* * All whatsoever he hath or is Substance and fly from thence nakedly and resignedly in spirit and power that his chast virginity may abide stedfast before God 9. And if Joseph doth thus wrestle and suffers not flesh and bloud nor the base world to hinder or over-master him then it will become his utter enemy and betray him to death because he will not commit lewdnesse and whoredome with her and then Joseph viz. the †††The reall earnest conflicting Christian. wrestling man is cast into prison viz. into reproach and contempt for the sake of his chastity and feare of God and he must hide himselfe under Christs Crosse under his yoke in his suffering and death and live as a Prisoner in misery the world rejecting him as one not at all worthy to tread upon the Earth Accounting him as a prisoner that is imprisoned and despised for whoredomes sake desiring to have no converse nor intercourse with him being that the chiefe Masters and Great Ones viz. Potiphars wife doe revile him and accuse him of unchastity 10. Which wife doth also signifie the false Babylonish hypocriticall whore with all her dissemblers and flatterers in the fine Adorned house of Christendom who when they cannot catch Joseph with their whoredom and hold him but that he doth strongly gett away from them then they exclaim out against him falsely and keep his Garment for a Signe accusing him of unchastity viz. of Idolatry and * * * One of dangerous Principles or opinions heresie and call him a dreamer a ‖ ‖ ‖ A whimsicall fellow phantasticall fellow and a scismatick as hapned to Joseph 11. And when the Master heareth it then he beleeveth this Potiphars wife viz. the painted and fine accomplisht hypocrite in the house of hypocrisie and so Joseph cometh to be suspected of the Master and is rejected of him and cast into the prison of Affliction and there he must live in misery and scorn as a guilty person and yet not guilty 12. But this contempt banishment and affliction is good for him for thereby he is drawn from the pride and whoredome of the world and all its falsehoods which might assault his flesh and bloud and hinder the new birth and thus the pretious Pearle-plant growes under Christs Crosse in the disrespect and tribulation of the world and becomes great and strong 13. But in the meane time God doth send honest people to such a Joseph who take pitty and care of him and maintain him and acknowledge his innocency and shew themselves friendly and kinde towards him and consider his chastity and feare of God and do also respect him and provide for him till the inward Prince in Gods power be fit for the Government and then God bringeth him out of prison and giveth him the Scepter of Government to be a Prince in his Wonders and to rule and govern in Divine Knowledge over Gods wonderfull Workes as Joseph over the Land of Egypt In which * * * In such a condition type and figure this Pen is likewise born and indeed no otherwise which yet is hidden unto reason 14. This is now the Summe of the Exposition of the History of Joseph but seing it is so very rich and full we will make a fundamentall explanation upon the Text for a direction and manuduction to the loving reader who also intendeth to become a Joseph if he shall be in Earnest and learn to observe and know himselfe in this figure he will see what Spirits child hath made these writings for he will finde this †††That Pen of Iron or point of a Diamond is that engraveth in the heart Jer. 17.1 Gen. 37.1 2 3 4. Pen Engraving or writing in his Heart 15. The Text saith Jacob dwelt in the Land wherein his Father was a stranger namely in the Land of Canaan These are the Generations of Jacob Joseph being Seventeen yeares old was feeding the flock with his brethren and the Ladd was with the Sons of Bilhah and with the Sons of Zilpah his fathers wives and Joseph brought unto his Father their evill report Now Israel loved Joseph more then all his Children because he had begotten him in his old age and he made him a Coat of many Colours And when his brethren saw that their Father Loved him more then all his brethren they hated him and could not speak friendly to him The inward Figure is this 16. Jacob had cast his fleshly naturall Love upon Rachel being shee was fair and seing that the line of Christ in the Covenant did lye in Jacob Rachel was shutt up so that his seed was not manifested in her in the naturall manner of the flesh untill Jacob Rachel were grown old and neither of them loved each other so any more according to fleshly love but onely desired a fruit of their seed wherefore also Jacob and Rachel prayed unto God that he would open her and make her fruitfull and when this was brought to passe out of this seed of Jacob sprang forth a Line which did set forth and represent a figure of the pure naturall and right Adamicall humanity which birth in the figure typifieth how Christ would again beget the Adamicall humanity * * * Vnto in its primitive chastity purity and fear of God 17. For in Lea viz in the simplicity and lowlinesse the line of Christ arose and sprang forth and in Rachel the line of the first Adamicall man in his Innocency viz. a figure of the same which figure did represent how a Christian should stand at once both in Christs Image and in Adams Image and what a Christian in this world should be inwardly and outwardly and how he must become a Christian therefore saith the Text †††Gen. 37.4 Jacob Loved Joseph more then all his children the cause was this Joseph was sprung forth out of Jacobs owne naturall line of his peculiar naturall Love to Rachel wherein the line in Christs Love in the Covenant had also imprinted and manifested it selfe and it was a punctuall representation in the Figure of a new Regeneration how a true Christian should stand after that Christ should be revealed in the flesh of the humane nature 18. And therefore Joseph was so inclined in his Minde that he could not conceal any falsehood but when he heard any evill of his brethren he told the same to his father this his brethren could not brook and therefore they called him a betrayer and envied him for the spirit which reproveth wickednesse and falsehood was revealed in him for * * * Joh. 16.8 Christ should reprove the world for Sin but being he now did represent a Christian he told it his father out of whom HEE should come who should reprove the world and we see very clearly how flesh and bloud viz. Josephs naturall brethren in the Type of Christendome became an utter enemy to the type viz. to the true Christian Joseph
and Brother the Heavenly Joseph for with Money Men trade so also should the inward Benjamin trade with his Gifts of the three hundred peeces of silver viz. with the Gifts of Christ that is teach and make knowne Gods wonders for he is Christs servant and assistant yea his true Brother 29. But the Ten Asses laden with the choice Good things of the Land of Egypt which Joseph sent to his Father signifieth in the figure the Ten Commandements in the Law of Nature which Joseph had laden with Good things that is Christ hath laden them with his Grace and sent them to Gods righteousnesse in the Conscience whereof poore Nature hath to make Expences 30. But the Ten shee Asses with Corne signifie the Ten formes of the Soulish and Naturall fire-Life upon which Christ loadeth the Soules foode when they goe in his processe in the imitation of him The Bread and the foode upon the way signifie the Word of God of which the poore old Adam must eate that he may live 31. These Christ giveth his children and brethren on the way of their Pilgrimage when they goe home againe in the processe of Christ that they may have provision to spend and thereon Nature viz. the Old Father eateth and commandeth them that they should not contend one with another upon this way but in Love and Peace goe home into Paradise 32. O Israell where is now thy Peace It seemeth as if thou haddest consumed all the provision of Joseph and must at present want seeing thou so very much contendest about this foode and hast raised such murdering about it Truly thou hast murdered thy brother Benjamin by the way and therefore thou art in Strife and wilt not goe home thou art afraid but the famine will drive thee forth or else thou wilt be hungry and starved 33. * * * Gen. 45.25 26 27 28. Thus they went up from Egypt and came into the Land of Canaan to their father Jacob and made it knowne to him and sayd Joseph is alive and is Lord of the whole Land of Egypt but his heart thought much otherwise for he beleeved them not then they told him all the words of Joseph which he had said to them and when he saw the Chariotts which Joseph had sent to bring him the spirit of Jacob their father revived and Israell sayd I have enough that my sonne Joseph yet liveth I will goe downe and see him ere I die This figure standeth thus 34. When Christs Apostles were loaden with this Present they went therewith into their fathers house viz. among the Brethren in the Kingdome of Nature in their unbeleefe and made knowne to them the great Glory and the present of JESUS Christ which he had given them that they should bring it to them but their heart beleeved it not that these simple Men the Apostles of God loaden with such great Good things were sent by Joseph till they saw the Chariotts of the Holy Ghost which brought the Present in great power and works of wonder and heard the powerfull Word of JESUS Christ with deeds and wonders out of their Mouth then sayd Israell Now I have enough now I can beleeve I will also goe along with you to Christ that I may see him as Old Jacob sayd I have enough that my sonne Joseph yet liveth I will goe up that I may see him before I dye 35. Thus also these Chariotts goe out from Gods children among the unbeleevers which at first will not beleeve but when they feele these Chariotts and the Present in them then they also say I have enough I will goe along into Egypt into Repentance that I may see and know my Saviour for their Spirit is also revived as Jacobs spirit was 36. Where are now these Chariotts in the Teachers Mouths upon which the Holy Ghost rideth and toucheth the heart of Israell that his spirit is revived Indeed sayth Babell the Spirit of Christ at present worketh not so powerfully in our words wee have now the knowledge of the Kingdome of Christ that need not be wee should onely beleeve the Word which Christs Apostles have left behinde them and that is enough 37. Else if wee should teach so powerfully wee must then be also of so simple and poore a life as Christs Apostles lead and forsake the world that needs not be Christs Kingdome must now be stately in Pomp and Glory 38. O how will poore Christ who on Earth had not whereon to lay his head reprove this to thee before thy face that thou hast taken his Covenant into a false and wicked Mouth Earnestnesse was never more necessary then at this present when all the Chariotts are overthrone and in great Confusion CHAP. LXXIII How Jacob and all his Children and all that were belonging to him and all their Cattle went into Egypt Vpon the 46 Chapter of Genesis MOses sayth * * * Gen. XLVI 1 2 3 4. Israell went with all that he had and when he came to Bersheba he offered sacrifice to the God of his father Isaack and God sayd to him that night in a vision Jacob Jacob and he answered heere am I and he sayd I am God the God of thy father Isaack feare not to goe downe into Egypt for I will there make thee a great people I will goe downe with thee into Egypt and bring thee up hither againe and Joseph shall lay his hand upon thine Eyes The inward Figure standeth thus 2. Jacob must goe into Egypt in the great famine and straite hunger with all the Company he had and he went up when he heard of Joseph when Joseph caused him to be fetched by his sonnes when he saw the Present and the Chariotts of Joseph then his spirit was revived and he went up thus it is also in the figure of the New Birth when the Adamicall Man heareth the voice of the heavenly Joseph sounding in him and seeth the Chariots of the Holy Ghost in him then he goeth up with all his powers and goeth into the Egypt of Repentance 3. And when he cometh to Bersheba that is into the sounding noise of his heart and soule then he sacrificeth his body and soule with all that he hath to the God of his father that is he giveth himselfe up with his Life and all whatsoever he is into the Word which created it in Adam and made it out of it selfe which is the God of his father then that divine Word speaketh or inspireth into him that is it speaketh actually operatively and powerfully in him that Night in a vision which is as much as to say here in the secret hiddennesse of Man where God hideth himselfe from Reason and the Creature and out of his principle speaketh or inspireth Comfort and power or vertue into the Life and calleth him by his Name as he did Jacob that is he compriseth his Name in the word of his speaking which is * * * Rev. 20.12 to the 15. the Booke of
them sure enough but the Deluge or Floud and the fire of Sodom falleth suddenly downe upon them so that there is no escaping he that waketh let him watch and take care that he doth not sleepe for the Bridegroome calleth every where afterward the foolish Virgins will trim their Lamps but it is too late the hunger of Babell layeth hold and devoureth them in its Jawes 19. Moses sayth further * * * Gen. 46.28 29 30. And he sent Judah before him to Joseph that he might direct him to Goshen and they came into the Land of Goshen and Joseph made ready his Chariott and went up towards Goshen to meete his father Israell and when he saw him he fell about his neck and wept a long while upon his neck then sayd Israell to Joseph I will now readily dye now I have seene thy Face that thou yet livest This Figure standeth thus 20. Judah signifieth the incorporated Covenant of God in Man viz. the Divine Grace in Christ Israell sends this that is the whole Man before to the heavenly Joseph and uniteth it with him so that the heavenly Joseph in the incorporated Grace leadeth the Kingdome of Nature in Man viz. the Old Jacob and Adam into Goshen viz. on the way of Conversion into the Rest of Christ that he cometh to the right Goale or Mark where he findeth foode for the hungry Conscience viz. the right way to Salvation where there is right Teaching and Instruction there Goshen is neere at hand where the soulesitteth in fatnes and feedeth in the fatt pasture of Christ. 21. And when the heavenly Joseph viz. Christ seeth that the Old Jacob that is the Adamicall Man hath sent his Judah to him and afterwards cometh himselfe then he makes ready his Chariott that is his Operation with a powerfull affection to entertainment and goeth to meete the Naturall Man and when they draw neere together then this Joseph falleth about the Neck of this Jacobs-Adam that is he layeth hold on his desire and Longing and filleth it with his Teares which he shed in his sufferings and in his victory brought through death into Eternall Joy 22. With these Teares of Joy he kindleth the soule of the Old Jacobs-Adam so that Jacob for great Joy weepeth a long while on Josephs neck viz. in Christs Teares of Joy and mingleth his inward Joy with the Teares of Christ with which teares of Joy the soule of the Old Jacobs-Adam is mightily comforted quickened and strengthened in himselfe in that he findeth that his heavenly Joseph in him yet liveth that he is not dead in the famine of sinnes or quite departed from him 23. Then sayth the Naturall Man Now I would willingly dye and give up all my right and willing now having seene and knowne my loving sonne Joseph that is seeing I finde that the New Man in Christ is become manifest in mee therefore now I would willingly dye to my willing of vanity in his power of Love as Jacob sayd to Joseph 24. And Joseph sayd to his Brethren and his Fathers house Gen. 46.31 32 33 34. I will goe up tell Pharaoh My brethren my fathers house are come to me out of the Land of Canaan are * * * Shepheards or Pastours heardsmen for they are people that are conversant about Cattell and have brought with them their small and great Cattle and all that they have and now when Pharaoh shall call yee to him and say What is your employment and businesse then shall ye say thy servants are people that are conversant about Cattle from our youth up unto this time both wee and our Father that you may dwell in the Land of Goshen for those which are heardsmen and keepers of Cattle are an abomination to the Egyptians The inward Figure standeth thus 25. When the Heavenly Joseph Christ hath manifested himselfe to the Soule and Adamicall Man so that they are come together and that they have received and imbraced one another then that same powerfull word in the Spirit of Christ which hath Manifested it selfe in Man presseth and penetrateth againe into the Eternall Fathers Property viz. into the Eternall Speaking of the Father which heere is as much as to say I will tell Pharaoh that my brethren together with all my fathers house are come to mee 26. For Pharaoh standeth heere in the figure of God the Father who is the Eternall King to whom sayth Christ viz. the word of Love and Grace that his brethren viz. the properties of the Humane Life from and with all its powers and vertues are come to him that is the Word Christ which is come from the Father into our Humanity through his power and vertue speaketh the Word of the Naturall humane Life into the Eternall Word of the Father which is heere called telling the King 27. For Christ is even the Fathers Steward over Man as Joseph was Pharaohs For Man is then manifested againe in God when Christ speaketh telleth and inspireth him into the word of the Father else man could not attaine God for the humane life is also proceeded from God the Fathers word for the Spirit of God spake and inspired it selfe from and by the word of the Father into Man Joh. the 1. 28. But after it came into a Creature and became Naturall John 1.4 it turned it selfe away from Gods Love-speaking or inspiration of Love and manifested it selfe in the speaking of Anger the power of Love speaking was extinguished in it viz. the Second Principle the holy generating or working of the divine power and was not able in its owne power and strength to enter againe into the Love-speaking that it might be able to speake or Generate the Divine Love-power it had rent it selfe off from Gods Love and brought it selfe into a Naturall speaking of selfe and vanity 29. And this did move Gods pitty and compassion and introduced his Love-speaking word againe into the Creaturely * * * Imaged framed or Created formed word of the Soule and humanity and that now is this Joseph whom God hath sent before that he should inspeake or introduce the humane life againe into the Eternall speaking word and make it manifest therein before the Eternall King he bringeth the humane word in the Fathers property into the Word of God and reconcileth the rent and severed humane word in the Fathers Anger-speaking with his Love that is he changeth the Anger in the word of the humane Life in his Teares of Love into the divine Kingdome of Joy and manifesteth the humane Life actually and workingly in God and that heere is as Joseph sayd I will tell Pharaoh that my brethren my fathers whole house are come to mee out of the Land of Canaan 30. For Christ is become our brother †††John 1.14 The word of Love became Man and dwelt in us and tooke Adams Nature upon him and therefore in this figure it is called his fathers house viz.
Divine Rest. 60. This is signified by the figure of Jacob where the Text sayth Israell dwelt a long time in Egypt and multiplyed there And when Jacob was to dye he had a desire to be carried after his death againe into the Land of Canaan to his fathers this I say signifieth that a Christian or childe of God must goe into this Egypt viz. into Repentance and into the exit from the Earthly Will and continue therein the whole time of his temporall life and bring forth much good fruit in that Land and then Christ viz. the heavenly Joseph shall bring him into the right Country of his father to Rest againe viz. into the right promised * * * Exod. 3.8 Land wherein the Milk and Honey of divine power floweth 61. And the whole Historie of all the †††5 Bookes of Moses five Bookes of Moses is even this in the figure the Exit out of Canaan and the going into Canaan againe is onely this representing how the right Adamicall Man should with great Hoasts and Armies and much purchased Goods effected in the divine operation enter againe into the Eternall Promised Land and how in this life time he must be a Bond-servant of Gods anger in this Egypt which would through its Ministers and servants afflict persecute and torment him in his Office of anger and continually keepe him for a Bondslave till the right Joseph shall bring him through the Temporall Death againe into Paradise into Rest. CHAP. LXXV How Jacob before his End blessed the two sonnes of Joseph and preferred the Youngest before the Eldest And what is thereby to be understood Vpon the 48 Chapter of Genesis 1. MOses sayth Afterward it was told Joseph behold thy father is sick Gen. XLVIII 1 2 3 4 5 6. and he tooke with him both his sonnes Manasseh and Ephraim and then it was told Jacob behold thy sonne Joseph cometh to thee and Israell strengthened himselfe and sat up in the Bed and sayd to Joseph The Almighty God appeared to mee at Luz in the Land of Canaan and blessed mee and sayd to mee behold I will cause thee to encrease and multiply and will make thee a multitude of people and will give this Land for a possession to thy Seed after thee for Ever and now thy two Sonnes Ephraim and Manasseh which were borne unto thee in the Land of Egypt before I came in hither to thee shall be Mine as Reuben and Simeon but those which thou shalt beget after them shall be thine and shall be named according to their Brethren in their Inheritance 2. In this figure now the Patriarch Jacob standeth againe in the limit of the Covenant whereto God had ordained him in the Mothers womb when he had finished his course in the World with the figure of the Kingdome of Christ and his Christendome then his Spirit * * * Frameth Modelleth or Imageth figureth it selfe againe in the limit of the Covenant and through the limit of the Covenant blesseth his children and his childrens children and pointeth at the future Time how it would goe with them that is he speaketh from the Roote and intimateth concerning the branches and twiggs of this Tree which God in Paradise planted againe after the defection and fall and had made it manifest in Abraham and so Jacob stood in the same stock and intimateth from the Spirit of this Tree concerning his Branches and Twiggs but Especially in both Josephs Sonnes both which he grafted backe againe into his roote that they should be his sonnes as Reuben and Simeon This Figure standeth thus 3. And Jacob sayd to Joseph the Almighty God appeared to mee at Luz in the Land of Canaan and blessed mee and sayd to mee behold I will cause thee to increase and multiply and will make thee a Great People and will give this Land for a possession to thy seede for Ever In this figure the Spirit speaketh not onely of the Inheritance of the outward Land of Canaan but also of the Inheritance of the Kingdome of Christ understood and signified under this Canaan for he sayth God hath given him and his children this Land for an Eternall possession which for a long time after that they had no Inheritance in therefore then in this the Kingdome of Christ is understood which shall endure for Ever 4. Thus Jacob tooke the two sonnes of Joseph and set them in his Roote in the Inheritance of this Kingdome and moreover in his first power and vertue as Reuben and Simeon his first sonnes which signifieth how Josephs that is Christs children in the Faith and Spirit whose nature yet is come from the Seede of corrupted Adam shall be through Faith planted againe in the first Roote of Gods Covenant for Adam hath set his Twiggs and children with himselfe in the Kingdome of Gods anger But the Covenant and Grace taketh these Adamicall twiggs and puts them back againe into the Image of God whose figure Jacob heere represents with Josephs Sonnes 5. * * * Gen 48.8 9. And Israell saw the Sonnes of Joseph and sayd who are these Joseph answered his father and sayd they are my Sonnes which God hath given mee that is the Covenant of Grace was strange to the corrupt nature and sayd Who are these children of Nature in selfe have they not broken themselves off from God But Joseph in the figure of Christs humanity sayd they are my children which God hath given mee in the Kingdome of this world and the Covenant of Grace in Jacob sayd ‖ ‖ ‖ Vers 9. Bring them to mee that I may blesse them that is that I may anoint them with Grace that is Christ shall bring them to God that he may blesse them againe 6. And Moses sayth * * * Vers. 10. For the Eyes of Israell were dimme with age that is Nature in the fathers property in the Soulish Creature was growne dimme and old and that because the soules Ens had †††Imaged or framed modelled it selfe in the ‖ ‖ ‖ Temporarynes Time for all that liveth in the ‖ ‖ ‖ Temporarynes Time groweth old and dimme But the Covenant in Jacob groweth not old The Covenant was that which should blesse the Sonnes of Joseph with the future revelation or Manifestation of the Power in the Name JESUS and Joseph who stood in the Image or Type of the Humanity of Christ should bring them to this Blessing For the humanity of Christ bringeth Adams children to the blessing of God as heere Joseph bringeth his Sonnes to the Covenant of God in Jacob. 7. Moses sayth further * * * Vers· 10 11 12. But he kissed them and incouraged them and sayd to Joseph behold I have seene thy Face which I had not thought to have done and behold God hath let mee see thy Seede and Joseph tooke them from †††Jacobs his Boosom and bowed himselfe towards the Earth before his
thus speaketh and why it sets downe such Types and Images and consider what this signifieth that the Holy Ghost in all the figures of Christ alwayes sets the youngest before the Eldest begin at Cain and Abell and goe quite through and then you will come to Rest and your Strife hath an End 30. The Time of Strife is at an End Ephraim shall rule over Manasseh if you doe not so then will the Sun dazle and blinde you with its rising that ye must for Ever be blinde Ye would verily see with the Eye of the Kingdome of Nature and yet ye contemne the Eye of Grace but Ephraim attaineth the Naturall right of the first Birth why will ye Strive against your father Jacob as if he did not rightly blesse for ye set Manasseh before and Ephraim following behinde it is made manifest before the Eyes of the Most high who hath set Ephraim formost againe the kingdome of Nature in humane selfe should be the Servant and that ye would not but the purpose of the Most high goeth forward and ye are all therefore like to goe to the Ground there is no preventing of it more 31. Now when Jacob had blessed Joseph and his sonnes then he represented a very secret Type or Image of Christendome upon Earth for thus sayth Moses * * * Gen. 48.21 22. And Israell sayd to Joseph behold I dye and God will be with you and will bring you againe into the Land of your fathers I have given thee a peece of Land beyond thy brethren that I tooke with my sword and with my Bow out of the hand of the Amorites 32. Although there may well be an outward figure heerein which indeed is alwayes so yet this is much more an inward figure of Christendome for what could Jacob give away of that which he had not in his possession he had not Sichem in possession as the Glosses upon this Text will have it expounded which looke only at some outward thing so he could not give it severally to Joseph for Joseph dwelt not there but he and all his children and childrens children dyed in Egypt 33. Besides Jacob sayd he had taken it with his sword and with his Bow out of the hand of the Amorites which is no whâ—re to be shewen and yet may well be outwardly done so seeing he sayth he hath given it to Joseph as to the Type of Christendom and tooke it with the sword therefore it is a figure and secret Speech 34. For Jacob sayth behold I die and ye shall come againe into this Land God will bring you thereinto this first pointeth at Christ who should come out of Jacobs Covenant which God had in him when that should die according to our humanity then would God bring Israel againe into the Land of Gods Covenant and the Covenant hath a peece of Land in this world that at all times would be a dwelling for Christendom upon Earth although that peece of Land would be often turned with Manasseh and Ephraim from one place to another 35. That same peece of Land or Christian Habitation hath Christ taken with his Bow and sword of the Spirit and subdued the Princes of this world in his victory that Christendom should have this at all times upon Earth whereby then we see that Christendom should have the smallest victory upon Earth so that its Kingdome is like a remaining overplus peece of Land that so the Name of Christ might therein be outwardly knowne and acknowledged 36. Further it is the Most Excellent figure concerning Israell which with Jacob that is with the rising of the Kingdome of Christ would die that is the Jewish Politie and Government would be suppressed but God would in the last time bring them into this Land viz. into the true Covenant in Christ for he hath reserved this peece of Land before-hand that they should possesse the same againe which Babell beleeveth not but their time is neere for the fullnes of the Heathens is at an End CHAP. LXXVI How Jacob called all his Sonnes before his End and signified and prophesied to them how their Generations would rise up and what each of their State and Condition would be whereby he Expressed the Roote of Abrahams Tree together with its Branches and fruit What the State and Office of each of them would be and how they would behave themselves and how Christ would be borne of the Stock of Judah also how long their Kingdome would continue under the Law Genesis 49. from the first to the 12 th verse Gen XLIX 1 2. 1. MOses sayth And Jacob called his sonnes and sayd Gather your selves together that I may make knowne unto you what will happen to you in the future Times come together and hearken ye children of Jacob and heare your father Israell In this Chapter lyeth the whole understanding and knowledge how it would goe with the children of Israell in the future time under the Law as also afterwards with Christendom for in this Chapter the Spirit hath expressed and figuratively represented the tree of Israell with its Branches twiggs and fruit both according to the Kingdome of Nature and according to the Kingdome of Grace and under that signifieth concerning all States Conditions Orders and Offices among both Jewes and Christians especially the Antichristian Kingdome among Jewes and Christians is powerfully prefigured under it whence it ariseth and how it must fall to the ground againe and yet would continue a long time even till the Manifestation or Revelation of Jesus Christ. 2. For Israell heere under this Exposition declareth concerning the whole Adamicall tree how it was good in the beginning and how it perished also how it would be helped againe and how the Kingdome of Nature would outwardly Governe in Gods wrath and yet the Kingdome of Grace co-operate through the wrath whereby the naturall Evill Man would outwardly seeme as if he would serve God and minister to him but would onely be a false flattery and shew of Hypocrisie so long till Christ would break forth out of Gods Covenant and destroy Sathans hypocriticall Kingdome 3. And he beginneth at Reuben viz. from the first power of the humane Life and reacheth to Benjamin the last under whom Christendom is powerfully prefigured and what its properties would be so also are the times and Ages of the World powerfully pourtrayed under it If the reader will Observe it and gather the sence thereof then he will finde our Exposition in the true and right Ground I. The Testament of Reuben 4. Hee began at Reuben and sayd Reuben my first sonne Gen. 49.3 4. thou art my power and vertue and my first might and strength the chiefest in the sacrifice and the Chiefest in the Kingdome and Government he was vaine and fickle therein as water thou shalt not be the Chiefest thou didst climbe up into thy fathers Couch and there hast defiled my bed with thy climing up In the Figure it standeth thus 5. The Spirit
againe the unfolded Nature in the Strife of Time into himselfe and draw it together into the Temperature and then would this Time have an End and Strife cease This wee desired a little to delineate for the Lover of Truth let him search further in the Spirit of God which searcheth all things even the deepe things of the Deity and then he will see our Ground in the Truth CHAP. LXXVIII Of the Holy Patriarch Jacobs Buriall in the Land of Canaan What is thereby to be understood Vpon the 50 Chapter of Genesis 1. THe Buriall of Jacob Genesis L. that Joseph should carry him againe into the Land of Candan after his Death and bury him with his Fathers and that Joseph went thither with a Great Company with all the children of Israell and many Egyptians it prefigureth to us Christs powerfull exit out of this world when the Adamicall Man after its death should againe be carried from this Egypt and house of torment into its fathers first Country into Paradise into which Christ will bring it 2. But that also many Egyptians went along with Joseph thither and accompanied him signifieth that Christ when he shall bring home his Bride into Paradise will have many strangers with him who in the time of this Life knew him not as to his person or Office and yet are sprung up in him in his Love which will all goe with Christ into Paradise and dwell and co-habite with him 3. Their weeping and Mourning signifieth the Eternall Joy which they should receive in Paradise as the Magi alwayes by weeping and Mourning prefigure Joy This funerall solemnity and what is to be understood thereby is declared * * * Gen 23. and the 50 Chap. of Mysterium Magnum before concerning Abraham 4. Moses sayth further in this Chapter †††Gen 50.15 16 17 18 19 20 21. Josephs brethren feared after their father was dead and sayd Joseph surely is wrath with us and will requite all the Evill which wee have done unto him therefore they caused it to be told him thy father Commanded before his Death and sayd thus shall yee say to Joseph forgive I pray thee now the Misdeeds of thy Brethren and their sinne that they have done so evill to thee therefore forgive the Misdeeds of us the servants of the God of thy Father but Joseph wept when it was told him and his brethren went in and fell downe before him and sayd behold wee are thy servants but Joseph sayd to them feare not for I am under the presence of God you thought to doe evill by mee but God turned it unto Good so that he hath done as it is at this Day to prâ—sâ—rve much people therefore be not afraid I will provide for you and your children so hee comforted them and spake friendly to them 5. This figure is a Mighty Comfort to the brethren of Joseph but seeing Joseph standeth in the Image and Type of Christ and his brethren in the figure of a poore Converted sinner therefore wee must expound this figure thus that is when poore sinfull Man who hath committed great sinnes and hath turned to Repentance and attained Grace and committed some fauâ—t againe then he is alwayes in feare and trembling before the Grace of God and thinketh God will impute his first committed sinnes to him againe and take an occasion against him by this fault and in that regard standeth in great anguish and beginneth to confesse his first committed sinnes againe and falleth a new at the Lords feeâ—e and entereth againe into earnest siâ—cere Repentance and bewayleth his first misdeeds as David did when he sayd †††Psal. 25.7 Lord impute not to mee the sinnes of my youth 6. But by this New Repentance and earnest Lamentation when the poore Man appeareth so very earnestly and humbly before God againe the heavenly Joseph is brought into such Great pitty and Compassion as heere Joseph was that he comforteth the poore soule in its Conscience saying it should not be afrayd all its committed sinnes should not only not be imputed but they shall also turne to the Best as Joseph sayd ye thought to doe mee evill but God entended good thereby thus God in Christ not only forgiveth the by past sinnes to the humble converted Man but he also addeth to him provision for him and his children with Temporall blessing and maintenance and turneth all to the Best as Joseph did to his brethren 7. In the End ‖ ‖ ‖ Gen. 50.24 Joseph desireth an Oath that when he shall dye that they will carry his bones along with them out of Egypt to his fathers which signifieth to us the Oath of God in Paradise that Christ God and Man would come againe to his brethren and stay for Ever with them and be their High Priest and King and nourish them with his power of Love and dwell by and in them as Joseph by his brethren and provide for them as his branches and Members Eternally with his power and sapp Amen 8. This is a briefe summary Exposition of the * * * Genesis first Booke of Moses from a right true Ground and divine Gift which wee have very faithfully imparted in a Co-operating Member-like Love and Care to our Deare fellow Brethren that shall reade and understand this 9. And wee admonish the Reader of this that when he findeth somewhat in any place of our deepe sence to be obscure that he doe not contemne it according to the manner of the Evill world but diligently reade and pray to God who will surely open the doore of his heart so that he will apprehend and be able to make use of it to the profit and salvation of his soule which wee wish to the Reader and hearer in the Love of Christ from the Gift of this Talent in the Ground of the soule and commit him into the Working Meeke Love of JESUS CHRIST Dated 11 September 1623. and then finished Praise the LORD in Sion and praise him all people for his might and power goeth through and is over Heaven and Earth Ha le lu-jah A Brief Abstract of the Sublime Consideration and deep understanding of the Mysterium Magnum Shewing how the visible World is a Streame and Reflexion of the Divine Knowledge and Will and how the Life of Every Creature hath taken its Originall and how the Divine Introitus going in and Exitus Out as to the Creature is EVery sensible and perceptible Life and Beeing or Essence Substance is come ex Mysterio Magno from the Great Mystery as from the streame and reflexion of Divine knowledge in which two things are to be understood viz. the Free will of the Abysse and the Substantiall One in the Will and how these two are a reflexion of the Abysse viz. a ground of the Divine Manifestation also how they are two and yet but one out of which Time and the visible World and all Creatures did flow forth and are become
manifest in the World and are set before the Eyes of the Watchmen who sit in Councell for Judgement what is to be done more with these dry ill-favoured Kine for God hath given them the seaven fatt Kine of the Manifestation of his Grace but they devoure all and yet are so very hungry that Hell dwelleth in their foure Elements and the Kingdome of the Devill * * * Consisteth in that wch their posture condition or qualitie doth represent and expresse standeth in their figure 40. O Aegypt of Christendome thou hopest for Good and yet desirest onely to worke wickednesse No Good shall come to thee except thou dyest from this Hunger thou wilt burst thy selfe asunder in this Hunger whence shall good be interpreted to thee by Joseph when thou thus hungerest the more Nature generateth in thee such a thing as thy hunger and desire is thou oughtest to hope for nothing except thou convertest and puttest on Josephs New Garment and then the Lord will give thee his Spirit so that thou wilt see and understand thy Images and put them away and stand with Joseph before the Face of God as Joseph before the Face of Pharaoh and wilt be able to see and interpret the Wonders of God 41. And then the Lord will set thee with Joseph over the Kingdome of his Mysteries that thou wilt rightly understand the Magick ground of Faith and wilt search no more in the Images of the outward Naturall Magick as thou hast done for a long time but thou wilt see the inward Ground and with Joseph rule over Aegypt that is over the Mysteries and wilt therein prayse the Lord and draw in his fountaine and drinke water of Life 42. For †††Rom. 10.8 Deut. 30.14 the Word which thou shalt now learne and understand is nigh thee namely in thy Mouth and heart thou art Gods formed Word thou must learne to reade thy owne Booke which is thy selfe and then thou wilt be free from all Images and thou seest the Place of which it is sayd * * * Gen. 28.16 The Lord is heere and then thou wilt attaine the Life of power and vertue againe and become fatt and put away the Mantle of Christ and say Heere is the Man that will walke in the footsteps of Christ and will follow and imitate him and be like and ‖ ‖ ‖ Phil. 3.10 Conformable to him in his Life and Image 43. This whole Historie of the Dreames of Pharaoh are an Image whereby the Spirit under an outward Action pourtrayeth and Typifieth the humane Ground how Good God Created him and set him in his fattnes and how he is thus destroyed by Sathans Envy and Poyson and changed into so ill-favoured an Image 44. But in Joseph the Spirit representeth a figure shewing how a Man must againe spring up through the New Birth out of this Poyson and how he should be set before God againe and how God giveth him his Spirit and maketh him Ruler in his House how he shall gather in heavenly fruits in Faith and a good Conscience against the time of Temptation when the Dearth or Famine viz. Gods Anger sifteth the soule 45. In which sifting then that fruit which is for foode which stands by the soule in Repentance and in which its little Pearle-Plant with its branches groweth it takes along and beareth good fruit 46. Those fruits are then Josephs interpretation as he declared Gods Counsell and taught it to Pharaoh so the New Birth bringeth forth such good fruit and doctrine which makes knowne the way of God to Mankinde and standeth hefore him with wisdome as Joseph before Pharaoh And this we see in Josephs Councill after he had interpreted his Dreame he sayd to Pharaoh * * * Gen. 41.33 to the 36. Let the King looke out for a wise and prudent Man who may build Granaries for Pharaoh where provâ—sion may be layd up that Men may have Necessary sustenance in the Famine which the Spirit secretly represents in the †††Or Condition of such a Man the Man Christ or a Christian Man figure of Man that a Man should looke out for ‖ ‖ ‖ Exod. 18.21 Wise Men fearing God which should help to gather in the Divine Treasury and provision with wisdome and understanding with Doctrine life and prayer that thereby the Divine Treasure and provision might be gathered in 47. And then when the time of triall sifting and hunger cometh that Gods Anger might be thereby kept back and prevented and not so suddenly make both body and soule Land and people leane and devour them but that there may be something for Provision Concerning which God sayth he will doe well to them that feare God unto a * * * 1000 Generations Exod. 20.6 Thousand Generations and this Provion shall continue to a Thousand Generations 48. And Moses sayth further †††Gen. 41.37 38 39 40 41 42 43 44 45. This saying of Joseph pleased Pharaoh and all his servants well and Pharaoh sayd to his servants how can wee finde such a Man in whom the Spirit of God is and sayd to Joseph seeing God hath made all this knowne to thee there is none so understanding and wise as thou thou shalt be over my house and all my People shall be obedient to thy Word onely in the Regall Throne I will be higher then thee And further Pharaoh sayd to Joseph behold I have set thee over the whole Land of Aegypt and tooke his Ring off his owne hand and gave it to Joseph into his hand and cloathed him with white silke Garments and hung a Golden Chaine upon his Neck and caused him to goe in his second Chariot and caused it to be proclaimed before him this is the father of the Land and set him over the whole Land of Aegypt and Pharaoh sayd to Joseph I am Pharaoh and without thy will shall no Man stirre his hand or his foote in the whole Land of Aegypt and he called him his secret Councell and gave him a wife named Asnath the Daughter of Potiphar Priest of ON 49. This now is the Most excellent figure in the whole Bible that there is no where the like to it of any Man and he standeth in the figure of an approved tryed Christian who hath out-stood all tryalls whom the Spirit of Christ hath lead with himselfe quite through his sufferings Death Hell Prison and Misery as the Onely God viz. the Great King set him before him and tryed his wisdome which he had received in the processe or imitation of Christ when he received him with Joy and giveth this Testimony of him there is none so wise as thou who would so hiddenly introduce his Life in Patience through Death and Hell to God as thou 50. And as God giveth him full power over his Kingdome and in his Love maketh him his helper and assistant as a Councell of a King helpeth and assisteth a King to governe his
Kingdome so also God sets him in his Kingdome and ruleth by him and giveth him his Sealeâ—Ring viz. the humanity and Deity in the Love of Jesus Christ to his soule and causeth him to ride in the second Chariott after him that is where Gods Spirit goeth there alwayes goeth such a Man after it and the Devill Death and Hell dare not touch him any more for thus he getteth power over the Devill Death and Hell and also over his mortall flesh and Bloud as Joseph over the Land of Aegypt 51. And as Joseph quickly withdrew and built the King Granaryes to lay up provisions so also such a Man who according to his inward Ground sitteth in the Kingdome of God buildeth for God his Lord many such Humane Houses viz. Mens soules in which he layes up in store the Divine overplus which God giveth him in Christ Jesus viz. the Divine knowledge and wisdome with good Instruction Doctrine and Life so that his Doctrine spreadeth abroad and multiplieth as sands in the Sea so innumerable spreading branches his Pearle-Plant putteth forth that many hundred thousand soules Eate thereof as of Josephs provision in the Famine 52. And then Potiphars Daughter that is the Daughter of the Priest of ON viz the true Christianity is given him for a Spouse which he is to cherish and Love and * * * Gen. 41.50 begetteth of her these Two Sonnes as alwayes travailing in this way and then they walke with washed hearts as Joseph before the time of the Famine in Aegypt begate of his wife Manasseh and Ephraim and so it was represented to him with these Names how God had in the house of his misâ—ry caused him to grow great and gave him much 53. And then also a childe of God sets open his Chists of Treasure when the famine cometh that the Anger of God sifteth the world as Joseph did his Granaryes and imparted to his fellow Twiggs therewith out of his Chists of Treasure that they perish not in that Famine CHAP. LXIX How this Famine went through all Lands and how Jacob sent his sonnes into the Land of Aegypt for Corne and how they came before Joseph and how he shewed himselfe to them What is thereby to be understood Vpon the 42 of Genesis Gen. XLII THis fowrty second Chapter of Genesis concerning Joseph and his brethren is a figure shewing how such a Converted Christian which hath already entered with Christ into his processe and hath now overcome in the end also forgiveth and rewardeth his Enemies with bounty who have brought him into Christs processe with their persecution and wicked devices and Councell and how also their sinnes are set before them and how they are brought into Anxiety and Necessity and how in the End of Meere Grace they are released from paine and punishment and how God is so gracious to them upon their conversion that he not onely releaseth the punishment but blesseth them with his Gifts and Benefitts as heere Joseph did to his Brethren 2. But then next is also represented in this figure how Earnestly and severely God sheweth himselfe against sinne as heere Joseph against his brethren and yet God is not earnest to punish the repenting sinner according to the sharpest severity but he setts himselfe strictly against the soule in its Conscience that sinne may awake and be acknowledged and that Repentance may be the greater that Man in such terrour may be humbled for sinne and quite depart from sinne and be angry with it and utterly hate it when he knoweth that sinne hath so terrible a Judgement in it The Historie sayth thus 3. * * * Gen. 42.1 2 3 4. But when Jacob saw that there was plenty of Corne in Aegypt he sayd to his sonnes Why doe you looke so long about you behold I heare there is plenty of Corne in Aegypt goe downe thither and buy us Corne that wee may live and not dye Then the †††10 Brethren Ten Brethren of Joseph went downe that they might buy Corne in Aegypt But Jacob would not suffer Josephs brother Benjamin to goe for he sayd some mishap may befall him 4. Now this is a figure first shewing that when Man findeth himselfe in the Divine Anger in this Famine that as to Righteousnesse he is in want as Jacob and his children in the Famine then the Father sayth in the Conscience to the Soule why lingâ—rest thou so long looking about thee Goe downe into Repentance where there is plenty of Righteousnesse in the Death of Christ where Christ giveth righteousnes for and instead of thy sinnes if thou heartily turnest to him And thus the Father bestoweth his will and introduceth it in to the Sinners Repentance and Conversation 5. But Benjamin Josephs Brother that is the humanity of Christ he giveth not to it presently therewith Hee first bestoweth upon it its sinfull Brethren that is He giveth it first his terrours into its Conscience and hideth his Comfort in his Grace viz. the true Benjamin Josephs brother from the * * * Sinfull affections properties of sinnes and sendeth the properties of sinnes viz. those wherein sinnes have been wrought and Committed after Grace to buy this Corne of Joseph viz. of Christ. 6. The sinner must himselfe enter upon it and with Earnestnesse enter into the Suffering and Death of Christ and dye from his sinnes in the presence of Grace in the Prison of Gods Anger and cast himselfe upon Josephs viz. Christs Mercy and Grace and not stay without and say with Christ there is plenty of Grace and so tickle and comfort himselfe with Grace No that quickneth not the poore soule thou must goe downe into Aegypt to thy injured brother whom thou hast cast into the Pit by thy sinnes within thee and must in great humility come into his presence though thou wilt not suddenly know it till he in his Mercy shall give thee to know it and then thou must in Christs Power Might and Glory which he gat in his resurrection buy Corne for the poore soule that it may live and not dye as Jacob sayd to his Children 7. And Moses sayth further * * * Gen. 42.5 6 7 8. Thus the Children of Israell and others with them came to buy Corne for the Famine was also in Canaan but Joseph was the Ruler of the Land and sold Corne to all the people in the Land Now when his Brethren came to him they fell downe with their faces to the Earth before him and he saw them and knew them and carried himselfe strangely towards them and spake roughly with them and sayd to them Whence come yee They sayd out of the Land of Canaan to buy foode but though he knew them they knew not him yet 8. This now is the first state and Condition of the poore soule when it turneth to Christ to fetch foode from him then he looketh upon the soule in its will totally in its Essence to see whether the free-will had sett
thy outward Life and I will nourish thee and provide for thee and all that over which thou art set Come away with all thy Thoughts and works into Egypt that is into lowlinesse and humility to mee that very Land will I give into thee to dwell in that is in Lowliness and humility shall thy dwelling be and there in thy temporall state and condition thou mayst with Temporall Nourishment in temporall Good things dwell by mee your Eyes shall there see my Goodnes and Bounty that I will doe well to you in the Famine of your Earthlinesse 18. For the Land of Goshen signifieth a fatnes of the Blessing of God in this Earthlines and therein your Eyes see and also the Eyes of my brother Benjamin viz. of the inward New Man that I speake to you with my owne Mouth that is Essentially within you For if a Man cometh to the New Birth then Christ speaketh Essentially that is actually or operatively in him and the Eyes of the soule together with the most inward Ground wherein Christ viz. the word is Essentially see and finde the same 19. But the outward five senses cannot in this Earthlinesse wholly comprehend it but they dwell neere by it the inward Eyes see through the outward senses as the Sunne shineth through transparent Glasse and the Glasse remaineth Glasse still so also the outward Nature of this time of the five following deare yeares of the Earthly Essence continue in their right till the soule forsaketh the Body and then at the Last Judgement Day also the right Adamicall Body of the five senses shall come againe to the soule but the Grossenes or Drosse of the Earthly Body hath no more place for all temporall things seperate themselves in Mysterium Magnum into the Great Mysterie out of which they proceeded 20. But that Joseph fell about his Brother Benjamins neck and wept and kissed them all it signifieth this in the figure when Christ in the inward Benjamin viz. in the Image and Substance of the heavenly worlds Substance which faded in Adam is manifested againe then the Holy Name JESUS viz. Gods great Love kisseth the incorporated Ground of Grace and penetrateth or presseth through this Image with his weeping Love viz. with Gods great sweetnesse viz. the Temple of Christ and heerby kisseth the Creaturely Soules Essences and presseth also with the weeping Love through it and then it obtaineth its life againe and speaketh with God in Christ Jesus 21. For in this Speech or voice onely the soule is heard of God for in this Kisse the soule hath its hearing given to it againe so that it heareth and teacheth Gods Word for the Senses or Thoughts of the Soule stand now in the Word of Life and heare what the Lord speaketh in them through Christ out of the inward Ground and that is it that Christ sayd * * * John 8.47 He that is of God heareth Gods Word and to the Pharisees he said Therefore ye heare not for ye are not of God 22. If the present Contending Babell had in it the Kisse of Christ then it would with Josephs Brethren turne to the heavenly Joseph and in great humility and lowlinesse speake with Joseph and would heare Gods Word in Josephs Love and speake humbly with him they would not contend for temporall honour and fat * * * Or Benifices Bellyes and about Dominion and Wast the Land of Goshen in a †††Or Barbarous Heathenish manner 23. O Babell Thy shame and reproach is set in judgement before the Most High thou art that same Antichrist of whom St. Paul hath spoken thou boastest of Gods Word in Teaching and hearing and thy Ground is not of God but from the Tower of Babell thou wilt teach Gods word with the Letter without the living Word in thee but the Sheepe heare not thy voice for it proceedeth not from Josephs Kisse 24. And Moses sayth further * * * Gen. 45.16 17 18 19 20. And the report came into Pharaohs house that Josephs Brethren were come and it pleased Pharaoh well and all his Servants and Pharaoh sayd to Joseph say to thy Brethren doe thus load your Beasts and goe up and when ye come into the Land of Canaan then take your Father and your Families and come to mee and I will give you the Good of the Land of Egypt that ye shall eate the Marrow of the Land and command them to doe thus take you from the Land of Egypt Chariots for your wives and for your children and bring your Father and come and regard not your houshold-stuffe for the Good of the whole Land of Egypt shall be yours The Figure standeth thus 25. When Josephs viz. Christs voice soundeth in the soule then this report presseth into God the Fathers property for the soule in its Nature is from the Eternall Nature in the Word out of the Fathers property of Fire and so is manifest againe in the Father from whom the will had broken off it selfe and he speaketh or inspireth himselfe into its Lifes Essence for it pleaseth him well that the soule is become manifested in Christ and biddeth the soule with all its properties through Josephs viz. Christs Efficiency to come into Paradise againe he giveth it Chariots and all necessaries which Chariots are his Spirit in the Word which bringeth it and giveth it the whole Land of Egypt that is the whole Paradise or Kingdome of Heaven for its owne this the Spirit of God powerfully prefigureth under this History 26. * * * Gen. 45.21 22 23 24. And the Children of Israell did so and Joseph gave them Chariots according to the command of Pharaoh and provision to spend by the way and gave each of them all sumptuous apparell but to Benjamin he gave three hundred peeces of silver and five suits of sumptuous apparell and to his Father he sent besides Ten Asses laden with the choice Good things of the Land of Egypt and ten shee Asses with Corne and Bread and food for his father upon the Way thus he sent his brethren away and they departed and he sayd to them contend not upon the way The Figure standeth thus 27. Christ taketh the provision as also the Chariots viz. the Holy Ghost from the father which he sendeth to his children as Joseph tooke the Chariots and Present from Pharaoh and giveth them provision to spend upon the way of their Pilgrimage viz. his Body and Bloud for meate and drinke 28. The sumptuous apparell which Joseph gave to every one of his brethren signifie the Temple of Christ wherein the Soule feasteth and resteth and Josephs five suits of sumptuous apparell which he gave to his brother Benjamin are the five wounds of Christ wherein the inward Man feasteth in Gods Love but the Three hundred peeces of silver which he gave to Benjamin are the Gifts of the Word out of this great Love wherewith this Benjamin should trade and get increase and gaine much for his Lord
Love then he set Shepheards in it or else meane poore despised and unesteemed people see Abel Seth Enoch Noah Abraham Isaac Jacob Joseph Moses David also the Prophets and Apostles and all Holy Men or Saints through whom God once manifested himselfe and then thou wilt see that no highnes availeth any thing before him that is but a Glasse of wonders in evill and good also a sport of Gods Love and Anger a premodeling or representation of the Angelicall Dominions in Light and Darknes in Heaven and Hell CHAP. LXXIV How Jacob was set before Pharaoh with the five youngest brothers of Joseph and Jacob blessed Pharaoh also how Joseph bought all the Land of Egypt for Pharaohs owne What is heereby to be understood Vpon the 47 Chapter of Genesis MOses sayth * * * Gen. XLVII 1 2 3 4 5 6. Then came Joseph and told Pharaoh and sayd My father and my brother with their small and great Cattle and all that they have are come to mee out of the Land of Canaan and behold they are in the Land of Goshen and he tooke five of his youngest brethren and sett them before Pharaoh then sayd Pharaoh to his brethren What is your employment and trade and they answered thy servants are heardsmen wee and our Father and sayd further to Pharaoh wee are come to dwell by you in the Land for thy servants have not pasture for their Cattle the famine doth so hard presse the Land of Canaan now therefore let thy Servants dwell in the Land of Goshen and Pharaoh sayd to Joseph is this thy Father and are these thy Brethren who are come to thee the Land of Egypt standeth open for thee let them dwell in the best place of the Land let them dwell in the Land of Goshen and if thou knowest any among them that are fit and expert set them over my Beasts and Cattle The inward Figure standeth thus 2. When Christ manifesteth his brethren and the Old Father Adam in the power and vertue of God that they are with all their substance come to him and have wholly given up themselves to him then he taketh five of the youngest brethren in the properties of life and setteth them before God that is he taketh the five Senses of Man which alwayes are and continue to be the youngest in the Lifes property for they are continually generated anew and setteth these with the power and vertue of their Life before God 3. For these are they that shall be Gods Ministers and Servants in the Love to these Christ giveth in his Councell and sayth when ye come before the Face of God so that the Spirit of God in you proceedeth upon you and proveth and sifteth what your office and work is in the presence of God then humble your selves and say in the presence of God thy servants are but heardsmen and are come to thee in the famine of Misery in our great Hunger to dwell neere thee in the Land of God for in our owne powers and vertues in the Adamicall Kingdome of Nature wee have not pasture and foode for the poore miserable Life therefore now O Lord suffer thy servants to dwell in the Land of Goshen viz. in thy Courts that wee may eate of the dew of Heaven and live to thee and serve thee in our Office 4. Then sayth the Eternall Father to Christ viz. to his Steward behold is that thy Father Adam and are these thy brethren according to the humanity which are come to thee the Land of Egypt standeth open for thee that is the Kingdome of heaven together with the Kingdome of Nature standeth open to thee thou art my Steward in the Kingdome of Grace and also in the Kingdome of the Nature of the humane Property let them dwell in the best place in the Kingdome of Grace and in the Kingdome of Nature and if thou seest that there are Men among them fit for it set them over my Cattle that is those among them that are fit and expert make them Officers in the Kingdome of Nature that they may rule over my Creatures that is set them in the Apostolick Office that they may feede my flock whom thou leadest inwardly in them with thy Staffe or Crooke let them be * * * Note the true Ministers Pastours and Teachers in the Church of Christ Jure Divino who they are outwardly Shephheards and leade and governe the properties of Nature viz. my sheepe or Beasts 5. All Spirituall Shepheards in this world doe sit in the Office of the Father as also the worldly Shepheards which are instituted onely by Christ through whom Christ himselfe inwardly ruleth and governeth and they are all of them Gods Officers 6. But whosoever are instituted in an Office without the †††Or Arch-Bishop chiefe Shepheard Christ they all of them are but in the Land of Canaan in the famine of Gods Anger and are but devouring Wolves both one and other be they spirituall or worldly Officers be they noble or ignoble Prince or Protector or Guardian Priest or Sexton one as well as another All that ruleth in an Office without Gods Spirit that ruleth of selfe and to the Judgement of God he that thinketh not in his Office to serve God and to manage his Office as a Shepheard of God he is a Minister and Servant of Lucifer and serveth him 7. Moses sayth further * * * Gen. 47.7 Also Joseph brought his father Jacob and presented him before Pharaoh and Jacob blessed Pharaoh that is Christ set also the Adamicall Image before God not onely the five Senses but the whole Man and he blesseth God that is he thanketh God and bringeth him fruit to the praise of God as a Blessing then sayth God in his acting and working * * * Vers. 8 9 10 How old art thou and he answereth one hundred and thirty yeeres is the time of my Pilgrimage few and evill are my dayes in the time of my life and they reach not to the time of my fathers in their Pilgrimage so Jacob blessed Pharaoh and went forth from him 8. Thus the Adamicall Man acknowledgeth and confesseth before God his evill time in the earthly desire and sayth it is but a Pilgrimage viz. a continuall wandering and anxiety in continuall cares and disquietnes whereby Man worketh and effecteth Gods wonders 9. And Moses sayth further * * * Gen. 47.13 14 15 16 17. There was no bread in all the Land for the Famine was very sore and hard so that the Land of Egypt and Canaan were famished by reason of the Famine and Joseph gathered all the Money that was found in Egypt and Canaan for the Corne that they bought and he put all the Money in the house of Pharaoh Now when the Money in Egypt and Canaan was brought all Egypt came to Joseph and sayd Give us Bread wherefore must wee dye in thy presence being without Money And Joseph sayd fetch mee your Beasts and Cattle
what he might else stand in neede of or layeth it by for poore people such is the Officers gathering together it should all be gathered together for common benefit else it is a Treasure of the anger of God and must expect Gods Judgement 47. But that the present Potentates doe thus gather together for their owne honour for voluptuousnes and pride and in that regard doe the more hardly oppresse and squeeze that they may only therewith exercise their pride and keepe under the poore as Doggs and say in their hearts they are bound to doe so for mee I have bought or inherited it as a priviledge I have it of right all this one and other is done in the anger of God they all now in this property serve only Sathan viz. in the figure of Gods anger and no better 48. All selfe-owning belongeth to Hell make what thou wilt of it no seeming Rhetorick will avayle before God thou gatherest together into Hell God requireth the Ground of the Heart and will have trusty Officers 49. But the Miserable is to know that in such restraint and service if he endure it without murmuring and grudging in faithfulnes he serveth even his Lord Christ for God thereby draweth him away from this world so that he sets his hope upon that which is to come and in this servility of his hands he gathereth to him with his prayer into this house of Lamentation his heavenly Treasure whereas if he for this time of his restraint stood in the voluptuousnes of the flesh he would gather no good thing therefore †††Rom. 8.28 all things must serve to the best of them that love God 50. Thus a Man ought to understand the figure under the history and acts of Joseph for indeed the history is described with great diligence according to the inward figure according to the * * * Eingebung Inward suggestion inspiration of the Spirit of God which alwayes more respects Christs Kingdome then any Historie of a slight and simple Act. 51. For the Acts of the Bible are not set downe therefore because Men should see the Life and Deeds of the Old Holy Men or Saints as Babell supposeth No the Kingdome of Christ above all is thereby deciphered as also the Kingdome of Hell the visible figure continually pointeth at the invisible which shall be manifested in the Spirituall Man 52. Moses heere finisheth the figure of the New Regeneration under the historie of Joseph and sayth further * * * Gen. 47.27 28. Thus Israell dwelt in Egypt in the Land of Goshen and possessed it and grew and multiplyed very much and Jacob lived seaventeen yeares in Egypt so that his whole age was one hundred forty and seaven yeares 53. †††Vers. 29 30 31. And when the time was come that Israell was to dye he called his son Joseph and sayd to him If I have found Grace before thee then lay thy hand under my Thigh that thou wilt be loving and faithfull to mee and not bury mee in Egypt but I will lye with my fathers and thou shalt carry mee out of the Land of Egypt and bury mee in their burying place Hee sayd I will doe as thou hast sayd but he answered and sayd sweare to mee and he sware to him then Israell bowed himselfe sitting up at the head of the Bed 54. This now is a very Mâ—sticall figure and pointeth at the Resurrection of the Dead when the Soule shall come to the Body againe and the Body will be pure and holy For the Land of Canaan which was also full of the abominations of the Heathen signifieth the Earthly Body and Egypt where Pharaoh dwelt and Joseph was Steward signifieth the Soule which dwelleth in Gods Word viz. by or neere the Eternall King 55. And wee see it very finely pourtrayed in this figure how Adams Soule turned it selfe with Lust into the Earthly Canaan of the Earthly Body and turned away from God therefore now the Soule must goe againe into Egypt into Repentance to Joseph viz. to Christ and to King Pharaoh viz. to God and there it will be received as a childe of Grace to be a Bond servant so that it will be obedient to God and be his servant and Minister and must forsake the Earthly Canaan viz. the Evill body with its will and Contrivances as Israell must leave and forsake Canaan 56. But after he should be dead he would then have his body into the Land of Canaan that it should be buried there which signifieth that the Earthly body must be buryed in its Mother the Earth and come into its first Mother againe and it signifieth that the Soule shall come againe out of Egypt viz. out of the Bondage of the affliction of Repentance to the Body into Rest for the Heathen must be driven out of Canaan when Israell entereth thereinto so also must the Abominations in the propertie and †††Or qualitie condition of the Body be consumed and all false and wicked desires be killed ere the Soule come to the Body againe and dwell therein 57. And it is powerfully represented how the will of the Soule shall and must in this life time breake off from the Earthly Canaan viz. from the Lusts of the Body presse into God againe by earnest Repentance where then the soule must rightly be in Egypt viz. a poore Bond servant in much anxiety and affliction but in the End when the Body shall dye then it also desireth to goe along out of the house of Bondage viz. out of the torment of Repentance and will goe againe into the first Adamicall pure Image which God Created as Jacob would lye by his fathers when as he might have lyen as well in Egypt But the Spirit stood in the figure of the Resurrection shewing how the whole Man should goe againe into the first Image created by God 58. But that Jacob required an Oath from Joseph that he would bury him in Canaan with his Fathers it denoteth the Oath which God in Christ made with Man that God hath with his word of Love incorporated himselfe with Man and engaged as by an Eternall Oath to him Jacob requireth this Oath from Joseph as from the figure of Christ and desireth he should lay his hand under his Thigh and sweare 59. This is a figure signifying how Christ should lay his hand that is his power and might viz. the Eternall Word which is the hand that hath made all things into the humane Essence in Body and Soule and not onely into that but under the Thigh as under the humane power and to give himselfe to Man for his own and sweare therein that is bind himselfe to it that he will bring the whole Man when he is heere dead in the Temporall Death againe into the first Land of Inheritance wherein Adam in Innocency dwelt viz. into Paradise and bury the body and soule with his Oath in God as in the
brother and yet the Spirit sayth of him he is a ravening Wolfe who in the morning would devour the prey In this Testament of Benjamin is couched the most hidden secret figure of the whole Scripture and yet in its Type in the unfolding in the Effect and work it is the most manifest and open figure which is cleere in the fullfilling so that Men may see it with bodily Eyes and yet in their Reason are quite blinde concerning it 49. This figure is fullfilled and yet is in action and shall be yet also further fullfilled it is very secret and yet as manifest as a Sunshiny Day and yet is not understood but it is knowne to the Magi and Wisemen who indeed have written much concerning it but it hath not been yet rightly explicated while the time of the Evening when Benjamins spoyle shall be divided was far off but now it is neere therefore wee shall offer somewhat concerning it and hint the sence and meaning for those of our society to consider of and yet remaine as it were dumb to the unwise seeing they sit in the dark and open their Jawes onely after the spoyle 50. The two Brethren Joseph and Benjamin are the Image or Type of Christendome and of a Christian Man which in their figure are twofold viz. the Adamicall Man in his Nature is signified by Benjamin and the New Man out of the Covenant in the Spirit of Christ is signified by Joseph and the figure representeth how Christ hath assumed the Adamicall Man and that this Man is halfe Adamicall and halfe heavenly and that entirely in one person which cannot be divided 51. So also in this Image or Type he prefigureth Christendome and how they would receive Christ and become Christians viz. that in them Christ and also the Evill Wolfe Adam would governe that is when they would receive the Faith they would be so ravenous raving and zealous as a Wolfe and would draw the Heathen to them with power and Compulsion and yet would devour them that is whosoever will not above all hold the same Opinion with them they would presently fall on to Condemne that other Opinion and persecute it with warres the sword as a raging Lyon or Wolfe biteth and devoureth thus in zeale they would devour round about them with Excommunication and the sword and that therefore not because they are zealous in the Spirit of Christ but from the Wolfe of the Evill Adam which would alwayes set it selfe in Spirituall and Worldly States and polities above the Spirit of Christ. 52. Thus their Zeale would be only from the devouring Wolfe Men being more zealous under the Name of Christ for temporall Goods fatt livings good dayes and worldly honour then for Love Truth and Salvation they will not be zealous in the power of Christs Love but in the power of the devouring Wolfe Also in the Zeale of their accustomed Exercises and Worship wherein yet they would but play the hypocrites before God they themselves would devoure one another as covetous greedy Wolves and so outwarldly the Wolfe would Governe But yet inwardly in the true children Christ would governe Outwardly Benjamin viz. the Naturall Adam which indeed is also a Christian but it is first after his Resurrection when he is quitt of the Wolfe and Inwardly Joseph who is hidden under the Wolfe 53. And now the Spirit of Jacob in the Covenant of God pointeth at the Time shewing how it would be viz. in the first time of Christianity they would be zealous hunger after God in the Spirit of Christ and yet must hide themselves from their Enemies as a Wolfe that Men hunt as an Enemie 54. But when they shall be great and possesse Kingdomes that is when Christs Name shall come under the power and authority of Dan so that Lawes and Ordinances shall be made out of pretence of Christian Liberty and its Orders and Exercises shall come under worldly authority and dominion then will this Christendom be a Wolfe which will no more judge and proceed in the Love of Christ but whosoever will not call all their Belly Orders good and right those they would devour with the sword of Excommunication with fire and * * * Racha vengeance and would raise warres for Christs Name and for their superstitions and compell the people with power to the acknowledgement of Christ and devoure round about them as a Wolfe and alwayes hunt after the spoyle and yet for the most part entend to get the Goods and authority of strange and forreigne people to themselves 55. Thus would Benjamin in the Morning viz. in his rising up devour the prey and towards the Evening he would againe divide this devoured spoyle that is towards the End of the world when Josephs Government will get aloft againe so that Christ shall be wholly manifest and that this Wolfe shall cease then will Benjamin viz. the holy true Christendom divide the spoyle of Christ wherewith Christ hath suppressed Death and Hell 56. This dividing or distribution of the spoyle shall come and is already come and yet is not though it is really in Truth and the whole world is blinde concerning it except the children of the Mystery The Time is and is not and yet truly is when this prey and spoyle of Christ and also the Wolfes prey shall through Josephs hand be given into Benjamins hand and be divided and distributed 57. O Babell let this be a Wonder to thee and yet no wonder neither for thou hast nothing and seest nothing at which thou canst wonder as a young plant groweth from a Seede and becometh a great Tree which bringeth forth much faire fruit so that a Man would wonder at the Graine or seede how so excellent a Tree and so much good fruit hath lyen hid in one only Graine or seede which men neither knew of nor saw before But because Men have knowledge and experience thereof that it is possible that a Tree should come out of one graine or seede Men wonder not at it yet Men see not how it comes to passe or where that great power and vertue was so also at present Men see the Graine or Seede of the Tree well enough but Reason contemneth that and beleeveth not that such a Tree lyeth therein whence such good fruit should come that thereby the Kingdome of Benjamin at the End of Time shall be called a dividing or distribution of the prey and spoyle 58. But Joseph must first be a Governour in Egypt and then Benjamin cometh to him and then Joseph giveth him five Garments of sumptuous apparell and five times more foode from his Table then the other when the famine famisheth the Land and the soule of Jacob hungereth then know that God will thereby draw Israell into Egypt viz. into Repentance and then is the time of visitation and Benjamin carrieth his spoyling sword in his mouth But Josephs countenance smiteth him so that he cometh into great Terrour and feare of
noble figure concerning forsaken Nature by Hagar and her sonne verse from 16. to the 23. Ham. Ch. 31. VVhat Ham is in the Language of Nature verse 7. Ch. 32. VVhy Hams Image was Cursed by his father verse 9. Ch. 34. How Hams spirit at present hath the Goverment in Christendome verse 37. c. Ch. 37. VVhat in Ham and Cain is cursed verse 34. Hanoch Ch. 29. VVhat Hanoch signifieth in the Language of Nature verse 28 29. Hardned Hardning Ch. 61. VVhy Man continueth hardned verse 23. 42. Ch. 61. How the hardening is not from the purpose of God verse 66. c. Head Ch. 23. VVhat it is to tread upon or break the Head of the Serpent verse 32 37. Heardsmen Ch. 73. The figure of this that Josephs brethren must say before Pharaoh that they were Heardsmen verse 35. c. Heaven Ch. 5. Of the fullnes of Joy in Heaven verse 5. Ch. 8. Heaven is in Hell and Hell in Heaven verse 28. Ch. 10. VVhat wee are to understand by the two words Himmell and Erde Heaven and Earth verse 47. c. Heeles Ch. 23. What the stinging in the Heeles is verse 33 34. Hell Ch. 3. The true Originall of the dark world or Hell into which the Devills are thrust verse 2. Ch. 4. Whence Hell hath its Name verse 16. Ch. 5. What and where Hell and the dark world is verse 9. Ch. 8. How Heaven is in Hell and Hell in Heaven verse 28. Hira Ch. 65. VVhat Hira of Odollam is in the figure verse 21. Honest. Ch. 66. How all things must serve to the best for those that are Honest or vertuous and feare God verse 68. c. Hunter Ch. 35. Of the Hunter or Driver and his Office verse 35. I. Jacob. Ch. 52. That Jacob cometh after Esau and holdeth him by the heele what that signifieth verse 37. Ch. 52. VVhat Jacob is in the Language of Nature verse 41. Ch. 53. VVhy God called Jacob Israel verse 23 c. Ch. 55. How Jacob was blessed by Isaack unknowingly in the stead of Esau and what is signified thereby verse from 1. to the 50. Ch. 55. VVhy Jacob must take upon him the rough hairy beasts skin verse 23. c. Ch. 55. The figure of Jacobs being smooth under the skin verse 29. Ch. 55. How the figure of Jacob points at Christ. verse 30. Ch. 56. How Jacob must wander away and how the Lord appeared to him verse from 1. to the 39. Ch. 57. How Jacob came to Laban and served him in keeping his sheepe fourteene yeares for his two Daughters what the spirituall figure thereof concerning the Bride of Christ signifieth verse from 1. to the 34. Ch. 58. How Jacob served Laban twenty yeares and begat twelve sonnes and one daughter and how God blessed him and how Laban often changed his wages verse from 1. to the 53. Ch. 58. How Jacobs subtilty was a figure of Adams subtilty verse 16.17.19 24 c. Ch. 58. How the twelve Children of Jacob signifie the Line from Adam to Noah and his Children verse 38. Ch. 59. The figure of the sayings of Labans children that came to Jâ—cobs Eare. verse 1. c. Ch. 59. The figure that Jacob fled from Laban and that Laban pursued him verse from 1 to the 25. Ch. 59. What that signifieth that God sayd to Jacob get thee up and goe to Bethel verse 14 15. Ch. 59. How Jacob stole away Labans heart what is thereby to be understood verse 16. Ch. 60. What it signifieth that Jacob divided his flocks into two parts because of Esaus wrath verse 4. Ch. 60. VVhat it signifieth that Jacob humbled himselfe before God and his brother Esau. verse 7 8. Ch. 60. What the Present that Jacob sent to Esau signifieth verse 9. to the 13. Ch. 60. How Jacob arose in the night and lead his wives and eleaven Children over the water what is thereby to be understood verse 14. to the 16. Ch. 60. How a Man wrestled with Jacob. verse 17. to the 23. Ch. 60. How Jacobs Sinew was displaced what that signifieth verse 24. to the 27. Ch. 60. The figure of Jacobs saying I will not let thee goe except thou blesse me verse 28. to the 35. Ch. 60. The Inward Holy figure of Jacobs saying â—hat is thy Name verse from 37. to the 50. Ch. 61. The wonderfull figure how Jacob and Esau mett and All mischiefe and evill will was turned into Great Joy and Compassion what is thereby to be understood verse 1. to the 22. Ch. 61. The figure how Jacob divided his wives and children and went himselfe before them and bowed seaven times before Esau verse 4 to the 9. Ch. 61. The figure how Jacob would not goe along with Esau. verse 69. to the 71. Ch. 61. The figure that Jacob pitched his Tents before the Citty of Sichem verse 73. Ch. 63. How Jacob went to Bethel how Benjamin was borne and Rachel and Isaack died what is thereby to be understood verse from 1. to the 52. Ch. 63. The figure of Jacobs coming to his father before his End verse 53. Ch. 64. How Jacob and Esau departed one from the other what that signifieth verse 4. Ch. 69. How Jacobs sonnes came before Joseph what is thereby to be understood verse 1. to the 35. Ch. 73. How Jacob sacrificed at Beersheba to the God of his fathers and spake with him what the signification is verse to the 8. Ch. 73. The figure of Jacobs going forth out of Canaan into Egypt verse 11. Ch. 73. The figure of Jacobs sending Juda before him to Joseph and his weeping upon Josephs neck verse 19. c. Ch. 74. How Jacob and the five youngest brethren of Joseph were set before Pharaoh and how Jacob blessed Pharaoh verse 1. c. Ch. 74. The very mysticall figure that Jacob would be buryed in the Land of Canaan verse 53. c. Ch. 75. How Jacob before his End blessed the two sonnes of Joseph verse from 1. to the 30. Ch. 76. How Jacob called for all his sonnes and told them what the state and Condition of every one of them would be verse 1. c. Ch. 76. VVhat Jacob in the Spirit calleth his honour verse 24 25. Ch. 77. A short figure of the whole world in Jacobs Testament verse 59. to the 72. Ch. 78. Of Jacobs buryall verse 1. Japhet Ch. 31. VVhat Japhet is in the Language of Nature verse 9. Jared Ch. 30. VVhat Jared is in the Language of Nature verse 19 20. Ch. 30. How Jareds Office is twofold verse 21. c. Idolls Ch. 37. The Originall of the heathenish Idolls and their Oracles verse 7. to the 12. Ch. 95. Of Rachells Idoll-Gods verse 9. to the 18. JEOVA Ch. 35. Of the Name JEOVA verse 49. c. Jewell as a Present Ch. 50. VVhat the Jewell and Present sent by Abrahams servant signifieth verse 22. to 47. Jewes Ch. 37. How the time of recalling the Jewes is neere at hand verse 36. Ch. Ch. 51. verse 42. Ch.
37. How the Jewes are rejected and shall be grafted in againe verse 59. c. Ch. 41. The cause of the Jewes and Christians blindnes verse 47. c. Ch. 41. Advise to the Christians Jewes Turks and Heathen verse 53. to the 71. Ch. 51. VVhy the Jewes did not all turne to Christ when he manifested himselfe in the flesh verse 25 26. Ch. 51. VVhat a Jew is verse 27 28. Ch. 51. How a Jew in his Fayth worketh in Christs Officer verse 28. c. Ch. 51. How the Jew and Christian come to filiation verse 44 45. Ch. 65. VVherefore the Jewes oftentimes slew the Prophets verse 28. Ch. 70. How to Eate Christs flesh is an abomination to Jewes Turks and Heathens verse 66. Ch. 70. How the Jewes Turks and strange Nations doe eate Christs flesh verse 69. to the 77. Ch. 70. How the Fathers viz. the Jewes had no more a part in Grace then the strangers had verse 78. Ch. 75. A figure shewing that God would bring the Jewes into the true Covenant into Christ. verse from 1. to the 36. Ch. 76. How the Jewes doe in vaine looke after another Master Ruler or Messiah verse 50. Image Images Ch. 21. How the heavenly Image that God Created in Adam is capable of the Kingdome of God verse 14. Ch. 68. How the Makers of Images are threatned by the Anger of God verse 26. to the 31. Infidelity Ch. 51. How Infidelity is as great in one people as in another verse 42 43. Interpretations Interpreter Ch. 37. By what understanding Interpretations are made verse 10. c. Ch. 35. VVhat the Interpreter by whom Joseph speaketh signifieth verse 35. Joseph Ch. 58. How Joseph signifieth Christ. verse 50. c. Ch. 64. The beginning of the most excellent figure of Joseph verse from 6. to the 61. Ch. 64. How Joseph was sold and carried into a strange Land verse 53. c. Ch. 64. How Joseph is taxed for unchastity by Potiphars wife verse 56. c. Ch. 64. How Joseph was sold for twenty pieces of silver and Christ for thirty pieces of silver verse 59 60. Ch. 66.1 c. Ch. 64. What the whole history of Joseph drives at verse 61. Ch. 66. Of Josephs Chastity and feare of God verse from 1. to the 72. Ch. 66. How Joseph fled from the whore and what is signified thereby verse 45. c. Ch. 67. How Joseph interpreted the Dreames of Pharaohs Butler and his Baker and what is thereby to be understood verse from 1. to the 18. Ch. 68. The figure of Josephs putting on other cloaths and shaving himselfe verse 22. Ch. 69. The figure of Josephs letting his nine brethren out of prison and keeping Simeon prisoner verse 24. to 29. Ch. 69. The lovely figure of Josephs causing his brethrens sacks to be filled and their money to be given them againe verse 36. c. Ch. 70. How Jacobs sonnes goe againe into Egypt to Joseph and take Benjamin with them how Joseph caused them to be brought to his house and to Eate of his Table how Joseph caused his brethren to be set in their Order and how Joseph was served by himselfe and his brethren and the Egyptians also by themselves verse from 1. to the 94. Ch. 71. How Joseph caused his brethrens sacks to be filled and the Money to be layd in the top of the sack and his Cup in Benjamins sack and caused them to be pursued and challenged for Theeves verse 1.66 Ch. 72. How Joseph manifested himselfe before his brethren verse 1. to the 38. Ch. 72. How Joseph kissed his brethren verse 20. c. Ch. 73. How the Countenance of Joseph was manifested to his brethren againe and how they must be ashamed verse 15 16. Ch. 73. The figure of Josephs saying I will tell Pharaoh My brethren and all my Fathers house is come to me verse 25. c. Ch. 74. The very potent figure of Josephs gathering all the Money together in the Famine verse 9 to the 15. Ch. 74. The figure of Josephs buying all the Land of Egypt for Pharaoh verse 19. to 21. Ch. 74. Wherefore Joseph bought not the Priests fields what is the signification thereof verse 22. 27. to the 33. Ch. 74. The figure of Josephs Law concerning the Egyptians fields to give the fift part to Pharaoh verse from 23. to the 35. Ch. 77. The Testament of Joseph and the signification thereof verse 37 c. Isaack Ch. 40. Why Isaack was chosen and appointed to the Inheritance verse 39 40. Ch. 46. Of Isaacks Birth and Ismaels casting out with his mother Hagar what is thereby signified verse from 1. to the 37. Ch. 48. Concerning Isaacks saying to his father here is fire and wood c. verse 16 17. Ch. 48. Why Isaack must not be slaine verse 20. Ch. 50. The figure of Isaacks meeting Rebeccah in the field verse 54 c. Ch. 52. How Esau Jacob were borne to Isaack and what happened to them verse 50. c. Ch. 52. Why Isaack loved Esau more then Jacob verse 44. c. Ch. 54. How Isaack in the famine went to Abimelech how the Lord appeared to him verse 1. to the 17. Ismael Ch. 40. God did not reject the whole person of Ismael verse 19. Ch. 40. The figure of Ismaels rejection or casting out verse 36. c. Ch. 52. Of the twelve Princes from Ismael and of his falling before his brethren verse 16. c. Issachar Ch. 77. The Testament of Issachar and the figure thereof verse 8. c. Judah Ch. 65. What the three sonnes that Judah begat signifie verse 6. c. Ch. 65. Why the Historie of Judah and â—hamar is put between in the Historie of Joseph verse 64. c. Ch. 76. Of the Testament of Judah verse 38. c. Judging Ch. 70. What the speech of Christ concerning Judging signifieth Judge not that ye be not Judged verse 51. K. Kenan Ch. 30. What Kenan signifieth in the Language of Nature verse 17. Keturah Ch. 51. What Keturah signifieth in the Language of Nature verse 2 Kine Ch. 68. What Pharaohs seaven fatt Kine and seaven leane Kine signifie verse from 11. to the 17. Kings Ch. 66. For what Kings and Princes are served by the Nobility verse 18 19. Kingdome Ch. 49. How the outward Kingdome remaineth Eternally verse 17 18. Ch. 76. How the time is neere that the Kingdome of Christ will be manifested to all people verse 50. c. Knowledge Ch. 45 What knowledge the Outward Man hath of the Kingdome of Christ. verse 17. c. L. Laban Ch. 58. The figure of Labans changing Jacobs wages ten times verse 28. c. Ch. 59. How Laban chode with Jacob what is thereby to be understood verse 19. Ladder Ch. 56. VVhat the Ladder of Jacob was and what the Angells descending and ascending signifieth verse from 4. to the 8. Lamb. Ch. 37. VVhat the wedding of the Lamb is at which God and Man is Espoused Christ Borne verse 10. c. Lamech
Ch. 29. VVhat Lamech is in the Language of Nature verse 37 38. Ch 31. vers 2. Ch. 29. Of Lamechs two wives and their children verse 39. to the 46. 49. Ch. 29. VVhat the Man and the young Man is which he slew verse 48. Ch. 29. VVhat as to Lamech shall be avenged 77 times verse 59. to the 64. Land Ch. 75. Of the peece of Land that Jacob gave to Joseph severally from the rest of his children and the signification thereof verse 31. c. Language Ch. 35. Of the Ground of the Head Language when all people spake but one Language verse from 54. to the 59. Ch. 35. VVhat Language the Spirits use verse 60. Ch. 37. How long the undivided Language continued verse 4. c. Life Ch. 11. VVhence the true Rationall Life in the Elements is verse 27. Ch. 35. The cause of the long Life of the Patriarchs before the Floud verse 11. c. Light Ch. 3. The Eternall Light and the Eternall Darknes is not Created verse 2. to the 5. Ch. 10. Without Light the Elements had been unmoveable verse 44 45. Logick Ch. 77. When the accute Logick came up verse 69. Lord. Ch. 33. How a Lord Prince or Magistrate hath no authority to shed bloud verse 15. c Lott Ch. 43. Why the two Angells lingred in going in to Lott verse 34. c. Ch. 43. VVhat is signified by Lotts wife verse 37. Ch. 43. The figure of Lott in that he would give his two daughters to the Sodomies verse 53. c. Ch. 43. VVhy Lotts Kinsfolks would not follow him verse 65 66. Ch. 44. How Lott went out of Sodom and of the terrible destruction of that whole Country of Hams generations and what happened upon it also how it was done verse from 1. to the 47. Ch. 44. Why Lotts daughters made their father drunk with Wine verse 3. Ch. 44. To what End Lotts wife was turned into a Pillar of Salt verse 28. c. Ch. 44. Lotts wife is a figure of the present Babylonish Christendome verse 33. c. Ch. 44. Why Lotts daughters did lye with their father verse 36. to the 47. Love Ch. 71. How Gods Love cometh onely to helpe the weake verse 19. Lucifer Ch. 12. Wherefore and from what Lucifer waâ— thrust out verse 4. Ch. 12. Where Lucifer lyeth captive verse 35. Ch. 22. Wherâ—fore Lucifer was swallowed up into â—hâ— wrath verse 30 31 Ch. 25 VVhere Lucifer sate before the Creation of the Earth verse 18. Ch. 44. How Lucifer dâ—sired to see the wrath of Nature verse â—7 Ch. 60. How the pride of Lucifer by the Mâ—sters of the Letter doth shut God up into a peculiar heaven apart verse 41 42. M. Magistrate Ch. 22. How the Magistrate is Good and how not verse 74 75. Magus Magia Ch. 11. The Reader is admonished not to 〈◊〉 the Magia or Magick verse 8. Ch. 11. How Man is hurt by the wicked Magus or Magician verse 12. c. Ch. 68. Of the Magi or Magicians which Titulary Christendome is full of verse 4. c. Ch. 68. Of the Magia or Magick art among the Egyptians and Heathens till the Kingdome of Christ. verse 3. Ch. 68. How Man is a true divine Magus or Magician verse 23. c. Mahalaleel Ch. 30. VVhat Mahalaleel is in the Language of Nature verse 18. Maydservant Ch. 40. What it is that the sonne of the Mayd-servant shall not inherite with the sonne of the Free-woman verse 16. to the 70. Man Ch. 15. Man is Threefold verse 27. c. Ch. 16. Of the distinction between the Heavenly and the Earthly Man verse from 1. to the 15. Ch. 16. How Man was while he stood in Paradise verse 7. c. Ch. 18. How Man shall be after the Resurrection verse 3. Ch. 19. How Man was ordained to the outward Naturall Life verse from 1 to the 16. Ch. 21. Why God created Man of the Heavenly Essence verse â—6 Ch. 22. How Man deceived himsâ—lfe verse 27. Ch. 23. How the Word in 〈…〉 Eve was propagated from Man to Man verse 31. Ch. 24. How Man hath a Cure and the Devill not verse 13 c. Ch. 24. How a Divine Man must have â—nmity in himselfe verse 31 32. Ch. 2â— How Man 〈…〉 God verse 14 15. Ch. 29. How 〈…〉 in his 〈◊〉 verse â—2 13. Ch. 29. How 〈…〉 Dominion verse 14. Mary Ch. 37. How Maâ—y 〈…〉 Mâ—ther that hath 〈…〉 verse â—7 c. Ch. 56. What 〈◊〉 the â—lâ—ssing â—elonging to Mary verse 29 30. Mâ—usim Ch. â—â— What that God Mâ—usim is verse 32. Meaâ—â— Ch. 42. What the thâ—ee Measures of fine Meale signâ—fie verse 17 18. Melchisedech Ch. 38. What Melchisedech was verse 19 c. Ch. 38. Why Melchisedech blessed Abraham verse 2â— Mercurius Ch. 17. What Mercurius is verse 18 Mercifullnes Ch. 70. How Mercifullnes hideth its countenance from the repenting soule Metalls Ch. 10. What the Metalls are verse 17. Ch. 10. Of the seaven Properties in the Metalls verse from 18 to the 29. Ch. 16. How in the Earth Stones and Metalls lyeth a twofold substance verse 10. Methusael Ch. 29. What Methusael is in the Language of Nature verse 35 36. Methuselah Ch. 12. What Methuselah is in the Language of Nature verse 10. Michael Ch. 12. When Michael strove with the Dragon verse 10. Midianites Ch. 64. How the Midianites will bring Joseph with them to Pharaoh the time is neere verse 29. c. Money Ch. 70. The figure of the wrong Money that Jacob commanded them to take with them againe verse 36. c. 48 49. Moone Ch. 23. What the Moone and the Woman in the Apocalyps signifie verse 35. Moses Ch. 11. The time is Borne that Moses casteth away his vayle verse 4. Ch. 30. VVhen Moses will keepe the sheepe verse 52. c. Motion Ch. 29. Of Gods Eternall Motion Moving and forming verse 4. Mouth Ch. 29. VVhat the Mouth of the Eternall understanding is verse 3. Murtherour Ch. 19. Why Eve brought forth a Murtherour the first time verse 10. Ch. 62. The figure of Simeon and Levi's Murthour verse 31. to the 42. N. Naëma Ch. 29. Of Naëma verse 43. c. Ch. 29. How Naëma shall be manifested to all People verse 68. Names Ch. 17. What the Great Names are that God called Abraham by verse 23. c Naphtali Ch. 77. The Testament of Naphtali and the signification thereof verse 33. c. Nature Ch. 3. The description of the Eternall Nature verse 1. to the 26. Ch. 35. How the Language of Nature is extinguished verse 12. c. Ch. 40. Whereto God useth the Temporary Nature verse 31. Ch. 40. What the Condemnation of the Temporary Nature is verse 32. Night Ch. 12. Where there is no Night verse 1. Nimrod Ch. 35. Of the Name Nimrod verse 29. c. Noah Ch. 31. VVhat Noah is in the Language of Nature verse 3. 32.2 Ch. 32. Why Noah was accounted righteous before God verse 13 14. Ch. 34 What Noahs drunkennes
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 * * * Clergicall and Ecclesiasticall ones or priesthood have cloathed themselves who set up themselves to be Teachers of the mystery of Gods Kingdome without Gods Spirit they have externally covered themselves with the propheticall and Apostolicall 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 Harlottry 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 * * * Daniel 11. they shall honour a God whom their fathers knew not with Gold Silver and pretious stones and unto those that help them to strengthen their strange God * * * God of forces Maozim they will divide 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 Opinions 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 naturall 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 understanding 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 Contemplation 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 profitable 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 it s own fruit and every 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 Eternity 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 many 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 spirits 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 distemper 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 assumption 40. Hence arise the contrarieties differences and * * * Text Images 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 manifest 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 * * * The undoubted Unction of the holy Ghost illumination of the Spirit are this same whores Beast which is flown forth and arisen from the
the end of dayes shall purge the floar the Ninth number is the heavenly Tincture of the fire and light and the Tenth number is the Love-fire viz. the Triangle of the holy Trinity in the majesty Signified enough to those that are our school-fellowes The 40. Questions it is explained at large in the Fourty Questions of the Soule even the Philosophick discourse at the beginning and entrance of the same Questions 21. Out of these Ten properties of the Names in the line of the Covenant the Oracle viz. the divine voice was made manifest in Abraham and therefore the Spirit of the Lord commanded him to goe from his own Countrey and from his kindred for the voice of the divine manifestation with the Messiah or Christ should not come forth out of his Kindred viz. out of his owne bloud but out of God but yet in him lay the vessell viz. the Ens in which the divine voice would manifest it selfe and therefore because another Seed should be introduced into his owne feed viz. an heavenly Ens Joh. 3. he commanded him to get out from his kindred and fathers house 22. For the possibility and Ability to the divine manifestation did not stand in mans Ens but in Gods but mans Ens must come thereunto that so Adams heavenly disappeared Ens might be quickned in Christs living Ens and in Christ arise from death therefore God said to Abraham get thee into a Land that I will shew thee here the Spirit signifieth that he should not see God in his fathers Countrey that is in the earthly man but in the Land which the Lord would shew him in his Seed which was another Seed out of the divine Ens in this strange Seed he would blesse his own seed that is tincture it with the divine tincture of the ninth number in the Sacred Ternary even with the Tincture of the holy spirituall world 23. For thus said the Lord to Abraham Gen. XII 1 2. Get thee out of thy Countrey and from thy Kindred and from thy fathers house into a Land that I will shew thee and I will make of thee a great Nation and I will blesse thee and make thy Name great Thou shalt be a blessing I will blesse them that blesse thee and curse them that curse thee The Great Name which he would make him in his seed that was not to be understood onely as to the Kingdome of this world for Abraham was onely a stranger upon the Earth and must wander up and downe from one place to another and possessed no Princedome or Kingdome as the great Names of the Gentiles out of the Sensuall compacted tongues for he was to be a stranger and Pilgrim upon the Earth in the promised Seed and blessing for Christ said also his Kingdome was not of this world 24. But the great Name which should be a blessing wherein God would blesse all Nations was the hierarchy of Christ in the Covenant which would open it self in Abrahams seed This was an Eternall great Name of a Royall Hierarchy of an Enthroned Prince in divine Power and Omnipotence which should rule over the Curse for God said he would curse them that cursed him viz. the apostate revolted Devills and all wicked men who would curse this holy Seed and blessing upon their Head this Seed should tread 25. And here under Abrahams great Name and blessing the person of Christ is wholly to be understood for he said in thee all Nations shall be blessed and thou shalt be a Blessing Now all the families of the Earth could not be blessed in the outward mortall man of Abraham for Abraham dyed and his children and grand-children were a long time strangers Servants and bond-men in strange Countries as in Egypt for three hundred years and upwards and had no Scepter till under Moses who also was no King but a Prince of God which Princedome continued unto King Saul where they would indeed have a King against Gods command and will whom notwithstanding God did afterward reject and set up David to be King out of the propheticall spirit in the compacted Mentall Tongue under Christs person who should bring forth and manifest the geat Name and Eternall Blessing 26. But here now we are rightly to understand what the Person of Christ should be under this Name and Blessing not wholly a stranger or another person which should not be out of Abrahams and Adams Seed as some doe erre concerning it and install or set Christ onely in the promised Seed viz. in Abrahams promised Seed wherewith the poore captive Soul would be little benefited also hereby the * * * The Resurrection of our Earthly Bodies Resurrection of the dead out of these our present bodies would be wholly nullifyed 27. For if Christ were wholy another then also another or wholly a strange person must be borne in us out of Christs seed and flesh which would not be I or my selfe but wholly another man as some doe Erre that we are so borne of Christ as the dew is out of the morning which indeed is true but my I-hood or personality which was created in Adam out of the divine Ens viz. out of the good part of the Ens of the Earth which came forth also out of the heavenly worlds being as to the good Ens into a Coagulation must also be therewith joyned as the like is also to be understood in Abraham 28. For God said in thee all Nations shall be blessed he said not alone in me but he said I will blesse thee and make of thee a great Nation and make thy Name Great and thou shalt be a blessing thou thy Self shalt be it that is Christ should become Abraham and Abraham Christ. 29. For the Seed which disappeared in Adam and dyed to the mentall life into which God engrafted or incorporated the Limit or Aym of his Covenant with the quickning Word the same is that into which God would introduce his Blessing viz. the living divine heavenly Ens and would blesse Abraham and Adam and their children in this re-quickned Ens or disappeared Seed and make them truely alive the living Ens of the word in the Covenant and the Adamicall disappeared Ens in Abraham should become one person and body for the same are one kinde of Ens. 30. But the poysonfull malignant Sensuall desire which the Devill had made monstrous had shut up this holy Ens in Adam in death and covered it with the grosse earthly property like unto a fair piece of Gold which were changed into Lead so that one would say the Gold is dead and gone and t' were truely so indeed if the Artist did not again redeeme it 31. Thus likewise the heavenly Artist would not reject Adams disappeared Gold and make clean another new thing but he tooke his own Tincture and of his own Gold out of which he had made Adams Gold and tinctured Adams Gold with his own Gold even with his Tincture that is
his Son to whom he had given the whole * * * That is all mankinde 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 restored unto thee again this heavenly matrix which in Adam was captivated 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 outward man wherein Gods children bear the heavenly Image that is unto 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 strangers 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 kingdome 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 * * * Ezek. 33.11 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 Abraham 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 disappeared for Christs holy fountain of water sprung up in the Soules fiery Essence but the Soules Essence had taken this fountain of divine Sweetness 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 fountain was thine which my Servants viz. my Essences have * * * Turned it to a selfish own-hood 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 humanity 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 properties 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 water is his we are onely branches on his tree he is with the seven lambes of the divine property * * * Or by himselfe apart in us they belong not to mans selfehood 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 properties 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 Essence 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 Testimony 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 heavenly 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 eastablished 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 humanity 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 Regiment of the outward and inward nature which is * * * Or Philistineall 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 * * * Or Philistine 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 * * * Or Philistine philistrean 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 * * * Philistine Land 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 continuall 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 planted 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 earthly 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 earthly life in this * * * Philistine 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 * * * Philistine 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 danger 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 conscience 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 temptation 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 Covenant of God established in Christ Jesus with his children Gen. XXII shewing 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 humanity 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 captive and so bring the humane Soul again to God his Father into the onely Eternall divine will and * * * 1 Cor. 15.24 deliver up again the kingdome unto him which he had given him in the humanity so that afterward and to all Eternity * * * 1 Cor. 15.28 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
present the great motion of the enkindled might of the dark world doth withhold and carry in its dominion in which dark worlds property which is now so predominant the Devill is an aspiring assaulting Prince and all things work and tend to the Great Severation that so the properties of the three Principles might each become creaturall in themselves to which End the Eternity hath brought it selfe into a Fiat or desire to the formation of the Essence viz. of the * * * Mysterij Magni Grand Mystery that thus one might be manifest in the other the Evill in the Good and the Good in the Evill and each thing might have its Own Seat and habitation CHAP. L. Of Abrahams sending forth his Servant to take a wife for his Son Isaac what we are to understand under this figure ABraham strongly engageth his Servant Gen. 24.2 3. who was the chiefe Ruler in his family Government and laid an Oath upon him that he should not take a wife unto his Son of the daughters of the Cananites among whom he dwelt but go unto his kindred and to his fathers house and take him a wife Reason doth look upon this figure in a mean and simple manner as if Abraham did hate and abominate this people among whom he dwelt because of their evill conversation but the Spirit of God in Moses who hath thus noted down this figure hath his Secret and mysterious meanings couched herein and playeth with the whole written History of the * * * Genesis first book of Moses as with a most pleasant Enterlude and pointeth continually by the outward Act of the externall man upon the spirituall figure of the spirituall eternall man in the Kingdome of Christ. 2. The Servant must sweare unto Abraham an Oath that he would take a wife unto his Son out of his Family Stock and Kindred wherefore did Abraham lay an Oath upon him whereas the Servant must obey his Master without taking an Oath and Isaac would not have taken a wife contrary to his Fathers mind and will but the spirit of Moses doth look here into the internall figure Isaac stands here in the figure of Christ and Abrahams Servant stands in the figure of nature and the Cananites do stand in the figure of the introduced Serpents Ens out of which the rebellious selfish will of mans selfehood is arisen viz. in the figure of the Beastiall man which shall not inherit the Kingdome of God these three the spirit of Moses doth set before him in the Type and thereby points at the true man which shall subsist Eternally The inward figure is thus 3. Abraham requirs his Servant who was the chiefe in his whole family Abraham here betokens God the Father and the Servant by whom he Governeth betokens nature nature must here in its might and strength swear unto God that is deeply engage and essentially binde it selfe that it will not take unto Isaac that is to the Christians viz. to Gods children a wife that is a matrix of the Cananites viz. of the Serpents Ens or associate with it to the propagation of the Serpents Ens that it will not assume the Poyson of the dark worlds property unto it viz. the Cananitish property and introduce it into the children of Christ for their wife viz. into the Tincture of Venus which is the true female matrix in men and women but that it will joyn the true Adamicall man which God had created in his Image viz. the true humane Essence proceeding from the first Originall tree out of the first root viz. from Abrahams Stock who betokens Adam unto the Ens of Christ viz. to the true Isaac in the children of Christ. 4. Understand this thus Adam hath introduced into our flesh and Soul the Ens of the Serpent and the Devill which nature hath taken into Soul and body and hath begotten and brought forth therein a selfish rebellious will which is disobedient unto God 5. But now being that God had again introduced the holy Ens of his holy word into Isaac which Abraham apprehended in the desire of faith and represented the same here in Isaac with a new twigg springing forth out of the corrupt tree of the humane property and born out of Christs spirit Thereupon Nature viz. Gods Officer must here deeply engage it selfe to God and swear that it will no more take the Serpents Ens for a wife viz. for its beloved companion and yoke-fellow understand that it will not take its consort out of the poysonfull Serpentine property of the introduced iniquity of the adverse opposite will but Gods Officer viz. Nature must take Essence and Substance out of Abrahams true climate where Abrahams home was in Adam viz. out of the right humane Essence and bring the same to Isaac viz. to Christs members in their heavenly spirituall holy Ens of faith as a spirituall woman with whom the true man taketh delight in himselfe with the heavenly matrix in pure desire of Love and loveth his own nature in Gods Love and not in the Cananitish selfish Serpents Ens in the Apostate rebellious ungodly will that so the new birth might be holy in its virginity as to the inward man 6. For Man in his Essence or being doth stand in a twofold Essence viz. in the naturall and Supernaturall in the divine Ens of the formed word and in the naturall Ens of the centre of nature in the Fiat viz. in the divine Desire in which desire nature and the bright-burning world do take their Originall which bright flaming nature should not any more take the false lust of the beastiall Serpents property into it selfe of which the Spirit here doth prophecy in the inward figure 7. And Abrahams Servant said How if the woman will not follow mee Gen. 24.5 shall I bring thy Son again unto the Land from whence thou camest The meaning hereof in the inward understanding is this nature speaketh to God and saith How if the right humane Ens will not follow me being it hath a cleaving affection to the Serpents poyson shall I then bring thy Son viz. the holy heavenly Ens again into the Land viz. into the place from whence it came along with mee that is when God betrusteth the Officer of nature with his holy Ens to bring the same into the humane property and to take the humane Ens for a wife of the heavenly man then saith nature viz. Gods Officer how then if the woman understand the humane Ens will not follow me and come with this Isaac that is with the Ens of Christ into the true humane Land viz. into the true Adamicall Paradisicall Tree shall I bring thy Son again viz. thy holy Ens into the place of God 8. And Abraham said beware thou that thou dost not bring my Son thither again The Lord God of heaven which took me from my fathers house Gen. 24.6 to the 9. and from the Land of my kindred and that
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 Master 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 Countrey which is the house of the Eternall Father who hath promised man the Land of Canaan according to the Paradisicall property and moreover 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 betroth 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 upon it to Lord and Master it and doubt at what God will do when the office 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 given 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. Gen. 24.9 13. And the Servant laid his hand under the thigh of Abraham his Master and sware unto him concerning this matter That is when God * * * Did dive immerse or baptize put his holy word with the heavenly Ens or Essence viz. with the formed wisdome 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 * * * Or in God 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 Gen. 24.10 14. And the Servant took ten Camels of the Camels of his Master and departed 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 nature Ten Camels that is the * * * 10 formes Ten formes of the three Principles to the naturall and Supernaturall fire-life viz. * * * 7 formes Seaven formes of the Centre of nature and * * * 3 formes 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 humane 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 Mentall 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 Gen. 24.11 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 Principles 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 wisdome about which the * * * Or the three Principles of nature 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
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 Jacob therefore must these Tinctures of Naturall selfe-love be so long shutt up and bring forth no Life till †††Gen. 30.22 the Lord remembred Rachel and heard her as the Text in Moses sayth that is till the Lord stirred up the Tinctures of the kingdome of Nature with his blessing then shee bare a Prince in the kingdome of Nature viz. JOSEPH in whom wee see by his great Chastity and feare of God that the blessing of God stirred up the Tinctures of the kingdome of Nature which lay shut up in the Seeds and manifested the Covenant of Grace therein 48. For Christ should deliver the kingdome of Nature in Man from wrath therefore also the Spirit in this figure presenteth an Image or Type in Joseph which it sets downe also in the figure of Christs humanity how it would goe in the future with Christs humanity which he tooke from us Men. 49. In Lea Christ was represented according to his heavenly hidden humanity shewing how the heavenly worlds Substance would be hidden in our humanity under the yoake of Gods Anger and how Christ must appeare in a servile and contemptible forme 50. In Rachel with Joseph now the figure is represented which sheweth how he would Overcome and in our humane Nature should be a Lord and Prince over all his Enemies who have held us poore Men in flesh and bloud Captive and how he would bring us forth out of the Misery and Famine of Adam into a Good Land and not remember how wee in this world have cast him into the Pit as Josephs brethren did him 51. The Spirit of God presents this figure in the Twelve Patriarchs as a Glasse to see by whom God was attoned in his Anger poynting at the future fullfilling for the Text in Moses speaketh very hiddenly in this Figure and sayth * * * Gen. 30.25 26. Now when Rachel had borne Joseph Jacob sayd to Laban let mee depart and travaile to my owne Place and into my Country give mee my wives and my children for which I have served thee that I may goe The inward Spirituall figure is thus 52. When the Blessing of Jacob viz. Christ in the kingdome of the humane Nature was manifest so that Man stood in Christs Image then he desireth to returne from the servitude of this House wherin he must serve and goe againe to his fathers first house and desireth to take with him his fruits viz. his children brethren and sisters and all the children of this Birth he hath a great longing after that as Jacob had after his fathers house But the Lord sayth to him stay and serve heere a while and feed my sheepe †††Gen. 30.28 appoint the wages that I shall give thee that is aske of mee so will I give it thee as Christ sayth * * * Joh. 16.23 Whatsoever ye ask the Father in my Name he will give it you 53. Thus then this Jacob demerseth himselfe in Humility and keepeth the sheepe of Christ in hope of the Eternall wages which followeth after him For in Joseph that is in Christ the wages will be firct given him as Joseph was the wages of Jacob in the Outward kingdome and preserved and nourished him and his house in the famine which signifieth Christ who will Eternally nourish us in himselfe and bring us home with him into his Fathers house as Joseph brought his Father and Children into his Lords Country CHAP. LIX How Jacob departed from Laban what this Figure signifieth and what is to be understood thereby Genesis the 31. IN this Chapter for the most part is the Outward History set forth Gen. XXXI under which yet the Spirit hath its secret Figure wherewith it playeth for the Text sayth * * * Gen. 31.1 2· And the words of the Children of Laban came before Jacob saying Jacob hath gotten all our Fathers Goods to himselfe and of our Fathers Goods hath he procured this Riches And Jacob looked upon Labans Countenance and saw that it was not towards him as formerly 2. This is a figure represented in the Spirit of Christ when the Spirit of Christ in Man hath gotten the kingdome of the humane Nature to himselfe then the Envy of the Serpent in the wrath of Nature in flesh and bloud awaketh understanding and feeling that the power of Nature in Man is taken away from him and opposeth the Spirit of Christ in the power of Nature 3. Then proceedeth the opposite will in Man so that the poore soule is every where faint and in an agony perceiving that it dwelleth among strange Goods and that the Devill is its Neighbour and hath a continuall accesse to its owne Nature and opposeth the soule because it hath in Christs Spirit taken away from him the kingdome of Nature viz. the Land and Country which he had for his possession and therefore the mortall Nature in the wrath of God sets its desire endeavour against the poore soule as a stranger unfriendly when it seeth that it looseth its voluptuous Earthly Inheritance which Right is intimated in the Children of Laban where Reason looketh to get temporall Honour and pleasure that all its naturall right is taken away as Jacob by subtilty tooke away Labans Goods 4. Then thus sayth God to the soule as heere he did to Jacob †††Gen. 31.3 Returne againe into thy fathers Country to thy kindred I will be with thee that is the poore soule should enter againe into its first Country of its father viz. into the Eternall Word out of which it proceeded and therein God blesseth it and therein it can also call its children and Members and bring them along out of the servile House of Gods Anger in the kingdome of Nature as * * * Gen. 31.4 Jacob called his wives and his Children and brought them out of the Servitude of his Father Thus also the Enlightened soule bringeth the power of its Life in the kingdome of Nature together with its fellow-members out of the servile house of flesh and bloud againe into the first house viz. into Gods Word 5. And as †††Gen. 31.21.23 Jacob did flee from the servile house of his Stepfather and Laban pursued after and
Christ in this Pilgrimage are but strange children 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 emphaticall 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 Gen. XXXVI 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 descended 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 figure of the Kingdome of nature and that the Glory of Nature fell to be his loâ—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 * * * Care and diligence 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 figure in Adams Nature must perish and Christ must arise in him so that from ESAV the †††The swinish beastiall earthy property SAV might be done away and he remain stedfast in the ‖ ‖ ‖ The Angelicall eternall property 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 * * * Gen. 36. â— Edom who dwelt upon Mount Seir under which a very secret understanding is coucht for EDOM doth signifie in the * * * In the Hebrew High tongue one red coloured who in his hard strong and †††Text. Mountanous rough Nature should be Tinctured Red by the Red Bloud of JESUS CHRIST Gen. 36.6 4. 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 Moreover it signifieth how Evill and Good should separate themselves in the Kingdome of this world and each possesse its owne principle 5. These NAMES of the children of Esau do in the Language of Nature containe their worldly Kingdomes and Dominions intimating how they have divided themselves even unto the Ends of the world whereof in * * * Note another place in other writings of his 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 published 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 comprehended 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 THE THIRD PART OF THE Mysterium Magnum BEING THE MOST EXCELLENT HISTORY OF JOSEPH WHICH IS The Cleerest Figure of the New-Man Regenerated out of the Earthly Old ADAM AND IS A Looking Glasse wherein Every one may try examine and discerne what Spirits Childe himselfe is Written by JACOB BEHM Teutonicus Beginning at the XXXVII Chapter of Genesis and the 64 of this Mysterium Magnum and at the 6 Verse and ending at the L. and last Chapter of Genesis and the 78 and last Chapter of the Mysterium Magnum LONDON Printed by Matthew Simmons 1654. 6. THe Thirty-Seventh Chapter concerning Joseph Gen. XXXVII is indeed the most pleasant and excellent figure of the New Man Regenerate out of the old Adam Which New Regenerate Man is become a Prince over the Kingdome of Nature and also a Lord over all his Adamicall Members being the brethren of the little childe Jesus in him as ‖ ‖ ‖ Gen. 42.6 Joseph became a Prince in the whole Land of Egypt and a Lord over all his brothers and whole kindred and family and it shewes us very emphatically and pregnantly in its figure in the history how a man must become such a Joseph also how it then goes with him and how the world dealeth with him before he be made a Prince over the Adamicall Kingdome of his nature and that the New Man may obtain the Government and power over his earthly Members How the Devill in the wrath of God doth Assault the pretious Lilly-twigg in the power of God out of which the chast Joseph springeth groweth and is brought forth and first casteth him down into the Pitt of darknesse in flesh and bloud and there hides him that so he might be destitute of all help comfort assistance and be even forc'd to perish 7. As Josephs brethren did to Joseph even so the Earthly members of the old Adam doe likewise to this Lilly-twigg of the new birth in the chastity of Christs Spirit whereat the Devill is also busie and continually stirreth up the evill Beasts full of carnall greedy and burning lust in flesh and bloud so that they strive to domineer and have the upper-hand 8. Externally or from without the Devill also bringeth Potiphars wife viz. unchast lewd people to him who would fain defile the chast countenance of the inward Ground and Egg on the Earthly flesh to feed upon the whoredome of the world and all lascivious lewdness wantonness and vanity and draw the same unto it with the Imagination and bring the new Joseph to commit Adultery with Potiphars wife but he must so violently and resolvedly break through and force his way from thence that he must be fain to leave his Garment that is his *
him living with his power and draweth him with Joseph out of the Pit and Grave of Death and bringeth him into his service as Joseph into the service of Pharaohs Captaine of the Guard and then all goeth prosperously in and with him for the Divine power ruleth him and now he attaineth Divine understanding and wisdome and knowes how to mannage his Masters Goods that in the Christian figure is as much as to say 9. When a man is thus a Christian in such a processe and way then he hath given up all whatsoever he hath of Temporall Goods or is able to doe as also his own will to God who bringeth him first into Christs Image and maketh him conformable to Christ and taketh nothing away from him of that which he had before of naturall right viz. the disposall of Temporary Goods but he taketh away the authority and power of his owne Nature viz. his evill selfe will which Adam had brought away from God and introduced into a Creaturely selfenesse of his owne willing and working in earthly things whereby Adam bereaved God his Lord of the Government in him and made the Essence and things of this world his owne as if he had made it and would not be Gods servant therein and be his fellow-Branches Guardian and Nourisher and give them his vertue will Essence and substance but sayth it is Mine that is it is mine owne I will keepe it onely for my selfe and it shall remaine with mee and would not work therewith in the Life of his brethren and give them also of his life and power and bereave them also through that appropriation of it to be Mine of the power in the Kingdome of Nature viz. of the growth and fruits of the Earth which God gave in Common and would onely fill his owne Body and thereby be accounted Great and a Lord of his miserable despised fellow-branches whom he wickedly bereaveth of the sap wherewith they should strengthen their life and bringeth it into a propriety calling it Mine this authority God taketh away from a Christian and maketh him a Guardian and Nourisher of his brethren againe viz. a Steward of his Lord Hee lets him possesse the Temporary Goods which he had so far as he possessed them in a Naturall right with righteousnesse and Truth and maketh him a Joseph therein 10. This Joseph now sayth not this is Mine that Village Citie Country Principality Kingdome Empire Also that House Land Feild Money those Goods those Cattell that Woman that Childe is mine but he sayth with his whole heart Conscience from a New good Christian will it is all my Gods and his Childrens he hath set mee as a Ruler disposer and Steward of it that I should manage it to that purpose which he will have mee I should sustein my selfe and his children the needy with it and I should be their Curatour or Guardian and give them also my power vertue and understanding of the Divine Gift and instruct tutour or take care of them for their good and as God Governeth mee with his Spirit so also should I that am his Officer in this world with my understanding and Office governe my fellow-members in such power and vertue and take care of them for all that I rule over is not mine but Gods and theirs but I should doe to them as God doth to mee 11. To such a one God giveth Josephs understanding and wisdome and governeth the house of this world by him be he in what state and condition soever therein he sits in the Office of God he is onely a servant or Minister of the Office and a Guardian over Divine Creatures For the right Christian Government of his will is in Heaven his conversation is alike in Heaven and on Earth as the Scripture sayth * * * Phil. 3.20 Our conversation is in heaven for according to the inward ground of his Soule and Spirit he is in Christ in God viz. in the Eternall Speaking Word from which Adams will had turned it selfe away and turned it selfe out into this world which will Christ hath turned in againe into the Eternall Word and so now he governeth with that re-inturned will through and in the outward Substance and Matters of this world viz. in the formed outspoken or expressed Word as a Servant Minister and Instrument of the Eternall Speaking Word in its secret Mysterie of wisdome viz. in the visible Creaturely Word 12. Therefore to thee O thou Governour in the Office of the Joseph of this world in every state condition and degree this is told thee and set before thy Eyes that though thou callest thy selfe a Joseph thou dost not yet Governe as a Joseph that is not as a Christian but as a childe of the Starres and Elements thou governest no otherwise then the brethren of Joseph who will not that God should choose Joseph for a Governour they will be Governours themselves and will rather kill Joseph then waite to try what God would doe with Josephs Dreame or Vision they would not suffer that Joseph should tell their injurie to his father but would doe what they thought fit for they sayd among themselves wee are the Eldest and should Governe what will the least and youngest perswade us to wee possesse the Government in a just way by the right of Nature the power and authority is ours wee will dispatch Joseph out of the way and cast him into the Pit and then wee shall doe what wee will 13. Thus doest thou also thou governest Christendom in all states degrees The Starres the Evill averted Adam in his own will governeth through thee in Gods Office in the Kingdome of this world thou hast onely cast the Mantle of Christ over it that men should not know thee that thou art the Evill Adam and Governest with the Starry Witt and Ingenuity and through the Subtlety and Policy of the Devill in meere selfe-willed wayes of thine owne to advance thy owne Ostentation Pomp Might Authority and stately proud Glory 14. O hearken art thou â— Christian then art thou dead with Christ to the wicked false will of Adam and of the Devills Pride but if thy Will and Life be heathenish why doest thou then boast thy selfe to be a Christian why doest thou make Warres for Lands Countries Cities and Villages If thou beest not with Joseph called and instituted of God to be a Governour Why doest thou in Christs Kingdome enslave the Country if thou art a Prince and Minister in Gods Office and servest him 15. Art thou thy Owne Lord upon Earth and doest what thy owne will listeth then thou doest not what God will also thou Governest not from Heaven but from the world and with the worlds Might but whence hast thou that in Christs Kingdome and from what Power and Authority that thou in Gods Office drawest to thy selfe the sweate of the poore and miserable and takest away his strength and vertue and lettest him starve in want Also that thou
it were sinne which all of them one and other understand as much of the Ground of sinne as the Pott doth of the Potter 26. When they should tell how sinne is sinne and how Man doth cause God to be Angry and in wrath then they have no other way to turne themselves to evade it but Images or conceits of Opinions which shutt up the Conscience in such Images and Conceits so that the Conscience is affraid of their Images and the Ground of sinne according to the seaven Properties of Nature how their fatt Kine are made leane and drie they know not 27. O ye Makers of Images how doth the Anger of God in the inward Ground of your owne Nature threaten you with the seaven barren Kine and Eares Joseph is out of Prison and declareth the Councell of God to Pharaoh 28. The time is even at hand wherein the figure of Pharaoh shall be brought to Effect your Images of false and wicked Magick shall be manifested to the whole world by Josephs Exposition of the Vision break off from the Images and pray to God that he would give you the understanding of Pharaohs visions and then you may be partakers of the seaven good Kine and Eares within you 29. If not then must all your Images of false and wicked Magick be turned into such Barren Kine and Eares as they are indeed for the most part already in the inward ground and outwardly at present are devouring and alwayes devoure the Good times and yeares for they have almost quite devoured and swallowed up into the Abysse all Love Faith Truth Righteousnesse Humility and feare of God and at present also they devoure all outward food and sustenance they have devoured the Silver and there is nothing left but meager and base Copper and yet they are so hungry and greedy that they lye gnawing at the Copper as a Dog at a hard Bone and would faine have more to devour and yet there is no more for them 30. Therefore they are so hungry that they themselves worry and devour one another for hunger and bring their Land and Country into dearth and famine But heereby they are made Bondslaves to the Anger of God in the seaven properties of Nature as the whole Land of Aegypt was made King Pharaohs owne in the Deare time of Joseph 31. This Anger of God will heereafter give you seede that you must sow Images and Idolls and devour them againe your selves as you have cleerly done for a long time and must be its boneslave servants as Aegypt was to Pharaoh 32. Let this be told thee O Aegypt of Christendome by Josephs interpretation in the Spirit of Wonder of the sixt Number of the Seales it concernes thee awake and behold the great famine of body and soule is at hand or else thou must be famished 33. Thou standest at present in no other * * * Or Resemblance figure in the sight of God but that of the seaven ill-favoured hungry withered leane Kine and Eares the Blessing of God in Body and Soule is departed from thee that now thou huntest after Good things and temporall sustenance and yet art not satisfied with it and the more that thou dost hunger and suck upon bones thou wilt be still the more hungry till thou hast devoured all thy good Kine in Conscience both in Body and Soule as also Land and People and thy forme and feature is so ill-favoured that the Princes of the inward and the outward Heaven cannot endure to behold thee but helpe to judge thee to the damnation of Death sayth the Spirit of Wonders in Josephs interpretation 34. Behold thy selfe now aright art thou not thus ill-favoured and hungry consider all thy †††Powers vertues and abilities faculties thou art raving blinde with great hunger for thou hast swallowed that up into the Abysse which should blesse thee and make thee happy and set up the Hypocrisie of thy Idoll Ministers in stead thereof Righteousness Truth Love Faith Humility Chastity the feare of God were thy Blessing by which thou wouldest become fatt againe but thou hast swallowed up all these properties and sett thine Idolls in their stead and covered them with Christs purple Mantle and now the Evill hungry forme feature and properties of a Devourer are awakened in thee 35. The first devouring Property Covered with Christs Mantle is Pride viz. a Desire of Selfe-Might under the lowly humble Mantle of Christ resolving to be potent and splendid as Lucifer under his black Hood who yet alwayes supposeth he is the most potent when yet in the presence of God he is but a Lord in Phantasie 36. The second property of thy hunger Covered with Christs Mantle is Covetousnesse viz. the Devourer who devoureth himselfe and getteth from others their sweate and flesh from their bones and devoureth it and yet hath nothing but alwayes lyeth like Poyson sucking out it selfe this hath devoured all Truth Righteousnesse Patience Love Hope Faith and the feare of God and yet is but a meere hunger at present it hath eaten all Silver from the Copper and yet looketh as if it had devoured nothing for nothing is to be seene in it but that it is hungryer then before it hath devoured all good times into it selfe and still alwayes devoureth all provisions which God of his Grace bestoweth and yet is every day hungryer with devouring and though he could devoure Heaven he would devoure Hell also and yet remaineth a meere hunger still 37. The Third property of this Hunger Covered with Christs Mantle is Envy viz. the sonne of Covetousnesse and Pride is his Grand-father this stingeth and pricketh and rageth in the hunger as poyson in the flesh it stingeth in words and works and poysoneth all it lyeth and cheateth and is never quiet the more greedy Covetousness is to devoure the greater is this its sonne Envy it will possesse all alone to it selfe and yet hath no place of rest either in Heaven this world or Hell It can remaine neither in Heaven nor in Hell it standeth onely in the hunger of Covetousnesse and is the life of Covetousnesse 38. The Fourth property of Hunger Covered under Christs Mantle is Anger which is the sonne of Envy and Covetousness is its Grand-father what Envy cannot sting to death that will Anger strike and fell to death It is so evill and wicked that it breaks and shatters the Bones to pieces It alwayes thirsteth after Murther onely that its Father and Grand-father viz. Covetousnesse Envy and Pride may have roome enough it destroyeth body and soule in their kinde of fattnes and wasteth Country and Citie and is further so wicked that it would destroy Heaven and Hell and yet hath no where any rest 39. These are the foure Elements of Hunger which devoure and swallow up the seaven fatt Kine and Eares of Pharaoh and yet are as they were before and at present Joseph hath seene and manifested them in Pharaohs Dreame so that they are become
it selfe towards him and now if the soule be Converted then he knoweth it but first he terrifieth the Conscience and setteth himselfe roughly and seemeth strange towards the soule as he did towards * * * Mat. 15.26 the Cananitish woman and hideth his Grace from the soule till it shed forth its Repentance and boweth its face in the presence of Christ and acknowledge its transgressions and totally bow downe it selfe to the Pit of Judgement and yeeld it sâ—lfe into Gods Anger and punishment and to the Dying of it selfe 9. And then Christ looketh into it and layeth fast hold upon it with the strict hand of Gods Anger but his Love and Grace hideth it selfe therein and that is it which stirreth up the sinnes of the poore soule and disturbeth them so that it is terrified and afraid in the presence of God when the soule standeth and cryeth to God then sayth Christ in the Conscience who art thou behold thy selfe now whether thou art worthy of me as Joseph did heere when he sayd who are yee and set himselfe roughly and strangely towards them 10. * * * Gen. 42.9 And Joseph thought on the Dreame which he had dreamed concerning them and sayd to them ye are spyes and are come to see where the Land is open that is Christ thinketh on his Mercy and on his bitter Passion and Death and sayth to the soule thou art a spie and comest to mee onely to see where the Gate of my Grace is open but that shall not helpe thee thou must doe otherwise thou must first Enter into the Gate of my Suffering and Death or else thou art but a spie and wilt see the Gate of my Grace stand open that thou mayst cover thy selfe with it as with a Mantle thou must be in Earnest or else thou wilt be but treacherous to mee and take my Grace into thy Mouth 11. * * * Gen. 42.10.11 And Josephs Brethren answered him and sayd No my Lord thy servants are come to buy foode wee are all one Mans sonnes wee are honest and true Men wee thy servants were never spies That is thus much in the Figure before the properties of the soule in their vanity rightly know themselves when the Anger of God is presented before their Eyes viz. passeth into their Essence then the soule thinketh it is wrong that is done to it for it thinketh if it comfort it selfe with the Merits of Jesus Christ and beleiveth on Christ that he is the Son of God and hath satisfied for the soule then it ought not to be blamed for a Divine spie and unrighteous Hypocrite it is righteous through the Justification of Christ seeing it beleeveth the same that it is applyed to it for its benefit 12. But as †††Gen. 42.12 Joseph sayd to his Brethren No but yee are come to see where the Land is Open thus also the Spirit of Christ blameth the Essences of the soule for it proveth them that they are not yet broken and have still selfe-desires in them and will instantly lay hold on Grace viz. the Open Gate which availeth not the soule it must first enter into Christs suffering and Death and put them on first through earnest repentance and conversion of its will and then it may enter through the Open Gate through Christs wounds and Death into his Resurrection 13. Further * * * Gen. 42.13 14 15 16 17. Josephs Brethren say wee thy servants are †††12 Brethren Twelve brethren sonnes of one Man in the Land of Canaan and the youngest is still with our Father but one is not in Being Joseph sayd to them that is it which I told you yee are Spies in this will I prove you by the Life of Pharaoh Yee shall not goe from hence except your youngest brother come hither send one of you hence that may fetch your brother but yee shall be prisoners so will I prove your saying whether your wayes be in truth or not for if not then are ye spies by the Life of Pharaoh and they put them together in Ward for the space of Three Dayes The inward precious Figure standeth thus 14. When the soule doth thus draw neere to Christ and will instantly put on his Resurrection then sayth the Spirit of Christ in the Soules Essence this is that which I told thee thy Essences are spies by the Life of God in this will I prove them whether they come to mee in a faithfull and right Path and whether they bring with them to mee their youngest brother viz. the true Josephs brother that is the Incorporated line of the Covenant of Grace in their in Adam faded heavenly Substantiality viz. the Incorporated ground of Grace which was effected in Paradise so that the Soules Essences with their most inward Ground turne in to mee and in mee else they come but as Hypocrites and spies of the Gate of Grace 15. This is rightly called fetching the youngest brother for that same Incorporated Grace in the Promise Effected in Paradise is the soules youngest brother which it hides and covereth with sinne and in the beginning of its Repentance it leaves him at home †††Or with by the Life of God 16. Therefore sayth the Text of Moses very secretly Hee will prove them by the Life of Pharaoh which is as much as to say in the figure by the Life of God with whom this youngest son stayed behinde him must the repenting Man bring along with him to the Port of Grace or else he must lye * * * 3 Dayes Three Dayes shut up in Prison till he bring him as Josephs brethren did that is else must the †††3 Principles Three Principles in Man lye so long in Prison in the Anger of God and cannot buy divine food unlesse they have this their youngest brother with them that is the Gate wherein Christ in Man in that same Image of the heavenly worlds substance which faded in Adam ariseth from Death wherein he may have his dwelling place 17. Thus a Man is proved by the Life of God when he turneth to God to try whether he turne wholly and altogether to him and bring this incorporated ground of Grace with him wherein Christ will and shall manifest himselfe If not then sayth Joseph that is Christ to the soules Essences yee are but spies to the Life of God and search onely for the Justification of Man from the sufferings and Merits of Christ that is yee learne onely the Historie and take the precious Covenant of God in your Mouths and flatter your selves with Christs satisfaction and remaine still onely as spies of Grace but that shall nothing avayle you or helpe you though likely you may spie out the Kingdome of Christ my Anger and Righteousnesse in my Zeale and Jealousie shall yet hold you in Prison with all the Three Principles as long as you bring not the most inward ground of your Substance along
now no more as spies before Joseph but as earnest hungry Men viz. with an Earnest hungry Life which from all its powers and vertues hungereth after Gods Mercy after the food of Jesus Christ. 22. Heere now beginneth the earnestnesse in feare and Trembling and this is the true going forth after heavenly food wherein the Conscience stands in anxiety and Reason despaires of its owne ability and thinketh alas God is angry with mee where shall I seeke for Grace I am not worthy of it I have trampled it underfoote I must stand ashamed before God Into what Deepe shall I goe where I may dare to lift up my face to God and bewaile my wants to him 23. Then comes the poore Conscience in need and with trembling before God and hath not many Confessions or words for it accounteth it selfe too unworthy to speake one word before God but setteth it selfe before his face and boweth downe to the Ground and thus in it selfe demerseth it selfe into the Most meere and deepest Mercy of God into Christs wounds suffering and death and beginneth from its most inward Ground to sigh and to fly into Grace and wholly give up it selfe thereto as Josephs brethren came thus the second time before Joseph and fell downe before him 24. And when Joseph saw them thus that they were all there and stood so humbly before him he had so great Compassion upon them that he could not speake a word neither but turned him and wept And this is the state and condition wherein the inward ground of the heavenly worlds substance which faded in Adam into which God a-againe inspoke or inspired his Word of Grace in Paradise for an Ensigne Banner Mark and Limitt became living againe in this Compassion wherein Christ is assuredly borne in Man in this ground and now instantly ariseth through his sufferings from Death in Man and there sitteth at the right hand of his Father which right hand is the fiery soule from the Fathers property in the word of the Eternall Nature and presenteth the soule in this ground before the Anger of God and satisfieth and filleth it with Love 25. And heere a Christian beginneth to be a Christian for he is one in Christ and is no more a spie and verball or Mouth-Christian but that is in the most inward Ground and heere Simeon is loosed and * * * Rom. 8.1 there is no more Condemnation to those that are thus in Christ Jesus although perhaps the Outward body is in this world and subjected to vanity yet it hurteth it now no more but every fayling which it now committeth in the flesh must turne to serve for the best to it For now it beginneth to kill the works and contrivance of the flesh and continually to Crucifie the Old Adam for its whole life is now a meere repentance and Christ in it doth help it to work repentance and bringeth it now to his Glorious feast or Banquett as Joseph did his brethren when they came againe to him when he commanded to make ready and gave them of his Table 26. Thus now Christ feedeth the Converted soule with his flesh and bloud and in this feast or Banquett is the †††Rev. 19.7.9 Wedding of the Lamb whosoever hath been a Guest heere he understandeth our sence and minde and no other doth they are all of them but Spies though perhaps they suppose they understand it yet there is no right understanding of this feast or Banquett in any Man unlesse he hath been at it and tasted of it himselfe for it is a very impossible thing for Reason to apprehend it without Christs spirit in himselfe who is himselfe the food at this feast or Banquet of Joseph 27. And it is told thee Babell in thy spying by Josephs feast or Banquett that thou deludest Christendome in that by this feast thou pointest them to the Resurrection of the Dead thou Errest a Christian must * * * John 6.53 eate the flesh of the sonne of Man here or he hath no life in him †††1 Cor. 15 28 In the Resurrection God will be all in all ‖ ‖ ‖ Col. 3.1 Christ sitteth at the right hand of God in Man heere and presenteth him with his Body and with his Innocent Bloud that was shed and that he covereth the soule withall and floweth into it with the same when Gods Anger will stirre being instigated by the desire of the flesh 28. O thou poore old Jacob of †††Or inspecting Spying Christendome let thy hungry sonnes who are very leane for great hunger in the Conscience goe to Joseph keep them no longer back in thy feare what I pray thee is thy feare thou supposest that if this Ground should come to light in the world thou shouldst loose thy sonnes whom thou lovest but who are thy sonnes there is thy owne honour in that thou thinkest to sit in the Stead of Christ upon Earth Also there is thy Lucifer of fleshly honour which thou takest care for and thy countenance is dejected about it if a man should require an Apostolique Life from thee and seeke thee in the Processe and Imitation of Christ it pleaseth thee better that thou livest in honour and voluptuousnesse of flesh in Spying and honourest thy Belly and so bringest thy poore Christianity under a vayle 29. O thou poore old Jacob trouble not thy selfe so about temporall momentany things see how it went with old Jacob when he let all his sonnes goe from him to Joseph how Joseph caused him to be fetched to him and did so much Good to him and his children and nourished them in the famine and placed them in a better Land and so it will goe also with thee if thou wilt let thy sonnes goe to Joseph but if thou wilt henceforth keepe them back longer then thou must starve thou and thy children and be famished in Misery sayth the Spirit of Wonders by Josephs feast or Banquett 30. O Israell Mark this Text very well it concerneth thee and hath cleerely concerned thee but that thou art yet blinde in thy hungry misery and waitest for the sword of the Turba that shall awaken thee since thou wilt needs have it 31. Every one thinketh if three parts of Men were destroyed then I should have good dayes with those that remaine and then wee would be honest and vertuous and leade an upright honest life Also men gaze about to see whence that Salvation will come which is so much written off and say and thinke Salvation will enter into the Lust of the flesh from without Men alwayes gape for an Earthly Kingdome of Christ. 32. O Israell if thou knewest these present times wherein thou livest in blindnesse thou wouldest repent in Sackcloath Ashes thou lookest for the * * * Signall-Star such a Starre as lead the Wisemen to Christ. Matth. 2.2 Signall-Starre and it hath appeared it shineth whosoever hath Eyes may see it it is indeed as
bigge as the world is and yet Men will be blinde Enough to those that are Ours 33. And as Jacobs children spake much with their father concerning Benjamin and promised to bring him againe he sayd at last * * * Gen. 43.11 12 13 14. If it must be so let it be so and take of the best fruit of the Country in your Sacks and carry downe a Present to the Man a little Balsam and Honey and Spices and Mirrhe Dates and Almonds take also other Money with you and the Money that was put above in your Sacks againe carry with you it may be it was done by mistake moreover take your brother arise goe againe to the Man and the Almighty God give you Mercy before the Man that he may let your other brother and Benjamin goe but I must be as one quite bereft of his children 34. This now is the figure that is above explained and wee see a very Excellent cleere Type and Image therein shewing that Jacob commanded his sonnes to take with them of the most precious rich and costly fruit of the Land and carry it with them to Joseph in which the Spirit pourtrayeth in the figure how the Christian Church when it seeth it selfe in such Trouble and spirituall Famine hunger and want and now is on the way of Repentance should carry these good fruits with it before God viz. Hope Faith and divine affiance and not wilde fruit as Covetousnesse Selfe-willed Lust and Hypocrisie but a purpose and resolution towards Truth Righteousnesse Chastity Love and Meeknesse 35. Thus must the Old Man take a resolution to goe in such a purpose to Joseph that is to Christ and then hee yeeldeth up all his sonnes for the Journey of this Pilgrimage and sayth Now I am bereaved of all my Sonnes I have nothing more in the desire of fleshly voluptuousnesse I have yeelded them alltogether into the will of God 36. Also wee see in this figure how Jacob commanded them to take with them againe the unrighteous money that they had brought back in their Sacks and restore it againe thus also must a Man who will be or is a Christian put away from him all unrighteous things all that he hath gotten to himselfe by subtilty craft and wrong that he should repay againe or else indeed give it to the Poore 37. For that which he giveth to the needy and miserable that suffer want he giveth to the hungry brethren of Joseph and the heavenly Joseph receiveth it in his hungry brethren and fellow-Members and returneth it to him againe manifold as Josephs Steward gave them againe the Money which they carried home in their Sacks the first time and brought it againe and sayd Peace be to you your fathers God hath bestowed Treasure on you 38. A man must put away all unrighteousnesse from him if he will enter in to the Wedding of Jesus Christ Hypocrisie and flattery in comforting ones selfe avayleth nothing it must be Earnestnes and this is that which keepeth Men back from the wayes of God even their walking upon the wayes of Hypocrisie and flattering themselves whereas they should leave off and forsake unrighteousnesse and Extortion and restore that which is gotten by falshood thus they have cast the Purple Mantle of Christ over the crafty wretch and covered him with the satisfaction and merits onely that the Theefe may live under that Cloake 39. O thou poore Christendome how hath Antichrist deluded thee with this Cloake and Covering O flee away from him it is time The Covering will not avayle any wicked and unrighteous person so long as any is such a one he is the Devills Servant 40. A Christian is a New Creature in the Ground of his Heart his Minde is bent onely to well-doing not to steale Else were Christ by Consequence accounted a Theefe in Man Let but the Mantle of Christ fall off and restore what thou hast stolen and gained and extorted with unrighterusnesse and injury and cast away the old Quarrells strivings and * * * Law-suits Litigations from thy soule and goe naked and empty under the Crosse to which Christ hangeth and looke upon his fresh bleeding wounds and take his bloud into thy hungry soule and then thou wilt be healed and redeemed and released from all want else no comfort of Satisfaction and Merit will helpe thee All true Comfort is but this that a Christian comforteth himselfe that he shall in this Repentance in Christ Jesus obtaine a Gracious God and that shall even be his Comfort that he may not despaire 41. The satisfaction wherewith the unrighteous comforteth himselfe and sayth My works avayle nothing Christ hath done all I can doe nothing and continueth under such Comfort in sinnes that is the Devills fishhooke whereby he catcheth his fish with Christs Mantle 42. Christ had his Purple Mantle on him when he was in his suffering but when he hung on the Crosse he had it no more much lesse in his Resurrection so also should a Man take this Mantle about him onely when he goeth into Christs Suffering and Death in Repentance in Repentance it is onely avaylable and no way else that a soule should wrap it selfe up in it when it is ashamed in its sinnes before the face of God 43. All that is taught and beleeved otherwise is deceipt a fable and Babell All teachers that teach otherwise are but servants and slaves of the Belly and the fishermen and a Deceipt of the world of these let Men beware for he that will be a Teacher must also be a true Christian that so he may also thus live in Christ Else * * * John 10. he is a Theefe and a Murderer that climeth up some other way into the sheepfold of whom Christ speaketh 44. And Moses sayth further Gen. 43.15 16 17. Then they tooke their Present and the double money with them and Benjamin and arose and went into Aegypt and presented themselves before Joseph and when Joseph saw them with Benjamin he sayd to his Steward bring these Men to my House and stay and make ready for they shall eate with mee at Noone and the Man did as Joseph sayd unto him and brought the Men into Josephs house 45. This now signifieth thus that hee that hides himselfe under the Mantle must come forth and bring his unrighteous wrong gotten Goods againe and come before the face of the heavenly Joseph and come naked and empty of his I hood or owne ability and bring the right Benjamin that is in him along with him then Joseph draweth neere him and seeth him and commandeth his Steward viz. the Spirit of Power to bring these Men into his house viz. into his Humanity and then the Lamb of God shall be made ready and these Men or the Lifes Essences of the right soule shall eate at Josephs Table with him at Noone then it is Noone when the high Light of Grace shineth as at Noone or Midday in the soule and heere
to the youngest and last viz. to the incorporated Ground of Grace after the Fall and cannot finde this Cup of Salvation in any naturall property although the Body goes quite to powder in the Searching all but the youngest brother in the inspoken or inspired Word of Grace in that lyeth the Cup of Joseph and of Christ this the Spirit prefigureth powerfully in this figure 60. Moses sayth further * * * Gen. 44.14 15 16 17. And Judah went with his brethren into Josephs house for he was there still and they fell downe before him on the earth But Joseph sayd to them How have ye dared to doe this thing know ye not that such a man as I am can finde it out Judah spake and sayd what shall wee say unto my Lord How shall wee speake and wherein can wee justifie our selves God hath found out the Misdeede of thy servants behold heere wee and he with whom the Cup is found are the servants of my Lord but he sayd that be far from me to doe such a thing the Man with whom the Cup is found he shall be my servant but goe ye up in peace to your Father The inward Figure standeth thus 61. When God blamed and charged Man with Guilt by reason of sinne and presented this to him in his Anger by the Deluge or floud also by Sodom and Gomorrha before their Eyes that they had robbed in the house of Joseph that is in the Covenant of Grace and transgressed the Covenant then went Judah with his Brethren that is Moses with the Children of Juda and Israell in the Manifestation of the Law when their sinnes were manifested and that God required the Cup back againe into Josephs house that is the Law went back into Josephs house then Judah and Israell could not keepe it and so it went into the Grace and there the Covenant of Grace viz. the right Joseph presented it selfe before their Eyes and sayd while you are robbers and evill doe you suppose I cannot finde you out But they could not answer him but must yeeld themselves to his sentence 62. For Israell could neither keepe the Covenant nor the Law and therefore must now fall downe before him and yeeld themselves to his Mercy and Compassion Israell would now give up himselfe to be Gods owne servant but he would not have them Minister to him with their Law but would have that to be his servant wherein the Cup lay Hee would not have onely an outward worship and service of God in the figure of Christ with the Law but he would have Benjamin viz. the inward Ground of the heavenly worlds Substance for a servant but the Minister or servant of the Law viz. the Naturall Man should goe home againe in peace into his fathers Country and take the bestowed Grace along with him in his Life for foode this the Spirit of God sets thus in a figure under these Acts pointing at the future 63. Under this figure now the Spirit intimates by Juda who was surety for Benjamin very secretly and mystically that the poore soule could not thus with the Grace goe home againe to its fathers Country unlesse it had Benjamin that is Christ in substance in it For Juda pleaded exceeding hard that he durst not goe home unlesse he brought Benjamin along with him or else he would himselfe remaine there a servant 64. Thus the poore soule giveth it selfe up to God when Gods righteousnesse calleth it to goe back againe home with the Covenant then it will by no meanes goe back except it have Benjamin that is Christ Substantially with it else it cannot see God as heere Juda in this Image and Type excuseth †††Gen. 44.30 31. himselfe and sayth If he came back and brought not Benjamin with him then he should bring his Fathers grey Haires under the earth seeing his soule clave to Benjamins soule 65. That is if the Adamicall Man should goe into Paradise againe without Christs Life and Substance then would he bring his father the Lifes Nature into the Eternall Divine * * * Or hiddennesse forgetfullnesse for the Life of the humane Nature would not be Manifest according to the divine property that is it could not live in the Kingdome of Heaven 66. Indeed God calleth the soule to goe home with the Law into Paradise but that cannot be unlesse it have Christ in Life and Substance in it and then it dares goe home againe into its first Native Country of its Father CHAP. LXXII How Joseph Manifested himselfe before his Brethren And what is to be understood thereby Vpon the 45 Chapter of Genesis MOses sayth further * * * Gen. XLV 1 2 3. Then Joseph could no longer withhold himselfe before all those that stood about him and he cryed Let every one goe forth from mee and none were with him when Joseph made himselfe knowne to his Brethren and he wept aloud so that the Aegyptians and Pharaohs people heard and he sayd to his Brethren I am Joseph doth my father yet live And his Brethren could not answer him they were so terrified in his presence The inward Figure standeth thus 2. God gave Israell the Law and commanded them thereby to goe home againe into Paradise even as the figure of the Promised Land into which they were to goe but could not for a long time till Joshua led them in was as a Type and prefiguration of the true Leading in by Jesus and under the Law they had also the Paradisicall Covenant of Grace as also the Prophets who lead them to Gods Mercy and Compassion 3. But they could not by any of these come againe into their first Adamicall Paradisicall Country of their Father to rest Gods righteousness blamed them without ceasing and required the power and ability that they should give full obedience to the Law and Covenant 4. But seeing that could not be and that neither the Law nor the Covenant could bring them in back againe then the Heavenly Joseph manifested himselfe out of the Covenant for he could no longer withhold in regard of Mans misery and bringeth his great Mercy and Compassion through the Covenant into the Law which Compassion is signified by Josephs great weeping when he could no more withhold from his Brethren and he wept so that even the Aegyptians and the people of Pharaohs house heard which signifieth that this weeping viz. the Mercy and Compassion of God through Christ the Aegyptians also that is all Heathen and People should heare and receive it even as it came to passe when Christs weeping and Compassion sounded among all Nations so that they all received it into their hearts and turned themselves to this Joseph who received them all and fullfilled the Law together with the Covenant 5. But that Joseph cryed let every one goe forth from mee when he made himselfe knowne to his brethren that none should stay with him it signifieth this when Jesus Christ viz. the highest Mercy
and Compassion of God manifested it selfe out of the Covenant then must the Law with all Ceremonies together with the Covenant cease and be gone also all Mans ability and power as also all willing going and running must goe forth and depart 6. For that presented it selfe out of the Covenant the Law which fullfilled both the Covenant and the Law and set it selfe in the stead of the Covenant and the Law in the Middle as a Mediatour between and in God and Man as a God-Man and Man-God who alone should bring Adam into Paradise and destroy sinne none should be with him he alone would and should manifest himselfe * * * John 8. for a Light John 8 and for a new Life to the Humanity 7. And it is the figure which sheweth how the Repentant Man must come to God for he must cast away all things from himselfe all his works and doings cannot reach the Top and point of this he must wholly enter into Resignation and dereliction and turne himselfe away from the Comfort and help of every Creature that he may stand naked and alone before the most cleere and meerest Mercy and Compassion of God in Jesus Christ. 8. No hypocrisie or humane Comfort wherewith Men please and tickle the heart will availe in this presence of Joseph but a totall forsaking of Every Creature wherein Every thing is left to the naked soule and that must in it selfe sink downe in the presence of the heavenly Joseph in its will and whole desires and totally leave it selfe to him and will nothing without his will and set no other meanes or Medium aloft in Esteeme for all will availe nothing 9. The whole Creaturely Life must be resigned and forsake its will and desires that the Creaturely will may be received and purified againe by the un-creaturely will that Gods will and Mans will may be one will and then God is all in all in him according to the inward and the Outward World in each world according to its property viz. according to the Eternall Speaking Word in the soule and according to the animale soule in Spiritu Mundi in the Spirit of the world in all as an instrument of God 10. Now when this is done then sayth the heavenly Joseph in his Mercy and Compassion I am JESUS in thee and openeth the inward Eye in the soule that it knoweth him in a Moment and he speaketh friendly into the soule and sayth Doth my father yet live that is is the fathers Nature yet in the soule is there yet a Breath of the divine Life in it 11. Before this Manifestation now the soules owne will is terrified so that it hath in its own power no word more to speak nor can it in selfe speake for in this terrour the selfe of the will goeth to the Ground for with this aspect ariseth the will of God up and slayeth the soules own will as Josephs brethren were so very much terrified before his Face that they could not speake a word more all their ability fayled them as if they had been dumb and thus also will the wicked and ungodly at the last Judgement be dumb before the face of God and terrified to Eternall Death that his life will be a meere anguish and terrour of an evill Conscience which will be an Eternall gnawing 12. * * * Gen 45.4 5. But Joseph sayd to his Brethren Draw neere to mee and they drew neere and hee sayd I am Joseph your Brother whom ye sold into Egypt and now be not carefull nor thinke that I am angry for it that ye have sold me hither for to preserve your life hath God sent mee hither before you The holy Figure standeth thus 13. When Christ with his revelation or Manifestation thus terrifieth the soule that the soules owne will is terrified into the death of its willing and ability then he speaketh in or inspireth his word of Grace into it and giveth it power and vertue and sayth in the Soulish Essence Draw neere to mee and raise up thy countenance from the terrour of Death goe in my power to mee and into my will I am no more angry with thee that I have been sold into thy death God hath sent mee hither before thee that I might nourish thee in thy hunger of Misery viz. in the hunger of Gods anger till thou art frâ—ed from thy earthly Body in which lyeth the great hunger and Divine Famine in the Anger of God 14. For to preserve thy Life hath God sent mee into thy humanity and soule †††Gen. 45.6 for there will yet be five yeares of dearth in thy flesh that is the Divine hunger will yet remaine in thy five senses of the Earthly Reason therefore hath God sent mee before hither ere this world cease to be to thee and into thee that he might deliver thee in thy earthly five senses with a powerfull deliverance that my power and vertue of the famine in the five earthly senses may deliver and feede the poore soule God hath set mee as a Lord and Prince and made mee a father of thy Nature that I should rule as Joseph over the Land of Egypt I am become Lord over all thy house and all that thou hast art that I should nourish thee in thy famine with the Divine foode of my flesh and Bloud be no more afraid I am with thee in the Necessity of the earthly Life I will deliver thee and bring thee to Glory and honour 15. And Joseph sayd further * * * Gen. 45.9 10 11. Make hast now and goe up to my father and to your father and tell him Thus sayth Joseph thy sonne God hath set mee as Lord over all Egypt come away to mee delay not thou shalt dwell in the Land of Goshen and be neere by mee and thy children and thy childrens children thy small and great cattle and all that thou hast I will there provide for thee for there are still five yeares of Dearth and Famine that thou mayst not perish with thy house and all that which thou hast 16. Behold your Eyes see and the Eyes of my Brother Benjamin that I speake to you with my owne Mouth make knowne to my father all my Glory in Egypt Verse 12 13 14 15. and all that ye have seene make hast and come with my father downe hither and he fell about his Brother Benjamins neck and wept and Benjamin also wept upon his neck and he kissed all his Brethren and wept over them and afterwards his Brethren parlyed with him 17. This now is a figure representing that when the soule hath seene the Countenance of the heavenly Joseph that he hath comforted and refreshed it againe then sayth the Divine word in it make hast now and bring also thy Father that is thy Nature and thy whole Life with all thy conversation and doings in thy state and condition to mee and thou shalt dwell neere by mee with
Life wherein the Names of the Children of God are Comprised or written 4 And when Man perceiveth him in the power then he speaketh againe into the Word and sayth Heere am I Lord make mee what thou wilt I stand before thee and that same inward Word of God sayth in power I am God the God of thy Father that is it giveth to Man in this Speaking power Divine knowledge so that Man learneth to understand that God worketh in him and what God is 5. But seeing the Body is a dark valley and moreover an unrighteous inclination therefore the Word speaketh into the poore soule thus and sayth Be not affrayd when thou entrest into Egypt viz. into Repentance and goest forth out of the Land of Canaan viz. from the pleasure and voluptuousnesse of the world falshood wickednesse and unrighteousnesse although likely they become thy Enemies and persecute thee yet feare not I will goe along with thee into Egypt that is into thy conversion and Divine Obedience I will help thee to work Repentance and blesse thee in thy Egypt viz. in thy working of Repentance and make thy New Birth grow to a great Tree which shall bring forth much good fruit in the Kingdome of God as he sayd to Jacob I will make thee a great people in Egypt and will bring thee out from thence againe that is thou shalt not remaine as one dead or departed from this world although indeed thou goest into Repentance and forsakest the world in thy minde yet I will bring thee out of Anxiety and trouble againe and leave thee in thy state and condition if it be right and honest which is done thus 6. When Man goeth into this Egypt he must leave all his Land viz. all his temporall pleasure and Lust of the flesh and give up all to God and hold nothing more for his owne but think that it is not his owne but that he is a Minister and servant in it that he should serve God and his fellow Members therein and so regulate his heart as a Pilgrim in his Journey who is no where at home in this world He must with Jacob sit in Josephs that is in the Holy Ghosts Chariott and goe whither soever the same in this Famine will bring him then God goeth in and with him and blesseth him so that he worketh and bringeth forth much divine fruit and his Name becometh very great in the Word of God 7. But God doth not for all that cast him out of his temporall possession he bringeth his Spirit up againe into the Works and Labour of his hands viz. into his worldly state condition and employment that he may serve Gods deeds of Wonder also himselfe and the Members of his body viz. his Neighbours therein Nothing will be taken away from him but only the unrighteousnesse falshood and untruth God maketh him now his servant in his state and condition he may well keepe and take along with him his Cattle and his Goods for his necessity as Jacob did but that which is false and wicked hee must put away 8. And when he doth thus then sayth God Joseph shall lay his hand upon thine Eyes that thou mayest see that is Christ shall with his hand of Grace lay hold on thy sight blinde as to God and lay his hand of the divine Sunne upon thine Eyes and then thou wilt come into divine vision and knowledge in thy selfe so that thy Reason will wonder whence such Light and deepe knowledge cometh to thee 9. * * * Gen. 46.6 7 26 27. Jacob came with Seaventy soules in All with all his children and childrens children of which Sixty six were proceeded out of his Loynes which went with him for Joseph had begotten two sonnes in Egypt 10. This Number Sixty six is a great and Mysticall Number 70 The number of Babell 66 Of the Beast the Whore as also the Number Seaventy which is the Number of the great Babell and the Number Sixty six is the Number of the Beast and of the Whore from which Israell and every childe of God must goe forth 11. This going forth of Israell is a true figure and Image of the last exit and going forth of the children of Israell viz. the right true Christian which shall also goe forth out of this Canaan viz. out of Babell in the * * * Note End of the Beasts and the Whores Number which Signall Starre with the Chariott of Joseph are cleerly appeared 12. For the great Famine in the Time of Jacob wherein is the great hunger and want of heavenly foode is at hand and not onely a hunger of the soule after the bread of heaven but also a great vehement unheard of formerly from the beginning of the world hitherto impression of desire to selfehood viz. to Covetousnesse Extortion and Pride 13. The hunger in the wrath of God after vanity to devoure it is so great that at present the powers of Heaven doe imprint their influence so that all provision and blessing is consumed and the Minde of Man is so hungry after vanity that there is no rest at all upon Earth for this Desire 14. Also the Third Principle viz. the spirit of the world of the Dominion in the fower Elements impresseth with its power from whence all blâ—ssing is consumed and in stead thereof an unsatiable hunger of Covetousnesse is risen up so that the Beast and the Whore together with their worshippers are so hungry after Pride covetousnesse Envy anger unchastity whoredome and beastiall voluptuousnesse and so hard imprinted or impressed in such desire that the Time is already that this Beast together with the Whore must burst to peeces 15. And then Jacobs spirit reviveth and beleeveth that Joseph is a Prince in the Land of Egypt viz. in the Convertion and there will Joseph be manifested to his Brethren and then they must be ashamed of their falshood and wickednes that they have suppressed Joseph and sold him with lying into misery 16. For Josephs face in the Truth shall behold all Israell and Egypt for Israell must goe forth out of Canaan and leave Babell in the Number seaventy but the hunger in Babell sayth I will first fill my sack that I may have provision in the way and knoweth not that Joseph hath given Israell provision for Expences and moreover Chariotts and apparell so that they shall only take their Cattle along with them and leave their dwellings and housholdstuffe behinde 17. The provision for Expences which at present Israell gathereth together in Babell belongeth all to the wrathfull Impression of Gods Anger which shall devour it all when his fire burneth God hath cleerly sent his children provision for Expences beforehand by Joseph they will have fully enough if they doe not Contend upon this way sumptuous apparell is prepared for them that they may be at rest from this disquietnes of the driver 18. But Babell thinketh it is a long time yet Israll must serve mee I will plague
the first Adam and his children he calleth his brethren so very secretly and mystically the Spirit of Moses speaketh in the figure of Christ else in this place he had sayd enough in saying my father is come to mee if he had not had another figure under it 31. Hee sayth Out of the Land of Canaan and they are heardsmen thus he would tell Pharaoh that they might dwell in the Land of Goshen That in the Figure is thus much Christ sheweth with his inspeaking of Love into the word of his Father that his brethren are come to him out of the vanity of the Canaanites out of the wilde beastiall property and that they from their youth up from the time of Adam hitherto have been onely heardsmen that is the word of the humane Life ought to have dwelt in this fleshly Canaan in flesh bloud must and ought to have the Keeping and Ordering of the beastiall property of the flesh 32. For the Animale soule in Spiritu Mundi in the Spirit of the World in Man hath many hundred Beasts which it hath awakened and manifested in it selfe with the false and wicked Lust these Beasts now must the word of the humane Life keep always from Adam to this time and must be conversant with such Cattle and manage these beasts and take care of them therefore now sayd Joseph that they might dwell with their Cattle in the Land of Goshen that is in a peculiar place by it selfe and not with Pharaoh for Heardsmen sayth the Spirit were an abomination to the Egyptians that is the beastiall propertie in Man is an abomination to God therefore Christ bringeth onely the inward Paradisicall Ground this time of the Beast before the face of God but he bringeth the Beast into Goshen that is into the outspoken or Expressed substance of this world into a place blessed of God 33. The Beastiall Man cannot dwell with Pharaoh that is in Gods Majesty and holy power and vertue Joseph or JESUS leaveth him in the outward Nature in the Kingdome of this world and setteth him in a Blessing that he should dwell neere God but a principle is the distinction as between Time and Eternity 34. And Joseph sayd circumspectly he would say they had brought along with them their small and great Cattle to signifie that the whole Man with all his works were brought into the Grace and fat blessed habitation before God that Christs children with all their earthly works were placed in Goshen viz. in a state and condition of Grace 35. And he sayd to his brethren when Pharaoh shall aske what is your Trade and employment then shall ye say thy servants have been heardsmen from our youth up that is thus much when Gods Spirit shall search and trie what ye are in Minde and Thought whether ye be Angells and Ministers of God then humble your selves before God and say not concerning your selves before the Face of God wee sitt in thy Office and are Lords or Potentates and Rulers of the World or Rich Noble excellent Learned understanding persons or such like doe not esteeme your selves good in the sight of God say not wee are thy deare Ministers and Servants in thy Power but say wee thy Servants are Heardsmen from Adam to this time wee keepe and manage our Beastiall property viz. the works of thy wonders which thou hast made wee cannot subsist before thee O holy God for wee are unfitt unworthy ignorant heardsmen of thy wonders let us but finde Grace in thy sight that wee may dwell before thee in this Goshen O Lord wee know not what wee shall doe before thee doe thou direct and teach us how wee shall manage these thy heards for wee are thy Servants and will serve before thee as thy heardsmen 36. In this Glasse behold thy selfe thou faire world what thou art in thy high State places and Offices even all of you from the Emperour to the beggar and him that is least and lowest of all are but heardsmen every one is but a heardsman for their authority is but an Office of the Beastiall Man and hath under his Command and management but to rule over Beasts and no more for no worldly Office can rule over the inward divine Man he must in his Office manage onely a heard of Beasts or Cattle and Governe take care and tutor them and they Tutour him againe 37. With these Offices of heardsmen now the Earthly Lucifer prideth and boasteth himselfe as if he had an Angelicall Government and yet in the presence of God is but a heardsman or keeper of Beasts and no more 38. And therefore hath God typified and prefigured his Mysteries by such simple heardsmen that Man should see what he is in his Office State and Condition also that his wrath may not lift up it selfe and destroy these shepheards and heardsmen and so he hath alwayes in his prefiguration premodeled them onely as heardsmen that he might powre out his Grace upon Mans ignorance and want of understanding 39. Heerin behold your selves ye Potent Noble Rich Learned people all of you one and other how the Spirit of God represents you by the deere Patriarchs in the manner of the heardsmans Office in the revelation of his Mysteries ye are all one and other before him no other then his heardsmen the Emperours as well as his Ministers and servants the Noble as well as his inferiour one as well as another one in this beastiall Office ordereth and manageth another in another beastiall Office 40. But the Pharisee will say I keepe the sheepe of Christ wo be to him that committeth his sheepe to a Wolfe if he teacheth that which is Good from the Spirit of Christ then it is not from his owne authority and power but the Arch-shepheard doth it through him But he manageth Beasts onely and himselfe taketh one Beast of the heard to himselfe which must also be kept and cared for or else the Wolfe will devoure it 41. Thus hath God placed all offices in the Office of a Shepheard so that one should manage and take care of another and yet they are all but shepheards before him which keepe Beasts and Cattle Christ only is the shepheard of Soules and no other 42. None should trust the sheepe of Christ which he hath in him to any earthly Shepheard but onely to the Shepheard Christ for there are Wolves in all the outward offices of Shepheards which take and devoure the sheepe of Christ he may passe well for one in the Office of a Shepheard but let him have a care of the Shepheards Dogs that they doe not bite him 43. O World in thy high State and Condition O that thou didst but consider what thou art in thy State Condition in the sight of heaven and didst not set thy State and Condition so aloft in Gods Love for it standeth only in his deeds of Wonder in evill and good 44. When God would have a worldly State and Condition prefigured in his
and I will give you for them being you are without Money then they brought their Cattle to Joseph and he gave them bread for their horses and sheepe for their heifers and Asses and so he nourished them with bread this yeare for all their Beasts and Cattle 10. This figure is very powerfull and conteineth great and deepe understanding although the Beastiall Man full of Covetousnesse and extortion imagineth to himselfe as if this made for him yet the true figure is quite against him as also is the parable or similitude in the Gospel of the unjust Steward which sayth ‖ ‖ ‖ Luk. 16.8 The Lord commended him that he had done so prudently 11. This Famine in Egypt and Canaan when all the Land was famished prefigureth the poore fallen Man in Body and Soule which the anger of God hath dried up and caused to wither so that it is famished For Egypt signifieth the Soules Nature and Canan the Bodyes Nature The great provision of Corne which Joseph gathered together and sold in the Famine signifieth the Divine Word of Grace The Money of the Egyptians and Canaanites for which they bought Corne of Joseph signifieth Gods Creaturely Word of the humane Life The Beasts which they there gave also for bread when there was no more Money signifieth the †††Imaged or Created Image-like propertie in the life of Man The figure standeth thus 12. When Man in soule and body in this famine and in this starving hunger cometh into Gods anger and withering then he hath no refreshment nor Comfort for his Conscience withereth so quite in Gods Anger that he must goe to the heavenly Joseph and buy this foode of Grace 13. First while the Soule together with the Body finde yet a little power and comfort in them though indeed the Conscience gnaweth this Steward giveth Jesus Christ good words and prayeth to him and for the Creaturely * * * Imagelike Imaginary fictitious framed or conceived Word buyeth foode of Joseph and this now is that which is signified by the Money while these words will in the Imagination give the Conscience a little vertue and Comfort the Nature of the soule and of the body continually buyeth Grace for such Money and giveth this Joseph good store of Babling with an imaginary matter and some framed or ‖ ‖ ‖ Conceited contrived or set forme of Prayer figured prayer out of Custome and thus liveth of this foode in Hope 14. But when the anguish of the Conscience withereth up this Hope and that such cold Prayer and historicall Faith will no more avayle so that the Conscience cryeth out that thou must be famished in the Anger of God no prayer more will avayle before God then commeth the poore Soule to this Joseph and sayth Why wilt thou suffer mee to perish because I cannot bring my Prayer and Faith before thee by which I might attaine foode for my Life behold my power is gone * * * Note how Man is able to doe nothing I am able to doe nothing I have no more words wherewith to attaine thy Grace 15. Then sayth the heavenly Joseph to the Soule bring thy Beasts viz. Horses Oxen and Asses hither to mee and I will give thee foode for them that is bring all thy earthly naturall desires and †††Or Images Imaginations and thy false Confidence in the Creatures viz. in thy own Wit and subtilty in falshood and wickednes to mee and give them up all to mee that thou mayst be quitt of them and then I will give thee foode that thou mayest live and will also feede the Imaginations of thy Thoughts and this is the entrance of this figure 16. And Moses sayth further ‖ ‖ ‖ Gen. 47.18 19. When that yeare was Ended they came to him in the second yeare and sayd to him Wee will not hide from our Lord that not onely the Money but also all the Beasts are gone from us to our Lord and there is no more left for our Lord but our Bodyes and our fields Why wilt thou suffer us and our fields to dye in thy presence buy us and our Land for Bread that our Land and wee may be Pharaohs Bond-slaves give us seede that wee may live and not dye and the fields not lye wast This is now the true Earnestnesse when Man wholly giveth up all and quite giveth up himselfe This Figure standeth thus 17. When Man standeth thus in the famine of Conscience so that not only the words which he speaketh in the presence of God will no more avayle that he might receive Comfort but that in the End those also faile when he hath beate downe all * * * Imaged feigned or Imaginary fictitious desires and forsaken this world in the desire then sayth the poore soule to the heavenly Joseph alas my Lord what shall I bring before thee that I may attaine thy Grace behold my Prayer findeth no power and vertue and though I have forsaken the world and have given up my Beastiall will yet I stand still in great hunger before thee I have no more left but onely my body and soule My Lord take even this of mee I give my selfe wholly to be thy owne Give mee thy Grace that I may live in thee I will give my selfe wholly up to thee with Body and Life and will be thy obedient servant Give thou mee but seed only that is Give thou me but a Will Thought Minde and desire and sow the Land of my Nature and let my Life be thy Servant that I may be no more without thy will but that I may be thy Servant and thy Bondslave 18. Thus then it is enough when he hath given up Body and Soule Will and Thoughts and all that he hath and is wholly to this Joseph that he is as it were a Bondslave-servant to God that hopeth and expecteth only what his Lord will give him when all trust and confidence in his owne selfe is quite yeelded up then is Reason rightly killed and the Devill hath lost his stoole and Throne in Man for in Resignation he hath nothing for his owne and the Devill can no other way come at Man but in the Desire of Selfhood in appropriating any thing for his owne selfe 19. And Moses sayth further †††Gen. 47.20 21 22. Thus Joseph bought the whole Land of Egypt for Pharaoh for the Egyptians sold every one their Ground for the famine was so sore sharp and strong upon them and so the Land became Pharaohs owne and he distributed the People into the Cities from one place of Egypt to the other except the Land of the Priests which he bought not for it was appointed for the Priests by Pharaoh that they should provide for themselves out of that Portion which he had given them therefore they dared not to sell their Lands The Figure standeth thus 20. In such a manner Christ when Man in this pinching hunger draweth
how Jacob sent Esau presents verse 6. Ch. 61. The figure of Esaus saying to Jacob VVhose are these with thee verse 10. c. Ch. 61. How Esaus curse and malice was turned into Love verse 18 19. 53. Ch. 61. A plaine Exposition of the Scriptures saying Esau sought repentance with teares and yet found it not verse 20. c. Ch. 64. How Esau standeth in the figure of the Kingdome of Nature verse 2 Esdras or Ezra Ch. 38. How Esdras in the knowledge of the Spirit had the lost Bible dictated to him verse 24. Ch. 52. How Ezra hath briefly written the figure and historie verse 52. Eve Ch. 18. VVhy Eves will was subject to her husbands verse 11. Ch. 20. VVhy Eve so suddainly Lusted after vanity verse from 2. to the 8. Ch. 20. How Eve gazed on the Serpent verse 22. Evill Ch. 10. How the Evillest must be the cause of the Best verse 63. Ch. 11. What the great evill of this world is verse 15. Ch. 22. VVhat the greatest evill is verse 25. Ch. 28. How the evill causeth that the good is manifest to it selfe verse 67. c. Ch. 29. How nothing is created Evill or to the Dominion of Evill verse 11. Ch. 61. Whence Evill and Good proceedeth verse 61.63 68. F. Fall Ch. 9. Of the Fall of Lucifer and his Legions verse from 1. to the 25. Ch. 11. VVhat the fall of Lucifer and the Heathen Idolls was verse 6. Ch. 17. VVhence the desire to fall in Lucifer proceeded verse 22. to 43. Ch. 17. Of the fall of Lucifer verse 25. c. Ch. 17. How Man came to Fall verse 31. Ch. 17. How God saw the Fall verse 33 Ch. 20. Of the Lamentable and Miserable Fall of Man verse from 1. to the 38. Famine Ch. 73. How the great famine and hungâ—r after heavenly food is neere at hand verse from 11. to the 14. Favour Ch. 66. How the Children of God must not set their hope in the favour of Man verse verse 50. to the 56. Ch. 67.15 c. Faith Ch. 27. VVhat that is which is called Faith verse 35. Ch. 39. VVhat it is rightly to beleeve God with Abraham which is the right ground of our Christian Faith verse 8 9. Ch. 48. VVhat Faith in Gods Children is able to doe verse 33 34. Ch. 56. How the Faithfull or beleevers put on Christ. verse 31. c. Feare Ch. 70. What Jacobs feare that he would not let his sonne goe to Joseph signifieth verse 28 29. Fiat Ch. 11. How the Verbum Fiat the word of Creation is still creating to this day verse 9. Figure Ch. 54. Of the Figure of the Old and New Testament verse 17. Ch. 52. VVhen the Figure shall wholly be manifested in substance verse 52. Fire Ch. 3. Of a Twofold Fire verse 23 24. Ch. 24. VVherefore all things shall be tried in the Fire verse 4. to the 9. Ch. 27. VVith what Fire the sacrifices of Abell and Moses were kindled verse 8 21. Ch. 27. How Man in the Resurrection shall passe through the Fire of Anger verse 21 22. Ch. 27. The Eternall Fire and also the Love fire is Magicall verse 31. Ch. 37. What fire at the End of the Day shall purge the floare verse 20. Foole. Ch. 22. What the word Foole meaneth verse 65 66. Ch. 24. What is the greatest foolishnes verse 16 c. 30. Foode Ch. 70. What is the Foode of the Eternall word that became Man verse 60. Forme Formes or proherties of Nature Ch. 28. The Spirit of Christ in his Children is bound to no certain Forme verse 51. to the 55. Ch. 6. Of the seaven formes conditions or properties of the Eternall Nature verse 14. c. Ch. 3. VVhat the First forme condition property or Fiat is verse 8 9. Ch. 3. What the second Forme is verse 10 11. Ch. 3. What the Third Forme is verse 12. c. Ch. 3. What the fourth Forme is verse 18. Ch. 5. What the fift Forme is verse 1. c. Ch. 5. What the sixt Forme is verse 11. c. Ch. 6. What the seaventh Forme is verse 1. to the 13. Ch. 6. Of the out-birth or manifestation of the seaven formes conditions or properties verse 21. to the 24. Ch. 7. How seaven formes or properties are in all things verse 18. Ch. 20. Of foure formes or properties in Man verse 33. c. Ch. 40. How in the moving of Nature two formes or properties divided themselves verse 7 8. Free longing Ch. 3. The Free longing or Lubet is no propertie verse 6. Fruits Ch. 70. What the fruits signifie which Jacob commanded his Children to carry along with thâ—m verse 33. c. G. Gad. Ch. 77. The Testament of Gad and the figure thereof verse 26. c. Germanie Ch. 45. How Germanie shall be blinded by a Starre shining from East to VVest verse 13 14. Globe Ch. 18. Moses Tables written on a Globe verse 20 21. God Ch. 1. VVhat God is verse 2 Ch. 2. VVhere God dwelleth verse 8. Ch. 3. VVhere God is called Father Sonne verse 7. Ch. 5. How God is in the Darknes and in the Light verse 10. Ch. 6. How God willeth Good and Evill verse 52. Ch. 19. It is Idolatrous to pourtray God as a Man verse 27. Ch. 26. Why God became Man verse 65 66. Ch. 43. How Reason thinketh that God dwelleth onely above the Starres and Firmament verse 2 3. Ch. 43. VVhere God dwelleth according to Love and Anger verse 4. Ch. 43. How God seeth in the Devills and wicked soule verse 5. c. Ch. 43. How that is understood where it is sayd the Crie was come before God verse 6. Ch. 60. How God is manifested in the Thrones of the Holy Angells and of the Devills verse 45 46. Good Ch. 2. Of what God made the Good and the Evill verse 4. c. Ch. 3. How out of the Eternall Good evill is come to be verse 1. c. Ch. 3. By what Good is knowne verse 22. Ch. 22. To whom wee must doe good to whom not verse 81 82. Ch. 71. How the Eternall Good became Creaturely verse 14. c. Goshen Ch. 73. What the Land of Goshen signifieth verse 18. Ch. 73. Of the figure typified by Goshen verse 31. c. Goverment Ch. 22. VVhence the Earthly Goverment ariseth verse 74. Ch. 66. How the Governour in the Office of Joseph Governeth in Christendome verse 12. c. Gulfe Ch. 8. The Gulfe between Darknes and Light and between the Holy world and the dark world verse 22 23. Gutts Ch. 19. How the Gutts and intrailes were added to Adam and Eve verse 19. H. Hagar Ch. 40. Of the Historie and most wonderfull prefiguration of the Spirit of God by Hagar Sarahs Mayd-servant and her sonne Ismaell of his casting out from the Inheritance and of Isaacks Inheritance verse from 1. to the 100. Ch. 46. The figure of Hagars casting out and the Birth of Isaack verse from 8. to the 15. Ch. 46. A