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
viz. the first Adamicall depraved man for the first Adam had lost his first birth given him out of the divine Word in the creation and could not any more be blessed out of his Centre 11. For the Soules will was broken off from the Eternall word of divine holiness and had given it selfe into the Centre of the first Principle viz. into the wrath of the Eternall nature into the SeVeration of the speaking word viz. into the opposition and contentious Contrariety whence also Isaac blessed Esau with the word of Strife when he said unto him in the blessing Thou shalt live by thy sword and break thy brothers yoke from off thy neck signifying that now the depraved nature in him was become a Servant of Gods Anger and should now beare and manage the Combate which Adam had raised up in the life's properties and be a Servant of the same 12. But that Isaac did not understand this thing and would have blessed Esau with the blessing of the Covenant and given him the Scepter in Zion doth shew unto us that Isaac and all the holy children of God although they be born again of the New-birth in the line of the Covenant do not apprehend and understand the internall ground of their Essence wherein the kingdome of God worketh and is in power so as to be able to do any thing thereby in Selfe-will but God turneth this internall ground of the place of God as he pleaseth and the Soul must see to what he doth as here Isaac must see to what the Lord had blessed by him Gen. 27.4 13. For Isaac said to Esau That he should make him ready Savory meat such as he loved to eat and then his Soul would bless him but now this blessing stood in the Line of the Covenant in which Christ should spring forth not in the Soules might but in Gods might for the soul of Isaac and of all the children of Adam were as yet with the Soules root on the band of Gods Anger which Anger this internall incorporated Line of Grace should destroy in Christs death and wholly incorporate and unite it into the Line of the Covenant 14. Therefore the Soules will in Isaac should not propagate the blessing of this Covenants line and give it to the kingdome of the * * * Or soules Soul-like nature viz. to the first-born Esau and first Adam for the soul was a cause of the destruction the fires-tincture received not the might and strength of the new vertue for its might should be broken viz. it s proud Lucifer who likewise is the very same but the lights tincture which disappeared in Adam when the fires might introduced dark earthliness thereinto which Tincture sprang forth again afresh in this Covenants line in the power of the in-spoken and promised incorporated word of Grace the same had the might and power of the Blessing 15. The seed of the woman viz. the lights tincture and vertue should bruise the head of the fiery Serpent and change the soules fiery might into a meek Love fire the fiery Soules will shall and must be wholly transmuted and turned into meekness 16. As this disappeared lights tincture was brought from Adam into the woman viz. in to Eve which when it was in Adam was his fair Paradisicall Rose garden of peculiar Love wherein God was manifest and being now the figure of the new birth was represented in Isaacs Blessing therefore also his wife viz. the blessed Rebecca must come as one who also stood in the Line of the Covenant and set forth the right figure of Christ viz. Jacob in the place of the blessing to signifie that Christ should be manifested in this Covenants Line in the Seed of the woman viz. in the lights and fires-Tincture and assume the soules nature from the power of the light that so he might rule over the fiery nature of the soul and change the same into the power of the light 17. Now Rebecca Isaacs wife was here in this place a figure of the virgin Mary who brought forth Christ viz. the blessed of God who should bless Esau and all the Adamicall children and it was so ordered by the Lord that Rebecca should so carry it for she understood that the blessing viz. the scepter of Israel did rest in Jacob. 18. For being the scepter in Zion lay in the seed of the woman viz. in the virginity the same scepter was here also stirred in the seed of the woman so that a woman must bring forth the Covenants line to the place of God the Fathers blessing which was in Isaac and the mans will viz. the Souls naturall fire-will must come behinde and be a servant of Gods wonders and see what God hath don with him 19. But that it appeareth to be as a deceit or cunning Suttlety in that Rebecca did so instruct and put on Jacob to take away the blessing from Esau as if shee Loved Jacob far above Esau therein Reason hath blind eyes for through the Devills cunning the curse came into the world and through the divine cunning in the Love the destruction of death and hell came again into the Soul the divine cunning killed the Devills cunning 20. Understand it aright all cunning ariseth from the lubet or desire the Devills cunning arose from the false lubet or lust so likewise Gods lubet came again into the womans seed into which heavenly matrix the Devill had insinuated his lust and destroyed the devills lust 21. It was of God that Jacob obtained the blessing wholly contrary to the minde and will of Reason for he stood in the figure of Christ and Esau stood in the figure of the depraved Adam 22. Therefore Esau was an hairy or rugged man signifying the monstrous beastiall property which had awaked in the Fall through lust Now when Adams lust had brought it selfe to substance then the flesh became gross and beastiall Thus the beastiall part swallowed up the heavenly in it selfe and death was manifested in the flesh and we see here in this figure very clearly typified how it should be 23. Isaac would bless the beastiall man in Esau this God would not the divine blessing belonged to Christ but the depraved Adam could not be capable of receiving the blessing of God unless Christ take this rugged beastiall skin or form which Adam had put on as here Jacob could not be blessed unlesse he had on him the hairy Beast-like skin 24. God the Father set before him our misery in his Covenant in Christ in our humanity which he assumed for Christ must enter into our humanity Note and walk in our hairy form and destroy our death of the beastiall property as it is written * * * Isa. 53.4 Matth. 8.17 1 Pet. 2.24 He took on him our sickness and laid on himselfe our Grief 25. For as Isaac took hold of his son Jacob in his hairy skin and felt whether he was his first-born Son to whom the
introduced earthly will may dye in it 40. For the fire-soule viz. the first Principle hangeth upon the Band of the outward world and continually and eagerly introduceth Something of vanity into it whereby the virgin-childe of the Angelicall worlds Essence viz. of Christs essentiality is defiled obscured and darkned therefore it must be so refined purified and purged again and many a cold piercing rautish wind of tribulation Anguish and great perplexity bloweth upon this child it must be continually as an off-scouring of the world for its Kingdome is not of this world as Christ said my Kingdome is not of this world 41. But the effect is this when the fair morning Star doth dawn and arise in the virgin-child then the outward life is even illuminated Or while it â—ives here in this time and it giveth it selfe up unto the obedience of the Internall life as an instrument and Servant of the internall 42. And then the holy Spirit of God shineth forth through the virgin-child and preacheth Christ crucified and reproveth the world for its Sins and wicked malicious doings and shewes them their false hypocriticall erroneous way that they will needs be the children of God in the outward Kingdome in their selfe-contrived and devised wayes and will seeke an externall forgivenesse of Sin in their owne conceited and received wayes and yet will still remaine in the vanity and in the pleasure of their flesh and desire onely to make devout shewes before God and give good words in a soothing glozing glosse of fine hypocrisie as if they served God in their contrived Conjectures and Opinions but still they will continue in selfehood in the outward shew and Ostentation 43. These the holy Ghost doth rebuke and reprove by the Virgins child in Christs Spirit and calls them hypocrites and wolves in sheeps cloathing and crafty Foxes borne of the Serpents Ens in whom there is the very property of Toads Dogs and wilde Beasts and shewes them that they draw neer to God with their lips but their Heart is full of murther gall and Serpent-desire and hath no true upright Love-desire in it also it shewes them that they are but meer flatterers and dissemblers in their Office who onely seeke pleasure and Temporall Honour and Respect thereby that so they might be able to domineer and Lord it over mens bodies and Soules Goods and Estates and thus they serve God onely from without with hypocriticall mouthes but their heart hangeth to the whoredome of Babylon full of devillish murther and poyson against him that doth but touch their Conscience 44. Such children in the Serpents craft who are best able as cunning Crafts masters in Sophistry to turne this Suttlety most takingly and artificially the children of the world doe set up unto themselves for Teachers and will learne the way of God from them 45. These Teachers doe assume unto themselves and presume upon the writings of the Saints and proclaime with open mouth that they teach Gods word the holy Spirit is poured forth by their teaching and preaching and though their conscience doth even convince them that they are not capable of the Office of the Ministry and that they are in no wise the Temples of the holy Spirit who should teach in and by them yet they care not for that it brings them money and Honour Christ is gone up to heaven and hath placed and Ordained them to be Stewards and Vicars in his office they must compose and contrive their Doctrine out of the writings of the Saints and out of their Reason upon the Letter of the Scripture their heaping together and composing of the words in the forme of their Suttle Reason must be the voice of the holy Spirit they say the holy Spirit is thereby poured forth into the Hearts of men 46. And though they themselves be onely Cain and in their q q q Or composing of the texts or bare letter of Scripture litterall and Bookish rapsody in their Sermons doe cast forth a great deal of light lewd Cainicall scorne and brother-slaughter and oftentimes mix lies and truth together yet the holy Spirit must have taught and the Congregation must thanke God for such holy sound orthodox Evangelicall Doctrine as they call it and after their killing of their brother there they must also help with boldnesse courage and zeale to murther and slay Abel and the little childe Jesus in his members with words and deeds 47. Such Teachers the world sets up to learn the Kingdome of God from and whosoever can but lustily cavill censure and condemne others in their Gifts and propose it with fine Distinctions and suttle Arguments and cloath them with the mantle of Reason and hide the Wolfe which thereby murthereth and devoureth Christs flock under the purple mantle of Christ to him they give diligent attention for the fleshly Serpents Heart doth therewith sooth up and flatter it selfe in its evill property It hath even such an Artificiall nature and Constitution 48. Such Seed these Teachers chosen of men doe sow who onely desire the Calling for temporall Honour and pleasure but are not called of God and are also without divine knowledge and understand not what true divinity is they enter not by the doore of Christ but they come into place by the Election and favour of men through the means of their own willing walking and running these can no way be acknowledged for the shepheards of Christ for they are not borne of Christ and chosen to this Function and divine calling 49. They are onely the great Master-builders of Babylon where the Languages are confounded and men thereby set at ods and variance and they set up war and contention upon the Earth for they wrangle and jangle about the meer Husk viz. about the written word and Letter and they have not the living word of God dwelling in them from which they ought to teach the Spirit of Christ it selfe must be the teacher in the word with the living voice or Expression the Spirit r r r The humane Spirit of man must know and feelingly finde Christ in it otherwise none teacheth the words of Christ onely dumb sencelesse words without power and Spirit 50. Now the Spirit of Christ in his children doth reprove these and shewes them the true way viz. how we must dye wholly in Christs death to the selfehood and the false selfe-full desire of temporall pleasure and honour and be borne again of Christs Spirit with another new will and desire out of Christs s s s Or body Love in peculiar Reall knowledge and preach and teach Christ from our own peculiar and singular knowledge of him in our selves 51. This Babel in Cain cannot endure that one should teach that Christ himselfe must be the teacher in the humane Spirit they plead their Cause from the forewritten Apostolicall word and say if they teach the same then the Spirit of God is poured forth yes forsooth very right I say so
a Contemplation that is into an acute speculating Reason and make a figure out of it viz. a Dominion or forme of a Government of selfe-will according to the Kingdome of nature for Temporall Glory and Renowne 23. And under the other Son Javan he setteth foure Names viz. Elisa Tharsis Kittim and Dodanim and he saith that of these fourteen Names all the Isles and Languages of the Gentiles were filled and that they had their rise and Originall from hence These foure Names doe intimate out of the properties of nature thus much viz. by the first Name ELISA a good halfe Angelicall will by the second TARSHISH an introduction of the good will into the wrath of nature from whence an Evill warlike Selfenesse ariseth by the third viz. KITTIM a false understanding whereby the Angelicall Good will is brought in the selfehood of Reason even to be a foole and sets forth it selfe with a strange outside Lustre and it signifieth the heathenish Idolatry whereinto they brought themselves through Reason without Gods Light and thereby did set up heathenish Idolls and made themselves Great Kingdomes so that the spirit of Nature hath brought them under its power and might into its own form and under the Name DODANIM the spirit intimateth the Kingdome of nature in Selfehood with its selfely Divine Service viz. an externall visible God which may be shewn by the pointing of the finger 24. And under these fourteen Names in Japhets line the Humane Kingdome of nature is wholly pourtrayed and typifyed and we are in an especiall manner to observe that the angelicall will is therein concluded betokening the wise and deep understanding Heathen in the light of nature in whom the inward Holy Kingdome did behold it selfe who notwithstanding they lay shut up in the true divine understanding and saw by an externall light or reflex into the Restitution of all Beings shall when the Covering is taken away live in Sems Tent viz. in the Formed Word of nature yet in their property 25. Out of this fourteenth number of the fourteen Names of Japhet came the Propheticall and Apocalipticall Numbers 14. Names from which the Spirit prophecied how the wonders of nature should open themselves one after another and what should happen in each Degree of their manifestation which we will here passe over in Silence and mention it in its due place 26. Under Ham the spirit bringeth the greatest intimation of the Kingdome of Nature for he fully sets forth the externall forme of Reason for he saith Ham begat Chush Mizraim Puth and Canaan CVSH giveth in the Ens of the pregnant Generating Nature a signification of a forme of sudden conceived Swift ascending lust in Selfehood like to a Running or far and wide domineering and Reigning might and it is the root of the Princely Government according to the third Principle but Japhet is the same ground or work according to the first Principle 27. MIZRAIM signifieth a forth driving Power which doth forthwith comprehend it selfe again in the Lust in which the Centre of Nature doth goe forth all along in a strong through-breaking lust and desire and breaks open the forme of the Lust intimating unto us the Originall of the divided Tongues and how the power of the onely formed word of the understanding should be divided 28. The Name PVTH sheweth forth even from the Ens of nature a High City or place whereby the will of these men would advance it selfe on High in contriving and framing how to build them an High Tower CANAAN signifieth a Land of lowlinesse and humility shewing that God would be found in the lowly and humble and it especially signifies that this high flown aspiring will shall be overthrown and cast down 29. Although the Reader may not be able to understand us in this Tongue yet I set this down onely to the end that he may learn to consider and meditate on the Great Mystery which the Spirit of God hath signified under these Names from whence such a purpose of a few men did arise that it is even wholly a meere wonder whence the Tongues and speeches doe take their rise and Originall for the Spirit doth set down afterwards that Chus begat Nimrod who began to be a mighty Lord upon the Earth and was a mighty hunter before the Lord who would now understand what kinde of mighty Lord and hunter he was before God without the understanding of the Language of nature which being it is not every mans gift to understand we will onely intimate the sence and meaning even what the Spirit doth thereby understand in the word of the Essence 30. Nimrod became a mighty Lord and was an Hunter before the Lord Now if I be able to see the Spirit in its Essence in the formation of the word then I see what a Lord and Hunter Nimrod was for the Spirit doth herein signifie and point at the properties of nature shewing how the same have opened themselves in mans nature and brought themselves into an externall forme to a contrived framed Government among men the Spirit signifyeth by the Name how the humane free-will hath formed it selfe in the Nature of the understanding and Imagined such a Model and platforme into its minde out of which Imagination and phancy the outward work arose 31. For the Name NIMROD doth give a very clear signification in open understanding that he came from Chus for he is in himselfe a taking apprehending or an Arrogation of Power and might out of nature intimating how nature doth forme and frame it selfe into a Government in the Minde and hath put it selfe forth with Power and hath hunted suppressed and oppressed the inferiour properties therefore the Spirit saith an Hunter before the Lord for the Nature is before the Lord therefore the Spirit speaketh here of an hunter before the Lord for look as an Hunter doth hunt drive take and tame wilde Beasts even so the spirit intimateth that out of this selfe-advanced humane Nature such evill Beasts would arise who would live onely to the outward nature 32. Now out of the wrath of nature arose over these foolish beastiall men the Hunter viz. the outward domination which should hunt catch kill and keep them in Awe so that the Hunter might Tame them and hold them under a Government else there would be onely a Generall raving raging biting tearing devouring and eating up each other among the Beastiall men being they would not suffer the Spirit of God to rule and guide them they must suffer the Office of nature to rule them for otherwise what need hath the Lord of an Hunter that the Spirit in Moses saith that he was a mighty Hunter before the Lord that which hunteth before the Lord of all beings doth not hunt Hares or other Beasts 33. Moses hath a vaile before his cleare shining Eyes the Spirit doth hereby hint at the Government of nature shewing how the humane Government hath formed and contrived it selfe in the Soul of the
that so he might have great respect in the City Babel and therefore they build themselves strong holds and make great bulwarks and walls to defend and keep the Image and flatter themselves in hypocricy and understand and meane by the contrived and painted Image the God Maozim viz. the fat-belly God and pleasure of the beast viz. of this whores Image they set the Image upon the Towre for the shew of their holinesse and therewith they are very devout in glistering appearances before God as with a peculiar Selfe-born God but they immure the Beast within their Stone-houses that it may be secure and there fat it selfe 64. What is now this beast with the whore it is halfe-devill which hath its Kingdome upon the Earth and it is half beast this evill Beast hath devoured man viz. the Image of God 65. And for this cause God became man that he might destroy slay and nullifie the works of the Devill and we must put on this divine humanity and destroy the Devills Kingdome in us and mortifie all Images otherwise we cannot see God the living word must mortifie the literall Image 66. The living word is therefore become man that the literall Image might dye and the first man which was formed out of the living word in Gods Image might be regenerated anew in Christs Spirit viz. in the living word and if now he be borne then all the Image-teachers are more prejudicall then beneficiall to him for they introduce their Images onely into the Temple of Christ and destroy the Image of God 67. And let this here be declared concerning the children of Nimrod and the Towre of Babel as the Spirit hath so given us to know and we doe admonish the Reader in Love to prove and examine himselfe he shall finde where he is this is not written to reproach any but thus the Spirit speaketh with open mouth and sheweth what all things are from whence they come and into what End they shall goe 68. But the reason why so much is written of the Beast and the Whore of Babel is because it is at its End and shall soone be broken in pieces therefore it must be revealed that men may see and know it for Babel falleth not unlesse that all whatsoever hath made the Images doth likewise fall all Images Opinions and Sects of Religion together with the Beast and whore must fall else there is no Cure or remedy 69. Men have for a long time been a patching and pieceing of it and have verily thought to have made a virgin of the whore but her whoredome hath thereby been onely adorned trimmed up and made the greater if this whore shall fall then all Sects which are onely the Images of the whore must fall down and come to naught together with Beast upon whom she rideth every man must break down and destroy the Images and Idols in himselfe and where they will not doe it there the zeale of the Lord doth it 70. How very finely doth the whore at present perck up its head and being it heareth that the spirit doth intimate great and glorious things of Zion viz. of the Adorned holy bride of Christ then it thinks that it is the faire childe which God will bring into a golden Temple wherein there shall be a brave Golden Time and meere joy pleasure and delight and it looketh about to see from whence this faire Temple of God should come into which it should enter and become a virgin it hearkneth continually from whence these holy People should come who as it supposeth should make a Golden world 71. But it thinks not to leave off from its covetous voluptuous whoredome and be converted no! it groweth worse and worse and more unchaste and abominable full of blasphemies so that there is scarce any good at all in it and it standeth before God as an arraigned condemned whore 72. Hearken thou Adorned and crowned Babilon full of evill and wickednesse in the sight of God and his Angels we have heard a watchman say Away the city together with the Towre of the whore and the beast is fallen and judged of the most High thou shalt not see the city of God for ever unlesse that thy children doe put off and cast away the defiled Garment full of shame and fall down wholly naked and bare without any Image at the feet of the most High and turne unto him such as these may indeed see it but as for others who hope for golden mountaines and seek for Temporall honour money and pleasure of the flesh not any of them AMEN 73. Reason will here in the above mentioned Text where it is mentioned that a true Christian must dye to all Images Opinions and Selfe-knowledge and be wholly annihilated in himselfe begin to speculate cavill and say that we doe forbid man the naturall knowledge and externall Rationall wisdome whereby men doe Governe the life and all things of this world and if this were so all understanding would be abolished 74. Unto him we declare that nothing is hereby taken away or abolished in man neither understanding skill or Art for all these arise out of the divine wisdome we doe not nullifie the expressed Word of the formed wisdome but onely the Beast which will rule in divine contemplation viz. the beast-like will of Selfe and selvish ownhood and propriety which is departed from God which honoureth it selfe as a false selfly God and cannot beleeve or trust in God This is even the Antichrist which hath * * * 2 Thess. 2.4 set himselfe up in Gods place and we withall doe teach that man must wholly dye to the Antichristian Image that he may be born again in Christ with a new life and will which new will hath might and ability in the formed word of nature to see and behold with divine eyes all the wonders of God both in nature and creature in the formed wisdome 75. For if the Antichrist dyeth in the Soul then Christ ariseth from death for he resteth in the five vowells in his grave viz. in the mentall-tongue which dyed in Adam and lieth captive in Antichrist when this same ariseth from death in the mentall tongue and is made alive then he openeth all the treasures of the heavenly wisdome in the Sensuall tongue so that man doth far more clearly understand the spirits of the letters viz. the formed word of nature in all the three Principles then he did before in the Antichristian whores child 76. For the new birth is indeed effected and broughâ— to passe in the mentall tongue viz. in the disappeared Image of the heavenly humanity but it Tingeth and casteth away the false antichristian Image of the naturall humanity viz. of the spirits of the dumb sencelesse letters and doth make them all sencelesse and dead in their selfe-hood and gives them their own life so that they doe behold themselves in the new humanity and make all their assumptions and formations in the new humanity 77. These
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
with his daughters to go out from Sodom and the other hath the Severe judgement and hath now at last sifted thee and turned thy inward Signature outwards and set it before the Lord and thy * * * Thy Cain like crying for ruin upon others murtherous Cry is come up before the presence of the most High and it is exceeding great he hath sent his Angel to destroy thee and to overturn the Cities 10. Thy signature wherewith thou art now outwardly marked is the Great Covetousness and Envy together with thy Ammunition-money and the great wrathfull severity of thy Oppression of the poor and miserable in that thy covetousness hath served it selfe so high that it desires to devour all into it selfe whence thy great * * * The scarcity and deerness of commodities and all oppression ariseth from the covetousnes and pride of man who seeks to maintaine it by the sword Enhancement of mens Necessaries is risen 11. But thou sayst now it is a good and a prosperous time the Sun is risen upon mee and shineth on my purse so that I can fill it as I please it is a good and a fine time for me it shall now be a good and a golden time sure enough I shall certainly enjoy it and arise in High power and authoritie and be respected 12. But hear now what at present the Sound of the Trumpet declareth it saith go out from Sodom the Sun is risen in Love and Anger this we will not hide from you the Angel of truth hath now already taken Lots daughters with the father and his wife by the hand and bids them go it is time this thou shalt soon see by wofull experience 13. For the Angel of Anger hath also taken thee into Judgement and therefore thou art so wrathfull covetous murtherous and wicked do but behold thy selfe whether we speak truth thou gettest thy selfe much to spend in thy Signature and thou hast indeed a storehouse full of provision in the Abysse he that can see let him see in whom there is but the least inckling of the Trumpets Sound let him go out of Sodom there is no longer any tarrying 14. And Moses speaketh further and when he had brought Lot forth Vers. 17. â— the 23. he said escape for thy life look not behind thee and stay not also in this whole Plain escape unto the mountain lest thou be consumed but Lot said unto him oh not so my Lord behold now being thy Servant hath found Grace in thy sight be pleased to magnifie thy mercy which thou hast shewn unto me in that thou hast saved my life I cannot escape to the mountain least some evill take me and I dye behold there is a Citie very near unto which I may flee it is a little one O let me escape thither is it not a little one and my soul shall live And he said unto him see I have accepted thee concerning this thing that I should not overturn the Citie for which thou hast spoken hast thee escape thither for I can do nothing till thou be come thither therefore the Name of the Citie was called Zoar and the Sun was risen upon the Earth when Lot came into Zoar. The inward Figure stands thus 15. The spirit of truth had moved the spirit in the Covenant in Lot and taken him by his spirituall hand and brought him forth out of the Judgement understand the soul of Lot in which the word of promise in the Covenant had opened it selfe according to the spirituall property into which also the now sent voice of truth and judgement did force and defended Lot from and in the judgement 16. For with the Judgement the first Principle viz. the Soules Centre was sifted and proved through all the properties of the Eternall Nature into this the Lords hand viz. the Angel of the Lord did put it selfe with the Grace of Christ's Covenant in Abraham and drew Lot out of the judgement and from the children of Sodom therefore the Angel said Deliver thy selfe and look not behinde thee into judgement viz. into the enkindled wrath least the same take thee as hapned to Lots wife who turned her desire back again to see and behold what the wrath of the Lord should be 17. As Adam and Lucifer also did the like who would essentially behold and prove Gods viz. the Eternall Nature's wrath which yet is a consuming fire and forth with proveth spirit and body and if it reacheth any thing of which it is capable it devoureth it into it selfe 18. Now the Soul of Lot trembled and stood in fear before the Angel of the judgement viz. before Gods righteousness and entreated his truth that he would be pleased to magnifie his Mercy in the Covenant towards him least the Turba should take hold of him and it is a very excellent example how God taketh his children in the Time of punishment and judgement into his Love defendeth them and brings them forth from great destruction as he did here unto Lot and also unto the upright children in the finall destruction of Jerusalem 19. Also the Angel of vengeance said I can do nothing untill thou be come thither Oh! thou wonderfull God who can hinder thee but this is even thus to be understood the spirit of his Love in the Covenant had set or established it selfe with the Truth in Lot and kept off the Anger that it could not burn untill Lot came out 20. And we see that oftentimes the children of God are able to withhold great plagues and punishment of God from coming down on a people there is even such a might in them that Gods Anger is able to do nothing and is as it were impotent where they are present also they are a might and power against Hell and the Devill for such a thing is true reall Faith that it can withhold and overpower God in his Anger 21. Therefore the Lord said to Lot I cannot do any thing untill thou be gon out and he spared also the little Citie called Pella or Zoar viz. a diversion or turning away of the Anger for Lots sake for when he came thither the Turba must be extinguished as the Name in the uncompacted tongue of Sence doth expresse it Ver. 24 25 26. 22. And then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of Heaven and overthrew the Cities and all the Plain and all the Inhabitants of the Cities and all whatsoever grew upon the ground and his wife looked back and she became a pillar of Salt 23. This is now the figure of the kingdome of Christ who had opened himselfe to Abraham in the Love how he would sit in Judgement over the world and how the Might and Dominion is given unto him of God that he should destroy the Devills Kingdome upon the earth and give all wicked men unto the Anger of God to be devoured for when he had manifested himselfe to Abraham and
with the eternal one and becometh one substance therewith for it goeth into its nothing Must not the false will or desire for a worldly Law 's sake for feare of punishment forbeare or stand still from unrighteous works Wherefore then not also for the sake of the commandement of God Can it be obedient to a worldly Lord and Master and for that end stand still for which he would have him wherefore not also to God especially when the ability is as soone given as a Man doth but incline his will to stand still 59. But the cause why the total false wicked will doth not stand still and incline it self to Grace is this that it is clearely a Thistle borne wherein Grace lyeth too deeply hidden and the wrath of God is too strong in nature Grace draweth it and sheweth to it it s own falshood and wickednesse but it contemneth Grace and worketh as a Thistle doth in the power of the Sun Such a one is to God †††2 Cor. 2.15 16. a good savour of death to the damnation in hell that Grace may be severed from the false and wicked will 60. But the conclusions of reason which pronounceth that God in himself so farr as he is called God hath determined that one part of men and indeed the greatest number shall and must be damn'd and that of his own purposed will he hardeneth them is false and hath no ground either in the Scripture or in the light of nature If a man but rightly consider the Scripture and doth not blindly looke upon it 61. For in God so farr as he is called God there is no purpose nor beginning to will he is himself the will of the profundity viz. one alone and himself willeth nothing but good and therefore is himself also that same good will or willing of good For the good that he willeth is the birth of his power viz. his Sonne 62. God willeth in himself nothing but to manifest his owne good that himself is and that could not be done if the only good power did not introduce it self with the exhalation into the desire to nature and in a severation viz. into the science for if the good did remaine alone there would be no knowledge or skill 63. But now the good viz. God in himself maketh not evil or separation but the science viz. the Fiat or the desire to severation bringeth it self into nature and creature and from the science springeth evill and good and not from God or in God in his Trinity 64. For there is no decree but there is a consultation therein and then there must also be a cause of that consultation therein and then againe there must be a cause of that also and so there must be somthing before God or after God wherefore he so consults and determines 65. But he is himself the profundity and the one and is one only will that is himself and that is only goâ—d for one only thing cannot be opposite to it self for it is but one and hath no quarrel with any thing 66. Therefore it is the folly of Reason that they speake of compulsion and inevitable necessity and understand not the * * * The Great Mystery Mysterium Magnum Or that they say God of his purpose willeth the evil desire or will which he hath hardned that it should not attaine the Grace 67. I shew to this blind Reason a Thistle to consider of which the Sun for a whole day toucheth and giveth it light and power yet it remaines a Thistle so also the wicked will The Divine Sun shineth to it the day of its whole life but its ground is an Ens of a Thistle 68. Otherwise it God did of purpose harden it the righteousness could have no judgement therein for that which doeth what it must doe liveth according to the will of its Lord but if †††Psal. 5.4 God willeth not that which is wicked as in Psal 5. then the evil cometh out of the roote And in the roote of knowledge out of natures ground to the creature and by accident And for that cause hath God manifested his will and given his Law and Gospel that is hath manifested his threatenings and his grace that a day of separation might be kept with righteousness and that no creature might have Excuse 69. And the History saith further * * * Gen. 33.12 13 14. After Esaw had received the Present of Jacob he spake unto his brother Jacob saying Let us take our journey and goe forward I will goe with thee but Jacob said to him My Lord thou knowest that I have with mee tender children and moreover cattel that are great with yong and sucking Caâ—ves if they be over-driven for one day the whole flock would dye Let my Lord pass over before his servant and I will follow on softly as the cattel and the children are able to goe until I come to my Lord into Seir. This Text appeareth to be only an outward History but the Spirit hath also its inward figure under it for Jacob stands in that figure of Christ. And the figure is thus 70. When Christ through his suffering and death appeased his Fathers anger in the kingdome of nature thus said the appeased anger Now will we arise and take our journey together understand in the life of man but the Love said man is too tender feeble and impotent and can scarce goe in Gods wayes * * * Mat. 28.20 I will remain with them even to the end of the world Mat. 28. And lead them †††Gently and moderately slowly as they are able to goe least they fall into temptation and error and be blinde as to Grace Goe thou before my Lord I will lead them on softly under my yoke of the Crosse that they die not for if they should now presently be led in the Fathers severe righteousness they would not be able to goe though they are indeed redeemed yet they live still in flesh and bloud I will come after with them to thee into Seir that is into Gods righteousness 71. †††Gen. 33.15 And Esaw said Let me now leave with thee some of the folke that are with mee He answered what needeth it let mee but finde Grace in the sight of my Lord that is God the Father said let me leave some of my severe righteousness commandements and Lawes with thee but Christ said What needeth it Let me with these redeemed children onely finde Grace with thee for they cannot fulfill the Law 72. * * * Gen. 33.16 Thus Esaw went his way again that day towards Seir that is thus God's righteousness pressed into it's own principle †††17. And Jacob went to Succoth and built him an house from whence the place is called Succoth This in the figure is as much as to say Christ led his Christendome viz. his children not to Seir that is into
and they could not speak a friendly peaceable word unto him for it doth sorely vex and offend the Serpent in flesh and bloud when Christ comes and will bruise its head 19. Moreover we see very evidently how the Spirit of God did manifest it selfe in Joseph and signified to him the figure of his Constellation so that he could understand Dreames Visions after the same manner as the Prophets in the Spirit of Christ saw visions and could expound them so also Joseph 20. As it was shewed unto him in a vision how he should be a Prince over his father and all his brethren which doth directly point out the inward man in the Spirit of Christ who becomes Prince over his Fathers Adamicall house in the Type and figure whereof Joseph stood outwardly and therefore the externall figure was set forth and personated in him by the hatred of his brethren towards him signifying how the multitude of the world would be hatefull scornfull and opposite Enemies to the New childe in Christs Spirit and also how it would be done by those who were Christians and did boast of Christ and were also such in the inward ground and how the Adamicall man would not know and acknowledge Christ in a true outward and manifest manner but ignorantly despise and contem him in his brethren and members 21. To signifie that Christ in this world hath taken on himselfe the Reproach in the Righteousnesse of God and that he would not onely in his owne humane Person suffer scorn and bear Adams reproach seing he departed from the Image of God but that he would also suffer himselfe to be reproached in all his members and children so that he would also beare Adams reproach in them and * * * Rom. 8.29 make them like to his Image 22. Therefore must Jacobs children who also were in Christs line according to their naturall Adamicall Man reproach revile and hate the Image of a true Christian Man in Joseph to shew how one Christian would exercise provoke and persecute another in zeal and despise his fellow-Christian for a naturall Opinions sake as it now is and ever hath been practised in Christendome namely that the one party hath despised contemned and hated the other because of naturall Lawes Rights or priviledges and the Opinions of a supposed service of God 23. As Joseph was hated of his brethren †††Or for the knowledge of his visions because he had visions so is now adayes the divine wisdome which revealeth it selfe in Gods children vilified and hated of the naturall Adam which scorn and enmity doth wholly proceed and arise from the Pharisaicall Lawes and Canons from the Concubine of Christ the Stone-Churches and their Ministers which doe disgrace and vilifie the Concubine of Christ themselves as it appears very evidently and thereby they contemn despise the children of Christ. 24. For by the Concubine of Christ the Churches the Babylonish Towre of the high Schooles and Universities is built and from thence come the confused * * * The confusion of severall Opinions and conceits in Mens Minds Languages so that Christ is not understood in his children when they in the simplicity of Christ declare and expound the visions of Joseph the mysteries of Christs Kingdome then these strange Languages despise it for they have gotten upon the Towre other Languages from the Compaction of the sensuall Tongues where every sence of the literall Spirits hath brought it selfe into a form of a severall peculiar Tongue or Speech 25. And the height of the Towre giveth the difference or distinction of speech to this sensuall Tongue so that they do not understand one another in their understanding or ground of their meaning which height signifyeth the pride of selfe-Love from which the five vowells do hide themselves so that they understand †††Mat 22.29 not the power of God in Gods children in the simplicity of Joseph but call him a Dreamer an expounder of Signes a Scismatick a phantasticall fellow an Enthusiast a Foole c. 26. Thus in the room and place of our Adamicall Guilt and Crime Christ is despised in his children and thus * * * Mat. 3.15 Christ fullfilleth the righteousness of God in his children and hereby the old man is also mortifyed and it is well for the Christian Joseph that it goes thus with him for otherwise he would not be thrown into the Worlds pitt and be sold to the Midianites that he might come to Pharoah and there become a Prince 27. Therefore a Christian must not be grieved and perplexed at the hatred of his brethren in that they hate Joseph but rather think with himselfe O! that thou also wert cast into Josephs Pitt that thou mightest thereby be brought away from the house of Sinne come likewise into Josephs Prison that so thou mightest have cause to fly from the world and that this Prince that giveth Joseph to understand the divine visions in his word of power might be also manifest and born under the Banner of Christs Crosse that in thee also the divine chastity of Joseph the pure Christian virginity might be manifested that thou likewise mightest obtain such a godly chast heart this ought to be the wish and will of a Christian and not that he may become great by means of the Towre of Babel in the Strange Languages of whose difference and severall variety the height of the Towre viz. Pride is the author and cause so that men will not understand one another in Love meeknesse humility and in the simplicity of Christ * * * Acts 17.28 in whom notwithstanding we live and have our being 28. Therefore O thou poore confused and distracted Christendome thou art bidden and entreated by the affliction of Joseph to see from whence thy affliction and misery cometh from no whither else save onely from the hatred of thy brethren which also are in Christs Line as Josephs brethren observe it aright thy wound and hurt thy misery and affliction doth come onely from the Towre of Babel from the Titles Dignities and Preferments of thy brethren who in their pride of the Confused Tongues are entred into selfe-Love observe it I beseech thee all strife division and contention in the world ariseth from thence 29. But thou saist this Towre doth advance mee to honour and esteem and makes mee high and rich so that I by meanes of the strange Languages of my literall endowments and Scholastique Learning can ride over Joseph and am able to binde him so that he must lye in the pitt and thus I am Lord in Christs kingdome upon the Earth 30. Hearken and marke it we have heard a watchman say the Midianites come and take Joseph with them and bring him unto Pharoah and there thine unfaithfullnesse and unrighteousnesse shall be discovered how wilt thou then stand before the face of Joseph The time is nigh at hand 31. Or dost thou thinke that
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
cometh his †††Or finest of flower fat Bread and he will act to please Kings when Zilpa Leahs Mayd-servant had borne Gad viz. the prepared subtile crafty alwayes ready at every suttle assault against the right Justice and Judgement of Dan then sayth Moses shee ‖ ‖ ‖ Gen. 30.12 13. bare Jacob the second sonne and then sayd Lea it is well with mee for the daughters will praise mee and call mee blessed and shee called him Asher and Jacob sayd in the Testament from Asher cometh his fatt Bread and he will live to please Kings heere Jacob viz. the Spirit in the Covenant compriseth these two brethren together in a figure for Gad hath the agility and Asher taketh his fat bread from the King and Lea sayth at his Birth the Daughters will praise mee and call mee blessed 30. Heere now standeth the figure but what explanation may this have Gad Ordereth his wayes with suttlety and Asher with flattery and hypocrisie among the Kings and Potentates in Authority and power whereby he attaineth prosperous fatt dayes of plenty pleasure and voluptuousnesse and such are every one that shall sit in Offices and as Judges and Magistrates they doe all to please their Lord and King that they may be reputed honoured applauded and rewarded by him and that they may have their fatt bread from him and the Spirit by these three sonnes signifieth powerfully what kinde of people would rule the world viz. by Dan the Serpent viz. selfe-will and by Gad suttlety treachery and undermining deceipt and by Asher false and wicked flattery and sychophatising hypocrisie who alwayes sitt in the Courts of Kings and serve them for their fatt bread and onely hunt after the applause and honour of Men. 31. Therefore sayth the Spirit from Asher cometh his fat Bread from whom cometh the fat Bread answer from the nimble suttle heads who make the cause of flatterers and hypocrites seeme right The flatterers sitt neere Kings and applaud him in his selfe-hood and say doe what thou wilt it is all good and right and when the King would faine have it in the appearance of right that it also may be applauded then cometh Gad with his nimble suttle perverted far fetched argumentative prerogative right and setteth the Kings owne selfe-will in the right of Nature so that it seemeth to be right to these Asher giveth the Kings fat bread thus they all Three live in the Serpent and so it biteth the horse in the heeles and they are all three the Mayd-servants children viz. Ministers and Servants of selfe-will 32. Dan is the manager of the †††Or supreme superiour Office Gad is his Councellour at Law in matters of Right Justice and Judgement such as the * * * Advocates Procters Pleaders and Attorneys Lawyers and Jurists are and Asher is the Nobility and Councellours of State these the Spirit hath foreseene in their Testament in these things which they would hereafter practise for the Testator sayth not ye shall be such but ye will be such and sheweth excellently what the Government on Earth in the selfe-will of the humane Nature would be X. The Testament of Naphtali 33. †††Gen. 49.21 Naphtali is a swift Hinde and giveth faire words Naphtali is the second sonne of Bilha Rachells Mayd-servant which shee bare after Dan and is a right brother of Dan These brethren of Naphtali are now among Kings Judges and denote the Earthly wisdome from the ‖ ‖ ‖ Or Configuration Constellation or Starres which with Eloquent faire speeches adorn the Office of Judicature so that Dan Gad Asher are called able wise understanding and learned Lords and Masters 34. But he also proceedeth only from the Strife between Rachell and Jacob for Rachell sayd when Bilha her mayd-servant bare him * * * Gen. 30.8 God hath decided between mee and my sister and I shall prevaile over her this signifieth in the figure that these wise and learned speeches of Naphtali in this Office of Judicature would be able to bow bend and turne about all Causes so that selfe-will would remaine still a Judge in all causes so that none would be able to object any thing in the least against these fower Rulers the sonnes of the Mayd-servants but they would have the Government in Israell and rule the world and prevaile over all Men. 35. But they are all fower the sonnes of the Mayd servants And Sarah sayd to Abraham thrust out the sonne of the Mayd servant for he shall not inherit with my sonne Isaack and God was pleased with it and commanded Abraham to doe it to signifie that these Offices shall not inherit nor possesse the Kingdome of Heaven but shall have an End when Christ the sonne of the free woman shall receive the Kingdome all these States and Governments shall be thrust out and he alone in his children and Members shall governe 36. Behold your selves in this Looking-Glasse ye politick cunning very wise and understanding World in thy suttle policy eloquence of speech favour might potency and honour and see where it is thou sittest and whom thou servest behold thy fatt bread also the applause from the King whom thou servest and what thou purposest designest and doest and how thou standest in thy figure before God the Kingdome of Christ thy Eloquence avayleth nothing in the presence of God thy prudence policy suttlety and cunning avayleth nothing if thou wilt not give right Counsell and say and doe according to Truth and perswade and informe thy superiour Lord and Master rightly then thou helpest to generate this Adder and Serpent in the Testament of Dan for thy superiour and thou thy selfe art that Adder and Serpent who biteth Judgement Justice and right in the Heele and therefore thou also shalt attaine the End wages and recompence of the Serpent in Hell-fire for it XI The Testament of Joseph 37. * * * Gen. 49.22 23 24 25 26. Joseph will spring forth Hee will spring as by a fountaine the sprouts or daughters passe on to the Government and although the Archers be angry and fight against him and persecute him yet his Bow holdeth strong and his Arme and hand in strength through the hand of the Mighty in Jacob from whom have proceeded the Shepheards and Stone in Israell thou art helped by thy fathers God and from the Almighty thou art blessed with blessings from heaven above and with blessings from the deepe that lieth beneath with blessings of the Breasts and Womb the blessings of thy father have prevailed more then the blessings of my Auncestours according to the desire of the lofty in the world and shall come upon the head of Joseph and upon the Crowne of his head that was seperate from his brethren 38. In this Testament of Joseph the Spirit in the Covenant represents the figure of a right divine Governour in whom the Spirit of God ruleth who is not the sonne of the Mayd