Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	dream_n	figure_n	prophetic_a	26	3	16.2211	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28529	Mysterium magnum, or An exposition of the first book of Moses called Genesis. Concerning the manifestation or revelation of the divine word through the three principles of the divine essence; also of the originall of the world and the creation. Wherein the kingdome of nature, & the kingdome of grace are expounded. For the better understanding of the Old and New Testament, and what Adam and Christ are. Also, how man should consider and may know himselfe in the light of nature, where he is, and where his temporall and eternall life, consist; also, where his eternall blessednesse, and damnation, consist. And is an exposition of the essence of all essences for the further consideration of the lovers, in the divine gift. Comprised in three parts: written anno 1623. By Jacob Behm. To which is added, The life of the author. And his Foure tables of divine revelation.; Mysterium magnum. English.	Böhme, Jakob, 1575-1624.; Böhme, Jakob, 1575-1624.; Ellistone, John, d. 1652.; Sparrow, John, 1615-1665?; H. B. (Henry Blunden)	1656 (1656)	Wing B3411A; ESTC R212985	753,539	662

Imagination 7. Yet the right visions are when Mans will resteth in God and then is Gods will manifest in Mans will and then the soule seeth with Gods Eyes from its most inward Ground where it stands in the word of God and then the Speaking Word goeth with the Soules into the Magick Image of the Constellation and then the Astrall Spirit cannot Image or fashion it selfe in the Phansie but must stand in the Image in the figure as the Constellation is and then the soule seeth what the Most High hath prefigured and what shall come to passe and then the Word of God viz. the ground of the soule expresseth the figure in the soule so that the soule understandeth it as heere Joseph and also Daniell Expressed and Expounded As soone now as the figure of the vision was told before Joseph the Spirit of God was together in the voyce of the relatour and in Joseph Expounded the vision for so also are the Magick visions of all the Prophets 8. For after God hath once appeared to a Prophet in an audible voyce and called them to be Prophets as to * * * 1 Sam. 3.4 6.8.10 Samuell then afterwards he appeared to them in Magick visions and answered them upon their Questions 9. The right Prophetick Ground of the Magicall seeing and understanding is thus Every Prophet is a limitt wherein a Time is included or an Age Comprehended and he is the Mouth of that Kingdome or Dominion that is when that Kingdome hath awakened and generated the Turba in it then is he the Mouth of the Inward Ground which declareth and expresseth the vanity in the Turba and also the Grace of God which hath taken compassion on the humane misery and opposed the wrath of the Turba and reproveth that Kingdome for their vanity and Idolatrie and comforteth them with the introverted Grace againe 10. For his Spirit standeth in the figure in the Eternall Speaking Word of God from which the Life was expressed or Spoken forth and became a Creature introverted againe as an Instrument of the Spirit of God whereby the Spirit of God speaketh and intimateth for the Prophetick Spirit could not in its owne might and power declare future hidden things if the Spirit of God did not see through it and that the Word of God did also goe together through his Word into the Magick figure which the Prophet seeth 11. For the Brophet knoweth not any thing beforehand in his owne power and authority which he declareth but when the Word moddelleth it selfe together in the figure then the Prophetick Spirit seeth through Gods seeing how the Word of God goeth also together upon the figure and then the Word expresseth declareth and Expoundeth the figure through the Prophetick Spirit as heere was done by Joseph when the Kings Officers told their Dreames then the Word set the figure in Josephs understanding how it should come to passe so that Joseph knew what their visions meant 12. But he knew it not beforehand but in the telling of the Dreame the word of understanding modelled it selfe in Josephs understanding that he knew it for Josephs Spirit stood in a Magick figure * * * Re-introverted the the word introverted againe into the Word after the manner as the New Birth in the Spirit of Christ standeth introverted againe so also the other Prophets through whose Mouth Gods Word Expounded and expressed from the Inward Ground through their Mouth the Wonders of God in Nature viz. in the formed Creaturely Word 13. By this figure of Joseph in that he obteined Divine knowledge and skill and could expound hidden things we see how the introverted Spirit of Man resigned up into God when he forsaketh all that is his owne doth attaine the Divine Eye to see and understand so that he gets much more againe then he forsooke and that he is much richer then when he enjoyed his owne for in his owne will he had and possessed onely a Particular but in the Resignation he gets into the Totall viz. into the universall into All for ALL is from the Word of God 14. Therefore if he cometh into that he cometh into the Ground wherein all lyeth in the Eternity and from being poore becomes rich as Josephs figure declareth that a poore Prisoner became a Prince and that onely by the Divine Word that had manifested it selfe in him when the Word in his submissive dereliction and forsaking all Expressed or spake forth it selfe againe and so spake or pronounced Joseph into a Regall Government and Dominion through whom the Word of God would rule in Aegypt and give the understanding for such a Kingly Government 15. Wee see further in this figure of Joseph * * * Rom. 8.28 How at the length all must serve for the best to Gods Children all the wrong they must suffer that will turne to meere Joy in the Issue for in trouble and affliction they learne to know what they are how very weake and miserable they are in their owne selves and how neere Death and Misery attend them and how all the Trust confidence and expectation they have of Men in that they will relie upon Man and trust to the favour of Man is a very fickle uncertain thing also how Man should turne his Hope towards God when he expecteth to be delivered out of trouble by the favour of Man yet so at length the favour and Councell of Man * * * Must. must stand him in stead 16. But if a Man will expect the favour and Councell of Man he must set his hope upon God and looke whether God will give him comfort by humane meanes and release him from misery and not set his hope upon the favour of Man but looke upon God to see what he will worke by meanes and though it seeme as if God had forgotten as heere with Joseph who must remaine Two yeares in Prison then he must consider with himselfe that God will have him heere but if he will through meanes have him in another Place then he will afford meanes for it and send it in due time as is to be seene heere 17. The mishap of the Kings Officers in that they were put into Prison to Joseph was a meanes whereby God would bring Joseph before the King but it was not done suddenly because Joseph hoped the Kings Butler would speake a Good word for him to the King and tell his Innocency but the Butler forgat him left Joseph lying in the Dungeon that Joseph might wholly despaire of humane meanes and flie to God and when he doth that and despaires of all humane meanes and barely relyeth on God then must even that meanes in which Joseph had hoped and yet also had long despaired of any helpe from it break forth againe and stand him in stead 18. By this a childe of God should learne that all which he prayeth to God for that it should stand him in stead by Man that he should not set his hope upon Man

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

Master tooke nothing upon him and was well pleased with what Joseph did for all was very pleasing and right in his sight 69. Thus understand us here according to its precious worth when Man is intirely resigned to God then is God his will and God takes nothing upon him about what Man doth nothing is against him for Gods will doth it in himselfe and all sinne ceaseth and although Gods will of Anger stirreth in him and bringeth fire from heaven from the Lord as was done by Elias yet all is right in the sight of God for the party doth it not but God through him he is the Instrument through which God speaketh and acteth 70. Now as God in so much as he is God can will nothing but that which is Good or else he were not God if he himselfe would any thing that were Evill so also there can be nothing in such a Mans will but blessing onely and the will of God as was sayd of Joseph God was with him in all his doings and blessed all things through his hand thus to the honest and vertuous a light ariseth in the darknesse and the Night is turned into Day to him and adversity is turned into prosperity and the Curse wickednesse and malice of the world is turned into Paradise and it is with him as Saint Paul sayth * * * Rom. 8.28 All things must serve to the best to them that love God 71. For Josephs Prison brought him before King Pharaoh and set him upon the Throne over that Land and People and made him Lord over his Father and brethren and to be a † † † Steward Guardian and Officer of the King and to be Gods Regent and Governour through whom God ruled great Countries and Kingdomes as the like may be seene also in Daniell 72. Therefore a Christian should learne to beare the ‖ ‖ ‖ Affliction Temptation when God casteth him into Josephs Pit and Prison and relye upon God in all his doings and entirely resigne himselfe into God and then God would be more potent in him then the world and hell is for all those would at length after he hath stood out all the tryalls be put to scorne in him CHAP. LXVII How Joseph in Prison Expounded King Pharaohs Chiefe Butlers and Bakers Dreame to each of them and what is to be understood thereby Vpon the 40 Chapter of Genesis Genesis XL. IN this Chapter the Spirit representeth a figure shewing how the Spirit of God seeth through Mans Spirit and bringeth Mans Spirit into his seeing or vision so that it can understand hidden secret things for to Expound Dreames is nothing else but to see and understand the figure how the Spiritus Mundi the Spirit of the World in the Constellation of Man frameth it selfe into a figure with those things which in the humane Life are cleerly in working or indeed are framed in a figure in the Constellation by a Great Conjunction the working not being yet begun yet is Modelli●ed Naturally where the Spirit of Man by divine power knoweth in the prefiguration what working and effect it hath also it may be underhood by the diligent consideration of ‖ ‖ ‖ By an Astronomicall figure of the outward Heavens in a Scheme thus and a judgment of the Effects by Astrology predicting before the starres be in that posture in the Heavens or before the Effect be wrought by the Starres Astronomie † † † Or in according to Astrologie wherein the Naturall effect and working is prefigured what naturally is wrought and represented by this power 2. But while Joseph was a childe and did not outwardly buisie himselfe in this Art therefore it is to be understood that the Spirit of God with his seeing or vision brought him into the Image or Idea of the Dreame and that the Spirit of God explained the Dreame through the Spirit of Joseph as was done also by Daniell for to expound Dreames is nothing else but to understand a Magick Image or representation of the Astrum Aspect or Constellation in the humane property 3. For every Man beareth the Image of his Constellation viz. a Magick * * * As Orion the Pleia●es Amos 5.8 Mazzaroth the 12 signes Or A●cturus Job 38.31 32 Ursa Minor or Ursa Major or any other Constellation that consisteth of many Starres together Or a figure of the whole Heavens erected upon a point of Time Asterisme in himselfe and when the Time cometh that such Magick Image of the superiour Constellation is kindled then it entereth upon its working and then the Astrall Spirit beholds it selfe in the Elements and seeth what figure it hath 4. But the Elements being † † † Inanimate voyd of understanding and affording onely a ‖ ‖ ‖ Animale Body Beastiall Body in their figure therefore the Astrall Spirit can discerne nothing else but the forme of some such earthly Creature except the * * * Or Spirit of the Soule soulish Spirit be concomitant in the working of the Astrall Spirit then is it premodelled in a humane forme and in a true naturall way and manner of figure for the Soule onely hath true humane Eyes but the Astrall Spirit hath onely a beastiall appearance and seeth after the manner of a Beast 5. Yet seeing there is a great difference between a false and wicked soule which dayly Imagineth in a Beastiall manner of figure and willeth and desireth beastiall things and a pious divine soule wherein the Spirit of God is manifest so also are the Magicall Imaginations and representations in the Astrall Spirit different for a Beast Dreameth † † † Or From Phansie according to Phansie and so doth a Beastiall or animall Man though indeed the * * * Or figure the Schema Coeli Image or Idea of the Constellation doth certainly co-modellise it selfe whether in Evill or in Good according as the Astrall Spirit eagerly longeth or lusteth in it selfe when it so vieweth what stands naturally as a working in it but seeing it is a Beast therefore it introduceth in its Image with its desire commonly the Modell † † † Or in of a Phantastick Image and turneth it from Joy to sorrow from sorrow to Joy but the soule is faint and sick in such a Spectacle or Glasse and prefiguration whence oftentimes there ariseth great unquietnesse to the Body 6. But where a true Vision is seene in Man that is done by the soules modelising when it co-Imageth or co-modelleth it selfe in the figure through its Imagination then the Image or representation standeth in the right humane understanding though indeed the Astrall Spirit continually Imageth or frameth it selfe in Earthly formes so that very seldome an entire perfect vision appeareth as the work or effect in it selfe shall be also Mans owne Imagination it selfe doth often alter it what a Man thinks or Imagineth in the day viz. that Magick forme makes it so that the figure is according to his

God viz. in the Kingdome of Hunger and Thirst where Nature is without the Divine Substance of the Good Power of God and the ‖ ‖ ‖ 7 blasted Eares seaven thick fatt and full Eares and also the * * * 7 full Eares seaven drie blasted Eares signifie the same also 12. But that this Dreame appeared twofold to Pharaoh it signifieth in this figure first the ground of the Eternall Nature in its seaven properties what God would shew thereby Secondly as to the second appearance it signifieth the humane Ground which in its Substance hath its Creaturely Originall out of the seaven properties Moreover it denotes the twofold Man according to the Outward Body and the outward Spirit and then according to the Inward Soulish or animall Spirit and according to the inward holy Substance of the Divine Substantiall power and standeth in the * * * Condition qualitie or propertie figure of a Holy Divine Man who is faire and full of divine power and vertue who walketh and feedeth in the true heavenly Pasture of the Substance of the Substantiall wisdome of God 13. And it denoteth secondly a wicked and ungodly Man who is withered meager leane and ill-favoured as to that Divine Substance and yet is even the same Natures property as the Divine is but he is withered and corrupted as to its good Substance the Wrath of the Eternall Nature in the seaven properties hath consumed its Substance so that it is now as a hungry fire-Spirit 14. Thus the great God representeth before Pharaoh what at this time stood in the figure of the Aegyptians for he would visite them first he sheweth them his great Grace in giving them Joseph a Prophet and wise Prince to Governe them also he sheweth them in this vision that in his Grace in the Kingdome of the inward and outward Nature in the seaven properties there is meere Blessing and good things if they would walke therein they would be as the seaven fatt Kine and Eares 15. But if not then his wrath would come upon them and consume their good things in Body and Soule and make them leane dry and withered as was done to the Devills when of Angells they became Devills then their good things viz. the Substantiall Divine Wisdome in them faded and their seaven properties of the Eternall Nature became so ill-favoured leane and dry as the seaven withered Kine and the seaven blasted Eares wherein was no more power and vertue 16. And as the seaven withered Kine and the seaven dry Eares devoured the good fatt Kine and Eares and were yet more leane and ill-favoured then before that a man could not discerne that they had devoured them Thereby the great God also signifieth that the wicked Man with his seaven properties of Nature enkindled in the Anger of God devoureth the Good and faire Image of God in him by introducing himselfe into selfe-desire in which selfe and wicked desire Nature becomes painfull and falls into unquietnesse and disturbance of its peace and yet afterwards is still ill-favoured abominable loathsome and drie as a Covetous churlish hungry Dogge though he devour much his Covetous Nature in his Envy consumeth him even his flesh so that he hath not that which he will not afford to other Dogges 17. Thus the great God represents by this before the Aegyptians seaven Good fatt yeares and seaven dry barren yeares which devoured the other seaven so that a Man could not know the good any more under which yet very powerfull things are prefigured as shall be mentioned heereafter 18. But that Pharaoh was troubled at this vision and yet understood it not neither could his wise Men interpret it this signifieth that God himselfe would interpret it by his power and vertue in Joseph and that the Time of this visitation was at hand therefore was Pharaoh so mooved in himselfe that he would faine know it 19. But that the Wise-Men in the Light of Nature could not interpret it signifieth that the Workes of God are hidden to the Naturall Man without Grace and that he knoweth or understandeth nothing of the wayes of God unlesse God reveale or manifest them thereby in and through him for this was a Motion of the Eternall Nature through the outward Nature therefore the Naturall Wise-Men could not understand it 20. And when none could interpret it to the King the Kings Butler thought on Joseph that he had interpreted his Dreames for him and told it to Pharaoh And heere in this vision of Pharaohs God called Joseph and that which he had desired two yeares agoe through mans helpe was fulfilled and granted unto him Gen. 41.14 15 16. 21. Then Pharaoh sent and commanded Joseph to be called and they brought him speedily out of the Dungeon and he was shaved and put on other Garments and came into Pharaoh Then sayd Pharaoh to him I have dreamed a Dreame and there is none that can interpret it but I have heard of thee that when thou hearest a Dreame thou canst interpret it and Joseph answered Pharaoh and sayd that is not * * * In my power of mee yet God will prophesie good to Pharooh and Pharaoh related his Dreame to him 22. This figure that Joseph put on other Garments and was shaved when he was to enter in before Pharaoh signifieth this to us that God at present had put off the Garment of his Misery and had now put on him the Garment of Wisdome and would have him now in another place then he was in before and set him before Pharaoh with the Garment of Wisdome and would give him for a Guardian to Pharaoh for the Spirit of Moses setteth downe the figure Excellently accurately and properly as if he had a great desire to play and delight himselfe therein 23. And wee see further that Joseph sayd to the King that it stood not in his naturall power and Might to know such hidden things but that God alone gave him to know it so that he needed neither Art nor Magick Images about it but God would interpret good to Pharaoh through him 24. Therefore should a Magus give up his will to God and fix his Magick Faith wherewith he will search the figure of Nature in its formes and † † † Or qualities Conditions in God that he may apprehend the Word of God and introduce it into the figure of Nature and then he is a right true Divine Magus and may master the inward Ground with Divine power and vertue and bring Nature into a * * * Type or representation figure he that practiseth otherwise heerein he is a false and wicked Magus as the Devill and his Witches are 25. And it is no way to be thought as if a Christian ought not to dare to meddle with the ground of Nature but that he must be a Clod and Dumb Image in the knowledge and skill of the secret Mysteries of Nature as Babell sayth Man ought not to dare to search and know it

the affliction of Joseph shall not be avenged behold in thy miserable Famine and distresse when thou shalt hunger and thirst even then thou must make thy Adresse and supplication to him the high Towre will give thee neither comfort nor deliverance the Time is come about that Josephs Affliction is to be Avenged and Reubens whoredome with Jacobs Concubine is come before Israel 32. Why makest thou such long delay and flatterest thy selfe playing the Hypocrite and saist not yet a good while behold it is come before the Eyes of Israel that thou hast committed whoredome a long time with the Concubine and defiled the line of Christ Israel will no longer endure it thou shalt with Reuben be cast out of the high Office of Sacrificing and Governing This is the voyce which the watchmen have pronounced 33. ‖ ‖ ‖ Gen. 37.5 6 7 8 9 10 11. When Joseph had had the two Dreames the one of his sheaf standing upright before which the sheafes of his brethren bowed the other of the Sun Moon and Eleven Starrs which had done obeysance to Joseph Envy forthwith arose amongst them and they supposed he would be their Lord and being that they were the Eldest they desired to rule over Him 34. Whereby we see how the outward man hath onely sought and aimed at the Kingdome of this world which was even the bane and undoing of Adam in that he forsook the inward and sought after the outward 35. * * * Gen. 37.3 Josephs party-coloured Coat which his father made signifieth how the inward power of God would again be revealed through the outward man whereby the humane nature would be variously coloured that is mixed with God as the inward spirituall Kingdome with the outward The Spirituall Christian figure is thus to be understood 36. Joseph with his Coat of many colours was as yet a Ladd both tender and young and had not yet the wit craft and suttlety of the world but spake the truth in simplicity for his soul was not yet defiled from without with the craft of lying and the Spirit of God began to † † † Work act or move in him drive him forward for his Coat of many colours was a figure of the inward 37. This figure prefigureth and representeth to us the Image of a true young Schollar and beginner in Christianity how he must be when the Spirit of God shall drive and act him namely he must turne his heart to God his Father and learn to love him heartily As Joseph loved to be with his father and told him the evill that was committed among his children so must a beginner in Christianity daily bring before God all his own miseries and the miseries and sins of all that belong to him yea of all Christendome As Daniel confessed the sins of the People of Israel before God and Joseph the evills of his brethren before his father so also a true Christian doth daily confesse the misery and sin of his People and Nation in hearty Compassion that God would be mercifull to them and preserve them from Great Evills and Sins 38. And when this is brought to passe his heart becometh very simple honest and upright for he desireth no craft but would fain have all things proceed righteously and justly and he cannot abide any unrighteousnesse or suttle dealings for he alwayes confesseth the peoples unrighteousnesse before God and thus his minde becometh altogether simple and seeketh no kinde of craft or suttlety but putteth his hope and confidence in God and liveth in the simplicity and lowlinesse of heart before God and the world and he is as the tender young ladd Joseph for he hopeth for good continually from God his Father 39. Now when a man is come so far then Joseph viz. the chast virgin childe of Sophia is even born then God his father cloathes his soul with the party-coloured coat viz. with the divine power and forth with the Spirit of God in him beginneth to play with the soul as he did with Joseph for the Spirit of God seeth through the soul and with the soul as Joseph in the Type saw things which were to come represented to him in the vision of dreames whereby the Spirit did also play with the soul even so the Spirit of God doth forthwith take delightfull communion with the soul of a new Joseph viz. with the inward spirituall world so that the soul understandeth divine mysteries and seeth into the Eternall life and knoweth the hidden world which yet is to be revealed in man as this Pen hath found by Experience from whence it hath received its Spirit of knowledge 40. Now when this man beginneth to speake of divine things and visions of the hidden worlds divine mysteries and speaketh forth the wonders of God that his brethren viz. the children of the outward world in whom the hidden spirituall world is not yet manifest do heare it they count it a meer fable and a melancholly Chimera and whimsey and esteem him foolish in that he speaketh of those things which they cannot understand and comprehend they make a meer Phancy and Fiction of it also they account it some Astrall instigation or false Enthusiasm or the like especially if he revealeth and reproveth their evill workes and wayes as Joseph did then they turn his open Enemies and grudge him his very life as hapned to Joseph 41. Now when it is thus Reason beholdeth it selfe at a stand as if it were confounded and knoweth not the wayes of God viz. that it must be thus with the children of God it thinketh thou seekest God and he bringeth thee into distresse and misery thus this man doth now wander up and down as Joseph wandred in the * * * Or Field Wildernesse when his father sent him to his brethren to see how it was with them 42. So it goeth likewise with Gods new children when Gods Spirit sendeth them to be zealous about the affliction of Joseph and the world doth every way hate and persecute them for it then they thinke in the Reason of this world dost thou not goe in the wayes of God wherefore then doth it goe so with thee that thou art but the fool of the world and then the Minde beginneth to be troubled and knowes not how it is with it for he heareth that he is every where accused for a frantick wicked person and hated for the young minde in flesh and bloud understandeth not the divine processe viz. how reason must become a fool and how Christ doth very willingly take upon himselfe in man the reproach and scorn of the Devill and of the world and how Gods righteousnesse and Adams propagated Guilt must be alwayes fullfilled with suffering how a Christian must stand in Christs figure 43. And now when it comes to be thus then Reason goes truely a wandering in great sorrow and desertion with Joseph in the wildernesse and is every way in distresse and yet he must performe his

but upon God then at length every thing is done which he hath prayd to God for that should stand him in stead by humane meanes when the Minde despaires of humane meanes and diveth downe into God againe then Gods helpe breaks forth through humane meanes Thus the Minde is instructed to learne to trust in God CHAP. LXVIII Of the Dreames of King Pharaoh how Joseph is fetch out of Prison and presented before the King and Cometh to Great Honour Vpon the 41 of Genesis MOses sayth After Two yeares Pharaoh had a Dreame Gen. XLI 1 2 3 4 5 6 7 8. that he stood by the water and saw seaven faire fatt Kine arise out of the water and went to feede in the Meadow after this he saw other seaven Kine arise out of the water which were ill favoured leane and Meager and drew neere the Kine that were by the water side and the leane Meager and ill favoured devoured the seaven faire fatt Kine then Pharaoh awaked and he slept againe and dreamed once more and saw seaven Eares grow out of one stalke full and thicke But afterwards he saw seaven thinne blasted Eares spring up and the seaven thinne and blacke Eares devoured the seaven full and thick Eares then Pharaoh awaked and observed that it was a Dreame and when it was Morning his Spirit was troubled and he sent forth to call all the * * * Truth-sellers South-sayers Magicians of Aegypt and all the Wise men and related to them his Dreames but there was none that could interpret them to Pharaoh 2. These Dreames of Pharaoh were represented to him from God therefore no Magus and † † † Skilfull in Nature Naturalist could interpret them for the Naturall Magus hath power onely in Nature onely in that which Nature frameth in its working he cannot apprehend that nor advise in that which the word of God modelleth frameth but a Prophet hath power to interpret that for he is a Divine Magus as heere Joseph 3. With the Aegyptians the Magick Art and skill was Common but when it was misused to Witchcraft it was extirpate although it remained among the Heathen till the Kingdome of Christ till the Divine Magia sprung up then the Naturall Magia was suppressed among the Christians which in the beginning was well that it was suppressed for the Heathenish * * * Or Religion Faith was thereby allayed and quenched and the Magick Images of Nature which they honoured for Gods were rooted out of Mens hearts 4. But when the Christian Faith was common then came other Magi up viz. the Sects in Christendome which they set up for Gods instead of the Images of Heathen Idolls and drive on greater Delusions then the Heathen with their Magick Idolls 5. For the Heathen looked upon the Ground of the possibility and working of Nature but these set themselves above the ground of Nature meerely in an Historicall Faith and say that men ought to beleeve that which they contrive 6. As at this very Day Titulary Christendome is full of such Magi as have no Naturall understanding either of God or of Nature more among them but onely an Empty Babbling of a supernaturall Magick Ground wherein they have set up themselves for Idoll-Gods and understand neither the Divine nor Naturall Magia so that the world is made stock-blind by them whence the Contention and Strife in Faith and Religion is arisen that men talke much of Faith one drawing this way another that way and make a multitude of Opinions which are altogether worse then the Heathenish Images which indeed had their ground and foundation in Nature but these Images have no ground either in Nature or in the supernaturall Divine Faith but are dumb Idolls and their Ministers are Baals Ministers 7. And as it was highly necessary and good that the Naturall Magia was discontinued amongst the Christians where the Faith of Christ was manifest so now at present it is much more necessary that the Naturall Magia were againe manifest that indeed Titulary Christendomes Idolls which it maketh to it selfe might through Nature be made manifest and knowne that Man might know in Nature the Outspoken or expressed formed Word of God as also the New Regeneration and also the Fall and Perdition that thereby the Contrived supernaturall Idolls might be suppressed that men might at length in Nature learne to understand the Scriptures seeing Men will not confide in the Spirit of God in the Divine Magia of true Faith but lay their foundation upon the Tower of Babell in the Contention and Contrived Idoll Opinions viz. in the Edicts and Traditions of Men. 8. I doe not say that Men should seeke and preach the Heathenish Magia againe and take up Heathen Idolls againe but that it is needfull to learne to search the Ground of Nature viz. the formed Word of God in Love and Anger with its re-expression that Men might not be so blinde concerning the Essence of all Essences 9. For the Fathers of the first Faith were not so blinde concerning the Kingdome and Dominion of Nature but did know in and by Nature that there was a hidden God who had made himselfe visible by the Word of his Exhalation and Information of the Created World and have knowne Gods Word by the Creation which is now at present much the more necessary that the Opinion Idolls might come to light and be knowne that Man might at length see what Faith is that it is not an Opinion and Conceit but a Divine * * * Heb. 11.1 Substance or Essence which Substance or Essence in the visible Man is hidden to outward Eyes as the Invisible God is hidden in the visible substance of this World 10. But that the Magi Naturales the Naturall Magicians could not Expound Pharaohs Dreames this was the cause Pharaohs Dreames sprang from the Centre of Nature which the Heathenish Magicians understood not for their Magick Ground in their understanding was onely in the working and † † † Or Scheme Figure of the Constellation or Asterisme and in the Elements they understood not the Ground of the Eternall Nature out of which the Nature of this world had its Originall and wherein it standeth but the Dreames of Pharaoh had their Originall out of the Eternall Nature and were represented in a visible Image in the outward Nature of Time and in the outward figure * * * Or representation to the outward Man of Man 11. For the † † † 7 fatt Kine seaven fat Kine in the Pasture signifie in the inward Ground the ‖ ‖ ‖ 7 Holy Properties seaven properties of the Eternall Nature in the Holy good Substance or Essence viz. in the Kingdome of Heaven where the Divine power is Substantiall and the * * * 7 leane Kine seaven leane ill favoured meager Kine signifie in the inward Ground the † † † 7 wrathfull properties seaven properties of the Eternall Nature in the wrath of

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 prov●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