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
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
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
Word where he educeth himself through the fire in the light in the love-desire viz. in the holy Fiat and resteth Eternally with his manifested Word therein his Rest therein is a Dominion of joy where the Anguish-Source of Gods wrath of the Eternall nature is changed into a divine Kingdome of joy 25. And this Rest is the holy heaven in the Naturall heaven where time worketh in it self and setteth forth its operate for the day of Rest viz. the day of Separation where at the end of the dayes of this world the evill shall be Separated from the good and each thing shall possess its owne heaven viz. the property of its originall or sourcive Spirit whence it was Generated 26. But in this time Gods Love and Anger must mutually work in one another and manifest the Wonders of God both according to the fire and light world and the Verbum Domini resteth in the Seventh manifestation of the properties and shineth with its i i i And vertue power into the operation of the Six dayes viz. into the six properties and affordeth ayd and help to every life 27. In the seventh property all things are brought into their End viz. into the first day of the beginning of all Essences for the Seventh day viz. the Seventh property of the Eternall nature is the transparent Glassy Sea before the throne of the Ancient in the Revelation whence as out of k k k Ex Mysterio Magno the Grand Mystery this world was created into sundry Peculiar heavens and formes and Formed in the Verbum Fiat the Seventh day was from Eternity without and beyond all Time for it is the Formed Word of the Divine understanding in it the Eternall wisdome of God is manifest viz. the Powers and Wonders of the divine understanding in which the Deity worketh CHAP. XVII Of Paradise 1. MOses saith that when God had made man that he planted a Garden in Eden and there he put man to till and keep the same and caused all manner of fruits to grow pleasant for the Sight and good for food and planted the Tree of Life also and the Treee of knowledge of good and evill in the midst 2. Heere lyeth the vaile before the face of Moses in that he had a bright shining Countenance that Sinfull Israell cannot look him in the face for the man of vanity is not worthy to know what Paradise is and albeit it be given us to know it according to the hidden man yet by this description we shall remaine as dumb to the Beast but yet be sufficiently understood by our fellow-schollars 3. The Garden Eden was a place upon the Earth where man was Tempted and the Paradise was in heaven and yet was in the Garden Eden for as Adam before his Eve was made out of him before his sleep was as to his inward man in heaven and as to the outward upon the Earth and as the inward holy man penetrated the outward as a fire through-heats an iron so also the heavenly Power out of the Pure Element penetrated the foure Elements and sprang forth through the Earth and bare fruits which were heavenly and Earthly and were qualifyed sweetly Tempered of the divine Power and the vanity in the fruit was held as it were swallowed up as the day hideth the night and holdeth it captive in it self that it is not knowne and manifest 4. Paradise was nothing else but the Seventh dayes property the heavenly Essentiality of the second Principle is couched or shut up in the Earth the curse of God hath hidden it it budded in the beginning of the world through the Earthly Essentiality as the Eternity is in the time and the divine Power is through all things and yet is neither comprehended or understood of any earthly thing in selfehood 5. But in Paradise the Essence of the divine world penetrated the Essence of time as the Sun penetrates the fruit upon a tree and effectually works it into a pleasantnesse that it is lovely to looke upon and good to eat the like also we are to understand of the Garden in Eden 6. The word ‖ ‖ ‖ Ede expounded according to the Language of Nature Ede is nothing else but what Moses saith of the Earth that it was * * * Void eed and empty that is it should not manifest its Might according to the wrath of vanity it should be still as a mother to bring forth for the internall would rule through the externall as the Spirituall world through time heaven through the Earth the Earth was empty without fruit but the heaven was its husband which made it fruitfull and bare fruit by it untill the Curse where heaven did hide disappeare or withdraw it self from the Earth 7. The whole world would have been a meer Paradise if Lucifer had not corrupted it who was in the beginning of his Creation an Hierarch in the place of this world but seeing God knew well that Adam would fall therefore Paradise sprang forth and budded onely in one certaine Place to introduce and confirme Man therein whom albeit God saw that he would again depart thence he would againe introduce thereinto by Christ and establish him anew in Christ to Eternity in Paradise 8. For Lucifer poysoned the first Paradise with his false and wicked desire therefore God promised to regenerate it anew in Christ for the seventh day which God appointed for Rest is nothing else but Paradise regenerate anew in the Spirit of Christ in the humane property wherein the poore soul shall rest Eternally from the Source of the six dayes-workes viz. of the six properties of the life 9. Also it is the Seventh time or manifestation of God in which the Mystery of Gods Kingdome shall be finished when it shall be againe Pure in the place of this world when heaven shall be again manifest in the world and the Devill driven out with his l l l Text evill Essence wickednesse whereinto no unclean thing shall any more enter for this world in which Adam was before his Eve must againe returne as it was before the Curse in which Righteousnesse shall rule but the vanity shall be purged away through the fire of Gods Anger and given to the dark world 10. But that Moses saith the Tree of life stood in the midst of the Garden and presently next after setteth down and the Tree of Knowledge of good and Evill Heere lieth the vaile before his eyes that the earthly Sinfull man cannot behold him for he is not worthy of it for his earthliness in the Curse of the bestiall vanity shall not inherit Paradise 11. The precious Pearl lieth in the knowledge of the difference of the two Trees and yet it is but onely one but manifest in two Kingdomes for the Tree of life standeth wholly in the midst of the Garden for it standeth in two Principles in the midst viz. in the holy world between the Eternall dark world of Gods
Spouse and consort and yet they were not two bodies but onely one but of a twofold Essence viz. one inward heavenly holy and one from the Essence of time which were espoused and betrothed to each other to g g g Or eternally an Eternall beeing 9. And the Magicall Impregnation or conception and birth did stand in this fiery Love-desire for the Tincture penetrated through both Essences through the inward and outward and did awaken or stir up the desire and the Desire was the Fiat which the Love Lubet or Imagination h h h Conceived tooke and brought into a Substance thus the likenesse of the expresse Image was formed in this Substance being a Spirituall Image according to the first As the Fiat had conceived and formed the first Image viz. Adam so also the likenesse was conceived out of the first for propagation and in this Conception also the Magicall birth was forthwith effected where in the birth the Spirituall body became externall 10. Understand if it had been that Adam had stood then the Magicall birth had been thus effected not by a sundry peculiar issue from Adams body as now but as the Sun through-shineth the water and rends or teares it not even so the Spirituall body viz. the birth had been brought forth and in its comming forth had become Substantiall without paines care and distresse in a great joyfullnesse and delight it had been in a manner as both seeds of man and woman doe receive in their Conjunction a pleasant Aspect even so also the magicall Impregnation and birth had been a Virgin-like Image wholly perfect according to the first 11. Which afterward when Venus's Matrix was taken from Adam and formed into a woman must be done through Anguish trouble smart pangs and distresse as God said to Eve I will multiply thy Sorrowes when thou conceivest thou shalt now bring forth Children with Sorrow and thy will shall be subject to thy Husband Wherefore because it was sprung forth from the Mans will Eve was halfe the Adam viz. the Part wherein Adam should have loved and Impregnated himselfe the same when as he stood not was taken from him in his sleep and formed into a woman therefore when Adam saw her he said she shall be called * * * Or Manness woman because she is taken out of man 12. Man should have walked naked upon the Earth for the heavenly part penetrated the outward and was his cloathing he stood in great beauty glory joy and delight in a childe-like minde he should have eaten and drunk in a magicall manner not into the body as now but in the mouth there was the Separation for so likevvise vvas the fruit of Paradise 13. All things vvere made for his sport and delight no sleep was in him the night was in him as the day for he saw with i i i Glorified illustrious pure eyes in k k k in his own genuine innate light peculiar light the inward man viz. the inward Eye saw through the outward as we in the other world shall need no Sun for we shall see in the divine Sight in the light of the Peculiar nature No heat nor cold had touched them there had also no winter been manifest upon the earth for in Paradise there was an equall Temperature 14. The Tincture of the Earth had been their delight and pass-time they had had all metalls for their play untill the time that God had changed the outward World no feare or terrour had been in them also no Law from any thing or to any thing for all had been free unto them Adam had been their chiefe Prince and they had lived in the world and also in heaven inhabiting in both worlds at once Paradise had been through the whole world 15. But seeing the divine Providence did well know that Adam would not stand being the earth was corrupted by its former Prince in that the wrath of God had moved it selfe and l l l Or tooke Amassed the Essence into an Impression therefore God created all manner of fruits and beasts also all sorts of m m m Or Soveraine healing Animalls vegetables and mineralls Medicines for the future sicknesse of man and likewise all kindes of meat that the man might have food and rayment also in this world 16. For he had determined to send another Prince by whom he would redeeme man from his sicknesse and death and purifie and purge the earth through the fire of God and introduce it into the holy being as it was when Lucifer was an Angell before it came into such a n n n Or Creaturall being creature 17. And Adam was created onely o o o Or in unto the divine Image which should be eternall and though it was known in the wrath of God that man would fall yet the p p p Or restorer Regenerator was also known in Gods Love q q q Text for to whom this Hierarchy should be given for a Royall Possession in Lucifers stead 18. But that the Fall * * * Or might not so much as appeare to arise from the divine decree might not proceed or come from the divine Appointment God made man perfect and created and ordained him unto Paradise and forbad him the false lust which the Devill stirred up through the limus of the earth in Adams outvvard body with his false Imagination and Hungry-desire 19. And Adam was before his Eve forty dayes in Paradise in the Temptation before God made the woman out of him if he had stood stedfast then God had so confirmed him to Eternity 20. But that I write of forty dayes contrary to the Custome and opinion of other writers is that we have certaine knowledge and sufficient ground of the same not onely by conjecture but from another knowledge of this also we will shew you the Types As first of Moses upon Mount Sinai when God gave him the Law this vvas done in forty dayes and Israel was tryed vvhether they would continue in divine obedience but seeing they made a Calfe and an Idoll and fell from God therefore Moses must break the first Tables of the Lavv signifying the first Adam in the divine Lavv vvho departed from it therefore the same vvas broken from him and he fell into the r r r Destruction breaking of his body as Moses brake the Tables in peece 21. And God gave Moses another Scripture or writing upon s s s Round baâ—l or Globe a Table of Stone which signifieth the Second Adam Christ who should restore the first and againe introduce his Law into his Table of the heart viz. into the life into the humanity and write it with the living Spirit in the sweet Name JESV thus the other Law was also written how Gods Love would destroy or break in peeces the Anger of which the Covenant in the Law was a type as shall be hereafter mentioned in Moses 22. The Second
Day through the fire from the pure limus of the Earth where the dark world shall devoure it with all its Workes 51. Thus we herein understand very clearly how God out of great Love hath promised the Serpent-bruiser to the fallen man and espoused and betrothed it unto the virgin-like and disappeared Centre and given in it selfe therewith for an help and companion for when they were fallen from God and had made themselves monstrous then the Image out of the limus of the Earth became wholly brutall and lived in opposition in distemper in sicknesse and also in heat and cold as all other Beasts 52. Now therefore God told them what their labour work and employment should be in this world viz. that they should bring forth children in Sorrow with painfull smart in trouble and distress and eat the hearb of the field and now cloath their beastiall Image in turmoile and cumbring care in toile and labour untill the foure Elements man in the beastiall Serpents Image should againe be broken and dissolved and returne unto the earth from whence it was taken and extracted as a limus CHAP. XXIV Of the Cause and rise of the Curse of the Earth and the Body of Sicknesse Gen. 3.17 18. GOds Cursing of the Ground for mans Sins sake that it should bring forth Thornes and Thistles and commanding Man not till after Sin was committed to eat of the hearb of the field and in the sweat of his face to eat his bread doth plainly and sufficiently shew us that this had not been in Paradise the Ground should not have borne Thornes and Thistles and other evill hearbs which are poysonfull but in the Curse all these properties became manifest for as the body was after the fall so likewise its food the halfe-Serpentine man must now eat such food as his desire required or coveted 2. The Curse is nothing else but the Holy Element hiding of it selfe viz. the holy Ens which budded forth through the Earth and bare fruit and held the property of the foure Elements as 't were captive in it self did withdraw or closely conceale it selfe the Heaven in the earth hid it selfe from the Earth the holy Tincture from the awakened vanity viz. the heavenly Part which was from the heavenly Ens did keep Secret from the Part in the Curse viz. in the Ens of the darke world 3. Thus the heavenly part was a mystery unto man and so remained in the Curse between time and Eternity half dead as to the heavenly part yet anew embraced with the promise in the Ayme of the Covenant and as to the earthly part strongly bound to the band of the Stars and foure Elements infected with the distemper of the Serpent and the Devill very hard tyed vvith three strong chaines from which he cannot get free till the totall dissolution of his earthly Body for the Curse of the Earth and the Serpent forced also into the earthly man viz. into the limus of the Earth 4. For God said thou art Earth and unto Earth thou shalt returne Verse 19. for when the desire of the limus of the Extract of the Earth viz. of the outward man did enter againe into the Earth and Imagine after the earthly fruit then the Devill infected this desire by the property of the Serpent and in each desire is the Fiat which doth t t t Or amasse it into fashion forme and figure Impresse and make the desire essentiall thus the earthly hunger became at this instant wholly earthly therefore God said now unto him thou must turne againe to Earth from whence thou wast taken for the heavenly disappeared in the earthly as the Gold is disappeared in Lead 5. Thus an Earthly body is now Sowne into the Earth and the Earth receives it as its owne propriety but the Ens which is from the Eternity which cannot be destroyed lyeth in this earthly u u u Or enterred sowne body nothing is broken or dissolved but the grosse beast viz. the being or Substance of time As a fixt metall is not destroyed or corrupted in the Earth even so also the fixt part of the humane Body and as the Artist brings forth an excellent Gold out of the Earth so likewise the humane Gold lyeth buried in the earth and waiteth onely for the Artist to raise it up 6. And as there is a various and manifold diversity of metalline property in the Earth so likewise of the Ens of humane property therefore all things shall be proved through the Fire what kinde of property every one hath in this Time assumed to himselfe and impressed on his Body viz. with the desire of the Fiat that shall be tryed in the fire whether or no he hath impressed a fixt stedfast property from the divine Ens into himselfe or an hellish beastiall one all this shall be tryed and proved in the Fire of God and as the Ens is in each body such a fire also shall be enkindled in the same Ens. 7. And as Quicksilver doth Evaporate in the fire even so shall all the wicked devillish Serpentine workes which have been x x x Brought forth or formed Impressed out of the dark world and Devills desire 8. Now if a man hath in this life time impressed into himselfe a divine Ens by earnest Faith and divine desire understand by the humane Soul introduced into the mortall part of the limus of the Earth then it lyeth shut up in the mortall part yet as a glimmering incentive which longeth and laboureth to burne and shine or as the pretious Gold lyeth shut up in a grosse drossy Oar or in Lead and waiteth onely for the Artist to come and release it even so likewise shall the delivery and releasment of mans body be out of the Earth 9. Now also we doe herein understand the body of sicknesse and the Physitian or Curer thereof for when the heavenly Ens did disappeare and was captivated with the earthly as the Gold in the Lead then the outward Astrum awakened in the Body and now as the outward Astrum doth mutually destroy and ruine one anothers Ens and change it into another Ens according to the greatest and most predominant power so likewise the humane Minde which is a Magicall Astrum is hereby governed and ruled and the Body also and is thereby brought into Strange desire and lust whereby man doth weaken plague and perplex himselfe and one introduced Ens doth marter weaken and annoy another both through Meat and thoughts or cumbring molesting care 10. As we plainly see that man for the most part doth rack and plague himselfe in the Astrall minde with the desire about that which cannot be his own which stands not open in his Astrum and his Astrum cannot apprehend take or receive it about this the false introduced desire from the strange Astrum doth plague perplex and spend it selfe day and night whence the great Covetousnesse doth arise that man doth desire and introduce
the fire of the holy part of the Earth which lyeth hidden in the Curse and therein the free-will of the Soul and the free-will in the Ens of the heavenly part of the body did Immasse it selfe into a Substance and therewith did presse in before the holinesse of God 12. And heere the Serpents head was first bruised for it was a figure of the nevv birth out of Christ not that Abel had at this time put on Christ in the flesh but indeed the Spirit of Jehova in the Ayme of the Covenant in which the Name of Jesus stood hidden in God as a Regeneratour which would move and manifest it selfe in the fulnesse of time in this Ayme of the Covenant and introduce an heavenly holy Ens into the disappeared Ens of the heavenly part and quicken it to life againe in the opened power of Jesus 13. If a man would rightly and fundamentally understand the r r r Sacrifices Offerings he must consider that whereof the Offering consisted and what severed it selfe with the Enkindling in the fire out of the fire viz. out of the Enkindled offering for in the Enkindling nothing is seen or perceived but 1. the wood to the fire 2 ly The matter of offering 3 dly The fire and light 4 ly The Smoak of the fire which ariseth from the burning wood and matter of the offering all this without the faith and divine desire is as an abomination and indeed Nothing in Gods sight and attaineth not the Gate of God 14. But if Man brings his faiths-desire thereinto then he resigneth the free-will thereinto and vvill thereby as by a meanes in which fire the free-Will of the introduced Sinfull abomination doth burne and consume away presse in to Gods Eternall free-will and now how this is effected and comes to passe understand as followeth 15. Gods Imagination or Lubet meeteth the Free-inspired-will of the humanity and the humane free-will meeteth the deity heere is now the Conjunction 16. But now Mans free-will is become Sinfull and Gods free-will from whence the humane free will did first take its rise in its in-Spiration is holy and pure as yet the humane free-will cannot presse into Gods will unlesse it also become pure before God 17. But being God will out of free-grace receive it into him for the delight and harmony of his praise there is no other way or remedy but that God move himselfe in the Centre of the Eternall nature according to the fire of the Second Principle viz. according to the holy fire and devoure that enkindled Anger and vanity of mans free-will and annihilate it in the mortification of death viz. in the Anger-fire of God that the humane vvill might become pure before Gods will and so might enter into Gods Love-will and therefore Gods Love-desire did it selfe enkindle the offering of Abel and Moses that so the holy-and Love-fire might devoure and swallow up the Turba in the humane free-Soules-will in the Anger-fire of the Eternall nature in the Fathers property 18. But that there must be an Earthly offering thereunto is thus to be understood the Body of man as to one part is a limus of the Earth and as to the other part a limus of heaven and into this Body the free-will was inspired and body and soul is onely one man 19. But being in the fall the earthlinesse and false suttlety of the Serpent by the insinuation of the Devills desire was awakened in the flesh of man and so the earthly beastiall property got the upper-hand in his Ens and devoured the right humane will in the beastiall property that is took it captive thereupon the earthly will which was from the limus of the Earth must also be offered up in the fire 20. For the limus of the Earth shall arise againe out of earth but for to make it an offering it must also be offered in an earthly Elementall fire of its likenesse so that an heavenly fire and an earthly Elementall fire might be in one another and each will in the offring might respectively finde a place for its own comprehension and capacity viz. the will proceeded from the earthly limus of the Earth from the Kingdome of this world and the heavenly will out of the heavenly limus viz. out of the Ens s s s Of the Seminaâ—l and Centrall Love of the word of the Lord. of the Verbum Domini each property of the free-will went into the offring and from the offring into the fire where the Atonement was 21. For the Covenant of the promise touching the Serpent-Stroyer did manifest it selfe by the holy fire which holy fire enkindled the Elementall fire for the holy fire shall awaken and raise up from death the Elementall man out of the limus of the Earth and in the holy fire Man who hath taken his Originall from Time shall be purged and tryed in the Resurrection who verily must first goe through the fire of the Anger but the power and might of the holy fire shall bring him through the Anger-fire and cleanse and purge away his introduced abomination of Sin in the Serpents and Devills Ens in him from the limus of the Earth that the limus of the Earth may be no more earthly but as a fine purified Gold which subsists in the fire 22. Even thus the Earthly man shall be purified in the Resurrection through the fire of which the Offrings were a type and yet they did really subsist in their power as to the Spirit but the Body must dye and the true corporality and Regeneration must come forth or begin to spring afresh in the opened body of Christ who with his Entrance into and manifestation in the humaniry did again open the heavenly disappeared limus in the humane Ens which did disappeare or fade in Adam and Eve 23. Thus understand us aright Abel and Moses offered the fatt of beasts and enkindled that with the holy fire which fire was first enkindled by God for the beastiall property became manifest in the outward earthly man of the limus of the Earth the humane limus of the Earth was turned to a Beast and was moreover sinfull and evill full of the Serpents poyson and Cunning Suttlety 24. The free-will did immasse it selfe in the Serpents craft and Devills desire and formed to it selfe such a figure in the Ens of the flesh as the desire was whereupon the Body was more vaine in Gods sight then a beast 25. But being the heavenly Ens lay hidden and shut up in the earthly property God would not utterly forsake the whole Image which Abel and Moses did understand in the Spirit of God by their offerings and therefore they offered the Fat viz. the oyle of the beasts and other earthly good fruits that so the desire of the true man created out of the limus of the Earth who shall arise from death might in the enkindling of the offring in the fire have a Substance whereinto it
it were sinne which all of them one and other understand as much of the Ground of sinne as the Pott doth of the Potter 26. When they should tell how sinne is sinne and how Man doth cause God to be Angry and in wrath then they have no other way to turne themselves to evade it but Images or conceits of Opinions which shutt up the Conscience in such Images and Conceits so that the Conscience is affraid of their Images and the Ground of sinne according to the seaven Properties of Nature how their fatt Kine are made leane and drie they know not 27. O ye Makers of Images how doth the Anger of God in the inward Ground of your owne Nature threaten you with the seaven barren Kine and Eares Joseph is out of Prison and declareth the Councell of God to Pharaoh 28. The time is even at hand wherein the figure of Pharaoh shall be brought to Effect your Images of false and wicked Magick shall be manifested to the whole world by Josephs Exposition of the Vision break off from the Images and pray to God that he would give you the understanding of Pharaohs visions and then you may be partakers of the seaven good Kine and Eares within you 29. If not then must all your Images of false and wicked Magick be turned into such Barren Kine and Eares as they are indeed for the most part already in the inward ground and outwardly at present are devouring and alwayes devoure the Good times and yeares for they have almost quite devoured and swallowed up into the Abysse all Love Faith Truth Righteousnesse Humility and feare of God and at present also they devoure all outward food and sustenance they have devoured the Silver and there is nothing left but meager and base Copper and yet they are so hungry and greedy that they lye gnawing at the Copper as a Dog at a hard Bone and would faine have more to devour and yet there is no more for them 30. Therefore they are so hungry that they themselves worry and devour one another for hunger and bring their Land and Country into dearth and famine But heereby they are made Bondslaves to the Anger of God in the seaven properties of Nature as the whole Land of Aegypt was made King Pharaohs owne in the Deare time of Joseph 31. This Anger of God will heereafter give you seede that you must sow Images and Idolls and devour them againe your selves as you have cleerly done for a long time and must be its boneslave servants as Aegypt was to Pharaoh 32. Let this be told thee O Aegypt of Christendome by Josephs interpretation in the Spirit of Wonder of the sixt Number of the Seales it concernes thee awake and behold the great famine of body and soule is at hand or else thou must be famished 33. Thou standest at present in no other * * * Or Resemblance figure in the sight of God but that of the seaven ill-favoured hungry withered leane Kine and Eares the Blessing of God in Body and Soule is departed from thee that now thou huntest after Good things and temporall sustenance and yet art not satisfied with it and the more that thou dost hunger and suck upon bones thou wilt be still the more hungry till thou hast devoured all thy good Kine in Conscience both in Body and Soule as also Land and People and thy forme and feature is so ill-favoured that the Princes of the inward and the outward Heaven cannot endure to behold thee but helpe to judge thee to the damnation of Death sayth the Spirit of Wonders in Josephs interpretation 34. Behold thy selfe now aright art thou not thus ill-favoured and hungry consider all thy †††Powers vertues and abilities faculties thou art raving blinde with great hunger for thou hast swallowed that up into the Abysse which should blesse thee and make thee happy and set up the Hypocrisie of thy Idoll Ministers in stead thereof Righteousness Truth Love Faith Humility Chastity the feare of God were thy Blessing by which thou wouldest become fatt againe but thou hast swallowed up all these properties and sett thine Idolls in their stead and covered them with Christs purple Mantle and now the Evill hungry forme feature and properties of a Devourer are awakened in thee 35. The first devouring Property Covered with Christs Mantle is Pride viz. a Desire of Selfe-Might under the lowly humble Mantle of Christ resolving to be potent and splendid as Lucifer under his black Hood who yet alwayes supposeth he is the most potent when yet in the presence of God he is but a Lord in Phantasie 36. The second property of thy hunger Covered with Christs Mantle is Covetousnesse viz. the Devourer who devoureth himselfe and getteth from others their sweate and flesh from their bones and devoureth it and yet hath nothing but alwayes lyeth like Poyson sucking out it selfe this hath devoured all Truth Righteousnesse Patience Love Hope Faith and the feare of God and yet is but a meere hunger at present it hath eaten all Silver from the Copper and yet looketh as if it had devoured nothing for nothing is to be seene in it but that it is hungryer then before it hath devoured all good times into it selfe and still alwayes devoureth all provisions which God of his Grace bestoweth and yet is every day hungryer with devouring and though he could devoure Heaven he would devoure Hell also and yet remaineth a meere hunger still 37. The Third property of this Hunger Covered with Christs Mantle is Envy viz. the sonne of Covetousnesse and Pride is his Grand-father this stingeth and pricketh and rageth in the hunger as poyson in the flesh it stingeth in words and works and poysoneth all it lyeth and cheateth and is never quiet the more greedy Covetousness is to devoure the greater is this its sonne Envy it will possesse all alone to it selfe and yet hath no place of rest either in Heaven this world or Hell It can remaine neither in Heaven nor in Hell it standeth onely in the hunger of Covetousnesse and is the life of Covetousnesse 38. The Fourth property of Hunger Covered under Christs Mantle is Anger which is the sonne of Envy and Covetousness is its Grand-father what Envy cannot sting to death that will Anger strike and fell to death It is so evill and wicked that it breaks and shatters the Bones to pieces It alwayes thirsteth after Murther onely that its Father and Grand-father viz. Covetousnesse Envy and Pride may have roome enough it destroyeth body and soule in their kinde of fattnes and wasteth Country and Citie and is further so wicked that it would destroy Heaven and Hell and yet hath no where any rest 39. These are the foure Elements of Hunger which devoure and swallow up the seaven fatt Kine and Eares of Pharaoh and yet are as they were before and at present Joseph hath seene and manifested them in Pharaohs Dreame so that they are become
with his Guilt of Eternall Death into his innocent Death and is dead from the sinnes and wickednesse in himselfe and in this dying of Christ Gods righteousnesse in the Anger requireth a Christian Man to be 47. But if he walke out of this path and not in it then sayth righteousnesse thou art a Theefe and hast wrongfully got this Cup of Christ in thy Sack I will sett thee before my Judgement and Sentence as Joseph did to his brethren when he caused them to be fetched back to the sentence of his Judgement 48. Therefore hath a Christian who walketh under the Banner of Christs Crosse no Excuse when God by his Steward viz. by the Children of this world causeth him to be layd hold on in the righteousnesse of his Anger and chargeth him for a Theefe and an unrighteous person also for a Stranger Innovator * * * Novice Novellist Enthusiast Foole and the like when Men loade him with all his faults and the infirmities of naturall sinfull flesh and without ceasing blame him as wicked and unrighteous and condemne him to the damnation of the temporall and Eternall Death and though he is not in the sight of the world nor as to the world Guilty yet he is lyable to beare the scorne suffering and death of Christ after him as a Christian is lyable to take upon him the whole processe in the footsteps of Christ and to follow Christ therein and to suffer all in Christ and wholly to put on Christ in his derision contempt suffering and death and to beare his Crosse and scorne after him that he may enter into Christs Kingdome as a Member of the body of Christ that hath suffered with him and hath dayly dyed to the Anger of God in the Death of Christ from his actuall sinnes 49. For All Sinnes Blasphemies and untruths which are imputed to him wrongfully from the world which he is not outwardly Guilty of in the fact that he suffereth in the processe of Christ as a Christian and therein drinketh out of the Cup of Christs Crosse who hath innocently suffered for his sinnes 50. For if he be not guilty of them in his Life yet he is guilty of them in the inherited sinne and hath inherited them also in the seede out of which he is proceeded they lye in his * * * Ground of his Nature and Heart Ground he cannot excuse himselfe before God in the processe of Christ he is guilty of all Adamicall sinnes 51. But this is his Comfort that God manifesteth them by the children of his Anger in this world and so as a Curse by the Children of Anger fastneth them to the Crosse of Christ and in this Manifestation drowneth them in him in the Bloud and Death of Christ in that he still cleaveth to God as Christ to his Father and suffered himselfe to be accused of sinnes which he had not committed but had onely inherited them and so they were taken from him and given to the Anger of God in his Judgement that he might condemne them 52. For thus also Joseph in this figure appeased his just Anger towards his Brethren they were all Guilty towards him but he charged them not with their Guilt but charged them onely with his Cup for he had cleerly forgiven them all their Trespasses but onely concerning the Cup he would not hold them Guiltlesse and yet of right they were not Guilty of it but he had layd it in as his bounty and made them guilty of it 53. Thus also hath God given us his Grace of meere Love after that wee were cleerly guilty of Eternall Judgement and hath layd Christ and Grace in the Sack of our Life with his Suffering Death with his Cup of the Crosse concerning which he doth not hold us Guiltlesse wee are all Guilty thereof and have not this by a Naturall right but it is layd into us without our knowledge therefore wee cannot release our selves of it except wee cast Christ wholly from us and give our selves againe to the Anger of God and then Death Hell and the Anger of God make us Guilty and hold us captive in them but at present Man may lay hold on which he will 54. But that Joseph caused the Cup to be thrust into his Brother Benjamins Sack it hath this figure that Christ dwelleth in the inward Man viz. in his Paradisicall brother and hath this Cup of the Crosse in his Hand out of which the guilty soule and the Body must drink he thrusteth it into his brothers sack for that inward ground is his Brother but the other brethren must drink of it this brother of Christ holdeth it in him for he is Christs Member and habitation 55. Therefore sayth Josephs Steward by whomsoever the Cup is found he shall be my servant but ye shall be quitt viz. the inward ground the true Josephs viz. Christs brother hee is Christs servant who serveth his Lord and brother and must hold the Cup in his Sack the other * * * Conditions or qualities formes of Life of Nature are free and cannot hold the Cup for Christ. 56. For they are not the right Sack to put it in but the Ground of the Heavenly Worlds Substance is the Sack to which the Holy Cup of Christ doth belong which powreth the Ground of Nature out of it therefore must Josephs Brother be made guilty of the Cup because he stood in the figure of the inward Man wherein Christ would manifest himselfe with his Cup of the Crosse and so the other brethren viz. the poore soule together with the body be quitt and released from the Guilt 57. Therefore sayth Josephs Steward he is my servant who hath the Cup he shall serve mee but ye shall be quitt that is Christ is in this inward Benjamin Josephs Brother and serveth God with overcoming of Death and the Anger of God in Man and so all the other brethren viz. the Naturall Life shall be quitt from Guilt and Paine and it standeth excellently in the Figure 58. Moses sayth further * * * Gen. 44.11 12 13. And they hastened and layd every one his sack off on to the Earth and every one tooke his Sack off and searched and began at the Eldest and so to the youngest and there they found the Cup in Benjamins Sack and then they rent their Cloaths and loaded every one his Asse and went againe into the Citie 59. When Adam was fallen into sinne then the Law and Command fetched him back againe charged him with the sinne and Theft that he had eaten of the wrong fruit with a wicked mouth therefore must he returne againe into the Citie viz. into the Earth out of which the body was proceeded and there lay downe his Sack into the Earth and there Gods righteousnes searcheth into all the naturall Properties viz. Truth and righteousnes which availeth before God viz. the Image of Heaven and began from the first forme of Nature and so on
Mysterium Magnum OR An EXPOSITION of the First Book of Moses CALLED GENESIS CONCERNING â—he Manifestation or Revelation of the Divine Word through the Three Principles of the Divine Essence also of the Originall of the World and the Creation Wherein The kingdome of Nature The kingdome of Grace are Expounded For the better understanding Of the Old and New Testament and what Adam and Christ are Also How Man should consider and may know himselfe in the Light of Nature where he is and where his Temporall and Eternall Life Consist also where his Eternall Blessednesse and Damnation Consist And is an Exposition of the Essence of all Essences for the further Consideration of the Lovers in the Divine Gift Comprised in Three Parts Written Anno 1623. BY Jacob Behm To which is added The Life of the Author And his Foure Tables of Divine Revelation LONDON Printed and are to be sould by 〈…〉 next 〈…〉 THE PREFACE Of the Author JACOB BEME To his COMMENTARY upon GENESIS Called the * The Great Mysterie MYSTERIVM MAGNVM 1. WHen we consider the visible world with its Essence and consider the life of the creatures then we finde therein the likenesse of the invisible spirituall world which is hidden in the visible world as the Soule in the body and see thereby that the hidden God is nigh unto all and through all and yet wholly hidden to the visible Essence 2. We have an example hereof in the minde of man which is an invisible fire that is inclined to light and darknesse viz. to Joy and Sorrow and yet in it selfe is none of these but onely a Cause thereto an invisible incomprehensive Sourcive fire and yet as to its own Essence is included in nothing save onely in the Will of life 3. The body cannot comprehend the minde but the minde comprehends the body and brings it to Love or * Or sufferance and Sorrow dislike this likewise is to be understood of the word and Power of God which is hidden to the visible Sensible Elements and yet dwelleth through and in the Elements and worketh through the Sensible life and Essence as the minde in the body 4. For the visible sensible things are an essence of the invisible from the invisible and incomprehensible the visible and comprehensible is proceeded the visible Essence is come to Bee from the expression or Spiration of the invisible Power the invisible Spirituall Word of divine Power worketh with and through the Visible Essence as the Soul * In. with and through the body 5. The inward Spirituall soul of man was breathed in to the visible Image by the in-Speaking or inspiration of the invisible Word of the divine Power for an understanding to the Created Image wherein mans Science and knowledge of the invisible and vissible Essence consisteth 6. Thus man hath now received Ability from the invisible Word of God to the re-expression that he again expresseth the hidden word of the divine Science into formation and severation in manner and forme of the Temporall Creatures and formeth this spirituall Word according to Animals and Vegetables whereby the invisible wisdome of God is pourtraied and modelized into severall distinct formes as we plainly see that the understanding of man expresseth all powers in their property and giveth names unto all things according to each things property by which the hidden wisdome is known and understood in its power and the hidden God is made manifest †In. with the visible things for the Delight and play of the divine Power so that the invisible might play with the visible and therein introduce it selfe into the sight and Sence of it selfe 7. As the minde doth introduce it selfe with the body and by the body into Sences and thoughts whereby it worketh and Acteth Sensibly to it selfe so also the invisible world worketh through the visible and with the visible world we are not in any wise to conceit that a man cannot search out what the hidden divine world is and what its Operation and essence is for on the visible Essence of the Creation we see a figure of the internall Spirituall operation of the powerfull world 8. And we ought not to think otherwise of God but that he is the most internall ground of all Essences and yet so as that he cannot be comprehended of any thing by the own-peculiar power of the thing but as the Sun doth introduce it selfe with its light and Power into the sensible living things and worketh with or in all things and introduceth it selfe also into an essence the same likewise is to be understood concerning the divine Word with the life of the Creatures 9. Seeing then this visible world is the expressed Formed word according to Gods Love and anger viz. according to the Grand Mystery of the Eternall Spirituall nature which spirituall world is hidden in the visible and yet the humane Soul is a sparke out of the Eternall Speaking Word of the Divine Science and Power and the Body an Ens of the Stars and Elements and also as to the internall ground an Ens of Heaven viz. of the hidden world therefore he hath Might and Ability to speak of the Grand Mysterie whence all Essences doe Originally arise 10. Since then the great Mysteries the Beginning of and Originall of all things doe befall us by divine Grace that we are able as through the ground of the Soul to understand the same in reall knowledge with the inspired word of the divine Science We will write down its ground so far as it s permitted to us in this Book for a Memoriall to our selfe and for the exercise of divine knowledge to the Reader 11. And I. we will signifie and declare what the Center and ground of all Essences is II. What the Divine Manifestation through the speaking of the word of God is III. How Evill and Good have their Originall from one onely ground viz. light and darknesse Life and Death Joy and Sorrow and how it is in its ground also whereunto every Essence and Source is profitable and ‖ Text unavoidable necessary IV. How all things have their ground from the Grand Mystery viz. from the spiration of the Eternall one V. How the Eternall one introduceth it selfe into sensation perception and Severation to the Science of it selfe and the play of the divine Power VI. How man may attaine to the true knowledge of God and to the knowledge of the Eternall and Temporall nature VII Also how man may come unto the Reall Contemplation of the Beeing of all Beeings VIII Also of the Creation of the world and of all creatures IX And then of the Originall fall and Restoration of man what he is according to the first Adamicall man in the Kingdome of nature and what he is in the new Regeneration in the kingdome of Grace and how the new birth comes to passe X. Also what the old and new Testament are each in its understanding 12. And we
nigh unto any thing he is through All and in all his birth is every where and without and besides him there is nothing else he is time and Eternity Bysse and Abysse and yet nothing comprehends him save the True understanding which is God himselfe CHAP. II. Of the Word or Heart of God THis is now what Saint John saith Chap. 1. In the beginning was the word and the word was with God and God was the word the same was in the beginning with God the word l l l Im signifieth in the. In is the will of the Abysse m m m Aâ—fang beginning beginning is the Conception or apprehension of the will where it conceiveth and bringeth it selfe into an Eternall Beginning the * * * Wort signifieth the word Which words in the High-Dutch he expounds according to the Language of Nature Word is now the Conceived which in the will is a Nothing and with the Conception there is a generation this was in the beginning with the will and in the will but with the Lubet of the will it receiveth its beginning in the Conception of the will therefore it is called a Heart viz. a Centre or Life-Circle wherein the Originall of the Eternall Life is 2. And John saith further By the same were all things made and without it was not any thing made that was made In it was the life and the life was the light of men heere O man take now this light of life which was in the Word and is Eternall and behold the Being of all Beings and especially thy Selfe seeing thou art an Image life and being of the unsearchable God and a Likenesse as to him heere consider time and Eternity Heaven Hell the world light and darknesse paine and Source life and death Something and Nothing Here examine thy self whether thou hast the light and life of the Word in thee so that thou art able to see and understand all things for thy life was in the Word and was made manifest in the Image which God Created it was breathed into it from the Spirit of the word now lift up thy understanding in the light of thy life and behold the Formed Word Consider its inward Generation for all is manifest in the light of life 3. Saist thou I cannot I am corrupt and depraved heare me thou art not as yet borne againe of God otherwise if thou hadst again that same light then thou couldest Goe to then we all indeed come far short of the Glory which we ought to have in God but I will shew thee somewhat have a care and conceive it aright be not a Mocker as the Confused Babel is Lo when we would speake of the Being of all Beings then we say that from God and through God are all things for Saint John saith also that without him was not any thing made that was made 4. Now saith Reason whence or how hath God made Good and Evill Paine and Joy Life and Death is there any such will in God which maketh the evill Heere Reason beginneth to Speculate and will apprehend it but it goeth onely about the outside of the Circle and cannot enter in for it is without and not in the word of the Life-Circle 5. Now then behold thy selfe and consider what thou art view what the outward World is with its Dominion and thou shalt finde that thou with thy outward Spirit and Beeing art the outward would thou art a little world out of the Great world thy outward light is a Chaos of the Sun and Stars else thou couldst not see n n n Or receive light from the Sun by the light of the Sun the Stars give the Essence of distinction in the intellective Sight thy body is fire aire water earth therein also lyeth the Metaline property for of whatsoever the Sun with the Stars is a Spirit of that the Earth with the other Elements is a o o o Essence Substance or body Being a Coagulated Power what the Superiour Being is that is also the inferiour and all the creatures of this world are the same 6. When I take up a stone or clod of earth and look upon it then I see that which is above and that which is below yea the whole world therein onely that in each thing one property hapneth to be the chiefest and manifest according to which it is named all the other properties are joyntly therein onely in distinct degrees and centres and yet all the degrees and centres are but one onely centre There is but one onely root whence â—ll things proceed it onely severizeth it selfe in the Compaction where it is Coagulated Its originall is as a Smoak or vaprous breath from the Great Mystery of the Expressed Word which standeth in all places in the re-expressing that is in the Re-breathing or ecchoing forth a likenesse according to it selfe an Essence according to the Spirit 7. But now we cannot say that the outward World is God or the speaking word which in it self is devoid of such essence or likewise that the outward man is God but it is all onely the expressed Word which hath so coagulated it self in its re-conception to its own expression and doth still continually coagulate it self with the 4 Elements through the Spirit of the desire viz. of the Stars and bringeth it selfe into such a motion and life in the mode and manner as the Eternal Speaking word maketh a Mysterie which is Spirituall in it selfe which Mystery I call the Center of the Eternall Nature where the Eternall Speaking Word bringeth it selfe into a Generation and also maketh such a Spirituall World in it selfe as we have materially in the Expressed Word 8. For I say the inward world is the Heaven wherein God dwelleth and the outward world is expressed out of the inward and hath onely another beginning then the inward but yet out of the inward it is expressed from the inward through the motion of the Eternall Speaking Word and closed into a beginning and End 9. And the inward world standeth in the Eternall Speaking Word the Eternall Word hath spoken it through the wisdome out of its owne Powers Colours and Vertue into an Essence as a Great Mysterie from Eternity which Essence also is onely as a Spiration from the Word in the wisdome which hath its re-conception to Generation in it selfe and with the Conception doth likewise Coagulate it selfe and introduceth it selfe into formes after the manner of the Generation of the Eternall Word as the Powers Colours and Vertue doe generate themselves in the word through the wisdome or as I might say out of the wisdome in the Word 10. Therefore there is nothing nigh unto or a far off from God one world is in the other and all are onely one but one is Spirituall the other Corporeall as soul and body are in each other and also time and Eternity are but one thing yet in distinct beginnings the spirituall world in the internall
manifest VI. Forme Sound Voice Word 19. THe sixt is the Sound of the divine Word proceeding from the divine Powers which is formed in the Love-desire and introduced into a manifest word of all Powers wherein the manifestation of the divine Kingdome of joy in the free Lubet of Gods wisdom consisteth VII Forme Essence Beeing Mansion 20. THe seventh is the formed Essence of the Powers viz. a manifestation of the Powers what the first six are in the Spirit that the Seventh is in a Comprehensible Essence as a mansion and house of all the rest or as a body of the Spirit wherein the Spirit worketh and playeth with it selfe also it is a food of the fire whence the fire draweth Essence for its Sustenance wherein it burneth and the Seventh is the Kingdome of the divine glory and the Seven are thus named or expressed 21. The Out-Birth or Manifestation is this The Seaven Spirits of God or powers of Nature as they shew and manifest themselves in Love and Anger both in the Heavenly and Hellish Kingdom and also in the Kingdom of this world Anger Love 1 Astringent Desire Hellish Heavenly Hardnes Cold Covetosnes World Earthly Kingdom 1 Cold Hardnes Bone Salt 2 Attractiō or Compunctiō of Sence Compunction Envy 2 Poyson Life Growth Senses 3 Anguish or Minde Enmity 3 Sulphur Perceivance Paine 4 Fire or Spirit Pride Anger 4 Spirit Reason Desire Love Fire 5 Light or Love-Desire Meekenesse 5 Venus-Sport Lifes-Light 6 Sound or Vnderstanding Divine Joy 6 Speaking Crying Distinguishing 7 Body or Essence Heaven 7 Body Wood. Stone Earth Mettall Hearb This was received from the Author in such a forme by Abraham von Somerveldt 22. Curteous Reader understand the sense aright and well the meaning is not to be understood so as if the Seven Properties were divided and one were neere by another or sooner manifest then another all Seven are but as one and none is the first second or last for the last is againe the first as the first introduceth it selfe into a Spirituall Essence even so the last into a Corporeall Essence the last is the body of the first we must speake thus apart to write it down and decipher it to the Consideration of the Reader they are altogether onely the Manifestation of God according to Love and Anger Eternity and Time 23. But this we are to marke that each Property is also essentiall and this essence is joyntly as one Essence in the Kingdome of heaven and it s a Mysterium whence heavenly plants spring forth out of each Powers property as the earth is a Mysterium of all trees and hearbes so also of the grasse and wormes and the foure Elements are a Mysterium of all Animalls and the Astrum a Mysterium of all operations in Animalls and Vegetables 24. Each property is to it selfe essentiall and hath also in its Essence the Essence of all the other six formes and maketh the essence of the other six formes also essentiall in its essence as we see in the Earth and stones especially in Metalls where oftentimes in One Compaction all seven metalls are couched together and onely one property is principall which doth Coagulate and captivate all the rest in it selfe and alwayes one is more manifest then the rest according as each property hath its powerfull predominancy in a thing the like is also to be understood in vegetables where ofttimes in an hearb or peece of wood there is an Astringent sowre harsh bitter anxious or Sulphrous property also a fiery sweet or luscious flashy or watry quality CHAP. VII Of the Holy Trinity and divine Essence 1. THe Eternall and Temporall nature is especially understood in the darke and fire world viz. in the foure first formes as 1. in the astringent desire 2. in the bitter Compunction 3. in the Anguish or Sensation 4. In the fire where the Severation proceedeth forth in the Enkindling of the fire in the Flagrat but the powers both in the internall and externall world are all understood in the light or love-fire viz. in the love-desire 2. For their first ground is the Eternall Word viz. the One wherein all things are coucht the Second ground is the free Lubet of the word viz. the wisdome wherein all the Colours of the onely Power are manifest in the will of the Deity the third ground is the Love-desire wherein the free Lubet with its colours and vertues of the powers hath exacuated it selfe through nature and introduced it selfe through the fires inflammation into a Spirituall Dominion which Lubet displayeth it selfe with the powers in the light in an Eternall Kingdome of Joy 3. The fourth ground is the oyly Spirit in that the free Lubet doth amasse it selfe in the fiery Love-desire in the meeknesse as in its own peculiar forme and co-amasseth the Lustre and essence of the fire and light and introduceth it into the first Essence which power of the fire and light in the meekness of the free Lubet in the oyly property is the true and holy Tincture 4. The fift ground is the watry Spirit arising from the mortification in the fire where the first Spirituall Essence in the Astringent harsh darke desire was consumed in the fire now out of the Devoration of the fire there proceedeth forth a Spirituall Essence which is the oyly ground and a watry Essence from the mortification which depriveth the fire-spirit of its wrath so that it is not able to set its wrathfull properties on fire in the oyly ground so that the fire must burne through death and be onely a light else the oyly ground would be enflamed thus the fire in its Devoration must beget the water viz. its death and yet must againe have it for its life else neither the fire nor the light could subsist and thus there is an Eternall Generation devoration receiving and againe Consuming and yet also it s thus an Eternall Giving and hath no beginning nor End 5. Thus we now understand what God and his Essence is we Christians say that God is threefold but onely one in Essence but that we generally say and hold that God is threefold in person the same is very wrongly apprehended and understood by the ignorant yea by a great part of the learned for God is no person save onely in Christ but he is the Eternall Begetting Power and the Kingdome with all Beeings all things receive their Originall from him 6. But that we say of God he is Father Son and holy Spirit that is very rightly said onely we must explaine it else the un-illuminated minde apprehends it not the Father is first the will of the Abysse he is without all Nature or beginnings the will to Something which doth conceive it selfe into a Lubet to its own Manifestation 7. And the Lubet is the Conceived Power of the will or of the Father and it is his Son heart and Seat the first Eternall Beginning in the will and he is therefore called a Son because
the Angels cannot abide there is a great Gulfe between them that is a whole birth 22. For what else is able to sever the light from the darknesse save onely a birth of Sight or light the light dwelleth in the darknesse and the darkenesse comprehendeth it not John 1. As the externall Sun-shine dwelleth and shineth in the darkenesse of this world and the darkenesse comprehends it not but when the light of the Sun withdraweth then the darknesse is manifest Heere is no other Gulfe between them save onely a birth 23. Thus we are likewise to conceive of the Eternall light of God and the Eternall darknesse of Gods Anger there is but one onely ground of All and that is the Manifested God but it is severed into sundry Principles and properties for the Scripture saith that the holy is unto God a good Savour to life understand to the holy divine life viz. in the Power of the light and the wicked is unto God a good savour to death that is in his wrath viz. in the Essence Source and Dominion of the darke world 24. For the God of the holy world and the God of the darke world are not two Gods there is but one onely God he himselfe is the whole Beeing he is c c c In his wrath Plagues and Hell Torment Evill and Good heaven and hell light and darknesse Eternity and time Beginning and End where his love is hid in any d d d Beeing Essence or Substance thing there his Anger is manifest in many a thing Love and Anger are in equall measure and weight as is to be understood in this outward worlds Essence 25. But now he is onely called a God according to his light in his Love and not according to the darknesse also not according to this Outward world Albeit he himselfe be ALL yet we must consider the Degrees how one thing mutually proceeds from another for I can neither say of heaven nor of darknesse or of this outward world that they are God none of them are God but the expressed and formed Word of God a Mirror of the Spirit which is called God wherewith the Spirit manifesteth it selfe and playeth in its Lubet to its selfe with this manifestation as with its owne Essence which it hath made and yet the Essence is not sundred from the Spirit of God and yet also the Essence comprehends not the Deity 26. As body and Soul are one and yet the one is not the other or as the fire and the water or the aire and the earth are from one Originall and yet they are particularly distinct but yet they are mutually bound to each other and the one were a nothing without the other and thus we are to conceive and consider likewise of the Divine Essence and also of the divine Power 27. The Power in the light is Gods Love-fire and the Power in the darkenesse is the fire of Gods anger and yet it is but one onely fire but divided into two Principles that the one might be manifest in the other for the flame of anger is the manifestation of the great Love and in the darknesse the light is made knowne else it were not manifest to it selfe 28. Thus we are to understand that the evill and good Angells dwell neere one another and yet there is the greatest immense distance betweene them for the heaven is in hell and the hell is in heaven and yet the one is not manifest to the other and although the Devill should goe many millions of miles desiring to enter into heaven and to see it yet he would be still in hell and not see it also the Angells see not the darknesse for their Sight is meere light of divine Power and the Devills sight is meere darknesse of Gods Anger the like is also to be understood of the Saints and againe of the wicked Therefore in that we in Adam have lost the Divine Sight in which Adam saw by the divine Power Christ saith you must be borne anew else you cannot see the Kingdome of God 29. In the fire-Spirit we are to understand the angelicall Creation where the will of the Abysse introduceth it selfe into Bysse and manifesteth the Eternall Speaking Word or life with the fiery birth viz. with the first Principle where the spirituall Dominion is manifest by the fire-birth In this Spirituall fire all Angells doe take their Originall viz. out of the formes to the fire-Source for no creature can be created out of the fire for it is no Essence but out of the properties to the fire a Creature may be apprehended in the desire viz. in the verbum Fiat and introduced into a creaturall forme and Property 30. And therefore there are many and divers sorts of Angells also in many distinct Offices and as there are three formes to the fire-Source so there are also three Hierarchies and therein their Princely Dominions and likewise three worlds in one another as one which make three Principles or Beginnings for each Property of the Eternall Nature hath its Degrees for they doe explicate and mutually unfold themselves in the fire-blaze and out of those degrees the different distinction of Spirits is created 31. And we are to understand nothing else by the Creation of the Angells and of all other Spirits but that the Abyssall God hath introduced himselfe into his manifested Properties and out of those Properties into living Creatures by which he possesseth the Degrees and therewith playeth in the properties they are his Strings in the All-Essentiall Speaking and are all of them tuned for the Great Harmony of his Eternall Speaking Word so that in all degrees and Properties the voice of the unsearchable God is manifest and made knowne they are all created for the Praise of God 32. For All whatsoever hath life liveth in the Speaking Word the Angells in the Eternall Speaking and the Temporall Spirits in the re-expression or Ecchoing forth of the Formings of Time out of the Sound or breath of time and the Angells out of the Sound of Eternity viz. out of the voice of the manifested word of God 33. And therefore they beare the names of the severall degrees in the manifested voice of God and one degree is more holy in the Power then another Therefore the Angells also in their Quires are differenced in the Power of the Divine Might and one hath a more holy Function to discharge then another an example whereof we have by the Priests in the old Testament in their Ordinances which were instituted after an angelicall manner 34. Albeit earthly yet there was even such an angelicall understanding and meaning coucht therein which God did represent upon Jesus which was to come into the humane Property and so alluded with Israel in the Type at the Eternall which was to come which Jesus out of Jehova did restore and introduce into the humane property which the Earthly Reason hath neither apprehended or understood but seeing the time is e
the Astringent Austere desire that is by a Saturnine Martiall fiery property in the Compaction of Sulphur and Mercury to be one body or congealed bulke but if I wholly destroy this body and severize each into its own property then I clearly finde therein the first Creation I. Saturnus Sal. 18. AS first according to the Property of the darke world according to the Astringent Desire of the Fiat viz. of the first forme to nature I finde a hardnesse and coldnesse and further according to this Astringent Property a deadly banefull stinking water from the Astringent Impression and thirdly in this stinking water a dead Earth and fourthly a sharpnesse like to Salt from the native right and quality of the Astringency this is now the Coagulated Essence of the first forme of nature according to the darke world and it is the Stony substance understand the grosseness of the Stones and of all metalls so likewise of the Earth wherein the mortall part or the close-binding death is understood II. Mercurius 19. SEcondly I finde according to the Second forme and property of the darke nature and worlds Essence in the Compaction of the Metalls and Stones a bitter Compunctive raging Essence viz. a Poyson which maketh a strong harsh noysome taste in the Earth and Stinking water and it is the cause of growth viz. the stirring life its Property is called Mercurius and in the first Forme according to the Astringency it s called Sal. III. Sulphur 20. THirdly I finde the third Property viz. the Anguish which is the Sulphrous Source in which consisteth the various dividing of the Properties viz. of the Essence IV. Sal-niter 21. FOurthly I finde the fire or heat which doth awaken the Salniter in the Sulphrous Source which Severizeth the Compaction and that is the Flagrat this is the Originall Raiser of the Salniter out of the brimstony watry and Earthly Property for it is the awaker of death viz. in the mortall Property and the first Originall of the life in the fire and even to the fire the property of the darke world reacheth and no further V. Oyle 22. FIftly we finde in the Compaction of tâ—e Metalls and Stones an Oyle which is Sweeter then any Sugar can be so far as it may be separated from the other Properties it is the first heavenly holy Essence which hath taken its Originall from the free Lubet it is pure and transparent but if the fire-Source be severed from it albeit it is impossible wholly to Separate it for the band of the great Triumphant joy consisteth therein then it is whiter then any thing can be in nature but by reason of the fire it continues of a n n n Or Crimson purple-red Rosie-red which the light changeth into yellow according to the mixture of red and white by reason of the earthly property and predominant influence of the Sun 23. But if the Artist can unloose it and free it from the fire of the wrath and other properties then he hath the Pearle of the whole world understand the Tincture for Virgin Venus hath her Cabinet of treasure lying there it is the Virgin with her faire Attire or Crown of Pearle 24. O thou earthly man hadst thou it yet heere Lucifer and Adam have negligently lost it O man didst but thou know what lay heere how wouldst thou seeke after it but it belongeth onely unto those whom God hath chosen thereto O precious Pearle how sweet art thou in the new birth how faire and surpassing excellent is thy Lustre VI. The living Mercury Sound 25. SIxtly we finde in this Oyly Property a Sovereign Power from the Originall of the manifested Powerfull Divine Word which dwelleth in the heavenly property in which Power the Sound or tone of metalls is distinguished and therein their growth consisteth for here it is the holy Mercurius that which in the Second forme of nature in the darknesse is Compunctive harsh rigid and a Poyson that is heere in the free Lubets property when the fire in the Salnitrall Flagrat hath divided Love and Anger a pleasant merry Mercury wherein the joyfullnesse of the Creature consisteth 26. And heere ye Phylosophers lyeth the effectuall vertue and Powerfull operation of your Noble Stone heere it is called Tincture this operation can Tincture the disappeared water in Luna for heere your Jupiter is a Prince and Sol a King and Virgin Venus the Kings sweetest Spouse but Mars must first lay down his Scepter also the Devill must first goe into Hell for Christ must binde him and Tincture Simple Luna which he hath defiled with the Oyle of his heavenly bloud that thâ— Anger may be changed into joy thus the Artists Art is borne understood heere by the children of the Mystery VII Essence Body 27. SEventhly we finde in the Separation of the Compaction of the Metalls a white cristalline water that is the heavenly water viz. the water above the Firmament of heaven which is severed from the oyle as a body of the Oyly Property it gives a white chrystalline Lustre in the Metalls and Venus with her Property makes it wholly white and that is Silver and Venus in Sol Gold and Mars in Venus Copper and againe Venus in Mars Iron Jupiter in Venus Tin Saturne in Venus lead Mercurius in Venus quick-Silver and without Venus there is no metall neither fined nor Minerall 28. Thus understand by Venus heavenly Essentiality which consisteth in an oyle and Crystalline water which giveth body unto all metalls the spirituall body it s owne peculiar Essence without the influences of the other properties is the great Meeknesse and Sweetnesse its reall Peculiar Essence is a sweet Pure water but the Power of the Manifested Word doth separate the holyest through the fire into an Oyle for in the Oyle the fire giveth a shine and Lustre when the fire tasteth the water in it selfe then out of the Taste it giveth an Oyle thus the Oyle is Spirituall and the water corporeall the Oyle is a o o o Text Corpus body of the Power and the water a body of the Properties which are living in the oyle and doe make or use the water for a Mansion in the water the Elementall life consisteth and in the oyle the p p p Or life of the Spirit Spirituall life and in the Power of oyle the divine life viz. the life of the expressed word as a manifestation of the Deity 29. Now we see heere how in the Compaction of the Verbum Fiat the holy Entred along with the unholy into a Coagulation for in all things there is a deadly and also a living water a mortall poysonfull vertue and a good vitall vertue a grosse and a Subtle Power an evill and a good quality all which is according to the nature of Gods Love and Anger 30. the Grossenesse of the Stones Metalls and Earth proceed from the property of the darke world all which are in a Mortall property understand the Substance and not the Spirit
its Servant thou art pranck and vapour as stately and gloriously in the Suns light as thou wilt hast thou not the Eternall light yet thy fountaine shall be made manifest to thee 47. By the two words Heaven Himmell and und Earth Erden we understand the whole ground of the Creation for the understanding is coucht in the language of Nature in those two words for by the word Heaven Himmell is understood the Spiration of the Verbum Fiat which created that Essence wherein Lucifer was enthroned with the Creative word out of it selfe that is out of the Spirituall holy world into a time or Beginning and by the word Earth Erde is understood the wrath in the Essence that the Essence was amassed in the wrath and reduced out of the Properties of the darke Sulphur Mercury and Salt viz. out of the powers of the Originall of Nature and introduced into a Compaction or Coagulation 48. This Coagulation is the Syllable z Er the other Syllable de or den is the Element for the Earth is not the Element but the Element is the moving viz. the Power whence it was Coagulated this is that Element which is spirituall and taketh its true Originall in the fire where the nature which is a Sencelesse life dyeth in the fire from which dying or mortification then there proceedeth forth a living motion and from that which is mortified in the fire a dead matter viz. Earth and a dead water and also a deadly fire and venomous aire which maketh a dying Source in the Earthly bodies 49. When nature was enkindled the Element did unfold and display it selfe into Foure Properties which yet in it selfe is onely one the reall Element dwelleth in the Essence which is mortified in the fire otherwise the Earth could bring forth no fruit those which now are called the foure Elements are not Elements but onely Properties of the true Element The Element is neither hot nor cold neither dry nor moist it is the motion or life of the inward heaven viz. the true angelicall life as to the Creature it is the first divine manifestation out of the fire through nature when the Properties of the Eternall nature work therein it s called Paradise 50. By the word * * * Himmel Heaven Himmell is understood how the water viz. the Grosnesse in the mortall part was Coagulated and Separated from the holy Crystalline water which is Spirituall where with the materiall time began as an Essence expressed or spirated out of the Spirituall water 51. The Spirituall water is living and the Spirated is livelesse Senselesse void of understanding and is dead in reference to the living water of which Moses saith God hath Separated it from the water above the firmament 52. The Firmament is another Principle viz. another beginning or inchoation of motion the water above the Firmament is the Spirituall water in which the Spirit of God ruleth and worketh for Moses saith also the Spirit of God moveth upon the water for the Spirituall Element moveth in the foure Elements and in the Spirituall Element the Spirit of God moveth on the Spirituall water they are mutually in each other 53. The Heaven wherein God dwelleth is the holy Element and the firmament or Gulfe betweene God and the foure Elements is the death for the inward heaven hath another birth that is another life then the externall Elementary life hath indeed they are in one another but the one doth not apprehend the other as Tin and Silver never mix aright together for each is from another or sundry Principle albeit they resemble each other and have very neere Affinity to each other yet they are as the inward and outward water to one another wherein also they are to be understood for the inward and outward Venus are Step-Sisters they come indeed from one father but they have two mothers the one whereof is a Virgin the other defloured and therefore they are Separated till the judgement of God who will purge away her reproach and shame through the fire 54. Moses writeth that God created the Heaven out of the midst of the waters it is very right the a a a Understand by the word Astrum the whole Starry Heaven with all its powers properties Influences and Constellations internall and externall Astrum is an externall water-Spirit viz. Powers of the outward water and the materiall water is the body wherein the powers worke now the fiery airy and also Earthly Source is in the Astrum the like is also in the materiall water the Superiour Astrum is the life and Dominion of the inferiour it enkindleth the inferiour whereby the inferiour doth act move and worke the inferiour is the body or wife of the Superiour indeed the Superiour is coucht in the inferiour but as weake and impotent 55. And the Superiour were likewise as weake and impotent as the inferiour if it were not enkindled by the light of the Sun the same is the heart of all externall Powers and it is the Open Punctum even to the Tenth Number if we were not so blinde as to contemne all that we see not with our Calves-eyes it were right and requisite to reveale it but seeing God hath hidden the Pearle and also himselfe from the sight of the wicked therefore we 'l let it alone yet hint enough to our School-fellowes we will not give our Pearle unto Beasts 56. Thus we understand what the outward heaven is namely the Powers or Conception of the water the word or Power Fiat which began with the beginning of the world is yet still b b b Or in the creating a Creating it yet continually createth the heaven out of the water and the Spirit of God still moveth upon the water and the holy water is yet continually Separated from the water under the firmament 57. This holy water is that of which Christ told us that he would give us it to drinke that should spring up in Vs to a fountaine of Eternall life the holy heavenly Corporallity doth consist therein it is the body of Christ which he brought from heaven and by the same introduced heavenly Paradisicall Essentiality into our dead or decayed body and quickned ours in his understand in the c c c Mark or limit Ayme of the Covenant in the Essence of Mary as shall be mentioned hereafter 58. In this heavenly Essence the d d d Baptisme and the Supper Testaments of Christ doe consist and this holy Essence of the heavenly holy Virginity with the holy Tincture hath destroyed death and bruised the head of the Serpents Might in the wrath of God for the Divine power is the highest life therein 59. Thus we understand how the holy heaven wherein God dwelleth moveth in the Fiat or the Created heaven and that God is really present in all places and inhabiteth all things but he is comprended of Nothing Hee is manifest in Power in the inward heaven of the holy Essentiality viz. in
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
Constellation viz. the Magicall Constellation the Great Mystery out of which the outward Constellation was produced and brought into a creaturall Beeing 28. The fire-Spirit viz. the fiery Soul dwelleth in the fiery Spirituall body And in the lights body which is from the holy Element viz. from the true heavenly Image which consisteth in a Spirituall Sulphur Mercurius and Sal dwelleth the holy Soule viz. the true Spirit of the soul which is of a Temple of God and in the outward Body which is a limus of the Earth and the other Elements viz. in the outward Constellation of the five Sences the outward Soule viz. the reall Spirit of the outward world doth dwell 29. Each Property of the Soule hath a Corporeall property in it self which may be called an heaven viz. a Sundry Speciall Magicall Astrum As the fiery Property of the soul hath a body from the inward Constellation of the darke and fire-world which is a Spirituall Body 30. And the c c c Or light Lucid Property of the Soul hath a spirituall oleous and watry Body wherein the two properties of the highest Tincture of the fire and light doth open the Lustre and beauty of the Colours wonders and vertue of the divine wisdome this water is the water above the Firmament of which Moses speaketh and this oyle is the holy Oyle of the divine Powers and this was a usuall Type in the old Testament in that the reall oyly body of the heavenly property did disappeare in Adam in the awaked vanity God ordained the Type of the new Regeneration with an unction of Oyl wherein he powerfully wrought through the promised Covenant as in a Type 31. The Third outward Property of the Soul hath likewise every way such a body of many Constellations in it as the inward properties all which multiplicity of properties may be called heavens for each property of the outward body hath a Magicall Constellation as there is a body of the Sulphurean Constellation of the Earth also a Body or Constellation of the Mercuriall poysonfull life also a body of the Salt-Powers of Bodies also a body of the soul of the outward world viz. of the upper Created Constellation all according as the outward Powers of the outward soul are thus each Power hath a Corporeall property in it and thus also the inward Powers of the Spirituall Property are to be understood with the inward body CHAP. XVI Of the difference of the Heavenly and Earthly Man 1. WHen we consider the Image of God which God created in Paradise unto the Eternall uncorruptible life then we can in no wise say of the grosse fleshy Image that the grosse property of the earthlinesse is the Image of God which can possesse the holy world for it is not of the same Essence and Ens whereof also Christ speaketh John 6. The Spirit is life the flesh profiteth nothing also flesh and bloud shall not inherit the Kingdome of Heaven and yet verily the true Body is coucht in this bestiall grosse property as the Gold in the Oare 2. All that is Earthly on man that is bestiall and corruptible and not man Albeit God created Man an externall body out of the limus of the Earth yet it is not to be considered of us as now it is for the true humane Body according to the inward world is a Spirituall Sulphur a Spirituall Mercurius and a Spirituall Sal each property of the Soul hath a Coporeall or Essentiall quality on it 3. God created such a Body as the Soul was in its Essence viz. in the Spirated Word of the understanding and breathed the Soule thereinto for the Understanding also the outward Sulphurean body is in no wise the Grosse Beast which passeth away and returneth not againe the true reall body which is hidden in the Grosseness is a spirituall body in comparison to the Grossenesse it is created in deed in flesh and bloud but in a fixed stedfast uncorruptible flesh and bloud 4. By the Lust and Imagination of Adam the Grosseness was manifest the True outward body is a Sulphureous Mercuriall and Saltish Property a pure Essentiall Power according to the nature of the Soul That which the Soule is in the Spirit the same is the true humane body in the Essence as a mansion of the Soul 5. All the Properties of the inward holy Body together with the outward were in the first man composed in an equall harmony none lived in selfe-desire but they all gave up their desire unto the Soul in which the divine light was manifest as in the holy heaven the light shone through all the Properties and made an equall Temperature in the properties all the properties gave their desire into the light viz. into the manifested sweetness of God which penetrated all the properties in which Penetration they were all Tinctured with the Sweet Love so that there was nothing but meer pleasing relish Love-desire and delight betwixt them 6. The inward holy Corporallity * * * Of. from the pure Element penetrated through the foure Elements and held the limus of the Earth viz. the outward Sulphureous body as it were swallowed up in it selfe and it was really there but in manner as the darkness dwelleth in the light and yet its darknesse cannot be manifest for the light but if the light extinguisheth then the darknesse is manifest 7. Thus the inward man held the Outward captive in it selfe and penetrated it as a fire through-heats an Iron that it seemes as if it were all fire but when the fire goeth out then the dark swart Iron is manifest 8. Thus likewise was the first man when he stood in Paradise in his fixed condition in manner as time is before God and God in the time and they are distinct but not parted asunder as the time is a play before God so also the outward life of man was a play * * * Before unto the inward holy man which was the reall Image of God 9. The outward Spirit and Body was unto the inward as a wonder of divine manifestation according to the fire-darke-and light world a mirror of the Great Omnipotence and Omniscience of God and the inward was given unto it for a Ruler and Guide 10. As God playeth with the time of this outward world so likewise the inward divine man should play with the outward in the manifested wonders of God in this world and open the divine wisdome in all Creatures each according to his Property so likewise in the Earth in stones and metalls in which also there is a twofold Essence viz. one from the originall of the fire-dark-world and one of the Originall of the holy-light-world 11. All this was given him for his play he had the knowledge of all Tinctures all was subject to him he ruled in heaven and earth and over all the Elements so also over all the Constellations and that because the divine Power was manifest in him no heat nor cold
moved and affected which Magicall constellations also t t t Or would be desired to be manifest and creaturall in the darke world thereupon it set its desire upon this mighty Prince and Hierarch 26. And hee viz. Lucifer turned himselfe away from the divine light into the fiery Mystery towards the darknesse whence the fire ariseth and so the Magicall Astrum of the Grand Mystery of the dark world apprehended him for his desire which the Verbum Fiat had extroduced through the fire in the light turned it selfe back againe thereinto and would be like the Creatour of all beeings and change himselfe and the Essence according to his owne pleasure 27. Thus he contemned the meeknesse in the light viz. the Second Principle which ariseth through the fire-death where the wrath or the Spirituall Essentiality of the wrathfull dark Property dyeth in the fire and out of which death of Devoration the Second Principle viz. the holy Love-world of great meekness and humility is generated and went back into the first Principle viz. in magiam naturae into the Originall of the Eternall Nature and would be an Omniscient Artist he would rule and domineer in and above the whole Creation and be a Co-former in all Properties 28. Thus the light was extinct to him for he made his Angelicall Essence which stood in great meeknesse and in fiery Love-desire wholly rough Austere cold wrathfull and fiery in the darke wrathfull property and the properties of Enmity instantly arose in him for in the light they could not be manifest but when the light extinguished they were manifest and he became a Devill and was driven out of the Angelicall world out of his own heaven of the Second Principle 29. Thus we are to know that the fall befell him from his creature for had he not turned away his creaturall desire from the divine meekness and Love in Pride and stubborne will to rule in the Matrix of the Pregnatresse which tooke him as a Player he had remained an Angell had he continued under Gods Love-Spirit and will then his anger-Spirit and will had not captivated him 30. But seeing he hath freely and willingly broken himselfe off from Gods Love-will he hath now Gods Anger-will in him wherein he must be a Manifestour and worker of the darke worlds Property for it would also be creaturall Heere it hath a right captive that can artificially act in Apes-sport and now as the darke world is in its property in its desire such is also its Hierarch or Creaturall Prince 31. And heere it is very requisite for us to know aright how man came to fall Man was created in the stead and place of extruded Lucifer understand the inward Spirituall man he was created in the same heaven according to the inward humane Soul and should possesse the Hierarchy which Lucifer had lost and hence the Devills Envy against man is arisen 32. But seeing God did well know that the Devill would Tempt him and not beteem him that honour the deepest Love of God viz. the high Name Jesus out of JEHOVAH hath freely given it selfe herein to regenerate this Hierarchy which Lucifer had defiled and to purge it through the fire and to introduce his highest Love thereinto and to overcome the wrath which Lucifer had awakened with Love and change it again into divine joy viz. into an holy heaven u u u Or unto which end the last judgment is appointed in which place the Last Judgement standeth and this is that which Saint Paul saith Man was chosen or elected in Christ Jesus before the foundation of the world was laid 33. And for this end God created man out of three Principles in One that being he did not live wholly in the Place of Lucifer that so he might help him for God saw very well according to the property of his wrath that Man would fall but he would bring him again through and in the Name Jesus through the corruptible Death into the Royall Kingdome whence Lucifer was fallen in whose stead the Man Christ God and man in one Person should sit as an Hierarck high Priest or the Great Prince of men in the Name and Power of Jesus out of JEHOVA 34. Therefore we are heere rightly to consider of the fall of man how he stood in Paradise and was tempted and what the Paradise was man stood in three Principles which indeed stood in man himselfe viz. in body and Soul in equall Accord and harmony but not without him for the dark world hath another desire then the light-world now the Image of God stood between three Principles all which three did set their desire upon this Image each would be manifest in Adam and have him in their Dominion for a Ruler and manifest their wonders through him 35. But hee viz. the man should have introduced his desire onely into the Sixt Property of the divine manifestation wherein he was created to an Image of God he should be wholly resigned to God he should onely live in the manifested Divine Word in obedience to God and not enter into his own will but introduce his desire into Gods will viz. into the sixt Property that so the manifested Word of God might be his will knowing and Doing even as the holy Angells doe so live and rejoyce onely in the Divine Will and melodise in the holy Ghost as he doth open and manifest himself in them according to the Divine wisdome and thus they live will and Act with a child-like minde and will 36. Paradise or the Garden in Eden did indeed stand with its properties in equall Concord as to man but the properties were in themselves an Awaked hunger each in it selfe which verily the Divine light did againe intoduce into a Temperature but the Devill opposed man in his Enkindled Envy and insinuated his venemous Imagination into the humane Property and Enkindled the humane properties in the Centre in the first Principle of the Souls Property wherein the Soul standeth in like Essence and Beeing with the Angells and Devills 37. Whence Adams Imagination and earnest hunger did arise that he would eat of the Evill and Good and live in his own will that is his will departed out of the equall Concord into the multiplicity of the properties for he would prove feele taste heare smell and see them as the Devill did perswade them also in the Serpent they should be as God and their eyes should be open in the properties which also hapned unto them in the Fall that they knew tasted saw and felt Evill and Good whence arose unto them sicknesse disease paines and Corruption or the dissolution of this carkasse 38. And being the Divine Providence did afore know that the Devill would tempt man Note and bring him into strange lust least he should long after the Centre of the dark world and become a Devill as Lucifer did God did represent unto him the Tree of life and of the knowledge of Good and
Evill wherein the dissolution of the outward life was manifest 39. For it was long of Adam when he was yet in Paradise when he lusted after vanity and brought his Imagination into the Earth viz. into that Essence whence the limus of the outward body was extracted and desired out of his mother to assay of the Enkindled vanity which the Devill had inflamed thereupon the Fiat drew him forth such a Plant out of the Matrix of the Earth whence also it had extracted Adams body so that Adams hunger had to eat 40. For the Essence in the Tree of the knowledge of Good and Evill and the hunger of the desire in Adam were alike what he desired was represented unto him by the Fiat Adams Imagination was the Cause of it 41. Reason saith wherefore did God suffer it to come to passe Christ said if you had Faith as a graine of Mustard-Seed and should say to this Mountaine be cast into the Sea it should be done I preethee was not the Souls spirit sprung forth out of the Great Divine Omnipotence out of the Centre of the Eternall Spirituall nature whence all Beeings were created and should it not then be potent 42. He was a fire-spark of Gods Might but when he was formed into a creaturall beeing of the Creatures he withdrew into Selfe lust and brake himself off from the Universall Beeing and entred into a selfefullnesse and so he wrought his own destruction and this he had had if Gods Love had not redeemed him 43. The Soules power was so potent before the vanity that it was not subject to any thing and so it is still powerfull if the understanding were not taken away from it it can by Magick alter all things whatsoever are in the outward worlds Essence and introduce them into another Essence but the vanity in the outward Aires Dominion hath brought a darknesse thereinto so that it doth not know it selfe the Curse of God hath cast the defiled childe into the dirt that it must pray for a Laver and must be in this life time it s own Enemy that it may learne to be humble and continue in the divine Harmony and not become a Devill CHAP. XVIII Of the Paradisicall * * * Dominion life or condition State shewing how it should have been if Adam had not fallen 1. I Know the x x x Or Sophist Sophister will heere cavill at me and cry it down as a thing impossible for me to know being I was not there and saw it my selfe To him I saw that I in the Essence of my Soul and body when I was not as yet I but when I was in Adams Essence was there and did my selfe foole y y y Negligently lose away my Glory in Adam but being Christ hath restored it againe unto me I see in the Spirit of Christ what I was in Paradise and what I am now in Sin and what I shall be againe and therefore let none cry it out as a thing un-knowable for although I Indeed know it not yet the Spirit of Christ knoweth it in me from which knowledge I shall write 2. Adam was a z z z A husband and also a wife Man and also a woman and yet none of them distinct but a Virgin full of chastity modesty and purity viz. the Image of God He had both the Tinctures of the fire and light in him in the Conjunction of which the own Love viz. the Virgineall Centre stood being the faire Paradisicall Rose-Garden of delight wherein he loved himselfe as vve also in the Resurrection of the Dead shall be such as Christ telleth us Matth. 13. and 22. that we shall neither marry nor be given in marriage but be like the Angells of God 3. Such a Man as Adam was before his Eve shall arise and againe enter into and eternally possesse Paradise not a Man or Woman but as the Scripture saith they are Virgins and follow God and the Lamb they are like to the Angells of God yet not onely pure Spirit as the Angells but in heavenly bodies in which the Spirituall Angelicall body inhabiteth 4. Seeing then Adam was created in Paradise to the Life Eternall in the Image of God and God himselfe breathed his life and Spirit into him therefore we can well describe him how he was in his innocency and how he fell and what he is now and shall againe be at last 5. If God had created him a a a Or for unto the Earthly corruptible miserable naked sick beastiall toilsome life then he had not brought him into Paradise if b b b God he had desired or willed the bestiall copulation and propagation then he would instantly in the beginning have created Man and woman and both Sexes had come forth in the Verbum Fiat into the division of both Tinctures as it was in the other earthly creatures 6. Every creature bringeth its cloathing from its c c c Or mothers body Dam but Man cometh miserable naked and bare in deepest poverty and un-ability and is able to doe nothing and in his arrivall to this world he is the poorest miserablest forlornest and most shiftlesse Creature amongst all kindes which cannot at all help himselfe which doth sufficiently shew unto us that he was not created of God unto this misery but d d d Or unto in his perfection as all other creatures were which Perfection the first man fooled away or lost by false lust whereupon God afterward in his sleep did first figurize him in the outward Fiat to the Naturall life in Man and Woman according to the Property of all earthly Creatures and hung upon him the wormes Carkasse with the beastiall members for propagation of which the poore soule is to this day ashamed that it must beare a beastiall forme on the body 7. Two fixt and stedfast Essences were in Adam viz. the Spirituall body e e e Or of from the Love-Essentiality of the inward Heaven which was Gods Temple and the outward body viz. the limus of the earth which was the mansion and habitation of the inward Spirituall body which in no wise was manifest according to the vanity of the Earth for it was a limus an extract of the good part of the earth which at the last Judgement shall be Severed in the Earth from the vanity of the Curse and Corruption of the Devill 8. These two beeings viz. the inward heavenly and the outward heavenly were mutually espoused to each other and formed into one f f f Text Corpus body wherein was the most Holy Tincture of the fire and light viz. the great joyfull Love-desire which did inflame the Essence so that both Essences did very earnestly and ardently desire each other in the Love-desire and loved one another the inward loved the outward as its manifestation and Sensation and the outward loved the inward as its greatest sweetnesse and joyfulnesse as its precious Pearle and most beloved
see by Adam and Eve when the wrath did awaken in their Essence and the Fiat did Impress the beastiall properties and formed them in the Essence that when the soul viz. the Image of God did experimentally know this it was ashamed of the beastiall deformity and of its beeing in a beastiall vessell viz. in another Principle 11. For the outward part of the Soul viz. the Aire with its Astrum did arise and obtaine the upperhand as we may plainly see that amongst the greatest part of men the outward part of the Soule beareth the sway and domination over the whole body in that the beastiall man doth onely seek and labour after the pleasure of this world viz. after externall honours authority and beauty and also how to pamper fill and gluttonize the Beast and so to vapour and proudly pranck with the beast as with a God and yet it is onely a Corruptible Evill Beast in which the reall true man lieth shut up without life 12. Also this Gross Beast shall not possesse the Kingdome of God and also it profiteth not at all John 6. but the Hidden man which lyeth shut up in this beast as the Gold in the gross Oare which hidden inward man the grosse beast scarce regardeth or gives any respect unto save onely that it doth sometimes a little play the hypocrite with it and comforteth it with devout words but exalteth it selfe in its place as a proud Peacock and bravely trimmeth adorneth and fatneth his beast that the Devill may have an horse to ride upon and thereby mock God and he rideth thereupon in the vanity of this world in the Kingdome of Gods anger as upon a false Whore which desireth to live in its own selfefull might and wit 13. For such a beast the Serpents craft did awaken and stir up in Eve in her awakened beastiall monstrous property that now every man almost carrieth a beast in the body which doth plague molest and burthen the poore captive soul whereby it doth make it selfe also Monstrous and amuse it selfe on the beast and brings it selfe into a beastiall figure which so long as it hath this Image and figure in it cannot see or feele the Kingdome of God it must be againe transmuted into an Angells forme or else there is no remedy for it therefore saith Christ unlesse ye be borne anew you shall not see the Kingdome of God 14. The enclosed body of the heavenly part must be again borne anew in the water of the heaven viz. in the Pure Elements-water in the Matrix of the water and in the Spirit of Christ out of the heavenly Essence that the Soules holy part of the Angelicall world may be revived and quickned and live and worke in its disappeared and again new-borne body in the divine heavenly Essence and therein receive its food from the divine Power of the Second Principle otherwise the heavenly Image which God created in Adam is not capable of the Kingdome of God and without the same also it cannot possess it no glistering shewes of devout hypocrisie flattery seeming holiness or soothing the minde with an outward application of Christs merits or tickling consolations doe availe any thing it must be borne anew or quite forlorne for the Pearle-tree is withered in Adam and Eve it must re-obtaine divine Essence and Dye to the Beast or else it cannot spring forth and beare fruit for the soule to eat 15. Now when Adam and Eve were awakened in the beastiall property the beast stood then naked and bare for before the heavens Image did wholly penetrate the outward man and cloathed it with divine Power for the beast was not afore manifest this property lay hidden in the temperature as likewise it is so without the creature but now when the Image of the heavenly Essence did disappeare then the beast viz. the beastiall property was manifest so that now the poor soule which vvas from the first Principle stood forth encompassed with this beast wholly naked and bare 16. But if the Beast had been manifest in the beginning of man then it had also brought its cloathing along with it from its Essence as other Beasts did but the man was not created unto the beastiall life and though God knew that it would so come to pass for which end he created so many kindes and sorts of beasts for his Food and Rayment yet he created man in and unto the true Image of God out of the heavenly Essence so that if this Image fell he might againe bring it through a new motion and Regeneration into its first state as it is brought to pass in Christ. 17. The Scope and eye-marke of our writing is to search out the Image of God how it was created and how it is corrupted and how it shall come againe into its first estate thereby to understand aright the new-birth out of Christ and to knovv the inward and outward man even what the mortall and immortall man is and how he is become mortall and what he is to doe that he may come againe into his first estate CHAP. XXII Of the Originall of Actuall Sin and of the * * * Enkindling stirring up or provocation Awakaning of Gods Anger in the humane Property THe Scripture saith God hath made all things by his word and without the same nothing was made which is made John 1. out of his Expressed Word which was Essentiall in the Verbum Fiat all things came forth into formings first into an Ens or desire of a property and out of the same propriety into a compaction of Sulphur Mercury and Salt as into a formed nature and out of the same Ens in the formed nature the word becomes a creatarall life and brings it selfe forth out of the Cumpaction of Sulphur Mercury and Salt d d d Or into a body out of the Body that is it manifests it selfe in a plaine visible beeing to which end God hath created nature and creature 2. Thus each creature hath a Centre to its re-expressing or breathing forth of the formed word in it selfe both the Eternall and temporall creatures the unrationall as well as man for the first Ens was spoken forth out of Gods breath through the wisdome out of the Center to the fire and light and taken into the Fiat and brought into a Compaction 3. This same Ens is out of the e e e Or eternall beeing Eternity but the compaction of the foure Elements are out of Time thus an Eternall Ens lyeth hidden in every thing in the Time in all things with life or without life in Elements and creatures in vegetative and un-vegetative The first Ens is in every thing whence the forme of Compaction which is arisen from the time was Spoken forth out of the spirituall worlds being as an Eternall Ens out of the Eternall-Speaking Word through the wisdome into a time viz. into a formed Essence according to the Spirituall Ens which Ens cannot be destroyed by any
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
of these Serpentine wolvish Pharisees and also of the verball Titular Christendome 16. As the false Serpents-child is a monster and fool before the Angelicall world so likewise the children of darknesse doe account and esteeme the children of the light for fooles for there must be a contrary that the one might be manifest in the other if the Anger had not taken hold of the humanity and devoured it into it selfe then the deepest Love of God would not have been manifest in Man 17. But thus the Love taketh Cause by the Anger to overpower and prevaile over the same with its motion and manifestation as the same may be known in Christ the true Son of God gave himselfe into our Image which was awaked in the Anger that so he might be made manifest with his Love in the Anger and change the same into joy 18. Christ gave our humane Image to the Anger of his father to be devoured in death and brought his life into death and yet manifested his Love in the life which death had devoured and brought forth the life in Love through the death as a Grain of corn which is sown into the earth the same must dye in the earth but out of that mortifyed grain growes a fair new body even so the corrupt body of Adam shall and must be offered to death and the Anger and out of the Death and Anger the body of the divine Love shall be manifest 19. It was exactly Typified and prefigured in Cain and Abel how it would be in the Succeeding and future generations being Abel outwardly did beare the Earthly Image and yet in the Spirit he was an Image of heaven his outward body in the Corruption was onely a e e e Text Larva or strange disguâ—sed person visard before the outward world for there was another Spirit hidden therein which was not of the outward worlds Essence and property therefore because he was not wholly a right childe of the earthly world it would not suffer him being as a strange childe in it for the Devill was Prince in the wrathfull Essence in this world who would not that a childe of the light should spring forth through the wrathfull Essence and be in his Garden 20. Thus the Image or person of Cain and Abel is a true figure of the false and then also of the holy and true children of God of the outward Sinfull corrupt and mortall Man and of the inward now regenerate holy man when Christ with his Love-Kingdome ariseth from death out of the disappeared Ens then Adams earthly Image must dye in Christs death and if it now be that the outward body must yet live it is onely a scorne and foole before the Heavens Image and so also before the naturall f f f All naturall men life of this world 21. For so soon as Christ is borne the Sinfull life is condemned to death and standeth in scorne and open shame before all the false children in the Anger of God as an whore in g g g At the house of correction or whipt through the streets Bridewell whom other whores likewise help to deride and scoffe at and yet they doe but onely judge and condemn themselves thereby for if Christ be born then the judgement passeth upon the false beastiall life and that man must stand in the judgement of God as a malefactour and be termed a foole a Heretick and be jeered scoffed and reviled yea even utterly defyed and slaine that the Monster may be judged before Gods Anger but those that doe it are the children of the lusty pampered and well-fatned Anger of God whom the wrath of God useth for its Instrument for God is a Spirit therefore he accomplisheth his judgement by a materiall h h h By some outward substantiall meanes or Persons Image 22. For so soon as Abell did in his Offring put on or attract the Love of God in the Covenant anew into his humane desire and comprehended or amassed the same into his Essence then forthwith the judgement passed upon the externall mortall Man and Gods Sword of Anger tooke him which Cain executed and slew the outward body of Abel and at this time also the judgement passed upon the false Image of the Anger in Cain for he stood there and cryed My Sins are greater then can be forgiven me 23. This doth now hint and point at the figure of Christ how the Anger of the Father must i i i Or swallow up devoure the life of Christ in death and when as the Anger had devoured the life in death then the holy life of the deepest Love of God moved it selfe in the death and the Anger and devoured the death and anger into it selfe whereat the Earth trembled and the Rocks clove asunder and the Graves of the Saints opened 24. And so likewise the Love-fire k k k Good and evill now mixed and in contest one with the other and the Anger-fire in the place of this world which wrathfull fire was enkindled in the Creation when the Apostate Lucifer fell shall at the Last Day be again changed into the Divine joyfulnesse and be Avalled or swallowed up in the Love understand it shall be thus in the third Principle where Love and anger doe strive this Time one with anorher but l l l Lucifer HE remaineth in the darknesse in the first Principle 25. The true Cause wherefore Cain murthered Abel was by reason of their Offrings and worship of God viz. Religion as this Contention continueth still to this day the Cainicall Church is not yet one with the Abelicall 26. Now saith reason I see it well enough that all contention and strife ariseth from Religion but what is the ground and most undoubted cause and reason thereof behold this is the Cause set before thee the false Serpents childe which is Evill and good and then set before thee the virgins-childe borne of Christ and then thou hast the fundamentall Cause exactly drawn to the life before thine eyes 27. The Cainicall Church drives a suttle Trade with externall Ceremonies and will appease God with some externall thing or other it will be outwardly an accepted and adopted child it must down right be called honest godly holy and heavenly it adorneth and trimmeth up it selfe very finely and standeth mightly upon its Calling which it hath it selfe Ordained and Instituted it makes a very specious and Renowned shew in the white sheepes cloathing and therein lodgeth the High Priest of selfehood without Christs Spirit and rules and masters the worke of the outward letters and whosoever learneth to transpose and compose the same boldly and bravely according to their forme of forged opinions he is an high Priest in their Office and Order he putteth Christs garment of innocency on him for his Cloake and Covert 28. The other party of the confused cainicall Church cryeth out and holdeth forth the Goodly glistering childe to m m m
and seven and yet ye have the Word in one Number wherein the c c c Or the understanding of all things whole understanding is contained yee have it moving upon your tongues yet ye cannot comprehend it 66. And the Reason is that you will onely speake out of Seven and seventy and seven viz. out of the wrath which hath divided the tongues and doth Avenge the Life of Lamech Seventy and Seven times in your Tongues and Speeches but if ye would d d d Or enter into goe unto the Centre and open your eyes then you would see how the babilonicall Whore leads you captive by her String and how she hath set her selfe over the life of man with e e e One Copy hath it seven seventy and seven seventy and seven numbers and hath wholly hidden our Sister Naema with the Numbers that the Beast of the Numbers might Reigne and rule in the wrath of God over the life of our Sister Naamah 67. But we have heard a watchman say Away the Beast with the whore which stood upon the Earth in Naamahs stead is quite fallen and given to the Presse of the Seven-fold f f f Vengeance Racha in the Seventy and seven c. the Racha ariseth up in Lamech and goeth through the seventy and seven and this none can hinder AMEN 68. For Naamah shall be manifested to all Nations tongues and Speeches and even then out of the Seventy and Seven there shall be but One word of understanding for the life of man proceeded from ONE onely word of God and hath formed and divided it selfe in Selfe-hood in the Spirit of the wonders of the vvorld into Seventy and Seven properties of the Onely Word Novv cometh the time that the life's beginning shall againe enter with the Spirit of the wonders and Speeches into the End viz. into the Beginning and therefore the childe of the wonders which hath given it selfe forth g g g Or before in the Sight of God must be made manifest in the Vnity 69. And being that the free-will hath given it selfe into the vanity of the Speeches and the multiplicity of the Powers and defiled and slaine the life of the Onely Word the Racha proceedeth forth from the Murthering Spirit through Seventy and seven untill the Beast together with the Harlot be consumed and devoured vvith the fire of Gods Anger 70. And then Tubel-Cain findeth his Sister Naema in Golden Attire and Ada rejoyceth in her Son Jabal who is an Heardsman for Lamech hath again found his children which he left in the Racha and the Pride of Selfe and also the craft Deceit and Suttlety of the Serpent ceaseth * * * Or for Then Every Beast shall eat its Own Pasture the Time is neare HALLELV-JAH CHAP. XXX Of the Line of the Covenant THe Line of the Covenant is not so to be understood as if the Covenant fell onely upon this Line no the Covenant * * * Passeth upon belongeth to or is Entailed upon befalleth the onely Life which was in the word before the times of the humanity the Line of Seth passeth onely upon the manifestation in the flesh in which line the Word in the Covenant would externally manifest it selfe in the flesh but the Spirit proceeding from the Centre in the Covenant falls as well upon Cains line as upon Abels yet in Cains line in the Spirit and in Seths in the externall mouth or manifestation viz. in the formed and conceived Word that is in the office and ministry of Teaching and Preaching for Seth was sprung forth according to the Spirit out of the Covenant where the Spirit moved it selfe in the incorporated Word in the Covenant and Cain was comprehended under the Spirit of nature 2. For by Cains line the Arts were brought forth to light which were a Wonder of the Divine wisdome Contemplation and formation viz. of the Formed Word through and in nature and in Seth the word was brought into a formall Life viz. into a spiritual contemplation wherein the word of God did behold it selfe with the wisdome in a spirituall * * * Forme or Figure Image and in Cains line it beheld it selfe in a naturall formed Word and both Serve to set forth the wonderfull deeds of God 3. Not as Babel judgeth that God out of his purpose and determinate counsell hath thus predestinated and chosen one Part of men in his Anger to condemnation and the other Part to life they that so judge are yet under the Number Seventy and Seven in the multiplication of the word for the Promise was Given to Adam before Cain was conceived the Covenant touching Grace rested in Adam and Eve but the Spirit of Sanctification and Regeneration by Christ passed onely upon the Seed of the Woman viz. upon the Seed of the Kingdome of Heaven which was shut up that is upon the lights Tincture upon the Matrix of Venus wherein Adam when he was Man and Woman should have propagated himselfe in Peculiar Desire and Love which seing it could not be by reason of Adams strong Earthly Imagination was taken from Adam and made into a woman 4. But when the woman became earthly the heavenly Part of this Matrix which was to the producement of the heavenly birth was shut up in death into which Matrix the word of God did again incorporate it selfe with the Covenant to open and manifest himselfe in this Matrix with a living and heavenly Seed and to destroy the Power of death 5. For the word would not open it selfe in the formed word of nature viz in Cains Generation but in the disappeared heavenly Ens and by the same revived and requickned heavenly Ens that is by the VVomans Seed of the heavenly Part bruise the Serpents Head viz. the Devills introduced desire in the wrath of nature that is overcome the wrath and curse of God in the Generation of Cain and Seth. 6. The word in the Covenant did open it selfe in Seth and Abel it being as a Voice of the Teacher and Cains Generation should in its life receive this Voice and impresse it into its Life so that it might produce the New Regeneration but that many of them have continued in death and contemned this Voice is long of the free-will which suffered it selfe to be held by the Devill in the Anger of God and still to this Day doth suffer it selfe to be held in that the Cainicall will doth Love nature and Selfe too much 7. For if the free-will of the Soul will apprehend the Word in the Covenant then it must Dye to its naturall Selfehood and selfefull Will and be wholly Resigned to the Own will in the Covenant that it may with its Desire follow the Word and Spirit in the Covenant as the same doth lead guide and move it 8. And This Cain is very loath and unwilling to do he will be a Selfish Lord and with the desire doth figure and shape a
life that God will have children out of all the properties into his Eternall Ark the Eighth person was Noah and in Noah was the Righteous One that was the Covenant out of which the Kingdome of Christ should come therein stood the Ark of Noah but the Ark hath three Stories which are the three Principles in one onely Divine manifestation for each property of the three hath its own peculiar Heaven and Certain Quite in it selfe 16. The Seven pair of clean Beasts are Even the very same Mystery for the Centre hath Seven properties and yet they are but one in the Divine Power but according to the Eternall nature there are Seven of them as to the Divine manifestation which signifieth unto us that the Creatures were brought forth into life out of this Seven-fold Ens where each degree hath again Seven in it to its manifestation whence the infinitnesse viz. the form of Gods wisdome doth appear and shine forth and that in the formed wisdome whose Image and figure shall not vanish or perish although their life and the creature which hath a Temporall begining doth passe away but the * * * The Forme shall remain in the Figure form shall remain in the Divine wisdome viz. in the Ens of the formed Word in the Figure to the Praise of Gods wondrous deeds indeed not to a restauration of their Creature but for a visible mirror or Looking-glasse in the formed wisedome of God 17. But of the unclean Beasts God commanded Noah to take onely one Pair of each kinde with him into the Ark understand it thus the unclean Beasts have on one part their Originall out of the Limus of the Earth according to the Grossnesse viz. according to the dark worlds property although their spirit taketh its rise out of Nature yet we are to consider the difference in nature in respect of that which came forth in the Verbum Fiat out of the Source of the dark worlds property into a Compaction whence such an Ens doth adhere unto many an unclean creature and it signifieth unto us in the Right Understanding that the dark world viz. the unclean world shall appear before the wisdome of God onely in one manifest forme viz. in the darknesse but the properties shall be manifest onely in the creatures themselves each in its owne peculiar Selfe and nature 18. For the formed wisdome as to the darknesse is the Heaven of them all which is onely manifest according to the darknesse wherein the property lyeth hidden according to which God calleth himselfe an angry zealous God out of this darke heaven Every creature receiveth its Power and vertue according to its property according as its hunger is so it sucketh with its desire from thence and it signifieth unto us that the uncleane Beasts each kinde of them in their forme shall appeare onely in One forme in the wisdome of the darknesse viz. in the figure as they were created in the beginning and not in Seaven properties according to the Centre of nature in all properties according to light and darkenesse as the rest shall for they are in the figure of the first Principle which in the pure heaven shall be manifest onely in one property viz. according to the burning property wherein the Light is * * * Moveable and formable Moved and the wisdome formed 19. But here I will warne the Reader to understand our sence and meaning aright and not to put me Calves Cowes and beasts in their spirit and Body into heaven I speak onely of the Eternall formed wisdome whence Evill and good hath been brought to manifestation 20. Moreover God said to Noah for yet seven dayes will I cause it to raine upon the Earth forty dayes and forty nights and every living Substance which I have made will I destroy from off the face of the Earth wherefore did God say after seven dayes the floud shall come why not presently either sooner or later why doth he set even Seven dayes In this the Seaven properties of nature are contained mystically in which the Verbum Fiat had introduced it self into an Ens viz. into the formed Word that is into the creation of the world in which Creation the Formed Word Repented at the vanity of all creatures and moved it selfe through the generatresse of Nature in the Formed Word to destroy the Turba 21. Now the first motion and information of the word in the creation with the Six dayes works and the day of Rest being Seven dayes was brought into a forme of Time and it yet stood so in its forme now then when the word which said it would drown every life with water did open disclose and manifest it selfe through the Seaven properties of nature to the waters-birth it came to passe in the Forme wherein the word had given in it selfe with the Creation viz in the same Seaven-fold operation which should open it selfe in its owne peculiar order and not enkindle or elevate any one property above the other but if all Seven would open and manifest themselves according to the waters-birth then the Onely fountaine or head-spring of all the deeps in the Centre of nature should break open and being they came in Seven dayes into their outward formed working Dominion the Speaking word did also proceed in the opening thereof in Seaven dayes unto the limit for its manifestation of that which it desired as namely to drown the Turba 22. And let none looke upon this as a fiction or laugh at it for whosoever doth so doth not yet understand our spirit and meaning at all nor hath any knowledge at al of the Formed Word but hath onely an externall understanding of nature like a brute Beast or a Bird that flyeth in the aire and knoweth not what the essence is 23. Now saith reason vvherefore did it Rain just forty Dayes and forty Nights could not God have drowned the world in one houre Answ In the space of forty dayes the Turba was borne in the humane property viz. Adam before his Eve stood in the Image of God forty dayes and nights which yet in the Image of God were onely as one Day there he wrought forty dayes in his desire viz. in the Fiat and brought forth the Turba in himselfe in his lust after the Grossenesse of the Earth the Good part of the Limus of the Earth which was drawn in the Verbum Fiat into a Masse did hunger after the Evill grosse part which was of the dark worlds property 24. And even in forty dayes the grosseness did arise in his Imagination in the good Ens viz. a selfefull will to the perception or intromission of the gross earthliness in which Evill and Good was made manifest and when this same wills-spirit was arisen in the desire it entered into its owne selfefull Dominion and in its fiery and earthly might strongly suppressed the holy Spirituall Ens in the word of Power even then Adam fell asleep viz. into an impotency and disability of
for the Sensuall intelligible tongue was compacted according to the multiplicity of the properties 15. And thus the wrath of the eternall nature and also the Prince who dwells therein viz. the Devill in his Legions doth satiate and recreate it selfe in the strife and contention of man in the compacted word of the tongues and thus the Antichrist who is the Towre of Babel viz. the Selfe-will of the Ham-like man domineereth in the Temple of God and there hath set himselfe up in the place of the Holy spirit 16. For the Temple of God is the formed word of the humane Languages and tongues in mans understanding as it is written * * * Rom. X. 8 the word is nigh thee namely in thy mouth and Heart and the Seat and habitation of the opposite adverse Devill is the monstrous property out of the darke world 17. In this formed word of divine understanding the Antichrist viz. the will of Self out of the properties of nature hath set up and established himselfe and pranketh and set forth himselfe with his property of nature as if he were God and yet he is the condemned accursed Son chosen to death which cannot inherit the Kingdome of God for he was not made a creature out of Gods will but out of the will of Selfe as the Devill who was an Angel yet became a Devill from the will of the dark world which advanced it self in him 18. The like also we are to understand concerning the Antichristian babilonicall Beast of Reasons self will which termeth it selfe divine and is onely a monster of the true man which died in Adam to the holy Image of Gods spirituall world and shall and must be borne anew in the word which did again manifest it selfe in the humane property in Christ or else it cannot see the Holy word viz. the unformed Divine word of power 19. This same holy word must again enter into the Compacted Sensuall tongue and bruise the same so that the whole and perfect understanding of all tongues may be again manifest in one as Christ said of the Corner-Stone that it should be * * * Rom 9.33 1 Pet. 2.8 a Rock of offence upon whomsoever it should fall him it should bruise 20. Thus understand us now what the Antichrist or the babilonicall Whore with the Dragon Beast is as may be seen in the Revelation Every man which is not born again of God hath the marke of the Beast and the false whore in him 21. The Beast is the Animall naturall earthly Ham-like man who is from the Limus of the Earth according to the Earths grossenesse and malignant Malice which ariseth out of the dark world and standeth in the Curse of God This beast did arise in Adam and Eve when they did Imagine after evill and good and came into its selfe-fulnesse away from the divine power and will and is before God onely as a beast This beast the Devill hath infected with his desire and made it wholly monstrous and insinuated his desire thereinto so that it onely lusteth after vanity as a Cow doth after Grasse 22. But the whore of the Beast is the poor Soule captivated in vanity which soule had its rise in the formed word of the three Principles which was Gods Image but now by the Lust of the beast it hath begotten to it selfe an own selfe-will which is departed from God into selfehood as a self-willed self-born creature which doth what it pleaseth and not what Gods Spirit willeth this selfe-will revoulted and apostatized from God is the whore of the beast which whoreth with its self in the Pride of selfehood 23. But now the poore captive soule lyeth in this Grosse beast and is captivated in its owne selfe-borne will viz. in the whore and longeth after God from whom it proceeded and was inspired into the created Image and looketh about on all sides where its true native Home of Rest should be and it findeth that it is cloathed and covered with this whore and then it bringeth its desire into this whores will and seeketh the place of God for Rest and then the whores will taketh the poore captivated soules desire into it selfe and thereby doth exalt and set up it selfe it perswades it selfe that it in the soules desire is the fair child of God which shall possesse Heaven and gives out that it is holy and sets forth it selfe as a God which men must honour and adore 24. And being this Bastard viz. the false will of selfehood cannot see or behold the place of God either what or where God is then the false will goeth on in the way of its property and betakes it selfe unto and appropriates to it selfe the manifested Word of the Letter viz. the formed voice of Gods children who spake from the Living word and setteth its contrived forme of its owne conceived Ens into the Literall word and cloathes it selfe externally with the literall word standeth forth with boldnesse and selfe-achieved confidence and saith here is the place of God here is heaven here is God manifest but it is onely a Bastard and is predestinated to Condemnation for God hath not created it Note Predestination but it was born and brought forth out of the Lust of the Soule when it did turne its face from God into the Centre and would taste and prove evill and good 25. This Harlots Bratt sitteth upon the beastiall monstrous man and rideth upon him as upon its horse and is halfe Devill and halfe brute Beast which shall and must dye or else the soule will not be redeemed so as to see the face of God again 26. This whore hath taken its power and understanding out of nature viz. out of the Compaction of Evill and Good that is out of the dark and outward world and hath swallowed up or avalled the pretious Image of God in it selfe which after God was created out of the heavenly Ens. 27. Here is the Swinheard as Christ said who had consumed his fathers inheritance with the Swine he meaneth the poor Soule which hath devoured spent and consumed its heavenly Goods in the heavenly Ens with this whore of the evill Self-devillish will so that it standeth in Gods sight as a tattered patched Swineheard and keepeth the fruit of the evill whore viz. of the Devills fatted swine upon the Earth which are the wicked ones in their fruits 28. Thus we understand what the Antichristian babilonicall whore in man is which hath arisen out of the divided properties viz. out of Adam in whom the properties departed out of their mutuall and Equall Accord each into its owne desire and lust to Selfenesse whereby Adam became earthly and mortall out of whom afterwards the Tree of the multiplicity of tongues and speeches did arise out of one onely tongue 29. Now know this that the multitudes or variety of Faiths are generated out of the divided Tongues so that almost every Nation hath brought it selfe into sundry severall and peculiar
out of the first Principle and here the Second Principle viz. the Love-fire came to help it therefore it must enter againe into its owne Root from whence it came to be a creature and be Tinctured in the power of the Love-fire in the divine light and be changed into an excellent pure divine Gold of which this Offring was a Type 23. And that the fowls fell upon the carkasses which Abraham drove away signifieth the hungry essence of the wrathfull property of the Anger of God in man which hungered after the humanity and would devoure the same into it selfe but the word in Abrahams faith drove away the Devourer from thence it should not be devoured but be offered that so one Essence might enter into another and overpower the other 24. The Offring of Christ viz. the humanity of Christ did indeed give it selfe wholly as an offering or Sacrifice into the Fathers Anger into his fires Essence but the Love-Spirit of God hindred the wrathfull Essence of the fire so that the fire could not devoure the humanity of Christ it took onely the Selfe-will of the humanity and brought it againe into the first universall Entire will out of which mans will was given him which had corrupted him and brought him to selfe-hood Here it was again introduced into the fathers will viz. into the first roote for so also Christ said when he in this condition or Tryall on the Mount of Olives Sweat bloud Father Thy will Luke 22.42 not my will be done 25. The divided word of mans property which had turned it selfe away from the universall perfection viz. from the ONE into a self-hood must enter againe into the ALL and be tryed purged and purified through the fire of God and live and move in the One viz. in the fathers onely will 26. The figure of the Servitude in Egypt signifieth that Christ in his members should be onely a pilgrime and stranger in this world and that the outward man which is of this worlds Essence should be subject to the dominion and power of this worlds essence and be plagued and alwayes accounted onely as a Carpenters Axe whereby men doe build the house 27. For a Christian man is even as Gods Hatchet wherewith God builds his house for an Habitation both as to the holy children and also to the Wicked they must build both inwardly from Gods spirit they build Gods Temple and outwardly with their hands they must be in Servitude for the outward Kingdome wherein they dwell is not theirs but the Heathens which have their Heaven therein and work therein in Gods Anger 28. As it was very fully and mystically told to Abraham that he should be subject to servitude in his children untill the iniquity of the Amorites was full so that herein we see very clearly how Gods children must serve the Amorites viz. the Gentiles untill they also obtaine their inheritance in the wrath of God and wholly accomplish their workes also in the Anger of God for a Building of the darke world for God said they should serve the Egyptians and have onely plagues for their reward untill they had accomplished and filled up their measure thus the wicked must wholly finish their workes and the children of God must be * * * Note embroyled also in servitude with them 29. Therefore deare children of God! albeit you oftentimes must serve wicked Lords and people and be accounted as Bond-slaves as it yet at present so falls out yet thinke that yee also serve God therein for as yee in your hearts and mouths doe build Gods Kingdome to your Possession so you must likewise with your hands help your Masters to build their Hellish Seat for yee are Gods instruments fit enough for all kinde of Structure you must not doe it from your choice and well-likeing but from the command of God you must doe it 30. For in that the Potent doe compell the poore and force them into servitude and slavery that he doth from his God viz. from the Kingdome of Nature from the Starres and from Selfehood wherein he buildeth up the house of his wonders to the Kingdome of nature this is his Office whereunto his God useth him and it is also a great Wonder before the Eternity but it ariseth from the divided Tongue where the properties entered into selfehood each in it selfe over which the strongest domineere unto all these viz. to the Kingdome of nature the earthly man I mean the outward man must be Subject else he * * * Note resisteth the Kingdome of Nature viz. the formed Word 31. Now it doth not belong to the children of God to resist or oppose but to doe all for Gods sake whereto onely God will use them they must thinke that they in this world and in the Eternity are Gods Servants will serve him in his Order or Ordinance 32. We doe not hereby judge or condemne the worldly Magistracy and Order but we shew the ground of all Mysteries Dominion and rule ariseth out of the Kingdome of Nature and may indeed enter into Gods Kingdome if it manageth its authority and power as a Servant of God in the Kingdome of Nature and not as a selfe-willed God who will doe what he please if Rulers acknowledge and behave themselves as Gods Stewards and officers in his Kingdome of Nature and transgresse not the Order of nature and doe not advance themselves higher then the office of nature sets them and so make themselves Petty-Gods to command and impose what their will and lust leads them to then well and good but if it be otherwise they shall finde it as God said to Abraham This People whom they must serve I will judge CHAP. XL. Of the Hystory and exceeding wonderfull Typification of Gods Spirit concerning Hagar Sarahs Maid and her Son Ismael and his rejection from the Heir-ship and Inheritance of Isaack WHosoever will read the Acts of Abraham Isaack and Jacob Gen. XVI and rightly understand what the Spirit of God doth signifie and meane by the same he must not looke upon them onely as an Hystory as if nothing else were couched therein then an outward atchievement or relation of an Act or thing done the whole Kingdome of Christ together with the Kingdome of Nature is therein set forth exactly not onely the worke of mans Redemption but also what men how or what in man shall possesse and inherit Gods Kingdome not as the Jewes boast that they alone are Gods people no! It is far otherwise God looketh not upon one Sort or Generation of mankinde but upon the Stem or Root of the Tree 2. In the two bretheren viz. in Isaack and Ismael Both Kingdomes are Typifyed viz. in Ismael the Kingdome of Nature and in Isaac the Kingdome of Grace and thus also in Esau and Jacob for at present two lines went forth out of Abraham viz. Japhets and Sems Ismael was the first as Japhet among Noahs children and so likewise Cain among Adams children
the proof or trial of Gods righteousness though indeed Grace was manifested in them but he erected a house viz. the Christian Church upon earth and made his children * * * Tabernacles Boothes Tents that is Christian Ordinances wherein they might dwell and hence it is called Christendome as Jacobs City is called SVCCOTH so also the place or City of Christendome is called * * * Matth. 7 7. Luke 11.9 seeke SVCHET so shall you finde ‖ ‖ ‖ Mat. 28.20 Christ who is alwayes in these Tents with his children to the End of the World 73. And the Text in Moses saith further * * * Gen. 33.18 19 20. Afterwards Jacob went to Salem the City of Sichem which lieth in the Land of Canaan when he came from †††Padan Aran. Mesopotamia and set up his Station before the City and bought a piece of ground of the children of Hemor the Father of Sichem for a hundred pieces of money and there he set his Tent up and erected an Altar and called on the name of the strong God of Israel In this Text the Spirit aludeth rightly to the future Christendome For Christ led his children after his Resurrection to Salem that is into salvation or the anoynting or Vnction of the Holy Ghost as Jacob led his children to Salem but it was to the City of Sichem that is among the Heathen 74. And set his Station before the City That is Christ should have his habitation by the Heathen and set his Temple and Doctrine neare the Idols Temples of the Heathen and purchase the City of his holy Christian Church from the Heathen that is with his bloud purchase it from Gods Righteousness even as it is come to passe And there erect his Altar among the Heathen and preach the name of the God of Israel that is Christ. 75. For the name Sichem signifies that the Christian Church must be in misery and trouble As Jacob buildeth his habitation before the City Sichem so must also the children of Christ be but strange guests in this world and be but as houshold servants to the Heathen Potentates and children of this world though indeed they have their habitation viz. the Temple of Christ in them which Christ hath purchased for them with his bloud yet they are outwardly but strange guests and pilgrims and dwell without before the City of this world viz. in an earthly Tabernacle and Tent in flesh and bloud CHAP. LXII Of Dinah Jacobs Daughter which he begat of Lea how she was deflowred by Hemor's Son and how Jacobs Son's slew Sichem for it and all the males that were in that City and tooke Dinah again and what is to be understood by this figure Genesis 34. The Gates of Christians warre for the Babylonish Whoredome now highly to be Considered 1. MOses sayth Put Dinah the Daughter of Lea which shee had borne to Jacob went out to see the Daughters of the Land Gen. XXXIV 1 2 3 4. and when Sichem the Son of Hemor the Hevite the Lord of the Country saw her he tooke her and lay with her and deflowred her and his heart cleaved to her and he loved the Damsel and spake kindly to her And Sichem said to his Father Hemor get me this Damsel to wife The Reader should very seriously consider this figure and rightly meditate on the Text in Moses look * * * Into the Face of it throughly into it then he will wâ—ll understand our sence and meaning and most precious apprehension opened to us by the Divine Grace and learne to look upon the Scriptures of the first Book of Moses with cleere eyes 2. Leah the wife of Jacob bare to him six Sons viz. the half Stock of Israel and of her came Judaâ— viz the roote of David of whom Christ was manifested according to our humanity Afterwards she bare this Dina a daughter by which figure the Spirit powerfully prefigureth Christendome that after Christs ascension into heaven after the worke of humane Redemption the true Christendome should be borne As Jacob first begate the Twelve Patriarchs but afterwards of Leah that is of the mother of Christendom a daughter of fleshly selfe-love would be borne which daughter would goe a gadding to see the daughters of the Land among whom shee should be a stranger That is thus much in the figure 3. When Christendome would be borne that its number might be great it would goe forth in self-love and seeke the pleasure of the flesh and would set itâ— heart upon the customes and behaviours of the people and depart from lowliness and humility and would look after the wantonnes and pride of the daughters of the Land that is of the people and then they would beget this daughter Dinah and appeare before God in fleshly voluptuousness of spiritual whoredome and would play the whore with the heathenish customes but yet would present it self beautifull and trimly dresâ—â— as an amorous virgin which runneth abroad to be seene that shee might take Lovers as Dinah did which went thus forth a gadding 4. Thus also would Christendom trimm it self and dress it self with great ostentation and solemnity with Churches and Schooles and put on glittering sumptuous appearing holy Garments that they might have respect with the daughters of the Land as with strange people and yet would be full of flames of self love and fleshly menstruous polution under such habits and have a whorish heart as a whore outwardly flatters beautifies and trims her self and will throughout be calld a chast virgin Thus also would this trim Christendom be called holy but her heart would only play the whore with fleshly voluptuousness 5. Shee would faine see the dress of the daughters of the Land which dress is no other then the heathenish wisdome and Philosophy and would draw the same into Christ's kingdome and would live under Christ's purple mantle in those Rites and customes and trim her self therewith and thereby quite forget that her tents and habitations are without the City of these peoples customes as * * * Gen 33.18 Jacob dwelt without before the City of Hemor and also Christ said †††Joh. 18.36 His kingdome was not of this world 6. But this Christendome would set her heart upon the kingdome of this world and so in the dress of a virgin trim her self with many Churches Priests and Ceremonies under the habit of a virgin but in this departure from the simplicity and humility of Christ shee would but gad abroad in the world and looke after fleshly whoredome as Dinah did which is a type of fleshly Christendome which is alwayes borne after the true Children of Christ as Dinah was borne after the * * * 12 Patriarchs Twelve Patriarchs That is 7. When Christendome is borne and manifested among a people it begetteth in that place first the * * * 12 Patriarchs Twelve Patriarchs viz. the ground of the Apostolick Doctrine but
that serves God is Resigned up into him and in all things hath respect to Truth and Righteousnesse and will promote that But he that serves Selfe hath respect to favour and the Highness and Magnificence of the World that he may have it all at his disposing This Officer is in the Ministry and Service of the Evill Adam in whom the Devill hath his Throne helpeth him to pronounce the Sentence of Justice 60. O thou worldly Judge relie not thou upon the Tower of Babell upon worldly Determinations Ordinances and Conclusions upon humane Institutions Statutes Lawes and Decrees the Top thereof reacheth not into heaven that is onely the height of the Confusion of Strife and a * * * Or Mistake◠miss-understanding God seeth thee in thy very heart he proveth and tryeth thy will and desire the Law pleads not for thee before God though thou orderest thy selfe according to that when thy heart knoweth it ought to be quite otherwise and then think no otherwise with thy selfe but that thou pronouncest the sentence of Justice for the Devill and servest him under an hypecriticall Mantle or Cloake The Justice and right is Gods and it is God himselfe 1. ◠but †††Or unrighteousnesse wrong is the Devills and it is the Devill himselfe that Master which thou servest is he that will reward thee and pay thee thy wages he himselfe will be thy wages and this thou art to expect in thy Office 61. And Moses sayth further ‖ ‖ ‖ Gen. 39.20 21 22 23. Then his Master tooke him and put him into Prison where the Kings Prisoners lay and he lay there in Prison but the Lord was with him and vouchsafed protection towards him and caused him to finde favour in the Eyes of the Officer of the Prison that he committed all the Prisoners in the Prison under his hand that whatsoever was done there must be done by him for the Officer of the Prison tooke not any thing upon him for the Lord was with Joseph and what he did the Lord made it successfull In this figure wee see the finall and last proofe and Triall of Gods Children how they must leave their honour and wellfare and also put their life in hazzard and resigne themselves wholly to God to doe whatsoever he will with them for they must forsake all for Gods sake and leave the World and be as a Prisoner who expecteth Death and relyeth no more upon any Man and knoweth not how to get any Comfort from any Creature but relyeth barely and meerely upon God and his Grace and then is a Man passed through all proofes and Trialls and now stands waiting the Commands of his Lord what he will have him to be 62. For he sayth very inwardly to God Lord wilt thou have mee in Prison and in misery that I shall sit in Darknesse then I will willingly dwell there if thou bringest mee into Hell I will goe along for thou art my heaven If I have but thee I enquire not after heaven and earth and if body and soule should * * * Or be famished faile yet thou art my Comfort let mee be where I will yet I am in thee and thou in mee I have fully enough when I have thee use mee for what thou wilt 63. In this last proofe and Triall Man becomes the Image of God againe for all things become one and the same and are alike to him Hee is all one with prosperity and adversity with poverty and Riches with Joy and sorrow with Light and darknes with Life and Death Hee is as nothing to himselfe for in his will he is dead to all things and he standeth in a figure representing how God is in and through all and yet is as a Nothing to all things for they comprehend not him and yet all is Manifested by him and he himselfe is all and yet hath Nothing for any thing is to him in the apprehension of it even as nothing for it comprehends him not Hee is as it were dead to all things and yet himselfe is the Life of all things He is ONE and yet NOTHING and ALL thus also a Man becomes according to his resigned will when he yeelds himselfe wholly to God and then his will falls againe into the unsearchable will of God out of which he came in the beginning and then standeth in the forme as an Image of the unsearchable will of God wherein God dwelleth and willeth 64. For if the Creature willeth no more then what God willeth through it then it is dead to it selfe and standeth againe in the first Image viz. in that wherein God formed it in a Life for what is the life of the Creature nothing else but a spark of the will of God which Creature now standeth still to the will of God whose Life and will is Gods who driveth and governeth it 65. But that which * * * Rom. 9.16 willeth and runneth of it selfe that rendeth it selfe from the intire will of God and bringeth it selfe into selfehood wherein yet there is no rest for it must live and run on in selfe will and is a meere unquietness for unquietness is the life of selfe-will for when the will willeth it selfe no more then nothing can torment it more its willing is its owne Life and whatsoever †††Willeth or desireth that w ch God willeth or desireth willeth in and with God that is one Life with God 66. It is better to know nothing then to will according to selfe for that which knoweth nothing the will of that passeth away with the Creaturely Life and its Strife hath an End and hath no more source or torment as wee may understand in * * * Or Sensitive irrationall Creatures 67. For it is the Source and Torment of all the Damned that they †††Creatures Have a longing desire and yet cannot attaine the least satisfaction are wishing and woulding viz. they would that which is selfe and in their woulding they generate ‖ ‖ ‖ Representations in their thoughts Idea's Species and Formations viz. Contrary wills and desires the will being at strife so that one thing is Manifested in Multiplicity wherein it is at Enmity with it selfe but when it is one with the Eternall One then can no Enmity be therein and there is also no possibility of Enmity therein 68. Therefore it is Mans Last proofe or tryall when he standeth still to God in all things then in him light proceeds out of Darknesse life out of Death and Joy out of Sorrow for God is in and with him in all things and blesseth him as was done to Joseph in the Prison his Prison became Joy to him for he became also a Governour over the Prison in the Prison he was as a Prisoner and yet as a Master of the Prisoners he governed the Prison and the Prisoners and was a Patron Fosterer and Guardian to the distressed his
Master tooke nothing upon him and was well pleased with what Joseph did for all was very pleasing and right in his sight 69. Thus understand us here according to its precious worth when Man is intirely resigned to God then is God his will and God takes nothing upon him about what Man doth nothing is against him for Gods will doth it in himselfe and all sinne ceaseth and although Gods will of Anger stirreth in him and bringeth fire from heaven from the Lord as was done by Elias yet all is right in the sight of God for the party doth it not but God through him he is the Instrument through which God speaketh and acteth 70. Now as God in so much as he is God can will nothing but that which is Good or else he were not God if he himselfe would any thing that were Evill so also there can be nothing in such a Mans will but blessing onely and the will of God as was sayd of Joseph God was with him in all his doings and blessed all things through his hand thus to the honest and vertuous a light ariseth in the darknesse and the Night is turned into Day to him and adversity is turned into prosperity and the Curse wickednesse and malice of the world is turned into Paradise and it is with him as Saint Paul sayth * * * Rom. 8.28 All things must serve to the best to them that love God 71. For Josephs Prison brought him before King Pharaoh and set him upon the Throne over that Land and People and made him Lord over his Father and brethren and to be a †††Steward Guardian and Officer of the King and to be Gods Regent and Governour through whom God ruled great Countries and Kingdomes as the like may be seene also in Daniell 72. Therefore a Christian should learne to beare the ‖ ‖ ‖ Affliction Temptation when God casteth him into Josephs Pit and Prison and relye upon God in all his doings and entirely resigne himselfe into God and then God would be more potent in him then the world and hell is for all those would at length after he hath stood out all the tryalls be put to scorne in him CHAP. LXVII How Joseph in Prison Expounded King Pharaohs Chiefe Butlers and Bakers Dreame to each of them and what is to be understood thereby Vpon the 40 Chapter of Genesis Genesis XL. IN this Chapter the Spirit representeth a figure shewing how the Spirit of God seeth through Mans Spirit and bringeth Mans Spirit into his seeing or vision so that it can understand hidden secret things for to Expound Dreames is nothing else but to see and understand the figure how the Spiritus Mundi the Spirit of the World in the Constellation of Man frameth it selfe into a figure with those things which in the humane Life are cleerly in working or indeed are framed in a figure in the Constellation by a Great Conjunction the working not being yet begun yet is Modelliâ—ed Naturally where the Spirit of Man by divine power knoweth in the prefiguration what working and effect it hath also it may be underhood by the diligent consideration of ‖ ‖ ‖ By an Astronomicall figure of the outward Heavens in a Scheme thus and a judgment of the Effects by Astrology predicting before the starres be in that posture in the Heavens or before the Effect be wrought by the Starres Astronomie †††Or in according to Astrologie wherein the Naturall effect and working is prefigured what naturally is wrought and represented by this power 2. But while Joseph was a childe and did not outwardly buisie himselfe in this Art therefore it is to be understood that the Spirit of God with his seeing or vision brought him into the Image or Idea of the Dreame and that the Spirit of God explained the Dreame through the Spirit of Joseph as was done also by Daniell for to expound Dreames is nothing else but to understand a Magick Image or representation of the Astrum Aspect or Constellation in the humane property 3. For every Man beareth the Image of his Constellation viz. a Magick * * * As Orion the Pleiaâ—es Amos 5.8 Mazzaroth the 12 signes Or Aâ—cturus Job 38.31 32 Ursa Minor or Ursa Major or any other Constellation that consisteth of many Starres together Or a figure of the whole Heavens erected upon a point of Time Asterisme in himselfe and when the Time cometh that such Magick Image of the superiour Constellation is kindled then it entereth upon its working and then the Astrall Spirit beholds it selfe in the Elements and seeth what figure it hath 4. But the Elements being †††Inanimate voyd of understanding and affording onely a ‖ ‖ ‖ Animale Body Beastiall Body in their figure therefore the Astrall Spirit can discerne nothing else but the forme of some such earthly Creature except the * * * Or Spirit of the Soule soulish Spirit be concomitant in the working of the Astrall Spirit then is it premodelled in a humane forme and in a true naturall way and manner of figure for the Soule onely hath true humane Eyes but the Astrall Spirit hath onely a beastiall appearance and seeth after the manner of a Beast 5. Yet seeing there is a great difference between a false and wicked soule which dayly Imagineth in a Beastiall manner of figure and willeth and desireth beastiall things and a pious divine soule wherein the Spirit of God is manifest so also are the Magicall Imaginations and representations in the Astrall Spirit different for a Beast Dreameth †††Or From Phansie according to Phansie and so doth a Beastiall or animall Man though indeed the * * * Or figure the Schema Coeli Image or Idea of the Constellation doth certainly co-modellise it selfe whether in Evill or in Good according as the Astrall Spirit eagerly longeth or lusteth in it selfe when it so vieweth what stands naturally as a working in it but seeing it is a Beast therefore it introduceth in its Image with its desire commonly the Modell †††Or in of a Phantastick Image and turneth it from Joy to sorrow from sorrow to Joy but the soule is faint and sick in such a Spectacle or Glasse and prefiguration whence oftentimes there ariseth great unquietnesse to the Body 6. But where a true Vision is seene in Man that is done by the soules modelising when it co-Imageth or co-modelleth it selfe in the figure through its Imagination then the Image or representation standeth in the right humane understanding though indeed the Astrall Spirit continually Imageth or frameth it selfe in Earthly formes so that very seldome an entire perfect vision appeareth as the work or effect in it selfe shall be also Mans owne Imagination it selfe doth often alter it what a Man thinks or Imagineth in the day viz. that Magick forme makes it so that the figure is according to his
with you this is called setting all the Twelve sonnes of Jacob before Joseph that is before Jesus and fall at his feete with body and soule inwardly and outwardly with all your faculties and powers and yeeld them up into his Grace 18. For it is not sayd that they can take the Grace but that they should sink downe into Grace that Grace may give it selfe to them for Mans ability to take it is lost selfe-will it rent off from God it must wholly sinck downe into God and leave off willing that God may receive it againe into his Grace 19. O Babell how home doth this hitt thee Thou art by or before the Life of God with thy hypocrisie but a spie of the Grace of God thou dost but seeke for the Gate of Grace and how thou mightest with thy owne will without thy inward Benjamin enter into the Kingdome of Christ yes thou wilt be outwardly an adopted childe of Grace whose sinnes are forgiven through the Merits of Christ and yet continuest to be Babell and a Fable and wilt not be a Christian in Christ thou wilt needes passe into Heaven but that will not avayle thee Joseph that is Christ holdeth thee imprisoned in the Anger of God both in Body and Soule unlesse thou givest him Benjamin viz. thy inward Ground and then Heaven goeth into thee and Christ standeth up in thee out of the Grave so that thy selfe art risen from Death and then thy spying and prying hath an End 20. O yee high Schooles and Universities and all yee that will be accounted the Ministers of God and to teach the way of God and contend and dispute about it what are yee look upon your selves in this Figure you appeare to be no other then Spies you alwayes search and yet you lye still in Prison God will have it so no more for hee himselfe tryeth the Thoughts of Man and is himselfe present in all things his is the understanding his is the knowledge of the Kingdome of God without him yee know nothing 21. Your spying and knowing helps you not into the Kingdome of God you cannot enter therein except that goe forth in your Life that is except it be manifested in your Life that yee are Gods children in Christ in his Sufferings Death and Resurrection in himselfe not through an acquired Historicall seeming Faith but Essentially as a Branch on the Vine yee must be a Twig on the Tree you must have Christs Life flesh Bloud operatively and substantially in the Inward Ground in you and you must become Christ else yee are all one and other but spies searchers and historicall Christians and no better then Jewes Turks and Heathens 22. O ye simple Men let it be made knowne to you goe but forth from the Towre of the Confounded Languages then may you soone come to the right seeke * * * Mat. 26.64 Act. 7·55 56. Col. 3.1 Christ at the right hand of God within you he sitteth there unlock your wills that is give them up to him and he will unlock them well enough your repentance must be earnest or else ye are all one and other but Spies 23. Gaze about no more it is high Time †††Rev. 1.3.22 â—0 the time is truly borne or at hand ‖ ‖ ‖ Luk. 21.28 your Redemption draweth neere * * * Rev. 21. â— The Bridegroom calleth his Bride you must indeed into the Prison of Joseph in this Famine if you will not bring your inward ground of your hearts into Repentance with you Amen be it so Gen. 42.18 19 20. 24. And Moses sayth further But on the Third Day he sayd to them if you will live then doe thus for I feare God if you be honest and true Men let one of your brethren lie captive in your Prison but as for you goe your wayes and carry home what ye have bought for your hunger and bring your youngest brother to mee and so I shall beleeve your words that ye may not die and they did so The Figure standeth thus 25. When the soule draweth neere to God and will work repentance and that its inward Ground is yet wholly shut up in vanity so that the Minde is still hanging to selfe yet if it will not give over Repentance and for all that cannot be free from the Earthly desires but continueth in Prayer then indeed God the Father letteth the Soules Essences out of the Prison of his Anger that the Minde is well eased againe like one that is released out of Prison then sayth the Minde thus I am very well eased in my Prayer in this Repentance 26. For Gods Anger hath released Nature out of its Prison that it should with greater labour and industry presse in to God for in its Prison it cannot doe so for it is in anguish and beholdeth only its committed sinnes which continually drive it back that it is affraid †††Abashed ashamed daunted in the presence of God but when the Anger lets it loose then it gets power and vertue of Prayer and the work of Repentance 27. But the Anger of God holdeth it continually with one Band as Joseph held one Brother in Prison till they brought the last brother also and thus must the poore soule remaine tied with one band of the Prison of Death till it shed forth the last brother viz. the inward ground and come before God and say Lord I will forsake all for Christs and my salvations sake and give up my will wholly to thee cast mee into Death or into Life into derision or scorne into poverty or misery as thou wilt I will cleave to thee I will not play the hypocrite before thee and give thee but halfe my will any more as I have done 28. And then if the Earnestnes proceed to practice that God perceiveth that it is in Earnest then will also the last brother be let loose that is then will also the last Band of the Anger of God be loosed but in the meane time ere it thus come to passe the soule must lye captive in one Band. 29. But neverthelesse God sayth to the other released * * * Or faculties formes of Life Now goe your way with that which you have at present in this Repentance bought or gotten of mee and carry it home that is defile it not againe live of it and partake of this present Grace bestowed and carry it in to the Honour of God that it may come before God with the Operation of it 30. Moses sayth further But they sayd one among another Gen 42 21 22 23 24. wee trespassed against our Brother that wee saw the anguish of his Soule when he wept to us and wee would not heare him therefore now this Trouble cometh upon us Reuben answered them and sayd did I not tell you as much when I sayd Sinne not against the Lad and yee would not heare and now is his bloud required but they knew
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
in the Covenant Speaketh forth the humane Nature of Adam viz. the first power of the first seede to a re-propagation as indeed Reuben also was the first power of Jacob and signifieth that the Naturall first Adamicall Man should be the chiefest in Gods Sacrifice that is he should bring forth right fruit to him which might be to the praâ—se of God and in the vertue thereof encrease the heavenly Joy he should generate vertue to him and a re-expression through the implanted Word of God and that is called Sacrificing to God when the Creaturely humane Word which God formed into a Creature viz. the humane understanding Life re-expresseth Gods Word out of it selfe and formeth it selfe in Holy Images thoughts or Imaginations 6. Which formation is effected in the Generating of the heavenly Mercuriall Harmony viz. after that manner as when the implanted Word in Man imageth or frameth it selfe into a Song of Divine Joyfulnesse and sporteth in the holy pure Element before God in which †††Frameing Figuring or Imaging modelling or holy desire the holy wisdome of God Co-modelleth and becometh figured in Wonders whereby the Eternall One becometh formable and distinct viz. is knowne in different varieties this is called Sacrificing to God in that manner as twiggs and branches beare faire fruit to the Tree whereby the tree is knowne and Manifested to be Good thus also the Creaturely formed Word viz. Man should to the Eternal Speaking holy Word of God which Word is the Stock Generate or beare to the Stock Good fruit viz. the praise of God 7. This is as much as to say Adam was the chiefest in the Sacrifice for he was the first out-spoken or Expressed Word that God spake in his Image and was also the chiefest in the Kingdome or Government for to him belonged the Eternall Dominion he was created out of the Eternall in and to the Eternall he was the Image of God wherein the word of God according to Time and Eternitâ— was Imaged or framed 8. Therefore now the Spirit in the Covenant representeth this before him by the Stock of Israell out of which the new tree should spring out of the Old and pointeth at both the Adamicall and also the New Tree of Regeneration and speaketh further concerning the first power in Adam and Jacob viz. concerning the Kingdome of Nature of the first Image 9. Hee was unstable or fickle therein as water as wee experiment that in Adam and all naturall Men as Adam suddenly and unstablely therein departed from his Glory both from the Divine Kingdome and also from the sacrifice of God and Entered into selfe-will and forsooke Gods will and brought himselfe from the Divine †††Imaging or modelling formation into a Earthly formation with the desire and lust whence he became Beastiall and Evill 10. Whence now the Spirit in the Covenant sayth through Jacob thou shalt not be the chiefest that is the first Image shall not keepe the Government neither in the Dominion of the Kingdome viz. of the naturall power and authority nor in the sacrifice of God but the second Adam Christ out of Judah shall be hee and therefore because thou hast climed up upon thy fathers Couch and there hast defiled my Bed with thy climing up This Figure standeth thus 11. Adam had his fathers chast marriage-Bed in him when his Eve was yet un-made he was Man and Woman and yet neither of them but a true â—nd right marriage-Bed of God wherein Gods word in his Marriage in both Tinctures viz. of the fire and light worketh in power for he stood in the Image of God in which God wrought as in the holy Angells The propagation stood in one single Image as God is in one Eternall Substance so also was he who was out of that same Substance of all Substances created in one onely Image for the spermatick nature and kinde was in him the Verbum Fiat the word Fiat which had formed him into the Image of God wherein the selfe-Love lay viz. in the perpetuall Conjunction of both properties of the only Tincture viz. the power of the holy Magick fire and Light which is spirituall and the true Life 12. In this Image he was the chiefest in the Sacrifice and in the Kingdome for he could sacrifice to God both spiritually and Creaturally in that manner as a Tree without the interposition or supply from another doth it selfe bring forth its branches and fruit and thrusteth forth from it selfe the faire blossomes in a lovely smell and vertue with faire Colours according to its kinde and that as Gods Word had ejected and generated it out of it selfe all this power lay also in him 13. But the selfe-will was unstable and fickle therein and brought it selfe into a Beastiall property into false and wicked lust and desire and climed with the Beastiall Lust and desire into this holy Marriage-Bed into which Lust Sathan brought it viz. the Ground of the dark world according to the Imaging or representation of Phansie as also the Devill with the holding forth of the monstrous beastiall propertie together with the subtilty and Wit of the Serpent viz. of the Ground of the first Principle so that the selfeâ—will plunged it selfe therein and was infected therewith and made its power of Imaging or thinking according to Soule and Body Monstrous whence the Beastiall Imagination in Adam awaked and began 14. And heere he climed up upon his fathers viz. upon Gods Marriage-Bed and defiled it with beastiall as also devillish false and wicked Imaginations which Lust he introduced into Gods Concubine viz. into the heavenly sperme or seede of the heavenly worlds Substance upon which Gods Spirit viz. the holy Word in this heavenly Substance departed from him that is the selfe-will of Man rent it selfe off from the Will of the Word and now it was unstable in the Devills poyson and lost the Kingdome and the Priesthood viz. the Princely Throne and was thereupon weake and blinde as to God and fell downe into sleepe and lay between God and the Kingdome of this world in impotency and weaknes 15. Now thus sayth Moses and God suffered or * * * Gen. 2.21 caused him to fall into a deepe sleepe and framed a †††Or woman wife out of him and brought her to him and gave him a beastiall Marriage-Bed for a heavenly where he may now Copulate in selfe-Lust which in the presence of heaven is but a defiled Marriage Bed but is borne withall under Gods Mercy in divine Patience seeing that the vessell of this Marriage-bed must consume rott and dye and Christ hath given in himselfe in this Marriage Bed into the Middle as a Mediatour and Redeemer from this monstrous Image which he will regenerate a new in himselfe 16. This powerfull Type or Image the Spirit of God also represents by Reuben who was Jacobs first vertue and power wherein the desire of Reuben also modelled it selfe in the Adamicall Image and went