same doth come or press in to God in the humanity of Christ viz. in the whole process of his suffering death and resurrection 33. A Christian is Christ in the inward humanity and a Jew is Christ in the figure and in the office of his law viz. according to nature but now Adam in his nature and Christ in the divine nature are but one person one onely Tree * * * Rom. 8.34 Who now is here that judgeth 34. Saint Paul saith ‖ ‖ ‖ Rom. 2.11 12 13 14 15. There is no respect of persons before God for as many as have sinned without law shall also perish without law and they who have sinned in the law shall be judged by the Law for not the hearers of the law are just before God but the doers of the law shall be justified for when the Gentiles which have not the law do by nature the things contained in the law these having not the law are a law unto themselves which shew that the work of the law is written in their hearts their conscience also bearing witness to them and their thoughts within themselves either accusing or excusing each other That is or signifieth thus much 35. When the Gentiles do apprehend Christ then they do apprehend the Law of nature to do uprightly for Christ is the beginning and the fullfilling of the law but the Jewes have the law now whosoever transgresseth and sinneth either the Jew in the law of nature or the Gentile who acknowledgeth Christ in the law of the fullfilling each shall be punished or judged in his law viz. the Jew in the law of God the Father in Christ and the Christian in the law of the Gospel viz. in the law of the Accomplishment 36. For here is no respect of name in that one saith I am a Jew the other I am a Christian the name maketh no difference in the Adoption of God but the spirit in the heart to do uprightly to obey God they all come in the Grace under the obedience of Christ unto God both the Jew and Christian. 37. For without Christ there is neither law nor Gospel Christ is the Righteousness which availeth before God in the law so that man without Christ hath no God now let him run either in the Law or Gospel if he runneth in the desire to obey God then he runneth in the law of the Accomplishment for Christ is the onely obedience which availeth before God both in the law and Gospel all men who give up themselves in obedience unto God they are received in Christs obedience viz. in the fullfilling of the obedience the Jew and the Christian and so likewise the heathen who hath neither the law nor Gospel 38. For if the Gentile desire to obey the onely God and yet knoweth him not according to the essence of his manifestation but presseth in to the obedience of God then he is a law unto himselfe and declareth indeed that God hath written his law in him which he hath fullfilled in his Son as Paul saith for he who knoweth the law and Gospell knoweth the same onely as a Gift of the Giver who hath given him the knowledge but he that doth not know it and yet desireth the power of the law and Gospel in him God in Christ knowes what he pleaseth 39. For Grace doth not onely lye in knowing that one knoweth the Grace in Christ but it lyeth in the pressing into that Grace and in the mercy of God One presseth in to mercy in the law the other in the Gospel and the third without the law and without the knowledge of the Gospel he that hath neither but hangs on the Grace of God the same is freely given without his knowledge of it 40. Even as the branch on the tree doth not know whence the Stock doth introduce the sapp and power into it it onely longeth and gaspeth after the power and vertue of the root and draweth with its desire the sap into its selfe even so likewise many an ignorant man doth long after his eternall mother out of whom he is arisen with Adam and cometh in his ignorance or un-knowing condition again unto the free gift of Grace which God freely bestowed on Adam in his fall for the Covenant and Grace passed from Adam upon all originally or by way of inheritance even as Sin passed from one upon all whosoever desireth the Grace of the onely God he obtaineth it in Christ who is the Grace it selfe 41. The Jewes will not beleeve the outward humanity of Christ and do deny the same but the Christians do beleeve it and yet defile the same with ungodly conversation and the one is as the other before God except the children of Faith among the Jewes and Christians whose defiled garment is washed in the bloud of Christ. 42. We do not hereby confirm or speak for the unbeleef of the Jewes and Gentiles that they should or might remain in blindness for the time of their visitation is * * * Text. born at hand that they shall see but we hereby disclose and lay open the wicked Antichrist among the Jewes and Christians in that every one boasteth of his Name and condemneth another the Jew in the Law and the Christian in the Gospel and the Heathen in his Superstition 43. Each of them will be Gods child in his knowledge and yet the disobedience and unbeleef is as great among one people as another and they are in the knowledge onely as a figure before God and none is saved by his knowledge onely for that I do beleeve and hold for a truth that Christ was born dyed and arose again from death for mee doth not make me a child of God the Devill knoweth it also but it doth not avail him I must putt on Christ in the desire of faith and enter into his obedience into his incarnation suffering and death and arise again in him and putt on the obedience of Christ and then I am a Christian and not before 44. The judging censuring and condemning others without Gods Command is onely the Antichrist among the Jewes and among the Christians without Gods mercy none cometh to the Son-ship we must all enter in through the free Mercy of God the Jew and Christian the knower and he that knoweth not our knowledge must be filled and abound with the love of Christ effectually so that we love one another else knowledge is not at all available if I bring not my knowledge with the desire into the Love of God wherewith he hath loved us in Christ and love my neighbour in the love of God in Christ with that love wherewith God generally loveth us and loved us when we were his Enemies then I have not as yet the love of God dwelling in mee 45. But how will he Love his brother who contemneth him for his knowledge sake did not God Love us when we knew nothing of his Love if a man hath not this Love of
God in him wherewith God loved us when we knew him not why doth he boast then of Gods Sonship if he be the child of God then he hath the free love of God wherewith he loveth all things if he hath it not he is not then as yet capable of the Adoption now then if any one contemneth and condemneth his brother which hath not as yet his knowledge how can he boast of the Love of God wherewith God loved his Enemies in Christ wherewith Christ prayed for his Enemies 46. O thou false cold Love of the titular Christendome how doth the Eternall truth strike thee in the face of thy Conscience in that thou onely dependest on thy knowing and contendest about the meer knowledge and hast not Love thou judgest thy Selfe onely in thy judging others One Sect and company judgeth and condemneth an other and before God they are no other then the naturall children of Abraham born of Kethura one laying the blame upon another that the father had cast them out from the inheritance and yet they could not see what was the fault namely that it was by reason of the evill corrupt nature which was not a true Heire 47. So likewise your judging and censuring others doth not Entitle you to the goods of Christ nay the same is wholly cast out from the inheritance both of the Jewes Christians and also of the Turkes all your contention is nothing else but the Mocker Ismael who mocketh Christ in his members yee do all abuse the Name of God with your judging and condem the manifold Gifts of the Spirit of God among you and judge onely in Selfe and not according to the Love of Christ. 48. Your judging one another is onely the hurt and wound of the world wherewith yee make the ignorant to Erre and bring them to blaspheam yee teach them the art of censuring and condemning and yee your selves have not the true knowledge in the spirit of God yee do not teach your selves and yet yee will be teaching and judging others and in this way and course yee are all one with another the disinherited children of Kethura yee contend bite and devour one another about Abrahams viz. Christs goods and yet yee have them not if yee had them then yee would have the Love of Christ which is the true goods 49. No knowledge without the love of Christ is at all available to the Sonship it is onely Babel and fable Teaching and yet an effecting and doing nothing save onely honoring the Idoll Maozim in it selfe the knowledge of the High Schooles and the knowledge of the Devill without the spirit of Christ in Love do both of them bring onely contention and desolation 50. If the Devill had not known in Selfe then he had been an Angel and if Adam had not desired the Selfe-knowledge without Gods Love he had continued in Paradise if the high Schooles did not know the sharpe accute disputing they had continued in the simplicity of Christ and had not brought the whole world with their contention and disputings into Opinions and judgings of one another so that now there is nothing but contemning and condeming in Christendome and all Love and truth is extinct and men have sett and putt Salvation in opinions in this or that way and form and bound the Master to the Servant so that Antichrist domineereth over Christ and yet pretends all for Christ but indeed her hereby onely honoreth and mindeth his Lucifer and Belly-God Maozim as it is plainly to be seen Gen. 25.6 7 8 9. 51. Now after that Abraham had sent away all the children of the Concubines from Isaacs goods with Gifts towards the East as Moses saith they came into the East Countrey that is into the Dominion and Government of nature where the Essence beginneth and Abraham dyed in a quiet Age when he was old and full of yeares and was buried by his Sarah in the Cave of Machpelah which is before Mamre The inward figure is this 52. Abrahams naturall children of the Concubines went towards the East here the spirit points at the figure of the whole man when Christ hath manifested himselfe in man and possessed his goods as here Isaac then nature goeth into the * * * Text. beginning East viz. into the Fathers property and worketh according to the soul in the first and third Principle and Christ sitteth in the midst viz. in the second Principle and ruleth over that which nature in the Fathers property doth form and fashion in the divine wisdome 53. Therefore Moses saith here that they went towards the East and pointeth secretly in his figure at the property of man signifying how nature doth possesse the * * * Text. morning East viz. the beginning or rise of the Dominion even as Christ also said that He was as a Vine-dresser who did glean In Gods kingdome nature is Christs Servant but in the kingdome of natures Selfe or propriety Christ hath given himselfe with his humility to be a Servant and an assistant and serveth the Father in his naturall manifestation and continually picketh up or gleaneth what the Father formeth through nature that the wisdome bringeth into its Treasure 54. Therefore saith Saint Paul that ‖ ‖ ‖ 1 Cor. 14.32 the spirit of God is subject to the children of God and goeth along with them in the Searching even into the depths of the Deity and when it comes thus far then man is in a quiet old age and then all things stand in order in him viz nature in the * * * East Morning in the Fathers property and Christ in the * * * West Evening in the humility and then man hath enough of the outward evill sinfull life he longeth continually to enter with his Essence into the Cave of * * * That is the twofold pitt as the Dutch translation hath it Machpelah viz. into the Eternall Mother as it is before ‖ ‖ ‖ In the 49. Chap. mentioned 55. And when he hath brought his life's forms into the divine Order as here Abraham had sett all things into Order then he giveth up himselfe wholly and fully in One Essence into the Eternall Generatress and with his own will he resigneth up himselfe into mortification and death and is wholly tired and weary of the life of Selfe and so resteth in his God CHAP. LII Of the history of Isaac and also of the Birth of Esau and Jacob and what hath been acted concerning them the meaning thereof is hinted to us in this Chapter MOses saith After the death of Abraham God blessed his Son Isaac Gen. XXV vers 11. and he dwelt by the well of the * * * Lahaâ—â—â—â— Living and Seing Reason understands this externally of a place where Isaac dwelt but the spirit looketh upon the figure of the life's form shewing how the humane nature and creature hath dwelt by the well-spring of the divine Ens in the Covenant which Abraham
layd hold of in faith viz. the Soul of Isaac dwelt by the wellspring of the holy Trinity in which the Soul received its light and saw and knew the will of God out of which wellspring the highest love of the Deity did manifest it selfe to the Soul and out of which fountain afterwards in the fullness of time the holy Name Jesus out of Jehova did manifest it selfe and espoused it selfe for a Bride unto the Soul 2. The soul of Isaac dwelt by this fountain of the living and Seing untill the same fountain afterwards did powre forth and open it selfe in the humanity of Christ in the Soul and then afterwards the Soul dwelt in the fountain when it was exalted in Christs person to the right hand of God and then the fountain of God did spring forth through the soul where then it received the divine might as a Prince of God or as an Image or express likeness of God or as a formed word of the voice of God through which voice God was made known and manifest 3. So likewise our Soul when it forsaketh the earthly will of its assumed Selfe and apprehendeth the Ens of Christ in the Covenant and turnes it selfe to God then it dwelleth also by the fountain of the living and Seing that is by Gods Eye which he hath again with Christ manifested and opened in the humanity indeed our soul doth not in this time of the earthly cottage dwell in the wellspring of God as if it did apprehend the well-spring in Selfe but like as the Sun through-shineth the Glass and yet the Glasse is not turned to be Sun but it dwelleth by the Lustre and vertue of the Sun and suffereth the Sun to worke and shine through it even so is the soul in this time 4. And further yet As the Sun doth give its Tincture into the Metalline Ens and the Metalline Ens giveth its desire into the Suns Tincture so that out of them both the fair and pretious Gold is generated so likewise it is to be understood concerning the Soul and the fountain of God the Deity * * * Or dwelleth through the soul. inhabiteth the Soul but the soul comprehends not the same as to its creaturall power but the Eye or light of God with the holy Love-tincture from the lights lustre giveth it selfe into the desire of the Soul Note what the Fiat is 5. For the desire of the Soul is the Fiat which takes the power of the holy Love-tincture into it selfe and makes it essentiall so that the divine tincture proceeding from the desire of the true Love-spring viz. from the fountain of the living and Seing and the soules beleeving desire do become one Essence 6. Understand a spirituall Essence and this same spirituall Essence is the inward new man viz. a new house or habitation of the Soul in which it dwelleth according to the inward heavenly world the name of which Essence is Sophia viz. the Bride of Christ Christs humanity in which the glorious Jacobs-Star of the dear and pretious Name Jesus is a shining light whereby the Soul seeth and knoweth God 7. The Soul is not changed into the Deity viz. into Lahai-roi the fountain of the living and Seeing for it is the Eternall and Temporall natures but the Deity is not natures but the will to nature and manifesteth it selfe through the Soules nature as the fire manifesteth it selfe through the Iron where then the Iron seems as if it were meer fire and yet it keepeth its own nature and the fire also its own and the one doth onely dwell in the other and one is the manifestation of the other The Iron hath no power over the fire onely the fire giveth it selfe to the Iron and the Iron giveth its Ens to the fire and so both are changed in to one and yet remain two Essences so likewise it is to be understood with the Soul and the Deity 8. And as the fiery property is different from the gross Iron and hath another Source so likewise the new spirituall humanity in the Ens of Christ in the divine Love-fire is far another essence then the earthly body albeit the Soul is understood in the fire and in the lights lustre the body of Sophia for the power or vertue of the light is the tincture or the beginning to the new spirituall body which power the Soules beleeving desire taketh and formeth or bringeth it into an Essence that is it makes it essentiall it becomes an essence or spirituall body from the desire which spirituall essence is the Temple of God of which the Scripture speaketh 9. But our Babylon will understand nothing hereof but will be wholly blind therein for shee will not know how Christ is born in the faith in us and how faith comes to essence but she will downright make the halfe-Serpent man to be an assumed and adopted child of Grace and set it in Gods Temple but it avails not shall the Devill sit at the right hand of God in the fountain of the living and Seing he hath been once cast away from thence he shall not any more possesse the same a Beast is not Sophia the Scripture saith * * * Matth. 18.3 Ye must be converted and be born anew as children else yee shall not see God 10. The Soul cannot see God save onely in its new-born Image onely through and in virgin Sophia in Jacobs-Star viz. in the Name of Jesus it Seeth in Jehova in the wellspring of the life of God it is not its selfe this very fountain it giveth onely the fire to the manifestation of this fountain but the fountain is understood in the light viz. in the meekness of the light 11. Now the soules magick fire-source could not so be enkindled that a shining lustre of a light might arise in the Soules fire if the divine Love-desire viz. the Love-Ens had not given it selfe into the Soules fire the Ens of Christ out of the divine Love giveth it selfe into the Soules fire-Source which the soules fire eateth into its fiery Essence and thereupon the life of the wrathfullness dyeth and the fair pretious light is thence generated for here Christ ariseth out of the consuming fire of the Fathers property according to his anger from death out of the fire of another life here the magicall Soules fire becomes the pretious Sophia's Bridegroom and here are man and wife viz. both Tinctures of the fire and of the light become one person viz. an Angel of God 12. Here Lucifer looseth his throne and the Serpent his viprous Seed and Christ sitteth at the right hand of God in man and man then dwelleth truly by the fountain of the living and seing and this is that which the spirit of Moses setts forth by this figure concerning Isaacs habitation if we would but once become Seing and forsake the meer husk and know our selves aright not according to the earthly Beast but according to the inward spirituall heavenly
* * * Or quenched putt out among them untill they at last also ‖ ‖ ‖ Esdras wrote the Book of the Law and Histories again after they were lost lost the Book of the Law with the holy Histories and Esdras wrote for them again the figure and History in the spirit of God and that very short brief and exactly according to the spirituall figure in which they were more blind then seing as to this day their eyes are blinded and that because they abused the knowledge of the true God and served the nature of this world and honored their Evill will above God therefore also God hath withdrawn himselfe from them with his Mysteries and hath suffered them to run up and downe as children full of ignorance with the figure untill the Gentiles time in the manifestation of Grace in which they also have onely abused the time of Grace and the open Seal in their evill nature doth also come to its end and limitt and then the figure shall be fully manifest in the * * * Substantially Declaring the very thing it selfe unclothing it of its figures and parables Essence ‖ ‖ ‖ Mat 24.14 for a witness to all Nations and after that the Judgement 53. And the spirit of Moses saith further * * * Gen. 25.27 Jacob was a plain man and dwelt in tents and Rebecca loved Jacob Reason understands this figure of a woman-like motherly naturall love but the spirit hath not written this figure for that for Rebecca pressed earnestly that Jacob might receive the blessing of Abraham and Isaac she loved Jacob as to his Originall which although she might not so well understand externally and rationally yet the spirit in the Covenant understood it in her which moved her also to bear such a Love towards Jacob for there was also a conjunction between the Mother and Son 54. For Rebecca was shutt up and barren but when Isaac did bring his prayer and earnest desire to God for her then the Ens in the Covenant gave it selfe into his faith in his desire and so forth in the opening of Rebecca into the Conception for herewith also the barren or shutt up mother was opened so that her fruit viz. Jacob and shee came into one degree of nature and received one and the same Love from Isaacs desire for the Ens of faith was conceived in the Tincture of Venus in Rebecca and as it is said of Mary Christs mother after the humanity that * she was blessed among all women so also Rebecca did here receive the blessing from the divine Ens indeed not in the high degree as Mary but yet according to the property of the Covenant and hence it was that the love of the Covenant was manifest in her as the Ens of faith was also in Jacob wherein the Love of God burned so that shee loved Jacob more then Esau for the Love-desire in the Mother and Son was from one Originall and therefore her desire inclined it selfe more towards Jacob then Esau and also because that the heavenly holy matrix disappeared in Adam was moved in her Image disappeared or dead as to the heavenly worlds Essence which matrix afterwards was wholly opened in Mary now this matrix did long to receive the Ens of Christ which was manifest in Jacob which first was to be effected in Mary and yet the spirit in the Covenant did take its Love-sport and delight herewith 55. But that the spirit of Moses saith Jacob was a plain honest man and remained in Tents he understands thereby that the true Jacob in the Ens of faith remained in the Tents of the outward nature that the Ens of faith remained in his nature which is onely a Tent thereto that he did not give himselfe wholly to the Tent as Adam did but he remained therein in his principle till God in the fullness of time brought him forth in Christs humanity through the Tents of nature CHAP. LIII How Esau contemned his birth-right and sold it for a Mess of Lentil-Pottage what we are to understand by this figure WHen the spirit of Moses had set down the birth of Esau and Jacob Gen. XXV vers 29. he proceeds to relate presently how the naturall Adamicall man would but little or nothing regard this High gift in the Covenant and would onely seek after the Belly-filling of the earthly life as Esau who gave his birth-right for Pottage of Lentil that he might but serve his belly The figure of Moses stands thus 2. And Jacob sod Pottage and Esau came from the field and he was faint Gen. 25.29 to the 34. and Esau said to Jacob feed me I pray thee with that same red Pottage for I am faint and hence his name was called Edom but Jacob said Sell mee this day thy birth-right and Esau answered Lo I must even dye and what profit will this birth-right be to mee And Jacob said swear to me this day and he sware unto him and so he sold his birth-right to Jacob then Jacob gave Esau bread and pottage of Lentils and he did eat and drink and rose up and went his way thus Esau despised his birth-right This figure externally hath but a plain and child-like semblance but yet it is a figure of the greatest mysteries for Esau betokens the first power of the naturall created Adam and Jacob betokens the power of the other Adam Christ thus doth the spirit here play with the figure 3. For Adams nature came from the field and was faint and longed to eat of the Pottage which Jacob had Adam was a Limus of the earth and a Limus of heaven but being he dyed to the Limus of heaven the earthly nature had wearied him in its strife and in this figure of faint Adam â—sau stood here 4. The red Lentil pottage which Jacob had after which the faint Adam in Esau longed was the Ens of faith viz. the Ens of Christ the Adamicall nature in Esau in its Anguish and toilsome labour in its corruption and misery longed after this Pottage which was in Jacob yet the Earthly nature of Esau understood it not but the Soules nature which also longed after Christs Ens which was strange or a far off hidden to Reason 5. Esaus soulish nature said in its Longing to Jacob let me I pray thee tast of the red pottage for I am weary and faint by reason of the Driver or fomenter of the Anxious birth and from this longing or lust he was called EDOM which signifieth in the compaction of the word in the formation of the Tongue of Sence as much as a dipping or immersing of the captivate Angelicall property into the pottage as if there the Soules longing or lubet in which the Angels Character did yet stand although captivated did dip or plunge it selfe with the desire into the holy Ens and would take the holy Ens in the divine Pottage viz. the heavenly essentiality into the lust of
distinguibility becometh distinguishable Creaturely and * * * Imagible Imaginable or Comprehensible Conceivable 17. Else if the Evill in the contrary will were not profitable God viz. the Eternall only Good would not endure it but †††Or make 〈◊〉 to be Nothing annihilate it but thus it serveth to the Manifestation of the Glory of God and the Kingdome of rejoycing and it is an Instrument of God whereby he maketh his Good * * * Imagible Representable or discernable Conceivable that the Good may be knowne for if there were no Evill then the Good would not be knowne 18. If there were no Anger-Fire there could be also no Light-Fire and the Eternall Love would be hidden for there would be nothing that could be Loved thus the Love of God hath an occasion of Love for it loveth the dereliction of that which is forsaken viz. the weaknes that †††The Love it selfe it also might be Great 19. For Gods Love cometh onely to help the weake lowly humble destitute forlorne and forsaken and not those that goe on in the might and strength of the Fire not the Might of selfe but the Impotency and that which is forsaken whatsoever is lowly disregarded humble and destitute in that Love worketh and dwelleth therein 20. For Love in its owne property is nothing else but the Divine humility out of the profundity or ground of the Eternall One Love seeketh nor desireth any thing but the One for it selfe is the One viz. the Eternall Nothing and yet is through All and in All but the appropriation of selfe-will is a Nothing to it 21. Therefore all is foolish and esteemed evill and base in the sight of Gods Love whatsoever willeth in its owne selfe Ability though it may wel be profitable as whereby the willing of nothing manifesteth it selfe yet it is in the fight of the willing of Nothing onely a Phantasey viz. a Sport of its owne driving on and tormenting it selfe 22. For that which willeth nothing but onely that out of which it is proceeded that hath no torment in it selfe for that to it selfe is Nothing but is onely to that out of which it is proceeded it standeth submissive to its Maker that made it he may cause it to be Something or Nothing and thus it is one and the same thing with the Eternall One for it tormenteth not it selfe it loveth not it selfe it feeleth not it selfe in its owne will for it hath no will of its owne but is given up to the Totall or universall 23. As wee see that the foure Elements stand in such a will they are foure and yet but one for the foure stand in one Ground the Ground is neither hot nor cold neither moist nor drie it is that One Element an unperceptible Life but thus it would not be manifested to it selfe Therefore God hath stirred it up and exhaled and unfolded it out of himselfe that there might be opposition to it selfe and might perpetually stand in strife that the One might be manifested in Multiplicity 24. But heerin neither of them destroyeth the other that it should cease to be and be nothing but that which is overpowered standeth still to that which hath overpowered it the heate to the cold or the cold to the heate and there is no selfe possession or willing but one Element willeth the other that the other may be manifest and when it it manifest then it giveth it selfe to the strongest in the Stirring and so there is a strife and yet the greatest Love between them for in regard of the Love struggling it is that the strife and willing or stirring ariseth 25. Therefore Man in respect of his own willing is an Enemy to himselfe if he did give his will to God and did yeeld to him then God would will through him and with him and his willing were Gods willing But seeing he loveth his owne willing and not that which hath given him the williing it is a twofold Injury 26. One in respect of the owne willing that he will not hold still to the Originall and Ground of his willing and be one and the same thing with it as the foure Elements doe all give up their willing into the Ground out of which they proceed and move and will according to the same 27. A second is that he breaketh off his Love from the Love of the Abysse and loveth himselfe and forsaketh the Love that hath given him his Love and himselfe willeth goeth runneth careth and looketh after many things and breaketh himselfe off from the Vnity therefore he runneth on in his own will in the formes or qualities of Nature and the foure Elements as also in the Multiplicity of the Essences of the * * * Or Positures of the Starres Constellations in meere unquietnes 28. And the unquietnes bringeth into Anxiety and the Anxiety standeth in the desire of his will and the desire includeth and over-shadoweth it selfe so that it is dark in it selfe and cannot see it selfe therefore the selfe-will runneth on in meere dark Anxiety and vexeth it selfe in the desire and seeketh the Love in the Desire and yet findeth nothing therein but the †††Forme qualitie or condition Image of the foure Elements which the desire it selfe maketh thus the will serveth its Images and loveth the Image in it selfe and that is the greatest folly which Nature hath brought forth and yet it is the Instrument whereby the highest Wisdome is made Manifest 29. O ye Men who count your selves wise and receive honour one from another in respect of your self-selfe-Love and your owne will how Mad are ye in the sight of Heaven your own honour which your selves seeke is a stinke in the presence of the onely Love of God But he that seeketh another and honoureth and loveth him he is one thing with the Totall For when he seeketh and loveth his Brother then he introduceth his love into the Members of his Body and is Loved sought and found of him who made the first Man out of his Word and is but one Man with all Men viz. with the first Adam but one in all his Members as also with the second Adam Christ but one 30. For God gave Man but one will that he should will onely what God would God would have the World and the Creatures to be and that he would by and out of his Word this should Man also will through that same Word as that Word would have it so also should Man also will to have it be God Created all things in its own similitude or Image by the Word and out of the Word that one should love another so should Man also love his likenes and similitude 31. For All Men are but the One Man Adam God Created onely him and the other ‖ ‖ ‖ Or procreating which was farther to be done creating he left to Man that he should leave his will to God and with God
the beginning the power of the working is the circumference and corporal comprehension of the growth and the Scent or smell which proceedeth from the power is the motion or the growing issuing joy-life of the power whereout the flower springeth by which comparition may be seen how the birth of divine power is typified The word Power signifieth the breathing going forth understanding and sensible life as the foundation and fountain of the outflown knowledge of (a) Distinctness Unterscheieidligkeit distinction The word Colours signifieth the subject or object of Power where the distinction and Original of the sensetive life and knowledge is understood whence an Eternal contemplation existeth The word Will signifieth the ebullition or motion in the opened Unitie whereby the Unitie willeth it self into Trinitie as the Nothing into its proper something wherein it hath its Motion and Action The word Delight or Lubet signifieth the effectual sensibility of the Will as the highest ground of original love where the will of the Abyss findeth its self in its (b) Aliquid Etwas something where it yields it self to something as to its sensibilitie in which sensibility it worketh and willeth in its own Tast. The word Science signifieth the effectuall sensible knowledge and understanding in the love-tast the root of the five Senses and the ground of Eternal life thence floweth the Understanding and therein the Eternal Unitie (c) Groundeth planteth it self The word Word signifieth how the Eternal love of the sensible unitie with knowledge speaketh forth it self eternally into an object The Word is the speaking or breathing of the will out of the power by the understanding It is the driving and forming of the eternal power into an infinitness of Multiplicitie as the Creator of powers out of the sole power in vertue The word Wisedom is the outflown word as an object of the divine knowledge of divine will as essential power of the great love of God from whence all things have received their motion and possibilitie the ground of all the three Principles A Revelation of the unity of God A passive essence of divine Operation the foundation of all humility the Genetrix of all knowledge of Creatures An Eternal domicil of the active love of God and a Ray and breath of the Omnipotent Spirit The word JEHOVAH is the most holy Name of God as the Divine sensual life the only good whereby the Holy Trinity with Glory and Omnipotency is understood the life of the Abyss as of the Unity which chiefly standeth in the only love And therein also is understood the most holy Name JESUS as the egress'd I. is the ground and fountain of the breathing of Gods Unitie and a forming of the understanding For the egress of the Unity leadeth it self with the I into E as in the sight or beholding of a Chaos wherein the Mysterium magnum according to the Divine manner is understood and is a triple breathing of the powers JE is the breathing of the Unitie HO is the breathing of the JE VA is the breathing of the HO and yet is only one breâ—â—hing but maketh a triple egress of the 3. Centers or comprehensions And â—herein is understood how the triple I at last closeth it self in A as in a beginning to Nature Under VA standeth Life signifying 〈◊〉 this threefold breathing is a real life and power Under that standeth Vertue which signifieth the immense Vertue of such a breathing life Now in this Table is rightly understood what God without Nature and Creature is in Trinitie as in a triple breathing of the Unitie in it self where nothing can be said of the place or dimension of his habitation for God is neither here nor there but every where alike as the Abyss is consider'd namely the Eternall Unitie without Nature and Creature and thus is he an active power and essence of Unity But that really such power and vertue is therein may well be understood in the effluence of the world and the Creatures therein generated by the breath of God and there is nothing in the being of this world which beareth not witness thereof if truly considered TETRAGRAMMATON In this Table is also manifested how the holy Name of the Eternall power with the knowledge hereof from Eternity to Eternity bringing it self into properties in Nature to eternal light darkness and how the word of breathing forth brings it self into a subject and how self-will acceptation of properties arise in the subject wherein two Essences are alwayes understood as Gods own effluence and then the properties own acceptation in the free wil in which acceptation another externall kinde of subject is understood whereby the Unity in its Effluence becomes more external and thereby the Eternal love bringeth it self into a sensiblenes and like a fiery flame as in the working of divine Power At the upper end of the Table standeth Dark World and under The first Principle and over-against it standeth Gods Love Light World and below it from the figure 4. to the figure 7. the second Principle which signifieth how the outflown will doth inclose and overshadow it self with acceptation of its own desire In the Eternal is an Eternal light but in the time here on Earth darkness is the ground of Nature and light the ground of the Kingdom of joy the Revelation of God that we may behold his works and our selves and with the self desire bringeth it self into properties and causeth Darkness in which Darkness the egressed one by fire in the Light is revealed and made sensible and is the cause of the Light in which Light Gods love assumeth a fiery operation from the fire of eternal Nature and shineth in fire through the dark painful acceptation even as the light from a Candle or day in the Night whence day and night have their names in Time but in the Eternal there is also an Eternal light and darkness in one another the Darkness is the ground of Nature and the Light is the ground of the joyful Divine Revelation The Dark world as the ground of the properties of self-desire and will is called the first Principle because it is the cause of Divine Revelation according to sensibilitie and also maketh a (a) Own Eâ—gen proper Kingdom in it self as namely painfull torment according to which God calleth himself an Angry Jealous God and a consuming fire And the Light which is revealed in the fire wherein the unity of the divine effluence of Love is understood is called the second Principle as the divine Power-world wherein Gods love is a love-fire and active life as it is written God dwelleth in a Light which no man can approach unto for the power of the unity of God worketh in the Light and is God and the firy quality in the Light is of the eternal Nature wherein the Eternal love of the unity Perceiveth and loveth it self Below the first and second Principles in the 7. spaces stand seven
our understanding might be opened and a very Severe Sentence shall he receive who will undertake to be called Master and l l l Sir Rabbi and yet neither knoweth the way of God or walketh therein and that which is yet more heinous m m m Or hindreth forbiddeth those that desire to know and walke therein 5. The Creation of the outward world is a manifestation of the inward Spirituall Mystery viz. of the Centre of the Eternall Nature with the holy Element and was brought forth by the Eternall Speaking Word through the motion of the inward world as a Spiration which Eternall Speaking Word hath expressed the Essence out of the inward Spirituall world and yet there was no such Essence in the Speaking but was onely as a breath or vaprous exhalation in reference to the internall breathed forth both from the property of the darke world and also of the light world and therefore the outward Essence of this world is good and Evill 6. And we are with very entire and punctuall exactnesse to consider of this Motion of the Eternall Mystery of the Spirituall world 1. How it came to passe that such a wrathfull rough grosse and very Compunctive Essence and Dominion was brought forth and made manifest as we see in the outward formes of nature as well in the moving things as in the stones and Earth 2. Whence such a wrath did arise which hath compacted and introduced the Powers of the Properties into such a harsh nature or rude quality as we see in the earth and stones 7. For we are not to thinke that there is the like in Heaven viz. in the Spirituall world in the Spirituall world there are onely the properties of Possibility but not at all manifest in such a harsh property but are as it were swallowed up as the light swalloweth up the darknesse and yet the darknesse doth really dwell in the light but not apprehended 8. Now we are yet to search out how the desire of the darkenesse became manifest in the Power of the light that they both came mutually into the Compaction or Coagulation and yet it affordeth us a far greater and more profound consideration that when man could not stand in the Spirituall Mystery of the Paradisicall property and estate that God cursed this Compaction viz. the Earth and appointed an Earnest judgement to sever the good in this Compaction again from the Evill so that the good must thus stand in the Curse that is in death he that doth heere see nothing is indeed blinde why would God curse his good Essence if something were not come into it which was opposite to the Good or is God at odds with himselfe as reason would be ready to phancy for it is written in Moses that God looked upon all that he had made and behold it was very good 9. Now Man for whose sake the earth was accursed had not introduced any thing into the earth whereby it was now made so Evill as to cause God to curse it save onely the false and faithlesse Imagination of his desire to eat of the evill and good so as to awaken the vanity viz. the Centre of nature in him and to know Evill and Good from which desire the hunger entred into the earth whence the outward body was extracted as a Masse which set the hunger of its desire againe upon its mother and araised the root of vanity out of the dark Impression of the Centre of nature whence the Tree of Temptation viz. Evill and good grew manifest to him and when he did eat thereof the Earth was accursed for his sake 10. Now if man by his Powerfull Desire did awaken the wrath in the Earth what might then Lucifer be able to doe who was likewise an enthroned Prince and moreover had many Legions Lucifer had the will of the Strong Might and Power of the Centre of all Beeings in himselfe as well as Adam Adam was onely one Creature but Lucifer was a King and had a Kingdome in possession viz. an Hierarchy in the Spirituall world viz. in the heavenly Sal-niter in the Generation of the Manifested Word he was an enthroned Prince in the manifested Power of God therefore Christ calleth him a Prince of this world for he sate in the Essence understand in the Spirituall Essence whence this world was breathed forth as a Spiration 11. He it is that by his false desire which he introduced into the Essence did awaken the wrath in the internall as Adam araised the Curse he raised the Centre of nature with his darke wrathfull Property in the like wrathfull properties for he had first awakened the wrath of God in himselfe and then this awakened wrath entred into its mother viz. into the Magicall generation out of which Lucifer was created to a Creature whereupon the Generation was made proud and aspiring contrary to the Right or law of Eternity 12. Also he sate in his Angelicall forme in the good holy Essence as to the Generation of the divine meekenesse and therein exalted himselfe to domineere in the will of his wrath above the meeknesse as an absolute peculiar God contrary to the Right of Eternity 13. But when the Speaking Eternall Word in Love and Anger for his malicious iniquity sake did move it selfe in the Properties viz. in the Essence wherein Lucifer sate to cast this wicked Guest out of his habitation into Eternall darknesse then the Essence was compacted for God would not beteem that he should any longer have these manifested Powers wherein he was a Prince but created them into a Coagulation and spewed him out of them 14. And in this Impression or Conjunction the Powers viz. the watry and oyly Properties were compacted not that Lucifer did compact or Create them but the Speaking Word of God which dwelt in the manifested Powers and properties the same tooke away the disobedient childs Patrimony and cast him out as a perjured wretch out of his inheritance into an Eternall Prison into the house of darknesse and Anger wherein he desired to be Master over the Essence of Gods Love and rule therein as a jugler and Inchanter and mix the holy with unholy to act his jugling feats and proud pranks thereby 15. And we see very clearly with quick-sighted eyes that it is thus for there is nothing in this world so evill but it hath a good in it the Good hath its rise Originally out of the good or heavenly Property and the Evill hath its descent from the property of the darke world for both worlds viz. light and darkenesse are in each other as one 16. And therefore they also went along together into the Compaction or Coagulation and that from the Degrees of the Eternall nature viz. from the properties to the fire-life and also from the properties in the oyly and Spirituall watry lights Essence 17. For the Metalls are in themselves nothing else but a water and oyl which are held by the wrathfull properties viz. by
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
but heere lieth the vaile before the brightnesse of Moses's face by reason of the unworthinesse of the bestiall Man 2. For we finde that the woman was taken and formed in the Fiat out of Adams Essence i i i Or out of his body and Soule both in body and soule But the Rib betokeneth Adams dissolution or breaking viz. that this body should and would be k k k Or destroyed dissolved for in the place of this rib Longinus's Speer must afterward when Christ vvas crucified enter into the same and tincture and heale the breach in the wrath of God with heavenly bloud 3. Now when Adams hunger was set after the earthlinesse it did by its magnetick power impress into his faire Image the vanity of evill and good whereupon the heavenly Image of the Angelicall worlds Essence did disappeare as if a man should insinuate some strange matter into a burning and light-shining candle whereby it should become darke and at last wholly extinguish so it went also with Adam for he brought his will and desire from God into selfehood and vanity and brake himselfe off from God viz. from the Divine Harmony 4. Even then he forthwith sunke dovvn into a l l l faintnesse or impotency svvound into Sleep viz. into an unability which signifieth the death for the Image of God vvhich is immutable doth not sleep whatsoever is eternall hath no time in it but m m m Or with by the sleep the time was manifest in man for he slept in the Angelicall world and awaked to the outvvard world 5. His sleep * * * Signifieth or was the reall type is the Rest of Christ in the Grave where the new regenerate life in Christs Humanity n n n Or was to must enter into Adams sleep and awaken it againe to the Eternall life and bring it out of time into the Eternall beeing 6. But the breaking or dividing of Adams Essence when the woman was taken out of him is the breaking or bruising of Christs body on the Crosse from the sixt houre unto the ninth for so long was the Fiat in Adams Sleep o o o Or a making the Sex of Male and Female in the Separating of the Man and Woman for in such a space of time the woman was compleatly finished or brought forth out of Adam into a female person or Image 7. And when Christ on the Crosse had againe accomplished this Redemption of our Virgin-like Image from the divided p p p Text from the Man and woman Sex of Male and female and tinctured it with his heavenly bloud in the divine Love He said it is finished for before he stood in Adams thirst As Adam did thirst after the vanity so Christ did now fill or satiate this thirst of vanity with the holy divine Love-thirst and turned about the will of the Soul that it might againe introduce its thirst into God and when this was brought to passe he said now it is finished and converted Christ turned back Adam in his sleep from the vanity and from the Man and woman againe into the Angelicall Image Great and wonderfull are these Mysteries which the world cannot apprehend for it is as blinde in them as a man that is borne blinde is to behold this world but he that Regardeth and findeth them hath great joy therein 8. Eve is the right q q q Understand as to the right life which was then manifest but afterward disappeared for in her lay the womans seed which was to breake the monstrous Serpent of the earthly Eve magicall childe for she is the Matrix in which the Love-desire stood in Adam viz. the Magicall r r r Conception Impregnation and birth she was Adams Paradisicall Rose-Garden in peculiar Love wherein he loved himselfe For the Amassing or conceiving of the Magicall Impregnation or Incarnation or divine formation of propagation was or did stand in the conjunction of both Tinctures 9. And God said after the eating of the Apple unto them the womans Seed shall bruise the Serpents Head the Ground and Corner-stone lyeth here in this Matrix for the womans Matrix wherein the divine formation stood was as to the Right life heavenly being out of the heavenly Essentiality vvherein consisted the Right Paradise 10. But Adam with his Imagination brought earthlinesse and vanity thereinto viz. Selfe-will and then the holy part viz. Venus's desire which was the divine Centre in the humanity viz. the manifested Love-word in the Image of God did disappeare in this Matrix therefore Eve s s s Out of or by reason of from this strange will introduced into the Matrix brought forth at first a selfe-willed proud murtherer for Adam vvith his false Imagination had introduced this vanity so also the Devills desire thereinto 11. But the divine Love-will vvould not forsake this disappeared Angelicall matrix and gave himselfe by promise thereinto with the Deare and precious Name of Jesus who should againe awaken it in the Holinesse's property and bruise the head of the Devills insinuated desire and false Rebellious will that is destroy and take away the Might of its life and introduce it againe through divine Love into the First life and even in this holy matrix which the word and power of God did againe awaken in the sweet Name of Jesus in the Seed of Mary in the t t t Ayme mark or limit Bound of the Covenant the Serpents poyson in the Soule and flesh was destroyed 12. And this is the Seed of the woman dear bretheren observe it it is highly known The u u u Text the promised marke of the Covenant Ayme of the Covenant of Promise was pight or set into this Matrix but Eve was not the very childe for the part of the Heavenly Matrix stood disappeared in her but yet it was in the Covenant of God as the dry rod of Aaron which budded forth afresh did tipify unto us 13. Shee was indeed the whole Matrix of Adam but the holy part was shut up in her and the outward part of the outwrrd world with evill and good viz. the matrix of the third Principle which had indeed an halfe soule-like property but captivated in the prison of Gods anger the holy Covenant of Love Rested in the disappeared part in the midst of the awaked anger from which Covenant the Propheticall Spirit in the old Testament spake and prophecied of the future opening or manifestation in the Covenant 14. The greatest mystery is to be understood in the formation of Eve for a man must very entirely and intimately understand and apprehend the birth of nature and the originall of man if he will see the ground for she is the halfe Adam not taken onely and wholly out of Adams flesh but out of his Essence out of the female part she is Adams Matrix 15. The woman received no more from Adams flesh and bones save the rib in
the spirit ariseth which formeth it a creature out of the Ens and the spirit signeth it selfe in the Body what it is and so stands its figure CHAP. XXV How God drove Adam out of Paradise and laid the Cherub before the Garden WHen God had cursed the Serpent and the Earth then the Beast-Man was no longer profitable in Paradise for he could not any more enjoy the fruits of Paradise therefore he laid upon him the labour and toil of the world and drove him out of the Garden of Eden and placed the Cherub with the fire sword of judgement before it that if the new born virgin-child of the seed of the woman would again returne and enter into Paradise this Angel with the fire-sword should cut away the Serpents-beast from it and not any more suffer l l l Understand the beast it to come into Paradise 2. The Angel with the fire-sword is the right destroying Angel who carrieth death and life in his Sword he hath therein Gods Love and Anger and when man Dyeth in this world then he cometh before the Gates of Paradise before this Angel and even there the poor Soul must passe through this Garden judgement 3. Now if it be captivated in the Anger of God then it cannot passe through this judgement but if it be a virgin child born of the Seed of the woman then it may passe quite through this Sword and then the Angel cutteth off the Beast begotten of the Serpents Ens and even then the Soul is an Angell of God and serveth him in his Temple in Paradise and expecteth the Day of judgement viz. the Resurrection of the outward body when this Angell with the fiery Sword shall Sever the Earth from the Curse then the right humane body returnes again for it must also passe through this Sword and the Sword will cut off its Beast that he may be onely a Man and no more a Beast 4. The Speech of Moses concerning this Mystery is wholly hidden to the Earthly Man for Moses speaketh of an Angel and Sword and albeit the Outward figure was even just so for so was Adam driven out yet it hath far another A. B. C. internally the naturall man without Gods light understands nothing thereof 5. This Sword is in man when man converteth and entreth into sorrow for his committed Sins and casteth away the vanity and steppeth into the Infants Shirt then the morning Star ariseth in the spirit of Christ in the virgin-like m m m Or shut up Ens. occluse Ens in the true womans seed 6. And in this Anxious Sorrowfull Gate of true Repentance the Angel standeth with the fire-flaming sword and the virgin-Bud forceth quite through this fire-sword into Paradise viz. into the light into the life of Christ and groweth forth through this sword 7. And now the virgin-child standeth with its faire Rose in the New Plant in Paradise and the poore Soul which begetteth this child standeth the whole time of this life under the reach and Swinge of this fire-sword and is fast bound with a band to the grosse beast in the outward world where the virgin-child is sufficiently thrust at and wounded with this fire-sword for the fire-soul which in the fire-Sword of Gods Anger is bound to the Serpents Monster doth daily amuse it selfe upon the Serpent-Monster and Sinneth and even then this fire-sword doth cut away the Sins and devoures them into Gods Anger where they are examined and judged 8. Therefore the poore virgin-child which is borne out of the Soul must stand under Christs crosse in Christs death and the pierceing Sword of Tribulation and grief passeth quite through it it must suffer it selfe to be drawn quite through this flaming Sword and the fire burneth away the Abomination which the soul continually brings into it selfe from the Serpents n n n Or false Image Monster and even then it is in a Sore strait when that is cut off from the fire-soul which it faine would have from its Monster 9. Then must the virgin-child Supplicate the fire-soule and tender it the Love that it should onely forsake the Monster of the Serpent heere then ariseth strife and opposition for the part of the fire-soul hath introduced the Serpents Monster into it and desireth also to have its joy therein and loveth the Evill Beast 10. Then Sophia viz. the Second Principle viz. the Part of the light world doth speak against it and hence cometh up the Strife betwixt the Seed of the woman and the Seed of the Serpent and then man goeth up and down in Sorrow and Sadnesse trouble and perplexty sometimes the virgin-child prevailes and sometimes the Serpent-childe 11. And then the Devill stirs up and incenseth all Monsters against the virgin-child to strike it to mock it scorne it revile and laugh it to shame and make it ridiculous that it may by no meanes be known least the Devills Kingdome should become manifest 12. Thus the virgin-childe must be exercised by this in the Spirit of Christ and suffer it selfe to be whipped persecuted and injuriously reproved and often called one possessed by the Devill be cursed and continually accounted an off-scouring of the world untill the outward Beast hath finished its Course in its Constellation and then the Cherub cutteth off the grosse beast and lets it fall even unto the judgment of God and then the part of the fire-soule must forthwith force through the judgement of this Sword 13. Now if the fire-soul hath o o o Impressed taken in much vanity into it self viz. much of the Serpents craft and lust then the part of the fire-soule must stand p p p Or in under this Sword untill the fire of Gods Anger consumes this introduced vanity which to many a one is q q q Refining fire Purgatory enough which this present too too wise world will not beleeve and will be onely an Adopted child from without and so have an externall washing away of Sins in Grace but it hath another A. B. C. here God will not let the Serpens Ens neither in body nor Soule come into Paradise 14. The fire-soule must subsist in the fire of God and be so pure as the clear refined Gold for it is the husband of the Noble virgin Sophia which is from the womans Seed it is the fires Tincture and Sophia the lights Tincture if the Tincture of the fire be wholly and throughly pure then it s Sophia will be given to it and so Adam receiveth again into his armes his most pretious and endeared Bride which was taken from him in his sleep and is not any r r r Or from thence forward longer man or woman but a branch on Christs Pearl-tree which standeth in the Paradise of God 15. To the description whereof we need an Angels Tongue and yet we are understood well enough by our School-fellowes we have not written this for Swine for none but those onely who have been by and
the type of him who was to be borne out of the fire-sword into the Land of Israel 40. This fire-Angel turned its internall light outwards and manifested it selfe in Christs person in the humanity * * * Or in which with whom Christ viz. the holy Anointing Oyle of the deepest hidden Love changed the fire-sword of the Angel into a Love-sword and holy Dominion 41. And this is the true Cherub which drove the false Adam out of Paradise and brings him in again by Christ the virgins child new born out of Adam in Christ and it hath no other ground or meaning CHAP. XXVI Of the Propagation of man in this World and of Cain the first borne the murderer of his brother 1. WE are here to consider this weighty Point in right earnestnesse and not to make Conclusions with fictions and fables as hitherto hath been done as touching the Election of Grace whereas it hath been handled onely in a very blinde and absurd manner and no right fundamentall understanding hath been found thereof 2. Seeing that men have onely sought in Reason and have not been able through true Repentance to force through the fire-Sword and see with divine Eyes thereupon the fire-Sword of Gods Anger and Severe purpose and Decree of judgement hath remained onely in the eyes of their Reason and further they have not seen therefore they have made dreadfull and dangerous conclusions without fundamentall and plaine understanding 3. But Christendome is hereby faithfully and truly admonished once throughly to awake and shake off the conclusions of Reason and to see Gods clear countenance which desireth no evill nor can desire it but hath also set himselfe to be judge against all wickednesse and will destroy all such Conclusions in the Sword of his anger and doe away the Cherub 4. Now it doth heere offer it selfe to our consideration how it came to passe that Adam and Eve at first brought forth an evill child and a murderer to this Reason saith that it was from Gods purpose who hath made to himselfe an Election and chose one company of men to damnation and the other unto his love 5. Forsooth dear Reason whence art thou borne and from whence dost thou speake under the covert of the Scripture Dost thou not speak from the Ens and words of the Serpent who brought the false Ens into Eve her Matrix vvherein Cain was apprehended did not the Devill doe it through the Serpent and make the matrix of Eve monstrous 6. Dost thou not understand how the word of promise did forthwith incorporate it selfe in to the matrix of Eve in her Seed and that the contest betwixt Gods anger and Gods Love did presently begin for Gods Love had incorporated it selfe and betrothed it selfe to bruise the head of the Serpents Monster in the anger of God and thereinto the fire-soul which lay captivated in Gods anger should give its free-will 7. For the fire-soul is a root proceeded from the divine Omnipotence and therefore it hath free-will and nothing can deprive it thereof it may conceive either in the fire or light 8. But if thou askest why the Serpent-bruiser did not forthwith bruise the head of the Serpents Ens in the first seed and not suffer the Serpents murtherous poysonfull will to get the upper hand in the Souls Ens It is just as if I should ask wherefore did not God when he saw that Adam became evill wholly reject him or make him to nothing and create a new Adam thus likewise will Reason judge of the Devills saying that it hath pleased God that there should be Devills that it might be knowne what an Angell is 9. Hearken Reason I have already above answered thee that if God should once more have moved himselfe for mans sake and introduced the first motion in the humane and earthly Ens into a Stillnesse then the six dayes workes of the creation must have retired back and have been brought into a worke-lesse Rest and this God would not the whole creation should and must subsist in its first motion its first formed Ens in the Verbum Fiat must stand be it either in Love or anger let who will apprehend either the Anger was open and so was the Love also 10. The Love onely is called God the Anger is called his Strength and might Now what the free-will would desire therein it should be confirmed either in the Love or anger 11. For the free-will was borne or sprung forth from the Love and Anger viz from the fire-and light-world and so likewise it might chuse it selfe a place for its working Life If Gods Love should have drowned the free-will in the Ens in Eve's seed in the Love in which seed b b b The free will it was enkindled in the Anger then the fiery motion in the matrix must have ceased now out of the light 's Ens onely and alone no soul may be brought forth 12. Also the corrupt Ens of the earthly limus must have then been presently judged through the fire which could not be for the motion of the new Regeneration and the opening or full explication of the divine Sweetnesse and the overcoming of the fire viz. of the anger of God did belong onely to the Name of Jesus 13. The word which had incorporated it selfe had from without the fire-sword viz. the Cherub and from within the Jesus who should overcome the fire-sword with Love thus the Name JESV stood hid in the fire-sword and was not manifest untill the Time that God would move himselfe therein and manifest the same 14. Thus the insinuated Ens of the Serpent that Eve had introduced through Imagination into lust must be wholly cast away for in Cain the murthering c c c Or the evill corrupt nature and property Image of the Serpent was manifest which cannot inherit the Kingdome of God but on the contrary the Marke of the Covenant in the promised word was in the free-will and in the heavenly disappeared Ens of the Soul into which covenant of the promised Grace the Soul should enter 15 And although the Serpents Ens should have been rejected as it must be in all the children of Eve yet the part of the heavenly worlds being lay hid in the Covenant of the Word in the disappeared Ens as a possibility to the new Regeneration therefore God said to Cain when the murthering Spirit perswaded him Rule over the Sin 16. If thou saist wherewith he could not but wherefore could he not the Serpents desire held him and brought him to kill his brother wherefore the free-Will had given it selfe up into the Serpents Ens which held him captive 17. Now saith Reason God would have it so else he had turned away his will No indeed Gods Anger-will in the Serpents Ens which had captivated the free-will would have it but yet Gods Love-will said in him Rule over Sin that is over the wrath and Anger of the Serpent and let it not
these point at the Kingdome of Nature which hath its Originall out of the Fathers property and must alwayes be the first if a creature shall be brought forth or to the producing of a creature 3. Afterwards comes the Kingdome of Grace which taketh in the Nature as first there must be a fire ere there be a light the fire begetteth the light and the light maketh the fire manifest in it selfe it taketh the fire viz. the nature into it selfe and dwelleth in the fire 4. The like also we are to understand concerning the two properties of the humanity viz. in the Two Principles according to fire and light viz. according to the Fathers and Sons property according to the Anger and according to the Love both which are in one essence 5. But being mans will had subjected it selfe to the Kingdome of Nature the kingdome of nature did now also represent its property in mans Image to the Highest God especially in this wonderfull Man Abraham in whom the Spirit and Word of God moved it selfe now the figures of the Eternall Principles viz. of both wills were represented out of one man to the word of God which had brought forth and formed all essences viz. the revolted disobedient will in Ismael and the holy obedience which sprung forth from the Power of the received word of faith in Isaack 6. Two types were here set forth viz. in Ismael the poor sick distempered evill corrupted Adam fallen from the will of God and in Isaac the Image of Christ was represented which was come to help the poor corrupt Adam and to introduce his Apostate will into death and mortification and purifie the same again in the fire of God and regenerate it anew in the Love-fire and in the first Onely eternall will of God where the Father and the Son are one onely will and essence in the wrathfull Anger-fire and in the Love-light-fire 7. For with the motion of the divine property when God moved the Nature and creaâ—ed the creatures the two properties viz. of the Love and the Anger in nature did sever themselves so that the mystery of God viz. the invisible spirituall World might be manifest and come into a wrestling Love-striving sport in the strife and Counter-will 8. For if there were but one onely will then all essences would do but one thing but in the Counter-will each exalteth it selfe in it selfe to its victory and exaltation and all life and vegetation stands in this contest and thereby the divine wisdome is made manifest and comes into form to Contemplation and to the kingdom of joy for in the Conquest is joy but one onely will is not manifest to it selfe for there is neither evill nor good in it neither joy nor sorrow and if there were yet the One viz. the onely will must first in it selfe bring it selfe into a contrary that it might manifest it selfe 9. The like also is here to be understood concerning Isaac and Ismael for Christ must be born of Abrahams seed and the corrupt man must also be born out of this Abrahams seed whom Christ should help and save 10. For Christ viz. Gods word and will took unto him on his holy heavenly Ens mans revolted Ens and will and brought the same in him into the mortification of selfhood even into the Root whence man 's revolted apostate will did arise in the beginning of his creation viz. into the wrath of the eternall nature into the Fathers property as to that nature and regenerated the revolted humane will in the same fire through the Love-fire and united or Atoned Gods Love and Anger viz. the divided nature in the humane will which nature in the creation of the world had introduced it selfe into a Contrary to the manifestation of the Wonders 11. Now understand us here aright according to the very acute depth Christ must be the King and Hierarch viz. the Humane Prince in the Eternall Kingdome and the Kingdome was his own Peculiar now his Subjects viz. his Servants must be other persons then He all which must introduce their will into him as into one Stock He must be the Tree which should give to his branches viz. to the rest of mankinde Sapp Power and Will that so they might bring him forth fruit but being the branches on his Tree which was himselfe were become Evill he gave himselfe into their evill essence and put forth his power and vertue in them that so they might become good again and flourish in him 12. And that this might be effected the Tree and the Branches of the Tree must be distinguished or â—everized that so the wonders of the formed wisdome of nature in this Tree might not cease and come to nought for which wonders sake God had moved himselfe to the creation and severed the will of nature viz. his formed word into a Contrary 13. Isaack was conceived in the Ens of Christ viz. in the apprehended or formed word of Faith of Abrahams Ens in the faith and stood in the figure of Christ he was not wholly and onely out of the heavenly Ens but out of both together out of Abrahams Adamicall Ens and out of the conceived or apprehended word of Faith and Ismael was out of Adams Ens of Abrahams own nature according to the corrupt property he was wholly out of the essence of Abrahams soul and spirit but not out of the apprehended word of Faith which passed upon Isaac 14. Now Ismael was even as his father Abraham before the conceived word of faith and should also take or receive that same word of faith in the desire out of Isaacs heavenly divine innate or imbred word and bring it to a Substance of faith in him for God anointed the humanity of Christ and the humanity of Christ anointed his boughes and Branches viz. those who also bring their desire into him and so they also come even to the same â—â—â—ction wherewith God anointed Abrahams seed in his faiths desire 15. Thus the figure of Christ was represented in Isaac and Adams figure in Ismael and in Abram God and Adam did stand as t' were opposite God received Adam again in Abram into his Covenant word and will and out of this same Covenant word and will which Abraham received of God in which Abram was justified Christ was born who received Ismael and all the poor corrupt children of Adam who do but introduce their desire into him into his word and heavenly Ens and delivered them to his Father viz. to the bosome of Abraham into which his Father had imbosomed or immersed the eternall holy word of divine Love wherein standeth the Compassion over us the children of poor Eve 16. Thus understand us now aright in this concerning Abrahams Bond-woman and concerning the Free What doth that mean which was said to Abraham * * * Gen. 21.10 Gal. 4.30 The Son of the bond-woman shall not inherit with the free it was not onely spoken concerning the outward inheritance
the new birth he also doth the like with Sarah concerning the lust of Eve which this womans Seed should slay as a lye for Sarah must here therefore tell a lye that she did not laugh in that Eve also lyed God did here represent before him the lye of Eve and that he would confound it with the eternall truth and reclaim her as he did to Sarah and convinced her so of her lye that shee must be ashamed of it 34. And here we are to understand that God hath represented or delineated the whole process how he would regenerate anew the true man which he created and how the same should come to passe and how he would burn the Serpents Ens in the Eternall fire and how he would put the lye of the poor Soul to open shame and death on the Cross for we see this here very excellently in the Type 35. After that God had set forth the process of the new birth these three men went towards Sodom and would burn Ham viz. the evill Ham-like fleshly property with fire from the Lord as it also came to passe so that we see it very emphatically how the judgement of God begins at the House of Israel How Christ is set to be a Judge of the Devills Ens and will who shall burn the Devills Essence with fire as this following figure signifieth CHAP. XLIII Of the Ruin and Destruction of Sodom and Gomorrah how the same was foretold of God unto Abraham ANd the Lord spake to Abraham when he had blessed Abraham and had said Gen. XVIII that he would command his children to walk in the wayes of the Lord and that he would also bless them as is before mentioned Behold there is a cry of Sodom and Gomorrah which is Great and their Sin is exceeding grievous therefore I will come down and see whether they have don altogether according to the cry which is come unto mee and if not so I will know and the men turned their faces from thence and went towards Sodom God said How can I hide from Abraham that thing which I doe seing that he shall become a great and mighty Nation and thereupon shewed him what he would doe 2. The un-illuminated Reason looketh upon this figure very wonderfully that God said he would come down and see if the cry was true that he might know whether it were so or no reason supposeth with it selfe is he then * * * Comprehensible or measurable Concluded in a place severed and apart by himselfe Circumscriptive or dwelleth he aloft onely and above doth he not know all things before doth not the Scripture also say of him Am not I he who filleth all things also the heaven is my throne and the earth my footstool would he then first come down like unto a * * * Comprehensible or measurable Concluded in a place severed and apart by himselfe circumscriptive being which were separate from time and place 3. Much more is reason uncapable to search out the Cry which came up before him and hereupon the creaturall reason thinketh that God dwelleth onely on High above the Stars in an heaven alone and looketh down here beneath as the lustre of the Sun looketh and shineth from its body upon the Earth so far reason reacheth and further it knows not what God is or where he dwells it knoweth not that he is every * * * The whole Being Substance or Essence Essence and dwelleth through every essence or being and possesseth no locallity also needs no place or space for his habitation and yet that he so far as he is called God is no * * * Substance thing or being Essence but is as a Nothing in reference to the Essence and yet he is even through all things and giveth in himselfe in an Energeticall working manner to every Essence as the powerfull influence of the Sun to the fruit but worketh with the creature and its life not from without into it but from within out of it to his own manifestation and that the nature and creature is his manifestation if * * * Reason it did but understand this aright it would here make no further Question but be undoubtedly satisfied in it selfe what God is 4. Now understand the sum of all briefly thus God dwelleth in himselfe both according to the Love and according to the Anger each property seeth only into it selfe and is not manifest in the other with its own property as ye have a similitude of this in the day and night viz. in the light and darknesse the light dwelleth in the darknesse and seeth it not also the darknesse seeth not the light and as the light dwelleth in its great meeknesse in the fire and yet receiveth not the source and pain of the fire to it selfe but remaineth onely Good without any feeling life of the fire and yet it ariseth through the consuming of the fire viz. through the dying of the * * * Materiall substance Essence in like manner also understand the beeing of God 5. Gods Love-Eye doth not see essentially into the wicked rebellious Apostate Soul neither also into the Devill but his Anger-Eye seeth thereinto that is God according to the property of the Anger or fire of wrath seeth in the Devill and in the false Soule 6. Therefore God said There was a cry come up before him there he understood before his manifested Word viz. before the voyce in the divine revealed Ens of these three men It was come before the Ens and before the Hearing which had now in the promised Ens represented it selfe in three persons unto man concerning the humanity of Christ. 7. For the judgement over all the Devills and wicked men was given unto this word or Hearing for it was the * * * Affective or Effective moveable Hearing whereby God the Father heard in the humanity and whereby he would seperate the evill from the good 8. Now this Hearing viz. the Hearing which would manifest it selfe in Christs person in the humanity heard the voyce of the Sodomites viz. of the children of Ham in it selfe that is according to the property of the Anger and brought the Hearing before the infinite Hearing into the first Principle viz. into the Originall of nature and creature for the Sodomites viz. the children of the flesh doe all live in the Hearing of this world viz. in the expressed formed Word in the figure of the Deity where Evill and Good are manifest together in one Essence 9. Now understand us here very punctually and accutely the Angelicall world is * * * Or is said to be called above and the formed outward is * * * Or is said to be called below in manner as we may say when a fire is enkindled then the light is above and the Substance or matter below when we speak of Gods being Above then we mean and understand within for the being within * *
present the great motion of the enkindled might of the dark world doth withhold and carry in its dominion in which dark worlds property which is now so predominant the Devill is an aspiring assaulting Prince and all things work and tend to the Great Severation that so the properties of the three Principles might each become creaturall in themselves to which End the Eternity hath brought it selfe into a Fiat or desire to the formation of the Essence viz. of the * * * Mysterij Magni Grand Mystery that thus one might be manifest in the other the Evill in the Good and the Good in the Evill and each thing might have its Own Seat and habitation CHAP. L. Of Abrahams sending forth his Servant to take a wife for his Son Isaac what we are to understand under this figure ABraham strongly engageth his Servant Gen. 24.2 3. who was the chiefe Ruler in his family Government and laid an Oath upon him that he should not take a wife unto his Son of the daughters of the Cananites among whom he dwelt but go unto his kindred and to his fathers house and take him a wife Reason doth look upon this figure in a mean and simple manner as if Abraham did hate and abominate this people among whom he dwelt because of their evill conversation but the Spirit of God in Moses who hath thus noted down this figure hath his Secret and mysterious meanings couched herein and playeth with the whole written History of the * * * Genesis first book of Moses as with a most pleasant Enterlude and pointeth continually by the outward Act of the externall man upon the spirituall figure of the spirituall eternall man in the Kingdome of Christ. 2. The Servant must sweare unto Abraham an Oath that he would take a wife unto his Son out of his Family Stock and Kindred wherefore did Abraham lay an Oath upon him whereas the Servant must obey his Master without taking an Oath and Isaac would not have taken a wife contrary to his Fathers mind and will but the spirit of Moses doth look here into the internall figure Isaac stands here in the figure of Christ and Abrahams Servant stands in the figure of nature and the Cananites do stand in the figure of the introduced Serpents Ens out of which the rebellious selfish will of mans selfehood is arisen viz. in the figure of the Beastiall man which shall not inherit the Kingdome of God these three the spirit of Moses doth set before him in the Type and thereby points at the true man which shall subsist Eternally The inward figure is thus 3. Abraham requirs his Servant who was the chiefe in his whole family Abraham here betokens God the Father and the Servant by whom he Governeth betokens nature nature must here in its might and strength swear unto God that is deeply engage and essentially binde it selfe that it will not take unto Isaac that is to the Christians viz. to Gods children a wife that is a matrix of the Cananites viz. of the Serpents Ens or associate with it to the propagation of the Serpents Ens that it will not assume the Poyson of the dark worlds property unto it viz. the Cananitish property and introduce it into the children of Christ for their wife viz. into the Tincture of Venus which is the true female matrix in men and women but that it will joyn the true Adamicall man which God had created in his Image viz. the true humane Essence proceeding from the first Originall tree out of the first root viz. from Abrahams Stock who betokens Adam unto the Ens of Christ viz. to the true Isaac in the children of Christ. 4. Understand this thus Adam hath introduced into our flesh and Soul the Ens of the Serpent and the Devill which nature hath taken into Soul and body and hath begotten and brought forth therein a selfish rebellious will which is disobedient unto God 5. But now being that God had again introduced the holy Ens of his holy word into Isaac which Abraham apprehended in the desire of faith and represented the same here in Isaac with a new twigg springing forth out of the corrupt tree of the humane property and born out of Christs spirit Thereupon Nature viz. Gods Officer must here deeply engage it selfe to God and swear that it will no more take the Serpents Ens for a wife viz. for its beloved companion and yoke-fellow understand that it will not take its consort out of the poysonfull Serpentine property of the introduced iniquity of the adverse opposite will but Gods Officer viz. Nature must take Essence and Substance out of Abrahams true climate where Abrahams home was in Adam viz. out of the right humane Essence and bring the same to Isaac viz. to Christs members in their heavenly spirituall holy Ens of faith as a spirituall woman with whom the true man taketh delight in himselfe with the heavenly matrix in pure desire of Love and loveth his own nature in Gods Love and not in the Cananitish selfish Serpents Ens in the Apostate rebellious ungodly will that so the new birth might be holy in its virginity as to the inward man 6. For Man in his Essence or being doth stand in a twofold Essence viz. in the naturall and Supernaturall in the divine Ens of the formed word and in the naturall Ens of the centre of nature in the Fiat viz. in the divine Desire in which desire nature and the bright-burning world do take their Originall which bright flaming nature should not any more take the false lust of the beastiall Serpents property into it selfe of which the Spirit here doth prophecy in the inward figure 7. And Abrahams Servant said How if the woman will not follow mee Gen. 24.5 shall I bring thy Son again unto the Land from whence thou camest The meaning hereof in the inward understanding is this nature speaketh to God and saith How if the right humane Ens will not follow me being it hath a cleaving affection to the Serpents poyson shall I then bring thy Son viz. the holy heavenly Ens again into the Land viz. into the place from whence it came along with mee that is when God betrusteth the Officer of nature with his holy Ens to bring the same into the humane property and to take the humane Ens for a wife of the heavenly man then saith nature viz. Gods Officer how then if the woman understand the humane Ens will not follow me and come with this Isaac that is with the Ens of Christ into the true humane Land viz. into the true Adamicall Paradisicall Tree shall I bring thy Son again viz. thy holy Ens into the place of God 8. And Abraham said beware thou that thou dost not bring my Son thither again The Lord God of heaven which took me from my fathers house Gen. 24.6 to the 9. and from the Land of my kindred and that
and V for the S is the character of the holy fire and the V is the character of the efflux issuing forth or Emanation out of the fire 43. Thus the Name Jacob was in the fullness of time in the Ens of Mary changed into the Name Jesus which understanding hath been as dumb and dead both to the Jewes and Christians being no Nation doth any more understand its own language and contend onely about the Compaction of the formed nature of the outward name and understanding the Mentall Tongue none will learn to understand how the same hath formed imprinted and * * * Modelized Ideafied it selfe in the words and Names in the sensuall tongue and yet the whole understanding lyeth therein without opinions if we were not so very blind and shut up in ignorance suffering selfe in pride to rule and govern us we should soon attain to the deepest understanding but the Antichrist beareth the supremacy therefore Esau onely ruleth in the understanding Gen. 25.27 28. 44. And Moses saith further And when the children were grown up Esau was a cunning Hunter and a man of the field and Jacob was a * * * Honest. plain man and dwelt in Tents and Isaac loved Esau and loved to eat of his venison but Rebecca loved Jacob. O thou wonderfull God how very simply and plainly are the greatest Mysteries typifyed and deciphered who can be able to understand without thy Spirit from whence it was that the pretious man Isaac in the Type of Christ loved the naturall man in Adams corrupt Image Esau more then Jacob in the Type of Christ in his figure if thou hadst not in thy knowledge vouchsafed mee to understand the same I must be here even stark blind but it is thy Counsell O Lord that we know thee and thy time is born that thou revealest the Secrets 45. Moses saith that Esau was an hunter and a man of the field and the Father loved to eat of his venison and loved him above Jacob here stands an externall figure as if Isaac loved Esau for his Activeness cunning skill or worldly exercise and loved him more then Jacob so wholly hath the Lord the heart of the wise and of his children in his hand that his children must not in their will doe what they please and oftentimes well understand but what God wills 46. Also we herein see how oftentimes God withdrawes the Mysteries from the most holy that they must be even children in them and although they beare the divine play in their Hands and t is their work and exercise yet they must have a child-like Heart in the understanding thereof as it may be seen here in Isaac 47. He loved Esau more then Jacob why so the Ens of Christ lay in him which ruled him for Christ should love his Enemies viz. the corrupt Esau and his naturall children him he loved more then his divine nature for he brought his divine nature into the death of the corrupt Adam and loved * * * Not his sin in the nature but his poor undon nature by sin which he by death freed from sin and death Adams corrupted nature more then his holy Ens which he for mans corrupt natures sake gave into the fire of Gods Anger that so he might redeem it in his Love of this Isaac was here a figure in the Image of Christ who loved his Hunter in his Evill nature more then Jacob he did not love his iniquity but his child-like nature to which he would do much good as Christ loved us in our Adamicall nature and did us good he did not Love us according to the will of Sin in us as Isaac also did not therein Love his Son Esau but according to the Fathers nature and property according to the child-like filial nature The inward figure stands thus 48. When Isaac intreated the Lord that his Rebecca might conceive his naturall desire with the * * * Earnest longing lubet of the divine Ens of faith entered into Rebecca whereby Rebecca was opened and so the naturall Love of Isaac which was environed with faith was propagated in his seed and opened it selfe in Esau Isaac's love did not open it selfe in Esau as to his corrupt nature I say not according to the kingdome of the nature of this world but according to the Covenant according to the Second Principle viz. according to Gods kingdome which the externall nature in him had not as yet apprehended as the divine Ens in Abraham did open and manifest it selfe according to the Second Principle and not in the mortall corrupt Adamicall nature of the outward world the like also is here to be understood in the figure in Esau. 49. Not that Esau did receive the Ens of Christ in the Covenant as Jacob but his Fathers Love-desire in which the hidden Covenant stood unmoveable now there was thus a Conjunction with his Fathers naturall Love for Every property loveth its own likeness especially if the likeness be proceeded forth from the Essence or thing Loving as Esau was conceived in Rebecca of his Father through his Love-desire 50. And it even denotes that the divine Ens in Gods Love in Isaac loved the miserable humane nature to redeem it therefore God manifested his Love in Abrahams faith and introduced the same into an Ens so that this same Love which God gave to redeem mankinde should Love the humane nature in its shut up abandoned condition as in very truth the true reall Adamicall nature ordained by God was shut up in Esau and on the contrary the kingdome of the wrath had the outward dominion Now to redeem this the spirit in the Covenant through Isaac's nature Loved his Son Esau viz. the filial nature and not onely because that he was an Hunter of the creatures 51. Yet here also by this Hunter we are even to understand the same as is set down before concerning * * * Gen. 10.9 Nimrod who was a mighty Hunter before the Lord for this whole description of the first book of Moses is Gods Spirits figure type or representation where he * * * Or Sets forth as in a Map playeth with the kingdome of nature and then also with Christs kingdome and he hath so pourtrayed delineated and typifyed the Acts of the holy Patriarchs under his figure that we may clearly see in all the histories the glance or allusion of Gods Spirit how he hath delineated and set forth to the life the kingdome of Christ and the kingdome of nature and also the Devills kingdome in the wrath of the Eternall nature and neither the Jewes or Christians hitherto have had a right understanding of the same which among the Patriarchs was rightly understood in its true meaning 52. But afterwards when their children and posterity gave no heed unto the same but disregarded the true understanding and loved their Evill nature more then the spirit in the Covenant then the understanding was
must in it selfe turne into the Grace of God in the most inward ground in highest humility and most willingly enter upon the Pilgrimage of Christ as Jacob here did and then meetes him his most amiable Bride and Beautifull Rachell viz. the Noble Virgin Sophia of the Divine * * * Or amorousnesse wedlock enjoyment in the Love and humanity of Christ. 4. First he comes to the * * * Gen. 29.2 Well where the Noble Sophia gives her Sheepe drink that is the Soule is lead to Christs Fountaine out of which the Water of Eternall Life doth spring there he first seeth and demandeth of the Shepheards where the Noble Sophia feedeth her stock The Shepheards signifie the Children of Christ viz. Teachers of the Word of Christ in whom the Spirit of Christ is who also feede his Sheepe there the Penitent Man asketh for his Eternall kindred and friends viz for the Paradisicall * * * Or family house wherein his Grand Father Adam dwelt then those Shepheards shew him that house and also the Beautifull Rachell which is borne in this House viz. the Noble Sophia 5. Who when the poore Soule discovereth these things looketh amiably upon the Soule whence the Soule is kindled in great Love and * * * Gen. 29.10 rolleth away the Great stone from the Well and giveth the Sheepe of Noble Sophia drink that is the Soule rolleth away all its Earthly Lusts which were a Cover upon the Well-spring of Eternall Life and giveth drink and food to the poore Needy Sheepe of Christ the Sheepe of this Noble Sophia and kisseth the Noble Sophia with its burning desire to the Love of Christ. 6. And when the Noble Virgin Sophia seeth this and that the poore soule discovereth all its perills that it hath under taken for her then she runneth to her Father and telleth him that her beloved Sutor and friend is abroad with the Sheepe of Christ and helpeth to give them drink that is the Love of Christ presseth with the poore soules-desire into God the Father and saith This Soule is my friend my Bridegroom then God the Father commandeth that he be brought into his house as here * * * Gen. 29.12 Rachell did to Jacob and told it to her Father who Jacob was and what his purpose was and so also Christ sheweth his Father what the poore troubled perplexed soules purpose is when it cometh to him 7. And as Jacob was †††Gen. 29.19 20. promised this Rachell for a Spouse for which he consented to keepe the Sheepe ‖ ‖ ‖ 7 yeares· seaven yeares and loved her * * * At his heart dearely and yet afterwards at the wedding the other Sister with her tender Eyes was layd by him which he desired not so it goes also with Christs children when they turne to God and apply themselves to be Shepheards of Christs sheepe to †††Or provide for them take care of them then is the most amiable and Beautifull Sophia promised and presented to them whereat they finde Joy within them 8. But when it cometh to passe that the soule thinks it will embrace this Bride in its Armes and have perfect joy with her then the other sister viz. Lea that is the Crosse of Christ is layd by it and the Beautifull Sophia hideth her selfe and it must first take the Crosse of Christ for a Spouse and keepe the sheepe of Christ * * * 7 years more seven yeares more for Rachel viz. for the Noble Sophia before he obtein her for his Spouse 9. For the Humanity of Christ doth not presently give it selfe to the fiery Soule for its owne but stayeth indeed in the †††Or promise of Marriage betrothing in the Inward Ground in the Image of the Heavenly worlds substance which disappeared in Adam But God the Father giveth the soule instead thereof the other Sister viz. Tendernesse of Heart that the Soule in this Time may not Sport in the Garden of Roses but be in trouble and Calamity that it may be tryed and humble and alwayes keepe the sheepe of Christ and not in this Marriage solace themselves in pleasures and Pride as Lucifer did 10. And though it be so that this Noble * * * Gen. 29.28.31 Rachel or Sophia be given in Marriage to the Soule as is done to the stable Children of Christ so that the Soule keeps this Great wedding of Joy with this Bride which they only understand who have been Guests at this wedding yet afterwards the Noble Sophia is as it were Barren the wedding Joy passeth away and the Soule is as if the Love of this Bride were taken from it 11. In the meane while * * * Gen. 29.31 c. Lea under the Crosse of Christ breaketh forth and beareth fruit that is as much as to say when the Soule ‖ ‖ ‖ As a conception receiveth the Spirit of Christ then beginneth the Great Joy of this Marriage concerning which Christ sayth †††Luk. 15.7 There is more Joy in Heaven for One Sinner that repenteth then for Ninety Nine Righteous that need not this Repentance 12. For that is the * * * Rev. 19.7 wedding of the Lamb that God and Man is married and Christ is Borne and then he standeth in our poore and simple †††Condition or disposition forme in our most inward Ground and hideth his great sweetnesse which the Soule tasted in the Marriage and covereth it with his Crosse and then must the poore Soule in the meane while take the tender Lea viz. Patience and Labour with her for fruit in the Vineyard of Christ. 13. And it is very well that the Soule faultereth with this Lea and then this Rachel in the inward Ground of the Soule is a stranger and is as a stranger towards it as * * * Gen. 30.1 Rachel towards Jacob when shee said to him ‖ ‖ ‖ Create Give mee children or else I dye so also the Noble Sophia sayth indeed to the Soule work or bring forth in my Love desire divine fruit or else I will depart from thee whereas yet the Soule †††Note the soule cannot doe good by its owne power cannot doe it in its owne power 14. But this is therefore done that the Soule may the more earnestly apply it selfe to prayer and pray to God for the Divine working of the Divine fruit as Jacob prayed to God so that * * * Gen. 30.22 23 24. Rachel was fruitfull and did beare unto him Joseph the Prince of all the Land of Egypt who preserved fed and nourished them in the Famine 15. So also when the Noble Sophia seemes Barren to the soule as if it could not bring forth the power of God in the soule and yet the soule mourneth to God in Patience praying that he would work in it and blesse it whereupon the soule often converteth
in very Great Repentance and casteth it selfe upon Gods Mercy till this Noble Sophia become stirring fruitfull and pregnant and so it certainly generateth the true Joseph viz. a lowly humble chast temperate and Modest Soule which afterwards becometh a Prince over the Egyptian house of flesh and Bloud in which house the Heathenish Pharaoh dwelleth viz. the Beastiall Spirit over that is this Joseph set for a Ruler and Governour and is a Ruler over Reason and Governeth it with Josephs viz. with Gods Spirit 16. This is thus as to one Part the Spirituall figure of Jacob wherewith the Spirit alludeth to the future kingdome of Christ where now at present in the fulfilling it alludeth thus also in the Children of Christ and doth yet so alwayes lead them 17. But wee see especially in this Figure the way of God how Gods Minde is farre other then Mans what Man loveth in that God hideth himselfe for that pleaseth him well which in the Eye of the world is simple and despised which onely dependeth on him and feareth him 18. Jacob loveth the beautifull Rachell and desireth her but the Line of the Covenant in which Christ should be borne would not pass through Rachell but Lea also Rachell could not conceive till Lea had brought forth the Roote or Line of the kingly Priesthood and * * * Principality Princedome viz. Levi and Juda. 19. For the Priesthood came from Levi and out of Juda came the Scepter of the kingdome and the Prince Christ according to the Humanity to signifie that Christ will be borne and manifested in these Men alone and bringeth worketh his †††Note the Priesthood of the Holy Ghost Priesthood of the Holy Ghost in them who goe forth from the Love of themselves and the pleasure of the Flesh and are in the Eye of the world softly bashfull simple and despised who esteeme themselves unworthy of such honour and doe not account such divine working to be their owne and pride themselves therewith as the proud Pharisees did and still doe 20. For this Lea onely desireth to beare children for Jacob that shee might be acceptable to him seeing otherwise in respect of her * * * Or Tender Eyednesse bleareydnesse shee was disregarded thus also the true children of God desire therefore onely to walke in the Divine power with * * * Instâ—ucting teaching and a simple life in the wayes of God that they may please God and serve him 21. And againe wee see here by Jacobs seede that the Line of Christ would not manifest it selfe in his first seede with Lea that Christ might not be manifested in humane pleasure or Lasciviousnesse of fleshly Lust for * * * Gen 29.32 Lea first bare Reuben ‖ ‖ ‖ Marriage â—ed Gen. 49.4 who defiled the ‖ ‖ ‖ Marriage â—ed Gen. 49.4 Bed of his Father to signifie that this Roote sprung from humane Lust. 22. But when Lea was discouraged because shee was despised and would faine goe out of that contempt then shee bare Simeon who was of an * * * A strict severe man Text a sharpe piercing minde acute witt of whom Jacob sayd when he was to dye when he prophesied concerning all his children from what Roote each of them was ‖ ‖ ‖ Gen. 49.56 The Brethren Simeon and Levi their swords are murthering weapons my soule come not into their Councell and let not my honour be in their Churches or Assemblies to signifie that he was sprung from the Line of Zeale or Jealousie wherein Lea was Jealous and discontented that shee was thus disesteemed as shee then sayd * * * Gen. 29 33. The Lord hath heard that I was thus disesteemed and hath given mee this son also 23. But when shee cryed unto the Lord in her Zeale for Deliverance from her disesteeme then * * * Gen. 29.34 shee was pregnant and bare Levi viz. the Roote of the Leviticall Priesthood a Type of the kingdome of Christ for shee cryed to God that her husband might be againe joyned to her in Love as shee speaketh after this manner Now will my husband be joyned to mee againe to signifie that God with the Leviticall Priesthood in a Type would be joyned againe to Man and would in a Type of the kingdome of Paradise dwell among them againe as was done in the time of Moses 24. But the Spirit of God sayd by Jacob when he was about to dye Let not mine honour come in their Churches or Assemblies that is they are of Murtherous Cainicall Mindes and serve mee onely in a Figure pointing at the future kingdome of Christ But the Spirit of my Love and Grace is not with them in their Sacrifices and worship of God which Love and Grace he calleth his honour which he would manifest through the Line of Juda in Christ. 25. Which honour was that he should breake Death in pieces and destroy Hell and take away the Throne of the Devill in Man this the Holy Ghost calleth his honour and that was not in the Leviticall Priesthood nor among the Titulary Priests in their Churches But when Lea gave up her will wholly into the will of God and sayd * * * Gen. 29.35 Now will I give thanks unto the Lord who hath delivered mee from the disgrace of the Devill and of the World then shee bare Juda viz. the Line of Christ. 26. So heere now the Spirit sayth very secretly and covertly under a vaile * And shee left off from Bearing to signifie that Christ was the Last who was the End and fulfilling of the Leviticall Law under which the Spirit signifieth that Men would not finde Christ in the Priests Churches Lawes and Ordinances of Preaching Hee would not dwell in their Churches with his honour of victory nor suffer himselfe and his honour to be tyed to the houses of Stone where they exercise as hypocriticall shew and have within them onely murthering proud hearts and with the murthering swords of Levi disgrace and slay one another with words 27. But in the soules of Men when they give thanks and prayse the Lord in great Humility as Lea did when shee bare Juda the Line of Christ there will he dwell and not be at all in the Councell of these Priests and Levits the Titulary Priests who contrive onely specious glistering wayes for their Honour and voluptuousnesse and forget the true thanksgiving in Humility and honour and love themselves onely and so give that honour to their faigned or supposed Office which belongeth to God alone and to the Love of our Neighbour in great humility 28. Wee see cleerly by this Figure that God will not manifest himselfe in the fleshly love of our selves for * * * Gen. â—9 30 Jacob loved Rachell more then Lea and would have Rachel onely in the Beginning but his seede must continue shut up with her till Rachel humbled her selfe before God and that Jacob prayed for her to shew
also that God will not work in the love of our selves in that wee love and honour one another according to fleshly lust worldly honour and Riches where Men flock together associate and love one another according to their Greatnesse State Riches Glory Beauty Bravery and Pleasure of this World 29. But the Spirit of God requireth humble faithfull and sincere love where the soule is resigned up into God and seeketh not its owne pleasure or selfe-love but looketh upon the way of God and joyneth it selfe to the humble children who love God and constantly give him thanks there God manifesteth himselfe and worketh in them that they beare fruit to the Lord. 30. Jacob first served seaven yeares for Rachell which himselfe had chosen in his owne Love yet she was not given to him for the first seaven yeares service but Lea was unknowne to him layd by him Jacob desired Rachel as wages for his service yet seeing the Covenant of the Lord lay in the Line of Christ in him therefore he first received the spirituall wages of the Grace of God 31. For Christ is the wages of Gods children as they must serve their Lord for worldly wages so God first payeth them with his Covenant of Grace and then afterwards they receive also Temporall wages As Jacob must first receive the Gift of God as God appointeth it for him though it went very ill as to Reason afterwards he also received the wages according to his will for which he must serve yet seaven yeares more 32. Which seaven yeares in the inward Ground in this Figure signifie the seaven properties of the Naturall Life which must be given up to the service of God into which God gives himselfe for wages in a co-working power where the seaven formes of Life first help the Lord to beare a spirituall Figure and Image or Type and to manifest the Line of Christ then afterwards that same spirituall forme discovereth also the Naturall forme and beareth a Prince in the Naturall Life in whom God worketh and through whom he ruleth the world as is to be seene by Jacob. 33. He served seaven yeares for Rachell but being he feared God the divine wages viz. the Line of Christ was first given him afterwards God blessed also the humane selfe-Love according to the kingdome of Nature in him so that of Rachel whom he had taken in naturall selfe-Love he begat a Prince and wise Man even Joseph by whom the Spirit of God ruled and made him a Lord and Governour 34. And this figure presents to us that first Christ should be borne in us and so then Christ in us beareth also the Naturall Man with understanding and wisdome and appointeth him to his service in the kingdome of Nature and also in the kingdome of Grace as he did Joseph CHAP. LVIII How Jacob served his * * * Stepfather Father in Law Twenty yeares and begat Twelve Sonnes and One Daughter and how God blessed him that he gat great Riches and how Laban often changed his wages and yet could not hurt him what is to be understood thereby Vpon the 30 Chapter of Genesis 1. WEE see in this History especially Gen. XXX how it goeth with the Children of God in this world how they must live in meere Crosses and adversitie as Jacob did with his wives for * * * Gen. 30.1 when Rachel saw that shee was barren shee envied Lea her sister to signifie that Man 's own Love seeketh not the honour of God but it selfe as now Rachel envied Lea because shee had a Name that God had blessed her and sayd to Jacob * * * Gen. 30.1 Give mee Children also if not I die 2. Where wee see how the wayes of God are quite hidden to Reason although Reason standeth in the figure of the divine wonders as here Rachell which here signifieth the owne Adamicall Nature which desireth of Jacob the lifes power from the blessing of God and if it get not the same it must die which indeed the Spirit of zeale in her desire doth very well signifie according to her inward Ground in the Covenant of God but her Reason understood it not but onely desired Children that shee might be delivered from disgrace but her inward Ground stood hidden and panted through the humane Nature to manifest it selfe in the humane Essence Therefore the inward Ground in the Covenant of Grace signifieth through its own Adamicall Essence that if the inward ground should not be manifested through the humane Essence it must then die Eternally Therefore sayth Reason Give me children or else I die which seemeth outwardly to be an Opposition and discouragement But the Spirit of God hath here its figure under which it hath its signification 3. And then wee see in both these Sisters who yet were Daughters of Gods Covenant in the Promise how the Poyson of the Serpent in the wrath of God in flesh and bloud so vehemently sets against the Line of Christ in the Covenant and alwayes despiseth the same and as a proud Lucifer elevates and puffeth up the Rationall humane ownhood of selfe-will and would have the Dominion 4. As heere Rachel despiseth her sister because shee was outwardly fairer and more beautifull then Lea in that Lea in the sight of the world was simple and bleareyd and Rachell had the Spirit of the world in Reason Elegantly as an Ornament and so the Adamicall Nature in Rachell ruled over the Manifested blessing of the Covenant in Lea to signifie that the Line of Christ in this world would be manifested in a meane simple and despised forme in Men of such like dispositions which Men would by the Reason pomp and beauty of the world be esteemed fooles and bleareyd who in such scorne and disregard would goe away and * * * Psal 125.5 sow in Teares but in their inward Ground in the Line of Christ would beare and at the End reape in Joy to signifie that * * * John 18.36 Christs Kingdome is not of this world that in this world it must be throwne into Gods Anger and disdaine and into death and by this throwing in satiate the Anger of God with Love and Meeknesse and with Love spring forth through the Anger and Death and bring the proud Lucifer in the humane owne will and fleshly Lust to scorne and to nought as an unstable Life which Life cannot overpower the Divine humility 5. Which humility Springeth under all scorne and also breaketh through death and the anger of God and maketh Death to be Life and taketh from Hell the victory and changeth the sting of the false Serpents Essence with sweet Love as we see here by Lea who although shee was envied by her sister as by Reason yet the Line of Christ in the Covenant springeth forth in her under all scorne and maketh her fruitfull and Rachell Barren till shee gave her Mayd to her Husband for a Wife which signifieth the Adamicall viz. the servile Line
of Seperation wherein ‖ ‖ ‖ Gala. 6.7 Every one shall reape what he hath heere sowen 32. When we rightly view and consider this History how God did begin the kingdome of Israel with a servile Shepheard and exalted him before all the Potent rich Men on Earth even to Eternity and Consider that the Twelve Stocks or Tribes of Israel were begotten under a servile yoake as servants out of which Stock Christ according to the Humanity was to be borne So we see that all Highnes of the world also all Art and witt of Nature is foolish in the sight of God wherewith yet men so boast and esteeme their worldly matters doings or pomp and their high state for Great things and yet in the sight of God are not by farre * * * Like uâ—to an honest Shepheard so acceptable as an honest Shepheard 33. A Shepheard in whom the Spirit of God worketh is more highly esteemed before God then the wisest and most potent in selfe-witt without the Divine Dominion and wee see very well how God erecteth his kingdome in simple lowly and meane Men who are not esteemed by the world but are accounted no better then Heardsmen in the Eye of the world As Christ also chose such for his Apostles who were but poore meane contemptible people by whom he manifested the kingdome of Israel in divine Power 34. Where are the Learned and worldly wise Men Again where are the Potent Lords who contemne the simple Where is their Might strength Art and Witt They must all come in dust and ashes and fall downe to the simplicity of such Shepheards and bow their hearts in servitude under Christs yoake if they will be partakers of the * * * Note the true Line Linage or Succession Line of these †††Or Pastours Shepheards yea they must be as Jacobs wives Maydes if they will come to this Marriage 35. For the Line of Christ in the beginning was manifested in Abel a Shepheard so also afterwards in Abraham Isaac and Jacob Moses and David they were all but Shepheards when the Line of Christ was manifested There is no Potentate Noble Rich Learned or High worldly wise hath attained it but meane people of no account who have put their trust in God 36. Where are now the high Priests Schooles and Vniversities who ascribe to themselves and assume the authority and power of these Mysteries and often tread underfoote the Gifts of the Holy Ghost in such Shepheards and laugh at them and count them Fooles Are they not all of them Cain Ismael and Esau of the left Line from the kingdome of this worlds Nature in the Hypocrisie of selfe Reason which in the sight of God is not so acceptable as a Shepheard 37. O ye poore blind Men in Adam cast your Eyes downe from above and lay your selves low under the simplicity of Christ in the * * * Or true succession Line of these Shepheards and looke not upon the Pomp of Art and Loftinesse or you will be miserably deceived If you will be capable of this Line you must not attaine it from Loftinesse which boasteth it selfe in Hypocrisie in this Office of a Pastour or Shepheard but in humility and meane simplicity where the soule submitteth it selfe under Christs yoake there will the poore soule blinde as to God get roote in this Marriage and be capable of this Line 38. The †††12 Children Twelve Children of Jacob are even the Lines which the Spirit of God from Adam to Noah and his children signified which sprung from the Line of the Covenant in Paradise and pressed from Adam to Abel and so on to the Children of Noah and there also twelve Lines or Stocks or Tribes were manifested heere the same Tree openeth it selfe againe out of One Stock which was Jacob and signifieth how those Lines should all be sanctified in one Stock which Stock is Christ who also chose him * * * 12 Apostles Twelve Apostles to manifest this Tree which was growne out of the Line of the Covenant 39. And as Jacob begat these Twelve sonnes †††Gen. 30.21 he begat also a Daughter Dina by name ‖ ‖ ‖ Gen. 34.1 who went out to see the Daughters of the Land and thereby lost her honour and Virginity and he begat her of Lea in whom the Line was manifested out of the Stock or Tribe of Juda to signifie that the Line of Christ at this time as yet stood hidden in the womans Tincture and yet was manifest through the Masculine viz. the fiery Tincture till Mary the Mother of Christ as we see in the Covenant of Abraham Isaac and Jacob that the Covenant pressed forward in their seede wee see it also in the Circumcision which was given onely to the Man or Male. 40. And much more doe we see in the Law on Mount Sinai which was also given in a way of Fire to signifie that Men before Christ were lead in the Fathers Property which held us captive in the Wrath till his Love viz. his Sonne through the wrath manifested himselfe in the Womans Tincture and changed the Mans and Womans Tincture into One againe therefore the Line of Christ with the Fathers sprung forth in the Womans Tincture through the Mans. 41. In the Mans Tincture it was stirring in the Covenant of Faith in Abraham and was manifest out of the Mans Tincture in the Woman But in the * * * Fulfilling fullness of Time it was manifest in Mary in the Womans Tincture viz. in the highest Love in which Love Adam loved himselfe before his Eve was for God was manifest therein 42. There wee see heere in Dina a figure of Eve for after Lea had borne Six Sonnes shee bare a Daughter which signifieth the Female Tincture which in her vaine Curiosity * * * Or trifled squandred away her honour as Eve would see and know the Daughters of the world viz. the Beastiall Creaturely Lust and in this Lust lost the Paradisicall Virginity 43. Thus the Spirit of God here in Dina sets a figure of Eve neere the Line of the Covenant seeing he should come out of the Line of the Covenant who should seeke and save the poore children of Eve 44. For Lea did beare six sonnes which signifie the six properties of the Naturall Life and the Seaventh is the Substance or Corporeâ—ty of the six in which spirituall Substance Adam dyed or was extinguished as to the kingdome of God when his will brake it selfe off from God and that same seaventh property of Nature is now even the Woman viz. the Mother wherein the other six are continually borne which rightly signifieth the Adamicall Eve when Eve was yet in an Image or Type 45. The figure whereof the Spirit of God represents in Dina with Jacob signifying how that seaventh property of Nature in Adam is become a Whore perfidious to God and sets this Figure neere the Line of
Christ signifying that Christ should come and change this whore viz. the seaventh property of the humane Life into the virginity againe 46. Therefore was Christ borne of a virgine that he might sanctifie the Womans Tincture againe and change it into the Mans Tincture that the Man and the Woman might be One Image of God againe and no more Man and Woman but Masculine Virgins as Christ was 47. In Rachel wee see now the self-selfe-love of the kingdome of Nature where both Tinctures the Masculine and Feminine according to the kingdome of Nature in self-selfe-love binde themselves in Conjunction as Jacob loved Rachel according to the kingdome of Nature according to the Tincture of selfe-love and on the other side so did Rachel love Jacob therefore must these Tinctures of Naturall selfe-love be so long shutt up and bring forth no Life till †††Gen. 30.22 the Lord remembred Rachel and heard her as the Text in Moses sayth that is till the Lord stirred up the Tinctures of the kingdome of Nature with his blessing then shee bare a Prince in the kingdome of Nature viz. JOSEPH in whom wee see by his great Chastity and feare of God that the blessing of God stirred up the Tinctures of the kingdome of Nature which lay shut up in the Seeds and manifested the Covenant of Grace therein 48. For Christ should deliver the kingdome of Nature in Man from wrath therefore also the Spirit in this figure presenteth an Image or Type in Joseph which it sets downe also in the figure of Christs humanity how it would goe in the future with Christs humanity which he tooke from us Men. 49. In Lea Christ was represented according to his heavenly hidden humanity shewing how the heavenly worlds Substance would be hidden in our humanity under the yoake of Gods Anger and how Christ must appeare in a servile and contemptible forme 50. In Rachel with Joseph now the figure is represented which sheweth how he would Overcome and in our humane Nature should be a Lord and Prince over all his Enemies who have held us poore Men in flesh and bloud Captive and how he would bring us forth out of the Misery and Famine of Adam into a Good Land and not remember how wee in this world have cast him into the Pit as Josephs brethren did him 51. The Spirit of God presents this figure in the Twelve Patriarchs as a Glasse to see by whom God was attoned in his Anger poynting at the future fullfilling for the Text in Moses speaketh very hiddenly in this Figure and sayth * * * Gen. 30.25 26. Now when Rachel had borne Joseph Jacob sayd to Laban let mee depart and travaile to my owne Place and into my Country give mee my wives and my children for which I have served thee that I may goe The inward Spirituall figure is thus 52. When the Blessing of Jacob viz. Christ in the kingdome of the humane Nature was manifest so that Man stood in Christs Image then he desireth to returne from the servitude of this House wherin he must serve and goe againe to his fathers first house and desireth to take with him his fruits viz. his children brethren and sisters and all the children of this Birth he hath a great longing after that as Jacob had after his fathers house But the Lord sayth to him stay and serve heere a while and feed my sheepe †††Gen. 30.28 appoint the wages that I shall give thee that is aske of mee so will I give it thee as Christ sayth * * * Joh. 16.23 Whatsoever ye ask the Father in my Name he will give it you 53. Thus then this Jacob demerseth himselfe in Humility and keepeth the sheepe of Christ in hope of the Eternall wages which followeth after him For in Joseph that is in Christ the wages will be firct given him as Joseph was the wages of Jacob in the Outward kingdome and preserved and nourished him and his house in the famine which signifieth Christ who will Eternally nourish us in himselfe and bring us home with him into his Fathers house as Joseph brought his Father and Children into his Lords Country CHAP. LIX How Jacob departed from Laban what this Figure signifieth and what is to be understood thereby Genesis the 31. IN this Chapter for the most part is the Outward History set forth Gen. XXXI under which yet the Spirit hath its secret Figure wherewith it playeth for the Text sayth * * * Gen. 31.1 2· And the words of the Children of Laban came before Jacob saying Jacob hath gotten all our Fathers Goods to himselfe and of our Fathers Goods hath he procured this Riches And Jacob looked upon Labans Countenance and saw that it was not towards him as formerly 2. This is a figure represented in the Spirit of Christ when the Spirit of Christ in Man hath gotten the kingdome of the humane Nature to himselfe then the Envy of the Serpent in the wrath of Nature in flesh and bloud awaketh understanding and feeling that the power of Nature in Man is taken away from him and opposeth the Spirit of Christ in the power of Nature 3. Then proceedeth the opposite will in Man so that the poore soule is every where faint and in an agony perceiving that it dwelleth among strange Goods and that the Devill is its Neighbour and hath a continuall accesse to its owne Nature and opposeth the soule because it hath in Christs Spirit taken away from him the kingdome of Nature viz. the Land and Country which he had for his possession and therefore the mortall Nature in the wrath of God sets its desire endeavour against the poore soule as a stranger unfriendly when it seeth that it looseth its voluptuous Earthly Inheritance which Right is intimated in the Children of Laban where Reason looketh to get temporall Honour and pleasure that all its naturall right is taken away as Jacob by subtilty tooke away Labans Goods 4. Then thus sayth God to the soule as heere he did to Jacob †††Gen. 31.3 Returne againe into thy fathers Country to thy kindred I will be with thee that is the poore soule should enter againe into its first Country of its father viz. into the Eternall Word out of which it proceeded and therein God blesseth it and therein it can also call its children and Members and bring them along out of the servile House of Gods Anger in the kingdome of Nature as * * * Gen. 31.4 Jacob called his wives and his Children and brought them out of the Servitude of his Father Thus also the Enlightened soule bringeth the power of its Life in the kingdome of Nature together with its fellow-members out of the servile house of flesh and bloud againe into the first house viz. into Gods Word 5. And as †††Gen. 31.21.23 Jacob did flee from the servile house of his Stepfather and Laban pursued after and
would hurt him so also in like manner is done to the children of Christ when they begin to flee out of the servile house of Satan viz. out from fleshly pleasure and voluptuousnesse and would againe enter into its first Land of its father viz. into righteousnesse and the feare of God then instantly the fleshly Crue of the wicked world with rage and folly pursue after it and would slay it and take away with evill and false Tongues all its Riches and Goods in Gods righteousnesse 6. But the Lord aweth them that they cannot doe it as was done to Laban though they stand up and reprove the Children of God as unrighteous because they turne away from their Idolls and abominations and follow their hypocrisie no more neither will they beare their Evill yoake any more and serve them in their unrighteousnesse and call their falshood Good as the present world playeth the hypocrite under this yoake and serveth their wickednesse onely that their God Maâ—zâ—m may â—ive and be Fatt 7. The Spirit of God heere also presenteth a Figure shewing how Christ would for a while put himselfe under this servile yoake in the kingdome of Nature and would betroth to him Adams daughter that is our flesh and bloud and acquire to himselfe Adams possessions Goods and Riches viz. the Kingdome or Dominion of the humane Nature that is Draw many Men to him and in the End goe there with out of this servile House of this world againe into his Fathers Eternall House in which departure to his Father would the Devill and the wicked world scorne him and quite slay him and would take away and rob him of his Goods as also of his Children which he hath heere begotten even as the Devill by the Pharisees and wicked Jewes did who would take away and rob Christ of all his Faithfull Children as Laban pursued and hunted after Jacob and would take away his purchased Goods from him againe 8. But as * * * Gen. 31.7 God would not suffer Laban to hurt Jacob so God would not suffer the Devill and the wicked High Priests to rob Christ of his purchased Goods although they slew his outward Humanity yet he rose againe from the Dead and brought his purchased Goods into his Fathers Country 9. The Spirit of Moses representeth in this Chapter a wonderfull Figure which ought well to be Observed because he intimates a secret Mystery under it For he sayth †††Gen. 31.19 20.30.33 34. When Jacob did flee away from Laban Rachel had stolen away her Fathers Idoll Gods and further sayth Thus Jacob stole away the Heart of Laban the Syrian in that he told him not that he fled and wee see further how Laban when he came to Jacob was eager after his Idoll Gods and searched all Jacobs housholdstuffe for his Idoll Gods also wee see in this Text how Rachel was shee that loved those Idoll Gods and sate upon them and so hid them that her Father could not get them againe 10. In these words there is represented to us an Outward and an inward Figure shewing how it would goe with Israel in the future for these Idoll Gods were not Heathenish Idolls according to the Constellation or Starre * * * Acts 7.43 Molech as the Heathens had but as we reade they made Images Monuments Statues or Pictures of their friends that were dead as a Patterne for Instruction which Images among the Heathen afterwards were turned to Idolls and these might well be such Images of his kindred that were dead which Laban was loath to loose because they were Patternes of Instruction and Memorialls to him of his Auncestours and deceased kindred whom he loved 11. But the true Figure under which the Spirit pointeth at the Future is this First That Israel would not continually cleave to God with their whole Heart but would alwayes take these Idoll Gods of fleshly self-selfe-love along with them and love themselves and their Images viz. Genealogies of Humane Greatnes State High Birth and Noble Pedigrees of Gentility more then God even as it came to passe 12. Especially this departure of Jacob intimates the departure of Israel out of Aegypt into the promised Land when they tooke with them also their fleshly Idoll Gods and presently after * * * 1 Sam. 8.8 served their owne Idoll Gods viz. Humane Greatness and forsooke their God and regarded their Mammon and would have †††19. Kings among them according to the Custome of the Heathen and forsooke their right King who had brought them out of Aegypt 13. Secondly it intimates how Christ in whose figure Jacob stood would take to him this Rachel in our flesh and bloud viz. these in Adam Idoll wills of the soule turned away from God which hath acquired to it selfe Images and Idolls and possessed them as Rachel and would bring the averted wills of the soule with their acquired Idolls and Images out of the Idolls house or Temple which Idolls viz. Idoll-wills and desires must afterwards be all broken to pieces in the Death of Christ. 14. As presently Genesis 35 Chapter the figure is represented to us when God sayd to Jacob †††Gen 35.1 2. Arise and goe to Bethel and dwell there and make there an Altar to God who appeared to thee when thou steddest from thy Brother Esau Then sayd Jacob to his houshold and to all that were with him put away from you the strange Gods that are among you and cleanse you and change your Garments and let us arise and goe to Bethel that I may there make an Altar to God that heard mee in the time of my trouble and hath been with mee in the way which I have gone 15. Which History of Jacob signifieth nothing else but this viz. when Christ would with this Rachels Idoll Gods viz. our flesh and bloud depart from this servile house and goe to his Father then he would by his going forth when he should build the High Altar before God which Altar is himselfe lay off these our Idolls in humane selfe-will viz. every Imagination of selfe-love before the Altar of God in his Death and cleanse our Hearts viz. our soules Will and change our Garments viz. our flesh and bloud as this Text in the 35 Chapter cleerly signifies and wholly entendeth it that Christ would offer us up upon that same Altar of his New Testament to the God who appeared to us againe in Our trouble and Misery after the Fall in his Covenant of Grace 16. But that the Text of Moses Gen. 31. sayth * * * Gen. 31.20 21. Jacob stole away the Heart of Laban the Syrian in that he secretly fled away with his Daughters it hath the very same inward spirituall Figure conteined in it for the Word became Man and tooke Labans viz. the earthly Adams daughters and brought them by divine subtilty away out of Adams house into Gods house which in that place is called Stealing in that
Wherefore askest thou what is my name that is I am no stranger But am even the Israel in thy selfe I have no other name but thy name and my name shall be one 38. For God without nature and Creature hath no name but is called onely the eternall GOOD viz. the eternal ONE The abysse and * * * Or Ground profundity of all beings There is no place found for him therefore can no creature Rightly name him for all names stand in the formed word of Power But God is himself the root of all power without beginning and names Therefore saith he to Jacob Wherefore askest thou what is my name And blessed him 39. As the creatures and also all vegetables of the earth cannot know how the Sun's power is named but they stand still for the Sun and the Sun giveth them power and warmth and blesseth them that they grow and beare fruit so also heere is to be understood concerning Jacob and all men When Jacob saw and felt the morning or day-break of God in his soule then the Divine Sun in the Name JESUS blessed him through an essential working 40. And this must thereby signifie as it went with Jacob and all the children of God and yet still goeth with them in this Sun-shine When the Sun of grace with it's working power ariseth in the soule then the soule rejoyceth and would alwayes faine behold the countenance of God after a creaturely manner as also Moses desired and alwayes thinketh God is of some forme they looke not yet rightly upon God but will know God in Imagery thus hard lieth the creaturely Imagery upon us in the departed apostate self-will in the minde that we cannot at all understand what God is viz. that he himselfe is the abysse of all nature and creature viz. the eternal ONE that dwelleth in nothing but onely in himselfe and hath no forme nor any thing 41. And it were very well and good that wee were not so lead by the Masters of the Letter in an Imaginary forme when they Teach and speak of the onely God as hath been done hitherto where Men have lead us on in vaine Images †††Or in of the Essentiall will as if the onely God did will this or that whereas himselfe is the sole will to the being of Nature and Creature and the whole Creation lyeth onely and alone in the formation of his Expressed word and will and the severation of the onely will in the Expression and is understood in the impression * * * of to Nature 42. If the Pride of Lucifer might be torne out of the hearts and eyes of these Masters then Men would soone see the countenance of God But the Babylonish Tower upon which men will climbe and in Opinions climbe up to God into a Severed Heaven where God sitts cooped up this withholdeth the true knowledge and understanding and makes us alwayes ask what is the Name of God where is God what is the will of God Also they say God willeth Good and Evill from which they make a multitude of †††Or Determinations and Conclusions Decrees in the Divine Purpose as a Prince in his Land makes Lawes and they have as much understanding of God and his will as the Pott understands of the Potter 43. It is to be lamented that wee are so blindly lead and the Truth withheld in * * * Imaginary Conceipts Images for if the Divine Power in the inward Ground of the soule were manifest and working with its lustre and that men did desire to goe forth from their ungodly wayes and give up themselves to God then is the whole Tri-une God present in the Life and Will of the Soule and the Heaven wherein God dwelleth is opened in the soule and there in the soule is the place of God where the Father begetteth his Sonne and where the Holy Ghost proceedeth from the Father and the Sonne 44. For God maketh use of no circumscribed place Hee dwelleth even in the Abysse of the wicked Soule but incomprehensible to it as to his Love but as to his Anger he is manifest and comprehensible in the wicked Soule 45. For the Eternall * * * Or Expression speaking of the Word incomprehensible to Nature and Creature becomes †††Conceivable or perceptible or getts an Idea Imaged in the will of the Soule of which the Scripture sayth * * * Psal. 18.25 26. With the holy thou art holy and with the perverse thou art perverse Also such as the People is such a God they have 46. For in the Thrones of the Holy Angells God is manifest in his Love and in the Thrones of the Devills he is manifest with his Wrath viz. according to the darknesse and Torment and yet there is but one onely God and not two according to the Tormentive Nature he willeth Torment and according to the Love he willeth Love as a burning fire desireth hard brimston like it selfe and the Light of the Fire desireth onely an open place where it may shine It taketh away nothing but giveth it selfe for the Joy of Life it suffereth it selfe to be taken it hath no other Will in it selfe but to give forth it selfe and work that which is Good so God as to his Holinesse hath no other Will but to Manifest the power of his Love and shining lustre in a Creaturely * * * Or manner Forme as the Sun manifesteth it selfe in an hearb and tinctureth it and maketh it wholsome and good so also is to be understood concerning God 47. Therefore all is but vaine jangling babling and a Creaturely †††Or Imagery Imagination for men to ask what is God called or what is Gods name or for men to talke much and say God willeth this or that Evill and Good and know not how to say upon good ground how he willeth Evill and Good and how a man shall understand the * * * Or sayings Texts of Scripture to that purpose 48. This Contention and Strife about the Letter is indeed the very confused divided Tongue or Language on the high Tower of the children of Nimrod in Babel for that high Tower is a figure of the †††Facultaeten Disputations in the High Schooles Exercises in the Universities where the One Divine Language is divided or confounded and wrested into many * * * Perverted in Phrases and expressions Speeches that one People doth not understand another and that Men contend about the onely God in whom we live and subsist and whereby even the kingdome of Nature in its wonders is manifested and †††Fashioned wonderfully Psal. 139.14 brought into figured wonders 49. But the true ground what God is and how he is what the Beeing of all Beeings is remaines as blinde to them as the visibility of this world is to one that is borne blinde and though they are called Masters of
* * All whatsoever he hath or is Substance and fly from thence nakedly and resignedly in spirit and power that his chast virginity may abide stedfast before God 9. And if Joseph doth thus wrestle and suffers not flesh and bloud nor the base world to hinder or over-master him then it will become his utter enemy and betray him to death because he will not commit lewdnesse and whoredome with her and then Joseph viz. the †††The reall earnest conflicting Christian. wrestling man is cast into prison viz. into reproach and contempt for the sake of his chastity and feare of God and he must hide himselfe under Christs Crosse under his yoke in his suffering and death and live as a Prisoner in misery the world rejecting him as one not at all worthy to tread upon the Earth Accounting him as a prisoner that is imprisoned and despised for whoredomes sake desiring to have no converse nor intercourse with him being that the chiefe Masters and Great Ones viz. Potiphars wife doe revile him and accuse him of unchastity 10. Which wife doth also signifie the false Babylonish hypocriticall whore with all her dissemblers and flatterers in the fine Adorned house of Christendom who when they cannot catch Joseph with their whoredom and hold him but that he doth strongly gett away from them then they exclaim out against him falsely and keep his Garment for a Signe accusing him of unchastity viz. of Idolatry and * * * One of dangerous Principles or opinions heresie and call him a dreamer a ‖ ‖ ‖ A whimsicall fellow phantasticall fellow and a scismatick as hapned to Joseph 11. And when the Master heareth it then he beleeveth this Potiphars wife viz. the painted and fine accomplisht hypocrite in the house of hypocrisie and so Joseph cometh to be suspected of the Master and is rejected of him and cast into the prison of Affliction and there he must live in misery and scorn as a guilty person and yet not guilty 12. But this contempt banishment and affliction is good for him for thereby he is drawn from the pride and whoredome of the world and all its falsehoods which might assault his flesh and bloud and hinder the new birth and thus the pretious Pearle-plant growes under Christs Crosse in the disrespect and tribulation of the world and becomes great and strong 13. But in the meane time God doth send honest people to such a Joseph who take pitty and care of him and maintain him and acknowledge his innocency and shew themselves friendly and kinde towards him and consider his chastity and feare of God and do also respect him and provide for him till the inward Prince in Gods power be fit for the Government and then God bringeth him out of prison and giveth him the Scepter of Government to be a Prince in his Wonders and to rule and govern in Divine Knowledge over Gods wonderfull Workes as Joseph over the Land of Egypt In which * * * In such a condition type and figure this Pen is likewise born and indeed no otherwise which yet is hidden unto reason 14. This is now the Summe of the Exposition of the History of Joseph but seing it is so very rich and full we will make a fundamentall explanation upon the Text for a direction and manuduction to the loving reader who also intendeth to become a Joseph if he shall be in Earnest and learn to observe and know himselfe in this figure he will see what Spirits child hath made these writings for he will finde this †††That Pen of Iron or point of a Diamond is that engraveth in the heart Jer. 17.1 Gen. 37.1 2 3 4. Pen Engraving or writing in his Heart 15. The Text saith Jacob dwelt in the Land wherein his Father was a stranger namely in the Land of Canaan These are the Generations of Jacob Joseph being Seventeen yeares old was feeding the flock with his brethren and the Ladd was with the Sons of Bilhah and with the Sons of Zilpah his fathers wives and Joseph brought unto his Father their evill report Now Israel loved Joseph more then all his Children because he had begotten him in his old age and he made him a Coat of many Colours And when his brethren saw that their Father Loved him more then all his brethren they hated him and could not speak friendly to him The inward Figure is this 16. Jacob had cast his fleshly naturall Love upon Rachel being shee was fair and seing that the line of Christ in the Covenant did lye in Jacob Rachel was shutt up so that his seed was not manifested in her in the naturall manner of the flesh untill Jacob Rachel were grown old and neither of them loved each other so any more according to fleshly love but onely desired a fruit of their seed wherefore also Jacob and Rachel prayed unto God that he would open her and make her fruitfull and when this was brought to passe out of this seed of Jacob sprang forth a Line which did set forth and represent a figure of the pure naturall and right Adamicall humanity which birth in the figure typifieth how Christ would again beget the Adamicall humanity * * * Vnto in its primitive chastity purity and fear of God 17. For in Lea viz in the simplicity and lowlinesse the line of Christ arose and sprang forth and in Rachel the line of the first Adamicall man in his Innocency viz. a figure of the same which figure did represent how a Christian should stand at once both in Christs Image and in Adams Image and what a Christian in this world should be inwardly and outwardly and how he must become a Christian therefore saith the Text †††Gen. 37.4 Jacob Loved Joseph more then all his children the cause was this Joseph was sprung forth out of Jacobs owne naturall line of his peculiar naturall Love to Rachel wherein the line in Christs Love in the Covenant had also imprinted and manifested it selfe and it was a punctuall representation in the Figure of a new Regeneration how a true Christian should stand after that Christ should be revealed in the flesh of the humane nature 18. And therefore Joseph was so inclined in his Minde that he could not conceal any falsehood but when he heard any evill of his brethren he told the same to his father this his brethren could not brook and therefore they called him a betrayer and envied him for the spirit which reproveth wickednesse and falsehood was revealed in him for * * * Joh. 16.8 Christ should reprove the world for Sin but being he now did represent a Christian he told it his father out of whom HEE should come who should reprove the world and we see very clearly how flesh and bloud viz. Josephs naturall brethren in the Type of Christendome became an utter enemy to the type viz. to the true Christian Joseph
the first Adam and his children he calleth his brethren so very secretly and mystically the Spirit of Moses speaketh in the figure of Christ else in this place he had sayd enough in saying my father is come to mee if he had not had another figure under it 31. Hee sayth Out of the Land of Canaan and they are heardsmen thus he would tell Pharaoh that they might dwell in the Land of Goshen That in the Figure is thus much Christ sheweth with his inspeaking of Love into the word of his Father that his brethren are come to him out of the vanity of the Canaanites out of the wilde beastiall property and that they from their youth up from the time of Adam hitherto have been onely heardsmen that is the word of the humane Life ought to have dwelt in this fleshly Canaan in flesh bloud must and ought to have the Keeping and Ordering of the beastiall property of the flesh 32. For the Animale soule in Spiritu Mundi in the Spirit of the World in Man hath many hundred Beasts which it hath awakened and manifested in it selfe with the false and wicked Lust these Beasts now must the word of the humane Life keep always from Adam to this time and must be conversant with such Cattle and manage these beasts and take care of them therefore now sayd Joseph that they might dwell with their Cattle in the Land of Goshen that is in a peculiar place by it selfe and not with Pharaoh for Heardsmen sayth the Spirit were an abomination to the Egyptians that is the beastiall propertie in Man is an abomination to God therefore Christ bringeth onely the inward Paradisicall Ground this time of the Beast before the face of God but he bringeth the Beast into Goshen that is into the outspoken or Expressed substance of this world into a place blessed of God 33. The Beastiall Man cannot dwell with Pharaoh that is in Gods Majesty and holy power and vertue Joseph or JESUS leaveth him in the outward Nature in the Kingdome of this world and setteth him in a Blessing that he should dwell neere God but a principle is the distinction as between Time and Eternity 34. And Joseph sayd circumspectly he would say they had brought along with them their small and great Cattle to signifie that the whole Man with all his works were brought into the Grace and fat blessed habitation before God that Christs children with all their earthly works were placed in Goshen viz. in a state and condition of Grace 35. And he sayd to his brethren when Pharaoh shall aske what is your Trade and employment then shall ye say thy servants have been heardsmen from our youth up that is thus much when Gods Spirit shall search and trie what ye are in Minde and Thought whether ye be Angells and Ministers of God then humble your selves before God and say not concerning your selves before the Face of God wee sitt in thy Office and are Lords or Potentates and Rulers of the World or Rich Noble excellent Learned understanding persons or such like doe not esteeme your selves good in the sight of God say not wee are thy deare Ministers and Servants in thy Power but say wee thy Servants are Heardsmen from Adam to this time wee keepe and manage our Beastiall property viz. the works of thy wonders which thou hast made wee cannot subsist before thee O holy God for wee are unfitt unworthy ignorant heardsmen of thy wonders let us but finde Grace in thy sight that wee may dwell before thee in this Goshen O Lord wee know not what wee shall doe before thee doe thou direct and teach us how wee shall manage these thy heards for wee are thy Servants and will serve before thee as thy heardsmen 36. In this Glasse behold thy selfe thou faire world what thou art in thy high State places and Offices even all of you from the Emperour to the beggar and him that is least and lowest of all are but heardsmen every one is but a heardsman for their authority is but an Office of the Beastiall Man and hath under his Command and management but to rule over Beasts and no more for no worldly Office can rule over the inward divine Man he must in his Office manage onely a heard of Beasts or Cattle and Governe take care and tutor them and they Tutour him againe 37. With these Offices of heardsmen now the Earthly Lucifer prideth and boasteth himselfe as if he had an Angelicall Government and yet in the presence of God is but a heardsman or keeper of Beasts and no more 38. And therefore hath God typified and prefigured his Mysteries by such simple heardsmen that Man should see what he is in his Office State and Condition also that his wrath may not lift up it selfe and destroy these shepheards and heardsmen and so he hath alwayes in his prefiguration premodeled them onely as heardsmen that he might powre out his Grace upon Mans ignorance and want of understanding 39. Heerin behold your selves ye Potent Noble Rich Learned people all of you one and other how the Spirit of God represents you by the deere Patriarchs in the manner of the heardsmans Office in the revelation of his Mysteries ye are all one and other before him no other then his heardsmen the Emperours as well as his Ministers and servants the Noble as well as his inferiour one as well as another one in this beastiall Office ordereth and manageth another in another beastiall Office 40. But the Pharisee will say I keepe the sheepe of Christ wo be to him that committeth his sheepe to a Wolfe if he teacheth that which is Good from the Spirit of Christ then it is not from his owne authority and power but the Arch-shepheard doth it through him But he manageth Beasts onely and himselfe taketh one Beast of the heard to himselfe which must also be kept and cared for or else the Wolfe will devoure it 41. Thus hath God placed all offices in the Office of a Shepheard so that one should manage and take care of another and yet they are all but shepheards before him which keepe Beasts and Cattle Christ only is the shepheard of Soules and no other 42. None should trust the sheepe of Christ which he hath in him to any earthly Shepheard but onely to the Shepheard Christ for there are Wolves in all the outward offices of Shepheards which take and devoure the sheepe of Christ he may passe well for one in the Office of a Shepheard but let him have a care of the Shepheards Dogs that they doe not bite him 43. O World in thy high State and Condition O that thou didst but consider what thou art in thy State Condition in the sight of heaven and didst not set thy State and Condition so aloft in Gods Love for it standeth only in his deeds of Wonder in evill and good 44. When God would have a worldly State and Condition prefigured in his
neere to him buyeth for his Grace his whole Nature with all the †††Affections properties or faculties formes conditions and qualities thereof and bringeth all whatsoever is in Man againe into the house of the Great Pharaoh that is of God and maketh it a subject to God his Father againe 21. For in Adam all Men are become untrusty and perfidious and are entered into the Selfishnes of the Will but Christ hath bought this humane owne selfe to be his own againe and giveth this up againe to God his Father and it pointeth directly at Christendome which Christ hath bought with his Grace by the Treasure of his pretious Bloud and made it his owne and hath now distributed his Offices wherein the Christians serve him and are his owne 22. But that the Priests fields were not sold and that Pharaoh would not buy them but leave them for their owne pointeth at the inward Man who is the Priestly Temple of Christ this God buyeth not back againe he willeth that Man should have it for his owne he desireth onely to have the Kingdome of Nature for his owne servant but the incorporated ground of Grace viz. the Temple of Christ he leaveth to the Soule for a Dowrie for it is the place and Citty of God wherein God dwelleth in Man No Man can sell it againe pawne it or engage it by oaths for it belongeth to the Eternall One and not to the possession of the Creature but it is a bestowed Ground of Grace wherein Christ manageth his Office it is his habitation and dwelling house 23. * * * Gen. 47.23 24 25 26. Then sayd Joseph unto the People Behold I have this day bought you and your fields for Pharaoh behold there you have seede sow your fields and of your Corne you shall give the fift to Pharaoh fower parts shall be yours to sow your field for your food for your house and Children and they sayd now let us live and finde Grace before thee wee shall willingly be Pharaohs bondslaves Thus Joseph made them a Law unto this day concerning the fields to give the fift to Pharaoh except the Priests fields which were not Pharaohs owne 24. This figure is a true Type and Image of Christendom which Christ hath bought with his Love in his Bloud having proffered to give Christendom his Grace and righteousnes for their Earthly †††Images Imagibility or Phansies Imaginations that it should give them only up to him and when that is done then sayth Christ behold I have this day that is from this time forth to Eternity bought all your Earthly †††Images Imagibility or Phansies Images as also Body and Soule I have bought you for my Eternall Bondslave Servants and Ministers with my Grace from the hunger of Gods Anger behold there you have seede that is there you have my Word wherewith you may sow the Ground of your Conscience in Body and Soule that this seede may bring forth fruit and of this fruit you shall returne the fift to Pharaoh that is to God for fower parts shall be your foode that is this seede shall quicken and cherish the fower Elements of the Body as also the fower properties of the Soules fire-Life and ye shall keepe this seede of the divine Word fowerfold for the cherishing of your Life but the fift ye shall give to God 25. The fift signifieth heere very secretly and Mystically the fift forme of the Naturall Life viz. the Love-fire in the Light which is borne out of the fower properties and Manifest wherein the uncreaturely and Supernaturall God is manifested This forme generateth now the divine Joy and the Praise of God wherein the Soule is an Angell and thanketh and praiseth God because he hath delivered it out of the Fire-Source of Torment and hath given himselfe with this Love and Grace into its Fire-source and changed it into a Love-fire and divine Light 26. This Source of Love viz. the fift property of Life wherein the Soule is an Angell it giveth now to God againe with great praise and thanksgiving for it giveth this fift forme to Christ againe for a habitation for that is the habitation of his Word wherein * * * Or consisteth Luk. 17.21 is the Kingdome of God in us and wherein wee are the Temples of the Holy Ghost who dwelleth in us and this fift forme in the prayse of God Christ requireth againe from his Christendome that it should give this to him that he may gather in the prayse of God that is the fruit of Love for his Father into the house of the Divine power 27. But the Priests fields that is the inward Ground of the heavenly Worlds Substance he buyeth not with his bloud for that never received the Turba of destruction but in the fall of Adam it went out and faded and went into the Abysse so that the soule had it no more in its owne possession for it was in the soule as it were dead although in God nothing dyeth but the soule was blinde concerning it in that manner as God viz. the Eternall one is in and through all things and yet nothing apprehendeth it but that which introduceth it selfe into its substance wherein he will manifest himselfe 28. This faded Image or Substance is the Priestly Ground whereinto God againe in spake or did sow his Word and Seed againe in Paradise that is not bought with Christs Bloud as the averted soule is but it is filled with the heavenly Ens with Christs flesh and bloud so that it is or becometh Christs flesh and bloud wherein the High Priest Christ dwelleth it is his Eternall seate and possession wherein God is manifested in Man for it is the branch on Christs vine which is Gods proper owne and not Mans. 29. It is indeed in Man but not in the possession of the fiery Soules Essence it hath another Principle then the soule and yet is in the soule and through the soule and from the soule after the manner as the light is from the fire which is through the fire and in the fire and hath its manifestation from the fire out of which fire and light Aire proceedeth and out of which aire dewy water proceedeth and that same dewy water denoteth the substance of this inward Ground which giveth to the fire againe Nourishment foode lustre and life 30. So also it is to be considered and understood concerning the soule when it extinguished as to the Divine Light then this substance was generated no more from it nor in it but remained faded extinguished or quenched and then the soule had no divine foode more for its source of fire for it had turned its desire forth into the third Principle and was overcome by the Earthly Lucifer and by Sathan viz. by the property of the wrath of the dark worlds property in the place of this world 31. This Grace came to help this averted soule which was bought through Christs
needs striving then Is it not now a simple shee-Asse which beareth Christ and Adam upon it viz. Christ in it which is its Noble Branch viz. its sap and power and Adam upon it as a Burthen 58. O thou Babylonish whore thou keepest off this shee-Asse with thy Dragon-Beast so that poore Christendome must beare thy Evill Beast whereon thou whore ridest but thy time is neere that thou art to goe into the Abysse of Hell-fire sayth the Spirit of Wonders 59. Also he will wash his Garment in wine and his Mantle in the bloud of the Grape that is Christ will wash our humanity viz. the Garment of the soule in the wine of his Love and with the Love wash away from the defiled Adamicall flesh the earthly drosse and spawne of the Serpent that Adam had received with his desire and Lust from which the Earthly Man became a Beast and leave the spawne of the Serpent to the Earth and in the End burne it up with the fire of God 60. And his Mantle in the bloud of the Grape the Mantle is the Cover which covereth the washed Garment and is even the pretious purple Mantle of Christ viz. the scorne affliction Torment and suffering when he thereby washed our sinnes in his bloud that is the right bloud of the Grape wherein he washed his Mantle which now he casteth over our Garment and covereth it viz. over our humanity that Gods anger and the Devill may not touch it 61. O Man consider this this Mantle will not be cast over the Beast and the Whore to cover them as Babell teacheth but over the washed Garment that is washed in right true Repentance with Gods Love this Garment of the soule will be covered with the Mantle of Christ which is once washed in his bloud of the Grape and not whores Panders uncleane persons Covetous Extortioners unrighteous cruell raging sterne and proud so long as they are such they have onely the Mantle of the Babylonish whore about them and get not this holy washed Mantle of Christ upon them flatter and play the hypocrite as much as thou wilt yet thou wilt not get it except thou art washed beforehand thy Comforting thy selfe will not avayle thee thou must set upon it in Earnest that thy shee-Asse may live thy â—ole be Essentially bound to the vine Christ else thou art a Member of the Whore sitting upon the seaven headed Dragon and if thou couldest passe through the Thrones of Heaven yet thou wouldest be but a childe of the Dragon 62. O Babell Babell what hast thou done in Covering the Beast with this Mantle and art thy selfe remaining under it a Wolfe 63. Also His Eyes are redder then wine and his Teeth whiter then Milke His Eyes are now the fire-flaming Love which pierce and presse through the Fathers Anger and looke through the fiery-soule wherein the Fathers anger in the fiery soule becometh a light flaming Love-fire and so the Soules Essence is thereby become a sweet pleasant tasted divine red Love-wine one property in the Soulish Essence tasting the other in great desire of Love and the fathers property of anger floweth forth in a cleere good pleasant relish 64. And his Teeth are whiter then Milke these white Teeth are the desire of the inward Spirituall Man where the holy word is together in the desire of these Teeth which white Teeth of heavenly desire apprehendeth eateth and drinketh the Grape of Christs bloud for it is the Spirituall Mouth for which Christ hath ordained his Testament that it should with these white Teeth * * * Joh. 6.53 c. Eate his flesh and drinke his bloud this the Spirit in the Covenant declareth cleerly and plainly by Jacob. 65. For the Testament of Judah pointeth throughout at Christ at his Person Office and Kingdome for of Judah Christ should come according to the humanity outwardly the figure of the Type standeth and inwardly in the Spirituall Figure Christ standeth clearly CHAP. LXXVII A Further Exposition of Jacobs Testament Concerning the other Eight Sonnes how both the Jewish Government or Kingdome on Earth and also Christendome is Typified under it shewing how it would goe with them From the 12 th verse of the 49 th Chapter of Genesis to the last verse thereof 1. BY the first Three sonnes of Jacob is typified in the Figure the Kingdome of perished or corrupt Nature viz. the Adamicall Man what it is and by Judah Christ is Typified who should come and bring the Adamicall Man into his Kingdome but by the other Eight sonnes of Jacob is Typified only the figure of worldly Officers States Governments signifying how the Adamicall Man would manage the Superiour Dominion and how also the inward figure of the Kingdome of Christ would stand close by it 2. For heere in the outward figure is first Typified where each Tribe or Stock would have their dwelling and habitation and what their Office in Israell would be but neere to it standeth alwayes the figure representing how the outward and the inward Man would stand close by one another and how the Kingdome of Nature and the Kingdome of Grace would dwell one by another also how the Seaven properties of Nature in Gods anger according to the first Principle would also put forth or explicate themselves and introduce themselves into figure to the divine manifestation which the reader should well observe and consider for we will explaine both the inward and the outward figure V. The Testament of Zebulun 3. Zebulun will dwell at the Haven of the Sea and at the Haven of Ships Gen. 49.13 and reach to Zidon This first is the outward figure shewing where this Tribe or Stock will dwell in the promised Land but the Spirit also hath its figure to which it pointeth 4. For Zebulun in the Language of Nature in sense is called a desire or Longing that goeth to God which longing resides with good people and it signifieth heere that the Adamicall Man would dwell neere God and that he would have delight and refreshment from the divine * * * Neighbourhood co-habitation for Jacob begat Zebulun of Lea which otherwise was not esteemed because shee was tender-sighted and bleere-eyd and not so fayre as Rachell was which Lea put her hope in God that he would blesse her that shee should be fruitfull and beare children to her husband Jacob. 5. Now when shee bare Zebulun ‖ ‖ ‖ Gen. 30.20 shee sayd God hath pleaded well for mee that is I turned my desire to him and he hath fullfilled it for mee now his will dwelleth with mine and shee called him * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebulun a neere dwelling or Co-habitation that is God dwelleth with mee and now also will my husband dwell with mee in Love and it signifieth that the Grace of God in his mercy and Compassion shall still dwell with the poore Adamicall perished or corrupt children of flesh and not forsake them in their misery
Death because the Silver Cup of Joseph was found in his Sack at which he is ashamed and letteth his spoyling sword and Wolves Teeth fall from him and then Joseph manifesteth himselfe to him together with all his brethren at which there will be such Joy that the Wolfe Benjamin will become a Lamb and yeeld his wooll patiently this is the End of that Speech 59. The Testament of Jacob is a figure of the whole time of the world from Adam to the End of which wee will set downe a short figure for the Reader that knoweth the vision or Histories to Consider of 60. I. Reuben in this place being the first sonne is set in the figure of the first World which lived in the right of Nature without Law that hath the Priesthood and the Kingdome in the right of Nature and should be in the chiefest Sacrifice and in the Greatest Dominion but he was fickle therein as water and was thrust out 61. II. Simeon beginneth with Noah after the Floud and keepeth Levi with him that was Sem But the sword of Ham and Japhet was Simeon so there went two in One Substance viz. the spirituall Will and the fleshly Will till Moses and then the worldly and the spirituall were divided into two severall States 62. III. Levi beginneth under Moses who with the Priesthood managed the sword of Simeon and Levi in the Law and cut very sharply therewith 63. IIII. Judah beginneth under the Prophets and manifesteth himselfe with the Incarnation of Christ at which time this Scepter began 64. V. Zebulun with his Co-habitation setteth himselfe in the midst viz. in the Kingdome of Christ and that was the beginning of Christendom who dwelleth on the Coasts of the Sea viz. among the Heathen and sate pleasantly for it was a New Love 65. VI. Issachar is the Time when Christendom was setled in Rest viz. in Power Might and Dominions which must yet alwayes beare the Burthen of the Heathen and be servile and be as a boned Asse for the Burthen for they still beare the Crosse of Christ and were still Conformable to the Image of Christ about three hundred yeares after Christ. 66. VII With Dan did the potent Kingdome and Government of Christendome begin when they set up Kings Popes Arch-bishops and potent pompous Churches Chappels and other Consecrated Places and then was the Adder and Serpent on the way of Christ in humane honour generated in the Kingdome of Christ when men began to dispute about the Pomp State and Glory of Churches and to exalt Men into the Kingdome and Offices of Christ and set them in the place of Christ and to honour them in Christs stead then was Christ suppressed and the Adder and Serpent sate in Christs Office of Judicature and then the Holy Ghost was rejected and Councills were set in the place thereof and then was Antichrist Borne at that Time the Spirit of Christ sayd Lord I waite now for thy salvation for heere now my Name must be the Cloake of Antichrist till thou shalt deliver mee in Josephs time In this Time is Truth strongly bitten in the heeles so that the Rider in the Spirit of Christ must fall backward 67. VIII With Gad who should be the Leader of an Hoast beginneth the Time of the Vniversities and Schooles among Christians about eight hundred yeares agoe when Men readily set Antichrist with power and Might of Armies in the Chaire of Christ and with babling disputing and perverting prevarication maintained him against all opposition when Men made the Taile to be the Head and forced the power of Christ into humane traditions and Cannons and made a Worldly Kingdome of Christs Kingdome 68. IX With Asher began the time when Men lived to please King Antichrist when he was God on Earth then came the flattering Hypocrites from the Universities and Schooles who flattered this King for fatt Bread viz. for Good Offices Benefices Prebendaries and Bishoprickes and applauded his doings and cause and did all to please him and set Christ with Antichrist upon a soft Cushion and so worshipped the Image in the * * * Revelation Apocalyps about six hundred yeares agoe and neerer 69. X. With Nephtali beginneth the Time of the Great Wonder when Men went on with high Sermons and deepe searching Disputes about the * * * Predestination Councill of God so that Men have seene that these in Christs Chaire were not Christ in power yet Men sought deepe that they might Cover themselves with a Mantle with faire and plausible Maximes Conclusions and Determinations then came the knotty acute Logick whereby Men dispute One part of them sayth he is Christ in power and Authority the other part Contradicteth and opposeth it that part setting his followers and dependents with high pretences into the Bloud of Christ and buildeth all Authority and holy Sermons upon it and so the Spirit of Christ in the inward Ground set it selfe against it and sayth Hee is the Antichrist This Time hath continued to our time †††Ann. 1623. wherein wee Live 70. XI With Joseph beginneth the Time when Christ will be manifested againe when he shall cast the Adder and Serpent Dan with the Chaire of Antichrist with all might and power of selfehood in the Kingdome of Christ upon Earth to the Ground and terrifie it with his Countenance when Josephs brethren must be ashamed of their Great unfaithfullnesse which they have committed against Joseph in that they cast him into the Pitt and moreover sold him for Money and then will all suttlety craft flattery hypocrisie and deceit be made manifest and will by the aspect of Josephs Countenance be cast to the Ground and it is that time wherein it will be sayd * * * Rev. 18.2 Babylon shee is fallen shee is fallen and is become an habitation of all Devills and abominable Beasts and Fowles and then Joseph springeth up in his own power and vertue and his daughters or boughs passe on in their Ornament and his Blessing beginneth 71. XII With Benjamin beginneth the time of the Evening under Josephs Time for then hee shall againe divide and distribute the spoyle of the first Christendome Hee belongeth to the first and last Time Especially to the first time of Joseph when Christ beginneth to be manifested and then he is first eager as a Wolfe and devoureth far and wide when he beginneth to bite and devour Antichrist yet all that while he is but a Wolfe But when Josephs Countenance shall be unveyled then he is ashamed as a Wolfe that is taken in a Gin and beginneth to be a Lamb and to yeeld his fatt and plenty of wooll 72. This is the Testament of Jacob in its true figure wherein the Spirit hath pointed at the Times and the Spirit of Moses sayth When Jacob had finished all these sayings he drew his feete up together upon the Bed and departed to signifie that when these his Prophesies would be all fullfilled then God would call
how Jacob sent Esau presents verse 6. Ch. 61. The figure of Esaus saying to Jacob VVhose are these with thee verse 10. c. Ch. 61. How Esaus curse and malice was turned into Love verse 18 19. 53. Ch. 61. A plaine Exposition of the Scriptures saying Esau sought repentance with teares and yet found it not verse 20. c. Ch. 64. How Esau standeth in the figure of the Kingdome of Nature verse 2 Esdras or Ezra Ch. 38. How Esdras in the knowledge of the Spirit had the lost Bible dictated to him verse 24. Ch. 52. How Ezra hath briefly written the figure and historie verse 52. Eve Ch. 18. VVhy Eves will was subject to her husbands verse 11. Ch. 20. VVhy Eve so suddainly Lusted after vanity verse from 2. to the 8. Ch. 20. How Eve gazed on the Serpent verse 22. Evill Ch. 10. How the Evillest must be the cause of the Best verse 63. Ch. 11. What the great evill of this world is verse 15. Ch. 22. VVhat the greatest evill is verse 25. Ch. 28. How the evill causeth that the good is manifest to it selfe verse 67. c. Ch. 29. How nothing is created Evill or to the Dominion of Evill verse 11. Ch. 61. Whence Evill and Good proceedeth verse 61.63 68. F. Fall Ch. 9. Of the Fall of Lucifer and his Legions verse from 1. to the 25. Ch. 11. VVhat the fall of Lucifer and the Heathen Idolls was verse 6. Ch. 17. VVhence the desire to fall in Lucifer proceeded verse 22. to 43. Ch. 17. Of the fall of Lucifer verse 25. c. Ch. 17. How Man came to Fall verse 31. Ch. 17. How God saw the Fall verse 33 Ch. 20. Of the Lamentable and Miserable Fall of Man verse from 1. to the 38. Famine Ch. 73. How the great famine and hungâ—r after heavenly food is neere at hand verse from 11. to the 14. Favour Ch. 66. How the Children of God must not set their hope in the favour of Man verse verse 50. to the 56. Ch. 67.15 c. Faith Ch. 27. VVhat that is which is called Faith verse 35. Ch. 39. VVhat it is rightly to beleeve God with Abraham which is the right ground of our Christian Faith verse 8 9. Ch. 48. VVhat Faith in Gods Children is able to doe verse 33 34. Ch. 56. How the Faithfull or beleevers put on Christ. verse 31. c. Feare Ch. 70. What Jacobs feare that he would not let his sonne goe to Joseph signifieth verse 28 29. Fiat Ch. 11. How the Verbum Fiat the word of Creation is still creating to this day verse 9. Figure Ch. 54. Of the Figure of the Old and New Testament verse 17. Ch. 52. VVhen the Figure shall wholly be manifested in substance verse 52. Fire Ch. 3. Of a Twofold Fire verse 23 24. Ch. 24. VVherefore all things shall be tried in the Fire verse 4. to the 9. Ch. 27. VVith what Fire the sacrifices of Abell and Moses were kindled verse 8 21. Ch. 27. How Man in the Resurrection shall passe through the Fire of Anger verse 21 22. Ch. 27. The Eternall Fire and also the Love fire is Magicall verse 31. Ch. 37. What fire at the End of the Day shall purge the floare verse 20. Foole. Ch. 22. What the word Foole meaneth verse 65 66. Ch. 24. What is the greatest foolishnes verse 16 c. 30. Foode Ch. 70. What is the Foode of the Eternall word that became Man verse 60. Forme Formes or proherties of Nature Ch. 28. The Spirit of Christ in his Children is bound to no certain Forme verse 51. to the 55. Ch. 6. Of the seaven formes conditions or properties of the Eternall Nature verse 14. c. Ch. 3. VVhat the First forme condition property or Fiat is verse 8 9. Ch. 3. What the second Forme is verse 10 11. Ch. 3. What the Third Forme is verse 12. c. Ch. 3. What the fourth Forme is verse 18. Ch. 5. What the fift Forme is verse 1. c. Ch. 5. What the sixt Forme is verse 11. c. Ch. 6. What the seaventh Forme is verse 1. to the 13. Ch. 6. Of the out-birth or manifestation of the seaven formes conditions or properties verse 21. to the 24. Ch. 7. How seaven formes or properties are in all things verse 18. Ch. 20. Of foure formes or properties in Man verse 33. c. Ch. 40. How in the moving of Nature two formes or properties divided themselves verse 7 8. Free longing Ch. 3. The Free longing or Lubet is no propertie verse 6. Fruits Ch. 70. What the fruits signifie which Jacob commanded his Children to carry along with thâ—m verse 33. c. G. Gad. Ch. 77. The Testament of Gad and the figure thereof verse 26. c. Germanie Ch. 45. How Germanie shall be blinded by a Starre shining from East to VVest verse 13 14. Globe Ch. 18. Moses Tables written on a Globe verse 20 21. God Ch. 1. VVhat God is verse 2 Ch. 2. VVhere God dwelleth verse 8. Ch. 3. VVhere God is called Father Sonne verse 7. Ch. 5. How God is in the Darknes and in the Light verse 10. Ch. 6. How God willeth Good and Evill verse 52. Ch. 19. It is Idolatrous to pourtray God as a Man verse 27. Ch. 26. Why God became Man verse 65 66. Ch. 43. How Reason thinketh that God dwelleth onely above the Starres and Firmament verse 2 3. Ch. 43. VVhere God dwelleth according to Love and Anger verse 4. Ch. 43. How God seeth in the Devills and wicked soule verse 5. c. Ch. 43. How that is understood where it is sayd the Crie was come before God verse 6. Ch. 60. How God is manifested in the Thrones of the Holy Angells and of the Devills verse 45 46. Good Ch. 2. Of what God made the Good and the Evill verse 4. c. Ch. 3. How out of the Eternall Good evill is come to be verse 1. c. Ch. 3. By what Good is knowne verse 22. Ch. 22. To whom wee must doe good to whom not verse 81 82. Ch. 71. How the Eternall Good became Creaturely verse 14. c. Goshen Ch. 73. What the Land of Goshen signifieth verse 18. Ch. 73. Of the figure typified by Goshen verse 31. c. Goverment Ch. 22. VVhence the Earthly Goverment ariseth verse 74. Ch. 66. How the Governour in the Office of Joseph Governeth in Christendome verse 12. c. Gulfe Ch. 8. The Gulfe between Darknes and Light and between the Holy world and the dark world verse 22 23. Gutts Ch. 19. How the Gutts and intrailes were added to Adam and Eve verse 19. H. Hagar Ch. 40. Of the Historie and most wonderfull prefiguration of the Spirit of God by Hagar Sarahs Mayd-servant and her sonne Ismaell of his casting out from the Inheritance and of Isaacks Inheritance verse from 1. to the 100. Ch. 46. The figure of Hagars casting out and the Birth of Isaack verse from 8. to the 15. Ch. 46. A
Ch. 29. VVhat Lamech is in the Language of Nature verse 37 38. Ch 31. vers 2. Ch. 29. Of Lamechs two wives and their children verse 39. to the 46. 49. Ch. 29. VVhat the Man and the young Man is which he slew verse 48. Ch. 29. VVhat as to Lamech shall be avenged 77 times verse 59. to the 64. Land Ch. 75. Of the peece of Land that Jacob gave to Joseph severally from the rest of his children and the signification thereof verse 31. c. Language Ch. 35. Of the Ground of the Head Language when all people spake but one Language verse from 54. to the 59. Ch. 35. VVhat Language the Spirits use verse 60. Ch. 37. How long the undivided Language continued verse 4. c. Life Ch. 11. VVhence the true Rationall Life in the Elements is verse 27. Ch. 35. The cause of the long Life of the Patriarchs before the Floud verse 11. c. Light Ch. 3. The Eternall Light and the Eternall Darknes is not Created verse 2. to the 5. Ch. 10. Without Light the Elements had been unmoveable verse 44 45. Logick Ch. 77. When the accute Logick came up verse 69. Lord. Ch. 33. How a Lord Prince or Magistrate hath no authority to shed bloud verse 15. c Lott Ch. 43. Why the two Angells lingred in going in to Lott verse 34. c. Ch. 43. VVhat is signified by Lotts wife verse 37. Ch. 43. The figure of Lott in that he would give his two daughters to the Sodomies verse 53. c. Ch. 43. VVhy Lotts Kinsfolks would not follow him verse 65 66. Ch. 44. How Lott went out of Sodom and of the terrible destruction of that whole Country of Hams generations and what happened upon it also how it was done verse from 1. to the 47. Ch. 44. Why Lotts daughters made their father drunk with Wine verse 3. Ch. 44. To what End Lotts wife was turned into a Pillar of Salt verse 28. c. Ch. 44. Lotts wife is a figure of the present Babylonish Christendome verse 33. c. Ch. 44. Why Lotts daughters did lye with their father verse 36. to the 47. Love Ch. 71. How Gods Love cometh onely to helpe the weake verse 19. Lucifer Ch. 12. Wherefore and from what Lucifer waâ— thrust out verse 4. Ch. 12. Where Lucifer lyeth captive verse 35. Ch. 22. Wherâ—fore Lucifer was swallowed up into â—hâ— wrath verse 30 31 Ch. 25 VVhere Lucifer sate before the Creation of the Earth verse 18. Ch. 44. How Lucifer dâ—sired to see the wrath of Nature verse â—7 Ch. 60. How the pride of Lucifer by the Mâ—sters of the Letter doth shut God up into a peculiar heaven apart verse 41 42. M. Magistrate Ch. 22. How the Magistrate is Good and how not verse 74 75. Magus Magia Ch. 11. The Reader is admonished not to 〈◊〉 the Magia or Magick verse 8. Ch. 11. How Man is hurt by the wicked Magus or Magician verse 12. c. Ch. 68. Of the Magi or Magicians which Titulary Christendome is full of verse 4. c. Ch. 68. Of the Magia or Magick art among the Egyptians and Heathens till the Kingdome of Christ. verse 3. Ch. 68. How Man is a true divine Magus or Magician verse 23. c. Mahalaleel Ch. 30. VVhat Mahalaleel is in the Language of Nature verse 18. Maydservant Ch. 40. What it is that the sonne of the Mayd-servant shall not inherite with the sonne of the Free-woman verse 16. to the 70. Man Ch. 15. Man is Threefold verse 27. c. Ch. 16. Of the distinction between the Heavenly and the Earthly Man verse from 1. to the 15. Ch. 16. How Man was while he stood in Paradise verse 7. c. Ch. 18. How Man shall be after the Resurrection verse 3. Ch. 19. How Man was ordained to the outward Naturall Life verse from 1 to the 16. Ch. 21. Why God created Man of the Heavenly Essence verse â—6 Ch. 22. How Man deceived himsâ—lfe verse 27. Ch. 23. How the Word in 〈…〉 Eve was propagated from Man to Man verse 31. Ch. 24. How Man hath a Cure and the Devill not verse 13 c. Ch. 24. How a Divine Man must have â—nmity in himselfe verse 31 32. Ch. 2â— How Man 〈…〉 God verse 14 15. Ch. 29. How 〈…〉 in his 〈◊〉 verse â—2 13. Ch. 29. How 〈…〉 Dominion verse 14. Mary Ch. 37. How Maâ—y 〈…〉 Mâ—ther that hath 〈…〉 verse â—7 c. Ch. 56. What 〈◊〉 the â—lâ—ssing â—elonging to Mary verse 29 30. Mâ—usim Ch. â—â— What that God Mâ—usim is verse 32. Meaâ—â— Ch. 42. What the thâ—ee Measures of fine Meale signâ—fie verse 17 18. Melchisedech Ch. 38. What Melchisedech was verse 19 c. Ch. 38. Why Melchisedech blessed Abraham verse 2â— Mercurius Ch. 17. What Mercurius is verse 18 Mercifullnes Ch. 70. How Mercifullnes hideth its countenance from the repenting soule Metalls Ch. 10. What the Metalls are verse 17. Ch. 10. Of the seaven Properties in the Metalls verse from 18 to the 29. Ch. 16. How in the Earth Stones and Metalls lyeth a twofold substance verse 10. Methusael Ch. 29. What Methusael is in the Language of Nature verse 35 36. Methuselah Ch. 12. What Methuselah is in the Language of Nature verse 10. Michael Ch. 12. When Michael strove with the Dragon verse 10. Midianites Ch. 64. How the Midianites will bring Joseph with them to Pharaoh the time is neere verse 29. c. Money Ch. 70. The figure of the wrong Money that Jacob commanded them to take with them againe verse 36. c. 48 49. Moone Ch. 23. What the Moone and the Woman in the Apocalyps signifie verse 35. Moses Ch. 11. The time is Borne that Moses casteth away his vayle verse 4. Ch. 30. VVhen Moses will keepe the sheepe verse 52. c. Motion Ch. 29. Of Gods Eternall Motion Moving and forming verse 4. Mouth Ch. 29. VVhat the Mouth of the Eternall understanding is verse 3. Murtherour Ch. 19. Why Eve brought forth a Murtherour the first time verse 10. Ch. 62. The figure of Simeon and Levi's Murthour verse 31. to the 42. N. Naëma Ch. 29. Of Naëma verse 43. c. Ch. 29. How Naëma shall be manifested to all People verse 68. Names Ch. 17. What the Great Names are that God called Abraham by verse 23. c Naphtali Ch. 77. The Testament of Naphtali and the signification thereof verse 33. c. Nature Ch. 3. The description of the Eternall Nature verse 1. to the 26. Ch. 35. How the Language of Nature is extinguished verse 12. c. Ch. 40. Whereto God useth the Temporary Nature verse 31. Ch. 40. What the Condemnation of the Temporary Nature is verse 32. Night Ch. 12. Where there is no Night verse 1. Nimrod Ch. 35. Of the Name Nimrod verse 29. c. Noah Ch. 31. VVhat Noah is in the Language of Nature verse 3. 32.2 Ch. 32. Why Noah was accounted righteous before God verse 13 14. Ch. 34 What Noahs drunkennes
the head-spring of the false minde but if it perceiveth Light in it self then is it the spring and ground of the sensible mind and the right root of fire as appeareth in number 3. downwards The fourth Form numb 4. is the Fire of the Eternal Nature understand spiritual Life-fire and that existeth from a continual conjunction or conjoyning of Hardness and Motion Understand that thence ariseth the Painfulness but the Splendor existeth from the Delight of the Free-will where the Unity of the Delight good pleasure is acuated in the properties then like a flash of lightning it shineth through the continued Conjunction of the great meekness of the Unity and the Fierceness and Motion of the three first Properties for then it is in the Essence of the Conjunction as if Steel and Stone were rubb'd together whence the flash ariseth Such a Flash is the true Natural Life of the Eternal for it is the Revelation of Divine Motion and hath the properties of Nature and also the Revelation of the Unity of Gods effluence in it self Now which of these two getteth predominancy in that standeth the Life The splendor of the Fire is the Light from the effluence of Gods Unity and the Essence of the Fire is the out-flown will which hath brought it self with the desire into such Properties Thus in the out-flown firy will we understand Angels and Souls and in the sensible sharpned Lights power from the Unitie we understand the Spirit wherein God is revealed and understood in the spiritual essence and in the Fire two Kingdomes separate themselves as the Kingdom of Glory from the efflux of Gods Unity and the Kingdom of the properties of Nature and yet these two Kingdoms dwell in one another as one The Kingdom of Nature is in it self that great Eternal Darkness but the Light is the Kingdom of God of which S John saith The Light shineth in darkness but the darkness comprehendeth it not As day and night dwell in one another and yet the one is not the other Thus from the Fires own propertie comes the painful life if it break it self off from the Eternal Light and doth as in the propertie of selfhood enter the object then is it only fantastick and foolish even such as the Devills were and the Souls of the Damned are as appears Numb 4. downwards In the fift Propertie of Nature is the second Principle with its foundation understood as the Essence of the Unity in the Light-power where in the out-flown Unity is a fire-flaming-love understood whence existeth the true understanding-Spirit with the five Senses The first three Forms are only the property to Life and the fourth is the Life it self but the fift is the true Spirit When the fift property is revealed out of the Fire then she dwelleth in all the rest and changeth them all into her sweet love that no more painfulness nor Enmity is discerned but even as the day changeth the night In the first 4. Properties is that life like the Devills but when the Lights-power as the second Principle is revealed in the property then is it an Angel liveth in divine power holiness as appeareth in the Num. 5. downwards The sixt Property is the Understanding as the Sound where the properties in the Light stand all in an equality then they rejoyce and the power of the five Senses is manifest and all the properties rejoyce in one another and thus the love of the Unity leadeth it self into working willing sensibility finding and (n) Highness Pochkeit celsitude Thus is there a contrary in the Eternal Nature that the Properties existing therein the love is known and that there might be something to be beloved wherein the Eternal Love of Gods Unity may work and God may be praised For if the properties of life be penetrated with the Divine love-flame then they praise the great love of God yield themselves all again into the Unity of God Such rejoycing knowledge could not be revealed in the Unity did not the Eternal will bring it self into painfull moving properties The Seaventh Property is that Essence wherein all the other are essential wherein they all act as the Soul doth in the Body wherein the Natural Essential Eternal Wisdom of God as the Mysterium Magnum is understood out of which the visible World with its Essence and Creatures did arise Thus by this Table is understood the hidden Spiritual world as the Eternal manifestation of God from whence the Angels and Souls of Men received their existence therefore may they turn themselves to evill or good for both lie in their Center This Spiritual world is no other than Gods revealed Word and hath its being from Eternity to Eternity for therein is Heaven and Hell understood III. TABLE The seven Properties of the visible World or external Nature MACROCOSMUS In this Table is signified how the hidden Spiritual Eternal Word as the Mysterium magnum by the motion of Gods Word issued forth and became visible manifest and Material And how the inward Powers through Gods working have comprehended and fashioned themselves how good and bad in every thing is to be understood and yet there was no evill in Mysterium magnum but existed through the sensibility and assumption of self-desire Here also is shewed what in the working issued forth from every property and which have the predominancy according to which every thing is formed and governed 1 Ground 2 of 3 Nature 4 Pure 5 Element 6 Para 7 dise Cold Earth Snow Original of Air Fire of Essence Heaven Light of Nature Starrs Water Saturn Mercury the planet Mars Sol Venus Soft Jupiter Luna Sal Mercury thunder Sulphur Flash Sal-niter Oyl Power Body Black Gray Mixt-colours Red Yellow Green and white within Blew White without within Red and Green Melancholy Collerick Sanguin Phlegmatick Grossness of Stone Metal Stone Rust Growing Pearls Jewels Menstruum Lead Quick silver Iron Stâ—el Gold Copper Tinn Silver Bone Wood Herbs Resin Tincture in the Earth Sweet Bitter Grass Sour Poyson Woes Opening Healing Srenâ—thning Flesh Stopping Smelling Feeling Seeing Tasting Hearing Loathing of Nature Dying Lying Wrath War Richess Noble Reason Own possession Lord Craft Force Justiâ—e Faithfull Truth Simplicitie Stealing Deceiving Losing Finding Earthly Love being friendly Lightminded Obstinate Sad Confounded Senses Careless Constant Pure Joâ—full Ignorant Earthly Beast'y Evill Heavenly Modest Sensible Low olfe Fox Dogg Lyon Bird Ape Great Beasts Worms Venemous Wormes Evill Beasts Good Beasts Flying Beasts Tame Beasts Fish An Explanation of the third Table MACROCOSMUS IN this Table is understood how the hidden spiritual world hath made it self visible and with its own breathing forth hath made it (a) Gegenwurff an object where the Eternal Principles are out-flown and the powers therein became co-material For the External Nature is no other than an efflux or object of the Eternal Nature The 4. Elements exist from the first 4 Properties of the Eternal Nature as the Earth and