally it is as a Great Harmony of unsearchable manifold Voices and Tunes of all manner of instruments which play and melodize before the holy God 27. For they are meere Powers which enter into and mutually embrace each other whence ariseth the Sound in the Essence and the desire viz. the Fiat receiveth this Sound and maketh it Substantiall this Substance is a Spirit of the Stars which the Elements receive into them and Coagulate it in them and hatch it as an Hen her Eggs whence the true rationall life is in the Elements and thus also the Sydereall Spirit is hatched and Coagulated in all Creatures 28. For the Male and Female doe mutually cast a Seed into one another which is onely a Sulphur of the Astrum and foure Elements afterward it is hatched in the Matrix and Coagulated to a living Spirit 29. And when the fire is enkindled in the Seed which is sowne in the Matrix the Spirit severs it selfe againe from the body as a Propriate as the light from the fire according to the right of the Eternall nature and two become manifest in one viz. a Spirituall body from the Astrum and a fleshly body from the foure Elements 30. And this Sydereall Spirit is the Soule of the great world which depends on Punctum Solis and receiveth its light and life from it as all the Stars doe take light and power from the Sun so likewise their Spirit 31. The Sun is the Centre of the Astrum and the Earth the Centre of the foure Elements they are to one another as spirit and body or as man and wife albeit the Astrum hath another wife where it hatcheth its Essence viz. the Moone which is the wife of all the Stars but especilly of the Sun I meane it in the Essence of operation 32. Not that we meane that the Astrum is wholly arisen from the Punctum of Sol in that I call
that they remaine without and doe not so much as once know God 23. The Firmament is the Gulfe betweene time and Eternity but that God calleth it heaven and maketh a division of the waters gives us to understand that the heaven is in the world and the world is not in heaven 24. The water above the firmament is in heaven and the water under the firmament is the externall Materiall water 25. Heere we must understand the difference between the holy and the outward water the water above the firmament is Spirituall in the birth of the holy Element and the water under the firmament is mortall for it is apprehended in the Darke Impression the Curse and the Awaked vanity is therein and yet one water is not without the other 26. When I looke upon the externall water then I must also say heere is also the water above the firmament in the water under the firmament but the firmament is the middle and the gulfe therein between time and Eternity so that they are distinct and I see with the externall eyes of this world onely the water under the firmament but the water above the firmament is that which God hath appointed in Christ to the Baptisme of Regeneration after that the word of the divine Power had moved it selfe therein 27. Now the outward water is the instrument of the inward and the inward water is understood therein for the moving Spirit in the word is hee which ruleth the inward water in the Baptisme deare Christians let this be spoken to you it is the reall ground 28. But that Moses saith God created the firmament and called it heaven is the most intimate Secret of which the earthly man is not able to understand any thing the understanding is barely in the Power of the water above the firmament viz. in the Heaven or as I might set it down in the Spirit of God if he be awaked in man in the water above the firmament which disappeared in Adam as to his life that man seeth through all otherwise there is no understanding heere but all is dumb and dead 29. The creating of the heaven is understood first how the Speaking Word hath y y y Conceived or formed amassed the manifested Powers of the Spirituall world wherein it is manifest worketh and also ruleth secondly it is understood of the manifested Powers of the externall world which the Spirit hath amassed into the Essence of foure Elements and closed into the externall firmament that the Devill viz. the Prince of Anger cannot reach them by which he would worke with the internall water so that the Powers of Eternity doe worke through the Powers of time as the Sun illustrates the water and the water comprehends it not but feeles it onely or as a fire doth through-heat an iron and the iron remaineth iron so likewise the outward heaven is passive and the inward worketh through it and draweth forth an externall fruit out of the outward whereas yet the inward heaven lieth hidden therein in the Firmament as God is hidden in the Time 30. And we are to understand with the Second dayes worke the manifestation of the internall heavenly and the externall heavenly Essence viz. the manifestation of the water-Source understand the Essence of the Seven Properties viz. the Corporallity or the z z z Operate or worke-house Laboratory of the other six wherein the Soule or Spirit of the outward world worketh and ruleth in the externall this a a a Or operation working is in the most externall or inferiour heaven next the earth ascribed unto the Moone for it is the manifestation of the Lunar Property not of the b b b Star or Planet called the Moone Star which was first created into the externall on the fourth day to be a Governour therein but this same Property is in the inanimate outward life viz. in the vegetative life the vegetative life was opened on the third day 31. And when God had ordained the water into Sundry places upon the Earth then he moved the externall expressed word in the vegetative life now Moses saith God spake Let the Earth put forth hearbs and grasse yeelding Seed Verse 11 12. and fruitfull trees each bearing fruit according to his kinde and let each have its seed in it selfe and when it came to passe out of the Evening and morning was the third day Of the third day of the Creation 32. IN the Originall of the Eternall nature which is an Eternall Originall the manifestation of the six dayes workes is very clearly to be found how the Eternall Word hath unfolded them out of the invisible spirituall Property and brought them into the visible also the forme thereof is to be found in the Planetick Orbe if any hath skill to apprehend it 33. For in the Eternall natures birth there is an Eternall day whatsoever God hath manifested and made visible in six c c c Or distinctions diversalls which are called dayes-workes that standeth in the Eternall nature in six distinct degrees in the Essence viz. in the Seventh Property in which the six degrees of nature worke and yet also doe eternally Rest from working they are themselves the working which they give in to the Seventh as into their owne Peculiar Rest wherein their perfection and manifestation consists 34. And we are to understand nothing else by the Creation save that the Verbum Fiat hath amassed the Spirituall birth and introduced it into a visible externall dominion and Essence for we see it very clearly in the writings of Moses albeit we have a glasse besides to see that when God the first day had created the Grosse part into a d d d Lump or Chaos masse that he extracted the fine part out of the same first dayes worke and Severed and amassed the waters viz. the Spirituall Essence and produced it out of the first day viz. out of the holy Power into a time that is out of the Eternall Day into an inchoative day 35. Now the third accomplishment of the third dayes worke is the moving growing life in which on the first day the light of nature did shine in the Essence of the Ens after an externall manner it shone likewise now through the Second day viz. through the water and the heaven and in this shining light the expressed Word did move it self in the Essence and wrought effectually and even then the power of the expressed Word from the light of the inward nature did pullulate and spring forth through the externall nature out of the heaven through the earth and so now the Potentate who was a King and great Prince hath lost his Domination for the Essence of the wrath was captivated in the light of nature and he with it and so he lyeth between time and Eternity imprisoned in the darknesse untill the judgement of God 36. In the third dayes worke the Sulphureous Mercuriall and Saltish life out of the Centre
was opened out of the Anguish in the outward worlds Property and yet there is no anguish to be understood untill the fire but onely a sencelesse forth-driving life viz. a growth for the fire-blaze ariseth out of the anguish viz. out of the third forme of nature and this is the Salnitrall Flagrat which Severizeth the Powers in the Properties which was moved in the third dayes worke where the Properties opened themselves and were mutually unfolded in the Salnitrall Flagrat each out of it selfe which the Impression did againe receive into it selfe and made them Corporeall in the water and thence arose and proceeded trees hearbs and grasse each Property became g g g Or putting or budding forth excressive in the Salniter and did manifest it selfe with fruit as we see plainely how the Property of the darke world did mightily force it selfe along in the outward Power whereupon some hearbs and plants are so venemous and malignant for the Earth proceeded out of both the inward worlds into a Compaction 37. Now Mars on Tuesday hath the first houre of the day in * dominion which day is the third in the Creation and this Salnitrall fire flagrat is even the Property of Mars as he is wrathfull and fiery so is likewise this Property in the Sulphur where we then doe understand the Salnitrall flagrat for the poysonfull Mars which is the Cause of motion and Stirring and the Compunction in the first Impression in the Eternall nature viz. in the darke world 38. In the third dayes worke God moved the third Property of nature viz. the Sulphrous Source in which the fire Enkindled and in the fire Flagrat is the division of the powers where each Property became manifest in it selfe now when God said Let the Earth bring forth grasse hearb and trees that is nothing else but that when he moved the expressed Word of the Powers in the properties the properties found and felt the light of nature in them whereupon they became hungry and were impressed that is amassed and Compacted or Coagulated now when as the light of nature found it selfe in a Perceivance and the nature did feele it selfe in the sweet light thereby arose in the Coagulation the dominion of joy viz. the pullulation and growth for all growth consisteth in the light and water when the light penetrateth the Sulphur and water-Source then Mars springeth up for great joy in the Sulphur 39. This Opening began on the third day and continueth unto the End of the world on the first day the Earth was desolate and voide for the * * * Or Ability Possibility to the growth was not yet opened heere the earth was moved and the Properties opened and not onely the Earth but the whole deep in the Centre of the outward nature the inward nature made it selfe externall and yet remained also internall CHAP. XIII Of the Creation of the fourth Day 1. THe fourth day Mercurius hath the first houre of the day who causeth the Sensitive life heere we understand very fully and exactly the ground of the manifestation of the inward nature into the externall for on the fourth day the Sun and Stars were created which are the right Mercuriall life heere the fires property opened it selfe in the Sulphrous Source through the water and the fift Essence became manifest through the light of nature which is a Mercurius Salnitri an incentive Mercurius a quick perceptive Mercurius 2. In the third forme of nature there is a Sencelesse life in Sulphur and Mercurius but in the fourth there is a feeling life for the Properties are made painefull in the fire and in the oleous life they become meeke pleasant and full of joy therefore now the motion in the oyly is feeling from the painefullnesse 3. Heere we now understand very fundamentally how the Separation in the fire of the Eternall nature hath manifested it selfe in the Essence of the outward world with forme and shape for in the Enkindling of the fire in the Salnitrall Flagrat two Essences doe Severize viz. one watry from the Devoration in the fire where the fire devoureth the rough harsh Source of the Impression in it selfe then out of the Consuming there proceedeth a great Meeknesse which is mortified to the fire and is unsensible and giveth the water-Source 4. Secondly the fire-Source doth sever it selfe likewise into its Principle viz. the properties to the fire-Source which now with the Enkindling of the fire are full of paine and sence this fire-Source could not subsist unlesse it did againe devoure or take the water into it selfe whereby it doth strengthen it selfe whence also the Salnitrall Flagrat ariseth where the wrath is dismayed at the Essence of the waters meeknesse whence the feeling so also the Lustre of the fire ariseth 5. For that water which is devoured in the fire is dissolved into a Spirituall oyle in which the fire shineth and out of the oyle proceedeth the Aire viz. the moving Spirit of the fire which is motive in the fire 6. The Aire is nothing else but the moving life where the Speaking Word doth diffuse it selfe in the water-Source through nature through the powers of nature through the fire in the oyle of the nature of the light it is the fires life but it is mortified to the fire and yet it is made manifest by the fire it is the life of nature according to the property of meeknesse 7. Thus h h h Or by or with in the enkindling of the fire in the light of the fire which is the light of nature foure Properties are to be understood viz. a fiery an airy and an oyly wherein the light is manifest and a watry all which doe originally spring forth out of the first desire to nature in that the free Lubet introduceth it selfe into a desire and nature and they all display themselves through the fire into a moving life and yet there is no intellective life but onely Properties to the true life the intellectuall life is the Spirated Word which manifesteth it selfe through the properties these properties are impressed in the CreaT that is in the Verbum Fiat and brought into an Essentiality wherefrom is come a Sulphur Salnitri that is a Magicall Astrum in manner and mode as the Minde of man is which also hath thence its Reall Originall 8. This Salnitrall and Sulphureous property was brought forth out of the third dayes worke viz. out of the fire flagrat and thence the fourth motion is arisen viz. the Mercuriall which the Fiat hath amassed and impressed it into it and made it visible which are the Starres which are nothing else but properties of the powers of nature whatsoever narure is in a little Sparke in it selfe that the whole Astrum is in its Circle and what nature is in its hiddennesse and Secretnesse the same the Astrum is in an open working life understand it thus 9. Each Star hath the property of all Stars in it but hidden in
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
reason of their predomination or potent influence that Astrum which is most predominant in the Constellation that hath its desire in the Seed and if it be sown such a property is hatched forth in the earthly part of man 35. Not that the whole man is such a very brute beast in outward shape but there is such a figure of the desire in the earthly Essence and the man must beare such a Beast in the body which stirs him up and drives him to the beastiall property not that he hath this forme according to the outward person but really in the earthly Essence according to the outward personall shape he remaines in the first formation or platforme 36. Yet this Beast doth somewhat put forth its Signature externally in every one if one doe but heed and well minde the same he may finde it Hence Christ called the Pharisees a generation of Vipers and the Seed of Serpents also others he called wolves ravening wolves foxes doggs and the like for they were such in the earthly Essence and He taught us that we must be borne anew and forsake this beastiall property and become as children or we should not possesse the Kingdome of God 37. For as the Essence is in the body even so the Spirit doth figure and forme it selfe internally and the poore soule stands in this prison bound and married to such a beast unlesse that a man be borne anew for which ground and end God ordained the Circumcision in the old Testament and in the new the Baptisme in the Spirit of Christ. 38. Heere we are highly to consider what horrour lamentation and misery Anguish feare and distress did arise and awake in man and was manifest as a false life and will in man of which we have a type in the Death of Christ when he destroyed the Death in our Humane awakened property upon the Crosse and overcame it with the great Love in his heavenly bloud which he introduced thereinto that even then the earth viz. the limus of the earth whence Adams outward Essence was extracted did tremble and shake at it now when the great Love forced into the humane earth wherein the anger of God was living and effectually working in the Curse I say when it now was to dye and to be changed into another Source it did tremble before this great Love-fire like as the Love-fire in Adam and Eve did tremble in the awakening of the anger in them whereby they were astonished and creap behinde the trees in the Garden and were afraid for the dread and horror of Gods anger was awakened in their Essence and they knew their beastiall properties CHAP. XXI Of the Impression and Originall of the Beastiall man and of the beginning and ground of his sicknesse and mortality WHen Adam and Eve were become monstrous the Holy Spirit proceeding from the part of the heavenly limbus departed for the part of the Heavenly property disappeared in the Soule in which part the divine light shoane and in which the Divine power of the holy Tincture dwelt 2. Understand the power of the light u u u Or withdrew departed from him into the Centre in manner as a shining light which flameth forth from a candle extinguisheth and the fire Source onely of the light remaineth even so likewise the Magicall fire-source onely of the soules property remained viz. the Centre of the Eternall nature viz. the Fire-world and the darknesse 3. And on the outward part of the soul the Air-Spirit with its Astrum remained wherein the light of the outward nature shoane which now the fire-soule must make use of for the Fiat was enraged in the wrath of God viz. in the fiery property of the soul and also of the body and in a fiery hunger in the awakened Flagrat of Gods anger had entred into and taken possession of the Essence in soul and body and with hard Attraction did impresse it selfe in the Essence of the x x x Or matter outward Essence substance in the y y y Or limus limbus of the body whereupon the flesh became grosse hard thick and corruptible 4. For in the Flagrat of the wrath all the properties of each Astrum according to the property of all the creatures did awake in the Essence whence the enmity antipathy and contrariety did arise in the Essence of the body and soul so that one property is against another one taste z z z Or a loathsomnesse to another against anothers for all departed out of the Temperament paine tormenting malady and sickness a a a Or arose in them hapned unto them 5. For if an opposite Essence entreth into another it makes an enmity and an hatefull overmastring and destroying each the other one property annoyes weakens and destroyes another whence the death and dissolution of the body is arisen 6. For whatsoever stands not in the Temperature cannot subsist eternally but whatsoever standeth in the Temperature that hath no destroyer for all properties doe there mutually love one another and in the Love is the growth and preservation of the life 7. And we are heere fundamentally to understand how the grosse properties in the wrath of the Fiat in the Essence of the body have obscured and wholly shut up the heavenly essentiality in the Sulphur so that the heavenly man was no longer known as Lead doth hold the Golds spirit b b b Or blended avalled in it selfe that it is not knowne or discerned 8. For the desire viz. the first forme of nature which is the Fiat hath swallowed c c c Or with in the grosseness the heavenly part both in man and Metalls like as all the soverain power of or from the holy worlds Essence which is in all hearbs and all other fruits lieth shut up in the wrath and Curse of God in the darke worlds property in the Earth and springeth forth by the strength of the Sun and the light of the outward nature in the Essence through the Curse and wrath which budding or pullutation giveth a Soverain power and healing vertue for the malignant Essence in the living bodies whence the Physitian is arisen who seeketh and learneth to know the vertue and temperature thereof that he may resist and remedie the opposite Essence in the body which notwithstanding is onely a luke-warme and faint Sparckle thereof if he be not able and skilfull first to Separate the gross ravv wildness which is from the darke worlds property from his Cure 9. For if the captivated Essence of the heavenly worlds property may be redeemed from the Curse and wrath of nature then it standeth in the Temperature and if it then so commeth into a living body it doth awaken also the shut up or imprisoned life of the heavenly worlds Ens if that likewise be in the body and expelleth the wrath whereby the Sicknesse is destroyed and the Essence entreth into the Temperature 10. That this is certainly thus we may
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
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
introduced earthly will may dye in it 40. For the fire-soule viz. the first Principle hangeth upon the Band of the outward world and continually and eagerly introduceth Something of vanity into it whereby the virgin-childe of the Angelicall worlds Essence viz. of Christs essentiality is defiled obscured and darkned therefore it must be so refined purified and purged again and many a cold piercing rautish wind of tribulation Anguish and great perplexity bloweth upon this child it must be continually as an off-scouring of the world for its Kingdome is not of this world as Christ said my Kingdome is not of this world 41. But the effect is this when the fair morning Star doth dawn and arise in the virgin-child then the outward life is even illuminated Or while it â—ives here in this time and it giveth it selfe up unto the obedience of the Internall life as an instrument and Servant of the internall 42. And then the holy Spirit of God shineth forth through the virgin-child and preacheth Christ crucified and reproveth the world for its Sins and wicked malicious doings and shewes them their false hypocriticall erroneous way that they will needs be the children of God in the outward Kingdome in their selfe-contrived and devised wayes and will seeke an externall forgivenesse of Sin in their owne conceited and received wayes and yet will still remaine in the vanity and in the pleasure of their flesh and desire onely to make devout shewes before God and give good words in a soothing glozing glosse of fine hypocrisie as if they served God in their contrived Conjectures and Opinions but still they will continue in selfehood in the outward shew and Ostentation 43. These the holy Ghost doth rebuke and reprove by the Virgins child in Christs Spirit and calls them hypocrites and wolves in sheeps cloathing and crafty Foxes borne of the Serpents Ens in whom there is the very property of Toads Dogs and wilde Beasts and shewes them that they draw neer to God with their lips but their Heart is full of murther gall and Serpent-desire and hath no true upright Love-desire in it also it shewes them that they are but meer flatterers and dissemblers in their Office who onely seeke pleasure and Temporall Honour and Respect thereby that so they might be able to domineer and Lord it over mens bodies and Soules Goods and Estates and thus they serve God onely from without with hypocriticall mouthes but their heart hangeth to the whoredome of Babylon full of devillish murther and poyson against him that doth but touch their Conscience 44. Such children in the Serpents craft who are best able as cunning Crafts masters in Sophistry to turne this Suttlety most takingly and artificially the children of the world doe set up unto themselves for Teachers and will learne the way of God from them 45. These Teachers doe assume unto themselves and presume upon the writings of the Saints and proclaime with open mouth that they teach Gods word the holy Spirit is poured forth by their teaching and preaching and though their conscience doth even convince them that they are not capable of the Office of the Ministry and that they are in no wise the Temples of the holy Spirit who should teach in and by them yet they care not for that it brings them money and Honour Christ is gone up to heaven and hath placed and Ordained them to be Stewards and Vicars in his office they must compose and contrive their Doctrine out of the writings of the Saints and out of their Reason upon the Letter of the Scripture their heaping together and composing of the words in the forme of their Suttle Reason must be the voice of the holy Spirit they say the holy Spirit is thereby poured forth into the Hearts of men 46. And though they themselves be onely Cain and in their q q q Or composing of the texts or bare letter of Scripture litterall and Bookish rapsody in their Sermons doe cast forth a great deal of light lewd Cainicall scorne and brother-slaughter and oftentimes mix lies and truth together yet the holy Spirit must have taught and the Congregation must thanke God for such holy sound orthodox Evangelicall Doctrine as they call it and after their killing of their brother there they must also help with boldnesse courage and zeale to murther and slay Abel and the little childe Jesus in his members with words and deeds 47. Such Teachers the world sets up to learn the Kingdome of God from and whosoever can but lustily cavill censure and condemne others in their Gifts and propose it with fine Distinctions and suttle Arguments and cloath them with the mantle of Reason and hide the Wolfe which thereby murthereth and devoureth Christs flock under the purple mantle of Christ to him they give diligent attention for the fleshly Serpents Heart doth therewith sooth up and flatter it selfe in its evill property It hath even such an Artificiall nature and Constitution 48. Such Seed these Teachers chosen of men doe sow who onely desire the Calling for temporall Honour and pleasure but are not called of God and are also without divine knowledge and understand not what true divinity is they enter not by the doore of Christ but they come into place by the Election and favour of men through the means of their own willing walking and running these can no way be acknowledged for the shepheards of Christ for they are not borne of Christ and chosen to this Function and divine calling 49. They are onely the great Master-builders of Babylon where the Languages are confounded and men thereby set at ods and variance and they set up war and contention upon the Earth for they wrangle and jangle about the meer Husk viz. about the written word and Letter and they have not the living word of God dwelling in them from which they ought to teach the Spirit of Christ it selfe must be the teacher in the word with the living voice or Expression the Spirit r r r The humane Spirit of man must know and feelingly finde Christ in it otherwise none teacheth the words of Christ onely dumb sencelesse words without power and Spirit 50. Now the Spirit of Christ in his children doth reprove these and shewes them the true way viz. how we must dye wholly in Christs death to the selfehood and the false selfe-full desire of temporall pleasure and honour and be borne again of Christs Spirit with another new will and desire out of Christs s s s Or body Love in peculiar Reall knowledge and preach and teach Christ from our own peculiar and singular knowledge of him in our selves 51. This Babel in Cain cannot endure that one should teach that Christ himselfe must be the teacher in the humane Spirit they plead their Cause from the forewritten Apostolicall word and say if they teach the same then the Spirit of God is poured forth yes forsooth very right I say so
the same brought it into its own Dominion from the Angelicall into the Astrall and outward elementary Dominion according to its figure this the City of Cain viz. Hanoch doth signifie unto us viz. the Dominion upon the Earth 30. But now Hanoch cannot be the Ruler but the City is HEE that is the branch or the Countrey of the children of pride who departed from God in their own selfish power and authority now the multiplicity of wills must have a Judge being * * * 1 Sam. 8.7 they would not suffer the Spirit of God to rule them therefore the Spirit in Moses saith and Hanoch begat IRAD Gen. 4. v. 18. this is now the Governour who out of their own essence set himselfe up to be Judge and Lord over them viz. a Potentate and Tyrant 31. For the Name is very pregnant in the language of nature and signifieth a forth-breathing of life where the life doth soon l l l Or take forme it selfe in the Centre of the fiery property and Strong Might viz. in the Anger of God which was become Ruler over the life the same took Irad as a Lord and Tameour of the life and set him over Hanoch 32. From this root the Rulers of the world are arisen for being that man would not have God for a Ruler of his life and will God m m m Or permitted gave them the Ruler in Nature from among themselves that they might lord it over and rule one another 33. For God hath not given man any Law or Government among themselves but made him onely to be Lord over all creatures so that he should rule over all things but he himselfe would rule with his Spirit over man and Governe the humane life but being that selfe-hood would not then Irad that is the fires Strength and might sprang forth forcibly out of the humane Tree and set it selfe over the City Hanoch upon the Earth 34. But now Irad must have something wherein and wherewith all to set up himselfe to rule and Reign for the fires wrath and fury would not have suffered them and also the Government must be somewhat profitable and advantagious therefore Moses writeth now very right and exceeding wonderfully and saith Irad begat MEHVJAEL which intimateth very emphatically in the Language of nature an n n n Or apprehension taking forming or amassing to it self assuming of the outward and inward Centre of nature viz. of the outward and inward vvorld a Selfe-conceived bold couragious vain-glorious Arrogant minde which would possesse the Riches of the outward world in its Domination and Superiority viz. all manner of Creatures and Fruits and especially it denoteth a Splendour of the inward assuming viz. an Earthly God which externally sets it self in Gods Office out of this Name Babel viz. the Beast with the Whore vvas afterwards brought forth 35. And Moses saith further Mahujael begat Methusael this is now the right wonderfull Name vvherein is signified hovv the Life doth arrogate divine power to it selfe for METHVSAEL would intimate in the Language of nature thus much that is to say Mine is the divine Might I am an Angel set therein by God or I am the Ordinance of God vvhich indeed is true but according to the first Principle by the outward nature viz. a naturall Power and Ordinance 36. Moreover in this Name there is hidden under the Angel the prayse of the children who should be Subject to this Might and live under the same as under the divine Ordinance but this Angels Name in divine Povver doth first forme it selfe in the fleshly Selfehood for the syllable ME which beginneth the vvord of the Name doth first o o o Text take or conceive forme it selfe in the outward vvorlds birth in the Mine-hood and shevveth that this Ordinance doth not arise out of the Kingdome of heaven in Gods holinesse but out of the first Principle which formeth it selfe in the third Principle viz. in the outward worlds nature in to such an Order and therefore it shall and must be abolished and proved through the Judgement of God 37. And Moses goeth on to write and saith Methusael begat LAMECH now in this Name the hidden Mystery of the divine Ordinance by the Angelicall counsell is contained and it signifyeth in the Language of nature in this place as much as a Sending of the Angel over the Dominion of the humanity viz. over the Regions of the vvorld over the fleshly life which should be Subject to the Supreame governing Prince in nature 38. For here the Wound which Adam received is sought in that two Superiour Princes doe reign over the humane life viz. the ordained good Angel and the incorporated Evill Angel in the flesh also hereby is understood the powerfull assault of the Evill Angell from without and from within for the inward Spirit in the name goeth forth out of the Covenant of God and passeth into the outward world which denoteth how man would become lewd and prophane and also vilifie the Covenant of God and yet with the Assuming goeth againe into Selfehood and formeth it selfe in the forth-proceeding Angells Name which denoteth an hypocriticall whoredome in an Angells forme which entreth againe into the externall and at last casteth away the Covenant together with the Angels Name quite from it selfe 39. Further Moses writeth Lamech took two wives the one was called Ada and the other Zilla Gen 4. v. 19. Hereby is understood in the generation of the life's Tree thus much viz. that the humane life knew the wound vvhich was arisen in its p p p Stem or body Stock and thence forward tooke two wives that is a twofold Essence and will viz. ADA signifieth how the Soule goeth with the will through the Minde and formeth it selfe with the desire in the first stock of Adam and would be faine honest againe but the life had also taken to it selfe ZILLA for wife of the pregnatresse viz. fleshly joy and pleasure 40. The wife or will Ada would exercise a good Dominion and rule and maintaine it selfe upon the Earth according to Gods Command and she bare Jabal JABAL betokeneth the Simple plaine man such as Countriemen are c. for Moses saith Verse 20. that from him proceeded such as dwell in Tents and keep Cattle Verse 21. 41. But the other brother saith Moses was named Jubal who was the Father of all those that handle the Harp and Organ for the other will proceeded from the spirit of the outward world into temporall pleasure and joy and devised all kindes of joyfull Sport and pastime for the recreation of its life and this signifieth JVBAL viz. an externall Jocund Angel with whom the inward Spirit sported before it selfe in a likenesse 42. And Zilla saith Moses Verse 22. she also bare Tubal-Cain a master in all Brasse and Iron-workes that is ZILLA is the fiery desire which formeth it selfe in the humane property into a Substance of Sulphur and Mercury
Spirit did continue and then the Turba in all flesh shall perish or be thrown down for this Sorrow was nothing else but that the Word in the Covenant did grieve at the misery and vanity of man and would comfort mankinde by the Covenant through Noah which comfort did first open it selfe in Abraham viz. in Enos his manifestation 24. For the comfort went forth in the Love of the Covenant and opened it selfe with its branch at its right Limit or juncture of time for God hath confined all things into a certain limit when every thing shall come to passe and from the comfort of the Moving Word in the Covenant proceeded forth the judgement that the old Adamicall man with all his desires concupiscences and lusts should in the Covenant when the same should open it selfe in the flesh be drowned and mortified in the same New humanity of Christ and out of the comfort of the Covenant a new humane Spirit and will should arise which should live in righteousnesse and purity of which the Deluge was a type 25. For the griefe or Repentance came out of the Covenant upon the formed word in the life and therefore seeing the same word Repented of the vanity thereupon the vanity of the creature must be drowned for the will in the Covenant went forth from the vanity and grieved the life of God and moved the matrix of Nature in the waters birth and drowned the fiery wrath in the fires Nature 26. But the Spirit in Noah doth especially complaine here against man for their Sodomiticall beastiall Concupiscence and filthy lusts of the flesh viz. Against unchastity and unclean lascivious wantonnesse and also against the High Oppressours and Tyrants who put forth and advanced themselves in their own lust and would rule and domineere and no longer suffer the Spirit of God to rule in them and reprove them that they had intruded themselves to compell and tyrannize over one another without Command all this was an abomination before God and it grieved the Spirit in the formed Word that it had brought forth such Evill Beasts and would no longer endure them 27. Even this same propheticall Spirit whose root did open and display it selfe in Enoch which also by Enoch did propagate and put forth its Line with its branches which also by Noah did grieve at the wickednesse and iniquitie of mankinde and drowned them with the Deluge even this is he which now also doth grieve at the Great Sins and vanity of Men for his mouth is at present opened he hath been translated in the Spirit of Christ Now this word which became man doth Repent at the vanity and wickednesse of men that its children of the new Covenant will not * * * Suffer the Spirit of Christ to draw them give willing obedience to the Spirit of Christ therefore this propheticall Mouth doth now disclose and put forth it selfe for it is the Time of its manifestation and proclaimeth the Great Deluge of Gods Anger and the Flaming Sword of Elias who also was Translated into the Mystery for he must draw forth his Sword in the Turba 28. Let this be told thee Babel he complaineth mightily against thy beastiall unchastity and Tyranny Against thy own usurped power force and violence wherewith thou art proud and wanton and hast thereby set up thy selfe in Gods Government he will drown thee with thy Tyranny and beastiall wantonnesse in the fire of Anger Seeing thou wilt not repent thee of thy vanity therefore he repenteth through thee vvith the Turba and will drown thy Turba that so His Repenting may be made manifest in his children and also his refreshing Comfort and consolation might be manifested out of his Repentance 29. For without Gods repenting there is no true Sorrow or repentance for the vanity for the naturall spirit desireth not to Repent yea if it could be more wrathfull malicious Evill and vaine it would please Love and delight it selfe therein for it is Nature's spirits Strength and Might but the Word of God which in the creation did Impresse and give it selfe into the humane Ens for a Soverain powerfull and holy life the same incorporated engrafted Word of life if it be stirred and moved doth repent and grieve that it hath such an Evill Beast in Nature on it that saith it repenteth me that I have created the evill beast in nature 30. But this Sorrow is not a Sorrow to annihilation as if he would have no more to doe with the creature but it is a Sorrow which saddeth and moveth Gods Heart viz. the holy divine word and setteth the naturall spirit a time for to repent that so it might enter into divine Sorrow but if it doth not then he will drown the Naturall Spirit in its Evill will and wayes as came to passe in the Deluge 31. God said the Earth is corrupt and full of perversness Vers. 11. and the End of all flesh is come before me I will destroy them Here is againe a great Mystery in that God said the Earth was corrupt before him that all flesh had corrupted its way and that the Earth was filled with * * * Violence perversness through them and lo he would destroy them The Earth was afore with Cain accursed according to the vanitie's property but now he saith also in this place all flesh hath corrupted its way the end of all flesh is come before mee This is not so mean and slight a thing as one would looke on it to be for the Spirit complaineth against all flesh that all things were become vaine in his Sight and full of perversness 32. Now saith Reason a Beast doth not Sin it doth according to its Natures property how can any perversness be attributed to it so far doth reason goe and further it knowes not also it understands nothing of the divine mystery It understands nothing of the formed Word that hath formed it selfe through the Nature of time It saith onely God hath created and made and considereth not that all things are created in the word that the Word hath introduced and compacted it selfe into an Ens Also it will know nothing of the Eternall Spirituall Nature of divine Manifestation it understands nothing of the Ground or Originall of the outward visible world with its creatures when it saith God hath made all things out of Nothing then it meaneth that he hath so spoken it forth and yet it is wholly blinde and Senseless in it it looketh onely upon the outward Colour and knoweth not from whence it taketh its Originall thus it is onely learned in the externall Colour and prateth of the painted worke of the outside and shell and concerning the Ens whence the Colour ariseth it is dumb and senseless 33. The Spirit complaineth against all flesh upon the face of the Earth even * * * Text liveth in the aire and fire whatsoever hath breath and Sence the outward Nature had corrupted it selfe in Every kinde of
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
the Angelicall Spirituall world and the woman was taken out of him and both were in this Turba * * * Text figured formed unto the outward naturall life 25. This Turba is that wherein God did also set the Curse which with Noah was first at the End when God said the End of all flesh is come up before mee and out of this forty-dayes-produced Turba the fountaines of the deep did arise in the water-Source and drowned the Turba in the flesh of these Sexes 26. For from the Sin of Adam came the Deluge over the world and this forty-dayes-produced Turba was the Sin in the flesh otherwise if the water-fountaine had not opened it selfe the fire-fountain had proceeded forth out of the Turba in the wrath of God Therefore God said it repented him that he had made the creatures and his Sorrow went into the Turba and drowned it 27. And let the Reader be put in minde that so often as he findeth the number forty in the holy Scripture that it altogether in the Beginning pointeth at the forty dayes produced Turba viz. the forty Dayes of Moses upon mount Sinai Item the forty yeares in the wilderness also the forty houres of Christ in the Grave also the forty dayes after his resurrection before his Ascention doe all belong unto this and all the numbers forty in the Secret and mysticall propheticall sayings of the Prophets for out of this Turba the Prophet is arisen with his Prophecie 28. But in that I say that if the water-fountaine had not been opened the fire-fountaine would have broken forth is also true for the children in the Turba would have also burnt Noah in the Arke with fire if the most high had not hindred and prevented them with the water for the fires Turba was moved in them this was the worlds end or the end of all flesh for at the End all shall be purifyed and purged in the fires Turba for it will enkindle it selfe 29. There is a very great Mystery in that which the Spirit saith in Moses Noah was five hundred yeares old when he begat Sem Ham and Japhet which otherwise is against the ordinary Course of nature to beget children in such a naturall Age also there is a very great mystery in that God said that he would give the world an hundred and twenty years respit and yet the Deluge came in the Six hundreth year of Noah viz. in the hundreth yeare after the warning or notice thereof and it signifieth the abbreviation of time in its naturall course and also the End of the world hovv that there shall be an abbreviation or shortning of time in the Circle of the conclusion of all Beeings Quere this Treatise by it selfe of which we will mention something in a Treatise by it selfe if the same be permitted us 30. When Noah entred into the Ark Moses saith Vers. 16. the Lord shut him in the intimate signification of the Spirit heere is He shut up the Second time or Age of the world which was at the End being the fire would faine have moved it selfe therefore the Lord shut it up with water and herewith also he opened the Gate of his Entrance to goe forth in the Third time and begin the Second Monarchy in the outward world for the first time was in Paradise the Second under Seths manifestation in the third Enos's manifestation should be opened and set forth 31. And Moses saith further Chap. VIII vers 3.1.2 and the waters stood upon the Earth one hundred and fifty dayes then God remembred Noah and every living thing and all the cattle that was with him in the Arke and God caused a winde to passe over the Earth and the waters asswaged and the fountaines of the deep and the windowes also of heaven were stopped Moses saith God Remembred Noah now reason thinketh had he then forgotten him whereas he is present to all things and is himselfe through all and in all things the Spirit in Moses doth here hang a vaile before the Mystery that the naturall man doth not understand it 32. Gods Remembrance here is the beginning of the Third Time even the Beginning of the Second Monarchy in the foure Elements with the creatures for in the Covenant made with Noah the Second Monarchy was comprehended which went forth out of the Centre of the Generatresse through the divine wisdome in Nature 33. And Moses speaketh further Vers. 4. when the waters were abated the Arke set it selfe down upon the Mount Ararat This Name ARARAT doth plainly hint unto us in the language of nature a mountaine or a Compacting and an Amassing of an Essence out of the Centre of nature even out of the wrathfulnesse being the Anger of God had then reposed it selfe there the Arke stood upon the Allayed Anger but the last Syllable in this word Ara-RAT doth signifie that the wrath of the eternall nature proceeding from the Centre hath betooke or formed it selfe into an active Dominion and would thence forward ride through nature as a warriour and mightily exercise its Power and violence in the humane property whereby they would undertake warres and advance themselves in Pride Pompe and Power and butcher and slay one another Eagerly Contending about this mountaine of the wrath's Might or Severe humane Authority 34. This Mountain Ararat denotes the Houses of the Great ones or domineering Potentates upon the Earth viz. the Great Castles Forts and Bulwarkes the mighty mountaines of the Power violence and strength of the Rich and also the high Nobility sprung up from the mystery of the Great world upon which Kingdome the Arke of Noah hath set down it selfe but the Covenant with Noah I meane the Kingdome of Christ hath set it selfe to be an Eternall Lord over this mountaine of the warlike might and force of Armes sprung up from the Anger of God which dominion and Reigning Power of Christ shall abolish and take away the Kingdome of this Mountaine and quite suppresse it and it denoteth unto us truely fundamentally and exactly that this Power and Authority would take upon it in its own Power the Arke of Noah viz. the Divine Covenant and carry it yea put it on as a Garment and proudly perch up it selfe therein as if it had the Kingdome of Christ in its own Power 35. And also it shewes and denotes unto us how that this mountaine of the wrathfull Anger of God in the humane property or in mans Nature would beautifie trim up and adorne it selfe with the Arke of Noah and would proclaime it to be the holy Arke of Christ and yet it would be onely founded upon the wrathfull Anger and be onely an Antichristian Kingdome which indeed would Carry the Ark viz. the Name of divine holinesse in the mouth but its Heart would be onely this Mountaine A Vessell and Confused heap of Gods wrath and yet it would make devout shewes of holiness and glory in having the Ark upon it selfe but the Aym
is the inward Kingdome of the inward Eternall nature must help for the Soul is of the Fathers property and this Japhet doth typifie and the Soules spirit viz. the faire Image of God in the light which did vanish or disappear in Adam and stood * * * Or in the Image typically in the Covenant of which Sem was the figure doth point out unto us the Sons property who should open the Covenant thus also we are to understand that the Father in his will who freely gave us the Son tooke on one part the Garment of our Sins Covering and this was typified by Japhet and the Son on the other part who covered our shame with the Fathers will and this Sem was a figure of 25. For if Christ shall lay the Covering Garment upon our shame then the Soule must help that is it must give up and resigne its will wholly thereinto and goe backwards with its will towards the Bosome of the father and not any longer parley with it selfe in its own will and knowledge how it goeth or will goe but so it must take the Garment in true repentance upon its shoulders and leave the other part upon the shoulders of Sem viz. unto the true Image of * * * Or God Christ which is the pretiouâ— noble Sophia 26. Both these take the heavenly Garment and goe backwards to the Father and though they cannot see how they goe yet they goe in Faith trusting on Gods Mercy and turn away their eyes from the shame vanity and false will for going backwards and covering the shame in this place signifies nothing else but to Convert the Selfe-hood naturally going forwards in its own will and way and goe back againe into the ONE out of which the free-will departed and came into the monster or shame 27. Noahs drunkennesse signifieth that when Adam entred with his Lust and desire into this worlds property he became drunk in the beastall property and therein he uncovered his shame that is he disclosed and made bare therein the beastiall Lust now when this was done he stood before God in great shame and then the beastiall spirit in this Monster of false lust and poysonfull concupiscence brake forth and reviled the pretious heavenly Image and made it selfe Master 28. And thus Christ must in our Soul and in our disappeared and again revived noble Sophia cover the shame of our father Adam and his children for he would therefore not be borne of the Seed of man but out of the heavenly disappeared Ens and brought his living Ens of the holy world thereinto that so he might cover our monstrous * * * Text Seed Shame of the Soules property which Adams lust had uncovered with the heavenly Ens. 29. The corrupt nature which had opened it selfe now in Paradise went along in all men and though the Image of God was againe regenerate in the Spirit of the Saints as in a figurative forme untill the fulfilling of Christ in the flesh yet the monstrous Image was propagated all along in all in the earthly property 30. But being the First earthly world of the humane property was drowned in the floud and there the first Monarchies ceased the same figure did forthwith represent it selfe again in Noah and his Three Sons so that now the spirit doth here signifie from the very stock and root of the humane property how it should afterwards be viz. the Tree of man would in its properties introduce it selfe into boughes and branches that is spread forth it selfe into distinct Nations and Governments and that they would not all know the Onely God according to the light of his Grace and how that God would represent unto them the light of Grace in the Generation of Sem. 31. For Noah saith blessed be the God of Sem and let Japhet dwell in Sems tents by the God of Sem he meaneth the holy word in the Covenant intimating how the same would manifest it selfe and then the Japhites or Gentiles which lived in the light of nature should come to the light of Grace manifested from the Generation of Sem and enter into Sems Tents and dwell therein this did point at the Gentiles who before knew onely of the Light of nature but when the word did manifest it selfe in the Person of Christ with the gratious light of the Gospel they came into the Light of grace 32. And even here Ham viz. the fleshly lust-spirit must be in its own property and selfehood a servant among the children of light for the children of God doe compell him to servitude and keep him under and take away his reviling scorning will for the spirit of Ham which Noah cursed doth intimate how this Hams spirit would be great upon the Earth and goe on onely in its own proud monstrous and beastiall knowledge and scoffe at the children of the light account them fooles because they hope upon something else which they doe not outwardly see 33. Thus the spirit in Noah pointeth out unto us three Sorts of men first it signifieth the children of faith who nakedly and meerely looke upon the hidden light of Gods grace and have the same shineing in their Hearts 34. The other would look upon the light of Nature and Reason and would endeavour to fathome and search out the hidden light by the strength of reason and that they would therefore contend dispute wrangle and jangle and bring forth many wonderfull strange monsters and Conceits out of the light of nature and set them up for Gods or Gods light as it hath so come to passe among the Christians and Gentiles 35. The Third Sort would be of Hams nature and Generation and know neither the light of nature or grace but walk as the Beast and be onely Titular verball praters and litterall children and moreover mockers scoffers and fleering Apes who would also be called the children of God but their knowledge would be onely of the externall Stone-Church a meere custome and verball round of a * * * Or Divine Service as they call it Service of God where the mouth would use indeed the Name of God but the heart would onely bring forth a beastiall spirit to earthly pride lust and pleasure 36. Thus the spirit of Sem Ham and Japhet would dwell together in one Congregation Sems generation in faith hidden among the Japhites as a poor disesteemed contemned abject people but the tribe of Japhet would set forth themselves with great plausible words with great and huge ostentation of Gods Service but yet it would be but as an hypocricy and seeming holinesse proceeding from the light of nature but Hams linage would be full of gluttony and drunkennesse scoffing and reviling and they would mock at both viz. the children of the Caine-like seeming holinesse and also at the children of the true light and would live as the wilde brute beast and yet in their Swinish life would be children of Grace by an outward appropriation or
compacted spirits of the Letters whereby men contend about the Spirits of the Letters 42. We have lost the Five vowells in the Alphabet which doe introduce all the spirits of the Letters into one pure harmony and the five vowells are as t' were sencelesse or dumb in reference to the other letters and yet they are the life of the rest for there cannot any word be formed but there must be a vowell 43. Now there is no better way or remedy to bring us into union that so we may become ONE again with one another One people One Tree One man in Soul and body then to destroy and kill all the Images or formes of the Letters in us and suffer none of them at all to have its owne selfe-life not desiring to know or will any more of God save onely and alone what God willeth to know in us and through us and also that we doe immerse or resigne the Soules hunger and desire meerely onely and nakedly without any other knowing or willing into the five vowells and therein the great holy Name of JEOVA or JESVS viz. the living word is manifest which giveth life unto all things and not according to the property of nature desire and will the different variety of many things but give up our selves into the one onely Love-Sun therein He is manifest 44. As the outward Sun giveth life and power to the whole world so likewise this onely Name in its Power giveth life and understanding to all the Letters and understand us aright what we meane by the whoredome of the Letter 45. The letters viz. the properties of the Sensuall tongue have introduced themselves into an externall forme or selfe-full will and understanding and brought themselves with the vowells into a compaction selfe-comprehension or particular formation and when this was done then JESVS viz. the holy Name JEOVA died or disappeared in the Sensuall tongue in the Letters with the five vowells of the one onely holy mentall tongue that is the spirituall Man which was resigned in and to God dyed to the divine understanding and will 46. Now there is a selfe-willed Beast of Selfishnesse and own-hood brought forth out of the spirit of the other letters which doth onely kill Christ in Paul 2 Cor. 3.6 and bring forth dead fruit for Christ saith the letter killeth but the spirit maketh alive understand this thus 47. The divided Sensuall tongue killeth us sets us at ods and variance leads us into Babel but the spirit of the vowells viz. the holy Name of God doth againe revive and quicken us in him therefore the holy word of the five vowells did again when as the spirits of the letters were divided and brought into the Selfehood of the wonders of God espouse and incorporate it selfe forthwith in Paradise with the precious covenant into the Letter viz. into the Naturall man for to manifest it selfe again with a motion in the Compacted Tongue and to introduce the holy Sence again into the Sensuall tongue 48. Thus understand us aright the literall forme in the Sensuall tongue is now the Evill Beast which will domineere in its own power now into this evill Beast the spirit of the five vowells viz. the Name JEHOVAH which with the H hath breathed the JESVS thereinto hath given in it selfe and killed the evill Beast viz. the Selfe-will and hath againe Tinctured the spirits of the Letter viz. the right naturall man with the Tincture of the holy Name of the vowells or JEHSVS and with the Love hath slaine the death or deaths in the letters and destroyed their Selfe-will so that the spirits of the letters cannot any more introduce themselves into a selfefull Compaction of the Sensuall tongue for they are dead in their owne will and the Spirit JEHOVAH in JESVS is become their life Rom. 6.2 so that they live no longer to their Selfehood viz. to the nature of the wrath but in that they live they live to God 49. Thus now the Beast of the whore is in us outwardly viz. in the mortall man and inwardly is Christ in the immortall man who is passed through the death of the letters and hath turned the death into life Joh. 5.24 50. Now it behooveth man and his main happinesse depends thereon that he also dye unto the Images of the letters in him and disclaime or depart from all Reasons schollarship or knowledge of nature and all babylonicall Master-builders however they be called and enter into the one onely life JEHSVS and not at all dispute about the way where it is but onely d d d Or consider think that it is in him that he must forsake all whatever he hath either Art wit or skill c. and become one barely and nakedly in himselfe bring himselfe into the ONE viz. into Gods will and be freely willing with whatsoever it will worke or doe with him he must give up himselfe will-lesse and leave himselfe wholly in Gods Mercy and bring all his learnings into this one onely Thing that he in his teachings and learnings will not doe or speak any thing but what God willeth through him and thus all Images opinions and conceits doe dye in him and the Soules life falleth into the onely living word which hath manifested it selfe again in the humanity 51. For this is the great Beast of the Babilonicall whore in us that we bring our selves into the Images and formes of the Letters and make Opinions to our selves that Opinion is a Beast 52. Also we must not desire to know and will our selves but dye continually with our own selfe-will and in all things give God the honour and give him againe that which he giveth us viz. whatsoever understanding wisdome and skill we have and acknowledge that it is not our owne but that the divine Sun shineth out of and through us and worketh in us as it pleaseth 53. Thus likewise we must diffuse and give out againe our power and vertue which the divine Sun worketh in us universally to all without any gaine advantage or hire from any whosoever shall help to maintaine and nourish our life unto him we must be thankfull and not flatter any for his authority's sake or receive his false glance shew or lustre into this Sun-light but all must be in Generall or Common as the Sun-shine doth give it selfe universally and gives no strong Great or Potent thing any more but its purity and brightnesse it Tinctureth the Earth and its children with one onely power and vertue and giveth life and strength to all things 54. Herein now we shall know whether one be a Teacher sent of God or whether he hath his rise and originall onely out of the spirit of the Letter if he be born universally out of the Love then he hath the light of divine knowledge viz. the Sensuall divine understanding a Tongue Tinctured from the divine Ens of the five vowells and speaketh from the Spirit of God rebuketh and teacheth
powerfully without respect of any mans person and hath no Image or mentall Idoll in him for he teacheth from the Spirit of God even what the same spirit teacheth in him 55. But if he be a Master-builder of the Towre of Babel born of the spirit of the letters viz. of the disharmony or diversities then he is a hypocrite and flatterer a glozing fawner that will say any thing to please those that are gainfull and advantagious to him a soother of those that doe help to honour his Maozim and adorne his Letter-God in the divided tongues a scorner evill speaker and bold censurer of those that doe not honour him in his forme and Sect of religion a selfe-applauder ambitious proud and under a glistering shew of Religion and seeming holinesse a covetous malicious envious one putting forth himselfe with ostentation that so he may be knowne and honoured he will be applauded and set by of man attributes to himselfe understanding and wisdome and boasteth of wisdome and a rectified judgement and understanding and yet hath none of them but he is onely a builder on the Tower of Babel viz. of an externall figure and forme a painted Christian he will undertake to teach others and yet he himselfe was never taught of God he teacheth onely from the forme of the compacted spirits of the letter which have compacted themselves in evill and good he taketh these into his owne power and ability and compacts and sets the words together into an Opinion 56. And that opinion is the Towre of Babel and they which run after him and associate gather and binde themselves with him in the opinion are the City Babel viz. the children of Nimrod who will climbe and ascend up to heaven upon this Towre and are continually a climbing up their whole life yet come not to heaven in the opinion but when the time of the outward literall constellation is out then this built Towre falleth down viz. the outward man together with his opinion and all shatters and breaks to pieces even to the onely soul which then standeth naked and bare before God 57. Here is now no remedy unlesse that it hath the one onely spirit of the Sounding Letter viz. the enformed word of God in it so that it is able in its desire to attract and draw the same to it selfe and cloath it selfe therewith that the same doth cleave and break in pieces all the formed contrived compacted tongues and Images of the letters and introduce them into one onely tongue and will which is God all in all all things must enter againe into the ONE viz. into the universall in the multiplicity there is nothing but strife and disquietnesse but in the Onenesse there is an eternall Rest and no enmity or contrary will 58. Now when we doe truly consider againe what the Towre and the City Babel is in its formed Image upon the Earth and what and where it is then we find it clearly pourtrayed before our eyes that it is the great Houses of the Churches Cloysters Fortresses and also the strong walls and Towres of the Citties upon the earth wherein men hide themselves from force and power and in the Opinions play the Hypocrites before God in the Churches Cloysters and strong holds and cry unto him that he should receive and accept of them in their contrived framed and received opinion of the letter 59. What is all this an Idolatry and hypocricy An Antichrist with shew and glistering glory what doe men bring into this glozing hypocriticall Babilon nothing but Images mentall Idolls and selfe-contrived opinions forged out of the forme of the letter what doe men carry home with them from this hypocriticall specious house onely the Images of the letters into these Images and conceits the poore captive soule doth wrap it selfe which notwithstanding is full of fear doubting and trembling by reason of the conceived and received Image or opinion and is continually in feare least another people might break in upon its received framed Images and destroy and overthrow these its received Images and therefore men have made Fortresses Bulwarks and Towres and strong walls about their Cities and Churches that so they might defend themselves least the Towre upon which they would ascend up into heaven should be destroyed 60. Now saith reason these are indeed houses of meeting where men doe teach and instruct the simple and ignorant where men sing and pray c. lo externally in and among the literall men they are onely the Towre and City Babel but internally among the children of God in whom the Temple of God is where the Images and mentall Idolls are destroyed there is Christ that is in those who have pulled down and broken all Images and opinions in them and are entred through the conversion from Images and conceits onely and alone into the onely meere naked Grace Mercy and Free compassion of God and esteeme themselves as wholly unworthy empty Nothings and become as 't were dead in themselves willing or desiring nothing else save onely the meere purity of God in his Love-will and account themselves too unworthy of attributing or taking any thing to themselves and freely fall in deepest humilty into Gods tender mercy as if they were not and wholly cast their desires and wills into Gods compassion so that what he wills and doth in them that they also will and nothing else in these I say it is a house of teaching and an house of hearing a Temple of God where the Spirit of God teacheth heareth singeth and prayseth in the Soule for they are dead to all selfehood and selvish willing and weening and doe melodize with unity and onenesse of Spirit in the praise of God in the knowledge of the holy Ghost these are the Church of Christ. 61. But the rest have onely the Towre at Babel in the opinion in their conceits and Images these Idolls they carry with them into the Houses of stone and glory in them worship them and carry them again home with them and fight for them as if they had the living God in them and wage great warres for these Images laying Countrey and people waste and desolate and yet they are more foolish then the Birds in the air which doe all praise and honour God in one tongue and understanding for they are all without any Images whatsoever the great God doth with them therewith they are content 62. The humane Tree is onely one Tree if they continued in the one onely God who hath created them and did not make unto themselves Images who would set them at odds and variance about God they indeed * * * Acts 17.28 are and live in the one onely God and yet they contend and jangle about God 63. Wherefore doe they contend for the Idolls of their heart for the Stone-houses of the Churches and for the pride of the Images and forged opinions every one will honour his Image and set it up aloft as an high Towre
the end of dayes shall purge the floar the Ninth number is the heavenly Tincture of the fire and light and the Tenth number is the Love-fire viz. the Triangle of the holy Trinity in the majesty Signified enough to those that are our school-fellowes The 40. Questions it is explained at large in the Fourty Questions of the Soule even the Philosophick discourse at the beginning and entrance of the same Questions 21. Out of these Ten properties of the Names in the line of the Covenant the Oracle viz. the divine voice was made manifest in Abraham and therefore the Spirit of the Lord commanded him to goe from his own Countrey and from his kindred for the voice of the divine manifestation with the Messiah or Christ should not come forth out of his Kindred viz. out of his owne bloud but out of God but yet in him lay the vessell viz. the Ens in which the divine voice would manifest it selfe and therefore because another Seed should be introduced into his owne feed viz. an heavenly Ens Joh. 3. he commanded him to get out from his kindred and fathers house 22. For the possibility and Ability to the divine manifestation did not stand in mans Ens but in Gods but mans Ens must come thereunto that so Adams heavenly disappeared Ens might be quickned in Christs living Ens and in Christ arise from death therefore God said to Abraham get thee into a Land that I will shew thee here the Spirit signifieth that he should not see God in his fathers Countrey that is in the earthly man but in the Land which the Lord would shew him in his Seed which was another Seed out of the divine Ens in this strange Seed he would blesse his own seed that is tincture it with the divine tincture of the ninth number in the Sacred Ternary even with the Tincture of the holy spirituall world 23. For thus said the Lord to Abraham Gen. XII 1 2. Get thee out of thy Countrey and from thy Kindred and from thy fathers house into a Land that I will shew thee and I will make of thee a great Nation and I will blesse thee and make thy Name great Thou shalt be a blessing I will blesse them that blesse thee and curse them that curse thee The Great Name which he would make him in his seed that was not to be understood onely as to the Kingdome of this world for Abraham was onely a stranger upon the Earth and must wander up and downe from one place to another and possessed no Princedome or Kingdome as the great Names of the Gentiles out of the Sensuall compacted tongues for he was to be a stranger and Pilgrim upon the Earth in the promised Seed and blessing for Christ said also his Kingdome was not of this world 24. But the great Name which should be a blessing wherein God would blesse all Nations was the hierarchy of Christ in the Covenant which would open it self in Abrahams seed This was an Eternall great Name of a Royall Hierarchy of an Enthroned Prince in divine Power and Omnipotence which should rule over the Curse for God said he would curse them that cursed him viz. the apostate revolted Devills and all wicked men who would curse this holy Seed and blessing upon their Head this Seed should tread 25. And here under Abrahams great Name and blessing the person of Christ is wholly to be understood for he said in thee all Nations shall be blessed and thou shalt be a Blessing Now all the families of the Earth could not be blessed in the outward mortall man of Abraham for Abraham dyed and his children and grand-children were a long time strangers Servants and bond-men in strange Countries as in Egypt for three hundred years and upwards and had no Scepter till under Moses who also was no King but a Prince of God which Princedome continued unto King Saul where they would indeed have a King against Gods command and will whom notwithstanding God did afterward reject and set up David to be King out of the propheticall spirit in the compacted Mentall Tongue under Christs person who should bring forth and manifest the geat Name and Eternall Blessing 26. But here now we are rightly to understand what the Person of Christ should be under this Name and Blessing not wholly a stranger or another person which should not be out of Abrahams and Adams Seed as some doe erre concerning it and install or set Christ onely in the promised Seed viz. in Abrahams promised Seed wherewith the poore captive Soul would be little benefited also hereby the * * * The Resurrection of our Earthly Bodies Resurrection of the dead out of these our present bodies would be wholly nullifyed 27. For if Christ were wholy another then also another or wholly a strange person must be borne in us out of Christs seed and flesh which would not be I or my selfe but wholly another man as some doe Erre that we are so borne of Christ as the dew is out of the morning which indeed is true but my I-hood or personality which was created in Adam out of the divine Ens viz. out of the good part of the Ens of the Earth which came forth also out of the heavenly worlds being as to the good Ens into a Coagulation must also be therewith joyned as the like is also to be understood in Abraham 28. For God said in thee all Nations shall be blessed he said not alone in me but he said I will blesse thee and make of thee a great Nation and make thy Name Great and thou shalt be a blessing thou thy Self shalt be it that is Christ should become Abraham and Abraham Christ. 29. For the Seed which disappeared in Adam and dyed to the mentall life into which God engrafted or incorporated the Limit or Aym of his Covenant with the quickning Word the same is that into which God would introduce his Blessing viz. the living divine heavenly Ens and would blesse Abraham and Adam and their children in this re-quickned Ens or disappeared Seed and make them truely alive the living Ens of the word in the Covenant and the Adamicall disappeared Ens in Abraham should become one person and body for the same are one kinde of Ens. 30. But the poysonfull malignant Sensuall desire which the Devill had made monstrous had shut up this holy Ens in Adam in death and covered it with the grosse earthly property like unto a fair piece of Gold which were changed into Lead so that one would say the Gold is dead and gone and t' were truely so indeed if the Artist did not again redeeme it 31. Thus likewise the heavenly Artist would not reject Adams disappeared Gold and make clean another new thing but he tooke his own Tincture and of his own Gold out of which he had made Adams Gold and tinctured Adams Gold with his own Gold even with his Tincture that is
confirmed the Covenant of Righteousness he then sent these two Angels viz. Gods truth and judgement to Sodom to blott out and destroy the children of Ham viz. the malicious vile rebellious halfe-Devills men that so the Devills Kingdome might be lesned and not grow so great upon the earth and hinder his Kingdome The inward Figure stands thus 24. It rained brimstone and fire from the Lord from Heaven saith Moses This was not the inward hellish fire which at the End of dayes shall purge the Floar otherwise the foure Elements would have been changed it was onely a figure of the future The Originall of the brimstone and fire was generated in Turba magna in the third Principle it was onely a Sword of vengeance The inward fire consumes earth and stones and all Elements but this was onely a fire as is generated in the * * * Thunder-clap Tempest in Turba magna in the * * * Or Excrement Egest which the Constellation casteth forth from it selfe which is a materia thereunto although it be no palpable matter or substance yet it is a spirituall substance in which Mercurius doth enkindle it selfe in the Salniter viz. in the fire crack where then also the flagratt or fire crack doth fix it selfe into a Substance or Essence which is Brimstone 25. For the Three first properties viz. Sulphur Mercurius and the Salt-sharpnesse are in the Originall as they are yet a spirit onely one Thing but when Mercurius viz. the Sound of the formed word doth move it selfe in the Principle viz. in its first Originall by an Opposition or Contrary Aspect then he is terrified in himselfe that is the motion stirreth the Originall of the heat and cold viz. the Originall of the first Principle according to the cold and hott fire which is the beginning of the Contrariety and horror from whence the fire-flash or Salnitrall flagratt doth arise where also the Three first viz. the heat the cold and the Sound do each impresse and introduce it selfe into a peculiar substance in the Flagrat viz. the heat into Brimstone and the cold into a saltish property and Mercurius into a watry property and yet they were not wholly separated and each of them of another or sundry substance by it selfe but fixt together according to one property 26. The like also we are here to understand concerning the Brimstone-fire the wrath of the first Principle viz. Gods Anger according to the eternall nature did behold the outward nature in the third Principle with an * * * Or Darâ—ing flash Aspect which is called Turba magna being a Turba in the Soul of the outward world in the spirit of nature whence the outward nature doth enflame and enkindle it selfe and the * * * The prime Ternary of nature three first properties do fix themselves into a Substance viz. into Brimstone Salt and into a Mercuriall poysonfull water in which the flagrat or flash of the fire did enkindle and impress it selfe and so being enkindled did rain upon Sodom and Gomorrah and upon the Plain of the Countrey and destroyed all this is it which is said The Lord rained brimstone and fire from the Lord out of Heaven 27. Not that this matter of the Brimstone and fire came from the inward heaven but the wrath came forth from the inward into the outward Principle so that the outward in the Might of the inward did impress and enkindle it selfe out of the properties of the inward and this is a reall Type of the inward dark world if the same nature doth move it selfe then it is even so in spirituall property which God calleth his wrath and Anger and a consuming fire for if this inward spirituall dark World did move it selfe the outward World with the four Elements would forth with be swallowed up in this same spirit-fire which shall come to passe at the End of Dayes 28. And here we have a figure of this in Lots wife who was turned to a Pillar of Salt that the three First properties had moved themselves for she after that she had looked back into the Turba was apprehended or taken in the Salts-spirit in its Impression which denoteth that she was * * * Or that property was most predominant in her most of that very property viz. Covetous in the desire in which she also was taken and apprehended in the sifting Probation of the Angel 29. And though the Angel had defended her from the fire-wrath yet she was taken in the wrath of nature of her own peculiar property viz. the Turba magna laid hold of the Body viz. the substance of the third Principle and changed it into its own peculiar property viz. into the might of the first which was chiefly predominant in her Body according to which property also she was apprehended in the Turba 30. And we ought not to account this a strange thing for we have very much hereof in the Scripture Let us look upon Vzza who was apprehended and smitten by the Ark of the Covenant when he did onely touch the same when the wrath of God was moved but in the * * * That is awakened and stirred up and not atoned Sound Let us see also how it seized on the Philistins when they had the Ark of the Covenant with them also how it devoured Chorah Dathan and Abiram by Moses in the Wildernesse all these have but one Originall but each is peculiarly manifest in its own matter and manner according as the Turba is enkindled among the Three First properties 31. But if Lots wife had apprehended and laid hold of the word of Truth and Mercy in the Message of the Angel it had well protected her but shee did not beleeve what the Angel said and very like shee loved her Temporall goods all which shee must forsake and looked back again and earnestly longed after the Temporall and the Turba of Time did also apprehend her so that she according to the substance of the Body must remain in the first matter out of which God had extracted the Limus of the earth and formed it into a spirituall living Image untill the Lord shall again transmute the same substance into a spirituall Essence 32. And it was don to the End that man should yet see what he is according to the outward Body if God withdraweth his Spirit therefrom and that he requireth the ground of the heart and not onely a mouth-hypocrisie and flatteries of a seeming holy devout lip-labour that a man should onely comfort himselfe with the Grace tendered feeding himselfe with an outward apprehension or application thereof and receive the same onely as a free gift of grace from without and yet remain an Evill Beast in the spirit and will 33. As the present Babylonicall Christendome doth which also with Lots wife receiveth the grace onely externally or by a strange Imaginary Imputation and comforts it selfe with the grace but remaineth in the heart in selfehood and the lust
of the flesh unconverted and hath turned its eyes onely towards Sodom but with the mouth it is gon out of Sodom and the body is yet at Sodom and looketh with Lots wife onely upon Covetousness and temporall pleasure and will not go with the heart out of Sodom 34. Therefore the Angel of the wonders saith Thou art sifted and * * * Taken or captivated apprehended in the Turba thou art guilty and capable of the Brimstone-fire thy verball hypocrisie in that thou saist that thou art gon out of Babel and Sodom doth not at all avail thee thou art wholly captivated with Lots wife in the three First being thou hungerest onely after the three first and usest the Spirit of Christ onely for an externall covering and wilt not hear in thee what now the Lord speaketh but hearest onely what the Antichrist speaketh in his pride covetousness envy and Anger how thou maist please thy Earthly mortall Idoll Maozim and Mammon viz. Selfe-Love Selfe-Will Selfe-Sence 35. Thou seekest and honourest onely the externall Idoll-God viz. Silver and Gold Copper and the fullness of the Belly to thy Luxurious sumptuous and Stately Sodomiticall pleasure and this Idoll is also sifted for thy sake and is made nigh and far off unto thee and thou understandest not what it meanes thou saist there is no danger and it may well be helped and amended we may contrive it well enough to a good use but thou knowest not what is thereby Signed and signified The most inward figure of Lots wife being turned to a pillar of Salt is this 36. When these two Angels came from Abraham viz. from the Spirit of Christ unto Sodom to Lot and he bowed himselfe before the Lord unto the earth and entreated these Angels to turn in unto him they entered according to the divine property Essentially in unto him in manner as they came in unto Abraham with the Ens of faith even so it was here for it was but one Covenant but in Abraham the Seed to Christs person was named and not in Lot as Moses declareth very sufficiently 37. Lots faith took the Ens from the Angel who brought the same to him from Abrahams faiths Ens for of one viz. of him who did move and manifest himselfe in Abraham they must all be sanctified now Lot by the Administration of the Angel understand formed Angels sent out of the divine property out of Christs Ens and word was sanctified as a * * * Or line of affinity proxime line or branch on the Ens of Abraham 38. And being Lots daughters were capable of this Sanctification and not the mother the mother must go again into the first matter and Lot must copulate with his two daughters in the blessed Seed for they were capable of it and none else in the world for two Potent Generations were to arise from thence viz. the Moabites and the Ammonites A Great people as the Spirit in Moses doth also speak very covertly and hiddenly concerning Lots daughters that the one said unto the other Lo there is not a man on the earth to come in unto us after the manner of men come let us give our father sweet wine to drink and then we will lye with him that so he may not know it and we may preserve Seed of our father for the mother was not capable of this holy Seed being she was captivated and taken in the * * * Or sifting Triall Probation in the Turba 39. Now Reason would object and say wherefore did not the daughters of Lot marry with Abrahams Generation why would they lye with their Father Contrary to the Right and Law of Nature and all Nations Answer This might not be for the Seed of Christ was called in Abraham but now there lay two other lines in the Seed of Christ as neere affinities which should be born of Abrahams faith viz. of Christ As Abrahams faith was born out of JEHOVA out of the Name Jesus so these two lines of Affinity were in the Tree of Wonders which should spring forth from Gods Truth Righteousness and be brought into the Love of Jesus this manifestation the Angels brought unto and into Lot which opening and manifestation did spring forth in Lots Seed 40. But being his two daughters did also stand in this judgement and were apprehended in the same Spirit which opened it selfe in Lot and received also the same properties as their father it must be so and it was so permitted of God that these two sons Ammon and Moab must be born of two Sisters of One Seed for they were to be two Nations proceeding from two Lines of nature yet from one root 41. But in that the Spirit in Moses doth so cover it and saith The two daughters caused their father to drink sweet wine that he did not know what he did and so were gotten with child of their father in the fathers drunkenness which yet seems to be wonderfully strange without Gods work The same is thus to be understood Not that it did not so come to passe it did so come to passe as the Text in Moses declareth but this was a work of the Spirit of God and hereby also he covereth the externall shame 42. For the outward work is onely a shame in Gods sight and also in the sight of all People but the inward work in its figure must be so and it is the true figure that the Man Christ viz. Gods Son should be born through a shame which also was a shame before God but so he took our shame and reproach upon himselfe and hung it as a curse upon the Tree of the Crosse and offered it up unto the righteousness of God so likewise both these lines must be covered with a Shame that they both might be sanctified onely and alone under Christs shame on the Cross and they should not dare to say that they were pure before God and nature for the Scripture saith * * * Rom. 11.32 He hath shutt them up all under Sin that he might have Mercy upon all 43. And that this was truly and certainly a work of God appeares in this that on the same day the mother was turned to a pillar of Salt and Sodom destroyed doubtless with all their housholdstuffe and Goods that yet they that same night they set about this work whereas they continued all night in a Cave of the Mountain by Zoar so that we may well thinke no naturall fleshly instigation did provoke them thereunto 44. But it must be that the father should be drunk that the humane understanding might not do it but that it might be Gods work also that the Soul of Lot might not be Turbated in the Tincture of the Seed with the shame of the daughters it must be don therefore as it were in mans drunkenness and misunderstanding least the Nations should make a Right or Custome thereof for the daughters of Lot were also as t' were drunk in the spirit
Ens and the kernells Ens is changed into one Ens so likewise it is here to be understood 18. Abraham received the divine Faiths Ens wherein stood his Justification but his life's nature had not as yet layd hold of it to its own power and strength for the divine Essence doth not give it selfe into natures own power indeed it gives it selfe into the Essence of nature but the divine desire doth not incline and yeeld it selfe unto natures owne selfe-will so that nature should have the predominancy a similitude whereof we have in the Corn which is sown into the Earth 19. The earthly nature cannot in its own power make another Corn and though it draweth the Corns Ens into selfe yet it bringeth forth onely a stalk in which stalk the Corns Ens groweth up and brings it selfe into a bloom and again into * * * Kernells seeds Corn whereunto the earthly nature with its Ens must be onely a Servant 20. And as the earthly nature of the earth doth alwayes first shew its child visibly in the growth and the Corns Ens doth therein hide it selfe the like also is to be understood here by Abraham the Adamicall nature in Abraham did first manifest it selfe with its fruit and that was Ismael but the divine Ens lay still hidden in his nature and sprang forth with Isaac and by Isaac the earthly and also the heavenly nature did again spring forth together albeit in One Seed 21. But as the earthly Ens in the stalk and the Corns Ens in the internall ground do grow up in and with one another and yet each setts forth its fruit viz. the earth the stalk and the Corns Mansion and the Corn or kernell the Blooms and fruits and yet the one without the other could not come to Essence the like also is here to be understood 22. Abraham was the field into which God sowed his Corn Ismael was the Root viz. the first birth Isaac was the fruit which grew from the seed of God understand out of the Ens of Grace and Ismael grew from the Ens of nature out of the Fathers property for the Ens of Grace had given it selfe into the Ens of nature now each did set forth its own figure with Ismael the kingdome of nature and with Isaac the kingdome of Grace was represented Isaac was the twigg which sprung up out of the field of faith viz. in the line of Christ and from him came Jacob viz. the Branch forth-spreading and displaying it selfe into a tree with many boughes and branches 23. Not that we are to understand that Jacob did onely grow and spring forth out of the kingdome of Grace for the kingdome of nature in which Ismael and Esau stood was also his Ground as to the creature but the Ens of Faith had given it selfe thereinto and Tinctured nature and advanced its power viz. the line of the Covenant of God in nature 24. As a Blossome upon the stalk hath far a more pure subtile property then the stalk and Root and as out of the Blossome first the fruit and a new seed proceedeth viz. out of the subtile so likewise in Jacob the Blossome of the kingdome of Israel first came forth and no more in the division as it is to be understood with Ismael and Isaac but both kingdomes together viz. the kingdome of Nature and the kingdome of Grace not any more each kingdome by it selfe or apart in the figure but in the type of the new regeneration shewing how God in his Love had given himselfe again into Man viz. into the kingdome of nature and how through his power the wicked Ens of the Serpent sown by the Devill into the kingdome of nature should be broken and killed 25. Therefore God called Jacob Israel viz. a flourishing forth-spreading Tree of many Boughes and Branches or as it is understood in the formation of the word in the high Tongue a flourishing or fresh springing of Paradise where the I gives it selfe into the Root to a new Centre and springeth forth powerfully through the root with which the word of the Covenant is understood in the Name JESVS for this I is the character of the unius viz. of the Eternall One in the divine lubet which Adam lost when he departed from the I viz. from the onely will of God and entered into Selfe and into the various multiplicity of the properties in their disharmony un-equallity and discord to try prove and tast good and evill in the five Senses 26. This I brought it selfe of Grace again into the divided rent and torn properties of the Adamicall humane Tree and sprang forth through and with the Adamicall Tree and hence he had his name Israel being as a great number and power of such branches all which do spring and grow forth in the new Tincture in which also the Ens of the corrupt nature grew up all along even as the Sunnes and the earths power doe work and grow together in the fruit of the Tree and are alwayes in contest one with another untill the fruit be ripe and a new kernell for another fruit be produced and also ripe and then the tree leaveth the fruit and sowes the new kernell for another young Tree 27. In this nature and manner also arose the strife and combate with Esau and Jacob in the wombe to signifie that the corrupt nature with the Serpents Ens should be rejected and cast off as the tree doth lett fall its ripe fruit and onely desireth the kernell to propagate its like so it was here when the Ens of Christ did stir it selfe up in Jacob then arose the strife and enmity for the Ens of Christ should rule and the wrath in the Serpents Ens that would also rule and hence came the Contest about the Dominion and kingdome the Ens of Christ sett it selfe aloft in Jacob and bruised the head of the Essence of the Serpents Ens in Esau and even there the Serpent stung Christ on the heel and thence it came that both the children did strive and struggle together in the wombe 28. Not that we are to understand that Esau was wholly out of the Serpents Ens no he was of the right Adamicall nature from his father Isaac and Abraham onely God did here set forth the figure of the kingdome of nature which was poysoned in Man and then also the figure of the kingdome of Grace shewing that the naturall man must forsake his own evill will and therewith also wholly immerse and give up himselfe into the kingdome of Grace and the figure which was here represented in Esau was to shew that the * * * Jocobs evill nature was as rejected of God as Esaus onely the figure was set in Esau not that he was personally wholly from all Eternity predestinated to damnation as Babel falsely teacheth Evill Adamicall man did not at all avail in Gods sight that it was not profitable for the kingdome of God
und he buried them under an Oake which was by Sichem And they went forth and the feare of the Lord came upon the Cities which lay round about them that they did not pursue after the Sons of Jacob. Thus Jacob came to Luz in the Land of Canaan which is called Bethel with all the People that were with him and built there an Altar and called the place El-Bethel because God there appeared to him when he fled from his brother This History once againe prefigureth powerfully the future times how it would go both with Israel and also with Christendome For when Levi and Simeon had committed that murther and slaine all the males of Sichem and taken captive all their wives and children having plundered and spoiled all then Jacob was afraid of the People of the Land and then God called him from thence to go to Bethel and make an Altar there The inward Figure standeth thus 2. When men both the Jewes and afterward the Christians were grown up in fleshly whoredome and unchast life and became wicked then would God's Spirit depart from them and then they began a spiritual whoredome and Idolatry and were erroneous in their opinions and would fall together by the eares and say one to another he defloureth his sister Dinah that is his worship and service of God and would fall one upon another and murther kill plunder spoile and rob one another with warrs and bring their Country to desolation and misery And then when they should stick in such misery and trouble they would attaine the feare and trembling as heere Jacob upon the murther which his children committed for the Lord would touch their evill consciences and call them again to Repentance as he did Jacob and his children when he commanded them to come away from the place of this murther and commanded Jacob to make an Altar to him viz. to the Lord that is in the lowliness of the feare of God 3. So the Spirit heere signifieth that God would then again send them Prophets and Teachers who would disswade them from their Idolatry and wicked life as heere Jacob exhorted his family that they should put away the strange Gods and the Pride of their ear-rings from them and then when they had thus seene the anger of the Lord which destroyed their Land and exceedingly devoured them for their Whoredome Pride and Idolatrous life then would they follow and obey the Prophets who reproved them for it and bring their Idols and strange Gods viz. their Idolatry before God and put it away from them and would again seek the Temple of God within them and then would God again build up his Altar in them and they would again rightly offer sacrifice to him viz. offer up their soules and would cleanse their garments that is their hearts as Jacob heere commanded his People this also would the Prophets and among the Christians the true Apostles and Teachers command and direct 4. And we see further heere a powerfull figure how Jacob tooke their Idols and Ear-rings and buried them under an Oake by Sichem where the murther was done O thou great and wonderfull God! What does this signifie Nothing else but that these their errors and Idolatry together with their warrs and contentions should thus for a long time lie buried in the anger of God 5. And seeing the Spirit mentioneth an Oake under which these Idols and Pride are buried the figure is cleere to us for an Oake is of a magnetick attractive kinde and maketh a †††Tougle tenacious hardness in its property moreover blackness duskiness and darkness This signifies that the former Idolatry Sins and Blasphemies which they have committed shall there in the hungry wrath of the anger of God in Turba Magna viz. under the great Oake in Spiritu Mundi viz. in the hidden mysterie stand still a long while 6. And what sin they shall commit anew all that will this magnetick Oake draw to it and bring it to the treasure of the former Idolatry and Pride till they become so great that the earth under the Oake can cover them no more Then shall these their old and new whoredomes and Idolatries together be naked before the anger and judgement of God and their * * * Gen. 15.16 measure be full 7. And they would stink before God for these abhominations for the sake of which the Spirit of God would hide it's countenance from them take away from them the light of his countenance so that they would run on in vaine errors and enter again upon the way of such whoredome and with their evil zeale for Dinah their sister which yet is but a deflowrd whore trample all under with Murther and Robbery 8. As is come to passe among the Jewes and Christians that afterwards in the zeale of their Idolatry and whoredome they have slaine and murthered the Prophets and Ministers of Jesus Christ which are * * * Rom 10.15 sent from God that they might live in their Pride and Sodomitical whoredome till †††Rom. 1.28 God hath given them up to a perverse minde in their hearts that they are become wholly evill before him * * * Gen. 15.16 Then is their measure full and the horrible punishment followeth as may be seene by the cast away Jewes which for such abhominations sake were driven out of their Country and Kingdome as also by the Christians who in the faire Country of the East were the best Christians and now must have the Alcoran instead of Christ and their Country horribly wasted in the anger of God 9. Thus it goes now also with thee thou warring Babylon and titulary Christendome full of Idolatry and Ear-rings of Pride which have lien for a long time under the Oake and the Magnet of that Oake hath drawne to it all thy abhominations Idolatry and proud evil life that the earth can cover them no longer but they now stand naked before the face of God therefore also thy Judgement is neere at hand 10. The Prophets call thee and reprove thee but thou ravest for thy sister Dinah viz. for thy fleshly kingdome full of Pride which thou hast built with thy Idolatry and fleshly love and murtherest thy Brethren for thy sister's whoredome sake viz. for the Pharisaical whoredome sake and doest not discern how thou shouldst remedy thy sisters whoredome that shee may be married and thou takest thy sister with her bastard which in the presence of God and all the world stand in shame to thee againe and wilt have her call'd a virgin If thou didst give her to Sichem for a wife and let him be circumcised and wouldst live with him in peace then would thy sisters whoredome be covered 11. But thy wrath O Lord maketh it to be thus for the misdeed is too much and the earth can no more cover it under the Oake in Spiritu Mundi it standeth naked before thy face therefore yee wise children flee out of
squeezest or crushest him downe with thy burthen that thou mayest but possesse much riches and heape up much for thy selfe with which thou makest thy selfe potent and lifâ—est up thy minde into Pride whence hast thou that in Christs Kingdome that thou wilt be better then the Members of thy owne body and whereas in Christ wee are one viz. one Tree with many twiggs and Branches and Christ alone is our sap and vertue and taketh care for us aâ—l in common for the Officer as well as the Branch no otherwise then the Twig upon which the fruit groweth 16. Thou Potentate in Gods Office doest thou not know that in thy Office thou art a Branch in the Tree of Christ and that fruit should grow upon thy Twigs now if thou withdrawest thy sap from the Twiggs and with thy rubbing breakest them off what fruit can they beare to thee they must needs wither in thee and bring forth no fruit of which thou art guilty that the Branch thou being in Gods Office standeth without fruit What doest thou profit thy Lord who hath planted thee shalt thou not be * * * Mat. 3 10. Luk. 3.9 hewen downe and cast into the fire of Gods Anger as a dry piece of wood Are ye not the Great Tree in the feild of the world standing in your Twiggs without fruit What fruit doe you beare nothing but leaves which fall off by the winde and rott and goe to the Earth againe without fruit and now what profit to Life is a Tree without fruit no other but for the fire or for the building of an habitation 17. Thus also thou art onely in thy Office a building and habitation wherein Gods children are to dwell but they grow not out of thy stock thou art onely an Officer of or belonging unto a Constellation and Asterisme and servest the Kingdome of seperation in Evill and Good as that pulleth downe and buildeth up so doest thou also what one Officer buildeth up another teareth downe to the ground but he that serveth in Christs Spirit in this Office he worketh with Joseph the Blessing is every where in his Office so that his Twigs bring forth much fruit in Christs Kingdome 18. Yee Nobles and Potentates under the Name of Christ whence cometh it to you in Christs Kingdome that ye are such under a Christian Name your Office is Gods if ye gouerne therein as a Joseph as a Minister of Christ then it is right and pleasing to God But whence comes it in the Kingdome of Christ that there is Nobility and slavery Is not that Heathenish wherein stands the Ground thereof it proceeds from nothing else but from the Pride of the Devill and selfe-will 19. Who planted you in the beginning your Princes and Kings whom ye have served to what end are they That Pride might be arrayed in brave apparell and that men might not say of the high Offices of God they are clothed with common apparell but that they might be distinguished from the lowly and simple and that was even Lucifers Fall 20. * * * Mat. 8.20 But Christ on Earth had not whereon to lay his head neither house nor any thing else so also a Christian hath nothing for his owne but what he hath he hath it for his Office sake and serveth his Lord therein but he that serveth otherwise he serveth the Adamicall selfe and not Christ and is no Christian but a meere Titulary Christian but he is a childe of Nature of the Kingdome of this world in whose inward Ground Hell standeth and serveth the Kingdome of Darknesse Outwardly he serveth indeed the Type of God according to Love and Anger where all things together stand in strife till the day of seperation and the Restoration of that which was bâ—fore such doings 21. For in this world all goes on in free will that which hath no Law hath also no Judgement but that which hath a Law that hath its Judgement in it selfe therefore seeing Man especially a Christian hath a Law viz. that he is no more his owne in that he is given up to another viz. to Christ and yet will not be subject to him then is the Judgement in the Law and Condemneth the owne will and selfe 22. Wee doe not disallow of the Offices which are Gods as also the Officers are Gods Servants we distinguish only what a Minister of Christ is and what a Minister of Nature in humane selfehood is if any one be in a Noble Office in the Kingdome of Christ then is his Office Noble but he is a Minister or Servant under this Noble Office and is justly honoured in respect of the Office wee detract not from his honour which his Office deserveth but all selfehood in the Kingdome of Christ is the Evill Adamicall Nature which is departed from God for in Christ there is no Nobility but wee are all onely Children and Ministers or Servants 23. Our Adamicall Nobility is lost in Adam but who Ever in this world in the Kingdome of Christ is Noble he is Noble in respect of his Office as a King and Prince is Noble in respect of his Office in which he serveth but if he serveth not Christ therein but onely the Nobility of his Office and his selfehood and sayth the Power and the Kingdome is mine he bereaveth God of his Power and maketh it appropriate to himselfe and becometh a Lucifer under the Office of God 24. Even as Lucifer who also was a Prince of a Throne and a King in Gods Office but when he appropriated the Office to selfe then he †††Isa. 14.19 was thrust out and another got the Office which he had in the Kingdome of God but he remained indeed a Prince in his owne Office but not in Gods Love but in his wrath wherein he must now also serve him as also is to be understood concerning the Offices in this world 25. For a wicked Prince and Noble-Man remaineth indeed in the Office but he serveth not Gods Love but his Anger as is done at present where the Princes serve the Anger of God with murdering and wasting Countrys and People as in vengeance and in the power of selfehood wherein Gods Anger also becometh Creaturely but they doe not that to Christ in Christs Office but to the Anger of God who thereby punisheth the false and wicked Titulary Christendome with his Office of Anger 26. For in Christs Office there is onely Love and righteousnesse as also Humility and feare of God in selfe But the Office hath the power to seperate the Evill from the Good as a * * * Diaconissa Ministresse Minister of God yet with righteousnesse and not with selfe-will Hee who sayth Thou shalt not kill sayth also to the Officer that without the Authority of his Office he should kill none neither should he doe injury to any though by vertue of his Office 27. For the Office requireth a just Judgement and then the Office killeth the â€
††Wicked thing or substance wickedness and severs it from the Good and the Officer is free from the Commandment of Death but if he hath any evill intent in his will there the Judgement passeth upon the Officer himselfe 28. In Potiphar Pharaohs Officer wee have a powerfull figure who set Joseph over his whole House and gave him full power to rule in his Government shewing how God hath sett his Officers in his house of this world that they should doe and direct Judge and manage things in a Creaturely manner as God doth in them after a Spirituall manner 29. For Potiphar tooke upon him no disposall of any thing but let Joseph manage the Government thus also are all Officers instituted in the Kingdome of this world that they should outwardly manage Gods Government as Christ giveth a Similitude or Parable of ‖ ‖ ‖ Matth 25. from the 14 to the 31. Luk. 19. from the 12. to the 28. Stewards whom a Lord appointed over all his Goods and went into a far Country and after a long time returned againe to require an ccompt of his Stewards where he distributed to the Officers and gave one of them five Talents and the other foure Talents to the third three Talents to the fourth two to the fift one Talent wherewith every one should trade and get gaine and then when he that had but one Talent had gained nothing he commanded him to be bound hand and foote and to be cast out into Darknesse and commanded also to destroy those murtherers and to burne their Cities who after their Lord was gone away and had committed his goods to them and they presently in his house began to fight and beate their fellow-servants and to be drunken and play and kill his Messengers which he sent to them All which are Similitudes and Parables concerning his Officers in the house of this world shewing how he will punish the evill Householders with hell fire and burne their Cities viz. their Kingdome which they have built in their own voluptuousnesse to their owne glory and honour and shut them out from his face for Ever * * * Luk. 19 17. But the other who were faithfull in his Ministry and service he gave full power over his house and gave them also the Government †††Luk. 19.24 and Talent of him that had buryed it in the Earth and would not execute his office that was appointed him 30. Thus all Potentates and Magistrates in Offices ought well to Consider this that they ought to work in Gods office and have a care of his house and not think onely to look after Nobility and High Estate and think how to fill their Belly and satisfie their pleasures with gurmundizing and gusling Gluttony and Drunkennesse and to wrest the sweat of the miserable with unrighteousnesse and lay it out upon their Pride and bravery and constraine and presse upon the miserable and inferiour with power All these one with another are the evill and wicked Officers and the Murtherers which the Lord commandeth to be destroyed and their Cities to be burned with the fire of Gods Anger 31. But at present the world is full of such Officers to whom the Lord cleerly for a long time sent many Messengers but they have vilified and contemned them therefore now is the time of the Lords Coming for they have even now * * * Mat. 21.39 also killed his sonne viz. the plaine Truth of his Word and turned it into meere selfe-lust and wantonnesse therefore these householders must †††Luk. 16.2 give an accompt of their Offices 32. Moses speaketh further concerning Joseph sayth ‖ ‖ ‖ Gen. 39.7 8 9 10. And it came to passe after this was done that his Masters wife cast her Eyes upon Joseph and sayd Lye with mee But he refused and sayd to her Behold my Master taketh no notice what is with mee in the House and whatsoever he hath he hath committed it under my hand and charge and there is nothing so great in the House which he hath withholden from mee but thee because thou art his wife how should I then doe so great an Evill and sin against God and shee pressed such words upon Joseph dayly but he obeyed her not to lye with her or to be neere about her This is now the mighty * * * Or Image Type shewing how it goeth with the children of God when they have attained the Divine Government in the New Regeneration in that they must now converse in this house of flesh and Adamicall Prison with their holy blessed Government Also how the soule hath taken in Marriage this unchast whorish-woman in the Spirit of this World in the beastiall desire in flesh and bloud which whorish Woman now sets upon the chast Joseph and continually would urge and draw him to her amorous lust that the New Virgin childe might lye with the beastiall whore againe as Adam did from which lustfull bed the Earthly Eve proceeded with whom afterwards he copulated in his Lust as all Beasts doe 33. This Lecherous Eve sticketh yet to the children of God in flesh and bloud and it is the Animall Soule viz. the Mortall Spirit full of Evill Lust and Impurity whereinto the Devill hath yet stuck his Serpents-sting for which cause the Body must dye and rott also this beastiall Spirit must be * * * Or corrupt destroyed and goe quite into its mother againe out of which it proceeded in the beginning 34. In this whore the Devill assaulteth the Noble Virgin-childe Dayly viz. the chast Joseph in Christs Spirit encompassed with heavenly Spirituall corporeity viz. with Christs flesh and bloud This virgin childe is †††Revel 12.1 the woman in the ‖ ‖ ‖ Or Revelations Apocalyps that standeth upon the Moone viz. upon this earthly whore and hath Twelve Starres in the Crowne upon her head which woman the * * * Verse 4. Dragon in the Earthly whore would continually devour when shee bringeth forth the holy childe viz. the Noble Joseph viz. the chast and divine purity which causeth woe to the Dragon in flesh and bloud that it must resigne its Kingdome and in that respect ‖ ‖ ‖ 15 Verse powereth forth the Great †††Floud or water streame Deluge of Earthlinesse upon her to slay the Childe together with its Mother 35. * * * 16 Verse But the Earth cometh to help this woman that is the Earthly desire in flesh and bloud openeth its Throate wide and swalloweth this Dragons floud into its selfe seeing it is its like that it may not hurt the Virgin Childe as Potiphars wives unchast Dragons whorish flouds and streames did not hurt Joseph in that he fled from her and did not yeeld his will to her 36. And this is first the most powerfull Proba or Tryall of the children of God that as soone as they attaine the New Birth
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
Life wherein the Names of the Children of God are Comprised or written 4 And when Man perceiveth him in the power then he speaketh againe into the Word and sayth Heere am I Lord make mee what thou wilt I stand before thee and that same inward Word of God sayth in power I am God the God of thy Father that is it giveth to Man in this Speaking power Divine knowledge so that Man learneth to understand that God worketh in him and what God is 5. But seeing the Body is a dark valley and moreover an unrighteous inclination therefore the Word speaketh into the poore soule thus and sayth Be not affrayd when thou entrest into Egypt viz. into Repentance and goest forth out of the Land of Canaan viz. from the pleasure and voluptuousnesse of the world falshood wickednesse and unrighteousnesse although likely they become thy Enemies and persecute thee yet feare not I will goe along with thee into Egypt that is into thy conversion and Divine Obedience I will help thee to work Repentance and blesse thee in thy Egypt viz. in thy working of Repentance and make thy New Birth grow to a great Tree which shall bring forth much good fruit in the Kingdome of God as he sayd to Jacob I will make thee a great people in Egypt and will bring thee out from thence againe that is thou shalt not remaine as one dead or departed from this world although indeed thou goest into Repentance and forsakest the world in thy minde yet I will bring thee out of Anxiety and trouble againe and leave thee in thy state and condition if it be right and honest which is done thus 6. When Man goeth into this Egypt he must leave all his Land viz. all his temporall pleasure and Lust of the flesh and give up all to God and hold nothing more for his owne but think that it is not his owne but that he is a Minister and servant in it that he should serve God and his fellow Members therein and so regulate his heart as a Pilgrim in his Journey who is no where at home in this world He must with Jacob sit in Josephs that is in the Holy Ghosts Chariott and goe whither soever the same in this Famine will bring him then God goeth in and with him and blesseth him so that he worketh and bringeth forth much divine fruit and his Name becometh very great in the Word of God 7. But God doth not for all that cast him out of his temporall possession he bringeth his Spirit up againe into the Works and Labour of his hands viz. into his worldly state condition and employment that he may serve Gods deeds of Wonder also himselfe and the Members of his body viz. his Neighbours therein Nothing will be taken away from him but only the unrighteousnesse falshood and untruth God maketh him now his servant in his state and condition he may well keepe and take along with him his Cattle and his Goods for his necessity as Jacob did but that which is false and wicked hee must put away 8. And when he doth thus then sayth God Joseph shall lay his hand upon thine Eyes that thou mayest see that is Christ shall with his hand of Grace lay hold on thy sight blinde as to God and lay his hand of the divine Sunne upon thine Eyes and then thou wilt come into divine vision and knowledge in thy selfe so that thy Reason will wonder whence such Light and deepe knowledge cometh to thee 9. * * * Gen. 46.6 7 26 27. Jacob came with Seaventy soules in All with all his children and childrens children of which Sixty six were proceeded out of his Loynes which went with him for Joseph had begotten two sonnes in Egypt 10. This Number Sixty six is a great and Mysticall Number 70 The number of Babell 66 Of the Beast the Whore as also the Number Seaventy which is the Number of the great Babell and the Number Sixty six is the Number of the Beast and of the Whore from which Israell and every childe of God must goe forth 11. This going forth of Israell is a true figure and Image of the last exit and going forth of the children of Israell viz. the right true Christian which shall also goe forth out of this Canaan viz. out of Babell in the * * * Note End of the Beasts and the Whores Number which Signall Starre with the Chariott of Joseph are cleerly appeared 12. For the great Famine in the Time of Jacob wherein is the great hunger and want of heavenly foode is at hand and not onely a hunger of the soule after the bread of heaven but also a great vehement unheard of formerly from the beginning of the world hitherto impression of desire to selfehood viz. to Covetousnesse Extortion and Pride 13. The hunger in the wrath of God after vanity to devoure it is so great that at present the powers of Heaven doe imprint their influence so that all provision and blessing is consumed and the Minde of Man is so hungry after vanity that there is no rest at all upon Earth for this Desire 14. Also the Third Principle viz. the spirit of the world of the Dominion in the fower Elements impresseth with its power from whence all blâ—ssing is consumed and in stead thereof an unsatiable hunger of Covetousnesse is risen up so that the Beast and the Whore together with their worshippers are so hungry after Pride covetousnesse Envy anger unchastity whoredome and beastiall voluptuousnesse and so hard imprinted or impressed in such desire that the Time is already that this Beast together with the Whore must burst to peeces 15. And then Jacobs spirit reviveth and beleeveth that Joseph is a Prince in the Land of Egypt viz. in the Convertion and there will Joseph be manifested to his Brethren and then they must be ashamed of their falshood and wickednes that they have suppressed Joseph and sold him with lying into misery 16. For Josephs face in the Truth shall behold all Israell and Egypt for Israell must goe forth out of Canaan and leave Babell in the Number seaventy but the hunger in Babell sayth I will first fill my sack that I may have provision in the way and knoweth not that Joseph hath given Israell provision for Expences and moreover Chariotts and apparell so that they shall only take their Cattle along with them and leave their dwellings and housholdstuffe behinde 17. The provision for Expences which at present Israell gathereth together in Babell belongeth all to the wrathfull Impression of Gods Anger which shall devour it all when his fire burneth God hath cleerly sent his children provision for Expences beforehand by Joseph they will have fully enough if they doe not Contend upon this way sumptuous apparell is prepared for them that they may be at rest from this disquietnes of the driver 18. But Babell thinketh it is a long time yet Israll must serve mee I will plague
needs striving then Is it not now a simple shee-Asse which beareth Christ and Adam upon it viz. Christ in it which is its Noble Branch viz. its sap and power and Adam upon it as a Burthen 58. O thou Babylonish whore thou keepest off this shee-Asse with thy Dragon-Beast so that poore Christendome must beare thy Evill Beast whereon thou whore ridest but thy time is neere that thou art to goe into the Abysse of Hell-fire sayth the Spirit of Wonders 59. Also he will wash his Garment in wine and his Mantle in the bloud of the Grape that is Christ will wash our humanity viz. the Garment of the soule in the wine of his Love and with the Love wash away from the defiled Adamicall flesh the earthly drosse and spawne of the Serpent that Adam had received with his desire and Lust from which the Earthly Man became a Beast and leave the spawne of the Serpent to the Earth and in the End burne it up with the fire of God 60. And his Mantle in the bloud of the Grape the Mantle is the Cover which covereth the washed Garment and is even the pretious purple Mantle of Christ viz. the scorne affliction Torment and suffering when he thereby washed our sinnes in his bloud that is the right bloud of the Grape wherein he washed his Mantle which now he casteth over our Garment and covereth it viz. over our humanity that Gods anger and the Devill may not touch it 61. O Man consider this this Mantle will not be cast over the Beast and the Whore to cover them as Babell teacheth but over the washed Garment that is washed in right true Repentance with Gods Love this Garment of the soule will be covered with the Mantle of Christ which is once washed in his bloud of the Grape and not whores Panders uncleane persons Covetous Extortioners unrighteous cruell raging sterne and proud so long as they are such they have onely the Mantle of the Babylonish whore about them and get not this holy washed Mantle of Christ upon them flatter and play the hypocrite as much as thou wilt yet thou wilt not get it except thou art washed beforehand thy Comforting thy selfe will not avayle thee thou must set upon it in Earnest that thy shee-Asse may live thy â—ole be Essentially bound to the vine Christ else thou art a Member of the Whore sitting upon the seaven headed Dragon and if thou couldest passe through the Thrones of Heaven yet thou wouldest be but a childe of the Dragon 62. O Babell Babell what hast thou done in Covering the Beast with this Mantle and art thy selfe remaining under it a Wolfe 63. Also His Eyes are redder then wine and his Teeth whiter then Milke His Eyes are now the fire-flaming Love which pierce and presse through the Fathers Anger and looke through the fiery-soule wherein the Fathers anger in the fiery soule becometh a light flaming Love-fire and so the Soules Essence is thereby become a sweet pleasant tasted divine red Love-wine one property in the Soulish Essence tasting the other in great desire of Love and the fathers property of anger floweth forth in a cleere good pleasant relish 64. And his Teeth are whiter then Milke these white Teeth are the desire of the inward Spirituall Man where the holy word is together in the desire of these Teeth which white Teeth of heavenly desire apprehendeth eateth and drinketh the Grape of Christs bloud for it is the Spirituall Mouth for which Christ hath ordained his Testament that it should with these white Teeth * * * Joh. 6.53 c. Eate his flesh and drinke his bloud this the Spirit in the Covenant declareth cleerly and plainly by Jacob. 65. For the Testament of Judah pointeth throughout at Christ at his Person Office and Kingdome for of Judah Christ should come according to the humanity outwardly the figure of the Type standeth and inwardly in the Spirituall Figure Christ standeth clearly CHAP. LXXVII A Further Exposition of Jacobs Testament Concerning the other Eight Sonnes how both the Jewish Government or Kingdome on Earth and also Christendome is Typified under it shewing how it would goe with them From the 12 th verse of the 49 th Chapter of Genesis to the last verse thereof 1. BY the first Three sonnes of Jacob is typified in the Figure the Kingdome of perished or corrupt Nature viz. the Adamicall Man what it is and by Judah Christ is Typified who should come and bring the Adamicall Man into his Kingdome but by the other Eight sonnes of Jacob is Typified only the figure of worldly Officers States Governments signifying how the Adamicall Man would manage the Superiour Dominion and how also the inward figure of the Kingdome of Christ would stand close by it 2. For heere in the outward figure is first Typified where each Tribe or Stock would have their dwelling and habitation and what their Office in Israell would be but neere to it standeth alwayes the figure representing how the outward and the inward Man would stand close by one another and how the Kingdome of Nature and the Kingdome of Grace would dwell one by another also how the Seaven properties of Nature in Gods anger according to the first Principle would also put forth or explicate themselves and introduce themselves into figure to the divine manifestation which the reader should well observe and consider for we will explaine both the inward and the outward figure V. The Testament of Zebulun 3. Zebulun will dwell at the Haven of the Sea and at the Haven of Ships Gen. 49.13 and reach to Zidon This first is the outward figure shewing where this Tribe or Stock will dwell in the promised Land but the Spirit also hath its figure to which it pointeth 4. For Zebulun in the Language of Nature in sense is called a desire or Longing that goeth to God which longing resides with good people and it signifieth heere that the Adamicall Man would dwell neere God and that he would have delight and refreshment from the divine * * * Neighbourhood co-habitation for Jacob begat Zebulun of Lea which otherwise was not esteemed because shee was tender-sighted and bleere-eyd and not so fayre as Rachell was which Lea put her hope in God that he would blesse her that shee should be fruitfull and beare children to her husband Jacob. 5. Now when shee bare Zebulun ‖ ‖ ‖ Gen. 30.20 shee sayd God hath pleaded well for mee that is I turned my desire to him and he hath fullfilled it for mee now his will dwelleth with mine and shee called him * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebulun a neere dwelling or Co-habitation that is God dwelleth with mee and now also will my husband dwell with mee in Love and it signifieth that the Grace of God in his mercy and Compassion shall still dwell with the poore Adamicall perished or corrupt children of flesh and not forsake them in their misery
and then there standeth a spirituall Tree of Life in the field of God FINIS A Table of the Chiefe Matters to be found in this Booke of the Mysterium Magnum A. Abel Ch. 27. Why Abel offered sacrifice verse 9. Ch. 29. What the Name Abel or Habel signifieth in the Language of Nature verse 20. Ch. 30. Why Abel must be slaine verse 16. Ability Ch. 61. How the Soule may attaine Ability to receive Grace verse 39 40. Ch. 69. How Mans Ability to receive Grace is Lost. verse 17 18. Abimelech Ch. 46. What the Names of Abimelech and Gerar signifie verse 2 3. Ch. 47. How Abimelech made a Covenant with Abraham What that signifieth in the spirituall figure and what Moses here signifieth under the vayle thereof verse from 1. to the 27. Ch. 47. The Holy figure of Abimelech and Pichol verse 6 c. Above Ch. 43. What is called Above and beneath in the Text. verse 9 11 12. Abraham Ch. 37. Of Abraham and his seede and of the Line of the Covenant in its propagation verse from 1. to the 61. Ch. 37. Why the Spirit called Abraham out of his Fathers Country verse 21 c. Ch. 37. How God appeared to Abraham verse from the 45. to the 49. Ch 39. verse 1. Ch. 38. How the Ens of the Serpent as well as the Line of Christ lay in Abraham verse 13. Ch. 39. Of Abrahams Sacrifice from the 13. to the 25. Ch. 39. How God Established the Covenant with Abraham and how the Faith of Abraham layd hold on the Covenant which was accounted to him for righteousnesse and how God called Abraham to sacrifice verse from 1. to the 32. Ch. 40. What is represented under the History of Abraham Isaack and Jacob. verse 1. Ch. 40. How 2. Lines sprang out of Abraham verse from 2. to the 6. Ch. 40. From what property of Abraham Isaack and Jacob were verse 13. Ch. 42. How the Trinity appeared to Abraham verse 1. Ch. 42. What Abraham signifieth in the Language of Nature verse 1. Ch. 42. What Abrahams washing of their feete that came to him signifieth verse 11. Ch. 42. How Abraham in his seede had the Land for an Eternall possession verse from 50. to the 58. Ch. 43. What Abrahams praying to the Men for Sodom and Gomorrha signifieth verse from 16. to the 21. Ch. 45. How Abrahams Pilgrimage was a Type of Christendome verse from 1. to 13. Ch. 45. How Abraham Sarah Abimelech were a powerfull figure of Christendome verse 15 16. Ch. 45. How God led Abraham so wonderfully and how he was alwayes in Triall how the Lord preserved him verse from 1. to the 20. Ch. 46. Of Abrahams unwillingnes to thrust out the Mayd-servant with her sonne verse from 24. to the 28. Ch. 47. Of the Richnes of the figure of Abrahams actions verse 1. Ch. 47. Of Abimelechs Covenant with Abraham verse from 1. to the 27. Ch. 48. How God tryed Abraham and represented the figure of Christs sacrifice in his sufferings death verse from the 1. to the 34. Ch. 48. How Abraham saw Christs sacrifice afarre off even 2000 yeares before it was done verse 10. Ch. 48. How Abraham went up with Isaack to sacrifice verse from 8. to the 13. Ch. 48. Of Isaacks carrying the wood Abrahams carrying the fire the knife verse 14 15. Ch. 48. Why God said Abraham Abraham verse 25. Ch. 48. How Men should looke upon Abrahams figure verse from 37. to the 43. Ch. 49. How Abraham would not have the field of the children of Heth for nothing verse 11. Ch. 50. How Abraham sent his servant to take a wife for Isaack verse from 1. to the 57. Ch. 51. How Abraham had six sonnes by another wife to whom he gave gifts but all his Goods he gave to Isaack and how he dyed verse from 1. to the 55. Adam Ch. 17. How Adam did Eate before the fall verse 13 14. Ch. 17. Whence Adams Imagination Longing proceeded verse 37. Ch. 18. How Adam was before the Fall verse from 2. to the 9. Ch. 18. Of two fixed Substances in Adam verse 7 8. Ch. 18. How the propagation should have been if Adam had stood verse from 9 to the 14. Ch. 18. How long Adam stood in Paradise before Eve was made verse from 19. to the 27. Ch. 18. How Adam before his sleepe had Eaten of the forbidden fruit verse from 30. to the 33. Ch. 19. Adam was not Created in a Beastiall Image verse from 20. to 25. Ch. 23. At what Adam was afraid verse 17. c. Ch. 25. How God drave Adam out of Paradise and set the Cherubine before the Garden verse from 1. to the 41. Ch. 25. How Adam getteth his Bride againe that was taken from him in his sleep verse 14 15. Ch. 25. Why Adam and Eve were brought into Paradise verse 17. Ch. 25. What provoked Adam that he lusted against Gods command verse 18. Ch. 25. Why God Created Adam verse 19. Ch. 25. Why the Tree of Temptation was set before Adam verse 23. Ch. 2â— Why Adam was tempted and driven out of Paradise verse 38. Ch. 37. Of Gods Covenant with Adam verse 3. Ch. 76. How Adam was before his Eve was and became Monstrous verse from 11. to the 18. All. Ch. 3. How a particular is the sport of the universall totall All. verse 21. Altar Ch. 27. Where the Altar of God is verse 48. Angells Ch. 8. Of the Creation of Angells and their Dominion in all their worlds verse from 1. to the 34. Ch. 8. Why wee see not the Angells verse 19. Ch. 8. Where the Angells dwell verse 16. c. Ch. 17. How the holy Angells live verse 35. Ch. 25. What the Angell with the sword is verse 2. Ch. 42. For what God Created the Angells and Man verse 24 25. Ch. 43. Of the two Angells that came into Sodom verse from 22. to the 64. Ch. 43. How the Angells did Eate with Lot verse 38. Ch. 59. How the Angell met Jacob and what that signifieth verse 24. Antichrist Antichristian Ch. 27. Of the wicked Antichristian Church also of the true Holy Church verse from the 41. to the 60. Ch. 28. Of Caines Murthering of his Brother viz. of the proud Antichristian seeming Church upon Earth as also of the true Christianity verse from 1. to the 71. Ch. 36. What the Antichrist is verse 17. Ch. 43. The Antichristian whore doth as the Sodomites did verse from 47. to 52. Ch. 77. When Antichrist will fall verse 70. Ch. 51. What Antichrist is both among Jewes and Christians verse 44. Ch. 70. How Antichrist hath deceived poore Christendome verse 38 39. Ararath Ch. 32. Of the Name Ararath in the Language of Nature verse from 33. to the 37. Ark. Ch. 32. There is a very great Mystery in the Ark of Noah verse 10 c. Asher Ch. 77. The Testament of Asher and the figure thereof verse from 29. to the 32. As I live Ch. 42. An Exposition of
Nature verse from 47. to the 50. Ch. 56. How the Children of Christ instantly after the blessing enter upon Christs Pilgrimage verse 1 2. Ch. 56. How God so wonderfully leadeth and preserveth his Children verse 3. Ch. 56. How the Lord standeth aloft on Jacobs Ladder calling and comforting the Children of God verse 11 12. Ch. 64. How the despising of the Children of Christ is good for them verse 12. Ch. 66. The Type and Image of the Children of God in Chast Joseph verse from 32. to the 40. Ch. 66. How the Children of God have the greatest danger in worldly honour verse 53 Ch. 66. The finall and last triall of the Children of God verse from 61. to the 63. and 68. Christ. Ch. 19. Wherefore Christ became a Man on the womans part verse 17. Ch. 23. Why Christ sweat drops of bloud in the Garden verse 4. Ch. 23. Why Christ must drink Gall and Vinegar verse 5 6. Ch. 23. Why Christ must be scorned killed c. verse 8 9. Ch. 23. How Christ assumed a Masculine fire-soule in the womans propertie verse 43. c. Ch. 25. Why Christ must be tempted verse 24. Ch. 29. What was Christs Office verse 25. Ch. 34. Why Christ would not be generated of Mans or the Masculine seede verse 28. Ch. 37. How Christ should become a God-Man and Adam and Abraham a Man-God verse from 28. to 32. Ch. 37. Of Christs Person verse 42. c. Ch. 40. How Christ and his Subjects must be twofold persons verse 11 12. Ch. 40. How Christ was generated out of the Covenant made with Abraham verse 15. Ch. 40. How the humanity of Christ anointeth his Branches verse 14. Ch. 40. Wherefore Christ came verse from 48. to 70. Ch. 41. What Christs as Gods Corporeity is verse 19. c. Ch. 48. How Christ will certainly come to us againe verse 13. Ch. 50. How Christ is a Masculine virgin and God verse 26. Ch. 51. How Christ was a Grape-gatherer that gleaneth verse 53. Ch. 56. A firme Ground and assurance that Christ assumed our Adamicall soule and humanity in the Body and womb of Mary verse from 14. to 20. Ch. 56. From what property Christ became Man verse 20. Ch. 56. Why Christ tooke his soule from woman and became a Man verse 21 22. Ch. 69. Where a Man must seeke Christ. verse 22. Ch. 76. How the Time is neere that the Kingdome of Christ will be Manifested to all People verse 50. c. Christendom Ch. 27. How verball Christendom partakes of the sacrifice of Christ. verse 42. Ch. 68. How at present Christendom standeth in Gods presence verse from 31. to the 42. Ch. 68. What the fower Elements of hunger in Christendom are verse from the 35. to the 39. Christian. Ch. 27. What a Christian is and how he is a Christian. verse 46. Chapter 63. verse 51. c. Ch. 40. How a Christian must be a Christian. verse 97. Ch. 51. How a Christian in his Faith worketh in the flesh of Christ. verse 31. Ch. 51. When any is a Christian. verse 43. Ch. 64. How a Christian must not account the hate from his brother to be grievous verse 26 27. Ch. 64. What the wish of a Christian to his enemies should be verse 27. Ch. 64. How a true Christian should present the misery and sinnes of the people where he liveth dayly before God verse 37 38. Ch. 66. What Officer is a Christian and what no Christian. verse 20. Ch. 66. How a Christian must be Armed in worldly Offices verse 65. c. Ch. 68. The most excellent figure in the whole Bible of a Tried Christian. verse 48. c. Ch. 70. How a Man beginneth to be a Christian verse 24 25. Ch. 70. VVhat the difference is between a Christian and other strange heathen people verse 80. c. Church Ch. 63. VVhat the greatest whordome is in the Churches of stone verse from 39. to 43. Ch. 63. How at present Men are ready to storme the Church or house of whordom verse 45. Ch. 63. How Churches were erected out of a good intention verse 46. Ch. 63. VVhat Holynes is in the Church verse 47. Ch. 63. VVhat a Man must doe that he may enter into the Church worthily verse 50. Circumcision Ch. 34. VVhy God commanded Circumcision to Abraham verse 2. c. Ch. 41. VVhy the Males must be Circumcised on the Eighth day verse 35. c. Ch. 41. VVhat Circumcision is verse 3. c. Clod. Ch. 2. The whole world lyeth in one Clod of Earth verse 6. Coate Ch. 64. VVhat Josephs particoloured Coate which his father made him signifieth verse 33. Ch. 64. VVhat it signifieth that Jacob was deceived by Josephs Coate verse 49. c. Concubines Ch. 63. How Jacobs Concubines signifie the stone Churches verse 36. Conditions see Formes Configuration Ch. 13. A whole Configuration or Constellation lyeth in each Element verse 12. Contention Ch. 17. The Contention of the high-Schooles or Vniversities about the Tree of knowledge verse 16. Ch. 28. VVhat the cause of Contention about Religion is verse from 26. to the 43. Ch. 35. VVhence Contention doth arise verse 61. c. Ch. 36. Of the Contention at the Towre of the Confusion of Tongues in Babell verse 12 13. Ch. 40. How Contentious Preachers imbitter the Eares of the hearers verse 98. Ch. 51. How the false cold Love of Titulary Christendom contendeth about knowledge verse 46. c. Ch. 65. VVhat the Contentious opinions in Babell are verse 49 50. Copulation Ch. 41. How the Beastiall Copulation is boarne withall under divine Patience verse 2 3. Covenant Ch. 30. Of the Line of the Covenant verse from 1. to the 54. Ch. 32. Of the Covenant between God and Noah verse 1. Ch. 33. Of the Covenant of God with Noah and all Creatures verse from 1. to the 40. Covering Ch. 22. The Covering for our nakednes is ours and no more verse 77. c. Covetousnes Ch. 24. VVhence the great Covetousnes doth arise verse 10. Councell Ch. 66. To whom there is no more Councell or Remedy to Eternity verse 47. Councills Ch. 77. VVhen Councills were set in the place of the Holy Ghost verse 66. Cradle Ch. 63. VVhat the Cradle of the childe Jesus is verse 48. Creation Ch. 45. Of the Creation of Heaven and the outward VVorld verse from 1. to the 63. Ch. 11. Of the Mysticallnes of the Creation verse 1. Creature Ch. 32. How the Image of the Creature shall not passe away verse 16. Cup. Ch. 17. VVhat Josephs Cup in Benjamins sack signifieth verse from 1. to the 13. and 41. to the 57. Curse Ch. 10. Of the Curse of the Earth verse 8. Ch. 24. Of the Curse and of the Body of sicknes whence that ariseth verse from 1. to the 35. Ch. 24. VVhat the Curse is verse 2. D. Damne Damned Ch. 41. An Excellent figure against those that according to their Conclusions in Reason by the Letter damne some children from the womb verse 41. Ch.
66. VVhat the Torment of all the damned is verse 67. Dan. Ch. 77. The Testament of Dan and the figure thereof verse from 13. to the 25. Ch. 77. How it is signified by Dan â—ad and Assur what kinde of people would governe the World verse 30 c. Darknes Ch. 3. Of the Eternall Originall of the darknes verse 5. Ch. 5. Of the Enmity in the Darknes verse 6. Day Dayes Ch. 12. Of the six dayes work of the Creation verse from 1. to the 39. Ch. 12. Of the first Day verse 13. c. Ch. 12. Of the second Day verse 19. c. Ch. 12. Of the third Day verse 32. c. Ch. 13. Of the fourth Day verse from 1. to the 20. Ch. 14. Of the fift Day verse from 1. to the 13. Ch. 15. Of the sixt dayes work of the Creation verse from 1. to the 31. Ch. 16. Of the Creation of the seaventh Day verse from the 16. to the 18. Ch. 16. How the seaventh Day hath been from Eternity verse 28. Death Ch. 4. The Originall of the Eternall Death verse 11 12. Ch. 11. VVhat the Death and Misery of Man and all Creatures is verse 17. Ch. 23. Why the Rocks clave in sunder at the Death of Christ. verse 3. Ch. 33. VVhy Gods anger often putteth one Man to Death by another verse 21 22. Decrees Ch. 61. How the Decrees in Scripture point onely at two Kingdomes verse 55. Deity Ch. 52. How the Deity manifesteth it selfe through the Soules nature verse 7 8. Delight Ch. 3. The Delight or Longing is the Property of the Sonne verse 7. Deluge Ch. 32. Why the Deluge or Noahs floud came after seaven dayes verse 20 21 22. Ch. 32. VVherefore the fountaines of water opened themselves in the Deluge verse 26. c. Desire Ch. 3. The Desire ariseth from the Longing or delight and is the Fathers property verse 6 7. Ch. 3. The Desire coagulateth it selfe verse 5. Devill Devills see Lucifer Ch. 8. That which is paine and Torment to the Devills is joy to the Angells verse 21. Ch. 10. How the Devill is the most despicable poore creature of all verse 31. Ch. 17. How Lucifer became a Devill verse 28. Ch. 22. VVhere the Devills Councell-chamber and schoole is verse 17. c. Ch. 37. How the Heathen had not their answers from the Devill verse 12 13. Ch. 38. How the Devill is a Prince of this world verse 5 6. Ch. 38. What those foure Elements are wherein the Devill and all evill Creatures live verse 7. Ch. 66. Where the Devill is a frolick Guest verse 54. Ch. 70. VVhat the Devills fishhooke is verse 41. Ch. 74. How the Devill lost his seate and stoole in Man verse 17 18. Dinah Ch. 58. The figure of Dinah verse from 39. to 45. Ch. 62. How Dinah was defloured and Sichem and the Citty slaine and spoyled the Gate of Christians warres and the Babylonish whoredom to be well considered of verse from 1. to the 48. Ch. 62. How Dinah went forth to see the daughters of the Land and what is prefigured thereby verse 3. c. Ch. 62. How Dinahs whoredom and Simeon and Levi's Murthour is a figure of Christendom verse from 9. to the 18. Doctors Ch. 35. What understanding the Doctors have in their Contention about Gods habitation and Beeing verse 66. Dominion Ch. 39. Whence Dominion ariseth verse 32 Dove Ch. 32. What Noahs first Dove signifieth verse 40. Ch. 42. What the three Doves and the Raven signifie verse from 42. to the 46. Dragon Ch. 76. What the Dragons seaven heads are verse 25 26. Dreames Ch. 67. VVhat it is to expound Dreames verse 1 2. Ch. 67. VVhence it is that a Beast dreameth verse 5. Ch. 68. Of King Pharaohs Dreames verse 1. c. Ch. 68. VVherefore the Naturall Magi could not Expound Pharaohs Dreames verse 2. 10. 18 19. Driver see Hunter Drunk plentifully Ch. 70. VVhat that signifieth that Joseph and his brethren drunk plentifully verse 94. Dying Ch. 20. Of Adam and Eves dying verse 26. c. E. Earth Ch. 10. VVhence the grossnesse of the Earth proceeds verse 30. Ch. 10. Out of what the Earth is proceeded verse 61. Ch. 12. How the Globe of the Earth is Extruded verse 7. Ch. 22. What the Earth is verse 45. Ch. 25. Why God Created the Earth verse 29. c. Ch. 25. VVhen God set the Time for the Earth to endure verse 19. Eden Ch. 17. VVhat Eden is verse 6. Edom. Ch. 53. What Edom is and signifieth in the high Tongue verse 5 verse Ch 64. 3. Egyptians Ch. 78. VVhat it signifieth that many Egyptians went along when Jacob was buried verse 2. Elected Election Ch. 25. Of that saying of S t Paul Wee were Elected in Christ Jesus ere the foundation of the world was layd verse 20. Ch. 48. How God Elected not onely the Naturall Line of Christ but also the Line of Nature verse 35 36. Ch. 51. An excellent figure against the wise Rationallists concerning Election or Predestination verse from 4. to 24. Ch. 26. Of Election or Predestination verse from 1. to the 76. Ch. 32. A curious example how God hath Predestinated no Election in Nature verse 3 4. Ch. 46. How Gods Election passeth only upon the figure verse 30. Ch. 61. Of Gods Election or Predestination or Decree concerning Jacob and Esau. verse from 1. to the 3. 23. Elements Ch. 10. That the foure Elements are but properties verse 49. Ember Ch. 23. How in many there is an Ember glowing towards the virgins childe of the New birth verse 41 42. Enos Enoch Ch. 30. What Enos signifieth in the Language of Nature verse 11. Ch. 30. What Enoch is in the Language of Nature verse 27. c. Ch. 30. How long Enochs voyce must be silent verse 49 50. Ch. 31. Of the Line of wonders issuing from Enoch verse from 1. to the 45. Envie Ch. 24. Whence the great Envie ariseth verse 11. Ephraim Ch. 75. The figure of Israels laying his right hand upon Ephraims head verse 12. c. Esau. Ch. 52. VVhat Esau signifieth in the Language 〈◊〉 Nature verse 36. Ch. 53. How Esau dispised his being first borne and sold it for a Messe of pottage verse from 1. to the 28. Ch. 54. The figure of Esaus 40 yeare and of his two wives verse 18. c. Ch. 55. How the figure of Isaacks Blessing and of Esau and Jacob is to be understood verse from 1. to the 5. Ch. 55. VVhy Esau was blessed with the word of Strife verse 11. Ch. 55. VVhy Esau was all over rough and hairy verse 21 22. Ch. 55. What that signifieth that Esau attained not the Blessing verse 39. Ch. 55. VVhat figure Esau is in his Blessing verse 40. c. Ch. 56. The figure of Esaus being a griefe to his parents verse 9 10. Ch. 60. VVhat Esau the first-borne signifieth verse 3. Ch. 60. VVhat Esaus 400 Men signifie verse 6. Ch. 60. How Esau went to meete Jacob and
noble figure concerning forsaken Nature by Hagar and her sonne verse from 16. to the 23. Ham. Ch. 31. VVhat Ham is in the Language of Nature verse 7. Ch. 32. VVhy Hams Image was Cursed by his father verse 9. Ch. 34. How Hams spirit at present hath the Goverment in Christendome verse 37. c. Ch. 37. VVhat in Ham and Cain is cursed verse 34. Hanoch Ch. 29. VVhat Hanoch signifieth in the Language of Nature verse 28 29. Hardned Hardning Ch. 61. VVhy Man continueth hardned verse 23. 42. Ch. 61. How the hardening is not from the purpose of God verse 66. c. Head Ch. 23. VVhat it is to tread upon or break the Head of the Serpent verse 32 37. Heardsmen Ch. 73. The figure of this that Josephs brethren must say before Pharaoh that they were Heardsmen verse 35. c. Heaven Ch. 5. Of the fullnes of Joy in Heaven verse 5. Ch. 8. Heaven is in Hell and Hell in Heaven verse 28. Ch. 10. VVhat wee are to understand by the two words Himmell and Erde Heaven and Earth verse 47. c. Heeles Ch. 23. What the stinging in the Heeles is verse 33 34. Hell Ch. 3. The true Originall of the dark world or Hell into which the Devills are thrust verse 2. Ch. 4. Whence Hell hath its Name verse 16. Ch. 5. What and where Hell and the dark world is verse 9. Ch. 8. How Heaven is in Hell and Hell in Heaven verse 28. Hira Ch. 65. VVhat Hira of Odollam is in the figure verse 21. Honest. Ch. 66. How all things must serve to the best for those that are Honest or vertuous and feare God verse 68. c. Hunter Ch. 35. Of the Hunter or Driver and his Office verse 35. I. Jacob. Ch. 52. That Jacob cometh after Esau and holdeth him by the heele what that signifieth verse 37. Ch. 52. VVhat Jacob is in the Language of Nature verse 41. Ch. 53. VVhy God called Jacob Israel verse 23 c. Ch. 55. How Jacob was blessed by Isaack unknowingly in the stead of Esau and what is signified thereby verse from 1. to the 50. Ch. 55. VVhy Jacob must take upon him the rough hairy beasts skin verse 23. c. Ch. 55. The figure of Jacobs being smooth under the skin verse 29. Ch. 55. How the figure of Jacob points at Christ. verse 30. Ch. 56. How Jacob must wander away and how the Lord appeared to him verse from 1. to the 39. Ch. 57. How Jacob came to Laban and served him in keeping his sheepe fourteene yeares for his two Daughters what the spirituall figure thereof concerning the Bride of Christ signifieth verse from 1. to the 34. Ch. 58. How Jacob served Laban twenty yeares and begat twelve sonnes and one daughter and how God blessed him and how Laban often changed his wages verse from 1. to the 53. Ch. 58. How Jacobs subtilty was a figure of Adams subtilty verse 16.17.19 24 c. Ch. 58. How the twelve Children of Jacob signifie the Line from Adam to Noah and his Children verse 38. Ch. 59. The figure of the sayings of Labans children that came to Jâ—cobs Eare. verse 1. c. Ch. 59. The figure that Jacob fled from Laban and that Laban pursued him verse from 1 to the 25. Ch. 59. What that signifieth that God sayd to Jacob get thee up and goe to Bethel verse 14 15. Ch. 59. How Jacob stole away Labans heart what is thereby to be understood verse 16. Ch. 60. What it signifieth that Jacob divided his flocks into two parts because of Esaus wrath verse 4. Ch. 60. VVhat it signifieth that Jacob humbled himselfe before God and his brother Esau. verse 7 8. Ch. 60. What the Present that Jacob sent to Esau signifieth verse 9. to the 13. Ch. 60. How Jacob arose in the night and lead his wives and eleaven Children over the water what is thereby to be understood verse 14. to the 16. Ch. 60. How a Man wrestled with Jacob. verse 17. to the 23. Ch. 60. How Jacobs Sinew was displaced what that signifieth verse 24. to the 27. Ch. 60. The figure of Jacobs saying I will not let thee goe except thou blesse me verse 28. to the 35. Ch. 60. The Inward Holy figure of Jacobs saying â—hat is thy Name verse from 37. to the 50. Ch. 61. The wonderfull figure how Jacob and Esau mett and All mischiefe and evill will was turned into Great Joy and Compassion what is thereby to be understood verse 1. to the 22. Ch. 61. The figure how Jacob divided his wives and children and went himselfe before them and bowed seaven times before Esau verse 4 to the 9. Ch. 61. The figure how Jacob would not goe along with Esau. verse 69. to the 71. Ch. 61. The figure that Jacob pitched his Tents before the Citty of Sichem verse 73. Ch. 63. How Jacob went to Bethel how Benjamin was borne and Rachel and Isaack died what is thereby to be understood verse from 1. to the 52. Ch. 63. The figure of Jacobs coming to his father before his End verse 53. Ch. 64. How Jacob and Esau departed one from the other what that signifieth verse 4. Ch. 69. How Jacobs sonnes came before Joseph what is thereby to be understood verse 1. to the 35. Ch. 73. How Jacob sacrificed at Beersheba to the God of his fathers and spake with him what the signification is verse to the 8. Ch. 73. The figure of Jacobs going forth out of Canaan into Egypt verse 11. Ch. 73. The figure of Jacobs sending Juda before him to Joseph and his weeping upon Josephs neck verse 19. c. Ch. 74. How Jacob and the five youngest brethren of Joseph were set before Pharaoh and how Jacob blessed Pharaoh verse 1. c. Ch. 74. The very mysticall figure that Jacob would be buryed in the Land of Canaan verse 53. c. Ch. 75. How Jacob before his End blessed the two sonnes of Joseph verse from 1. to the 30. Ch. 76. How Jacob called for all his sonnes and told them what the state and Condition of every one of them would be verse 1. c. Ch. 76. VVhat Jacob in the Spirit calleth his honour verse 24 25. Ch. 77. A short figure of the whole world in Jacobs Testament verse 59. to the 72. Ch. 78. Of Jacobs buryall verse 1. Japhet Ch. 31. VVhat Japhet is in the Language of Nature verse 9. Jared Ch. 30. VVhat Jared is in the Language of Nature verse 19 20. Ch. 30. How Jareds Office is twofold verse 21. c. Idolls Ch. 37. The Originall of the heathenish Idolls and their Oracles verse 7. to the 12. Ch. 95. Of Rachells Idoll-Gods verse 9. to the 18. JEOVA Ch. 35. Of the Name JEOVA verse 49. c. Jewell as a Present Ch. 50. VVhat the Jewell and Present sent by Abrahams servant signifieth verse 22. to 47. Jewes Ch. 37. How the time of recalling the Jewes is neere at hand verse 36. Ch. Ch. 51. verse 42. Ch.
Ch. 29. VVhat Lamech is in the Language of Nature verse 37 38. Ch 31. vers 2. Ch. 29. Of Lamechs two wives and their children verse 39. to the 46. 49. Ch. 29. VVhat the Man and the young Man is which he slew verse 48. Ch. 29. VVhat as to Lamech shall be avenged 77 times verse 59. to the 64. Land Ch. 75. Of the peece of Land that Jacob gave to Joseph severally from the rest of his children and the signification thereof verse 31. c. Language Ch. 35. Of the Ground of the Head Language when all people spake but one Language verse from 54. to the 59. Ch. 35. VVhat Language the Spirits use verse 60. Ch. 37. How long the undivided Language continued verse 4. c. Life Ch. 11. VVhence the true Rationall Life in the Elements is verse 27. Ch. 35. The cause of the long Life of the Patriarchs before the Floud verse 11. c. Light Ch. 3. The Eternall Light and the Eternall Darknes is not Created verse 2. to the 5. Ch. 10. Without Light the Elements had been unmoveable verse 44 45. Logick Ch. 77. When the accute Logick came up verse 69. Lord. Ch. 33. How a Lord Prince or Magistrate hath no authority to shed bloud verse 15. c Lott Ch. 43. Why the two Angells lingred in going in to Lott verse 34. c. Ch. 43. VVhat is signified by Lotts wife verse 37. Ch. 43. The figure of Lott in that he would give his two daughters to the Sodomies verse 53. c. Ch. 43. VVhy Lotts Kinsfolks would not follow him verse 65 66. Ch. 44. How Lott went out of Sodom and of the terrible destruction of that whole Country of Hams generations and what happened upon it also how it was done verse from 1. to the 47. Ch. 44. Why Lotts daughters made their father drunk with Wine verse 3. Ch. 44. To what End Lotts wife was turned into a Pillar of Salt verse 28. c. Ch. 44. Lotts wife is a figure of the present Babylonish Christendome verse 33. c. Ch. 44. Why Lotts daughters did lye with their father verse 36. to the 47. Love Ch. 71. How Gods Love cometh onely to helpe the weake verse 19. Lucifer Ch. 12. Wherefore and from what Lucifer waâ— thrust out verse 4. Ch. 12. Where Lucifer lyeth captive verse 35. Ch. 22. Wherâ—fore Lucifer was swallowed up into â—hâ— wrath verse 30 31 Ch. 25 VVhere Lucifer sate before the Creation of the Earth verse 18. Ch. 44. How Lucifer dâ—sired to see the wrath of Nature verse â—7 Ch. 60. How the pride of Lucifer by the Mâ—sters of the Letter doth shut God up into a peculiar heaven apart verse 41 42. M. Magistrate Ch. 22. How the Magistrate is Good and how not verse 74 75. Magus Magia Ch. 11. The Reader is admonished not to 〈◊〉 the Magia or Magick verse 8. Ch. 11. How Man is hurt by the wicked Magus or Magician verse 12. c. Ch. 68. Of the Magi or Magicians which Titulary Christendome is full of verse 4. c. Ch. 68. Of the Magia or Magick art among the Egyptians and Heathens till the Kingdome of Christ. verse 3. Ch. 68. How Man is a true divine Magus or Magician verse 23. c. Mahalaleel Ch. 30. VVhat Mahalaleel is in the Language of Nature verse 18. Maydservant Ch. 40. What it is that the sonne of the Mayd-servant shall not inherite with the sonne of the Free-woman verse 16. to the 70. Man Ch. 15. Man is Threefold verse 27. c. Ch. 16. Of the distinction between the Heavenly and the Earthly Man verse from 1. to the 15. Ch. 16. How Man was while he stood in Paradise verse 7. c. Ch. 18. How Man shall be after the Resurrection verse 3. Ch. 19. How Man was ordained to the outward Naturall Life verse from 1 to the 16. Ch. 21. Why God created Man of the Heavenly Essence verse â—6 Ch. 22. How Man deceived himsâ—lfe verse 27. Ch. 23. How the Word in 〈…〉 Eve was propagated from Man to Man verse 31. Ch. 24. How Man hath a Cure and the Devill not verse 13 c. Ch. 24. How a Divine Man must have â—nmity in himselfe verse 31 32. Ch. 2â— How Man 〈…〉 God verse 14 15. Ch. 29. How 〈…〉 in his 〈◊〉 verse â—2 13. Ch. 29. How 〈…〉 Dominion verse 14. Mary Ch. 37. How Maâ—y 〈…〉 Mâ—ther that hath 〈…〉 verse â—7 c. Ch. 56. What 〈◊〉 the â—lâ—ssing â—elonging to Mary verse 29 30. Mâ—usim Ch. â—â— What that God Mâ—usim is verse 32. Meaâ—â— Ch. 42. What the thâ—ee Measures of fine Meale signâ—fie verse 17 18. Melchisedech Ch. 38. What Melchisedech was verse 19 c. Ch. 38. Why Melchisedech blessed Abraham verse 2â— Mercurius Ch. 17. What Mercurius is verse 18 Mercifullnes Ch. 70. How Mercifullnes hideth its countenance from the repenting soule Metalls Ch. 10. What the Metalls are verse 17. Ch. 10. Of the seaven Properties in the Metalls verse from 18 to the 29. Ch. 16. How in the Earth Stones and Metalls lyeth a twofold substance verse 10. Methusael Ch. 29. What Methusael is in the Language of Nature verse 35 36. Methuselah Ch. 12. What Methuselah is in the Language of Nature verse 10. Michael Ch. 12. When Michael strove with the Dragon verse 10. Midianites Ch. 64. How the Midianites will bring Joseph with them to Pharaoh the time is neere verse 29. c. Money Ch. 70. The figure of the wrong Money that Jacob commanded them to take with them againe verse 36. c. 48 49. Moone Ch. 23. What the Moone and the Woman in the Apocalyps signifie verse 35. Moses Ch. 11. The time is Borne that Moses casteth away his vayle verse 4. Ch. 30. VVhen Moses will keepe the sheepe verse 52. c. Motion Ch. 29. Of Gods Eternall Motion Moving and forming verse 4. Mouth Ch. 29. VVhat the Mouth of the Eternall understanding is verse 3. Murtherour Ch. 19. Why Eve brought forth a Murtherour the first time verse 10. Ch. 62. The figure of Simeon and Levi's Murthour verse 31. to the 42. N. Naëma Ch. 29. Of Naëma verse 43. c. Ch. 29. How Naëma shall be manifested to all People verse 68. Names Ch. 17. What the Great Names are that God called Abraham by verse 23. c Naphtali Ch. 77. The Testament of Naphtali and the signification thereof verse 33. c. Nature Ch. 3. The description of the Eternall Nature verse 1. to the 26. Ch. 35. How the Language of Nature is extinguished verse 12. c. Ch. 40. Whereto God useth the Temporary Nature verse 31. Ch. 40. What the Condemnation of the Temporary Nature is verse 32. Night Ch. 12. Where there is no Night verse 1. Nimrod Ch. 35. Of the Name Nimrod verse 29. c. Noah Ch. 31. VVhat Noah is in the Language of Nature verse 3. 32.2 Ch. 32. Why Noah was accounted righteous before God verse 13 14. Ch. 34 What Noahs drunkennes
things passe in free will verse 21. Ch. 66. How knowing Nothing is better then willing for selfe verse 66. Ch. 71. Of the Divine willing and of the Humane willing verse 25. to the 36. Wisdome Ch. 1. What the Eternall Wisdome is verse 6. Ch. 29. How the Eternall Wisdome hath introduced it selfe into a formed visibility verse 1. to the 70. Ch. 41. A Speech to the Reason wise verse 42. c. Woman Ch. 19. Of the building or framing of the Woman verse 1. to the 27. Ch. 41. How the Woman is saved through bearing of children verse 29. c. Ch. 66. VVhat the Woman upon the Moone in the Revelations is verse 34 35. Word Ch. 2. Of the Word or Heart of God verse 1. to the 11. Ch. 2. Of the Outspoken Word verse 7. Ch. 28. What the Literall Word is verse 56 57. Ch. 36. How Man should try himselfe in the framing of his words verse 81. c. Ch. 40. VVhat Gods Word assumed verse 10. Ch. 56. Why our soule and the Word that became Man are compared together verse 23. c. Ch. 61. What the Word is verse 43 44. World Ch. 2. The whole world lyeth in a Clod of Earth verse 6. Ch. 2. Of the inward world verse 9. Ch. 2. How one world is in another verse 10. Ch. 4. Of the Three worlds verse 12. Ch. 17. That same world wherein Adam was before his Eve was must come againe verse 9. Ch. 29. VVhat the invisible spirituall world is verse 4 5. Ch. 31. How Sem Ham and Japhet are an Image of the Three worlds verse 10 11. Wrong Ch. 71. How Man doth a twofold wrong Z. Zebulun Ch. 77. The Testament of Zebulun and the figure thereof verse 3. to the 7. FINIS FOUR TABLES OF Divine Revelation Signifying What GOD in himself is without Nature and how considered in Nature according to the THREE PRINCIPLES ALSO What HEAVEN HELL WORLD TIME and ETERNITIE are Together with all Creatures visible and invisible and out of what all things had their Original Written in the German language by JACOB BEHM and Englished by H. B. LONDON Printed for H. Blunden and sold at the Castle in Corn-Hill 1654. TO THE READER With an Account of the following Tractate IT 'S no less common with men would seem wise than inconsistent with those that are really so to find a facile Faith for what they like and a sturdy Diffidence for what they dislike Like the twins of a byass'd Judgment the one savouring of Affection the other of Prejudice and both of Partiality That some Passages in the precedent Life will meet with such I make no question and therefore thought it not unnecessary to acquaint them with this Truth that what therein is related concerning our Author by the learned Gentleman that penn'd the Narrative was receiv'd not from uncertain wandring Reports but Authentick Information from the Tongues and Penns of those that during his life upon Earth were his familiar Associates Men consciencious both in Words and Deeds well knowing what strict account must be rendred of both And how sad an Account have they then to make whose Throats like open Sepulchers blast with their breath as far as their venome reaches the most eminent Gifts of God in men that bear his Image whereof did they know the danger it could not but make them tremble to consider how their poysoned Arrows will return and stick in their own Souls Yet have some not feared malitiously to defame this deep illuminated man of God A man whose Writings though not to us made Canonical by Miracles manifestly appear to have been the Dictates of God's Spirit and the Will of God the Rule of his whole life alwaies resigning himself as his own Pen testifies to the Divine Will to will and work nothing but according to the will of God Yet against the spirit of this pious man as if they feared an Ecclips of their Evening splendor by the Day-light of his writings have some especially among the Lamps of our Tabernacles spit forth their Venom in Aspersions so injuriously false and palpably absurd that neither Reason nor Religion Prudence or Piety could yield any motive thereunto only the Monster of their own frailty Thus doth the Prince of the Air blind men with self-love that though in others they abhor unrighteousness yet themselves can rashly proceed to sentence before they understood him yea some of them before they had read one Leaf in his Writings VVhereas others that have seriously studied him and with divine assistance understood much of him can justly as clearly evidence the true concordance of his writings with the word of God in Holy VVrit and their inconsistence with conceited Sects corrupt Doctrine both of our own and former Ages and all Heterodox Opinions whatsoever VVell may be said of him what an experienc'd Philosopher writeth of Paracelsus Cur praestantis viri famam omni laude dignissimi periclitari sinemus Scripta sua non nisi ad Dei Gloriam proximique emolumentum edentis lucrum utique ut calumniantur ex aliorum per scripta ipsius seductis incommodis nequaquam quaesitum ivit neque quod inimicii sius factitare solent ideo Medicinae dedit operam ut ex aegris salu arem faceret sed quicquid fecit bono animo fecit absque mercede quam nec accepit nec opus habuit artibus suis ipsi absque aliorum detrimento abundè sufficientibus Omnes prudentes veritatis amatores neminem ei unquam parem fuisse etiamnum credunt Quod vero ignorantium quorundam invidia contemtim habetur ipsi nihil derogat iâ—se enim manebit Paracelsus hi imperiti convitiatores suam tantum impudentiam prudentes c. 'T is true in respect of the common stile of most Authors his language may to some seem somwhat monstrous So do the Characters of Letters to Children primo intuitu and many even Scripture expressions to the Ears of the Natural man Besides he proceeds much by affirmation not Disputing but Convincing Error having not received his Knowledge from men or from the imperfect fallible Principles of the Schools but from the true Fountain of Wisdom and Knowledg Nor did he write as most do by transcription out of other mens Books nor were his Dictates neither the Products of his own Fancy but by Divine influence and as is his own expression out of his Three-leav'd Book which the Hand of God had opened in him wherein he found the Knowledge not only of all that Moses the Prophets Christ and the Apostles taught in Sacred Scripture but of all Mysteries also in Heaven and Earth as himself affirms in his Epistles and many other of his writings But lest his own Testimonie should seem invalid I make bold to insert what a learned German writeth of him Now saith he when Reason supposeth that it is ascended up to the height with its Wisdom and Arts God hath stirr'd up this our dear Jacob Behmen a plain
it the Centre of the Stars it is the Centre of the Powers the Cause that the Powers of the Stars doe Act in the Essence it openeth their Powers and giveth its Power into them as a heart of the Powers and they mutually rejoyce in its Essence that they are moved to act or desire in its Essence 33. And even here lyeth the great Mystery of the Creation viz. that the internall viz. God hath thus manifested himselfe with his Eternall Speaking Word which he is himselfe the externall is a Type of the internall God is not alienate in him all things live and move each in its Principle and degree 34. The outward Properties dwell in themselves in the externall viz. in the expressed Word and are wholly externall they cannot in their owne strength reach the Powers of the holy world onely the holy world penetrates them it dwelleth also in it selfe but in the Punctum of Sol the eighth Number is open viz. the Eternall Nature the Eternall Magicall fire and in the fire the Eternall Tincture which is the ninth Number and in the Tincture the Cross where the Deity manifesteth it selfe which is the tenth Number and m m m Or frâ— beyond this manifestation is the Eternall understanding viz. the ONE that is God JEHOVAH viz. the ABYSSE 35. Not That God is divided or a far off onely we speake of his manifestation from what Ability and Power the Sun hath its shining Lustre that the same is immutable so long as time endureth namely from the Lustre of the fiery Tincture of the Eternall Spirituall Magicall fire 36. For its Lustre or shining light hath a degree of a more deep Originall then the externall world hath manifest in it selfe this the wise heathen have observed and Adored it for God seeing the True God who dwelleth without all Nature in himselfe was not konwn unto them CHAP. XII Of the six dayes Workes of the Creation 1. THat God hath created Heaven and earth and all things in six dayes as Moses saith is the greatest Mystery wholly hidden to the externall Reason there is neither night Morning or Evening in the Deep above the Moone but a Continuall Day from the beginning out of the outward world even to the End of the same 2. And albeit the Creation was finished in such a time as in the length of six dayes yet the dayes-workes have a far more Subtle or abstruce meaning for the Seven Properties are also understood therewith Six whereof belong to the Active Dominion to good and Evill and the Seventh viz. the Essence is the rest wherein the other properties rest which God hath expressed and made visible 3. We have in the Dominion of the Planetick Orbe the figure how the six properties of the Active life which rest in the Seventh have in six dayes introduced and manifested themselves out of the inward Spirituall world in an externall visible world of foure Elements for the Planetick Orbe hath its rise from the Punctum of Sol for there was the Royall Place of the Hierarchies of which the whole Circle between the Stars in the internall and externall is a Member or Corpus 4. But seeing the Prince of the Hierarchies when he sate in the Heavenly Essence in the rest did fall and Aspired for the Centre of the Eternall nature he was cast into the darknesse and God by his motion created him another Prince out of this Place but without divine understanding for a Ruler of the Essence and that is the Sun 5. From this Place proceeded in the Divine Motion the Seven Properties of nature understand the Planets which governe the Essentiall Beeing in Good and Evill in which Essence Lucifer sate and whence he was cast and lost his Dominion in the Essence and as the Seven Properties have their Dominion in the beginning of Each day in the weeke even so were the six dayes-workes of the Creation 6. For Lucifer forsooke the Rest of his Hierarchies and entred into the Eternall disquietnesse now God hath created all things of this world in six dayes and rested on the Seventh day from the Creation which is n n n Dies Saturni vel Sabbathi Saturday according to the Scripture that is from the day of Rest understand from the Eternall day of Rest he hath moved himselfe to the Creation and in the first forme of nature he began the first day that is he hath brought it forth out of the Impression and moved himself with his Word this was the most inward motion according to the Speaking Word of Power 7. Then began in the expressed Word Sunday that is the Paradisicall Day where the Powers did mutually worke in each other in great holinesse and glory for on Sunday the Enkindled Sulphur and Salniter of the Earthly Property was created out of the great deep of the whole Hierarchie out of the Spirituall worlds into a o o o Or Lump Masse which is the Terrestriall Globe and put forth out of the Austere Property of the first forme of Nature 8. Even then began the first houre of the first day and the Power of Nature did mutually rule in great joy in the expressed Word out of which Power of joy the Sun was created on the fourth day in the Princely Place so that this Power whereout the Sun was created ruled the first houre of the beginning of the world and so it began its Dominion which continueth even unto the End of the world and therefore the Sun ruleth the first houre on Sunday and the day is rightly so called 9. The words of Moses concerning the Creation are exceeding clear yet unapprehensive to reason for he writeth thus In the beginning God created Heaven and Earth Gen. 1. v. 1 2 3 4. and the Earth was desolate and voide and it was darke upon the deep and the Spirit of God moved upon the water and God said let there be light and there was light and God saw that the light was good and God Severed the light from the darknesse and called the light Day and the Darknesse Night and p p p The Evening and Morning were the first day out of the Evening and morning was the first Day 10. The whole Understanding is coucht in these words for the beginning is the first motion which came to passe when Prince Michael fought with the Dragon when he was spewed out with the Creation of the Earth for even then the Enkindled Essence which with the Enkindling did Coagulate it selfe into Earth and stones was cast out of the internall into the externall 11. And he viz. the Dragon fell from Heaven viz. out of the holy world upon the wrath of the Earth as lightning as it is written I Saw Sathan fall from Heaven as lightning saith Christ moreover it was wholly darke in the deep above the Earth and the Austere enkindled wrath was manifest for Hell was prepared for him whereinto he fell viz. into the Great darknesse of the first Principle
wherein he liveth 12. Here now lyeth the vaile before Reason that it cannot looke into the eyes of Moses for he saith and the Earth was desolate and voide yea Desolate indeed had not the Spirit of God moved upon the internall water which was amassed with the Fiat in the Heaven and had not God said let there be light the Earth should have been yet Desolate and void The first Day 13. WIth the Word when God said Let it be light the Essence of the Ens did powerfully move it selfe in the lights Property not onely in the Earth but also in the whole Deep p p p Out of which Power or vertue in the lights Property whence on the fourth day the Sun was created that is enkindled in its Place and in this word q q q Germ. Schuff Fiat the Earths Masse and also the very Power which is called heaven Amassed it selfe in the Essence all which before was onely a Spirit a Spirituall Essence 14. And with the Speaking as God spake let it be light the holy Power which was amassed in the wrath moved it selfe and became light in the same Essence in the Power and with this comming to be light the devills might and strength was wholly withdrawn from him in the Essence for heere the light shone in the now anew awakened Power in the darknesse r r r Light which the Prince of wrath could not s s s Receive or perceive comprehend it was also of no benefit to him for it was the light of nature which is uselesse to him 15. And Moses said God severed the light from the darknesse which is thus to be understood the darkenesse remained in the wrathfull Property not onely in the Earth but also in the whole Deep but in the lights Essence the light of nature did arise or spring forth from heaven viz. from the quintessence whence the Astrum was created which Essence is Every where in the Earth and above the Earth 16. Thus the darknesse remained in the wraths Property in the Essence of the Earth and also in the whole deep of this world and the naturall light remained in the lights essence as a working life through which the holy Element did operate and worke in which Operation Paradise t t t Sprang budded through the Earth and beare fruit untill the Curse of God and then the holy bloomings or growth ceased and the holy Element remained as an inward heaven stedfast retired in it selfe and yet it doth diffuse its Power through the light of nature yet not so powerfully as in the beginning for the Curse is the cause of its withdrawing indeed there is no totall departing but yet it is nothing so now as before the Sin of the Second created Prince Adam 17. Thus in the first motion of the Verbum Fiat the Heaven that is the Circle so far as the Verbum Fiat reached it selfe forth to the Creation was Amassed or enclosed and the Earth was amassed with the Verbum Fiat and created to the Planetick Orbe Thus by the Separation viz. of the light and darknesse and by the expelling of Prince Lucifer we are to understand the Creation of the first day 18. Now the first day with the manifested word did convey it selfe through the other five dayes-workes even into the day of Rest where the beginning entreth againe into the End and the End againe into the beginning for the first motion of the word where the light of nature hath enkindled it selfe in the Essence is the joy of the Creation or Creature which did open it selfe with the other dayes through all the Properties of nature where each Property may be called a heaven for it hath and bringeth also its Peculiar operation and efficacy along in it selfe into the u u u Understand into the rest of the Properties or dayes rest and each day one Property did move and manifest it selfe wherein a Peculiar Sundry worke was manifested and revealed Of the Second Day 19. THe Second day we call Munday and therefore because the Moone ruleth the first houre of the day and it is very likely that the ancient x x x Philosophers wise men have understood somewhat thereof in the light of nature which they have kept Secret and mysticall rather deciphering it by figures then clearly explaining it and it is to be seen in the Names of the seven Planets that they have for certaine understood the same in that they have given them names according to the Seven Properties of Nature which doe so wholly agree and accord as well with the Creation as Nature that me thinks they have in part understood the ground of the Creation aright seeing the names of the Planets have their rise and derivation so fully and punctually out of the language of Nature but the reason why it hath not been made clear plaine and manifest is as before mentioned because of the false Magick that it might remaine hidden unto the Artists of jugling and Collusion in nature by reason of the Great Abuse wherefore we also shall still let it so remaine and yet hint enough to the understanding of our school-fellowes 20. Now of the Second day Moses writeth thus and God said let there be a firmament between the waters Vers. 6 7 8. and let it divide betweene the waters then God made the firmament and divided the water under the firmament from the water above the firmament and it was so and God called the firmament heaven and out of the Evening and morning was the Second day 21. Moses saith that out of the Evening and morning was the Second day that is out of the manifestation of the first the Second manifestation proceeded and brake forth and saith further that on the Second day God created the firmament of Heaven and Separated the waters the water under the firmament from the water above the firmament heere now lieth the hidden vaile wherein we have hitherto been pointed and directed unto a heaven Scituate a far off above the Stars without the place of this world so very blinde is Reason as to God that it understands nothing of him and doth not consider that the Scripture saith of God am not I he which filleth all things and that time and place cannot divide him much lesse is it understood what the water above the firmament is which they will flatly hold to be a place afar distant viz. above the Stars whither also we have been shewn into heaven 22. But seeing that God out of Grace doth bestow upon us the understanding therefore we will set it downe for our fellow-schollars who are able to apprehend it and yet herein we shall write nothing for the Selfish wiselings of outward Reason for they have it already in the eyes of their reason and they cannot misse they can judge all things what the Spirit of God revealeth that must be a Heresy unto them albeit they doe not understand it so