Mysterium magnum, or An exposition of the first book of Moses called Genesis. Concerning the manifestation or revelation of the divine word through the three principles of the divine essence; also of the originall of the world and the creation. Wherein the kingdome of nature, & the kingdome of grace are expounded. For the better understanding of the Old and New Testament, and what Adam and Christ are. Also, how man should consider and may know himselfe in the light of nature, where he is, and where his temporall and eternall life, consist; also, where his eternall blessednesse, and damnation, consist. And is an exposition of the essence of all essences for the further consideration of the lovers, in the divine gift. Comprised in three parts: written anno 1623. By Jacob Behm. To which is added, The life of the author. And his Foure tables of divine revelation.

CHAPTER XXXV. Shewes how the * 1.1 Humane Tree hath spread forth it selfe in its properties by the children of Noah; and how they were divided and Severed at the Towre of Babel in their pro∣perties, by the confusion of the Tongues into distinct Na∣tions.

EVERY tree groweth first (after that it shooteth out of its pregnant * 1.2 Seed) into a Stock,* 1.3 afterwards into Branches and Boughes; and bringeth forth further out of its Ens, the Blossome and Fruit; thus also we are to understand of the Humane Tree, accord∣ing to its vertue and manifestation of its hidden wonders of the divine wisdome, which lay hid in the humane Ens, and put it selfe forth in time out of each Degree of the properties.

2. Adam was the first Ens to the Grain [or pregnant fruitfull seed of mankinde] and this same Ens which produced the humane life was in the divine wisdome in the word of the divine power of the di∣vine understanding; The Spirit of God brought this holy Ens out of the divine wisdome, and lubet, into the Verbum Fiat, viz. into the de∣sire of the forming word, viz. into Nature; and therein the Spirit of God figured the Ens of divine wisdome, through the Speaking Word, into a formall life; and the nature of the three Principles, into a Bo∣dy; into which body (understand the Ens of nature) the Spirit of God breathed this same figured shaped creatural life of Divine Vnderstanding.

3. And hence man had his rise, and became a living Soule, both out of the heavenly spirituall Ens; and out of the temporall Ens of the Earth, and foure Elements; both out of the constellation or Astrum of the divine Magick, and naturall Magick; a compleat perfect likenesse of God; a delightfull Tree of the life of divine wisdome and Contempla∣tion ingrafted into the Paradise of God, viz. into heaven, and into the Time of this world, standing in both; fit to * 1.4 regenerate, and forme his like out of himselfe; like as out of one Tree many twiggs broughs branches and fruits, doe grow: where every fruit hath a Grain Kernell or Pippin in it, fit to produce a new Stock and tree; the like we are also to understand concerning the tree of mankinde.

4. The inward spirituall Ens grew in its power in Adams life, un∣till the outward earthly naturall one overcame him by the infectious perswasion of the Devill; and then the naturall Ens put it selfe for∣cibly forth in the powers of the wonders of Nature; and brought forth its branches and boughes out of the essence of nature.

5. And though the holy Ens of the heavenly worlds Essence and

being, did disappeare in Adam by his infection and poysonfull Ima∣gination, yet the word of divine power did give is selfe againe there∣into by Covenant; so that this Ens of the heavenly world was pro∣pagated all along in this tree, untill the time of its now springing forth in the Ens of Mary, where the Covenant was accomplished [stood at its ayme and limit.]

6. Adms spirituall holy Stem grew untill his fall, and there it stood still; and then the word freely gave it selfe by the Covenant thereinto as into a disappeared [expired] Ens to regenerate it againe in its true Entity; and the outward naturall Stem obtained the power and the selfe-growing life, in the fall, where then the Elements, each of them in its property, became sensible and full of its own selfefull power and operation, and grew so unto the floud, especially before the floud, in its boughes and branches, and did shew it selfe as a full grown Tree according to all the properties in Evill and Good.

7. But the Powers had not as yet unfolded and explicated them∣selves therein, for all men had onely one Language; the Languages were made manifest, out of the properties before the floud.

8. They indeed understood the Language of Nature, viz. the formed word in its difference, but this difference or distinct variety was not as yet formed and framed into Tongues, untill the Stock of the Hu∣mane Tree, did, after the floud, bring its power into the Branches; whereupon the tree of mankinde began to bloome and bloossme forth out of the properties of the powers of the formed Naturall Word, viz. out of the Blessing, wherewith God blessed Noah and his children, viz. the branches of the tree, and bad them be fruitfull, and fill and replenish the Earth, and gave them the Covenant of Grace.

9. For in Cain this Tree was cursed, but in Noah it was againe blessed, that the properties of the formed naturall word should put forth themselves with the Tongues through the property of nature as a Wonder of many words or Gods in the Onely living Word.

10. The Image of God in the formed word, should bring forth the formation of the onely word, out of the first Ens, into many forma∣tions or formes of tongues and Speeches, according to the nature and manner of the Princely Dominions of the high Spirits, which also are in their distinct Degrees and differences in the formed word, and in the Deep of this world doe rule in the properties of nature above the foure Elements, yea also above the operation of the Stars in the Soule of the great world; which also beare the Names of God in the formed word of nature, as an instrument of God, whereby he, in a formall manner, ruleth in his Dominion and Love-delight or Har∣mony.

11. That the * 1.5 Ancient Fathers lived so long before the floud; was, because that the powers of the formed word of the divine property, were yet undivided and un-manifested and un-explicated in them, as a young Tree, which is full of power vertue and Sap, doth excellently manifest and display it selfe in its Branches and spreading growth, but when it begins to bloome, then the good power goeth into the Blos∣somes and fruits.

12. The like also we are to understand concerning the first Age of

mankinde; when the powers were couched in One property in the Stock, then men did understand the Language of nature, for all Lan∣guages did lye therein; but when this Tree of the one onely Tongue did divide it selfe in its properties and powers among the children of Nimrod, then the Language of nature (whence Adam gave names to all things, naming each from its property) did cease, and the Stem of nature became faint feeble and weak, by reason of the divided properties in the word of the powerfull understanding.

13. Thus they did not any longer live so long; for the true power of the humane life, whence the understanding floweth, is * 1.6 come out of the word of God; but being that the understanding did divide it selfe into many Tongues and properties, Nature grew weaker and weak∣er; and the high understanding of the properties of the Spirits of the Letters did fall, for the internall brought it selfe into an externall, in manner and wise as a man relateth and speaketh of a thing which he hath by hear-say, and yet hath no right understanding of the same, also is not able to see it.

14. Of Such a Gift (as the understanding of the Language of na∣ture) mankinde was deprived of at Babel, when as they so highly ex∣alted nature, and would by the outward nature, build them a Towre, whose top should reach even to heaven; which hath a very subtile hidden and innate understanding; and it lyeth very excel∣lently and emphatically in the Names of Noahs children and chil∣drens children; which the spirit in Moses hath set down in the line of their forth-spreading Generations; wherein the properties of the di∣vision of the onely understanding and Language, may be understood; for they doe intirely intimate, how the properties of the understand∣ing, doe give forth and unfold themselves one out of another, and how each, mutually brings it selfe into a Sundry particular Speech; as into a peculiar Selfely word.

15. For, the names of the children of Noah and their children (from whom the Second Monarchy had its rise upon the Earth) are Seventy two; which the spirit in Moses doth point out; and herein lyeth the Great Mystery of the Tower of Babel, viz. the division of the Tongues.

16. For d 1.7 Seventy Seven is the whole number of the divine manife∣station through the formed word; e 1.8 seaventy two, are Babel, viz. the tongues of the wonders; the other Five are holy, and lye hidden un∣der the seventy two, and they take their Originall out of JOTH, and the JOTH standeth in the * 1.9, viz. in the one, which is the Eye of Eternity without ground and number.

17. Through the five holy Speeches proceeding from JOTH, the Spirit in the formed word of nature speaketh holy divine words in the children of the Saints; and through the Seventy two Tongues, he speaketh through the Nature of the wonders both from the Evill and good, according as rhe word doth forme and amasse it selfe in an Ens.

18. The five Speeches belong to the Spirit of God, who speaketh by his children, when, and how he pleaseth, but the Seventy two be∣long

to mans Selfnesse and particular ownhood, whence mans self∣full understanding speaketh Lies and Truth; therefore the seaventy two Languages, viz. Babel, must passe through the judgement of God, and the pure, shall be separated from the Impure, and tryed in the fire.

19. For him, who is taken under, and capable of this knowledge we will give a short direction and manuduction, to trace out our Sence and meaning, (which yet we in this place will keep to our selves) and thereby intimate unto him, how he may search out all Mysteries and Secrets which lie coucht under these Names, which the holy Spirit, in Moses hath marked out.

20. The Spirit in Moses sets down Seven Names in Japhets Line; viz. the Seven Sons which he begat; which are these; Gomer, Magog, Madai, Javan, Tubal, Meschech, and Tiras: Now Japhet is the first, and betokeneth the first Principle; and therein the Kingdome of na∣ture, intimating, how even out of Nature the Seven free Arts or li∣berall Sciences should be found under a naturall Philosophy; and these were found out in this Japhets line in a naturall manner, by the hea∣thenish Philosophy; for this was the twig which should dwell in Sems Tent as Noah foretold.

21. For the Seven Sons of Japhet signifie and point out the Seven properties of nature, and under their Seven Names lyeth the great My∣stery of the Japheticall Lines in the Kingdome of nature; intimating to us what kinde of people and Kingdomes should arise from them, even unto the end of the world, concerning the manifestation and writing of which, our Speech is stopt and taken from us; but it shall be freely and fully manifested to our school-fellowes in its Time; and be wholly made known and revealed.

22. After this the Spirit mentioneth onely two Sons of Japhet which begat children; viz. Gomer and Javan; he passeth over the other children of Japhet in Silence, and mentions not at all what children they begat; and this is not without cause; the Spirit pointeth at the two sorts of men among the Gentiles in the Kingdome of nature; viz. under Gomer he setteth three Names, Askenaz Riphath and Togar∣mah; these were the Sons of Gomer; who doe thus manifest them∣selves in the Language of nature, viz. they forme [conceive or Amass] the Ens of nature, viz. the formed Word, into an Ens, and bring it in∣to a Contemplation, that is, into an acute speculating Reason; and make a figure out of it; viz. a Dominion (or forme of a Government of selfe-will) according to the Kingdome of nature, for Temporall Glory and Renowne.

23. And under the other Son Javan, he setteth foure Names, viz. Elisa Tharsis Kittim, and Dodanim; and he saith, that of these fourteen Names, all the Isles and Languages of the Gentiles were filled, and that they had their rise and Originall from hence: These foure Names doe intimate out of the properties of nature, thus much, viz. by the first [Name ELISA] a good halfe Angelicall will: by the second [TARSHISH] an introduction of the good will into the wrath of na∣ture, from whence an Evill warlike Selfenesse ariseth; by the third [viz. KITTIM] a false understanding, whereby the Angelicall Good will, is brought in the selfehood of Reason, even to be a foole, and

sets forth it selfe with a strange outside Lustre, and it signifieth the heathenish Idolatry whereinto they brought themselves through Rea∣son, without Gods Light, and thereby did set up heathenish Idolls, and made themselves Great Kingdomes; so that the spirit of Nature hath brought them under its power and might, into its own form; and under the Name DODANIM the spirit intimateth the Kingdome of nature in Selfehood with its selfely Divine Service, viz. an externall visible God, which may be shewn by the pointing of the finger.

24. And under these fourteen Names in Japhets line, the Humane King∣dome of nature is wholly pourtrayed and typifyed; and we are in an especiall manner to observe, that the angelicall will is therein con∣cluded, betokening the wise and deep understanding Heathen in the light of nature, in whom the inward Holy Kingdome did behold it selfe, who, notwithstanding they lay shut up in the true divine under∣standing, and saw by an externall light [or reflex] into the Restituti∣on of all Beings, shall, when the Covering is taken away, live in Sems Tent, viz. in the Formed Word of nature, yet in their property.

25. Out of this fourteenth number of the fourteen Names of Ja∣phet came the Propheticall, and Apocalipticall Numbers;* 1.10 from which the Spirit prophecied how the wonders of nature should open them∣selves one after another, and what should happen in each Degree of their manifestation; which we will here passe over in Silence, and mention it in its due place.

26. Under Ham, the spirit bringeth the greatest intimation of the Kingdome of Nature, for he fully sets forth the externall forme of Reason, for he saith; Ham begat Chush Mizraim Puth and Canaan. CVSH giveth in the Ens of the pregnant Generating Nature, a signification of a forme of sudden conceived Swift ascending lust in Selfehood, like to a Running, or far and wide domineering and Reigning might; and it is the root of the Princely Government according to the third Principle; but Japhet is the same ground [or work] according to the first Principle.

27. MIZRAIM signifieth a forth driving Power, which doth forth∣with comprehend it selfe again in the Lust, in which the Centre of Nature doth goe forth all along in a strong through-breaking lust and desire, and breaks open the forme of the Lust; intimating unto us the Originall of the divided Tongues, and how the power of the onely formed word of the understanding should be divided.

28. The Name PVTH sheweth forth even from the Ens of nature, a High City or place whereby the will [of these men] would advance it selfe on High in contriving and framing how to build them an High Tower; CANAAN signifieth a Land of lowlinesse and humility; shewing, that God would be found in the lowly and humble, and it especially signifies, that this high flown aspiring will shall be over∣thrown and cast down.

29. Although the Reader may not be able to understand us in this Tongue, yet I set this down onely to the end, that he may learn to con∣sider and meditate on the Great Mystery, which the Spirit of God hath signified under these Names, from whence such a purpose of a few men did arise; that it is even wholly a meere wonder, whence

the Tongues and speeches doe take their rise and Originall: for the Spirit doth set down afterwards, that Chus begat Nimrod, who began to be a mighty Lord upon the Earth; and was a mighty hunter before the Lord; who would now understand what kinde of mighty Lord and hunter he was before God, without the understanding of the Language of nature; which being it is not every mans gift to understand, we will onely intimate the sence and meaning; even what the Spirit doth thereby understand in the word of the Essence.

30. Nimrod became a mighty Lord, and was an Hunter before the Lord: Now if I be able to see the Spirit in its Essence, in the formation of the word, then I see what a Lord and Hunter Nimrod was, for the Spirit doth herein signifie and point at the properties of nature, shewing how the same have opened themselves in mans nature, and brought themselves into an externall forme to a contrived framed Government among men; the Spirit signifyeth by the Name how the humane free-will hath formed it selfe in the Nature of the understanding; and Imagined such a Model, and platforme into its minde, out of which Imagination and phancy the outward work arose.

31. For the Name NIMROD doth give a very clear signification, in open understanding; that he came from Chus; for he is in himselfe a taking apprehending or an Arrogation of Power and might out of na∣ture; intimating, how nature doth forme and frame it selfe into a Government in the Minde; and hath put it selfe forth with Power, and hath hunted suppressed and oppressed the inferiour properties; therefore the Spirit saith, an Hunter before the Lord; for the Nature is before the Lord, therefore the Spirit speaketh here of an hunter before the Lord; for look as an Hunter doth hunt drive take and tame wilde Beasts; even so the spirit intimateth, that out of this selfe-advanced humane Nature, such evill Beasts would arise, who would live onely to the outward nature.

32. Now out of the wrath of nature, arose, over these foolish bea∣stiall men, the Hunter; viz. the outward domination; which should hunt catch kill, and keep them in Awe, so that the Hunter might Tame them, and hold them under a Government, else there would be onely a Generall raving, raging, biting, tearing, devouring and eat∣ing up each other, among the Beastiall men; being they would not suf∣fer the Spirit of God to rule and guide them, they must suffer the Office of nature to rule them; for otherwise what need hath the Lord of an Hunter, that the Spirit in Moses saith, that he was a mighty Hunter be∣fore the Lord; that which hunteth before the Lord of all beings, doth not hunt Hares or other Beasts.

33. Moses hath a vaile before his cleare shining Eyes; the Spirit doth hereby hint at the Government of nature; shewing how the humane Government hath formed and contrived it selfe in the Soul of the outward world; and how it should afterwards be among them; and what Hunters would arise over them; and compareth the humane Dominion to an Hunter, who hunteth for Beasts to catch and slay them; and thus it would be also among them; that these Hunters would Hunt after Men; to take them and bring them under Slavery and Servitude; and chase and course them too and fro by their Bloud-Hounds;

bite tear slay and devoure them by war and murtherous acts; and tame and bring under all, with force fury and violence; and excellently well manage the Government of the Hunter in their own selfe-assumed Power.

34. For Man was fallen under the possession of Gods wrath in na∣ture; the same forced forth it selfe now with its desire, and formed it selfe into a Government according to the outward Constellations and the foure Elements; as they doe build up and break down; even so did this Hunter doe with his Beasts in his Sport.

35. Here the world may take an exact Looking-glasse to behold it selfe in; it is the true Originall Ground of the worldly Dominion and * 1.11 Rule; and although the same ground of Government hath an in∣ternall spirituall Originall; yet it is in the outward forme onely, before God, as a beastiall Huntsman-ship among the Beast-men, who must be bound and tamed.

36. For the inward spirituall Government standeth in great humi∣lity in an Angelicall forme; whereunto God also created man; if he had but remained in Paradise, then he should have had no need of the Hunter, but being he would be a Beast, God ordained him also an Hunter, who might keep under the wilde unruly beastiall, men: and the Hunter, and beast, are both alike before God, in this worlds bea∣stiall property; but being it may not be any otherwise, God holdeth it for his naturall Order; for he hath given every thing its Govern∣ment [Station and Order.]

37. But it is to be lamented, that this Hunter doth hunt slay and devoure the Tame humane beasts, which doe not belong to his Game: but what shall we say; or wherewith shall the children of God ex∣cuse themselves, or quit themselves of this Hunter, before God, see∣ing every man beares externally the Hunters Hinde on him, over which the hunter of nature hath power; the inward spirituall man must leave his outward Beast unto the Hunter; for his outward Beast is also evill.

38. The spirit of Moses setteth under Hams linage twenty nine Names, which came from Ham;* 1.12 which intimate the twenty nine pro∣perties proceeding from the third Principle, viz. from the spirit of the outward world; hinting how the formed word should be mani∣fested through the outward nature: both in Tongues and Properties, whence the Governments and Orders of Countries and Nations have had their rise; albeit each property hath again its externe Birth; like as one branch or sprout of a tree doth produce and bring forth other Twigs, yet the spirit in Moses doth point at the chiefe head root, and the properties under these Names; shewing what kinde of people should arise from thence, and what their alterations and their finall conclusions should be; all this lyeth hidden under their Names.

39. Thus Ham hath twenty nine Names of his children,* 1.13 and he is the thirtieth, twentie nine is the set Numbers of his children and childrens children, under which the number of the end lyeth in Hams Government and Dominion. Thirty is his whole Number, whereof the Prophet speak∣eth,* 1.14 that this Ham would sell the righteous One for thirty pieces of Sil∣ver; and give the same for a Potters field: as a Pot is accounted of in

reference to its maker, even so is the fleshly man Ham in regard of God; he taketh his thirtieth number, which he ought to bring into Gods Kingdome, and giveth it for an earthly vessell, which doth re∣semble a field, and in that, doth sell the righteous one, who lieth hid under the thirtieth number in the word of Power: thus the righteous one under the thirtieth Number, doth by the death or mortification of Hams flesh, Sever himselfe from the twenty nine Numbers of these pro∣perties, which have gotten the upper hand in Ham; for in the thir∣tieth year, the Righteous one, viz. Christ, did separate himselfe unto his Office, and in the thirtieth Number lyeth this same Mystery; this is understood by our fellow-schollars, and onely hinted at in this place.

* 1.1540. Sem hath in his line of Propagation twenty six Names; and he is the twenty seventh.* 1.16 And the spirit in Moses speaketh very hid∣denly;* 1.17 saying, that he was the Father of all children of Eber; and Eber be∣gat two Sons; the Name of one was Peleg, for at his dayes the world was divided;* 1.18 and the other was named * 1.19 Joktan: all whatsoever the spirit in Moses speaketh of the outward Acts of the Patriarks, he hath under them a single inward eye upon the line of Christ; for he saith that Sem was the father of all the children of Eber; although Eber be first in the Third degree after Sem; yet the spirit looketh so punctually upon the word in the Covenant, wheresoever it doth open it selfe in a Line.

41. For EBER signifieth in the forming of the word, as much as a Sound, or manifestation of the word out of the Centre; and saith fur∣ther; that he begat Peleg; and called him so by reason of the division [of the earth] the spirit doth not onely look upon the outward divi∣sion of Lands and Countries, but much rather upon the Line in which stood the * 1.20 limit of the Covenant, for in Eber the limit of the Cove∣nant did open it selfe in the word as in the Sound or manifestation and went all along in the Seed upon Peleg; and the line of Adam and Christ did there sever it selfe in the two bretheren; as afterwards it did among the children of Abraham and Isaac: with Isaac and Ismael; and with Jacob and Esau; thus likewise it was here with Peleg and Joktan: externally the world was divided; and internally the King∣dome of Christ, and the Kingdome of the world; Not that we are to understand, that Joktan did not remaine in the Covenant; onely the spirit doth here looke upon the motion of the Seed, in which line the limit or marke of the Covenant was to be moved, wherein the word would againe move it selfe in the disappeared humanity of the heavenly Ens, and manifest it selfe in the Humanity.

42. The Names of Sems children and grand-children are meere in∣timations and significations of the properties out of the wonderfull line of the propheticall spirit of Enoch; where these same properties were brought forth out of the Stock into Boughes; but here into Branches.

43. The spirit in Moses a 1.21 setteth * 1.22 fourteen names under Jocktans line which are the wonderfull Number of this bough in the trees property, being the Kingdome of Christ according to the property of nature: b 1.23 and of Peleg he saith no more but of One Son, which he

calls Regu, whom he begat when he was thirty yeares old, intimating and pointing at the line of Christ wherein the maine limit and eye-marke of the Covenant stood: the Spirit denoteth onely One, for by One the Covenant should be opened; for the spirit looked with the one upon the Kingdome of Grace; and with his brothers fourteen Names, it hinted at the humane Kingdome.

44. And in that he saith, that he begat Regu, when he was thirty years old, the Spirit therein looketh forwards upon Christ,* 1.24 who should arise and come forth out of this Stock; and manifest himselfe the thirtieth yeare of his age in his Office; as also likewise all the Ages un∣der the line of Christ, which Moses hath set down, have a very certaine intimation and Prophecy, and point at the Times of the motion in the Covenant; as [may be seen] through the Prophets and other Saints in whom the Covenant hath moved it selfe.

45. The spirit of Moses setteth five Names of the children of Sem,* 1.25 which came forth of his loins; and though he did beget more (for Moses saith that * 1.26 he begat Sons and daughters) yet the spirit mindeth onely the properties of the formed Word in the Covenant of the hu∣mane property; these Five Names doe figure out and set forth as in a type the Five head speeches of the spirituall Tongue through the formed Word, proceeding from the High Name of God;* 1.27 out of which Tongues, the propheticall and Apostolicall Spirit, * 1.28 speaketh.

46. And though we could set downe a forme of the same; yet we should be but as sencelesse or dumb, to the Reader which understands not the Language of Nature; and therefore we have but given an hint of it, to our School-fellowes; for the spirit doth also, under the Names, point at the Kingdomes and Dominions, and they are Gods, who with his Name doth Order governe guide and lead every King∣dome, according to the property of his Name: as the property of each Kingdome is, even such is the Tongue Language, Phrase, and manners of the same; as it is written, such as the Nation is such a God it also hath.

47. Not that there is more then one God; onely we understand therein, the divine manifestation, how God doth give himselfe forth, in his manifestation in the formed word, to all Nations, according to every Nations and peoples property; so that every Nation and peo∣ple doth use or beare forth, the same onely Word according to its pro∣perty, the externall forme and division of which, is Babel; for o 1.29 all people had onely one tongue and language, and dwelt together.

48. The Onely Tongue, was the Language of nature, out of which, they all spake; for they had it in one forme, and understood in the Language and speech, the Sence, viz. the Ens, even how the will formed the Ens; for so also was the spirit in the Ens; of which we will give a short intimation and manduction, to the understanding and illuminated minde to consider of, to prove exercise and make tryall of it in himselfe, not that a man can expresse it, and bring it in∣to a certaine forme, no, that cannot be, for it is the spirit of the wis∣dome of God, his manifestation.

49. The spirits of the Letters in the Alphabet are the forme of the Onely spirit in the Language of nature;* 1.30 * 1.31 the five vowells beare for••h the

holy Tongue of the five holy Languages out of the Name Jehovah, from whence the holy spirit speaketh; for the five vowells are the holy Name of God according to his holinesse; for the Name Jehova hath nothing in it, save onely the five vowells A, E, I, O, V, the other Letters signifie and expresse the Nature, even what the Name of God in the formed Word is in Nature, both in Love and Anger; in dark∣nesse and light: but the five vowells doe signifie onely and alone what he is in the light of holinesse; for Nature is Tinctured with the five vowells, so that it becomes * 1.32 full of joy and delight.

50. But that the Ancient wise men, skillfull in this tongue, did in∣terpose an H in the Name JEOVA; and called it JEHOVA; the same was done with great understanding, for the H. maketh the holy Name with the five vowells, even manifest in the outward nature, it sheweth how the holy Name of God doth breath forth and manifest it selfe even in the creature: the five Vowells are the Hidden Name of God, who dwelleth Alone in himselfe; but the H signifieth the divine Lubet, or wisdome, shewing, how the divine Lubet doth breath forth it selfe out of it selfe.

51. The inward understanding in the five vowels is this:

• I. is the Name of JHESUS.
• E. is the Name * 1.33 Angell.Engel.
• O. is the formed WISDOME, or Lubet of the I, viz. of JESVS, and is the Centre, or the HEART of God.
• V. is the SPIRIT, viz. the * 1.34 SVS in JESVS, which proceedeth forth out of the Lubet.
• A. is * 1.35 theder beginningAnfang andund thedas End,Ende viz. the will of the whole comprehension, and it is the FATHER.

52. And these five doe fold themselves up with the comprehension or formation into Three, viz. into such a Word; * 1.36, that is, A. O. V. Father,* 1.37 Son, holy Ghost: the Triangle denotes the Trinity of the pro∣perties of the persons, and the V. on the Triangle, denotes the spirit in the H, viz. in the breathing, where the universall God doth ma∣nifest himselfe spiritually with his own proceeding forth or procession out of himselfe.* 1.38

53. The other Letters without the five vowells, doe all proceed from the Name * 1.39 TETRAGRAMMATON, viz. out of the Centre of the Eternall nature, out of the Principle; and doe denote, and speake forth the * 1.40 Differences of the formed wisdome, viz. of the formed word in the Three Principles, wherein the whole creation lyeth, they are the sense of the creation, viz the property of the Powers, and the true Revealed God in the word of nature: understand this further thus.

54. When as the Lubet of man, viz. the free-will of man, doth con∣ceive or forme it selfe into a desire, then it conceiveth the whole Al∣phabet; for the desire is the Fiat, and the Lubet to the desire is the contemplation of the free-will, viz. the formed word of wisdome,

wherein the free-will doth behold it selfe, and contemplate where∣into it will introduce the Lubet of the wisdome; either into Evill or Good; and when the free-will hath thus be held it selfe, it doth con∣ceive with the Lubet, in the Letters, viz. in the Sence of nature, and composeth the Sences of the Letters together, and formeth the Lubet into a word, the same standeth in an internall forme, viz. in a conceived Thought.

55. And even then the free-will taketh the H, viz. the Spirit of the forth-breathing, and bringeth the formed Thought before the counsell of the five Senses, who behold the formed word, and prove the same, whether it be apt or not, if it doth but please them, then the H, viz. the breathing Spirit, taketh the word, and brings it upon the Tongue, into the Mouth; there is the chief framer v••z. the Fiat, which, is the divine Instrument, and figureth the Senses of the properties out of the letters, as the free-will hath set and composed them into a Substance to the Sounding or pronouncing, manifestation or Expres∣sion.

56. Now marke and observe us here, very exactly; how every word is formed or brought in the mouth to * 1.41 Substance; viz. to the expression; How the chief worker and contriver viz. the Fiat which is in the Senses doth shape and figure it, and how the Tongue cooperates or frames it selfe therewith, when it takes it, and by what way it brings it forth, whether through the Teeth, or above, or with open Mouth; also how the Tongue doth frame it self in the conjunction of the word, which Sence it doth againe draw back, and will not wholly cast forth, as there is many a sence which is not halfe put forth, but many, ful∣ly, and many againe are drawn halfe backwards towards the heart. And now as the word was formed, so is also the thing in its forme and property, which is named by the word, (provided that the free-will giveth it also a right Name, and doth not impose a strange Name on it out of Malice or Ignorance) so it is externally noted, and internally in the compaction of the Senses it hath such a vertue, or ill malignant property.

57. Now whosoever hath the understanding of the Senses viz. of the Spirits of the Letters, so that he doth understand how the Senses are set or compounded in the Lubet, he understands it in the framing of the word, when the same is formed or brought forth to Substance, and is able to understand the Sensuall [Naturall or essentiall] Language of the whole creation, and understands whence Adam gave Names unto all things▪ and from whence the Spirit of God hath prophecied in the Ancient.

58. This is now the ground of the Head Languages; when as all people spake in one Language then they understood one another; but when they would not use the * 1.42 Naturall Genuine tongue; then the true and Right understanding was put out in them; for they brought the Spirits of the genuine tongue of Sence into an externall grosse forme, and framed the subtile Spirit of the understanding into a grosse forme, and learnt to speak out of the forme onely; as at this day all Nations speak onely from this same forme of their contrived sensuall tongue.

59. Now No people doe any more understand the Language of Sence, and yet the Birds in the aire, and the beast in the fields under∣stand it according to their property.

60. Therefore man may well thinke and consider, what he is de∣prived of; and what he shall againe obtaine in the New-birth; al∣though [perhaps] not here upon the Earth, yet in the Spirituall world; for in the Language of Sence all Spirits speake one with another; they use no other Language, for it is the Language of nature.

61. Our Learned ones doe terme themselves Doctors, and Masters, and yet none of them understands his Mother Tongue; they understand no more of the Spririt, then the Country man doth of his Toole to the tillage of his ground; they use onely the bare contrived forme of the grosse compounded words, and understand not what the word is in its Sense; hence ariseth the contention and strife wherewith men contend and jangle about God and his will; men will teach what God is, and yet understand not the Least of God.

62. The five holy Speeches in the Language of Sence, are Gods Word; they are his operation through the Sence-tongue, viz. through the properties; as it cannot be denied, that God giveth power vertue and life to all creatures and vegetables; for his holy Name is through all; and Adam had this holy Name as a proper possession, working, ruling, and sensibly efficacious in his Senses; and even this jewell he lost, which is now again restored and enkindled in the holy Name JESVS.

63. Therefore none can with Right be called a Divine, or Learned in the holy Scripture, much lesse a Doctor of the same, unlesse that he understands the SensVAll tongue, and knowes how the holy Spirit hath spoken by the Sensuall tongue in the holy Pen-men of the Scripture, if he understands not the divine Sence in the holy Scrip∣ture, Let him not undertake to be a Master over it, to censure or in∣terpret it, he is not at all learned therein; he is onely a changer of letters; a Chop-Logick in the Scriptures, and understands not one let∣ter in its Sense.

64. Thus understand us herein concerning the children of Noah; viz. Japhet, Sem, and Ham; and their children and grand-children; they had lost the SensVAll Language, and had made themselves a formed contrived one, and so spake in a formed Language which they themselves understood not in the true Sence; therefore God was hid∣den to them; for they understood no more, the voice of the holy Spi∣rit in their Language, viz. the Mentall Tongue of the five Vowells.

65. And they looked about, or Imagined, where God should be; and supposed that he must needs be something with forme, and dwelling apart from them; and being they could not understand any thing of God upon the Earth, either what, or where he was (and yet had heard so much of God spoken by their fore-fathers) thereupon they thought, that he must needs dwell on high above the Stars; and thought them not able to reach thither,; therefore they undertooke to build them a Towre whose Top should reach to heaven, that so they might ascend up to him; also they would thereby make themselves a Great Name; that it might be said, they had built a Towre even unto Heaven.

66. Such a knowledge the formed understanding, had of God; as

still to this day such Doctors are to be found, who know and under∣stand no more of Gods habitation and being, then these Builders of the Towre, and build in their Art, altogether (except the true genu∣ine understanding ones) upon this high Towre, and can never ascend up to God, and therefore they contend about the Building; eve∣ry one saith how it might be built sooner and better, and yet they could never agree; for they have all built themselves even to Death there∣on, untill the Lord sendeth a watchman and shewes them, that it is in vaine; that they shall not finde him on High; but that he is even among them under the Letter, and they have not known him.

67. At this we doe exceedingly rejoyce, that the time is borne, that we are lead from the Towre of Babel, and are able to see the holy God in the SensVAll Language: Hallelujah. The Towre is broken, and fallen down; at which our fathers have built themselves to Death; and yet have not built it up; the foundation thereof shall not be any more laid while the Earth standeth, saith the spirit of wonders.

68. The hidden Mystery of the Towre, and the divided Languages, is this: mankinde had framed the Sensuall Language of the holy Spirit into a dumb forme; and used the formed word of the humane understanding, onely in a forme, as in a contrived vessell, or vehiculum; they spake onely with the outward contrived vessell, and understood not the word in its owne proper Language of Sense; they understood no•• that God was in the Speaking word of the understanding; as at this Day the like comes to passe, and is.

69. But, being God, had in the beginning of the creation, incor∣porated himselfe with his word, into mans Image, viz. into the pro∣perties of the Senses, and would not be without Sense, or in one onely conceived forme: and likewise, seeing that all things doe stand, in growth Seeding and Harvest, even now was the time of the humane Trees Blooming, where the spirit of the Senses did put forth it selfe in its properties with Blossomes; and manifested the properties through the Blossomes, and out of the Blossomes brought forth the Fruit; and like as every blossome doth open and put forth it selfe, at the out∣most part, or highest of the stalke, or branches of the Tree or stock; even so the spirit [of nature] drove the children of men to the ex∣treamest Height, that they also would build them an High Tower like to an high Tree, or tall stalke; for it would manifest its blossome, and fruits also, in the highest of the stalke; and upon the Towre which they would build up unto heaven, the SensVAll Spirit opened it self with the Blossome.

70. For mans will was, that they would ascend up to God; and the God of [nature, or] Sense, put forth himselfe in the same desire and will, for they sought him, onely, in a circumscribed, [Locall, outward,] manner; and even so he applyed himselfe to them in a Conceived forme of Sence out of the contrived formed tongues and Languages, where∣in notwithstanding they were dumb and knew him not.

71. They were entered with the Sence, viz. with the b 1.43 Mentall spirit into Nature, and nature had captivated them in the understand∣ing; therefore God also manifested himselfe to them with the Sensuall Spirit in the contrived forme of the tongues out of the seventy two

properties,* 1.44 through the Three Principles; viz. through a threefold Sen∣suall Alphabet according to the Three worlds property; viz. through * 1.45 three times foure and twenty letters; and they brought the Sensuall spirit of the letters in their contrived forme through the Tongue out of each Letter, through the three Principles; viz. into Three proper∣ties of tongues and Languages, according to the property of the Tri∣nity of the Deity.

72. And hence arise seaventy two Languages out of one onely Sensu∣all tongue,* 1.46 wherein all Speeches and Languages are contained, and each Tongue and Language fell upon its people; according as every Family of the Stock of the humane Tree had a property out of the formed word, even such a Language befell them out of their Sense, viz. out of the same property of the formed word.

73. For, the Sense of mans speech, that he is able to speake, doth come unto him originally out of the divine word, which introduced it selfe with the Verbum Fiat into a creation, now this word brought forth it selfe through the compacted properties, according to their Compaction, nature, kinde, forme, and property; for so distinct and various also are the Senses in the quality even in the place of this world, far otherwise in one Country, then in another, and even so God did likewise form the Languages according to the property of every Land and Country.

74. For being that people were to be dispersed into every Country and Climate; he opened to each people a Language, according as it should be in a Land; which did apply it selfe unto the same quality of Sense, and accord therewith; so that the quality of the Country did not introduce the Turba into it, if they with the word of their voice agreed to the Sound of the formed spirit in the Soule of the Great world in that place.

75. For, as the manifestation of the formed word was in the spirit of the world in every place; even so the Spirit of God did forme, through the nature of the properties, the Language and speech in eve∣ry Country; first the seventy two head Languages out of nature, and afterward the c 1.47 collaterall affinities, proceeding from the Senses of every head Language; as we plainly see, that a man doth scarce finde, in any place of the world, among all the head Languages, one and the same sence in any head Language, within the compasse of fifteene or eighteene miles:* 1.48 they alter and change almost every fifteen or eigh∣teen miles, all according as the properties of that Pole, or Elevation, are: Look what kinde of property the Lubet hath in its predomi∣nant Constellation, even such a property the vulgar people have in their Language and Speech.

CHAP. XXXVI. Of the Antichristian babilonicall VVhore of all Nations Tongues and Speeches; shewing what is contained under the Lan∣guages and Towre of Babel.

An open Gate of the Mystery of the Great Babilon.

CUrteous Reader, I desire to warne thee in Love, that thou wouldest not understand our Sence and meaning according to partiall affections, to detract, Revile, or especially to contemne or de∣spise any, as from us; much lesse, to set upon them, in their Office Function and Dignities, out of passion; but we shall speake in Gene∣rall: Let every one prove himselfe; he shall indeed finde the Great Mystery of the babilonicall Towre, in himselfe; and also the * 1.49 Num∣ber of the false Beast. Let him but read our meaning with Patience, and take himselfe along, as to his evill innate hereditary property, under the same, as, really the earthly mortall man, in all men, be∣longeth unto this text.

2. we will here write what the time hath brought forth and mani∣fested, and if it were not manifest by Man, yet the beasts should be driven to manifest the same; for the time is * 1.50 borne and nothing can hinder; the most High accomplisheth his worke.

3. Moses saith; Nimrod, Hams [Grand] Son, began his Kingdome at Babel, and was the first Lord upon the Earth after the floud,* 1.51 and was the first Erectour of the Towre and City Babylon; yet we are not to under∣stand that onely Hams children would build the Towre, but also Japhets, and Sems, for they were yet All together as One people, and would build them a Towre whose top should reach even unto heaven, that they might thereby make themselves a great Name.* 1.52

4. This Towre, on which the Tongues were divided, and where the Great City Babel stood, is a figure of the fallen earthly man who is entered into Selfehood, and hath made the formed word of God in him, unto an Idoll; for the nature of the Towre was even this; viz. that it should there stand as a great wonder, which men had made in their own contriving Phancy, whereupon they would ascend up to God; and signifies, that man hath lost the right understanding of God and his habitation and essence.

5. Man had compacted [or framed] his understanding through the desire of selfe-elevation, and exaltation into the Sensuall tongue; and contrived or conceived the same into a selfely propriety, in which conception or comprehension, the spirit of the Mentall Tongue of the five vowells, was departed from him.

6. Not that we are to conceive, that this spirit was departed from its creature; onely the free-will of man, had, in the formed word of the * 1.53 Consonants (wherein, the spirit of the five vowells, viz. the

unformed spirit of God, did manifest it selfe) brought it selfe forth, (as a peculiar God) out of the Resignation to the unformed spirit, in∣to a selfe fullnesse, and selfe-willed weening, and phancy; the type whereof was the Towre, where the men of Babel would come and climbe up to God in their own conceived will and Thoughts; they themselves were gone forth from the spirit of God, and would through their owne power and Ability take the Kingdome of God to themselves in Selfehood; they would enter with their own will, selfe-borne in evill and good, into the property of Gods holinesse; this de∣notes and declares the divided tongues, where every property had brought it selfe forth out of the universall SensVAll tongue into a Selfishnesse, and a peculiar Selfly understanding, so that they did not any longer understand one another; where the understanding was compacted and brought into a propriety out of, and according to, the Three Alphabets.

7. This compacted formed Tongue, the holy Ghost did open on the day of Pentecost in St Peters Sermon, where Peter from the opened Sen∣suall tongue spake in one Language all Languages; and this was also Adams Language, whence he gave Names to all creatures.

8. Thus understand us aright, what Babel and the Towre of Babel doth typifie and point out. The City Babel is the Ham-like man, who buildeth this City upon the earth; the Towre is his Self-chosen God, and Divine worship: all Reason-taught, from the school of this world, are the Master-builders of this Towre; all those who have set up them∣selves to be Teachers, and are chosen thereunto by man without Gods spi∣rit, they are the Master-worke-men at this Towre, and the Idoll of the world, None excepted; they carve and frame altogether onely Stone and wood for this Towre.

9. For the Name NIMROD sheweth us very clearly also in its owne sense of the formed word, that it is a self contrived formed amassed and compacted lust, which did advance it selfe on high as a selfly God; the Type whereof was the Towre; God suffered them in their confounded understanding to set forth the figure of their property, as a type what Man would be in the presence of God.

10. Now saith Reason, wherefore did God suffer it to come to pass? Answer: Thus it must be; that the wonders of the wisdome in the unformed Word of the five vowells might introduce themselves through the formed word of the three Principles, into a form or exter∣nall contemplation, as a counter-plat-form, draught, pourtracture, or formation; for the dark world of Gods Anger, was become manifest in man, whence the grosse earthly property was generated, which also had wholly captivated man, and the same did here likewise represent its image as a selfly God.

11. Now then, the Towre was a type of the darke world, where man would behold God in the darke selfehood; and denotes the earth∣ly man, who standeth in Gods sight as this Towre, and is an Image and resemblance of * 1.54 divine Contemplation according to evill and good, as a Painted life; for the true humane life was the formed life; which became, in own desire to Selfehood, such an Image, before God, as this Towre.

12. All men even from Adam who have taught of God, without the divine vision of the Spirit of God in them; they have all spoken and taught from this Towre of the confounded tongues; and even hence hath the Strife arisen about God and his will, and Essence; so that man hath contended and jangled about God, in Selfehood: one hath said, they must bring Bricks to the building of the Towre, another Stone, a third Lime, a fourth, wood, water, or other needfull Materialls; and their chiefe Master-builders have been manifold, every one according to the property of his owne Tongue: every one hath desired to builde the Towre upon his owne foundation and pro∣per ground; one hath had in the property of his Country and Cli∣mate Stone for the building thereof; another lime, the third chalke or clay, the fourth wood; and every one hath thought good to build the Towre alone for himselfe out of the materiall of his owne property for a great wonder, that all the world might look and behold that which he hath built.

13. And then, when people of other Countries have seen what that hath built, then they have contemned it, and said, that the pro∣perty of their countries materiall hath been better for the erecting the Towre; and have begun to reject it, and to build the Towre for them∣selves, and praised that also, which likewise hath again been de∣spised of others, who have accounted their countries materiall bet∣ter, so long till they have fallen quite out, in Pride and Contention, and have left off from the Towre, and have fallen upon one another, and persecuted slaine and murdered one another about the Knowledge of the Towre of Babel, and that party which hath then got the victo∣ry, that hath again built the Towre out of its own property, till other people have also risen up and accounted their own matter and stuffe for the Best.

14. For the Speeches of the understanding were confounded and divid∣ed; and therefore the people neither knew nor understood one anothers property; and each people or Nation, hath supposed and looked upon the other, to be strange in the power of the understanding in the formed word; from whence the Contempt of Religion, viz. of the know∣ledge, and confession of the word, hath arisen; for the Sensuall [in∣telligible] tongue was compacted according to the multiplicity of the pro∣perties.

15. And thus the wrath of the eternall nature (and also the Prince who dwells therein, viz. the Devill in his Legions) doth satiate, and recreate it selfe in the strife and contention of man in the com∣pacted word of the tongues; and thus the Antichrist, who is the Towre of Babel viz. the Selfe-will of the Ham-like man, domineereth in the Temple of God, and there hath set himselfe up in the place of the Holy spirit.

16. For, the Temple of God, is the formed word of the humane Lan∣guages and tongues in mans understanding; as it is written, * 1.55 the word is nigh thee; namely in thy mouth and Heart, and the Seat and ha∣bitation, of the opposite adverse Devill, is the monstrous property out of the darke world.

17. In this formed word of divine understanding, the Antichrist,

viz. the will of Self out of the properties of nature, hath set up and established himselfe, and pranketh and set forth himselfe, with his property of nature, as if he were God, and yet he is the condemned ac∣cursed Son chosen to death, which cannot inherit the Kingdome of God, for he was not made a creature out of Gods will, but out of the will of Selfe; as the Devill, who was an Angel, yet became a Devill, from the will of the dark world which advanced it self in him.

18. The like also we are to understand concerning the Antichri∣stian babilonicall Beast of Reasons self will, which termeth it selfe di∣vine, and is onely a monster of the true man which died in Adam to the holy Image of Gods spirituall world, and shall and must be borne anew in the word, which did again manifest it selfe in the humane pro∣perty, in Christ; or else it cannot see the Holy word, viz. the unformed Divine word of power.

19. This same holy word, must again enter into the Compacted Sensuall tongue, and bruise the same, so that the whole and perfect un∣derstanding of all tongues may be again manifest in one, as Christ said of the Corner-Stone that it should be * 1.56 a Rock of offence; upon whomso∣ever it should fall, him it should bruise.

20. Thus understand us now what the Antichrist or the babilo∣nicall Whore with the Dragon Beast is, as may be seen in the Revelation: Every man which is not born again of God, hath the marke of the Beast and the false whore in him.

21. The Beast is the Animall [naturall] earthly Ham-like man, who is from the Limus of the Earth, according to the Earths grossenesse and malignant Malice, which ariseth out of the dark world, and standeth in the Curse of God. This beast did arise in Adam and Eve, when they did Imagine after evill and good; and came into its selfe∣fulnesse, away from the divine power and will; and is before God onely as a beast: This beast, the Devill hath infected, with his desire, and made it wholly monstrous, and insinuated his desire thereinto, so that it onely lusteth after vanity as a Cow doth after Grasse.

22. But the whore of the Beast is the poor Soule captivated in va∣nity; which soule, had its rise in the formed word of the three Prin∣ciples, which was Gods Image, but now by the Lust of the beast, it hath begotten to it selfe, an own selfe-will, which is departed from God into selfehood, as a self-willed self-born creature; which doth what it pleaseth, and not what Gods Spirit willeth: this selfe-will revoult∣ed and apostatized from God, is the whore of the beast, which whoreth with its self in the Pride of selfehood.

23. But now the poore captive soule lyeth in this Grosse beast, and is captivated in its owne selfe-borne will, viz. in the whore, and longeth after God, from whom it proceeded and was inspired into the created Image; and looketh about on all sides, where its true native Home of Rest should be, and it findeth that it is cloathed and covered with this whore; and then it bringeth its desire into this whores will: and seeketh the place of God for Rest, and then the whores will taketh the poore captivated soules desire into it selfe, and thereby doth exalt and set up it selfe; it perswades it selfe, that it, in the soules desire, is the fair child of God which shall possesse Heaven,

and gives out, that it is holy, and sets forth it selfe, as a God, which men must honour and adore.

24. And being this Bastard, viz. the false will of selfehood, cannot see or behold the place of God, either what or where God is; then the false will goeth on in the way of its property, and betakes it selfe unto, and appropriates to it selfe, the manifested Word of the Letter, viz. the formed voice of Gods children, who spake from the Living word, and setteth its contrived forme of its owne conceived Ens into the Literall word, and cloathes it selfe externally with the literall word, standeth forth with boldnesse and selfe-achieved confidence, and saith, here is the place of God; here is heaven; here is God manifest; but it is onely a Bastard and is predestinated to Condemnation; for God hath not created it;* 1.57 but it was born and brought forth out of the Lust of the Soule, when it did turne its face from God into the Centre, and would taste, and prove evill and good.

25. This Harlots Bratt, sitteth upon the beastiall monstrous man, and rideth upon him as upon its horse, and is halfe Devill, and halfe brute Beast, which shall and must dye, or else the soule will not be re∣deemed so as to see the face of God again.

26. This whore hath taken its power and understanding out of na∣ture, viz. out of the Compaction of Evill and Good, that is, out of the dark and outward world, and hath swallowed up [or avalled] the pretious Image of God in it selfe, which after God, was created out of the heavenly Ens.

27. Here is the Swinheard, as Christ said; who had consumed his fa∣thers inheritance with the Swine; he meaneth the poor Soule, which hath devoured, spent, and consumed, its heavenly Goods in the hea∣venly Ens with this whore of the evill Self-devillish will, so that it standeth in Gods sight as a tattered patched Swineheard, and keepeth the fruit of the evill whore, viz. of the Devills fatted swine, upon the Earth, which are the wicked ones, in their fruits.

28. Thus we understand what the Antichristian babilonicall whore in man, is, which hath arisen out of the divided properties, viz. out of Adam, in whom the properties departed out of their mutuall and Equall Accord, each into its owne desire and lust to Selfenesse, where∣by Adam became earthly and mortall; out of whom afterwards the Tree of the multiplicity of tongues and speeches did arise out of one onely tongue.

29. Now know this; that the multitudes or variety of Faiths are generated out of the divided Tongues; so that almost every Nation hath brought it selfe into sundry severall and peculiar Opinions, of Gods being, and Essence, and therein consists the Confusion, viz. the Mystery of the great Babylon; concerning which the Spirit of God did prophecie and declare out of the propheticall root (both out of the Line of Christ, how Christ should come to restore and remedy the poore captive soule, and regenerate its right true life: and also out of the Turba magna) how this Beast together with the whore should be cast from the face of God into the fiery furnace.

30. With this whore of Selfe, all the false Spirituall * 1.58 ones or priest∣hood, have cloathed themselves; who set up themselves to be Teach∣ers

of the mystery of Gods Kingdome, without Gods Spirit: they have externally covered themselves with the propheticall and Apo∣stolicall word, and pleaded the Testimony of the Bible, but they have introduced their own sense out of the Whores Ens thereinto, and have hung, in their heart, to the babilonicall fleshly whore, and have not understood the Propheticall and Apostolicall Tongue in its Sence.

31. They have spoken from the sence of their owne beastiall selfe-hood, through the propheticall, and Apostolicall word, and have brought and used Christs words to their own selvish babilonicall Har∣lottry, and committed whoredome; and likewise have Adorned and trimmed up their Bastard under Christs purpur-mantle with Silver, Gold, and pretious stones, and also with worldly dignities Honours favour and riches.

32. After these, men have run, and have even adored and esteemed them as Gods, falling deeply in love with their Bastard; although their hearts have never agreed, or stood upon the onely true ground, but have been at variance with each other: and this is that of which the Prophet Daniel speaketh, saying, * 1.59 they shall honour a God whom their fa∣thers knew not, with Gold, Silver and pretious stones; and unto those that help them to strengthen their [strange God] * 1.60 Maozim they will di∣vide the Land for inheritance; this whole chapter doth belong hereunto.

33. Now, when we consider aright what this babilonicall Towre is at present in Christs Kingdome upon the Earth, and what it was under Moses, and among the Gentiles; then we finde very clearly, that among all Three it is of one property; and so also among the Turks and present Jewes; every Nation builds it, out of its own materialls for in the Right universall Sensuall tongue, (if it be manifest in one) we are altogether but one onely people and Nation even from Adam.

34. But the very cause that we are divided, and brought into Opi∣nions, is, by reason of our Master-builders and founders viz. of the high schooles, Priests, Popes, Bishops, Doctors; also the Rabbies and Masters of all nations; who are set as work-men to the building of the Towre; all these have judged from their owne Language, and na∣turall understanding, viz. from their conceived and formed sensuall tongue, from the outward letter; and have indeed neither known God or the Light of nature; but have been blinde and dumb as to both; both the Jewes and Gentiles; and also the Selfe-made Teachers of the Christians.

35. Whosoever have run, devoid of Gods spirit without divine un∣derstanding, either among Jewes and Gentiles, Christians and Turkes; they have built onely this Towre, in their own essence, and the same is even a Towre of the great wonders of God, of divine Contempla∣tion both according to light and darknesse, life and death, joy and sorrow.

36. Not that we are to understand that this Towre is not at all pro∣fitable before God; it is even the great Mystery of Gods manifestation according to Love, and Anger; as God hath created out of the great mystery all manner, kindes, and sorts, of Beasts Birds Wormes Trees and Hearbs, evill and Good; and that all, to the manifestation of the

Great wonders; thus likewise the humane Tree hath brought forth such wonders out of its Sensuall tongue, out of the multiplicity of the properties, and introduced them into a Substance, for its Growth and glory, viz to the great Harvest of God; where each property of Love and Anger, Light and darknesse, shall reap in, its own fruit, and eve∣ry thing shall possesse its heaven in it Selfe in its own formed and conceived Ens, out of the onely word of God which hath given forth it selfe to every life, (even unto every life and Being according to its own proper quality and vertue, according to, and out of, its Principle) as an universall word, to the glorious manifestation of Eter∣nity.

37. Now, when we further consider of this Beast, with the Whore; what it is in it selfe, within, and without, then we finde, that it is the formed compacted word of the spirits of the Letters; for men are all of one onely property as to their life; all are begotten out of one flesh and Soul; and have all but one onely kinde of life; as a Tree in ma∣ny boughes and branches, where the boughes and twiggs doe not perfectly and wholly seeme alike, or the same, in forme, but all have one onely Sapp and vertue: so likewise the creature of mankinde, among Jewes, Christians, Turks, and Heathens.

38. And the onely difference is this; the spirits of the Letters in the formed word, do sever us in the understanding; else we live all alike in the four Elements, and eat of the fruits of one Mother, and remaine in her, when we dye to this outward life.

39. The compacted Sensuall tongue, which is divided in the spi∣rits of the Letters, doth confound us, and make us to erre; so that we doe suppose we are strange one to another, and yet we are all but one onely Tree; which the Devill hath poysoned with his desire in Adam, so that the equall Temperature or Accord was brought into distem∣per and discord, whereupon the spirits of the Letters were [variously] made manifest, so that we speak from many speeches; that is; we have introduced the powerfull word of God into the multiplicity of the divided properties; and have made, in each tongues property, a Selfehood, or a Self-ish desire, to arrogation, self-apprehension and as∣sumption.

40. Hence arise the contrarieties, differences, and * 1.61 Opinions; in that we have introduced the unformed word into the forme of our owne selfe-made Image; now we contend and strive about these Images and conceits; and every one supposeth his own to be best; and when we bring all these Images and severall Semblances again into one Language and Speech, and mortifie them; then the Onely Quickning Word of God, which giveth power and life to all things, is again mani∣fest; and strife ceaseth, and God is all in all.

41. Therefore we say as we have found it in the Grace of the One; that all mens Imaginations opinions and Knowings of God, his being, and will, without the divine light, [or * 1.62 illumination of the Spirit] are this same whores Beast, which is flown forth and arisen from the compacted spirits of the Letters; whereby men contend about the Spirits of the Letters.

42. We have lost the Five vowells in the Alphabet; which doe in∣troduce

all the spirits of the Letters into one pure harmony; and the five vowells are as t'were sencelesse or dumb in reference to the other letters, and yet they are the life of the rest, for there cannot any word be formed, but there must be a vowell.

43. Now there is no better way or remedy to bring us into union, that so we may become ONE again with one another; One people, One Tree, One man in Soul and body; then to destroy and kill all the Images or formes of the Letters in us; and suffer none of them at all to have its owne selfe-life: not desiring to know or will any more of God save onely and alone what God willeth to know in us and through us; and also that we doe immerse or resigne the Soules hunger and desire meerely onely and nakedly without any other knowing or willing, into the five vowells; and therein the great holy Name of JEOVA or JESVS (viz. the living word) is manifest, which giveth life unto all things, and not according to the property of nature, desire and will the different variety of many things, but give up our selves into the one onely Love-Sun, therein He is manifest.

44. As the outward Sun giveth life and power to the whole world; so likewise this onely Name, in its Power, giveth life and under∣standing to all the Letters; and understand us aright what we meane by the whoredome of the Letter.

45. The letters, viz. the properties of the Sensuall tongue, have introduced themselves into an externall forme, or selfe-full will and understanding, and brought themselves with the vowells into a com∣paction [selfe-comprehension or particular formation] and when this was done, then JESVS viz. the holy Name JEOVA, died [or disap∣peared] in the Sensuall tongue in the Letters with the five vowells of the one onely holy mentall tongue; that is; the spirituall Man, which was resigned in [and to] God, dyed to the divine understand∣ing and will.

46. Now there is a selfe-willed Beast of Selfishnesse and own-hood brought forth out of the spirit of the other letters, which doth onely kill,* 1.63 and bring forth dead fruit: for Christ saith; the letter killeth, but the spirit maketh alive; understand this thus.

47. The divided Sensuall tongue killeth us, sets us at ods and va∣riance, leads us into Babel; but the spirit of the vowells; viz. the ho∣ly Name of God, doth againe revive and quicken us in him; therefore the holy word of the five vowells did again (when as the spirits of the letters were divided and brought into the Selfehood of the won∣ders of God) espouse and incorporate it selfe forthwith in Paradise with the precious covenant, into the Letter viz. into the Naturall man; for to manifest it selfe again with a motion in the Compacted Tongue, and to introduce the holy Sence again into the Sensuall tongue.

48. Thus understand us aright; the literall forme in the Sensuall tongue, is now the Evill Beast, which will domineere in its own power: now into this evill Beast the spirit of the five vowells viz. the Name JEHOVAH (which with the H, hath breathed the JESVS thereinto) hath given in it selfe, and killed the evill Beast viz. the Selfe-will, and hath againe Tinctured the spirits of the Letter, viz. the right natu∣rall man, with the Tincture of the holy Name of the vowells or

JEHSVS; and with the Love hath slaine the death or deaths in the let∣ters, and destroyed their Selfe-will; so that the spirits of the letters, cannot any more introduce themselves into a selfefull Compaction of the Sensuall tongue; for they are dead in their owne will; and the Spirit JEHOVAH in JESVS is become their life;* 1.64 so that they live no longer to their Selfehood; viz. to the nature of the wrath, but in that they live, they live to God.

49. Thus now the Beast of the whore is in us outwardly, viz. in the mortall man; and inwardly is Christ in the immortall man, who is passed through the death of the letters and hath turned the death into life.* 1.65

50. Now it behooveth man, and his main happinesse depends there∣on, that he also dye unto the Images of the letters in him; and dis∣claime or depart from all Reasons schollarship, or knowledge of na∣ture, and all babylonicall Master-builders however they be called; and enter into the one onely life JEHSVS; and not at all dispute about the way, where it is; but onely d 1.66 think that it is in him; that he must for∣sake all, whatever he hath, either Art wit or skill &c. and become one barely and nakedly in himselfe, bring himselfe into the ONE, viz. into Gods will, and be freely willing with whatsoever it will worke or doe with him: he must give up himselfe will-lesse; and leave him∣selfe wholly in Gods Mercy; and bring all his learnings into this one onely Thing; that he in his teachings and learnings will not doe or speak any thing but what God willeth through him: and thus all Images [opinions and conceits] doe dye in him; and the Soules life falleth into the onely living word, which hath manifested it selfe again in the humanity.

51. For this is the great Beast of the Babilonicall whore in us, that we bring our selves into the Images and formes of the Letters; and make Opinions to our selves: that Opinion, is a Beast.

52. Also we must not desire to know and will▪ our selves; but dye continually with our own selfe-will; and in all things give God the honour; and give him againe that which he giveth us; viz. whatsoe∣ver understanding wisdome and skill we have; and acknowledge that it is not our owne, but that the divine Sun shineth out of, and through, us, and worketh in us as it pleaseth.

53. Thus likewise we must diffuse and give out againe our power and vertue, which the divine Sun worketh in us, universally to all, without any gaine, advantage, or hire, from any; whosoever shall help to maintaine and nourish our life, unto him we must be thankfull, and not flatter any for his authority's sake; or receive his false glance shew or lustre, into this Sun-light; but all must be in Generall or Com∣mon, as the Sun-shine doth give it selfe universally, and gives no strong Great or Potent thing, any more but its purity and brightnesse, it Tinctureth the Earth and its children with one onely power and vertue, and giveth life, and strength to all things.

54. Herein now we shall know, whether one be a Teacher sent of God; or whether he hath his rise and originall onely out of the spirit of the Letter; if he be born universally out of the Love, then he hath the light of divine knowledge, viz. the Sensuall divine understanding, a Tongue,

Tinctured from the divine Ens of the five vowells, and speaketh from the Spirit of God; rebuketh and teacheth powerfully without respect of any mans person; and hath no Image [or mentall Idoll] in him; for he teacheth from the Spirit of God, even what the same [spirit] teacheth in him.

55. But if he be a Master-builder of the Towre of Babel, born of the spirit of the letters, viz. of the disharmony [or diversities] then he is a hypocrite, and flatterer, a glozing fawner, that will say any thing to please those that are gainfull and advantagious to him; a soother of those that doe help to honour his Maozim, and adorne his Letter-God in the divided tongues; a scorner, evill speaker, and bold censurer of those that doe not honour him in his forme, and Sect of religion; a selfe-applauder, ambitious, proud, and under a glistering shew of Re∣ligion and seeming holinesse, a covetous, malicious envious one; put∣ting forth himselfe with ostentation; that so he may be knowne and honoured; he will be applauded and set by, of man; attributes to himselfe understanding and wisdome; and boasteth of wisdome and a rectified judgement and understanding, and yet hath none of them; but he is onely a builder on the Tower of Babel; viz. of an externall figure and forme; a painted Christian; he will undertake to teach others, and yet he himselfe was never taught of God; he teacheth one∣ly from the forme of the compacted spirits of the letter, which have compacted themselves in evill and good, he taketh these into his owne power and ability; and compacts, and sets the words together into an Opinion.

56. And that opinion, is the Towre of Babel, and they which run after him, and associate gather and binde themselves with him in the opinion, are the City Babel, viz. the children of Nimrod; who will climbe, and ascend up to heaven upon this Towre, and are continually a climb∣ing up, their whole life, yet come not to heaven in the opinion, but when the time of the outward literall constellation is out, then this built Towre falleth down; viz. the outward man, together with his opini∣on, and all shatters and breaks to pieces, even to the onely soul, which then standeth naked and bare before God.

57. Here is now no remedy, unlesse that it hath the one onely spirit of the Sounding Letter, viz. the enformed word of God in it, so that it is able in its desire to attract and draw the same to it selfe, and cloath it selfe therewith, that the same doth cleave and break in pieces all the formed contrived compacted tongues and Images of the letters, and introduce them into one onely tongue and will, which is God all in all; all things must enter againe into the ONE, viz. into the uni∣versall; in the multiplicity there is nothing but strife, and disquiet∣nesse, but in the Onenesse there is an eternall Rest, and no enmity or contrary will.

58. Now when we doe truly consider againe what the Towre and the City Babel is in its formed Image upon the Earth, and what and where it is, then we find it clearly pourtrayed before our eyes, that it is the great Houses of the Churches, Cloysters, Fortresses, and also the strong walls, and Towres of the Citties upon the earth, wherein men hide themselves from force and power, and in the Opinions play the Hypocrites before

God in the Churches Cloysters, and strong holds; and cry unto him that he should receive and accept of them in their contrived framed, and received opinion of the letter.

59. What is all this? an Idolatry and hypocricy; An Antichrist with shew and glistering glory; what doe men bring into this glozing hy∣pocriticall Babilon; nothing but Images mentall Idolls and selfe-contrived opinions forged out of the forme of the letter; what doe men carry home with them from this hypocriticall specious house? onely the Images of the letters; into these Images, and conceits the poore captive soule doth wrap it selfe, which notwithstanding is full of fear doubting and trembling, by reason of the conceived, and re∣ceived Image or opinion; and is continually in feare least another people might break in upon its received framed Images and destroy and overthrow these its received Images, and therefore men have made Fortresses Bulwarks and Towres and strong walls about their Cities and Churches; that so they might defend themselves least the Towre upon which they would ascend up into heaven should be destroyed.

60. Now saith reason; these are indeed houses of meeting, where men doe teach and instruct the simple and ignorant, where men sing and pray &c. lo! externally, in, and among, the literall men, they are onely the Towre and City Babel; but internally among the chil∣dren of God, in whom the Temple of God is, where the Images and mentall Idolls are destroyed, there is Christ: that is, in those who have pulled down and broken all Images, and opinions in them, and are entred through the conversion from Images and conceits onely and alone into the onely meere naked Grace Mercy and Free compassion of God, and esteeme themselves as wholly unworthy empty Nothings, and become as 'twere dead in themselves, willing, or desiring nothing else save onely the meere purity of God in his Love-will, and account themselves too unworthy of attributing or taking any thing to them∣selves, and freely fall in deepest humilty into Gods tender mercy, as if they were not: and wholly cast their desires and wills into Gods compassion; so that, what he wills and doth in them, that they also will, and nothing else; in these I say it is a house of teaching and an house of hearing, a Temple of God; where the Spirit of God teach∣eth heareth, singeth and prayseth in the Soule; for they are dead to all selfehood, and selvish willing and weening, and doe melodize with unity and onenesse of Spirit in the praise of God, in the knowledge of the holy Ghost; these are the Church of Christ.

61. But the rest have onely the Towre at Babel in the opinion, in their conceits and Images; these Idolls they carry with them into the Houses of stone, and glory in them, worship them, and carry them again home with them; and fight for them, as if they had the living God in them; and wage great warres for these Images; laying Countrey and people waste and desolate; and yet they are more foolish then the Birds in the air, which doe all praise and honour God in one tongue, and understanding; for they are all without any Images; whatsoever the great God doth with them therewith they are content.

62. The humane Tree is onely one Tree; if they continued in the one onely God who hath created them; and did not make unto them∣selves

Images, who would set them at odds and variance about God? they indeed * 1.67 are and live in the one onely God, and yet they contend and jangle about God.

63. Wherefore doe they contend? for the Idolls of their heart, for the Stone-houses of the Churches and for the pride of the Images, [and forged opinions] every one will honour his Image, and set it up aloft as an high Towre; that so he might have great respect in the City Babel; and therefore they build themselves strong holds, and make great bulwarks, and walls to defend and keep the Image, and flatter themselves in hypocricy, and understand and meane by the contrived and painted Image, the God Maozim, viz. the fat-belly God, and plea∣sure of the beast, viz. of this whores Image; they set the Image upon the Towre for the shew of their holinesse, and therewith they are ve∣ry devout in glistering appearances before God; as with a peculiar Selfe-born God; but they immure the Beast within their Stone-houses that it may be secure, and there fat it selfe.

64. What is now this beast with the whore; it is halfe-devill, which hath its Kingdome upon the Earth, and it is half beast, this evill Beast hath devoured man, viz. the Image of God.

65. And for this cause God became man, that he might destroy, slay, and nullifie the works of the Devill; and we must put on this di∣vine humanity, and destroy the Devills Kingdome in us, and morti∣fie all Images, otherwise we cannot see God; the living word must mortifie the literall Image.

66. The living word is therefore become man, that the literall Image might dye, and the first man, which was formed out of the living word, in Gods Image, might be regenerated anew in Christs Spirit, viz. in the living word; and if now he be borne, then all the Image-teachers are more prejudicall then beneficiall to him; for they intro∣duce their Images onely into the Temple of Christ, and destroy the Image of God.

67. And let this here be declared concerning the children of Nim∣rod, and the Towre of Babel; as the Spirit hath so given us to know; and we doe admonish the Reader, in Love, to prove and examine himselfe; he shall finde where he is: this is not written to reproach any; but thus the Spirit speaketh with open mouth, and sheweth, what all things are, from whence they come, and into what End they shall goe.

68. But the reason why so much is written of the Beast and the Whore of Babel, is, because it is at its End, and shall soone be broken in pieces; therefore it must be revealed, that men may see and know it; for Babel falleth not unlesse that all whatsoever hath made the Images doth likewise fall: all Images [Opinions and Sects of Religion] toge∣ther with the Beast and whore must fall; else there is no Cure, or re∣medy.

69. Men have for a long time been a patching and pieceing of it; and have verily thought, to have made a virgin of the whore, but her whore∣dome hath thereby been onely adorned, trimmed up, and made the greater: if this whore shall fall; then all Sects, which are onely the Images of the whore, must fall down and come to naught, together with

Beast upon whom she rideth: every man must break down and destroy the Images and Idols in himselfe, and where they will not doe it, there the zeale of the Lord doth it.

70. How very finely doth the whore at present perck up its head, and being it heareth that the spirit doth intimate [great and glorious things] of Zion, viz. of the Adorned holy bride of Christ; then it thinks that it is the faire childe, which God will bring into a golden Temple, wherein there shall be a brave Golden Time, and meere joy pleasure and delight▪ and it looketh about, to see from whence this faire Temple of God should come, into which it should enter, and become a virgin; it hearkneth continually from whence these holy Peo∣ple should come, who as it supposeth should make a Golden world.

71. But it thinks not to leave off from its covetous voluptuous whoredome, and be converted; no! it groweth worse and worse; and more unchaste and abominable, full of blasphemies; so that there is scarce any good at all in it; and it standeth before God, as an arraigned condemned whore.

72. Hearken thou Adorned and crowned Babilon, full of evill and wickednesse in the sight of God, and his Angels; we have heard a watchman say; Away! the city together with the Towre of the whore, and the beast, is fallen, and judged of the most High: thou shalt not see the city of God for ever, unlesse that thy children doe put off and cast away the defiled Garment full of shame; and fall down wholly naked and bare, without any Image, at the feet of the most High; and turne un∣to him▪ such as these may indeed see it; but as for others who hope for golden mountaines and seek for Temporall honour, money, and pleasure of the flesh; not any of them. AMEN.

73. Reason will, here, in the above mentioned Text, where it is mentioned, that a true Christian must dye to all Images Opinions and Selfe-knowledge, and be wholly annihilated in himselfe, begin to spe∣culate, cavill and say, that we doe forbid man the naturall knowledge and externall Rationall wisdome, whereby men doe Governe the life and all things of this world, and if this were so all understanding would be abolished.

74. Unto him, we declare, that nothing is hereby taken away or abolished in man, neither understanding skill or Art; for all these arise out of the divine wisdome, we doe not nullifie the expressed Word of the formed wisdome, but onely the Beast which will rule in divine contemplation, viz. the beast-like will of Selfe, and selvish ownhood and propriety, which is departed from God, which honoureth it selfe as a false selfly God, and cannot beleeve or trust in God. (This is even the Antichrist which hath * 1.68 set himselfe up in Gods place:) and we with∣all, doe teach, that man must wholly dye to the Antichristian Image; that he may be born again in Christ, with a new life, and will; which new will hath might and ability in the formed word of nature, to see and behold with divine eyes, all the wonders of God both in nature and creature, in the formed wisdome.

75. For if the Antichrist dyeth in the Soul, then Christ ariseth from death; for he resteth in the five vowells in his grave, viz. in the mentall-tongue, which dyed in Adam, and lieth captive in Antichrist; when

this same ariseth from death in the mentall tongue, and is made alive, then he openeth all the treasures of the heavenly wisdome in the Sensuall tongue; so, that man doth far more clearly understand the spirits of the letters, viz. the formed word of nature, in all the three Principles, then he did before in the Antichristian whores child.

76. For the new birth is indeed effected and brough•• to passe in the mentall tongue, viz. in the disappeared Image of the heavenly huma∣nity; but it Tingeth, and casteth away the false antichristian Image of the naturall humanity; viz. of the spirits of the dumb sencelesse letters, and doth make them all sencelesse and dead, in their selfe-hood; and gives them their own life; so that they doe behold them∣selves in the new humanity; and make all their assumptions and for∣mations in the new humanity.

77. These new assumptions and formings are effected and wrought forth, in the divine will, in Resignation, and they are the heavenly Images and formings which are formed and shaped in the holy Ghost to the honour of God.

78. For if the holy Name of God, be not in its power, in the forming of the words, viz. in the spirits of the Letters, which are the formed word, and helps to forme the word in the Sensuall tongue, then the false Antichrist speaketh onely from his own selfe-assumption of the literall forme.

79. For the Spirit of God doth form and imprint into the word of the mouth (when as the Sensuall tongue takes it;) righteousnesse, truth, faith, Love and patience; viz. divine power, and vertue; but the An∣tichristian childe doth co-forme in the conception of the word out of the Serpents Ens, lies, falsehood, Tales, unfaithfulnesse; pride, cove∣teousnesse, bitter stinging envy, anger, backbitings, revilings, and all what∣soever is against God, and maketh the formed word of the letter, to a Beast, and wicked Bastard, which is rejected from the face of God upon which the Judgement passeth.

80. The like is also to be understood concerning the externall wis∣dome and Art; if the divine wisdome worketh therein, then the un∣derstanding and Art, is very good, and grounded in the divine wis∣dome; but if it be otherwise, it standeth in meere antichristian false Image [and Phancy] to the Judgement of God.

* 1.6981. Therefore Let a man prove and try himselfe, what falls in, and sug∣gests it selfe, into the Sensuall tongue in the formation of his words; if it be truth righteousnesse faith in hope, Love in patience, an ear∣nest full unfeigned desire to speak and doe the truth and that for Gods sake, in hope of Eternall life, then it is well with him; let him continue stedfast in such exercise; and work more and more effectu∣ally and powerfully therein; and his pretious Pearl Tree stands in its growth and encrease.

82. But if the contrary be found in him, that when he will speake, that then lying, a proud look, great words, for pomp and ostentation, also envious bitternesse, false speaking against his neighbour, false∣hood, Anger, a revenging desire, false and evill interpretings, and wrong harsh censurings doe fall in and imprint themselves into the form∣ings and Phancy of his words; then he may ceratinly and really know,

that he hath the antichristian babilonicall whore together with the false wicked Dragon-Beast sitting in his Heart; which doth introduce and insinuate and imprint such will and desire in his words; for the forming and building up of the Hellish Images; for these false insinu∣ations and suggestions are all brought to Substance in the formation of the Sensuall tongue.

83. Therefore know O man!* 1.70 (and prove thy selfe) that thou art the Image of God according to the divine word and understanding: if thou speakest willest and dost righteously, then thou art that same Image of God, wherein God dwelleth speaketh willeth and worketh, but if otherwise, and the contrary is found in thee, then thou art the apo∣state rebellious Lucifer in his Generation and traine; and dost, wil∣lest, and desirest even that which he willeth and doth.

84. And though thou desirest not Hell-fire; Lucifer also did not desire it; but there is no other reward for the false Image; being it formes it selfe out of the Abysse, it must verily enter into its Fathers coun∣trey.

85. For, the speech, and understanding, of man, doth not befall him from the Stars and Elements; for then other creatures could also speak and understand: Man hath the same, Originally, from the incorporated formed word of God, it is the Name of God, which he must not abuse, upon paine of eternall punishment: This incorporated word, man hath, out of all the Three Principles, in himselfe: and hath a free-own-pe∣culiar-will to forme a Substance, out of which Principle he will; and thereupon also followes the Separation, and reaping in, of every thing into its receptacle [or appointed place.]

CHAP. XXXVII. Of Abraham, and his seed, and of the Line of the Covenant in its Propagation; and also of the Heathenish Gods.

IF we look upon the Hystory of the Acts of the Ancient holy Patri∣arcks, with right eyes of understanding, then we see therein, meere wonders; for the lines [or Races] of the children of God, are like unto a tree, which groweth into boughes, and branches, untill it bears fruit: thus also the line of Christ grew in the Stem of the promised word in the Covenant, from branch to branch, even into the height of the twigs, unto its right Age, untill the Power of the Tree, that is, the word in the Covenant, put forth it selfe with the glorious Sove∣rain fair blossome.

2. Out of which blossome the holy Image of God is again growne in flesh and bloud viz. in a holy Body: we see its boughes and branches so fair and excellent, that the soul doth most exceedingly rejoyce at this contemplation, and truly desires to bud and grow forth along with these boughes and branches, to the great Praise of God in our Angeli∣call Tree of the Hierarchies of Christ, * 1.71 in the holy Paradise.

3. God made a Covenant with Adam after his fall, when he dyed to the heavenly Ens, in him, that he would quicken him againe, and regenerate him anew; and this Covenant was the root in the disap∣peared Ens which grew in this line of Adam from Seth and his chil∣dren and posterity, even unto Noah, in one * 1.72 Stem of the tree; and with Noah God renewed the Covenant.

4. For the undivided Sensuall tongue, wherein the spirits of the letters did rule in one harmony, continued untill the floud, so that all men spake in one Tongue, in which Tongue the divine Spirit of the five vowells, viz. the divine understanding, moved.

5. But being they had introduced the Image and Beast of vanity, into the sensuall tongue, and fell wantonly in Love with the babylonicall whore of self-hood, therefore God complained against them; that they would not suffer his spirit any more to rule them; and said; that it repented him that he had made man.

6. For as the Sorrow to destruction did manifest and open it selfe, even so also the sorrow of repentance to the new regeneration out of the Covenant: thus the sorrow of the formed word in the onely Sen∣suall tongue destroyed every life and being which lived in the Aire, that is, in the manifested Spirit of God, viz. in the third Principle; and the word of the Sensuall tongue, did, after the floud, put it selfe forth in a compaction of the spirits of the Letters.

7. For God said to Noah: the men are flesh, and moreover vaine and wicked even from their youth; thus the holy Spirit would not any more manifest himselfe in the evill contrived Sensuall tongue, but left them to follow their own Phancy; seeing they refused to follow him: he suffered the power and force of nature to manifest its won∣ders out of evill and good viz. in Images of the darke and outward world, where their Images were trimmed up and set forth in the glo∣ry and light of the outward nature, wherein evill and good are mixed together, to the contemplation of the wonders of God, according to Love and Anger; from which ground, the Heathens understanding, with their Idolls, did arise and spring forth.

8. For the understanding of the spirits of the letters, did bring it selfe into the formings of many speeches, and in those formings of Selfe, the Images were brought forth in the understanding, wherein the outward nature did behold it selfe; and also the Devill did from Gods wrath, introduce his Imagination and desire into men, thereby to lead them from the true understanding into Images; so that they did not know the True God.

9. For all the Oracles of the heathenish Gods doe take their Origi∣nall out of the outward, and inward nature of the darke world; as a Figure, or understanding of the Soule of the outward and inward darke world; like a peculiar Selfely God; understand, a Nature God; for as the Sensuall tongue was become such a Nature-God, and un∣derstanding, which did play the hypocrite with it selfe, and formed the Images in it selfe: so God suffered it to be, that nature did like∣wise represent it selfe to them as a God in the Oracles, and spake through the Images.

10. For the Heathens worshipped the Stars, and foure Elements; be∣ing

they knew, that they governed the outward life of all things; their understanding of the Compacted Sensuall tongue, viz. the Compre∣hended word of the understanding, did also enter into the formed Compacted and amassed word of nature in them; and one understand∣ing moved the other, viz. the humane understanding, in their de∣sire, moved the understanding in the Soule of the outward world, viz. of the expressed and formed word out of the inward darke and fire-world, and out of the astrall and elementall world, in which Soul the meaning of the Sphere of Time, is in the understanding.

11. Through which understanding of the Soule of the outward world, the Propheticall Spirit hath signified from the Spirit of God, how the formed and expressed word of nature and time should after∣wards bring it selfe into formes, of pulling downe and setting up, among the Nations, viz. into the building and rearing up of King∣domes, and of their destruction and ruine, in which Soule of the outward world, all things stand in time limit measure and weight, like to a clock, or Horologe, of which, the Scripture speaketh much.

12. From this Soul; viz. from the Horologe of the understanding of nature, the Heathens were answered by their Images and Idolls; viz. through the Sense of the Astrum which their faith (that they powerfully brought thereinto) did move and stir up.

13. And not wholly by the Devill, as the Calves eyes judge, who know nothing of the mystery and say, onely Devill, Devill, and know not what God or Devill is: they are themselves Idolls and men-De∣vills, and serve their Image-God Maozim [and Mammon] in selfe-hood, and are as much, counterfeit Images and Idolls, as the hea∣thens were.

14. And they have at present made, the Turba in them, a false God, which will even bring the Deluge of fire upon their Necks; of which they have no understanding or faith; and say continually there is no danger [a brave time of Reformation] whereas they have brought the Horologe of nature, to its set limit, to destruction: for the with-held Spirit of the wonders is at the end and limit of its imprisonment, and manifests it selfe out of the great Horologe of the inward and outward nature, with the mentall tongue, through the Sensuall compacted tongue; and this is a wonder, which none can hinder.

15. Now as we are to understand and consider thus, of the Sensuall compacted tongue of the formed understanding of the Gentiles, who were of Hams and Japhets generation; the like also we are to under∣stand, of the mentall (yet compacted) tongue in the Covenant, which in the manifestation of it from Sems children and generation, fell up∣on Abraham, where, after the floud, the first spirituall holy Oracle did open it selfe out of the mentall tongue of the five vowells, out of the holy Name of God; viz. out of the holy fire of the Love of God; through which fire, the divine voice was made manifest.

16. And we see very excellently, and fully, how the Spirit in Moses doth intimate and declare it in the Geneology even in the Names; how all the † 1.73 Ten formes of fire viz. the Ten properties of the holy tongue * 1.74 to the fire-Life, (understand to the fiery Tongue) are set

forth, in the Names of the children of Noah, even unto Abraham.

17. For, in Abraham, the Spirit of the fiery tongue [viz.] of the holy understanding, of the mentall tongue, did open it selfe out of the Covenant, and set forth also its figure out of its compacted formed mentall tongue, viz. the circumcision and the Offerings, [or Sacrifices] which figures, did all point at Christ, who should open and unloose the band of the mentall tongue to the divine understanding, and againe enkindle the light of Grace in Love, even in the formed word in the Letters of the Sensuall tongue, and destroy the Beast of the formed tongue; in which, the Devill sported, and set himselfe there∣in as God.

18. This Guest, the holy flaming Tongue viz. the Spirit of Christ, did drive forth, in the opening and manifestation of the Covenant; and took possession of the Throne of Prince Lucifer in the humane property, in Gods children.

19. Moses setteth down ten Names from Noah to Abraham in the line of the Covenant, viz. Sem, Arphaxad, Salah, Eber, Pelegg, Regu, Serug, Nahor, Terah, Abram: and he sets down very wonderfully, that Terah begat three sons viz. Nahor, Haran, and Abram: this is even a type of the three Principles, intimating how all three should be opened in this holy flaming line of the Covenant, through the holy fire, and be Severed from Vanity; and how the whole man should be borne anew and formed to the Image of God, through the holy fire in the Covenant: as indeed the names of the three brothers doe represent and hold forth so much, in the tongue of Sence; if a man doth but in∣troduce the true Mentall understanding thereinto, then he seeth it in the forme of the composed spirits of the Letters; which although we could well give an hint of, yet the un-illuminated reader would not understand it, but to our School-fellowes we need not decipher it, they have it already in the understanding.

20, By the Ten formes of fire I understand first the formed word in the Seven formes of nature,* 1.75 and the Eighth ninth and tenth formes are the inward world, which is unformed; viz. the Eighth number is the fire of the Eternall nature of the divine manifestation, also the Strength, and Omnipotence, which at the end of dayes shall purge the floar: the Ninth number is the heavenly Tincture of the fire and light; and the Tenth number is the Love-fire, viz. the Triangle of the holy Trinity in the majesty; Signified enough to those that are our school-fellowes:* 1.76 it is explained at large in the Fourty Questions of the Soule; even the Philosophick discourse at the beginning and entrance of the same [Questions.]

21. Out of these Ten properties of the Names in the line of the Covenant, the Oracle, viz. the divine voice was made manifest in Abraham; and therefore the Spirit of the Lord commanded him to goe from his own Countrey, and from his kindred; for the voice of the di∣vine manifestation with the Messiah or Christ should not come forth out of his Kindred, viz. out of his owne bloud, but out of God; but yet in him lay the vessell, viz. the Ens, in which the divine voice would manifest it selfe; and therefore, because another Seed should be intro∣duced into his owne feed, viz. an heavenly Ens, Joh. 3. he commanded

him to get out from his kindred, and fathers house.

22. For the possibility and Ability to the divine manifestation, did not stand in mans Ens but in Gods; but mans Ens must come there∣unto; that so Adams heavenly disappeared Ens, might be quickned in Christs living Ens, and in Christ, arise from death, therefore God said to Abraham; get thee into a Land, that I will shew thee; here the Spi∣rit signifieth; that he should not see God in his fathers Countrey; that is in the earthly man, but in the Land which the Lord would shew him, in his Seed, which was another Seed out of the divine Ens, in this strange Seed he would blesse his own seed, that is, tincture it with the divine tincture of the ninth number in the Sacred Ternary, even with the Tincture of the holy spirituall world.

23. For thus said the Lord to Abraham:* 1.77 Get thee out of thy Coun∣trey, and from thy Kindred, and from thy fathers house, into a Land that I will shew thee, and I will make of thee a great Nation, and I will blesse thee; and make thy Name great, Thou shalt be a blessing. I will blesse them that blesse thee and curse them that curse thee. The Great Name which he would make him in his seed, that was not to be understood onely as to the Kingdome of this world, for Abraham was onely a stranger upon the Earth, and must wander up and downe from one place to another, and possessed no Princedome or Kingdome, as the great Names of the Gentiles out of the Sensuall compacted tongues; for he was to be a stranger and Pilgrim upon the Earth in the promised Seed, and blessing, for Christ said also, his Kingdome was not of this world.

24. But the great Name which should be a blessing, wherein God would blesse all Nations, was the hierarchy of Christ, in the Covenant, which would open it self in Abrahams seed: This was an Eternall great Name of a Royall Hierarchy of an Enthroned Prince in divine Power and Omnipotence, which should rule over the Curse; for God said, he would curse them that cursed him, viz. the apostate revolted Devills, and all wicked men, who would curse this holy Seed and blessing, upon their Head this Seed should tread.

25. And here, under Abrahams great Name and blessing, the person of Christ is wholly to be understood; for he said, in thee all Nations shall be blessed, and thou shalt be a Blessing. Now all the families of the Earth could not be blessed in the outward mortall man of Abraham; for Abraham dyed and his children and grand-children were a long time strangers, Servants, and bond-men in strange Countries; as in Egypt for three hundred years and upwards, and had no Scepter till under Moses; who also was no King, but a Prince of God [which Prince∣dome] continued unto King Saul; where they would indeed have a King against Gods command and will; whom notwithstanding God did afterward reject, and set up David to be King (out of the prophe∣ticall spirit in the compacted Mentall Tongue) under Christs person, who should bring forth and manifest the geat Name, and Eternall Blessing.

26. But here now we are rightly to understand what the Person of Christ should be under this Name and Blessing; not wholly a stran∣ger [or another person] which should not be out of Abrahams, and Adams Seed; as some doe erre concerning it, and install or set Christ

onely in the promised Seed viz. in Abrahams promised Seed; where∣with the poore captive Soul would be little benefited; also hereby the * 1.78 Resurrection of the dead out of these our present bodies would be wholly nullifyed.

27. For if Christ were wholy another, then also another [or whol∣ly a strange person] must be borne in us out of Christs seed and flesh, which would not be I or my selfe, but wholly another man, as some doe Erre; that we are so borne of Christ, as the dew is out of the morn∣ing, which indeed is true, but my I-hood [or personality] which was created in Adam out of the divine Ens, (viz. out of the good part of the Ens of the Earth, which came forth also out of the heavenly worlds being, as to the good Ens into a Coagulation) must also be therewith joyned, as the like is also to be understood in Abraham.

28. For God said, in thee all Nations shall be blessed; he said not, alone in me, but he said, I will blesse thee and make of thee a great Nation, and make thy Name Great; and thou shalt be a blessing, thou thy Self shalt be it, that is, Christ should become Abraham, and Abraham Christ.

29. For the Seed which disappeared in Adam and dyed to the men∣tall life, into which God engrafted or incorporated the Limit or Aym of his Covenant, with the quickning Word; the same is that, into which God would introduce his Blessing, viz. the living divine hea∣venly Ens, and would blesse Abraham and Adam and their children in this re-quickned Ens or disappeared Seed, and make them truely alive; the living Ens of the word in the Covenant and the Adamicall disappeared Ens in Abraham, should become one person and body; for the same are one kinde of Ens.

30. But the poysonfull malignant Sensuall desire which the Devill had made monstrous, had shut up this holy Ens in Adam in death, and covered it with the grosse earthly property; like unto a fair piece of Gold which were changed into Lead, so that one would say, the Gold is dead and gone, and t'were truely so indeed, if the Artist did not again redeeme it.

31. Thus likewise the heavenly Artist would not reject Adams dis∣appeared Gold, and make, clean another new thing, but he tooke his own Tincture and of his own Gold, out of which he had made Adams Gold, and tinctured Adams Gold with his own Gold; even with his Tincture, that is, with the word (viz. with the power) of God, and with the Essence of the word, viz. with the heavenly corporallity.

32. So that Christ became a God-man, and Adam and Abraham in Christ a man-God; God and man One person undivided, according to, and out of, all the three Principles of Eternity and Time, accord∣ing to, and out of, Body and Soule; with every property of man, and every divine property: Except the Serpents property which Adam lusted after, took in, and imprinted on himselfe; the same he did not assume; but the Ens, understand the humane Ens, whereinto the Devill had sown his seed, that he must assume, and therein bruise the head of the Devill, and of the insown Serpents Ens, and destroy the prison of death, which held the heavenly Ens shut up; and spring forth afresh, as the dry Rod of Aaron which budded and bare green Almonds was a lively

representation of this: and this is the true understanding of the Seed of Abraham and his Blessing, as he meaneth.

33. Abraham in the spirit of Christ should be a blessing; for Abra∣hams Ens, and Christs Ens hath blessed all Nations; understand the line of the Covenant, in which the promised word stood in the Aym or limit of the Covenant, viz. the Spirit of the five vowells, the Great Name JEOVA, which God, by the motion of the Covenant in Abrahams Seed, made to [be] JEHOVA, or JEHOVAH, as an inspired or in∣breathed God, who should blesse the whole Alphabet of the * 1.79 Sence-all Tongue, understand, the formed compacted word, viz. all Nations, Tongues, and speeches: a blessing of the Jewes and Gentiles.

34. For he said, all Nations shall be blessed in thee, no nation or peo∣ple excepted, but all, even All, not onely the line of the Covenant, but Adam in his children; the line of the Covenant should blesse the line of Japhet and Ham; for Japhet should dwell in Sems Tent, that is, in Christ, viz. Japhet should be received into Sems line.

35. But the grosse earthly Ham (understand the grosse flesh) is ac∣cursed in Ham and Cain and shall not inherit Gods Kingdome, Joh. 6. not Ham in Soul and body is cursed, but the Serpents man, whose figure according to the outward, Cain and Ham must represent, so that all properties might be manifest in an externall figure.

36. Therefore we admonish the Jewes, that they learn to know their Messiah, for the time of their visitation is at hand, wherein they shall be redeemed from the Captivity of their misery, and be made free againe.

37. Also we admonish those that are ours, that they grant Mary to be the daughter of Abraham, and Adam, and Christs mother as to the Soul and Adams created Image, and not according to the deity, or ac∣cording to the Ens in the word of life which came from heaven, for that was not her propriety, indeed it stood in her, but [it was] in the word of the promise in the Eye-mark of the Covenant, (which was accomplished or) at the limit, [in her.]

38. But she is not the mother, which hath brought forth, or born, God, as the Jewes, and Turks doe say that we so teach; but God hath brought forth and blessed the same in her Seed; she in her Seed receiv∣ed the power of the holy Ghost in the word, and brought forth the crea∣ture which was God and man.

39. And not the property of the deity, which hath neither begin∣ning nor End, also doth not possesse either time or place, but is through all, and in all from Eternity to Eternity, and hath onely manifested it selfe in the humanity, as the fire doth through-heat an Iron, and changeth it wholly into fire; and yet the Iron remaineth Iron still; so also the man or the humanity which Mary brought forth out of her Essence and out of Gods Essence in one onely Essence, is to be under∣stood.

40. She brought forth the humanity, and God the Father hath from Eternity brought forth the word which did manifest it self in the huma∣nity, and filled the humanity, as the fire doth through-heat an Iron, and the Sun illustrate or through-shine the Water or Glasse.

4. She indeed hath brought forth the heavenly body, but not from

the power of her Ens or seed, but from the power and ability of that Ens which did manifest it selfe in her seed; as the Essence or being of Eternity manifested it selfe through time, and yet the time was not able or capable to receive the Essence of Eternity into its own might; but the Essence of Eternity assumed or tooke on it the Essence of time; as the inward heaven and world, hath brought forth and as∣sumed the outward heaven and world: so likewise the Eternity as∣sumed the Essence, that it breathed into Adam, which dyed or dis∣appeared, in the Seed of Mary, understand in her owne humane Seed.

42. And this is the great Name of Abraham in Christ, and the Blessing of Abraham, wherewith God blessed Abraham, and his chil∣dren, and not a strange person, as some erroneously conceive, who understand not the Three Principles.

43. The Person was strange but it is become an indweller in us; the heaven tooke on it the world, and made the world in it to hea∣ven, and yet each remained dwelling in it selfe; viz. the formed word of the body, a creature, in it selfe; and the unformed word in it selfe, God over all, and in all, and through all; thus also we are to un∣derstand and consider of the heavenly living Essence, which gave it selfe into Adams, and Abrahams Ens, as filling All in the person for∣matively, and without the person at once through all, and with the word of Power as an habitation or mansion of the power also through all or every where, but not to be comprehended of any thing; as the Suns Power and influence, and the Air, doe penetrate through all things, and give life to every being; the like is here to be under∣stood.

44. We must by no meanes abolish the Creature in Christs person, for that which he assumed both from the Soul and body of man, the same, is creature; but that which he introduced out of the deity into the humanity, that is, neither nature, nor creature, yet in our huma∣nity formatively, but immense, uncircumscribed, not particular; like as the air, and Sun-shine is whole or entire, so likewise it is here; and we are in like manner to understand it, as if the Sun-shine did introduce it selfe in Something, into a forme, and yet were wholly One thing with the shine or light without the forme: thus likewise Christs heavenly divine Ens which he introduced into our humanity, is to be understood.

45. God did often appear to Abraham, and spake with him as one man speaks with another; therefore reason saith; how was it done? did God assume the form of a body? God appeared to Abraham in the Ens and Essence, wherewith, he would manifest himselfe, in his seed viz. in Christs person, and spake from the word of the Covenant in the Limit, in Abrahams seed, even unto the Mentall Tongue of Abraham, which moved it selfe in the Covenant, and this the Sensall Spirit in Abraham did understand.

46. For otherwise Abraham was not able to see God; but in the formed Ens of the heavenly Essence, Abraham was able to see in the spirit of the Covenant, viz. in the same Spirit, which would manifest the re∣presented type, and Essence, in the humane Essence.

47. For it is written in Gen. 18. that God appeared to Abraham in the forme of Three men, and told him of a Son which should proceed forth out of his Loines, whom Sarah should bear unto him, upon whom the Cove∣nant passed; now what did the Appearance of these Three men typi∣fie? nothing else but the Trinity of the deity, and the manifestation of the divine formed word through the Three Principles: therefore the divine Image was represented in Three men; for it is a Threefold Ens, but one onely Essence; viz. Three worlds, and yet in one another as one, but differenced in three Principles; viz. with the dark wrath∣full fire-world, and with the holy light-and-Love-fire-world, and with the outward visible world.

48. Out of these three worlds man was created, even into an Image of the divine manifestation; therefore God shewed himselfe to Abra∣ham in the same Ens and Essence, as in the forme of the Angelicall Message, and yet spake of himselfe.

49. For the represented Ens through which God spake, was Angeli∣call and humane, it would become humane, for Christ as to the per∣son of the creature should be a Prince or an Angelicall Hierarchy; so likewise God appeared to Abraham in this Entall Essence and property with his own in dwelling voice.

50. Very exceeding wonderfull is the hystory concerning Abra∣ham, for the Kingdome of Christ is therein wholly represented, not onely the Kingdome upon the Earth in the time of the foure Ele∣ments, which also is pourtrayed and set forth under it, but yet onely as a Pilgrimage, which should not be the right Kingdome, for Abra∣ham must continually wander up and down, and also his posterity, and yet God promised him the Countrey wherein he was a Pilgrim for his propriety, that he and his children should eternally possesse the same.

51. For so God said to Abraham,* 1.80 Gen. 13. Lift up thine eyes and looke from the place where thou art, Northward, Southward, Eastward, and West∣ward; for all the Land which thou feest, to thee will I give it, and to thy Seed for ever: but now they obtained possession of this Land a long time after; and were first brought in by Joshua; and Abraham and his grand-children lived not to obtaine it, and they were very often dri∣ven out from thence; and yet God said he would give it Abraham and his children for an eternall possession.

52. But we see at present that they have it not in possession; for the Turks have now possession of it; and Abrahams seed, viz. the Jewes have at present neither Land nor Princedome, but are almost in all places onely as captives, but now the purpose of God must stand, his word must be true: Abraham in his seed shall eternally possesse it, for Eternall is not Temporall only.

53. Therefore also God spake of the Place, and sheweth the same to Abraham, that he might see it with his eyes: and even here lyeth the Great Mystery; for Paradise was in the world, and Adam lost Para∣dise; but in Abrahams seed viz. in Christ, Paradise was again restored, not according to the mortall man, but according to the heavenly.

54. Now we see at present that Christendome hath not these Lands or Countries in Possession; and so likewise the Jewes have them not:

and now being that Abraham shall eternally possesse them in his seed, viz. in the holy Seed; thereupon we are to consider of the place of the holy Paradise aright; as the Propheticall Spirit in Ezekiel, and Daniel, and others of them doe signifie and declare; but especially Saint John in the Revelation,* 1.81 concerning the holy Jerusalem which cometh down from God out of heaven, as a Bride prepared, and Adorned to her Bridegroome; and in all, thus much is signified, that Christ in Abrahams Seed shall take in his Kingdome.

55. For with the dissolution of the four Elements, when the four Ele∣ments shall be in equall weight [or brought into the true Temperature] and the Earth crystallized like a glassy Sea,* 1.82 as may be seen in the Reve∣lation; even then that which was promised to Abraham concerning the Eternall possession shall be performed; for Christ said: my Kingdome is not of this world: but now the Kingdome of this world was shewn and promised to Abraham; therefore we must thereby understand the hea∣venly Kingdome, and even that very place which was shewn unto Abra∣ham, when Paradise shall be again made manifest and Abraham in Christ shall appear to the eternall possession.

56. For although at present the Turke hath it according to the foure Elements in possession, yet Abraham in Christ hath it with his seed in possession according to Paradise; viz. in the Paradisicall world; Abra∣ham is arisen in Christ, and possesseth his promised Land in his Prin∣ciple: He is in Paradise and the Turke in the outward world.

57. Paradise is in the world, yet not in the third Principle, but in the Second: the one doth not confound the other: when Abrahams children in Christ doe part from the earthly Body, then they take pos∣session of this promised Land according to the spirituall man, and pos∣sesse the same Eternally.

58. And this is that which God so often said to Abraham, That he would give him the Land to an Eternall possession, for when he promised it him, then he commanded him to goe away from that place, to signifie, that he did not meane the Externall Kingdome, but the Eternall; and set him forth a figure in the Stars of heaven, saying, that even so his Seed should be multiplyed and encreased; and as the Stars have a pure cleare body in comparison to the earthly bodies, so likewise the seed of Abra∣ham should be an heavenly Eternall One.

59. But that Abrahams children; viz. the Jewes are at present cast out from thence, and disperced into the whole world, the reason of it is, their blindnesse and obstinacy, untill the time of the Gentiles be accomplished; they have not known the Lord of glory but have rejected him; but when they shall know themselves, they shall be planted againe into the Root.

60. Not that they are cast out of the Root, but they must be blinde, that their light might shine to the Gentiles;* 1.83 untill the Gentiles also be∣come blinde in this light of Abraham (as indeed they are at present re∣ally blinde) and even then the light of Abraham shall againe arise out of its own root and Stem, and shine unto all Nations: even then Ja∣phet shall dwell in Sems Tent, and Israel shall be brought together unto the open grace-fountaine of all Nations: concerning which all People are as yet blinde.

61. But the time is neare; and the morning Star is appeared; if any be able to see: but the Babilonicall whore hath blindfolded all; so that all Nations walk in the Night; her Abominable whoredome is come before the most High who will blot out her shame, which hath defiled the heaven. This thou shalt soon finde by Experience in thy Drunkenness, saith the Spirit of Wonders from its own Root.

CHAP. XXXVIII. A cleare manifestation of the beginning of the heathenish war: how Abraham delivered Lot his brothers Son; and of the Royall Priest Melchisedeck of Salem, to whom Abra∣ham gave Tithes.

HEre we see very clearly,* 1.84 what the Imaginations purposes intenti∣ons and undertakings of men have been, even from their youth upward; how they have brought themselves out of the Image of God into halfe beastiall and halfe devillish properties, viz. into Pride Cove∣teousnesse, and selfefull domination, in like manner as the Devill de∣sired the same, and therefore was cast out from his Kingdome.

2. For here the Gentiles, and the children of Ham at Sodom and Go∣morrah, and in the whole Region thereabouts, did now begin to ex∣ercise their domineering Power, among whom Abraham was onely a stranger, and dwelt in the Plaine of Mamre as in a wildernesse, where he kept Cattle, but the Gentiles did tear and rend for the Kingdome of this world, and for the externall might and power, striving how one people might rule over another, whose will and Dominion hath con∣tinued even to this day, and hath received its beginning from the heathens, and the children of Ham; viz. from Babel, from the divided tongues.

3. When the Powers of the formed word, viz. the properties of Nature did divide themselves, and each introduced it selfe into a Self∣ishnesse, then Strife, and enmity did arise among them for the Centre of the nature of the darke world, hath obtained his Dominion in the fallen property of man; for men were as dead, to the Kingdome of God, viz. in the Love and humility, and lived at present to the outward Stars and the four Elements.

4. Also the Devill had built his strong hold in the Serpents Ens in man; therefore they sought onely after that which made them Great and Potent in the world, and yet we may see, how the Devill did onely foole and Ape them in the wrath of God, so that they s••ew one ano∣ther, and esteemed Temporall pleasure higher then their life, which is the greatest folly under the Sun, that man should bring his life into deaths danger, for a poor silly pride sake, whereas yet he knowes not whether he shall hold and possesse that, for which he murthereth killeth, and slayes.

5. And we see how soone the Devill in his envy and pride ruled in them; for though they had the whole Earth before them to possesse, and many Countries, and Islands were un-inhabited, yet they under∣take warre, that so they might but domineere over one another, and rob, and plunder one another; thus the Devill as mans Enemy, brought them into his pride that they might serve him.

6. Tis not in vaine that Christ calls him a Prince of this world, he is a Prince according to the property of the wrath of the darke world; in and according to the same property he ruleth man in body and Soul, in will, and minde.

7. For all war and contention doth arise out of the nature, and pro∣perty of the dark world; viz. from the four Elements of the Anger of God, which produceth in the creatue, Pride, Coveteousnesse Envy, and Anger, these are the four Elements of the darke world, wherein the Devills, and all evill creatures live: and from these four Elements ariseth warre.

8. For although God bad the people of Israel drive out the heathen, and wage warre, yet the Command was wholly from the Angry zea∣lous God, viz. from the fires property; for the heathen had stirred up the wrath and indignation which would devoure them; but God, so far as he is called God, desireth no warre, yea he cannot desire any thing that is evill or destructive▪ for he is according to the Second Princi∣ple onely Good, and giving, and giveth himselfe to all things.

9. But according to the darke worlds nature he is an Angry zealous God, and a consuming fire, if his wrath be awakened; according to this property he desireth to consume all that moveth and enkindleth it selfe therein; and from this property, God bad Israel fight, and Smite the heathen; for his Anger was set on fire in them; and they were as wood cast into the fire, which the fire desireth to con∣sume.

10. Therefore the wrath of God bad one Nation slay another, that it might even out of his wrath be taken away; otherwise the fire of his Anger would have Enkindled it selfe, as hapned to the five King∣domes of Sodom and Gomorrah; thus the wrath of God did satiate it selfe in the life of the wicked, which it devoured into it selfe, in that they slew one another.

11. As it yet now adayes so comes to passe, that oftentimes men cry unto God, for to give them Successe, and Victory, against their Enemies, that they might murther them, but God giveth them not victory therein, but the Sword of his Anger, which they awaken with their prayers fierce desires and will: were they true men, and children of God, they would need no war, for the holy Spirit doth not wage war, but he onely loveth and giveth, but according to the property of the Anger he consumeth all un-godlinesse and wicked doings, and is there∣by more blown and stirred up in indignation.

12. For the more a man addeth wood to the fire, and stirs it, the more it doth elevate and enflame it selfe untill it devoureth whatso∣ever it can reach; the like also is to be understood concerning the zeale of God: this Enkindled Anger-zeale of God was set on fire in Adam; and it did devoure his Image of the holy world, and passed from Adam upon all men.

13. For they which were in the line of the Covenant had the En∣kindled zeale, according to the first Principle, viz. according to the Soul and body, also in them; the one not better then the other; the Serpents Ens lay as well in Abraham, and his children according to the Enkindled Soule; and according to the grosse beastiall property of the mortall, as in the Gentiles; except the Line of Christ in them, which was not the Sinfull mans Selfehood, but it stood in Gods pow∣er, as the heaven standeth in the world, and yet the one is not the other; and as the heaven stands in hell, and hell in heaven, and yet the one doth neither confound or comprehend the other; or as the night is in the day and the day in the night; or as the light of nature dwell∣eth and shineth in the darkness.

14. Thus we are to understand, how the children of the Saints have waged war against the crew of wicked men, and drove them out; viz. in the Angers property, which managed its Sword by them, to destroy the heathen and the Generation of Ham;* 1.85 for Abraham went out with his whole house and people, against the Heathen who had carried away Lot his brothers Son captive, and he smote the heathen, and delivered his brother. This was done in the zeale of God; which thus delivered his children through the might of his Anger; for what conduceth to the wicked for destruction the same conduceth to the holy men for life and deliverance.

15. But that those who will be called Christians (who ought in and with Christ to be dead to the Anger and wrath of God in Christs death) doe wage war; they doe it not as Christians, but as heathens; No Chri∣stian warreth; for if he be a Christian then he is dead in and with Christs death to the foure Elements of Gods Anger in Selfe; and born a new man in Christs spirit of Love; who liveth in Righteousnesse, in Love, and patience, and liveth not to himselfe, but to God in Christ.

16. For a true Christian leadeth his conversation and will in heaven, in the life and Spirit of Christ; as S^t Paul saith our conversation is in heaven; but when the Christians doe wage war they doe it from the heathenish property, and not from Christs property; for a Christian is not of this world; his Kingdome is in heaven; and he is dead in Christ to the world, according to the new spirituall man in him: the Hea∣then-man, viz. the halfe-devillish man (who hath his Kingdome in this world, who never hath roome enough upon the Earth, but liveth in the foure Elements of Gods Anger, viz. in Pride Coveteousnesse Envy and Wrath) the same desireth in the Christians, to warre fight and slay.

17. Saint Paul saith; give your members to be weapons of Righteous∣nesse; for why doe men fight? for the Kingdome of this world;* 1.86 and yet as Christ said; his Kingdome was not of this world,* 1.87 so also his childrens Kingdome in him is not of this world;* 1.88 now then if we give up our body and Soule for weapons of Gods Anger, and seek onely thereby Selfe [interests, liberties, and priviledges of Mammon] and slay one another for the Kingdome of this world; I thinke we are herein Chri∣stians indeed in the mouth, but the heart and Soul is an heathen, and not born out of Christs Spirit.

18. When Abraham had smote the heathen; he desired nothing of the goods which he tooke, but restored to the King of Sodom what the Heathen had taken from him, and was onely zealous in the Lord; he did not fight for Countrey, and Kingdome; but to deliver his brother Loth; this was a true zeale, which the Lord drove in him; he did not stand up, and fight for Countrey, or City, and albeit he obtained it, he de∣sired it not, but went again unto his own place.

19. And here the Spirit in Moses speaketh very wonderfully and saith, that when Abraham returned from the Slaughter, that the King of Sodome met him; and Melchisedech King of Salem brought forth bread, and wine; who was a Priest of the most High God, possessour of Heaven and of Earth, and blessed Abraham, and Abraham gave him Tithes: And though we finde almost nothing elsewhere in the holy Scripture of this Priesthood, yet the same was really in the figure of Christ; for the Spirit saith in another place, of Christ; that he was an High Priest in the order of Melchisedech.

20. Thus the Spirit of God doth very secretly, and mystically re∣present the Figure of Christ by Abraham; and calleth him a King of Salem; and a Priest of the most High God; viz. a Priest of Salvation and the holy Vnction as it intimates in the SenSAll Tongue; that is, Christ hath blessed Abraham, and brought him forth bread and wine; viz. his flesh, and bloud; and is the high Priest before God that makes Atonement for Abraham and his children.

21. For Abraham had managed the Sword of Gods Anger against the Heathen, now came Melchisedech, and blessed Abraham againe, least the Sword of the Turba should lay hold on him; and he gave him forth bread and wine, that is, the heavenly Ens; which he would introduce into Abrahams Seed, and change it into flesh and bloud; and here he appeased the Fathers Anger in the Covenant as in the Type.

22. For this Priest with Abraham is really to be understood in a spirituall manner; for although Abraham might have externally a Priest after the same manner with him, under the figure of Christ; yet Moses saith, he was a Priest of God; and said to Abraham: blessed art thou Abraham unto the most High, who possesseth heaven and earth; who hath shut up thine Enemies into thy hands; here is none other to be un∣derstood but Christ, who very often appeared to Abraham in the figure, and blessed him alwayes; for the Spirit in Moses calleth him also a King of Salem; which is nothing else, but a King of Salva∣tion.

23. And Abraham gave him Tithes: indeed he might have such a Priestly Order with him, to whom he gave Tithes: but this King and Priest was he of whom he preached; to whom Abraham gave tithes; viz. the Tenth Property of the humane properties of the fiery tongue of the Soule, and the Priest gave his bread and wine, and his blessing thereinto; viz. the Love-fire, the Tincture of the light, together with the heavenly Substantiality; that so Abraham might receive the lights Tincture into the Soules fiery Tincture and become again a compleat Image of God; which was separated in Adam with the woman: therefore Christ, viz. the womans Tincture, gave him againe the lights

Ens, that so the male and female property might become one Image or person; this the Spirit doth here signifie in Moses, under the Royall Priest of Salem.

24. For Esdra, when he dictated the lost Bible, in the knowledge of the Spirit of God, to his Scribes, saw this very well;* 1.89 and therefore the holy Spirit doth so set it down: and we see very exactly, how Es∣dras wrote the hystories of Abraham in the vision of the Spirit; for the whole hystory of Abraham is delineated under Christs Person, and is an Image, or Type of Christ.

25. Abraham saw in the Spirit, this Priest of Salem; and when Abra∣ham offered Sacrifice, then this Priest was in the offering, and offered to God; for he was to make reconciliation for the world with an of∣fering; therefore he was a Priest of God.

26. He brought Abrahams will-offering viz. his prayer and desire in faith, into the holy Ens of God, and in the same Ens, viz. in the divine Essentiality, heavenly bread and wine was brought to Abrahams Soul, that it might eat at Gods Table, till this Priest became Abraham; that is; did manifest himselfe in Abraham with the heavenly Corporeity, viz. with the Soules food in the Right bread and wine.

CHAP. XXXIX. How God appeared to Abraham in a vision; and established the Covenant with him in his Seed, and how Abrahams faith laid hold of the Covenant, which God accounted unto him for Righteousnesse, and how God commanded him to offer Sacrifice, and what is thereby to be understood.

MOses saith, After these things it came to passe, that the word of the Lord came to Abraham in a vision; and said,* 1.90 feare not Abram I am thy Shield, and exceeding great reward; but Abram said, Lord God, what wilt thou give me seeing I goe childlesse; and the steward of my house hath a Son; this Eliezer of Damascus; and Abraham said further: To me thou hast given no Seed; and lo! this son of my servant will be mine heir; and behold the Lord said unto him he shall not be thine heir; but he that shall come forth out of thine own bowells shall be thine heir; and he commanded him to goe forth and said, looke towards the Heaven, and number the Stars, canst thou number them? and he said unto him even so shall thy Seed be; Abraham beleeved God, and that was counted to him for Righteousnesse.

2. In this portion of Scripture lieth the Root of the Christian Faith, for God said to Abraham, that he was his Shield and Reward, that he would give him the seed out of his loins: God would be Abrahams re∣ward; and give him a Son of his own, whose Seed should be as the Stars in heaven, which are innumerable; and his Stewards son should not be heir; viz. the Animall humane Seed full of the Serpents Ens shall not inherit: but Gods Reward, Gods Ens: He would give in his

Reward into his Seed, viz. into the Power of his loines, which should be a Seed like unto the Stars of Heaven; he looked upon the Seed in the Covenant, viz. upon the Eternall Kingdome, which should be as the Stars in Heaven, so pure, bright, clear, and innumerable; and this Abraham beleeved and it was imputed to him for Righteousnesse.

3. Beleeving here is this much; viz. he received and laid hold of the word; he tooke it into his desire viz. into the humane Ens; the Aym in the Covenant in the formed Compounded word, viz. in Abra∣hams nature and property, Received the Speaking word of God, viz. the Promise; and both these were formed into One, and in this One Abrahams faith was Right; for God counted the word, which Abra∣ham received into his faiths desire, unto him for Righteousnesse, for propriety and for Justification.

4. For thus received or in-taken word, justified the creaturall word, viz. the expressed, created word, understand, that word which had formed it selfe in the humane property, and brought it selfe into a crea∣ture; and put it selfe forth out of the Three Principles into an Image; in which Image the Selfe-will had, through desire, and lust, elevated it selfe with the darke worlds property viz. in the fire of Gods Anger, and introduced it selfe into an Earthly grossenesse; into which Grosse Image the Devill also had introduced, by the Serpent, his Ens, will and desire.

5. Now the living Eternall-Speaking holy word, came forth out of the Light's and divine Love's property, to help this Ens, this com∣pacted Word, and created Image; and became its Reward; this same, Abrahams naturall word, and power, received into it selfe; and this same Word of God, intaken, and fixed in the desire, justified Abra∣hams Corrupted word; it was his Righteousnesse; the same destroyed the Anger, and ruinated the Devills desire and will; understand in mans Ens, viz. in the formed word, this was effected.

6. For there is no Faith without Gods word and power; therefore Abraham did now take Gods power, and promise, into his Ens in him, and formed or conceived the same into a Substance of his Spirit; this was the Faith of Justification; that Gods word and the humane will and desire came into one spirituall Substance: Thus God accounted the Received or in-spoken Apprehended Word, unto Abraham for Righteousnesse; viz. for propriety; and this is the ground and root of faith; that he tooke in or imprinted Gods promise into his desire, as his very own; and let not the same passe from him in Doubt; as Ja∣cob did, who tooke the word of promise into him, and said; I will not let thee goe untill thou dost blesse me, and wrestled the whole night with the word of Power, untill he obtained victory; so that the promised word gave in it selfe to him, for propriety; viz. to a blessing, or a great Re∣ward, as here in Abraham.

7. Thus understand us very accurately; the Incorporated word of the Covenant in Paradise, which God promised to Adam concerning the bruiser of the Serpents head, did here at present wrestle through Jacobs formed word of the humane property, with the new promised word, viz. with the living word (which did at present move it selfe in him) and would, that the corrupt humane Ens might be blessed

with Gods Love, that the wound might be healed; and it did long and pant after the fulfilling of the Covenant; that God would be pleased forthwith to introduce the holy Ens of his heavenly essentiality into mans Essence, that Christ might be born out of Gods and mans Essence; therefore Let Christendome know, that Faith is not onely an hystory or knowledge [but a reall Substance.]

8. Faith is nothing else, but the uniting of ones will to God, and the receiving of Gods word and power into the will, that so both these, viz. Gods will and mans will become both one Substance and Essence; that the humane will be even Gods will; and even then Christ in his Suffering, death and Resurrection is accounted unto his own humanity for Righteousnesse; so that man becomes e 1.91 Christus, or the Anointed; understand according to the spirituall man: and thus we put on Christ in Abrahams faith, and are twiggs, shoots, and branches in his vine, and the Temple of God; he that teacheth and beleeveth otherwise, is yet in the compacted un-contrite or un-cloven Tongue of unbeleefe, in the whoredome of Babylon.

9. This is the true reall ground of our Christian faith; that as Abra∣ham put on Christ in the faith, so we also at present doe receive, and in our heavenly part of the humanity put on Christ in his humanity, according to the heavenly worlds Essence, in the same flesh and bloud which Melchisedech represented and brought to Abraham, in the hea∣venly bread, and wine, viz. in the Type thereof, yea wholly receive it into our Ens of the heavenly worlds Essence, which dyed in Adam, and become alive therein and arise from death in Christ, and dwell very essentially with our spirituall man, in him; and even then he is our own Righteousnesse, we in him, and he in us, Onely One Christ, One God, One Faith, One Tree in the Paradise of God, in the Stem which is God, and in the Power and vertue thereof which is Christ, and in the branches of the tree which are we Christians, wholly One Tree, not two; we understand not herein the grosse beastiall man full of the Ser∣pents Ens which shall not inherit the Kingdome of God, John 6. but the true man, which God created in his Image.

10. Let Master Sophister or wiseling of Babel looke us right in the face, and see what spirits child we are: we understand not the Beast, but the man Christ, which dyed in Adam, which was againe Regene∣rated out of Abrahams Seed, and deprived death of its might, and de∣stroyed Hell in man, and slew the Death in us, and arose againe from death, and liveth for ever; the same we meane by a Right Christian, and not Calves, and Oxen, Dogs, Adders, Serpents, Toads and the like, who would with their Beasts of vanity be outwardly Adopted, and Re∣generate children of God; no such Beast cometh into heaven, onely and alone and none else but a Christ, viz. a childe of Christ, which is born of Christs flesh and bloud; * 1.92 without are Dogs.

11. Therefore Let it be told thee, O Babel, thou ridest upon the Dra∣gon of thy own contrived halfe devillish, and halfe beastiall tongue in thy own words and will, and hast not Abrahams faith, viz. in the received and formed word, which became man; but thou howlest with the Dogs; and wilt with thy snarling jeering contentious dogs-will in a strange childe, be Abrahams heir.

12. But God said to Abraham; thy servants childe, shall not be thy heir, but he that is begotten out of thy loynes, who is borne of the Faith of Righteousnesse, he shall be Gods heir, and not the Son of the bond-Woman, viz. the Strange introduced grosse beastiall Serpents Ens.

13. And God said to Abraham: I am the Lord, that hath brought thee out of VR of the Chaldees to give thee this Land to inherit it;* 1.93 but Abraham said Lord God whereby shall I know, that I shall possesse the same, and he said unto him; take me an Heifer of three years old and a Shee-Goat of three years old, and a Ram of three yeares old, and a Turtle-Dove, and a young Pigeon; and he tooke all these, and divided them in the midst, and laid each Piece one against another but the Birds he divided not; and when the fowls fell upon the Carkases, Abraham drove them away, and when the Sun was gon down, a deep sleep fell upon Abraham, and lo! an horror of great darknesse fell upon him; and he said to Abraham, by this thou shalt surely know, that thy Seed shall be a stranger in a Land that is not theirs; and they shall be compelled to serve, and be afflicted 400. yeares; but I will judge the Nation whom they must ser••••••; and afterwards I will bring them out with great Substance, and thou shalt goe to thy fathers in Peace and be buried in a good old Age; but they shall come hither againe after foure Generations; for the iniquity of the Amorites is not yet full; now when the Sun was gone down and it was darke; lo! a Smoaking furnace, and a fire-flame passed between the pieces. Here the right figure of Christs Offering for the humanity, is represented; and also his suffering and death, his persecution; and also his victory, is deciphered herein; and likewise the Man of Sin and vanity; intimating, how he must fill up his measure, and whereun∣to each is appointed.

14. God gave Abraham the Signe how it should goe with his Seed; in that Abraham said, Lord God! whereby shall I know that I shall pos∣sesse the same? then God set the figure of the Seed, before him (for he had comprehended it in his Faith, which was made his righteousnesse) and shewed it him in a figure: for the Offring, signifies the Offring of Christ; the three sorts of Beasts, viz. the Heifer, Shee-Goat, and Ram each three yeares old, betoken the part of the outward humanity of the time, viz. out of the limus of the Earth.

15. But that they must be three yeares old; betokens, the whole outward threefold man, of the Sulphur Mercury and Salt, viz. the three properties of the three Principles which lye in the Earth in one Essence or Substance.

16. And that Abraham divided these three beasts, and laid one right over against the other; Signifieth the twofold limus of the Earth; viz. the Grosse property out of the darke worlds property; and then Se∣condly the limus out of the heavenly worlds property which lieth in one Compaction in the Earth, whence man was created as to the body.

17. But that Abraham divided them; signifies; that the grossenesse which Adams desire introduced, must by death be Separated from the purenesse of the humanity, and one must lye right opposite to the other, and be divided from one another, each into its property, as light and darknesse are divided, and yet are neer one another.

18. The Turtle-Dove betokens the poore Soule captivated in this bea∣stiall

property; and the young Pigeon signifies the inward disappeared humanity of the poore Soule, which shall become young againe in the offring: viz. a new birth.

19. But that the two Doves were not divided but offered whole, Sig∣nifieth, that nothing shall be taken from the Soule, and from the inward man of the heavenly limus, they shall remaine whole and entire in their Substance, and be offered whole to the Angry fire of God in Christ, and be brought quite through the fire of Anger; through death; viz. through the great darknesse and horrour of death and hell, as this was the figure thereof.

20. When Abraham had set forth his Offring, he fell into a deep sleep, and horror, and great Darknesse did encompasse him: the sleep Signifieth the death of Christ, and the horrour, the wrath of God, viz. the Abysse of Hell; and the darknesse, the Darke world, into this, the word, which had given in it selfe into Abrahams faith, to be a Seed of the children of God, should enter with the Offring in the whole hu∣manity (both with soule and body) and ••esigne it selfe up wholly to the Anger of the father to be devoured.

21. And the Enkindling of the fire which passed between the Pieces was now the holy fire of God which came forth out of the holy burn∣ing, viz. out of the Love-flaming word, which gave in it selfe to Abra∣hams faith, in the humanity of Christ in Soul and body, when he stood in the fathers Anger, in the death and darknesse in Hell, and cast the humanity in Soule and body unto the Anger, and changed the Anger into Love-fire, for the wrath of the father according to the Eternall nature of the darke world, which was enkindled in the humanity must in the humanity receive such an holy Ens, wherein the Anger, might in its fire, be changed into a light or Love-fire.

22. This holy Ens in the word of faith must enter into the great horrour of Gods Anger; for the Soule stood therein essentially in its property; it is out of the fathers fire-property, (out of his Strength and omnipotence) viz. out of the first Principle; and here the Second Principle, viz. the Love-fire came to help it; therefore it must enter againe into its owne Root from whence it came to be a creature; and be Tinctured in the power of the Love-fire, in the divine light, and be changed into an excellent pure divine Gold; of which this Offring was a Type.

23. And that the fowls fell upon the carkasses, which Abraham drove away; signifieth the hungry, essence of the wrathfull property of the Anger of God in man, which hungered after the humanity and would devoure the same into it selfe, but the word in Abrahams faith drove away the Devourer from thence; it should not be devoured; but be offered; that so one Essence might enter into another and overpower the other.

24. The Offring of Christ, (viz. the humanity of Christ) did indeed give it selfe wholly as an offering or Sacrifice into the Fathers Anger, into his fires Essence▪ but the Love-Spirit of God hindred the wrath∣full Essence of the fire, so that the fire could not devoure the humani∣ty of Christ; it took onely the Selfe-will of the humanity, and brought it againe into the first universall Entire will; out of which mans will

was given him; which had corrupted him; and brought him to selfe-hood; Here it was again introduced into the fathers will, viz. into the first roote; for so also Christ said (when he in this condition or Tryall on the Mount of Olives Sweat bloud) Father Thy will,* 1.94 not my will be done.

25. The divided word of mans property which had turned it selfe away from the universall perfection, viz. from the ONE into a self-hood, must enter againe into the ALL, and be tryed purged and pu∣rified through the fire of God; and live, and move in the One; viz. in the fathers onely will.

26. The figure of the Servitude in Egypt signifieth, that Christ in his members should be onely a pilgrime and stranger in this world, and that the outward man which is of this worlds Essence, should be sub∣ject to the dominion and power of this worlds essence; and be plagued; and alwayes accounted onely as a Carpenters Axe, whereby men doe build the house.

27. For a Christian man is even as Gods Hatchet, wherewith God builds his house for an Habitation; both as to the holy children, and also to the Wicked; they must build both, inwardly from Gods spirit they build Gods Temple, and outwardly with their hands they must be in Servitude; for the outward Kingdome wherein they dwell, is not theirs, but the Heathens, which have their Heaven therein, and work therein in Gods Anger.

28. As it was very fully and mystically told to Abraham that he should be subject to servitude in his children, untill the iniquity of the Amorites was full; so that herein we see very clearly how Gods children must serve the Amorites, viz. the Gentiles, untill they also ob∣taine their inheritance in the wrath of God, and wholly accomplish their workes also in the Anger of God for a Building of the darke world; for God said, they should serve the Egyptians, and have onely plagues for their reward, untill they had accomplished and filled up their measure: thus the wicked must wholly finish their workes; and the children of God must be * 1.95 embroyled also in servitude with them.

29. Therefore deare children of God! albeit you oftentimes must serve wicked Lords and people, and be accounted as Bond-slaves as it yet at present so falls out; yet thinke that yee also serve God therein; for as yee in your hearts and mouths doe build Gods Kingdome to your Possession; so you must likewise with your hands help your Ma∣sters to build their Hellish Seat, for yee are Gods instruments, fit enough for all kinde of Structure; you must not doe it from your choice, and well-likeing, but from the command of God you must doe it.

30. For in that the Potent doe compell the poore and force them in∣to servitude, and slavery, that he doth from his God, viz. from the Kingdome of Nature, from the Starres, and from Selfehood, wherein he buildeth up the house of his wonders to the Kingdome of nature; this is his Office whereunto his God useth him; and it is also a great Wonder before the Eternity; but it ariseth from the divided Tongue, where the properties entered into selfehood each in it selfe; over which, the strongest domineere; unto all these, viz. to the Kingdome of na∣ture▪ the earthly man I mean, the outward man, must be Subject, else

he * 1.96 resisteth the Kingdome of Nature, viz. the formed Word.

31. Now it doth not belong to the children of God to resist or op∣pose, but to doe all for Gods sake, whereto onely God will use them, they must thinke that they in this world and in the Eternity are Gods Ser∣vants, will serve him in his Order [or Ordinance].

32. We doe not hereby judge or condemne the worldly Magistracy and Order; but we shew the ground of all Mysteries; Dominion and rule ariseth out of the Kingdome of Nature, and may indeed enter in∣to Gods Kingdome, if it manageth its authority and power as a Ser∣vant of God in the Kingdome of Nature, and not as a selfe-willed God, who will doe what he please; if Rulers acknowledge and behave themselves as Gods Stewards and officers in his Kingdome of Nature, and transgresse not the Order of nature and doe not advance them∣selves higher then the office of nature sets them, and so make themselves Petty-Gods to command and impose what their will and lust leads them to, then well and good; but if it be otherwise, they shall finde it, as God said to Abraham; This People whom they must serve I will judge.

CHAP. XL.. Of the Hystory, and exceeding wonderfull Typification of Gods Spirit concerning Hagar Sarahs Maid, and her Son Ismael, and his rejection from the Heir-ship and Inheritance of Isaack.

WHosoever will read the Acts of Abraham Isaack and Jacob,* 1.97 and rightly understand what the Spirit of God doth signifie and meane by the same, he must not looke upon them onely as an Hystory, as if nothing else were couched therein then an outward atchievement or relation of an Act or thing done: the whole Kingdome of Christ together with the Kingdome of Nature is therein set forth exactly; not onely the worke of mans Redemption; but also what men, how or what in man, shall possesse and inherit Gods Kingdome; not as the Jewes boast, that they alone are Gods people; no! It is far otherwise, God looketh not upon one Sort or Generation of mankinde; but up∣on the Stem or Root of the Tree.

2. In the two bretheren, viz. in Isaack and Ismael; Both Kingdomes are Typifyed; viz. in Ismael, the Kingdome of Nature, and in Isaac the Kingdome of Grace; and thus also in Esau and Jacob; for at pre∣sent two lines went forth out of Abraham; viz. Japhets and Sems; Ismael was the first, as Japhet among Noahs children; and so likewise Cain among Adams children; 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 beget∣teth the light; and the light maketh the fire manifest in it selfe; it ta∣keth 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 An∣ger, and according to the Love, both which are in one essence.

5. But being mans will had subjected it selfe to the Kingdome of Na∣ture; 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 es∣sences: viz. the revolted disobedient (will) in Ismael, and the holy obe∣dience, 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 distem∣pered 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 morti∣fication, 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 crea••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 con∣test, 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 contra∣ry, 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 mans re∣volted 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 crea∣tion of the world had introduced it selfe into a Contrary, to the mani∣festation 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 be∣ing 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 ••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 A∣dams 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 Bran∣ches, viz. those who also bring their desire into him; and so they also come even to the same ••••••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 oppo∣site: God received Adam again in Abram into his Covenant, word, and will, and out of this same Covenant, word, and will, which Abraham re∣ceived of God, in which Abram was justified, Christ was born, who re∣ceived Ismael, and all the poor corrupt children of Adam (who do but in∣troduce their desire into him) into his word and heavenly Ens, and de∣livered 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, * 1.98The Son of the bond-woman shall not inherit with the free; it was not onely spoken concerning the outward inheritance onely, but concerning the Eternall inheritance of the Adoption or filiation of God.

17. The rebellious selfe-will of nature was in Ismael, which he inhe∣rited from his mother Hagar, and from Abrahams naturall Adamicall will, which was a mocker of the new birth.

18. For the Devill had introduced his will into the humane will in∣clined to selfehood in the Serpents Ens, which will did onely mock and scorn the new birth, just as the Devill is onely a scorner and contemner; when he is told, how that the Anger, viz. the wrath of the eternall na∣ture, of which he is a Prince and possessour, shall be changed in man a∣gain into Love, the same seems ridiculous to him; this false spirit was a reviler and mocker in Ismael; of whom God said; Cast out the Son of the Bondwoman, viz. this Scoffer; for the scoffers spirit and will shall not in∣herit with the free; viz. with the onely will of God.

19. But now we are not to understand this concerning the whole Per∣son of Ismael; as if God had rejected him out of his purpose from the di∣vine Adoption: No, no; the contrary plainly demonstrates it selfe; for when Hagar waxed proud, being that shee had conceived, and not her Mistress; and lightly set by Sarah her Mistress; and Sarah reproving her sharply for it,* 1.99 shee fled from her; then the Angel of the Lord met her, and said unto her; Hagar; Sarahs maid, whither wilt thou go? return again to thy Mistress, and humbly submit thy selfe unto her, I will so multiply thy seed that it shall not be numbred for multitude.

20. And the Angell of the Lord said further unto her; lo! thou art with child, and thou shalt bear a Son, and his name shall be called Ismael, because the Lord hath heard thy afflistion. He shall be a wild man; his hand will be against eve∣ry man, and every mans hand against him; and he shall dwell in the presence of all his brethren; and shee called the Name of the Lord who spake with her; Thou God seest me; for shee said, here I have seen him, who hath looked after me; therefore shee called the Well, where this was don; the Well of the living who hath looked upon me.

21. Understand this figure thus; Hagar fled in the will of Selfe, viz. in disobedience, that is, in the will of Nature, in which the Devill ac∣cording to the wraths property, desires to be a Prince; this will would not humble it selfe under the Covenant, and obey the Free one, viz. Gods onely free-will: Hagar fled away in the figure; for the will of selfe-hood must fly away, and wholly dye, and not inherit the Covenant, and the Adoption; but the Angel of the Lord met Hagar, and said, Whither wilt thou go, Hagar, Sarahs maid, return again to thy Mistress, and humble thy selfe under her hand; behold! thou art with child, and shalt bear a Son, whose Name thou shalt call Ismael; because the Lord hath heard thy affliction; the meaning of it is this.

22. Thou poor miserable man, captivated by the kingdome of na∣ture; nature hath indeed brought thee forth in its contrariety, in its won∣ders; and the Devill hath poysoned thee, so that thou must be a wild man upon the earth, to the opposition of Gods children, so that they must be tryed and excised by thee, and be brought into Tribulation, that so they also might powerfully put forth out of the holy Ens, the sap of their Root of Salvation, and in the pressure, move, act, and penetrate with the ardent desire, through the Love Ens, which is wholly meek, soft, and still, so that in this contrariety and contest, fruit might also grow upon the divine One: thy wild will, must indeed be cast out, and

mortified; but return again to the free, viz. to the onely will of God, and humble thy selfe before the free One; for I have looked upon thy misery and affliction, and have not cast thee from my presence, but onely the wild property, viz. the will of the naturall selfehood.

23. But I must have it also in the Time of this world, for it shall dwell in the presence of all its brethren, and exercise them in the feare of God with its opposition; but return thou onely in Repentance unto the Free, I will so multiply thee that thy seed shall not be numbred.

24. Why must even the Mocker be thus don unto? because in him lay the Kingdome of the wonders of Gods manifestation out of Nature, viz. out of the fire world, out of Gods strength and omnipotence, which he will again introduce in Christ into the Love, viz. into the one∣ly free One; but Hagar, viz. the will of the fire-Soules nature, must be converted and enter into repentance; humble it selfe before the Free, viz. the onely mercifull Love-will, viz. before the Covenant and Seed in Isaac, and cast away the rebellious will from it selfe.

25. And therefore the Lord sent his Angel to meet her and manifested himselfe unto her with his voyce, and shee called the Name of the Lord, Thou God seest me: here I have seen him who hath looked after mee; that is, the contrary or rebellious will ran away from the free, viz. from God; but God looked again upon the poor miserable, and captive Soul, and called it again; and then said the Soul; Certainly, here I have seen him, who hath looked after me; after that my will of Selfe, viz. of Na∣ture was ran forth from him; which is thus much,

26. When as the mocker, viz. Selfe-will is gon forth in its nature; and hath brought it selfe into an opposition against its * 1.100 brethren, (who sometimes will not work in their heavenly allotted Ens) and set it selfe against them with contempt and scorn; and performed its office of na∣ture given unto it for the exercise of the children of God; then God looketh also upon the Mocker, as his instrument to the exercising of the Soul, and wills not that the soul should perish; he looketh on it again, instruct∣eth it, and calleth it, and draweth it also in mans conscience unto him∣selfe; This now is the meaning; He hath looked after me, even when I had almost accomplished the work of Nature in the will of selfe.

27. Hagar being thus seen of God, when shee became disobedient to her Mistress, and ran away from her; and without doubt in an opposite will against her Mistress, the same did much trouble, move, and affect the woman; Thereby her Mistress, viz. Sarah was also exercised, so that shee was earnestly moved in her selfe, and called, and prayed to God, that he would take away her reproach, in that shee was barren, and bless her, and make her fruitfull; that shee also did purifie the house or vessell wherein shee should receive the holy Seed of Abraham in his blessed Seed, and not introduce any humane wantonnesse of nature into Abra∣hams blessed Seed; but desired shee might have a right divine desire in her, wherein shee might take the seed of Abraham.

28. And even therefore God made her barren, even to her old age, least the beastiall lust should be predominant in her, and mix it selfe in Abrahams blessed seed; for shee should give all her humane power, (viz. the womans seed in the Covenant, which did move it selfe in her, as to the kingdome of Nature) into the seed of Abraham; not out of the wan∣tonnesse

of beastiall lust, but out of the desire of the Nature of the formed word; and therefore the beastiall lust introduced by Adam, (in which lust the Devill had made his murthering Den) must be first even as quite mortified in her that so the inward nature might yet stand onely in the desire; viz. the formed words Ens as to the creature.

29. For the promised word in the Covenant with Abraham should give it selfe out of Abrahams seed into Sarahs seed; viz. into the womans matrix in Venus's Tincture, and take unto it the female Ens out of the Love-Tincture, which had parted it selfe from Adam into a Woman, in∣deed not according to the manifest life of the holy heavenly Ens shut up in her, which disappeared in Adam and Eve, which was first made manifest in Christ; but according to the kingdome of the formed word of nature, in which the heavenly Ens lay shut up, untill the motion of the Covenant in the Ens of Mary, where the limit or Eye marck stood at the End of the Covenant.

30. Thus Hagar and her Son Ismael (who as to the will of selfe, viz. as to the Devills introduced desire and his outward Constellation, was a mocker of his brethren, and did exercise them) must be an Instrument of Nature, whereby God manifested his Wonders.

31. But as God will not for ever cast away the nature from him, but thus useth it in time in a contrary, to the opening of his wonders of wisdome out of Love, and Anger; as a Generatress of his wonders [in good and evill] The like also we are to understand concerning the evill innate property in man, which cannot judge the Soul.

32. But the free-will which it hath, if it therewith continueth in the iniquity in selfehood, that condemneth it; for it will not enter again in∣to the One, viz. into the quiet Rest: * 1.101 Its condemnation is in it selfe, and not without it, it maketh its hell in it selfe; that is, it awakeneth, out of the centre of the eternall spirituall nature, Gods wrath in it selfe; viz. the property of the dark fire-world; in which it is not the child of Gods Love, but of his Anger, of which substance and essence it selfe is.

33. For if the soul dyeth to selfe will; then it is dead unto hell, viz. to the Kingdome of the wrathfull nature: now it cannot do this in its own selfe ability,* 1.102 unless God look upon it again, as here hapned to Hagar, when shee said; Thou God seest me; and therefore shee called this place or fountain, the fountain of the Living and Seeing; for the fountain of life did even there manifest it selfe in her, and brought her again to Conver∣sion.

34. For shee should not be cast out with her Son from the purpose or * 1.103 Election of God, but God did onely set forth the figure of both King∣domes in their seed; viz. in Ismaels, and Isaacs: For thus said God af∣terwards to Abraham;* 1.104 Moreover concerning Ismael I have heard •• hee also, behold, I have blessed him, and will make him fruitfull, and multiply him ex∣ceedingly: Twelve Princes shall he beget; and I will make him a great Na∣tion.

35. Now what God hath blessed; that the Bishop with his Reason shall not unhallow or make execrable: * 1.105 Hee hath set a 1.106 him up to be a Ruler in the Kingdome of nature, that he might manifest the Wonders of Nature, and not predestinated him to condemnation, as Babel judgeth; in whose hand a Shepheards crook were more comely and fitting, then to

expound the mysteries of the Scripture with earthly eyes [or apprehensi∣ons]▪ and make conclusions therein; which indeed serve the Devill, and make men lewd, and prophane.

36. For though Ismael was afterward cast out with his mother Hagar, so that he attained not to the Inheritance of Abrahams goods; the same hath far another figure then reason seeth in it; God set Ismael to be a Prince in the Kingdome of Nature, and Isaac to be a Prince in the King∣dome of Grace; Ismael must possesse strange [or another sort] of goods; because he was not sprung forth out of the line of the Covenant; and Isaac was of the line of the Covenant; and therefore God gave Isaac Abrahams goods, viz. the blessed Inheritance, because he was born of the blessing, and out of him the Lord of the goods should come; There∣fore he in the mean while should be a possessour of the same dominion, untill the Lord should come; and Ismael must be a servant and minister of the same Lord who was to come after.

37. For the children of Nature are Servants in the kingdome of Grace, not Lords in selfe-will; they must not with the own selfe-will enter upon the inheritance of the kingdome of Christ; for * 1.107 it lyeth not in any mans own willing, weening, running or going to will and take the same in their own selfe-wills ability; but it lyeth in Gods mercy, it is a king∣dome of Grace; not a kingdome hereditary to one generation of men onely, but God gave it of Grace to Abram in his Seed.

38. The mocker Ismael must be cast from the blessed inheritance, for he was not born of the line of inheritance, viz. out of Gods speciall gift as Isaac was, who represented the person of Christ; for Christ alone should be the heir of Gods blessing, who had the same out of the Right of nature, all the rest one with another must be as his Sojourners; for Ja∣phet must dwell in Sems Tent, not as a Lord and Master of the Tent, but as a Servant.

39. For the person of Isaack also according to his innate Adamicall Nature was no otherwise therein, then as a Servant; but that he was chosen to be Heir, the same was from God, who bestowed it on him as a Vicar or Deputy of his Lord, who should spring forth out of him; whose property given of God, he did carry in himselfe as in the place or Mansi∣on of the Covenant; understand, he bare Christ in himselfe in the Cove∣nant of God, and to him alone the goods did belong out of the Right of nature, for he was Gods child by divine nature, and an heir of all what∣soever God had created.

40. But unto all others the heavenly goods did not belong out of a naturall right, for they had lost the Right of nature in Adam, and attained thereunto onely by the Free-Gift and gratious Donation of the giver, even by the Mercy of God; therefore Ismael was cast out from the inhe∣ritance of Abrahams peculiar goods; for the figure of Christs kingdome to come, was here represented.

41. And we may yet see this clearly, sufficiently, and fully set forth, in that Abraham lay with an Aegyptian strange maid, and begat a Son of her out of his seed, viz. out of the essence of his body, and soul, and yet afterwards rejected this Son from the inheritance, so that we plainly see here the figure of the right childrens inheritance, that none can come to the Adoption [or true childship of God], unless he be born out of this Covenant, out of Christs flesh and Spirit.

* 1.10842. The old Adamicall man as to its own selfe-will out of the Ser∣pents Ens is wholly rejected, and cast away: he is nothing profitable, [or wholly unfit] for the kingdome of God, he is onely an Instrument, whereby God proveth, and exerciseth his children, as a Besom where∣with the house is swept.

43. The soul must forsake its own will unto all eternity, and must have a new body born or generated in it out of the heavenly Ens, which heavenly Ens did disappear in Adam as to God, and was introduced again thereinto out of Christs Spirit.

44. The gross introduced beastiall property, is also * 1.109 alike rejected from the kingdome of God in all men who are born of Adams sinfull Seed, as well in Isaac and Abraham as in Ismael; but the Ens in the Cove∣nant shall live for ever, and at the Last Day it shall again put on the true man created in Adam out of the limus of the earth, which is of the king∣dome of this worlds essence; yet not the grossnesse of the earth, but the * 1.110 Ens of the formed word, which hath given forth it selfe into a crea∣tion.

45. The inward Ens of Christ (which the soul putteth on it for an heavenly body out of Christs spirit, and out of his flesh, and bloud,) is spirituall; It is a spirituall body, which dyeth not at the death of the out∣ward man, yea it is not buried; neither doth it arise again; but it is dead and buried, and risen again in Christ, for all, and in all, and liveth eter∣nally, for he is passed from death to life.

46. And therefore Ismael came not to the inheritance of his fathers goods, for he had not yet put on Christ in the flesh and spirit, but Isaac had put him on in the Covenant, viz. in the incorporated word, and had Christ now in the Covenant from Gods Gift, as a naturall Right in himselfe; not from his own power and ability, but from the power of the Giver, even from the power of the Covenant.

47. But now Is••ael must put on the Covenant from Christ, and not from the inherited adoption or childship as Christ who had it from God in a childlike [or filial] Right; and now Ismael must do this for the obtaining of it; viz. he must behold himselfe in the fountain of the seing, and living, as his mother Hagar did, and return again with the lost Son to the Father; and fall down before Abrahams feet, that is, his heir Isaac in Christ, and pray, that he would receive him into his house, (which is Christs humanity, viz. the spirituall world) as a servant, and Day-Labourer; for he hath had no more any Right to his inheritance; he hath been begotten and born onely as a Step-Brother (or Son in Law) of a strange Mother, viz. of the Kingdome of Nature.

48. And for their sake Christ came, that he might have Mercy on them, for he himselfe also said when he was in the flesh, * 1.111 He came not to seek the Righteous, but the poor Sinner, his brother in Ismael, and Adam, not his line in Isaac; for the * 1.112 whole hath no need of the Physitian; but the sick wounded poor Sinner.

49. And we will not herein conclude so blindly concerning * 1.113 Prede∣stination, and Election of Grace, as Babel doth, which teacheth, that God hath ordained a certain number, and company to Damnation, and the rest to Salvation.

50. If this were so, then Nature must needs be limitted, confined, and

determined, when it should beget and bring forth a child of God, and nothing would be in the free condition or liberty; yea God must then confine and shut up his unchangeable [one, infinite] will into a beginning and limit, and nothing at all could be free in the humane property, but whatsoever any one did, that must unavoydably so come to passe, let him rob, steal, murther, or blasphem God, and live as he pleased, it must be so; if this were true, then the Ten Commandements, and all Doctrines, Teachings, and Lawes were to no purpose, and none need Repent, unless God compelled him threunto.

51. I say whosoever teacheth so, he useth and * 1.114 taketh the Name of God in vain, and horribly prophaneth the holy Name of God, which is free, from eternity, and offereth it selfe to all poor Sinners, and * 1.115 bids them all come unto him. Matth. 11.28.

52. The Covenant was indeed * 1.116 established in Isaac, viz. the divine might and dominion; but it was given to no man in the line of the Co∣venant, but onely and alone to the Man Christ, so that none came, out of a peculiar Right, to God, but all in the Grace of the one, and God did declare his mercy and compassion in Christ unto all, and without him there was no Door of grace, to the Jewes, viz. Abrahams Seed, and also to the Gentiles; all are onely children received out of Grace, and new-born in him; and none either of the Jewes or Gentiles without the life of Christ, [are received to mercy], all men who have pressed [or earnestly come] in to God, viz. to his Grace, those he hath all received in the Grace which he offereth in Christ.

53. Therefore Christ also prayed for his Enemies, which knew him not, but crucified him, that God would forgive them in him, and receive them to favour; in which Access, all Nations who knew not Christ in the flesh, have an open Gate, and are taken into Gods Mercy.

54. For, * 1.117 besides Christ no man cometh to the childlike inheritance; to him alone the goods do belong, viz. the Hierarchie of men; as he himselfe also said; * 1.118 Father the men were thine, but thou hast given them me, and I give unto them the life eternall; and therefore it belongs unto him, because he is Gods Son, born of his Essence, from eternity.

55. Adam was also Gods naturall Son, which he created out of his Essence, but he lost the childship, and the inheritance, and was cast out, and with him all his children, as Ismael was cast out from the childlike or filial inheritance.

56. For in Abraham the inheritance of the true Sonship was again ma∣nifested; but Ismael was not born of the inheritance of the Sonship, but of the rejected Seed; but now God offered again, out of free-Grace his holy inheritance in Abraham; that he would generate the rejected Seed in this new Mother, which gave in it selfe into Abrahams Seed again in himselfe to a childlike Seed.

57. Not that the rebellious Runagate Adamicall will in the Selfe-hood in Ismael, should be received into this Mother, no, the same is whol∣ly cast out with Ismael in all respects from the filial Inheritance; he can∣not be born anew, unless he dye to his selfe, and own willing, and come in a converted will to God in Christ as the lost Son, who neither wills nor desires any thing from a naturall proper Right, but onely, that the Lord of the Goods would have Mercy on him, and receive him again to be

a Day-labourer; This converted will God doth * 1.119 take in, to his grati∣ous free-given inheritance, viz. into the goods of Abraham in Christ, and maketh it to be Heir in Isaac's goods, viz. in Isaacks freely given Inhe∣ritance in Christ.

58. Ismael was cast out from Abrahams, viz. from Gods, goods, that he might come unto his Son, to whom he gave the whole inheritance, and entreat him for the filial inheritance; for, the naturall Adamicall man had lost it; and that which was lost was again freely given to the Cove∣nant of Abraham, viz. to the blessed Seed, that is, to the man Christ; and he now doth freely give it unto them who come unto him.

59. All men who come unto God the Father, and pray unto him for the Eternall * 1.120 Adoption, unto all them, he giveth the Adoption in his Son Christ, unto whom he hath freely granted the whole inheritance, viz. the Hierarchie of mankinde, viz. the possession of the Throne of the Angelicall World, even in the place of this world; and given unto him all the power of rule and dominion; as he said; Matth. 28.18. all power in Heaven and in Earth is given to mee of my Father.

60. For God the Father ruleth the place of this world in his Son Christ; and all men who now come unto God, they come to him in Christ, who is the Lord; viz. the mouth of his Father.

61. Christ is the Staffe, wherewith he [guides and] feeds his sheep: in Christs voyce all poor Sinners who turn to God are born to a new will and life; and in the filial birth in Christs voyce they dye wholly unto the own will of selfehood in Christs death.

62. For Christ is dead to the humane Selfehood in the Fathers An∣ger▪ and buried with the will of Selfe in the eternall death; and is risen again in his Fathers will, and liveth, and ruleth to all eternity in his Fa∣thers will.

63. God the Father introduced his Voyce and Word, viz. his mani∣festation into the Seed of Abraham, viz. into mans will of Selfe; and brought that will of the humane Selfehood with his own introduced voyce into the death and into hell, which death and hell were manifest in the Selfehood of mans own will; and in the Power of his manifested voyce, He did destroy the death and hell in the Voyce and Word of mans Selfehood; so that man should not any more will to himselfe, but what he now willeth, the same he must will in the manifested voyce of God.

64. So long as Ismael * 1.121 willed in the voyce of his scorning contem∣ning Selfe, he could not be heir of these introduced free-given goods: but when he hath turned to God, and forsaken the will of Selfe; then God also sendeth the Angel to him, even while he is in his Mothers Wombe; and saith; * 1.122 Return again to the free; and humble thy selfe under her hand, and thou shalt live.

65. For Ismael was run away from God in the wombe; which signifies the fugitive runagate nature of man in Selfehood; and in the Mothers wombe God sent him an Angel to recall him: noting; that * 1.123 all wicked men are called inwardly by the voyce of God while they are yet in the wombe, and also the time of their whole life, in their own essence, and beeing; Onely the naturall will of Selfehood stoppeth its hearing, so that the voyce of God is not manifest therein.

66. That is, like as the Sun shineth all the day long, and giveth it selfe unto every Essence which will but receive its power; so likewise the voyce of God soundeth through all men, to recall [and reclaim] them, the whole time of their life: so soon as the Seed is sown in the wombe, the voyce of God is sounding [or working] therein to a good fruit; but on the contrary also the voyce of Gods Anger soundeth in the Essence of mans Selfehood; there is a continuall combate betwixt them; as with heat, and cold; that which gets victory, of that is the fruit; this strife continueth as long as man liveth in this world.

67. Therefore we declare with good ground; that men ought not to make conclusions concerning the children of Gods Saints; as if God had so out of his purpose begotten one to condemnation, and hardned him that he could not come to the Adoption; and chosen in himselfe another that he could not be lost; it is a meer groundlesse fiction; [There is no footing or foundation at all for it, either in the book of Nature or in the holy Scripture, it proceeds from the Abyss and bottomless smoaky pit, of darkness and hypocrisie.]

68. By the * 1.124 Tribes of the Saints (in whom the divine Covenant hath opened it selfe, viz. by the Patriarchs, as Adam, Noah, Abraham, Isaac, and Jacob) there are alwayes two figures represented, viz. Christ and Adam, a good, and an evill man.

69. Cain, Ham, Ismael, and Esau, were types of the corrupt man, and Abel, Sem, Isaac, and Jacob, were types of Christ, who opened himselfe in this line, and set himselfe forth before the corrupt children of Adam as a light, and Preacher to convert them.

70. For * 1.125 God hath not sent his Son to condemn the world, viz. the poor corrupt man, but he hath therefore sent him into the world among the Godless crew of evill men, to teach and call them; and those who have a willing desire to hear he will save, even those that have but a sparkle of the divine Ens, which is capable of hearing, in them. The quickning and renewing voyce of Christ doth cry and call in that little spark which is in all these, that is, it bloweth up that little spark that it may become a di∣vine fire.

71. And that we may open wide the eyes of the blind Selfe-named Christendome, and also of the Jewes in their boasting, that they may not so brag, and stand upon their knowledge, as if they onely were the chil∣dren of God, because they know the Name of God, and flatter themselves with the knowing it, and condemne other people, who are deprived of knowing as they know, and have introduced another knowledge, as they alas! do most blindly; in so much, that one Nation and people doth exercise [or evilly entreat] another, know; that Cain, Ham, Ismael, and Esau, are the types of the Turkes, and Heathen, whom God blessed in Ismael; and gave them to possesse the Princely Dominions in his King∣dome of this world, and cast them out in their own contrived know∣ledge from the knowledge of the * 1.126 Adoption of Christ; as he cast out Is∣mael; but recalls them in the Wombe by the Angel of the great Counsell, unto the free; viz. to Gods goods, that they should returne to him.

72. For they lye shut up under the vail of Christ, as Christ did under the Leviticall Priesthood under Moses; and as the Children of Israel un∣der the Law were not justified through the Law, but through him who

was hidden under the Law, and thus they are now hidd under the true knowledge, and lye as it were shut up in the mothers wombe.

93. But the Angel of the great Counsell, calls them by their mother Hagar, viz. by the Kingdome of Nature; that shee (the mother and her child) should return home to Sarah; viz. to the free, that is, to the one onely God, who hath born his Son of the free▪ thus they come as it were under the vail in the mothers wombe to the free, viz. to the one onely God; who hath born unto them of the free [woman] the true Lord, unto whose goods (they being strangers are received in Grace) as so∣journers.

74. For as Ismael did not go to Isaac for the inheritance, which did of Right belong to Isaac, (because the Lord was in him, who freely be∣stowed it upon him, and set him as a Steward) but would have it of the Father; even so the Turkes have turned themselves from Isaac, viz. from the Son, to the Father, and will have the inheritance of God from the Father.

75. Now the Father is manifested to us in the Son; and when they now do call upon the Father, he heareth them onely in his Son, viz. in his voyce manifest in the humane property, and they yet serve the Son in the Father.

76. For wee men have no other God at all without Christ the Son; for the Father hath manifested himselfe towards us with his voyce in the Son, and heareth us onely through his voyce manifested in the Son.

77. Now when the Turkes worship the Father, he heareth them in the Son, and receiveth them to adoption in the Son, in whom God hath onely manifested himselfe in the humane property, and in no other pro∣perty besides.

78. Now saith Reason, how can they attain to the Adoption of Christ, when as they will not have the Son to be the Son of God, and say, that God hath no Son; heare O man! Christ said; * 1.127 Whosoever speaketh a word against the Son of man, to him it shall be forgiven; but he that blasphemeth the Holy Ghost, to him it shall never be forgiven: that is, as much as if he should say.

79. Whosoever reproacheth the humanity of Christ in Ignorance; [considering of it] as his own flesh; to him it may be forgiven; for he knoweth not what the humanity of Christ is; but he that blasphemeth the Holy Ghost, viz. the onely God, who hath manifested himselfe in the humanity; wherein Father, Son, and Holy Ghost, are One onely God; he hath no forgiveness for evermore, that is, he that rejecteth the onely God, he hath quite broken himselfe off from him, into an ownhood of Selfe.

80. Now the Turkes do not blaspheme the Holy Spirit, who manife∣sted himselfe in the humanity, but they reproach the humanity, and say a creature cannot be God.

81. But that God hath wrought, and don * 1.128 wonders in Christ, that they confesse, and blaspheme not the Holy Spirit which hath wrought in Christ, viz. in the humanity; blindnesse is hapned unto them, so that they walk under a vail.

82. Now saith Reason, God hath taken away the Candlestick from

them, and rejected them; hear O man! what was the cause that God (as he threatned by Saint Paul) did take away the Candlestick from them, and shut them up under the vail, thinkest thou that it was don without his foreknowledge, without his will, no, it was don with his will.

83. He permitted the kingdome of nature to give them a Doctrine of Reason; seeing Christendome became blind in their Reason, in respect of Christs Person, and did wrangle and jangle about Christs Humanity, and put all manner of scorn, reproach, and disgrace upon his Person, as it fell out among the Arians, when they denied his Deity, and the Bi∣shops in their covetousnesse did apply his merits in his humanity for the Belly-sake to their Belly-Orders, and did practice all manner of lewdness and prophanenesse (even with swearing, cursing, jugling and sorcery) by his suffering, and holy wounds; so that there the holy Name of God, which had manifested it selfe in the humanity▪ was abused; thereupon God did hide himselfe from them in their understanding, so that first they became blind with the Arians in respect of the Deity of Christ.

84. But afterward when as they would be onely blind Beasts, he hid himselfe also from them in respect of the humanity by the * 1.129 Turkish Re∣ligion, so that they were wholly deprived of the Candlestick of the world, and it went with them, as the Prophet said to Israel under their King; Ah! * 1.130 I must give thee Judges as in former Times.

85. Thus the King of light in the humanity was withdrawn from them, and the Judicature of nature was given them again for a guide and Governour; so that they returned again into the mothers wombe, viz. into the Root, out of which man was created, that is, to the onely God; so that the Name and Knowledge of the holy humanity of Christ is yet put out with them.

86. And that they might not use the same so vainely, and uneffectu∣ally for swearing, and false defence [or covering] they must again enter into Hagar, as into the mothers wombe, and have now verily been a long time a people run away in their mother Hagar from Abrahams house, viz. from the humanity of Christ.

87. But know, and declare this as a word of the most High, known in the Sound of his Trumpet, which he hath prepared to awaken all Na∣tions, and to visit the face of the whole Earth; That the Angel of the great Counsell, viz. the holy voyce of Christ is not departed from them eternally to forget them, * 1.131 So little as a mother can forget her child, that shee should not have pitty upon the Son of her wombe, albeit he were disobedient to her.

88. For as the Angel came to Ismael (being yet in the wombe) when his mother fled from Sarah; and did enrich him with a blessing and worldly Dominions, and bad the mother with the child return to Sarah; Thus likewise when the Eastern Countries entred again into the mothers wombe with their knowledge of Religion, God gave unto them in the kingdome of nature power and authoritie over the Princely Domini∣ons of the world, for to possesse and rule them under the light of nature, till its time, and then they shall come in again with great joy, and with great humility to Abraham, viz. to Christ.

89. And not in the form of the Babylonicall, formall, litterall Chri∣stendome,

in their invented and contrived Orders; which are onely * 1.132 letter Christians (so that a Testimony [or some outward footsteps] of Christ, and his Kingdome have still continued upon the earth) but they shall be born in spirit, and in power; for they are the lost Son which is wandred away from the Father, and is become the Swineheard.

90. But when the Angel shall bid them return, they come in the hu∣mility of the lost Son returning to the Father, and then there will be Great joy celebrated by Christ, and his Angels; That the dead is made a∣live, and the lost is again found, and the true Golden Jubilee-year of the Mar∣riage of the Lamb ariseth up among them.

91. And albeit the Elder Brother (who hath continued in the letter) doth grumble at it, in respect of the different form which he hath made to himselfe (for the most part for his Belly, and Honour) yet they are not moved at it; they are merry with the father.

92. Now then, if we truely compare * 1.133 counterfeit Christendome, and the Turkes together; and look upon them a right; then we see that they (since the Turkes departed from them) have been but one people (be∣fore God in righteousnesse, and holinesse) with different names.

93. And they are the two Sonnes, * 1.134 to one whereof the Father said, Go and do this; and he said, yea, but did it not; and to the other also do this, and he said no, but did it; which doth so highly advance or set forth the Turkes in the kingdom of nature, which the blind Christian world doth not understand.

94. Not that we justifie the Turkes, and say, that they should remain in their blindnesse; no; but to the * 1.135 counterfeit [verball] Christians we declare, that they are alike (with them) before God, in that they are as blind as to Christs Kingdome as the Turkes: as it plainly shews it selfe, in that Christendome is full of strife, and contention, about Christs Deity, and humanity; and abominably prophaneth the holy Name in his humanity; and use it onely for a form and custome to swear [and Cove∣nant by] also to Idolatry [and hypocrisie] and are gone from the Sword of the holy Spirit, unto a bloud-thirsty confounding Sword, wherein is nothing but contending, and contemning one another, and the whole Titular Christendome is turned into meer Sects, and Orders; where one Sect doth despise, and brand another for unrighteous: and thus they have made of Christendome a meer murthering Den, full of blasphemies about Christs Person; and have bound the Spirit of Christ, in which a Christian should live in deepest humility, to the Formes and Orders of Disputation; and have set foolish Reason to be a * 1.136 master of the under∣standing above Christs Kingdome.

95. But ought we to speak so of Christendome, and the Turkes, as if they were alike? Thus we say, The Turke is openly an Ishmalite, and a mocker of Christs humanity, and holdeth him not for the Son of man, and God too; for he understands not the heavenly Ens in the Person.

96. But the Sects of Christendome do indeed cover themselves with Christs Mantle, but do attach him in his humanity, and Deity, and re∣vile him in his whole person; tear, and rend one another [with words, and swords] about his person; the one will have it this way, another that way, every one will be master over his words, and spirit; and de∣••ide Christ in his members, and are as revolting rebellious and fugitive

Ishmalites as the Turkes, and live in their selfish will; and serve the kingdome of nature in their Self-hood, and worldly interests, and plea∣sure.

97. A Christian should be dead with Christ, to selfe; and be risen a∣gain in Christ; and be born anew of Christ, and put on Christ; that so he might be a Christian in Christ, in the spirit and heavenly flesh of Christ, according to the internall spirituall man.

98. But instead hereof men have put on ••abel, and the Antichrist; and do bo••st themselves of their Ordinances, [and of the divine Orders in the performances of devout duties in lip-labour and much prating.] And in the Stone-houses of the Churches, Cathedralls, and Cloy••••ers of Christendome; where indeed they do counterfeit somewhat of Christ; seing that they there read the writings which the Apostles left behinde them: but afterward in their Preaching, for the most part, they foist in the Kingdome, and Government of nature, with brawling, and dispu∣ting; and spend the time with disputing, confuting, and contending about Sects, and their different mentall Idolls and Opinions, in so much that one party is brought wholly to condemne another, and the Eares, and hearts of the hearers are so infected with Gall, and bitterness, that one Sect willfully opposeth another, and cryes it down for devillish; whence nothing but warres, and disdainfull provocations do arise, to the desolating of Countries, and Cities.

99. Thus they are alike before God, and lye as it were shut up in Hagar, in the dead Reason, except the true Children of God, which ve∣rily are here and there to be found among all Nations, and Sects, but wholly simple, and despised; also covered under Christs Cross, to the Reason-wise world.

100. For as the four Elements receive the powerfull influence of the Sun; and we see in the Substance, the body, but not the Sun; although it worketh therein; so likewise the Spirit of Christ is hid in the chil∣dren of God; but as an hearb springing from the earth, doth by the vertue of the Sun▪ put forth a fair Blossom, and fruit; so also Gods chil∣dren out of their disregarded form, [o•• homeliness to the lewd worlds or prating hypocrites eye, do bring forth the fair fruits, of humility and piety.]

CHAP. XLI. Of the Seal of the Covenant of Circumcision, and of Baptisme.

WHen God had made a Covenaant with Abram, and blessed him;* 1.137 and made him a father of many Nations; which should be bles∣sed through him, viz. by Abrams Blessing in the Covenant; then he gave him the Seale of the Covenant, viz. the Signe and the Figure upon what Ens the blessing passed; and shewed him in this figure, what in man should Inherite and possesse the eternall blessing; that is to say, not the

gross earthly beastiall Man, which is conceived and born in the lust of the flesh, out of the Beastiall lust of Man and Woman; which did involve or insinuate it selfe into Adam, according to the Brutish, and beastiall property of the divided life's Essence; upon this the Covenant, and bles∣sing doth not passe; but upon the Ens of the Word formed out of the hea∣venly worlds property, out of the Limus of the Earth; not upon the in∣troduced Serpents Ens out of the dark worlds Ens, and property; but upon the Soule, and its right Body, which was created to it in Adam.

2. And we here see by the Circumcision, the Types that the beastiall copulation of man and woman, is an abomination before the holinesse of God, which yet is boarne withall, by divine patience, and permission, seing now it cannot be otherwise with Man, he having lost the magicall birth of Paradise; for here God set forth the figure in the Circumcision; that every Male must be circumcised on this member of the propagati∣on of the masculine seed, in that, man soweth his own will out of the property of nature in his seed; therefore God set forth the figure with the Circumcision, both of the earthly Seed, and also of the member and will; for the spirit in the Covenant must out off through Christs death this figure in the inward spirituall man, together with this beastiall will and desire.

3. For the beastiall gross earthly Seed of the man or woman shall not put on the Covenant, and blessing; as Christ also said; but He, * 1.138 who is not born of the will of man, nor of the flesh, but of God; the beastiall birth with its members must be cut off through the Temporall death; and dye in the spirituall birth through Christs death, and be buried in the eternall death, viz. in the nothing.

4. But being the Covenant of God had incorporated it selfe in Abra∣hams seed to a propagation, God did here set before him by the Circum∣cision, the person of Christ, in whose death, this Beast and Monster should dye, and out of his death a new Angelicall form should come forth; for the Circumcision was not the Atonement, but the apprehended [or conceived] Ens of faith was the Atonement; out of which Ens of faith Christ should be born; but the Circumcision was the Signe, that the Ens of faith in the word of God, should cu•• off the earthly Seed.

5. For the living word of God looked into the Covenant; and in the Covenant, the humane Seed of the heavenly part, lay disappeared; and in the disappeared Ens stood the Aym or Limit of the new Regeneration in Christs motion, where the word of the divine Tincture, and power, would again move it selfe in the true humanity created in Adam; and also it did move it selfe in the Spirit of the children of faith, so that they were received and accepted of God in the Spirit (upon the Promise, of the motion or manifestation of the shut-up Ens) as dear innate chil∣dren.

* 1.1396. Not that they had put on Christ in the flesh before his manifestati∣on, but indeed the same Ens in their faith, and this same received or in∣taken Ens of Faith was the Circumcision, which circumcised the heart and minde, and rent in twain the sinfull vaile, and pointed at the cutting off of the earthly introduced Serpents Ens in Adam, viz. of the earthly Seed, and the earthly members to the Beastiall propagation; it shewed; that Christ (when the incorporated Ens of faith should manifest it selfe in the

humanity) should, and would cut off this Beast, and destroy the life of death, and hell therein.

7. We must not look upon the Circumcision onely and barely as a signe or figure, for it is the Seal of the Covenant, which stood as a Seal imprinted on the Ens of faith, for the Spirit of the promised word to the new-birth, was in the Seale, as among the Christians it is in the Seale of Baptisme.

8. And therefore God said, that soule that shall contemn this Cove∣nant, shall be rooted out from among his people, and commanded the Natives and strangers to be Circumcised, although they were not of the Seed of Abraham, to signifie, that the Covenant passed upon all people, who would but receive the Ens of faith; even there the Circumcision should be don.

9. For that was not the right Circumcision which was don outward∣ly on the flesh, but it was the Signe onely of the Circumcision; the true Circumcision was effected in the Ens of faith, in the Covenant, in the power of the word, and Holy Spirit, where the word, in the spirit of Christ, doth cut off the Serpents Ens from the right humane Ens of the heavenly Part; viz. it cuts off the Ens of the dark world introduced and insinuated through Adams evill desire, and the Devils in-flying poyson∣full desire.

10. The Baptisme of the Christians, and the Circumcision of the Jewes hold wholly one and the same Right; among the Jewes the Circumcisi∣on was effected or performed in the word of power, the Holy Spirit bap∣tized them with the holy fires Baptisme, understand, it baptized their true man corrupt [and withered] in Adam, the same was Tinctured with this Baptisme, viz. in the Ens of faith; for the Ens of faith was the Baptisme of the Jewes, where the Holy Spirit did inwardly baptise them unto Christs humanity.

11. But now being this same word of faith; (viz. the Ens of faith) hath put on the humanity, and quickned it in it selfe to life; this same Spirit doth now Baptize with water, pointing at the humanity of Christ;* 1.140 for the water of eternall life, viz. the heavenly worlds substance, was disappeared in Adam, and made alive again in Christs heavenly Ens, (being also the water of the heavenly Powers) introduced into our (in him assumed) humanity; therefore the humanity of Christ was the first-born from the dead.

12. And with this same heavenly water, which Gods word and power introduced into the humanity of Christ from heaven (understand from the holy spirituall world, viz. from the Second Principle) the Holy Spi∣rit of Christ doth baptize the Christians in their Baptisme of water; which externally is also but a Signe of the internall Seale, in which Seale the Holy Ghost baptizeth.

13. And therefore Christ hath appointed the Seale of the Circumcisi∣on into a baptisme of water; being the fire-baptisme in the Covenant, is become manifest in the water of life in the humanity; so that this fire-baptisme, viz. the flaming-Love-word, is made flesh; therefore Christ said John 3. We must now be born anew through the water, and spirit, else we shall not see God.

14. For in the water wherein the flaming Love-word in the Ens of the

Covenant hath manifested it selfe in our heavenly disappeared water (which is become incarnate) all the children of Christ must be new∣born, and take this water in their faith's desire; in which water the eter∣nall flaming Love-word of God hath incorporated it selfe; this same water baptizeth the inward man which disappeared in Adam to the new regeneration;* 1.141 and the earthly beastiall half-Serpentine-and-Devillish man to mortification and Death; it circumciseth the poor captive soul, and putteth the Covenant and humanity of Christ upon it in the in∣ward spirituall man, now disappeared or withered, as to the kingdome of heaven.

15. Understand it aright yee Jewes, and Christians; you have but one onely baptisme; the Jew is baptized inwardly on the soul in the Ens of the Covenant, and circumcised on the disappeared Ens of the Right heavenly humanity; viz. the Serpents Ens is cut off from the heavenly Ens in the Power of the word's humanity, and the flaming Love-spirit in the Ens of the word, Tinctureth the true humanity, and baptizeth it with the in-taken or conceived Ens of Faith; the Faith in the Spirit of God, baptizeth it with its heavenly water.

16. And the Christian is baptized even with the same very word and water in the faith; it is wholly One and the same; onely this is the [ex∣ternall] difference, that God hath appointed and established the Cove∣nant of Circumcision in the baptisme of water; being that this fire-bap∣tisme hath manifested it selfe in Christs humanity in the water of life.

17. And that you may yet see, that they are both One; Christ was circumcised as a Jew, and was baptized as a Christian; thereby to de∣clare, that he, in his Love revealed in the humanity, had manifested the fire-baptisme in the water, viz. in great meekness, and long-sufferance, and changed them into One.

18. The Ens of faith was not yet become incarnate among the Jewes, therefore God gave them the Signe of the inward Circumcision by the cutting off of the outward fore-skin, that so, they might have a Signe, that the Holy Spirit in the Ens of faith in the Covenant, would cut off their Sinfull birth; whereby, they were the children of Grace in the Ens of faith.

19. But this same Ens of faith was first made flesh among the Christi∣ans in Christs humanity, and is also now incarnate in the children of faith in their true man: the Christians do now in their faith's desire, put on Christ, (viz. this Ens of faith, which the Jewes did also put on in the flesh) in the heavenly flesh, viz. in the heavenly living water in the divine manifestation.

20. This water is the heaven, wherein the onely holy Element is the motion, and essence; it is Christs, viz. Gods, holy corporeity, viz. the formed wisdome of the forth-breathed or formed word of the divine powers, Gods living, eternall speaking word, which is a spirit, and the divine understanding, which again attracteth to it selfe its own forth-breathed essence, viz. the forming of its wisdome.

21. The fathers will, draweth the Soul, which is a fire-breath out of its fire-spirit, unto it selfe; and the Sons will draweth the noble Image created out of the wisdome, viz. out of the heavenly essence; to it selfe, and the Holy Spirit draweth the whole moving humane understanding,

to it selfe, so that it is a God-Man, and a Man-God, God made manifest in an Image; and this is the Image of God; and thus also, the Circumci∣sion and the Baptisme is to be understood, which in both is the ground, and chiefe corner stone to the new-birth, among the Jewes, and Chri∣stians.

22. Now in that the Males were to be circumcised and not the Fe∣males,* 1.142 and yet all are to be baptized among the Christians is thus to be understood, as followeth; mark it aright ye Jewes, and Christians, and all other Nations, we tell and declare it unto you all, for ye are hereby called, the Time is come about, that the Antichrist must dye.

23. Adam was the Image of God, he was man and woman and yet neither of them, before his Eve, but a masculine virgine in peculiar Love, full of chastity and purity; The Tinctures, viz. the Power of the fire and light according to the property of the Father and Son were both in each other as One, in an uncessant Conjunction of desire, wherein stood the peculiar fiery Love-desire.

24. But being the Devill assailed the property of the fires-Tincture, and brought his false desire thereinto, so that the fires-Tincture was divided in the properties of the eternall nature, each property on the centre gave it selfe forth into its Selfehood, whence the selfly revolted will and the false lust did arise, which lust desired to prove the dark worlds essence, viz. the earthly essence out of the dark worlds desire, and to tast in it selfe, how the same would relish, if evill and good (each manifest in it selfe) were together, viz. in the dis-Temperature with∣out the divine One; hereupon the false fiery desire shut up the property of the lights Tincture with the introduced vanity of the Devills desire, and with the earthly hunger after the vanity (proceeding from the dark worlds essence) in the earth, and in the Elements, so that the hea∣venly female or right virgin-ike life was extinct in the Ens of the light.

25. For the Holy Spirit departed from the introduced vanity; and so the holy matrix, viz. the heavenly Generatress, disappeared, and the mother of the outward nature, viz. the outward naturall woman, under∣stand the property of the woman, got the upper dominion in the birth, so that Adam must now be divided and figured into a man and wo∣man.

26. But being the fiery property of the Tincture, (which now hath the dominion in the man, and is called man by reason of the fathers pro∣perty) was the cause of the poysonfull infection; so that the Tincture of venus, viz. of the woman or the light, was mortified; and being he intro∣duced in himselfe the abomination of lust into the womans property, (whereby afterward the woman, viz. his Eve, did so eagerly lust after evill and good, and began the earthly Eating) Thereupon we are here to consider, that this same fires-soul, viz. the mans Tincture, must be bap∣tized again with the divine Love-fire, that so it might not introduce the Ens of the Devill, and Serpent, insinuated into the masculine Seed; so poysonfull, into the womans matrix; it must be tinctured, and bapti∣zed again with the divine Love-tincture, viz. with the holy Love-Ens, which came to pass in the Ens of faith, in the promised incorporated Word, of the power of God.

27. But the Woman, viz. Adams virginity, was now transformed or

formed out of Adams nature, and essence, into a woman or manness, and in her the holy virginity, disappeared as to God, viz. the Tincture of the Love, and light, did still remain, but as it were dead or disappeared; for the outward mother, viz. the elementary mother lived now in its stead in her, and was the Generatress of nature, which must receive Adams, viz. the mans Seed, into it selfe.

28. Into this disappeared heavenly Tincture of the light, viz. into the true holy virginity; the Eternall holy word of the power of God, which had created Adam into an Image of God, did promise in-hest, and incorporate, it selfe, with a Covenant, to bruise the head of the Devill, and the Serpents Ens.

29. Thus understand us here, very accurately; like as the Father generateth the Son; and as out of Adam, who betokens the Fathers pro∣perty, the woman; viz. his Love-Tincture, was taken; and as before, while the woman was in the Man, the fires Tincture penetrated into the lights Tincture, and loved it selfe, therein; and as man and woman are one Body, so likewise the fire-baptisme of the Circumcision went forth out of the mans fire-Tincture into his female Tincture in the woman; God baptized the fires Tincture in the Man, and out of the Mans Seed cometh both the male, and the Female Sex.

30. Thus the mans Covenant and Baptisme entred into the woman, viz. into the female property, for the Womans Tincture had in it (al∣ready) the holy Ens in the Covenant, that Gods word in the Covenant would become man, in her shut up [barren] Ens, and quicken again therein the disappeared virginity.

31. Therefore the woman must not put on the Seal of Baptisme in her own peculiar will or desire but have it from the man, being shee was ta∣ken from the man, that so shee might become a right woman [or man∣ness] in the mans Baptisme, that so the Image of God in her might ob∣tain the fires-Baptisme and Tincture from the man.

32. For S^t Paul understood this very well, when he said, * 1.143 The woman shall be saved by bearing of children, if shee continues in the Covenant, and in the Love; for the woman hath her soul from the mans soul; and when shee is given to the man, then she is one body with him, and brings forth children to the man, she is his woman, his instrument; an half-man, and the Man an half-woman.

33. And that the mans property might again obtain the perfect Love, viz. the female Ens, and the woman the Masculine Ens; the Holy Spirit baptized the mans, viz. the fi••es Tincture, with the heavenly holy virgin-like Tincture, and the man baptized the womans essence in his Seed with the fiery and also divine Tincture; therefore God commanded the males onely to be circumcised.

34. For in the Jewes fire-Baptisme the Spirit baptized onely without water, but among the Christians the Spirit baptizeth through water; the Jewish women could put on the Spirit indeed in the mans fire-Tin∣cture, but now being this same * 1.144 fire-word is become flesh; they ought now of right also to put on Christ in the flesh, and be baptized; for their heavenly disappeared virginity must also put on Christ's introduced heavenly virginity, so that they might be true manlike virgins in the spirit and essence of Christ.

35. Now Reason asketh further,* 1.145 Wherefore must the male-children be circumcised just on the Eighth day? why must it not be either sooner, or later? did it not lye in mans choice and power to delay the same if it were weak? Herein is contained the mystery, and wonder; dear brethren cease from the contention of the letter, and learn to understand the hid∣den mysteries, we shall deal with you in a child-like manner; do but look us in the face, from whence we come, and whence it is that wee know and understand all this.

36. God Commanded the Boyes to be circumcised upon the Eighth day, and wherefore? Six dayes are the Man in nature, the Seventh is the day of Rest in him, viz. the heavenly disappeared Ens, wherein the six spi∣rits of nature do work; As God made the Creation in six dayes; viz. out of the six properties of nature, and brought them to Rest into the Seventh, viz. into the Emanation or flowing forth of the heavenly Ens, which God hath co-imprinted into the compaction of the creation, which is the rest, and right life of the six properties.

37. Thus man hath gotten seaven dayes for his own, the Seventh is his day of Rest; understand the Seventh property is the heavenly nature, which dyed in him, whereby he came into disquietnesse; therefore the Eighth day came out of meer Grace to help him, and gave it self again into his Seaven working dayes, viz. into the Seaven properties of his own essence; and THIS DAY is Christ in the Circumcision and in the Bap∣tisme.

38. For God in this process holdeth the order with the Regenerati∣on of man, in manner and nature as he created him out of seven dayes; understand in six dayes his naturall life was brought out of the six pro∣perties of the inward and outward nature into an Image, and the Se∣venth property was the Paradise, viz. the * 1.146 Saturday, in which the six spi∣rits of nature in their operation were reconciled, and Atoned, for it was the spirituall world.

39. And hence arose that command unto the Jewes, that they should sanctifie and rest, even externally on the Saturday, viz. the Sabbath, to signifie, the inward holy Eternall Sabbath, in which the Spirit of God worketh in man and every creature, in each, according to its property; for every created being resteth in him.

40. And therefore he commanded the male children to be circumci∣sed on the Eighth day; viz. in himselfe, for he himselfe is this Eighth day which circumciseth; for before Christs humanity the process went in the form of nature; but being now Christ hath fullfilled the nature of man, and given himselfe into the Seaven dayes of mans property; chil∣dren may now be baptized every [or any] day.* 1.147

41. We see here a very excellent figure by the beginning [or first institution] of the Circumcision; and Covenant of the fire-baptisme, against the makers of the reason-conclusions upon the letter, who will needs have it, that some children are damned from the wombe, and even therefore, because they are taken and born out of the corrupt Ens of na∣ture; For Ishmael who was by nature a mocker, and captivated in the poysonfull, and corrupt Adamicall Ens; Even He, must be the first man which Abraham circumciseth; who was baptized in the Covenant.

42. Yee reason-wise! I pray set this looking-glass before your eyes;

and think what you do with your Conclusions concerning Predestinati∣on; we shew it you in humility, if you will not see, it shall be shewn you with fire▪ which is certainly known; for Christ came for Ishm••els sake, and for those that are like him, to help, and save them, if they would themselves; but in Isaac shall the Seed be called; viz. the Eighty day, which is come to help the other six dayes, and introduce them again in∣to the Seventh, viz. into the day of Re••••.

43. Dear brethren be instructed aright; the God of Love, He will not the death of the poor corrupt man; but hath powred forth his best Treasure (which he had in himselfe, and is himselfe) in Grace, over all men; like as the Sun doth shine unto the good, and evill; but the wicked doth corrupt, and spoil the * 1.148 Treasure in himselfe, and will not receive it; but taketh in the Ens of the Serpent full of vanity, and is baptized with the fire of Gods Anger in the will of Selfe.

44. But if he went with his own will into the death of Christ; and desired from the bottom of his heart, to dye unto his selfehood and own will, in Gods Mercy, and cast his whole trust and confidence in God, and thought that he had nothing of his own, in this earthly cottage, but that he was onely a Servant, and Steward of God and his neighbour, in all that he hath and possesseth; and forsook the propriety and [selfish-in∣terest] thereof, in his minde, he should soon be baptized with the Holy Spirit, and put on Christ in his will.

45. But these mischievous earthly Temporall Goods; Temporall ho∣nour, and pleasure of the flesh, captivate him in the Ens of the Serpent, so that he is not capable of the Baptisme of the Holy Spirit.

46. Also the Selfe-elected unfitted and unprofitable Teachers (train∣ed up in the School of the disputing Reason, and chosen by the favour of Man) are wholly blind herein, and teach onely of the husk or outward vessell of the regeneration; they will needs be outwardly adopted chil∣dren (forsooth) by an externall imputation of Grace; albeit they live onely in the will of Selfe; they will preach the holy Spirit into the Beast of selfe-will, which yet is no wayes capable of the Holy Spirit; They understand nothing fundamentally, either of the Baptisme, or the Lords Supper; the new-birth is strange unto them, they deny the divine essen∣tiall in-dwelling in Gods children; viz. the Temple of God, and so stand before the Jewes, when they should declare unto them, What Christ is IN VS, and what Baptisme, and the Lords Supper is, just as pictured Chri∣stians, or as Idolls.

47. For the Jewes know that God hath spoken with their fathers, and given them the Circumcision, and the Covenant; there they stick; but could the Christians fundamentally demonstrate to them what the Co∣venant, and Circumcision is essentially, and effectually, together with their * 1.149 offrings, they would forsake the Signe and enter into the Sub∣stance.

48. But that it hath so fallen out, that both the Jewes, and also the Christians have walked in blindnesse, even till this last time, and so also the Turkes, who by reason of the blindnesse, contention, and ungodli∣nesse of the Christians, have turned themselves unto Reason and nature; God hath therefore permitted it, because the Christians and Jewes both in the old and new Testament, received and appropriated to themselves

the Covenant, and the Seal of the Covenant in the outward shell onely, viz. in the vessell, [or litterall notion and apprehension] and lived one∣ly to the outward earthly mortall man; they all wayes minded, and provided for the Earthly kingdome and life, more then for the eter∣nall.

49. They would understand in the Husk, viz. in the outward letter, what God hath spoken; and chose to themselves reason-wise people, which were gifted in the outward, formall, logicall, and notionall, un∣derstanding of the letter, who had not the spirit and power of Gods word and life in the new-birth, in them; but onely the spirit of Selfe, pride, and the earthly Belly-God, contriving thereby how they might be rich, in Christs poverty, upon the earth; These men have blinded them, so that both among the Jewes and Christians men have minded, and loved, onely the Earthly Ens.

50. Therefore God hath permitted, that the wonders of nature in the power of his anger should be opened and brought forth in them, and that they should thus stick in blindness, yet in controversie and contests, (so that the name and memory of his Covenant might not quite be extin∣guished) and one Nation hath by reason thereof exercised and evilly entreated another in the contention and contrariety, whereby often∣times a fair green Twigg hath sprung from the right understanding, which hath been strange unto them, by reason of their received Opinion, and they have contemned, and persecuted it; for the earthly man in Selfe is not worthy of the holy Covenant, and Seale.

51. And seeing God knew very well that they would run of them∣selves without being sent of him, and would abuse the holy Ens in the Covenant; thereupon the vail of Moses hath beset the Jewes, and the Tower of Babel with the Antichrist (viz. the outward Christ instead of the holy Ens in the Covenant, that is, Gods presence) the Christians; so that they have been evermore seeking, in this Antichrist, what God is, in his Covenant, will, and essence.

52. Thus they have been exercised in contention, and persecution, in that they have persecuted one another; yet so, as that Gods children have sprung forth, in the Crosse; and Christ hath been inwardly manifest to them, but outwardly Babel hath yet stood both among the Jewes, Christians, and Turkes; the Antichrist is onely the same among all, for he is the Titular- or letter-God, wherein the Selfe-will seeketh and wor∣shippeth God in the Husk.

53. Hear therefore, yee Christians, Jewes, Turkes, and Heathen: even all Nations of the earth; what now (yet once more for a farewell in this worlds being) is freely tendred unto you, in the visitation of the mercifull God in the voyce of his Trumpet, by his Love-will and spirit; the Sound of the Trumpet concerns you all; let it enter into your eares, and do but open your eares and hearts a little from selfe, and then you shall heare the Sound in you; it Soundeth through all, even to the ends of the earth, but no Selfe-will heares it.

54. The onely divine way, wherein man may see God in his word, being, and will; is this; that man become wholly one in himselfe; and in his own will forsake all, whatsoever he himselfe is or hath; let it be Authority, Might, Power, Honour, Beauty, Riches, Money, Goods, Fa∣ther,

Mother, Brother, Sister, Wife, and Child, Body, and Life, and be∣come wholly a nothing to himselfe: He must freely resigne up all, and be poorer then a Bird in the air, which yet hath a Nest, the true man must have none; for he must travell away from this world, that so he be no more to himselfe in this world; He must be a nothing to the worlds selfe and interests; for the substance of this world which he possesseth for a propriety, is the Tower of Babel, and the Antichrist, wherein men will be their own God; and with this selfe made God they will ascend upon the Tower to heaven, and place themselves * 1.150 for God. Understand it thus.

55. It is not meant that one should run from house and home, from wife, children, and kindred, and fly out of the world, or so to forsake his goods as not to regard them; but the own self-will which possesseth all this for a propriety, that he must kill, and annihilate.

56. And think, that all that, of which he is a master, is not at all his own, let him thrive or go behinde-hand, gain or loose, be rich or poore, wise or simple, high or low; let him have something or nothing; let him esteem all these things alike; a fair Garment as a course patcht one, the prosperity of this world as the adversity, life as death; his authori∣ty as a servants place; a kingly Crown as an old Hatt; and forsake it all in his minde, and not account it for his own.

57. But think, and wholly resigne up his will thereinto; that he is but a servant of all whatsoever he hath; and is onely a Steward in that Calling, Profession, Office and Order, wherein he is; that it is Gods and his brethren's in common, that he onely serveth God and his brethren therein, and let him look that whatsoever is conferred and put upon him, be so received of him, and managed by him, as that it may conduce to the generall brotherly order and profession, and that God may make such Orders in this world, as a figure of the Angelicall world, that so he might serve him therein.

58. And not at all insinuate his minde into selfehood, as to think (let him be either King, Counsellour, or Judge of the people) that he is therefore better before God, or before man; he must continually look upon his naked bosome, and think, that one naked man doth alwayes re∣semble and is like another; and also that his Gown of state, and Office, over which he hath charge, is the brotherly Societie's.

59. And all whatsoever is bestowed and conferred upon him, either for honour, power, wealth, and goods, to return and give it back again to God his Creator, and say unfeighnedly in his minde, Lord! it is thine, I am unworthy to have command over it, but being thou hast placed me therein, I wholly, and fully resigne up my will unto thee; Govern, and work thou by me as thou pleasest, that it may be don in thy will, and conduce to the profit, and service of my brethren, whom I serve in my calling, as thy Command; do thou, O Lord, all, through me, and say onely in me, how, and to what, I ought to direct the workes of my hands; to whom I should give, and bestow money, goods, power, and honour; and thus continually think, how he in his place may please, and pleasure (not himselfe, but) his brethren.

60. But if he be a Servant, then let him think that he serveth God in his will, and Men in Gods, and the Generall brotherly Function, and

that is, in that little which God hath given him, in this Cottage, for food and Rayment, is as rich as a King, for if he lookes upon himselfe na∣ked, he seeth the Truth.

61. And when man bringeth it so far, that all is One unto him [that he is able to esteem all things alike, and be content with any condition, as S^t Paul teacheth] then he is as the poor Christ, * 1.151 Who had not whereon to lay his head; and rightly followeth Christ, who said; * 1.152 He that forsaketh not house, Court, monies, goods, brethren, sisters, wife, child, and denieth him∣selfe, he is not worthy of me.

62. And for this Selfe and unworthiness sake, God hath turned away his holy countenance from the Nations, so that they have known him onely through a dark word and shadow.

63. But he that entreth into this totall Resignation, he cometh▪ in Christ, to divine contemplation, so that he s••eth God in him, and speak∣eth with God, and God with him, and understands what Gods word be∣ing and will is, this man is fit to teach, and none else; he ••eacheth Gods word from him; for God is made known and manifest to him in his Co∣venant, of which he is a Servant and Minister; for he willeth nothing save what God willeth through him.

64. He teacheth when God commands him; let it be either to friends or foes in their season, or out of their season; he thinks that God must do in him as he please, and albeit that he must therefore suffer scorn, yet tis all one unto him; if he be honored and respected of men, he humbleth himselfe before God and his brethren, and giveth God and his brethren the Honor, and takes it not at all unto himselfe; but if they curse him, and smite him on the face, he thinkes thus; I now stand in Christs estate of persecution, it shall turn unto the best for me and my brethren.

65. Lo! Loving brethren, this is a Christian, and such a kingdome he now offers to you, by the wonderfull Sound of his Spirits Trumpet, and there must and shall be such a kingdome soon manifest and come in∣to beeing, for a witness unto all the Nations of the earth, of which all the Prophets have prophecied.

66. On the contrary, he offers to all wicked, unwilling, stubborn men, his anger, wrath, and hardning, to devoure them, and to make an end with Babel; This say not I, but the Spirit of the wonders of all Na∣tions.

67. Therefore trusse up thy selfe in Armour, and lay lustily about thee thou Antichristian Babylon, and devour much bloud, for thou thy Selfe art even he that destroyeth, and qui••e ruins thy selfe; For thee, there is no remedy [thou wilt take no counsell, thy own Cain like fury in hypocrisie doth harden thee] also there is no repentance in thy will, but for the children of God under thee, we have written this as we have known, and seen it.

68. Now saith Babel; whence shall this people come that shall know the Lord, and live in God? Heare O Babel! among thy brethren in the time of thy affliction and tribulation, they are brought forth, in their disrespect and misery; and thou callest them fooles, and knowest them not; let no man wait for another coming; the time is allready come about; the voyce of the caller and hearer is allready present, the Cove∣ring is put away from this voyce, thou art not at this time called under a vail, but with open mouth, very clearly.

69. This voyce of the Cryer openeth Gods clear Countenance in his Children, and in the ungodly, the angry Countenance, seing they de∣sire fully to purse up all, in covetousnesse, into Selfe, viz. into the Anti∣christian bagg, and to bring the whore of Selfe even to the very topp of the Babylonicall Tower.

70. The Signe of this Image, and its destruction, is the Covetousness, and envy; its Signe stood before in Silver and Gold; that was the Banner, and Standard of Antichrist; but now the Banner hath changed it selfe into Copper, being Mars is the Soul, viz. the man or husband in Copper, so that this * 1.153 Mars is given to Babel for a Banner and Ensigne, which shall Rule, till Babel hath an end, and no wicked man shall know this; and though he carry the Signe in his hands, yet he calls it onely his Loving Companion.

71. But upon the Kingdome that is, and is not, and yet is, shall the glorious Ornament of Gold be put, for the Prince of the powers of the earth hath given it to them. Amen.

CHAP. XLII. Of the Three men which Appeared to Abraham in the Plain of Mamre, who went towards Sodom, and set the Cities of the Children of Ham on fire from the Lord.

The meaning of this figure.

* 1.154AT first, while Abraham was called onely Abram, God appeared to him in the Vision as One; and when he had sealed the Covenant with the Circumcision, he called him Abraham, viz. a Company or multitude of Nations, a forth-breathed manifest people of God, in whom God had forth-breathed or manifested himselfe, and he appeared to him also afterwards in the manifestation of the holy Trinity, viz. in Three men, which were onely One, wherein the manifestation of the ho∣ly Trinity in the Deity was set forth and represented in mans Image, how the whole Trinity of the Deity would now manifest it selfe in this Covenant in the humanity, that the Trinity of the Deity should be seen in the flesh.

2. And hereby is declared the great humility in the Deity, viz. in Christ, how Christ would visit man kinde, and take care of man, and also condescend to be entertained by man; as he came, in these three men, to Abraham, and suffered his feet to be washed, and did eat and drink; which betokens, that men must cherish or lovingly entertain the poor Christ, who is poor in this world, in his members, and children, who also would be poore contemned and despised people; and what men doe unto them, that they have don unto these three men, viz. to Christ the holy Deity in the humanity.

3. The words of this figure run thus; * 1.155 And the Lord appeared unto him in the plain of Mamre, as he sat in the door of his Tent in the heat of the day,

and he lift up his eyes, and looked, and lo! three men stood by him; and when he saw them, he ran to meet them from the Tent-door, and bowed himselfe ••owards the ground, and said; My Lord, if I have found grace in thy sight, passe not away, I pray thee, from thy Servant; let a little water be fetched I pray to wash your feet, and rest your selves under the tree, and I will fetch a morsell of bread, that you may refresh your hearts, after that, you shall go on; for therefore are ye come to your Servant; they said, do as thou hast said; and Abraham hastned in∣to the Tent unto Sarah, and said, make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth: and Abraham ran unto the herd, and fetcht a calf tender and good, and gave it to a young man, and he hasted to dresse it; and he took butter and milk, and of the calf which he had dressed, and set it before them; and he stood by them under the Tree, and they did eat.

4. And they said unto him, where is Sarah thy wife; and he said, behold, in the Tent, and he said, I will certainly return unto thee again, * 1.156 as I live, and lo! Sarah thy wife shall have a Son; and Sarah heard it as she stood behinde at the Tent-door. Now Abraham and Sarah were both old, and well stricken in Age, and it ceased to be with Sarah after the manner of women, and therefore she laughed within her selfe, and said, now I am old, shall I have pleasure, my Lord being old also? And the Lord said unto Abraham, Wherefore did Sarah laugh, and say, Is it of a certain, that I shall bear a child which am old? is any thing too hard for the Lord? At the appointed time I will come unto thee again as I live, and Sarah shall have a Son; then Sarah denied it, saying, I laughed not; for she was afraid; and he said nay, but thou didst laugh.

5. O thou great and wonderfull God; how plainly and simply dost thou represent and pourtray the kingdome of thy Son in the humanity; how lively and fully are the greatest Mysteries delineated herein; and indeed they are so plainly Represented in such entire singlenesse and simplicity, as Christ, who notwithstanding was the King of Israel, did ride into Jerusalem upon an Asse; here the proud world may have a very true looking-glasse, and see if they be the children of this Simplicity.

6. The great Love, and humility of God in Christs person, is fully represented in this figure, how God came in the deepest humility, and simplicity into the humanity, when the humanity was enflamed with highest heat of the wrathfull indignation of Gods Anger, as the figure here denotes.

7. The three men came before Abrahams Tent, in the very heat of all the day; This signifieth, that God did first incorporate [or betroth] him∣selfe with his Love-Covenant, and also with the fullness of time touch∣ing the Covenant, when the humane day, understand the six properties of the dayes, were most of all inflamed and set on fire in the wrath of na∣ture in man; that is, in the fall. And afterward in the fulnesse of time when the humanity of these six dayes was in the very exceeding burning heat, of vanity, and the beastiall property; he did manifest himselfe with his tender humanity out of the Ens of the holy Covenant, and came in three persons of the Deity before the earthly mans essence, or earthly Cottage, viz. the Soules-Tent, and appeared to Abraham, that is, to Adam in his children; viz. to the humane Essence.

8. And here is fully set forth the Type, and Image of Christ; When Abraham espieth these men he goeth to meet them; and boweth himselfe towards the earth; and runneth away from the door of his Tent unto them; and prayeth

them to rest under the tree, untill he should do that for which they came.

9. We must look upon this figure thus: when the divine voyce had represented it selfe in the Ens wherein it would become man, in three persons to Abraham; then Abrahams apprehended Ens of faith set it selfe forth also to this Image, viz. to the triune humanity in the figure; for the Ens in the Covenant in Abrahams faith was surrounded with the great heat of Gods anger when the humane day was grown hottest in the humane essence.

10. But when he looked up, and saw the Type of the Triume Deity, standing before him; this faiths Ens in deepest humility in Christs per∣son (being that which was to become Christ) did bow it selfe before the Trinity of the Deity, which was come unto him; which would in the fulnesse of time give forth and manifest it selfe with the voyce (which now spake in these three men with him) in this Ens of faith; (being the humanity of Christ before his Father) and said; Lord, if I have found Grace in thy sight, passe not away from this Ens of faith, viz. thy servant.

11. For Abraham was now in the Spirit; and spake from his faith's Ens in Christs humanity, and before him stood the Type and Image of Christs Deity; and said in the great humility of the humanity of Christ; Let a little water be fetched, and wash your feet; this is the great humility of Christ, who washed his Disciples viz. his childrens feet (as these three men here were washed) signifying, and pointing out, that Christ should wash with his bloud, the feet of Gods children, who should be born of these three men, viz. of the Trinity of the Deity; whereby they might come to God.

12. And he had the three men rest under the tree; This now signifieth the tree of life, under which Gods children should sit down; and then he would bring them a morsell of bread to refresh and comfort their hearts; and af∣terward they should go, that is, when Christ hath washed his childrens feet with his bloud, whereby they are able to go to God, viz. the holy Tri∣nity, then he giveth them a morsell of Bread, that so they may recreate and Strengthen their hearts; that is, he giveth them the bread of life, viz. his heavenly flesh for food, so that they wax strong, and are able in the divine Power, to go from Abrahams earthly ••ent through this world in Gods Anger, to meet the Lord, and bow themselves before him, as this figure signifieth.

13. An he saith further; For yee are therefore come to your Servant: un∣derstand it thus: the holy Trinity was here at this time represented in an Image of our humanity, and Abraham stood in the type of the huma∣nity of Christ, even as Christ and his children are in reference to each other; the holy Trinity leadeth the children of Christ in the div••ne drawing to the humanity of Christ; and now these three men stood there in Our stead before Christ, viz. before the figure; for the Father draweth them to Christ, and through Christ * 1.157 to the Father; they are washed and atoned in Christ, therefore now said Christ to the three men, which God represented to him in his person; even Therefore are yee come to your Servant.

14. For Christ must be our, viz. these three mens, servant; and God bringeth his three men, viz. us, who approach unto him, in himselfe, viz. into the will of the holy Trinity, unto his Servant the Man-Christ; that

so he may wash and feed them; and then they are able with boldnesse and confidence to come unto the holy Tri-une Deity.

15. And the Men said to Abraham, Do as thou hast said; that is, Christ offereth himselfe to his Father, viz. to the Three-One God for a Servant; understand; the word, which the Three-one God did in-spire into Adam concerning the bruiser of the Serpents head, offereth it selfe for a Servant unto the Three-one God, viz. unto the children who should possesse the kingdome of heaven; now the Tri-une God saith, Do with these thine and my children as thou hast said, that is, with these children which are now set before thee; for they shall be Angels, and thou shalt there∣unto help them, for I am therefore come in them unto thee; now do as thou hast said.

16. Here God fully gave the man-Christ to accomplish the Consumma∣tum with them, as he had said; and the whole, entire, excellent and holy figure of the new-birth is therein emphatically and lively set forth; and it shews, how the holy Trinity doth delight it self with figures concern∣ing the Word incorporated and inspoken into Adam, and now opened in Abrahams Ens of faith; and sets it forth with types, and playeth in figures with this Christ, who was to come; where God representeth the person of Christ in Abraham; and the children of the new birth, whom Christ should beget anew; in the person of the three men, viz. in the Three-one Deity, which bringeth them through Christ into it selfe, and pla∣ceth them in the Angelicall Quire; as these three men did appear in the form of three Angels; and also in the person of the holy Trinity; signifying that the holy Trinity would dwell in these Angelicall men, and that they should be the Image, viz. the manifestation of God.

17. Abraham commanded to take three measures of fine Meal, and to knead it▪ and bake cakes that the men might eat; what doth this mean? these three men had no need of any such eating: it is the figure of mans regenerati∣on: the three measures betoken the three Principles, viz. the three worlds in man: the fine meal pointeth out the heavenly humanity; viz the divine heavenly Substantiality, that this heavenly and divine * 1.158Substantialities property, should also be kneaded, & mixed with ours disappeared in Adam; and a divine Cake, viz. sweet bread for food of Gods children should be baked thereof, understand in the fiery heat.

18. When Christ stood in the fire of his Fathers Anger, viz. in hell, then these sweet cakes were baked for Gods children, which they should eat; and the three measures are now the three worlds (viz. the whole man without the Serpents▪ and beasts property) which shall be mixed with the divine Ens into a * 1.159 lump, and cakes baked thereof; this is now Christs flesh, which he hath joyned or mixed with our humanity; and giveth us now the Sweet cakes thereof, to eat, viz. the heavenly flesh; here the Holy Spirit did play therewith in the figure.

19. And Abraham ran to the Herd, and made ready also a calfe tender and good; that is, he gave it to his young man to dress it. O thou wonderfull God! how much doth simplicity please thee? how plainly and simply dost thou represent the great mysteries unto us? I thank thee, that thou shewest me unworthy man such things, wherein the whole world is blind, O God, open thou their eyes, I pray, that they may see, and turn unto thee, and enter into humility.

20. The tender Calf, which was made ready for this Meal, is the Li∣mus of the earth, viz. the outward man, which is before God as a Beast; understand, it is a * 1.160 wonder-Beast, like as the whole outward world, be∣fore the divine understanding, is onely as a beast, wherein God formeth himselfe with the holy spirituall Ens into an externall Body, to the ma∣nifestation of his deeds of wonder, both of Love, and Anger; which fi∣gure of the outward world, viz. the divine Beast, shall * 1.161 not be wholly turned into Nothing, but the vanity onely shall be separated from the Good into the kingdome of darknesse.

21. In like manner, God will not wholly cast away the divine Beast on man, which indeed dyeth heere, but onely the introduced Serpents Ens, and the vanity of the dark worlds Essence: the divine wonder-Beast, which is the Servant of the divine spirituall Image, and shall be so in eternity, the same shall arise at the Last day, and be proved through the fire of God; where it shall be made very pure, as a christall, in which the Angel, viz. Gods right Image, shall dwell, in which Angelicall Image God is primely manifest, and thence shineth through the Beast, as the Sun through a cristall; this now is the signification of this Tender and good Calf, which was dressed for this Meal, and shews that the outward man according to his right Image created in Adam out of the Limus of the earth, shall be brought upon Gods Table.

22. But that Abraham saith; He gave it to the young man to dresse, that is, the Servant; doth betoken that this heavenly Beast-man is the instrument of the Angelicall man, who is prepared to be a servant of this Angels Image.

23. And Abraham took Butter, and Milk also, and set it all before these three men, and came before them under the Tree, and they did eat. When Christ hath fed his people with his Body, and Bloud, (and even while he feeds them) he cometh in his power in his children, before the holy Trinity, and waiteth in his children upon these three men, and giveth them from this prepared food, wherewith he feedeth his children, Praise and spi∣rituall food.

24. These three men, viz. the holy Trinity, do eat these holy spiri∣tuall meats, out of the power of Christs Body; for mans will giveth it selfe wholly, peculiarly, and fully, to these three men, for a food of praise, with an holy voyce and prayer of Thankesgiving; and this voyce of praise, eateth the power of God into it selfe, in manner as a man wil∣lingly eateth the tune, harmony, or pleasant air of a delightfull musick into his hearing, and is therein merry and pleasant; even so, God doth awaken or manifest himselfe in his power in his word of hearing, or di∣vine Sence, with mans pure humble voyce or melody of praise.

25. For thereunto God hath created Angells and Men, viz. to his own joy; and know, that we speak from the true ground, and not from conjecture or * 1.162 Similitudes, but from the Open Seal of God, as we really see; do but understand it aright.

26. And now when God had delighted, and fed himselfe with Abra∣ham in the heavenly Ens, which he would, by the opening of the living word in the Seed of the Woman (being also the heavenly Ens) mani∣fest, and introduce into the Ens of the Covenant; and had sported in the Ens of Abrahams faith; viz. in the power of the praise of Abraham; viz.

in his humility; then God asked after Sarah, whom he well knew, but Sarah knew him not; that even the Lord should be in such a form; then he said to Abraham▪ Where is thy wife Sarah? that is; she was not yet in this Play untill she had received Abrahams Ens of faith, and then this Play would awaken it selfe in her; therefore she laughed at this; for she knew not the Mysteries; they did at present onely manifest themselves in Abrahams spirit, where the Ens of Faith lay; and he said, She is in the Tent; that is:

27. She is in the humane Tent covered with the Earthly Tent, that she doth not see who now is with me; and the Lord said; I will come again to thee, * 1.163 As I live, and lo! Sarah thy wife shall have a Son; that is; I will come again to thee with the motion of thy Seed: and when Sarah shall conceive; then I will open and unloose her in her shut up Seed, and come into thy Seed; that is, move; for, to come, signifieth to move: when God cometh, then he moveth man, and cometh or goeth in and with man.

28. But that he saith; As I live; this is spoken after an essentiall man∣ner; for God told him how he would come; not before him, as at this time he did; but * 1.164 As, that is, as the lightfull influence, and power of the Sun giveth it self into a fruit, which when it cometh doth not step neer to the fruit, but * 1.165 As; that is, it penetrates essentially with the As into it; for As is as much as thus, I will see into it [or open my Love-aspect in the Ens of its life.] * 1.166 As I live; hereby we are not to understand; as if he had said; if I yet live, but he would live in the As; he would come in the As, viz. Essentially, and not figuratively and typically, as at this time he did.

29. For when God cometh, then he comes no otherwise, then * 1.167 As, that is, like the Sun-shine into the fruit: this is understood in the Lan∣guage of nature Essentially, with emphaticall excellency; for if God speaketh of his own Comming, then he speaketh onely essentially, in nature and manner of the uncompacted tongue of Sence.

30. And Sarah laughed at this; shee thought that shee should bring forth a Son from Abrahams lust onely, from the humane cohabitation in the concupiscence of the flesh; therefore shee said, Shall I, now I and my Lord are both old, take pleasure; the beastiall worlds-spirit laughed at its youth, in that it was now weak; and should now again become youth∣full; and thought with it selfe, this were a sport, if thou couldest; As if one should tell an old man; thou shalt become young again; and receive such a desire and lust as when thou wert young; at this, nature would laugh; and think, yes indeed; would that were true; as if doubt and hope were coupled together; thus it was also with Sarah: for the world-spirit understands not the mysteries of God; it is before God onely as a beast; and being the world-spirit did now hear that it should so come to passe; then it thought thou shalt be the work-master; oh that thou couldest, thou wouldst very fain; and laughed at it selfe, that it should become young again.

31. The naturall man understands even as much of God, as a beast; when it sees the Hay, then it thinks, now there is somewhat for me to eat; but if it sees nothing; then it hopeth for it out of Custome; but Sa∣rah had now hoped, untill shee was ninety yeares old; and thought it

to be very wonderfull, that God would do somewhat unto her above the ordinary and usuall course of nature; and Imagined it unto her selfe af∣ter the manner of humane pleasure.

32. But the Lord said; Wherefore did Sarah laugh at it, and she was afraid and said, I laughed not; but the Lord said, it is not so, thou didst laugh, should any thing be too impossible for the Lord to do: Here is the Type of Eve; when shee had turned her vain curiosity into Selfe lust, to eat of the forbidden tree; and God afterward asked her, Wherefore shee had don so, shee denied also her own lust, and laid it upon the Serpent.

33. And being that now God had here alluded with Abraham con∣cerning 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 con∣found 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 De∣vills 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,* 1.168 that he would command his children to walk in the wayes of the Lord, and that he would also bless them, as is before men∣tioned; 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 to∣wards 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 won∣derfully; 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 * 1.169 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 * 1.170 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 look∣eth 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 * 1.171 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 * 1.172 Essence, but is as a Nothing in refe∣rence 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 crea∣ture, 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 mani∣festation; if * 1.173 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 dwel∣leth 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 * 1.174 Essence; in like manner also under∣stand 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 un∣derstood, 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 gi∣ven unto this word, or Hearing; for it was the * 1.175 moveable Hearing where∣by God the Father heard in the humanity, and whereby he would sepe∣rate 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 So∣domites, 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 An∣gelicall world is * 1.176 called above, and the formed outward is * 1.177 called be∣low; 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, * 1.178 without the Substance, is the [being] Above; for without the Substance [or matter] there is all Above, No below, that which is under the Substance, is also above.

10. Now the Cry of the Sodomites was come before the * 1.179 Above, viz. before, and into the first Principle, where the * 1.180 Above doth conceive or comprehend it selfe out of the Nothing in the first Eternall beginning; viz. to a nature, and formation of the Powers, or Word; and Gods formed word or voyce out of the Fathers and Sons property, out of Love and Anger, (which had betrothed it selfe by promise to be a Christ to man, and formed it selfe into a divine Ens) heard the Cry in the pro∣perty of the Anger, wherewith he is a Judge of the wicked Ens, or un∣godliness.

11. Therefore said the Father; I will come down that I may see whether it be so or no; that is, he came down, that is, * 1.181 out of the Above with that formed Hearing of these three men, in the Ens which God had formed to be Judge of the world, which was to become the Christ.

12. For this Ens was to be creaturall in the Person, therefore it was formative, in an Angelicall manner, in the conceived word of the pro∣mise; and therewith it came from above, that is, out of the Above, viz. out of God; out of the unchangeable God; and heard first in Abraham into the Ens of the Covenant, into the Aym or limit of his Covenant with his Love; and with the Anger, viz. with the Hearing of the fire, he heard into the iniquity and vanity of man; and saw with the Anger what they did; that is, his wrath saw essentially into the vanity of man, in manner as an incentive fire should arise in any piece of wood or fuell, and would devour the wood; so likewise God looked with his Anger-Eye in the formed Ens (through the same judiciall word in Christs Ens, wherein he will judge the world) into the wicked infection and will of the children of Ham at Sodom and Gomorrah.

13. For when God had set before him, in Abraham, the new birth of his holy children out of his Love-Ens; he also set before him, the Judge∣ment in his Anger Ens, how he would through this Christ, prove the wicked in the fire.

14. And the judgement upon Sodom is a figure of the Last Judge∣ment; As the three men which came before Abraham were a figure of our new Angelicall humanity, where God dwelleth in man; so was also his Anger in the wicked; and we see here, that God will Judge the De∣vills, and all wicked men, by the Children of the Saints; as he now did represent the figure of the Judiciall Office in an humanity of three, and destroyed Sodom and Gomorrah from the world.

15. Also God said to Abraham; How can I hide from Abraham the thing which I do? It was hidden unto the Earthly Abraham, but unto the hea∣venly out of Gods Ens, God would not hide it; and here he set forth, the figure of his Love, and his Anger; viz. the humanity of Christ in the great humility and Love; and his truth, and Righteousnesse in the Two Angells.

16. For thus saith the Text in Moses;* 1.182 And Abraham stood yet before the Lord, viz. before these three men, which he here calleth onely one, and came near to him, and said; Wilt thou also destroy the Righteous with the wicked, peradventure there are fifty Righteous within the Citty, wilt thou also destroy them; and not spare the place for the fifty Righteous that are therein, that be far from thee to do so, to slay the Righteous with the wicked, and that the Righteous should be as the wicked, that be far from thee; that thou who art the Judge of the whole Earth, shouldst so judge.

17. This is now the very excellent and pregnant figure; how Abraham (in the Ens of faith in Christs Person and Spirit) cometh before God, viz. before the Tri-une God, before the Severe Righteousness of God; and will reconcile and atone the Father; and prayeth for his children, which dwell among the Company of the wicked; that his Father would be pleased to spare that place (where yet righteous people dwell) from Rebuke, and draweth his Mercy into his Righteousness, and saith; Thou wilt not so judge who art the Judge of the whole world.

18. This figure is nothing else but God in his Righteousness, and God in Christ with his Mercy: Here the two types stand both toge∣ther; what should it else mean, that a man would withhold God from doing what he please?

19. The Man Christ doth withhold Gods righteousness, and severe judgement from falling on the crew of wicked men, else they had been devoured at the first disobedience in Paradise; this is he which cometh before God, and into God, viz. into Gods Anger, for he is of God, and therefore he can come before God [draw neer to, or intercede with God.]

20. That is, the formed word, viz. the creature, standeth before the judgement, and sits in judgement, and suffers not the Anger to judge, so long as there are righteous people; as is here to be seen; If there had been but ten righteous persons, God had spared them; indeed there were but Three persons onely which were righteous before God; viz. Loth, with his two daughters, his wife was also not fit [or capable of this mercy,] therefore although she went out of Sodom, yet she remained still, and was turned to a pillar of Salt, as shall afterward be cleared, and ex∣pounded.

21. Abraham, that is, the Spirit of Christ, entreateth so far with God, that God would spare all these places for ten persons sake; but they were all revolted, and gon astray, save his brothers Son, who was a stranger among this people, whom God first brought out, before he en∣kindled the wrath.

22. The Spirit here speaketh very covertly and hiddenly in Moses and Esdras, who wrote again these Acts in the Spirit of God,* 1.183 after that they were lost among the children of Israel, and we here see very fully and pregnantly, how exactly, and punctually the Spirit here aymeth at

the figure in Abraham, and pointeth out what thereby is to be under∣stood.

23. For at the Appearance unto Abraham, he speaketh of three men; and here he speaketh of two Angels, which went towards Sodom, and de∣stroyed the Cities, to signifie, that the person of Christ is the Third, which went not along, for here onely two went, viz. Gods Truth, and Gods Righteousness; viz. the judgement, and the truth; the judgement remained * 1.184 in Sodom, and the Truth brought Lott out.

24. And when both these [Angels] at Even (when their time was out, and their day passed) came to Sodom; Lot sat at the Gate, and when he saw them, he arose up to meet them, and he bowed himselfe with his face towards the ground, and he said, Behold now my Lords, turn in I pray into your servants house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your wayes, but they said nay, but we will abide in the street all night; and he earnestly entreated them; and they turned in unto him, and entered into his house, and he made them a Feast, and baked them unleavened cakes and they did eat.

25. If we should declare, and explain this in its right understanding; then we would express it after this manner; the cry of the Sodomites was the Curse, which Noah laid upon Ham when he cursed him, by rea∣son of his unchast wanton beastial Eyes, and desire; this same cursed, bea∣stiall, spirit, had propagated & bred up it self in the malicious prophane wholly earthly and serpentine property, in the flesh and soul of this gene∣ration of Ham, so that it had established it selfe in a Kingly Dominion, under which they lived more like to Beasts, then true Men.

26. This Cry of the cursed Serpents Ens grown up to its full height in the Anger, was made manifest, and sounded aloud in its Mother, viz. in the Anger of God in the dark worlds property, and had awakened the judgement upon and in it selfe; and now God sent his judgement upon the Serpents Ens; this was now the time of Enos his hidden, and at present opened Seal (as it is before mentioned concerning the Seaven * 1.185 Lines [or Generall junctures of time.]) where his mystery was at the end; and was now revealed as a Sound of his preaching in the word of power, both in Love and Anger.

27. As in Abraham in Love; for here the formed word which began to be taught in the dayes of Enos, did now manifest it selfe in the for∣med pregnant and Grown Ens [or being] in Abraham with the pro∣mised and holy Seed of Faith; And in the children of iniquity, who were of the generation of cursed Ham, the property of the Anger did here manifest it selfe out of Enos his Preaching, wherein he threatned Gods judgement and Rebuke; this same was now grown up in the chil∣dren of iniquity, and brought to Substance.

28. And now seing the Seal of this Enos did open it Selfe, being his mystery was at the End; and was forthwith to be manifest according to Love and Anger; thereupon each property set forth its Substance to the divine Contemplation; viz. whatsoever the word in the Love Ens had wrought under the sound or voice of Enos, and also what the Sound of the denunciation of the Anger of God had wrought: Here now the Essences of both properties did open themselves, and set themselves in∣to the judgement, to the finall sentence of the righteousness of God;

Now in this finall Arbitration, or determination of the divine Justice, viz. in Abraham, there stood Christ in the judgement of Enos his Preach∣ing of Repentance; and in Enos his threatnings of plagues, and punish∣ment, the earnest and severe judgement of God, viz. Prince Lucifer, did there stand (in the judgement in the children of the curse in Ham) to execute the fame in the wrath of God as a servant of the house of darkness.

29. For God said to the people of Israel on Mount Sinai, * 1.186 I will visit, and punish the iniquities of the Parents upon the children, even unto the third and fourth Generation, which is here to be seen in Ham, Noahs Son; here came first the curse of Noah into Judgement.

20. And here two Angels were sent (that is, in the power and might of the judgement) in Christs stead, being Christ was not yet in the flesh, and in Office, for Christs Office continued in Abraham before the Lord, and prayed for the Rebellious men of Sodom and Gomorrah.

31. But when they were tryed in the judgement, (viz. in the Office of the Love of Christ before the Lord) whether there were any men of Sodom who were capable of the office of Christ in the Love, and yet none were found; then the office of Christ in Abraham remained behinde, and went not unto Sodom, but the Office of divine Righteousness and truth, went in the form of two Angels to Sodom, and looked very intimately into their essence and being, and proved the same in it selfe, as it is to be seen, that as soon as these two Angels came into the Citie, the property of the People did open and manifest it selfe, and they would have these Men brought forth among them.

32. For these two Angels had stirred up or moved their properties, and set them in open view before the Lord, to see what was in them; and then they found, that they were onely beastiall, unchast, lewd mur∣therers; which brought them into judgement; and now they must be judged according to their Essence.

33. But that the Spirit in Moses signifieth; That Lot sate at the Gate, and knew these Angels, and entreated them earnestly to turn in unto him, that so he might wash their feet, and bake them cakes, and that they did eat; and yet at first did deny to turn in unto him; The same is a very hidden mystery; for it is the Spirit of truth, and righteousness, which Lot knew very well, for it was moved in the Essence, and entered first with the Tryall into Loth; and when as he humbled and bowed himselfe before the Lord, he was proved and found upright in himselfe.

34. But the truth did first refuse to go into his house with the Righ∣teousness, viz. with the judgement, and would remain in the street, for it was because of Lotts wife, who, when she was proved, and the judge∣ment passed through her, was cast as to her Temporall life, for she conti∣nued in the judgement, as a * 1.187 first matter, [viz.] as a Sulphur, Mercurius, that is, an * 1.188 impressed matter of the judgement, as a transmutation into the first Essence out of which the Body was created.

35. Yet not so soon before the execution of the judgement, but when Lot went with her out of Sodom, and the judgement began, she drew the judgement back again on her, as is to be seen in the judgement, which then laid hold on her, for it had taken her in the probation.

36. Yet the Command was given her not to look back, and so she

might have overcome, if she had forthwith entered into Repentance, and broken the evill earthly will, and fallen down with Lot, at the Lords feet: and this was the cause, that the two Angells refused to turn in un∣to Lott.

37. And by Lotts wife the earthly Matrix is signified, which shall not go along through the judgement, although it must help to work and bring forth fruit, as an instrument; yet it is not in its outward form cho∣sen unto the kingdome of heaven; for it was adjoyned to Eve in the sleep in Adams fall, and shall remain in the Judgement, and be changed again into its first matter out of which it was created; it is not condem∣ned into the Abysse, but it shall passe into the mystery, viz. into Sul∣phur, and Mercurius, which * 1.189 in the Grand Mystery is a Salt-spirit, viz. a cause of all corporality, as it shall be mentioned hereafter concerning Lots daughters, who for this very cause were to be gotten with child of their father.

38. Thus understand the figure farther internally, Lot baked cakes of unleavened dough, and made them a feast, and they did eat. Now the Angells do not use any such food; but they were onely formed Angels in an Angelicall shape, for Abraham and Lot also called them, Lord: it was Gods judgement, and truth.

39. This Feast was eaten in manner as the Offrings of Abraham, and Moses, as is before-mentioned; for the wills-desire * 1.190 formeth it selfe therein into a Substance: God eateth onely the word of the will, but the food is consumed in the outward spirit, in which it is wrought.

40. For Lot his Faiths-desire was the divine food of these men; but with the feast, which Lot gave them out of his good Love-will, Lots will was formed into a Substance; that so he might be preserved in this judgement outwardly as to the earthly life, and inwardly as to the will of faith.

41. For these Angels did eat of Lotts food as if they had eaten of his Body and Spirit, which was therein apprehended, in manner as it is to be understood in the * 1.191 Offrings, as is before sufficiently explained con∣cerning the * 1.192 Offrings of Cain and Abel: for the unleavened cakes were (or did signifie) the informing, [or Impression], as may be seen eve∣ry where in Moses, and they denote the Body of Christ, whereinto the Imagination of God entered as into a Type, and yet was onely concei∣ved or apprehended in the Faith.

* 1.19342. Furthermore, the Spirit in Moses saith: And before the men lay down; the men of the Citie Sodom came▪ and encompassed the house round about young, and old, even all the people from every quarter; and called for Lot, and said unto him, where are the men that came in unto you the last night, bring them out that we may know them.

43. This is now the figure, as it is before-mentioned; the Judgement (after that it had bound it selfe with Lott in the Feast) did now pene∣trate and presse in the probation of their Essence and Being, into All; that they came pe••me•• on heapes, running as mad enraged people, dri∣ven forced and compelled to the Judgement.

44. For the zeal of the Lord, which longed after them, drew them to it selfe; it hungered earnestly to devour their vanity; therefore they run altogether young, and old, and would know the Mouth which hun∣gered

after them, for they in their blindness know not what they did; thus the Anger drew them to it selfe.

45. And Lot went out unto them at the door, and shutt the door after him; and said; ah! I pray dear brethren do not so wickedly, I have two daughters which have never known man, let me I pray you bring them out unto you, and do with them what seems good in your eyes; but unto these men do nothing, for therefore came they under the shadow of my roof; but they said; Come hither, thou art the onely stranger among us; and thou wilt rule, well, we will deal worse with thee then with them.

46. Here the ground of their Sin is finely deciphered and laid out in its colours; wherein their cry was come before God; as namely, Un∣cleanness, Lasciviousness, Tyranny, Self-willed perversness; and the greatest of all was, the Contempt of God; for Lot had told them of the punishment, which God would bring upon them; and then they said, Thou art the onely Stranger among us, and wilt go about to rule and judge us, we will yet plague thee worse then those; to signifie, that God had before sent them warning by the Messengers of his mouth, and that they had onely plagued, and contemned them, therefore they said also to Lot, wilt thou govern us with thy Threatnings, and contem and nullifie our workes, we will serve thee worse then them.

47. For when they understand, that Men of God were come in unto Lott, who threatned them with ruin and destruction; they made an up∣roar against them, and would kill them; as the mad blind world hath alwayes don, when God hath sent them Messengers, who have rebuked and reproved them; then the Babylonicall Whore hath cryed out, run, run, there is a new Heresie, which would teach us other Doctrine, and reprove our way which we go in.

48. Thus it was here; the selfefull rebellious Devills-will, in his Serpents Ens would be uncontroulable, unreprovable; and Being these men were come they cryed out * 1.194 Mordio; and said there were false Pro∣phets and Teachers come, to rebuke and contem them, as the Babylo∣nicall Whore hath alwayes don; for shee will not hear what the Lord speaketh through his children; but that onely must be accounted Sacred, which 〈◊〉〈◊〉 speakes from the Serpents Ens.

49. This Whore hath covered her selfe with the Literall Word; and gives forth her selfe for Holy, and boasteth much in a Strange Attire, but her heart is onely Sodom, and Gomorrah, when she seeth these two Angells come from Abraham, that is, from Christ, to her in her Sodom and Gomorrah, and lay open her shame, then she makes the whole City of an 〈◊〉〈◊〉, with a cry of murther; so that all people, young, and old, come running together, and think that there is some strange wonderfull Beast arrived,

50. TAnd when they can perceive no new strange thing in Gods Messen∣gers; and hear that they do onely Teach, and reprove; then they think, O! Our Minister, and our Pastour calls him a new upstart, an Heretick, and false Prophet, there is a fool and a frantick fellow, sure enough he is worse then out of his wits; and they begin to wonder at him [like birds] at an Owl, and assault him, and his house, his wife, and his children with scorn, reproach, and contempt, as the Sodomites did Lot; every one thinketh, that he doth well, if he can but Jeer, and revile these Messen∣gers.

51. And although he knows no other ground or reason in the world, but onely that the * 1.195 high Priest (who hath put on the whore of Babylon) doth set him at nought; yet he is very raging mad, and suffers a false wind (viz. the spirit of the Babylonish whore) to drive him, and raveth in misunderstanding, as here the Sodomites did, who (both young & old, smal and Great) do force upon Lot, and the two men which were come in unto him; that they might know them; That they might plague them, scorn, revile, and reproach them; for thus the Anger of God doth drive it selfe into a fire, for its own enkindling: And thus mad also must the people be, when the punishment shall come, that they must all make up the measure of their iniquities.

52. And we will not hide from thee, thou unclean, lascivious, rebel∣lious, self-willed, lewd, Idolatrous, murtherous Babylon, full of all vices, sins, and abominations; that now also these two Angels, viz. Gods truth and judgement, are come into thee; and declare unto thee, now at the end of Enochs Seal, which was hidden (but at present is opened in its sound and voice) thy destruction and overthrow; for the Time of thy Judgement is at hand; and behold thy selfe aright; and observe it very narrowly; thou hast at present cast scorn, reproach and contempt up∣on Lot, and the two Angels, as the Sodomites did; and therefore thy pu∣nishment hangeth over thee; and observe it; when the two Angels shall carry forth Lot under the opened Seal from thee; then the Day of thy destruction is at hand, which now thou wilt by no means beleeve, but must be forced to finde it so by sad and wofull experience, saith the spirit of wonders.

53. We may see very fully what was the Sodomites vice, and great Sin; the cry whereof was come up before God; for Lot would bring out his two daughters, which were yet virgins, unto them; that so they might but cease from the raging uproar against these Angelicall Messengers, for he knew well enough, that they were wholly drowned in uncleanness; if so be they might satisfie their desire.

54. The inward figure in the spirit giving us to understand what Moses doth hereby typifie, is this: The judgement begins at the house of God, as here in Lot, the children of God must be first brought into judgement, and proved; if there be children of God in any place which may withhold the Anger, so that the punishment may be kept back, then the spirit taketh the children of God and proveth them in the same vice and sin of that City or Country, [to see] if they be capable of the same lewdness.

55. Lot must set his two daughters with entreaties into judgement; he would give them to the unclean lascivious people to be tryed; for, that which he said, was so directed by the Spirit, which had the two daughters of Lot in the judgement, and had brought the Proba or Tryall into their Essence, and hereby signified and layd open the sin and shame of the City, viz. that they were onely unclean Harlots-beasts.

56. But when these two virgins were not capable of this vice, the spi∣rit, viz. the two Angels defended them; understand, Gods truth pro∣tected them from the judgement of this people, and also from the sin of uncleanness; for Lot did not speak so of set purpose, as if he would suffer his daughters to be defloured, and defiled; but the Spirit did set forth its figure.

57. And know for certain that this first book of Moses was written wholly from the Prophecy of the Spirit, intimating what each Act, or sentence of the History holds forth in the figure, and whosoever will read, and rightly understand these Acts [of the Patriarchs]; he must modelize or represent in his minde, the old and new man; and set Christ and Adam one against the other; and then he may understand all, and without this, he understands nothing hereof but a child-like History; which yet is so rich and full of Mysteries, that no man from the cradle unto the longest age, is able to express them; although he had obtained the knowledge, and understanding thereunto in his childhood; and we in our gifts do also give but some glances, and hints thereof, albeit we have obtained the apprehension and meaning of them from the gift of God; yet we cannot express all, and the world were not able to * 1.196 re∣ceive it.

58. And Moses saith; The men of the City pressed sore upon the man Lot, and when they drew near together to break the door, the men put forth their hand and pulled Lott into the house to them, and shutt to the door; and the men which were before the door of the house were smitten with blindness, both smal and great; so that they wearied themselves, and could not finde the door.

59. This figure was * 1.197 atchieved thus externally; so that they were thus blind with visible eyes, and could not see the door, and did no hurt neither to Lot and the two men with him, or his house either; but in the spirit, the figure stands thus.

60. When God sendeth these two Angels, viz. his truth, and judge∣ment, into a mans spirit, viz. into the house of his heart; as here it came to passe in Lott (in whom also the spirit, viz. Gods truth, and judge∣ment was manifest, and therefore he rebuked Sodom, for which cause they did encompass him about, to slay and murther him) then the Judgement passeth first upon this man, who is represented unto the So∣domites, as if he were a fool, whom they must vex, plague, and perplex, and they also do without intermission revile and rail at him, and con∣dem him for false.

61. But he must reprove, rebuke, and teach them, and he hath no externall protection of man, they all cast the dirt of their mouths upon him, and they that should hinder it, do but laugh at it; let him look where he will, he hath no Deliverer; then supposeth the common peo∣ple, God rebukes and punisheth him on this wise.

62. But these two Angels are with him in his Heart, and stand in his person, as in their vessell and instrument, even amidst the enemies; but the common people do eagerly labour and bestir them to destroy him, and his house.

63. And when it comes to the tryall in earnest, then these two An∣gels, do putt forth their hand upon the wicked malicious mens heart, and strike them with blindness, that they are confounded, and know not how they should gett * 1.198 by this Lott, and the two Angels; one casteth forth this, another that; one saith he is honest, another reviles him and saith all evill of him; so long till they cannot finde the door, wherein they would break in unto him, and do him mischiefe; for these two An∣gels do shutt him up in themselves, that they cannot see the door of Revenge; as may be seen here in Lot, how God doth deliver the messen∣gers

of his mouth, and hides them from the enemies; and this * 1.199 Pen hath so found it by good Experience.

* 1.20064. And these men said unto Lott, hast thou here any besides? Son in law and sons and daughters; and whosoever belongs unto thee in the Citie, bring them out of this place, for we will destroy this place; because the cry thereof is waxen great before the Lord, who hath sent us to destroy it; and Lot went, and spake to his Sons in law * 1.201 which were to marry his daughters; and said, Arise, get ye out of this place, for the Lord will destroy this Citie; but he seemed unto them as one that mocked.

65. This is now an excellent Mirror, how God also gave warning unto these men, and would have spared them for Lots sake, if they would but have followed him; but the wrath had captivated them, and wholly hardned them; that they did but laugh and jeer at him; and as it were said unto him, what is hapned to the foole? he thinkes the skie will fall.

66. The inward figure stands thus: Gods truth in the Love drew these men Lots Sons in law, and would deliver them; but the wrath was stronger in them, and had captivated them in the probation of their heart; they continued in the judgement, as Lots wife, whom notwith∣standing Lot brought forth with him before the Citie, yet the wrath drew her back again into judgement; so that she (being she was for Lots sake freed from the fire-sword) must go into a Transmutation, un∣till the Last Judgement, which is a terrible Example.

67. In this figure this present world may behold it selfe, and take warning; for as certain, and as true, that the Preaching of Lot was true; and the punishment followed thereupon; so certainly also shall the * 1.202 punishment of the Sixt Seals Time (which Seal is even now at hand and hath already opened it selfe) suddenly follow.

68. But that the warning hereof came so long agoe; declareth that the time of the sixt Seal in its manifestation, is the most wonderfull of all the Six Seales; till the Seaventh * 1.203 Number which is yet more wonder∣full; for it is the End of this world, and the Last Judgement.

69. Let this be declared unto thee Babel, * 1.204

[illustration]

under the voice of the open Seal of this sixt time, although thou contemnest, and deri∣dest it, it hitteth thee, and hath already strucken thee with the obdurate obstinacy of wrath, which hath throughly sifted thee in the Appearance of the Message of these two Angels, and shall now be hinted onely to some few, which shall go out, and be delivered with Lots daughters.

70. The hardned surprized and apprehended crew is already Judged; for the Dolefull sifting Sword hath taken hold of them; they run now in a raving raging manner as mad people in Pride, Covetousnesse and Envy, and contem what the Angels Trumpet soundeth.

71. The Cry which the Angels Trumpet soundeth is this; Go out from Babel; Go out from Babel; Go out from Babel; shee stands apprehend∣ed and captivated in the Flaming Sword. AMEN.

CHAP. XLIV. How Lot departed out of Sodom, and of the Terrible overthrow of this whole Region in Hams Generation; of the circum∣stances thereof, and how it was effected.

WHen as the wrath of the Judgement was now set on fire,* 1.205 and the day Appeared, that the Sun shon bright, and every man thought, all is in peace and quiet; there is no danger; The Angels com∣manded Lot to make hast, and said; Arise take thy wife, and thy two daughters which are here, least thou also perish in the iniquitie of this Citie; and while Lot lingered; the men took him, and his wife, and his two daughters by the hand (the Lord being mercifull to him) and they brought him forth, and set him without the Citie.

2. The internall figure stands thus: the Spirit in Moses setteth the figure so clearly, that a man may easily take it; for he saith; when the morning came, and the Sun was risen; they took him by the hand, and brought him and his wife, and his two daughters forth out of the Citie. And now as the figure was externally, in the arisen light of the day and the Sun; so it was also internally in Gods Truth and Judgement.

3. Namely, in the truth the figure was internally thus: In Lott, and his two daughters, the light of the understanding concerning the Mes∣siah was arisen in Gods truth; which Lots daughters knew very well; that it [viz. the light of the Sun of righteousness] in Gods truth had moved it selfe in their father Lot; from which cause afterwards when they were gon out from Sodom, and the night approached, they made their father drink sweet wine to the full; and lay with him; that they might receive Seed, viz. the holy Seed from him; for the Spirit, both in Lot and his daughters did also signifie thus much, in their risen light, and shewed it to them.

4. And now as the Sun was externally risen, and it seemed to be a ve∣ry lovely pleasant day; so also internally in Gods truth, the Sun of the Covenant, viz. the holy Sun-Day was risen according to the probation in their Essence, for they were now passed through the judgement: And likewise on the contrary, the Sun of the dark worlds property, viz. the working of Gods Anger, was risen now in the children of Sodom, and forced mightily into Gods Righteousness; therefore the Angels bad Lot make hast; for the Sun of Anger was already risen, and had appre∣hended the children of Iniquity.

5. Like as the holy Sun in Gods truth (which had apprehended Lot and his daughters in the Essence of Faith) took Lot and his daughters by the hand, and brought them forth from them; so likewise the Wrath had already taken the children of Sodom by the hand of their Essence; and brought them into the judgement of Execution. And we will sig∣nifie and apply (O Babel) this figure unto the time of thy Seal; mark and observe it yee Daughters, children of Lot: it concerns you.

6. When God will punish a Land, he first sends them Messengers, and

exhorts them to Repentance, and declares unto them his Grace; soon af∣ter he sends them the Angel of righteousness, who tryeth and sifteth them whether they be capable of the Grace that is tendred unto them; and sets judgement before them with threats of their ruin; denouncing great warre and Plagues upon them to blot and root them out if they will not return and repent; and sheweth them also by his Messengers, the light, and way of Righteousness; and suffers them to run on in the light that is tendered to them, till they be weary and glutted with it, and hold it onely for a common customary thing, and an history, and again become a Sodom.

7. And then he sends them both Angels together, to wit, the Angel of righteousness, and the Angel of truth; and first threatneth them se∣verely, and exhorts them, and setts the judgement before them; but when they * 1.206 grow wholly a Sodom, he leaveth off from the outward figure, and letts them fill up their measure, and then it seems as if the Sun were risen upon their Sodom, and now it should be good and Prosperous; but even then saith the Angel of truth in his children hasten and go out; the Punishment and Ruin is at hand.

8. Thus we declare unto thee Babel, that God hath already long since sent thee Messengers, and with the declaration of the Gospel hath tendred thee his Grace; and therewith also hath mightily threatned, to punish thee with Ruin; but thou hast made onely a contentious disputing Ba∣bel of the light of the Gospel, and art now the well-fatted Sodom.

9. And know for certain, that the Lord for a farewell hath now sent thee two Angels, one hath the truth in him, and bids Lot with his daugh∣ters to go out from Sodom; and the other hath the Severe judgement, and hath now at last sifted thee, and turned thy inward Signature outwards, and set it before the Lord; and thy * 1.207 murtherous Cry is come up before the presence of the most High; and it is exceeding great; he hath sent his Angel to destroy thee, and to overturn the Cities.

10. Thy signature wherewith thou art now outwardly marked is the Great Covetousness and Envy, together with thy Ammunition-money; and the great wrathfull severity of thy Oppression of the poor and mi∣serable, in that thy covetousness hath served it selfe so high, that it de∣sires to devour all into it selfe, whence thy great * 1.208 Enhancement of mens Necessaries is risen.

11. But thou sayst now it is a good, and a prosperous time; the Sun is risen upon mee, and shineth on my purse, so that I can fill it as I please; it is a good and a fine time for me; it shall now be a good and a golden time sure enough; I shall certainly enjoy it, and arise in High power and authoritie, and be respected.

12. But hear now, what at present the Sound of the Trumpet decla∣reth; it saith go out from Sodom; the Sun is risen in Love and Anger, this we will not hide from you; the Angel of truth hath now already taken Lots daughters, with the father, and his wife, by the hand; and bids them go; it is time; this thou shalt soon see by wofull experience.

13. For the Angel of Anger hath also taken thee into Judgement, and therefore thou art so wrathfull, covetous, murtherous, and wicked; do but behold thy selfe whether we speak truth; thou gettest thy selfe much to spend in thy Signature; and thou hast indeed a storehouse full

of provision in the Abysse: he that can see, let him see; in whom there is but the least inckling of the Trumpets Sound, let him go out of Sodom: there is no longer any tarrying.

14. And Moses speaketh further; and when he had brought Lot forth,* 1.209 he said, escape for thy life, look not behind thee, and stay not also in this whole Plain, escape unto the mountain lest thou be consumed; but Lot said unto him; oh not so my Lord; behold now being thy Servant hath found Grace in thy sight; be pleased to magnifie thy mercy which thou hast shewn unto me, in that thou hast saved my life; I cannot escape to the mountain, least some evill take me, and I dye; behold there is a Citie very near unto which I may flee, it is a little one; O let me escape thither (is it not a little one?) and my soul shall live. And he said unto him; see, I have accepted thee concerning this thing, that I should not overturn the Citie for which thou hast spoken; hast thee, escape thither; for I can do nothing till thou be come thither; therefore the Name of the Citie was called Zoar: and the Sun was risen upon the Earth when Lot came into Zoar.

The inward Figure stands thus.

15. The spirit of truth had moved the spirit in the Covenant in Lot, and taken him by his spirituall hand, and brought him forth out of the Judgement; understand, the soul of Lot, in which the word of promise in the Covenant had opened it selfe according to the spirituall property, into which also the now sent voice of truth and judgement did force, and defended Lot from and in the judgement.

16. For with the Judgement, the first Principle, viz. the Soules Centre, was sifted and proved through all the properties of the Eternall Nature; into this, the Lords hand, viz. the Angel of the Lord, did put it selfe, with the Grace of Christ's Covenant in Abraham, and drew Lot out of the judgement, and from the children of Sodom; therefore the Angel said Deliver thy selfe, and look not behinde thee into judgement, viz. into the enkindled wrath, least the same take thee; as hapned to Lots wife, who turned her desire back again to see and behold what the wrath of the Lord should be.

17. As Adam and Lucifer also did the like, who would essentially be∣hold and prove, Gods, viz. the Eternall Nature's wrath, which yet is a consuming fire, and forth with proveth spirit, and body, and if it reacheth any thing of which it is capable, it devoureth it into it selfe.

18. Now the Soul of Lot trembled and stood in fear before the Angel of the judgement, viz. before Gods righteousness; and entreated his truth, that he would be pleased to magnifie his Mercy in the Covenant towards him, least the Turba should take hold of him; and it is a very excellent example; how God taketh his children, in the Time of punish∣ment and judgement, into his Love, defendeth them, and brings them forth from great destruction; as he did here unto Lot, and also, unto the upright children▪ in the finall destruction of Jerusalem.

19. Also the Angel of vengeance said; I can do nothing, untill thou be come thither: Oh! thou wonderfull God, who can hinder thee? but this is even thus to be understood; the spirit of his Love in the Covenant, had set or established it selfe with the Truth, in Lot, and kept off the An∣ger that it could not burn untill Lot came out.

20. And we see that oftentimes the children of God are able to with∣hold great plagues, and punishment of God [from coming down on a people] there is even such a might in them, that Gods Anger is able to do nothing; and is as it were impotent where they are present; also they are a might and power against Hell, and the Devill; for such a thing is true reall Faith, that it can withhold, and overpower God in his Anger.

21. Therefore the Lord said to Lot; I cannot do any thing; untill thou be gon out, and he spared also the little Citie called Pella, or Zoar, (viz. a diversion or turning away of the Anger) for Lots sake; for when he came thither, the Turba must be extinguished, as the Name, in the uncom∣pacted tongue of Sence, doth expresse it.

* 1.21022. And then the Lord rained upon Sodom, and upon Gomorrah, brimstone, and fire from the Lord out of Heaven; and overthrew the Cities, and all the Plain; and all the Inhabitants of the Cities; and all whatsoever grew upon the ground; and his wife looked back, and she became a pillar of Salt.

23. This is now the figure of the kingdome of Christ, who had ope∣ned himselfe to Abraham in the Love, how he would sit in Judgement over the world; and how the Might and Dominion is given unto him of God, that he should destroy the Devills Kingdome upon the earth, and give all wicked men unto the Anger of God to be devoured; for when he had manifested himselfe to Abraham, and confirmed the Covenant of Righteousness, he then sent these two Angels, viz. Gods truth, and judge∣ment to Sodom, to blott out and destroy the children of Ham, viz. the malicious, vile, rebellious, halfe-Devills, men; that so the Devills King∣dome might be lesned, and not grow so great upon the earth, and hinder his Kingdome.

The inward Figure stands thus.

24. It rained brimstone and fire from the Lord from Heaven, saith Moses: This was not the inward hellish fire, which at the End of dayes shall purge the Floar; otherwise the foure Elements would have been chan∣ged: it was onely a figure of the future: The Originall of the brimstone, and fire was generated in Turba magna in the third Principle: it was one∣ly a Sword of vengeance: The inward fire consumes earth, and stones, and all Elements: but this was onely a fire, as is generated in the * 1.211 Tempest in Turba magna in the * 1.212 Egest, which the Constellation casteth forth from it selfe, which is a materia thereunto; although it be no pal∣pable matter or substance; yet it is a spirituall substance, in which Mer∣curius doth enkindle it selfe in the Salniter, viz. in the fire crack, where then also the flagratt or fire crack doth fix it selfe into a Substance or Essence, which is Brimstone.

25. For the Three [first properties] viz. Sulphur, Mercurius, and the Salt-sharpnesse are in the Originall (as they are yet a spirit) onely one Thing; but when Mercurius, viz. the Sound of the formed word, doth move it selfe in the Principle, viz. in its first Originall by an Opposition or Contrary Aspect; then he is terrified in himselfe: that is, the motion stirreth the Originall of the heat and cold; viz. the Originall of the first Principle according to the cold and hott fire; which is the beginning of the Contrariety and horror; from whence the fire-flash or Salnitrall

flagratt doth arise; where also the Three first; viz. the heat, the cold and the Sound, do each impresse and introduce it selfe into a peculiar substance in the Flagrat, viz. the heat into Brimstone, and the cold into a saltish property, and Mercurius into a watry property; and yet they were not wholly separated, and each of them of another or sundry sub∣stance by it selfe, but fixt together according to one property.

26. The like also we are here to understand concerning the Brim∣stone-fire: the wrath of the first Principle, viz. Gods Anger according to the eternall nature, did behold the outward nature in the third Princi∣ple with an * 1.213 Aspect, which is called Turba magna, being a Turba in the Soul of the outward world in the spirit of nature, whence the outward nature doth enflame and enkindle it selfe; and the * 1.214 three first [pro∣perties] do fix themselves into a Substance, viz. into Brimstone, Salt, and into a Mercuriall poysonfull water, in which the flagrat or flash of the fire did enkindle and impress it selfe; and so being enkindled did rain upon Sodom, and Gomorrah, and upon the Plain of the Countrey, and de∣stroyed all; this is it which is said, The Lord rained brimstone and fire from the Lord out of Heaven.

27. Not that this matter of the Brimstone and fire came from the in∣ward heaven; but the wrath came forth from the inward into the out∣ward [Principle] so that the outward in the Might of the inward did impress and enkindle it selfe out of the properties of the inward; and this is a reall Type of the inward dark world; if the same nature doth move it selfe, then it is even so in spirituall property, which God calleth his wrath, and Anger, and a consuming fire; for if this inward spirituall dark World did move it selfe, the outward World with the four Ele∣ments would forth with be swallowed up in this same spirit-fire; which shall come to passe at the End of Dayes.

28. And here we have a figure of this in Lots wife, who was turned to a Pillar of Salt: that the three First [properties] had moved themselves; for she, after that she had looked back into the Turba was apprehended or taken in the Salts-spirit in its Impression; which denoteth, that she was * 1.215 most of that very property, viz. Covetous in the desire, in which she also was taken and apprehended in the sifting Probation of the An∣gel.

29. And though the Angel had defended her from the fire-wrath, yet she was taken in the wrath of nature of her own peculiar property; viz. the Turba magna laid hold of the Body, viz. the substance of the third Principle, and changed it into its own peculiar property, viz. into the might of the first, which was chiefly predominant in her Body, accor∣ding to which property also she was apprehended in the Turba.

30. And we ought not to account this a strange thing; for we have very much hereof in the Scripture: Let us look upon Vzza, who was apprehended and smitten by the Ark of the Covenant, when he did onely touch the same, when the wrath of God was moved but in the * 1.216 Sound. Let us see also, how it seized on the Philistins, when they had the Ark of the Covenant with them: also how it devoured Chorah, Dathan, and A∣biram, by Moses in the Wildernesse: all these have but one Originall; but each is peculiarly manifest in its own [matter and manner] accord∣ing as the Turba is enkindled among the Three First, [properties.]

31. But if Lots wife had apprehended, and laid hold of the word of Truth and Mercy in the Message of the Angel, it had well protected her, but shee did not beleeve what the Angel said, and very like shee loved her Temporall goods, all which shee must forsake, and looked back again, and earnestly longed after the Temporall, and the Turba of Time did also apprehend her; so that she according to the substance of the Body must remain in the first matter (out of which God had extracted the Li∣mus of the earth, and formed it into a spirituall living Image) untill the Lord shall again transmute the same substance into a spirituall Essence.

32. And it was don to the End, that man should yet see, what he is according to the outward Body, if God withdraweth his Spirit there∣from; and that he requireth the ground of the heart, and not onely a mouth-hypocrisie and flatteries of a seeming holy devout lip-labour, that a man should onely comfort himselfe with the Grace tendered [feeding himselfe with an outward apprehension or application thereof] and re∣ceive the same onely as a free gift of grace from without, and yet re∣main an Evill Beast in the spirit and will.

33. As the present Babylonicall Christendome doth, which also with Lots wife receiveth the grace onely externally [or by a strange Imagina∣ry Imputation] and comforts it selfe with the grace, but remaineth in the heart in selfehood and the lust of the flesh, unconverted, and hath tur∣ned its eyes onely towards Sodom, but with the mouth it is gon out of Sodom, and the body is yet at Sodom, and looketh with Lots wife onely upon Covetousness, and temporall pleasure, and will not go with the heart out of Sodom.

34. Therefore the Angel of the wonders saith; Thou art sifted, and * 1.217 apprehended in the Turba, thou art guilty, and capable of the Brim∣stone-fire: thy verball hypocrisie, in that thou saist, that thou art gon out of Babel, and Sodom doth not at all avail thee; thou art wholly capti∣vated with Lots wife in the three First; being thou hungerest onely af∣ter the three first; and usest the Spirit of Christ onely for an externall covering, and wilt not hear in thee what now the Lord speaketh; but hearest onely what the Antichrist speaketh in his pride, covetousness, envy, and Anger, how thou maist please thy Earthly mortall Idoll Mao∣zim, and Mammon, viz. Selfe-Love, Selfe-Will, Selfe-Sence.

35. Thou seekest and honourest onely the externall Idoll-God, viz. Silver, and Gold, Copper, and the fullness of the Belly to thy Luxurious sumptuous, and Stately Sodomiticall pleasure: and this Idoll is also sif∣ted for thy sake, and is made nigh and far off unto thee, and thou un∣derstandest not what it meanes: thou saist; there is no danger, and it may well be helped and amended; we may contrive it well enough to a good use; but thou knowest not what is thereby Signed, and signified.

The most inward figure of Lots wife being turned to a pillar of Salt is this.

36. When these two Angels came from Abraham, viz. from the Spi∣rit of Christ, unto Sodom to Lot, and he bowed himselfe before the Lord unto the earth, and entreated these Angels to turn in unto him; they entered according to the divine property Essentially in unto him, in man∣ner

as they came in unto Abraham with the Ens of faith; even so it was here; for it was but one Covenant; but in Abraham the Seed to Christs person was named, and not in Lot; as Moses declareth very sufficiently.

37. Lots faith took the Ens from the Angel, who brought the same to him from Abrahams faiths-Ens; for of one, (viz. of him, who did move and manifest himselfe in Abraham) they must all be sanctified; now Lot by the Administration of the Angel (understand formed Angels sent out of the divine property, out of Christs Ens and word) was sanctified as a * 1.218 proxime line, or branch on the Ens of Abraham.

38. And being Lots daughters were capable of this Sanctification, and not the mother, the mother must go again into the first matter; and Lot must copulate with his two daughters in the blessed Seed; for they were capable of it, and none else in the world; for two Potent Generations were to arise from thence, viz. the Moabites, and the Ammonites, A Great people, as the Spirit in Moses doth also speak very covertly and hidden∣ly concerning Lots daughters; that the one said unto the other; Lo! there is not a man on the earth to come in unto us after the manner of men; come let us give our father sweet wine to drink; and then we will lye with him; that so he may not know it, and we may preserve Seed of our father: for the mother was not capable of this holy Seed, being she was captivated and taken in the * 1.219 Probation in the Turba.

39. Now Reason would object, and say; wherefore did not the daughters of Lot marry with Abrahams Generation; why would they lye with their Father, Contrary to the Right, and Law of Nature, and all Nations? Answer; This might not be, for the Seed of Christ was called in Abraham; but now there lay two other lines in the Seed of Christ; as neere affinities; which should be born of Abrahams faith; viz. of Christ: As Abrahams faith was born out of JEHOVA, out of the Name Jesus, so these two lines of Affinity were in the Tree of Wonders, which should spring forth from Gods Truth, & Righteousness, and be brought into the Love of Jesus; this manifestation the Angels brought unto and into Lot, which opening and manifestation did spring forth in Lots Seed.

40. But being his two daughters did also stand in this judgement, and were apprehended in the same Spirit which opened it selfe in Lot, and received also the same properties as their father, it must be so, and it was so permitted of God, that these two sons, Ammon, and Moab, must be born of two Sisters of One Seed; for they were to be two Nations proceeding from two Lines of nature, yet from one root.

41. But in that the Spirit in Moses doth so cover it and saith, The two daughters caused their father to drink sweet wine, that he did not know what he did, and so were gotten with child of their father in the fathers drun∣kenness, (which yet seems to be wonderfully strange without Gods work) The same is thus to be understood; Not that it did not so come to passe; it did so come to passe, as the Text in Moses declareth; but this was a work of the Spirit of God, and hereby also he covereth the exter∣nall shame.

42. For the outward work is onely a shame in Gods sight, and also in the sight of all People, but the inward work in its figure, must be so; and it is the true figure, that the Man Christ, viz. Gods Son should be

born through a shame, which also was a shame before God; but so he took our shame, and reproach upon himselfe, and hung it as a curse upon the Tree of the Crosse, and offered it up unto the righteousness of God; so likewise both these lines must be covered with a Shame; that they both might be sanctified onely and alone under Christs shame on the Cross; and they should not dare to say, that they were pure before God, and nature; for the Scripture saith; * 1.220 He hath shutt them up all under Sin, that he might have Mercy upon all.

43. And that this was truly and certainly a work of God, appeares in this; that on the same day the mother was turned to a pillar of Salt, and Sodom destroyed doubtless with all their housholdstuffe and Goods, that yet they that same night they set about this work, whereas they con∣tinued all night in a Cave of the Mountain by Zoar [so that we may well thinke] no naturall fleshly instigation did provoke them thereunto.

44. But it must be, that the father should be drunk, that the humane understanding might not do it; but that it might be Gods work; also that the Soul of Lot might not be Turbated in the Tincture of the Seed with the shame of the daughters; it must be don therefore as it were in mans drunkenness, and misunderstanding, least the Nations should make a Right or Custome thereof; for the daughters of Lot were also as t'were drunk in the spirit, so that the spirit might do what he would, and they onely were an instrument.

45. And that they did understand that the father was sanctified, and they willingly would conceive of the holy Seed, appeares, in that they said; There was not a man upon the earth who could come in unto them after the manner of mankinde; and therefore they would lye with their father, that they might preserve Seed: there were indeed many upon the earth, but none was capable of this Seed, but these his daughters, this the spirit in them gave them to understand.

46. Therefore we ought narrowly to observe what it means, when the spirit in Moses draweth a vail before his face, that it doth not appeare wholly pure before God, and yet for the unavoidableness sake, it must be so.

47. And we ought not also to judge in the deeds of God according to Reason; for Reason looketh onely upon the outward▪ and under∣stands nothing of the inward: it knowes nothing of the Root of this tree; and of its Boughes and Branches, from whence each Branch or People must take its unavoidable rise and Originall.

CHAP. XLV. How God lead Abraham very wonderfully, and how he al∣wayes stood by him in Temptation, and defended him; what wee are to understand hereby.

ABraham must be onely as a Pilgrim upon the earth,* 1.221 and travail from one place unto another, and dwell in Tents; and was every where Tryed, and Tempted; his wife Sarah was twice taken from him; but wonderfully protected, and preserved of God; as once by Pharaoh in Egypt, and then by Abimilech King of Gerar; but both times protected by God.

2. And now that Abraham, viz. the Stock, and beginning of the con∣ceived Ens of faith, in which Christ was understood, must thus wander from one place to another, and could have no abiding place upon the earth, and moreover must stand in fear and Temptation; the same is the true Type of Christendome upon the earth; how the same should not be bound unto any certaine place; Not unto any People that God did choose thereto in a peculiar manner; but that Christ was given, with his Gospel of the Kingdome of God, to all Nations.

3. And how he would wander with his knowledge from one people to another; and have no where any constant abiding place with a peo∣ple, but be among the Nations with his children upon the earth, onely as a Sojourner or Stranger; and how they would continually try to destroy * 1.222 Christendome among the Nations, and cast reproach upon it, as they would sinfully reproach Sarah Abrahams wife.

4. And how the Christians should be continually tempted and exer∣cised of the Nations, and plagued with Contention and warre: also how Christ would goe with his Gospel from one people to another, when they should be weary and glutted with the same, and hold it onely for a Custome and a common ordinary thing; and so they would grow wholly blind in it, and make onely a * 1.223 fine devout lip-labour thereof, and suppose to finde out Christ by their accute disputations and Argu∣ments.

5. And then he would depart with the understanding and spirit from them, and come unto another People, which also would be onely flesh∣ly, and account, and look upon Christ externally as a meer Man; as Pha∣roah and this King Abimilech looked upon Abraham, and his wife; and desired to have carnall knowledge of Sarah, by reason of her beauty; which did signifie and denote, that they would put on Christ in the flesh in an outward beastiall manner, but not in power, and spirit.

6. As it is here to be seen in Abimilech, and also in Pharoah, that when they desired to know Sarah carnally, that the Lord came in among them with punishments▪ and plagues, and shewed them his Angry counte∣nance, shutt them up, and dismayed them, as if he bound them with the chains of his might; and made their women barren, and terrified them with visions and presages; as he did to this Abimilech; and threatned him

with Death in the Dream; and made known unto him, that Abraham was a man of God; and how he was blessed of God.

7. Through which means God brought the Nations to the faith; [for] when he came unto a fleshly unbeleeving People, then he shewed himselfe in power and wonders; which the carnall Nations seing, did convert themselves, and turn unto God.

8. Thus Abraham must be a Type of Christs Kingdome upon the earth; and go up and down from one People to another, whereupon the people which he left, did yet boast themselves of Abraham, and cal∣led themselves after his Name, but were onely historicall children brought forth of strange women without Abrahams faith and spirit.

9. Thus also it hath fallen out in Christendom, when they have been * 1.224 weary of the spirit of Christ; and made onely a prating business there∣of the Spirit of Christ hath then departed, and hidden it selfe from them; and then these people have indeed stood yet in the History, and boasted themselves to be Christians, but have been indeed onely the children of the Bond-woman, viz. of Hagar; and the sons of mockerey, who with Disputing and wrangling about Christs Name and will, have mocked, scorned, reviled, contemned, reproached, and branded each other for Hereticks, and meer Ishmalites have risen of them.

10. As it is as plain as the day, that now men go from the scorning and reproaching each other, to the Sword of murther; and will wholly slay and root out Christ [in his members] and set the Babylonicall Tower in Christs stead, whereby a man shall be able in selfe-will and power to climbe into heaven; so that a man need not enter in through the mortifying of the old evill man, but may be able to come in, after a fine hypocriticall way with the Selfehood of the evill man; or indeed as outwardly adopted children covered with Christs purple-mantle; where yet the will of Selfe is unmortified, and cannot truly come to God.

11. Now as these people were afterwards judged when Abraham de∣parted from them; they being onely mockers of the children of Abra∣ham, as may be seen in Pharoah, and the Heathens also, especially in the Land of Canaan: so likewise it hath hapned to the Christians, that these Nations which continued onely under the Name of Christ, and yet were onely heathenish in the heart, were alwayes judged and banished by such heathenish People, as may be seen by Asia, Egypt, and Griece, and many other Nations besides; how God hath pulled off the Mantle of Christ from them, as verball hypocrites, and mockers of Christ, and given them a darkned heart and understanding, of the Kingdome of Christ, and ••ast away their Candle-stick, that they could no longer say, we are Christians, and belong unto Christ, but Turkes, and Barbarous Peo∣ple, begotten of the wild Tree of nature.

12. Thus Christ must here in this world wander onely as a light from one people to another, * 1.225 For a Testimony unto all People: And unto thee, O * 1.226 Germany it is now shewen [and also to those Nations of whom thou art born with the Name of Christ] in that thou hast for a long time walked under the Mantle of Christ with an heathenish heart, and boasted of the Adoption, but lived onely in the iniquitie of the flesh: That thy Judgement is nigh at hand.

13. For the Angel of the judgement calleth aloud to the residue of Abrahams children in Christ, Go out of Sodom: Abraham in Christ is gon away from you; yee have no more of Christ then an empty breath; and a disputing verball lip-labour; a mockery; whereby one brother doth contemne, scorn, and mock another for Christs Knowledge sake, and one∣ly killeth Christ in his members. The Citie Jerusalem and Babylon wherein thou hast gloried [and proudly percked up thy selfe in thy devout hypocrisie] shall go to ruin, Amen.

14. Lon Star shineth from the East and North, which shall blindfold thee, and break down thy walled Towers and Strong Holds in Jerusa∣lem and Babylon, for thou art called no longer Jerusalem, but Babel; and the children which sit in the shadow of the night, and which lye im∣prisoned in Babel, shall be delivered, and come forth, and enter into the Citie of God, which he hath set open to all Nations and tongues of the earth, that his glory may be known: A light for All Nations, [or peo∣ple.]

15. The figure of Abraham, Sarah, and Abimilech (Gen. 20.) is an emphaticall Type of Christendome, how they should be weak in their own power, and be delivered by God onely; as Abraham was of a faint and timorus spirit, when he was to go among these Nations, and prayed his Sarah, that she would say of him, that he was her brother; that so they might not slay him for her sake; to signifie, that a Christian in his own strength is not able to do any thing, or to take unto himselfe therein the spirit of Christ, who gives courage; but he must go onely naked among his enemies; and not at all rely on himselfe and his know∣ledge, but meerly and onely upon Gods Grace.

16. For he himselfe cannot stand, onely Christ in him must be his sole courage, and stedfast perseverance; As Abraham here in his own abili∣ties was full of doubt before Pharoah, and Abimilech, and continually fear∣full of his life, and must see onely when, and how, God would shield him, and his Sarah; and this history is excellently, elegantly, and exactly written of * 1.227 Esdras in the vision of the spirit of Christ concerning Christs Kingdome, as if the spirit had on purpose figured this History concern∣ing Christs Kingdome, for it aymeth directly thereat.

17. But the outward man understands nothing of the Kingdome of Christ; as we may see in Sarah when she conceived, and brought forth Isaac, shee said, the Lord hath made me to laugh, the people will laugh at this, that the very Aged Sarah should give a child suck; she did not yet understand the * 1.228 Type of Christ; but the Spirit of Christ in her un∣derstood it; and not the naturall man in Selfhood, but the will which was resigned and given up to God, the same onely did apprehend the Covenant and the Spirit of Christ.

18. But Reason, viz. the selfefull will, did not perceive any thing thereof, it was onely matter of mirth and laughter to it; for it looked onely upon it selfe, what it was; As Abrahams will of selfe-own hood, looked onely on it selfe, and was afraid and dismayed; and yet in him there was the great might over all Powers and Principalities; but it did not belong to the humane own-hood.

19. For Christ in his children doth not belong to the humane own-hood, viz. to the selfewill; neither doth he appropriate or give in him∣selfe

to it; but unto the humble resigned will; to that he doth incline and appropriate himselfe; and sometimes he doth also defend the own will thereby.

20. For the own selfe-will is of the nature of this world, born of flesh and bloud; but the Resigned will dyeth to the world; and is brought forth to life in God; Thus also we are to understand in Abraham and in all Christians, a twofold will; viz. one of this world; which allwaies stands in fear; and then according to the Second Principle, viz. the Kingdome of Heaven, the poore captive soules will, which diveth and immerseth it selfe into Gods Mercy in * 1.229 Hope.

CHAP. XLVI. Of Isaac's birth, and the casting-out of Ishmael, with his Mother Hagar. What thereby is signified.

* 1.230THe Spirit in Moses setteth the figure of mans Regeneration in its process, so exactly and orderly together in the history of Abra∣ham, that a man may even lay hold of it, much more see it, how he doth set the naturall man in selfe, and Christ, so punctually by each other; and points even with the finger at the figure: for when God had destroyed Sodom, and Gomorrah, and that Plain, over against which Abraham dwelt; and brought forth Lot; then Abraham journeyed from thence towards the South; shewing that when the Kingdome of Christ should be * 1.231 de∣spoyled in any place, that then Christ would depart thence.

2. And He lived under the King Abimilech, and sojourned as a stran∣ger at Gerar; In these two Names, viz. Abimilech, and Gerar, the figure stands plain in the generation or formation of the word without any interpretation or exposition; wherefore the Spirit in Moses wrote down this History; and from whence he looketh as through an exact Perspec∣tive: for ABIMILECH denoteth the man of ingenious and discreet Rea∣son; viz. the true man, but without Christ; onely in the creature as he is created: GERAR betokeneth the strong Austere life of nature, wherein the understanding must dwell, which nature, is corrupted, and from that corruption casteth or darteth Temptations and oppositions conti∣nually into the life's understanding, or Reason-light; so that the life stands in a constant contrariety, and is uncessantly sifted winnowed and proved, which is the * 1.232 Cross of the children of God; that they see, that while they live in themselves in selfe-Reason, they can doe nothing else but go astray, slip, and erre; as may be seen here in Abraham. When God lead him away from the borders of the Sodomites, he went towards the South unto King Abimilech.

The inward figure of this stands thus.

3. When God had manifested himselfe to Abraham, and set forth the figure of Christ and his Kingdome, and also the Power of Judgement

upon the whole earth, then God hid himselfe again from Abraham; and then Abraham went towards the South Countrey; that is, into his Reason; viz. into mans own understanding; and dwelt at Gerar, that is, in the corrupt nature; which manifests it selfe plainly, in his carriage towards Abimilech, where he in the fear of nature, in the Temptation, did deny his wife, and said, that she was not his wife, that so he might but pre∣serve himselfe by the suttlety of Reason; and we see here also, how that that very thing, by which he thought in Reason to keep himselfe from mischiefe, must reprove and teach him; as we see how Abimilech repro∣ved him in that he had denied his wife, with whom he had almost sin∣ned if the Lord had not warned him; and the exposition is this.

4. If we see a man whom the Spirit of God driveth, and by whom he oftentimes speaketh, we must not so take it up, and thinke, that he is something more then other men; as Abraham was no more then o∣thers in his own Reason; the selfe-reason in them is as wavering, dubi∣ous, and imperfect, as in other men, and That what they know, and teach of God, is not their own propriety; as we see here in Abraham, how he out of fear did not spare his Sarah, (but denied her out of a timerous conjecture; though Abimilech had taken her away from him to be his Concubine) that so he might but live, and it might be well with him for her sake.

5. Thus God proveth his children, that they might see, that they in their own ability are no more then all other sinfull men; and that men should not so set by them and hold them for a God; thus oftentimes God permits them to go astray and erre, and yet then he rebukes them also by those whom they ought to teach, as we see here in Abimilech; how he must reprove Abraham, and make him ashamed, that he would not spare his wife for a small fears sake, but would deny her.

6. And although it doth fall out that sometimes we see, such a man whom God driveth to erre, yet we ought not therefore presently whol∣ly to reject him, and set him at nought, and think that he is wholly with∣out God, as the world doth; but think that God doth thus set his children under the Cross to prove them; that they should learn to know themselves; and then the Sun ariseth again upon them; as here it did upon Abraham; when God had suffered him to go unto Gerar; that is, into his naturall rationall life, wherein he committed a great offence before Abimilech. A twofold Sun did afterwards arise and shine on him; viz. one was, that Abimilech did acknowledge him, and learned to fear the Lord; and gave the Land for a possession unto Abraham; he gave him also Gifts for rebuke; as the Reproof of the Saints, is, that men should fear at Gods reproof; Thus the Sun of King Abimilechs favour arose upon him. And then the other Sun which shoan on him, was, that Sarah conceived; and a branch sprang forth unto him out of the line of the Covenant from the divine Suns Power, and Isaac was born unto him.

7. And that we may understand the very truth; we see, how allwaies the Crosse stands by the children of God; and Adam and Christ are con∣tinually sett by each other; as here Abimilech and Abraham; and Ismael and Isaac; and also the man of right reason; and the corrupt nature against reason; which uncessantly sifts, and trys reason; as we may see

it here in Hagar, and Sarah, which also were set one against another, that one did exercise the other; as Hagar in the property of corrupt na∣ture, viz▪ in Adams life; and Sarah in Christs Person; so that Hagar did exercise and prove the naturall Sarah; that shee pressed forth out of the Reason [or carnall * 1.233 wisdome of the flesh] into God.

8. And we have here in Sarah and her Maid Hagar, with her Son Is∣mael, and with Isaac Sarahs Son; how Sarah cast out the Bond-woman with her Son; which seemed grievous to Abraham, and yet was right in the sight of God, such an excellent mirrour, as we finde not the like again in the Bible; shewing how Christ and the naturall man dwell * 1.234 by one another; and how the naturall man with Ismael and his mother must be wholly cast out from the right of Inheritance, and selfe-will; that the naturall own will is no heir of God.

9. And when the resigned will hath wholly cast * 1.235 him out, then the poor nature of man sitteth in its rejected will in fear, and trembling, and utterly despairs of life; as here Hagar with her Son Ismael; when shee was cast out from Abraham, she wandered in the wildernesse of Beer-sheba, that is, in the brokenness of her heart; and looked upon her selfe as one wholly forsaken; and as one quite spent and faint, despaired of her own and her Sons life; for shee had lost the Inheritance, and the favour of her Mistress also, and all her goods, and there was neither water nor bread for to preserve life, and they were, as given up to death; for shee went and sat a stones cast from the child, because she would not see him dye; and when she had even wholly given on her selfe to dye; then the Angel came again unto her and called her, and comforted her, and shewed her also a fountaine; and told her, that she should not be so afraid of death; her Son must yet become a great Nation.

The inward figure of this is thus.

10. When Isaac, that is, Christ is born in the Convert, then the spiritu∣all new-born will rejecteth its own evill nature; it contemneth it, and condemneth it to death; casteth it out also from it selfe, with its Son the mocker, viz the false interpreter [and perverter of the truth]; as if it would even burst the same in the Minde; so very an hatefull enemy the new-born spirituall will becomes to the naturall will in its Evill quali∣ties; viz. to Ismael the Son of the naturall will, who is onely a mocker, scoffer, pharisaicall censurer, lyar, backbiter and unrighteous.

11. And when the new-born will hath thus cast out the evill nature with its wicked children from it selfe, then the poor forsaken nature stands in great distress, trembling, and desertion; for the internall holy Soul doth forsake it; and then it even gives up it selfe wholly to death; and wandreth in it selfe in the wilderness; and looketh upon it selfe as a foolish and simple one, who is every ones by-word, and laughing stocke.

12. And then when the nature doth willingly give it selfe there∣unto; that it also will now dye wholly to its selfeness, and dispaires wholly on it selfe, as a poor forsaken woman, that is deprived of all the worldly glory, riches, beauty, and the pleasure of the outward life also; being wholly cast out from its former desire; and almost quite

forlorn; so that the own desire begins to faint and quail within it selfe, then comes the Angel of God to the nature; and comforts it; and bids it not to despair; and gives it also water to drink; that is, some faithfull upright man, [or some inward ray and beam of light from the new-birth of Christ in the heart] which comforts it in its forsaken condition; and helps to nourish, and cherish it, and tells it, that it shall not dye, but be∣come a great Nation, but not in its innate and inbred heritage; viz. in the evill Selfe-will, but in Beer-sheba; that is, in the true Contrition in the wilderness, viz. in the valley of teares in the desertion; that is, the poor nature must work in this forsakenness, and in its present banish∣ment and exile [from the sensible and full enjoyment of Paradise] bring forth much fruit, which fruit the Angel brings again into Abrahams Tent to be a sojourner of Christ.

13. That is (we must understand) when Christ is born in man, he rejecteth the vanity of nature, with the will which worketh and desireth vanity, and maketh the naturall will to be Servant, whereas before it was Lord and Master; but Nature standeth in the wilderness, in the va∣nity of death, encompassed with Sin; and now it must work and bring forth fruit, and yet it looketh upon it selfe as wholly impotent; and as one wholly cast out from the inward spirituall will of Christ; and in it selfe it seems as one foolish, and contemned of the world; and every way bea∣ten off from its own will; and then it begins even to sinck and quail in it selfe; and to leave off from its own will; and all things are of small esteem with it: That which before did rejoyce it, that now is against it; and it stands allwaies as if it should dye; it hopeth, and doubteth; that is, it hopeth amendment, that it might yet once be delivered from the scornfull contempt, and be set again into the honour of its selfehood; but it dryeth up also its well of water; and Gods anger appears in its sight; that is, all its friends depart from it, with whom before in its Temporall goods and prosperity it had pleasure, respect, and honour; so that it looks upon it selfe as continually a dying.

14. And when this comes to passe, then it is right in the way to Beer-sheba; and wandreth in the wilderness; for it knowes not what it shall do; it is every ones scorn; whatsoever it lookes upon, rebukes it for a fool, in that its power is taken from it; that it must now forgo the beau∣ty, riches, and honour of the world, and all whatsoever might advance and preferre it in Temporalls; and yet it would fain have them; but yet it is drawn from them by the inward man in Christs spirit, and * 1.236 repro∣ved in these Temporalls for unrighteous, and abominable.

15. And then indeed it enters right into Beer-sheba, viz. into the Con∣trition of the heart, and setts reason by the empty water-pott of Hagar; and goeth a stones cast from its Son Ismael; viz. from the own desire of nature; and stands and compells also the thoughts of nature; and will not give any thing any longer to its own children, viz. to the Sences and cogitations of the minde; but casteth them away (as children that now must dye) a stones cast, that is, a while from it selfe, that it might not see the death of its children; so wholly doth Hagar, viz. the nature with its Son, give up it selfe to the minde for the mortification of the selfehood of the own will; sits also and mournes in it selfe in Beer-sheba, viz. in the broken and contrite heart; and wholly despairs of its Reason; would fain

dye, that it might be but freed from the miserable forlorn condition.

16. And then when it is thus prepared, that it quite despairs of its Selfe, & gives up it selfe wholly into the death of selfehood; then cometh the Angel of God to Hagar, that is, to the poor forsaken and dying na∣ture; and saith; What aileth thee Hagar? God hath heard the voice of the Lad, where he lyeth; arise, take up the Lad, and hold him in thy hand, for I will make him a great Nation; and then God openeth the eyes of Hagar, viz. of nature; and shee sees a well of water, and then filleth her bottle with water, and gives the Lad drink, who growes in the desart, and is a good Archer, and dwels even in the wilderness of Paran, and must take an Egyptian wife.

The inward exceeding pretious and worthy figure of this stands thus.

17. When man hath put on Christ in Faith, and is entered into right true Repentance, and hath in his minde forsaken the whole world, even all its honour, goods, and things temporall; then the poor nature of man doth thus stand in the mortification of selfe, as is above-mentioned concerning Hagar, and her Son; for it desireth also to dye, even to the Senses and cogitations of the minde; and to enter wholly into Resigna∣tion.

18. And when it stands thus in the thoughts of death, having given up its will and cogitations into mortification, then the inward Voice of Gods Word manifests it selfe in the Minde and * 1.237 Senses; and even there the divine word heareth the voyce of the childs crying; viz. the troubled disconsolate Minde in its * 1.238 thoughts; for it soundeth therein in the di∣vine voice; and saith in the divine voice to nature; viz. to Hagar; What aileth thee thou troubled and perplexed nature? fear not, God hath heard the voice of the Lad; viz. of thy thoughts, which thou hast offered up in the desire to God: Arise, that is, lift up thy selfe to God in this resignation; and stand up in the voice which hath gratiously heard thee, and looked upon thee, and take thy cogitations, viz. thy Son, by the hand of faith; and guide and govern the powers of the Minde; they shall not dye, but live, and go; for I will make them a great Nation; that is, to a great divine understanding and capacity in divine Mysteries; and God openeth unto nature the fountain of living water; so that it re∣ceiveth, into the Bottle of its essence in it selfe, of Gods well-spring, and therewith it gives the Lad, viz. the Sences [or powers of the minde] drink.

19. And then God is with this Lad of the Thoughts, and he groweth great in the wilderness, that is, in the corrupt nature, the right discreet and intellectuall child, groweth great in the Spirit of the Lord, and be∣comes an Archer; that is, an Archer of the Lord, and his brethren; who shootes the Birdes of prey, and the wild Beasts; understand, he shooteth down out of his Spirit the evill beasts and birds in his brethren, with the holy Spirit; he teacheth them, and reproveth them with divine Arrowes.

20. But he must dwell in the wilderness of Paran, viz. in the corrupt flesh; and in the wilderness amongst ungodly People, and there he must be an Archer of God; and his Mother, viz. nature, gives him an Egypti∣an

woman, that is, nature layeth a fleshly woman by the noble Minde born in Christs Spirit, with which the noble new-born Minde must sit in wedlock, and be plagued with this Idolatrous fleshly woman; under∣stand it thus.

21. This Egyptian woman is his flesh and bloud with Reason, wherein the Idoll Maozim, viz. the Babylonicall whore sitteth, where the Devill hath his Pulpit, which, to the pretious Minde, is the Crosse of Christ, where the womans Seed, viz. the Spirit of Christ must uncessant∣ly bruise the Serpents head, viz. the Devills introduced desire in this Whore of Babylon.

22. This whore is now the Exercise, and Probation of the spirituall cogitations or sences in the Christian Minde; but this whore doth not hurt the children of Christ; indeed it hath a false lust, and is a very wedded Harlot, which shall not see the Kingdome of God; but it must yet serve for good to the children of God; for by it the Cross of Christ is layd upon the pretious minde, so that the minde must continue in humility, and not say, I am righteous, I am holy; No! no! the holiness is not this childes own; but it is Gods Mercy, who hath heard the cry∣ing of the Lad, viz. of the poor forsaken minde: thus the noble holy minde, viz. the new man, born in Christs Spirit, must be wedded with this Egyptian, evill, malicious, Idolatrous, whorish, ungodly woman, which is * 1.239 neither able to doe, will, or think, any good, and bear with it the foul shame and reproach, so long, till the unclean Idolatrous whore dyeth; and then this Lad is led of the Angel into Isaac's Tent, viz. into Christs flesh and bloud.

23. And this is the very reall figure of the Spirit in Moses, wherefore he hath so punctually, and emphatically deciphered this figure; for the Spirit in Moses aymeth so directly and fully at the mortifying of mans selfehood; and plainly speaketh, that the Selfewill must be cast out from God; and where Christ is born, there the same is brought to pass; as here when Isaac the Type of Christ was born of the free woman, then the Son of the Bond-woman must be cast out; for in Isaac the seed which should inherit the Kingdome of God was to be called; it should not pro∣ceed out of the selfefull nature, of the flesh and will of man, but out of Gods will: out of the mortified will of our nature, which dyeth to its selfehood, and despaires of it selfe, a Christian must be born: that is, Ismael, viz. the poor Sinner (when he becomes an enemy to sin, repents of it, and wills it no more) shall be born in Gods mercy, indeed nature must and shall be there, even with its evill earthly flesh, but Christ is brought forth from thence, as a fair blossome out of the wild earth, as a pleasant fruit out of the kernell.

24. A very excellent figure, the Spirit in Moses doth present unto us, in Abraham and Sarah; when Sarah would cast out the Son of the bond-woman from the inheritance; so that the Son of the bond-woman should not be heir with the free; the same seemed unjust to Abraham being he was of his Seed and his own Son; but God said to him; Let it not be grievous in thy sight because of the Lad, and because of the bond-woman; in all that Sarah hath said unto thee, hearken to her voice; for in Isaac shall thy Seed be called.

The inward pretious figure of this is thus.

25. When a man is born again in Christs Spirit, as it was here with Abraham; then he thinks sometimes, that he is wholly new, and knows not himselfe yet aright, and that he hath the whorish Egyptian bond-wo∣man with her scoffing Son of vanity in his Armes; and now, when it hap∣neth that oftentimes the mocker, viz. Ismael the Son of the Bond-wo∣man doth breake forth out of him, yea even wholly without his will and purpose; that Sarah, (that is, honest Mindes, to whom God doth make it known) do reprove him; nay and is oftentimes reproved of the evill, so that it is plainly declared to him that this mocker should be cast out; This Abraham, viz. the man will by no meanes brook; he will be uncon∣trouled, and yet he doth not know, that he in this time of his earthly life stands in the judgement of God; that his words, and workes must be dai∣ly proved, and judged; he will often go in a way of justification, and maintain his own cause, and will be praised, and in the mean time for∣getts the Egyptian Bond-woman in his Armes and her scoffing Son, who sometimes peeps forth in his words with evill interpretations, wrong meanings, and evill surmises, and covers it selfe finely under a glo∣zing mantle of glistering hypocrisie; this now the free woman casts out, that is, the Spirit of Christ casts it out, by other peoples mouth; and yet this seems to be unrighteous to the man; being the word is born of his body, and arisen out of his very Minde.

26. But the Lord speaketh in the Spirit of the humility of Christ; let it not seem grievous in thy Sight, that people do finde fault with thy words, and reject thy labour; Hearken to Sarah, viz. to the divine voice; and do thou thy selfe cast out from thee whatsoever thou hast at any time spoken or meant evilly, wrongfully, or partially, for in Isaac, that is, in thy deepest humility, thy Seed shall be called, where, in thy words and workes the Spirit of God worketh in Love, and not in thy naturall selfeness and peculiar ownhood of reason, wherein the Son of the bond-woman speaketh and worketh.

27. And the children of God ought well to consider this figure, and thinke, that whatsoever is spoken and don from favour, affection, and partiall siding, be it either towards honest or dishonest men, the same proceeds from the Son of the Bond-woman, which must go into judge∣ment to be tryed; and must be judged of men; viz. of the evill and good; it must be cast forth among a company of evill, and good Tongues; where every one passeth his sentence and judgement thereupon: God judgeth upon the earth externally by men, both by the Evill and Good.

28. This now must seem so very grievous and hainous to Abraham, viz. to Man, when his words and workes are judged and proved, and think, that his divine Seed must be brought forth onely in the Love and humility, and that whatsoever he speaketh, judgeth, or doth from par∣tiality or favour, doth belong again unto judgement, where it must be proved, and purged; As Hagar with her Son Ismael was, and then, when it is judged; that is, cast out by the people; then comes the Angel of God, and speaketh to the naturall man, that he should not despair in this

judgement; but take it in good part, and be content, that his words and workes are judged.

29. Therefore we say as the Lord hath given us to know it, that whosoever will read and understand aright the history of the old Testa∣ment, he must set before him two Types; viz. externally Adam, viz. the earthly man, and internally Christ, and change both these into One, and so he may understand all whatsoever Moses and the Prophets have spoken in the Spirit.

30. He must not be so blind as to look upon it as the Jewes and Babel doe, who make onely of this History, Conclusions of reason in respect of the Election of God, as if God had thus onely chosen to himselfe a sundry and peculiar Nation or sort of people to be his children: the Election of God passeth upon the figure onely, shewing, what people should bear the figure of the inward kingdome of Christ in the outward, in which people God would set forth and manifest the kingdome of Christ externally: the Jewes have had onely a mirror and type hereof externally, and so likewise the Christians, who looked upon Christ in the flesh as a meer pure man.

31. These figures have remained very speechless to the world, even to this last time, and that from the purpose of God, being man is such a piece of meer vanity, and flesh, and so soon weary of the Pearls, and after∣wards comes to trample them under-foot, Therefore God hath dealt with man in Types and Parables; as Christ also did when he came upon the earth; He spake all these mysteries in Parables for mans unworthiness sake.

32. But now at present there is Great Cause (as all the Prophets have prophecied thereof) that the same should be made manifest; and the Cause is this, that in this Last Trumpets Sound the * 1.240 mystery of the kingdome of God shall be finished; and the bride of Christ, viz. the wise virgins shall be prepared, who shall meet the Lord in his Appearance; and it betokens the day of Christs Coming, when he will appear with the holy Citie the New Jerusalem, and bring home his Bride: Therefore the mystery of the Kingdome of God must first be unfolded and explained out of its Types, and become wholly manifest.

33. And this will be the fall of the fleshly Sinfull man, in that the man of Sin must be made manifest, as Saint Paul plainly prophecieth thereof, * 1.241 that the child of perdition shalbe revealed to all Nations, speeches, tongues; and the Beast with the whore shall go into the bottomless pit; that is, when the Kingdome of Christ becomes wholly manifest; then the Beast, and the whore of flesh, viz. the false Bond-woman, with her scoffing Son, stands in great shame, and is Judged of Every one, as an whore in the Cage, that Every one scornes and scoffs at.

34. As indeed hitherto men have reviled Christ in the outward Image of Simplicity in his children and members, in which, Reason hath seen and known no more, then Hagar and Ismael in their miserable ba∣nishment; under which notwithstanding, the voice of the Angel hath been; which they have scorned and mocked in the foolish plain simpli∣city under the vail, and have set up the mocker Ismael in Christs stead; which hath been onely an Antichrist: Now this mocker and Antichrist shall be revealed under this Trumpetts Sound; and be cast out * 1.242 of the

children of God into the * 1.243 Abysse, this Babel shall see in a short time, Declareth the Spirit of the wonders of God.

35. We see all an excellent figure of this in Abimilech, that, when God will manifest himselfe to a people, how he terrifies them in the midst of their Sins, and appeareth to them in Anger; as to Abimilech in the vision; and to Moses in the bush of fire; and also to Israel upon the Mount Sinai also in the fire; and also to Elias in the fire and winde; where allwaies the rebuke of Gods wrath is fore-signified, how God doth bruise the hearts of men that they may feare and tremble before him, as here Abi∣milech when the Lord appeared to him by night in a vision, and threat∣ned him by reason of Sarah, he was astonished, and told the same in the eares of his people, and the people were sore afraid, and Abimilech cal∣led Abraham, and made a Covenant with him.

36. This is an excellent figure, and pregnantly intimates, how God terrifieth the Enemies, and comforts poor dejected nature when it quails for fear; and turnes its fear into Joy; and how the miserable, and af∣flicted if he be honest is at last drawn out of misery and affliction; and how at last his Enemies who before he thought to be his Enemies must serve him, and advance him; so wonderfully doth God lead his children, if they do but endure Temptation and continue under the Cross of Christ in humility, and not look upon Selfe-revenge, but put on Patience in hope and persevere stedfast in the faith; at last all a mans adversaries must see and acknowledge that God is with the man, and that the world hath dealt wrongfully and unrighteously with him.

37. Also this is an excellent emphaticall figure how Abraham (when God would punish Abimilech) did pray unto God for Abimilech, and made reconciliation, that God did bless Abimilech; and this whole Hy∣story stands in the figure of Christ, and holds forth how Adam and Christ are together; how Christ is come into the Selfe-assumed Kingly own-hood or selfeness of man, and terrifieth Sin and Death, and how the poor corrupt nature doth turn it selfe in the horror, and acknowledge∣ment of Sin, to God, as here Abimilech turned unto Abraham; and how it then giveth the kingdome of nature for a possession unto Christ; and the inward figure in the Spirit of Moses (who was the Type and figure of Christ, who yet pointeth, out of the Fathers property, upon the Son in the flesh, viz. in the humanity) can be understood no otherwise, then even thus; It is the true Ground.

CHAP. XLVII. Of the Covenant of Abimilech and Abraham, shewing what the same is, in the spirituall figure; and what the Spirit in Moses under his vail, doth here point at.

A very pretious and excellent Gate to the Children of God in Beer-sheba.

1. COurteous and friendly Reader, know, that if a man should write many hundred Bookes of the history of Abraham, yet he could not sufficiently express the abundant richness which lyeth hid under this figure, but we will afford a little Service to the children of God in their weakness, and somewhat unvail this figure, being otherwise it is not to be understood by the naturall man; and yet the Lord doth thus lead us in Grace [to the understanding thereof;] therefore I shall here lend and give him the hand thereto; observe it well, there is couched under it a peerless matchless Pearl, which shall here stand open, and yet also continue hidden, which cannot be purchased with the goods of the whole world; it is hidden unto Reason.

The outward figure in the Text of Moses stands thus.

2. And it came to passe at that time, that Abimilech,* 1.244 and Pichol the chief Captain of his host, spake unto Abraham, saying, God is with thee in all that thou doest; Now therefore Sweare unto me here by God, that thou wilt not deale * 1.245 unfaithfully with me, nor with my children, nor Grand-children; but accord∣ing to the kindness which I have don unto thee, thou shalt also do unto me, and to the Land wherein thou art a Stranger: And Abraham said, I will swear: And Abraham reproved Abimilech, because of a well of water, which Abimilechs Servants had violently taken away. And Abimilech answered, I know not who hath don this thing: neither didst thou tell me; neither yet heard I of it, but to day. And Abraham took sheep, and Oxen, and gave them unto Abimilech, and both of them made a Covenant together; and Abraham sett seven Ew-lambes of the flock by themselves, and Abimilech said unto Abraham, what mean these Seven Ew-lambes which thou hast sett apart by themselves? And he answered; Seven Lambes thou shalt take of my hand, that they may be a witness unto mee that I have digged this Well: Whreupon he called that Place Beer-sheba, because they there sware both of them; and thus they made a Covenant at Beer-sheba: then Abimilech rose up, and Pichol the chief Captain of his host; and they re∣turned into the Land of the Philistins; And Abraham planted trees in Beer-sheba, and preached there of the Name of the Lord the Eternall God; and was for a long time a Stranger in the Land of the Philistines. This figure seems outwardly, as if Abimilech was afraid of Abraham; being God had given him to understand in a vision, that Abraham was a Prince of God;

thereupon he desired a Covenant and Oath from Abraham, least he should root out him, and his Posterity.

3. But the Spirit of Christ under the vail of Moses hath ciphered out before him far another figure, wherewith he alludes, and prophecieth; for under all the Acts of Abraham which the Spirit of Moses hath written down, we are to understand, a twofold figure, viz. externally an history relating something don; and under that same history, the Spirit of Christ in the Covenant, doth so aptly, and exactly sett its figure, as if he played therewith.

4. For the place here mentioned, is even the same whither Hagar fled with Ismael; it is even the same Beer-sheba, and the same fountain of water signified, which the Angel shewed Hagar; which Abraham, that is, Christ digged; where afterwards Christendome * 1.246 preached of the Name of the Lord the Eternall God, in Christ, by this well of water in Beer-sheba.

5. And the Covenant betwixt Abimilech and Abraham, is the Cove∣nant of Christ with the humanity, where Abraham, that is, Christ sware, that he would not destroy the humanity; as he also said when he came into the flesh; that * 1.247 he was not come into this world to condemne the world, but to save the world, that is, to bless and keep Covenant.

The inward holy figure stands thus.

6. Abimilech and Pichol, who spake with Abraham concerning the Covenant, the Spirit doth here represent in the Type of God the Fa∣ther, and then also of nature: King Abimilech points at the Father in the soules property, and Pichol his field-Captain points at nature, viz. Gods Officer; both these approach to the Type of Christ, viz. to Abraham. For mankinde was given to this Christ: he should be a Prince of God in and over the humanity.

7. Now Nature had brought it selfe out of the Fathers property into false lust, (understand in the humane nature) for it desired to manifest Sarah, viz. the free woman, understand the heavenly virgin-like matrix, in the earthly beastiall property, which came to passe in Adam when he brought his female property into a beastiall lust; now the Spirit here in Moses doth hint at this figure, and representeth under King Abimilech, Adam in the Fathers property and nature.

8. As Adam lusted to manifest himselfe with his female property, viz. with the mother of the holy birth in the earthly beastiall mother, or to prove, try, and tast in the Tincture of Venus the root or the ground of the third Principle; So here King Abimilech in the same nature (under∣stand the masculine out of the Fathers property) did lust after the mo∣ther of the Covenant which was now moved in Sarah, to know the same; which the holy God would not have; and therefore came unto Abimi∣lech; and terrified this nature of lust, and threatned punishment, and de∣struction to it.

9. Now understand in King Abimilech the Soul out of the Fathers pro∣perty; and by Pichol understand the outward nature, viz. the third Prin∣ciple; which is the field-Captain or Servant of the King, viz. of the Soul, and by Abraham understand Christ in the humanity, or in the Ens

of the faith of the Covenant, as the Spirit signifieth, and setts forth pregnantly by way of allusion in this figure.

10. God the Father bringeth the poor Soul, viz. the King of the hu∣mane property, unto Christ, after that it had given it selfe to lust with its Servant, viz. the body of nature; and now the Soul speaketh to Abra∣ham in the figure of Christ; Wherefore didst thou not tell me, that God was in Sarah, viz. in this Image? wherefore didst thou not say unto me that she was thy wife, understand Christs wife, which is called the Wo∣mans Seed in this mother; for I had almost hainously offended towards her.

11. Understand, the Soul of Adam knew not Christ in its heavenly matrix in the Tincture of Venus; it thought, that it was the fair pleasant child; therefore it went with this holy Tincture into selfe-full lust, but now when God shewed the Soul this holy Tincture in the Covenant; then the Soul said, I did not know it; viz. that this female property, as it was in me, was Gods wife, who bringeth forth by it; and spake by the field-Captain, viz. by the outward nature to Abraham in Christ. Take now thy wife, viz. the heavenly matrix in me; for, lo! God is with thee in all that thou dost; that is, I will restore again unto thee what∣soever I have taken into my Selfe-possession, viz. the matrix of the divine worlds property, which is closed up in me, and now awakened in thee; take it, it is thy wife; and when Abraham, understand Christ, took the same, * 1.248Then all the women, and maids of Abimilech, and his Servants, under∣stand the daughters of Eve, were healed in the Heavenly matrix through Christs wife, viz. through Sarah in the Covenant, that they again might bring forth Gods Children.

12. Now the Soul in the Fathers property, spake to Abraham in Christ, being * 1.249 all power over the humanity was given unto him, Swear unto mee by God, that thou wilt not shew any * 1.250 un-kindness to me, nor my Children, nor my Nephewes; but according to the kindness that I have don unto thee; do thou also unto me, and to the Land wherein thou art a Stranger; That is, as if God the Father in the Soul should speake with Christ his Son, to whom he had given the whole * 1.251 humanity for a peculiar possession, and say thus; being I have given thee the Power in the humane property which is mine, to be thy own, Swear now unto me by God; that is, deeply binde thy selfe therewith into an essentiall Oath, or One Eternall Covenant; that thou wilt not shew any unkindness to my nature in the humane property, nor to the children, viz. to the Branches which spring forth anew out of their property; nor to their Nephewes, or grand-children; that is, to those children who spring out from the wild property, where oftentimes a wicked husband or a wicked wife are joyned together, the one being ungodly, and the other honest; but according to the kindness which I have don unto thee, even unto thy Image; (in that I have re∣stored unto thee again this heavenly matrix, which in Adam was capti∣vated in my wrath, and disappeared from thy Image, in my Anger; thou shalt do likewise to mee; and unto the Land, that is, unto the out∣ward man, wherein Gods children bear the heavenly Image; that is, un∣to the Land wherein thou sojournest.

13. For, Christ is a stranger in our earthly humanity, and our earthly humanity doth oftentimes make our children or grand-children stran∣gers

to God: there the Father of nature in the Souls property said unto Christ, he was a Stranger in Our Land; as Christ also said, that his king∣dome was not of this world, that is, of the earthly man; but Christ should shew kindness in this Strange Land, understand the strange humanity, and not reject the children which should be born therein, as the Father had don to his Image of the heavenly humanity, which disappeared in Adam; this Christ should Swear unto God; as he also sweareth in the Prophet Ezekiell; * 1.252 As true as I live, I will not (or have no delight in) the death of the wicked or sinner, but rather that he should turn and live: for Abra∣ham in Christ, viz. in the figure, said I will Swear, that is, I will do it.

14. And Abraham reproved Abimilech because of the well of water which the Servants of Abimilech had taken away by force; that is, Christ reproved the Soul, that the Soules servants, viz. the essence of nature, had taken away the well-spring of the Essence from the heavenly corporality, viz. Christs body in Adam, whereupon the heavenly Image dyed or disap∣peared; for Christs holy fountain of water sprung up in the Soules fiery Essence, but the Soules Essence had taken this fountain of divine Sweet∣ness into its own Selfe-full power, and changed the same in it selfe to another property.

15. And Abimilech answered, that is, the Soul, I wot not who hath don this; that is, I did not know that the Devill had deceived me, that the false lust was arisen in the very Essence of my nature; and who hath don this hurt; also thou didst not tell it unto me, that is, thou didst not declare unto me that thy Image was in me; that this holy divine foun∣tain was thine▪ which my Servants, viz. my Essences have * 1.253 taken it to selfehood; moreover, I heard not of it, but to day; that is, thou hast not revealed to me that this fountain is thy Seat, save to day onely, that is, to day, where thou dost again manifest thy selfe in me in Adam with a Covenant of Grace, where now I heard thy voice in mee.

16. And Abraham took sheep, and Oxen, and gave them to Abimilech, and they both made a Covenant with each other; that is, then Christ took his sheep, that is, children; and his Oxen are the Gentiles: the sheep are the children in whom the Covenant was manifested, viz. the Jewes, and gave them to the Father; and made between Christs Spirit and humani∣ty, and between the Jewes and Gentiles, an eternall Covenant, that it should be one humanity and not two.

17. And Abraham set seven lambes apart by themselves. These seven lambes are the seven properties of the naturall humanity of Christ, which he did manifest in our humanity; and in that the Spirit saith, by themselves, signifieth, that Christ in his humanity of the seven pro∣perties is a distinct Person; so that wee men (viz. Jewes and Gentiles, who come to his Grace) ought not to say, we are Christ, but we are his house in which he dwells: the Power of the holy fountain of wa∣ter is his; we are onely branches on his tree: he is with the seven lambes of the divine property * 1.254 apart in us; they belong not to mans selfe∣hood.

18. Onely in the Right Resignation Christ and man is wholly One, when mans will wills nothing any more without Christ, but gives up it selfe wholly in Christ, then it is dead to Selfe, and Christ onely liveth in it; also it doth signifie that his creaturall Person with the seven pro∣perties

of the humanity shall dwell among us as a distinct Person, as eternall high Priest.

19. And Abimilech said, what mean these Seven Lambes which thou hast set by themselves; that is, God the Father made an allusion, through the Es∣sence of the Soul in this figure, with Christs figure in Abraham, and said, what mean thy seven properties of our divine nature by themselves? Wherefore being thou shouldst regenerate mankinde & dwell in them, wilt thou also sett forth thy seven properties of our divine nature in a distinct humane person? and Christ answered in the figure of Abraham; Thou shalt take Seven Lambes from my hand, that they may be an Eternall Testi∣mony unto mee, that I have digged this well; that is to say, Christ speaketh to his Father in mans Person; thou shalt take the figure, or the Image of my seven properties of the humane creature, for an Everlasting Testimony, that I in my Suffering and death have again digged the well-spring of Eternall Life in the humane property; that mans new-digged fountain of life is mine.

20. And the Spirit in Moses speaketh wholly under a vail; therefore, or from hence, the place was called Beer-sheba: this is the very pretious place where God the Father and his Son in the humanity sware both of them together; the place was called Beer-sheba; viz. a bruising of death by the will of him that liveth and seeth in the disappeared humanity, where, in Christs humanity, (which he assumed from us men) death was bruised, and broken in pieces, and the well-spring of Love did flow forth again out of the living God in our bruised humanity of the hea∣venly part into the Soules creaturall-fountain: now the spirit of Moses speakes here very pregnantly, that the place was called Beer-sheba, where the Testimony of this Oath, (viz. a fountain of Grace) was easta∣blished.

21. And the place of God at Beer-sheba is shewn to us poor men, where God the Father hath made an Everlasting Covenant with us in Christ Jesus; viz. in the penitent Contrite Soul; when the poor Soul in this pretious Covenant and Oath doth wholly give up it selfe with a broken and contrite heart to Repentance; then the Oath of God in the Covenant of Jesus Christ, stands open to it in Beer-sheba, viz. in the Soules Contrition; where God in Christ Jesus hath sworn, that he will not destroy the poor Soul, and its children, and grand-children; nor do any hurt to this Land of the Soul, viz. to the Body of the huma∣nity.

22. Thus now we ought stedfastly to trust our dear Immanuel Jesus Christ, who hath sworn a pretious Oath to his Father, in our Soules property, that he will not turn away his Mercy and love from us; we should but come to him in Beer-sheba, and receive the Oath as our own; that is, with contrite penitent hearts.

23. And Moses saith further; When this was don; then Abimilech arose and Pichol his field-Captain, and they returned into the Land of the Philistins; that is to say; when God the Father had given over the humanity to his Son Jesus Christ, with this Covenant and Oath; then he went with his regiment or host; viz. with Pichol, that is, with the outward nature, again into the Land of the Philistins; that is, into the dominion or Re∣giment of the outward and inward nature, which is * 1.255 Philistrean, that

is, inclined to Good and Evill: this denotes that the poor Soul, although it hath taken on it the Covenant and Oath of God; and sworn with Christ to God, yet it must in this life time dwell in the earthly body; viz. under the heathenish * 1.256 philistrean essence of the flesh; which is a constant adversary to this King Abimilech, viz. to the poor Soul, and onely forsaketh the Covenant and Oath; and brings it selfe in its * 1.257 phi∣listrean selfish lustfull concupiscence and desires, into selfehood, as into its own Land.

24. And hereby it is signified to the poor Christians, that they must lodge and lye with the new birth in this * 1.258 Philistrean land or house of flesh, as meer strangers, and cannot be wholly freed in this life time; for Pichol the field-Captain of the Soul, viz. nature, must have its rule and work in this time, in evill and good, and be an hard Cross, and continu∣all Temptation to the pretious Image of Christ, viz. to the new-birth, by which cross the noble and dear Tree of Pearl is moved, stirred, and caused to spring and grow; as a tree which comes out of the earth must grow in heat and cold, in wind, rain and snow; so also must the pretious little Tree of Jesus Christ, which is a stranger with Abraham in Beer-sheba, viz. in the Earthly Cottage.

25. And the Spirit in Moses speaketh further; saying, Abraham plan∣ted trees at Beer-sheba, and there preached of the Name of the Lord the Ever-living God; and was a stranger in the Land of the Phylistins a long time: this is as much as if he should have said; The spirit of Christ in Abraham, when the Soul hath received the Covenant, and Oath, that it is contrite in true repentance, doth plant trees in Beer-sheba, that is, it bringeth forth heavenly branches in this penitent heart in the Strange Land the earth∣ly man; and preacheth, from these new branches, of the Name of the Eternall God, and dwelleth a long time, viz. the time of the whole earth∣ly life, in this * 1.259 philistrean Cottage.

26. And this is a reall figure of the poor penitent Sinner, which in Christs Spirit becomes a new creature according to the inward man; shewing how he must enter into repentance, and plant out of Christs Spirit the little tree of Christ in his contrite and truly broken minde, and dwell also with this little Pearl-tree of Christ among a company of wicked men in a strange Land, viz. in the evill corrupt flesh and bloud; and there teach of the Name of God, and instruct the heathenish, and * 1.260 Philistrean children, that they in his Preaching may come to him in Beer-sheba, that is, into true and unfeighned repentance.

27. Thus very exactly doth the Spirit in Moses play here with the type of Christ under an externall history in a simple child-like form; and shews us how we must continually stand in temptation, tryalls, dan∣ger, and opposition; and how God doth thus wonderfully deliver his children, that even those of whom they are afraid, and do also wish them no good, must at last make a Covenant of peace with them in their con∣science, and also how the poor Soul by reason of great fears and horror hath no rest in it selfe, unlesse that it come through earnest repentance in Christ to God, and make a Covenant with Christ in God, so that the poor dejected conscience and nature be comforted; without this, there is meer distress, anguish, horror, unsettlement; as hapned to Abimilech when he was enkindled in false lust towards Sarah: then God terrified

his Conscience, that he went to Abraham, and humbled himselfe before him; and with great recompence and gifts made a Covenant with him; thus also it goeth with the children of Christ when they endure tempta∣tion, and continue stedfast in the faith; then at last their enemies must be ashamed, and return back, as it is to be seen here in this figure.

CHAP. XLVIII. How God Tryed Abraham, and sett forth the figure of Christs Offring in his Suffering and Death.

AFter that the Spirit in Moses had deciphered the figure of the Co∣venant of God, established in Christ Jesus with his children,* 1.261 shew∣ing, how we poor children of Eve should and must depart out of this earthly will of Selfness, and be born in Christ with a new will, and life; he here now setts forth the figure, how the same should and must be brought to passe; how Christ must again offer up our Soul and huma∣nity to his Father, even as he also was to be cast as an offring into the fire of Gods anger, and wholly dye in the wrath of God to the humane Soules selfness and own will, and yet spring forth powerfully with the divine Onely will of God, through death, and the Anger of God, and break in pieces and make a scorn of death which held the humanity cap∣tive, and so bring the humane Soul again to God his Father into the one∣ly Eternall divine will, and * 1.262 deliver up again the kingdome unto him, which he had given him in the humanity, so that afterward, and to all Eternity * 1.263 God might be all in all, and the creature might not live any more to its own will, but sound onely as an Instrument of a divine Tune in a divine Harmony, and the whole Humane tree might be onely one in all its boughes, and branches.

2. The Spirit in Moses doth sett forth this figure very clearly, even to the end of all his writings, and playeth, under the outward figure, with the inward, which shall remain for ever. I will therefore sett down this figure of Abrahams Temptation in respect of his Son Isaac, likewise in the spirituall figure, and shew what is thereby to be understood; for al∣though the learned have expounded it, that God tempted Abraham to see, if he would continue stedfast in the faith upon him, yet it hath far another meaning and interpretation; * 1.264 for God knows well aforehand, what man will do; also man cannot without his Grace stand in the Temptation, as may be seen here in Abraham, when he denyed his wife before King Abimilech as he came in to Gerar.

3. Abraham is here represented in Adams stead, and his Son Isaac is represented in Christs humanity, and the voice which came to Abraham is God the Fathers, these three stand here in the figure of the process of the work of mans redemption; shewing how Abraham, that is, Adam should offer up his * 1.265 person in Isaac, that is, in Christ to the voice of God in the fire of God, that so the humanity might be proved in the fire of God.

* 1.2664. Now the voice of God spake to Abraham; and said; Abraham, and he answered here am I; that is, God called to Adam in Abraham, viz to all men,* 1.267 and said, take thy Own Son Isaac whom thou lovest, and go into the Land of Moriah, and offer him there for a burnt-offring upon a mountain which I will tell thee of. Here the Spirit looketh with Isaac upon Christ, for in Isaac lay the Covenant, and the Ens of Abrahams faith, out of which Christ should come; now said the voice of God to Adam in Abraham, take thy Son whom thou lovest, and offer him for a burnt-offring upon the Mountain which I shall tell the off, that is, the Jewes, viz. Adams chil∣dren should offer Christ for a burnt-offring; that is, the divine Ens should give in it selfe into Adams Ens, which the children of Adam should offer up one with another in the fire of God; and it betokens, that every man when he hath received the Ens of faith, must offer up himselfe whol∣ly unto God, and dye to his own will in the fire of God, and in the divine Ens of faith be born anew through the offring in the fire of God.

5. For said the Spirit in Moses: Thy Son whom thou lovest, viz. thy own will, which hath brought it selfe into Selfe-love: this Selfe-will must be offered up to God, that it may leave the own selfish will in the fire of God, and wholly give over its ownhood, and no more will, and live, to it selfe but to God; and it rightly points out, how Christ in our humane will, which had broken off or turned it selfe in Adam from God, should again wholly offer, and give up himselfe in Adams person to God his Fa∣ther; and how the wrath of God should devour the will, viz. the will wherein Adam had introduced himselfe into selfehood.

6. In which devoration of the fire of anger, the Love Ens, in the word of faith, of divine power, viz. the true Man created in Adam must be formed, and also preserved in this devouring fire as Gold or Silver in the Crucible; where the Copper, and all that is impure * 1.268 purgeth from it, and onely the Gold or Silver subsists in the fire; so likewise the humane assumed Own-hood, together with the assumed Ens of the Serpent, and Beast; and all whatsoever subsists not in the divine fire, must be con∣sumed in the offring. And that we might have again, in Christs person, an wholly pure entrance, and open fountain of Grace, Christ must offer up our humane will of Selfe to his Father, & resigne it up to him whol∣ly, and that upon the Mount Moriah, that is, in his death, where he, for * 1.269all, and in all, should dye to the Humane Selfehood; * 1.270 even as when the Stock of a tree dyeth, then also all its branches in it do dye; and as the tree doth renew its youthfull growth; it also introduceth its new power and strength into its branches, which indeed is not possible to the outward nature, but in God it is very possible, as may be seen in the dry Rod of Aaron, which was dead to its sap and life, and yet in one Night sprang forth afresh, and bare fair Almonds.

7. Now said God; upon the mountain which I shall shew thee; that is, it must not be don according to Adams will; also it must not be don in us according to our will, as if we should prescribe to our selves where and how we would offer up our selves in Christ to the Father, as Babel doth; no; but upon the mountain; that is on the place, in the property, and in the death, as the Lord appoints, orders, and sends it to us, we must be onely Obedient with Abraham, and give up our selves willingly thereunto when he will have us offer unto himselfe; not whip, beat, and

plague our selves, but onely sinck with our will into him, and wait till the Lord shewes us the place, where and how he will have us offer unto him: we must give up unto him our whole heart, and will, with body and soul, and commit it to him what he will further do with us; where he in the * 1.271 Type of Jesus Christ will offer us according to the body; and when the Lord calleth us to the offring with his Cross, or will offer us up to the Temporall death, then we should say with Abraham; lo! here am I, Lord! do what thou pleasest.

8. And Abraham rose up early in the morning, and * 1.272 Sadled his Asse,* 1.273 and took with him two young men, and Isaac his Son, and clave wood for the burnt-offring, and rose up, and went unto the place of which God had told him.

This figure stands thus.

When the voice of God calleth us, then we should with Abraham go presently; for early in the morning signifieth here, when the voice breaks forth as the Dawning of the day; when God in us calleth us; when man hath a Thought come into him, saying, thou shouldst return, amend, and truly repent; then it is time; he must forthwith girt his Asse, viz. the Beastiall man with Power, although he cryes, stay yet a while, it is time enough to morrow; yet it should be don presently in the first look of the will to God; for this is the Hinde which is hunted Early in the morning, as the propheticall Spirit prophecieth: for Christ must girt this Asse ear∣ly with the voice of God and go to the Offring.

9. And the two young men which Abraham took along with him do betoken the Soul from the first Principle, and the Soul of this world viz. the outward Spirit of the outward life, these must go with Isaac, that is with Christ in the old Abraham, that is, Adam, to the offering of God; and Abraham, that is, the man Adam, in his children, must himselfe cleave the wood, upon which the offering must be burnt, that is, when he confesseth Christ, then he cleaves the hearts of the wicked, who run with him to the death, and the Offering of God; for Adam in his hu∣manity clave Gods Love and Anger; and now also Abraham must cleave the wood for the offering; for Christ should also cleave death and life asunder, and offer up himselfe upon the cloven wood of death and life, unto Gods Anger.

10. And on the third day Abraham lift up his eyes,* 1.274 and saw the place a far off. Heere the Spirit pointeth at the sleep of Adam; wherein he slept to the Angelicall world; and on the third day after his falling asleep, when as now the woman was made out of him, and the fall effected; he saw Christ, viz. the place of God in the Covenant a far off; also herein is included the Resurrection of Christ on the third day, where he saw his place (where he would, and should offer, and give up man to God his Father) viz. the last Judgement, and the finall offering, a far off; also it signifieth that Abraham in the Spirit saw the offering of Christ a far off, viz. above 2000 yeares then to come: And that the Spirit saith, Abra∣ham lifted up his eyes on the third day, and saw the place, is nothing else, but that Christ did again lift up on the third day our humane eyes out of the Grave, from the dead, unto God; and also that it was yet a far off in the dayes of Abraham▪ thus the Spirit doth allude with the outward figure, at that which was and is to come.

* 1.27511. And Abraham said unto the two young men, which he took with him, Abide you here with the Asse, and I, and the Lad will go yonder and worship, and come again to you.

The figure of it internally stands thus.

The two young men must tarry there with the Ass, and not go, at this time, unto the offering, onely Abraham and Isaac must perform that; that is, we poor children of Eve must abide with the first and third Prin∣ciple of our life, this our time with the Ass, viz. with the outward Body here in this world; but Christ in Isaac and Abraham in Adam, must go forth to the offering, that is, Christ stood in Abrahams, viz. Adams Per∣son, and also in his heavenly humanity; who should onely go, and offer up the offering of his Body to the Anger-fire of his Father, and worship for us, unto God his Father; therefore he said he would go yonder, that is, when he should offer up his life, he would go yonder, that is, to God, and worship for us, unto God.

12. This points at his Ascention according to the humanity, when he had finished the Sacrifice, he went * 1.276 thither, and worshipped in our assu∣med humanity▪ unto God his Father; that is, our assumed Soul in divine power and property, doth pray and intercede for our weaknesses and ig∣norances, unto, and before God. Therefore saith Abraham, we will go yonder and worship; that is, we, God, and Man, and when we have worshipped we will come again to you; that is, we poor children of Eve must in the mean while tarry with the As••, untill the time of its offring, and Prayer be out; and then he comes again unto us; when we have fi∣nished the course of the outward Asinine life.

13. Also it intimates very pregnantly, that he, (when the Time of the Offering in Prayer is out) will certainly come again unto us, from the place whither he is gon, and dwell visibly with the creaturall huma∣nity among us; as the two Angels said unto the men of Israel, * 1.277 Yee shal see this Jesus come again in like manner as he is ascended; which time is now neer; and his voice to prepare the bride hath already sounded; and therefore hold not this for an uncertain fiction; the Morning Star, and Messenger of the Annunciation is Appeared.

* 1.27814. And Abraham took the wood of the burnt-offering, and laid it upon Isaac his Son, and he took the fire in his hand, and the knife; and they went both of them together.

The inward figure stands thus.

Adam had divided and rent asunder Gods Love, and Anger, in him∣selfe, and brought himselfe with the creaturall life into the Anger, which had amassed the earthly vanity to it selfe; now the Spirit of Mo∣ses doth here point at this figure; how Christ should take our introdu∣ced Sin upon himselfe, and carry it to the burnt-offering.

15. And Abraham took the knife, and fire: Abraham denoteth Adam, who took the fire of Gods Anger into himselfe; and the knife, signifieth Death, that Christ should be killed, and offered up in Abrahams, that is, in Adams Anger-fire, to the Father; and it clearly denotes, that Abra∣ham,

that is, Adam, should do it to Christ; for Christ should be offered up of man: being the man Adam had taken on himselfe the fuell (viz. the Sin) for the offering; therefore also man, viz. the Jewes must offer it up to the Anger of God, that so man might be Atoned by man, under∣stand by the humanity of Christ.

16. And Isaac spake unto Abraham his father, and said; My Father;* 1.279 and Abraham answered, here am I, my Son, and he said, lo! here is the fire, and the wood▪ but where is the Lamb for the burnt-offring? And Abraham said my Son God will provide himselfe a Lamb for the burnt-offring; and so they went both of them together.

The pretious figure is thus.

The Spirit here playeth in Christs person, who was come in great hu∣mility into Adams humanity, and presents himselfe to his father in A∣dams essence, with his heavenly humanity; and saith; behold my fa∣ther! here I have taken on me the Sin and death in the humanity; here is now the fire of thy Anger; viz. the divided life's formes of mans pro∣perty, Selfehood, and own will; in this now I have the fuell; wherein thy fire of Anger burneth; here now I have the wood, viz. the Sins of all men; and also thy fire to the offering; where is now the * 1.280 Lamb, viz. the Patient Lamb which shall be offered up in this fire, and Abra∣ham answered from his strong faiths Ens, God will provide himselfe a Lamb for the burnt-offering; and they went both of them together.

17. Here Christ doth in Isaac's figure present himselfe in our assumed humanity to his Father; and saith, where is now the Lamb for the true Peace offering? but the faith of Abraham had apprehended the patient Lamb, which lay in Isaac, viz. the heavenly humanity, which God would open in the Ens of faith in our disappeared and also heavenly humani∣ty, and said God would provide himselfe a Lamb for the right burnt-offering; and hereby he secretly points at the heavenly humanity, which God would introduce into Christs humanity, viz. into our huma∣nity, which should be the Patient Lamb, that God would provide for himselfe, which Abraham had already apprehended in faith; and hints at.

18. And that the Spirit of Moses saith; They went both of them toge∣ther, understand, unto the offering; betokens our Adamicall humani∣ty, and Christs heavenly supernaturall humanity of divine essentiality, that both these should go together to the offering of God; as Christ offe∣red on the Cross his heavenly humanity in our humanity to the Fa∣ther; and with the heavenly reconciled ours, captivated in the Anger of God; and preserved it in the fire of Gods Anger, as the Gold is pre∣served of the Tincture, in the fire.

19. And when they came to the place of which God had told him;* 1.281 Abraham built there an Altar, and layd the wood in order upon it; and bound Isaac his Son and layd him on the Altar upon the wood; and Abraham stretched forth his hand, and took the knife to slay his Son. This is now the right Earnest∣ness, viz. the figure, how God would binde his Son by Adams children, viz. by Abrahams children, the Jewes; that is, he would binde our Sin, and lay it upon the wood; that is, hang it on the Cross; viz. on the fi∣gure

of the holy Trinity, which was become in man an woodden earthly Cross, whereas before the life's cross, viz. the figure of the Deity, was spirituall, and holy in Adam; but in the earthly lust it had made it selfe earthly, and as t'were woodden; thus also the death, viz. the dying of the holy Cross in man must be again offered up to God upon a woodden earthly Cross; and be again changed out of the earthly death into the holy spirituall figure.

20. Christ should not be slain, but hung up on the Cross, pierced through in his hands and feet, for the Anger of God was awakened in the conversation and workes of our hands and feete; and therefore also Isaac in the figure of Christ must not be slain; and also burnt; for he was not the right one, but the figure onely in our humanity; for he could not accomplish this offring in its powers; and it denotes that we are indeed bound with Christ, and laid upon the wood, and also must dye for Christs sake, but with our death we cannot attain this offering, as Isaac also could not effect that; but the Ens of faith in Abraham, and Isaac, out of which, Christ arose, the same did effect it, and can yet now in these dayes effect it in the Christians in Christ in his humanity in us.

21. And as Isaac was represented in Christs figure as if he were to be the Sacrifice; even so Every true Christian must with Isaac enter into Christs figure; he must willingly resigne himselfe into Christs death; and binde his Sin with the will in the Spirit of Christ, and offer it upon the Altar of Christ, and with a full and free will, dye wholly to Sin; then cometh the voice of God, as it came to Abraham, and to Hagar in the wilderness of Beer-sheba, and saith, Do not any thing to nature, viz. thy Son; now I know thou beleevest God.

22. But it must come so far with the penitent Sinner, as here it did with Abraham and Isaac, where Isaac was layd ready bound upon the wood, and Abraham took the knife to slay him; There must be a very reall sincere earnestness in this matter; the sinfull man must binde the Sin with all his thoughts and minde, and give himselfe wholly into the process; that he will now dye unto Sin, and offer it up in faith, and con∣fidence, to God in Christs death; he must take the knife with Abraham into the hand; that is, he must wholly take and fasten into his minde to Do the work of earnest Repentance in dying to Sin: It must come to the reall and effectuall practice, and not onely come before the Altar and say, I am a Sinner, God hath offered Christ for mee, and yet keep the sinfull will; but he must binde sin in Christs death, and lay himselfe wholly with all power and strength on the burnt-offerings Altar upon the wood.

23. The evill earthly will must be bound, and resigned up with Ear∣nestness, and cast upon Gods Altar in Christs death; and be also offe∣red up in Christs dying; and not onely comfort the sinfull man, and flatter it with Christs death, saying; God takes away sin from us in Christs satisfaction, and merit; wee need onely comfort our selves therewith, and apply it from without to our selves: no, no; but wee also our selves must dye to sin in Christs death, and put on Christs offe∣ring in his death, and as an obedient Isaac, wee must cast our selves on Gods mercy, in the spirit and will of Christ, and arise in Christ, in and

with him, that God may justifie us from the Altar of sin-offering, with Isaac, in Christ, which is the true offering in the figure of Isaac.

24. Not as Babel teacheth; There must be an entire and sincere ear∣nestness, and not onely a comforting [and applying promises of conso∣lation] but we must with Abraham obey God, and then we put on Christs suffering and death; and Christs death avails onely in us, and here 'tis truly said; Yee are saved by grace in Christs merit; The will of Selfe attains it not, but that which entereth into Christs death, and dyeth; it must come to the death and mortification of the own selfe-will: the Soules will must be an utter destroying enemy to Sin in the flesh, viz. to the lust of the flesh; there must be an opposite enmity be∣tween them, else Christs death is * 1.282 not at all profitable to any.

25. And Moses saith; The Angel of the Lord called unto him out of hea∣ven and said; Abraham, Abraham: that is; when man resigneth up his will wholly, and willingly desireth to obey the voice of the Lord; ha∣ving given himselfe into Christs suffering, death, and reproach; that he now will in the cross and suffering hold still, and stedfast to God, under Christs Red * 1.283 Banner; then God calleth man with a * 1.284 double voice, as here he did Abraham; where God said unto him; Abraham, Abraham; that is, he calleth to him in his own Voice in his word, and also in the voice of the humane Essence; that is, he openeth to him the divine hearing in himselfe, so that he heareth God from without in his word of his Ser∣vants, and also from within in his own life's word, viz. in the SensVAll Voice, which was divided in Babel by the children of Nimrod, and for∣med into the spirits of letters, where the mentall Tongue was then com∣pacted; Here it ariseth again in the uncompacted SensVAll Tongue, so that man heareth what the Lord speaketh in him; of which Babel know∣eth nothing, nor can know, nor will know, but climeth up conti∣nually in the compacted tongue on the Towre of Babel into an Heaven of humane Selfehood; and hath put Christs garment outwardly upon it selfe; but it hath not the twofold voice; therefore also it doth not hear when God calleth Abraham.

26. And Abraham Answered; Here am I, and he said, Lay not thine hand upon the Lad, neither do thou any thing unto him;* 1.285 for now I know that thou fearest God; and hast not spared thy onely Son for my sake. That is thus; when man hath wholly resigned up his Selfe, viz. his own will or Son; and put it wholly to the mortification in Christs death; then the na∣ture of man falls into Sadness; for it hath lost its right [its own law and will] then saith the Spirit of God by the Soul, do nothing to thy nature; now I know that it is given up and resigned to me, and that the Soul hath now * 1.286 an assurance of confidence in God; and is fully bold even to leave the outward life, for Gods sake, and give over its will to mee in Obedience; as here Abraham had fully resigned up his will un∣to God; he would now do whatsoever God commanded him.

27. And as Abraham did not spare his Son, and would have given him up unto death; so also God did not spare his Son, and gave him to death for us; even so should wee also not spare even our own will, but rather be willing to leave all whatsoever the own will hath taken possession of, and delights in, and willingly dye to all Temporalls for Gods sake; let it be Principality, Dominion, or Kingdome, Temporall

Honor, or Goods, or whatsoever it may be, that is our dearly beloved Son; all this a Christian must give over, and resigne up in the minde; and account, and esteem himselfe onely a Servant therein; yea esteem his outward life not for his own; but in his Minde depart from, and for∣sake every creature; and then he lyeth bound upon the wood of the Burnt offerings Altar, and waiteth for the Voice of God from Heaven, which calleth to him; and becomes the Voice, and Mouth of his life; and this is truly with Abraham, to beleeve God; where God beleeves in man; and then God saith; Now I know that thou fearest God, and put∣test thy trust in him alone, for the humane will sincketh into the most pure Being of God.

28. And Abraham lifted up his eyes, and looked, and lo! a Ram was hung in a thickett by his hornes,* 1.287 and he went, and took the Ram, and offered him up for a burnt-offering in the stead of his Son; and Abraham called the name of the place; * 1.288 The Lord seeth; as it is said to this day, upon the Mount where the Lord Seeth. This is the golden figure which sheweth; that the killing, death and dying, doth not reach the true man, but onely the Ram with his Hornes, which sticketh in the flesh and bloud in the Thornes of Sin; and it chiefly denotes that the true * 1.289 humane Soul in Christ, and his children, shall not dye in this burnt-offering of God; but after that it hath resigned up the will of Selfe, then God openeth its eyes, that it seeth the Ram behinde it, viz. it spieth the will of the wilde evill flesh, and learnes to know it, which will, sticketh with its pushing beasts-hornes, in the thorny Thickett of the Devill, in flesh and bloud, viz. in the desire of the vanity of the world in Selfefull Lust: This the Re∣signed Soul seeth and offereth it up for a burnt-offering in the stead of the true Nature; for the right nature is delivered in this burnt offering from the Ram of the flesh: the Hornes are the injections, oppositions, and assaults of the Devill, and the thickett of Thornes is the Serpents Ens, which the lust of Adam hath introduced.

29. Thus wee must understand in this figure, that the whole man in Christs person should not be given to the Anger of God; as if the Adamicall man should be wholly consumed and devoured by it; no; but the wild Ram onely; the Enmity, the opposite will, the property of Apostacy and Rebellion; but the life's Essence should remain forever: the same Adam, which God created unto Paradise▪ the same shall re∣main eternally; but the division or dissonant disunion of the life's formes, in that they are rent asunder and brought into the property of Selfehood, whence strife and enmity is arisen in man; I say, this evill Ram; viz. this introduced infection, vain desire, and adverse will, must be offered up in Christ in the fire of Gods Anger: This was the Beast for the burnt-offering: The Lamb of God in Adam shall not be consu∣med in the fire; but it must onely shed its bloud; it must immerse and sinck it selfe wholly with the humane nature into the One, viz. into the Eternall Nothing, without all nature; and then this place is called here the Lord Seeth; that is, when the Ram is offered, then this place is afterwards the Temple of God, where the Lord Seeth.

30. And the Spirit of Moses speaketh very hiddenly hereof, and saith, Hence it is said still to this day, upon the Mount where the Lord Seeth: the Mount is the life's nature, where the Lord hath seen not onely in Abra∣ham

and Isaac; but he seeth in Christs spirit, yet, at this day upon this Mount in the children of God: when the Ram is offered up then the Spirit of God seeth through nature, as the Sun through-shineth a Glass, or as a fire through-heats an Iron.

31. Therefore a man ought not to be so foolish as to torment his whole life in his repentance and conversion, and to offer it up in the fire of death without Gods command; but he must onely sacrifice the Sin, and Selfe-Love of vanity; he must offer up onely the Ram, and not do any violence or mischief to nature; not, strike, whip, and beat it; or creep into a corner, and suffer the Body to * 1.290 starve for hunger; no, he must not out of his own purpose Give the Image of God, to death; but the Ram he must; he meritts not any thing by plaguing, martyring and torturing himselfe; for God hath bestowed his heart to that end, to re∣deem us from Pain and Torment.

32. When the Soul with the Right nature hath tamed it selfe from the Ram of the flesh; then it must Sacrifice the Ram to the death of Christ; but it must remain stedfast in great humility, in the Resignation in God; and not any further afflict and rack it selfe, either with doubts, or with any other externall inflicted tortures, and also give nature its necessary nourishment, and not Enfeeble and distemper it selfe; for it is the Temple and the Image of God; but it must daily and continually mortifie the Ram in the flesh; viz. the selfish lust of the evill flesh, and the will to the Selfehood [or ownhood] of this world; and although the flesh be disquieted, being it must forsake what it fain would have, yet the true nature and the Soul must not give heed to it; Also it must not take care for the sake of the flesh, where that should have its maintenance, but commit it to God, and go on in his calling as a day-labourer in the Service of his Lord and Master, and let God take care for the Ram, and give it what he please.

33. And the Angel of the Lord called unto Abraham out of Heaven the se∣cond time, and said, by my selfe have I sworn saith the Lord,* 1.291 because thou hast don this thing, and hast not spared thy onely Son, that I will bless and multiply thy Seed as 〈◊〉〈◊〉 ••tars of the Heaven and as the Sand that is upon the Sea-shore; and thy Seed shall possesse the Gate of his enemies; and through thy Seed shall all the Nations of the earth be blessed; because thou hast obeyed my voyce; and so Abraham returned to his young men, and they rose up and went together to Beer-sheba, and dwelt there. This is now the Seal of Faith; when man hath wholly given himselfe up to God, then God sweareth unto the huma∣nity by him selfe; that he will blesse man; that his life's essence shall thence forward spread forth it selfe in his Power, and grow unto a great Tree of divine Essence in the wisdome, whose fruit, and knowledge shall be infinite and innumerable; as he sware unto Abraham, that out of his body or life's essence many Nations should arise; also how his life's essence should possess the Gates of the enemies, viz. of the Devill, and Death, as heere he gives a full and pregnant hint concerning Christ and his Christendome; how they should destroy the Devills Kingdome, and break down his Gate in man: This the faith in Gods children is able to do.

34. For so soon as the iudgement of the earthly man hath been held in the penitent man; so that the Soul rejecteth the will of the evill flesh,

viz. the will of the Animal Soul, and brings it into judgement to the condemnation of death, and resignes it selfe up wholly unto God; then God sweareth in Christ Jesus, this Oath, unto the Soul, and setts it to be a Prince over the enemies; viz. over the proud, and haughty Devills, even to judge them, and obtains full power over them, and drives them out.

35. After these things Moses mentioneth how the blessing of Abra∣ham did spread forth it selfe, and he maketh a relation of his brother Nahor, how Milcah bare unto him eight Sons; from whom great Nati∣ons did arise; viz. the Assyrians; who indeed did not spring forth out of the Ens of faith, viz. in the line of Christ, as Abraham; but out of the naturall Adam, upon whom also the blessing of Abraham did * 1.292 light; for the history is so exactly deciphered that a man may see, that God hath not onely chosen the naturall line of Christ, proceeding from Abra∣ham and Isaac, but also the lines of nature in the Adamicall Tree, which he would also bring together, and manifest himselfe to them, and they who would beleeve in God, should be engrafted into the line of Christ; that is, those who should be capable of the divine Ens in the voice of the Lord, whose will should direct it selfe to God.

36. As wee may see again in this figure, how God hath not rejected the Kingdome of nature in man, but that he in Christ will deliver it out of the Anguish and Enmity; and that a man should, and must continue in the Kingdome of nature; as Abraham when he had finished this offe∣ring, he went with his Son and two young men to Beer-sheba, and dwelt there; by which the Spirit of Moses signifieth, that when Abraham had performed this Calling in the figure of Christ before the Lord, he retur∣ned again unto his naturall affaires, viz. unto the doing of this worlds business; he went to Beer-sheba; that is, into the toil, and labour, where∣into Adam hath brought us, where a child of God in the cloven and bro∣ken nature, viz. in Beer-sheba, must work in God, with teaching, and pray∣ing, and also in nature, with the labour of the hand to maintain the out∣ward man, and follow the wonders of the outward world in the formed word, and help to form, manifest, and bring them forth in ••••••ure, to the Contemplation of the wisdome of God.

37. Also hereby is hinted very clearly, that a child of God in this worlds being, doth not stand daily and hourely in the Operation of the spirituall figure, that his Spirit can see and know that [onely]; but also in the naturall, where the Spirit of God goes also along working in the work of nature, and manifests it selfe in another property in him; as it may be seen here in Abraham, and all the Saints; that God did some∣times manifest himselfe to them in the figure of Christ, and sometimes again in the Cross, and labour, in the Temptation and contrariety of the nature of the corrupt Adam; so that they have lived in weakness and infirmities, as all Adams children [have don and do].

38. And we ought not to look upon, and consider this figure con∣cerning Abraham in all that the Spirit of Moses and * 1.293Esdras hath written down, but as a Type of Christ and Adam; viz. of the Kingdome of Christ, and the Kingdome of nature; that hereby God hath represented the figure of Christ and his Christendome, how he would again Redeem and deliver them from the Great Toil, and Labour.

39. Wherewith also the Kingdome of darkness in the Pain and Tor∣ment is continually represented, and how the same doth pant and reach after man, and how man doth stand, here in this life, as in a field, and growes; on Whom sometimes the Sun of divine Love doth eglimpse and shine; and sometimes again Gods wrath and Anger, and how man must be purged, tryed, and purified; and the chiefest and most especiall point herein is this; that a man must give up, and resigne himselfe to God, in faith, and full assurance, and hold still unto him, and let him work in him as he please; and how also he must learn to bend and bow his own nature, and lead it towards God; that it, in all things may de∣sire to be Gods instrument and Servant, and desire and will to work no∣thing but what belongs to the divine manifestation in the wonders of nature, for the Contemplation of Gods wisdome; and on the contrary reject the Own will of the Devill, and all desire to Selfehood.

40. And we should not look upon the written History of Moses con∣cerning the Patriarchs, so blindly as the Jewes, and Babel do; as if they were onely a meer History; no; the same is not onely full of the types of Christ and Adam, viz. of the old, and new man, but there are also secret and mysterious intimations, and prophecies concerning the hidden spiri∣tuall world, shewing what shall be after this time.

41. Reason must know, that the Spirit of God hath not laboured in the work onely to set forth the histories of the Ancient, which for the most part seem but simple and childlike; no; they are set forth for a Type and information.

42. The Spirit of God hath represented the greatest wonders therein, which he would accomplish in man, and that in a plain simple, and childlike manner, that so the pride of the Devill, and the suttlety or wis∣dome of Reason might be confounded and made foolish thereby.

43. For we must know, that the greatest power and vertue together with the wonders doth lye in the humility, and lowliness; and how God is so near unto all things, and yet nothing apprehends him, unlesse it stand still unto him, and give up the Own will, and then he worketh through all; as the Sun through the whole world.

CHAP. XLIX. Of the death of Sarah, and the hereditary Sepulchre of Abra∣ham: What is understood, and signified thereby.

THe Spirit in Moses hath set before him, the whole figure of man, by Abraham, shewing what his condition should be in this world;* 1.294 and what hereafter should become of him; for after he had first spoken of the beginning, viz. of the Stock of the humane tree; shewing whence it did spring; he afterwards declares its boughes, and branches, together with its power, and vertue, and mentioneth how this tree is corrupted in its power and essence; and that God hath bestowed the highest Tin∣cture

upon it to tincture it again, and renew it; and how the Poyson in the essence of the tree * 1.295 is to be resisted.

2. Here he doth now very wonderfully signifie how this tree hath stood in the corrupt property in a strange field, and rooted it selfe with the root into a strange or alienate own hood, wherein the root was not native; and how the root of the humane tree must forsake the strange field, together with the strange introduced essence; and wholly give it selfe freely out of its life's will and desire.

3. Also hereby is signified, how the place whence the humane root did spring, is between the holy spirituall world, and this earthly corrupt world; and that mans propriety, from whence he is sprung, doth stand in a double * 1.296 cave, viz. in two Principles; and how he must be buried in this twofold pit, as a kernell which is Sown into the ground; and how also [this cave of Machpelah] this twofold pit, is mans propriety, of which essence or substance he himselfe is, essentially.

4. The figure of this wee see here in Abraham, that when he conver∣sed in this outward world; he possessed upon the earth no Land of his Own, but went from one place unto another, and was every where a Stranger; but when his Sarah dyed, then he would have a burying place for a certain possession for his wife, himselfe also, and his children; and moreover he would not have it for nothing, but buy it; all which is a very wonderfull typification, and not onely a bare history, as the Jewes have held it to be, before whose eyes the vail of Moses is hung: but we will here also set forth the inward figure with the outward; and see what the Spirit in Moses doth here signifie.

* 1.2975. Moses saith; Sarah dyed at Hebron in the * 1.298 head Citie in the Land of Canaan: this may very well thus be, but the Spirit hath his figure under it; for he lookes upon the Centre, where the death of the Saints is; and where the true man must dye; as namely in the Head-Citie Hebron, that is, in the formed Word; where he hath introduced the own hood, and sel∣vish lust, into the formed word of his life's property; and set himselfe up into a selfefull Dominion and Regiment, as into an Head Cittie, where the selfe-will hath framed, and contrived to it selfe a Citie, or propriety, in the formed word, and built it up for its own peculiar Land of possession; where he indeed supposeth, he is a God, or Something of his Own, that he may do with and how he please; now this selfe-will must dye in the Head-Citie, viz. in the formed Ens of the Word in its Centre, viz. in the Citie of its own-hood.

6. And this Citie Hebron lyeth right over against Mamre, viz. between the eternall, and temporall nature; where [the cave of Machpelah,] the twofold Pit is, viz. the Kingdome of God, and of nature; for in this twofold Pit, Abraham would bury his Sarah, and have the Pit for his Own.

7. That is to say, when the children of the Saints in Hebron, viz. in the Citie of humane own-hood, do dye unto the selfefull outward naturall life or Selfehood, then the true resigned life will no longer stand in a strange field or strange essence, but in its own, from whence it is Origi∣nally arisen, but being it hath lost this same life's field in Adam, and roo∣ted it selfe into a strange field, viz. into the Serpents field of falsehood, the life cannot take unto it selfe again, of due Right, the first true field,

but it must buy it; this is even the figure; that Christ hath bought it for his Bloud of the heavenly essentiality, (for the holy Tincture) under∣stand [he hath thus purchased it] of the eternall nature, wherein Gods Anger; viz. the wrath of God in the Centre of nature, was manifest, and had devoured this field in the humane property into its selfe as its own; for out of the Centre of nature the Word of the humane pro∣perty was brought into a formation; This, the children of Selfe had ta∣ken into possession; therefore saith the Spirit, the children of Heth had this field for their own possession.

8. This signifieth, that Gods children must wholly forsake the na∣ture-Right in this field of the formed life or word; for they have lost the naturall Right in it; but in Christ they must buy it again of the Father of nature: they must take Christ for their Ransome; and give the Fa∣ther four hundred shekells of Silver for the same; and these are the four Centres in the spirituall bodie's property, which are born in the holy Tincture, viz. in Christs property.

9. The first shekell is the true magicall fire; the Second is the Light; or Love-desire: the third is the holy Sound of the mentall tongue; the fourth is the formed or conceived Ens out of the other properties, where the holy life is formed, and stands in an Essence; this is the pure Silver without any spott or foulness; under which the Spirit of Moses points, that, Abraham in Christ, hath given to the children of Heth, viz. to E∣phron; understand to the Father or the Fathers property [for his cave of Machpelah] for his twofold pitt; viz. for the centre of the Fathers nature according to Eternity, and for the centre of the Temporall Na∣ture; in both which the divine * 1.299 lubet hath brought it selfe out of the property of both centres, into an Ens, and into the creature of the hu∣manity, which humane creature hath broken it selfe off from the univer∣sall being, and put it selfe into a selfishness; therefore it must be again rooted into the universall; for which end it must be tinctured with the most holy Ens, and engrafted in; which the Spirit doth here compare to pure Silver, and so secretly intimates in the figure.

10. When Abraham conversed upon the earth he desired to buy no field for his own possession; but now when he was to bury his Sarah, he would have the Sepulchre hereditary, and peculiar; * 1.300 and bowed himselfe before the children of the Land; and entreated them for it; whereas they would freely have given him the field, and bowed themselves before him also; but the Spirit of Moses hath its figure here; for he hath re∣presented Man to him in a very perfect modell; for which cause also he playeth in the Process in the figure; shewing, that the children which belong unto Christ must bow themselves before God the Father, from whom all beings do originally come; that he would sell unto them the * 1.301twofold Pitt; viz. the Kingdome of nature, and the Kingdome of Grace, in Christs bloud, for the same, with the four centres of humility and the Love-birth, the Father takes for Payment.

11. And that the children of Heth, and Ephron, would freely give it to Abraham, and yet at last upon the desire of Abraham, took money for the same, intimates, unto us; that God the Father hath indeed freely gi∣ven us the Kingdome of Grace; for he gave it freely to Christ his Son, in our humanity; but Christ would have it for a naturall due right;

therefore he offereth his humility to his Father; that he would be plea∣sed to take his payment for it; viz. his humane property, of him; as here Abraham did in Christs figure; although he could have taken the field, yet he would not; for the cave of Machpelah should not be taken but dearly purchased with the most pretious Substance: God took the Ear∣nest or Ransome of Christ, for his * 1.302 cave of Machpelah, for Payment; therefore Abraham must stand in Christs figure; for the body must be buried in the cave of Machpelah (in this twofold Pitt) viz. in the eter∣nall and temporall nature, viz. in the formed Compacted Word, if so be it shall arise againe in the motion in the voice of this same word, and Subsist in its Image which it first had.

* 1.30312. For Moses saith; Hebron is scituate in the Land of Canaan, which God promised to give unto Abraham, and understand by Canaan the ho∣ly Christalline world, or earth; viz. the Citie of God; which shall hereaf∣ter be manifest; wherein Hebron lyeth; viz. the head-Citie of the Land; whereby externally the outward world with its figure is set forth; and internally the holy eternall Land of Canaan.

13. And we see very clearly; what the spirit of Moses meaneth in its figure; for first it representeth by Isaac Christs figure with his offering and death; and presently thereupon it sets forth also mans Own death, and where man must dye, namely, in his Citie Hebron, the Citie of hu∣mane Selfe, and whereinto he must be buried and put, namely, into the twofold Pitt; viz. into the Kingdome of God, and this world; and it is therefore called a twofold Cave, because there are two mansions, viz. a twofold continent of life in two Principles, whence man did originally arise; but if he be buried in the will of his selfehood in the Serpents de∣sire, then he doth not reach this twofold Cave; and though he should be therein, yet he liveth onely in the Apostate Essence in the ownhood of the Devill, viz. in the introduced Serpents Ens in the dark worlds property which is manifest and predominant in the Serpents Ens.

14. The chiefest piece in this figure is; that the Spirit of Moses doth point at the twofold life; how this world hath a twofold life, and essence, which he intimates by the twofold Cave, wherein Abraham would have his burying-place; to signifie that his twofold humanity, viz. One out of the divine Ens out of the eternity, and heavenly spirituall essentiality▪ and the other which is out of the time, even out of this worlds being and substance, should be buried and put into an Eternall Sepulchre, where the substance of the twofold body shall lye in its Originall Mother; and leave the Own will in this Eternall Grave in death, that so the Spirit of God might alone live, rule, and will, in the spirit of the creature, viz. in the Soul: and the life of man might be onely his Instrument where∣with he might work and will, how and what he please.

15. For so it must be, that the humane will might be brought again into the onely will of the Deity, and Eternity; for it was, in the begin∣ning, when God breathed the Soul into the flesh, in the Eternall Living Word (John 1. Chap.) and Gods Spirit did form it into a likeness of the Deity, viz. into a creaturall Soul; which Soul had turned it selfe away from the onely Eternall Word of God into a Selfehood, that so it might be manifest in Evill and Good, and Rule in the unlikeness or distempe∣rature.

16. This un-likeness or distemperature should be buried or put again into the Likeness or Temperature, viz. into the Essence out of which the soul and body did a rise; that is, each Essence's property should re∣turn again into its mother; and the mother is a twofold cave; viz. the inward spirituall and divine Kingdome, and the outward visible, sensible, palpable Kingdome of the externall world, wherein Abraham would have his burying-place.

17. For the outward Kingdome remaines for ever, for it is produced out of the Eternall, as a modell, platform, or visible Image of the inward spi∣rituall Kingdome; but the Dominion in the Stars and four Elements doth not remain for ever in such ownhood or propriety; but onely One Element, wherein the four are understood, but in equall Accord and Harmony, in just and equall weight, number, and measure, in One Onely Love will; where the ascending domineering stirring Might, of the divided figure, four Elements, doth no longer rule, but the soft meek and still humility in a pleasant Lovely delightfull * 1.304 Aire [or still har∣monious Sound.]

18. The Compacted property of the Word, in the Soul of the outward world, viz. in the Own-hood or selfness of the third Principle, doth cease, the outward spirit of the world is changed into the inward, that the inward might rule and Govern wholly through the outward; which at 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 aspi∣ring assaulting Prince; and all things work and tend to the Great Severa∣tion; 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 * 1.305Grand 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;* 1.306 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 * 1.307 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; where∣fore did Abraham lay an Oath upon him; whereas the Servant must o∣bey 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 chil∣dren 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 hu∣mane 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 sel∣fish 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 spring∣ing 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; (un∣derstand that it will not take its consort out of the poysonfull Serpen∣tine 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 wo∣man, with whom the true man taketh delight in himselfe, with the hea∣venly

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 re∣bellious ungodly will; that so the new birth might be holy in its virgi∣nity 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,* 1.308 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 be∣trusteth 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 hea∣venly man; then saith nature, viz. Gods Officer, how then, if the wo∣man (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 thi∣ther again: The Lord God of heaven which took me from my fathers house,* 1.309 and from the Land of my kindred; and that spake unto mee, and swear also unto mee, saying; unto thy Seed I will give this Land; he shall send his Angel before thee, and thou shalt there take a wife unto my Son; but if the woman will not follow thee; then thou art clear from the Oath; onely bring not my Son thither again; and then the Servant put his hand under the thigh of Abraham his Ma∣ster, and sware unto him concerning this matter.

9. The inward meaning is thus: God saith to his Officer Nature; have a care, that thou dost not go according to thy Reason, and conceive another will, and bring my holy Ens again thither from whence it is come, for it must dwell in man. The God of heaven, who hath taken the humane Ens from the Eternall word, from his Eternall native Coun∣trey, which is the house of the Eternall Father, who hath promised man the Land of Canaan according to the Paradisicall property, and more∣over hath Sworn to him; he shall send his Angel before thee; that so thou maist take a wife unto my Son there; even where the Angel, viz. the divine will shall guide and direct thee; that is, when God will be∣troth and binde himselfe with his Word and Power in his children, with an Eternall Marriage, then he sendeth his Angel before, viz. his will, into the humane Ens; that the same doth convert and turn it selfe to God.

10. The nature of the minde must not in its will of Reason take up∣on it to Lord and Master it, and doubt at what God will do, when the of∣fice or charge of a Servant is laid upon it, it must not make it selfe its

Looking-glasse and doubt, when it seeth that the Soul lyeth captivated in the Ens of the Serpent, it must not thinke with it selfe, I shall not heere arrive with a prosperous success with my divine Message, but it must leave that to God, and discharge its Message according to Gods command, and commit it to God, how he will bring the woman, viz. the humane spirit, and betroth and joyn it with the Son Isaac, that is, with Christ in the divine Ens.

11. But if the woman will not follow thee, then thou art clear of the Oath, that is, if the humane will, when I send my will before thee in man, will not follow thee, then the Messenger, viz. Gods Officer, with the Sent heavens-Ens is clear; onely bring not my Son thither again; that is, bring not the heavenly Ens again into that Essence out of which it is come, but stand still therewith, and hear, whereunto God shall direct and incline thee; for the Rain from heaven shall not ascend up again empty without fruit, so likewise Gods Word and Command shall not return home empty, but work and bring forth fruit, in its formed wisdome.

12. If one man will not, then the same word falls upon another which is capable of it: therefore nature, viz. the Messenger, Officer, Advocate or Petitioner of the heavenly Message, must not bring the word with the divine Ens back again into that place, viz. into the inward divine voice; for what God once speaketh forth by his Word in Power, that shall, and must stand in a divine form, to the divine Contemplation; Nature must go forward as a Messenger his way, and declare, that the Lord hath gi∣ven Isaac all his Goods; that is, he hath given to Christ all his Goods; and desires now a wife; viz. Man, who should give himselfe in marriage with Isaac in Christ.

* 1.31013. And the Servant laid his hand under the thigh of Abraham his Master, and sware unto him concerning this matter: That is, when God * 1.311 put his holy word with the heavenly Ens or Essence, viz. with the formed wis∣dome into the naturall Ens of Mary, as into Gods Servant, and God and Man became One person: then the humane nature sware under the thigh of the Fathers Eternall nature * 1.312 unto God, that it would obey God, and hence forward go forth, and seek the humane wife, and marry it to the divine Ens; All which is to be understood in Christs person, who in his assumed humanity, as Abrahams, or God his Fathers, Servant, in the naturall property, should go forth with his word, and seek this Woman, viz. his Bride and Spouse, which the Angel of the Lord, viz. Gods will, should bring unto him.

* 1.31314. And the Servant took ten Camels of the Camels of his Master, and de∣parted, and had with him all sorts of his Masters Goods; and arose and went to Mesopotamia the Citie of NAhOr. Here now the Spirit looks upon the process of God; and intimates, how God sent his Angel, or Messenger Gabriel, with the voice of nature to the humane nature in Nahor, viz. to Adams nature in the Ens of Mary; in which voice the living holy word was hidden with the heavenly living Ens; and gave also the Fathers na∣ture Ten Camels; that is, the * 1.314 Ten formes of the three Principles to the naturall and Supernaturall fire-life; viz. * 1.315 Seaven formes of the Centre of nature, and * 1.316 three formes of the three distinctions of the Principles; all which are Gods camels whereby he beareth and carrieth all things.

15. And the goods of the Lord are the formed wisdome of the great

wonders and Powers: all these, Gods Officer tooke along with him when he had the divine word in himselfe, and introduced the same into the hu∣mane naturall Ens, even into the Ens of Mary; or awakened opened or manifested the same therein; as a man might expresse the great deeds and works of God; whereas indeed the outward compacted, bound-up, SensVAll tongue, cannot give words sufficient enough to the deep Men∣tall understanding.

16. For here the spirit of Moses doth take the Angels message along with Isaac's figure, and playeth externally in the figure, with Isaac and Rebecca, as Christs figure; and inwardly he playeth with Mary, as Adams Essence, and with Christs, as the Virginlike divine Ens.

17. And the spirit of Moses saith further;* 1.317 And the Servant caused the Camels to kneel down without the Citie by a well of water at evening time, even about the time, that women use to go out to draw water; This signifieth and noteth out internally, how the mystery of the nature of the three Prin∣ciples, being the bearers or carriers of the formed wisdome of God, hath layd it selfe down by the divine fountain without the Citie; the Citie betokens the hidden mysteries of the divine holy Ens of the formed wis∣dome; about which, the * 1.318 nature of the three Principles hath layed it selfe; for nature is externall, and a Carrier of the mysteries of God: it lyeth by the wellspring of God, viz. by the birth of the holy Trinity.

The outward figure is thus explained.

18. At Evening; that is, in the last dayes of the world; or towards the Evening time in man; when the Eternall night drawes near; then God bringeth his * 1.319 Bearer, viz. the will of the Fathers nature, which lyeth down by the fountain of the divine property in man, and will there give his camels, viz. his will, drink; like as towards the Evening; that is, in the last time, he did lay his will to the humane nature in the Ens of Mary, by the true wellspring of the Covenant, and there gave the humane na∣ture, drink.

19. And as the Servant of Abraham standing by the well of water in Mesopotamia, did purpose, and endeavour to fullfill his Masters will, and yet did not looke upon himselfe [and cast about in his reason] how it should be, but commended his cause to God, to do as he would please, and onely set a Lot before him, that he might see, what way God would lead and direct him; even so also the spirit of Moses doth here play in the figure of Christ; for nature in the Ens or Seed of Mary was the Servant of God, which pitcht down before the Ens of the Covenant, as an In∣strument of God, and gave God the honour, and committed it unto him, how he would bring it to the holy virginity in the holy Ens of the Covenant in Mary; as here Abrahams Servant commended it to God, when he came before the fountain, how he would lead him and whither, or what he should do; that God might bring him to the true virgin, whom God would give his Masters Son.

20. So likewise it was not effected by and from the purpose, under∣standing, or power, of nature, that nature was brought to the holy Ens in the Covenant, and m••rried the divine Virgin in the Ens of the Word of God; nature understood nothing of it, how it should be brought to

passe, or what it should do to purchase or accomplish the same; it knew not the holy virginity in the Covenant; but when Gods Command did sound or speak unto it, by the Angel Gabriel, then it gave God the ho∣nour, and committed it to him what he would do and work through it; that God might espouse it to the virgin of wisdome; as heere Abrahams Servant prayed unto God, that he would bring the right virgin which God had chosen for him, to the fountain of water.

21. For, by the well of God, nature shall know, what kinde of virgin shall come and give the camels, or the Bearer Nature drink; as Rebecca came forth by Gods instigation, and gave the camels of Abrahams Servants drink; so likewise the divine virginity in the Ens of Mary came and gave the Essence in the Seed of Mary, drink, and took the humane nature for a Spouse and Consort.

22. And the humane nature in the Covenant, in the Seed of Abraham, in his Ens of faith, (when he apprehended the word of promise in the faith, which was his righteousnesse) had the fair Golden-fore-head- * 1.320 Jewell in it selfe, and the two braceletts, which it hung on the word of God, which moved it selfe in the Angels Message in Mary, where then the Ens of faith was espoused or married with the now-moving voice; which Motion, beset and embraced, nature; as here Abrahams servant, when he saw, that God had brought to him the true Virgin, he drew forth the free gift of his Master Abraham, and hung it on the virgin.

23. Thus also nature, in the Covenant, in the Seed of Mary, did put the fair Jewell, which God promised Adam in Paradise, and opened in Abraham, which Abraham apprehended in the spirit and faith, upon the voice of God, viz. on the living moving word of God, which founded in the Angels message, in Abrahams Ens of faith; and herewith also, it selfe.

24. For Abraham had layd hold on the word of the Covenant in faith; so that it was formed into an Ens, but not wholly in to the huma∣nity, and this Ens was the fair Jewell, which nature bare as an hidden treasure in it selfe, untill the limitt of the Covenant, even towards the Evening of the world, and then Gods living voice sounded into nature in the Seed of the Woman; and so nature, viz. Gods Servant gave forth the hidden Pearl, and hung it on the forehead of the virgin-like-Love of Jesus, which was moved in the Angells Message, and came now to the fountain to draw forth the shut-up virginity, in man, from the divine Ens; and there it obtained its bridegroom, viz. the Soul of man, with the Fa∣thers Jewells and great goods: with this, the spirit of Moses doth here play, and holds forth a Secrett intimation under the outward Act.

25. Abrahams Servant made him a Lot, to know the virgin by, which was this; Shee that should come and give him, and all his Servants and Ca∣mells drink;* 1.321 that even she should be the right one: thus also God hath planted this Lott, and put it into the nature of the Soul, and the Right humanity, that the virgin, which should refresh the Soul with the true humanity out of Gods Love-fountain, the same the Soul should de∣sire for its eternall Spouse.

26. As it came to passe in Mary, when the Angel greeted her; he refresh∣ed the Soul, and also her seed of the Souls nature proceeding from the womans Tincture, whereby this Soules essence, brought its desire, to∣wards

the Sweet spring-water of the fountain of Jesus, and drank of this water of the Love of Jesus; whereby, and wherein it was married to the sweet Love of Jesus, in JEHOVA, so that in this Seed of Mary, in the limitt of the Covenant, a Manly virgin of God was conceived, which is Christ Jesus in Our humanity, and in the divine Ens, in the Power of the word of God, a formed God, according to the creature; but according to the divine voice, God all in all; understand, a formed God, according to the humane property, viz. a visible Image of the Dei∣ty, and therein the whole invisible immense God in Trinity in Es∣sence.

27. This whole figure stands in the process of the new Birth, and shewes how it should come to passe; for Abraham in his faith, stands in the figure of Adam, viz. in God the Fathers figure; who created him in his very Image and likenesse; and Isaac his Son, stands in the figure of the humanity of Christ, viz. in the Sons figure.

28. God the Father hath given all his goods, understand, of the formed word, viz all created, and procreated beings, in the Place of this world, unto his Son, who manifested himselfe in the divine Image of the humanity; even as Abraham gave all his goods to Isaac, who was the Type of Christ.

29. And as Abraham would take a wife unto his Son Isaac of his kindred, and sent out his chiefe Officer to take a wife unto his Son, and yet did not before-hand name the same unto him, and tell him who shee should be; but bad him go onely to his fathers house, and to his kindred, and see what woman God would bring unto him for his Son Isaac to take; so likewise God hath sent his Officer (who ruleth chiefe in his whole house, that is, Dominion, which is the voice of his Revealed Word) into the world, to the Right Adamicall man, and not to the Cananitish Serpents Ens; but to the disappeared virgin-like Image of God, and to the living Soul, which is of God the Fathers house; that is, property; and looks out, about a virgin, for a wife to his Son Jesus Christ; viz. he wooes for the heavenly virginity in man, which disappeared in Adam; for, this virgin, Gods Officer of nature, doth woo, by his Servants, which he sendeth forth, and bids them make suit for this virginity, for a wife to his Son; and joyn it with him in marriage.

30. And as Abraham did not name afore-hand the virgin unto his Officer, but commanded him to go unto his fathers house, and there look up unto God, and see, where he should bid him make suit, and take that virgin which God should choose, and bring unto him; so likewise God hath sent his Officer, viz. his holy word by his Servants, into the world to the true man; not to the Serpent-beasts, for these hear not Gods word, they have no hearing in them, thereto; like as the Cananites in the Serpents Ens were even wholly beastiall, and half dead, as to the divine Hearing, by reason of their iniquity, and Selfe-will.

31. And he causeth his Servants, viz. Officers, to sit down by the fountain of his holy word; with command, that they should in their office and charge committed unto them, call upon God, and pray, and teach his word, untill God draweth the virgins heart, and brings her to the fountain of his word, to draw water out of the well-spring of Gods word.

32. And when this virgin, understand the inward divine Image, which was obscured in Adam, drawes water in the fountain of the di∣vine word: then the Officer, Abrahams Servant, viz. the Fathers will, speaketh in the Soul, saying, Give me to drink of thy sweet water of the Eter∣nall virginity; and the pretious virgin saith, to the will of God, Drink my Lord; I will also draw [water] for thy Camels; understand by the Camels the Essences of the humane nature proceeding from the Fathers property; and by the virgin, understand the nature and property of the light in the Love; viz. the Essence of the divine Ens of the Angelicall world, which disappeared in Adam, and now cometh again to draw wa∣ter for its Bridegroom the Soul.

33. And now when the Officer (viz. Gods will) with his Camels, viz. the Essences of nature, is refreshed with drink by the virgin; then the forth-sent will of the Father, in the Essence of nature, giveth thankes unto the true deity; that God hath brought this virgin unto him; that he should take this virgin of the Love and humanity of Jesus Christ, for a wife.

34. And forth-with the will of God the Father, taketh the pretious Jewells which God did incorporate into Adams Soul, even into the light of his life, in Paradise, with the pretious Name Jesus; yea, which Jew∣ells were incorporated in the Centre of the Soul * 1.322 before the foundation of the world was laid, which have been wholly hidden to the Soul, which Jewells are the holy fire of the hidden Love-desire, and hangeth the same on the noble Virgin of the heavenly worlds Essence; as a gol∣den * 1.323 ear-ring of half a shekell weight.

35. This golden jewell [or ear-ring] of * 1.324 half a shekell weight, is the new heavenly essentiality which came down or proceeded from hea∣ven; as Christ said, Joh. 3. That he was come from heaven; there he means the Ens proceeding or coming from thence, which was the halfe-holy humanity, viz. the holy Ens in the word, which did unite it selfe to the disappeared heavenly Ens, in the humanity; so that this golden jewell of half a shekell weight, belongs to the divine Sound or word, which cometh into the humanity, and is hung upon the heavenly virginity in man.

36. And now when the marriage is celebrated, and the virgin-like Ens betrothed to this holy Ens, so that the virginity receiveth this jew∣ell profered unto it; then it is an * 1.325 whole shekell of gold; half of the dei∣ty, and half of the humanity.

37. And the two Braceletts, which Abrahams Servants, viz. the will of the Father in the Soules nature putteth on the virgin, which are of * 1.326 Ten shekells weight of gold, they are the ten formes of the holy fire which are hung with the new introduced humanity of Jesus Christ his divine Ens, on the disappeared virginity; whereby it again receiveth its true life.

38. And when this virgin hath thus received this Jewell and Brace∣letts, then it rejoyceth, and runneth to her brother Laban; viz. to the third Principle of the outward humanity, proceeding from the limus of the earth; that is, to the outward Soul; and telleth this unto him; that is, when the virgins Image doth receive the Ens of Christ, viz. this fair and pretious Jewell of half a shekell, together with the holy fire of the

word, then it penetrates, with its voice of the divine Essence, through the outward man (viz. its brother) and declareth the divine Power; whereby the outward man, understand the third Principle, is glad, and exceedingly rejoyceth with the virgin of the inward man, and runneth also unto the fountain of the word of God, and prayeth God, that he would be pleased to come in unto him with his word; as here Laban pray∣ed Abrahams Servant to come in to him; which Abrahams Servant, viz. Gods will, doth willingly, and turnes in unto the outward man as Abra∣hams Servant did.

39. Thus doth the humane nature likewise, when it heareth the voice of Christ Sounding in the inward man, and seeth the Ornament, which the holy Spirit hath put on the virgins Image; then Laban, viz. the brother of the inward Image doth earnestly entreat the will of God to come in.

40. And when the will of God (here typified by Abrahams Servant) is come in unto Bethuel, and Laban, viz. into the third Principle of the humanity; then the Officer of God, viz. the word of God which cometh into Man; saith; I will not eat of thy food; (understand of the outward lifes Essence) except I obtain my Errand; that thou givest my Master, viz. my Masters Son (that is, the humanity of Jesus Christ) thy Sister, viz. the heavenly virginity to wife; and he relateth the Mission or Errand of God to the humane nature; that is; he openeth to it the divine understanding, so that even the naturall man doth learn to under∣stand the will of God, in which, before, it was blind.

41. And then the poor nature with the Soul gives up it selfe into Gods will; and then thus speak Laban and Bethuel, This cometh from the Lord; we shall not speak any thing against it; behold here is thy place, do with me and with my inward [ground] as thou pleasest; Here is Rebec∣ca, viz. the formed word of the heavenly property; take it, and marry it to thy Masters Son, viz. to the humanity of Jesus Christ, according to thy good-liking, as the Lord hath spoken.

42. Wee see here very exactly, how the spirit of Moses doth speak in the figure, for he setts Laban, viz. Bethuels Son before the Fa∣ther; viz. the outward Soul before the inward fire-Soul, the Air-Soul before the Right fire-Soul; albeit they are not two, but One, yet they are understood in two Principles; for the fire-Soul gives answer through the air-Soul; the fire-Soul useth the uncompacted tongue, but the Air-Soul useth the Compacted formed Language.

43. Therefore the spirit of Moses doth set Laban Rebecca's brother, first, as if the business were don by Laban; to signifie, that when Gods Officer, viz. the will of God, in the * 1.327 Drawing of the Father, doth come in∣to man; and seeketh a Lodging, and the virgin, then the outward spi∣rit of man must give its promise; for it is turned away from God and the true resignation; now it must again give its will wholly and fully in∣to Gods will.

44. And when it comes to passe, that the outward Soul, with the inward fire-Soul, doth wholly consent unto this holy Match, and give up it selfe to God; then the will of God, viz. the Officer, in the drawing of the Father, doth bow himselfe again towards the true deity; that is, he cometh again unto its seat and place; and brings forth out of Abra∣hams

treasure; that is, out of God the Fathers treasury of his formed wisdome, the Silver and Golden jewells, and hangeth them on Rebecca, viz. the heavenly virginity.

45. For these jewells do not belong to Laban, or Bethuel (understand to the outward, or inward fire-Soul) while it is here in this earthly life, but to the true virgin Rebecca, proceeding from the divine Ens of the for∣med holy word, according to the Angelicall worlds property; viz. ac∣cording to the Second Principle, viz. the inward spirituall new man, which is, with Rebecca, married to the Right Isaac, Christ; and there∣fore the spirit of Moses setts down,* 1.328 how Abrahams Servant gave Rebecca the golden ear-ring and brace-letts with silver and golden jewells and Ray∣nient; but unto Laban, viz. unto Rebecca's brother and her mother also, he gave * 1.329 Spices.

46. O thou wonderfull God! how plainly dost thou sett forth the great mysteries? the silver, and golden jewells are the Treasure of the divine wisdome in the word of life, which treasure the divine word brings along with it to the right virginity, which dyed in Adam, and is again brought in Christ to its beloved; and giveth it wholly and pecu∣liarly for the Ornament of the Banquett; and the Raiment is the New humanity, wherewith shee cometh before her Bridegroome; and the Spices, which were given to Laban and the Mother, are the power and vertues of the holy Spirit, which are freely given to the fire-Soul and the Air-Soul, by the Coming in of the tender humanity of Jesus Christ.

47. For the outward Soul is not in this life time (being yet the Earthly body adheers unto it) cloathed with the new Raiment; nei∣ther is the Silver and Golden jewell of the humanity of Jesus Christ gi∣ven in this life time wholly unto the peculiar possession and power of the fire-Soul; but the spices onely; that i••, the vertue and pleasant aspect of the holy Spirit; for the fire-Soul might become proud and haughty again, if it should have this virgin in its Own power, as Lucifer and Adam did, therefore the fire-Soul must here in this life time remain in its Prin∣ciple; and in the Air-soul, viz. in the third Principle, where the earth∣ly Evill man liveth, it must take on it the Crosse of Christ.

48. But virgin Rebecca or Sophia with her Bridegroom Christ, remains in their own, viz. in the Second, Principle, in heaven; for Saint Paul saith; * 1.330 Our conversation is in heaven; understand the conversation of the virgin [Sophia], where shee with her beloved Christ, stands in wedlock; and Christ and virgin Sophia are one person; understand the true Manly Virgin of God, which Adam was before his Eve, when he was man and woman, and yet neither of them, but a Virgin of God.

* 1.33149. And now when these Nuptialls are celebrated; then Abrahams Servant with all his Servants sits down with his obtained Bride and with father and brother at the Table, and eat together the Marriage-Feast; that is, when man, understand, the inward virgin-like spirituall man, is married to Christ; then God eateth of mans will and words; and again man eat∣eth of Gods will and words; there they sit at one feast, and then tis truely said, and applyed; * 1.332 Whosoever heareth you, he heareth mee; who∣soever heareth these men to teach and speak of God, he heareth God speak, for they speak in the power of the holy Spirits spices, and eat together of the great Supper of Christ.

50. O what a very glorious, and sumptuous feast is there kept! where this wedding-day is celebrated in man, which no Cananitish Serpent man is worthy to know, or tast of, yea he doth not experimentally tast of it to all eternity; neither knowes he what Meat or food is there eaten; also what internall joy is there, where Christ and virgin Sophia are Bride and Bridegroom; and the inward and outward Soul sitt by the Bride, and eat with her of this feast; which we leave to the considera∣tion of the children of Christ, who have been at this wedding feast; no man else in this world understands it: none knowes any thing thereof but the right Laban and Bethuel.

51. But this Bridall doth not last continually, but when Abrahams Servant had obtained the virgin, and celebrated this feast and wedding-day with the Father, and Mother, and Laban; and had continued there all night, he arose up early in the Morning, and said, let me go unto my Master.* 1.333

The inward figure stands thus.

52. When Christ hath married himselfe with virgin Sophia, viz. with the inward humanity, soon after, the voice of God Soundeth in the Soul, and saith, I will go away from thee with the virgin, and it is continually as if he would force away, and depart from man; then the poor Soul must make continuall prayers and supplications, that he would be plea∣sed to tarry still longer with it; but the voice oftentimes sounds, hinder mee not, I must go, or make my journey, to my Master, thou art vain, evill, and sinfull, I may not tarry with thee any longer.

53. And then the poor Soul calleth virgin Rebecca, viz. Christ with his Bride; and puts him in minde of his pretious word and promise, in that * 1.334 He hath promised to remain with us even to the end of the world, and to make his Abode in us; and thus one day upon another it is delayed, and yet Christ goeth with his Bride into his native Countrey, viz. into the Second Principle, but the marriage is celebrated in all the three Prin∣ciples.

54. A very excellent figure we have in this also;* 1.335 That when Rebecca went home with Abrahams servant, and Isaac mett her in the field, and shee asked him what man that was, and Abrahams servant told her, that it was his Master Isaac; how shee lighted off the Camell, and putt a vail before her eyes, and was ashamed, and how Isaac took her and carried her into his Mothers Tent.

The inward figure is this.

55. When the inward disappeared humanity, doth again obtain the pretious Jewell, and is quickned in the spirit of Christ, and discovers its beloved Christ in it selfe, then it falls down into the deepest humility before the holiness of God, and is ashamed, that it hath lyen so long captive in the beastiall man, and that it was a Queen, but hath lost its Kingdome in Adam; then it vaileth its own face before Gods glorious Clarity, and humbleth it selfe: but Christ taketh her into his Armes, and leads her into his Mothers Tent, viz. into the heavenly worlds Es∣sence,

from whence he is come with his heavenly essence, and there shee becomes his wife; and thus Isaac is truely comforted for his Mother, viz. for the disappeared Matrix in the Tincture of Venus which dyed in Adam, and which he again doth now obtain in virgin-like chastity for his Spouse; as here the history concerning Isaac soundeth.

56. And we seriously admonish the Reader not to contem, scorn, or deride at our exposition, it is the true ground; for when Isaac mett his Bride,* 1.336 he came from the well Lahai-roi, [from the fountain of the living and Seing One]; as Moses saith: if any desire to understand our mean∣ing and knowledge, he must then make towards this fountain, that so he may be received with Rebecca; and then he will see, from what spi∣rit this pen hath written, and in what * 1.337 Number and Voice [it is ari∣sen.]

57. If any here see nothing, he may well blame himselfe for blinde, and no man else; the Jewes, and Turckes, and also Babel, may here open their eyes wide, and look upon the figures of the old Testament aright, they will even finde them so.

CHAP. LI. How Abraham took another wife of whom he begat six Sons, to which he gave gifts; and unto his Son Isaac he gave all his goods; but the other he sent away from his Son Isaac while he yet lived; and also how he dyed, and was buried by his Sons Ismael and Isaac: what hereby is signified unto us.

* 1.338MOses saith; Abraham took a wife, and her name was Keturah, and shee bare unto him Zimran, Jochshan, Medan, Midian, Ishback, Shuah, from whom sprang forth six generations; but of Sarah Abraham begat onely one Son, at which the whole history pointeth; but of Keturah he begatt six Sons, concerning whom no peculiar or especiall thing is mentioned, but onely their families or generations.

This is thus to be understood in the inward figure.

Abraham and his Sarah must be first old, before he begatt Isaac, to sig∣nifie, that Christ should be manifested in the flesh in the Old Age of the world.

2. Isaac was begotten and conceived of Abrahams nature, and of the Ens of faith in an old, and almost dead Matrix, as to the humane na∣ture, that so the divine Ens might have the preheminence; but when Sarah dyed, Abraham took unto him Keturah; and soon begatt of her Six Sons: Kethurah doth in its Name expresse the Centre of nature: when we form the SensVAl un-compacted spirits of the letters in this word

Keturah, then we understand, that KETVRAH is a formed matrix of nature; which signifieth to us, that Abraham after he had begotten the Type of Christ in the Ens of faith, should now begett his own likenesse as to Adams nature out of the Six properties of the naturall spirits life, and also set forth and represent his own naturall likeness; and there∣fore he must also have such a vessell thereunto.

3. Sarah must bring forth but One Son, to signifie, that the kingdome of mankinde is given but to one; and that they all do belong to this one; and should in him become the same onely one as branches on one tree; which [one] should be Christ in All.

4. But here Abraham did now with Keturah, begett Six Sons, accord∣ing to the Six properties of the formed nature, of the operation of the Six dayes workes; and Isaac, that is, Christ, is the Seventh; viz. the day of rest, or Sabbath, wherein the Six Sons should enter into Rest; even as the six dayes of the creation, understand the six properties of the Centre of nature, (viz. the working Spirit-life) do rest in the Seventh; thus the Spirit of God doth represent the figure in Abraham.

5. And we have here a very excellent figure against the Reason-wise, who say, that whosoever is not born by nature in the Ens of faith [that is naturally as it were begotten of the Seed of the woman which workes onely by a particular election of God as they feign) the same is hardned, and cannot attain to the Adoption of God, he is not drawn by God, that he should come to the new-birth: this figure quite strikes down their fiction, and shewes the true ground; and first, it setts forth Isaac, viz. Christ; and declareth plainly that to him alone the kingdome of God is hereditary and peculiar, and that no man can have it any more for, or from the Right of nature; and how we are altogether cast out from thence with Adam, and have lost the same; as the children of Ketu∣rah were all cast out from the inheritance of Abrahams goods, and Isaac onely did inheritt them.

6. And he setts down hereby, how Adams children were also be∣gotten of Abraham, and how he gave them Gifts of his goods; betokening, how free gifts were given to Adams naturall children,* 1.339 out of God the Fa∣thers, and Christs Goods; as Abrahams goods were given them of grace as a free gift.

7. For Abraham did not cast out his naturall children from him with∣out gifts: so likewise God did not cast Adam out of Paradise without his * 1.340 free Gift; he first gave him the bruiser of the Serpent in the word of the Covenant; and afterwards he cast Adam from the childlike inheri∣tance of the naturall Right; and yet he received him again in the free Donation; as Abraham also did not here reject his children and cast them out from the child-ship, but from the naturall Right of his goods; yet they were dear unto him in the child-ship; therefore he freely gave them gifts of his goods, and thereby he signifieth to us, that the Kingdome of heaven doth indeed belong onely unto Christ, viz. to the true Isaac: but as he freely of Grace gave the Covenant to Adam; and as Abra∣ham gave Gifts out of Isaac's Right to the Sons of the Concubines; so God the Father doth still to this day, give Adams, and Abrahams na∣turall children, the Covenant, and heritage of Christ as a free Gift of Grace.

8. And as Abrahams naturall children were not disinherited from the Covenant, but onely from his Goods; so likewise no man is disinheri∣ted from the Covenant of God, established in Adam, and Abraham, Every man receiveth the free given Covenant in the wombe, in which his free-given Covenant, he hath power to turn in unto Christs goods.

9. But he hath not the goods in the Right of nature, to take the same at or by his own will, but as a free Gift; he shall and must resigne him∣selfe up unto the Covenant as a Servant, wholly giving up his own na∣turall will in the Covenant, and forsake the will to the Right of nature, and become wholly the Covenants own; so that he doth not any lon∣ger introduce his own naturall will into the Covenant and free Gift, but give up his will to the Covenant; and then the free gift standeth in the place of the own will; and the nature of Adam liveth in the free gift, and also enjoyeth the inheritance, but not in the selfe-will, but in the true Resignation, where the will of the Covenant becomes mans will.

10. For the will of the Covenant inheriteth the Son-ship in the right of nature, but the will of the naturall Selfeness is cast out from it, the same must dye unto the assuming own-hood; and when it is brought so to passe, it ariseth in the Covenant in Christ, and possesseth the free gift in the Right of Grace; Christ hath manifested himselfe in the Cove∣nant in Adams freely given gift in the humane nature, and is become the life, and will of the Covenant, and fullfilled the same.

11. But now this free-given Covenant which God bestowed on Adam, lyeth in all men, for as Sin passed as a birth-right from one upon all, so also the Covenant and the free gift of grace passeth from one upon all; Every man hath Christ in him; but the own will doth not apprehend him, but it crucifieth him, and will not dye to its Selfness, that so it might enter into Christs death, and arise in the Covenant in the will of Christ.

12. The Own will desireth onely to be an outwardly assumed or adopted Son of Grace, and yet it is cast out from the presence of God, as Abraham cast out his naturall children from his goods, and disinheri∣ted them, and gave the goods onely to Isaac; so likewise the kingdome of God belongs onely to the will of the Covenant.

13. Which indeed lyeth in all men, but no man can receive or see the Kingdome of God, unless he become the child of the Covenant, so that he forsake the naturall forth-proceeded will, and put on the will of Christ in the Covenant; so that his will in the Covenant be born anew in Christ; and then he is * 1.341 a branch on the vine of Christ, and receiveth Christs spirit, will, and life; and becomes as to the Covenant Christus or one anointed; and thus Christ then dwelleth in Adam and Adam in Christ; and this is that which the spirit of Moses doth represent in this figure.

14. But that Abraham did send the children of his Adamicall nature away out of his house with Gifts, and did not keep them with him as Sojour∣ners; betokens, that the externall man, will, while it is in this life, live in the will of Selfe upon the earth, and that it cannot wholly put off the same according to the earthly man; but this same earthly Selfe will is cast out of the holiness of God, viz. from the Kingdome of heaven.

15. And although the free gift of the Covenant lyeth hid in him,

yet the outward earthly man is cast out from Paradise, and the Covenant of God, and shall not inherit the kingdome of heaven (Joh. 6.) but he one∣ly shall inherit it who is born of the free gift of the Covenant, not Adam but Christ in his Members; not the Serpents Ens, and the selfish rebel∣lious Ismalitish scoffing false will; but the will of the Covenant in Is∣maels circumcision, where the mocker is cutt off from the Covenant; and Ismael then becomes Isaac's brother.

16. The Own selfe-made gross earthly Adam, who by his own lust hath made himselfe a Beast, and received and taken in the Devills de∣sire and will, into the selfly assumed Beast, the same cannot be or re∣main in the Image of Christ: he is cast out from thence, and walketh in the world of vanity, and his own lust, so that he is not capable of the free gift in the Covenant.

17. But the right Adamicall man, which God made out of the ma∣trix of the earth, out of which the Earth had its Originall; in the same is the Covenant, and the free gift; even as a tincture in the gross Lead, which doth swallow up in it selfe the grossness, viz. the gross Saturn in its own desire, and mortifieth the Saturnine will; and advanceth or sublimeth its own (understand the Tinctures will and propriety) in the Lead▪ whereby the Lead is changed into Gold.

18. Thus likewise we are to understand, that the gross Saturnine Selfe-will, proceeding from the dark worlds property, in man, cannot dwell in Gods house 〈◊〉〈◊〉 is without in the corrupt world; God hath cast it forth out of Paradise; as Abraham cast out his naturall Adamicall children from Isaac's goods, so also our earthly man as to its assumed grossnes••, and ownhood, is not at all fit for, or profitable unto, the king∣dome of heaven, it is onely the Ax wherewith the Carpenter builds in this life time, in heaven he hath no need of this Ax, for he shall not need build him an house for his propriety, but Christ, viz. the formed word of God is his house.

19. For as Abraham cast out of his house the Sons of his Concubines with gifts▪ so likewise the Adamicall man is cast out from God, whom Christ, viz. the Fathers free gift, receiveth again unto himselfe; for when Christ was come into our humanity▪ * 1.342 God suffered him to be hung upon the Cross, and be putt to death▪ but received him again in his free favour, * 1.343 and sett him at the right hand of the Power of God in heaven; and our hu∣manity also with and in him; but the humane selfe will, must dye on the Cross.

20. Thus likewise the spirit of Moses doth here signifie in the figure, concerning Abraham and his naturall children; that the outward naturall man shall not dwell in the Ens of Christ, for he is cast out of Paradise in Adam; therefore also he cannot be received according to his Beastiall selfish propriety unto the possession of Isaac's goods; that is, unto the Ens of faith, viz. in Christ; and albeit Christ, viz. the free gift of the Fa∣ther, doth dwell in the inward true man which God created in Adam; yet the gross Beast, viz. the earthliness and vanity shall and trust in eve∣ry respect be cast away from Christ; yea Every man who desireth to be a Christian, must cast out the earthly will, which longeth and breatheth after vanity and Selfe ••••st.

21. As Abraham (in this figure) did not spare his owne children, but

cast them out; so likewise a Christian must not spare or forbeare his children; viz. his own lust and vaine desire; and all whatsoever doth hang or depend thereon; but dayly and hourely cast them out by the understanding, out of the true Temple of Christ; viz. out of Gods free gift, and crucifie the old Adam; else if it be not thus effected the old selfe-willed Adam crucifyeth Christ in him, and so Christ indeed must hang on the Cross; and be putt to death.

22. And this figure also Concerning Abraham's casting out his na∣turall children, doth signifie, that, when Christ, viz. the true Isaac came into the flesh, viz. into the humanity, Abrahams naturall children, viz. the Jewes, should, under the kingdome of Christ, be cast out from the naturall goods, viz. from all Dominion, from Countrey and Kingdome; and their Rule and Dominion should cease; for the Dominion belongs onely unto Christ, viz. to Christendom; for Christ brought an Eternall Kingdome with him: the goods were all his; as Abrahams goods belon∣ged to Isaac.

23. And although it hath not dominion over all, as Isaac had posses∣sion and rule of that onely which his father left him; for the naturall children of Abraham, born of Kethura, became afterwards heathen, and ruled over the outward goods as children of the outward nature: yet Abrahams children, who were in the Covenant under Circumcision, must when Christ did manifest himselfe, be cast out, to signifie, that the earthly man also, viz. Selfe in the Serpents Ens which is on the children of the Covenant, must be cast away from God.

24. Thus in Abraham and his Son Isaac the figure of the Kingdome of Christ was represented: but when Christ came into the flesh; God putt away the figure; and took from the externall children of Isaac the outward goods of the Land Canaan; to intimate, that now the holy Land of Canaan is become manifest, where Isaac's children shall take possessi∣on of the true promised inheritance in Christ, and no longer have the figure onely, but the Essence of the figure, viz. the perfect substance, and now forsake the outward goods with the figure, and putt on Christ in the flesh.

25. But that the Jewes, viz. Isaac's and Abrahams children, viz. the children in Christs figure, did not all turn unto Christ, when he did ma∣nifest himselfe in the flesh, hath this meaning; God gave them the law of nature; where, in the law, the Government of nature was understood externally, and internally Christ, viz. the Covenant, and the promised free gift of God in Paradise; so that the law of nature was to be Christs Sojourner, and the true man also was to live under the law of nature in a * 1.344 Right rationality, and yet bring his own nature into Christs house; and thus the figure of the law must continue among some of Abrahams children, viz. amongst some of the Jewes, to signifie, that the law is Christs Sojourner.

26. Understand, that the nature of man shall remain, for it is not so rejected of God, as if clean another new man should arise out of the old; but the (new man) shall arise out of Adam's nature, and proper∣ty, and out of Gods, in Christs, nature and property; so that man is become an Adam-Christ, and Christ, a Christ-Adam; a Man-God, and a God-Man; and therefore the figure continued still among the Jewes;

and for this cause they were not all converted to Christ; that so nature might keep its figure, and due right; for it shall deliver up its children under the Law, viz. the figure of Christ, to God the Father, in Christ, but its figure shall be proved in the fire of God, so that it shall be known, who hath been the true child of the naturall Law in the figure of Christ, that hath been born in the spirit in the law out of the figure of Christ, and who hath not.

27. It is not hee, that hath the words and Title of the law, that is a Jew born in the figure, and in the law, but he who is born of the promise in Abrahams faith; he that liveth in the figure of Christ, viz. in the law in profession, and practice (with mouth and heart) the same, the law of God in Christs figure hath comprehended, and will bring him into the fullfilling of the figure.

28. For it doth not onely depend on mans knowing, that Christ hath given himselfe into the law, and is become the fullfilling in the law, as the Titular Christian boasteth; but it depends on Gods * 1.345 Order, on the mercy of God; whosoever hath been a true Jew, and hath put on Abra∣hams faith in the law, he hath putt on the Ens of Christ, which Abraham conceived or apprehended, which Ens of faith, the humanity of Christ hath fullfilled; and it is hidden to him what it is, for he worketh in the office of nature in the law of God, which Christ hath taken into him∣selfe and fullfilled; so that he serveth God in the office of nature, and the Office of nature serveth Christ, for it is become Christs own pro∣priety.

29. For unto him all power is given both in heaven and on earth (Matth. 28.) under which power, the office of nature also is, in the law; for God, in the spirit of Christ, is Even the selfe same who gave the law and the office of nature to do Righteousness, together with the figure of the kingdome of Christ, with the Ens of faith, to Abraham and Moses; and he is also the very same who fullfilled the Faith, and the law.

30. Thus the Jew worketh in his faith in Christs office, viz. in the Law, wherewith Christ governeth in nature; and hath putt on Christ in the Covenant, and in the Ens of faith in Christs figure, which Christ hath fullfied.

31. For the Christian who confesseth Christ in the flesh, worketh in his Faith in the flesh of Christ, and hath the Law of nature, viz. Gods officer, to do uprightly, in his faith; for Christ ruleth in the Law of God, which he hath fullfilled and made a Servant, in his children, and killeth the law of Sin through the fullfilling of his Love in his bloud and death, both in them who live in the dominion of his Law, and also in them who live in the dominion of his Conquest, as the Christi∣ans do.

32. For the faith which presseth or cometh in unto God in the law, in the figure, in the Covenant, the same cometh unto God in the Ens of Abrahams faith, out of which, Christ was born; and he that cometh in unto God in the fullfilling of the 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; * 1.346 Who now is here that judgeth.

34. Saint Paul saith; ‖ 1.347 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 appre∣hend 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 who∣soever 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 avai∣leth before God, both in the law and Gospel; all men who give up themselves in obedience unto God, they are received in Christs obedi∣ence, 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 know∣eth 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, know∣eth the same onely as a Gift of the Giver, who hath given him the know∣ledge; 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 Go∣spel, 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 gasp∣eth 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 de∣sireth 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 be∣fore God, except the children of Faith among the Jewes and Christi∣ans, 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 * 1.348 at hand, that they shall see, but we hereby disclose and lay open the wicked Antichrist among the Jewes, and Chri∣stians, 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 Christi∣an 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 where∣with 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 lo∣ved 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 know∣ledge, 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 in∣heritance, 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 disinheri∣ted 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 con∣tention 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 dis∣putings 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 opi∣nions [in this or that way and form] and bound the Master to the Ser∣vant, 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.

* 1.34951. Now after that Abraham had sent away all the children of the Concu∣bines from Isaacs goods with Gifts towards the East, as Moses saith; they came into the East Countrey; that is, into the Dominion and Govern∣ment 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 * 1.350East, viz. into the Fathers property, and work∣eth 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 di∣vine 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 * 1.351 East, viz. the beginning or rise of the Do∣minion; 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 hu∣mility to be a Servant, and an assistant, and serveth the Father in his na∣turall 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 ‖ 1.352 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 * 1.353 Morning in the Fathers property, and Christ in the * 1.354 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 * 1.355 Machpelah, viz. into the Eternall Mother, as it is before ‖ 1.356 mentio∣ned.

55. And when he hath brought his life's forms into the divine Or∣der, 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,* 1.357 and he dwelt by the well of the * 1.358 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 crea∣ture 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 high∣est 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 as∣sumed 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 mani∣fested 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 Me∣talline Ens, and the Metalline Ens giveth its desire into the Suns Tin∣cture, 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 * 1.359 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.

* 1.3605. 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 di∣vine tincture proceeding from the desire of the true Love-spring (viz. from the fountain of the living and Seing) and the soules beleeving de∣sire, 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 mani∣festeth 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 whol∣ly 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; * 1.361 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 there∣upon 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 So∣phia'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 ha∣bitation, 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 Man.

13. As to the part of the beastiall soul [of Man], that attains not the pretious Image, in this life time for propriety, the mortall soul either from the Stars or four Elements attains it not, onely the inward Soul, out of the Eternall word of God, out of the Eternall Nature, out of the formed word, out of Gods Essence according to Gods Love and Anger, viz. out of the Centre of the Eternall Nature, which hath its Originall out of the divine desire through the eternall * 1.362 Verbum Fiat, whereby the divine Lubet formeth and fashioneth the wisdome into a Substance, to the Contemplation of the Deity: This [soul is that which] is betrothed to Sophia.

14. The outward Soul is now betrothed and espoused to the Stars and four Elements, to form and bring forth the wonders of Gods for∣med wisdome in Figures, both in words and workes: this outward Soul obtains sometimes onely a look from Sophia, for it hath the death and mortality in it selfe, but it shall after this time be changed again into the first Image, which God created in Adam, and leave the Serpents Ens to the earth, which shall at the end of dayes be tryed in the fire of God, where the Serpents introduced desire shall evaporate from it, and then the whole Image of God out of all the Three Principles stands in One Essence, and even then * 1.363 God filleth all in all; this is here to be under∣stood by this figure.

15. Further the spirit of Moses describeth the children of Ismael, and relates how he begatt twelve Sons,* 1.364 from whom twelve Princes arose in their Generations, and he setts down, at last; He fell in the presence of all his bre∣thren; here he meaneth before Isaacs generation; and yet he waxed great in worldly Dominion before them, and potent Nations did arise from him; and Isaac with his children and posterity were onely as Pil∣grims, and travelled up and down from one place to another, untill they were at last redeemed from the Egyptian Bondage, and possessed the pro∣mised Land.

The inward figure.

* 1.36516. Ismael in his twelve Princes typifieth the kingdome of the Corrupt Nature of mans property, which kingdome is twofold: viz. six numbers out of the inward life's figure;* 1.366 and six numbers out of the earthly out∣ward life's figure;* 1.367 viz. the outward visible palpable Man, and the in∣ward spirituall Soulish man: both these have twelve numbers in the figure, whence Twelve Princes arose, according to the inward and out∣ward natures property: these the spirit of Moses puts in the figure and saith, that they fell in the presence of all their brethren, to signifie, that the twelve dominions of the inward and outward nature of the humane property in its corruption, fell before the twelve dominions new-born of the Ens of faith in their corrupt Selfe; for the Devill had set his domini∣on and power into these properties.

17. But when the promised Seed of faith was conceived in Abraham, it did suppress and beat down the Devils power in the dominion of mans Selfe; and then hapned the spirituall fall in Ismaels line, wherein the Devill as an haughty Prince had set himselfe to bear the chiefe sway and domination; for Christ killeth the pride of the Serpent in man.

18. Now saith Moses; Ismael fell in the presence of all his brethren; this was nothing else but a spirituall fall of the humane Selfness before God, for as to this world they were famous renowned people, as their Princely dominions doe testifie; whereas on the contrary Isaac's Gene∣ration were onely strangers among the Nations; which signifieth, that Christs kingdome and Dominion is not in this worlds nature; and yet the kingdomes of this world shall fall before Christ, and be in subjection to Christ.

19. Afterwards the spirit of Moses describeth Isaac's children by Re∣becca, and saith, that she was barren, and Isaac intreated the Lord for his wife, and God was intreated of him; and Rebecca conceived with two Sons, which strove together in the wombe. Here now the figure of the kingdome of na∣ture, and also of the kingdome of Christ in the new birth is clearly set forth: for Rebecca's two sons which she brought forth, viz. Esau and Ja∣cob, point at two lines: viz, Esau proceeds from Abrahams own Adami∣call corrupt nature; and Jacob ariseth in the Ens of faith, in which Abra∣hams faiths Ens had incorporated it selfe into his Adamicall nature, in which also the Covenant and the line of Christ stood, who should bruise the Serpents head in the Adamicall nature.

20. And here is deciphered and held forth how the two kingdomes in the two brothers; viz. the Devills kingdome in the corrupt nature of Esau in Adams own nature, of the introduced Serpents Ens; and also the kingdome of Christ in Jacob in the Ens of faith, did both strive toge∣ther while they were children even in the wombe; where then the king∣dome of nature in Esau began to fall before the kingdome of Christ in Jacob; for here the womans seed, already bruised the head of the Ser∣pents Ens, its might, in Esau, and the Serpent already stung the womans seed, viz. the Ens of faith in Jacob, on the heel, and therefore they strugled together in the wombe.

21. Also we have here a very emphaticall pregnant figure in Rebecca, in that she was shutt up and could not be opened to conceive of Isaac's seed, untill Isaac had intreated the Lord, that he would open the * 1.368 with∣holdment in the Covenant in Rebecca; where then the Lord was intreated in the Covenant concerning the barrennesse of Rebecca, so that he did open the Tincture in the womans seed to this Impregnation or con∣ception.

The inward figure stands thus.

21. The seed of faith was in Isaac inherited from his father Abraham, but Rebecca had not this Ens, indeed she was in the Covenant, but the Ens of faith was not in her in the Essence, but onely in the Covenant, and therefore her matrix was shut up, & was not capable of the Ens of faith, so long, till Isaac immersed his beleeving desire into the Lord, under∣stand into the Centre of nature in Rebecca, so that the spirt of the Lord did move it selfe in the Covenant in Rebecca, and moved also the Cove∣nant together with her Adamicall nature, so that the barrennesse in her matrix was disclosed both in the shutt up Ens in the Covenant, and then likewise the Adamicall Matrix, whereupon she conceived two sons, of two kingdomes property.

23. And this is the meaning of the saying, The Lord was intreated; when Isaac brought his faiths desire, through the Eternall and Tem∣porall nature, into the Lord, and therewith did earnestly press for his wife Rebecca, that the Lord would be pleased to open her through his prayer and faiths-desire, that so shee might be with childe by him, which faiths desire, together with the Adamicall natures desire, gave in themselves into the barrenness of the matrix in Rebecca, and opened her, whereupon she conceived both natures properties, from a twofold seed of Isaac.

24. Not that we are to think or understand that Jacob was wholly con∣ceived of the Ens of faith, but as well of the Adamicall Sinfull nature as Esau; onely the kingdome of Grace in the Covenant, set forth its fi∣gure in the Ens of faith in him; and in Esau the kingdome of nature; viz. the right corrupt Adamicall nature did set forth its figure; not as a sepa∣ration, sundry partition or Rejection: but to signifie, that Christ should be conceived, and born, with his holy divine Ens in the Adamicall cor∣rupt nature, and destroy death, and the strong hold of Sin, together with the self-raised desire to ownhood and propriety in selfe, and mortifie the same with the Love desire in the divine Ens, and ruinate the Devills rampant fort of prey, which he hath built up to himselfe, therein; and change the wrath of God according to the eternall nature, in the Centre of the dark fiery worlds property, into divine love, and joy, and Tin∣cture the Adamicall nature with the holy Tincture of the Love-fire.

25. Therefore the corrupt Adamicall nature in its Type was represen∣ted in the wombe in Esau, with the type of Christ in Jacob, and they both must be formed of one seed, to signifie, that Christ should give in him∣selfe to our corrupt nature, and redeem our corrupted right Adamicall nature from corruption, and introduce it into his own holy nature in himselfe.

26. Also God did represent in Esau the figure of his wrath, and the Devills Might, who had possessed the kingdome of nature in man, and shewes how he would fight, and exercise great enmity against the Ens of faith, and the kingdome of Grace, which should deprive him of his strength.

27. Reason saith, wherefore should God permit the Devill to fight against the kingdome of his Grace: hear and hearken thou very blind and altogether ignorant Reason: Learn the A. B. C. in the Centre, how Gods Love, and the kingdome of Grace and Mercy, would not, nor could not, be manifest, without Strife and Enmity, and then thou hast here no further Question; go forward into the centre of this Book, and thou findest the ground.

28. And when the strife between the two kingdomes began in these children in the wombe, so that they strove or spurned against each o∣ther, Rebecca became discontented and troubled at it, and said; * 1.369 If it should be thus with mee, wherefore am I with child? and shee went to enquire of the Lord; and the Lord said unto her; two Nations are in thy wombe, and two manner of People shall be separated from thy Bowells, and one people shall be stronger then the other, and the greater shall serve the lesser.

29. These two Nations which were conceived of one seed in Rebec∣ca, are on one part the Man of the Adamicall selfish nature in Selfness,

viz. the Originall of man; and on the other part the new spirituall man regenerated of the kingdome of Grace in the Covenant, these came out of one seed; one out of the Adamicall nature onely, and he was the Greater or Elder, viz. the first man which God created in his Image, which became corrupt and dyed as to God; the other came indeed out of the same Adamicall nature, but the kingdome of Grace in the Ens of Faith had given in it selfe unto it as a Conquerour, and this was as to the Adamicall nature the younger, but God was manifest in him; therefore the greater should serve, and be subject to the lesser, who was the Least according to the humane property, but the greatest in God.

30. And yet we do not see that Esau was subject to Jacob, but it is the spirituall figure, shewing how the kingdome of nature in man, should be broken by the children of God, and made subject to the kingdome of Grace, viz. to the divine humility, and wholly dive it selfe into the di∣vine humility, and be born anew of the humility, thus the Spirit of God shewed this, by the Answer to Rebecca, saying, that it should be a striving or fighting kingdome, where indeed the first corrupt man being the greater or elder in nature should strive against the lesser, viz. the Spirit of Christ in his lowliness and humility, and persecute him: but the Ada∣micall man must at last be obedient and subject unto the humility of Christ, if he will be Abrahams child, and heir, but if not, then he must be so long cast out from Abrahams and Christs goods, till he doth humble himselfe and freely yeeld under Christs humility, and forsake the own-hood of the greater and elder Selfe, and Enmity, assumed in Adam.

31. By Rebecca's trouble, discontent, impatience and regrett, in that she runneth to enquire of the Lord, wherefore the strife was in her, that the children did so struggle together, is signified thus much unto us: that when Christ doth manifest himselfe in the Adamicall nature, then begins and ariseth the strife of both these kingdomes, viz. the Devils kingdome in Gods Anger in the Serpents Ens, and also Christs king∣dome: when Christ bruiseth the Serpents head, then ariseth great dis∣quietness in the mind, for the Serpent stingeth Christ, viz. the new birth on the heel, and then ariseth this kicking and spurning, viz. a lamenta∣ble and wofull distresse: and then saith reason in the minde with Rebec∣ca; if it should be thus with me, wherefore am I entered into the divine Impregnation, into Repentance? am not I thereby come onely into dis∣quietness, and thereby become a Fool to the world, and to my reason also; and then ariseth the combate, and Sathans bruising, in the minde, with Anguish and grief, and then the minde knowes not whither to be∣take it selfe, but runneth into Penitency, and asketh the Lord, wherefore it goeth so with it?

32. And then the Lord shewes him in his language, that Christ now is in him in hell, and assaulteth the Devills strong rampant fort of prey, whereupon there is such contest and disquietness in him; and shewes him how his reason, and the Adamicall nature, viz. the greater part of his life, must be broken, and dive it selfe wholly into Resignation, into the deepest humility, into the process of Christ under his Cross, and become a stranger to it selfe, yea its own Enemy, and go with the Reason, and the Greater Adamicall will, into its Nothing.

33. And when this is don, then Esau, viz. the Adamicall nature is indeed born, and cometh forth alwayes first; but Jacob, viz. the spirit of Christ cometh soon after, and deprives Esau of the kingdome and power, and maketh nature a Servant; and then Esau, viz. nature must serve Jacob, viz. the spirit of Christ; then it is even here, as the Son said unto the Father; * 1.370 Father, the men were thine, and thou hast given them mee, * 1.371 and I give unto them Eternall life.

34. Understand, Nature is the Fathers property, for it is the strength and might, viz. the fire-spirit: this fire-spirit was given to the light or Love-spirit in Christ, viz. to the holy name Jesus, which introduced it selfe in Abrahams beleeving desire into an Ens, out of which, Christ, and then the new man out of Christ, is born, unto whom the kingdome of nature in the Fathers fire-property was given; and he wholly gave his Love-ens for food unto the Fathers fire-Source, viz. to the fiery Soul in the Fathers nature: and even there Christ with Love took possession of the Fathers fire-strength, and changed it into the Glory of the Tri∣umphant kingdome of joy; and thus also it is to be understood in the new-birth of man.

* 1.37235. And Moses saith further: And now when the time came, that Rebec∣ca should be delivered, behold there were Twins in her wombe; and the first which came out was Red, and all over rough like an hairie hide; and they called his name Esau; and presently after came his brother out, and his hand took hold on Esaus Heel, and they called him Jacob. Here now stands the figure so lively and so clearly set forth, that Reason may even see it: that which before was hinted at with words in the spirituall figure, that stands here in a lively Personall figure; for Moses saith; Esau came forth first, who was Red, and had a rough skin.

36. Red betokeneth the Fathers nature in the fire: Rough betokens the earthly beastiall nature, which Adam with his lust introduced into him from the earthliness. His Name is called ESAV from the SensVAll language, from the property of the formation of his natures property; the same in its formation in the language of nature stands thus: E. is the Originall ex uno, viz. [* 1.373 out of the One]: and is the true Angelicall property created in Adam: (* 1.374 SAU) is the formed beast of Selfe-lust, which hath enclosed and shut up the E. and obscured and slain the same in it selfe; that is, when it was extinct in it as to the lights fire, yet the SAU, viz. the outward beastiall man who had changed the E. viz. the[ AngelicallEngels] Image into a Beast, did yet remain in its form: therefore the spirit called his name ESAU, viz. a formed or amassed Image of Lust turned from its fine pureness into grossness, wherein notwithstanding the E. did still remain, but wholly encompassed and shut up with the SAU.

37. After this Esau cometh Jacob, viz. the type or Image of Christ conceived in the Ens of faith, and holdeth Esau by the heel: this decla∣reth, that the Adamicall Image which God created, shall and must be first born, for the same is it, which shall live for ever, but not in its Rough beasts Hide: for in that Jacob holds Esau, viz. the first man by the heel, signifieth, that the Second Adam, viz. Christ is born after the first Adam, and takes hold of him behinde, and brings him back again from the course of his own selfe-will, into the first mother, from whence na∣ture is arisen, viz. to another new birth.

38. But that Esau goeth forward with his birth, and Jacob by holding him by the heel cannot withhold him: betokeneth, that the earthly man in his Selfness should go forward and not go wholly in this life time back again into the mother of the new birth, but he would walk up and down with the beastiall man through this time; for the beast, shall not be new born, but the Image of God, which was lost or perished, in Adam.

39. And it further denotes, how Christ should take the true Adami∣call created man by his heel, that is, by the minde of his conversation, and put him back again into the first mother, whence he did arise; and how the spirit of Christ should follow after the earthly man in this life time; when as the Devill should be the earthly mans chiefe guide in the anger of God, then Christ should come after him, and take the inward property of the poor fallen and captivated man, viz. the poor corrupt minde of the Soul into his Armes, and draw it back again out of the De∣vills netts and snares, as Christ said, * That he was as a Vine-dresser who gleaned: for in this life time the Adamicall natures Image stands before, and the Image of Christ behinde; therefore the naturall man must dye, and Christ must arise and put himselfe forth Eminently in him.

40. And it shewes further, how the spirit of Christ in Jacobs line should take Esau in this life time by his heel, and hold and rebuke him; and by his children labour to hinder and suppress his evill conversation and wicked walkings; but the Esauitish generation would contem de∣spise and onely trample it underfoot; and lay about them as an evill malicious fiery beast; as it even so comes to pass, when God sends his Prophets, that they must reprove and rebuke men; then they even spurn them away from them as doggs, and will by no meanes endure them; but Jacob, that is, the spirit of God holds them yet by the heel, and makes them naked, and bare, so long, till Jacobs foot-step or impres∣sion is known.

41. JACOB signifyeth in the formation of the Name in the high tongue, a strong lubet or desire out of the mentall Tongue, viz. out of the Name JEHOVA brought into a compaction or Ens; where the (I) takes the (A), and exalts it selfe in the (A) and takes the SensVAll tongue into the mentall, viz. into the (COB) so that the (O) is set for the Centre of the word, where then the profound Name of God is conceived or brought into the (O), and therein it is rightly under∣stood, how the Fathers nature, viz. the Spirit of Sence in (A) (C) and (B) doth form it selfe into the (I) and (O), for (I) is the Centre of the highest Love, and (O) is the Centre of the perceptive word in the Deity, which is understood [to be] without or beyond all nature.

42. This the spirit hath understood in Isaac, therefore they call him JACOB, so long till this Name was moved through the (I) in the Ens of faith, so that the (I) opened the (C) and (B) and put forth the formed or conceived Ens in the (O) (being the (I) had formed it selfe with the (O) in nature); through nature as an holy blossome; and then the Name was called JESVS: for the (I) brought it self again into the enclosed shutt-up [ AngelsEngels] property in Adams nature, and then the (A) was put into (E:) for the Father gave his nature in the humani∣ty to the Son, viz. to the (I) and the Son made again an [ AngelEngel] of it

through the (I) for the (I) entered into the deepest humility, and lowliness, and then the figure stood thus (IE) out of which the fiery love-spirit went forth, and made it selfe predominant; and set forth be∣fore it its character with the (S) 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 understand∣ing; the Mentall Tongue, none will learn to understand, how the same hath formed, imprinted, and * 1.375 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.

* 1.37644. 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 * 1.377 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 under∣stand 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 Myste∣ries from the most holy, that they must be even children in them; and although they beare the divine play in their Hands, and tis 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 cor∣rupt 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 * 1.378 Adams corrupted nature more then his holy Ens, which he for mans corrupt natures sake gave into the fire of Gods An∣ger, 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 Adami∣call 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 accord∣ing 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 * 1.379 lubet of the divine Ens of faith entered in∣to 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 na∣ture 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 natu∣rall 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 mani∣fested 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 * 1.380 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 * 1.381 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 understand∣ing was * 1.382 putt out among them; untill they at last also ‖ 1.383 lost the Book of the Law, with the holy Histories, and Esdras wrote for them again, the fi∣gure, 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 suffe∣red 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 * 1.384 Essence ‖ 1.385 for a witness to all Nations; and after that the Judgement.

53. And the spirit of Moses saith further; * 1.386 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 Re∣becca into the Conception, for herewith also the barren or shutt up mo∣ther 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 de∣sire; for the Ens of faith was conceived in the Tincture of Venus in Re∣becca, 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 bles∣sing 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 Cove∣nant 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,* 1.387 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;* 1.388 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) ••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 cor∣ruption 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 for∣mation 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 Selfe: therefore the figure calls him in the high tongue Edom.

6. For, the desire of Esaus soul, said to the divine Ens in Jacob: Give me thy tast, into the Essence of my creaturall selfehood; but Jacob, that is, the spirit of Christ in the Ens of Faith said; Sell me thy birth-right for the pottage; that is, give me for it the Soules life's forme, viz. the Centre of the Soules nature, that so thy * 1.389 first birth, viz. the Soules Cen∣tre, may be my own, and then I will give thee the Ens of God.

7. For Esau inherited the first Soulish power from his father, and had the Soules Centre for a naturall due right; after this came the Ens of Christ, as a divine Free Gift with a Soulish Centre; for the holy Ens should receive the Soulish Centre, from the Adamicall nature: now here the Adamicall Soulish nature did wooe for the Ens of Christ, and the spirit in Christs Ens wooed for the Soulish nature; and the spirit of Christ in Jacob would not give the tast of the divine Ens to the Souls na∣ture in Esau, unless it did give him the fiery Centre to the beginning of the Soulish creature for a propriety, that is, unless it did wholly resigne and give up it selfe in the naturall selfeness, into Gods will, and forsake the firstbirth of the creature, & esteem of it selfe in its selfeness, as dead; and give over the dominion and will of life, to the spirit of Christ in this heavenly pottage.

8. But being Esaus reason did not understand this; he said to Jacob: Lo: I must even dye, what then is this first Birth to me: so very lightly did reason pass over it, and knew not what the poor Soul stood in need of; but the spirit of Moses played here in the inward figure, and doth secretly hint hereby, at what, this, externally signified.

9. And Jacob said: Swear unto me this day: that is, the life of Adam in Esau should freely give it selfe out of the fiery might, and wholly give it selfe up to the divine Ens, and forsake the fiery Right of Own-hood; and it should do it this day, that is, from henceforward for ever: and this is said, to swear in God, viz. wholly, deeply, and fully to cast, im∣merse, give up, and resigne one's selfe into the divine power, and not re∣sist upon pain of Gods rejection.

10. And he sware unto him; and when as he had sworn he was cal∣led Edom: for the fiery soules nature did dive and immerse it selfe into the lubet of the divine Ens; whence this Lentil-pottage is said to be reddish; for here in this Oath the fiery Essence entered into the lubet of the divine Ens; and thus the lights Ens received the fires Ens: and the spirit of Moses playeth here in the figure, alluding, how the soules pro∣perty in the fires Essence must wholly resigne up, and eternally immerse it selfe, into the Incarnation of Christ, in the divine lights and Love-Ens in the Covenant, viz. into the divine Lubet, and how the lights Ens would receive and take pitie on the corrupted miserable fiery Soules

nature, and cause it to Repent and quit it selfe of its lust; and also how the poor Soul would give up its naturall right, for this red pottage.

11. For this is even a figure, shewing-how God the Father giveth his Nature, viz. the Soul, to his Son Christ, in the Love-Ens, wholly for his own propriety, where the fiery Right is made subject to the Love in the light, for thus it goeth also in our New Birth: the Soul longeth after this pottage; but if it will tast it, it must give its birth-right for it; and moreover it must swear to God this day, that is, for ever, to forsake and quit its natures-Right: which the outward Reason looketh upon as ridiculous and foolish, I meane the children of the earthly lust, that when a man giveth honour, goods, and also the Temporall life, for this pottage, they even call him a fool as here they do Esau.

12. There is in this figure a twofold understanding; viz. inwardly it is the figure of Christ and Adam, as it is above-mentioned; and out∣wardly it is the figure of the earthly man, shewing how carelesly, and slightly he passeth over it, and selleth and gives away the heavenly substance, to fill his carnall Belly, and to satiate his lustfull will: the poor soul indeed longeth in its Essence after this red pottage, but the earthly reason desireth onely a Lentil-pottage for the l••sting Belly; as the like also is here to be understood in Esau▪

13. The soul of Esau longed after Jacobs heavenly Ens; but the earthly Esau according to the outward soul minded onely the ••ar••hly power; the kingdome of nature was so very strong and earthly in him, that he neither understood or regarded the Eternall▪ but said; * 1.390 What profit shall this birth-right do unto me, seing I iuust even dye; and he sat down, and did eat and drink the earthly food for the heavenly.

14. And Moses saith, that when he had eat and drunk, he rose up and went away; that is, he filled his belly with the pottage of Lentiles, and sold Jacob his nature-Right, and went with the earthly man away from the divine Enjoyment.

The inward divine figure is thus.

15. Abraham received the divine Ens in his faiths desire, and the same was the stock and the root of Israel, but he was not Israel, for the king∣dome of the corrupted nature, and the kingdome of Grace, viz. the con∣ceived Ens of faith, were not as yet One in him, as when a kernell is sown into the earth, the kernell hath as yet no root, upon which the stalk, branches, and fruits should grow, but the kernells power drawes the Es∣sence of the earth into it selfe; and of both these, viz. of the kernell and of the earths power, growes the root, and then the stalk, and above a∣gaine the manifold fruit.

16. The like also is here to be understood, the divine holy Ens is not natures; but the soul is natures: now if the divine Ens shall be made manifest, then it must be don through a naturall Essence or Mean, wherein the invisible may come into a visible Essence.

17. The divine faiths Ens, which Abraham received was of the invi∣sible spirituall property, the same desired to introduce it selfe through the humane nature into a visible, substantiall, creaturall, and naturall Es∣sence for a working life, wherein the holy lights naturall Ens, and the

Soules fiery naturall Ens might work and bring forth fruit, in one * 1.391 Essence, for the Adamicall nature was gon forth from the holy Ens, which was disappeared in it; and here now was the ground or founda∣tion of the union; and as it is with the kernell in the ground, where the power in the kernell did mix it selfe with the Ens of the earth, and after∣wards leaves its shell and husk, when the earths Ens, and the kernells Ens is changed into one Ens; so likewise it is here to be understood.

18. Abraham received the divine Faiths Ens, wherein stood his Justi∣fication; but his life's nature had not as yet layd hold of it to its own power and strength, for the divine Essence doth not give it selfe into na∣tures own power: indeed it gives it selfe into the Essence of nature; but the divine desire doth not incline and yeeld it selfe unto natures owne selfe-will, so that nature should have the predominancy; a similitude whereof we have in the Corn which is sown into the Earth.

19. The earthly nature cannot, in its own power, make another Corn, and though it draweth the Corns Ens into selfe, yet it bringeth forth onely a stalk, in which stalk the Corns Ens groweth up, and brings it selfe into a bloom, and again into * 1.392 Corn, whereunto the earthly na∣ture, with its Ens, must be onely a Servant.

20. And as the earthly nature of the earth doth alwayes first shew its child visibly in the growth, and the Corns Ens doth therein hide it selfe; the like also is to be understood here by Abraham; the Adamicall na∣ture in Abraham did first manifest it selfe with its fruit, and that was Ismael; but the divine Ens lay still hidden in his nature, and sprang forth with Isaac; and by Isaac the earthly and also the heavenly nature did again spring forth together, albeit in One Seed.

21. But as the earthly Ens in the stalk, and the Corns Ens in the in∣ternall ground, do grow up in and with one another, and yet each setts forth its fruit, viz. the earth the stalk and the Corns Mansion, and the Corn or kernell the Blooms, and fruits, and yet the one without the other could not come to Essence; the like also is here to be under∣stood.

22. Abraham was the field, into which God sowed his Corn, Ismael was the Root, viz. the first birth: Isaac was the fruit, which grew from the seed of God, understand out of the Ens of Grace; and Ismael grew from the Ens of nature out of the Fathers property: for the Ens of Grace had given it selfe into the Ens of nature; now each did set forth its own figure; with Ismael, the kingdome of nature, and with Isaac the king∣dome of Grace was represented: Isaac was the twigg which sprung up out of the field of faith; viz. in the line of Christ; and from him came Jacob; viz. the Branch forth-spreading and displaying it selfe into a tree with many boughes and branches.

23. Not that we are to understand that Jacob did onely grow and spring forth out of the kingdome of Grace; for, the kingdome of na∣ture, in which Ismael and Esau stood, was also his Ground as to the crea∣ture, but the Ens of Faith, had given it selfe thereinto, and Tinctured nature; and advanced its power, viz. the line of the Covenant of God, in nature.

24. As a Blossome upon the stalk, hath far a more pure subtile pro∣perty, then the stalk, and Root; and as out of the Blossome first the

fruit, and a new seed proceedeth, viz. out of the subtile; so likewise in Jacob the Blossome of the kingdome of Israel first came forth; and no more in the division, as it is to be understood with Ismael and Isaac; but both kingdomes together, viz. the kingdome of Nature, and the kingdome of Grace, not any more each kingdome by it selfe or apart in the figure; but in the type of the new regeneration, shewing how God in his Love had given himselfe again into Man, viz. into the kingdome of nature, and how through his power the wicked Ens of the Serpent, sown by the Devill into the kingdome of nature, should be broken and killed.

25. Therefore God called Jacob, Israel, viz. a flourishing forth-spread∣ing Tree of many Boughes, and Branches; or as it is understood in the formation of the word in the high Tongue; a flourishing, or fresh springing of Paradise; where the (I) gives it selfe into the Root, to a new Centre, and springeth forth powerfully through the root, with which the word of the Covenant is understood in the Name JESVS; for this (I) is the character of the unius, viz. of the Eternall One in the di∣vine lubet, which Adam lost, when he departed from the (I) viz. from the onely will of God, and entered into Selfe, and into the various mul∣tiplicity of the properties in their disharmony, un-equallity, and dis∣cord, to try, prove, and tast good and evill, in the five Senses.

26. This (I) brought it selfe of Grace again into the divided rent and torn properties of the Adamicall humane Tree; and sprang forth through, and with the Adamicall Tree; and hence he had his name Israel: being, as, a great number and power of such branches, all which do spring and grow forth in the new Tincture; in which also the Ens of the corrupt nature grew up all along; even as the Sunnes and the earths power, doe work and grow together, in the fruit of the Tree, and are alwayes in contest one with another, untill the fruit be ripe; and a new kernell for another fruit be produced and also ripe, and then the tree leaveth the fruit, and sowes the new kernell for another young Tree.

27. In this nature and manner also, arose the strife, and combate with Esau and Jacob in the wombe; to signifie, that the corrupt nature with the Serpents Ens should be rejected, and cast off; as the tree doth lett fall its ripe fruit, and onely desireth the kernell [to propagate its like] so it was here when the Ens of Christ did stir it selfe up in Jacob, then arose the strife and enmity; for the Ens of Christ should rule; and the wrath in the Serpents Ens that would also rule; and hence came the Contest about the Dominion and kingdome; the Ens of Christ sett it selfe aloft in Jacob, and bruised the head of the Essence of the Serpents Ens in Esau, and even there the Serpent stung Christ on the heel, and thence it came that both the children did strive and struggle together, in the wombe.

28. Not that we are to understand, that Esau was wholly out of the Serpents Ens; no; he was of the right Adamicall nature, from his fa∣ther Isaac and Abraham; onely God did here set forth the figure of the kingdome of nature, which was poysoned in Man, and then also the figure of the kingdome of Grace; shewing, that the naturall man must forsake his own evill will, and therewith also wholly immerse and give

up himselfe into the kingdome of Grace; and the figure which was here represented in Esau, was to shew that the * 1.393 Evill Adamicall man did not at all avail in Gods sight, that it was not profitable (for the kingdome of God) but it was cast away and rejected from God, and that he must wholly forsake his naturall Right of Selfeness, and wholly give in him∣selfe into Gods will.

CHAP. LIV. How Isaac by reason of the famine went downe to Abimilech King of the Philistines at Gerar, and how the Lord appeared there to him, and commanded him to stay there, and renew∣ed there the Covenant of his father with him: of the meaning of this in its spirituall figure.

* 1.394THe 26 Chap. of Genesis doth farther relate the history touching Isaac; how God did so very wonderfully guide him, and renewed the covenant of his father Abraham with him, and preserved and blessed him and his wife with him; for being the kingdome of Grace in the Co∣venant of God was now manifest in him; the Blessing of God did now spring forth effectually in his purpose through the kingdome of Na∣ture.

2. And on the contrary, how the Devill was an utter enraged Ene∣my to this Blessing, and desired to sift and search the kingdome of na∣ture in Isaac, and his wife Rebecca (in whom as yet the Serpents Ens lay in the earthly flesh) through the lust of King Abimilech.

3. And this againe is a figure of Adam in Paradise, and also of Christ in the new Regeneration; shewing, how Adam went into King Abimilechs Land that is, into a strange kingdome, viz. into the four Elements, where he hath denyed his wife; viz. the matrix of the heavenly Genera∣tress in him, in that he introduced his lust into the beastiall pro∣perty.

4. As here Isaac did stand in fear of his life before King Abimilech, by reason of his wife; even so Adam in his strange lust in the kingdome of the four Elements, and the Stars, did also stand in fear before the strange King, viz. before the kingdome of this world, and denyed his heavenly birth out of fear of the kingdome of this world, and gave his Eternall will to the King of this world, that it might the better fare with him in his strange Lust, as Isaac thought to do with his wife, who stood herewith in the figure of Adam.

5. Which figure, the divine Imagination did represent unto it selfe in Isaac, and set down withall the Covenant of the new birth, viz. his promised truth, how he would lead and guide the children of his Grace in the presence of the strange King; viz. in the kingdome of this world; and preserve them * 1.395 from the lust and desire of this King, and would lay hold of this King with his power, and change his lust and desire, viz. the

lust of the Stars and four Elements into another will of the essentiall desire; so that the sharpe and severe might of the Astrum in flesh and bloud should be changed into a Covenant of peace; and do no hurt to the children of Grace in the Covenant; but it should serve them to bring forth the blessing, and fruits, that they might grow greatly, as here Isaac with King Abimilech stood surrounded in the meer Blessing of God, and his possession of Goods and Cattle grew so great, that King Abimilech thought, he would be too potent and mighty for him, and therefore commanded him to go out of his Land.

6. Which is a figure of the new birth in the kingdome of Nature; that if the inward spirituall Man doth in divine power outgrow or over∣top the kingdome of nature, then the kingdome of the outward nature in flesh and bloud in the * 1.396 spirit of the world, is sore afraid and astonished at it; for it seeth, and feeleth its ruin, and decrease, and would fain pre∣serve its own-hood and propriety in the outward life.

7. And then comes the spirituall man in the Covenant of the new birth, and reproveth King Abimilech, viz. the outward life in the spirit of the outward world, for the wells of water which the divine thoughts, viz. the Servants of the new man had digged in the Soules ground, viz. in the Eternall Centre: because Abimilech with his Servants, viz. the evill earthly thoughts, Imaginations and sences had filled them up with the vain lust of the flesh: This sets forth and represents the wells of water which Abrahams servants, viz. Abrahams faiths desire had dig∣ged in the Ens of faith; about which wells, Abimilechs Servants, viz. the desires of the flesh have contended for, and continually filled them [up with earth] which Isaacs Servants do again open in the root of Israel, and at last, digg up a well wherein they finde of the living water, and there they did pitch their tent, which well, signified Christ: for they called the place Beer-shèba, viz. an opening, or a contrition; which sig∣nifyeth the Repentance, breaking up or contrition of the earthly will, in which Repentance the water of life, viz. Christ floweth forth.

8. This whole 26 Chap. of Genesis is a figure of the poor fallen man in the corrupt kingdome of nature, signifying how he doth swim there∣in, and how the poor soul is tost too and fro therein, and seeketh it selfe in outward things, and labours to advance its strength and power, and yet finds no where any abiding place therein, but wandreth from one thing into another, and worketh now in this, and then in that, and soon in another, and seeketh rest, but findeth none, untill it comes unto Beer-she∣ba, viz. into humility before God; and then the well of living water springs forth to it, out of Gods Covenant.

9. Now although the words in this Text of the 26 Chap. do seem to treat onely of externall things, yet it is nothing else, but the spirit in Moses, alluding or playing under the externall history, with a spirituall figure of the kingdome of nature, and of the kingdome of Christ; for he begins and speaketh of a great famine which was come into the Land, for which distress-sake Isaac went down to Abimilech King of the Phi∣listines at Gerar.

The inward spirituall figure is this.

10. When God had created Adam, he came into the Famin; viz. into

the Temptation, wherein the soul ought not to eat of the outward kingdome, but of the inward, but being it turned it selfe with its will into the outward kingdome, it did live in the famine, viz. in the hunger after the outward worlds substance; and therefore it turned it selfe un∣to Abimilech King of the Philistins at Gerar, that is, to the corrupt king∣dome in Gods Anger; viz. to the heathenish King, and was subject to it.

11. And then the Lord appeared unto it, as here he did to Isaac and said; * 1.397 Go not into Egypt; that is; thou poor depraved soul go not into the beastiall lust, but remain in the Land which I shall tell thee of, & be thou a stranger in this Land, that is, remain in my Covenant, and be with the soul a stranger in this house of flesh, wherein the Soul is not at home, * 1.398 And ••o I will be with thee, and bless thee, for unto thee and unto thy seed I will give all these Countries, and I will perform the Oath which I sware unto Abra∣ham thy father; that is:

12. Remain but stedfast in my will, and then I will give thee after this [life-time] the kingdome of nature according to its inward good ground, for possession and propriety, and I will perform and ratifie my Oath (viz. Jesus Christ whom I promised thee in thy fall, and whom I introduced into Abrahams faith) unto thee for ever; and I will, in the kingdome of nature, wherein thou must in this Time stand, work, la∣bour, toil, and be in need and distress; even * 1.399 multiply thy seed as the Stars in heaven; and give thy seed all the wrought powers and workes to an eternall propriety, and through thy seed all the Nations of the earth shall be blessed: that is.

13. Through thy Ens of faith, which in Christ, viz. in the Aym and limitt of the Covenant, shall be manifested in the kingdome of thy na∣ture, and creaturall property, and become man in thee; all nations, viz. the whole Adamicall tree shall be blessed; and therefore * 1.400 because Abraham obeyed my voice, and kept my charge, commandments, wayes, and lawes; that is, Abraham hath received my working word into his Soules desire, and obeyed my voice in its operation; which divine ope∣ration is the Command, law, and form: out of which operation also God shewed Abraham, by the Circumcision, the figure of the kingdome of Christ, that the same should cut off the Sin, and vanity; which fi∣gure God called his charge, law in the Covenant, and his Statute.

14. The spirit of Moses doth now proceed further in the relation of this figure, and signifyeth under the outward history of King Abimilech; how that Abimilechs servants,* 1.401 and Isaacs servants contended about the wells of water, and that Abrahams and Isaacs servants digged the wells of water, which wells were continually stopped up by the envy and enmity of the Phili∣stims; by which figure the spirit secretly signifieth, how the children of the Saints, viz. the Patriarchs Abraham and Isaac, have alwayes dig∣ged in their Ens of faith, for the wellspring of life in the Covenant, and have also obtained the knowledge of the Messiah.

15. But these wells were continually covered, and obscured by the Devill in Gods Anger, and by their earthly Reason, untill they appre∣hended, and laid h••ld of the promise of the Messiah in faith; and then th••y said we have digged a well,* 1.402 and have found of the water of life: the same Isaac called * 1.403 Sheba, and therein hinteth at the Sabbath, Christ, as he also

forthwith saith, that thereupon, the place was called Beer-sheba, viz. a con∣trition, and breaking of the Anger and envy of the Devill in Mans pro∣perty; to signifie, that the SABBATH, Christ, viz. the spirituall well∣spring is truly called BEER-SHEBA, viz. a contrition of death, where the Sabbath introduceth it selfe into death, and brings forth the fountain of life through death.

16. At which fountain, the children of Gods Covenant did pitch their tent, and waited upon the promise, untill the same fountain was opened in the humanity, and flowed forth out of Christs bloud and death, of which the poor Soul drank, and thereby was brought into the Eter∣nall Sabbath, where it was redeemed and freed from the strife of the Phi∣listims, viz. from the contention of the Anger of God and of the Devill, as the History in this Text doth clearly signifie thus much in the High Tongue; which the spirit of Moses hath thus represented in the figure; and doth play with the description of this figure.

17. As indeed the whole Old Testament is a figure of the New, and the New a figure of the future Eternall world, wherein the figure shall stand in divine Power, and the Spirit of God shall in Eternity play with his deeds of wonder, to which end also he hath created Man; and * 1.404inspi∣red the power of his voyce, viz. the living word, into him, that so he might be an Image of the Eternall word, with which Image, the Eternall Spirit will play, and work wonders, that so there may be a joy and knowledge in the Eternall wisdome.

18. Now when as the spirit of Moses had pointed out the figure of Adam and Christ under an history, he proceeds, and further Relates, how it must go with the children of God in this time, shewing in what desire the poor soul in flesh and bloud lieth captive, and is continually vexed, and tormented, as here Isaac and Rebecca; for the Text saith; * 1.405 When Esau was forty yeares old he took to wife Judith the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite, which were a grief of minde to Isaac and to Rebecca; and in this place he speakes no further of these wives, or their children, to signifie, that it is a figure, whereby he alludes at something else; which Reason looks upon as very strange, and won∣ders, that God should yet permit two evill women, to be with holy Isaac, through his Son Esau; with whom he and his fair, blessed Rebecca must live in trouble, vexation, and opposition: so very secretly doth the spirit of Moses set forth his figure, that Reason must even be blind in it.

The spirituall figure is thus.

19. The * 1.406 forty years of the Age of Esau, or of Isaac after he begatt Esau, signifieth, that Adam with his Eve, when as he was man and wo∣man, and yet neither of them, did stand in Paradise ‖ 1.407 forty dayes in the Temptation or Proba, and had joy with his fair Eve, viz. with his * 1.408 fe∣male property in himselfe.

20. But Abimilech, viz. the King of this world had introduced his lust into this fair * 1.409 female Rose-Garden, viz. into the Tincture of Venus; un∣derstand into the holy life of Love in Adam; and stirred the Centre of the Souls nature, whereupon Adam became lusting and longing to take

to him in his property yet two wives, viz. the beastiall wife, according to the beast-like property out of the four Elements; and the Astrall [Sydereall or Starrie] wife from the Constellation [or Astrum of this world] which wicked woman did awaken in Adams female property, which he took up to wife for his lust; as Esau did the wives of scorn and mockery, with whom he caused meer grief of minde and lamentable perplexity to himselfe and his Right female property; and we indeed do still suffer and endure the same, and must consume our time with them in misery and lamentation.

21. Further, this figure denoteth the * 1.410 Forty years of Israel in the wilderness, when they did eate Manna, and Rejoyced with Rebecca un∣der a strange King, where they lived in the kingdome of this world, and yet were led, preserved and nourished in the divine Arm; and there∣fore they grew great before the world, as Isaac under King Abimilech, and when Israel after Forty yeares pitched their Tent at Beer sheba, viz. in the promised Land, they yet took these two wives to them in their fleshly lust, which caused meer grief of heart to them, for which two wives sake, they were sorely punished of God, and were at last for their sake, driven from Beer-sheba.

22. Thirdly, this figure denotes the hard combate of Christ in the wilderness in Adams stead, where Christ in our humanity took these two wives, (which were manifest in Adam through his strange Son, or will) unto his heavenly essentiality, & suffered them to hunger * 1.411 forty dayes, so that they must resigne and give in their desire to the divine Essence, and learn to eat heavenly Manna, to signifie, that this earthly lust [in us] from the Stars and four Elements, should be broken in Christs death and cease.

23. Fourthly, it denotes the * 1.412 Forty houres of Christ in the Grave, where these two wives of unquietnes in the humane property were chan∣ged againe into one Eternall wife; viz. into the true Rebecca, and Right Adamicall Eve, which was in Adam before his Eve.

24. Fiftly, it points at the * 1.413 Forty dayes of Christ after his Resurrection, when the two wives of Adam & Esau were again changed into a Manly virgin, when this virgin, viz. Christ in our male and female property did rightly stand out the Forty dayes of Adam in Paradise, when he was tryed, and therefore he set himselfe by divine might into the Royall throne of ejected Lucifer, as a Judge; and with these two wives in one virginity, and one onely person or Image, would rule over * 1.414 him, as the causer of mans misery, being he was the great cause, that Adam, viz. the Image of God, did manifest by his Son of the new will, yet two wives in his virginity.

25. This, the spirit in Moses and * 1.415 Esdras have mystically and secret∣ly hinted at under an outward figure, shewing how it should afterwards fall out: and although it is very likely that Reason will not beleeve us, we care not for that, and it matters not much; seing we have not dis∣closed this, for its sake, but for the sake of the understanding children. However, we know very well in what vision we write; [we know from what spirits illumination and knowledge we have set down some glan∣ces of the great mysteries signified by this short divine history of Moses.]

CHAP. LV. Shewing what we are to understand by Isaacs blessing Jacob unknowingly when he was old, and ready to dye.

The Gates of the Great Mysteries of the whole Bible.

WHen Reason readeth this history of the 27 Chapter of Genesis,* 1.416 it hath a twofold conjecture upon the same; one is, as if Rebecca onely loved Jacob more then Esau, and therefore brought him by craft to obtain the blessing of his father; and again it conceives, that indeed it was from the appointment and providence of God, because Esau was not worthy of the blessing, and therefore it will take upon it wholly to condem Esau, whereupon also it hath set the Predestination; and yet it understands nothing at all of this wonderfull figure.

2. Now if we would rightly understand and interpret this figure; then we must set here in the figure the Patriarch Isaac, in God the Fa∣thers stead, who alone can bless, who also blessed Isaac in Abrahams seed, that Isaac should again bless his Seed in the Covenants Line.

3. And Esau was set in the place of the depraved nature, viz. in the kingdome of the corrupt nature, in mans property, apprehended in the Anger of God.

4. And Jacob we set in the new-birth, in the humanity of Christ, which God the Father blessed in stead of the depraved Adam, when he brought forth a new Generation out of our humanity in this Line.

5. And we see here how Adam hath fooled away, and lost the bles∣sing and divine Vnction, and how he was rejected in the Earthly Image, from God; and how he hath lost his Right of the divine Unction, as here Esau, the first birth, and also the blessing.

The inward spirituall figure stands thus.

6. Isaac was old, and expected to dye,* 1.417 and called Esau his first-born Son that he might bless him with the blessing of Abraham, and bad him go take some Venison, and dress it for him, that he might eat gladly thereof, that his soul might be refreshed, and the blessing of the Lord might put forth it selfe in him, that he might bless Esau, and Esau went and did as his fa∣ther would have him, that so he might be blessed; this, in the inward understanding in the figure, is thus.

7. When Isaac was ready to dye, the Blessing in God the Fathers property, moved it selfe in him, and would bless the naturall Seed of the Adamicall nature, viz. the kingdome of nature in Esau: for Isaac longed after venison, viz. after the kingdome of nature in the beastiall property; viz. after the depraved Adamicall man, as to the first creation.

8. For the Fathers blessing would cast it selfe upon Adam, in whose stead Esau stood, but the heavenly Ens was extinct in the first Adam, and therefore the naturall man might not be helped and remedied onely with a blessing; but there must be another Serious Earnestness; the

Blessing must become a Substance, viz. Man, in the kingdome of nature; of which [substantiall blessing] the kingdome of nature was not capa∣ble in its own power, and might, as here Esau in his kingdome of nature was not capable of the Fathers Blessing.

9. For the kingdome of mans nature was so poysoned that it must be dissolved; therefore the Blessing of God the Father turned it selfe up∣on the womans Tincture, viz. upon the Adamicall female Tincture, un∣derstand the lights Tincture: for the fiery Tincture in Adam was awa∣kened in the wrath, viz. in the kingdome of darkness, and was made an Earthly Image, and herein the heavenly was swallowed up and mor∣tified: Now the Blessing would come to help this heavenly disappeared Image, that so it might be quickned again in the blessing; and so the kingdome of nature with which it was incorporated should be blessed, Tinctured, and Regenerated.

10. Being then two lines went forth in Abrahams, and Isaacs Seed; viz. in Ismael, and Esau, the right depraved Adamicall Image, and in Isaac and Jacob the Line of the Covenant in the Free given Grace; the Blessing of God the Father which was manifested in Isaac, turned it selfe upon Jacob, viz. upon the line of Christ whom God hath anointed, that he should again anoint the first-born Esau, viz. the first Adamicall depraved man; for the first Adam had lost his first birth given him out of the divine Word in the creation, and could not any more be blessed out of his Centre.

11. For the Soules will was broken off from the Eternall word of di∣vine holiness, and had given it selfe into the Centre of the first Princi∣ple, viz. into the wrath of the Eternall nature, into the SeVeration of the speaking word, viz. into the opposition, and contentious Contrariety; whence also, Isaac blessed Esau with the word of Strife, when he said un∣to him in the blessing; Thou shalt live by thy sword, and break thy brothers yoke from off thy neck; signifying, that now the depraved nature in him was become a Servant of Gods Anger, and should now beare and manage the Combate which Adam had raised up in the life's properties, and be a Servant of the same.

12. But that Isaac did not understand this thing, and would have bles∣sed Esau with the blessing of the Covenant, and given him the Scepter in Zion; doth shew unto us, that Isaac, and all the holy children of God, although they be born again of the New-birth in the line of the Cove∣nant, do not apprehend and understand the internall ground of their Es∣sence, wherein the kingdome of God worketh and is in power, so as to be able to do any thing thereby in Selfe-will; but God turneth this in∣ternall ground of the place of God, as he pleaseth; and the Soul must see to what he doth; as here Isaac must see to what the Lord had bles∣sed, by him.

* 1.41813. For Isaac said to Esau; That he should make him ready Savory meat such as he loved to eat; and then his Soul would bless him: but now this bles∣sing stood in the Line of the Covenant, in which, Christ should spring forth; not in the Soules might, but in Gods might; for the soul of Isaac, and of all the children of Adam were as yet with the Soules root, on the band of Gods Anger, which Anger, this internall incorporated Line of Grace, should destroy in Christs death, and wholly incorporate and unite it into the Line of the Covenant.

14. Therefore the Soules will in Isaac should not propagate the bles∣sing of this Covenants line; and give it to the kingdome of the * 1.419 Soul-like nature, viz. to the first-born Esau, and first Adam; for the soul was a cause of the destruction: the fires-tincture received not the might and strength of the new vertue, for its might should be broken; viz. its proud Lucifer, who likewise is the very same; but the lights tincture, which disappeared in Adam, when the fires might introduced dark earthli∣ness thereinto, which Tincture sprang forth again afresh in this Cove∣nants line in the power of the in-spoken and promised, incorporated word of Grace, the same had the might and power of the Blessing.

15. The seed of the woman, viz. the lights tincture and vertue, should bruise the head of the fiery Serpent, and change the soules fiery might into a meek Love: fire, the fiery Soules will, shall and must be wholly transmuted and turned into meekness.

16. As this disappeared lights tincture was brought from Adam into the woman, viz. in to Eve, which when it was in Adam was his fair Para∣disicall Rose garden of peculiar Love, wherein God was manifest; and being now the figure of the new birth was represented in Isaacs Bles∣sing; therefore also his wife; viz. the blessed Rebecca must come, as one, who also stood in the Line of the Covenant; and set forth the right figure of Christ, viz. Jacob in the place of the blessing; to signifie, that Christ should be manifested in this Covenants Line in the Seed of the woman, viz. in the lights and fires-Tincture, and assume the soules na∣ture from the power of the light, that so he might rule over the fiery nature of the soul, and change the same into the power of the light.

17. Now Rebecca Isaacs wife was here in this place a figure of the virgin Mary, who brought forth Christ, viz. the blessed of God, who should bless Esau, and all the Adamicall children; and it was so ordered by the Lord, that Rebecca should so carry it, for she understood, that the blessing, viz. the scepter of Israel did rest in Jacob.

18. For being the scepter in Zion lay in the seed of the woman, viz. in the virginity; the same scepter was here also stirred in the seed of the woman; so that a woman must bring forth the Covenants line to the place of God, the Fathers blessing, which was in Isaac; and the mans will, viz. the Souls naturall fire-will, must come behinde, and be a ser∣vant of Gods wonders, and see what God hath don with him.

19. But that it appeareth to be as a deceit or cunning Suttlety, in that Rebecca did so instruct, and put on Jacob to take away the blessing from Esau, as if shee Loved Jacob far above Esau, therein Reason hath blind eyes; for through the Devills cunning the curse came into the world, and through the divine cunning in the Love, the destruction of death and hell, came again into the Soul: the divine cunning killed the Devills cunning.

20. Understand it aright; all cunning ariseth from the lubet or desire; the Devills cunning arose from the false lubet or lust: so likewise Gods lubet came again into the womans seed, (into which heavenly matrix, the Devill had insinuated his lust) and destroyed the devills lust.

21. It was of God that Jacob obtained the blessing, wholly contrary to the minde and will of Reason; for he stood in the figure of Christ, and Esau stood in the figure of the depraved Adam.

22. Therefore Esau was an hairy or rugged man, signifying the mon∣strous beastiall property, which had awaked in the Fall, through lust. Now when Adams lust had brought it selfe to substance, then the flesh became gross and beastiall; Thus the beastiall part swallowed up the heavenly in it selfe, and death was manifested in the flesh, and we see here in this figure very clearly typified how it should be.

23. Isaac would bless the beastiall man in Esau, this God would not: the divine blessing belonged to Christ; but the depraved Adam could not be capable of receiving the blessing of God, unless Christ take this rugged beastiall skin [or form] which Adam had put on, as here Jacob could not be blessed unlesse he had on him the hairy Beast-like skin.

24. God the Father set before him our misery in his Covenant in Christ in our humanity which he assumed; for Christ must enter into our humanity,* 1.420 and walk in our hairy form, and destroy our death of the beastiall property; as it is written; * 1.421 He took on him our sickness; and laid on himselfe our Grief.

25. For as Isaac took hold of his son Jacob in his hairy skin, and felt whether he was his first-born Son to whom the blessing belonged, so God the Father reached into the Essence of his Son Christ, and felt whether the humanity of Christ were the first Image created in Adam; * 1.422 whence the Agony seised on him in the Mount of Olivet, that he sweat bloody sweat, of which Esaias speaketh plainly; He took on him our grief.

26. And as Isaac found outwardly onely Esaus skin on Jacob, and inward∣ly heard Jacobs voice, and yet blessed him in stead of Esau, as if he were Esau; so likewise God the Father found our rugged humane property on Christ; and yet inwardly he heard, that the voice of God sounded in him; that the divine heavenly Ens was within under his assumed hu∣manity; therefore also his voice did in his Baptisme in Jordan rest upon him, when he blessed our humanity, in that he said, This is my beloved Son, hear yee him.

27. So likewise Isaac heard indeed the voice of Jacob under the hairy skin, and understood that it was not Esau; but the spirit in his blessing did yet forcibly passe upon him; for he proved in him the incorpora∣ted ground of the Covenant, viz. the Line of the new humanity; for he said; * 1.423 The voice is Jacobs voice, but the hands are the hands of Esau; in which the spirit intimates, that in Jacob, and all the children of God in flesh and bloud, there is even the first depraved beastiall Adamicall man, with his hairy skin, which God doth not look upon, but only the divine voice, which is one spirit with God, doth inhabit in the inward Soul∣ish-Man.

28. And then we see in this figure, that our beasts skin in flesh and bloud, wherewith we do so pride our selves, and make devout shewes be∣fore God, is onely a deceit; as Jacob in this beasts hide stood as a deceiver before his father, and would blinde his father with the beasts skin; so likewise the earthly man cometh in his beastiall property before God, and desireth Gods blessing; but he may not obtain it unless he hath Ja∣cobs, viz. Christs voice in him, under this beasts skin.

29. For, as Jacob was smooth, and pure, under this beasts skin, so must we be smooth, pure, and holy, in our inward ground * 1.424, under this our beasts skin, if we will have the Blessing of God to light and rest upon

us; for we see very well in this figure, that the blessing would not rest upon Esau, who had by nature a rugged hairy beasts skin in his essence, although he was the first-born to whom the blessing belonged by right of Inheritance; for, the first Man was become depraved in his nature, and had lost the inheritance of God, the blessing, and the filial inheri∣tance, resteth onely upon the Second new Adam.

30. Further this figure denotes, that the new man in Christ should take away the scepter and might from the Devill, and also from the Man of Sin, and in this blessing, rule over him, in power, as Jacob was made Lord over his Enemies: this figure points wholly at Christ.

31. For as Jacob took a strange form on him, and came in strange attire before his father, and desired the blessing of him, and also obtained it; so Christ, viz. the Eternall word took on him also a strange form, viz. our humanity and brought the same before his father to bless it.

32. And as * 1.425 Isaac blessed his Son Jacob, with the dew of heaven, and the fatness of the earth; with Corn and wine: even so God the Father blessed our humanity, in Christ; for our humanity was also in its originall out of the limus of the Earth, and was nourished, and brought up by the dew of heaven, even by corn and wine; this, God blessed to the new birth and Resurrection of the dead upon the life to come.

33. And as Isaac set Jacob to * 1.426 be Lord over his brethren of the naturall property; so God hath set the new birth in the blessing of Christ to be Lord over the Adamicall nature in flesh and bloud; so that the new man, born of Gods Blessing, must rule over all the members of his natu∣rall body, and they must be subject to the new man.

34. And as Isaac set the curse between them; * 1.427 That whosoever should curse Jacob he should be accursed, and whosoever should bless him he should also be blessed; so God hath set the curse upon the corrupt Adamicall king∣dome, that whosoever should not be found in the blessing of Christ, he must be Eternally in the curse of God, but whosoever should bring his minde and will into this Jacobs, viz. Christs blessing, he should be for Ever in the blessing.

35. Further, we see in this type how it goeth with the children of God; for * 1.428 when Isaac had blessed Jacob, then came Esau with his venison, and his father Isaac was astonished and said, why? who art thou? and he was dismayed at it, that he had unknowingly blessed Jacob: which typi∣fieth, how that the Adamicall man understands nothing at all of Gods wayes; and how God doth oftentimes wonderfully leade him according to the inward ground, and that although he be carried on in the way of God, yet he looketh much at the outward Reason, and often stum∣bleth at externall Rationall things, at Temporall orders and goods, and suffereth fear to surprize him; and would fain that the will of his Rea∣son be done; as here Isaac trembled exceedingly when he saw that the will of his reason was broken.

36. And herein we acknowledge the misery▪ and ignorance of the children of God, in that reason entereth into its own dominion, and will not wholly leave it selfe to God, and is astonished, when it goeth otherwise then it hath imagined to it selfe.

37. And then we see how God at last doth break forth with his light, in the understanding, and sheweth man his way, that he is satisfi∣ed,

as he did here to Isaac, in that he said; * 1.429 This Jacob is blessed, and he shall also remain blessed; for now he understood Gods will.

38. Further we see in this history, how * 1.430 Esau weepeth lamentably be∣fore his father for the blessing, and saith to his father, bless me also my father, hast thou but one blessing, hast thou not reserved one blessing for me; but his fa∣ther said, I have made him thy Lord, and all his brethren I have given to him for Servants, with corn and wine I have enriched him; What shall I doe now unto thee my Son? This typifieth out the kingdome of Christ, shewing how God hath made it Lord over the kingdome of nature, as Christ said; * 1.431 All power both in heaven and upon earth is given to mee of my Fa∣ther.

39. Furthermore, it denotes, that the corrupt Adamicall nature in Esau and all men, cannot receive the blessing, unless they first dye unto their own selfe-Right and will: as Esau could not be blessed of his fa∣ther with the holy blessing; for he was the type of the corrupt Adam according to the kingdome of nature; so likewise the earthly nature can∣not be capable of the holy Spirit in its Essence; of which Christ John 6 Chap. said; * Flesh and bloud shall not inheritt the kingdome of God; unless it fals into the earth, and enter again into its first wombe, as Grain that is sown, and resigne its nature to the first mother.

40. And then we see here how Isaac giveth his Son Esau a temporall blessing, and intimates to him, that the naturall man is lead by the spi∣rit of this world: for to Jacob he said; * 1.432 God give thee of the dew of heaven, and of the fatnesse of the earth, and of corn and wine abundance; but to Esau he said onely; * 1.433 Behold! thou wilt have a fatt dwelling upon the earth, and of the dew of heaven from above, thou wilt live by thy sword, and serve thy bre∣thren, and it will come to passe, when thou shalt have the dominion, that thou wilt break his yoke from off thy Neck.

41. And hereby he signifyeth, in what dominion the outward natu∣rall man is lead, driven, and nourished, and what his desire, and endea∣vour should be; namely, he would be in his Minde onely a Robber, Murtherer, and an evill malicious beast, that should desire to bear down all under it with power, force, and murther.

42. For Isaac doth not say, Live thou by thy sword, but thou wilt do it, viz. Gods wrath in the kingdome of the corrupt nature with the de∣vills will, will move thee thereunto; that thou wilt draw the fatness of the earth unto thy selfe, and wilt be ruled and driven by the Stars above, and wilt in thy naturall power drive away from thee the children of God, who rule in Gods power; that is, when the holy Spirit in Gods children doth Reprove them by reason of their Tyranny, they then kill and slay them, and tear the sword of the holy Ghost from off their Neck, as here Isaac said thou wilt do it.

43. As indeed Esau soon did, and would have killed Jacob, so that Ja∣cob in Gods blessing was fain to slie from him; and here he pulled off the yoke of the holy Spirit from his neck; and this prophecy of the Pa∣triarch is a figure, how the Esauites, and Tyrants, viz. the fleshly brethren of the Christians would dwell among the Christians; and be born as to their naturall brotherhood of the same Parents; as Esau, and Jacob; and yet they would persecute them with sword, and torments; and thrust them away, and yet stand themselves as if they were the onely true Chri∣stians,

and desire the blessing of God, as Esau stood and wept bitterly for the blessing, and he did not minde the kingdome of God, but that he might be a Lord upon the earth over his brethren and other men; and might have riches, and fullness of the Belly.

44. This Esau in his blessing is a true type of Antichrist, who draw∣eth neer to God with the lips, and gives himselfe to an externall seem∣ing service and worship of Christ; and sets himselfe forth as if he did it to God, and stands and makes mighty holy shewes in his hypocrisie and glistering verballities, setts forth himselfe with zeal and devotion, that so he might be honored of man; and that his God Mammon and Maozim may be fat, and doth even mourn and lament for malice, when men will not do that for him which he will have; when he cannot get enough of the Belly-blessing, according to the will of his God Maozim; and who∣soever doth but reprove or touch him, and speakes to him of the Blessing of God; him he will slay, and cannot endure a true Servant of Christ under him.

45. Reason supposeth; that being Isaac said to Esau, Thou shalt live by thy sword; that God hath commanded him so to do, and here it props up [its murthering malice, and bloud-thirsty villany] but it is far otherwise; God wills not any warre; but the kingdome of nature in Gods Anger willeth it; and whosoever is born onely of the kingdome of na∣ture, he liveth also to the same.

46. Therefore said Isaac, thou wilt do it; as if he should have said, thou through thy Anger wilt serve the Anger of God, and wilt be a Lord in the kingdome of nature in this world; even as the rich and wealthy ones do bring themselves into power and authority, and do it through the kingdome of nature, in the wrath.

47. And we see further, how that * 1.434 Esau did deadly hate his brother Ja∣cob for the blessings sake, of which notwithstanding he was not capable as to the kingdome of nature, to signifie, that the true children of Christ should for this blessings sake, be hated, persecuted, and slain of the chil∣dren in the kingdome of nature; and that because, the kingdome of Grace * 1.435 shall rule over the kingdome of nature, and destroy the same at the end of dayes, and change it into its might, and therefore there is strife between both Kingdomes.

48. For the children of Christ in this life time as to the outward man live in the kingdome of the depraved humane nature, viz. in the king∣dome of the Esauites, and are, as to the spirit, onely strangers, and pil∣grims therein; as Christ said; My kingdome is not of this world; and there∣fore the children of this world are Enemies to them, & persecute them, as Esau his brother Jacob.

49. For where the kingdome of Christ begins to flourish, there pre∣sently the kingdome of the Devill begins to storm and rage; and there∣fore, because the kingdome of Christ shall and will take away and ruin his might and Princely throne; hence is the strife in this world between the children of Jacob, and Esau.

50. For as soon as Jacob had obtained the blessing, * 1.436 Esau purposed in his minde to kill Jacob, which is a figure of Christ, shewing, how that Gods anger would kill Him, in this blessing in our assumed humanity, as to the kingdome of nature; and that the children of God also should

be killed in Gods Anger as to the kingdome of nature, and shed their bloud into this murthering spirit, that thereby Gods Anger might be blotted out and changed into Love.

CHAP. LVI. How Isaac and Rebecca sent away Jacob because of Esau in∣to another Countrey; and how the Lord appeared to him in a Vision upon the Ladder, which reached even in∣to heaven; and how Esau carried himselfe afterwards towards his Parents.

Vpon the 28: Chapter of Genesis.

* 1.437WHen Jacob had received the blessing, then he must depart from his native home, from father and mother, and flie from the wrath of Esau: this is now a figure of Christ, shewing how that he after that he had assumed, and anointed our humanity, should flee with our humanity out of its fathers Adamicall house again into the first Paradisicall house.

2. And it further denotes, that the children of Christ, (after they have received the Vnction and Blessing, and the new birth begins to spring forth in them, in the blessing;) shall and must forth-with flee with their thoughts and minde from their father Adams house of the de∣praved nature; and it shews that the Devill and the world do soon hate them, and they must forthwith give themselves to the pilgrims-path of Christ, and live under the worlds slavish yoke, in misery, and op∣pression; in disfavour and disrespect; for God brings them forth with their thoughts and minde out of their fathers house, viz. out of the de∣sire in flesh, and bloud, so that they do nothing at all regard the pleasure of the world, and flee from it, as Jacob from his fathers house.

3. And then we see how wonderfully God guideth his children, and defends them from their Enemies, that the Devill in Gods Anger cannot kill them, unless it be Gods will; as he defended Jacob from the fury of Esau, and lead him away from him; and we have here an excel∣lent example on Jacob; in that he forsook his native home, also father and mother for this blessings sake, and loved God more then all tempo∣rall goods, and willingly left all to Esau; that so he might but be the blessed of God.

4. And we see, that when he had left the riches of the world in his fathers house, the Lord appeared to him with the Eternall goods, and shewed him a Ladder,* 1.438 whereupon he could ascend into Gods Eternall Kingdome: which ladder was no other then Christ whom he had put on in the line of the Covenant, and here now the type was represented to him, shewing him what Person Christ should be.

5. For this * 1.439 Ladder (as to his apprehension) was upon the earth, and the top of it reached into heaven; and thereon the Angels of God did ascend and descend; which signifyeth that Gods eternall word with the power of heaven, viz. with the Angelicall divine worlds Essence should descend

or immerse it selfe into our Essence, departed from God, and blind, as to God; and assume our humanity: and so unite the heaven with the world in man; that the humanity, through this entrance of the Deity into the humanity might have a Ladder unto God.

6. And it shewes that mankinde should come through Christs huma∣nity into the Society of the Angels, Matth. 13. v. 22. And this is clear∣ly signifyed here in that the Angels of God do ascend and descend on this ladder; also that the heaven in man should be againe opened through this entrance of the divine essence into the humanity, and that the children of God should have the Angels for companions in this world; which God shewed to Jacob, in that the Angels came up and down to him on this ladder.

7. Which shall be a very great comfort to the children of God, who turn themselves from their fathers house, viz. from this worlds vanity, to this Jacobs Ladder; for they shall certainly know that Gods Angels do come unto them upon this ladder to which they have turned them∣selves, and are willingly about them to serve them.

8. For this ladder signifyeth properly the pilgrims path of Christ through this world into Gods kingdome, in that the kingdome of the corrupt Adamicall nature doth alwayes yet cleave unto the children of God, and hinders them in flesh and bloud in the spirit of this world; and therefore they must according to the inward man in Christs spirit continually ascend up in much crosses and tribulation on this ladder, and follow Christ under his Cross, and Red-Banner.

9. On the contrary the world liveth in the pleasure of their father Adams house, in scorn, jeering, and mocking, in envy, spite, and malice; whatsoever they can do to cross and vex these Jacobs children, that they joy and take delight in, and laugh and fleer at them; as we have an ex∣ample of it in Esau; how that he tooke, in contempt, disdain, and spite to his father and mother, Ismaelitish wives, who were of the Line of mocke∣ry or reviling, which were meer bitterness of spirit, and grief of heart both to Isaac and Rebecca.

10. Where we clearly see that the Devill hath his power in the king∣dome of this world in the corrupt humane property, and doth continu∣ally resist Gods children, and vexeth, and plagueth them, and fights with them for his kingdome, which he hath lost, and doth not willingly be∣teem it them.

11. And we see very finely, how the Lord standeth above upon this Ladder of the Pilgrimage of Christ, as with Jacob, and without ceasing calleth the Children of Christ, and comforteth them, that they should cheerfully ascend upon it; He will not leave them, but come to them and blesse them, so that their * 1.440 Seede and fruit shall grow, encrease, and be as the Dust upon the Earth, that is, that they in their Toyle, Labour, and Anxiety, shall spring up and flourish in the Inward divine King∣dome.

12. For, so much as the Children of Christ goe out from this world, and forsake it in their Minde, so much they spring up in the Inward kingdome of Christ, where then God standeth above upon this Ladder, and continually inspireth or inspeaketh his Blessing & power into them, so that they grow as * 1.441 Branches on his Vine, ‖ 1.442 which he hath planted againe

in our Humanity, in this Jacobs Blessing, in Christ.

13. And wee hereby cleerely see, that this whole type, from Abraham to Jacob, containes meere figures of the Kingdome and Person of Christ, and his Children; for here God reneweth the Promised Covenant of Abraham concerning the seede of the Woman, with Jacob also; that * 1.443 out of his seede, as out of the Line of the Covenant Hee should come, who should Blesse all Nations; for which cause also Jacob was led from his Fathers House, God having set before him outwardly the kingdome of Christ in the figure, for whose sake he caused his wrath to cease from the children of unbeleefe, and did not destroy them, but afforded them time to Repent, and so appeased his wrath in this Type, which poin∣ted at the fulfilling which was to come.

14. Wee have here also, a firme Ground and assurance that Christ hath truly taken upon him our Adamicall Soule and Humanity in the Body of Mary, and hath destroyed Death, Hell, and the Anger of God in our Humanity which he assumed, and hath set up this Ladder of Ja∣cob; for, God said to Jacob; * 1.444 Through thee and thy seede shall all the Gene∣rations of the Earth be Blessed; through Thee Jacob, through thine owne seede, which is God and Man, viz. the Heavenly divine Ens and sub∣stance, and the humane Ens and Substance, in the power of the Eternall word.

15. In which word, the Holy Name Jesus, viz. the highest Love of the Deity, hath unfolded and manifested it selfe in our humanity which he hath assumed, which sole Love of God, in the Name Jesus, hath over∣come the wrath of the Eternall Nature in our soules [which is] from the Fathers property in the Anger, and hath changed it into the Love of the Divine Joy, and hath broken the still Death, which hath severed us from the life of God, and hath manifested the Divine life of the highest holy Tincture in the Eternall speaking Word of the Divine power, in Death, and hath made Death to be Life, and so our Soule, in this Di∣vine power, is together penetrated and pressed through, Death and the Anger of God.

16. And it is in no wise to be so taken, as some say; that the sub∣stance wherein the Word is become Man, proceeded not from Adam; but (as some Erroneously say) the virgin Mary proceeded not from Man∣kinde, shee hath outwardly onely taken upon her a humane Body from Anna, and is not of the seede of Joachim, but is an Eternall virgin chosen by God for this purpose before the world was.

17. This Text teacheth us otherwise, where God sayth, Through Thee, and thy seede, not through a strange Divine seede onely, but through thee and thy seede, with the entrance of the Divine substance, Christ should break Death in Adams Soule and Body, and destroy Hell in Adams soule and body, which was manifested or revealed in Paradise.

18. For heere lay our Sicknesse and Misery, which Christ tooke up∣on him as a yoke: Christ sacrificed his Fathers wrath, which was kind∣led in our humanity, and awakened his highest Love, in our humane and his holy Bloud; his holy Tincture, entered into our humane Death, and Tinctured our (in Adam) faded heavenly substantiality; (which faded in Adam, when he brought earthlinesse and the false will there∣into) and raised up our faded heavenly substance with his heavenly li∣ving

substance, so that Life sprung up through Death; and this was signified by the Dry Rod of Aaron.

19. Therefore that is not the true meaning, as some say; Christ hath assumed a soule from the Word in the Eternall virgin Mary, so that, Christ, as one come from God, and his soule in the Humanity of Christ, hath one and the same beginning.

20. They were indeed united in the Incarnation, or the becoming Man, so that they are inseperable, but the true Ens of the soule, which the word assumed in the Name Jesus, was of us Men from the female Tin∣cture, viz. from the true Adamicall soule, yet, from the property of the Light, which was severed from Adam, and put into the woman, that this property of the Light, might transmute or change the fiery Masculine property, againe into the Love and Divine Humility, and that the Mas∣culine and feminine property might be quite changed into One Image againe, as Adam was before his Eve, when he was neither Man nor wo∣man, but a Masculine Virgin.

21. Therefore Christ tooke his soule from a Woman, viz. from a vir∣gin, and yet was a Man, so that he rightly stood in the Adamicall Image, and brought the averted severed properties of Life, in which our will had broken it selfe off from God, againe into the Temperature and uni∣on, viz. into that ONE.

22. For Adam turned his will from the onely will of God, and Jesus Christ tooke our soule againe into the onely will of God, and turned the will of our soule in our Humanity which he assumed, into the onely will of God againe.

23. But that the Reader may be throughly and fundamentally in∣formed what our soule, and what the Word that became Man is, com∣pare one with the other, it is thus; Our soule, before the beginning of the humane * 1.445 soules creature, was an Ens of the Word of God, in the Word, (Joh. 1.) and yet it was inspired or inspoken from the speaking word of God, into the humane Image in a Naturall and creaturely Life, and formed in an Image of the Eternall speaking Word. This Creaturely Life of the soule, turned it selfe in Adam away from the divine speak∣ing, into an owne will and speaking, and was in this respect, broken off from the most unsearchable Substance, and seperated from God.

24. Into this Seperated Word, viz. into the soule; The onely Eternall divine speaking word, gave it selfe in againe, and turned the will of the soule againe into the Eternall one, viz. into Gods Eternall speaking; Therefore the soule is indeed from the Eternall word, but Christ, viz. the highest Love of the Deity, did not take a new soule out of the Eternall speaking; but our soule, viz. the word which was once spoken or for∣med in Adam, viz. our humane Soule, into his Love-speaking in the Grace and union of the Deity.

25. God spake againe, into our poore fallen soule in Paradise imme∣diatly after the Fall, the Covenant and Roote of his highest Love and Grace through the Word, as a Centre of Grace to Conception, and to the New Regeneration.

26. And in Abraham he Manifested the Covenant, which Abraham layd hold on with his desire, and received it after a spirituall manner, as an Ens to the Tree, but it lay without Substance in Man, onely as a spi∣rituall

Forme and Modell or Idea of the Powerfull Word.

27. Which word in its spirituall Figure in the virgin Mary, was at the Limitt, viz. at the End of the spirituall forme, where that same spiritu∣all forme of the Word of God was comprehended in a Substantiall Ens, and therewith also in like manner Our humane substance as to the soule was comprised, in the Image of the Word, and as to the substance of the Body, in a humane * 1.446 forme; and was a selfe subsisting God-Man.

28. This comprised Spirituall Image, which was the Seede of Faith which Abraham laid hold on in the Faith, was invested on Isaac, and from Isaac on Jacob, and to Jacob sayd God, * 1.447 Through thee and thy seede shall all the People of the Earth be blessed; viz. through this seede of Faith which Ja∣cob had received from his father Isaac in this Line of the Covenant, which Line of Faith, had incorporated it selfe in the Humane Property according to the inward ground of the second Principle, viz. in that Image of the Heavenly worlds substance Extinguished in Adam.

29. In which incorporated Ground, the limitt of Gods Covenant re∣mained, in a spirituall forme till Mary, and was propagated from Man to Man, as from Adam and Eve along to Mary, and there the Word of the Divine Power was moved, and Essentially assumed our humane Flesh and Bloud together with the soule, and quickened the Extinguished heavenly Ens in the seede of Mary as to our Part, which manifestation penetrated and pressed also into Maries heavenly substantiality, so that shee became living as to that heavenly virginity which disappeared in Eve, and in this living virginity, viz. in Adams heavenly Matrix, God became Man.

30. And this is the * 1.448 Blessing of Mary above all other women, that shee is the first from Adam, in whom the Heavenly Matrix became Opened, in which the Dry Rod of Aaron rightly budded, viz. the kingdome of God: shee is the first in whom the hidden virtue was manifested, for in her the Limitt of the Covenant in the spirituall Image or Type was at an End, and in her it was fullfilled * 1.449 with our Humanity.

31. Neverthelesse she is truly the daughter of Adam, Abraham, Isaac, and Jacob, both as to the Humanity, and as to the Covenant of the Spi∣rituall Figure; and in her Conception, when the Inward incorporated Image or Type of the Inspired or Inspoken Covenant of Grace, which was layd hold on in the Faith, did assume our humane property, then was the kingdome of Christ * 1.450 Manifested in the Flesh.

32. Wherein afterwards the faithfull put on Christ, in the flesh, in their Faith, yet onely as to that heavenly Image Extinguished in Adam, as Mary [did], where Christ Embraceth the poore soule in his Armes, and encompasseth them with the Power of God, and infuseth, and flow∣eth in with his Love, into them, which Love preserveth and defendeth them from the Anger of God, from Sin, Death, the Devill, and Hell.

33. This is a briefe summary of the true Ground, what the Spirit of God hath prefigured and Typified by the Patriarchs, in that he hath lead them so wonderfully and hath thus alluded with the figure of Christ, how it would come to passe afterward.

34. For Jacob was now the stock, out of which the Great and wide Tree of Israel, should spread abroad in the dividing of its Branches, as a Genealogie; therefore must he goe away from his Fathers house, and

take wives of his fathers Genealogie, viz. of Abrahams brothers sonne, that the People Israel, viz. the Line of the Covenant might come of One stock.

35. Now when * 1.451 Jacob awaked from the Dreame of the Divine Vision, where the Lord appeared to him and Established the Covenant, He sayd, Surely the Lord is in this Place and I knew it not, and was afraid and sayd, how Holy is this place, heere is no other then the house of God, heere is the Gate of Heaven. This is a Figure, shewing how it would goe with Gods chil∣dren, when God were manifest in them, that they continue to be in feare and trembling, and suppose God is a farre off and hath forsaken them.

36. For where God withdrawes himselfe in Man, there will alwayes sinne and the Anger of God be first manifested in that Man, so that he will acknowledge and tremble at his sinne, and enter into Repentance, then appeareth to him Gods friendly countenance and comforteth him: for, if the soule goeth forth from sinne, then Gods Grace entereth into it; and then it sayth, surely the Lord was with mee in my Anxiety, and I knew it not; now I see that the Lord is with the troubled Heart, which is trou∣bled in a Divine zeale or jealousie, There is the place of God and the Gate of Heaven.

37. Further it signifies, how the highest Love of God in this Cove∣nant in Christ, would be immersed into our humanity; and how the hu∣manity of Christ would be conversant in trouble, in that he tooke upon him all our trouble and misery, and how, the humanity of Christ would be astonished before the Anger of God and Hell; * 1.452 as was in the Mount of Olives, where in his Agony he sweat a bloudy sweat, and Christ in his hu∣manity said; * 1.453 Father if it be possible let this cup passe from mee; where in∣stantly the Gates of God appeared and comforted the humanity. As heere to Jacob, when he must in trouble depart from his fathers house, in feare and trembling at his Brother Esau, who lay in waite to murther him, all which is a figure concerning Christ, when Gods Anger in our humanity did lie in waite to murther him, that he would be in an Ago∣ny, heavinesse and distresse, and how he would pray to his Father, and how his Father would Comfort him, all which, was done before * 1.454 he was crucified, especially in the Mount of Olives, in which place this Fi∣gure of Jacob was fullfilled.

38. And as * 1.455 Jacob tooke the stone, which he had layd under his head, and set it up for a Remembrance, and powred Oyle thereupon; so hath Christ set up his anguish or Agony for a remembrance to us poore Men, and powred forth his Oyle of joy and Victory upon it in our troubled terrified hearts; and of that same ‖ 1.456 stone hath Erected his Church for a continuall remem∣brance; of all which this Type of Jacob was a prefiguration.

39. Which Jacob signifieth in plaine words where he sayth; * 1.457 If God will be with mee and defend me in the way which I travaile, and give me bread to eate and Cloaths to put on, and bring mee home with peace to my Father, then shall the Lord be my God, and this stone, which I have set up for a Pillar, shall be Gods house, and of all which thou givest unto mee I will give the Tenth to thee; where he clearly under this figure, signifieth the Leviticall and after∣wards the Evangelicall Priesthood, as it would be hereafter.

CHAP. LVII. How Jacob came to Laban, and kept his sheepe for him fourteene yeares for his two Daughters; what the Spirituall Figure of Christs Bride conteined under it, signifieth, how God sets Jacob in Christs figure, and so sporteth with the Type of Christ.

Vpon the 29: Chapter of Genesis.

* 1.4581. WHen Jacob must now in sorrow goe away from his Parents, and so avoyd his Brother Esau, and commit himselfe to God in the blessing of him, then God brought him to his beloved Bride, with whom he spent a while in Joy with Patience, till he returned againe with Great Riches to his Father.

2. This is first a Worldly History and * 1.459 Example, under which the spirituall figure of the kingdome of Christ is represented, for if the poore Sinner turne to God, then he attaineth, first of all the Blessing, viz. the Baptisme of Christ, whereby the Holy Ghost Baptizeth him in the In∣ward Ground; and * 1.460 then it setteth him in the processe of Christ under the Banner of his Crosse, and biddeth him goe forth from his Fathers Adamicall house of sinne, and make towards the Path of Christs Pil∣grimage.

3. And there he must lay the hard stone of Reason under his Head, and rest and sleepe upon this Stone of Reason, that is, Reason must stand still, and the Minde 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 * 1.461 wedlock enjoyment in the Love and humanity of Christ.

4. First he comes to the * 1.462 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 de∣mandeth 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 * 1.463 house, wherein his Grand Father Adam dwelt, then those Shepheards shew him that house, and also the Beauti∣full 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 * 1.464 rolleth away the Great stone from the Well, and giveth the Sheepe of No∣ble 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 * 1.465 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 † 1.466 promised this Rachell for a Spouse, for which he con∣sented to keepe the Sheepe ‖ 1.467 seaven yeares, and loved her * 1.468 dearely, and yet af∣terwards 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 † 1.469 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 * 1.470 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 † 1.471 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 there∣of, 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 * 1.472 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 after∣wards 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 * 1.473 Lea under the Crosse of Christ breaketh forth, and beareth fruit; that is as much as to say, when the Soule ‖ 1.474 re∣ceiveth the Spirit of Christ, then beginneth the Great Joy of this Mar∣riage, concerning which Christ sayth; † 1.475 There is more Joy in Heaven for One Sinner that repenteth, then for Ninety Nine Righteous that need not this Repen∣tance.

12. For, that is the * 1.476 wedding of the Lamb, that God and Man is marri∣ed, and Christ is Borne, and then he standeth in our poore and simple † 1.477 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 * 1.478 Rachel towards Jacob, when shee said to him, ‖ 1.479 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 † 1.480 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 * 1.481 Rachel was fruitfull, and did beare unto him Joseph, the Prince of all the Land of Egypt, who pre∣served, 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 Repen∣tance, and casteth it selfe upon Gods Mercy, till this Noble Sophia be∣come 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 Beasti∣all 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, where∣with 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 * 1.482 Prince∣dome, 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 Hu∣manity, to signifie, that Christ will be borne and manifested in these Men alone, and bringeth & worketh his † 1.483 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 de∣spised, 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 * 1.484 blear∣eydnesse

shee was disregarded: thus also the true children of God de∣sire therefore onely to walke in the Divine power with * 1.485 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 * 1.486 Lea first bare Reuben, ‖ 1.487 who defiled the ‖ 1.488 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 * 1.489 acute witt, of whom Jacob sayd when he was to dye, when he pro∣phesied concerning all his children, from what Roote each of them was; ‖ 1.490 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; * 1.491 The Lord hath heard that I was thus dis∣esteemed, and hath given mee this [son] also.

23. But when shee cryed unto the Lord in her Zeale for Deliverance from her disesteeme, then * 1.492 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 king∣dome 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 Priest∣hood, nor among the Titulary Priests in their Churches. But when Lea gave up her will wholly into the will of God, and sayd; * 1.493 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 Chur∣ches, Lawes, and Ordinances of Preaching, Hee would not dwell in their Churches with his honour of victory, nor suffer himselfe and his ho∣nour to be tyed to the houses of Stone, where they exercise as hypocri∣ticall 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 be∣longeth to God alone, and to the Love of our Neighbour in great hu∣mility.

28. Wee see cleerly by this Figure, that God will not manifest him∣selfe in the fleshly love of our selves; for * 1.494 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, Ri∣ches, 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 plea∣sure 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 sea∣ven 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 spi∣rituall 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 Ja∣cob 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, signi∣fie, 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 under∣standing and wisdome, and appointeth him to his service in the king∣dome of Nature, and also in the kingdome of Grace, as he did Jo∣seph.

CHAP. LVIII. How Jacob served his * 1.495 Father in Law Twenty yeares, and be∣gat 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,* 1.496 how it goeth with the Chil∣dren of God in this world, how they must live in meere Cros∣ses and adversitie, as Jacob did with his wives: for * 1.497 when Rachel saw that shee was barren, shee envied Lea her sister, to signifie, that Mans 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, * 1.498 Give mee Children also, if not, I die.

2. Where wee see, how the wayes of God are quite hidden to Rea∣son, 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 Cove∣nant of God: but her Reason understood it not, but onely desired Chil∣dren, that shee might be delivered from disgrace; but her inward Ground stood hidden, and panted through the humane Nature, to ma∣nifest 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 fai∣rer 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 Rea∣son 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 * 1.499 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 * 1.500 Christs King∣dome 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 hu∣mane 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 Cove∣nant 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, which in the Kingdome of Christ attaineth the Marriage of the Line of Christ, in the manner of a servant.

6. For, Adam hath negligently forfeited the Line, the Right of Na∣ture in the kingdome of God was lost in Adam, and attaineth in the manner of a servant to the Marriage, as Jacobs wives Maydes did, where∣by we then see, that Rachell, viz. the right selfe Nature could not work or bring forth fruit, till the Line of servitude under the yoke of the Ada∣micall Nature of selfe-Love did first become fruitfull, to signifie, that the humane Nature must give it selfe up to be a servant under the Line of Christ, if it will be married in the Line of Christ, and be ingrafted as an heire of God.

7. And then first springeth forth the kingdome of Nature in the kingdome of God, and in the blessing becometh fruitfull, as Rachell was first fruitfull when her Mayd had brought forth, to signifie, that Rachell also must be an handmayd to the Covenant of God, and the Line of Christ, and that the Line of Christ in her also be her Lord, so that shee al∣so attaineth the Marriage of Christs Line in the manner of a handmayd, and that shee had not the Line of Christ in her in selfe-Power by the Light of Nature, but as a Gift bestowed of Grace, that standeth in another Principle.

8. And signifieth under it, that the Line of Christ was not propagated in humane selfe-ability, but that it selfe doth presse into their Branches, and that the Great or high Name or * 1.501 stock or Tribe of Men is not re∣spected, but it presseth as soone upon the meanest and most miserable in the world, which are but servants and handmayds, as upon the most high and Noble.

9. As we have a powerfull example of this in Jacob, who must be in a servile condition Twenty yeares as a servant, till the Twelve Stocks of the Tribes of Israel were begotten by him, to signifie, That a Christian must be borne under the servile yoake of the corrupt Domineering selfe-willed Adamicall Nature, but if any should as a Christian be borne of the Line of Christ, then must the † 1.502 Parent be given up as a servant to God, and be in the kingdome of Nature, onely as a servant of God, who in his heart forsaketh all temporall things, and accompts nothing his owne, and in his condition and employment esteemeth himselfe but as a servant, who serveth his Lord therein.

10. As Jacob, who under this service of his, begatt the Stocks or Tribes of Israel, signifieth that they should be strange Guests in this world, and serve God their Lord in the kingdome of Nature therein, who himselfe would * 1.503 vote them their Wages, that they should with Great Riches goe out of this world and enter into the Kingdome of Christ, viz. into their first Adamicall Paradisicall Native Country, as Jacob in his service got his stepfathers Goods with great Blessing.

The Inward Spirituall Figure standeth thus.

12. When Adam was fallen, he must goe forth out of Paradise, and yeeld up himselfe to be a servant under the Spirit of the world in the Kingdome of this world, and be subject to the Starres and the foure Ele∣ments, and serve them in their Dominion, and provide for and take care of their children, viz. the Creatures of this world, as we see before our Eyes.

13. But when he was to goe out of Paradise, as Jacob out of his Fa∣thers house, the Lord meets him, & sheweth him the Entrance in againe into Paradise through the seed of the woman, and destroyer of the Ser∣pent; as he shewed the same also to Jacob, by * 1.504 the Ladder which reached to Heaven.

14. And when Adam was gone out of Paradise, then he must submit himselfe to be a servant under a strange yoake, and serve the kingdome of Nature in its wonders, and provide for or take care of the Children of Nature, which kingdome of Nature in the Fall became strange to him, in that it now holds him by constraint, and vexeth him with heate and cold, sicknesse and misery, and holdeth him Captive in it selfe, and useth him in its service, which before was his best friend and * 1.505 Patron.

15. And as Jacob in this Figure, must flie to his friend his Mothers brother, and serve him, whom he kept as a servant, and yet also in re∣spect of his Daughter as a sonne in Law; so also must Adam serve under the servile yoake of his Great † 1.506 Father, viz. the kingdome of Nature, which kingdome gave him its daughter to wife; of whom under this yoake he begat the children of God in the Blessing of God, and also pla∣ceth his children as ministring servants in his Fathers house, viz in the kingdome of this world.

16. And as Jacob, obteined Great Riches in the Blessing of God, and acquired the Goods of his Master with subtilty, * 1.507 in that he subtilly used the halfe peeled streaked sticks before the drinking Troughs, where the sheepe drank, upon which they conceived, and brought forth † 1.508 ring-straked sheepe particolou∣red;

so also when Adam was come under the servile yoake of the king∣dome of Nature, wherein also the Envie and subtilty of the Devill domi∣neered according to the kingdome of Wrath, God shewed him, that he should with suttlety acquire to himselfe the kingdome of Nature, viz. the working of Nature, with its wonders, and procure the Power of Na∣ture for an Eternall propriety, that his works, which he Operates in the kingdome of Nature, must follow him into his Eternall Native Country, and be his owne.

17. Which subtilty was that which God shewed him, viz. the De∣stroyer of the Serpent, which Adam put on in the Covenant, which put on the kingdome of Nature [assumed] from us Men, and with divine subtilty, tooke away the strength and power of our Lord and Master, viz. of the kingdome of Gods wrath, which held us captive under its yoake, and put on all humane power, and tooke away our Lord and Masters owne Power, viz. the kingdome of Natures owne power, as Ja∣cob tooke his Lord and Masters Goods.

18. And as the Spirit of * 1.509 God shewed Jacob in the vision, that the Hee-Goates and Rams that leaped upon the Goates and Sheepe were ring-straked speckled and grisled: so was Adam also shewed in the Spirit of the Cove∣nant of Promise, how the Spirit of Grace in the Covenant, came upon the streaked particoloured humane Nature, and blessed it, so that it be∣came pregnant of the spirit of the Covenant.

19. Which Humane streaked or particoloured Nature is no other than the halfe earthy corrupt, and againe in the Covenant Newborne Heavenly Nature, upon this came the Spirit of God as to the heavenly part, and made it fruitfull, so that under the earthly yoake it drew the power of Nature in the divine power into the heavenly, and so was his Masters or Lords, viz. the kingdome of Natures goods, taken away, and the heavenly Man in the Covenant gat them to himselfe with the divine wit and subtilty, and returned therewith from his Lord & Master, viz. the kingdome of the Outward Nature, againe into his Fathers house, viz. in∣to Paradise, as Jacob into his fathers house.

The Figure is fundamentally thus.

20. In Adam the kingdome of Nature lay in the Temperature, that is, all properties were of equall weight, but when the will of the soule went with subtilty into the Seperation, then the properties were stirred up, and the Temperature was broken, and then the Seperation was his Lord and Master, and held the will captive as a servant, who now must serve this Master.

21. But when God spake or inspired againe his Grace with the Cove∣nant of Love, thereinto, then the inward in spoken or inspired ground of Grace, drew the kingdome of Nature with its wonders to it, and came away with the Riches and selfe-Might, and brought them againe with the inward new Man, into Paradise.

22. For, the Riches of the Naturall Outward Mortall Man, in that it bringeth forth the Wonders of God with its Exercise, doth not belong to the kingdome of Nature as its proper owne, but to the inward spiri∣tuall new Man borne of Christ, he shall draw these wonders to him,

and take them with him to be an Eternall Vision and Contemplation of the wonders of God.

23. When the Body of the outward Nature falleth a way, then shall the works follow the New Man as a Treasure, which he hath gotten to him∣selfe by divine witt and subtilty, and put off the Evill Adamicall Na∣tures house of Selfe-rule and Dominion, as Jacob, who stood in the fi∣gure of the New Spirituall Man, with whom the Spirit of God alludeth in the prefiguration to the future kingdome of Christ, shewing how Christ would obtaine all the Goods of this world, and all the Riches of the Power and Might of Nature, in the formed * 1.510 Expressed Word of God under his servitude, wherein he yeelded himselfe up to be a servant of God in the kingdome of Nature, and so make himselfe Lord and Master over it; and bring it with him into his Eternall kingdome in our assumed Humanity, and lastly manifest it at the End of the Day of this world, and give it us againe in our Fathers first house.

24. Thus we should not at all looke upon this Figure in Jacob, as if God had bidden Jacob to deceive his Father in Law with subtilty, and bereave him of that which was his, as if God had pleasure in the Naturall false subtilty of Man; No, the spirituall subtilty is onely represented in the figure, shewing how wee shall obtaine in the kingdome of Christ * 1.511 the unrighteeus Mammon, which wee have not as by a Naturall Right, but obtaine it by the divine wit, and then † 1.512 the kingdome of Heaven suffer∣eth violence, and they that use violence ‖ 1.513 take it by force, with such wit of Di∣vine science, knowledg or skill, as Jacob did in the figure of Christs kingdome.

25. And it is shewen to the Jewes, who with this figure helpe them∣selves in their subtilty and Earthly Fraud and treachery; that this subtilty of Jacob prefigureth a Spirituall Type, and doth not at all cover their wickednesse and falshood.

26. For he that sayth, * 1.514 Thou shalt not Covet or lust after that which is thy Neighbours, hath forbidden all outward subtilty fraud and deceipt; but in the ‖ 1.515 Geneologies, the Spirit of God hath thus, with the king∣dome of Christ, signified and alluded in the figure, at the inward Ground of the New Man with an Outward Figure.

27. As with Ismael Abrahams first sonne, from whom the Goods also were taken away, to signifie, that they belonged not to Adam in the Cor∣ruption and perdition, but to Ghrist, as the second Adam, which he tooke with divine witt & subtilty from the kingdome of Gods wrath in Man, where he must first be subject to the wrath of God, and serve in the assumed humane Nature, yet so he obteined the Goods and took away all its Goods, and that is it which this Figure of Jacob signifieth.

28. The Spirit presenteth heere a Most wonderfull Figure in Jacob, shewing how * 1.516 Laban changed his wages Ten Times, and yet could not hurt him, to signifie, how it is with the Children of God in this service, that under the yoake of Nature, they shall acquire the Goods of the king∣dome of Nature in the Divine witt in the inward New Man, thence hap∣peneth such great alteration to Man in his purposes, so that when he hath resolved upon the course that he will take, the Devill comes with his Envy, and hindereth him of his purpose by evill Men, that it goeth not forward; As Jacob, when he thought, the speckled sheepe and Goates

shall be my wages, then his Master disappointed him of his wages.

29. So it is also with the Children of God in their labour and tra∣vaile, when they thinke, now they shall reape the blessing of God, now they will apply themselves to the Children of God, with whom they may work and bring forth fruit, and there they will * 1.517 effect their good purposes, and comprehend this work in their Faiths desire, that it ‖ 1.518 may follow after them: then will every where all his work and purposes be broken, so that it goeth not according to his meaning and will, he must now onely trust and rely upon God, as Jacob did, and so no enemy can hurt him; and though it seemes as if it would hurt him, and that his work should be in vaine, yet thus they work and bear fruit, incompre∣hensible to Reason, and in the End, that Man departeth with much Goods out of the kingdome of this world, and returneth againe into his Na∣tive Country, as Jacob.

30. For the Scripture sayth, * 1.519 the Works of the Children of God fol∣low after their Faith, they take them with them, they are the Wages of their Faith; The Faith taketh Christ into it selfe, and Christ taketh the Works of Faith with him; and thus a true Christian returneth home a∣gaine into his Native Country, with much Goods, which he hath intro∣duced and layd up in hope with his Faiths desire.

31. Which Hope God filleth for him in Christ with the heavenly Ens, and taketh also herewith his works of Nature, and draweth them to it selfe for an Eternall Wages, which, is Christ, with the * 1.520 Expressed word, viz. the kingdome of Nature, wherein lyeth the Wonders and † 1.521 being of Man, kept, to Gods Great Day of Seperation, wherein ‖ 1.522 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 Huma∣nity 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, * 1.523 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, with∣out 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 ser∣vitude under Christs yoake, if they will be partakers of the * 1.524 Line of these † 1.525 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 mani∣fested: 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 My∣steries, 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 a∣bove, and lay your selves low under the simplicity of Christ in the * 1.526 Line of these Shepheards, and looke not upon the Pomp of Art and Lofti∣nesse, 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 † 1.527 Twelve Children of Jacob are even the Lines, which the Spi∣rit 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 * 1.528 Twelve Apostles to manifest this Tree, which was growne out of the Line of the Covenant.

39. And as Jacob begat these Twelve sonnes, † 1.529 he begat also a Daughter, Dina by name, ‖ 1.530 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 Wo∣mans 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 * 1.531 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 Tin∣cture, which in her vaine Curiosity * 1.532 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 Co∣venant 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 Corpore••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 Ja∣cob, 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 selfe-love of the kingdome of Nature, where both Tinctures, the Masculine and Feminine, according to the kingdome of Nature in 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 Ja∣cob; therefore must these Tinctures of Naturall selfe-love, be so long shutt up and bring forth no Life, till † 1.533 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 humani∣ty, 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 hid∣den 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 shew∣eth, 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; * 1.534 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 hu∣mane 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 fa∣thers house: But the Lord sayth to him stay and serve heere a while and feed my sheepe, † 1.535 appoint the wages that I shall give thee, that is, aske of mee, so will I give it thee as Christ sayth; * 1.536 Whatsoever ye ask the Fa∣ther 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 sig∣nifieth, and what is to be understood thereby.

Genesis the 31.

IN this Chapter for the most part is the Outward History set forth,* 1.537 un∣der which yet the Spirit hath its secret Figure wherewith it playeth, for, the Text sayth; * 1.538 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 Spi∣rit 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 Na∣ture 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; † 1.539 Re∣turne 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 fa∣ther, 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 * 1.540 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 † 1.541 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 righte∣ousnesse.

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 un∣righteous, 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 Ma••z••m may ••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 * 1.542 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 pur∣chased 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 Fi∣gure, which ought well to be Observed, because he intimates a secret Mystery under it: For he sayth, † 1.543 When Jacob did flee away from Laban, Ra∣chel 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 in∣ward Figure, shewing, how it would goe with Israel in the future; for these Idoll Gods were not Heathenish Idolls, according to the Constel∣lation or Starre * 1.544 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 after∣wards 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 Fu∣ture, is this: First, That Israel would not continually cleave to God with their whole Heart, but would alwayes take these Idoll Gods of fleshly 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 * 1.545 served their owne Idoll Gods viz. Humane Greatness; and forsooke their God, and regarded their Mam∣mon, and would have † 1.546 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 de∣sires

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: † 1.547 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 go∣ing forth, when he should build the High Altar before God, which Al∣tar 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; * 1.548 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 the children of Adam are thus stolen from the kingdome of Gods wrath, that is, brought away in the divine witt and subtilty.

17. For, the Anger of God had possessed Men in the right of Nature, but Christ came and married with them, and stole them together with the Idoll Gods away from the Anger, and offered them up to God up∣on his Altar, which is himselfe, and layd off the Images of Mans selfe-love, and cleansed our Garments before God, that wee might serve him at this Altar.

18. This is properly understood concerning Rachels Idoll Gods, the Figure indeed sets downe onely the Outward History, but the Spirit of God hath its figure under it; for the whole History of Abraham, Isaack and Jacob, stands inwardly in the figure of Christ; for, the Covenant be∣tween Laban and Jacob, & all that happened therein, is a figure of Christ, for Laban heere standeth in the figure of the kingdome of Nature, and Jacob in the figure of Christ.

19. † 1.549 Laban upbraids Jacob, that he fled from him and did not suffer him first to kisse his Children, and that he might conduct them on their way with Mirth and with ••abretts: Thus also doth Nature with the children of Christ, when they secretly flee from it, and forsake the Idolls house or Temple, then the children of Natures kingdome upbraid these children of Christ, for fickle forsworne people, for Hereticks, Novellists, New Lights, Enthusiasts, or whatsoever sect can be named, and say unto them; When you will depart from your wicked way and enter into another Life, why doe you not tell it to our High Priests, that they may

lead you onwards with their Ceremonies, viz. Confession, Sacraments, Intercessions? Why doe you not observe the usage of the Churches, where the kingdome of Christ is in Mirth, with Roaring, Organs and Pipes? Why doe you steale away from us secretly, and goe another way, then our Ordinances and decrees prescribe, and therefore are enemies unto them, persecute them, and hunt them with censurings and dis∣graces, as evill children and forsworne, which had robbed them of their Idoll-Gods, and will not honour their hypocrisies for Gods; as Laban pursued after Jacob and upbraideth him, because he had not first kept that Pagintry and solemnity, and told him beforehand that he would travaile and begone.

20. Thus Babel also would faine have it, that the children of Christ should onely enter in to God, through their pagintries and Solemnities, and Belly-Ordinances, and whosoever will enter in to God, otherwise then through their Ordinances, and flee from this Servile house [of Bon∣dage] he is damned and cannot come to God.

21. But Jacob can well goe to his Father without Labans Pagintry and Solemnity; and though he upbraid Jacob & calleth his way wrong, yet his way was right in the sight of God. For God had commanded him so, and Laban could not withhold him at all; so also Christs chil∣dren, when the Spirit of Christ in them commandeth them to flee out from Babel, cannot be withheld, also it doth not hurt them, though the world blameth them never so for it, and scorne, deride, disgrace, and upbraideth them for fooles, Hereticks, and Enthusiasts.

22. Yet the Most High reproveth and chargeth Laban, that he speak not otherwise to Jacob then † 1.550 friendly; that is, the * 1.551 disdaine of Babel towards the children of Christ, must in the End turne to their meere joy and kindnesse, and now Laban must let them depart with their Goods and riches: for God commandeth his children to † 1.552 flee from Babel, and to goe into the first Country of their Father, out of which they are depar∣ted with Adam, not through the Solemnity and Pagintry of Babel, but through the Conversion of the Minde and will: viz. New Obedience.

23. For God hath as much pleasure in the Solemnity and Pagintry of Babel, as in Labans Tabrett and Pyping: Hee requires a Penitent Con∣verting Heart, which in highest simplicity and humility without any So∣lemnity or Pagintry draweth neere unto him and departeth from Babel, with such a one he goeth along and blesseth him.

24. For, † 1.553 when Jacob was gone forth without Solemnity and Pagintry, then the Angels of God mett him, whom he called Gods Host, which signifieth, that when the children of God goe forth from humane * 1.554 Inventions and Imaginations, and accompt all Earthly things as nothing, and slip away from the hypocrisie of all their Titulary Brethren, then they get the An∣gells of God for a Guard, who goe along with them and lead them on their way in their going out from Babel, as heere was done to Jacob.

25. For as soone as Christ is borne in a Man, so that the Minde goeth forth out of the Adamicall servile house of † 1.555 Images, then the Angells of God are appointed his Guardians.

CHAP. LX. How Esaw went to Meete Jacob with foure hundred Men, Soul∣diers, what this signifieth, And how Jacob sent a Present to his Brother Esaw, and how a Man wrestled with him the whole Night. What all this meaneth. Gen. 32.

For the Reader highly to Consider of.

MOses sayth; † 1.556 And Jacob sent Messengers before him to his Brother Esaw into the Land of Seir in the Borders of Edom, and commanded them, saying, tell my Lord Esaw thus, Thy servant Jacob sayth thus, I have been long abroad with Laban untill this time, and I have Oxen and Asses, sheepe, Men-servants and women-servants, and I have sent forth to thee my Lord to tell thee, that I might finde Grace in thine Eyes; The Messengers returned againe to Ja∣cob and sayd, Wee came to thy Brother Esaw, and he also cometh to meete thee with * 1.557 four hundred Men, then Jacob feared very much, and was in distresse, and divided the people that were with him, and the Sheepe and Oxen, and the Camells, into two Companyes, and sayd; if Esaw come upon one Company and smiteth it, the rest will escape.

2. This whole Chapter stands eminently in the figure of Christ: For, when the Word was become Man, and would now goe forth from this world and with our humanity possesse his Eternall Mansion, then meets him this host of Souldiers in the kingdome of Nature in the Anger of God.

3. For the kingdome of Nature, viz. the Naturall Adam, was the first-borne Esau, which was angry with Jacob, that is, with Christ, for the blessing and heavenly Inheritance, viz. for the Eternall Life; because it must dye and loose its Right; in which kingdome the Anger of God had gotten the Dominion, that same Anger of God came to meet Christ, when he was about to bring his acquired Goods into the Eternall Coun∣try of his Father, viz. into the Love of God; as Esaw did Jacob in the Type or Image of the Figure; and Christ was astonished at this Warri∣er, viz. the Anger of God, as may be seene on the Mount of Olives; as Jacob was astonished at the Anger of Esaw.

4. And as Jacob divided the Heards into two Parts, because of the wrath of Esaw, that if Esaw should smite one Company, the other might Escape: so also was the humanity of Christ divided into two Substances, viz. into a Heavenly, whereof he speaketh John, 3. saying, * 1.558 He was come from Heaven, and was then in Heaven; and also into an Earthly, from our flesh and bloud; that if the Anger of God did smite the one Part, viz. our Humanity, with Death, yet the Heavenly Part, should escape the wrath and penetrate through Death, and therein make our humanity living; for, the Messengers which Jacob sent to Esaw, are nothing else but the Prayers of Christ, which he sent through the Anger of God, into his Love, viz. into the Mercy, that our humanity might finde Grace and fa∣vour with God.

5. For, as Jacob sent to Esaw, saying, he had been long abroad with La∣ban, even till this time, and had with him Men-servants and women-servants,

and Camells, with other Cattle; that he might with all this, finde Grace and favour with his Lord Esaw: so also Christ sayth to his Father, in our Humanity (viz. in Adam) which he hath assumed; he hath been long abroad absent from the kingdome of God, and hath † 1.559 brought forth in the kingdome of this world in Gods works of wonder, many Images out of the divine wisdome through the formation of Nature, that he might with these formations of wonders finde Grace and favour with God, seeing these wonders were brought forth through the Na∣ture of his manifested wrath, that so they might come to the Eternall di∣vine vision and Contemplation.

6. But the Anger went to meete him in the * 1.560 four Elements, and would devour the Earthlines and Evill of them; for Esawes four hundred Men, signifie nothing else but the wrath of Nature in the four Elements of the Body, and they went to meete the Humanity of Christ; when Christ was bringing the Created Image of Adam in Our Humanity, into God, viz. into Paradise; then would the wrath of God first kill the Adamicall Image, that it might no more live in the kingdome of Anger, seeing it was to live in God.

7. * 1.561 And as Jacob humbled himselfe before God, and sayd; O God of my Father Abraham, and God of my father Isaack, Lord, thou who hast sayd unto mee, returne againe into thy Country, and to thy kindred, and I will deale well with thee; I am unworthy of the least of all thy Mercy, and all thy faithfullnesse and truth, which thou hast afforded unto thy servant; for I had no more but this Staffe with which I went over this Jordan, and now I am become two Bands: Deliver mee from the hand of my brother, from the hand of Esaw, for I am a∣fraid of him, least he cone and smite mee, with the Mother and the Children; so also Christ humbleth himselfe in our assumed humanity before God; and though God in the Prophet David, in our assumed humanity † 1.562 hath bidden him sit at his Right hand untill he hath layd all his Enemies under his footstoole; yet he humbleth himselfe; even as Jacob did before the An∣ger of Esaw, so also did Christ before the Anger of his Father.

8. And as Jacob sayd: When I went over this Jordan I had only this staffe, but now am become two Bands; so also when Christ, viz. the E∣ternall Word of Divine Love came to us in our humanity, then it was only the staffe of divine Grace; but in our humanity in the servile house of Adam, he was enriched with two Bands, viz, a twofold humanity, the Heavenly extinguished in Adam, and the Earthly from the Limus of the Earth; therfore he sayth in this twofold humanity, as Jacob sayd to God; O God of my father Abraham, and God of my father Isaack, O Lord, thou hast sayd unto mee, returne againe into thy Country, and to thy first kindred; I am lesse then the least of all these mercies, which thou hast bestowed on thy servant; to signifie, that it was onely in Divine Mercy, that these two Bands, viz. the twofold humanity returned home againe into its first Country of Paradise to the Angelicall kindred.

9. And when Jacob had humbled himselfe before God and his bro∣ther Esaw, * 1.563 He stayed there all night, and tooke of that which came to his hand, for a present to his brother Esaw, two hundred Shee-Goates and twenty Hee-Goates, two hundred Ewes and twenty Rams, and thirty Milch Camells with their foales, forty Cowes and ten Bulls, twenty Shee-Asses with ten foales, and put them under the hand of his servants, every heard by it selfe, & sayd to them;

goe on before mee, and leave roome for one heard after another; and he com∣manded the formost and sayd; when my brother Esaw meeteth thee, and asketh thee to whom dost thou belong? whither goest thou? and whose these are that thou drivest? thou shalt then say, they are thy servant Jacobs, who sendeth them for a present to his Lord Esaw, and he followeth behinde after us.

10. This Type is now the great Earnestnes, whereby the Spirit of God in the figure poynteth at the future; for, this Present of Jacob, to his angry Brother Esaw, poynteth at the Place and condition of Christ, when he should appease the Anger of his Father, then he must first send these Beasts in our implanted Humanity for an attonement, which should be presented to the Anger of God.

11. But these Beasts, which Christ sent to the Anger of God before his passion and Death, were our implanted Beasts; viz. Pride, Covetous∣nesse, Envy, wickednesse, Lying, whereby one Man slandereth, dispara∣geth, disgraceth, shamefully censureth with words, discourageth, sup∣presseth, and exclaimeth against, as wicked and ungodly, and summarily, all abominations of the Devill and the wicked World.

12. These Evill Beasts are in Adam in sinne, all awakened and be∣come living; These very Formes or Conditions of Life, wherein Adam generated his Evill Beasts, wherein the Temperature of Nature was rent asunder, Christ tooke all upon him in our humanity, as they are well intimated in the figure of Jacob by five hundred and Eighty;* 1.564 and sent them to the Anger of God for an Attonement, when he was redeeming the Humanity from these Beasts.

13. And these Beasts were, as to Christ, his being despised, scorned, spit upon, whatsoever the Jewish Priests did to him, were all our Beasts, which, Christ, in his Body, gave up to the Anger of God as if himselfe were the Transgressour, and yet had generated none of these Beasts in his will; But Adam had generated them, and Christ tooke them on him as a Lamb, and presented them to the Anger of God on his body and Life, and did it as if himselfe were the Transgressor, so that the Anger of God devou∣red them on his body and Life, viz. his inheritance, which he had in Man, as a Naturall Right, whereby the Anger of God layd hold of its owne, and his wrath and hunger after this vanity to devoure these Beasts, was appeased.

14. And the Spirit of Moses speaketh further in the Figure of Christ and sayth; thus, † 1.565 The Present of Jacob, went before him, but he stayd that Night with the Company, and arose in the Night, and tooke his two wives and handmaides, and his eleaven Children, and went over the Ford Jabock, and he tooke them and sent them over the water, and sent over that which he had, and stayed alone.

The Figure of Christ standeth thus.

15. When Christ had sent this Present, before to the Anger of God, he stayed with his Company, viz. with his Disciples, and arose in the Night of the Great Darknesse in Our Prison of Misery, and tooke his two wives, viz. the twofold Spirit of Man, viz. the soule and the Spiritus Mun∣di, the spirit of this world, the Outward soule, and the Inward Eternall soule, together with the two handmaydes, viz. the twofold humanity of

the Body, and the eleaven children, which are the Eleaven Apostles;* 1.566 and passed over the Ford Jabock, that is, he went over the Brook Kidron, in the dark of the Night over the water, as heere Jacob, with all what∣soever he was, or had assumed from us Men.

16. For the right Twelfe Apostle of Christ,* 1.567 was not yet chosen in Ju∣das his stead, as heere with Jacob, the Twelfe sonne lay yet in the Mo∣thers womb unborne: and as Jacob with his Eleven sonnes went over the water in the Great Night or Darknesse: so went Christ with his Eleven Disciples, in this Night of Jacob, over the Brooke Kidron into the Garden, and wrestled with the Anger of God, so that he sweate a blou∣dy sweate, till he overcame.

17. And as in this Night * 1.568a Man wrestled with Jacob till the Day breake; so also the Spirit of God, viz. the love of God in our assumed humani∣ty, wrestled with Gods anger in our humanity, till the Love of Grace brake through the Anger, and the † 1.569 Day-starre of Divine Love arose in the soule, and overcame the Anger, as the Text in Moses hath heere ve∣ry secretly, and yet very cleerely, signified in this figure, saying;

18. When Jacob in this Night was passed over with h••s Eleven Children,* 1.570 and both his wives and the handmaydes, and all his Company, and afterwards was alone, there wrestled a Man with him till the breake of Day appeared; and when he saw that he prevailed not against him, he touched the * 1.571 Ham of his Thigh; and the Ham of his Thigh was displaced with the wrestling with him; and he sayd, let mee Goe, for the Day breaketh; but he answered, I will not let thee goe except thou blesse mee; and he sayd what is thy Name, and he answered, Jacob; and he sayd thou shalt no more be called Jacob, but Israel, for thou hast striven with God and Man and hast prevailed.

19. This Text stands wholly in the figure of Christ; for, this Man who wrestled with Jacob this whole Night, is nothing else but Gods righteousnesse and Truth, in which righteousnesse, in Adam, and in all Men, the severe Judgement of God was awakened, and it signifieth the same Man, who on Mount Sinai gave the Law to the people of Israel, in sire and Terrour, where he appeared in his righteousnesse, in the Type of the Judgement, and commanded Man to keepe the Law of righ∣teousnesse under paine of the Eternall Curse, where he required the possibility and ability from Man, viz. from the Image of God that he had created in Adam.

20. But Man having not stood in the * 1.572 Triall, therefore God inspake or inspired into him the Ground, viz. the fountaine of his most in ward hidden Love, in the Promise of the Serpent-Destroyer, viz. the Holy Name JESUS. This Name JESUS stood now as a Covenant of Grace in Gods severe righteousnesse, hidden in the most in ward Ground of the humane Soule; and opened it selfe in the Holy † 1.573 Fathers, Abraham, Isaac, and Jacob, in their Faiths Ens.

21. But Jacob at present standing in the figure with his brother Esaw, viz. Jacob in the Type or Image of Christ, and Esaw in the Type or I∣mage of Gods righteousnesse in the Anger according to the kingdome of Nature, so at present in this Night, when Jacob was in great anxiety, this figure was manifested to him, that he perceived how Gods Love in the Covenant of Grace in the incorporated Name JESUS, wrest∣led with God the Fathers righteousnesse in the Anger of the Judge∣ment,

viz. in the great Night of the Darknesse of Gods Anger, wherein the poore soule lay captive, and was so hard * 1.574 tyed and bound and put thereinto, and that the Anger in the righteousnesse will not give over unlesse it give it selfe into the Love of Grace, that the Love may breake through the anger, as the shining of Light doth out of the Fire; or as the Morning breaketh out of the dark Night, and changeth the dark Night into day.

22. For, the Covenant of Grace in the Love, and the soule, stood at present in one Person, therefore at present the soule of Jacob must in Christs figure and Type, wrestle with Gods righteousnesse about the heavenly Ens, viz. about the substantiall Wisdome, which the Name Jesus brought along with the poore soule in its heavenly Substantiali∣ty, which faded in Adam; whereby Adams faded Substantiality sprung forth againe in this living Substantiality, as a New Birth.

23. Therefore the Spirit of God sayth to Jacob; thou hast wrestled with God and Man, viz. with Gods Love in the Covenant, and with the future heavenly Substantiality, which Substantiality became Man in the Seed of Mary, and hast prevailed: for, Christ, in whose figure Jacob stood, should thus in our assumed humanity wrestle with Gods righteous∣nesse and conquer.

24. And the Spirit in Moses sayth heere; And when he saw that he prevailed not against him (understand, Gods righteousnesse in the Anger of the Judgement prevailed not against the Grace) then he touched the Ham of his Thigh, and the Ham of his Thigh was displaced by the wrestling with him.

25. This signifieth the destruction and displacing of the Adamicall hu∣manity, that when Christ would stand out this victory, then would the humane selfe-Might and owne will, be displaced, and broken and killed; but as Jacob dyed not by this wrestling, though the Ham of his Thigh was indeed displaced; so also our humanity should not die Eternally, but be onely displaced, that is, be changed.

26. This signifieth especially, how the Repentant Man must enter up∣on this Combate of Jacob, and so wrestle with God and Man in the Spi∣rit of Christ in Gods righteousnesse, in the Anger; And when he over∣cometh, then will the Ham of his fleshly selfe-will be broken, that he must goe up and downe in this world as one halfe Lame, that cannot well walke in the way of the world, but goeth halting, as if his limbs were halfe broken, with which the wantonnesse and vanity of this world is driven on; for the Spirit in the victory of Christ, toucheth his Thigh, that he is halfe lame in the Pride and Malice of this world, and never regardeth it more; but goeth up and downe as a despised lame Man, who in the Pride of the world in their haile or frolick Jollity little re∣gard, but hold him for a lame halting Man, who cannot follow the Garb of the Antick tricks, conceited jests and lasciviousnesse of this world: but he hath wrestled with God and Man, and is with this victory tou∣ched and Marked.

27. This, the Pride and wantonnesse of this world understandeth not, for it goes up and downe still in Gods severe righteousnesse, in the kingdome of Nature, in the might of the Fire, in selfe-will, and thinks it selfe very well, till the Judgement possesseth its place, then must the

poore soule stand in the Eternall Judgement, and live in paine and Tor∣ment.

28. And as Jacob stood in the wrestling, and had his Thigh touched that he halted, then the Man sayd to him; Let mee goe; for the Day-breake dawneth; but he answered, I will not let thee goe except thou blesse mee.

29. This is first the figure of Christ, when he yeelded himselfe up in the righteousnesse of God in the Fathers Anger, so that the Anger ac∣cording to our humanity slew him; then sayd the righteousnesse: Now let mee goe; for at present, the Eternall Morning breaketh forth in mee; But Christ had taken hold of the righteousnesse and sayd; I will not let thee goe except thou blesse the humanity againe; that the Judgement may cease; except thou bring the Morning of thy inward power, forth through the humanity, that the Curse may cease, and that Man may wholly stand in the divine working againe, in the Blessing.

30. Secondly, It is the faire Type or Image, shewing how it goeth with the Repentant Man, when he giveth himselfe up through earnest Repentance into this Combate of Christ; in Christs suffering and Death in his victory, and in the Spirit of Christ wrestleth with Gods severe righteousnesse, which continually assayleth him in his Conscience.

31. For, Gods righteousnesse in the Conscience sayth; let mee goe; thou art dead in sinne, and hast no part in the divine Grace; thou hast pur∣posely and wilfully sinned, and set the Grace behinde thy back, now thou art mine, praying will not availe thee, I will not let thee in thy conscience attaine the Grace, thou wilt obtaine no comfort more from God, the morning will no more rise to thee in thy conscience, for thou art a childe of Death: Now leave off and let me alone, that I may shutt thee up below in the dungeon or chamber of death.

32. When this comes to passe, then the poore soule wholly immer∣seth it selfe into the death of Christ, and giveth it selfe up to the severe righteousnesse of God, into the judgement, for the judgement layeth hold on it: But the soule catcheth hold of the incorporated Grace in the death of Christ, and diveth therewith into the most inward ground of the judgement of God, in which ground, God's Love is broken forth through the righteousnesse, and through the judgement, viz. through the eternall night, and hath made that same night in man to be day.

33. Into this day, viz. into the Abysse without all humane possibility or ability, it diveth as a childe, that neither can nor will doe any more, that is too unworthy of all Grace, and must indeed give it self up to the judgement; but with this diving, the soule yeedeth all its utmost will and ability, and is in it selfe as it were void of nature and creature, and falls againe into the Word, wherein it stood in the eternall speaking, before its creaturely nature.

34. For Gods righteousnesse and judgement, hath no deeper ground, then meerly the creaturely life; but when the will of the soule yeeldeth it selfe up in going forth from the creature, and sinketh into the Abysse, then is it again as a new childe; for the Abysse in the eternall speaking word, out of which the highest Love and Grace of God hath manifested it selfe, layeth hold on it, and penetrateth into it, as the Sun doth into the Ens of an hearb, whence the hearb becometh half Solar, or of the na∣ture of the Sun: Thus in this diving, the soule in its will, is half divine,

and then it wrestleth with God's severe righteousnesse in flesh and bloud, and will over-power the Anger of God.

35. Then saith God's righteousnesse in the conscience; let me alone, that is, leave off, and slay me not, for thou seest very well, that the Di∣vine morning ariseth in mee, cease from striving against the judgement of God: But in the right combat the soule saith to God's righteousness, I will not leave thee except thou blesse mee, that is, except thou givest mee the promised Grace, out of the Death of Christ in his conquest, that I may put on my Saviour Christ, that he may be mine and I his: And then thus saith God's righteousnesse; as to Jacob; What is thy name? And then the poore soule nameth it selfe according to its owne creaturely name, As Jacob did heere, when he called himselfe Jacob: But as the Lord said to Jacob; Thou shalt no more be called Jacob, but Israel, that is, a Tree of life. Thus also saith God to the soule: Thou shalt no more have self-names in mee, but thou shalt be called a Christian in Christ, viz. A branch in the Tree of Israel, * 1.575 A sprout on the vine Christ; For thou hast fought with God and man, and hast prevailed: Thou hast overcome Gods righteousnesse in the wrath of the Anger, in thy Combat in the Spirit of Christ, and art now an essentiall Christian, and no more a titulary and verbal or Mouth-Christian, from whom Grace is yet farr off.

36. And Moses saith further; † 1.576 And Jacob asked him and said; Tell me I pray thee, what is thy name? But he said, wherefore askest thou what is my name? And he blessed him there, And Jacob called the place Pennel, For I have seene God face to face, and my soule is * 1.577 preserved.

The inward holy Figure standeth thus.

37. When Jacob with the desire of faith in his wrestling, apprehended the morning or Day-breake of God in the Spirit of Christ, and † 1.578 saw Christ a farr off, without the creaturely humanity, Then he said, What is thy name? But Christ said, Wherefore askest thou what is my name? that is, I am no stranger, But am even the Israel in thy selfe, I have no o∣ther name, but thy name and my name shall be one.

38. For God, without nature and Creature hath no name, but is cal∣led onely the eternall GOOD, viz. the eternal ONE, The abysse and * 1.579profundity 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 begin∣ning 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 think∣eth God is of some forme, they looke not yet rightly upon God, but will know God in Imagery: thus hard lieth the creaturely Imagery up∣on 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 na∣ture 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 † 1.580 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 one∣ly will in the Expression; and is understood in the impression * 1.581 to Na∣ture.

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 Opini∣ons 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 † 1.582 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 * 1.583 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 * 1.584 speaking of the Word, incomprehensible to Nature and Creature, becomes † 1.585 Imaged in the will of the Soule; of which the Scripture sayth; * 1.586 With the holy thou art holy, and with the per∣verse 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 wil∣leth

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 gi∣veth 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 * 1.587 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 † 1.588 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 E∣vill and Good, and how a man shall understand the * 1.589 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 chil∣dren of Nimrod in Babel; for that high Tower is a figure of the † 1.590 Exercises in the Universities, where the One Divine Language is divided or con∣founded and wrested into many * 1.591 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 † 1.592 brought into figured wonders.

49. But the true ground, what God is, and how he is, what the Bee∣ing 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 the Letters,* 1.593 yet they have lost the Five Vowells, which are the power of all words; which is much to be lamented, that men understand no∣thing at all more of the Holy Ghosts Language, what the Spirit of God hath spoken in Moses and the Prophets, and how he hath in his speech, declared and poynted at that which is future, Eternall: Men cleave meerly to an historicall † 1.594 Action, and see not what is signified by this or that Action.

50. For, Gods Spirit hath not done such wonders, for the History sake of a plaine simple Shepheard, as it standeth in the outward forme of it, and hath so exactly expressed those things in writing, as if he were so much concerned in a History, that he hath preserved it among all people, and suffered it to be proclaimed for his word; no sure, but for this cause; that under such plain simple historicall relations, is signified, and where∣with Gods Spirit in the figure alludeth at, that which is future, Eternall: Therefore should men looke upon the Scripture of the Old Testament with cleerer eyes, for the whole New Testament is couched under it in the figure of the plaine simple * 1.595 Acts or Actions.

51. † 1.596 When God had blessed Jacob, then Jacob called the place Penuel, that is, Gods inspection into the soule, where God is manifest in the soule; then sayth the Soule; I have seene God face to face in Mee, and my soule is pre∣served in this inspection; and when he passed over Penuel, the Sun arose to him, that is, when Gods Sun, viz. his power is manifest in the soule, then the Essence of the Soul carrieth the power in it selfe, and then the divine Sun ariseth in the Soules Essence, and then the Father hath there begot∣ten

his Sonne in the soule, which is the Sun of righteousnesse, as also the Divine Love and Joy, and then selfe-Nature halte••h, for the Sinew of its Naturall will is displaced, so that the selfe-will is lame in its ability, as heere Jacob. And the Text of Moses sayth; Hereupon the Children of Is∣rael eate not of the sinew upon the Ham of the Thigh, to this Day; because the sinew of the Ham of Jacobs Thigh was touched.

52. This sheweth cleerly, that Jacob and his children understood this Mysterie, and have instituted a memoriall in this Sinew: for what doth that which was done to Jacob, concerne a Beast? The Sinew of a Beast is not therefore displaced or venomed, onely the children of the Saints looked upon the Ground of the Divine Mysterie.

53. Concerning which the present Jewes are very blinde, and hang onely on the Law: if they did so eagerly seek after Jacobs Sun as they cleave fast to the Law, then would that Sinew in them also be displaced, and they would not so hunt after Covetousnesse and Gaine, but * 1.597 they wash the outside of their Cups and dishes, and inwardly remaine foule.

54. Even as Christendome cleaveth to the history, viz. to the purple Mantle of Christ, and hunt away Christ in power from them, and will not with Jacob have the Sinew of the wilde beastiall properties of the volup∣tuous will of flesh, displaced & lamed, but walke nimbly with the beast, under the Mantle of Christ.

55. This displaced Sinew signifieth, that Adam in his innocency be∣fore his Eve, was not such a Grosse Beast, as afterwards; therefore when the Spirit of Christ in the Covenant was manifested in Jacob, then it touched the Beastiall Ham of his Thigh, to signifie, that in Christ it should be broken and cease, so that a spirituall Man should arise from Death, and not such a grosse Beastiall Man.

CHAP. LXI. The Excellent and Wonderfull Figure, Shewing, how Jacob and Esaw mett, and how all heart-burning and Evill-will, was changed into great Joy, Kindnesse, and Com∣passion. What is to be understood thereby.

Genesis 33.

BLinde Reason should better open its Eyes, at this Text,* 1.598 then hither∣to it hath done, and better consider the figure of Jacob and Esaw, and learne rightly to understand the Decree concerning Jacob and Esaw; where the Scripture sayth; * 1.599 Jacob have I loved and Esaw have I hated, when the children lay yet in the Mothers womb, and had done neither good nor Evill, that the purpose of God might stand.

2. Heere men should rightly looke upon the Purpose of God, what the Spirit of God meaneth thereby, for Esaw stood in the Type or Image of the corrupted Adam, & Jacob in the Type of Christ, which came to help poore Adam: therefore must these two Brothers come of one Seede, to sig∣nifie that God would become Man, and that Gods Seed, viz. his word, and Adams seed in its owne Nature, should be manifested in one Person,

and become Man; and that Gods seed should overcome the corrupted Adams seed with great divine Love, and quench the Fathers Anger, with Love, and the Love should wholly give it selfe into the Anger of the soule, that Gods Grace, Compassion and Mercy in the Love, may passe through the Anger, and also change the Anger into Compassion; as heere Jacob, with his present and great submission and humility, yeel∣ded himself to his brother Esaw, and changed his Anger whch he bare to∣wards Jacob, in respect of the Naturall right of the first-borne, and of the Blessing, into such great Compassion, that Esaw fell about his neck and wept in great Compassion, and his anger in him was turned into Love; even as Christ with his great love and humility in our assumed humanity in our fiery burning * 1.600 Angry-soule, changed his Fathers An∣ger into such great Mercy and Compassion, that the divine righteous∣nesse in the Anger, ceased and departed from our soules.

3. For as Jacob appeased his brother Esaw with the Present and hu∣mility, when he gave up himselfe into the Anger of Esaw, so also Christ appeased the Anger of God, when he gave up his heavenly Bloud with the great Tincture of Love into the Anger of God, to be devoured, then was the Anger, viz. the Nature of the dark world, which was manifested in Adam, turned againe into the divine Light of Love, viz. into a Love-fire.

* 1.6014. Moses sayth; Jacob lift up his Eyes and saw his brother Esaw coming with * 1.602 four hundred Men, and hee divided his children to Lea and to Rachel and to both the Handmayds, and set the handmayds with their children formost, and Lea with her children next, and Rachel with Joseph last, and he passed over before them, and bowed himselfe to the ground seaven times, till he came to his brother.

The inward precious figure standeth thus.

When Christ, in our assumed humanity, entered into his suffering, then the Anger of God in the † 1.603 four Elements of the Body, came to meete him; and then Christ divided his Deity and his humanity, viz. the hea∣venly worlds substance, which he brought from God in Our humanity, and the kingdome of the Naturall humanity from Adam, into two seve∣rall Principles: for the Deity, as to the Omnipotency, stood yet still: therefore sayth the Humanity on the Crosse, * 1.604 My God, why hast thou for∣saken mee?

5. The two wives of Jacob with their children, signifie heere, in Christs state and condition, the twofold soule, viz. that from Time and that from Eternity, and the two handmaydes with their children, signifi•• heere, in this state and condition of his, the Heavenly and the Earthly corporeity, viz. Lea in her bleereydness signifieth the * 1.605 Spiritus Mundi in Limo terrae, wherein the Corruption in Adam was effected, wherein God promised the destroyer of the Serpent; and wherein Christ should be manifested; and therefore in Lea, the Line of Christ, viz. the destroyer of the Serpent in the type and prefiguration, was borne, viz. Judah; and Rachel signi∣fieth the Extinguished Ens of the heavenly worlds Substance, wherein the true soule dwelleth, which faded in Adams Fall and became unfruitfull, as Rachel; till God in the Spirit of Christ made her fruitfull; as was done to Rachel.

6. And as Jacob set the handmayds with their children formost, so was the Earthly Image in the humane Nature, set formost in the suffering of Christ, which should passe through the sharpnes of Death, next after would Lea, that is, the Body out of the Limus of the Earth, wherein the Destroyer of the Serpent lay, in the suffering of Christ, follow; and af∣ter that, Rachel, viz. the heavenly Limus with the Prince Joseph, that is, with the true Adamicall Image of the Divine worlds Substance, and the Name JESUS passed into the suffering of Christ before, as Jacob be∣fore his wives and childrens.

7. And as the Name and power JESU, viz. Gods Sweetnesse and Love, saw and felt the wrath of God in the humane flesh and soule, then the Name JESUS bowed it selfe through all the Seaven Formes of Natures Life, wherein the Anger of God was become manifest, that is, he then pressed Essentially through the Centre of Nature, through all the Seaven Formes of Nature, quite through the wrathfull fire-source.

8. As Jacob bowed himselfe seaven times to the Earth before the An∣ger of Esaw, and appeased Esaw in this humility; so also heere the Love in the Name JESU, appeaseth the anger of the Fathers property in the fire, in soule and body: for, the Naturall Life from the Spirit of the world, viz. the soule from time, which was breathed into Adams No∣strills, must yeeld up its naturall Right and dye; as Jacob yeelded up his riches and also his outward Life to his brother, to do what he would with him; thus also Christ yeelded up our Life to the anger of God, and left it willingly; but the Name JESUS went before, and brought our Naturall Life quite through death, and tooke it to himselfe againe, and triumphed with our Naturall Life, over and through Death.

9. And as Esau his brother, in this humility and submission, ran to meete him, and fell about his neck and kissed him, and in great compassion wept upon his neck: So also in like manner, when the essence of the anger of God [kissed and] tasted the sweet love in the Name JESU in the bloud of Christ, then it was transmuted and converted into such great compassion towards mankinde, as Jeremiah in the Spirit declareth where he speaketh in this figure; * 1.606 Ephraim my deare childe, my heart is troubled, I must have compassion on him. Where he speaks concerning this compassion.

10. And when Esaw wept upon Jacobs neck, † 1.607 He lift up his eyes, and behold the women with the children, and said; Whose are these with thee? Ja∣cob answered: They are the children which God hath bestowed upon thy ser∣vant, And the handmayds drew neare with their children, and bowed them∣selves before him: Lea also drew near with her children, and bowed themselves before him; afterwards Joseph and Rachel drew neare and bowed themselves before him.

The inward Figure stands thus.

When the anger of God held man captive in the darknesse, then was he not, in the anger, known to God's holy Image: but when the love in the suffering of Christ in the humanity, brake through the anger, so that the anger was changed, then the onely God looked on it againe in

his Image, and spake to the Name JESU, saying, Who are these that are with thee? And JESUS answered God and sayd: They are the children which God hath vouchsafed and bestowed upon his ser∣vant.

11. For heere Christ presents himselfe as a Servant of God, with his children, that are borne in him, in the Faith, viz with us poore children of Eve: and there passed through the death of Christ, and were presen∣ted before the countenance of God; first the handmaids with their chil∣dren, that is, man that had been sinfull, he sets him first in Gods counte∣nance, which Jacobs handmaids doe signifie.

12. Afterwards there pressed forward the line of the Covenant, with the spiritual Lea, viz, the first created Image out of the Limus of the earth, wherein the * 1.608 five Prints of the Nailes, the wounds of Christ stood, they should be shewne to the onely God, that therein he should receive the handmaids children, who all bowed themselves before God.

13. Then afterwards came Joseph with his Mother, viz. the Image of the heavenly world's substance, and bowed before the onely God which had been angry with him.

14. Men should not understand this in divided figures, types, or Ima∣ges, but as the properties of the humanity are manifested before God through the suffering of Christ in one onely Image, viz. in Christ's hu∣manity in the kingdome of the Restauration or Redemption, viz. in the kingdome of heaven. The reader should understand our sence properly: for we write heere in the vision of all the Three Principles, how it went, and still to this day goeth, with the new birth: Our exposition will not beare any dividing of the figure or Creature, wee understand it in one creature.

15. Our earnest and hearty consideration is this, that we may see and understand, how we poore children of Eve were brought through Christ's suffring and death, and set before Gods countenance, and how first the soule with the body of sin must passe through death, and in the Resur∣rection come againe with the body before God, where the body from the Limus of the earth is esteemed strange in the presence of God: There∣fore it is prefigured in the type in the condition of a handmaid, and then presently in that body the Prints of the Nailes & the suffering of Christ is sett before God, Out of which death of Christ, the faire Image created in Adam, appeareth againe, as the whole figure together, of Jacob, thus fairely typifieth, and as the Spirit hath signified thereby.

16. * 1.609 And Esaw said farther to Jacob; What meanest thou by all this herd which I met? Hee answered; that I might finde grace in the sight of my Lord; Esaw sayd, I have enough my Brother, keepe what thou hast; Jacob answered, O no, if I have found grace in thy sight, then receive my Present at my hand; for I have seene thy Face, as if I had seene the Face of God; and let it please thee from mee: take I pray thee the Blessing from mee, which I have brought thee for God hath bestowed it upon mee, and I have enough; thus he constrained him, that he tooke it; This now is the faire figure wherewith the Spirit allu∣deth, how Christ appeareth before God, with his Christendome, viz. with his purchased Goods, then sayth the Father to the Sonne, Whither wilt thou goe with these thy Children, who meete mee daily, in that they come to thee? And Christ saith; O Lord, that I might finde Grace from

thee with them. And the Father saith; they are thy purchased goods, keepe what thou hast, I have without them enough, even all things.

17. But Christ saith O no my Lord, receive I pray thee the blessing which God hath bestowed upon mee in my children, which I have brought to thee; for God hath bestowed them on mee and I have e∣nough, and he constrained God his Father that he received the kingdome againe from him: And it is a true figure [shewing], how Christ after he sits at the right hand of God, and ruleth over his enemies * 1.610 would deliver up the kingdome again to his Father: And then also will the Son be subject to the Fa∣ther together with his Christendome, as the Scripture saith: Which the Spirit in this figure powerfully prefigureth, and representeth in a Type or Image.

18. This is an excellent figure, where Jacob cometh to his brother Esaw that had been angry, and perceiveth how Esaw falleth about his neck and weepeth, that Jacob saith, I saw thy face as if I saw the face of God: Which signifieth to us that the wrath of God in the kingdome of nature was become an enemie in Adam's Soule and Body, viz. the fiery Soule it selfe, which standeth in the Fathers property in the eternall nature.

19. But when this great love and humility pressed through in the bloud of Christ, then was this wrath, viz. the fiery soule converted again into Gods most cleare countenance, and attained again the Eye of God's love; Thus also we are to undestand concerning Esau, when the Cove∣nant of Grace in the figure of Christ, in Jacob's humility was discovered to him, then was his curse and malice, through the Spirit of Christ, tur∣ned into love, that he was no more hee, of whom the Scripture saith: † 1.611 Esaw have I hated: for in the kingdome of the Adamicall nature, was God's hatred manifested in him, and he was himself that hatred, and of that saith the Scripture: † 1.612 Esaw have I hated: Now so long as the hatred in him had the dominion, so long he was in God's hatred, and was him∣self the hatred, but when the Covenant of Grace in Jacob discovered it selfe to him, and that Jacobs humility pressed into his hatred, then be∣gan he to lament and weepe, and Gods cleare countenance was mani∣fested in his hatred, so that in great compassion he fell upon Jacobs neck and wept.

20. Which denoteth the repentance of poore sinners, when the mali∣cious wicked soule which lieth captive in the hatred of God turneth to God, then beginneth first this compassion and repentance and sorrow for its former Sinne. When the Spirit of Christ afflicteth the soule, then it weepeth, and sorrrweth, that it hath been so wicked, and then instant∣ly the Sun riseth upon it, and the hatred of God is turned into the coun∣tenance of Love; where, of an hatefull spirit, he is made an Angel.

21. And though clearly the Scripture saith in a certaine place: * 1.613 E∣saw sought repentance with teares, and yet found it not; but this Text giveth us to understand much otherwise, namely, that indeed Esaw and all the children of corrupt Adam, doe not finde repentance in their owne wil∣ling going, and running, else would it stand in the ability of man to at∣tain Grace, but the grace and divine mercy and compassion worketh repentance: Yet man must give up his will to the Divine working.

22. The Soules will must incline it self towards the promised Grace;

And then will the divine Sun, shine into it's will, and dissipate the † 1.614 ha∣tred of wickedness, and then the soule graspeth after the Sun of Grace, and so beginneth the working of repentance in the power of Grace, and then the Anger of God in the soule giveth it's severe righteousness to the Spirit of Christ; and so Christ then saith to his Father; * 1.615 I have lost none of them that thou hast given to mee.

23. The Scripture saith; † 1.616 God willeth that all men should be saved; And * 1.617 Christ is come to seeke and save that which is lost; and † 1.618 Hee hath no pleasure in the death of a Sinner: Then saith Reason: If God will that all men should be saved, and willeth not the evill; can he not then save all? Why doe they remaine hardened, if he willeth not their hardening?

24. Answer. The Soule standeth in the * 1.619 unsearchable will of God in the eternall speaking word: It is a sparke from the divine Speaking, whereby the Abysse, viz. the eternall one expresseth or speaketh forth it selfe in the science, understanding, and knowledge of the ‖ 1.620 Severation; it is in the speaking come into nature and creature, and hath now the a∣bility to express again, viz. an Image of it selfe.

* 1.62125. Also in its knowledge it speaketh forth the wonders of the divine possibility in good and evill; It speaketh it selfe in its essential speak∣ing, out of the eternal science it self, in evil: Where it should speak God, it speake's in it self, want: where it should speake in its science, into the eternal one, viz. into Gods love and wisdome; there it speake's into seve∣ration, viz. into multiplicity; and bringeth the science of its ability, which standeth in the eternal speaking word, out of the temperament, into a self-will, which breaketh off from the onely will of God and en∣treth into self.

26. Therefore then it changeth the eternal will of the unity in it, into the centre of severation, wherein the only God introduceth his only will, in the speaking forth of the word, into nature and painful∣ness, to the Divine perception and feeling; viz. into an essential spirituall fire, and out of the fire into a light, whereby the abysse becomes maje∣stick and working; Thus the false or wicked soule speakes it self onely into a source of fire.

27. For it's will to the speaking, which in God stands in the abysse, which brings it self, through the desire, into the fire-speaking, viz. into properties; which goe not easily back again into the abysse, viz. into the eternal One: But if it goe back again, viz. into the eternal one, viz. into God; then the fiery science becomes majestick and light, and then is the Soule an Angel of God, viz. an Image of the eternal divine science.

28. But if the will continue in the fire as a magical fire source, then is the soule that very fire-source: Who shall now advise and perswade this fire-source? seing it hath its ground in the abysse, and is it self its ground: The power of the majesty shineth through it, but the desire shutts it up, and maketh it dark, so that the light cannot be manifest therein. As it stands John 1. * 1.622The light shineth in the darkness, and the dark∣ness comprehendeth it not. They dwell one in another, as day and night; the soule in its imprinted desire maketh it self darkness.

29. The eternal one, viz. God, is in it, and it comprehendeth him not, it maketh an angry God to it self; where Gods word in the anger speaketh and formeth it self into nature and creature, there it worketh

in it self, evil: But if it stood still from its working, the twinkling of an eye, then it would dive again into the eternal one, viz. into God, and so the Divine science in the light, would begin to worke in it, and so it would come to repentance, even as it cometh to pass with the Peni∣tent. Concerning which Christ saith; † 1.623 Except ye be converted and become as a childe, you will not see God.

30. The soule's will, which hath it's ground and rise in the Divine revelation, whence it is become a working life; should and must turn again into it's mother out of which it proceeded, and then it is as a child in the mothers womb; and so in its mother it beholdeth God; viz. the abysse of all beings; and is new-borne in its mother; that is, the mother giveth it the light's power, and in that power it attaineth the ability to work Repentance, and then the eternal unsearchable will of God, which is called the Father of all beings, begetteth his only Son, viz his power of love, in and through the * 1.624 science of the soule, as in the particu∣lar or parcel of the whole will of God; for, the ground of the soule and God's eternal speaking word, is one only ground, undivided.

31. And as wee know that the same only eternal begetting and speaking word, expresseth it self in heaven, viz. in the power of the light, in holiness, viz. the holy wisdome: So also the same only word ex∣presseth it self in the Hell of darkness, in flames of Torment, viz. in hellish Essences, according to which God calleth himself, † 1.625 An angry God, and a consuming fire; for without and beyond the only word, or speaking, of God, there is nothing; So also it is to be understood concerning Soules, as also Angels and Devils.

32. In the resigned Soule God the Father expresseth the holy name JESU, viz. the Grace, Mercy, and Compassion, that is, he begetteth Christ in it, and bringeth the Adamical evil innate will, through the suffring and death of Christ, again into the eternal ONE, where * 1.626 the Sonne delivereth up the kingdome of the soule's nature again to the Father.

33. But if the soule will not stand still from its working of wicked∣ness, then the Father, through the word, speaketh Hell torment in the soule, and the desire of the soule imprinteth and fixeth it self therein, and its impression maketh the eternal gross darkness, viz a Gulf, be∣tween God and it, and yet no strange † 1.627 foraigne speaker must be heere understod, which from without shall speake into the soule, but the word, that is, the soule it self, speaketh it self, thus, into wickedness.

34. But it hath lost in Adam the good speaking [or expression of good] viz. the Divine ability, but, of God's mercy, it is inspoken, or in∣spired again, of Grace, in Paradise, as a self-centre of the soule, and it stands now at present in the soule as a self-centre or principle; and speaketh continually into the soule; [saying,] It should stand still from its false and wicked Imagination, and then will that * 1.628 good, manifest it self again in the soule; but if the soule will not stand still from its ungod∣ly speaking, then cannot the good inspeaking or inspiration manifest it self in the soule; and so it cannot be converted.

35. Therefore this is the conclusion, that God in the false and wick∣ed soule's speaking, cannot be good, and in the resigned soul's will, he cannot be evill; in himself he is indeed good, but not in that soule.

36. God is only called God, where his love is expressed, and knowne

and manifest operatively and feelingly; of which the Scripture also saith, * 1.629 The word, ‖ 1.630 which is God, is nigh thee, namely, in thy mouth and heart: Also † 1.631 the kingdome of God is within you: * 1.632 with the holy thou art holy, and with the perverse thou art perverse.

37. In Heaven he is called God, and in Hell he is called Anger, and yet he is in the abysse, both in Heaven and in Hell the Eternal one, viz. the only good.

38. And man can speake no farther, or deeper concerning Gods will, but meerly and only as in his manifestation through the word; where the word bringeth it self into nature and creature, There God willeth through the expressed word of evill and good; as the Science of every thing is in the formed word, so also is Gods will therein: That same ex∣pressed word is in the Angels, Angelicall, in the Devils, Diabolicall, in man, humane, in beasts, bestial; and yet in it self in it's eternal speaking, in the one, is only God, viz. one only holy word, a ground and Root of all beings.

* 1.63339. Therefore salvation lieth not in the will of the soule, whether it will suffer it selfe to be saved, or whether it will stand still in its will; not that it can take salvation to it self: no, it is given of Grace, only the Divine Sun shineth into it, in the abysse; and it lieth in * 1.634 it, whether, with its will, which it hath from God, it will again for the twinkling of an eye dive down in its mother, viz. in Gods unsearchable will, and so it will attaine the ability.

40. For the ability hath opened its mouth to the soule and saith, * 1.635 Come ye to me; as the Sun shineth the whole day into all plants, and giveth them power, and the Sun is not in fault that the thistle is a Thi∣stle, but the first Ens is the cause whence it is a Thistle.

41. So also a false and wicked soule from the Ens of Gods anger, in the curse, and from the inherited wickedness, as also from the actuall wickedness; becometh a thistle; in that the will, viz. the science of the soule speaketh, in [the quality] a thistle; and from such a false and wicked ground there grow more thistles; as God in Moses saith; † 1.636 He will visit or reprove the sins of the father upon the children unto the third and fourth generation; and Christ saith; * 1.637 a corrupt Tree cannot bring forth good fruit.

42. Thus we see that perdition cometh from the soule, and we see that Gods holy will cannot be manifest in false and wicked working, so long as the soules will worketh evill, so long God's speaking, formeth it self therein, in anger: But when it beginneth to stand still from such work∣ing, then is God's power of Love manifest therein: for if it worketh no more, then worketh, in it, the abysse, viz. the ONE.

43. For God worketh from eternity to eternity, but no other then his word, and * 1.638 that word is God, viz. a manifestation of the abysse: now if the soule speaketh no more its owne will, then is the unsearchable will, speaking, in it; Where the creature standeth still, there God worketh.

44. Now if the creature will work with God, then must its will en∣ter into God, and then God worketh with and through the creature, for the whole creation, both heavenly, hellish, and earthly, is no other then the working word, the word it self is All.

45. The Creature is a compacted, coagulated vapour and exhalation from the word, and as the word is exhaled out of the free will, where the free will bringeth it self out of the abysse into the profundity: So also, the free will of the Angels and soules, bringeth the word into a profundity, and that profundity is the creature, viz. a fire source to its re-speaking-forth, and out of that re-speaking-forth proceedeth evil and good, and according to that re-spoken-forth substance and power, the soule hath its Judgement and sentence.

46. For that is the Judgement that the evil be separated from the good, and that every thing possess its own principle. Whatsoever soule now speaketh forth hellish source, viz. the curse, it must into death, that it no more bring Gods word into evil and good, but the evil alone, that every thing may remaine with its owne.

47. And therefore because in the place of this world, through the word, evill and good is spoken forth, therefore in that place is a final day of separation appointed, when good and evill shall cease to be spoken in any place; and the wicked shall have their place prepared, where evill shall be spoken in its Eternity, that the good may be knowne, and in the good, the joy be manifest; Also that it may be knowne what evil and what good are; also what life and death are, and that the children of God may rejoyce.

48. For if evill were not knowne, joy would not be manifest: but if joy be manifest, then is the eternal word spoken in joy, to which end the word, with nature, hath brought it self into a Creation.

49. And this is the true ground wherein all conceits and opinions are knowne, and all Sophistry throwne to the ground, also all strife and contention hath an end. Whosoever rightly seeth and understandeth this, hath no further question about any thing, for he seeth that he liveth and subsisteth in God, & he giveth himself up to God, that he may fur∣ther know and will through him, and speake what and how he will, this party seeketh onely the estate of lowliness, that God in him may alone be high.

50. But so long as Lucifer hath his dominion in man, so long the creature presseth forward to advance it self, and will be its owne God, and that is also a wonder, as Gods wisdome standeth in the wonders in the Love, so it is also in selfe and in the appropriation of the creature.

51. Every thing is good in its own principle wherein it liveth, but to another it is opposite: Yet it must be so that one may be manifest in the other, and the hidden wisdome may be knowne, and be a sport in the severation, wherewith the profundity, viz. the eternal one, may sport with it self, before it self.

52. We should therefore learne to understand the Scriptures aright, how God willeth good and evil, namely, the determination is not in his very self, but in his expressed word, viz. in nature and creature: God hateth Esaw in the corrupt nature▪ in Esaw's self nature: Esaw was the type of hatred it self; but in Gods self, viz. in the impressed or inspired Covenant of Grace, he loveth him.

53. Therefore he presents the type of Christ, viz. his brother Jacob, together with him, and lets them both come out of one Seed, to signifie that Christ should call Esaw in the corrupted Adamical nature in the

hatred of God, to repentance, and beget him anew, as Jacob brought Esaw to repentance, so that he let his malice fall, and wept bitterly, and departed from his evil will towards Jacob.

54. This therefore is the understanding of the Scripture, that the earthly Adam in the kingdome of corrupt nature, in his owne will, find∣eth not, nor can finde repentance, for there is no ability therein to good, but the incorporated grace in him awakeneth or stirreth up the ability, when the will turneth to it: for it self-will could worke repentance and become good, honest, and vertuous, it needed not Grace.

55. The decrees in Scripture point onely at two kingdomes, viz. the hardning respects the false and wicked will; the false will hardneth it self, Gods anger in the wills own substance, hardens it; this hardning doth not enter in from without, but is manifested in the wills own sub∣stance. The will is from God, and the same God in the will introdu∣ceth himself into the hardning, in that manner, as he introduceth him∣self into hell in darkness and torment; the same is also to be understood concerning the kingdome of Grace.

56. God willeth in man onely that which is Good in the kingdome of his Grace, where the free will yeeldeth it self up into the Grace, there God willeth that which is good, in the will, through the Grace.

57. But when a man will say, man cannot turne his will towards that which is good, viz. towards Grace, that is groundless: grace indeed standeth in the abysse of the creature in all wicked men, and the will need onely stand still from wicked working, and then it beginneth as to its self-will, to dive downe into the abysse.

58. For that which standeth still, standeth still together with the eter∣nal one, and becometh one substance therewith, for it goeth into its no∣thing. Must not the false will or desire for a worldly Law's sake, for feare of punishment, forbeare or stand still from unrighteous works; Where∣fore then not also for the sake of the commandement of God? Can it be obedient to a worldly Lord and Master, and for that end stand still for which he would have him, wherefore not also to God? especially when the ability is as soone given, as a Man doth but incline his will to stand still.

59. But the cause why the total false wicked will doth not stand still, and incline it self to Grace, is this, that it is clearely a Thistle borne, wherein Grace lyeth too deeply hidden; and the wrath of God is too strong in nature. Grace draweth it, and sheweth to it, its own falshood, and wickednesse; but it contemneth Grace, and worketh as a Thistle doth in the power of the Sun; Such a one is to God † 1.639 a good savour, of death to the damnation in hell, that Grace may be severed from the false and wicked will.

60. But the conclusions of reason which pronounceth that God in himself, so farr as he is called God, hath determined, that one part of men, and indeed the greatest number, shall and must be damn'd, and that of his own purposed will he hardeneth them; is false; and hath no ground either in the Scripture, or in the light of nature, If a man but rightly consider the Scripture, and doth not blindly looke upon it.

61. For in God so farr as he is called God, there is no purpose, nor beginning to will, he is himself the will of the profundity, viz. one

alone, and himself willeth nothing but good, and therefore is himself also that same good will, or willing of good, For the good that he willeth, is the birth of his power, viz. his Sonne.

62. God willeth in himself nothing but to manifest his owne good, that himself is, and that could not be done if the only good power did not introduce it self with the exhalation into the desire to nature, and in a severation, viz. into the science; for if the good did remaine alone, there would be no knowledge or skill.

63. But now the good, viz. God in himself, maketh not evil or sepa∣ration, but the science, viz. the Fiat, or the desire to severation bringeth it self into nature and creature, and from the science springeth evill and good, and not from God, or in God, in his Trinity.

64. For there is no decree but there is a consultation therein, and then there must also be a cause of that consultation therein, and then againe there must be a cause of that also and so there must be somthing before God or after God wherefore he so consults and determines.

65. But he is himself the profundity, and the one, and is one only will, that is, himself, and that is only go••d, for one only thing cannot be opposite to it self, for it is but one, and hath no quarrel with any thing.

66. Therefore it is the folly of Reason, that they speake of compul∣sion and inevitable necessity, and understand not the * 1.640 Mysterium Magnum: Or that they say God of his purpose willeth the evil desire or will, which he hath hardned, that it should not attaine the Grace.

67. I shew to this blind Reason a Thistle to consider of, which the Sun for a whole day toucheth, and giveth it light and power, yet it re∣maines a Thistle, so also the wicked will: The Divine Sun shineth to it, the day of its whole life, but its ground is an Ens of a Thistle.

68. Otherwise it God did of purpose harden it, the righteousness could have no judgement therein, for that which doeth what it must doe, liveth according to the will of its Lord: but if † 1.641 God willeth not that which is wicked: as in Psal 5. then the evil cometh out of the roote; And in the roote of knowledge, out of natures ground to the creature, and by accident; And for that cause hath God manifested his will, and given his Law and Gospel, that is, hath manifested his threatenings and his grace, that a day of separation might be kept with righteousness, and that no creature might have Excuse.

69. And the History saith further; * 1.642 After Esaw had received the Present of Jacob, he spake unto his brother Jacob, saying, Let us take our journey, and goe forward, I will goe with thee: but Jacob said to him, My Lord, thou knowest that I have with mee tender children, and moreover cattel that are great with yong, and sucking Ca••ves, if they be over-driven for one day, the whole flock would dye; Let my Lord pass over before his servant, and I will follow on softly, as the cattel and the children are able to goe, until I come to my Lord into Seir. This Text appeareth to be only an outward History, but the Spirit hath also its inward figure under it, for Jacob stands in that figure of Christ.

And the figure is thus.

70. When Christ through his suffering and death appeased his Fa∣thers

anger in the kingdome of nature, thus said the appeased anger: Now will we arise, and take our journey together, understand in the life of man; but the Love said, man is too tender, feeble and impotent, and can scarce goe in Gods wayes, * 1.643 I will remain with them even to the end of the world, Mat. 28. And lead them † 1.644 slowly as they are able to goe, least they fall into temptation and error, and be blinde as to Grace. Goe thou before my Lord, I will lead them on softly under my yoke of the Crosse, that they die not, for if they should now presently be led in the Fathers severe righteousness, they would not be able to goe: though they are indeed redeemed, yet they live still in flesh and bloud, I will come after with them to thee into Seir, that is, into Gods righteous∣ness.

71. † 1.645 And Esaw said; Let me now leave with thee some of the folke that are with mee. He answered, what needeth it? let mee but finde Grace in the sight of my Lord: that is, God the Father said, let me leave some of my severe righteousness, commandements and Lawes with thee: but Christ said, What needeth it? Let me with these redeemed children, onely finde Grace with thee, for they cannot fulfill the Law.

72. * 1.646 Thus Esaw went his way again that day towards Seir: that is, thus God's righteousness pressed into it's own principle, † 1.647 And Jacob went to Succoth, and built him an house, from whence the place is called Succoth. This in the figure is as much as to say; Christ led his Christendome, viz. his children, not to Seir, that is, into the proof or trial of Gods righteous∣ness: though indeed Grace was manifested in them, but he erected a house, viz. the Christian Church upon earth, and made his children * 1.648 Tents, that is, Christian Ordinances, wherein they might dwell, and hence it is called Christendome, as Jacobs City is called SVCCOTH: so also the place or City of Christendome is called * 1.649 seeke,SVCHET so shall you finde ‖ 1.650 Christ who is alwayes in these Tents with his children, to the End of the World.

73. And the Text in Moses saith further; * 1.651 Afterwards Jacob went to Salem, the City of Sichem, which lieth in the Land of Canaan, when he came from † 1.652 Mesopotamia, and set up his Station before the City, and bought a piece of ground of the children of Hemor, the Father of Sichem, for a hundred pieces of money, and there he set his Tent up, and erected an Altar, and called on the name of the strong God of Israel. In this Text, the Spirit aludeth rightly to the future Christendome; For Christ led his children after his Resur∣rection, to Salem, that is, into salvation, or the anoynting or Vnction of the Holy Ghost, as Jacob led his children to Salem, but it was to the City of Sichem, that is, among the Heathen.

74. And set his Station before the City, That is, Christ should have his habitation by the Heathen, and set his Temple and Doctrine, neare the Idols Temples of the Heathen, and purchase the City of his holy Christian Church from the Heathen, that is, with his bloud purchase it from Gods Righteousness, even as it is come to passe; And there erect his Altar among the Heathen, and preach the name of the God of Israel, that is, Christ.

75. For, the name Sichem signifies, that the Christian Church must be in misery and trouble: As Jacob buildeth his habitation before the City Sichem, so must also the children of Christ be but strange guests▪ in

this world, and be but as houshold servants to the Heathen, Potentates, and children of this world, though indeed they have their habitation, viz. the Temple of Christ in them, which Christ hath purchased for them, with his bloud, yet they are outwardly but strange guests and pilgrims, and dwell without, before the City of this world, viz. in an earthly Taber∣nacle and Tent, in flesh and bloud.

CHAP. LXII. Of Dinah Jacobs Daughter, which he begat of Lea, how she was deflowred by Hemor's Son, and how Jacobs Son's slew Si∣chem for it, and all the males that were in that City; and tooke Dinah again, and what is to be understood by this figure.

Genesis 34.

The Gates of Christians warre, for the Babylonish Whore∣dome; now highly to be Considered.

1. MOses sayth; Put Dinah the Daughter of Lea, which shee had borne to Jacob, went out to see the Daughters of the Land,* 1.653 and when Sichem the Son of Hemor the Hevite, the Lord of the Country saw her, he tooke her and lay with her, and deflowred her, and his heart cleaved to her, and he loved the Damsel, and spake kindly to her: And Sichem said to his Father Hemor, get me this Damsel to wife. The Reader should very seriously consider this figure, and rightly meditate on the Text in Moses, & look * 1.654throughly in∣to it, then he will w••ll understand our sence and meaning and most pre∣cious apprehension, opened to us by the Divine Grace, and learne to look upon the Scriptures of the first Book of Moses, with cleere eyes.

2. Leah the wife of Jacob bare to him six Sons, viz. the half Stock of Israel, and of her came Juda•• viz the roote of David, of whom Christ was manifested according to our humanity; Afterwards she bare this Dina, a daughter, by which figure the Spirit powerfully prefigureth Chri∣stendome, that after Christs ascension into heaven, after the worke of humane Redemption the true Christendome should be borne; As Jacob first begate the Twelve Patriarchs, but afterwards of Leah, that is, of the mother of Christendom, a daughter of fleshly selfe-love would be borne, which daughter would goe a gadding to see the daughters of the Land, among whom shee should be a stranger.

That is thus much in the figure.

3. When Christendome would be borne, that its number might be great, it would goe forth in self-love and seeke the pleasure of the flesh, and would set it•• heart upon the customes and behaviours of the peo∣ple, and depart from lowliness and humility, and would look after the

wantonnes and pride of the daughters of the Land, that is, of the people, and then they would beget this daughter Dinah, and appeare before God in fleshly voluptuousness of spiritual whoredome, and would play the whore with the heathenish customes, but yet would present it self beautifull and trimly dres••••, as an amorous virgin which runneth abroad to be seene that shee might take Lovers, as Dinah did, which went thus forth a gadding.

4. Thus also would Christendom trimm it self, and dress it self with great ostentation and solemnity, with Churches and Schooles, and put on glittering sumptuous appearing holy Garments, that they might have respect, with the daughters of the Land, as with strange people, and yet would be full of flames of self love and fleshly menstruous polution under such habits, and have a whorish heart, as a whore outwardly flat∣ters, beautifies and trims her self, and will throughout be calld a chast virgin: Thus also would this trim Christendom be called holy; but her heart would only play the whore with fleshly voluptuousness.

5. Shee would faine see the dress of the daughters of the Land, which dress is no other then the heathenish wisdome and Philosophy, and would draw the same into Christ's kingdome, and would live under Christ's purple mantle, in those Rites and customes, and trim her self therewith, and thereby quite forget that her tents and habitations are without the City of these peoples customes, as * 1.655 Jacob dwelt without be∣fore the City of Hemor; and also Christ said, † 1.656 His kingdome was not of this world.

6. But this Christendome would set her heart upon the kingdome of this world, and so in the dress of a virgin trim her self with many Chur∣ches, Priests and Ceremonies, under the habit of a virgin, but in this departure from the simplicity and humility of Christ, shee would but gad abroad in the world, and looke after fleshly whoredome; as Dinah did, which is a type of fleshly Christendome, which is alwayes borne after the true Children of Christ, as Dinah was borne after the * 1.657 Twelve Patriarchs. That is;

7. When Christendome is borne and manifested among a people, it begetteth in that place, first the * 1.658 Twelve Patriarchs, viz. the ground of the Apostolick Doctrine: but when shee mixeth again with the hea∣thenish wise men, and with the lust of the flesh, then that place, beget∣teth a Dinah, viz. a whoredome with Christ; that is, a seeming Christi∣an, yet the heart is but a whore, and then this whore goeth abroad gad∣ding to finde the habitations of that People. That is:

8. Shee seeketh again the heathenish ground, and mixeth her self with the heathens, and is with child by the heathenish Philosophy, and bringeth forth a bastard, half Christian and half heathenish, viz. a new sect or Doctrine, which doth not fully agree in forme with the first cu∣stomes of that people, among whom it did spring forth; And yet in her heart is no whit better then they.

9. And then this People raise themselves up against that strange opinion, and cry out in Anger, these have deflowred our sister Dinah, and have made her a whore, and are inraged against the new found opi∣nion, as the sons of Jacob against Sichem, and with fighting, and the sword, with storming and cursing, run on against the deflowrer of their

sister Dinah, and murther him, and not only him, but all the males that are with him, as Jacob's sons did the Hemorites: And then the innocent must thus suffer with the guilty, to signifie, that they all of them, both the one and th'other live in such Religious whoredome: For the whore for whose sake they take vengeance, is their sister, and borne of their stock, as Dinah their sister was, and they came of one Mother.

10. We see heere eminently the type of contentions Christendom; how Christendome would be head-strong and furious in opinions, and that in great blindness, and not know wherefore, and would not see themselves, that they thus rage in their owne whoredome, and strive not about the power of true Christianity, as about the true Christian life, but about their contrived opinions, as about their sister Dinah, which goes abroad gadding from them, and gazeth upon the strange opinions, and cry out upon the opinion for a whore, and yet see not how they should help their sisters heart, wherein sticketh the lust of whoredome, As Jacob's sons did not see how to help the evill, that their sister might save her credit; And though Hemor and Sichem sent to them to give her a Dowry, and would marry their sister, and love her, and be circumcised, and become one People with them, and would performe all love, faithfulness and friendship towards them, yet all this did not help.

11. And although they told them, that if they would be circumcised, and be one people with them, they would give them their sister, yet they were furious in killing and slaying, to signifie, that this is a figure of future Christendome, which would arise out of this Stock; As we see that it so comes to pass before our eyes, that men strive about the gad∣ding separated opinions, and kill and murther one another for them, and yet this is but for the opinion sake of false whoredome, which the titulary Christendome hath taken up, wherein they trim themselves in hypocrisie and whoredome, and looke not how their sister might be helped, who is gone astray in a strange opinion, but they take their swords, and would slay the new opinion, and snatch their sister who is with childe with another opinion, forcibly againe with her bastard out of Hemor's house, and slay Hemor and Sichem and all their males.

12. And though they would unite themselves with them, as with the true Christian ground, viz. with the chiefe Articles of Christian Doc∣trine, yet it availes not, they will against all faith and promise slay and kill, and keepe their opinions, which they have contriv'd in their ease and pampered jollity, with their fat bellies, and heathenish festivalls, as it is seene at this day in the contentions and opinions.

13. Men of self-love have introduced their Christianity into a fleshly kingdome, and finely trimm'd it with Lawes, Ceremonies, and Opinions, and have covered it with Christ's purple Mantle, and yet live in meere spirituall whoredome under it, with an hypocritical shew: But their hearts constantly beget this lustfull Dinah, which runs abroad from the simplicity and humility of Christ, and playes the whore with the Idols of fleshly lust, viz. with Pride and Covetousness, meerly with their own Honour and Reputation, and a voluptuous life, quite contrary to the true Christian ground.

14. But seing the Spirit of Christ dwelleth yet alwayes in his Chri∣stendome, he often stirreth up men which doe thus acknowledge and see

the sleepe and whoredome of the titulary Christendom in their Sodomi∣tical life, and turn away from them, and search in the Scriptures, and also in the light of nature, whether this their fleshly ground, can subsist in the presence of God, and when they see that it is false, then they fall up∣on some other ground, and reprove the whoredome of the titulary Christendom.

15. And when the hypocrites in their voluptuous glory, heare and see these things, that thereby they are blemished and defiled, and that their God Maosim is made manifest; then they cry; O there's a Here∣tick, he deflowreth our sister Dinah, viz. our Opinion, and maketh the Church a whore, and though some should offer to give a good account of his ground and opinion, and reconcile and marry himself with the true Christian ground, and marry with their sister Dinah, viz. to espouse the first true virgin Christian ground, and to be of one and the same heart and will with them in the Christian ground; all this availes, not, they snatch their sister, viz. the name of a Christian from them, and had rather keepe the deflowred Damsel with her bastard by them, whose shame the truth hath discovered; that they may see how to help their sisters shame, that shee may attaine the wedlock with Christ.

16. They suppose when they can with power rescue and keepe their opinions, and though indeed the whoredome in their opinion is laid naked, that it is weakened and blemished, yet they will have their Dinah to be taken for a virgin, and though her shame of whoredome, be open to the day-light; yet they will defend the same with the sword, and with slaughter. As we see before our eyes, and the present strife intimates no lesse, but that it is manifest that Dinah is become a whore, viz. ti∣tulary Christendome that playeth the whore in the presence of God, and hath lost her virgin chastity, and the purity of her conscience, and so at present the brethren of this Dinah fight for her, and will preserve her honour and reputation with the sword and with killing: And will murther all those who doe deflowre and defame their Dinah.

17. This Dinah is at present nothing else but the stone Churches, and great Colledges of their Ministers, wherein men use the name of Christ, but seeke thereby onely their own honour, voluptuousness, and * 1.659 good dayes, how a man may be honoured in the world.

18. For the true Apostolick Temple is the Temple of Jesus Christ; viz. the new man, who liveth in Righteousness and purity before God, who walketh in humility and in the simplicity of Christ; And his Mini∣sters are such as doe declare the peace in the love of Jesus Christ, who labour that the deflowred Dinah might be married with Sichem, and that Hemor and Sichem with their males might also become Christians, who leave the sword in its sheath, and teach with the meeke and gentle Spirit of Jesus Christ; And shew instead of the murthering sword the Spirit of cleansing, how this defloured Dinah might get Christian honour again, and be married to her Bridegroom.

19. Behold, O Christendom, the Spirit hath set this before thee in the figure of the Twelve Patriarchs, and signifieth, that thou wouldest doe thus, Not that thou shouldest doe it: Though this Strife must come, that the true children of Christ might be exercised and made manifest, otherwise if no Strife did arise among the Christians, all wicked men

could appeare as Christians, but the Strife maketh it manifest that the false ground of verbal Christians is brought to light, and they are distin∣guished from the true children of Christ; which will be also a witness against them at the Last day of Judgement.

20. Mans true Christianity standeth in the inward ground of the Soule in the ground of man, not in the ostentation and fashions of this world, but in the power of well-doing in the spirit and Conscience.

21. The strife wherewith a true Christian striveth, is onely the Spi∣rit of Righteousness, which casteth away from it, the falshood and wick∣edness in flesh and bloud, and suffereth and indureth all things willingly for Christs sake who dwelleth in it, that it may not live to it selfe, and please it selfe, and have satisfaction in it selfe, and Triumph with the earthly Lucifer, but that he please God his Creatour in Christ Jesus.

22. He hath nothing in this world to strive for, for nothing is his owne: for in Christ he is not of this world, but as the Scripture saith, * 1.660 Our conversation is in heaven; all things for which and wherewith he striveth, is about the earthly voluptuous, fleshly Lucifer, in the mortal flesh and bloud: for Christ saith; † 1.661 His Kingdome is not of this world; so also a Christians Kingdome, so farr as he is a Christian, is not of this world, But in Christ, in God.

23. Therefore now all the strife of Christians is onely about their Dinah, viz. about their fleshly whoredome: A Christian ought not to strive otherwise then in Spirit and power against the wayes of unrighte∣ousness and falshood.

24. Outward warre that Christians make, is Heathenish, and is done for the beastial mortal man's sake: for immortality cannot be attain'd or kept with the sword and forces, but with Prayer & with entring into the feare of God: But the earthly Lucifer striveth about the Belly, and about worldly honour and pleasure, wherein Christ is not; but it is the defloured Dinah, where men make warrs about the houses of stone, and temporal goods, and thereby declare that the spiritual virginity in the Spirit of Christ is made a whore, who playes the harlot for the king∣dome of this world.

25. Hearken all yee who call your selves Apostles of Christ, hath Christ sent you to fight, and to make warr, that you should strive about temporary goods and outward power and glory? Is that your authority? John 20. When he gave you the sword of the Spirit, did he command you that? Hath he not sent you to make knowne the peace, which he hath brought us? What will he say to you, when he shall see, that your Apostolick heart hath put on Armour, and that you have instigated your worldly Kings and Princes to the sword and warrs, and have al∣lowed them that, as of Christian liberty: Will he finde you thus, in his Ministery? doe you that, as the Disciples, of Christ?

26. Are you not the Apostles of the Anger of God? Whither will you goe with your Reproach? do you not see that as to Christ who hath taught you peace, you are become forsworne or perjured Harlots? Where is your Christian virginity, have you not with Dinah squandred it away in worldly pleasure? What will Christ say to you, when he shall come againe, † 1.662 Who on earth had not whereon to lay his head, when he shall see your pomp, state, and glory, in such Palaces and Colledges,

which you have built in his Name, for which upon earth you have made warrs?

27. When have you striven about the Temple of Jesus Christ? Have you not alwayes striven about your Colledges or Palaces, and about your owne Lawes, wherein you have lived in Opinions, and disputed about those Opinions? What need hath Christ thereof? Christ bestowes himself upon his children, substantially, in a living manner, to dwell in them, and will give them his flesh for food, and his bloud for drink; What needeth he opinions, that men should strive about him, who and what he is?

28. When I consider a true Christian, then I understand that Christ is and dwelleth in him; what meanes then your outward worship of God? Wherefore doe you not serve him in your hearts and consciences? He is present within you, and not in the solemnity and ostentation of outward things: yee have the sword of the Holy Ghost by right, with that you should strive; Use you the Power of the true Apostolick Churches, and not the sword of Mans hand.

29. The Excommunication is your sword, but yet it must be used in the power of the Holy Ghost, in Divine zeale against the wicked and ungodly, and not for that purpose to maintaine humane Inventions and fictions, that a man must call your spiritual whoredome in opinions a chast virgin, as for a long time the Babylonish Church hath used it to such a Power.

30. All outward Ceremonies without the inward ground, that is, without Christ's Spirit and co-operation is whoredom in the sight of God, that a Man will approach to God without Christ the Mediatour: for none can serve Christ but a Christian, where the Spirit of Christ it selfe co-operateth in the Service; but how will he serve Christ, that holdeth in one hand the Cup of Christ, and in the other hand the sword of selfe-Revenge? Christ must, in a Christian, overthrow sin by his Spirit, and not the Fathers fiery sword in the Law of severe Righteousnesse.

31. O ye children of Simeon and Levi, the Spirit at Jacobs End, hath signified concerning you, that your swords were murtherous, that Christ is not in your Councills, as Jacob sayth; My soule, that is, the Covenant and Grace of Christ, be thou not in their Churches and Congregations, nor in their Councill; Read the 49^th of Genesis, where the Councill of the Pha∣risees and Scribes; who institute themselves Pastours without the Divine Calling; is thereby signified.

32. All spirituall whoredome proceeds from hence, that Christs Mi∣nisters possesse worldly Power and Authority, and so one playeth the hypocrite with another, the inferiour that is without power and autho∣rity, playeth the hypocrite with the potent, that he may advance him also, and bring him to honour & plenty, to deliciousnesse and fat dayes, whereby the Spirit of Zeale, declines and falls to the Ground, and the truth is turned into a lie, and the Spirit of Zeale of the mouth is stopped with Power, and Man is honoured in God's stead.

33. This History relating how * 1.663 Simeon and Levi went into the City to Hemor and his children and People, and slew all the males in this City, may well be understood to be a figure, whereby the Spirit signifieth that he de∣clareth in the figure concerning the future time, and is so written as a figure.

34. Also the History is cleare, that † 1.664 Hemor and his son Sichem, and all the males of the whole City, were circumcised and became * 1.665 Jewes, and then presently were slaine by these two brethren Simeon and Levi, which indeed is a hard figure to be understood, seeing Reason questioneth whether it were so done or no, that two men should slay a whole City? But seeing it is a figure and was done even by Simeon and Levi, viz. by the Stock and Root of the Levitical Priesthood, and signifieth the future Christen∣dome; This therefore is to be understood under it.

35. These two Brethren required first and proposed, that if they would be circumcised, and receive their Law, they would give them their Sister, and afterwards as it came to passe, they slew them all both the in∣nocent and the guilty: This is that which Christ said to the Pharisees; † 1.666 Woe unto you Pharisees, yee compass Sea and Land to make a Proselyte; And when he is one, you make him twofold more a childe of Hell then your selves.

36. This also may be said of the Christian Levites, they perswade Peo∣ple to be Baptised, and called Christians, and when that is done, they stick their murthering sword into their hearts, that they learne to slay other People with words, which are not called after their name, and are not of their Opinion; They curse and damne them, and they give occasion that one Brother persecutes another, slanders, condemnes, hates, and becomes his malicious enemie, and yet understands not wherefore. Heere it is rightly said, these Levites have promised mee their sister to wife, so that I am become a Christian, and now they slay me with false Doctrine, and not onely mee but all my generation, who heare them and receive their blasphemy, for Divine Truth, and believe them that it is right, that one man should thus judge and condemn another, which yet Christ hath earnestly forbidden, and thereby now, that man judgeth himself, since he doth that himself, which he judgeth in another.

37. Thus is the murthering sword stuck into many innocents hearts, so that they are guiltlesly slain by the Levites; But seeing Simeon and Le∣vi are placed together, and Jacob also when he was at his end Prophesied concerning them, and putteth them together, calling them murthering swords, it hath this signification, that they will not only slay them with the sword of the mouth, but they would also set themselves up in world∣ly power and authority, and for the truths sake kill their bodies, and would doe it even to them which are under the Circumcision or under the Gospel, whom first they had perswaded to be Circumcised or to be Baptized.

38. As it is also come to passe among the Christians, when men have first perswaded them unto Baptisme, afterwards when they have for a while seen their abhominations, that they live worse then the Heathen, and will not in all things give their consent & approbation, then they be∣gin persecution with fire and sword, and slay them, with their innocent children, both in soule and body, which is powerfully prefigured in this type of Simeon and Levi; else that were a grievous grosse murther of the children of the Saints, for them to perswade People to their Faith, and give them their promise, and then afterwards under such hypocrisie to slay all both innocent and guilty, when they had so deeply humbled themselves before them.

39. Therefore men should carefully and accurately looke upon the

old Testament, especially the first booke of Moses: for the vail of Moses hangeth before it, there is alwayes somewhat more signified under the Text: Although wee will have the Text left also standing as a History, and doubt not at all thereof, which is knowne to God, who hath thus suffred it be described.

40. For the Text saith, * 1.667 They fell upon the City, and slew all the males, and tooke all their children and wives captive, and plundred, and spoild all that was in their houses. Which though it doth indeed seeme that these two men were not able to do it, yet even Jacob himself witnesseth, that there were no more then these two, when † 1.668 He said to Simeon and Levi, Yee have raised mischief unto mee, that I stink before the Inhabitants of this Land; which stands very right in the figure, that the murthering sword of the Levites hath raised such disturbance in the world, that Christendome for their base murthering practises, stinketh before the strange Nations, so that they say, if they were God's People they would not be such Ty∣rants, and outragious scorners; and they hate them for that very cause; and slay and kill them as a turbulent evill people, that contend onely a∣bout Religion, and kill one another for it: Therefore there can be no certainty among them, and their Divine service and worship of God must needs be false, say they; For which cause the potent Countries of the East are departed from them, and have subjected themselves to a Doc∣trine of Reason; as is to be seene by the Turkes, which ought farther to be considered of.

CHAP. LXIII. How God called Jacob to depart from Sichem, and what hapned upon it; and how afterwards Rachell bare Benjamin, and dyed in the Birth; also how Isaak dyed, and what is to be understood thereby.

Vpon the 35^th Chapter of Genesis.

WHen Simeon and Levi had committed that Murther, God said to Jacob:* 1.669 Get thee up and go to Bethel, and dwell there, and make there an Altar to God, who appeared unto thee when thou diddest flee from thy brother Esau. Then said Jacob unto his Household, and to all that were with him, Put away from you the strange Gods which are among you, and cleanse your selves, and change your Garments, and let us arise, and go to Bethel, that I may there make an Altar to God, who hath heard mee in the time of my trouble, and hath been with mee in the way which I have gone: Then they gave unto him all the strange Gods which were in their hands, and their ear-rings, und he buried them under an Oake which was by Sichem; And they went forth, and the feare of the Lord came upon the Cities which lay round about them, that they did not pursue after the Sons of Jacob. Thus Jacob came to Luz in the Land of Canaan, which is called Bethel, with all the People that were with him, and built there an Altar, and called the place El-Bethel, because God there appeared to him when he fled from his brother. This History once againe prefigureth

powerfully the future times, how it would go both with Israel and also with Christendome: For when Levi and Simeon had committed that murther, and slaine all the males of Sichem, and taken captive all their wives and children, having plundered and spoiled all, then Jacob was afraid of the People of the Land, and then God called him from thence to go to Bethel, and make an Altar there.

The inward Figure standeth thus.

2. When men, both the Jewes, and afterward the Christians, were grown up in fleshly whoredome and unchast life, and became wicked, then would God's Spirit depart from them, and then they began a spi∣ritual whoredome and Idolatry and were erroneous in their opinions, and would fall together by the eares, and say one to another, he deflou∣reth his sister Dinah, that is, his worship and service of God, and would fall one upon another, and murther, kill, plunder, spoile, and rob one another with warrs, and bring their Country to desolation and misery; And then when they should stick in such misery and trouble, they would attaine the feare and trembling, as heere Jacob upon the murther which his children committed, for the Lord would touch their evill consciences, and call them again to Repentance, as he did Jacob and his children, when he commanded them to come away from the place of this murther, and commanded Jacob to make an Altar to him, viz. to the Lord, that is, in the lowliness of the feare of God.

3. So the Spirit heere signifieth, that God would then again send them Prophets and Teachers, who would disswade them from their Idola∣try and wicked life, as heere Jacob exhorted his family that they should put away the strange Gods, and the Pride of their ear-rings from them, and then when they had thus seene the anger of the Lord, which destroy∣ed their Land, and exceedingly devoured them for their Whoredome, Pride, and Idolatrous life, then would they follow, and obey the Prophets who reproved them for it; and bring their Idols and strange Gods, viz. their Idolatry, before God, and put it away from them, and would again seek the Temple of God within them, and then would God again build up his Altar in them, and they would again rightly offer sacrifice to him, viz. offer up their soules, and would cleanse their garments, that is, their hearts, as Jacob heere commanded his People, this also would the Prophets, and among the Christians the true Apostles and Teachers, command, and direct.

4. And we see further heere a powerfull figure how Jacob tooke their Idols and Ear-rings, and buried them under an Oake by Sichem, where the murther was done. O thou great and wonderfull God! What does this signifie? Nothing else, but that these their errors and Idolatry, together with their warrs and contentions, should thus for a long time lie buried in the anger of God

5. And seeing the Spirit mentioneth an Oake, under which these Idols, and Pride are buried, the figure is cleere to us; for an Oake is of a magnetick attractive kinde, and maketh a † 1.670 tenacious hardness in its property, moreover blackness, duskiness and darkness. This signifies that the former Idolatry, Sins, and Blasphemies, which they have com∣mitted,

shall there in the hungry wrath of the anger of God in Turba Magna, viz. under the great Oake in Spiritu Mundi, viz. in the hidden mysterie, stand still a long while.

6. And what sin they shall commit anew, all that will this magne∣tick Oake, draw to it, and bring it to the treasure of the former Idola∣try and Pride, till they become so great that the earth under the Oake can cover them no more: Then shall these their old and new whoredomes and Idolatries, together, be naked before the anger and judgement of God, and their * 1.671 measure be full.

7. And they would stink before God for these abhominations, for the sake of which the Spirit of God would hide it's countenance from them, & take away from them the light of his countenance, so that they would run on in vaine errors, and enter again upon the way of such whoredome, and with their evil zeale for Dinah their sister, which yet is but a deflowrd whore, trample all under with Murther and Rob∣bery.

8. As is come to passe among the Jewes and Christians, that after∣wards in the zeale of their Idolatry and whoredome they have slaine and murthered the Prophets and Ministers of Jesus Christ which are * 1.672 sent from God, that they might live in their Pride and Sodomitical whoredome, till † 1.673 God hath given them up to a perverse minde in their hearts, that they are become wholly evill before him, * 1.674 Then is their mea∣sure full, and the horrible punishment followeth, as may be seene by the cast away Jewes, which for such abhominations sake were driven out of their Country and Kingdome, as also by the Christians, who in the faire Country of the East were the best Christians, and now must have the Alcoran instead of Christ, and their Country horribly wasted in the anger of God.

9. Thus it goes now also with thee, thou warring Babylon, and titu∣lary Christendome, full of Idolatry and Ear-rings of Pride, which have lien for a long time under the Oake, and the Magnet of that Oake hath drawne to it all thy abhominations, Idolatry, and proud evil life, that the earth can cover them no longer, but they now stand naked before the face of God, therefore also thy Judgement is neere at hand.

10. The Prophets call thee and reprove thee, but thou ravest for thy sister Dinah, viz. for thy fleshly kingdome full of Pride which thou hast built, with thy Idolatry and fleshly love, and murtherest thy Brethren for thy sister's whoredome sake, viz. for the Pharisaical whoredome sake, and doest not discern how thou shouldst remedy thy sisters whore∣dome, that shee may be married, and thou takest thy sister with her ba∣stard, which, in the presence of God and all the world, stand in shame, to thee, againe, and wilt have her call'd a virgin; If thou didst give her to Si∣chem for a wife, and let him be circumcised, and wouldst live with him in peace, then would thy sisters whoredome be covered.

11. But thy wrath O Lord maketh it to be thus, for the misdeed is too much, and the earth can no more cover it under the Oake in Spiritu Mundi, it standeth naked before thy face: therefore yee wise children, flee out of Jerusalem, the overthrow thereof, and the earnest judgement draweth neare, the measure is full, the anger burneth, Sin hath killed the understanding, that they * 1.675 no more perceive or feel the understanding, &

these children are blinde concerning it, and alwayes say; this is a golden Time, it will be good for us, and not so come to passe: thy Prophets among thee are esteemed fools and mad men, till that be done unto thee, and till thou thy self doest, what they have said unto thee.

12. Beware now and leave off to warr about the whore, that the Lord may call thee with Jacob, and bring thee againe to his holy Altar in Christ Jesus. Put away the Idols, viz. the opinions, and build thine heart to be an Altar in the Temple of Jesus Christ, then wilt thou be brought away from the murthers, and the feare of God will come upon those men who would pursue thee, as is to be seene by Jacob. But if thou wilt not leave off to make warr about the whore, then wilt thou together with the whore come to shame and desolation.

13. But learne to know her, shee giveth Sichem occasion to unclean∣ness, for shee runs out of her house, and seeketh lovers; Behold her Pride, tear her Ear-rings from her neck, wherewith shee boasteth, and then shee will no more thus shew her folly; bereave her of her Idols, bury them, with Jacob: build thy self an Altar in thee, and bring thy children to the offering; Bid them not strive for Dinah, but leave Dinah to the man with whom shee hath bedded, else it is in vain to make warr for her virginity, for it is manifest to all people that shee hath play'd the whore.

14. Marke what is told thee, it is high-time, her shame can no more be covered, for shee hath brought forth the Bastard: doest thou not see it? and doest thou not know the whore with her child? then thou art blinde.

15. Shee sitteth in high honour among men, and cries all haile to her self; This is shee to whom thou prostitutest thy self, and forsakest thy God and his Altar, Jesus Christ, in thee, take pity on thy self, and be∣hold the misery, how this whore hath sate in stead of the Altar of God in thy soule, and hath taken thy body and soule in possession, and rideth upon thee as upon her Beast; shee leadeth thee with her Reignes, and thou seest it not, thou say'st likewise it is right. O thou evill beast, full of thy whores Pride! how will the Lord throw thee, together with the whore, to the ground, as is to be seene in the * 1.676 Revelations?

16. The Spirit heere further setteth downe an excellent faire figure, shewing how God manifested himself to Jacob after he made the Altar in Bethel, and called the place El-Bethel, viz. an AngelicallEngelische dwelling,* 1.677 where God conversed with Jacob in the forme of an Angel,Engel as the high tongue renders it, that God spake with him in vision in an Angels forme, viz. in the Angells forme of the future humanity of Christ, and signified to him, that † 1.678 he should no more be called Jacob, but Israel, that is, a Great Tree, or company of Nations, him hath God thus blessed, that he should possesse all this Country, and he shall be so great, that even Kings should proceed out of his Loynes, whereby he signifieth concerning the future Kingdome, of Israel, and of Christ, how it would come to passe.

17. * 1.679 And when the Lord had spoken with Jacob, in that very place Jacob set up a Pillar of Stone; which signifieth the Temple of Christ, as also the Temple at Jerusalem in a Type prefiguring Christ, also the true Christi∣an Church among the Christians, that from the word of the Lord Men

would build a Place and Pillar, where they would assemble and declare the Wonders of the Great God, and call upon him there, and offer up the drink offering of Prayer there.

18. And the Spirit sayth further; * 1.680 So God went up from him, when he had spoken with him, that is, when he had appeared in a visible Forme in the Image and Type of Christ, he with-drew and hid himselfe againe in that Royall place, from whence afterwards he would ma∣nifest and make himself visible in his Seede in this Figure in the Hu∣manity.

19. † 1.681 And Jacob called the place Bethel, viz. an ‖ 1.682 humiliation of the Deity in the Humanity, so that the Divine Altar becomes manifest, where a Man offers praise and thankesgiving, to God; And the Spirit by Jacob concerning this Bethel pointeth at the future Bethlehem, where Christ should be borne Man, as this place Bethel was exceeding highly esteemed by the Patriarchs, which all pointeth at the Future Bethlehem, where the true Altar Christ should be erected and built, upon which, Jacob and his Fathers and Children had offered in the Faith and prefiguring Type, and under it God led them in the visible Type from thenceforth, till the appointed Time, that this Altar was erected at Bethlehem by the Birth of Christ.

20. And the Spirit in Moses speaketh instantly very darkly thereof in this Figure, and sayth; * 1.683 And they went from Bethel; whereby he pointeth at the going forth from the figure of Christ, that Men should goe forth from this figure to the Birth of Christ, and sayth: * 1.684 And it was a field breadth from Ephrath: where Rachel brought forth, and shee was in hard Labour at the Birth.

21. This Field breadth signifieth the time that is between that and the Altar of Christ, as, Adam was gone a field breadth from the Altar of God, that is, out of the Spirituall world into the Earthly, where, it go∣eth very hard with Rachel, viz. with the humane Nature, as to the Pa∣triarch Benjamin, that is, to bring forth a Christian, that even the Old Adam must dye and perish in this Birth, as Rachel dyed when shee bare Benjamin.

22. Which Benjamin, signifieth, that when wee erect Gods Altar in us, so that Christ dwelleth in us, then is Benjamin, that is, our Last Man (or second Adam) borne, then dieth the Old Mother, who hath genera∣ted the kingdome of Nature in Man, and the New Spirituall Man is manifested.

23. This Benjamin is borne, after Jacob is first gone out of Mesopota∣mia, as the Spirit hath prefigured the Type of Christs Passion and Vic∣tory, by Esaw and Jacob in their Meeting; and it was a figure of the Apo∣stle Mathias, who was Elected to be an Apostle in the stead of Judas, after Christ had first consummated his Passion and Ascention into Heaven.

24. And it is a figure, shewing, how Man must first enter into Christs Passion & Death, & that the Altar of Christ must first be erected in him, before the Humane Nature from Christ can be borne: for, † 1.685 Judas must first in his falshood and Treachery in the old Adam with sorrow for his committed sinne, hang himselfe, and as to his owne ability despaire and dye,

and then will Benjamin, viz. the new Creature in Christ, first be borne, and * 1.686 Mathias, viz. the first Created Adam be Elected an Apostle.

25. For Mathias was indeed borne before the Passion of Christ and was with Christ, but he was then first an Apostle when Christ in him was dead from sinne, and Judas had hanged himselfe; thus also the Ada∣micall Man, which shall be an Apostle or Christian, is indeed borne a∣forehand, before Christ suffereth in him; but Christ must first arise from the Dead in him, and Judas, viz. the Serpents will, must hang himselfe and dye to his owne evill will in the Death of Christ, and then first is the ‖ 1.687 Adamicall Man a Christian; It is not the Historicall Man by an imputed Grace, wherein Judas still liveth under the Purple Mantle of Christ, that is a Christian, as Babell playeth finely under the vayle con∣cerning the virginity of her Daughter Dinah, that the faire dainty Dam∣sell may play the whore, and finely sleepe with her Pandor Judas, and lye with her Lovers in the Bed of Fornication.

26. Great things are prefigured in this Text; for the Text sayth: † 1.688 When shee was in sore Labour in the Birth of Benjamin, the Midwife sayd to her; Feare not, for thou shalt have this sonne also; But her soule being ready to depart that shee must die, shee called him Benoni; that is, shee looked upon the inward ground, upon the New Birth, what he would be in Christ, and regarded not the Name of the outward Creature.

27. For, Benoni is altogether a Spirituall Name after an Angelicall kinde and manner; for, shee sayd in Spirit, (when the Midwife com∣forted her concerning it, that shee should have this sonne also) I have him no more in the world, the outward passeth away; and it pointeth at the Angelicall New Name; * 1.689 but his Father called him Benjamin, as with the Name of this world, that he should represent how a Christian must be borne under the Crosse of Christ in smart paine, at which also his Mo∣ther looked, as if shee should say; through smart paine and sorrow wee come to Life, as this sonne of my smart and sorrow.

28. Then sayth the Spirit; † 1.690 Thus Rachel dyed and was buried in the way towards Ephrath, which is now called Bethlehem. And Jacob set up a Pil∣lar upon her Grave, and that is the Pillar of Rachels Grave unto this Day. This is a secret mysticall Figure, that Rachel dyed and is buried at the Citie Bethlehem; and it signifieth, that shee shall there rise againe through the Birth of Christ, for Christ should there be borne.

29. And it is signified, that when wee shall flie to Bethlehem to the Birth of Christ, then shall Benjamin, viz. the New spirituall Man be borne of Rachell, viz. of the Mother of the Old Adamicall Man in the Spirit of Christ: and then presently will the Mother yeeld up her birth-right to the Spirit of Christ, and die to her right of Nature, and then will the Spirituall Eternall Birth begin, and Eve passe away; for there Jacob set∣teth up the Grave-stone or Pillar, and the Spirit sayth, it is her Grave-stone unto this Day, to signifie, that it poynteth at the future, and that this Grave-stone should continue, and Christ be borne there where Ra∣chel died.

30. In this Historie of the Acts of Jacob, wee see cleerly, that the Spi∣rit hath, in this description, a figure, under which it signifieth. For Ra∣chel was big with Benjamin when Jacob departed from Laban, when * 1.691 shee

sat upon the Idol-Gods, when her Father sought for them, and shee sayd, it is with mee after the manner of Women, so that I cannot rise up before thee. But now the Text relateth, how Jacob first pitched his Tents before Sichem and dwelt there, and afterwards went first to Bethel, and then Rachel brought forth, so that it appeareth that the Spirit speaketh wholly in the figure, for the Acts doe all follow very Orderly one after another in the figure of Christ, as it hath come to passe with Christ, which ought well to be Observed.

31. The Spirit of Moses sayth further; * 1.692 And Israel went forth and spread his Tents on the otherside of the Tower of Edar; And it came to passe when Israell dwelt in that Land, that Reuben went and slept with Bilha his Fa∣thers Concubine; and it came before Israel: What manner of figure is this which is very deeply hidden? but the Circumstances make it as cleare as the Sun.

32. Israel went on the other side of the Great Babylonicall Towre, and dwelt there with the Children of that People, which may well be a pretty way from Ephrath Bethlehem, but the Spirit hath heere its figure under which it signifieth; that is, when Jacob had taken away the strange Gods from his people, and also their Ear-rings, and buried them, and built the Altar of the Lord, Converting to God, and were sitting in Rest and Ease, then the naturall fleshly Man turned againe to the Lust of the children of Babel, even as the Text sayth.

33. Jacob went and dwelt there, and then Reuben lay with his fathers Concubine; viz. with Bilha Rachels handmayd, the Mother of Dan and Naphthali, and committed * 1.693 Incest, which was worse then that of Sichem with Dinah; but the Spirit hath thus with this action presented a figure pointing at the future how it would come to passe, how Israel would turne away from the Divine Ordinance from the Altar of their God, and mixe their fathers Worship and service of God, with Naturall whore∣dome, viz. with heathenish Sacrificing to Idolls, as is to be seene by Jero∣boam; and the Spirit signifieth thereby, that the first Adamicall Man would have onely fleshly desires and Lusts.

34. For Reuben was the first sonne of Jacob by Lea, viz. by her, of whom also sprang the Line of Christ, to signifie, that every one that would be called Jewes, or Christians, and are Generated out of those stocks, would forsake God, and lye with their fathers Concubines, viz. commit forni∣cation with the Idolatry, humane Inventions, and bablings of the Phari∣sees and Scribes, and with their Lawes and Cannons, and forget the Truth of God and of his Commandements, in their Hearts, and † 1.694 imprint those whoredomes in their Hearts Lusts.

35. For Reuben was indeed Jacobs first sonne, as Adam also was the first Man, but the Line of Christ was not manifested in Reuben, as also not in Adam but it was manifested in Abel and in Judah, and as Adam, in Spiri∣tu Mundi, in the spirit of the world, committed adultery with Gods Con∣cubine, through whom * 1.695 he bringeth forth his fruit, and gave up him∣selfe to the Woman, viz. to the Mother of the Outward Nature, and lay with her, and committed whoredome with her, and defiled the holy hea∣venly Marriage-bed of Chastity; thus also stood this figure of Reuben with his Fathers Concubine pourtrayed before the figure of Christ; for

Christ should bring this Adamicall whoredome into the heavenly marri∣age-Bed againe, and cover the Incest of Man, and therefore it is heere prefigured together with the figure of Rachel, viz. with the New Rege∣neration.

The figure of Christendom † 1.696 stands thus.

36. This Concubine in Christendom signifieth nothing else but the * 1.697 Stone Churches, which are indeed Gods Concubine, wherein his Word and Testaments are handled, in which God generateth his children, in which a Man should work together with God, and turne his heart to God: But Reuben, viz. the Adamicall Man, forsakth God, and commit∣teth fornication and whoredom with the Stone Churches, and hath embraced her in his Armes of Love, and goeth in unto her, and playeth the hypocrite with her, and thinketh it is enough if he doe but goe thi∣ther and heare Sermons Preached, and make use of Absolution and the Sacraments, and beleeve that all is true which is there taught, and com∣forts himself with this, that he goes cheerfully, willingly, and constantly thither, & esteems that for right & good, and approveth and assenteth to all, that is there performed, thus covering himself with the purple Mantle of Christ, and goeth out of the Church just as he entered in, and goes twenty or thirty yeares together, and so to his very End, and committeth whoredome with the Churches, and thinketh he doth God good service, when he appeares there among others, sitting and hearing the Preachers Sermons, and when he cometh forth knoweth nothing of what hath been don there.

37. Also in that Auditory he had his heart at Home, or about his trade and busines, or casteth his Eyes upon the Beauty of faire Women and Men, and upon their brave cloathes and fine fashions of Pride, and filleth his heart with Imaginations of Lascivious Lust, and broadly com∣mits whoredome with these, or in these Concubines the Churches.

38. And that which is yet more, when the Preacher often reproveth sins & abhominations, and often indeed out of passion soweth Thornes, that is catched up presently, and he tickleth himselfe the whole weeke therewith, and contriveth how to finde fault with and Censure others, and to backbite and blemish them, how they may scoffe at people, and gall them with cutting and stinging words, pricking like Thistles and Thornes, and holds that, for the best of what he hath heard, and so set∣teth this Lucifer in the place of God, and constantly committeth forni∣cation in the whoredome, viz. in the burning Lust of these Concu∣bines.

39. And the greatest whoredome of all in this Concubine is this, that Men so quite take their hearts off from God, and set them upon the Mi∣nisters of these Concubines, and commit whoredom with them, and honour them with presents and Gifts, so that they many times in their Encomiums, praise evill malicious proud wicked covetous people, who doe but squeese the miserable and oppresse them with power and autho∣rity, they make great Epitaphes and Elogies, and give them high and stately Titles, with high respect and reverence, ascribing to them great

devotion, with the feare and love of God, and doe highly advance their † 1.698 Genealogy and Stock, and so set up the trade of Juggling for money as a common Juggler, & so reproach the Concubine of God, viz. the Church, with hypocrisie and lyes. Of this it is rightly sayd; Reuben is climbed up to his fathers Concubine, and hath committed whoredom with her; for they are they that dwell by this Concubine, and are her Curates and Bishops or Overseers: but they fill this Concubine full of their false fleshly seed, and generate Bastards in Gods Concubine, that so the false lust of the flesh may wholly bring their heart into her, and thinke, it avai∣leth before God, and is very right: their sinnes are thus covered by the venome and poyson of money, and this hypocrisie filleth their Imagina∣tion, so that they think they are better then others, and live thus in such proud lofty thoughts, continually, in such Church whoredom.

40. And thus Ruben begets, of his Fathers Concubine the Churches, a Company of Bastards, proud stately boasting covetous people, which defile the poore Mother of the Humility and simplicity of JESUS CHRIST, viz. the Line of Christ which lyeth hid in this Concubine, and shall be generated and manifested: and cast the whoredome upon her: and thus Gods Concubine, viz. the Church is made to be a whore, and so very much deflowred that her reproach is come before Israel, viz. before the Eyes of all the Children of God, who cry fie upon her, and ac∣compt her for an uncleane deflowred whore, wherein such whoredome, as also all pomp, pride, and pagintry is exercised, that the Devill with the Imagination and false Lust, doth more teach and governe in such Lust, then the Spirit of Christ, and it is more a proud whore and a darke valley and Dungeon then a Temple of JESUS CHRIST.

41. And that which is yet more abominable, many very vaine affectati∣ons scornings and derisions are therein managed and taught, where for an Opinions sake which every one frames to himselfe they disgrace and persecute one another, and cry out against one another for Hereticks, and sow abroad such poyson and venome in this Concubine the Church, whereby simplicity is seduced, and such poyson of defamation riseth up and groweth in their hearts, that in the Churches, nothing but conten∣tion disputation scorne and blasphemy is exercised and taught, that one brother despiseth the other, calleth him heretick, and damneth him to Hell-fire for an Opinions sake, whereby all Love, Truth, Unity and Con∣cord is vanished.

42. The Grossest Impudence, at which the Heavens and the Elements at present stand amazed, which is practised in this Concubine, is this; that Men take the writings of the Holy children of God, viz. of the Prophets and Apostles, and their Successours, and make use of them falsly, putting them on for a Cloake, to cover such whoredome, corrupting and embit∣tering them, and making meere Sects and Swarmes of Schismes of them, and thereby reproach, slander and persecute one another, giving there∣by cause of Warrs and Bloudshed, and so they make a meere impudent whore of the Bible, wherewith every one exerciseth and manageth their whoredome, and sucketh Opinions out of it, and therewith dispise the Opinion of another, and scorneth and condemneth it, and yet take all their matters out of the Bible, thus they make their fathers Concubine,

viz. the holy Prophets & Apostles all whores, and falsly commit whore∣dome with them, practise impudence, unchastity, and pride with their writings, and teach the Lay people their unchastity and scorne, so that one Christian learneth to scorne another out of the holy Scripture, and trim their scorne with the writings of the * 1.699 Saints; Of this it is rightly sayd, Reuben, thou art my first strength, but thou hast climed up upon my Bed, and defiled it with unchastity, thou hast used my Concubine, viz. my formed Word, to thy whoredome, and hast made of the Churches of my Children, a whore-house, and hast defiled my Marriage-Bed, which I have in the Churches, where I beget my children.

43. This the Spirit of God signifieth cleerely, by the declaration of the Patriarch Jacob, Gen. 49. where he sayth thus concerning these Churches and their sacrifices; * 1.700 Ruben, thou art my first sonne, thou art my first power, and my first might, the chiefe in the Offring, and the chiefe in the kingdome; he was unstable therein as water; thou shalt not be the chiefe: for thou hast climed up upen thy fathers bed, and there hast thou defiled my bed by thy climing up.

44. The Spirit speaketh cleerly in this Text: for Ruben signifieth the Ordnance of the first Churches, viz. the power out of which it was built, that is the first power of the Christian Church or Congregation, and is Gods Concubine by which he dwelleth; but their Ministers are climed up into Gods Marriage-Bed, and have gotten the Concubine to themselves, and taken her into their power, and have gotten her with childe with humane fictions, fleshly honour and voluptuousnesse; and it sayth cleerly; Thou art the chiefe in the Offering, and in the kingdom: for so it must needs be when the whoredome is committed: but seeing Reuben exerciseth whoredome with the Churches, it sayth thus; Thou shalt not be the chiefe; for he was unstable therein as water, and signifieth thereby, that he would give himselfe to fleshly Lust, and selfe-Love, and that in unstability, and in that regard is rejected of God.

45. Thus the Spirit signifieth under this figure, how this Concubine, viz. the Church, would be reproached with its first power, viz. of its owne children, so that it will be said by the Churches, it is a spirituall whore-house, which a Man must distinguish from the Temple of JESUS CHRIST; for the Spirit sayth, thou shalt not be the chiefe, neither in the offring, nor in the kingdome: and thus shee hath lost the true * 1.701 Di∣vine power by the whoredome of her Ministers, and standeth at present rightly as a deflowred one that is made a whore, which is dispised of Israel for her unchastity, which is practised by her; which is cryed out upon by almost every one, each party crying out against the Church of the other, for a whore-house, as is enough manifest, and all Libraries are full of such a Cry, and Men at present are ready to storme and fall in upon the whore-house.

46. But let this be said to the children of God, that the Churches hurt no man, and they were instituted out of a Good meaning by the first Christian power; and were very good and profitable, and they need not be thrown downe and demolished, if Ruben would but leave his whore∣dome whereby he reproacheth them; that her Ministers might be re∣newed, and not give forth that they are the Ministers of this Concubine of

God, without the Vnction of the Holy Ghost, as is now done onely for tempo∣rary honour and pleasure sake, which are as profitable to the Church, as a fift wheele is to a Wagon, unlesse they goe with five wheeles to their Wagon, where the fift moveth in the Aire, and entreth with their Contention into the Abysse of Hell.

47. The Stone-houses of the Churches, have no greater holinesse in them then other houses, for they are built of Stone and such Materialls as other houses are, and God is no more powerfull in them then in other houses, but the Church or Congregation that entereth thereinto, and there meeteth together, and there binde themselves with their prayer into one body in Christ, whose Type and Resemblance the Church is, that hath the holy Temple of JESUS Christ in it.

48. Their Songs of praise and thanksgiving are the Cradle of the childe JESUS CHRIST, in which the childe Jesus is rocked with unanimus consent in the Hearts of Men, and not within the bounds of the Church which is a dumb and dead Thing.

49. Its Ministers are no more then all other Men, but the power and vertue that is powred forth in the Vnction of the Holy Ghost, hath the power in the offering, and is the Key.

50. Whosoever will worthily enter into the Church, must bring with him the Temple of Jesus Christ within him, or at least he must fully take such a resolution and purpose, that he will bring it out with him in his Heart, otherwise his going in and coming out is but a committing of Spirituall seeming holy, but indeed Hypocriticall, whoredome, and is no whit the holier when he cometh out, and had as good have been standing in the Market shewing his pride in his fine cloathes, for the peo∣ple to see him, and then perhaps he had not caused many honest hearts to Erre.

51. This wee had a purpose to signifie, by the knowing of this Fi∣gure, that a Christian should not looke upon the shew of Churches, but consider that the Church is but a † 1.702 Type & Resemblance of Christ, and that he is not a Christian that entereth into the resemblance and approveth of that, but he is a Christian that wholly giveth himselfe up into Christs Incarnation, Suffering, and Death, and dyeth to his hypo∣crisie in the Death of Christ, and riseth from the Death of Christ, in a New Will and Obedience, and who according to his inward ground, is and liveth in Christ, who himselfe becometh the Temple of Christ, wherein Christ worketh with his power and vertue, and thereby killeth sinne in the flesh; such a one is a Christian in Christ, and may rightly en∣ter into the * 1.703 Resemblance of Christ, and exercise his Christianity therein, such a one will heare Gods Word and keepe and ponder it in his heart.

52. And though a Cowes Lowing, in its sound, should declare the Name of God, yet Christ preacheth in himselfe, but none that is dead can awaken another that is dead, nor † 1.704 one that is blinde shew the way to another, but both will fall into the Pit, saith Christ.

53. Further, the Spirit of Moses sets downe in its figure the Death of the Patriarch Isaac, and sayth: * 1.705 And Jacob came to his Father Isaac to the Head Citie in Mamre, called Hebron, where Abraham and Isaac were

strangers, and Isaac was an hundred and eighty yeares old, and gave up the Ghost and dyed, and was gathered unto his people. This is a figure, shew∣ing, that the children of Christ in this Pilgrimage are but strange chil∣dren, and have nothing for their owne in the world, and come all againe in the End to their father who hath created them; as Jacob came againe to his father before his End; thus also are wee in this Pilgrimage in these Earthly Churches but houshold servants and strange children, for wee must in the End goe into our fathers right Country, viz. into the Angelicall Church of Christ.

CHAP. LXIV. Of Esaw's Genealogie: and of the very excellent, and empha∣ticall Figure, which is signified by Joseph the Son of Jacob. And what is thereby to be understood.

Vpon the 36 of Genesis.

1. THe thirty-sixt Chapter of Genesis,* 1.706 is the Genealogie of the Potent and Princely Family of Esau, shewing, how God gave him much wealth and many children, and childrens children, and the Spirit setteth downe a great Register in describing his children, and childrens children, relating what great Princes and Dukes were de∣scended of him, and possessed the Glory of the World: Whereas on the other side, when he speaketh of Jacob, he doth not mention any present worldly Glory; but onely speaketh in the Figure of Christ concerning the kingdome to come.

2. Whereby wee see very clearly, that Esau doth stand in the fi∣gure of the Kingdome of nature, and that the Glory of Nature fell to be his lo••t; and that he became a Great Prince, and begatt many Princely Families, also we see how God blessed him, and made him great, and how the Holy Spirit with especiall * 1.707 Observation hath Recorded and specified his posterity, to signifie, that wee should learne rightly to understand the Figure of Jacob and Esau, and not goe on so blindly, as to condemn Esau into the bottomlesse pitt of hell, as too too frequently is done: for we see how his Father Isaac did appoint and assigne unto him a very rich and wealthy habitation upon the Earth, and that to him God would give many Temporall blessings, but his fi∣gure in Adams Nature must perish; and Christ must arise in him, so that from ESAV the † 1.708 SAV might be done away, and he remain sted∣fast in the ‖ 1.709 E, as An Angel,Ein Engel whereunto Christ in Jacobs Figure would help him.

3. The Spirit of Moses giveth also to Esau a name, and calleth him * 1.710 Edom, who dwelt upon Mount Seir, under which a very secret un∣derstanding

is coucht: for EDOM, doth signifie, in the * 1.711 High tongue, one red coloured, who in his hard, strong, and † 1.712 rough Na∣ture, should be Tinctured Red by the Red Bloud of JESUS CHRIST.

* 1.7134. And the Spirit saith further: That the two brothers did separate themselves one from another, which signifieth, the Naturall Adamicall Esau, who must be separated with his [Evill] will from Jacob, that is, from Christ, for the naturall selfe-will shall not see God; More∣over, it signifieth, how Evill and Good should separate themselves in the Kingdome of this world, and each possesse its owne prin∣ciple.

5. These NAMES of the children of Esau do in the Language of Nature containe their worldly Kingdomes and Dominions, intima∣ting how they have divided themselves, even unto the Ends of the world, whereof in * 1.714 Another place, seing it would take up too much room, and the time also of the clear signifying of it, is not yet fully at hand; Enough to those that are our School-fellowes.

Note.

THe Third Part of the Mysterium Magnum was pub∣lished in Germany as a Compleate Treatise of it selfe under the Name of Josephus Redivivus.

But when the whole Booke came to be printed together, there was onely the first Part, and the Second Part, which comprehen∣ded the Third Part also as one with the Second.

Yet because the History of Joseph, being an Exposition of the last 14 Chapters of Genesis, is so excellent and entire a peece, it may well goe as a Third Part of the Mysterium Magnum, as it is heere distinctly divided and Printed by it selfe, with a severall Title Page, as followeth.

Notes

• * 1.1

  Or Tree of Mankinde.
• * 1.2

  Grain Ker∣nell pippin.
• * 1.3

  Gen. X.
• * 1.4

  Generate again or pro∣pagate.
• * 1.5

  Patriarchs.
• * 1.6

  Or proceed∣ed.
• d 1.7

  77.
• e 1.8

  72.5.1, ••
• * 1.9

  [illustration]
• * 1.10

  14. Names.
• * 1.11

  Lordship.
• * 1.12

  29. Names.
• * 1.13

  29.
• * 1.14

  30.
• * 1.15

  26. Names.
• * 1.16

  27^th. Name.
• * 1.17

  Gen. 10. Vers. 24.
• * 1.18

  25.
• * 1.19

  Or Jaketan.
• * 1.20

  Or Mark.
• a 1.21

  Gen. 10. from 26. vers. to the 30.
• * 1.22

  14. Names.
• b 1.23

  Gen. 11.18. 1. Name.
• * 1.24

  30. yeares.
• * 1.25

  5. Names.
• * 1.26

  Gen. 11.11
• * 1.27

  Five head Speeches.
• * 1.28

  Or spake.
• o 1.29

  Gen. XI. Vers. 6.
• * 1.30

  Alphabet.
• * 1.31

  5. Vowells.
• * 1.32

  Text, a Kingdome of joy.
• * 1.33

  Germ. Engel.
• * 1.34

  Viz. the Sweetnesse.
• * 1.35

  Germ. Anfang.
• * 1.36

  [illustration]
• * 1.37

  A. O. V.
• * 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.40

  Varieties.
• * 1.41

  Note when a word is form∣ed or expres∣sed, it is brought to Substance.
• * 1.42

  Text Sensuall.
• b 1.43

  Or the spirit of their Minde.
• * 1.44

  72. Proper∣ties.
• * 1.45

  〈 math 〉〈 math 〉
• * 1.46

  72, Lan∣guages.
• c 1.47

  Or Dialects of Language.
• * 1.48

  15. or 18. miles. According to the Elevation of the Pole, Climate or Zenith and Nadir.
• * 1.49

  Number of the Beast.
• * 1.50

  Or fulfilled.
• * 1.51

  Gen. X.8.10.
• * 1.52

  Gen. XI.4.
• * 1.53

  Or speech∣lesse dumb letters.
• * 1.54

  Or Gods contempla-
• * 1.55

  Rom. X.8.
• * 1.56

  Rom 9.33. 1 Pet. 2.8.
• * 1.57

  Note. Prede∣stination.
• * 1.58

  Clergicall and Ecclesi∣asticall.
• * 1.59

  Daniel 11.
• * 1.60

  God of forces.
• * 1.61

  Text Images.
• * 1.62

  The un∣doubted Un∣ction of the holy Ghost
• * 1.63

  Christ in Paul. 2 Cor. 3.6.
• * 1.64

  Rom. 6.2.
• * 1.65

  Joh. 5.24.
• d 1.66

  Or consider.
• * 1.67

  Acts 17.28.
• * 1.68

  2 Thess. 2.4.
• * 1.69

  Note.
• * 1.70

  Note.
• * 1.71

  Text of.
• * 1.72

  In the Stock or body of the tree.
• † 1.73

  Read the 1. Question of the 40. Questions of the Soule.
• * 1.74

  Of; or producing the fire-life.
• * 1.75

  10. Formes of fire.
• * 1.76

  The 40. Que∣stions.
• * 1.77

  Gen. XII.1, 2.
• * 1.78

  The Resur∣rection of our Earthly Bo∣dies.
• * 1.79

  Or Tongue that expres∣seth the sence of all Lan∣guages in One.
• * 1.80

  Gen XIII. Verse 14.
• * 1.81

  Rev. 21.
• * 1.82

  Reve. 4.6.
• * 1.83

  Note.
• * 1.84

  Gen. XIV.
• * 1.85

  Gen XIIII. Verse 14.
• * 1.86

  Rom. 6.13.
• * 1.87

  James 4.1.
• * 1.88

  Joh. 18.36
• * 1.89

  Note. Esdra dictated the Bible that was Lost. 2 Esdra 14.
• * 1.90

  Gen. XV. Vers. 1, 2, 3, 4, 5, 6, 7.
• e 1.91

  Viz. Christ·
• * 1.92

  Rev. 22.1••.
• * 1.93

  Genesis XV. v. 7, 8. &c. to the 17.
• * 1.94

  Luke 22.42.
• * 1.95

  Note.
• * 1.96

  Note.
• * 1.97

  Gen. XVI.
• * 1.98

  Gen. 21.10. Gal. 4.30.
• * 1.99

  Gen. XVI.7.
• * 1.100

  Vnderstand the powers of the soul; and also all holy men in whom the light pre∣vailes.
• * 1.101

  Note.
• * 1.102

  No selfe-abili∣ty.
• * 1.103

  Note.
• * 1.104

  Gen. 17. Ch. 20. vers.
• * 1.105

  God
• a 1.106

  Ismael.
• * 1.107

  Rom. 9.16.
• * 1.108

  Note. Predestinate to Condemna∣tion.
• * 1.109

  Alike reje∣cted or Repro¦bate.
• * 1.110

  Note. The Resurre∣ction of the Body.
• * 1.111

  Or, justified one. Matth. 9.12.
• * 1.112

  Or, justified one. Matth. 9.12.
• * 1.113

  Note. Predestination.
• * 1.114

  Exod. 20.7.
• * 1.115

  Exod. 20.7.
• * 1.116

  Set forth.
• * 1.117

  Without.
• * 1.118

  Joh. 17.6.
• * 1.119

  Text. Engraft, or in-linage.
• * 1.120

  Or, Sonship.
• * 1.121

  Or, would take the inhe∣ritance.
• * 1.122

  Gen. 16.9.
• * 1.123

  Note.
• * 1.124

  Or, the Stems.
• * 1.125

  Joh. 3.17.
• * 1.126

  Or, Sonship.
• * 1.127

  Mat. 12.32.
• * 1.128

  Or, Miracles.
• * 1.129

  The Doc∣trine of Ma∣homet, or the Alcoran.
• * 1.130

  Isay 1.26.
• * 1.131

  Isay 49.15.
• * 1.132

  Verball, outside.
• * 1.133

  Painted.
• * 1.134

  Mat▪ 21.28.
• * 1.135

  Painted.
• * 1.136

  Or, to judge what the mean¦ing of the Holy Spirit is in the Scripture.
• * 1.137

  Gen. XVII.
• * 1.138

  Joh. 1.13.
• * 1.139

  Note.
• * 1.140

  Note.
• * 1.141

  Note how wee are Baptized into Death.
• * 1.142

  Note. Why Miles onely Circumcised. Why Males and Females both Baptised.
• * 1.143

  1 Tim. 2.15.
• * 1.144

  Burning, ardent.
• * 1.145

  Circumcisi••n the 8^th Day.
• * 1.146

  Text. The Sun-Even∣ing, or ••he E∣vening of atone∣ment, according as the word will bear it. See Chap the 16 of this book. Paragraph 16, 17, &c.
• * 1.147

  Baptized every Day.
• * 1.148

  His precious image.
• * 1.149

  Sacrifices.
• * 1.150

  Or, with God.
• * 1.151

  Matth. 8.20.
• * 1.152

  Mat. 19.29.
• * 1.153

  Or, Sword.
• * 1.154

  Gen. XVIII.
• * 1.155

  Vers. 1. to the 16.
• * 1.156

  Or▪ in that manner. As Our translation. Acc••••d••ng to the time of life.
• * 1.157

  Or, in.
• * 1.158

  Or, Essences.
• * 1.159

  Or, Batch.
• * 1.160

  Marvellous or wonderfull.
• * 1.161

  Note. What shall arise at the Resurrec∣tion.
• * 1.162

  Or, Para∣bles.
• * 1.163

  Ger. So. sig∣nifies, As, or If.
• * 1.164

  Or, If.
• * 1.165

  Or, If.
• * 1.166

  Or, If.
• * 1.167

  Or, If.
• * 1.168

  Gen. XVIII.
• * 1.169

  Comprehensi∣ble or measura∣ble.

  Concluded in a place severed and apart by himselfe.
• * 1.170

  Comprehensi∣ble or measura∣ble.

  Concluded in a place severed and apart by himselfe.
• * 1.171

  The whole Being, Sub∣stance, or Es∣sence.
• * 1.172

  Substance, thing, or be∣ing.
• * 1.173

  Reason.
• * 1.174

  Materiall substance.
• * 1.175

  Affective▪ or Effective.
• * 1.176

  Or, is said to be.
• * 1.177

  Or, is said to be.
• * 1.178

  Extra sub∣stantiam.
• * 1.179

  Or, High∣ness.
• * 1.180

  Or, High∣ness.
• * 1.181

  Or, from on High.
• * 1.182

  Chap. XVIII. from the 22. to the 25 verse.
• * 1.183

  Note, Esdras wrote the Book of these Acts, viz. Genesis. &c.
• * 1.184

  Vpon. Gen. XI X. vers. 1. &c.
• * 1.185

  The 30 Chap. of this Book. vers. 36.
• * 1.186

  Exod. 20.5.
• * 1.187

  Prima Ma∣teria.
• * 1.188

  The hard Astringent.
• * 1.189

  In Mysterio Magno.
• * 1.190

  Amasseth, conceives.
• * 1.191

  Or, Sacrifi∣ces.
• * 1.192

  Or, Sacrifi∣ces.
• * 1.193

  Vers. 4.
• * 1.194

  Murther.
• * 1.195

  Or, Some no∣ted Minister.
• * 1.196

  To understand or apprehend it aright. V. 9, ••0, 11.
• * 1.197

  Acted or don.
• * 1.198

  Or, 〈◊〉〈◊〉▪
• * 1.199

  Vnderhand the Author.
• * 1.200

  Vers. 12, 13.
• * 1.201

  English tran∣slation, which married.
• * 1.202

  Or, Judge∣ment.
• * 1.203

  Or, Seal.
• * 1.204

  A mysticall mark whereby hee shewes to Babel the pow∣ring forth of the sixt Seal in wrath on the mystery of ini∣quity, and also the Time.
• * 1.205

  Gen. XIX. vers. 15. &c.
• * 1.206

  ar••••e.
• * 1.207

  Thy Cain-like crying for ruin upon o∣thers.
• * 1.208

  The scarcity and deerness of commodities, and all oppressi∣on ariseth from the covetousnes and pride of man, who seeks to maintaine it by the sword.
• * 1.209

  Vers. 17.••. the 23.
• * 1.210

  Ver. 24, 25, 26.
• * 1.211

  Thunder-clap.
• * 1.212

  Or, Excre∣ment.
• * 1.213

  Or, Dar••ing flash.
• * 1.214

  The prime Ternary of nature.
• * 1.215

  Or, that pro∣perty was most predominant in her.
• * 1.216

  That is, awa∣kened and stir∣red up, and not atoned.
• * 1.217

  Taken or cap∣tivated.
• * 1.218

  Or, line of affinity.
• * 1.219

  Or, sifting Triall.
• * 1.220

  Rom. 11.32.
• * 1.221

  Gen. XX.
• * 1.222

  The true Christians.
• * 1.223

  A work of prating and fair spoken discourse.
• * 1.224

  Negligen•• of▪
• * 1.225

  Mat. 24.14.
• * 1.226

  And to thee also O Eng∣land.
• * 1.227

  Note, Es∣dras.
• * 1.228

  Image.
• * 1.229

  Note. Hope.
• * 1.230

  Gen. XXI.
• * 1.231

  Corrupt.
• * 1.232

  Note.
• * 1.233

  Or, naturall carnall wis∣dome.
• * 1.234

  Sojourn toge∣ther.
• * 1.235

  Vnderstand the selfe-assu∣ming will of nature, which seekes to be master in man.
• * 1.236

  Blamed or upbraided.
• * 1.237

  Thoughts, meditations.
• * 1.238

  Cogitations, meditations.
• * 1.239

  Note, how wee cannot so much as think a good thought.
• * 1.240

  Rev. 10.7.
• * 1.241

  2 Thess. 2.3.
• * 1.242

  Or, by.
• * 1.243

  ••••te.
• * 1.244

  Gen. XXI. v. 22. to the last verse being 34.
• * 1.245

  Vnkindly.
• * 1.246

  Or, called on.
• * 1.247

  Joh. 3.17.
• * 1.248

  Gen. 20.17.
• * 1.249

  Mat. 28.18.
• * 1.250

  Or, Vnfaith∣fullness.
• * 1.251

  That is, all mankinde.
• * 1.252

  Ezek. 33.11.
• * 1.253

  Turned it to a selfish own-hood.
• * 1.254

  Or, by him∣selfe.
• * 1.255

  Or, Philisti∣neall.
• * 1.256

  Or, Phili∣stine.
• * 1.257

  Or, Phili∣stine.
• * 1.258

  Philistine Land.
• * 1.259

  Philistine.
• * 1.260

  Philistine.
• * 1.261

  Gen. XXII.
• * 1.262

  1 Cor. 15.24.
• * 1.263

  1 Cor. 15.28:
• * 1.264

  Note.
• * 1.265

  Text. Image.
• * 1.266

  Gen. XXII. vers. 1.
• * 1.267

  Vers. 2.
• * 1.268

  Evaporates.
• * 1.269

  2 Cor. 5.15.
• * 1.270

  Note. How Christs Death was effectuall to All men.
• * 1.271

  Image, or Likeness.
• * 1.272

  Text, g••••t.
• * 1.273

  Gen. 22.3.
• * 1.274

  Gen. 22.4.
• * 1.275

  Gen. 22.5.
• * 1.276

  Yonder, or to that place.
• * 1.277

  Note, Jesuses comming a∣gain. Act. 1.11.
• * 1.278

  Gen. 22.6.
• * 1.279

  Gen. 22.7, 8.
• * 1.280

  Sheep.
• * 1.281

  Gen 22.9, 10.
• * 1.282

  Note, To whom Christs death is not profitable. Gen. 22.11.
• * 1.283

  Ensigne.
• * 1.284

  Twofold.
• * 1.285

  Gen. 22.12.
• * 1.286

  Plerophory.
• * 1.287

  Gen. 22.13, 14
• * 1.288

  Jehovah-jireth.
• * 1.289

  Text. Soules-man.
• * 1.290

  Note.
• * 1.291

  Gen. 22. v. 15. to the 19.
• * 1.292

  Passed or went.
• * 1.293

  Text. Ezra. Note concern∣ing Esdras.
• * 1.294

  Gen. XXIII.
• * 1.295

  Or, hath been with-stood.
• * 1.296

  Our Text hath it, The Cave of Mach∣pelah, which here in the Germane versi∣on is rendred a double Cave or a twofold Pitt.
• * 1.297

  Gen. 23.2.
• * 1.298

  Our Text, Kiriach-arba.
• * 1.299

  Or, Good will and Pleasure.
• * 1.300

  Gen. 23.7▪
• * 1.301

  The Cave of Machpelah the double Valley.
• * 1.302

  Twofold Pit.
• * 1.303

  Gen. 23.2.
• * 1.304

  Musicall Aire.
• * 1.305

  Mysterij Magni.
• * 1.306

  Gen. 24.2, 3.
• * 1.307

  Genesis.
• * 1.308

  Gen. 24.5.
• * 1.309

  Gen. 24.6. to the 9.
• * 1.310

  Gen. 24.9.
• * 1.311

  Did dive, immerse, or baptize.
• * 1.312

  Or, in God.
• * 1.313

  Gen. 24.10▪
• * 1.314

  10 formes.
• * 1.315

  7 formes.
• * 1.316

  3 formes.
• * 1.317

  Gen. 24.11:
• * 1.318

  Or, the three Principles of nature.
• * 1.319

  Or, Carrier.
• * 1.320

  Or, Ear∣rings.
• * 1.321

  Gen. 24.14.
• * 1.322

  Eph. 1.4.
• * 1.323

  Or, jewell for the fore∣head.
• * 1.324

  Halfe a shekell.
• * 1.325

  A whole shekell.
• * 1.326

  Ten shekells.
• * 1.327

  *
• * 1.328

  Gen. 24.53.
• * 1.329

  Our Text, pretious things.
• * 1.330

  *
• * 1.331

  Gen. 24.54.
• * 1.332

  *
• * 1.333

  Gen. 24.54.
• * 1.334

  Mat. 28.20.
• * 1.335

  Gen. 24.61. to the 67.
• * 1.336

  Gen. 24.62.
• * 1.337

  Seal, Viall, or Trumpett.
• * 1.338

  Gen. XXV.1, 2.
• * 1.339

  Gen. 25.6.
• * 1.340

  Note, where the Free Grace of God was gi∣ven to Man∣kinde.
• * 1.341

  John 15.5.
• * 1.342

  *
• * 1.343

  *
• * 1.344

  Note.
• * 1.345

  Ordinance.
• * 1.346

  Rom. 8.34.
• ‖ 1.347

  Rom. 2.11, 12, 13, 14, 15.
• * 1.348

  Text. born.
• * 1.349

  Gen. 25.6, 7, 8, 9.
• * 1.350

  Text. beginning.
• * 1.351

  Text. morning.
• ‖ 1.352

  1 Cor. 14.32.
• * 1.353

  East.
• * 1.354

  West.
• * 1.355

  That is, the twofold pitt, as the Dutch translation hath it.
• ‖ 1.356

  In the 49. Chap.
• * 1.357

  Gen. XXV. vers. 11.
• * 1.358

  Laha••••••••.
• * 1.359

  Or, dwelleth through the soul.
• * 1.360

  Note what the Fiat is.
• * 1.361

  Matth. 18.3.
• * 1.362

  Word.
• * 1.363

  Ephes. 1.23.
• * 1.364

  Gen. 25.16.18
• * 1.365

  12 Princes.
• * 1.366

  6 Inward.
• * 1.367

  6 Outward.
• * 1.368

  Stop or strong bar.

  Barrennesse.
• * 1.369

  Gen. 25.2••, 23.
• * 1.370

  John 17.6.
• * 1.371

  Joh. 10.28.
• * 1.372

  Gen. 25.24, 25, 26.
• * 1.373

  aus dem Einam
• * 1.374

  Saw signifieth Sow, or the earthly swi∣nish property.
• * 1.375

  Modelized.
• * 1.376

  Gen. 25.27, 28.
• * 1.377

  Honest.
• * 1.378

  Not his sin in the nature, but his poor undon nature by sin, which he by death freed from sin and death.
• * 1.379

  Earnest long∣ing.
• * 1.380

  Gen. 10.9.
• * 1.381

  Or, Sets forth as in a Map.
• * 1.382

  Or, quenched.
• ‖ 1.383

  Esdras wrote the Book of the Law and Histories a∣gain after they were lost.
• * 1.384

  Substantially. Declaring the very thing it selfe, uncloth∣ing it of its fi∣gures and pa∣rables.
• ‖ 1.385

  Mat 24.14.
• * 1.386

  Gen. 25.27.
• * 1.387

  Gen. XXV. vers. 29.
• * 1.388

  Gen. 25.29. to the 34.
• * 1.389

  Or, Birth-right.
• * 1.390

  Gen 25.32▪ 34.
• * 1.391

  In one sub∣stance or body.
• * 1.392

  Kernells seeds.
• * 1.393

  Jocobs evill nature was as rejected of God, as Esaus, onely the figure was set in Esau; not that he was per∣sonally, & whol∣ly from all E∣ternity predesti∣nated to damna∣tion, as Babel falsely teach∣eth.
• * 1.394

  Gen. XXVI.
• * 1.395

  Before.
• * 1.396

  In spiritu mundi in the Cosmick spirit.
• * 1.397

  Gen 26.2.
• * 1.398

  Gen. 26.3.
• * 1.399

  Gen. 26.4.
• * 1.400

  Gen. 26.5.
• * 1.401

  Gen· 26.18, 19, 20, 21.
• * 1.402

  Gen. 26.32, 33.
• * 1.403

  Or, Saba.
• * 1.404

  Or, inspoken.
• * 1.405

  Gen. 26.34, 35.
• * 1.406

  40 yeares of Esau.
• ‖ 1.407

  Adam 40 Dayes in Temptation.
• * 1.408

  Or, feminine.
• * 1.409

  Or, feminine.
• * 1.410

  Israel 40 yeares in the Wildernesse.
• * 1.411

  Christ 40 dayes in the Wildernesse.
• * 1.412

  Christ 40 Houres in the Grave.
• * 1.413

  Christ 40 dayes after his Resurrection.
• * 1.414

  Viz. Lucifer.
• * 1.415

  Note Es∣dras.
• * 1.416

  Gen. XXVII.
• * 1.417

  Gen. 27.1. to the 4.
• * 1.418

  Gen. 27.4.
• * 1.419

  Or, soules.
• * 1.420

  Note.
• * 1.421

  Isa. 53.4 Matth. 8.17. 1 Pet. 2.24.
• * 1.422

  Note the cause of the Bloudy-sweat.
• * 1.423

  Gen. 27.22.
• * 1.424

  Of the heart and soule.
• * 1.425

  Gen. 27.28.
• * 1.426

  Gen. 27.29.
• * 1.427

  Gen. 27.29.
• * 1.428

  Gen. 27.30, 31, 32, 33.
• * 1.429

  Gen. 27.33.
• * 1.430

  Gen 27.34. to the 34.
• * 1.431

  Matth. 28.18
• * 1.432

  Gen. 27.28.
• * 1.433

  Gen. 27.28.
• * 1.434

  Gen. 27.••1.
• * 1.435

  Note when Grace shall rule.
• * 1.436

  Gen. 27.41.
• * 1.437

  Gen. XXVIII.
• * 1.438

  Gen. 28.12.
• * 1.439

  Gen. 28.12.
• * 1.440

  Gen. 28▪14.
• * 1.441

  Joh. 15.5.
• ‖ 1.442

  Psal 80.15.
• * 1.443

  Gen. 28.14.
• * 1.444

  Gen. 28.14.
• * 1.445

  Soulish.
• * 1.446

  Frame, or Formation, Building.
• * 1.447

  Gen 28.14.
• * 1.448

  Luk. 1.42.
• * 1.449

  In, or by.
• * 1.450

  1 Tim. 3.15.
• * 1.451

  Gen. 28.16, 17.
• * 1.452

  Luk. 22.39.44.
• * 1.453

  Mat. 26.39.
• * 1.454

  Or, his Pas∣sion.
• * 1.455

  Gen. 28.18.
• ‖ 1.456

  Agony, and a troubled heart, because of sin.
• * 1.457

  Gen. 28.20, 21, 22.
• * 1.458

  Gen. XXIX.
• * 1.459

  Or, President.
• * 1.460

  Secondly.
• * 1.461

  Or, amorous∣nesse▪
• * 1.462

  Gen. 29.2.
• * 1.463

  Or, family.
• * 1.464

  Gen. 29.10.
• * 1.465

  Gen. 29.12.
• † 1.466

  Gen. 29.19, 20.
• ‖ 1.467

  7 yeares·
• * 1.468

  At his heart.
• † 1.469

  Or, provide for them.
• * 1.470

  7 years more.
• † 1.471

  Or, promise of Marriage.
• * 1.472

  Gen. 29.28.31.
• * 1.473

  Gen. 29.31. &c.
• ‖ 1.474

  As a concep∣tion.
• † 1.475

  Luk. 15.7.
• * 1.476

  Rev. 19.7.
• † 1.477

  Condition or disposition.
• * 1.478

  Gen. 30.1.
• ‖ 1.479

  Create.
• † 1.480

  Note, the soule cannot doe good by its owne power.
• * 1.481

  Gen. 30.22, 23, 24.
• * 1.482

  Principality.
• † 1.483

  Note, the Priesthood of the Holy Ghost.
• * 1.484

  Or, Tender Eyednesse.
• * 1.485

  Inst••ucting.
• * 1.486

  Gen 29.32.
• ‖ 1.487

  Marriage ••ed. Gen. 49.4.
• ‖ 1.488

  Marriage ••ed. Gen. 49.4.
• * 1.489

  A strict se∣vere man Text, a sharpe piercing minde.
• ‖ 1.490

  Gen. 49.56.
• * 1.491

  Gen. 29 33.
• * 1.492

  Gen. 29.34.
• * 1.493

  Gen. 29.35.
• * 1.494

  Gen. ••9.30.
• * 1.495

  Stepfather.
• * 1.496

  Gen. XXX.
• * 1.497

  Gen. 30.1.
• * 1.498

  Gen. 30.1.
• * 1.499

  Psal 125.5.
• * 1.500

  John 18.36.
• * 1.501

  Stock, Fa∣milie, or Ge∣nealogy.
• † 1.502

  Mother.
• * 1.503

  Promise or appoint.
• * 1.504

  Gen. 28.12.
• * 1.505

  Grand-Fa∣ther.
• † 1.506

  Grand-Fa∣ther·
• * 1.507

  Gen. 30 37, 38, 39, &c.
• † 1.508

  Pied or sp••t∣ted.
• * 1.509

  Gen. 31.10.
• * 1.510

  Or, Outspoken.
• * 1.511

  Luk 16.9.11
• † 1.512

  Mat. 11.12.
• ‖ 1.513

  Teare and snatch it.
• * 1.514

  Exod. 20.17.
• ‖ 1.515

  Stam li••ien·
• * 1.516

  10 Times. Gen. 31.7.
• * 1.517

  Doe good.
• ‖ 1.518

  Rev. 14.13.
• * 1.519

  Rev. 14.13.
• * 1.520

  Or, Outspoken.
• † 1.521

  Essence and Substance.
• ‖ 1.522

  Gala. 6.7.
• * 1.523

  Like u••to an honest Shep∣heard.
• * 1.524

  Note the true Line, Linage, or Succession.
• † 1.525

  Or, Pastours.
• * 1.526

  Or, true suc∣cession.
• † 1.527

  12 Children.
• * 1.528

  12 Apostles.
• † 1.529

  Gen. 30.21.
• ‖ 1.530

  Gen. 34.1.
• * 1.531

  Fulfilling.
• * 1.532

  Or, trifled.
• † 1.533

  Gen. 30.22.
• * 1.534

  Gen. 30.25, 26.
• † 1.535

  Gen. 30.28.
• * 1.536

  Joh. 16.23.
• * 1.537

  Gen. XXXI.
• * 1.538

  Gen. 31.1, 2·
• † 1.539

  Gen. 31.3.
• * 1.540

  Gen. 31.4.
• † 1.541

  Gen. 31.21.23.
• * 1.542

  Gen. 31.7.
• † 1.543

  Gen. 31.19, 20.30.33, 34.
• * 1.544

  Acts 7.43.
• * 1.545

  1 Sam. 8.8.
• † 1.546

  19.
• † 1.547

  Gen 35.1, 2.
• * 1.548

  Gen. 31.20, 21.
• † 1.549

  Gen. 31.27, 28.
• † 1.550

  Courteously and kindly.
• * 1.551

  Blasphemies, reproach, misusage.
• † 1.552

  Rev. 18.4.
• † 1.553

  Gen. 32.1, 2.
• * 1.554

  Trifles, fa∣bles, Chime∣••••es, fanta∣sies.
• † 1.555

  Or, Imagina∣ry Conceits.
• † 1.556

  Gen. XXXII. 3, 4, 5, 6, 7, 8.
• * 1.557

  400 Men.
• * 1.558

  Joh. 13.13.
• † 1.559

  Borne, Generated, or begotten.
• * 1.560

  4 Elements.
• * 1.561

  Gen. 32.9, 10, 11.
• † 1.562

  Psal. 110.1.
• * 1.563

  Gen 32.13, 14, 15, 16, 17, 18.
• * 1.564

  580.
• † 1.565

  Gen. 32.21, 22, 23, 24. 2 Wives. 2 Women ser∣vants 11 Children.
• * 1.566

  11 Apostles.
• * 1.567

  12th Apostle.
• * 1.568

  Gen. 32.24.
• † 1.569

  2 Pet. 1.19.
• * 1.570

  Gen. 3••.22, 23, 24, 25, 26, 27, 28.
• * 1.571

  Or, h••llow.
• * 1.572

  Proba or Temptation.
• † 1.573

  Patriarchs.
• * 1.574

  Coarcted.
• * 1.575

  Joh. 15.5.
• † 1.576

  Gen. 32.29, 30.
• * 1.577

  Healed.
• † 1.578

  Joh. 8.56.
• * 1.579

  Or, Ground.
• † 1.580

  Or, in.
• * 1.581

  of.
• † 1.582

  Or, Determi∣nations and Conclusions.
• * 1.583

  Imaginary Conceipts.
• * 1.584

  Or, Expres∣sion.
• † 1.585

  Conceivable, or perceptible, or getts an Idea.
• * 1.586

  Psal. 18.25, 26.
• * 1.587

  Or, manner.
• † 1.588

  Or, Imagery.
• * 1.589

  Or, sayings.
• † 1.590

  Facultaeten. Disputations in the High Schooles.
• * 1.591

  Perverted in Phrases and expressions.
• † 1.592

  Fashioned wonderfully. Psal. 139.14.
• * 1.593

  V: Vowells.
• † 1.594

  Act or thing done.
• * 1.595

  Apostel Geschich••. The Acts of the Apostles.
• † 1.596

  Gen. 32.29.30.
• * 1.597

  Mat. 23 25. Luk. 11.39.
• * 1.598

  Gen. XXXIII.
• * 1.599

  Mal. 1.2.3. Rom. 9.13.
• * 1.600

  Anger soule.
• * 1.601

  Gen. 33.1, 2, 3.
• * 1.602

  400 men.
• † 1.603

  4 Elements.
• * 1.604

  Mat. 27.46. Mark. 15.34. Psal. 22.1.
• * 1.605

  The spirit of the world in the Dust of the Earth·
• * 1.606

  Jer. 31.20.
• † 1.607

  Gen. 33.5, 6, 7.
• * 1.608

  The 5 wounds of Christ.
• * 1.609

  Gen. 33 8, 9, 10, 11.
• * 1.610

  1 Cor. 15.24.28.
• † 1.611

  Rom. 9.13.
• † 1.612

  Rom. 9.13.
• * 1.613

  Heb. 12.17.
• † 1.614

  Or, the ha∣tred in wick∣ednesse.
• * 1.615

  Joh. 6.39.
• † 1.616

  1 Tim. 2.4.
• * 1.617

  Mat. 18.11.
• † 1.618

  Ezek. 33.11.
• * 1.619

  Vnfathoma∣ble.
• ‖ 1.620

  Seperability.
• * 1.621

  Note.
• * 1.622

  Joh. 1.5.
• † 1.623

  Matth 18.3.
• * 1.624

  Or, Roote.
• † 1.625

  Deut 4.24. Heb. 12.29.
• * 1.626

  1 Cor. 15.24
• † 1.627

  Forins••k.
• * 1.628

  Good speaking, motion, or in∣clination of the Spirit in the Minde.
• * 1.629

  Deut. 30.14. Rom. 10.8.
• ‖ 1.630

  John 1.1.
• † 1.631

  Luk. 17.21.
• * 1.632

  Psal. 18.26.
• * 1.633

  Note the Grace of God.
• * 1.634

  The soule.
• * 1.635

  Mat. 11.28.
• † 1.636

  Exod. 20.5.
• * 1.637

  Matth. 7.18.
• * 1.638

  John 1.1.
• † 1.639

  2 Cor. 2.15, 16.
• * 1.640

  The Great Mystery.
• † 1.641

  Psal. 5.4.
• * 1.642

  Gen. 33.12, 13, 14.
• * 1.643

  Mat. 28.20.
• † 1.644

  Gently and moderately.
• † 1.645

  Gen. 33.15.
• * 1.646

  Gen. 33.16.
• † 1.647

  17.
• * 1.648

  Tabernacles, Boothes.
• * 1.649

  Matth. 7 7. Luke 11.9.
• ‖ 1.650

  Mat. 28.20.
• * 1.651

  Gen. 33.18, 19, 20.
• † 1.652

  Padan Aran.
• * 1.653

  Gen. XXXIV. 1, 2, 3, 4.
• * 1.654

  Into the Face of it.
• * 1.655

  Gen 33.18.
• † 1.656

  Joh. 18.36.
• * 1.657

  12 Patri∣archs.
• * 1.658

  12 Patri∣archs.
• * 1.659

  Fa•••• dayes.
• * 1.660

  Phil. 3.20.
• † 1.661

  Joh. 18.36.
• † 1.662

  Mat. 8.20. Luk. 9.58.
• * 1.663

  Gen. 34.25.
• † 1.664

  Gen. 34.24, 25, 26.
• * 1.665

  Or, Israelites.
• † 1.666

  Mat. 23.15.
• * 1.667

  Gen. 34.25.29.
• † 1.668

  Gen. 34.30.
• * 1.669

  Gen. XXXV.1, 2, 3, 4, 5, 6.
• † 1.670

  Tougle▪
• * 1.671

  Gen. 15.16.
• * 1.672

  Rom, 10.15.
• † 1.673

  Rom. 1.28.
• * 1.674

  Gen. 15.16.
• * 1.675

  Have no more sense or understand∣ing.
• * 1.676

  Apocalyps.
• * 1.677

  Gen. 35.7.
• † 1.678

  Gen. 35, 10, 11, 12.
• * 1.679

  Gen· 35.14.
• * 1.680

  Gen. 35.13.
• † 1.681

  Gen. 35.15.
• ‖ 1.682

  Or, Condis∣cention.
• * 1.683

  Gen. 35.16.
• * 1.684

  Gen. 35.16.
• † 1.685

  Matth. 27.5.
• * 1.686

  Acts 1.26.
• ‖ 1.687

  Adams Man a Christ.
• † 1.688

  Gen 35.17, 18.
• * 1.689

  Gen. 35.18.
• † 1.690

  Gen. 35.19, 20.
• * 1.691

  Gen. 31·34, 35.
• * 1.692

  Gen. 35.20, 21, 22.
• * 1.693

  Blutschande
• † 1.694

  Einbilden, make to them∣selves Images of these.
• * 1.695

  God.
• † 1.696

  Or, is th•••• to be understood.
• * 1.697

  Or, Temples built with Materialls.
• † 1.698

  Or, Pedegree.
• * 1.699

  Holy Men▪
• * 1.700

  Gen. 49.3, 4.
• * 1.701

  Jus Divi∣num.
• † 1.702

  F••••bild.
• * 1.703

  Or, Type.
• † 1.704

  Mat. ••5.14. Luk 6.39.
• * 1.705

  Gen. 35.27, 28, 29.
• * 1.706

  Gen. XXXVI.
• * 1.707

  Care and di∣ligence.
• † 1.708

  The swinish beastiall ear∣thy property.
• ‖ 1.709

  The Angeli∣call eternall property.
• * 1.710

  Gen. 36.••.
• * 1.711

  In the He∣brew.
• † 1.712

  Text. Mountanous.
• * 1.713

  Gen. 36.6.
• * 1.714

  Note, another place in other writings of his.