Ark but its spirit remaineth onely upon the Earth feeding upon the fat grasse upon the Riches Honour and beauty of this world and so it stayeth onely in Selfehood and returns not to the Ark it indeed maketh devout shews of holinesse to God and giveth good words but the man with its Senses and Reason will not forsake the world and return again to the Ark. They build themselves stately Pallaces without the Ark for the pleasure of the flesh and are very zealous and devout in hypocrisie without the Ark they will be accounted children by an externall Imputation of Grace and Adoption but they will not enter into the Ark but they say Christ is in the Ark he hath purchased and paid all we need onely to comfort our Selves therewith he will bring us in well enough 46. The other Party saith they have Christ in their Works of hypocrisie they take the Ark along with them when they fly out in their fleshly Pleasure all these remain without the Ark in this World and return not to the Ark. This the Third Dove denotes for the Antichristian Kingdome walketh demurely in the shape of a Dove and as a sheep but it is onely a figure and darksome shaddow of Christs Kingdome which consists in the Spirit in Power and is really in the Ark. CHAP. XXXIII Of the beginning of the Second Monarchy and of the Covenant of God with Noah and all creatures ANd Moses saith Then God spake with Noah Gen. VIII 16 c. to the end and commanded him to goe forth with Every living thing Each with its Kinde but Noah builded an Altar unto the Lord and took of every clean Beast ond of every clean Fowle and offered burnt-Offrings upon the Altar and the Lord Smelled a sweet Savour and said in his heart I will not henceforth curse the Earth any more for mans Sake for the Imagination of mans heart is evill even from his youth and I will not any more smite every living thing as I have done while the earth remaineth Seed-time and Harvest cold and heat Summer and winter Day and night shall not cease Moses saith that God smelled a Sweet Savour and Said in his Heart he would not again curse the Earth or smite every living creature any more for mans sake This is a figure or mysticall Type as is before mentioned in the Offring of Abel 2. For his Heart is the word in the Covenant which took the Prayer and will-spirit of Noah through the holy fire in the Offring and brought it in the word to Substance and withall smelled in the Divine Power the humanity of Christ who was to Resigne himselfe in the Covenant into the Word of Power that is it desired to have the humanity in his Power and vertue as a pleasant Savour and from this Smell or sweet savour of holy Rest in the Paradisicall property the Spirit of God declared that he would not again destroy Man and the Creatures any more so long as the Earth should endure these Creatures should also continue 3. For Noah offred all manner of clean beasts and fowle and the Spirit saith that he Smelled herein a sweet savour of rest now he doth not mean that he took pleasure in the Smell or Savour of the offring for all Beasts are in his Power and are continually before him but he spake it in reference to the hidden offring in the Covenant which the inward world in the creatures did smell which hereafter would deliver them by its own peculiar * * * That is the inward centrall fire w ch shall purge the floor and cristalize the Earth into transparent Gold Offring from the abomination of vanity and set their figure into the holy wisdome viz. into the spirituall world 4. When Noah offered then the Lord that is God manifested in the Offring by the unmanifest holy Name JEHOVAH through JESVS did Smell the holy disappeared humanity in Adam that is he did tast in the Lubet or good pleasure of his wisdome how the same should be again manifest in the holy Name Jesus And then he blessed Noah and his Children and said Be fruitfull and multiply and replenish the earth and the fear and dread of you be upon every Beast of the Earth Gen. IX 1 2 3. and upon every Fowle of the air Even upon all that creepeth upon the Earth and upon all the Fishes of the Sea into your hands they are all delivered Every living thing shall be meat for you Even as the green Hearb I have given you all things but the flesh * * * Or which yet liveth in the blood with the life thereof that is with the blood thereof you shall not eat for I will require the blood of your lives of every Beast will I require the same and at the hand of every man will I require the life of man being that he is his brother and whosoever sheddeth mans blood by man shall his blood be shed for God created man in his owne image And you be yee fruitfull and multiply and be industrious upon the earth that you may increase abundantly 5. When God blessed Noah through the Offring proceeding from the Covenant and bad them be fruitfull he gave them againe the whole world withall its Hosts in possession all whatsoever liveth and moveth should be Subservient to them and be their owne and he gave it them all in common he made there no difference between Noah and his children no * * * Master Lord nor servant but he made them all alike none noble or ignoble but like as many branches and twiggs grow out of one Tree and yet all together are but one onely Tree so also he established the humane Tree upon the Earth and gave them all beasts fishes and fowles in common with no distinction restriction or prohibition save onely that they should not eat their life in the blood least they should become monstrous in their life * * * Or with the Eating the life of the Bâ—asts with the bestiall life 6. God Commanded them to rule over all the Beasts and Creatures but in this place he gave them no peculiar Domination or ruling Power over one another for all Domination Lordly rule and authority whereby one man ruleth over another doth arise out of Ararat that is from or through the Order of nature according to its properties according to the Constellations and outward Dominion of the Princes under the Constellations or Astrum 7. The true Image of God hath no other Dominion in its members then the Body hath in its members or the Tree in its branches but the beastiall Image from the Stars and four Elements maketh it selfe a Dominion and Government according to its mother whence it taketh its rise and wherein it liveth 8. Also all Lawes and externall Ordinances which God hath appointed man doe all belong unto the Order of nature viz. unto the expressed formed Word the same God hath given man
to another * * * Mat. 24.14 For a Testimony unto all People And unto thee O * * * And to thee also O England Germany it is now shewen and also to those Nations of whom thou art born with the Name of Christ in that thou hast for a long time walked under the Mantle of Christ with an heathenish heart and boasted of the Adoption but lived onely in the iniquitie of the flesh That thy Judgement is nigh at hand 13. For the Angel of the judgement calleth aloud to the residue of Abrahams children in Christ Go out of Sodom Abraham in Christ is gon away from you yee have no more of Christ then an empty breath and a disputing verball lip-labour a mockery whereby one brother doth contemne scorn and mock another for Christs Knowledge sake and onely killeth Christ in his members The Citie Jerusalem and Babylon wherein thou hast gloried and proudly percked up thy selfe in thy devout hypocrisie shall go to ruin Amen 14. Lon Star shineth from the East and North which shall blindfold thee and break down thy walled Towers and Strong Holds in Jerusalem and Babylon for thou art called no longer Jerusalem but Babel and the children which sit in the shadow of the night and which lye imprisoned in Babel shall be delivered and come forth and enter into the Citie of God which he hath set open to all Nations and tongues of the earth that his glory may be known A light for All Nations or people 15. The figure of Abraham Sarah and Abimilech Gen. 20. is an emphaticall Type of Christendome how they should be weak in their own power and be delivered by God onely as Abraham was of a faint and timorus spirit when he was to go among these Nations and prayed his Sarah that she would say of him that he was her brother that so they might not slay him for her sake to signifie that a Christian in his own strength is not able to do any thing or to take unto himselfe therein the spirit of Christ who gives courage but he must go onely naked among his enemies and not at all rely on himselfe and his knowledge but meerly and onely upon Gods Grace 16. For he himselfe cannot stand onely Christ in him must be his sole courage and stedfast perseverance As Abraham here in his own abilities was full of doubt before Pharoah and Abimilech and continually fearfull of his life and must see onely when and how God would shield him and his Sarah and this history is excellently elegantly and exactly written of * * * Note Esdras Esdras in the vision of the spirit of Christ concerning Christs Kingdome as if the spirit had on purpose figured this History concerning Christs Kingdome for it aymeth directly thereat 17. But the outward man understands nothing of the Kingdome of Christ as we may see in Sarah when she conceived and brought forth Isaac shee said the Lord hath made me to laugh the people will laugh at this that the very Aged Sarah should give a child suck she did not yet understand the * * * Image Type of Christ but the Spirit of Christ in her understood it and not the naturall man in Selfhood but the will which was resigned and given up to God the same onely did apprehend the Covenant and the Spirit of Christ. 18. But Reason viz. the selfefull will did not perceive any thing thereof it was onely matter of mirth and laughter to it for it looked onely upon it selfe what it was As Abrahams will of selfe-own hood looked onely on it selfe and was afraid and dismayed and yet in him there was the great might over all Powers and Principalities but it did not belong to the humane own-hood 19. For Christ in his children doth not belong to the humane own-hood viz. to the selfewill neither doth he appropriate or give in himselfe to it but unto the humble resigned will to that he doth incline and appropriate himselfe and sometimes he doth also defend the own will thereby 20. For the own selfe-will is of the nature of this world born of flesh and bloud but the Resigned will dyeth to the world and is brought forth to life in God Thus also we are to understand in Abraham and in all Christians a twofold will viz. one of this world which allwaies stands in fear and then according to the Second Principle viz. the Kingdome of Heaven the poore captive soules will which diveth and immerseth it selfe into Gods Mercy in * * * Note Hope Hope CHAP. XLVI Of Isaac's birth and the casting-out of Ishmael with his Mother Hagar What thereby is signified Gen. XXI THe Spirit in Moses setteth the figure of mans Regeneration in its process so exactly and orderly together in the history of Abraham that a man may even lay hold of it much more see it how he doth set the naturall man in selfe and Christ so punctually by each other and points even with the finger at the figure for when God had destroyed Sodom and Gomorrah and that Plain over against which Abraham dwelt and brought forth Lot then Abraham journeyed from thence towards the South shewing that when the Kingdome of Christ should be * * * Corrupt despoyled in any place that then Christ would depart thence 2. And He lived under the King Abimilech and sojourned as a stranger at Gerar In these two Names viz. Abimilech and Gerar the figure stands plain in the generation or formation of the word without any interpretation or exposition wherefore the Spirit in Moses wrote down this History and from whence he looketh as through an exact Perspective for ABIMILECH denoteth the man of ingenious and discreet Reason viz. the true man but without Christ onely in the creature as he is created GERAR betokeneth the strong Austere life of nature wherein the understanding must dwell which nature is corrupted and from that corruption casteth or darteth Temptations and oppositions continually into the life's understanding or Reason-light so that the life stands in a constant contrariety and is uncessantly sifted winnowed and proved which is the * * * Note Cross of the children of God that they see that while they live in themselves in selfe-Reason they can doe nothing else but go astray slip and erre as may be seen here in Abraham When God lead him away from the borders of the Sodomites he went towards the South unto King Abimilech The inward figure of this stands thus 3. When God had manifested himselfe to Abraham and set forth the figure of Christ and his Kingdome and also the Power of Judgement upon the whole earth then God hid himselfe again from Abraham and then Abraham went towards the South Countrey that is into his Reason viz. into mans own understanding and dwelt at Gerar that is in the corrupt nature which manifests it selfe plainly in his carriage towards Abimilech where he in the fear of nature in
but it was cast away and rejected from God and that he must wholly forsake his naturall Right of Selfeness and wholly give in himselfe into Gods will CHAP. LIV. How Isaac by reason of the famine went downe to Abimilech King of the Philistines at Gerar and how the Lord appeared there to him and commanded him to stay there and renewed there the Covenant of his father with him of the meaning of this in its spirituall figure Gen. XXVI THe 26 Chap. of Genesis doth farther relate the history touching Isaac how God did so very wonderfully guide him and renewed the covenant of his father Abraham with him and preserved and blessed him and his wife with him for being the kingdome of Grace in the Covenant of God was now manifest in him the Blessing of God did now spring forth effectually in his purpose through the kingdome of Nature 2. And on the contrary how the Devill was an utter enraged Enemy to this Blessing and desired to sift and search the kingdome of nature in Isaac and his wife Rebecca in whom as yet the Serpents Ens lay in the earthly flesh through the lust of King Abimilech 3. And this againe is a figure of Adam in Paradise and also of Christ in the new Regeneration shewing how Adam went into King Abimilechs Land that is into a strange kingdome viz. into the four Elements where he hath denyed his wife viz. the matrix of the heavenly Generatress in him in that he introduced his lust into the beastiall property 4. As here Isaac did stand in fear of his life before King Abimilech by reason of his wife even so Adam in his strange lust in the kingdome of the four Elements and the Stars did also stand in fear before the strange King viz. before the kingdome of this world and denyed his heavenly birth out of fear of the kingdome of this world and gave his Eternall will to the King of this world that it might the better fare with him in his strange Lust as Isaac thought to do with his wife who stood herewith in the figure of Adam 5. Which figure the divine Imagination did represent unto it selfe in Isaac and set down withall the Covenant of the new birth viz. his promised truth how he would lead and guide the children of his Grace in the presence of the strange King viz. in the kingdome of this world and preserve them * * * Before from the lust and desire of this King and would lay hold of this King with his power and change his lust and desire viz. the lust of the Stars and four Elements into another will of the essentiall desire so that the sharpe and severe might of the Astrum in flesh and bloud should be changed into a Covenant of peace and do no hurt to the children of Grace in the Covenant but it should serve them to bring forth the blessing and fruits that they might grow greatly as here Isaac with King Abimilech stood surrounded in the meer Blessing of God and his possession of Goods and Cattle grew so great that King Abimilech thought he would be too potent and mighty for him and therefore commanded him to go out of his Land 6. Which is a figure of the new birth in the kingdome of Nature that if the inward spirituall Man doth in divine power outgrow or overtop the kingdome of nature then the kingdome of the outward nature in flesh and bloud in the * * * In spiritu mundi in the Cosmick spirit spirit of the world is sore afraid and astonished at it for it seeth and feeleth its ruin and decrease and would fain preserve its own-hood and propriety in the outward life 7. And then comes the spirituall man in the Covenant of the new birth and reproveth King Abimilech viz. the outward life in the spirit of the outward world for the wells of water which the divine thoughts viz. the Servants of the new man had digged in the Soules ground viz. in the Eternall Centre because Abimilech with his Servants viz. the evill earthly thoughts Imaginations and sences had filled them up with the vain lust of the flesh This sets forth and represents the wells of water which Abrahams servants viz. Abrahams faiths desire had digged in the Ens of faith about which wells Abimilechs Servants viz. the desires of the flesh have contended for and continually filled them up with earth which Isaacs Servants do again open in the root of Israel and at last digg up a well wherein they finde of the living water and there they did pitch their tent which well signified Christ for they called the place Beer-shèba viz. an opening or a contrition which signifyeth the Repentance breaking up or contrition of the earthly will in which Repentance the water of life viz. Christ floweth forth 8. This whole 26 Chap. of Genesis is a figure of the poor fallen man in the corrupt kingdome of nature signifying how he doth swim therein and how the poor soul is tost too and fro therein and seeketh it selfe in outward things and labours to advance its strength and power and yet finds no where any abiding place therein but wandreth from one thing into another and worketh now in this and then in that and soon in another and seeketh rest but findeth none untill it comes unto Beer-sheba viz. into humility before God and then the well of living water springs forth to it out of Gods Covenant 9. Now although the words in this Text of the 26 Chap. do seem to treat onely of externall things yet it is nothing else but the spirit in Moses alluding or playing under the externall history with a spirituall figure of the kingdome of nature and of the kingdome of Christ for he begins and speaketh of a great famine which was come into the Land for which distress-sake Isaac went down to Abimilech King of the Philistines at Gerar. The inward spirituall figure is this 10. When God had created Adam he came into the Famin viz. into the Temptation wherein the soul ought not to eat of the outward kingdome but of the inward but being it turned it selfe with its will into the outward kingdome it did live in the famine viz. in the hunger after the outward worlds substance and therefore it turned it selfe unto Abimilech King of the Philistins at Gerar that is to the corrupt kingdome in Gods Anger viz. to the heathenish King and was subject to it 11. And then the Lord appeared unto it as here he did to Isaac and said * * * Gen 26.2 Go not into Egypt that is thou poor depraved soul go not into the beastiall lust but remain in the Land which I shall tell thee of be thou a stranger in this Land that is remain in my Covenant and be with the soul a stranger in this house of flesh wherein the Soul is not at home * * * Gen. 26.3 And â—o I will be with thee
then the Devill comes and stirreth up the fleshly whore in flesh and bloud and all false and wicked desires and Imaginations and then injecteth and frameth in this whore the Honour and Glory of the world also Riches and the pleasure of this Life also he modelleth and represents the Great misery and desolation wherein the poore soule in this world must stand in shame and scorne also the great unworthinesse of the soule also he represents Covetousnesse to think all temporall good things and necessaries will fayle and so it should come into great Misery 37. To the Potent and Rich the Devill modelleth and represents in this their fleshly Serpentine whore their Nobility and Highnesse their Great Honour Might and Power also voluptuous eating and drinking of dainty fare and how they may acquire it with power and suttle policy also he represents unchastity and wantonnesse and to think that if they should walke in humility and lowlinesse they should loose the respect and reputation of the world for who would feare and honour them if they did not put themselves forward with ostentation 38. All these are the words of Potiphars whore in flesh and bloud which the Devill stirreth up in the Serpents insinuated poyson with his Imagination wherewith he plagueth the poore imprisoned soule in flesh and bloud and provoketh it to such and the like unchastity and sinnes and this whore in the flesh sayth continually to the soule lye with mee copulate with mee thou wilt be blessed happy and saved well enough use thy lust with mee and this shee doth dayly that shee might bring Joseph into Lust viz. the New childe that the soule might bite at that bait and defile the New childe and its faire Crowne 39. For this whore is ashamed before this New childe shee resembleth a dirty Swine compared with the Sunne when shee heareth mention made of the wantonnesse of the world shee rejoyceth at it but when Men speak of such chastity and purity shee is ashamed of it and then bespattereth or sullyeth the Speech of the holy childe with the abovesaid abominations and despiseth it for shee knoweth that if Joseph holdeth the Government shee must dye 40. But honest vertuous and chast Joseph viz. the inward New Man sayth to this whore behold my Lord and Master hath trusted mee with all his Eternall Goods and the whole Kingdome of Christ how shall I then doe so evilly before him I will not lye with thee thou art thy Lords wife viz. the wife of the Spirit of this world I will not lye with thee nor be neere thee 41. And Moses sayth further * * * Gen. 39.11 12 13 14 15. It came to passe on a Day that Joseph went into the House to doe his employment and there was none of the people in the House and shee caught him by his Garment and sayd lye with mee but he left the Garment in her hand and fled and ran forth out of the House but when shee perceived that he left his Garment in her hand and was fled forth shee called the People of the House and sayd behold he hath brought in an Hebrew Man to us to defame us he came in unto mee and would have lyen with mee but I cryed with a lowd voyce and when he heard that I cryed out and called he left his Garment with mee and fled and ran forth This now is the figure shewing how the Devill through this whorish Woman strongly sets upon the soule especially when the Devill observeth that the soule is alone that the Spirit of God stirreth not in it then he falls a storming of it and layeth hold of it in its lifes Essence and will force it in such whoredome that the Pretious Virgin-childe might be defiled and that shee might with the Serpents power copulate with the soule 42. This also is a powerfull figure of the whorish and unchast world shewing how the faire Daughters of Eve in the instigation of the Devill run after the tender Youths and allure them with flattering hypocriticall behaviour with wicked burning Lust which trimme and adorne themselves as if an Angell sate under their dresse and have drawne many an honest vertuous childe that never desired it to themselves and bound them with the Devills chaines and have bereaved them of their honour and chastity 43. And if there were an honest and chast Joseph who would not goe into these Hogsstyes and Jakes of the Devill they cry out against such a one and accuse him of unchastity as willing to betray him and rob him of his honour and yet are even the lustfull Panders which strow sugar and give Gall to Eate which strange people strow sugar so long as he hath money in his Purse till they bereave him of his livelyhood honour and Goods that he have no more to give them and then they scorne him and leave him without a Garment as Potiphars wife did Joseph as he was going out of the house so the Devill hath the soule and the whore the Garment for a Pledge in which whore nothing else governeth but the Serpent with its brood of young ones and he that joynes himselfe unto them is poysoned by the Serpent for the Serpent sheds its spawne into body and soule and poysoneth him so exceedingly that his heart cleaveth to the whore and runneth after her as if he were fast tied to her 44. At present the world is full of these vermine among high and low and therefore also at present the Serpent it selfe is pregnant and will shed forth its spawne which the Zeale of God will consume for Joseph with his Governing-Office lyeth as yet in Prison and Potiphars wife governeth in her burning Lust which shee bare to Joseph but since shee could not betray Joseph shee set her selfe in Josephs Government and governeth the house of this world and accordingly hath generated many Bastards which now governe in her stead and therefore the Judgement cometh upon her whoredome and breaketh her to pieces that men will say †Shee is fallen shee is fallen Babell the Mother of the Great Whoredome and is become a habitation of all Devills and uncleane Spirits shee is for Ever sealed up in the Abysse 45. On the Contrary wee heere see in this Image and Type also the great Chastity and Purity of Joseph who when he was drawne and held with power yet fled from this whore and had rather leave his Garment and good Name at Stake that he might but keepe a good Conscience The Holy Figure standeth thus 46. When this chast New virgin childe in the Spirit of Christ seeth this whore in flesh and bloud draw neere it that her desire layeth hold on this Chastity then it flyeth out of the house that is this virgin childe hideth it selfe in its owne Principle and may not come neere the soule seeing the soule is defiled by this whores Poyson so that it is brought into Lust thus strongly the divine purity shields it selfe from the
such is also their Eating in that manner as before Christs humanity in the Father and the Sonne viz. in the Word 71. But a Christian hath an incarnate Mouth for the * * * Or Soulish Soules Desire or much more the Substantiall Christ or Christus viz. the Virgin Sophia hath a Mouth from the Substantiall Word but the other have one from the un-substantiall Word they desire †††Or to be like God the Father our heavenly Father the property of God the Father viz. of the Onely God and they doe apprehend it also But heere Grace is not manifest 72. But seeing ‖ ‖ ‖ Joh. 6.37 the Father hath given Man to his Sonne Christ as Christ sayth and hath manifested the Grace in Christ and inviteth them all in Christ and that there is no Salvation * * * Or out of him without Christ therefore he giveth to them also the Earnest crying prayer which Christ receiveth from his Father and apprehendeth it in himselfe and eateth it and filleth them with his Humanity Suffering Death and shedding of his Bloud and so they are with their spirit in Christ Substantially but in themselves as hidden to them 73. For they desire not any way the flesh of the Sonne of Man and therefore they have not in their Selfhood any Mouth for Christs flesh and Bloud for they have no desire to it but with their Spirit they are Substantially in Christ But their inward in Adam faded Paradisicall Humanity wherein the incorporated Grace in Paradise lyeth remaineth hidden in them and without a stirring Life 74. For Christ dwelleth not Substantially therein as in a true Christian But their Faiths Substance is hidden in Christ to the Day of the Restoration of that which is lost in Adam when their Paradisicall Image which is not manifested in this Time will put on their Faiths Substance in Gods bestowed Grace which proceedeth from one upon all out of Christs Spirit for that Incorporated Grace viz. the inspoken or inspired Word standeth also in them and panteth after Christs Substantiality 75. But seeing their Substantiality is in the Word without this place state and Condition in Christ where Christ in himselfe fullfilleth their Faith to God therefore also will their substantiall Faith in God put on that incorporated word in the Paradisicall Image together with the same at the Revelation or Manifestation of Jesus Christ Note how Salvation is not of our selves but of Grace in us and heerewith also the whole Man 76. For the Scripture saith * * * Eph. 2.8 Of Grace are ye saved and that not of your selves not by your knowing but through Gods Mercy and Compassion It lyeth not in knowing as if the knowing could receive Christ but it lyeth in the Gift viz. in the Grace which Christ giveth to the unknowing into their Faith in God as well as to the knowing into their Desire it is done to both of Grace 77. For Adam went forth from the Onely God into selfe into ignorance and lead us all with him into that Ignorance but Grace came againe from that onely God and offereth it selfe to all Ignorant unknowing persons Heathens as well as Jewes 78. Among the Jewes stood the Image or Type of Grace in the Figure signifying how Grace would receive Man againe But now the Fathers of the figure viz. the Jewes had no more part in the Grace viz. those among whom the Image or Type had not manifested it selfe for the prefiguration and Type pointed at Christ The Jewes pressed with their Faith and Prayer through the Prefiguration into the onely Grace which was in God which God bestowed upon Adam and his children But the Heathen which had not the Law and yet beleeved without Circumcision in the onely promised Grace of God they pressed without the Type or Prefiguration into the Grace 79. For the Ability was given to the one People as well as to the other no People could of themselves but the Grace tooke the Will for the Ability and gave them ability and power alike the Jewes and the faithfull Heathen But Infidelity and not willing was both with the Jewes and Heathen their Damnation in that they withheld their wills in selfe and in Hardning and went a whoring after other Gods thus the Circumcision and Sacrifices were not the Jewes Salvation but Grace which they represented in such figures pointing at the Humanity of Christ when the Grace would fullfill the future the future fullfilling was their Salvation 80. Thus also at present the Christians have the figure of Grace under the Gospell in the fullfilling not that they can receive the fullfilling in selfe-power and ability but the fullfilling of the Grace tendereth it to them if they will give up themselves thereinto and the Mouth is given to them in the Grace 81. But the other bend their wills towards the Grace of God which is even the same Grace with the Christians and no more but the Substantiall Grace in the Image of the fullfilling they know not But the Grace taketh their willing with the desire into it and giveth the desire in the Grace a Mouth which is hidden to the Creature till the day of the Revelation of JESVS Christ. 82. Therefore there is no other difference between them but the Substantiall Stirring in the Paradisicall Image the Paradisicall Image not having yet put on Christ in Substance as it is with the true Christians and yet their Faith in the Grace of God in Christ is Substantiall yet not in the humane owne possession of selfe but in God who fullfilleth all things and is and dwelleth through all things thus the Substantiall Grace is neere the faithfull or Beleeving Jewes and Turkes and in them but as to the Creature not apprehended 83. They have Christ in them but they apprehend him not unlesse their will enter into the Substantiall Grace of Christ and then Christ manifesteth himselfe in their Creature as well as in Christians But the Grace in Christ is layd by the faithfull beleeving Jewes and other People for it moveth through them and their will to God is in it and walketh therein 84. A Titulary Christian without the Divine Will is further from it then a Beleeving Jew Turk and Heathen or whosoever he be that putteth his trust in God and giveth up his will to God such a one is neerer and will Condemne the Titulary Christian in that he boasteth of knowing and comforteth himselfe with the Grace but continueth in his evill will and desire without Grace and will set the wicked man up in the Grace of God 85. Thou sayst thus The strange Nations are not Baptized into Christ therefore they are not Children to the Grace of the Covenant neither Answer If Circumcision were alone salvation then were Baptisme so also for the one is as the other but God requireth that a Jew should be Circumcised inwardly in Heart Circumcision was but the Type or Image shewing how Christ would Cut
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
in the matrix of Eve and apprehended the first Seed in the desire now the Kingdome of God did yet belong to the first man but being he did lose it by his negligence the first Adam must be offered to the Earth and also its first Seed to the Anger 43. And after this first Seed Abel came forth in the holy Covenant and offered his sweet bloud for the sinfull Seed to the Anger that the anger might let its flame fall and suffer the first birth to press i i i Viz. through death and the anger into life through in the bloud of the Second 44. The first birth was a murtherer which signifieth the Devill in man the Second was the offering of or for the first that the Anger-Devill in the first Adam might be appeased in the offering of the Second 45. Not that we would exalt or take in the wicked into the offering of Christ so long as he is wicked the Devill devoureth most of the wicked crew onely the wicked Sinner hath an open Gate made for him in the offering of the Second Adam if he did convert and turne himselfe from his wickedness 46. But that some write there was a twofold Seed which did Sever it self in Eve viz. one wholly devillish from the Ens of the Serpent and the other from the Ens of Christ or the promised Seed of the woman in the Covenant is nothing so these have not at all learned the A. B. C. in this schoole they have onely a dreaming shadow and fiction of the Mystery and not the true Sight thus they build the Election of grace upon this but they are much mistaken Note they speak onely the Serpents words which desired to have it so observe it thus 47. Adam had onely one limbus to his Seed and Eve onely one Matrix for her Seed but they both stood in three Principles the Principles were in Contest as still they are at this day the Second Principle viz. the Kingdome of God or Angelicall world did disappear in the Souls Seed and God espoused his onely most holy word again therein unto the new-birth 48. And this espousall or betrothment stood aswell in Cains Ens as in Abels Ens but Cains Ens was apprehended in the Contest of the three Principles in the Anger and covered with the Serpents Monster not so to an impossibility as if he were borne to condemnation but even to a possibility of the Free-Will whether he would lay down the selfefull assumed and selfe appropriated Right in Adam and live in Gods will or whether he would live unto himselfe upon this was the Election set 49. Now God knoweth whereinto the free-will is entred if it be entred into iniquity and selfe-hood then Gods Anger establisheth or confirmes it in its choise to condemnation but if it be entred into the word of the Covenant then God confirmes it to be a childe of Heaven and here that saying hath its proper signification and application I have mercy on whom I will and whom I will I harden God knoweth his children even in the Ens in the mothers wombe to what end should he give his Pearle to him whom he yet knoweth would turne himself away from him the Pearl's ground lieth indeed in him but hidden and shut up if he brought his will into the Pearl it would open it self in him 50. All men proceed from one onely Seed but in one the holy fire glimmereth and in another it lyeth as 't were shut up and cannot by reason of the Mire of the Serpent 51. Thou sayst then is the Serpents Ens more mighty then Gods Love I have already answered thee that Love and Anger are in Contest whereinto the Ens doth espouse it selfe of that it is apprehended and confirmed yet so that the will is free to goe from the Evill into the Good and from the Good into the Evill and that while it liveth upon the Earth both doores stand open unto it for the free will is not bound but if it were bound then no judgement could with righteousness passe upon it it hath Lawes and instructions which are given it not unto death but unto life but if it transgresseth these and continueth in the transgression now the judgement passeth upon it for every judgement or sentence of Condemnation ariseth from the transgression of the Command 52. Thou sayst he cannot keep them he is drawn to transgression yea very right doth not the Truth rebuke him even to the face that he is a faithlesse wretch that suffers himselfe to be drawn to Evill the Law to doe Right is in his vitall light as a continuall Looking-glasse he seeth and knoweth it very well that he is a lyar and walketh upon the way of the Devill it sheweth him the way of truth but the free-will rejecteth it at present he is predestinated to condemnation yet so that the will is free so long as he is in this Cottage but the heavy band of Gods anger in the drawing of the Devills desire drawes many an one to the damnation of death 53. Reason saith if a man hath free-will then God is not omnipotent over him to doe what he please with him The free-will is not from any beginning also not amassed or taken out of any ground into any thing or formed by any thing it is its own peculiar Originall out of the word of the divine Power out of Gods Love and Anger it formeth it selfe in its own will a Centre to its Seat it begetteth it selfe in the first Principle to the fire and light its right and genuine Originall is in the Nothing where the Nothing viz. the or as a man might unfold it A. O. V. doth introduce it selfe into a Lubet to contemplation and the Lubet brings it selfe into a will A. O. V. and the will into a desire and the desire into a Substance 54. Now the Eternall Originall viz. God is a Judge over the Substance if the Lubet which is departed from him hath introduced it selfe into an Evill being then he judgeth that being or substance in its Principle in what Source and property soever or in what Ens soever the Lubet proceeding from the departed hath introduced it selfe into a Principle therein the universall Eternall free-will which is the Abysse and Cause of all Bysse doth confirme and settle it 55. The Abyssall judgeth That which doth intoduce it selfe into Bysse and severs the good which hath introduced it selfe into a good Ens into the good viz. into the divine Love and the Evill which hath brought it selfe into an Evill Ens and set and formed it selfe into a Centre to an evill Spirit and will into his wrath and Anger 56. For how can he judge a thing whose own it is not how would God judge the will of the creature if it were not sprung or arisen from him or rather how can a Judgement passe upon a thing which is bound and not free in its willing and
life and brought the formed expressed Word into an Ens of Vanity this was the perversnesse and violent selfe-willednesse of the naturall life the Spirit of nature which taketh its Originall in the fire had exalted it selfe in its fiery property and introduced it selfe in to a wrathfull life and driven it selfe even to the utmost End of Meeknesse 34. For the Devill was an insinuating predominant Prince in the wraths property which had incited and stirred up the Centre of the outward nature in the fires Matrix and had not onely corrupted the Naturall life of man but also the creatures for he Moved and Acted Man in Gods Anger who used the creatures for their Service and food so that the Curse and the Vanity was also manifest in Every life and man in his Conversation stood in the Curse and vanity and so came in the vanity in the Curse even into the Abysse viz. into the End of this world therefore said the Spirit the End of all flesh in its perversnesse and violence is come before me Every life had through the vanity of man brought it selfe unto the End of the outward nature and the Throat of wrath was Open in Nature and would devour and swallow up all things in the wrath 35. For the Kingdome of Gods Anger viz. the dark world had gotten the upper hand in its property and brought the Good part of Nature even unto the End therefore the formed expressed word did Move or Repent through Every life of this vanity that it should bear the Abomination on it and said that it would destroy the womb or pregnatresse of Vanity proceeding from the fires mother with water and break its power and force 36. For before the Flood the fires-root was more strong and potent then the waters root and that from the Originall of the fiery Motion that is the Fiat stood in the fiery property and compacted the Earth and Stones so that there was then a great wrath powred forth in nature and that by reason of the Casting out or Ejection of the Hierarch Lucifer into the darknesse 37. And Here by the flood or Deluge the force and violence was taken from the wrathfull fire-root in the Centre of Nature for the Repenting or the Grieving of the formed Word was Nothing else but a Type of Christ where the Eternall living Divine word in the humane property did repent and grieve in the formed Creaturall word at our Sins and Vanity and * * * Dyed from the vanity mortified the same vanity in his Death in the creature and drowned the formed creaturall word in the humane property with the divine water of love and meeknesse in the holy heavenly Bloud 38. So also in this place the formed Word grieved at the vanity of the Creatures in that they were laden therewith and brought the life of all the Creatures into death and in its Sorrow moved the meeknesse of the water-Source in Nature so that all the fountains of the deep did open themselves as Moses saith and devoured the fire-source in the water this signifieth unto man the Baptisme of Christ where the fire-source of the Soul in Gods Anger was in the word of Christs Covenant baptized with the Regenerated water of the Spirit understand the Spirituall water which shall quench the fire of Gods Anger As it was above mentioned concerning the Seaven times that Each time of the Seaven degrees of nature hath brought it selfe unto its End and in the End there was a sorrow for the Abomination and in the Repentance and Sorrow the Turba was broken and destroyed 39. Now behold here aright by Noah with the Flood the Second Time viz. Seths time was at the End and with Adam in the fall when he lusted to Eat of the vanity the First time was at the End 40. In Adam the Word repented and gave it selfe with a Covenant into the life to help comfort and restore the life and by Noah the word repented and moved all the fountains of the deep in nature and drowned the wrath and opened the Covenant of Grace 41. And when the time of Enos was at the End in the dayes of the children of Nimrod the word grieved at the vanity of Man that they would not know God and drowned the Vnderstanding of the one Onely Tongue and divided it and gave * * * Or out of by its Repentance the certain Understanding in the Covenant with Abraham 42. And when the time of Cainan was at the End that the children of Abrahams Covenant were compelled in the Vanity of Servitude the Word grieved at the Vanity and destroyed Pharoah and afterwards all the men of the children of Israel in the Wildernesse save Joshua and Caleb and gave them out of its Sorrow and Repentance the Law of his Covenant a True Type of Christ who should drown the Abomination in his Bloud 43. Thus also when Mahalaleels Time was come to the End the Word grieved in the deepest Repentance and brought the life of God in Christ Jesus into the formed Creaturall Word in the humane Ens and drowned the Turba in the humane Ens with Gods Love and Mercy and gave them the spirit of comfort and the Gospell 44. Thus Even Now also where the Time of Jared is at the End which hath been covered with Babel Even now at this present the Word doth Repent and grieve at Our great Vanity and will destroy the Abomination with the devouring jawes of wrath with Sword hunger fire and death and Giveth out of its Sorrow grief and Repentance a Lilly out of Enochs mouth in Gods sweetnesse 45. And when Enochs line shall be at the End that the vanity doth again grow in the Turba then cometh the greatest grief and sorrow of all upon the Nature of the wonders that it is at the End and there is no more any Remedy for it Even then cometh the Last Motion * * * Or of with the Turba in the first Principle of the Eternall Nature and swalloweth up the outward Nature in the fire Even then the formed Word shall be wholly freed from vanity and giveth * * * From or out of by its last REPENTANCE the Holy Spirituall World AMEN CHAP. XXXII Of the Covenant between God and Noah 1. GOd said to Noah I will establish a Covenant with thee and thou shalt go into the Ark with thy Sons Gen. VI. 18 and thy Sons wives with thee A Great pregnant and remarkable Example we have here in Noah and his Children the Covenant was made with Noah for his spirit was a discovery or beaming forth of the formed word in him in the Beginning and End of Time and the beginning and End was the Eternall word which had espoused it selfe in the Covenant in which Covenant the Soul of Noah viz. the formed word of the Eternall Nature found Grace and obtained the Confirmation of the Covenant of Grace 2. As his Name doth properly and peculiarly signifie in the
found Grace in thy sight passe not away from this Ens of faith viz. thy servant 11. For Abraham was now in the Spirit and spake from his faith 's Ens in Christs humanity and before him stood the Type and Image of Christs Deity and said in the great humility of the humanity of Christ Let a little water be fetched and wash your feet this is the great humility of Christ who washed his Disciples viz. his childrens feet as these three men here were washed signifying and pointing out that Christ should wash with his bloud the feet of Gods children who should be born of these three men viz. of the Trinity of the Deity whereby they might come to God 12. And he had the three men rest under the tree This now signifieth the tree of life under which Gods children should sit down and then he would bring them a morsell of bread to refresh and comfort their hearts and afterward they should go that is when Christ hath washed his childrens feet with his bloud whereby they are able to go to God viz. the holy Trinity then he giveth them a morsell of Bread that so they may recreate and Strengthen their hearts that is he giveth them the bread of life viz. his heavenly flesh for food so that they wax strong and are able in the divine Power to go from Abrahams earthly â—ent through this world in Gods Anger to meet the Lord and bow themselves before him as this figure signifieth 13. An he saith further For yee are therefore come to your Servant understand it thus the holy Trinity was here at this time represented in an Image of our humanity and Abraham stood in the type of the humanity of Christ even as Christ and his children are in reference to each other the holy Trinity leadeth the children of Christ in the divâ—ne drawing to the humanity of Christ and now these three men stood there in Our stead before Christ viz. before the figure for the Father draweth them to Christ and through Christ * * * Or in to the Father they are washed and atoned in Christ therefore now said Christ to the three men which God represented to him in his person even Therefore are yee come to your Servant 14. For Christ must be our viz. these three mens servant and God bringeth his three men viz. us who approach unto him in himselfe viz. into the will of the holy Trinity unto his Servant the Man-Christ that so he may wash and feed them and then they are able with boldnesse and confidence to come unto the holy Tri-une Deity 15. And the Men said to Abraham Do as thou hast said that is Christ offereth himselfe to his Father viz. to the Three-One God for a Servant understand the word which the Three-one God did in-spire into Adam concerning the bruiser of the Serpents head offereth it selfe for a Servant unto the Three-one God viz. unto the children who should possesse the kingdome of heaven now the Tri-une God saith Do with these thine and my children as thou hast said that is with these children which are now set before thee for they shall be Angels and thou shalt thereunto help them for I am therefore come in them unto thee now do as thou hast said 16. Here God fully gave the man-Christ to accomplish the Consummatum with them as he had said and the whole entire excellent and holy figure of the new-birth is therein emphatically and lively set forth and it shews how the holy Trinity doth delight it self with figures concerning the Word incorporated and inspoken into Adam and now opened in Abrahams Ens of faith and sets it forth with types and playeth in figures with this Christ who was to come where God representeth the person of Christ in Abraham and the children of the new birth whom Christ should beget anew in the person of the three men viz. in the Three-one Deity which bringeth them through Christ into it selfe and placeth them in the Angelicall Quire as these three men did appear in the form of three Angels and also in the person of the holy Trinity signifying that the holy Trinity would dwell in these Angelicall men and that they should be the Image viz. the manifestation of God 17. Abraham commanded to take three measures of fine Meal and to knead it and bake cakes that the men might eat what doth this mean these three men had no need of any such eating it is the figure of mans regeneration the three measures betoken the three Principles viz. the three worlds in man the fine meal pointeth out the heavenly humanity viz the divine heavenly Substantiality that this heavenly and divine * * * Or Essences Substantialities property should also be kneaded mixed with ours disappeared in Adam and a divine Cake viz. sweet bread for food of Gods children should be baked thereof understand in the fiery heat 18. When Christ stood in the fire of his Fathers Anger viz. in hell then these sweet cakes were baked for Gods children which they should eat and the three measures are now the three worlds viz. the whole man without the Serpents and beasts property which shall be mixed with the divine Ens into a * * * Or Batch lump and cakes baked thereof this is now Christs flesh which he hath joyned or mixed with our humanity and giveth us now the Sweet cakes thereof to eat viz. the heavenly flesh here the Holy Spirit did play therewith in the figure 19. And Abraham ran to the Herd and made ready also a calfe tender and good that is he gave it to his young man to dress it O thou wonderfull God! how much doth simplicity please thee how plainly and simply dost thou represent the great mysteries unto us I thank thee that thou shewest me unworthy man such things wherein the whole world is blind O God open thou their eyes I pray that they may see and turn unto thee and enter into humility 20. The tender Calf which was made ready for this Meal is the Limus of the earth viz. the outward man which is before God as a Beast understand it is a * * * Marvellous or wonderfull wonder-Beast like as the whole outward world before the divine understanding is onely as a beast wherein God formeth himselfe with the holy spirituall Ens into an externall Body to the manifestation of his deeds of wonder both of Love and Anger which figure of the outward world viz. the divine Beast shall * * * Note What shall arise at the Resurrection not be wholly turned into Nothing but the vanity onely shall be separated from the Good into the kingdome of darknesse 21. In like manner God will not wholly cast away the divine Beast on man which indeed dyeth heere but onely the introduced Serpents Ens and the vanity of the dark worlds Essence the divine wonder-Beast which is the Servant of the divine spirituall Image and
the humane Ens and Substance in the power of the Eternall word 15. In which word the Holy Name Jesus viz. the highest Love of the Deity hath unfolded and manifested it selfe in our humanity which he hath assumed which sole Love of God in the Name Jesus hath overcome the wrath of the Eternall Nature in our soules which is from the Fathers property in the Anger and hath changed it into the Love of the Divine Joy and hath broken the still Death which hath severed us from the life of God and hath manifested the Divine life of the highest holy Tincture in the Eternall speaking Word of the Divine power in Death and hath made Death to be Life and so our Soule in this Divine power is together penetrated and pressed through Death and the Anger of God 16. And it is in no wise to be so taken as some say that the substance wherein the Word is become Man proceeded not from Adam but as some Erroneously say the virgin Mary proceeded not from Mankinde shee hath outwardly onely taken upon her a humane Body from Anna and is not of the seede of Joachim but is an Eternall virgin chosen by God for this purpose before the world was 17. This Text teacheth us otherwise where God sayth Through Thee and thy seede not through a strange Divine seede onely but through thee and thy seede with the entrance of the Divine substance Christ should break Death in Adams Soule and Body and destroy Hell in Adams soule and body which was manifested or revealed in Paradise 18. For heere lay our Sicknesse and Misery which Christ tooke upon him as a yoke Christ sacrificed his Fathers wrath which was kindled in our humanity and awakened his highest Love in our humane and his holy Bloud his holy Tincture entered into our humane Death and Tinctured our in Adam faded heavenly substantiality which faded in Adam when he brought earthlinesse and the false will thereinto and raised up our faded heavenly substance with his heavenly living substance so that Life sprung up through Death and this was signified by the Dry Rod of Aaron 19. Therefore that is not the true meaning as some say Christ hath assumed a soule from the Word in the Eternall virgin Mary so that Christ as one come from God and his soule in the Humanity of Christ hath one and the same beginning 20. They were indeed united in the Incarnation or the becoming Man so that they are inseperable but the true Ens of the soule which the word assumed in the Name Jesus was of us Men from the female Tincture viz. from the true Adamicall soule yet from the property of the Light which was severed from Adam and put into the woman that this property of the Light might transmute or change the fiery Masculine property againe into the Love and Divine Humility and that the Masculine and feminine property might be quite changed into One Image againe as Adam was before his Eve when he was neither Man nor woman but a Masculine Virgin 21. Therefore Christ tooke his soule from a Woman viz. from a virgin and yet was a Man so that he rightly stood in the Adamicall Image and brought the averted severed properties of Life in which our will had broken it selfe off from God againe into the Temperature and union viz. into that ONE 22. For Adam turned his will from the onely will of God and Jesus Christ tooke our soule againe into the onely will of God and turned the will of our soule in our Humanity which he assumed into the onely will of God againe 23. But that the Reader may be throughly and fundamentally informed what our soule and what the Word that became Man is compare one with the other it is thus Our soule before the beginning of the humane * * * Soulish soules creature was an Ens of the Word of God in the Word Joh. 1. and yet it was inspired or inspoken from the speaking word of God into the humane Image in a Naturall and creaturely Life and formed in an Image of the Eternall speaking Word This Creaturely Life of the soule turned it selfe in Adam away from the divine speaking into an owne will and speaking and was in this respect broken off from the most unsearchable Substance and seperated from God 24. Into this Seperated Word viz. into the soule The onely Eternall divine speaking word gave it selfe in againe and turned the will of the soule againe into the Eternall one viz. into Gods Eternall speaking Therefore the soule is indeed from the Eternall word but Christ viz. the highest Love of the Deity did not take a new soule out of the Eternall speaking but our soule viz. the word which was once spoken or formed in Adam viz. our humane Soule into his Love-speaking in the Grace and union of the Deity 25. God spake againe into our poore fallen soule in Paradise immediatly after the Fall the Covenant and Roote of his highest Love and Grace through the Word as a Centre of Grace to Conception and to the New Regeneration 26. And in Abraham he Manifested the Covenant which Abraham layd hold on with his desire and received it after a spirituall manner as an Ens to the Tree but it lay without Substance in Man onely as a spirituall Forme and Modell or Idea of the Powerfull Word 27. Which word in its spirituall Figure in the virgin Mary was at the Limitt viz. at the End of the spirituall forme where that same spirituall forme of the Word of God was comprehended in a Substantiall Ens and therewith also in like manner Our humane substance as to the soule was comprised in the Image of the Word and as to the substance of the Body in a humane * * * Frame or Formation Building forme and was a selfe subsisting God-Man 28. This comprised Spirituall Image which was the Seede of Faith which Abraham laid hold on in the Faith was invested on Isaac and from Isaac on Jacob and to Jacob sayd God * * * Gen 28.14 Through thee and thy seede shall all the People of the Earth be blessed viz. through this seede of Faith which Jacob had received from his father Isaac in this Line of the Covenant which Line of Faith had incorporated it selfe in the Humane Property according to the inward ground of the second Principle viz. in that Image of the Heavenly worlds substance Extinguished in Adam 29. In which incorporated Ground the limitt of Gods Covenant remained in a spirituall forme till Mary and was propagated from Man to Man as from Adam and Eve along to Mary and there the Word of the Divine Power was moved and Essentially assumed our humane Flesh and Bloud together with the soule and quickened the Extinguished heavenly Ens in the seede of Mary as to our Part which manifestation penetrated and pressed also into Maries heavenly substantiality so that shee became living as to that heavenly virginity which disappeared
Josephs brethren are reconciled when they eate with Joseph that is with Christ of his Foode 46. This Now is the Supper Apocalyps †††Rev. 19.9 19. Heere a Man casts away the Mantle and becometh a Brother of Joseph and needs no more flattery or comforting of himselfe but becometh a Christian in Christ who is dead with Christ to his sinnes and is become living in him and is risen againe in him and liveth with him eateth with him at his Table and is no more a servant of sinne who must feare againe but who is * * * Gal. 4.7 a sonne in the House to whom the Inheritance belongeth according to the Scriptures Gen. 43. from 17. to the 25. 47. And when Josephs Steward had brought them into Josephs house they were still afraid and spake to him before the doore concerning the Money which they had found in their Sacks but he comforted them and sayd I found your money and have had it your God hath bestowed Treasure in your Sacks and he brought Simeon out to them and brought them into Josephs house and gave them water to wash their feete and gave their Asses Provender but they prepared their Present against Joseph should come at Noone for they had heard that they should Eate bread there 48. This now is the figure and representation of a Troubled Man who now entereth into Josephs house giveth againe the unrighteous thing for he had done much unrighteousnesse and wrong because he had nothing to give he giveth it againe with his heart before the house of Joseph in true Confession and acknowledgement and would faine give it back againe with his hand if he were but able to doe it to such a one sayth Josephs Steward feare no more I have cleerly received it in your Repentance Christ hath payd and restored it for you in his bloud so that all is done away and nothing remaining and you are in poverty and misery therefore keepe that little which you have to cherish your life though indeed you have it of wrong and should have nothing in this world for your owne yet God hath given you Treasure Take water and wash your feete that is clense the Conversation of your hands and feete and doe evill no more keepe not that which is unrighteous but onely that little which you have of right wherewith you cannot repay the wrong 49. Not so to understand it that he should not restore againe that which is of wrong of his own which he hath rightly gotten besides Extortion if he be able we speak of the poore which hath nothing but a peece of bread left to sustaine Life no excuse avayleth before God the Conscience must become pure or else thou art a Theefe for the figure heere addeth that the Steward gave their Asses provender which signifieth the Earthly Body that Christ will by his Steward cause provender and food to be given to it 50. These Steward 's heere are honest and vertuous people in the world which shall help to take care of it that it may live and though he were formerly a wicked Man if hee were now honest from his heart 51. Not as the false wicked world judgeth who know a fault in a Converted Man which he hath had and still alwayes upbraid him and condemne him for an unrighteous Man which Devillishnes the world is full of that if they see a Man who is Converted they cast all faylings and infirmities which every one hath in flesh and bloud upon him and judge him for it and looke upon what he hath been and not upon what he now is Heere sayth Christ * * * Matth. 7.1 Judge not and then you shall not be judged 52. †††Gen. 43.26 27 28. Now when Joseph entered into the house they brought him the Present in their hands and fell downe before him to the Earth but he saluted them friendly and sayd is it well with your father the old Man whom ye told me of doth he yet live and they answered it is well with thy servant our father and he yet liveth and so they bowed and fell downe before him 53. This now is the State and Condition of the Soule when it cometh plainly before the Eyes of God and hath wrapt its Present up in the Sufferings and Death of Christ and beareth it in its hands with the figure of the Nayle-Prints of Christ in the presence of God that is to say the will to Righteousnesse Truth Chastity Love Patience Hope Faith Meeknes these are now in the will of the soule and these the soule giveth to the heavenly Joseph and falleth downe before him in humility 54. But this Joseph Saluteth the soule that is he speaketh or inspireth his word of Grace into it and parlyeth friendly in the Conscience with it concerning the old Adamicall Jacob of its Life and sayth doth he yet live that is if he be still living and not quite dead there shall well be a Remedy for him at which the soule rejoyceth and sayth it is well with thy servant my father and he yet Liveth 55. * * * Gen. 43.29 30 31. And Joseph lift up his Eyes and saw his brother Benjamin his Mothers sonne and sayd is that your youngest Brother that you have told mee of and sayd further God be gratious to thee my sonne and Joseph made hast away for his heart burnt within him towards his brother and sought where to weepe so he went into his Chamber and wept there and when he had washed his Face he went forth and carried himselfe boldly and sayd Set bread on the Table 56. This now is that Excellent Type or Image as is above-mentioned when Benjamin that is the most Inward Ground wherein lye the Grace-Gates of Paradise is manifested before the eyes of Christ in whom the great Compassion kindleth it selfe then God in Christ Speaketh in or inspireth the Living Compassion as heere Joseph into Benjamin when he sayd God be gratious to thee my sonne This weeping of the heavenly Joseph kindleth this faded Paradisicall Image againe with this weeping humility of Christ so that from Christs weeping into this Image the Eternall Joy riseth up and then Christ setteth Bread upon the Table that this Image may Eate with him 57. And Moses sayth further And they served Joseph apart Gen. 43.32 and them apart and the Egyptians that did Eate with him apart also for the Egyptians dare not eate bread with the Hebrewes for it is an Abomination to them and they placed them before him the first according to his priority of Birth and the youngest according to his youth and they Marvailed amongst themselves and they carried them †††Or Messes food from his Table but Benjamines was five times as much as the other and they drank and were merry in drinking plentifully with him 58. This figure is now the secretest Ground and highest Mystery of all between God and
bloud for the buyer entered with his Money of Grace into this faded Image and tooke it to himselfe and set the soule therein for a High-Priest and Teacher 32. And this Image now was the Priests fields which he bought not for it was Gods before-hand God only set his High Priest Christ therein that he should therein feede and teach the poore soule that it should not eate of the vanity and fully darken and bring to nothing this Image againe 33. And this is also the same in the figure of Joseph in that he bought not the Priests fields and so is the figure concerning Moses and the Levites that they kept their fields and Ground and yet possessed them as Tenants all which denoteth the inward Man of the heavenly worlds substance which is Gods Ground wherein God soweth his word of Grace viz. Christs Spirit which Ground or Substance belongeth onely to the High Priest Christ for a possession and not to the Creaturely Life but the Creaturely Life receiveth power and vertue from it it hath it indeed in it selfe but it is not one and the same thing with Nature as the Light and the painfull source of the fire is not one and the same thing 34. This figure of Joseph in that he bought the Egyptians to be Pharaohs proper owne and made them his owne servants signifieth nothing else but that Christ should buy us from the Anger of God in the famine of our destruction through his Grace to be his obliged servants through his bloud and death and would give us his word for seede that wee might sow his purchased * * * Or possessions Goods viz. our Naturall Life therewith 35. And for this Cause now should wee give him againe the fift part of this fruit viz. the Birth of Love the fift propertie of Life for in the fift propertie standeth Faith and that his children should give to him againe and this he gathereth into his fathers Barnes for an Eternall prayse and to the divine Manifestation of his wonders 36. But that Earthly Men have made such †††Or Bondslavery Bondage and keepe one another for Bondslaves and vex torment and misuse one another therein and squeeze out their sweat for their pomp pride this is an Image of the Anger of God which ‖ ‖ ‖ Imageth or modelleth it selfe representeth it selfe also according to the heavenly Figure 37. For every thing must ‖ ‖ ‖ Imageth or modelleth it selfe fashion it selfe according to the Ordinance or appointment of the Word of God whether a thing ‖ ‖ ‖ Imageth or modelleth it selfe fashion it selfe in Evill viz. in Gods anger according to the property of Hell or in Good in Heaven in the Kingdome of Christ for with the Holy Psa. 18.25 26. the Word is Holy and with the perverse and froward it is manifest in Gods wrath as the People is such is their God also sayth the Scripture 38. Earthly Men represent the Image in the anger of God in that they vex torment squeeze and plague them with * * * Bondslavery Bondage and hold it for just and right and it is right in the wrath of Nature in Gods anger and it is a figure of Hell and it is also a figure of the Kingdome of Christ in the heavenly * * * Bondslavery Bondage For all whatsoever the Earthly Man doth with paine and torment that doth Christ in his Kingdome with his children in Joy Love humility and power 39. The Earthly Man taketh away his brothers Labour also his will and desires his sweate and Trade profession and sustenance Christ also taketh away his childrens evill will desires also their labour working in God when with great paine and anguish they presse thereinto these labours Christ taketh all from them and gathereth them into his Chists of Treasure and searcheth through and through his childrens body and soule to see whether there be yet a little Sparkle that can and will administer to him and work for him that he driveth and necessitateth into the Divine Ministration of Gods Court viz. into the vineyard of Christ. 40. He often also withdraweth the foode of Grace and letteth them afterward hunger and lament for it and letteth them sit in misery and afflicteth them so that they must work in great anguish in lamentation feare and trembling before him in Divine Labour for the old Adams Asse is unwilling and untoward to labour in that which is divine 41. And therefore it is often compelled so that the punishment and threatning is alwayes behinde it where Christs Spirit in the Conscience threatneth it with Hell and the Anger of God as also the Earthly Lords upon Earth doe with their Subjects which stand indeed in the figure of Christ but the Office is altogether unlike 42. Christ gathereth in for his father by the works of his children much heavenly fruit which Man will obtaine againe and enjoy the same for Ever but a worldly Lord gathereth in by the labour and sweat of the poore only Money and Goods into his Chists to his owne honour which labour the poore Man can no more enjoy in this world but Christ is his wages in that he must serve the figure of Gods anger heere in Misery 43. But in the End when the Earthly Offices shall be also gathered into their Barnes into the Treasure Chists of their hearts for whom they have served and ministred then there will be unlike and different reservatories many will have very much gathered into the Kingdome of Gods anger and from that will his foode be given to him againe in Eternity viz. the Curse of the oppressed also the affliction feare paine and molestation of the poore which they have heere with their agitation wrought by the inferiours that will be given them for foode also after this time to Eternity for * * * Gal. 6.7 what any soweth heere that they will finde in Barnes in the Eternall Life 44. All Offices of this world are Gods and all Officers from the Emperour to the least and meanest are Gods Officers but they serve him much unlike and differently one serveth him in Love as a Minister of Christ and the other serveth him in his anger as a Minister of Hell 45. All that seeke their owne in these Offices and not regard God and his Ordinance and so serve Man therein they serve the anger of God and gather up into Hell 46. For all the Treasure of Princes and Potentates should be gathered in for the Common profit of brethren and for the supporting of Good Orders and Offices also of the miserable and impotent even as an * * * Or housholder Inn-keeper laboureth worketh with those that are under him and draweth the profit to himselfe and yet therewith he provideth for feedeth and nourisheth all his servants Ministers and assistants and the over-plus he useth for common necessaries of himselfe his wife and children and