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.

6. THe Thirty-Seventh Chapter, concerning Joseph, is indeed the most pleasant, and excellent figure of the New Man Regenerate out of the old Adam; Which [New Regenerate Man] is become a Prince over the Kingdome of Nature, and also a Lord over all his Adamicall Mem∣bers, being the brethren of the little childe Jesus in him; as ‖ Joseph became a Prince in the whole Land of Egypt, and a Lord over all his brothers, and whole kindred and family; and it shewes us very emphatically and pregnantly in its figure in the history, how a man must become such a Joseph; also how it then goes with him, and how the world dealeth with him, before he be made a Prince over the Adamicall Kingdome of his nature, and that the New Man may obtain the Government and power over his earthly Members: How the Devill in the wrath of God doth Assault the pretious Lilly-twigg in the power of God, out of which the chast Joseph springeth, groweth, and is brought forth, and first cast∣eth him down into the Pitt of darknesse in flesh and bloud, and there hides him, that so he might be destitute of all help, comfort, & assistance, and be even forc'd to perish.

7. As Josephs brethren did to Joseph, even so the Earthly members of the old Adam doe likewise to this Lilly-twigg of the new birth, in the chastity of Christs Spirit, whereat the Devill is also busie, and continu∣ally stirreth up the evill Beasts, full of carnall, greedy, and burning lust, in flesh and bloud, so that they strive to domineer and have the upper∣hand.

8. Externally, or from without, the Devill also bringeth Potiphars wife, viz. unchast lewd people, to him, who would fain defile the chast countenance of the inward Ground, and Egg on the Earthly flesh to feed upon the whoredome of the world, and all lascivious lewdness, wanton∣ness, and vanity, and draw the same unto it with the Imagination; and bring the new Joseph to commit Adultery with Potiphars wife; but he must so violently and resolvedly break through, and force his way from thence, that he must be fain to leave his Garment, that is, his Substance; and fly from thence nakedly, and resignedly in spirit and power, that his chast virginity may abide stedfast before God.

9. And if Joseph doth thus wrestle, and suffers not flesh and bloud, nor the base world to hinder or over-master him; then it will become his utter enemy, and betray him to death; because he will not commit lewdnesse and whoredome with her; and then Joseph, viz. the † wrest∣ling man, is cast into prison, viz. into reproach and contempt for the sake of his chastity and feare of God; and he must hide himselfe under Christs Crosse, under his yoke in his suffering and death, and live as a Prisoner in misery; the world rejecting him as one not at all worthy to tread up∣on the Earth; Accounting him as a prisoner, that is imprisoned, and despised for whoredomes sake; desiring to have no converse nor inter∣course with him; being that the chiefe Masters, and Great Ones (viz. Potiphars wife) doe revile him, and accuse him of unchastity.

10. Which wife doth also signifie the false [Babylonish] hypocriti∣call whore with all her dissemblers and flatterers in the fine Adorned house of Christendom; who when they cannot catch Joseph with their whoredom and hold him, but that he doth strongly gett away from them, then they exclaim out against him falsely, and keep his Garment for a

Signe, accusing him of unchastity, viz. of Idolatry, and heresie, and call him a dreamer, a ‖ phantasticall fellow, and a scismatick, as hapned to Joseph.

11. And when the Master heareth it, then he beleeveth this Potiphars wife, viz. the painted, and fine accomplisht hypocrite, in the house of hypo∣crisie; and so Joseph cometh to be suspected of the Master, and is rejected of him, and cast into the prison of Affliction, and there he must live in misery and scorn as a guilty person, and yet not guilty.

12. But this contempt, banishment and affliction is good for him, for thereby he is drawn from the pride and whoredome of the world, and all its falsehoods, which might assault his flesh and bloud, and hinder the new birth; and thus the pretious Pearle-plant growes under Christs Crosse in the disrespect, and tribulation of the world, and becomes great and strong.

13. But in the meane time God doth send honest people to such a Jo∣seph, who take pitty and care of him, and maintain him, and acknow∣ledge his innocency, and shew themselves friendly and kinde towards him, and consider his chastity and feare of God, and do also respect him, and provide for him, till the inward Prince in Gods power be fit for the Government, and then God bringeth him out of prison, and giveth him the Scepter of Government to be a Prince in his Wonders, and to rule and govern in Divine Knowledge over Gods wonderfull Workes, as Joseph over the Land of Egypt; In which type and figure this Pen is likewise born, and indeed no otherwise; which yet is hidden unto reason.

14. This is now the Summe of the Exposition of the History of Jo∣seph; but seing it is so very rich and full, we will make a fundamentall explanation upon the Text; for a direction, and manuduction to the loving reader, who also intendeth to become a Joseph; if he shall be in Earnest, and learn to observe, and know himselfe in this figure; he will see what Spirits child hath made these writings, for he will finde this † Pen [Engraving or writing] in his Heart.

15. The Text saith; Jacob dwelt in the Land wherein his Father was a stranger, namely, in the Land of Canaan. These are the Generations of Jacob: Joseph being Seventeen yeares old was feeding the flock with his brethren, and the Ladd was with the Sons of Bilhah, and with the Sons of Zilpah his fathers wives; and Joseph brought unto his Father their evill report. Now Israel loved Joseph more then all his Children; because he had begotten him in his old age; and he made him a Coat of many Colours. And when his brethren saw that their Father Loved him more then all his brethren, they hated him, and could not speak friendly to him.

The inward Figure is this.

16. Jacob had cast his fleshly naturall Love upon Rachel, being shee was fair; and seing that the line of Christ in the Covenant did lye in Jacob Rachel was shutt up, so that his seed was not manifested in her in the na∣turall manner of the flesh; untill Jacob & Rachel were grown old, and nei∣ther of them loved each other so any more according to fleshly love, but onely desired a fruit of their seed; wherefore also Jacob and Rachel prayed unto God, that he would open her, and make her fruitfull; and when

this was brought to passe, out of this seed of Jacob sprang forth a Line, which did set forth and represent a figure of the pure naturall and right Adamicall humanity, which birth, in the figure, typifieth, how Christ would again beget the Adamicall humanity in its primitive chastity, purity, and fear of God.

17. For in Lea (viz in the simplicity and lowlinesse) the line of Christ arose, and sprang forth, and in Rachel the line of the first Adamicall man in his Innocency, viz. a figure of the same; which figure did represent, how a Christian should stand at once both in Christs Image and in Adams Image; and what a Christian in this world should be inwardly and out∣wardly, and how he must become a Christian: therefore saith the Text; † Jacob Loved Joseph more then all his children: the cause was this: Joseph was sprung forth out of Jacobs owne naturall line, of his peculiar naturall Love to Rachel, wherein the line in Christs Love in the Covenant had also imprinted and manifested it selfe; and it was a punctuall representa∣tion in the Figure of a new Regeneration, how a true Christian should stand, after that Christ should be revealed in the flesh of the humane nature.

18. And therefore Joseph was so inclined in his Minde, that he could not conceal any falsehood, but when he heard any evill of his brethren, he told the same to his father: this his brethren could not brook, and therefore they called him a betrayer, and envied him; for the spirit which reproveth wickednesse and falsehood was revealed in him: for Christ should reprove the world for Sin; but being he now did represent a Christian, he told it his father, out of whom HEE should come, who should reprove the world, and we see very clearly, how flesh and bloud [viz. Josephs naturall brethren] in the Type of Christendome, became an utter enemy to the type [viz. to the true Christian Joseph] and 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 ma∣nifest it selfe in Joseph, and signified to him, the figure of his Constellati∣on, so that he could understand Dreames & Visions after the same man∣ner as the Prophets in the Spirit of Christ saw visions, and could ex∣pound 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 Fa∣thers Adamicall house; in the Type and figure whereof Joseph stood outwardly, and therefore the externall figure was set forth and perso∣nated 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 man∣ner, but ignorantly despise, and contem him in his brethren and mem∣bers.

21. To signifie, that Christ in this world hath taken on himselfe,

the Reproach, in the Righteousnesse of God, and that he would not one∣ly 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 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 Christi∣an 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 † 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 en∣mity 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, them∣selves, 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 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 distinc∣tion 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 † not the power of God in Gods children, in the simplicity of Joseph, but call him a Drea∣mer, 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 Christ fullfilleth the righteous∣ness 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 o∣therwise 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 migh∣test

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 di∣vine visions in his word of power) might be also manifest and born un∣der 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 au∣thor and cause; so that men will not understand one another in Love, meeknesse, humility, and in the simplicity of Christ, in whom notwith∣standing 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 Ti∣tles, 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 Mi∣dianites 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 the affliction of Joseph shall not be aven∣ged, behold in thy miserable Famine, and distresse, when thou shalt hunger and thirst, even then thou must make thy Adresse, and supplica∣tion to him: the high Towre will give thee neither comfort nor deli∣verance: the Time is come about that Josephs Affliction is to be Aven∣ged, and Reubens whoredome with Jacobs Concubine is come before Israel.

32. Why makest thou such long delay, and flatterest thy selfe, play∣ing 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. ‖ 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 un∣doing of Adam; in that he forsook the inward, and sought after the outward.

35. Josephs party-coloured Coat which his father made, signifieth how the inward power of God would again be revealed through the out∣ward 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 defi∣led from without with the craft of lying, and the Spirit of God began to † 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 lo∣ved to be with his father, and told him the evill that was committed among his children; so must a beginner in Christianity daily bring be∣fore 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 Peo∣ple 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 mer∣cifull to them and preserve them from Great Evills and Sins.

38. And when this is brought to passe, his heart becometh very sim∣ple, honest, and upright, for he desireth no craft, but would fain have all things proceed righteously and justly; and he cannot abide any un∣righteousnesse, or suttle dealings; for he alwayes confesseth the peoples unrighteousnesse before God; and thus his minde becometh altoge∣ther 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 vir∣gin 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 commu∣nion with the soul of a new Joseph, viz. with the inward spirituall world;

so that the soul understandeth divine mysteries, and seeth into the Eter∣nall 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 recei∣ved its Spirit of knowledge.

40. Now when this man beginneth to speake of divine things and vi∣sions, 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 En∣thusiasm, 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 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; where∣fore 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 full∣filled 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 fathers Commandement, and Will: but God forsaketh not his Joseph; but send∣eth him a man to comfort him, and shew him the way to his brethren; as hapned to Joseph, when he was a wandring in the Wildernesse.

44. That is; he sendeth to him also a truely zealous Christian▪ who knoweth his wayes, and comforteth him, exhorting him to persevere constantly in the wayes of God; whereby this new Joseph doth again receive courage, and strength, and com••th into the right way, and goeth readily and boldly to his brethren, and seeth what they doe, and what they intend.

45. That is; he setteth the command and will of God before them (as Joseph did the Command of his father;) and when they see, that he will reprove them with Gods Word, then they cry out; lo! † There is a Dreamer, and a frantick fellow; he will come & make us beleeve strange

things; he inveigheth against our good Customes, wherein we have ho∣nour and good dayes; What? shall this fellow reprove us? He is not come from the high Schooles and Vniversities; and yet will take upon him to teach, and reproue us; let us consult how we may take him out of the way, and slay him; What, shall we endure this poore silly fellow to teach and reprove us? What is he? he is but a Lay-man; and shall he controul us? Moreover, he is not called; and it is none of his vocation; he putts himselfe forth onely that he might be taken notice off, and get him∣selfe some Name and fame among the people: but we will so silence him that he shall be the fool of all the world: we will lay his honour in pri∣son, and make him be scorned, hated, and persecuted, for an Example to others that shall offer to assault or trouble us; that so he may learn to tarry at home, and attend his worldly Vocation, and leave it to us to judge of divine matters, who are appointed and authorized by the Ma∣gistrate, and have studied in the Vniversities, and there have learned such things.

46. Thus they take the poor Joseph, which cometh to them by his Fathers command, and binde him with reproach, and shame, and exclaim against him falsely, and rob him of his Coat of many colours in the sight of all his brethren, which coat God his Father hath made him; as Ja∣cobs Sons did to Joseph, and continually † consult how to kill him, and take him wholly out of the way, as Josephs brethren did.

47. But as Reuben the eldest brother did hinder it, and would not suffer them to kill Joseph; and yet that he might not be wholly against their Counsell, he said, Behold here is a pitt in the Wildernesse, into that we will cast him, and send his Coat of many Colours to his father, that he may think some evill Beast hath devoured him. So God raiseth in their counsell, Reuben the eldest brother, who hath power to hinder the counsells and decrees of the false Pharisees; viz. Some honest pious Man in Authority who resisteth the murthering counsell of the Pharisees.

48. And although he doth not wholly oppose their counsells, yet he resisteth and stoppeth the actuall execution of their wills, and saith; Kill him not; cast him onely into the pitt, and strip him of his coat of many co∣lours, that he may have no more Dreames; and this he doth that he may deliver him from the murthering Sword.

49. ‖ But they take him (as Josephs brethren did Joseph), and strip him of his Coat of many colours, and cast him into the pitt in the wildernesse, and take his Coat of many colours, and dip it in Goates-bloud, and send it so to his Father; that is to say, they deprive and bereave him of his honour and good name by their slanderings, and take his words and doctrine, and make false constructions and conclusions thereof, and bedawb them in Goates bloud; that is, with false understanding and sence, and send forth such reproaching Pamphletts and Libells among the people, and before his Father; viz. before the whole Church and Common-wealth, and cry out, lo! this defiled Coat is this mans; and thus they murther the Spirit of his father, in the Coat; that is, in his Name they scandallize, slaun∣der and reproach him falsely, and say of him, that he doth vilifie the Bloud of Christ with his Coat of many colours; and thus they deceive his Father; viz. the whole Congregation with the false Goates-Bloud, wherein they have dipped his Coat; so that the people think, A wilde

beast hath torne Joseph in pieces, that is, they think the Devill hath posses∣sed this man, and that he is a false [wicked] man.

50. Thus the Father, viz. the people, and the Magistrates are, by this defiled coat, deceived by the sleight of Josephs brethren; that is, by those who themselves are to teach the way of God, so that they thinke that the Devill hath devoured this man, and hath possessed his heart: and thus the poor Joseph is thrown down into the Desolate pitt, and ly∣eth in misery, as in a pitt wherein there is no water, and wherein he can neither be drowned, nor receive any refreshment; but sitteth as wholly forsaken of all the world; and waiteth now what God will do with him, since he thus rejecteth him by men.

51. Here now he hath no help or succour from any man; his best friends also account him mad and foolish; his Name is as an Owl among the birdes; for thus he must passe through the Judgement of God, and be even the scorn of all men: If he shall attain to the Contemplation of the divine Mysteries, then he must first be judged, and come under the censure and judgement of the world; that they may judge his inbred Sins, and Sacrifice them before God, that he, in the † figure of Christ may force through the judgement of God, and come to the Divine vision within himselfe.

52. Thus a right true Christian (before he attains the Science of the divine Mysteries) must be wholly severed from the pleasure and honour of the world, and become altogether foolish, and a childe to his own Rea∣son in himselfe; and also outwardly be accounted a fool, as the world likewise, esteems him a foolish silly fellow when he forsaketh temporall honour and Goods for the Hope of the Eternall Good which he seeth not.

53. And when it goeth thus with poor Joseph, that he must lie in the miserable pitt, his brethren are not yet content, that they have cast him into the pitt, but they draw him out from thence, and sell him to the Midia∣nites, that he may be carried from them into a strange and forrain Country; that is, they take his Name, and Doctrine, and send them into forrain Countries, whereby Josephs Coat of many Colours doth by divine ap∣pointment and providence come to be knowne.

54. But they intend treacherously and falsely towards him, and so sell Joseph to Reproach, Derision, and Servitude, to serve the world and to be their footstool, and scorn; as happened to Joseph from his brethren, and hath also happened to this Pen.

55. Thus † Joseph is brought into Aegypt, and sold for a Slave, but God. is with him, and giveth him understanding, and wisdome, that he is made his Masters Steward, so that his Master ‖ doth nothing without him, but entrusteth him with all things: So also when the Spirit of Joseph (though in a spite∣full manner) is sold into strange Countries, where his Person is not knowne; yet the wise doe take especall notice of the Spirit [of his sence and meaning] and know him, and see that God hath given him his wisdome, and Spirit, and receive his Writings and Doctrine, and Or∣der their whole life according to it; and thus Joseph cometh to sit in the chiefe office of Pharaoh's Steward, and Governeth his whole house.

56. But for all this Joseph is not yet passed through the Judgement, for even in this Government he first meeteth with the greatest danger

of his life; for there the Stewards wife burneth in lust towards him; that is, the false Sects, who would fain wooe and wed themselves into his Spirit, and therewith Adorne their Doctrine and Doings; for Temporall Honour, Art, and Science; and if this Joseph's Spirit will not mix it selfe with their humane fiction and fables, then they exclaim against him, and say all manner of evill of him, and accuse him of unchastity, viz. of false Doctrine; and appeal him before the Steward, that is, the Magistrate.

57. And then † Joseph must be cast into prison, and lie there captive, and be tryed to purpose; till God shall bring him out again from thence, and set him before Pharaoh, and then his wisdome and fear of God is re∣vealed, that it is plainly discerned and known that his understanding is given him of God, and so his understanding is made Ruler over the Land of Aegypt; so that he ruleth not onely strange Nations, but his own brethren must at length also come unto him in their famine, when the right understanding of the divine manifestation (and mystery) is scarce and rare with them, and he nourisheth them also by his wisdome; thus God hath sent him aforehand to be their father, that they afterwards must be fain to come and seek and enjoy their brother Joseph's wisdome among other Nations.

58. For so also did † Israel persecute the Prophets, till they were brought into darknesse and Idolatry in the Lust of their flesh; and all those things came upon them of which the Prophets told them; and then, when they sat in hunger, and misery, & their Land was full of Abomina∣tion; they sought out the writings of the Prophets, and even then they acknowledged that, what they had spoken was true, and that they had don them wrong, and Adorned their Graves, and said, Had we lived in our fore-fathers time, we would not have killed them; but the Most High doth so order his Judgement that it beginneth at the House of Israel; and he extinguisheth his Anger and Indignation in the children of Grace; for the Bloud of the Saints in the power of Christ hath at all times re∣sisted the Anger, so that † Israel hath not been consumed.

59. Joseph was sold for Twenty pieces of Silver, and † Christ for Thirty, to signifie, that the humanity of Christ is higher, and perfecter then the humanity of others which are his children, being he was not conceived of the Seed of man, but sprung forth in the Naturall Tincture in the lights property; but the Adamicall Soul is from the fires property, from whence the light receiveth its Originall, and manifestation; so that the lights property in Christ assumed the fires; viz. the Adamicall Soul; and the inward hidden [divine, and heavenly being] which was sealed up, and quite faded as to the Light's life, in Adam, did again open and putt forth it selfe afresh.

60. Therefore seing a Christian is under Christ, and in Christ be∣cometh again manifest in God; the figure of Christ is represented here in this figure in the Number of 30. and that of a Christian in the Num∣ber of 20: for a Christian is sold into the hands of men to suffer; but Christ must not onely suffer in the hands of men, but give himselfe up also to the wrath of God, whereupon he sweat bloud.

61. And this whole history of Joseph doth excellently decipher to us, how a Christian standeth in his figure before God and the world:

for the whole Acts of Joseph doe paint out, how Adam cometh to be a Christian; how he must in the processe of Christ be putt into Christs figure, and become an Image of Christ; and how God doth in Christs processe exalt him againe in the Kingdome of Christ, and setteth him at the right hand of God; as Joseph was sett at the right hand of King Pha∣roah after that he had continued in the processe of Christ, and was brought through it.

CHAP. LXV. Of Juda and Thamar, being a Mysticall Figure of Adam and Christ, in which the New Birth is excellently prefigured.

Vpon the 38 Chapter of Genesis.

WHen we consider the History of Joseph according to outward Rea∣son, then Reason demandeth; Wherefore Josephs history is not sett down together in the Bible (without any interruption) whereas One Act followed so upon another? Why doth Moses putt this typi∣call figure of Judah and Thamar between? But if we look upon, examine, and consider this History of Juda and Thamar, and likewise the figure of Joseph with a Right understanding, we finde, and see that the Holy Ghost hath of sett purpose so ordered and disposed them in their Right and true Order.

2. For, Joseph representeth a true Christian, shewing how he must behave himselfe before God, and the world, and how he is putt in the pro∣cesse and figure of Christ; but this History of Juda and Thamar is a figure of a Christians growth out of Adams Image, according to the hu∣manity in the Kingdome of Nature: shewing how he must spring forth out o•• the first Adamicall Image, and how this same Adamicall Image is evill and must dye, which the Anger of God killeth, and yet that the first right must stand; that a Christian according to the humane Nature and property is only the Adamicall Image, and no new or strange thing, and how Christ manifesteth himselfe in this Adamicall evill Image, and killeth the evill; and yet during the time of this life outwardly it hangs to a Christian; this the Spirit heere powerfully prefigureth.

3. Heere we see a powerfull figure in Judah, in whom stood the line of Christ in the Order of the Genealogie, out of which Christ was to be manifested; This Judah went away from his brethren, and applyed himselfe to a Man of Odoliam, called Hira, and there Juda saw a Cananitish Mans daugh∣ter, called Suha, and he tooke her and went in unto her, so shee conceived and bare a sonne, and he called his Name Er, and shee conceived againe and bare a sonne, whose Name shee called Onan, and shee conceived once more and bare ano∣ther sonne, whose name shee called Selah, and shee was at Chesib when shee bare him; and Judah gave his sonne Er a wife, whose name was Thamar: but he was evill in the sight of the Lord, and therefore the Lord slew him; then sayd

Judah to Onan, Lye thou with thy brothers wife, and take her in Marriage, that thou maiest rayse up seede to thy Brother; But Onan knowing that the seede should not be his owne, when he should lye with his brothers wife, he let it fall to the ground and destroyed it, lest he should give seede to his brother, and it was displeasing in the sight of the Lord, which he did, and the Lord slew him also.

This Figure stands thus.

4. Judah stands heere in the figure of Adam, in that condition as when the Covenant of Grace concerning the seede of the Woman was againe inspired or inspoken into Adam, just so he standeth in that same figure, shewing, that the Covenant of Grace stood in the Evill Adam, as Adam then was: for as in Judah the time of Christ, viz. the Covenant of Grace was in Motion, as a boundary reaching to Mary, so also it was in Adam, and so along to and in Judah.

5. And Thamar standeth in the figure of Eve, into whom God had in∣spired or inspoken his Promise, the Word of Regeneration, that the seede of the Woman, in the power of the Word, should breake the Ser∣pents head, so shee standeth as an Earthly Eve, in whom inwardly the Covenant of Grace stood, and outwardly there was the Corrupt Eve, which in this figure standeth outwardly as a whore, out of whom yet the Line of Christ sprang in Perez her sonne; as Abel out of Eve, though Eve were indeed become Earthly: and we see here the Type very plainly, how the Spirit playeth and taketh delight in this figure with the Old and New Adam, as also with the Old and New Eve.

6. For Adam was, in his Lust, gone forth from his fathers house, as Ju∣dah to the Cananites, and had taken to him in his Lustfull desire the Cana∣nitish Woman, the foure Elements, of whom he begat Three sonnes, the first called Er, or Ger, viz. selfe-will or desire, wherein the Kingdome of the Nature of Man stood in selfe-desire or owne will, and this sonne was the first world before the Deluge or Floud, to this the father gave him his Name, to signifie, that he lived in the Fathers Nature.

7. The second sonne shee called Onan, whom the Mother called so, which pointed at the second world after the Floud, for the Nature of the Father in Man sayd to God, O noO nein my Lord, drowne me no more, and the Mother, viz. the Woman of this world in Spiritu Mundi, in the Spirit of the world, in the Expressed or out-spoken Word and Life, gave her sonne this Name; for God had inspired his Grace againe into her, that this her second sonne, viz. the Other world, should not be drowned with Water; therefore this Name standeth thus in the high figure, & is called ONAN, for the Spirit hideth it in the High Tongue, and calleth him Onan, or O nein, O no.

8. The Third sonne shee called Selah, and shee was at Chesib, when shee bare him. CHESIB signifieth in the High Tongue an Exhaling in, and recomprehension, that is, this Selah signifieth the time of the Manifestation of the Law, wherein the Divine Will in the Word, hath manifested it selfe through the Expressed Word, and comprized it in a Law or Commandement.

9. These three sonnes signifie the Three Times from Adam to Christ: Er is the Time before the Floud in selfe-will, Lust and desire; Onan is

the second Time after the Floud; This sonne, viz. the World after the Floud, hath knowne Gods Judgement and punishment, which began to Weepe and Lament before God, saying; O nein, O no Lord, punish us no more thus.

10. The Third Time, is the Time of the Law, viz. a manifesting and laying open of sinne, and is justly called Selah: for this sonne sayth, I have found my soule againe in the Lord, but it was not he yet, which Thamar, that is, the hidden Eve, in whom the Covenant of Grace lay, could marry, he could not raise up the seede of the Woman: for Christ was as yet hidden in the Law, therefore Thamar must waite till Selah be growne up, that is, the Law must waite till the fullness of Time, yet never∣thelesse, Thamar, that is, the New Eve, which lay hid under the veile of sinne, must conceive through the Spirit in the Covenant, and beare the Line of Christ, hidden to the outward Thamar or Eve; as this Figure of Judah and Thamar sheweth it.

The inward Figure standeth thus:

11. Judah gave his first sonne a wife, called Thamar, but he was evill in the sight of the Lord, therefore the Lord slew him; That is in the in∣ward understanding as much as to say, God gave to the first world, viz. to the first sonne Er, this Thamar, viz. the promised incorporated Covenant in the seede of the Woman; but they looked onely upon the outward Eve, and committed whoredome with her, so Thamar remained unfruit∣full by this sonne, and bare onely the outward Eve in her whoredome; and thus Er, viz. the fleshly desire, was evill in the sight of the Lord, there∣fore the Lord slew him with the Deluge.

12. When this sonne was slaine, the Spirit of God sayd to the Second sonne after the Deluge; take thou thy brothers wife, and raise up in Thamar a seede out of the Line of the Covenant, that is, enter thou into the first Covenant of the Womans seede, and bring thy will into the Obedience of God, and work in the promised Grace; but the second sonne, viz. the second world would not marry with the divine Will neither, nor work in the Grace, but spilt their seede upon the Earth, that is, they set their desire•• upon Earthly things, and would raise up no seede in the inward Eve in the Covenant of Grace, but introduced their seede into earthly vessells, and bare children of fleshly voluptuousness, as is to be seene in the children of Nimrod, and presently after in Sodom and Go∣morrha.

13. But God having signified his Covenant of Grace to them by Noah, that he would no more slay them with water, when they sayd, O nein, O no, Lord, slay us thus no more; and they had promised to walk before him, and bring forth fruit to him, but they brought their seede into vanity, and spilt it before the Lord, and would not marry Thamar, viz. the Inward Covenant of Grace, but committed adultery with the Earthly Eve, and spilt the seede of their soule, before the inward Eve in the Covenant, then the Lord slew this Onan also, viz. Sodom and Go∣morrha, and the Heathen, when Israel drave them out of their Land, and slew them; for those Heathens would not marry the woman in the Co∣venant, but they married their Owne Reason, and made them Idolls, and

spilt the seede of their Faith before them upon the Earth, and therefore the Lord slew them also, as he did Onan.

14. And the Spirit speaketh further in the figure under an Outward Act done, and sayth; † Then spake Juda to Thamar his daughter in Law, saying, remaine a widdow in thy fathers house, till my sonne Selah he growne up, for he thought perhaps he may die also as his brethren, so Thamar went home and remained in her fathers house. In the first world before the Floud, as also in the second world after the Floud, the world lived free, without the divine Law; for they were married with the Covenant of Grace, and should have lived under the Covenant of Grace, viz. under the Promise of the Womans seede; this Womans seede married her selfe with them, as Judahs sonne with Thamar; but they onely committed adultery with the Earthly Eve, and so the true woman in the Covenant remained un∣fruitfull in them.

15. But when God gave the Law, then he promised this woman in the Covenant of Grace under the Law, the true Selah; but shee, viz. the womans seede in the Covenant, should remaine a widdow, under the Law, till Selah grew up, that is, till the Law had attained its time and limitt, in that, should the woman in the Covenant remaine in her fathers house, hidden under the Law, as a widdow in her state and condition: for the Law should governe under it: but shee, viz. the holy woman of Grace should be still and quiet, that the wrath of God, (for the sake of this high Grace, which he gave to Man, when they regarded it not, nor did not re∣ceive it and live therein) should not slay Israel also, as Judah thought the Lord would slay Selah also.

16. And wee rightly see in this figure, that this woman in the Cove∣nant was not given to Selah, viz. to the Law, though the Law waited long for it; yet Selah might not marry this woman in the Covenant of Grace, but Judah, that is, Gods word and power must againe lye with this wo∣mans seede in the Covenant, and raise it up, that this woman conceived and bare the womans seede, which was fullfilled in Mary, as wee see by the figure of Judah and Thamar, how Judah, when shee sate before the doore, and waited for his promise that he would give her Selah, did get her with childe himselfe; for the Law could not get the right Thamar in the Covenant with childe, but the word in the Covenant must move it selfe and get Thamar with childe.

17. For wee see heere the most powerfull figure of the whole Old Testament; where Judah standeth in the figure in the Line of the Cove∣nant; as his father Jacob declares concerning him; and Thamar his daughter in Law, of whom the children of the Covenant should raise up seede in the time of Judah, standeth in the figure of the inward and out∣ward Eve; Inwardly shee signifieth the Mother of the Covenant of Grace, in which stood the Incorporated Word of Grace, and outward∣ly shee stood in the figure of Corrupted Eve, in whom the Covenant lay inwardly.

18. And now the Line that was sprung up out of this Covenant, should sow divine seede, and bring forth fruit in Gods kingdome; and that they could not doe for, their own selfe-power and Might was lost: therefore the first Eternall Speaking Word, that had inspired or inspo∣ken the womans seede into Eve, must againe move it selfe, in this incor∣porated

Covenant of Grace in the womans seede, and it selfe get this woman with childe, that shee may bring forth Christ, as Judah gat his daughter in Law with childe in this Type.

19. The Text of Moses sayth cleerly thus; When many dayes were overpassed, Shuahs daughter, Judahs wife, died, and after Judahs time of mourn∣ing was out, he went up to sheare his sheepe at Timnath, with his Shepheard, Hirah of Odollam: Then it was told Thamar, behold thy father in Law, goeth up to Timnath to sheare his sheepe; then shee put off her widdowes apparrell that shee wore, and cast a Mantle over her for a vayle, and sat without far from the doore in the way to Timnath; for shee saw that Selah was growne up, and shee was not given unto him to wife.

The Inward figure † stands thus.

20. In Judah lay the roote of the Covenant, which pressed on to the Limit, where it should be manifested in Christ; and so stood Judah heere in this figure in the place or stead of the divine Word; which Word, God inspired or inspake into Adam for an understanding Life, John 1. therefore the Text sayth heere, Judahs wife the daughter of Shuah, died: This woman died to Adam: for it was the Mother of the heavenly Birth, in the heavenly worlds substance, for which, Adam mourned, and when God had ordered him for this world, then his mourning ceased; for he thought he was now at home, and went forth out of Paradise, to eate Earthly fruit, like the Beasts, or living creatures, therefore sayth the Spi∣rit heere; He sheared his sheepe; which might well be done so by Judah; but the Spirit hath here the most secret figure under which Adam is com∣prised: for the Spirit sayth; Judah tooke his Shepheard Hirah of Odollam along with him.

21. In the figure this Hirah is the Cherubine, which sticketh in the earthly desire and beastiall cloathing of Man; which Adam tooke with him, when he went out of Paradise, to sheare the sheepe of this world, for the same, viz. the Earthly desire was his shepheard: for that now keepeth the beasts and sheepe, and did sheare them also, so that Adam had Cloathes and things necessary.

22. And the Spirit calleth the place Timnath, where Judah had his sheepe; In the high Tongue this understanding lyeth very cleere in the sense; for TIMNATH is nothing else but the Expressed word, in its powerfull re-expression, and it signifieth the Spirit of this world in the Elements, wherein the outward mortall Life consists, wherein Adam had his sheepe, and now also, therein hath them, in his children.

23. For in this place, Selah is borne, viz. the Law of Nature, which offereth righteousnesse to Man; for which Law, Thamar, viz. the Cove∣nant of Grace waited a long time during Selahs youth, to see whether the Law could be married with the Covenant of Grace; but it could not be, that Gods righteousnesse could be fully performed by the Law, and that Thamar, viz. the Grace in the Covenant, and the Law, might enter into marriage.

24. Now the Spirit heere signifieth cleerly, that when Gods Word had manifested it selfe in the world by the Law; that Thamar, that is, the Covenant of Grace, laid aside her widdowes apparrell, and had set

her selfe in the way of the Word in the Law, where, under the Law the Spirit of the Prophets out of the Line of Judah, went onward concerning the Kingdom of Christ; this Spirit, would have the Covenant of Grace for a Spouse, for it was the right [Spirit] from which the Prophets un∣der the Law pointed at Christ.

25. But Thamar, that is, the Covenant of Grace, vailed her beautifull Countenance, from the Earthly Adam, and was ashamed of the deformi∣ty of the Earthly Man, in that the children of the Law, as also the Pro∣phets were outwardly so earthly; even as Thamar vayled her counte∣nance from Judah; but when the time was come, that the Covenant should be manifested; then the Spirit of the Covenant sets its selfe be∣fore Selah, viz before the Law, for the Grace should receive Adam into it selfe againe, as Thamar received seede from Judah her father in Law, and suffered her selfe to be gotten with childe.

26. But the holy Countenance of the Covenant of Grace in its power remained yet hidden to Adam in the Law, as also to the Prophets till Christ; as Thamar veyled her Countenance from Judah her father in Law, that he knew her not; so also the Covenant of Grace stood in the Law, but with a veyled Countenance. And the Spirit speaketh further in Moses and sayth.

27. Now when Judah saw her, he supposed shee was a whore, for shee had covered her Countenance; that is, when the children in the Law heard the Propheticall Spirit speake of Christ; they supposed it was in their Law, and of the Law, but it had veyled its countenance like Tha∣mar, and Judah went towards her on the way, and sayd; Prethee let mee lye with thee, for he knew not that shee was his daughter in Law, that is, Adams Nature in the Law, sayd to the Propheticall Spirit of Grace, pray let mee come in unto thee, lye with mee, I will give thee seede of my Nature, and it knew not that God was in this Spirit, and desired to mixe with him after a creaturely manner; neither knew it, that this Propheticall Spirit, was the incorporated Spirit in the Covenant, in Man himselfe: so very blinde was the Adamicall Nature concerning the Covenant.

28. The Adamicall Nature thought, it was a whore, that setteth it selfe forth so in the Propheticall Spirit before it, therefore have the Jewes so often slaine the Prophets; for they supposed they heard a false whores Spirit speake: but heere the figure of Judah sheweth, that the first Adamical Nature should mix with the Covenant of Grace, that the heavenly Ens would receive the Adamicall humane Ens againe in∣to it selfe; and Man himselfe would not understand, what God would doe with him.

29. The Adamicall Nature would indeede in its lust, long after the heavenly Ens, but would not know it; although it should see the same, yet it would thinke, that is like unto mee, I will commit whoredome therewith, so strange a thing is Paradise become to Adam.

30. And † when Thamar with her face covered, presented her selfe before Judah in the way, and that he said to her▪ Lye with mee; th••n sayd Thamar to Judah, What wilt thou give mee to lye with mee; He said I will send thee a kid from the stock; shee answered, and sayd, then give me a Pledge till thou send it; and he sayd, what wilt thou have mee give thee for a Pledge? shee answered, and

sayd; Thy Ring, and thy Bracelet, and thy staffe, which thou hast in thy hand: and he gave them to her, and lay with her, and shee was with childe by him; and shee arose and went away, and layd off her Mantle, and put her widdowes apparrell on againe.

31. Heere the Spirit alludeth very finely in the figure, how Adams Nature lyeth with the presented new Eve in the Covenant, and yet know∣eth her not; also how the Covenant lyeth with Adams first right Nature, and how they meete together in strange apparell, when Adams Nature sayth, Lye with mee, and would have this Eve in the Covenant onely for a little pleasure sake, as the Adamicall Nature doth in its selfehood, that it might onely in its false seeming holiness lye with the New Eve, and its heart is far from the true wedlock Marriage, and onely draweth neere her in an hypocriticall whoredome, as is done in the Office of the Pharisees: then sayth this Eve to the Adamicall Nature, what wilt thou give mee; then this Adamicall Nature promised her a kid, that is, a Beastiall desire and will, full of the burning Lust of flattery and Hypo∣crisie.

32. But this Eve, viz. Thamar, sayth; give mee for a Pledge thereof, thy Ring, Staffe, and Bracelet: the Ring is the soule, which came from the Word of God: the Bracelet is the Spiritus Mundi, the Spirit of the world, viz. the Outward Spirit; and the Staffe is the Body: these, will the New Eve, viz. the Line of Christ in the Covenant, have for a Pledge; these † Ornaments must Adam give for a Pledge to the Covenant of Grace, viz. of the womans inward seede in the incorporated Grace of the heavenly worlds substance.

33. When this deare Eve in the seede of Mary should lye with Adam, and receive Adams seede into her holy Birth; as Judah, in whom lay the line of the Covenant, must give Thamar, who stood in the Image & Type of the New Eve, viz. of the Heavenly worlds substance; these Ornaments and Jewells, viz. his Ring, Bracelet, and Staffe: Both which stood in the figure, shewing, how Christ should be manifested out of Adams Nature in Mary, wherein lay and was manifested the right Thamar, or New Eve.

34. And when Thamar had gotten the Ring Bracelet and Staffe for a Pledge, shee took them and layd them up, and asked not after the kid, but kept these Jewells and went from thence, with them, and changed her selfe againe into her former widdowes Estate, and hid her selfe from Judah, that he knew not who shee was, nor whence shee came.

35. This now is the most excellent figure, shewing, how the Spirit in the Covenant mingleth and uniteth it selfe againe with the heavenly worlds substance, viz. with the New Wedlock or Eve, viz. with Adams faded substance, which is from the heavenly worlds substance, which substance faded or vanished in the Fall; viz. how God becometh Man, and Man becometh God, and how this Image or Type (conceived in the New divine seede) even then againe hideth it selfe from the Earthly Adam, that Eve must put on and weare her widdowes apparrell againe, that the Noble seede might not be knowne in this world, as is to be seene by the children of Christ, who are conceived of Christ according to the inward ground, how they must, after the wedding of the Lamb, viz. this Divine wedlock or Coition, which is indeed done in the soul with great

joy; enter againe into the state of mourning, and be forsaken in this world as a poore widdow.

36. And as Thamar inquired not after the kid, but would have an eminent Pledge; so the Spirit of Christ in the Covenant inquireth not after the outward solemnity & Pagintry; wherein Men will Offer Gifts to it: It will have the Body, Soule, and Spirit for a Pledge.

37. In this figure it representeth the Jewish Offerings, as a whore∣dom in the sight of God, for as Judah committed whoredome with Tha∣mar, and entended onely the whoredome, and would give a kid for it: so also stood the Priests of the Law, and in seeming holinesse and hypo∣crisie play the Harlots with God, with the Bloud and flesh of Beasts, which indeed was a figure of the Inward, and God was pleased to beare with it; but he would not accept their Offerings, neither did he mix himselfe with the Offering, but with the Faith in the Body, Soule and Spirit of Man, whereof we have an excellent example.

38. Judah had begotten three sonnes of the Cananitish Woman; but the Line of the Covenant which lay in him, would not passe on in the Cananitish Woman and her children, but Opened it selfe in this whore∣dome of Judah with Thamar, in Perez; whom Thamar conceived of Ju∣dah by this Coition or lying together, with which figure God represents the misery of Man, and presents his Covenant of Grace with the Open∣ing of this pretious Line of the Covenant, which pressed on to the Li∣mit, Christ; in this whoredome of Judah and Thamar, viz. in the Earthly Adam, and in the Earthly Eve; but in the inward ground of its Essence: to signifie, that even the children of God in their corrupt Nature, doe but commit whoredome in the presence of God, and that their state of wedlock is but whoredome and a defiled beastiall thing in the presence of God; and hath nothing at all therein chast or pure in the sight of God: Therefore the Line of the Covenant manifested it selfe in this whore∣dome of Judah and Thamar, to signifie, that Christ should come out of this Line of the Covenant, and enter into the middle of this whoredome as a Mediatour, and break the head of the false whorish desire and earth∣ly Serpent, and purifie our fleshly impure beastiall Conception with his heavenly virgin seede, and in himselfe change it into the Paradisicall Image againe.

39. Also God doth therefore manifest the Line of his Covenant in this whoredom of Judah and Thamar, that his wrath in our humane im∣purity might not burne up and devoure body and soule, but that the Co∣venant of Grace might withstand the Anger in our impurity, least God should devour Israel in their Abominations and impurity in his wrath.

40. Now seing the Line of the Covenant as to its manifestation and propagation lay in Judah and that Israel also was impure according to the Adamicall Nature, therefore God did represent his Covenant of Grace at the first propagation from the stock of Israel in such a figure; that the Faith of Abraham, of Isaack and of Jacob, in the first branch from them, viz. in Judah and his Children, might withstand his wrath, and that con∣tinually the Faith of Abraham, viz. the Spirit of Christ in Abrahams Faith, might be a Mediatour between God, and the impurity of Man.

41. Wee see also such a figure in the Royall Prophet David with Bethsheba, upon whom also the Line of the Covenant pressed on in Sa∣lomon,

and though cleerly David caused her Husband Vriah to be slaine, and used deceipt that he might get Bethsheba to wife, which in the hu∣mane Nature was an Abomination and great sin, before the face of God; yet the Spirit hath its figure in David thus, seeing God had renewed his Covenant of Grace with him concerning Christ, therefore God set the line of his Covenant in Davids unrighteousnesse in the woman that he had gotten to himselfe with unrighteousnesse in whoredom by mur∣thering her husband, to signifie, that all humane matters and doings are vaine and evill in the sight of God, and that he will come himselfe with his Grace to help our sinnes and impurity, and introduce his Grace into our sinne and slay it with the Grace, therefore God represents this Image and Type in David, for an Attonement, pointing at the coming of Christ, who when he rendred himselfe into this figure, tooke on him the sinnes of all Men, and clensed againe the whoredome of Judah and Thamar, as also of David and Bethsheba; and of Adam and Eve, and laid himselfe in the Marriage-Bed with them, as he did with Judah and Tha∣mar, and with David and Bethsheba, in whom the Line of the Covenant was manifested in their evill purposes and doings.

42. For heere the Old Proverb was fullfilled; Where God erects a Church, there also the Devill builds a Chappell. God had built a Church of his Covenant in Judah and David, close by also the Devill in Gods an∣ger buildeth his Chappell in Mans Lust; but the Church of God alwaies resisted the Devills Chappell.

43. For, heere in this figure the seede of the Woman presents it selfe, shewing, how it would break the head of the Serpent in Mans impurity: and so the Type of Gods Anger, and the Type of Grace were represen∣ted in one figure, viz. Adams fleshly whoredom with his Eve, and all her Daughters, and then the womans holy seede of the heavenly worlds substance, which, with the Word of Grace, mediated, interceded, and set it selfe in the Middle.

44. A much more excellent figure wee see in the Most wise King, Salomon, who stood just in the figure of Judah, as Judah was the sonne of Jacob, who received and embraced the Promise; and Jacob stood wholly in the figure of Christ: so David also received and embraced the renew∣ing of the Covenant of the first Promise; and David begat this Salomon also of an unrighteous Marriage, though he tooke her to wife, yet the unrighteousnesse and Murther stood behinde the Doore.

45. This Salomon was indued with high Divine wisdome, and the Line of the Covenant pressed and passed through him, but at length he became such an unsatiable † Luxurious Person▪ that the Scripture sayth of him, he had ‖ seaven hundred Concubines, and Three hundred Wives, and mixed himselfe with the daughters of Heathenish Kings, and took them to wife, and allowed his Heathenish Women to set up their Idolls Ima∣ges for Idolatry in the high places at Jerusalem.

46. In this eminent figure, the Spirit signifieth, that Man is fallen away from God, and meerly Idolatrous; that Adam and all his children in their own Nature, are such a beastiall adulterous and Idolatrous Ge∣neration: and in this King Salomon, represents the Line of the Covenant subjoyned with these heathenish Idolatrous adulterous Concubines, who in their own nature were but an abomination in the presence of God,

to signifie, that Christ out of this Line of the Covenant should set him∣selfe in the middest amongst the Heathen, and teare Idolatry out of their Hearts, and Convert them all to Christ.

47. Also to signifie, that God did beare with the wise Heathens un∣der the Patience of the figure of Christ, and that he did represent by the Jewes onely a prefiguration or Type of the Temple of Christ; and that the Jewes in their Nature were but Idolatrous adulterers as well as the Heathens, onely that in their Law they had the Type and prefigu∣ration of Christ in their Sacrifices and Offerings, at which the Cove∣nant had respect, shewing, how God would redeeme and purifie both Jewes and Heathens, from Adams abominations and Idolatry, and that the one people in his sight were as the other, & no whit better, but every one of them were the evill Adam; Therefore the Spirit represents them perspicuously in the figure of Salomon in the Line of the Covenant, that he may have mercy and compassion upon all for Christs sake, who should fullfill and accomplish this Line.

48. And heereby is signified to the Teachers in Babell, part of whom account Salomon damned in regard of those Heathenish Idolls; that they themselves lye under the vayle, as the Jewes did under the Type of Christ, and doe really understand the Scripture as little as the Jewes, and stand in Contentious Idolatrous whoredome in the presence of God, as Salomon with his Concubines did, and the Jewes.

49. For Salomon had the Law, but at length with his heart he com∣mitted whoredome with the Heathenish Womens Idolls; and so doth Babell, who calleth her selfe a pure childe, pretending the Name of Christ, and striveth zealously and vehemently about it in Opinions, and all the Opinions about which shee contendeth are Salomons Hea∣thenish Women and Idolls, and no Polemick or Contentious Opinion is any whit better.

50. For, Christ sticketh in no Contentious Opinion, but in the Line of his Grace he is entered into the midst amongst us, and if wee receive him, then he taketh us also in it to himselfe, and there needs no strife or Opinion about it, but this one thing he requireth of us, that we conti∣nue in him, and then he will continue in us, and that we love our selves in him, as he loveth us in himselfe, that all of us may be clensed from the wrath of God in his Love, and that his Grace and Love may wash all of us that come to him from our sinnes and Idolatrous abominati∣ons, and make of Judah, Thamar, David, Salomon, and all the children of the Jewes, Heathens, and Christians, a pure Virgin, prepared for himselfe by his love in his Bloud, which he hath bestowed upon us in his Grace, that we may acknowledge and put on him in that love, and be one Spi∣rit and body with him, and then Adam is helped and restored againe.

51. The Spirit of Moses in the Text sayth further thus. † After three Moneths it was told Judah, saying, Thamar thy Daughter in Law, hath playd the Harlot; moreover, behold shee is with childe by whoredome; and Judah sayd, bring her hither that shee may be burned; and when they brought her forth, shee sent to her Father in Law, and sayd; from the Man whose these are I am with childe, and sayd; Doest thou know whose this Ring, these Braceletts and this staffe is? Judah acknowledged it and sayd; shee is more righteous then I; for I gave her not my sonne Selah, yet he lay with her no more. This is a power∣full

figure, shewing, that whoredome is an Abomination in Gods sight, and how God sets mans sinnes before his eyes, and here it signifieth this to us, that the Adamicall whoredom and Abomination are manifest be∣fore this Covenant of Grace, and that, Man in such abominations is guilty of Hell-fire, as Judah judged his Daughter in Law Thamar to be condemned to the fire, and knew not that he himselfe was the whore∣monger, who stood in the like condemnation.

52. And heere in this figure the Spirit presenteth Mens false Judge∣ment, that they even doe the same thing which they condemne, as heere Judah condemned the whoredome of Thamar to the fire, and saw not his fall, that he himselfe was guilty, to signifie, that Christ also had set him∣selfe in the Judgement of the world in this Line of the Covenant, as a righteous Judge, who would seperate right from wrong, and condemne the whoredome and Idolatry of the world: But on the other side, we see in this figure, how Thamar presented the pledge, viz. the Ring, Brace∣lett and staffe before the Judgement, and before the severe sentence of Judah, and therewith did overthrow Judahs determinate sentence, and still his wrath, that he must take compassion on her, and justifie her.

53. Thus also stood this figure before God in the Inward Ground in Judah and Thamar, with Adam and Eve; for Adam had brought him∣selfe into fleshly earthly Lust, and committed whoredome with his fe∣minine property through his Imagination in a beastiall manner, and had forsaken the heavenly Magick way of the divine wedlock: therefore also the heavenly woman dyed as to him, and in the stead thereof the earthly beastiall one awaked, with whom he now useth the beastiall manner in whoredome. This God presents in him, viz. in Adam him∣selfe, in his Judgement, and would condemne Adam to Death, as indeed Gods righteousnesse then condemned him.

54. But the re-incorporated Eve in the Covenant of Grace, which hath incorporated it selfe in Eve, viz. in the faded seede of the Woman from the heavenly worlds substance, presented it selfe before the severe Judgement of God, and sayd to Gods righteousnesse; behold I am with childe from the Man whose these are; that is, behold, I have taken A∣dams Soule, Spirit, and Body, for a pledge, when I joyned my selfe with him, and am betrothed to him, and have received the Fathers Nature in the awakened anger into my Love, and am now with childe of the Hu∣mane Nature, and shall bring forth a God-Man.

55. And when the Fathers Property in the Soules Nature in the An∣ger knew, that the Father had sowen himselfe againe into the Grace, viz. into the New Eve in the Covenant, then sayd the Anger of the Father in the Soule, when this Grace went to meet it, to this new Eve; Thou art more righteous then I, for I have caused Adams impurity, that he is be∣come earthly, and hath committed whoredome before me, and I have not given Selah for a husband to the New Eve, that is, I have not given the Word of the New Regeneration by and in the Law; therefore hath Thamar, that is, the New Eve, under the time of the Law, layne and Co∣pulated with Judah and his children, for and about the soulish or ani∣male and humane Nature; and left, Selah, viz. the Law standing in the figure; and the Grace of the New Eve in the Covenant, hath alwayes joyned and mixed it selfe with Gods children, as is to be seene in the

Saints, especially in the Prophets, who outwardly lived under the Law, and exercised themselves therein, and yet alwayes joyned and mixed themselves with the New Eve in the Grace, and yet lived not to the Law, but to Grace.

56. And this is the powerfull figure in this place, shewing, how the Covenant of Promise in Judah, and the awakening of the Covenant in the Womans seede stand alwayes set one opposite to the other, and lye and Copulate one with the other in the Love, pointing at the future ma∣nifestation in the flesh, in Christ.

57. For this figure of Judah and Thamar in the inward Ground, is no∣thing else but this, that outwardly the adulterous evill Adam with his fleshly Eve, is represented in the figure, viz. outwardly the Man of sinne with a sinfull figure, and inwardly the betrothing of the New Eve in Re∣generation.

58. And the Spirit speaketh further in Moses, and sayth; And when Thamar was about to bring forth: behold Twinnes were found in her womb, and as shee was upon the Birth, one of them put forth a hand: then the Midwife tooke a Red Thrid and tied about it and sayd: This is the first that cometh forth; but when he pulled back his hand his brother came forth, and shee sayd; Where∣fore hast thou for thy will made this breach, and his name was called † Perez: Afterwards his brother came forth, who had the Red Thrid about his hand, and his Name was called ‖ Serah.

59. O thou wonderfull great God, who art so high and deep: how simply, and to the capacity of a childe, dost thou modellize thy wisdome to us? What is all Art and Witt of humane Greatnesse before thee, who dost so very much condescend, bow downe, and humble thy selfe, and presentest thy deepest wisdome and highest profundity in a childish simplicity, which may justly shame all humane State and selfe-wit, when they see so great Mysteries of God stand in such Childishnesse.

60. O World, how foolish art thou? that thou Elevatest thy selfe in a blinde life, and still cleavest to the husk, and seest not what thou art, and understandest not the Divine Simplicity, and then how wilt thou apprehend the Divine Depth? O leave off thy witt, and cleave to simpli∣city, that thou mayst yet obtein a childes understanding, and be not ac∣counted in the sight of God more unwise then the Beasts, which remaine in their cloathing and condition, as God hath Created them; O thou World, why sleepest thou in the Devills Armes, who succles and dan∣dles thee in himselfe, and bringeth thee to his will and life by his might. O doe but see it.

61. This potent figure in these Twinnes, one of which put forth the hand, which the Midwife bound a red Thrid about, and thought it would be the first, but it drew the hand back againe, and his brother came forth: prefigureth this to us; how Christ in this Line of the Co∣venant assumed the humane Nature, and so the humane Nature accord∣ing to Adams right and selfe-will, in this world, first puts forth and ma∣nifests it selfe, about which Adamicall Nature in the humanity of Christ, must this red Thrid, with the shedding of his Bloud, be bound.

62. When this is done, then must the humane Nature with its right, draw back againe, that is, Adams will that was gone forth, must againe returne into the Mothers womb, viz. be turned in to the Word, and then

cometh the inward New Adam forth, after which followeth the Adami∣call Nature with the Red Thrid; then sayth the Mother to the New Adam in Christ, why hast thou for thy will made this Breach, for thy will sayth the Mother, not for thy will sake, but for the sake of that which driveth thy will forth, and Adams will goes back; thus hath the will in the Covenant of Grace powerfully broken through the strong Barre & enclosure of the first Principle, viz. of the Kingdome of Gods Anger; for, the Good Will in Adam was shut up in Death, and in Hell, and in Christ, he rent that powerfull Rent, and brake through Death and Hell back againe into the Kingdome of the Eternall Nature, and turned it selfe forth againe into the Naturall Life, so that the Kingdome of God was againe manifested in the Humane Life.

63. This the Spirit represents by Thamar in the Line of the Cove∣nant, and modelizeth Christs breach through Death and Hell, how that should be; and by this premodelling was the whorish will of Thamar and Judah healed, and their children of whoredome in the Line of Christ were Espoused into the Covenant of Grace.

64. In Esaw and Jacob stood the figure, how according to Nature A∣dam had the right of the Kingdome, and how he squandered it, and is therefore in his Naturall Will thrust out from the Kingdome of God, and how Christ came to help him. Here now stands the figure, shewing how Christ hath gotten the Kingdome, and turned Adam back againe, and in Adam turned himselfe forth, so that now Adam is called Christ, and presents himselfe very excellently in the figure of Joseph, and this standeth fitly and rightly between, in the intervale of Josephs history.

65. For Joseph is the figure of a Christian; and this of Judah and Tha∣mar is a figure, shewing how a Christian springeth out of Adams Nature, and how Adams Nature is turned in againe, and Christ turned forth, and how this Image of a Christian Man in this world, is covered outwardly with the Earthly Adam, so that men cannot know it; also how thus Christ in Adam tooke his Guilt upon him, and how Adam must be mar∣ked with this Red Thrid, which Mark is rightly the Pledge that Judah gave to Thamar; And I would have the Reader of this admonished in Love, not to reject our Exposition of this Text, but to consider it and looke narrowly and perspicuously into it, and then he will well perceive who was the Expositour, if he be worthy of it.

CHAP. LXVI. The Most Excellent History of Joseph: how he was sold to Potiphar; what befell Joseph, and of Josephs Chastity, and feare of God.

Vpon the 39 Chapter of Genesis.

JOseph was brought downe into Aegypt, and Potiphar an Aegyptian, Pharaohs Officer, Captaine of his Guard, bought him of the Ismaelites, who brought him thither; and the Lord was with Joseph, and he was a prosperous Man, and

was in his Masters the Aegyptians house; and his Master saw that the Lord was with him; and that the Lord made all that he did to prosper in his hand, so that he found Grace and favour in the sight of his Master, and was his Servant which he set over his house, and all that he had, he put under his hand; and from the time that he set him over his house, and over all his Goods, the Lord blessed the Aegyptians house for Josephs sake; and the blessing of the Lord was every way upon all that he had in the house, and in the field, therefore he left all that he had under the hands of Joseph, and he medled with nothing while he had him, but what he did eate and drinke, and Joseph was a goodly person and faire of feature.

2. The History prefigureth to us a true Christian Man, what he is, and how he is, in this world, and what his Office is, that is, when Christ is manifested in him, he is no more his owne, to doe what he will, also in this world he hath nothing for his owne, of which he can in truth say, this is mine, or I, I am he, that hath it, I possesse it, it is mine own, I may doe therewith what my flesh and my owne will listeth, I may use it for my honour and pleasure, that I may thereby be aloft in the world: No, a true Christian hath none of that in his power.

3. He indeed ruleth of right over that which he hath and possesseth with truth and righteousnesse, but yet as a servant of his Lord Christ. For a Christian is a Christian in Christ, and is bought to a Christian Life, and to the obedience of Faith, by the bloud of Christ, with Christs † thir∣ty pieces of silver: whereof his Lord Christ hath committed to him, Jo∣sephs twenty pieces of silver, and set him as a Steward over it, that he may trade therewith and employ it, till he make it come to thirty pieces of silver, which he should weare in him and about him as a Mark or Badg of his Lord Christ, as a Treasure of his Christianity.

4. But seing his Lord Christ was sold and betrayed to Death for thirty pieces of silver, and Joseph was sold by his Brethren to be a †Bondslave for twenty pieces of silver; in both these numbers standeth the figure of a Christian, viz. Christ when he is manifested in a Man, sheweth him the thirty pieces of silver, for which he was sold to Suffering and Death, and this his suffering and Death he putteth upon him, in which is founded the figure of the thirty pieces of silver, viz. that he was sold and betray∣ed: and therein man becomes such a Christian as is founded, implanted, † ingraven upon, and into Christs sufferings and Death; and therein a Man becometh a Christian in Christs sufferings and Death, and standeth in the figure of Christ, and looseth the right of his naturall selfe-will, as also the kingdome of this world.

5. For in Christs Death, as to his inward spirituall Man, he dieth from this world, and according to that inward Man, is no more in this world, but in Christ in God, viz. in the Kingdome of God, as it is writ∣ten; The Kingdome of God is inwardly within you: Also; † Examine your selves, whether Christ have gotten a forme in you; Also, ‖ Ye are the Temple of the Holy Ghost who dwelleth in you. Also, Ye are the servants of Christ, and † should eate the flesh of the Son of Man, and so he abideth in you and you in him: and † without him ye have no Life; as an hearb or grasse, and all earthly things, without the power and vertue of the Sunne, have no life, growth or ve∣getation and operation in them; so Man, without the Divine Sunne, which through Christ hath manifested it selfe in his Christians, hath no life or happinesse or salvation without Christ in him.

6. And as Christ was sold for thirty pieces of silver, to suffering and death, which thirty pieces of silver signifie the † thirty yeares of Christ be∣fore his Baptisme, ere he entred into his Office and divine Government, according to the humanity, when he gave up his humane Will to God, and the Creaturely selfe-will ceased in him: so also must a Christian, when he is in truth in his owne naturall will, sold for twenty pieces of the thirty pieces of silver, to be a servant of God in Christ, to be a Mini∣ster or Officer, and Obedient to his Lord who liveth in him; then his by past yeares of the Adamicall Naturall time of this world, are sold, in and with Christ, for twenty pieces of silver; and so the Adamicall time of his naturall will, in this being sold, ceaseth in Christs suffering & Death; and he is, by his Lord, (who is arisen from Death in him, and ruleth and raigneth over Death; set to be an Officer over Christs Goods) to dispose of them through the Spirit of Christ, viz. in the power and vertue of his Lord, who is in him, in this world according to the Kingdome of Christ.

7. As Joseph was taken away from his Fathers house, and was first cast into the Pit, wherein he should have perished, and was afterwards sold by his brethren for twenty pieces of silver, to serve as a Bondslave; so also a Christian, is first taken away from his Fathers house, viz. from the Adamicall Nature, and is cast into the Pit, viz. into Christs suffering and Death, and then looseth the Adamicall inheritance of the Kingdome of this world, and is with his Will and Minde brought away from it, then he must yeeld up his Fathers house, viz. all his selfehood, together with his naturall Life, to his brethren in his fathers house, that is, to the power of God in the Government of this world, and suffer himselfe to be cast into the Pit of the Death of his Naturall will, and therein give up him∣selfe to the Death of Christ, and willingly die to the will of this world, viz. to his owne Adamicall house, and willingly suffer all whatsoever his brethren of this world doe to him.

8. And then if he thus lye in the Pit or Grave of Christ, and hath gi∣ven himselfe up to the Death of Christ, that he willingly would forsake all for Christs sake, and dye the death of his owne will, then Christ his Lord putteth on him, his resurrection from the Dead, and maketh him living with his power, and draweth him with Joseph out of the Pit and Grave of Death, and bringeth him into his service, as Joseph into the service of Pharaohs Captaine of the Guard, and then all goeth prospe∣rously in and with him, for the Divine power ruleth him, and now he attaineth Divine understanding and wisdome, and knowes how to mannage his Masters Goods, that, in the Christian figure, is as much as to say.

9. When a man is thus a Christian in such a processe and way, then he hath given up all whatsoever he hath of Temporall Goods, or is able to doe, as also his own will, to God, who bringeth him first into Christs Image, and maketh him conformable to Christ, and taketh nothing away from him of that which he had before of naturall right, viz. the dispo∣sall of Temporary Goods, but he taketh away the authority and power of his owne Nature, viz. his evill selfe will, which Adam had brought away from God, and introduced into a Creaturely selfenesse of his owne wil∣ling and working, in earthly things, whereby Adam bereaved God his

Lord of the Government in him, and made the Essence and things of this world his owne; as if he had made it, and would not be Gods servant therein, and be his fellow-Branches Guardian, and Nourisher, and give them his vertue, will, Essence, and substance, but sayth; it is Mine, that is, it is mine owne, I will keepe it onely for my selfe, and it shall remaine with mee, and would not work therewith in the Life of his brethren, and give them also of his life and power; and bereave them also (through that appropriation of it to be Mine,) of the power in the Kingdome of Nature, viz. of the growth and fruits of the Earth, which God gave in Common, and would onely fill his owne Body, and thereby be accoun∣ted Great, and a Lord of his miserable despised fellow-branches, whom he wickedly bereaveth of the sap, wherewith they should strengthen their life, and bringeth it into a propriety, calling it Mine; this autho∣rity God taketh away from a Christian, and maketh him a Guardian and Nourisher of his brethren againe, viz. a Steward of his Lord: Hee lets him possesse the Temporary Goods which he had, so far as he posses∣sed them in a Naturall right with righteousnesse and Truth, and ma∣keth him a Joseph therein.

10. This Joseph now sayth not, this is Mine, that Village, Citie, Coun∣try, Principality, Kingdome, Empire; Also that House, Land, Feild, Money, those Goods, those Cattell, that Woman, that Childe is mine; but he sayth with his whole heart & Conscience from a New good Chri∣stian will, it is all my Gods and his Childrens; he hath set mee as a Ruler, disposer, and Steward of it: that I should manage it to that purpose which he will have mee, I should sustein my selfe and his children, the needy, with it, and I should be their Curatour, or Guardian, and give them al∣so my power, vertue, and understanding of the Divine Gift, and instruct, tutour, or take care of them for their good: and as God Governeth mee with his Spirit, so also should I that am his Officer in this world, with my understanding and Office, governe my fellow-members in such power and vertue, and take care of them, for all that I rule over, is not mine, but Gods and theirs, but I should doe to them as God doth to mee.

11. To such a one God giveth Josephs understanding and wisdome, and governeth the house of this world by him, be he in what state and condition soever, therein he sits in the Office of God, he is onely a ser∣vant or Minister of the Office, and a Guardian, over Divine Creatures; For the right Christian Government of his will, is in Heaven, his con∣versation is alike in Heaven and on Earth; as the Scripture sayth; Our conversation is in heaven: for according to the inward ground of his Soule and Spirit he is in Christ in God: viz. in the Eternall Speaking Word, from which Adams will had turned it selfe away, and turned it selfe out into this world, which will, Christ hath turned in againe into the Eternall Word; and so now he governeth with that re-inturned will through and in the outward Substance and Matters of this world, viz. in the formed outspoken or expressed Word, as a Servant, Minister, and Instrument, of the Eternall Speaking Word in its secret Mysterie of wisdome, viz. in the visible Creaturely Word.

12. Therefore to thee, O thou Governour in the Office of the Joseph of this world, in every state, condition, and degree, this is told thee, and set before thy Eyes; that though thou callest thy selfe a Joseph, thou dost

not yet Governe as a Joseph, that is, not as a Christian, but as a childe of the Starres and Elements, thou governest no otherwise then the brethren of Joseph, who will not, that God should choose Joseph for a Governour; they will be Governours themselves, and will rather kill Joseph, then waite to try what God would doe with Josephs Dreame or Vision; they would not suffer that Joseph should tell their injurie to his father; but would doe what they thought fit: for they sayd among themselves, wee are the Eldest, and should Governe, what will the least and youngest perswade us to? wee possesse the Government in a just way by the right of Nature; the power and authority is ours, wee will dispatch Joseph out of the way, and cast him into the Pit, and then wee shall doe what wee will.

13. Thus doest thou also, thou governest Christendom in all states & degrees; The Starres & the Evill averted Adam in his own will govern∣eth through thee in Gods Office in the Kingdome of this world, thou hast onely cast the Mantle of Christ over it, that men should not know thee, that thou art the Evill Adam, and Governest with the Starry Witt and Ingenuity, and through the Subtlety and Policy of the Devill, in meere selfe-willed wayes of thine owne, to advance thy owne Ostentation, Pomp, Might, Authority, and stately proud Glory.

14. O hearken! art thou •• Christian? then art thou dead with Christ to the wicked false will of Adam, and of the Devills Pride; but if thy Will and Life be heathenish, why doest thou then boast thy selfe to be a Christian? why doest thou make Warres, for Lands, Countries, Cities and Villages; If thou beest not with Joseph called and instituted of God to be a Governour? Why doest thou in Christs Kingdome enslave the Country, if thou art a Prince and Minister in Gods Office, and servest him?

15. Art thou thy Owne Lord upon Earth, and doest what thy owne will listeth? then thou doest not what God will, also thou Governest not from Heaven, but from the world, and with the worlds Might; but whence hast thou that in Christs Kingdome, and from what Power and Authority, that thou in Gods Office drawest to thy selfe the sweate of the poore and miserable, and takest away his strength and vertue, and lettest him starve in want? Also, that thou squeezest or crushest him downe with thy burthen, that thou mayest but possesse much riches, and heape up much for thy selfe, with which thou makest thy selfe po∣tent; and lif••est up thy minde into Pride: whence hast thou that in Christs Kingdome, that thou wilt be better then the Members of thy owne body, and whereas in Christ wee are one, viz. one Tree with ma∣ny twiggs and Branches, and Christ alone is our sap and vertue, and ta∣keth care for us a••l in common, for the Officer as well as the Branch; no otherwise then the Twig upon which the fruit groweth.

16. Thou Potentate in Gods Office, doest thou not know that in thy Office, thou art a Branch in the Tree of Christ, and that fruit should grow upon thy Twigs; now if thou withdrawest thy sap from the Twiggs, and with thy rubbing breakest them off, what fruit can they beare to thee? they must needs wither in thee, and bring forth no fruit, of which thou art guilty, that the Branch, thou being in Gods Office, standeth without fruit; What doest thou profit thy Lord, who hath planted

thee? shalt thou not be hewen downe, and cast into the fire of Gods An∣ger, as a dry piece of wood? Are ye not the Great Tree in the feild of the world, standing in your Twiggs without fruit? What fruit doe you beare? nothing but leaves, which fall off by the winde, and rott and goe to the Earth againe without fruit; and now what profit to Life is a Tree without fruit? no other but for the fire, or for the building of an habitation.

17. Thus also thou art onely in thy Office a building and habitation, wherein Gods children are to dwell; but they grow not out of thy stock, thou art onely an Officer of or belonging unto a Constellation and Asterisme, and servest the Kingdome of seperation in Evill and Good; as that pulleth downe and buildeth up, so doest thou also; what one Officer buildeth up, another teareth downe to the ground; but he that serveth in Christs Spirit in this Office, he worketh with Jo∣seph, the Blessing is every where in his Office, so that his Twigs bring forth much fruit in Christs Kingdome.

18. Yee Nobles and Potentates under the Name of Christ; whence cometh it to you in Christs Kingdome, that ye are such, under a Chri∣stian Name? your Office is Gods, if ye gouerne therein as a Joseph, as a Mi∣nister of Christ, then it is right, and pleasing to God; But whence comes it in the Kingdome of Christ, that there is Nobility and slavery? Is not that Heathenish? wherein stands the Ground thereof? it proceeds from nothing else but from the Pride of the Devill and selfe-will.

19. Who planted you in the beginning? your Princes and Kings, whom ye have served; to what end are they? That Pride might be ar∣rayed in brave apparell, and that men might not say of the high Offices of God; they are clothed with common apparell, but that they might be distinguished from the lowly and simple; and that was even Lucifers Fall.

20. But Christ on Earth had not whereon to lay his head, neither house, nor any thing else; so also a Christian hath nothing for his owne, but what he hath, he hath it for his Office sake, and serveth his Lord therein; but he that serveth otherwise, he serveth the Adamicall selfe, and not, Christ; and is no Christian, but a meere Titulary Christian; but he is a childe of Nature, of the Kingdome of this world, in whose inward Ground Hell standeth, and serveth the Kingdome of Darknesse: Out∣wardly he serveth indeed the Type of God according to Love and An∣ger, where all things together stand in strife, till the day of seperation, and the Restoration of that which was b••fore such doings.

21. For in this world all goes on in free will, that which hath no Law, hath also no Judgement; but that which hath a Law, that hath its Judge∣ment in it selfe: therefore seeing Man, especially a Christian, hath a Law, viz. that he is no more his owne, in that he is given up to another, viz. to Christ, and yet will not be subject to him, then is the Judgement in the Law, and Condemneth the owne will and selfe.

22. Wee doe not disallow of the Offices, which are Gods, as also the Officers are Gods Servants, we distinguish only what a Minister of Christ is, and what a Minister of Nature in humane selfehood is: if any one be in a Noble Office in the Kingdome of Christ, then is his Office Noble; but he is a Minister or Servant under this Noble Office, and is justly ho∣noured

in respect of the Office, wee detract not from his honour, which his Office deserveth; but all selfehood in the Kingdome of Christ is the Evill Adamicall Nature, which is departed from God; for in Christ there is no Nobility, but wee are all onely Children and Ministers or Servants.

23. Our Adamicall Nobility is lost in Adam, but who Ever in this world in the Kingdome of Christ, is Noble, he is Noble in respect of his Office; as a King and Prince is Noble in respect of his Office, in which he serveth; but if he serveth not Christ therein, but onely the Nobility of his Office, and his selfehood, and sayth, the Power and the Kingdome is mine, he bereaveth God of his Power, and maketh it appropriate to himselfe, and becometh a Lucifer under the Office of God.

24. Even as Lucifer, who also was a Prince of a Throne, and a King in Gods Office, but when he appropriated the Office to selfe, then he † was thrust out, and another got the Office which he had in the King∣dome of God: but he remained indeed a Prince in his owne Office, but not in Gods Love, but in his wrath, wherein he must now also serve him: as also is to be understood concerning the Offices in this world.

25. For a wicked Prince and Noble-Man, remaineth indeed in the Office, but he serveth not Gods Love, but his Anger, as is done at pre∣sent; where the Princes serve the Anger of God with murdering and wasting Countrys and People, as in vengeance, and in the power of selfe∣hood, wherein Gods Anger also becometh Creaturely: but they doe not that to Christ in Christs Office, but to the Anger of God, who there∣by punisheth the false and wicked Titulary Christendome with his Of∣fice of Anger.

26. For in Christs Office there is onely Love and righteousnesse, as also Humility and feare of God in selfe; But the Office hath the power to seperate the Evill from the Good as a Minister of God, yet with righ∣teousnesse, and not with selfe-will; Hee who sayth, Thou shalt not kill, sayth also to the Officer, that without the Authority of his Office he should kill none, neither should he doe injury to any, though by vertue of his Office.

27. For the Office requireth a just Judgement, and then the Office kil∣leth the † wickedness, and severs it from the Good, and the Officer is free from the Commandment of Death; but if he hath any evill intent in his will, there the Judgement passeth upon the Officer himselfe.

28. In Potiphar Pharaohs Officer, wee have a powerfull figure; who set Joseph over his whole House, and gave him full power to rule in his Government; shewing how God hath sett his Officers in his house of this world, that they should doe and direct, Judge and manage things in a Creaturely manner, as God doth in them after a Spirituall manner.

29. For Potiphar tooke upon him no disposall of any thing, but let Joseph manage the Government; thus also are all Officers instituted in the Kingdome of this world, that they should outwardly manage Gods Government; as Christ giveth a Similitude or Parable of ‖ Stewards, whom a Lord appointed over all his Goods, and went into a far Country, and after a long time returned againe to require an ccompt of his Stewards, where he distributed to the Officers, and gave one of them five Talents, and the other foure Talents, to the third three Talents, to the fourth two, to the fift, one Talent, where∣with

every one should trade and get gaine; and then when he that had but one Talent had gained nothing, he commanded him to be bound hand and foote, and to be cast out into Darknesse; and commanded also to destroy those murtherers, and to burne their Cities, who after their Lord was gone away, and had commit∣ted his goods to them, and they presently in his house began to fight, and beate their fellow-servants, and to be drunken, and play, and kill his Messengers, which he sent to them. All which are Similitudes and Parables concern∣ing his Officers in the house of this world, shewing how he will punish the evill Householders with hell fire, and burne their Cities, viz. their Kingdome which they have built, in their own voluptuousnesse to their owne glory and honour, and shut them out from his face for Ever: But the other who were faithfull in his Ministry and service, he gave full power over his house, and gave them also the Government † and Talent of him that had buryed it in the Earth, and would not execute his office that was appointed him.

30. Thus all Potentates and Magistrates in Offices ought well to Consider this, that they ought to work in Gods office, and have a care of his house, and not think, onely to look after Nobility and High Estate, and think how to fill their Belly, and satisfie their pleasures with gur∣mundizing and gusling, Gluttony and Drunkennesse, and to wrest the sweat of the miserable with unrighteousnesse, and lay it out upon their Pride and bravery, and constraine and presse upon the miserable and inferiour with power. All these, one with another, are the evill and wic∣ked Officers, and the Murtherers, which the Lord commandeth to be destroyed, and their Cities to be burned with the fire of Gods Anger.

31. But at present the world is full of such Officers, to whom the Lord cleerly for a long time sent many Messengers, but they have vili∣fied and contemned them; therefore now is the time of the Lords Com∣ing; for they have even now also killed his sonne, viz. the plaine Truth of his Word, and turned it into meere selfe-lust and wantonnesse; there∣fore these householders must † give an accompt of their Offices.

32. Moses speaketh further concerning Joseph, & sayth; ‖ And it came to passe after this was done, that his Masters wife cast her Eyes upon Joseph, and sayd, Lye with mee. But he refused and sayd to her: Behold my Master taketh no notice what is with mee in the House; and whatsoever he hath, he hath com∣mitted it under my hand and charge; and there is nothing so great in the House which he hath withholden from mee but thee, because thou art his wife; how should I then doe so great an Evill and sin against God; and shee pressed such words upon Joseph dayly, but he obeyed her not to lye with her, or to be neere about her. This is now the mighty Type, shewing how it goeth with the children of God, when they have attained the Divine Government in the New Regeneration, in that they must now converse in this house of flesh and Adamicall Prison, with their holy blessed Government; Also how the soule hath taken in Marriage this unchast whorish-wo∣man in the Spirit of this World in the beastiall desire in flesh and bloud; which whorish Woman now sets upon the chast Joseph, and continual∣ly would urge and draw him to her amorous lust▪ that the New Virgin childe might lye with the beastiall whore againe, as Adam did, from which lustfull bed the Earthly Eve proceeded, with whom afterwards he copulated in his Lust, as all Beasts doe.

33. This Lecherous Eve sticketh yet to the children of God in flesh and bloud, and it is the Animall Soule, viz. the Mortall Spirit, full of Evill Lust and Impurity, whereinto the Devill hath yet stuck his Serpents-sting; for which cause the Body must dye, and rott, also this beastiall Spirit must be destroyed, and goe quite into its mother againe, out of which it proceeded in the beginning.

34. In this whore, the Devill assaulteth the Noble Virgin-childe, Dayly, viz. the chast Joseph in Christs Spirit, encompassed with heaven∣ly Spirituall corporeity, viz. with Christs flesh and bloud. This virgin childe is † the woman in the ‖ Apocalyps, that standeth upon the Moone, viz. upon this earthly whore, and hath Twelve Starres in the Crowne upon her head, which woman the Dragon in the Earthly whore would continually devour, when shee bringeth forth the holy childe, viz. the Noble Joseph, viz. the chast and divine purity, which causeth woe to the Dragon in flesh and bloud, that it must resigne its Kingdome, and in that respect ‖ power∣eth forth the Great † Deluge of Earthlinesse upon her, to slay the Childe toge∣ther with its Mother.

35. But the Earth cometh to help this woman, that is, the Earthly desire in flesh and bloud, openeth its Throate wide and swalloweth this Dra∣gons floud into its selfe, seeing it is its like, that it may not hurt the Virgin Childe; as Potiphars wives unchast Dragons whorish flouds and streames, did not hurt Joseph, in that he fled from her, and did not yeeld his will to her.

36. And this is first, the most powerfull Proba or Tryall of the chil∣dren of God; that as soone as they attaine the New Birth, then the De∣vill comes and stirreth up the fleshly whore in flesh and bloud, and all false and wicked desires and Imaginations, and then injecteth and frameth in this whore, the Honour and Glory of the world; also Riches and the pleasure of this Life; also he modelleth and represents the Great misery and desolation, wherein the poore soule, in this world, must stand in shame and scorne; also, the great unworthinesse of the soule; also he re∣presents Covetousnesse, to think, all temporall good things and neces∣saries will fayle, and so it should come into great Misery.

37. To the Potent and Rich, the Devill modelleth and represents in this their fleshly Serpentine whore, their Nobility and Highnesse, their Great Honour, Might, and Power; also voluptuous eating and drink∣ing of dainty fare, and how they may acquire it with power and suttle policy; also he represents unchastity and wantonnesse: and to think, that if they should walke in humility and lowlinesse, they should loose the respect and reputation of the world; for who would feare and ho∣nour them, if they did not put themselves forward with ostentation?

38. All these are the words of Potiphars whore in flesh and bloud, which the Devill stirreth up in the Serpents insinuated poyson, with his Imagination, wherewith he plagueth the poore imprisoned soule in flesh and bloud, and provoketh it to such and the like unchastity and sinnes: and this whore in the flesh sayth continually to the soule, lye with mee, copulate with mee, thou wilt be blessed, happy, and saved well enough, use thy lust with mee; and this shee doth dayly, that shee might bring Joseph into Lust, viz. the New childe, that the soule might bite at that bait, and defile the New childe, and its faire Crowne.

39. For, this whore is ashamed before this New childe, shee resem∣bleth a dirty Swine compared with the Sunne: when shee heareth men∣tion made of the wantonnesse of the world, shee rejoyceth at it, but when Men speak of such chastity and purity, shee is ashamed of it, and then be∣spattereth or sullyeth the Speech of the holy childe, with the abovesaid abominations, and despiseth it; for shee knoweth, that if Joseph holdeth the Government, shee must dye.

40. But honest, vertuous, and chast Joseph; viz. the inward New Man; sayth to this whore; behold, my Lord and Master hath trusted mee with all his Eternall Goods and the whole Kingdome of Christ, how shall I then doe so evilly before him, I will not lye with thee, thou art thy Lords wife, viz. the wife of the Spirit of this world, I will not lye with thee, nor be neere thee.

41. And Moses sayth further: It came to passe on a Day, that Joseph went into the House to doe his employment, and there was none of the people in the House, and shee caught him by his Garment, and sayd, lye with mee, but he left the Garment in her hand and fled, and ran forth out of the House: but when shee perceived that he left his Garment in her hand and was fled forth, shee cal∣led the People of the House and sayd; behold, he hath brought in an Hebrew Man to us to defame us; he came in unto mee and would have lyen with mee, but I cry∣ed with a lowd voyce, and when he heard that I cryed out, and called, he left his Garment with mee, and fled and ran forth. This now is the figure, shewing, how the Devill through this whorish Woman strongly sets upon the soule, especially when the Devill observeth that the soule is alone, that the Spirit of God stirreth not in it, then he falls a storming of it, and lay∣eth hold of it in its lifes Essence, and will force it in such whoredome, that the Pretious Virgin-childe might be defiled, and that shee might with the Serpents power copulate with the soule.

42. This also is a powerfull figure of the whorish and unchast world, shewing, how the faire Daughters of Eve, in the instigation of the Devill run after the tender Youths, and allure them with flattering hypocriti∣call behaviour, with wicked burning Lust, which trimme and adorne themselves, as if an Angell sate under their dresse; and have drawne ma∣ny an honest vertuous childe, that never desired it, to themselves, and bound them with the Devills chaines, and have bereaved them of their honour and chastity.

43. And if there were an honest and chast Joseph, who would not goe into these Hogsstyes and Jakes of the Devill, they cry out against such a one, and accuse him of unchastity, as willing to betray him and rob him of his honour, and yet are even the lustfull Panders, which strow sugar, and give Gall to Eate, which strange people strow sugar so long, as he hath money in his Purse, till they bereave him of his livelyhood, honour, and Goods, that he have no more to give them, and then they scorne him and leave him without a Garment, as Potiphars wife did Joseph, as he was going out of the house; so the Devill hath the soule, and the whore the Garment for a Pledge; in which whore, nothing else governeth, but the Serpent with its brood of young ones, and he that joynes him∣selfe unto them, is poysoned by the Serpent: for the Serpent sheds its spawne into body and soule, and poysoneth him so exceedingly, that his heart cleaveth to the whore, and runneth after her, as if he were fast tied to her.

44. At present the world is full of these vermine, among high and low, and therefore also at present the Serpent it selfe is pregnant and will shed forth its spawne, which the Zeale of God will consume: for Joseph with his Governing-Office lyeth as yet in Prison, and Potiphars wife go∣verneth in her burning Lust, which shee bare to Joseph: but since shee could not betray Joseph, shee set her selfe in Josephs Government, and governeth the house of this world, and accordingly hath generated ma∣ny Bastards, which now governe in her stead; and therefore the Judge∣ment cometh upon her whoredome, and breaketh her to pieces; that men will say; † Shee is fallen, shee is fallen; Babell the Mother of the Great Whore∣dome, and is become a habitation of all Devills and uncleane Spirits, shee is for Ever sealed up in the Abysse.

45. On the Contrary, wee heere see in this Image and Type, also the great Chastity and Purity of Joseph, who when he was drawne and held with power, yet fled from this whore, and had rather leave his Garment and good Name at Stake, that he might but keepe a good Conscience.

The Holy Figure standeth thus:

46. When this chast New virgin childe in the Spirit of Christ, seeth this whore in flesh and bloud draw neere it, that her desire layeth hold on this Chastity, then it flyeth out of the house, that is, this virgin childe hideth it selfe in its owne Principle, and may not come neere the soule, seeing the soule is defiled by this whores Poyson, so that it is brought into Lust; thus strongly the divine purity shields it selfe from the Devills vanity.

47. For, in this New childe there standeth the faire Carbuncle-Stone of the highest Love of God in the Name JESUS, which suffers it selfe to be sullyed no more, for it once passed through Death & Hell in Man, it will be pure and possesse the Throne of God, whereupon the Scripture speaketh strongly, that, Whosoever hath once tasted the sweetnesse of the world to come, and departeth from it againe, that this soule hath no forgivenesse more for Ever; that is no other, then where the Noble Virgin childe is borne a new againe out of the soule in its substance that faded in Adam, and the soule departeth quite from it againe, and severeth it selfe from it with its will, so that it fadeth againe once more; there is no remedy for it more Eternally: For in the Birth of this virgin childe, the foretast of the Eternall Joy is given to the soule, and that is done in the Wedding of the Lamb; knowne to our School-fellowes.

48. Therefore, this Noble Virgin with her faire † Stone hideth it selfe frequently from the soule, but shee breaketh not off from the Marri∣age, except the soule breaketh it selfe off from her; and there is great weeping and lamentation towards the soule, if it defile it selfe againe, as in the little booke of Repentance is set forth, and cannot easily befall Joseph; for the soule is hugged, Embraced and kept in Christs Armes, as it is John 10. My sheepe are in my hand.

49. This wee understand in this figure, how very chast modest and pure hearts are given to the children of God in their inward Ground, and how they must be strongly proved and tryed, before the Govern∣ment of Divine Vision will be given them, to be able to see the Mysteri∣um Magnum, the Great Mysterie.

50. And Moses sayth further: † And Potiphars wife layd up his Garment by her untill his Master came home, and told him those very words. Wee see in this figure the perfidious treacherous dealings of the world, how wick∣edly they recompence and reward their Christian faithfull Servants and Ministers: Joseph carried himselfe faithfully in the sight of their whole house, and all succeeded happily that went through his hand: but when he would not lye with this whore, to pollute himselfe with her, then shee persecuteth him in his Body and Life, and studyeth how to steale a∣way his honour from him by falshood and wickednesse; when shee can∣not take it away with subtilty and devillish plotts.

51. This now is a figure, shewing, how grievous Enemies a true Christian hath, and that he is every where encompassed with Enemies; and though perhaps he standeth in temporall felicity, and have the fa∣vour and good will of many Men, yet he ought not to be secure▪ for the Devill continually hunteth after him to finde how to make him fall; for, what the Devill cannot doe by himselfe, to Gods children in flesh and bloud, that he attempts by his instruments, falsly to betray the chil∣dren of God, and that even for their feare of God, their honesty and vertue.

52. For, if the New heavenly Eve be borne in Gods Children, then the Devill in the Earthly Eve will not endure it; for a whore and a mo∣dest Virgin will very ill stand together.

53. And thus the children of God, have no greater danger, then when they are exalted to worldly honour, for the Devill is a Spirit of Pride, and sets himselfe with his Lust in worldly highnesse and magnificence, in High Offices: for, he will alwayes still be a † Prince of this world, as Christ also calleth him; and he is so indeed according to the property of vanity, falshood, and wickednesse, and alwayes sets his Throne and stoole readily there, where Great Offices and Honour are, where Might, Power, and Authority is administred and put in Execution, there he ‖ involves himselfe, so that he might be sure to sit for one in the Go∣vernment of the world.

54. Therefore he will not readily endure that a Joseph should sit neere him, but those that are Rich, Noble, lofty, and stately, honouring them∣selves, which hunt onely after worldly honour, pleasure, and voluptu∣ousnesse, who fill their Bellyes dayly, and are bold, stout, furious, and full with plenty, and hunt onely after suttlety and Policy, seeking how they may wrest from the miserable his sweate, and convert it into pride, who trimme and set themselves forward in every place, taking pleasure in themselves in such Dresses and Ornaments, giving one another great Complements, and Courtship, and ascribe great titles of honour to them; where the house is stuck full of such trimmed dressed whores under a modest and chast shew & appearance, there is the Devill a frolick Guest, for it goeth according to his owne hearts desire and will.

55. But if God send a Joseph thither, who would faine live and doe according to the will of God, then it happeneth to him as to Joseph; and to Daniell, whom they wickedly and with falshood brought to the Ly∣ons Den; and Joseph they brought into Prison; but in the End the De∣vills Kingdome is put to shame, as in Joseph and Daniell.

56. Therefore if any will be a Joseph, and also sit in worldly Offices

and honour, he must doe it with great earnest sincerity and humility of his heart, and resist the Devill, that he may not be able with his stoole of Pride to dwell with him; if not, let him stay without it, or else he will fall to the ground in such Offices. If Joseph be not armed with Christ, who hath overcome the Devill, let him let the high Offices alone; for the Devill will not endure him in it, while he is against him: He must either be a right Joseph and Daniell, or must have the Minde of the world, if he will governe the world.

57. For, this world hath a Twofold Office, viz. Gods and Sathans Of∣fice; the one in Gods Love, the other in Gods Wrath, viz. according to the property of Light, and of Darknesse, which in the Nature of this world rule neere and in one another, and are two Kingdomes, as the one is Christs Kingdome, the other is Sathans.

58. Therefore if thou art not armed and wholly resigned to God, that thou canst upon occasion, with Joseph leave thy Garment, also thy honour and wellfare, for the sake of God, and for righteousnesse, and overcome the Devill with Divine power and strength; if not, presse into no Of∣fice except thou beest rightly, duely, and orderly called thereunto, and then also thou standeth either in the Throne of Joseph or of the world.

59. Thou must in an Office, either serve God or the Devill, for thou canst not serve two Masters alike; for selfe and Resignation are two distinct; he that serves God is Resigned up into him, and in all things hath respect to Truth and Righteousnesse, and will promote that; But he that serves Selfe, hath respect to favour, and the Highness and Magnifi∣cence of the World, that he may have it all at his disposing; This Officer is in the Ministry and Service of the Evill Adam, in whom the Devill hath his Throne, & helpeth him to pronounce the Sentence of Justice.

60. O thou worldly Judge, relie not thou upon the Tower of Babell, upon worldly Determinations, Ordinances, and Conclusions, upon hu∣mane Institutions, Statutes, Lawes and Decrees: the Top thereof reacheth not into heaven; that is onely the height of the Confusion of Strife, and a miss-understanding: God seeth thee in thy very heart, he proveth and tryeth thy will and desire; the Law pleads not for thee before God, though thou orderest thy selfe according to that, when thy heart knoweth it ought to be quite otherwise; and then think no other∣wise with thy selfe, but that thou pronouncest the sentence of Justice for the Devill, and servest him under an hypecriticall Mantle or Cloake; The Justice and right is Gods, and it is God himselfe, but † wrong is the Devills, and it is the Devill himselfe: that Master which thou servest, is he that will reward thee and pay thee thy wages, he himselfe will be thy wages; and this, thou art to expect in thy Office.

61. And Moses sayth further; ‖ Then his Master tooke him and put him into Prison, where the Kings Prisoners lay: and he lay there in Prison; but the Lord was with him, and vouchsafed protection towards him, and caused him to finde favour in the Eyes of the Officer of the Prison, that he committed all the Prisoners in the Prison, under his hand, that whatsoever was done there must be done by him; for the Officer of the Prison tooke not any thing upon him: for the Lord was with Joseph, and what he did the Lord made it successfull: In this figure wee see the finall and last proofe and Triall of Gods Children, how they must leave their honour and wellfare, and also put their life

in hazzard, and resigne themselves wholly to God, to doe whatsoever he will with them, for they must forsake all for Gods sake and leave the World, and be as a Prisoner who expecteth Death, and relyeth no more upon any Man; and knoweth not how to get any Comfort from any Creature, but relyeth barely and meerely upon God and his Grace, and then is a Man passed through all proofes and Trialls, and now stands waiting the Commands of his Lord, what he will have him to be.

62. For, he sayth very inwardly to God: Lord, wilt thou have mee in Prison and in misery, that I shall sit in Darknesse, then I will willing∣ly dwell there; if thou bringest mee into Hell, I will goe along; for thou art my heaven; If I have but thee, I enquire not after heaven and earth, and if body and soule should faile, yet thou art my Comfort; let mee be where I will, yet I am in thee and thou in mee, I have fully enough when I have thee, use mee for what thou wilt.

63. In this last proofe and Triall Man becomes the Image of God againe, for all things become one and the same, and are alike to him; Hee is all one with prosperity and adversity, with poverty and Riches, with Joy and sorrow, with Light and darknes, with Life and Death; Hee is as nothing to himselfe, for in his will he is dead to all things, and he standeth in a figure, representing how God is in and through all, and yet is as a Nothing to all things, for they comprehend not him, and yet all is Manifested by him; and he himselfe is all, and yet hath No∣thing, for any thing is to him in the apprehension of it even as nothing, for it comprehends him not; Hee is as it were dead to all things, and yet himselfe is the Life of all things; He is ONE and yet NOTHING and ALL: thus also a Man becomes according to his resigned will, when he yeelds himselfe wholly to God, and then his will falls againe into the unsearchable will of God, out of which he came in the begin∣ning, and then standeth in the forme as an Image of the unsearchable will of God, wherein God dwelleth and willeth.

64. For, if the Creature willeth no more then what God willeth through it, then it is dead to it selfe, and standeth againe in the first Image, viz. in that wherein God formed it in a Life; for, what is the life of the Creature? nothing else but a spark of the will of God, which Creature now standeth still to the will of God, whose Life and will is Gods, who driveth and governeth it.

65. But that which willeth and runneth of it selfe, that rendeth it selfe from the intire will of God, and bringeth it selfe into selfehood, where∣in yet there is no rest, for it must live and run on in selfe will, and is a meere unquietness; for unquietness is the life of selfe-will; for, when the will willeth it selfe no more, then nothing can torment it more, its willing is its owne Life; and whatsoever † willeth in and with God, that is one Life with God.

66. It is better to know nothing, then to will according to selfe; for that which knoweth nothing, the will of that passeth away with the Creaturely Life, and its Strife hath an End, and hath no more source or torment, as wee may understand in irrationall Creatures.

67. For it is the Source and Torment of all the Damned that they † are wishing and woulding, viz. they would that which is selfe, and in their woulding they generate ‖ Idea's, Species, and Formations, viz.

Contrary wills and desires, the will being at strife, so that one thing is Manifested in Multiplicity, wherein it is at Enmity with it selfe, but when it is one with the Eternall One, then can no Enmity be therein, and there is also no possibility of Enmity therein.

68. Therefore it is Mans Last proofe or tryall, when he standeth still to God in all things; then in him, light proceeds out of Darknesse, life out of Death, and Joy out of Sorrow; for God is in and with him in all things, and blesseth him; as was done to Joseph in the Prison, his Prison became Joy to him: for he became also a Governour over the Prison in the Prison; he was as a Prisoner, and yet as a Master of the Prisoners, he governed the Prison, and the Prisoners, and was a Patron, Fosterer, and Guardian to the distressed, his 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 prospe∣rity, and the Curse, wickednesse, and malice of the world is turned into Paradise; and it is with him as Saint Paul sayth; 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 † Guardian, and Officer, of the King, and to be Gods Regent and Governour, through whom God ru∣led great Countries and Kingdomes, as the like may be seene also in Daniell.

72. Therefore a Christian should learne to beare the ‖ 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.

IN this Chapter the Spirit representeth a figure, shewing how the Spi∣rit 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 fi∣gure, how the Spiritus Mundi, the Spirit of the World in the Constella∣tion 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 fi∣gure in the Constellation by a Great Conjunction, the working not be∣ing yet begun, & yet is Modelli••ed Naturally, where the Spirit of Man, by divine power knoweth in the prefiguration, what working and ef∣fect it hath; also it may be underhood by the diligent consideration of ‖ Astronomie † 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 him∣selfe 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 Ma∣gick Asterisme in himselfe, and when the Time cometh, that such Ma∣gick Image, of the superiour Constellation is kindled, then it entereth upon its working; and then the Astrall Spirit beholds it selfe in the E∣lements, and seeth what figure it hath.

4. But the Elements being † voyd of understanding, and affording onely a ‖ Beastiall Body in their figure, therefore the Astrall Spirit can discerne nothing else, but the forme of some such earthly Creature; ex∣cept the 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 wil∣leth and desireth beastiall things) and a pious divine soule, wherein the Spirit of God is manifest; so also are the Magicall Imaginations and re∣presentations in the Astrall Spirit, different; for a Beast, Dreameth † ac∣cording to Phansie, and so doth a Beastiall or animall Man, though in∣deed

the Image or Idea of the Constellation doth certainly co-model∣lise 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 na∣turally as a working in it; but seeing it is a Beast, therefore it introdu∣ceth in its Image with its desire commonly, the Modell † 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 con∣tinually Imageth or frameth it selfe in Earthly formes, so that very sel∣dome 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 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 be∣fore 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 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 under∣standing is thus; Every Prophet is a limitt wherein a Time is inclu∣ded, or an Age Comprehended; and he is the Mouth of that Kingdome or Dominion, that is, when that Kingdome, hath awakened and genera∣ted 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 oppo∣sed the wrath of the Turba, and reproveth that Kingdome for their va∣nity 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 Pro∣phetick 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 mod∣delleth 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 fi∣gure in Josephs understanding how it should come to passe, so that Jo∣seph 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, introverted againe into the Word, after the manner, as the New Birth in the Spi∣rit 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 Na∣ture, 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 introver∣ted 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 Re∣gall Government, and Dominion, through whom the Word of God would rule in Aegypt, and give the understanding for such a Kingly Go∣vernment.

15. Wee see further in this figure of Joseph, 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 to∣wards 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 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 up∣on 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 Pri∣son 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 In∣nocency; 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 re∣lyeth 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, 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 di∣veth 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, 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 drea∣med 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 Pha∣raoh 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 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 † Naturalist could interpret them; for, the Na∣turall 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 remai∣ned among the Heathen till the Kingdome of Christ, till the Divine Ma∣gia sprung up, then the Naturall Magia was suppressed among the Chri∣stians, which in the beginning was well that it was suppressed, for the Heathenish 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 Na∣ture, 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 un∣derstand 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 expres∣sed 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 un∣derstand 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 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 un∣derstood not; for their Magick Ground in their understanding, was onely in the working and † 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 of Man.

11. For the † seaven fat Kine in the Pasture, signifie, in the inward Ground, the ‖ seaven properties of the Eternall Nature, in the Holy good Substance or Essence; viz. in the Kingdome of Heaven, where the Di∣vine power is Substantiall; and the seaven leane ill favoured meager Kine, signifie, in the inward Ground, the † seaven properties of the Eter∣nall Nature, in the wrath of God, viz. in the Kingdome of Hunger and Thirst, where Nature is without the Divine Substance of the Good Power of God; and the ‖ seaven thick fatt and full Eares, and also the 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 pro∣perties, what God would shew thereby; Secondly, as to the second ap∣pearance, it signifieth the humane Ground, which in its Substance hath its Creaturely Originall out of the seaven properties; Moreover it de∣notes 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 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 be∣came 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 de∣voured 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 de∣voured 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 introdu∣cing 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 inter∣pret 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 un∣derstand 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 Jo∣seph, and that which he had desired two yeares agoe through mans helpe was fulfilled and granted unto him.

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 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 Gar∣ment 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 there∣in.

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 † 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 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, it were sinne; which all of them one and other understand as much of the Ground of sinne, as the Pott doth of the Potter.

26. When they should tell how sinne is sinne, and how Man doth cause God to be Angry and in wrath, then they have no other way to turne themselves to evade it, but Images or conceits of Opinions, which shutt up the Conscience in such Images and Conceits, so that the Con∣science is affraid of their Images, and the Ground of sinne, according to the seaven Properties of Nature; (how their fatt Kine are made leane and drie) they know not.

27. O ye Makers of Images, how doth the Anger of God in the in∣ward Ground of your owne Nature, threaten you with the seaven bar∣ren Kine and Eares: Joseph is out of Prison, and declareth the Councell of God to Pharaoh.

28. The time is even at hand, wherein the figure of Pharaoh shall be brought to Effect, your Images of false and wicked Magick shall be ma∣nifested to the whole world by Josephs Exposition of the Vision; break off from the Images, and pray to God, that he would give you the un∣derstanding of Pharaohs visions, and then you may be partakers of the seaven good Kine and Eares within you.

29. If not, then must all your Images of false and wicked Magick be turned into such Barren Kine and Eares, as they are indeed for the

most part already in the inward ground, and outwardly at present are devouring, and alwayes devoure the Good times and yeares; for they have almost quite devoured and swallowed up into the Abysse, all Love, Faith, Truth, Righteousnesse, Humility, and feare of God; and at pre∣sent also they devoure all outward food and sustenance: they have de∣voured the Silver, and there is nothing left but meager and base Cop∣per, and yet they are so hungry and greedy, that they lye gnawing at the Copper, as a Dog at a hard Bone, and would faine have more to devour, and yet there is no more for them.

30. Therefore they are so hungry, that they themselves worry and devour one another for hunger, and bring their Land and Country into dearth and famine; But heereby they are made Bondslaves to the Anger of God in the seaven properties of Nature, as the whole Land of Aegypt was made King Pharaohs owne in the Deare time of Joseph.

31. This Anger of God will heereafter give you seede, that you must sow Images and Idolls▪ and devour them againe your selves, as you have cleerly done for a long time, and must be its boneslave servants, as Aegypt was to Pharaoh.

32. Let this be told thee, O Aegypt of Christendome, by Josephs in∣terpretation in the Spirit of Wonder of the sixt Number of the Seales: it concernes thee, awake and behold, the great famine of body and soule is at hand, or else thou must be famished.

33. Thou standest at present in no other figure in the sight of God, but that of the seaven ill-favoured, hungry, withered, leane Kine and Eares: the Blessing of God in Body and Soule is departed from thee, that now thou huntest after Good things and temporall sustenance, and yet art not satisfied with it: and the more that thou dost hunger and suck upon bones, thou wilt be still the more hungry, till thou hast de∣voured all thy good Kine in Conscience, both in Body and Soule, as also Land and People, and thy forme and feature is so ill-favoured, that the Princes of the inward and the outward Heaven cannot endure to behold thee, but helpe to judge thee to the damnation of Death, sayth the Spi∣rit of Wonders in Josephs interpretation.

34. Behold thy selfe now aright, art thou not thus ill-favoured and hungry, consider all thy † faculties, thou art raving blinde with great hunger, for thou hast swallowed that up into the Abysse which should blesse thee and make thee happy, and set up the Hypocrisie of thy Idoll Ministers in stead thereof; Righteousness, Truth, Love, Faith, Humility, Chastity, & the feare of God were thy Blessing by which thou wouldest become fatt againe, but thou hast swallowed up all these properties, and sett thine Idolls in their stead, and covered them with Christs purple Mantle, and now the Evill hungry forme feature and properties of a Devourer are awakened in thee.

35. The first devouring Property Covered with Christs Mantle is Pride, viz. a Desire of Selfe-Might, under the lowly humble Mantle of Christ, resolving to be potent and splendid, as Lucifer under his black Hood, who yet alwayes supposeth he is the most potent, when yet in the presence of God he is but a Lord in Phantasie.

36. The second property of thy hunger Covered with Christs Man∣tle, is Covetousnesse, viz. the Devourer, who devoureth himselfe, and

getteth from others their sweate and flesh from their bones and devou∣reth it, and yet hath nothing, but alwayes lyeth like Poyson sucking out it selfe: this hath devoured all Truth, Righteousnesse, Patience, Love, Hope, Faith, and the feare of God, and yet is but a meere hunger: at present it hath eaten all Silver from the Copper, and yet looketh as if it had devoured nothing, for nothing is to be seene in it; but that it is hungryer then before; it hath devoured all good times into it selfe, and still alwayes devoureth all provisions, which God of his Grace bestoweth, and yet is every day hungryer with devouring, and though he could devoure Heaven, he would devoure Hell also, and yet remaineth a meere hunger still.

37. The Third property of this Hunger Covered with Christs Man∣tle, is Envy, viz. the sonne of Covetousnesse, and Pride is his Grand-fa∣ther, this stingeth and pricketh and rageth in the hunger, as poyson in the flesh, it stingeth in words and works, and poysoneth all, it lyeth and cheateth, and is never quiet: the more greedy Covetousness is to de∣voure, the greater is this its sonne Envy, it will possesse all alone to it selfe, and yet hath no place of rest, either in Heaven, this world, or Hell: It can remaine neither in Heaven, nor in Hell, it standeth onely in the hunger of Covetousnesse, and is the life of Covetousnesse.

38. The Fourth property of Hunger Covered under Christs Mantle, is Anger, which is the sonne of Envy, and Covetousness is its Grand-father, what Envy cannot sting to death, that will Anger strike and fell to death: It is so evill and wicked that it breaks and shatters the Bones to pieces: It alwayes thirsteth after Murther, onely that its Father and Grand-father, viz. Covetousnesse, Envy and Pride may have roome enough, it destroyeth body and soule in their kinde of fattnes, and wast∣eth Country and Citie, and is further so wicked that it would destroy Heaven and Hell, and yet hath no where any rest.

39. These are the foure Elements of Hunger which devoure and swal∣low up the seaven fatt Kine and Eares of Pharaoh, and yet are as they were before, and at present Joseph hath seene and manifested them in Pharaohs Dreame, so that they are become manifest in the World, and are set before the Eyes of the Watchmen who sit in Councell for Judge∣ment, 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 standeth in their figure.

40. O Aegypt of Christendome, thou hopest for Good, and yet de∣sirest onely to worke wickednesse; No Good shall come to thee; ex∣cept 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 Jo∣seph 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 Natu∣rall Magick, as thou hast done for a long time, but thou wilt see the in∣ward Ground, and with Joseph rule over Aegypt, that is, over the My∣steries, and wilt therein prayse the Lord, and draw in his fountaine, and drinke water of Life.

42. For † 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, 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 ‖ 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 Typifi∣eth 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 Temp∣tation, 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 Man∣kinde, 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; 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 re∣presents in the † figure of Man, that a Man should looke out for ‖ 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 ga∣thered 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 Thousand Ge∣nerations; and this Provion shall continue to a Thousand Genera∣tions.

48. And Moses sayth further; † 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 Pha∣raoh 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 Coun∣cell, 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 fi∣gure of an approved tryed Christian, who hath out-stood all tryalls: whom the Spirit of Christ hath lead with himselfe quite through his suf∣ferings, 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 help∣eth and assisteth a King to governe his Kingdome; so also God sets him in his Kingdome, and ruleth by him, and giveth him his Seale••Ring, viz. the humanity and Deity, in the Love of Jesus Christ, to his soule, and causeth him to ride in the second Chariott after him, that is, where Gods Spirit goeth, there alwayes goeth such a Man after it, and the De∣vill, Death, and Hell dare not touch him any more, for thus he getteth power over the Devill, Death, and Hell, and also over his mortall flesh and Bloud, as Joseph over the Land of Aegypt.

51. And as Joseph quickly withdrew and built the King Granaryes to lay up provisions; so also such a Man, who according to his inward Ground sitteth in the Kingdome of God, buildeth for God his Lord, many such Humane-Houses, viz. Mens soules, in which he layes up in store the Divine overplus, which God giveth him in Christ Jesus, viz. the Divine knowledge and wisdome, with good Instruction, Doctrine, and Life, so that his Doctrine spreadeth abroad and multiplieth as sands in the Sea; so innumerable spreading branches his Pearle-Plant putteth forth, that many hundred thousand soules Eate thereof; as of Josephs provision in the Famine.

52. And then Potiphars Daughter, that is, the Daughter of the Priest of ON, viz▪ the true Christianity is given him for a Spouse, which he is to cherish and Love, and begetteth of her these Two Sonnes, as alwayes tra∣vailing in this way, and then they walke with washed hearts; as Jo∣seph before the time of the Famine in Aegypt begate of his wife, Manasseh

and Ephraim; and so it was represented to him with these Names, how God had in the house of his mis••ry caused him to grow great and gave him much.

53. And then also a childe of God sets open his Chists of Treasure, when the famine cometh, that the Anger of God sifteth the world, as Joseph did his Granaryes, and imparted to his fellow Twiggs therewith out of his Chists of Treasure, that they perish not in that Famine.

CHAP. LXIX. How this Famine went through all Lands, and how Jacob sent his sonnes into the Land of Aegypt for Corne, and how they came before Joseph, and how he shewed himselfe to them. What is thereby to be understood.

Vpon the 42 of Genesis.

THis fowrty second Chapter of Genesis, concerning Joseph and his brethren, is a figure, shewing how such a Converted Christian, which hath already entered with Christ into his processe, and hath now overcome, in the end also forgiveth and rewardeth his Enemies with bounty, who have brought him into Christs processe with their persecution and wicked devices and Councell, and how also their sinnes are set before them, and how they are brought into Anxiety and Neces∣sity, and how in the End, of Meere Grace they are released from paine and punishment, and how God is so gracious to them upon their con∣version, that he not onely releaseth the punishment, but blesseth them with his Gifts and Benefitts, as heere Joseph did to his Brethren.

2. But then next is also represented in this figure, how Earnestly and severely God sheweth himselfe against sinne, as heere Joseph against his brethren, and yet God is not earnest to punish the repenting sinner according to the sharpest severity, but he setts himselfe strictly against the soule in its Conscience, that sinne may awake and be acknowled∣ged, and that Repentance may be the greater, that Man in such terrour may be humbled for sinne, and quite depart from sinne, and be angry with it, and utterly hate it; when he knoweth, that sinne hath so terri∣ble a Judgement in it.

The Historie sayth thus.

3. But when Jacob saw, that there was plenty of Corne in Aegypt, he sayd to his sonnes, Why doe you looke so long about you, behold I heare, there is plenty of Corne in Aegypt, goe downe thither, and buy us Corne, that wee may live and not dye: Then the † Ten Brethren of Joseph went downe, that they might buy Corne in Aegypt; But Jacob would not suffer Josephs brother Benjamin to goe; for he sayd, some mishap may befall him.

4. Now this is a figure, first, shewing, that when Man findeth him∣selfe in the Divine Anger in this Famine, that as to Righteousnesse he is in want, as Jacob and his children in the Famine; then the Father sayth in the Conscience to the Soule; why ling••rest thou so long looking about thee? Goe downe into Repentance, where there is plenty of Righ∣teousnesse in the Death of Christ, where Christ giveth righteousnes for and instead of thy sinnes, if thou heartily turnest to him: And thus the Father bestoweth his will and introduceth it in to the Sinners Repentance and Conversation.

5. But Benjamin, Josephs Brother, that is, the humanity of Christ, he giveth not to it presently therewith; Hee first bestoweth upon it its sinfull Brethren, that is, He giveth it first his terrours into its Consci∣ence, and hideth his Comfort in his Grace, viz. the true Benjamin, Josephs brother, from the properties of sinnes, and sendeth the properties of sinnes, viz. those, wherein sinnes have been wrought and Committed af∣ter Grace, to buy this Corne of Joseph, viz. of Christ.

6. The sinner must himselfe enter upon it, and with Earnestnesse en∣ter into the Suffering and Death of Christ, and dye from his sinnes in the presence of Grace, in the Prison of Gods Anger, and cast himselfe upon Josephs, viz. Christs Mercy and Grace, and not stay without and say: with Christ there is plenty of Grace, and so tickle and comfort himselfe with Grace: No, that quickneth not the poore soule, thou must goe downe into Aegypt to thy injured brother, whom thou hast cast into the Pit, by thy sinnes within thee, and must in great humility come into his presence, though thou wilt not suddenly know it, till he in his Mercy shall give thee to know it, and then thou must in Christs Power, Might and Glory, which he gat in his resurrection, buy Corne for the poore soule, that it may live and not dye; as Jacob sayd to his Children.

7. And Moses sayth further; Thus the Children of Israell and others with them came to buy Corne; for the Famine was also in Canaan; but Joseph was the Ruler of the Land, and sold Corne to all the people in the Land; Now when his Brethren came to him, they fell downe with their faces to the Earth before him, and he saw them and knew them, and carried himselfe strangely towards them, and spake roughly with them, and sayd to them; Whence come yee? They sayd, out of the Land of Canaan to buy foode: but though he knew them, they knew not him yet.

8. This now is the first state and Condition of the poore soule when it turneth to Christ, to fetch foode from him, then he looketh upon the soule in its will, totally in its Essence, to see whether the free-will had sett it selfe towards him, and now if the soule be Converted, then he knoweth it, but first he terrifieth the Conscience, and setteth himselfe roughly, and seemeth strange towards the soule, as he did towards the Cananitish woman, and hideth his Grace from the soule, till it shed forth its Repentance, and boweth its face in the presence of Christ, and ac∣knowledge its transgressions, and totally bow downe it selfe to the Pit of Judgement, and yeeld it s••lfe into Gods Anger and punishment, and to the Dying of it selfe.

9. And then Christ looketh into it, and layeth fast hold upon it with the strict hand of Gods Anger, but his Love and Grace hideth it selfe therein, and that is it, which stirreth up the sinnes of the poore soule,

and disturbeth them, so that it is terrified and afraid in the presence of God; when the soule standeth and cryeth to God, then sayth Christ in the Conscience, who art thou? behold thy selfe now, whether thou art worthy of me? as Joseph did heere, when he sayd, who are yee, and set himselfe roughly and strangely towards them.

10. And Joseph thought on the Dreame, which he had dreamed concerning them, and sayd to them: ye are spyes, and are come to see where the Land is open; that is, Christ thinketh on his Mercy, and on his bitter Passion and Death, and sayth to the soule; thou art a spie, and comest to mee, one∣ly to see, where the Gate of my Grace is open: but that shall not helpe thee, thou must doe otherwise, thou must first Enter into the Gate of my Suffering and Death, or else thou art but a spie, and wilt see the Gate of my Grace stand open, that thou mayst cover thy selfe with it as with a Mantle; thou must be in Earnest, or else thou wilt be but trea∣cherous to mee, and take my Grace into thy Mouth.

11. And Josephs Brethren answered him and sayd, No, my Lord, thy ser∣vants are come to buy foode; wee are all one Mans sonnes, wee are honest and true Men, wee thy servants were never spies: That is thus much in the Fi∣gure, before the properties of the soule in their vanity rightly know themselves when the Anger of God is presented before their Eyes, viz. passeth into their Essence, then the soule thinketh, it is wrong that is done to it, for it thinketh, if it comfort it selfe with the Merits of Je∣sus Christ, and beleiveth on Christ, that he is the Son of God, and hath satisfied for the soule, then it ought not to be blamed for a Divine spie and unrighteous Hypocrite, it is righteous through the Justification of Christ, seeing it beleeveth the same, that it is applyed to it for its bene∣fit.

12. But, as † Joseph sayd to his Brethren: No; but yee are come to see where the Land is Open: thus also the Spirit of Christ blameth the Essences of the soule; for it proveth them, that they are not yet broken, and have still selfe-desires in them, and will instantly lay hold on Grace, viz. the Open Gate, which availeth not the soule, it must first enter into Christs suffering and Death, and put them on first through earnest repentance and conversion of its will, and then it may enter through the Open Gate, through Christs wounds and Death, into his Resurrection.

13. Further, Josephs Brethren say, wee thy servants, are † Twelve bre∣thren, sonnes of one Man in the Land of Canaan, and the youngest is still with our Father, but one is not in Being: Joseph sayd to them; that is it which I told you; yee are Spies: in this will I prove you by the Life of Pharaoh: Yee shall not goe from hence except your youngest brother come hither, send one of you hence, that may fetch your brother, but yee shall be prisoners: so will I prove your say∣ing, whether your wayes be in truth or not; for if not then are ye spies by the Life of Pharaoh, and they put them together in Ward for the space of Three Dayes.

The inward precious Figure standeth thus.

14. When the soule doth thus draw neere to Christ, and will in∣stantly put on his Resurrection, then sayth the Spirit of Christ in the Soules Essence, this is that which I told thee, thy Essences are spies by the Life of God, in this will I prove them whether they come to mee in

a faithfull and right Path, and whether they bring with them to mee their youngest brother, viz. the true Josephs brother, that is, the Incor∣porated line of the Covenant of Grace, in their, in Adam, faded heaven∣ly Substantiality, viz. the Incorporated ground of Grace which was ef∣fected in Paradise, so that the Soules Essences with their most inward Ground, turne in, to mee, and in mee, else they come but as Hypocrites and spies of the Gate of Grace.

15. This is rightly called fetching the youngest brother, for, that same Incorporated Grace in the Promise, Effected in Paradise, is the soules youngest brother, which it hides and covereth with sinne, and in the beginning of its Repentance it leaves him at home † by the Life of God.

16. Therefore sayth the Text of Moses very secretly; Hee will prove them by the Life of Pharaoh, which is as much as to say in the figure, by the Life of God, with whom this youngest son stayed behinde, him must the repenting Man bring along with him to the Port of Grace, or else he must lye Three Dayes shut up in Prison, till he bring him, as Josephs brethren did; that is, else must the † Three Principles in Man lye so long in Prison in the Anger of God, and cannot buy divine food, unlesse they have this their youngest brother, with them; that is, the Gate, wherein Christ in Man, in that same Image, of the heavenly worlds sub∣stance which faded in Adam, ariseth from Death, wherein he may have his dwelling place.

17. Thus a Man is proved by the Life of God, when he turneth to God, to try whether he turne wholly and altogether to him, and bring this incorporated ground of Grace with him, wherein Christ will and shall manifest himselfe; If not, then sayth Joseph, that is, Christ, to the soules Essences, yee are but spies to the Life of God, and search onely for the Justification of Man from the sufferings and Merits of Christ, that is, yee learne onely the Historie, and take the precious Covenant of God in your Mouths, and flatter your selves with Christs satisfaction, and re∣maine still onely as spies of Grace; but that shall nothing avayle you or helpe you, though likely you may spie out the Kingdome of Christ, my Anger and Righteousnesse in my Zeale and Jealousie, shall yet hold you in Prison with all the Three Principles, as long as you bring not the most inward ground of your Substance along with you, (this is cal∣led, setting all the Twelve sonnes of Jacob before Joseph, that is, before Jesus,) and fall at his feete with body and soule, inwardly and out∣wardly with all your faculties and powers, and yeeld them up into his Grace.

18. For it is not sayd that they can take the Grace, but that they should sink downe into Grace, that Grace may give it selfe to them; for Mans ability to take it, is lost, selfe-will it rent off from God, it must wholly sinck downe into God, and leave off willing, that God may re∣ceive it againe into his Grace.

19. O Babell! how home doth this hitt thee? Thou art by or before the Life of God, with thy hypocrisie but a spie of the Grace of God, thou dost but seeke for the Gate of Grace, and how thou mightest with thy owne will without thy inward Benjamin enter into the Kingdome of Christ, yes thou wilt be outwardly an adopted childe of Grace, whose

sinnes are forgiven through the Merits of Christ, and yet continuest to be Babell and a Fable, and wilt not be a Christian in Christ, thou wilt needes passe into Heaven, but that will not avayle thee; Joseph, that is, Christ holdeth thee imprisoned in the Anger of God both in Body and Soule, unlesse thou givest him Benjamin, viz. thy inward Ground, and then Heaven goeth into thee, and Christ standeth up in thee out of the Grave, so that thy selfe art risen from Death, and then thy spying and prying, hath an End.

20. O yee high Schooles, and Universities, and all yee that will be accounted the Ministers of God, and to teach the way of God, and con∣tend and dispute about it; what are yee? look upon your selves in this Figure; you appeare to be no other then Spies, you alwayes search, and yet you lye still in Prison; God will have it so no more; for hee himselfe tryeth the Thoughts of Man, and is himselfe present in all things, his is the understanding, his is the knowledge of the Kingdome of God, with∣out him yee know nothing.

21. Your spying and knowing helps you not into the Kingdome of God, you cannot enter therein, except, that goe forth in your Life, that is, except it be manifested in your Life, that yee are Gods children in Christ, in his Sufferings, Death, and Resurrection, in himselfe, not through an acquired Historicall seeming Faith, but Essentially as a Branch on the Vine, yee must be a Twig on the Tree, you must have Christs Life flesh & Bloud operatively and substantially in the Inward Ground in you, and you must become Christ, else yee are all one and other but spies searchers and historicall Christians, and no better then Jewes Turks and Heathens.

22. O ye simple Men, let it be made knowne to you; goe but forth from the Towre of the Confounded Languages, then may you soone come to the right, seeke Christ at the right hand of God within you, he sitteth there, unlock your wills, that is, give them up to him, and he will unlock them well enough, your repentance must be earnest, or else ye are all one and other, but Spies.

23. Gaze about no more, it is high Time; † the time is truly borne, or at hand, ‖ your Redemption draweth neere: The Bridegroom calleth his Bride; you must indeed into the Prison of Joseph in this Famine, if you will not [bring your inward ground of your hearts into Repentance with you] Amen, be it so.

24. And Moses sayth further: But on the Third Day he sayd to them, if you will live then doe thus, for I feare God; if you be honest and true Men, let one of your brethren lie captive in your Prison, but as for you goe your wayes and carry home, what ye have bought for your hunger; and bring your youngest bro∣ther to mee, and so I shall beleeve your words, that ye may not die, and they did so.

The Figure standeth thus.

25. When the soule draweth neere to God and will work repentance, and that its inward Ground, is yet wholly shut up in vanity, so that the Minde is still hanging to selfe, yet if it will not give over Repentance, and for all that cannot be free from the Earthly desires, but continueth in Prayer, then indeed God the Father letteth the Soules Essences out of

the Prison of his Anger, that the Minde is well eased againe, like one that is released out of Prison, then sayth the Minde thus; I am very well eased in my Prayer in this Repentance.

26. For, Gods Anger hath released Nature out of its Prison, that it should with greater labour and industry presse in to God, for in its Pri∣son it cannot doe so, for it is in anguish, and beholdeth only its commit∣ted sinnes which continually drive it back, that it is affraid † ashamed & daunted in the presence of God, but when the Anger lets it loose, then it gets power and vertue of Prayer, and the work of Repentance.

27. But the Anger of God holdeth it continually with one Band; as Joseph held one Brother in Prison, till they brought the last brother also; and thus must the poore soule remaine tied with one band of the Prison of Death, till it shed forth the last brother, viz. the inward ground, and come before God and say; Lord I will forsake all for Christs and my salvations sake, and give up my will wholly to thee, cast mee into Death or into Life, into derision or scorne, into poverty or misery, as thou wilt, I will cleave to thee, I will not play the hypocrite before thee, and give thee but halfe my will any more, as I have done.

28. And then if the Earnestnes proceed to practice, that God percei∣veth that it is in Earnest, then will also the last brother be let loose, that is, then will also the last Band of the Anger of God be loosed: but in the meane time, ere it thus come to passe, the soule must lye captive in one Band.

29. But neverthelesse God sayth to the other released formes of Life: Now goe your way with that which you have at present in this Repentance bought or gotten of mee, and carry it home, that is, defile it not againe, live of it, and partake of this present Grace bestowed, and car∣ry it in, to the Honour of God, that it may come before God with the Operation of it.

30. Moses sayth further; But they sayd one among another, wee trespassed against our Brother, that wee saw the anguish of his Soule, when he wept to us, and wee would not heare him, therefore now this Trouble cometh upon us; Reu∣ben answered them and sayd, did I not tell you as much when I sayd; Sinne not against the Lad, and yee would not heare; and now is his bloud required; but they knew not that Joseph understood it; for he spake to them by an Interpre∣ter, and he turned himselfe from them and wept, and when he turned himselfe to them againe, and spake with them, he tooke Simeon from among them and bound him before their Eyes.

31. This Figure now is the Earnestnes of Repentance, when Man in his repentance standeth before God, when he seeketh to God, & weep∣eth to him, when his Conscience and sinnes awake, as heere the brethren of Joseph did, then he sayth in himselfe, this I have merited and deserved by my sinnes, that I have helped to deride, scorne, and Crucifie Christ within mee, and without mee in my fellow-Members, and have not re∣garded the entreaties and beseechings in my fellow-Christians, but have scorned, derided, and judged them to damnation, at present it toucheth mee home, when I will turne to God by Repentance, now his sobbs and Teares withhold mee, in that I have driven him away, for my volup∣tuousnesse, Jesting, sport, and wantonnesse, now I stand heere, and the Heaven in mee in my Conscience is become as Iron.

32. Then sayth God in the Conscience, hast thou not knowne well enough, moreover have I not caused my Word to be told unto thee, thou kn••west well that thou diddest wrong, but thy evill stubborne selfe-will must reigne; and now thou wouldst have Grace; and the De∣vill sayth; it is to no purpose, Grace is gone, Heaven is shutt up, Hell is open, leave off, thou wilt not attaine it.

33. But the great Mercifullnes in the Grace of Christ in the inward Ground, presseth in with his Pitty, and great Compassion, although at present, he still hideth his countenance of Love from it, that the soule doth not know it, and maketh the troubled soule full of misery, that in selfe it beseecheth and weepeth before God, and accompteth it selfe guil∣ty of all Evill and wickedness, and beginneth in such kindled Lamenta∣tion, bitterly to complaine of its sinnes, and to be sorry, and is also so full of shame in the presence of Christ, that it hideth its countenance before God, and knoweth not what to doe for Lamentation; For it seeth in it selfe with its owne Eyes, that the severe righteousnesse of God, holdeth and bindeth it in its Life, as the Brethren of Joseph must see, that their Brother was bound for their sinnes before their Eyes.

34. For though Christ be stirring in the Soules Essence in the inward ground of the Incorporated Grace, and shattereth it, that it seeth and be∣waileth its sinnes, yet he setteth himselfe very strangely against the soule, and will not touch it with any Beame of Love; as Joseph sett him∣selfe strangely, as if he understood not their Speech, and spake to them by an Interpreter.

35. This same Interpreter is even that which bringeth the soule into such Repentance, which otherwise could not be; for it hath nothing more in its owne power but this, that it may turne its abyssall unfatho∣mable supernaturall will towards God, viz. that, out of which it is pro∣ceeded, and there stand still, which yet is very hard for it, and yet possi∣ble; unlesse its will have quite broken off it selfe, from the incorpora∣ted Gate of Grace, and given it selfe up to the Poyson and infection of the Devill, so that the will of the Abysse of the soule, is entered into a Figure of a false or wicked Thistle, and be wholly poysonous, then it is hard, for then it asketh not after repentance, at all, but is carelesse and negligent, and obdurate, and desireth at no time to Convert, neither is it sorry for any evill or wickednesse, but taketh delight therein and rejoyceth at it, so long as it carreth the Body about it; and then it is quite lost: but where there is yet a little spark of divine desire left, there is Remedy.

36. And Moses sayth further: † And Joseph commanded to fill their Sacks with Corne, and to put every ones Money into their Sack againe, also Pro∣vision for their Journey, and they did so to them. And they Laded their bur∣thens upon their Asses, and went their way; but when one of them opened his Sack to give his Asse provender in the Inne, he perceived his Money that lay up∣permost in the Sack, and sayd to his Brethren, my Money is restored to mee, see, it is in my Sack; then their hearts fayled them, and they were affaid, one with another, and sayd; Wherefore hath God done this unto us?

37. This now is the Most Lovely rich figure, shewing, how God taketh nothing away from the Repentant Sinner, when he in his will gi∣veth up all, & resolveth to cleave stedfastly to God, he taketh no reward

or bounty from him, or any thing else; neither doth he take away his temporall Good things, when he doth yeeld up all to God, and forsa∣keth selfishnes; and then God filleth his sack and restoreth him all that Money which he giveth to the poore and miserable, in his blessing a∣gaine, and layeth it aloft in his provision, that the Man seeth, that God hath afforded it to him againe in his wonderfull Blessing.

38. At which a Man often wondereth how it cometh to passe, that Temporall Maintenance befalleth him in such a wonderfull manner, when he hath not sought it, or knowne any thing of it, and likely stands amazed at it, questioning whether he should receive it or no, and thinketh verily, it is done for a Temptation to him, as heere Josephs brethren thought that Joseph tempted them thus, that he might have an occasion against them.

39. And this signifieth the inward Bounty of Christ, that when the poore sinner powereth forth his heart before God, for payment to the Grace, and returneth what he hath to God, then God filleth the sack of his heart full with the Grace of Christ, and giveth him still good Provisi∣on, viz. understanding and wisdome in the way of his Pilgrimage, where∣in he is to Journey through this valley of Misery home againe into his Fathers Country.

40. But by this Journey and Pilgrimage, wherein the Adamicall Mans sack is filled with heavenly good things, the Kingdome of Gods Anger, as also the Earthlinesse is robbed of that which they have in Man, as is to be seene in this Figure.

41. For when Jacobs sonnes came home to their Father and told him how it happened to them, and powered out their sacks and found the Money againe, and would have Benjamin also into Aegypt: then sayd Jacob yee have robbed mee of my children, Joseph is no more in being, nor Simeon is not, and you would take away Benjamin, all this goeth against mee.

42. Heere Jacob their Father standeth in the figure of the outward Natures selfe, shewing, how Nature complaineth, when it is bereaved and robbed of its right, and of that which it hath begotten and brought to light; and standeth very excellently in the figure; for the outward Nature sayth, when it seeth the Divine Gifts in it selfe, whereby it loo∣seth the right of its selfehood I am bereaved of my might and strength; Joseph, viz. the inward ground of the Kingdome of Heaven, which I had in Paradise, that is no more, and so will also these Gifts of my Power and authority, viz. my children, that is, the properties of my Nature, be taken away, it all goeth against mee, I must suffer my selfe to be bereaved.

43. But Reuben sayd to his Father; If I bring not Benjamin to thee a∣gaine, then slay my † Two Sonnes, give him into my hand, I will bring him to thee againe; that is, God Comforteth Nature and sayth; Give mee thy formes, Qualitie, and Condition, viz. thy Children, into my hand, I will but bring them to Joseph, that is, to Jesus, and will give them to thee a∣gaine, thou shalt loose nothing, if I doe not, then slay my two sonnes with thee, that is, slay the first and second Principle,

44. Which is even done, if Nature be bereaved of its formes and Condition, then must cease in the Nature of Man, the Kingdome of God in Love, and also the Kingdome of God in the might of the fire, so very secretly doth the Spirit of God delight to play in the figure of Regene∣ration;

which Exposition will seeme strange to Reason, but wee know what wee write heere, which is anderstood by those of our Society.

45. And Jacob sayd, my sonne Benjamin shall not goe downe with you, for his Brother is dead, and he is left alone, if any mishap befall him in the way that you travaile, yee will bring my Grey hayres with sorrow of heart into the Grave; That is, Nature is faint, when it must enter into the Death of Christ, and is affraid of Dying, and will by no meanes come to it; it excuseth it selfe concerning its heavenly Joseph which it had, viz. the heavenly Image, which while it cannot comprehend it, it sayth, it is Dead; now when these my formes and qualities of Life in this way shall get mishap againe, then must I perish with sorrow of heart, and my Life hath an End.

CHAP. LXX. How Jacobs Sonnes went into Aegypt againe because of the Famine, to Joseph to buy Corne, and take Benjamin with them; How Joseph caused them to be brought into his House, and to Eate at his Table. What is thereby to be understood.

Vpon the 43▪ of Genesis.

NOw this whole Chapter prefigureth to us, the most excellent Image, representing, how first the outward Nature, in this processe, when it shall give up its will thereinto, that its Lifes Essences shall goe into Aegypt, that is, into the Death of Christ; is very fearefull, timorous, abashed and daunted, and yet in the End is willing and ready, that all its formes and Conditions of Life might enter into the dying of Selfe, viz. into the true Aegypt, upon divine confidence, that it bringeth the will of God with it thereinto.

2. And then secondly, how the formes and Conditions of Life are afrayd before Joseph, that is, before the Face of God, seeing they feele in them an Evill Conscience, as Jac••bs sonnes were affraid before Joseph, for they thought continually God would punish them for Josephs sake, at which they trembled.

3. And thirdly, how God, with the formes of the soulish Nature car∣rieth himselfe first so friendly, and first giveth them heavenly bread of his owne substance, and yet but in a strange forme; as Joseph invited his brethren for Guests, and fed them at his Table, that they eate and drank plentifully, and were merry, and afterwards let them goe in Peace, but presently after came with a terrible Triall, in that he caused his Cup to be layd into Benjamins sack, and pursued after them and fetched them back againe, all which standeth powerfully in the figure of a repenting sinner, shewing, how it goeth with him, till God in his Love giveth him to know him.

4. Moses words follow thus; This Famine was sore in the Land, and when the Corne was spent which they had brought out of Aegypt, their father sayd to them; goe againe and buy us a little food: then Judah answered and sayd: The Man obliged and charged us strictly and sayd: Yee shall not see my face, except your Brother be with you: Now if thou wilt send our brother with us, then wee will goe downe and buy for thee to Eate: but if thou sendest him not, wee will not goe downe, for the Man hath sayd to us, yee shall not see my Face, unlesse your brother be with you.

This figure standeth thus.

5. The Soule of Man standeth in Three Principles; viz. in the Eter∣nall fires Nature, and in the Eternall Lights Nature, viz. in the Love-fire, which extinguished in Adam, for which cause at present the Strife is: and thirdly it standeth in Spiritu Mundi, in the Spirit of the World, in the Kingdome of this world, viz. in Mortality and Restoration.

6. Therefore now understand us aright thus, when the Inward Soul∣ish Ground, viz. the Eternall Soule from the Fathers Property of the Word of God, turneth back againe, and lookes about after its Little Pearle, viz. after the Second Principle of the Angelicall worlds property, then it will perceive that it was lost in Adam; from whence ariseth its Misery and Returne againe, and as soone as it returneth againe, God giveth his Grace into it againe, but unknowne and not understood by it, and he desireth, that the Inward fire-soule, viz. the Centre of the E∣ternall Nature, should, with the voyce of Grace in spoken or inspired in Paradise which was wholly incorporated, turne to God againe.

7▪ In which Divine desire, this great unquietnesse ariseth in the soule, that it thus goeth into Repentance, when it seeth that it hath lost its ability, neither may nor shall nor can it, in any other way againe attaine its first Pearle which is had, and come to divine salvation, unless it turne with its fires-might wholly againe into the Ground of the incorporated Grace, and give it selfe up thereto.

8. And now when the outward Mortall Soule, viz. the Nature of the third Principle of the Kingdome of this world, seeth this, then it is a∣fraid, as Jacob was of his children, and alwayes thinketh they will loose body and Life, Goods and Honour, and their formes or faculties of Life will be bereaved of their outward Might and Authority, which they have in this world.

9. And then also the inward fiery soule cannot stirre up its inward Ground, viz. the true Benjamin, and bring it along with it into Aegypt, into the presence of Joseph, into Earnest Repentance, into the presence of Jesus: unlesse the Outward Soule from the Spirit of the world be brought downe and quite tamed and overwhelmed, that it also may in the End willingly submit to it, that the fiery inward great soule might thus move it selfe in all the Three Principles, and stirre up the most inward ground, viz. Josephs Brother, viz. the incorporated Gate of Grace, toge∣ther with all outward Essences or faculties of the outward soule, and bring them along into the work of Repentance, into the presence of the right Joseph or Jesus.

10. For, the fiery Soule is threatned by Joseph, that is, by Jesus, that

if, in its drawing neere, it bring not along with it the most inward ground, viz. the brother of Joseph or Christ, which in its Manifestation becometh the Temple of Christ, then shall its Band of Gods Anger not be loosed, its brother Simeon shall remaine in Prison, till it also stirre up and bring with it Josephs Brother, viz. the most inward Ground.

11. Neither shall its Sack be filled with Heavenly Manna for its food, that is, its Faiths desire shall remaine hungry and Empty, and not be filled with divine power and vertue, unlesse it bring the Temple of Christ, viz. the right Sack with it, whereinto the heavenly Joseph filleth his Food.

12. This now in the Text stands in a figure, shewing, how the Old Adamicall Man, viz. the Old Jacob, thinketh it to be very hard, that he should let all the powers of his Life be carried along into Aegypt, that is, into Repentance, into the presence of Joseph or Jesus; especially when he seeth that he must breake his will, and part with all temporall things for it; as Old Jacob must part with all his children for this foode.

13. It went hard with him, and yet the famine and hunger did so presse upon him that in the end he must yeeld and be willing that all his sonnes should goe into Aegypt, and his youngest sonne went along, and he was alone as one who had no children: so wholly must the Outward Nature leave whatsoever it hath or is in it selfe; as having no more power and ability as to Earthly things, and give up the selfehood of its inward soule, which standeth in the Drawing of God, that the inward soule may take the outward soules will along with it into Conversion, and then the Old Jacob, that is, the Old earthly Adamicall Body remain∣eth alone in its house of Sorrow, and knoweth not now what will be∣come of it, when its Spirit must goe along into conversion, then think∣eth the Earthly Lucifer in it, viz. the fleshly desire; heereby thou wilt loose temporall honour and good things, and be the foole of the world; this will not serve thy turne and Lust.

14. But the Great Famine, viz. Sinne presseth the poore life in all the Three Principles, that it must make ready and goe into Aegypt, that is, into Repentance, and seeke divine foode, and pray for it and desire it, from the true householder Joseph or JESUS, and in such Prayer and desire fall on his face of great humility before Joseph or Jesus, and de∣sire foode of him.

15. But that Jacobs sonnes must goe twice into Egypt for Corne, and at the first time receive Corne Enough, and yet they came into danger thereby, and were kept as a pledge, hath inwardly this figure: when Man at first turneth into repentance, then first the terrible figure or a∣spect of his sinnes standeth before him, for they rouse him up, and the Conscience standeth in the Anger of God.

16. As the Brethren of Joseph, stood the first time before Joseph, when he held them for Spies: so also Man standeth before God as a Spie of Di∣vine Grace; for he thinketh he will this once enter into Repentance, that his old sinnes may be forgiven him, but he hath not yet so strongly tamed his will, that the will should think all dayes of its life while the body lasteth, to remaine in such begun Repentance, but it thinketh onely for once thus to destroy Sinne in the Conscience, and to drowne the old sinnes in Repentance and Sorrow.

17. And it cometh also to that passe, that his Conscience, though per∣haps at first it be terrified, is in the End appeased, and divine foode is gi∣ven to him from the heavenly Joseph, into the Sack of his desire, so that the Anger of God letteth him goe; But the Anger of God in his righte∣ousnesse, taketh a ‖ Pledge from the Conscience, and keepeth it, to see whether Man would continue to rest satisfied with this burthen of food, if not, then the Anger of God hath its first right in soule and body.

18. As it happeneth to us poore Men, that wee very slightly and la∣vishly spend the first foode which the heavenly Joseph giveth us in Re∣pentance, and come againe with great hunger, want and misery of Con∣science, and must come to be poore againe, and even therefore, because we did not the first time bring along with us our Benjamin, viz. the most inward Ground; in that our will was not quite broken, and that wee suppose wee shall continue till our End, in Repentance, and divine Re∣signation: But if it were done in the first Repentance, then could not Gods righteousnesse in the Anger take any pledge, but must leave us quite free.

19. This figure now, that Jacobs children must goe downe into Egypt for foode twice, and at the second time Joseph was first manifested unto them, and the third time they tooke along with them their wives and children, and all that they had, together with their father; prefigureth; that when Man through sinne hath spent and consumed the first divine food, that he must hunger againe and be in want in his Conscience, so that his conscience presseth him & complaineth, as a hungry Belly com∣plaineth for food, then he thinketh on the first repentance againe, how Grace happened to him before.

20. But his most inward Ground, viz. the Band of Gods Anger com∣plaineth against him & condemneth him, that he did not preserve Grace, it blameth him for an unfaithfull perjured Man, who hath tasted Gods Grace, and how it was bestowed on him of meere Mercy, and that he hath for the Lusts sake of the flesh spoyled and lost all againe, and then he standeth as one that is not worthy of any thing, so much as to look up to Heaven, or that the Earth should beare him, that he hath for such base Lusts sake of the flesh squandred so precious a thing againe, and thinketh yet with the poore Publican and sinner, and with the lost sonne the keeper of swine, he will turne againe and come to the salvati∣on of God; and then first it is in right true Earnest, and then goeth Ja∣cobs sonnes all one and other the second time into Egypt into Repen∣tance, to buy heavenly Corne, and then must the Old Adamicall Jacob, viz. the Body, stay at home in Calamity.

21. In this Earnest it is, that Benjamin, viz. the inward Ground is first taken along; and now the first will is broken, and goeth no more in and with such a purpose as at the first time, and they come now no more as spies before Joseph, but as earnest hungry Men, viz. with an Earnest hun∣gry Life, which from all its powers and vertues, hungereth after Gods Mercy, after the food of Jesus Christ.

22. Heere now beginneth the earnestnesse in feare and Trembling, and this is the true going forth after heavenly food, wherein the Consci∣ence stands in anxiety, and Reason despaires of its owne ability, and thinketh, alas, God is angry with mee: where shall I seeke for Grace, I

am not worthy of it; I have trampled it underfoote, I must stand ashamed before God; Into what Deepe shall I goe, where I may dare to lift up my face to God, and bewaile my wants to him.

23. Then comes the poore Conscience, in need, and with trembling, before God, and hath not many Confessions or words, for it accounteth it selfe too unworthy to speake one word before God, but setteth it selfe before his face, and boweth downe to the Ground, and thus in it selfe demerseth it selfe into the Most meere and deepest Mercy of God, into Christs wounds, suffering, and death, and beginneth from its most in∣ward Ground, to sigh, and to fly into Grace, and wholly give up it selfe thereto, as Josephs brethren came thus the second time before Joseph, and fell downe before him.

24. And when Joseph saw them thus, that they were all there and stood so humbly before him, he had so great Compassion upon them, that he could not speake a word neither: but turned him and wept: And this is the state and condition, wherein the inward ground of the heavenly worlds substance which faded in Adam, into which God a∣againe inspoke or inspired his Word of Grace in Paradise, for an En∣signe, Banner, Mark, and Limitt, became living againe in this Compas∣sion, wherein Christ is assuredly borne in Man in this ground, and now instantly ariseth through his sufferings, from Death in Man, and there sitteth at the right hand of his Father; which right hand, is the fiery soule from the Fathers property in the word of the Eternall Nature, and pre∣senteth the soule in this ground before the Anger of God, and satisfieth and filleth it with Love.

25. And heere a Christian beginneth to be a Christian, for he is one, in Christ, and is no more a spie and verball or Mouth-Christian, but that is in the most inward Ground; and heere Simeon is loosed, and there is no more Condemnation to those that are thus in Christ Jesus: although per∣haps the Outward body is in this world and subjected to vanity, yet it hurteth it now no more, but every fayling which it now committeth, in the flesh, must turne to serve for the best to it; For now it beginneth to kill the works and contrivance of the flesh, and continually to Crucifie the Old Adam, for its whole life is now a meere repentance, and Christ in it doth help it to work repentance, and bringeth it now to his Glo∣rious feast or Banquett, as Joseph did his brethren when they came a∣gaine to him, when he commanded to make ready and gave them of his Table.

26. Thus now Christ feedeth the Converted soule, with his flesh and bloud, and in this feast or Banquett is the † Wedding of the Lamb; who∣soever hath been a Guest heere, he understandeth our sence and minde, and no other doth, they are all of them but Spies, though perhaps they suppose they understand it, yet there is no right understanding of this feast or Banquett in any Man, unlesse he hath been at it and tasted of it himselfe, for it is a very impossible thing for Reason to apprehend it without Christs spirit in himselfe, who is himselfe the food, at this feast or Banquet of Joseph.

27. And it is told thee Babell, in thy spying by Josephs feast or Ban∣quett, that thou deludest Christendome; in that by this feast thou poin∣test them to the Resurrection of the Dead, thou Errest: a Christian must

eate the flesh of the sonne of Man here, or he hath no life in him: † In the Re∣surrection God will be all in all. ‖ Christ sitteth at the right hand of God in Man heere, and presenteth him with his Body and with his Innocent Bloud that was shed, and that, he covereth the soule withall, and floweth into it with the same, when Gods Anger will stirre, being instigated by the desire of the flesh.

28. O thou poore old Jacob of † Spying Christendome, let thy hun∣gry sonnes, who are very leane for great hunger in the Conscience, goe to Joseph, keep them no longer back in thy feare: what I pray thee is thy feare? thou supposest, that if this Ground should come to light in the world, thou shouldst loose thy sonnes whom thou lovest; but who are thy sonnes? there is thy owne honour, in that thou thinkest to sit in the Stead of Christ upon Earth; Also, there is thy Lucifer of fleshly ho∣nour, which thou takest care for, and thy countenance is dejected about it, if a man should require an Apostolique Life from thee, and seeke thee in the Processe and Imitation of Christ; it pleaseth thee better, that thou livest in honour and voluptuousnesse of flesh in Spying, and ho∣nourest thy Belly, and so bringest thy poore Christianity under a vayle.

29. O thou poore old Jacob, trouble not thy selfe so about temporall momentany things; see how it went with old Jacob, when he let all his sonnes goe from him to Joseph, how Joseph caused him to be fetched to him, and did so much Good to him and his children, and nourished them in the famine, and placed them in a better Land; and so it will goe also with thee, if thou wilt let thy sonnes goe to Joseph; but if thou wilt henceforth keepe them back longer, then thou must starve, thou and thy children, and be famished in Misery, sayth the Spirit of Wonders, by Josephs feast or Banquett.

30. O Israell Mark this Text very well, it concerneth thee, and hath cleerely concerned thee, but that thou art yet blinde in thy hungry mi∣sery, and waitest for the sword of the Turba, that shall awaken thee, since thou wilt needs have it.

31. Every one thinketh, if three parts of Men were destroyed, then I should have good dayes with those that remaine, and then wee would be honest and vertuous, and leade an upright honest life: Also, men gaze about to see whence that Salvation will come, which is so much writ∣ten off; and say and thinke, Salvation will enter into the Lust of the flesh from without, Men alwayes gape for an Earthly Kingdome of Christ.

32. O Israell, if thou knewest these present times wherein thou livest in blindnesse, thou wouldest repent in Sackcloath & Ashes; thou lookest for the Signall-Starre, and it hath appeared, it shineth, whosoever hath Eyes may see it, it is indeed as bigge as the world is, and yet Men will be blinde. Enough to those that are Ours.

33. And as Jacobs children spake much with their father concerning Benjamin, and promised to bring him againe, he sayd at last: If it must be so, let it be so, and take of the best fruit of the Country, in your Sacks, and carry downe a Present to the Man, a little Balsam and Honey; and Spices and Mirrhe Dates and Almonds; take also other Money with you and the Money that was put above in your Sacks againe, carry with you, it may be it was done by mistake; moreover, take your brother, arise, goe againe to the Man, and the Almighty God give you Mercy, before the Man, that he may let your other bro∣ther

and Benjamin goe; but I must be as one quite bereft of his children.

34. This now is the figure that is above explained, and wee see a ve∣ry Excellent cleere Type and Image therein, shewing, that Jacob com∣manded his sonnes to take with them of the most precious rich and cost∣ly fruit of the Land, and carry it with them to Joseph, in which the Spi∣rit pourtrayeth in the figure, how the Christian Church, when it seeth it selfe in such Trouble, and spirituall Famine, hunger, and want, and now is on the way of Repentance, should carry these good fruits with it before God, viz. Hope, Faith and divine affiance, and not wilde fruit, as Covetousnesse, Selfe-willed Lust, and Hypocrisie, but a purpose and resoluti∣on towards Truth, Righteousnesse, Chastity, Love and Meeknesse.

35. Thus must the Old Man take a resolution, to goe in such a pur∣pose to Joseph, that is, to Christ; and then hee yeeldeth up all his sonnes for the Journey of this Pilgrimage, and sayth; Now I am bereaved of all my Sonnes, I have nothing more in the desire of fleshly voluptuous∣nesse, I have yeelded them alltogether into the will of God.

36. Also, wee see in this figure, how Jacob commanded them to take with them againe, the unrighteous money, that they had brought back in their Sacks, and restore it againe; thus also must a Man who will be or is a Christian, put away from him all unrighteous things; all that he hath gotten to himselfe by subtilty, craft, and wrong, that, he should repay a∣gaine, or, else indeed give it to the Poore.

37. For that which he giveth to the needy and miserable that suffer want, he giveth to the hungry brethren of Joseph, and the heavenly Joseph receiveth it in his hungry brethren and fellow-Members, and returneth it to him againe manifold, as Josephs Steward gave them againe the Mo∣ney which they carried home in their Sacks the first time and brought it againe, and sayd, Peace be to you, your fathers God, hath bestowed Treasure on you.

38. A man must put away all unrighteousnesse from him, if he will enter in to the Wedding of Jesus Christ; Hypocrisie and flattery in com∣forting ones selfe, avayleth nothing; it must be Earnestnes; and this is that which keepeth Men back from the wayes of God, even their walk∣ing upon the wayes of Hypocrisie, and flattering themselves; whereas they should leave off and forsake unrighteousnesse and Extortion, and restore that which is gotten by falshood: thus they have cast the Pur∣ple Mantle of Christ over the crafty wretch, and covered him with the satisfaction and merits, onely that the Theefe may live under that Cloake.

39. O thou poore Christendome, how hath Antichrist deluded thee with this Cloake and Covering; O flee away from him it is time: The Covering will not avayle any wicked and unrighteous person, so long as any is such a one he is the Devills Servant.

40. A Christian is a New Creature in the Ground of his Heart, his Minde is bent onely to well-doing, not to steale, Else were Christ [by Consequence accounted] a Theefe in Man. Let but the Mantle of Christ fall off, and restore what thou hast stolen, and gained and extorted with unrighterusnesse and injury, and cast away the old Quarrells, strivings, and Litigations, from thy soule, and goe naked and empty under the Crosse, to which Christ hangeth, and looke upon his fresh bleeding

wounds, and take his bloud into thy hungry soule, and then thou wilt be healed and redeemed and released from all want, else no comfort of Satisfaction and Merit will helpe thee. All true Comfort is but this, that a Christian comforteth himselfe that he shall in this Repentance in Christ Jesus obtaine a Gracious God and that shall even be his Comfort that he may not despaire.

41. The satisfaction wherewith the unrighteous comforteth him∣selfe; and sayth, My works avayle nothing, Christ hath done all, I can doe nothing; and continueth under such Comfort in sinnes, that is the Devills fishhooke, whereby he catcheth his fish with Christs Mantle.

42. Christ had his Purple Mantle on him, when he was in his suffer∣ing; but when he hung on the Crosse, he had it no more, much lesse in his Resurrection: so also should a Man take this Mantle about him, one∣ly when he goeth into Christs Suffering and Death in Repentance, in Re∣pentance it is onely avaylable, and no way else, that a soule should wrap it selfe up in it when it is ashamed in its sinnes, before the face of God.

43. All that is taught and beleeved otherwise, is deceipt, a fable, and Babell. All teachers that teach otherwise, are but servants and slaves of the Belly, and the fishermen, and a Deceipt of the world, of these let Men beware: for he that will be a Teacher, must also be a true Christian, that so he may also thus live in Christ; Else he is a Theefe and a Mur∣derer, that climeth up some other way into the sheepfold, of whom Christ speaketh.

44. And Moses sayth further; Then they tooke their Present and the dou∣ble money with them and Benjamin, and arose and went into Aegypt, and pre∣sented themselves before Joseph; and when Joseph saw them with Benjamin, he sayd to his Steward, bring these Men to my House, and stay and make ready, for they shall eate with mee at Noone, and the Man did as Joseph sayd unto him, and brought the Men into Josephs house.

45. This now signifieth thus, that hee that hides himselfe under the Mantle must come forth, and bring his unrighteous wrong gotten Goods againe, and come before the face of the heavenly Joseph, and come naked and empty of his, I hood or owne ability, and bring the right Benjamin that is in him, along with him, then Joseph draweth neere him, and seeth him, and commandeth his Steward, viz. the Spirit of Power, to bring these Men into his house, viz. into his Humanity; and then the Lamb of God shall be made ready, and these Men or the Lifes Essences of the right soule, shall eate at Josephs Table with him at Noone, (then it is Noone when the high Light of Grace, shineth as at Noone or Midday in the soule) and heere Josephs brethren are reconciled, when they eate with Joseph, that is, with Christ, of his Foode.

46. This Now is the Supper Apocalyps † 19. Heere a Man casts away the Mantle, and becometh a Brother of Joseph, and needs no more flatte∣ry or comforting of himselfe, but becometh a Christian in Christ, who is dead with Christ to his sinnes and is become living in him, and is risen againe in him, and liveth with him, eateth with him at his Table, and is no more a servant of sinne, who must feare againe, but who is a sonne in the House to whom the Inheritance belongeth, according to the Scrip∣tures.

47. And when Josephs Steward had brought them into Josephs house, they were still afraid, and spake to him before the doore concerning the Money, which they had found in their Sacks; but he comforted them and sayd, I found your money and have had it; your God hath bestowed Treasure in your Sacks; and he brought Simeon out to them, and brought them into Josephs house, and gave them water to wash their feete, and gave their Asses Provender, but they prepared their Present against Joseph should come at Noone; for they had heard that they should Eate bread there.

48. This now is the figure and representation of a Troubled Man, who now entereth into Josephs house, & giveth againe the unrighteous thing; for he had done much unrighteousnesse and wrong, because he had no∣thing to give, he giveth it againe with his heart before the house of Jo∣seph in true Confession and acknowledgement, and would faine give it back againe with his hand, if he were but able to doe it; to such a one sayth Josephs Steward, feare no more, I have cleerly received it in your Repentance, Christ hath payd and restored it for you in his bloud, so that all is done away and nothing remaining, and you are in poverty and misery, therefore keepe that little which you have, to cherish your life, though indeed you have it of wrong, and should have nothing in this world for your owne, yet God hath given you Treasure; Take water and wash your feete; that is, clense the Conversation of your hands and feete, and doe evill no more, keepe not that which is unrighteous, but onely that little, which you have of right, wherewith you cannot repay the wrong.

49. Not so to understand it, that he should not restore againe that which is of wrong, of his own which he hath rightly gotten besides Ex∣tortion, if he be able; we speak of the poore, which hath nothing but a peece of bread left to sustaine Life; no excuse avayleth before God, the Conscience must become pure, or else thou art a Theefe: for the figure heere addeth, that the Steward gave their Asses provender, which signi∣fieth the Earthly Body, that Christ will by his Steward cause provender and food to be given to it.

50. These Stewards heere, are honest and vertuous people in the world, which shall help to take care of it, that it may live, and though he were formerly a wicked Man, if hee were now honest from his heart.

51. Not as the false wicked world judgeth, who know a fault in a Converted Man, which he hath had, and still alwayes upbraid him and condemne him for an unrighteous Man, which Devillishnes the world is full of, that if they see a Man, who is Converted, they cast all faylings and infirmities which every one hath in flesh and bloud, upon him and judge him for it, and looke upon what he hath been, and not upon what he now is. Heere sayth Christ: Judge not, and then you shall not be judged.

52. † Now when Joseph entered into the house, they brought him the Present in their hands, and fell downe before him to the Earth; but he saluted them friendly and sayd; is it well with your father the old Man, whom ye told me of, doth he yet live; and they answered: it is well with thy servant our father, and he yet liveth: and so they bowed and fell downe before him.

53. This now is the State and Condition of the Soule when it com∣eth plainly before the Eyes of God, and hath wrapt its Present up in the

Sufferings and Death of Christ, and beareth it in its hands with the fi∣gure of the Nayle-Prints of Christ, in the presence of God: that is to say, the will to Righteousnesse, Truth, Chastity, Love, Patience, Hope, Faith, Meeknes; these are now in the will of the soule, and these the soule giveth to the heavenly Joseph, and falleth downe before him in humility.

54. But this Joseph Saluteth the soule, that is, he speaketh or inspireth his word of Grace into it, and parlyeth friendly in the Conscience with it, concerning the old Adamicall Jacob of its Life, and sayth: doth he yet live, that is, if he be still living and not quite dead, there shall well be a Remedy for him; at which the soule rejoyceth and sayth; it is well with thy servant my father, and he yet Liveth.

55. And Joseph lift up his Eyes and saw his brother Benjamin, his Mothers sonne and sayd; is that your youngest Brother that you have told mee of, and sayd further: God be gratious to thee my sonne; and Joseph made hast away; for his heart burnt within him towards his brother, and sought where to weepe, so he went into his Chamber and wept there; and when he had washed his Face, he went forth and carried himselfe boldly and sayd: Set bread on the Table.

56. This now is that Excellent Type or Image, as is above-men∣tioned; when Benjamin, that is the most Inward Ground, wherein lye the Grace-Gates of Paradise, is manifested before the eyes of Christ, in whom the great Compassion kindleth it selfe; then God in Christ Speaketh in or inspireth the Living Compassion, as heere Joseph into Benjamin when he sayd; God be gratious to thee my sonne: This weeping of the heavenly Joseph, kindleth this faded Paradisicall Image againe with this weeping humility of Christ, so that, from Christs weeping into this Image the Eternall Joy riseth up: and then Christ setteth Bread upon the Table, that this Image may Eate with him.

57. And Moses sayth further; And they served Joseph apart, and them apart; and the Egyptians that did Eate with him, apart also; for the Egypti∣ans dare not eate bread with the Hebrewes, for it is an Abomination to them, and they placed them before him, the first according to his priority of Birth, and the youngest according to his youth, and they Marvailed amongst them∣selves, and they carried them † food from his Table: but Benjamines was five times as much as the other, and they drank and were merry in drinking plenti∣fully with him.

58. This figure is now the secretest Ground and highest Mystery of all between God and Man, although it appeare outwardly as if Joseph would thus hide himselfe before his brethren, as if he were not an He∣brew of their Progenie; yet the Spirit hath heere set downe so deepe a Mystery, that no Reason can discerne it.

59. For Joseph in this place standeth in the figure of Christ, who hath food apart, whereof they know nothing, as it is to be seene at Jacobs well, when his Disciples called him to Eate; then sayd he; I have foode which you know nothing of, which is to doe the will of him that sent mee: for the Hea∣then Womans Faith was his Foode.

60. Christ according to the Eternall Word of the Deity eateth not of the substance of Heaven, as a Creature, but of the humane Faith and earnest Prayer, and the soules of Men Praysing God, are his Food, which the Eternall Word that became Man, eateth, as apart, which appertain∣eth

to no Man or any other Creature, neither can they eate it, and when he eateth the Faith and Prayer, together with the prayse of God, from our soules, then the Humane Faith together with the Prayer and pray∣sing God, becomes Substantiall in the word of power, and is of one and the same Substance with the Substance of the heavenly corporeity of Christ, all alike to the onely Body of Christ, God and Substance, viz. God, Man, and Substance, all one.

61. This Substance, (which is one and the same Substance with the assumed, humanity, from us, wherein he hath shed his Bloud, which is alike of a Divine and humane Substantiality, viz. Supernaturall flesh and Bloud, and then also of the humane Creatures flesh and Bloud except the Earthlines of our humanity) he giveth this now to the humane Faith againe to be eaten and drunk.

62. For, Faith in the desire of its hunger, is the Mouth, which sucketh and receiveth it in, in which impression catching and receiving, Faith eateth and drinketh Christs flesh and Bloud, which eating and drinking is apprehended and kept in the inward Paradisicall Image, which faded in Adam, and became living againe in Christ, wherein the humane Para∣disicall Substance and Christs flesh and Bloud, are entirely one Substance, and continueth so Eternally; which inward Man, is now no more called Adam, but Christ, viz. being a Member of the Body and Substance of Christ, wherein is the Temple of the Holy Ghost, and Gods holy Word is therein Substantially, and it is a forme or Image of the Imagelesse Deity; viz. the Imaged Word of God, an † Expresse reflex Image of God.

63. And this now is the signification of the figure, that they served Joseph apart, and his brethren also apart; that still there is a difference between Christ and his Eating, and Man and his Eating, the difference is not as to the Creaturely humanity of Christ from us, but between the un-formed Eternall Word in him, wherein the Totall God is operative∣ly and generatively, not shut up and seperated, but Expressive in full Omnipotence, not creaturely but Divine.

64. But in us Men, so far as Man in his participation hath any thing of God and Christ in his owne Substance, the Word is formed and Substantiall, and this formed Substantiall Word eateth againe of the formed word of God, viz. of Christs flesh and Bloud, wherein yet al∣so the un-formed Word together with the whole fullnesse of the Deity dwelleth.

65. But the humane Creature, hath it not in his owne participation or possession of selfe, as it is in Christ Jesus, but as a vessell and habitation of God, after that manner by way of similitude, as fire possesseth Iron and † illustrateth it, that it come to be all of a fire, and yet it hath not the Fire in its owne power or authority, for if the fire goe out, the Iron then remaineth to be dark Iron, or as the Sunne presseth and penetrateth through an hearb, and puts forth it selfe together in the hearb and be∣cometh Substantiall, and yet the Sunnes Spirit remaineth to be onely a power and vertue in the hearb, and the Corpus or Body of the hearb, doth not come to be Sunne, thus also is it to be understood between God, and Man.

66. But that Moses sayth: And they served the Aegyptians also apart,

for the Egyptians dare not eate Bread with the Hebrewes, hath also its figure; though it might well be so outwardly in it selfe, that they have not dared to Eate with them, which wee leave unquestionably in its owne worth, as also all other things, wee leave it standing in a History, but wee would onely cleere and explaine the meaning and understanding, where∣fore the Spirit of God hath caused it to be deciphered so narrowly, cu∣riously, exactly, and punctually.

67. Now when wee will search out this, wee must take into Consi∣deration, a Naturall Adamicall Man, of what kinde Progenie or Name soever he is, whether Heathen, Turk, verball or Titulary Christian, or Jew, heere they are all alike and no otherwise: all these dare not Eate with a right true Christian, as, viz. with Josephs Brethren; But why? because they have not a Mouth to eate such foode withall, their Mouth is yet shut up to them, and they cannot eate the Foode of Christs Body, they are an Abomination to it, and have a loathing against it: as wee see that it is an Abomination to the Jewes, Turks & Heathens, that a Chri∣stian sayth; † Hee eateth Christs flesh and drinketh his Bloud.

68. So also it is an abomination to the Titulary Christendome, one part of which beleeveth not the Substantiall participation and feeding upon the Body of Christ, but will have it meerely Spirituall; The other part will have the Mouth of the Adamicall Mortall Man full of it, and therewith comprehend & receive it: And so there is no right knowledg or understanding in either part: and they sit at Table, but without know∣ing any thing as the Brethren of Joseph did, who knew not Joseph, where indeed their Faith feedeth, but their understanding knoweth not Joseph in his ‖ feast or Banquett.

69. Now then sayth Reason: seeing the Jewes Turks and Ignorant unknowing Heathen have no Mouth to eate such foode with, and that Christ sayth: Whosoever Eateth not the flesh of the Sonne of Man, he hath no life in him; therefore they must all of them be Damned: O Israell, how blinde art thou heere, and knowest as little as they, or as Josephs Bre∣thren knew of Joseph.

70. The Turks Jewes and Strange Nations, whose desire and prayer goeth to the Onely God, have indeed a Mouth but not so as a Christian hath; for as the Desire, viz. the Mouth, is, such is also the Foode in the Mouth; They desire the Spirit of God, and such is also their Eating, in that manner as before Christs humanity, in the Father and the Sonne, viz. in the Word.

71. But a Christian hath an incarnate Mouth: for the Soules De∣sire, or much more the Substantiall Christ or Christus, viz. the Virgin Sophia hath a Mouth from the Substantiall Word; but the other have one from the un-substantiall Word; they desire † the property of God the Father, viz. of the Onely God, and they doe apprehend it also. But heere Grace is not manifest.

72. But seeing ‖ the Father hath given Man to his Sonne Christ, as Christ sayth, and hath manifested the Grace in Christ, and inviteth them all in Christ, and that there is no Salvation without Christ; therefore he giveth to them also the Earnest crying prayer, which Christ receiveth from his Father, and apprehendeth it in himselfe and eateth it, and filleth them with his Humanity, Suffering, Death, and shedding of his Bloud,

and so they are with their spirit in Christ Substantially, but in themselves as hidden to them.

73. For they desire not any way the flesh of the Sonne of Man, and therefore they have not in their Selfhood any Mouth for Christs flesh and Bloud, for they have no desire to it, but with their Spirit they are Substantially in Christ: But their inward in Adam faded Paradisicall Hu∣manity, wherein the incorporated Grace in Paradise, lyeth, remaineth hidden in them and without a stirring Life.

74. For Christ dwelleth not Substantially therein, as in a true Chri∣stian: But their Faiths Substance is hidden in Christ to the Day of the Restoration of that which is lost in Adam, when their Paradisicall I∣mage, which is not manifested in this Time, will put on their Faiths Substance, in Gods bestowed Grace, which proceedeth from one upon all, out of Christs Spirit; for that Incorporated Grace, viz. the inspoken or inspired Word standeth also in them, and panteth after Christs Sub∣stantiality.

75. But seeing their Substantiality is in the Word, without this place, state and Condition, in Christ, where Christ in himselfe fullfilleth their Faith to God, therefore also will their substantiall Faith in God put on that incorporated word in the Paradisicall Image, together with the same at the Revelation or Manifestation of Jesus Christ; and heerewith also the whole Man.

76. For the Scripture saith; Of Grace are ye saved, and that not of your selves, not by your knowing, but through Gods Mercy and Compassion. It lyeth not in knowing, as if the knowing could receive Christ, but it lyeth in the Gift, viz. in the Grace, which Christ giveth to the unknow∣ing into their Faith in God, as well as to the knowing into their Desire, it is done to both, of Grace.

77. For Adam went forth from the Onely God into selfe, into igno∣rance, and lead us all with him into that Ignorance, but Grace came a∣gaine from that onely God, and offereth it selfe to all Ignorant unknow∣ing persons, Heathens as well as Jewes.

78. Among the Jewes stood the Image or Type of Grace in the Fi∣gure, signifying, how Grace would receive Man againe. But now the Fathers of the figure, viz. the Jewes had no more part in the Grace, viz. those among whom the Image or Type had not manifested it selfe, for the prefiguration and Type pointed at Christ; The Jewes pressed with their Faith and Prayer, through the Prefiguration into the onely Grace, which was in God, which God bestowed upon Adam and his children; But the Heathen, which had not the Law, and yet beleeved without Cir∣cumcision, in the onely promised Grace of God, they pressed without the Type or Prefiguration into the Grace.

79. For the Ability was given to the one People as well as to the o∣ther, no People could of themselves, but the Grace tooke the Will for the Ability, and gave them ability and power alike, the Jewes and the faith∣full Heathen: But Infidelity and not willing was both with the Jewes and Heathen, their Damnation, in that they withheld their wills in selfe and in Hardning, and went a whoring after other Gods: thus, the Circumci∣sion and Sacrifices were not the Jewes Salvation, but Grace, which they represented in such figures pointing at the Humanity of Christ, when the

Grace would fullfill the future; the future fullfilling was their Salva∣tion.

80. Thus also at present the Christians have the figure of Grace un∣der the Gospell in the fullfilling: not that they can receive the fullfilling in selfe-power and ability, but the fullfilling of the Grace tendereth it to them, if they will give up themselves thereinto, and the Mouth is given to them in the Grace.

81. But the other bend their wills towards the Grace of God, which is even the same Grace with the Christians, and no more; but the Sub∣stantiall Grace in the Image of the fullfilling, they know not; But the Grace taketh their willing with the desire into it, and giveth the de∣sire in the Grace, a Mouth, which is hidden to the Creature, till the day of the Revelation of JESVS Christ.

82. Therefore there is no other difference between them, but the Substantiall Stirring in the Paradisicall Image, the Paradisicall Image not having yet put on Christ in Substance, as it is with the true Christi∣ans, and yet their Faith in the Grace of God in Christ, is Substantiall, yet not in the humane owne possession of selfe, but in God who fullfilleth all things, and is and dwelleth through all things; thus the Substanti∣all Grace is neere the faithfull or Beleeving Jewes and Turkes, and in them, but as to the Creature not apprehended.

83. They have Christ in them, but they apprehend him not, unlesse their will enter into the Substantiall Grace of Christ, and then Christ manifesteth himselfe in their Creature, as well as in Christians; But the Grace in Christ is layd by the faithfull beleeving Jewes and other Peo∣ple, for it moveth through them, and their will to God is in it, and walk∣eth therein.

84. A Titulary Christian without the Divine Will is further from it, then a Beleeving Jew, Turk, and Heathen, or whosoever he be that put∣teth his trust in God, and giveth up his will to God; such a one is neerer, and will Condemne the Titulary Christian, in that he boasteth of know∣ing and comforteth himselfe with the Grace, but continueth in his evill will and desire without Grace, and will set the wicked man up in the Grace of God.

85. Thou sayst thus: The strange Nations are not Baptized into Christ, therefore they are not Children to the Grace of the Covenant, neither. Answer. If Circumcision were alone salvation, then were Bap∣tisme so also, for the one is as the other, but God requireth that a Jew should be Circumcised inwardly in Heart. Circumcision was but the Type or Image, shewing how Christ would Cut off sinne, which Type Christ hath fullfilled: Thus also the Spirit of Christ Baptizeth with this Covenant in the Paradisicall Image, in the Incorporated Grace, and kindleth an Ember.

86. But it requireth an Ens of Faith, which is capable of the † Bap∣tisme, which cometh from the Parents, and through the Earnest Prayer of those which are conversant about the worke, else the Covenant is de∣spised, and there is no Circumcision of the Heart and Spirit: for the power and authority wherewith the Holy Ghost baptizeth consisteth not in Man, but in God; whosoever despiseth his Covenant and mana∣geth it not with earnest and with Circumcised hearts, those he baptiseth

into his Anger; as Saint Paul sayth concerning the Supper of Christ, that the wicked receive it to Judgement.

87. A wicked Priest hath not power and authority to Baptize with the Holy Ghost, he hath onely the Water, and is himselfe uncapable of the Office; but the Ens of the Childe, and the Beleeving Parents, and those who require and promote the worke, their Earnestnesse and Prayer reach forth the Covenant with their Faiths desire to the Baptized In∣fant.

88. But the wicked Priest is no more profitable in it, then the Funt∣stone that holdeth the Water; thus he bringeth only the Water and the Ceremonies, which a Turk can doe, without Faith or Beleeving.

89. But a stranger that hath not the Baptisme, and knoweth nothing thereof, becometh in his Faith, Circumcised in Heart, and the Holy Ghost soaketh into his Faiths desire, and baptizeth him unto the Revelation of JESVS Christ, when his Faith shall also put on the Substantiall Covenant in the Grace.

90. O Babell, how blind art thou? How have thy Clergy or Men Or∣dained and in Orders sett themselves in Christs Stead; but they all serve not Christ, but themselves to their fleshly honour. O Babell con∣vert, the Doore is open, else thou wilt be spewed out; the Time is borne, else thou wilt be set before the Light and proved, and then thou wilt stand in shame before all people.

91. Further, the Spirit of God hath yet a powerfull figure in this Text, in that Joseph caused his brethren to be set before him according to the order of their Birth, and caused his Brother Benjamin to be served with five times more then the other. This prefigureth to us first, the difference in the Kingdome of Christ, shewing how they shall be unlike in the regeneration, as S^t Paul sayth concerning it, They shall Excell one another in ‖ Glory, as the Sunne, Moone, and Starres doe.

92. For there it will avayle nothing to have been a King, Prince, Lord, Noble or Learned, but he that hath had the Greatest power and vertue in him, who shall have attained Grace in the Name of Jesus the Most cleerly in his wrestling of Repentance, he will be greatest there: for these Orders and Degrees, signifie to us, that they will be unlike in the Divine Exaltation, viz. in the power and vertue, as the Angells excell one another in power, vertue, beauty, and brightnesse.

93. But that Benjamin had five times more food served to him, point∣eth in the figure at the inward Man, for Benjamin standeth in the Fi∣gure thereof, being he is Josephs Brother, and Joseph heere standeth in the figure of Christ: therefore it belongeth to the Inward Man to Eate of his brother Christs foode from his five wounds: this is that which this pretious figure signifieth heere, as may be seene.

94. But that the Spirit sayth, they drank and were all filled with drinking, signifieth that in the Kingdome of Christ there is an univer∣sall Common participation and Joy, and in that there is no difference, be∣cause in such difference they shall all rejoyce in one God; for their drink∣ing fully signifieth heere, the Eternall Joy, where, in this Joy wee shall be as it were drunk, and then will the inward Man, drink and Eate of the sweete Grace which is manifested in Christs five wounds, and h••ereby give it into the fiery soule, which in its fiery Essence, will in this sweet∣nesse

awaken the Triumph of divine Joyfulnes, and heerwith will the Noble Bride refresh its Bridegroom, viz. the soule.

CHAP. LXXI. How Joseph caused his Brethrens Sacks to be filled, and the Money to be layd uppermost in their Sacks, as also his Cup in Benjamins Sack, and Caused them to be pur∣sued and charged with Theft: What is thereby to be understood.

Vpon the 44 Chapter of Genesis.

MOses sayth: And Joseph commanded his Steward and sayd, fill the Mens Sacks with foode, as much as they can carry, and lay every one his Money uppermost in his Sack, and lay my silver Cup uppermost in the Sack of the youngest, with the Money for the Corne: And the Steward did as Joseph had sayd unto him. On the morrow when it was light, he let the Men goe with their Asses, and when they were not come far out from the Cittie, Joseph sayd to his Steward; up and pursue after the Men, and when you have overtaken them, say thus unto them: Why have you requited Evill for Good, is it not that out of which my Lord drinketh, and wherewith he † prophesieth; Ye have done ill▪ and when he overtooke them, he spake such words to them.

2. Now a Christian standeth in this figure, signifying, that when he is come to this in right Earnestnes into the Image in the Triall on the path of Christs Pilgrimage, in this world, how God exerciseth & purgeth him, for this is the way & processe on the path of Christs Pilgrimage, & how God carrieth himselfe, & the world also, towards the Creaturely Reason of Man; for we see in this Image, how God, when the Repentant Man is in the true earnestnes, filleth his Sack, viz. the Minde and Conscience in the lifes properties with his Grace, and layeth the Cup of salvation, viz. the true and right silver Cup, viz. the † Cup of Christ, out of which hee drank in his Suffering, uppermost in the Sack of the filled Grace, out of which a Christian must drink also, and follow Christ in his contempt.

3. For Josephs Cup, out of which he drank, with which he Prophesi∣eth or Divineth; is in this figure no other, but the Cup of the Testament of Christ before his suffering, of which he drank with his Disciples, and whereby he divined or prophecyed concerning his Eternall King∣dome, and that whosoever would drink of this Cup, should with him divine and prophesie to the Eternall Life.

4. But this figure sheweth the Great Earnestnes, signifying how this Cup should be bestowed upon Gods children, and what that Wine is, which they must drink of out of it; for first Joseph sendeth his Steward after them, and bids him tell them, they had stolen his Cup, and was churlish towards them, when as yet they were not Guilty: so also when a Christian hath his Sack filled with this food, then will Christs Cup be layd in for him: These now the wrath of God sifteth in the humane

Nature, as to their soules and as to the mortall Body, and sayth to the Conscience; thou hast not rightly gotten this Cup, by the right of Na∣ture; thou hast stolen it out of Gods house from his Grace and power; The Kingdome of Heaven suffereth violence heerin, and thou hast done vio∣lence and gotten this Cup to thee into thy Sack, thou hast not Grace by the right of Nature, thou wilt needs walke back with this Cup in peace on these Paths.

5. But no, it will not avayle thee, if thou wilt take Christs Grace in thee along, then thou must take on thee also his Suffering, Dying, Scorne, Persecution and Misery, and suffer thy selfe to be continually reproa∣ched in the world for a false wicked man, and to suffer thy selfe to be ac∣counted a wicked person by the Pharisaicall Hypocrisie, as one that hath stolen their Cup and taken it away by violence, in that he will no more kneele downe before the Great Babylonish Whore, who hath pre∣sented a Cup full of Hypocrisie and Blasphemy, and quaffe of their Cup; and then reproach they him for a wicked person, who hath stolen their Cup and Authority from them, and runne after him and would mur∣ther him, and damne him to temporall and Eternall Death, and reproach him without ceasing for a treacherous person, who hath stolen their Cup.

6. That is, when a true Christian obteineth the Cup of Christ, and drinketh out of it, then cometh the Anger of God in the fleshly Evill Nature, as also the Devill and the Evill world, and set upon him on eve∣ry side, because he hath this Cup in his Habitation, and Prophesieth or Divineth against them, that they have the Cup of Whoredome and Abo∣mination in them, and because he revealeth it, and will not quaffe with them in their Cup of Hypocrisie and Blasphemy.

7. And then must a Christian lay downe his Sack of Gods Grace at their Feete, and suffer himselfe to be bound and captivated in their Scor∣ning and Contemning, and then they oftentimes bereave him of Body and Life, honour and welfare, and set him with his Cup before their Judgement; and there a Christian must drink out of their Cup, the deri∣sion, Crosse, Suffering, and Death of Christ, and Imitate and follow Christ in this Cup, and not goe home againe so in Peace with his filled Sack of the Grace of Christ, through this world, into his Eternall Country of his Father, he must be † conformable to Christs Image, and follow him in his way which he hath walked in this world: this is powerfully prefi∣gured in this figure.

8. For Josephs Brethren stood now in the figure of a Converted Chri∣stian, whom God hath cloathed with Christ, and also, layd in the Cup of the Crosse, together with Grace, and moreover uppermost, in the Sack; to signifie, that, when the Grace of Christ, which is bestowed on a Chri∣stian, shall work and bring forth fruit, that it is not done in standing still, in peace and quietnesse, but in the Strife about this Cup, for it lyeth up∣permost in the Sack of Grace, & the Strife about the Cup must alwayes be the forerunner of it.

9. For Christ sayth; The Sonne of Man is not come to establish peace on the Earth, but strife and persecution, that one be against another and persecute him. Also, † He hath kindled a fire, and desireth it should Burne. And this is it, that a true Christian must alwayes be spoken against, even ‖ Those of

his owne family in flesh and Bloud must be his Enemies, that the sowne and planted Tree of Pearle, may stirre and bring forth fruit.

10. As an Earthly Tree, must stand in Heate, Cold and Wind, and have great Stroakes & opposition, whereby the sap is drawne out of the Earth into the Tree, so that it blossometh and beareth fruit: thus also the poore soule, in such smitings & opposition, in scorne and misery must draw power and vertue into it selfe out of the bestowed and entrusted Grace, viz. out of the soyle and field of the word of God with earnest prayer and working, and thereby beare the fruit of Faith, viz. Good Doctrine, Instruction and Conversation.

11. For thereby the Soule feedeth the Spirit of Christ, and Christ feedeth the soule againe out of the Sack of the Substantiall Grace, viz. with his flesh of the Substantiall Wisdome of God; and thus they give themselves one to another, to a perpetuall working.

12. And wee see heerby, how even the wicked must serve God in the working of his Grace, for he is its stormy wind; and his Cursing and Blasphemy against Gods Children, is the heate & cold, wherewith God stirreth his little plant of Pearle in his Children, so that it hungreth after heavenly Sap, and draweth it into it selfe and groweth; and this is that which Christ sayd, He came to set up Strife on the Earth: for Christs King∣dome is a Strife against Hell and the Devill, Christ striveth without cea∣sing in his Children and Members, with Sathan, about the Kingdome.

13. For in the Earthly Man lyeth yet the Ground of the Serpent, viz. a Habitation of Sathan, wherein Sathan withstandeth the Kingdome of Christ: So also on the Contrary the Kingdome of Christ in Grace with∣standeth the Kingdome of Sathan, with the Cup of Christ, & this Strife continueth alwayes while the Earthly Body continueth.

14. For thus Gods Anger worketh in the Love, that the Love, viz. the Eternall One, and Eternall Good, might be distinguishable, percepti∣ble, and discernible; for in Strife and opposite will, the Profundity or Abysse, viz. the Eternall One, which is without Nature and Creature, is Manifest.

15. And therefore God hath introduced himselfe with his holy Word of Powers into Nature and Creature, as also into Paine and Torment, into Light and Darknesse, that the Eternall power of his Word in the Wisdome, together with the Expressed Word, might be distinguishable and perceptible, that knowledge might be.

16. For without this, the knowledge of the Eternall One would not be manifest, neither would there be any Joy; and though it were in be∣ing, yet it would not be manifest to it selfe; thus it manifesteth it selfe through the introduction into Nature, through the Seperability or Di∣stinguibility of the Speaking; whereby the Speaking bringeth it selfe into properties, and the properties into opposition or Contrariety of will, and so through the Opposition, the Eternall Good, which bringeth it selfe along in the Word of the Speaking, into distinguibility, becometh distinguishable, Creaturely and Conceivable.

17. Else if the Evill in the contrary will were not profitable, God, viz. the Eternall only Good, would not endure it, but † annihilate it: but thus it serveth to the Manifestation of the Glory of God, and the Kingdome of rejoycing, and it is an Instrument of God, whereby he maketh his

Good Conceivable, that the Good may be knowne: for if there were no Evill, then the Good would not be knowne.

18. If there were no Anger-Fire, there could be also no Light-Fire, and the Eternall Love would be hidden, for there would be nothing that could be Loved; thus the Love of God hath an occasion of Love, for it loveth the dereliction of that which is forsaken, viz. the weaknes; that † it also might be Great.

19. For, Gods Love cometh onely to help the weake, lowly, humble, destitute, forlorne, and forsaken, and not those that goe on in the might and strength of the Fire, not the Might of selfe, but the Impotency and that which is forsaken; whatsoever is lowly, disregarded, humble and destitute, in that, Love worketh and dwelleth therein.

20. For Love in its owne property is nothing else, but the Divine hu∣mility out of the profundity or ground of the Eternall One; Love seek∣eth nor desireth any thing but the One, for it selfe is the One; viz. the Eternall Nothing, and yet is through All, and in All, but the appropria∣tion of selfe-will, is a Nothing to it.

21. Therefore all is foolish and esteemed evill and base, in the sight of Gods Love, whatsoever willeth in its owne selfe Ability: though it may wel be profitable, as whereby the willing of nothing manifesteth it selfe, yet it is in the fight of the willing of Nothing, onely a Phantasey, viz. a Sport of its owne driving on, and tormenting it selfe.

22. For that which willeth nothing, but onely that out of which it is proceeded, that hath no torment in it selfe; for that, to it selfe, is No∣thing, but is, onely to that, out of which it is proceeded, it standeth sub∣missive to its Maker that made it, he may cause it to be Something or Nothing: and thus it is one and the same thing with the Eternall One: for it tormenteth not it selfe, it loveth not it selfe, it feeleth not it selfe in its owne will: for it hath no will of its owne, but is given up to the Totall or universall.

23. As wee see, that the foure Elements stand in such a will; they are foure, and yet but one; for the foure stand in one Ground, & the Ground is neither hot nor cold, neither moist nor drie: it is that One Element, an unperceptible Life: but thus it would not be manifested to it selfe; Therefore God hath stirred it up, and exhaled and unfolded it out of himselfe, that there might be opposition to it selfe, and might perpe∣tually stand in strife, that the One might be manifested in Multiplicity.

24. But heerin neither of them destroyeth the other that it should cease to be, and be nothing, but that which is overpowered standeth still to that which hath overpowered it, the heate to the cold, or the cold to the heate, and there is no selfe possession or willing, but one Element wil∣leth the other, that the other may be manifest, and when it it manifest, then it giveth it selfe to the strongest in the Stirring, and so there is a strife, and yet the greatest Love between them: for, in regard of the Love struggling, it is, that the strife and willing or stirring ariseth.

25. Therefore Man in respect of his own willing, is an Enemy to him∣selfe: if he did give his will to God, and did yeeld to him, then God would will through him, and with him, and his willing were Gods wil∣ling: But seeing he loveth his owne willing, and not that which hath given him the williing; it is a twofold Injury.

26. One in respect of the owne willing, that he will not hold still to the Originall and Ground of his willing, and be one and the same thing with it, as the foure Elements doe all give up their willing into the Ground, out of which they proceed; and move, and will according to the same.

27. A second is, that he breaketh off his Love from the Love of the Abysse, and loveth himselfe, and forsaketh the Love that hath given him his Love; and himselfe willeth, goeth, runneth, careth, and looketh af∣ter many things, and breaketh himselfe off from the Vnity: therefore he runneth on in his own will in the formes or qualities of Nature and the foure Elements; as also in the Multiplicity of the Essences of the Con∣stellations in meere unquietnes.

28. And the unquietnes bringeth into Anxiety, and the Anxiety standeth in the desire of his will, and the desire includeth and over-sha∣doweth it selfe, so that it is dark in it selfe, and cannot see it selfe: there∣fore the selfe-will runneth on in meere dark Anxiety, and vexeth it selfe in the desire, and seeketh the Love in the Desire, and yet findeth no∣thing therein, but the † Image of the foure Elements which the desire it selfe maketh; thus the will serveth its Images, and loveth the Image in it selfe, and that is the greatest folly which Nature hath brought forth, and yet it is the Instrument, whereby the highest Wisdome is made Ma∣nifest.

29. O ye Men, who count your selves wise, and receive honour one from another, in respect of your selfe-Love and your owne will; how Mad are ye in the sight of Heaven! your own honour which your selves seeke, is a stinke in the presence of the onely Love of God; But he that seeketh another and honoureth and loveth him, he is one thing with the Totall: For when he seeketh and loveth his Brother, then he intro∣duceth his love into the Members of his Body, and is Loved, sought, and found of him, who made the first Man out of his Word, and is but one Man with all Men, viz. with the first Adam, but one in all his Members; as also with the second Adam, Christ, but one.

30. For, God gave Man but one will, that he should will onely what God would; God would have the World and the Creatures to be, and that he would by and out of his Word, this should Man also will through that same Word, as that Word would have it, so also should Man also will to have it be; God Created all things in its own simili∣tude or Image, by the Word and out of the Word; that one should love another; so should Man also love his likenes and similitude.

31. For All Men are but the One Man Adam, God Created onely him, and the other ‖ creating, he left to Man, that he should leave his will to God, and with God, generate the other Men out of himselfe in that like∣nes; but when that was not done, God cursed the power that was given to Man, so that the will of the Creatures is opposite to him, seeing he would have them, to misuse them, and would no more be a Lord of the Creatures, but mingleth his Love also with them, whereupon the foure Elements captivated him, and made him also a Beast as to the Body: and thus now he runneth on in the will of the Curse.

32. For he is Gods Image, but he fashioneth his will into a beastiall Image, and disturbeth the Order of God, from what it was in the word of

Creation: he suppresseth the right true will of God, and setteth his own will in the place; he is with his will, an Enemy to all Creatures, and all Creatures are his Enemies.

33. And therefore must the divine will in Man be now borne againe in such anguish in the Opposite will, and the right divine will of the New Birth must suffer it selfe to have the Enmity of all Creatures: and therefore, because Man beareth in his Body a Beastiall will, wherein the beastiall Opposite will, together with the Curse, is manifested; and so now the Life in the Curse, is at Enmity with the Life in the Peace, and will not suffer it in it selfe.

34. But if the Beastiall will in the flesh could be wholly broken and killed, then the Curse would cease, and so no Creature could be at Enmi∣tie more.

35. But seeing this cannot be, therefore must Man stand in Strife, and endure much evill to will in him from without, and to will much evill out from himselfe, in and towards that which is without him, and so standeth in strife between evill and good, and in evill and good, and liveth in the Strife of the Elements, and also in the strife of his own wil∣ling that God gave him.

36. For he complaineth alwayes, that wrong is done him, and yet himselfe is a wrong will, and the right will which he obtaineth in the Regeneration, is not his owne naturall willing, but it is the willing of the Grace of God, which is manifested in his willing, which willing day∣ly killeth his naturall willing, and blameth Man by Gods instrument with the children of the Anger openly.

37. Moses speaketh further and sayth; They answered him, and sayd, Wherefore speaketh my Lord such words? It is far from thy servants to doe such a thing: Behold, the Money which we found aloft in the Sack wee have brought to thee againe out of the Land of Canaan, how should wee then have stolen out of thy Lords house either Silver or Gold? Hee with whom it is found among us thy servants, let him be put to Death; and moreover, wee will be the servants of my Lord: Hee sayd, let it be as ye have spoken; He with whom it is found shall be my servant; but ye shall be quitt.

38. This Figure now sheweth, how the Conscience desireth to Justi∣fie it selfe, when it is apprehended by the wrath of Gods Anger, that ei∣ther, when God with his plagues in Nature, also many times in the hi∣ding of his Graces, or through the evill World, blameth it, and repre∣senteth it unrighteous, then it will alwayes Justifie it selfe, that wrong is done it.

39. For if it have once turned toward Grace, and broken it selfe off from ungodly Courses, then it thinketh no Evill at all shall happen, God is bound to protect it, and the world doth it wrong, when it reproacheth it as wicked, it ought no more to be subject to plagues and punishments, and it accounteth that honesty and Righteousnes, whereby it stealeth Grace from God, and reckoneth it for its owne, as if it were no more Guil∣tie of Sinnes.

40. Also it excuseth it selfe towards the world, when the world will impute Sinnes and Blasphemies to it, as if it were guilty, then it will needs dye, or be put to death, or the like, as Josephs brethren did who knew nothing of the Theft, and did not understand neither, that all their

unrighteousnes, and their stealing of Joseph, when they stole him from their Father and sold him, stood in the Sacks of Josephs gifts, viz. were manifest before the Eyes of Joseph, so that Joseph knew and understood their Theft, and therefore caused them to be held for Theeves, and cau∣sed them to be pursued as Theeves, and fetched them back againe, and set them before the Judgement.

41. But in stead of their Theevery of their committed Sinnes, where∣by they had forfeited their Lives, Joseph caused his Silver Cup to be layd to the Gift in their Sack, and caused them to be blamed for the Cup: which they would not confesse.

The Figure standeth thus.

42. When a Man, as is above-mentioned, becometh a true Christian, so that God giveth him his Grace, then he layeth his Grace hiddenly in the Sack of his Body in the Essences of Life; and moreover layeth there∣in the Cup of the Crosse, and blameth it no more in Conscience in respect of its manifold committed sinnes, for he hath utterly destroyed them with the Grace of forgivenesse, and filled the Sack of his sinnes with Grace for the hunger of the poore soule; but it layeth now the Cup of Christ to its Charge, that it is Guilty of that, viz. of Christs being scor∣ned, also of his Suffering and Death, that he hath brought Christ to the Crosse with his sinnes, that it is verily Guilty of the Cup of Christs Crosse, and not wholly righteous.

43. For when God by his Grace forgiveth him the sinnes unto Death, then he causeth this Cup of Christ to be layd aloft in the Sack; seeing Christ himselfe hath the Guilt of these sinnes layd upon him, and hath taken them upon him, therefore now this Man is guilty of the Cup of Christs Crosse, (in which Christ must tast and drink out the Anger of God in Man) and Gods righteousnesse, requires of him, to enter into the suffering, scorne, & Death of Christ, that he should dye with Christ, and give himselfe up to his scorne, and suffer with Christ.

44. But seeing he cannot doe that, and is too weake to enter into such sufferings in the Anger of God, therefore hath Grace put this Cup also into him, that he might drink of Christs victory, and Prophesie or Divine of Christs suffering and Death, and make them knowne.

45. But Gods righteousnesse, which now requireth Man to be in the processe of Christ, viz. in Christs Sufferings and Death, and yet findeth him not alwayes, in his Conversation, and Will, therein; accuseth him for a Theefe▪ who carrieth the Cup of Christs Crosse but as a Theefe in the Sack of his Lifes Essences, and chargeth him of Theft, if he walke other∣wise then in the Processe and Imitation of Christ.

46. For Christ hath received Man into his Sufferings and Death, and turned away the righteousnesse of Gods Anger, and introduced him with his Guilt of Eternall Death, into his innocent Death; and is dead from the sinnes and wickednesse in himselfe, and in this dying of Christ, Gods righteousnesse in the Anger, requireth a Christian Man to be.

47. But if he walke out of this path and not in it, then sayth righte∣ousnesse; thou art a Theefe, and hast wrongfully got this Cup of Christ in thy Sack, I will sett thee before my Judgement and Sentence, as Joseph

did to his brethren, when he caused them to be fetched back to the sen∣tence of his Judgement.

48. Therefore hath a Christian who walketh under the Banner of Christs Crosse, no Excuse, when God by his Steward, viz. by the Children of this world causeth him to be layd hold on in the righteousnesse of his Anger, and chargeth him for a Theefe, and an unrighteous person; also for a Stranger, Innovator, Novellist, Enthusiast, Foole, and the like, when Men loade him with all his faults, and the infirmities of natu∣rall sinfull flesh, and without ceasing blame him as wicked and unrighte∣ous, and condemne him to the damnation of the temporall and Eternall Death; and though he is not in the sight of the world, nor as to the world, Guilty, yet he is lyable to beare the scorne, suffering, and death of Christ after him, as a Christian, & is lyable to take upon him the whole processe in the footsteps of Christ, and to follow Christ therein, and to suffer all, in Christ, and wholly to put on Christ in his derision, con∣tempt, suffering, and death, and to beare his Crosse and scorne after him, that he may enter into Christs Kingdome, as a Member of the body of Christ, that hath suffered with him, and hath dayly dyed to the Anger of God in the Death of Christ, from his actuall sinnes.

49. For, All Sinnes, Blasphemies, and untruths, which are imputed to him wrongfully from the world, which he is not outwardly Guilty of in the fact, that, he suffereth in the processe of Christ, as a Christian, and therein drinketh out of the Cup of Christs Crosse, who hath innocently suffered for his sinnes.

50. For if he be not guilty of them in his Life, yet he is guilty of them in the inherited sinne, and hath inherited them also in the seede out of which he is proceeded, they lye in his Ground; he cannot excuse him∣selfe before God, in the processe of Christ, he is guilty of all Adamicall sinnes.

51. But this is his Comfort that God manifesteth them by the children of his Anger in this world, and so, as a Curse, by the Children of Anger, fastneth them to the Crosse of Christ, and in this Manifestation drowneth them in him in the Bloud and Death of Christ, in that he still cleaveth to God, as Christ to his Father, and suffered himselfe to be accused of sinnes which he had not committed, but had onely inherited them, and so they were taken from him, and given to the Anger of God in his Judgement that he might condemne them.

52. For thus also Joseph in this figure appeased his just Anger, to∣wards his Brethren; they were all Guilty towards him, but he charged them not with their Guilt, but charged them onely with his Cup, for he had cleerly forgiven them all their Trespasses: but onely concerning the Cup he would not hold them Guiltlesse, and yet of right they were not Guilty of it; but he had layd it in, as his bounty, and made them guilty of it.

53. Thus also hath God given us his Grace of meere Love, after that wee were cleerly guilty of Eternall Judgement, and hath layd Christ and Grace in the Sack of our Life, with his Suffering & Death, with his Cup of the Crosse, concerning which he doth not hold us Guiltlesse, wee are all Guilty thereof, and have not this by a Naturall right, but it is layd into us without our knowledge; therefore wee cannot release our selves

of it, except wee cast Christ wholly from us, and give our selves againe to the Anger of God, and then Death, Hell, and the Anger of God make us Guilty, and hold us captive in them; but at present Man may lay hold on which he will.

54. But that Joseph caused the Cup to be thrust into his Brother Ben∣jamins Sack, it hath this figure; that Christ dwelleth in the inward Man, viz. in his Paradisicall brother, and hath this Cup of the Crosse in his Hand, out of which the guilty soule and the Body must drink, he thrust∣eth it into his brothers sack, for that inward ground is his Brother, but the other brethren must drink of it, this brother of Christ holdeth it in him, for he is Christs Member and habitation.

55. Therefore sayth Josephs Steward, by whomsoever the Cup is found, he shall be my servant, but ye shall be quitt; viz. the inward ground, the true Josephs, viz. Christs brother, hee is Christs servant, who serveth his Lord and brother, and must hold the Cup in his Sack: the other formes of Life of Nature are free, and cannot hold the Cup for Christ.

56. For they are not the right Sack to put it in, but the Ground of the Heavenly Worlds Substance is the Sack to which the Holy Cup of Christ doth belong, which powreth the Ground of Nature out of it: therefore must Josephs Brother be made guilty of the Cup, because he stood in the figure of the inward Man, wherein Christ would manifest himselfe with his Cup of the Crosse, and so the other brethren, viz. the poore soule together with the body be quitt and released from the Guilt.

57. Therefore sayth Josephs Steward, he is my servant who hath the Cup, he shall serve mee, but ye shall be quitt; that is, Christ is in this inward Benjamin Josephs Brother, and serveth God with overcoming of Death, and the Anger of God in Man, and so all the other brethren, viz. the Naturall Life, shall be quitt from Guilt and Paine: and it standeth excellently in the Figure.

58. Moses sayth further; And they hastened, and layd every one his sack off on to the Earth, and every one tooke his Sack off, and searched, and began at the Eldest and so to the youngest; and there they found the Cup in Benjamins Sack: and then they rent their Cloaths, and loaded every one his Asse, and went againe into the Citie.

59. When Adam was fallen into sinne, then the Law and Command fetched him back againe, & charged him with the sinne and Theft, that he had eaten of the wrong fruit with a wicked mouth, therefore must he returne againe into the Citie, viz. into the Earth, out of which the body was proceeded, and there lay downe his Sack into the Earth, and there Gods righteousnes searcheth into all the naturall Properties, viz. Truth and righteousnes, which availeth before God, viz. the Image of Heaven; and began from the first forme of Nature, and so on to the youngest and last, viz. to the incorporated Ground of Grace after the Fall, and cannot finde this Cup of Salvation in any naturall property, although the Body goes quite to powder in the Searching, all but the youngest brother in the inspoken or inspired Word of Grace; in that lyeth the Cup of Joseph and of Christ; this the Spirit prefigureth powerfully in this figure.

60. Moses sayth further; And Judah went with his brethren into Jo∣sephs house, for he was there still, and they fell downe before him on the earth:

But Joseph sayd to them: How have ye dared to doe this thing, know ye not that such a man as I am can finde it out; Judah spake and sayd, what shall wee say unto my Lord? How shall wee speake? and wherein can wee justifie our selves? God hath found out the Misdeede of thy servants: behold heere, wee and he with whom the Cup is found, are the servants of my Lord: but he sayd; that be far from me to doe such a thing, the Man with whom the Cup is found, he shall be my servant, but goe ye up in peace to your Father.

The inward Figure standeth thus.

61. When God blamed and charged Man with Guilt by reason of sinne, and presented this to him in his Anger by the Deluge or floud, also by Sodom and Gomorrha, before their Eyes, that they had robbed in the house of Joseph, that is, in the Covenant of Grace, and transgressed the Covenant, then went Judah with his Brethren, that is, Moses, with the Children of Juda and Israell in the Manifestation of the Law, when their sinnes were manifested, and that God required the Cup back againe in∣to Josephs house, that is, the Law went back into Josephs house; then Ju∣dah and Israell could not keepe it, and so it went into the Grace, and there the Covenant of Grace, viz. the right Joseph, presented it selfe before their Eyes and sayd; while you are robbers and evill, doe you suppose I cannot finde you out? But they could not answer him, but must yeeld themselves to his sentence.

62. For Israell could neither keepe the Covenant nor the Law, and therefore must now fall downe before him and yeeld themselves to his Mercy and Compassion; Israell would now give up himselfe to be Gods owne servant, but he would not have them Minister to him with their Law, but would have that to be his servant, wherein the Cup lay; Hee would not have onely an outward worship and service of God, in the fi∣gure of Christ, with the Law, but he would have Benjamin, viz. the in∣ward Ground of the heavenly worlds Substance, for a servant; but the Minister or servant of the Law, viz. the Naturall Man, should goe home againe in peace into his fathers Country, and take the bestowed Grace a∣long with him in his Life for foode; this the Spirit of God sets thus in a figure under these Acts, pointing at the future.

63. Under this figure now the Spirit intimates, by Juda, who was surety for Benjamin, very secretly and mystically, that the poore soule could not thus with the Grace goe home againe to its fathers Country, unlesse it had Benjamin, that is, Christ in substance in it: For Juda pleaded exceeding hard, that he durst not goe home, unlesse he brought Benja∣min along with him, or else he would himselfe remaine there a servant.

64. Thus the poore soule giveth it selfe up to God, when Gods righ∣teousnesse calleth it to goe back againe home with the Covenant, then it will by no meanes goe back, except it have Benjamin, that is, Christ Sub∣stantially with it, else it cannot see God; as heere Juda in this Image and Type excuseth † himselfe, and sayth, If he came back and brought not Benja∣min with him, then he should bring his Fathers grey Haires under the earth, see∣ing his soule clave to Benjamins soule.

65. That is, if the Adamicall Man should goe into Paradise againe, without Christs Life and Substance, then would he bring his father, the

Lifes Nature into the Eternall Divine forgetfullnesse, for the Life of the humane Nature would not be Manifest according to the divine pro∣perty; that is, it could not live in the Kingdome of Heaven.

66. Indeed God calleth the soule to goe home with the Law into Paradise, but that cannot be, unlesse it have Christ in Life and Substance in it, and then it dares goe home againe into its first Native Country of its Father.

CHAP. LXXII. How Joseph Manifested himselfe before his Brethren. And what is to be understood thereby.

Vpon the 45 Chapter of Genesis.

MOses sayth further; Then Joseph could no longer withhold himselfe be∣fore all those that stood about him, and he cryed: Let every one goe forth from mee, and none were with him, when Joseph made himselfe knowne to his Brethren, and he wept aloud: so that the Aegyptians and Pharaohs people heard; and he sayd to his Brethren, I am Joseph, doth my father yet live? And his Bre∣thren could not answer him, they were so terrified in his presence.

The inward Figure standeth thus.

2. God gave Israell the Law, and commanded them thereby to goe home againe into Paradise, even as the figure of the Promised Land, (into which they were to goe, but could not for a long time, till Joshua led them in) was as a Type and prefiguration, of the true Leading in by Jesus; and under the Law they had also the Paradisicall Covenant of Grace, as also the Prophets, who lead them to Gods Mercy and Com∣passion.

3. But they could not by any of these come againe into their first Ada∣micall Paradisicall Country of their Father, to rest: Gods righteousness blamed them without ceasing, and required the power and ability; that they should give full obedience to the Law and Covenant.

4. But seeing that could not be, and that, neither the Law nor the Covenant could bring them in, back againe, then the Heavenly Joseph manifested himselfe out of the Covenant, for he could no longer with∣hold, in regard of Mans misery, and bringeth his great Mercy and Com∣passion, through the Covenant, into the Law; which Compassion is signi∣fied by Josephs great weeping, when he could no more withhold from his Brethren, and he wept so that even the Aegyptians and the people of Pha∣raohs house heard, which signifieth, that this weeping, viz. the Mercy and Compassion of God through Christ, the Aegyptians also, that is, all Heathen and People, should heare and receive it, even as it came to passe, when Christs weeping and Compassion sounded among all Nations, so that they all received it into their hearts, and turned themselves to this Joseph, who received them all, and fullfilled the Law, together with the Covenant.

5. But that Joseph cryed, let every one goe forth from mee, when he made himselfe knowne to his brethren, that none should stay with him; it signifieth this; when Jesus Christ, viz. the highest Mercy and Com∣passion of God▪ manifested it selfe out of the Covenant, then must the Law with all Ceremonies together with the Covenant, cease and be gone, also all Mans ability and power, as also all willing, going, and running must goe forth and depart.

6. For, that, presented it selfe out of the Covenant & the Law, which, fullfilled both the Covenant and the Law, and set it selfe in the stead of the Covenant and the Law, in the Middle as a Mediatour between and in God and Man, as a God-Man, and Man-God, who alone should bring Adam into Paradise, and destroy sinne; none should be with him, he alone would and should manifest himselfe for a Light (John 8) and for a new Life, to the Humanity.

7. And it is the figure, which sheweth how the Repentant Man must come to God: for he must cast away all things from himselfe; all his works and doings cannot reach the Top and point of this, he must wholly en∣ter into Resignation and dereliction, and turne himselfe away from the Comfort and help of every Creature, that he may stand naked and alone before the most cleere and meerest Mercy and Compassion of God in Je∣sus Christ.

8. No hypocrisie or humane Comfort, wherewith Men please and tickle the heart, will availe, in this presence of Joseph, but a totall forsak∣ing of Every Creature, wherein Every thing is left, to the naked soule, and that must in it selfe sink downe in the presence of the heavenly Jo∣seph, in its will and whole desires, and totally leave it selfe to him, and will nothing without his will, and set no other meanes or Medium aloft in Esteeme, for all will availe nothing.

9. The whole Creaturely Life must be resigned and forsake its will and desires, that the Creaturely will may be received and purified againe by the un-creaturely will, that Gods will and Mans will may be one will, and then God is all in all in him according to the inward and the Outward World, in each world according to its property, viz. according to the Eternall Speaking Word, in the soule: and according to the ani∣male soule, in Spiritu Mundi, in the Spirit of the world, in all, as an instru∣ment of God.

10. Now when this is done, then sayth the heavenly Joseph in his Mercy and Compassion, I am JESUS in thee, and openeth the in∣ward Eye in the soule, that it knoweth him in a Moment, and he speak∣eth friendly into the soule, and sayth: Doth my father yet live, that is, is the fathers Nature yet in the soule, is there yet a Breath of the divine Life in it.

11. Before this Manifestation now the soules owne will is terrified, so that it hath in its own power no word more to speak, nor can it, in selfe, speake; for in this terrour the selfe of the will goeth to the Ground: for with this aspect ariseth the will of God up, and slayeth the soules own will, as Josephs brethren were so very much terrified before his Face, that they could not speake a word more, all their ability fayled them as if they had been dumb: and thus also will the wicked and ungodly at the last Judgement be dumb before the face of God, and terrified to Eternall

Death, that his life will be a meere anguish and terrour of an evill Con∣science, which will be an Eternall gnawing.

12. But Joseph sayd to his Brethren: Draw neere to mee; and they drew neere, and hee sayd: I am Joseph your Brother, whom ye sold into Egypt, and now be not carefull, nor thinke, that I am angry for it, that ye have sold me hi∣ther, for to preserve your life hath God sent mee hither before you.

The holy Figure standeth thus.

13. When Christ with his revelation or Manifestation thus terrifieth the soule, that the soules owne will is terrified into the death of its wil∣ling and ability, then he speaketh in or inspireth his word of Grace in∣to it, and giveth it power and vertue, and sayth in the Soulish Essence, Draw neere to mee, and raise up thy countenance from the terrour of Death, goe in my power to mee and into my will, I am no more angry with thee, that I have been sold into thy death, God hath sent mee hi∣ther before thee, that I might nourish thee in thy hunger of Misery, viz. in the hunger of Gods anger, till thou art fr••ed from thy earthly Body, in which lyeth the great hunger and Divine Famine in the Anger of God.

14. For to preserve thy Life hath God sent mee into thy humanity and soule, † for there will yet be five yeares of dearth, in thy flesh, that is, the Divine hunger will yet remaine in thy five senses of the Earthly Reason, therefore hath God sent mee before hither, ere this world cease to be, to thee, and into thee, that he might deliver thee in thy earthly five sen∣ses, with a powerfull deliverance, that my power and vertue of the fa∣mine in the five earthly senses may deliver, and feede the poore soule; God hath set mee as a Lord and Prince, and made mee a father of thy Nature, that I should rule, as Joseph over the Land of Egypt: I am become Lord over all thy house, and all that thou hast & art, that I should nou∣rish thee in thy famine with the Divine foode of my flesh and Bloud: be no more afraid, I am with thee in the Necessity of the earthly Life, I will deliver thee and bring thee to Glory and honour.

15. And Joseph sayd further: Make hast now and goe up to my father and to your father, and tell him; Thus sayth Joseph thy sonne, God hath set mee as Lord over all Egypt; come away to mee, delay not, thou shalt dwell in the Land of Goshen, and be neere by mee, and thy children and thy childrens children, thy small and great cattle, and all that thou hast; I will there provide for thee, for there are still five yeares of Dearth and Famine: that thou mayst not perish, with thy house, and all that which thou hast.

16. Behold, your Eyes see, and the Eyes of my Brother Benjamin that I speake to you with my owne Mouth, make knowne to my father all my Glory in Egypt, and all that ye have seene, make hast and come with my father downe hither: and he fell about his Brother Benjamins neck and wept, and Benjamin also wept upon his neck, and he kissed all his Brethren and wept over them: and after∣wards his Brethren parlyed with him.

17. This now is a figure representing, that when the soule hath seene the Countenance of the heavenly Joseph, that he hath comforted and re∣freshed it againe; then sayth the Divine word in it, make hast now and bring also thy Father, that is, thy Nature and thy whole Life with all

thy conversation and doings in thy state and condition, to mee, and thou shalt dwell neere by mee with thy outward Life, and I will nourish thee and provide for thee, and all that, over which thou art set: Come away with all thy Thoughts and works into Egypt, that is, into lowlinesse and humility, to mee, that very Land will I give into thee, to dwell in, that is, in Lowliness and humility shall thy dwelling be; and there in thy tem∣porall state and condition thou mayst with Temporall Nourishment, in temporall Good things, dwell by mee; your Eyes shall there see my Goodnes and Bounty, that I will doe well to you in the Famine of your Earthlinesse.

18. For the Land of Goshen, signifieth, a fatnes of the Blessing of God in this Earthlines; and therein your Eyes see, and also the Eyes of my brother Benjamin, viz. of the inward New Man, that I speake to you with my owne Mouth, that is, Essentially within you: For if a Man com∣eth to the New Birth, then Christ speaketh Essentially, that is, actually or operatively in him: and the Eyes of the soule together with the most inward Ground, wherein Christ, viz. the word is, Essentially, see and finde the same.

19. But the outward five senses cannot in this Earthlinesse wholly comprehend it, but they dwell neere by it; the inward Eyes see through the outward senses, as the Sunne shineth through transparent Glasse, and the Glasse remaineth Glasse still; so also the outward Nature of this time of the five following deare yeares, of the Earthly Essence, continue in their right, till the soule forsaketh the Body, and then at the Last Judgement Day, also, the right Adamicall Body of the five senses, shall come againe to the soule, but the Grossenes or Drosse of the Earthly Bo∣dy hath no more place: for all temporall things seperate themselves in Mysterium Magnum, into the Great Mysterie, out of which they pro∣ceeded.

20. But that Joseph fell about his Brother Benjamins neck and wept, and kissed them all, it signifieth this in the figure: when Christ in the in∣ward Benjamin, viz. in the Image and Substance of the heavenly worlds Substance, which faded in Adam, is manifested againe, then the Holy Name JESUS, viz. Gods great Love, kisseth the incorporated Ground of Grace, and penetrateth or presseth through this Image, with his weep∣ing Love, viz. with Gods great sweetnesse, viz. the Temple of Christ, and heerby kisseth the Creaturely Soules Essences, and presseth also with the weeping Love through it, and then it obtaineth its life againe, and speaketh with God, in Christ Jesus.

21. For, in this Speech or voice onely, the soule is heard of God, for in this Kisse the soule hath its hearing given to it againe, so that it heareth and teacheth Gods Word; for the Senses or Thoughts of the Soule stand now in the Word of Life, and heare what the Lord speaketh in them through Christ, out of the inward Ground; and that is it that Christ sayd; He that is of God heareth Gods Word; and to the Pharisees he said; Therefore ye heare not, for ye are not of God.

22. If the present Contending Babell had, in it, the Kisse of Christ, then it would with Josephs Brethren turne to the heavenly Joseph, and in great humility and lowlinesse speake with Joseph, and would heare Gods Word in Josephs Love, and speake humbly with him, they would not

contend for temporall honour and fat Bellyes, and about Dominion, and Wast the Land of Goshen in a † Heathenish manner.

23. O Babell! Thy shame and reproach is set in judgement before the Most High, thou art that same Antichrist of whom St. Paul hath spoken: thou boastest of Gods Word in Teaching and hearing, and thy Ground is not of God, but from the Tower of Babell; thou wilt teach Gods word with the Letter without the living Word in thee, but the Sheepe heare not thy voice, for it proceedeth not from Josephs Kisse.

24. And Moses sayth further; And the report came into Pharaohs house, that Josephs Brethren were come, and it pleased Pharaoh well and all his Servants; and Pharaoh sayd to Joseph, say to thy Brethren doe thus, load your Beasts and goe up, and when ye come into the Land of Canaan, then take your Father and your Families and come to mee, and I will give you the Good of the Land of Egypt, that ye shall eate the Marrow of the Land; and command them to doe thus; take you from the Land of Egypt Chariots for your wives, and for your children, and bring your Father and come, and regard not your houshold∣stuffe, for the Good of the whole Land of Egypt shall be yours.

The Figure standeth thus.

25. When Josephs, viz. Christs voice soundeth in the soule, then this report presseth into God the Fathers property; for the soule in its Na∣ture, is from the Eternall Nature, in the Word, out of the Fathers pro∣perty of Fire; and so is manifest againe in the Father, from whom the will had broken off it selfe, and he speaketh or inspireth himselfe into its Lifes Essence, for it pleaseth him well, that the soule is become ma∣nifested in Christ, and biddeth the soule with all its properties, through Josephs, viz. Christs Efficiency, to come into Paradise againe: he giveth it Chariots and all necessaries, which Chariots are his Spirit in the Word which bringeth it, and giveth it the whole Land of Egypt; that is, the whole Paradise, or Kingdome of Heaven, for its owne; this the Spirit of God powerfully prefigureth under this History.

26. And the Children of Israell did so, and Joseph gave them Chariots, ac∣cording to the command of Pharaoh, and provision to spend by the way, and gave each of them all, sumptuous apparell, but to Benjamin he gave three hun∣dred peeces of silver, and five suits of sumptuous apparell, and to his Father he sent besides, Ten Asses laden with the choice Good things of the Land of Egypt, and ten shee Asses with Corne and Bread, and food for his father upon the Way; thus he sent his brethren away and they departed, and he sayd to them, contend not upon the way.

The Figure standeth thus.

27. Christ taketh the provision, as also the Chariots, viz. the Holy Ghost from the father, which he sendeth to his children, as Joseph tooke the Chariots and Present, from Pharaoh, and giveth them provision to spend upon the way of their Pilgrimage, viz. his Body and Bloud for meate and drinke.

28. The sumptuous apparell which Joseph gave to every one of his brethren, signifie the Temple of Christ, wherein the Soule feasteth and resteth; and Josephs five suits of sumptuous apparell which he gave to

his brother Benjamin, are the five wounds of Christ, wherein the inward Man feasteth in Gods Love; but the Three hundred peeces of silver which he gave to Benjamin, are the Gifts of the Word out of this great Love, wherewith this Benjamin should trade and get increase, and gaine much for his Lord and Brother, the Heavenly Joseph, for, with Money Men trade: so also should the inward Benjamin trade with his Gifts of the three hundred peeces of silver; viz. with the Gifts of Christ, that is, teach and make knowne Gods wonders, for he is Christs servant and as∣sistant, yea his true Brother.

29. But the Ten Asses laden with the choice Good things of the Land of Egypt, which Joseph sent to his Father, signifieth in the figure, the Ten Commandements in the Law of Nature, which Joseph had laden with Good things, that is, Christ hath laden them with his Grace, and sent them to Gods righteousnesse in the Conscience, whereof poore Nature hath to make Expences.

30. But the Ten shee Asses with Corne, signifie the Ten formes of the Soulish and Naturall fire-Life, upon which Christ loadeth the Soules foode, when they goe in his processe in the imitation of him; The Bread and the foode upon the way, signifie the Word of God, of which the poore old Adam must eate that he may live.

31. These Christ giveth his children and brethren on the way of their Pilgrimage, when they goe home againe in the processe of Christ, that they may have provision to spend; and thereon, Nature, viz. the Old Father, eateth, and commandeth them that they should not contend one with another upon this way, but in Love and Peace goe home into Paradise.

32. O Israell! where is now thy Peace? It seemeth as if thou haddest consumed all the provision of Joseph, and must at present, want, seeing thou so very much contendest about this foode, and hast raised such mur∣dering about it. Truly thou hast murdered thy brother Benjamin by the way, and therefore thou art in Strife and wilt not goe home, thou art afraid, but the famine will drive thee forth, or else thou wilt be hungry and starved.

33. Thus they went up from Egypt and came into the Land of Canaan to their father Jacob, and made it knowne to him and sayd, Joseph is alive and is Lord of the whole Land of Egypt, but his heart thought much otherwise, for he belee∣ved them not: then they told him all the words of Joseph, which he had said to them, and when he saw the Chariotts, which Joseph had sent to bring him, the spirit of Jacob their father revived, and Israell sayd, I have enough, that my sonne Joseph yet liveth, I will goe downe and see him, ere I die.

This figure standeth thus.

34. When Christs Apostles were loaden with this Present, they went therewith into their fathers house, viz. among the Brethren in the Kingdome of Nature in their unbeleefe, and made knowne to them the great Glory and the present of JESUS Christ, which he had given them, that they should bring it to them, but their heart beleeved it not, that these simple Men the Apostles of God, loaden with such great Good things, were sent by Joseph, till they saw the Chariotts of the Holy

Ghost, which brought the Present in great power and works of wonder, and heard the powerfull Word of JESUS Christ, with deeds and won∣ders out of their Mouth; then sayd Israell; Now I have enough, now I can beleeve; I will also goe along with you to Christ, that I may see him; as Old Jacob sayd; I have enough that my sonne Joseph yet liveth, I will goe up that I may see him before I dye.

35. Thus also these Chariotts goe out from Gods children among the unbeleevers, which at first will not beleeve: but when they feele these Chariotts, and the Present, in them, then they also say, I have enough, I will goe along into Egypt into Repentance, that I may see and know my Saviour; for their Spirit is also revived, as Jacobs spirit was.

36. Where are now these Chariotts in the Teachers Mouths, upon which the Holy Ghost rideth and toucheth the heart of Israell, that his spirit is revived. Indeed sayth Babell, the Spirit of Christ at present worketh not so powerfully in our words, wee have now the knowledge of the Kingdome of Christ, that need not be, wee should onely beleeve the Word, which Christs Apostles have left behinde them, and that is enough.

37. Else if wee should teach so powerfully, wee must then be also of so simple and poore a life as Christs Apostles lead, and forsake the world: that needs not be, Christs Kingdome must now be stately in Pomp and Glory.

38. O how will poore Christ, who on Earth had not whereon to lay his head, reprove this to thee, before thy face, that thou hast taken his Covenant into a false and wicked Mouth; Earnestnesse was never more necessary then at this present, when all the Chariotts are overthrone and in great Confusion.

CHAP. LXXIII. How Jacob and all his Children, and all that were belong∣ing to him, and all their Cattle went into Egypt.

Vpon the 46 Chapter of Genesis.

MOses sayth: Israell went with all that he had, and when he came to Bersheba, he offered sacrifice to the God of his father Isaack, and God sayd to him that night in a vision: Jacob, Jacob; and he answered, heere am I: and he sayd, I am God, the God of thy father Isaack, feare not to goe downe into Egypt: for I will there make thee a great people; I will goe downe with thee into Egypt, and bring thee up hither againe: and Joseph shall lay his hand upon thine Eyes.

The inward Figure standeth thus.

2. Jacob must goe into Egypt in the great famine and straite hunger with all the Company he had, and he went up, when he heard of Jo∣seph, when Joseph caused him to be fetched by his sonnes, when he saw the

Present and the Chariotts of Joseph, then his spirit was revived, and he went up; thus it is also in the figure of the New Birth, when the Ada∣micall Man heareth the voice of the heavenly Joseph, sounding in him, and seeth the Chariots of the Holy Ghost in him, then he goeth up with all his powers, and goeth into the Egypt of Repentance.

3. And when he cometh to Bersheba, that is, into the sounding noise of his heart and soule, then he sacrificeth his body and soule, with all that he hath, to the God of his father, that is, he giveth himselfe up with his Life and all whatsoever he is, into the Word, which created it, in Adam, and made it, out of it selfe; which is the God of his father: then that divine Word speaketh or inspireth into him, that is, it speaketh actually operatively and powerfully in him: that Night in a vision, which is as much as to say here, in the secret hiddennesse of Man, where God hideth himselfe from Reason and the Creature, and out of his principle speak∣eth or inspireth Comfort and power or vertue into the Life; and cal∣leth him by his Name, as he did Jacob, that is, he compriseth his Name in the word of his speaking, which is the Booke of Life, wherein the Names of the Children of God are Comprised or written.

4 And when Man perceiveth him in the power, then he speaketh againe into the Word, and sayth: Heere am I Lord, make mee what thou wilt, I stand before thee; and that same inward Word of God sayth in power, I am God, the God of thy Father, that is, it giveth to Man in this Speaking power, Divine knowledge, so that Man learneth to understand, that God worketh in him, and what God is.

5. But seeing the Body is a dark valley, and moreover an unrighte∣ous inclination, therefore the Word speaketh into the poore soule thus, and sayth; Be not affrayd when thou entrest into Egypt, viz. into Repen∣tance, and goest forth out of the Land of Canaan, viz. from the pleasure and voluptuousnesse of the world, falshood, wickednesse, and unrighte∣ousnesse; although likely they become thy Enemies, and persecute thee, yet feare not, I will goe along with thee, into Egypt, that is, into thy con∣version and Divine Obedience, I will help thee to work Repentance, and blesse thee in thy Egypt, viz. in thy working of Repentance, and make thy New Birth grow to a great Tree, which shall bring forth much good fruit in the Kingdome of God, as he sayd to Jacob; I will make thee a great people in Egypt, and will bring thee out from thence againe; that is, thou shalt not remaine as one dead or departed from this world; although indeed thou goest into Repentance, and forsakest the world in thy minde, yet I will bring thee out of Anxiety, and trouble againe, and leave thee in thy state and condition, if it be right and honest, which is done thus.

6. When Man goeth into this Egypt, he must leave all his Land, viz. all his temporall pleasure and Lust of the flesh, and give up all to God, and hold nothing more for his owne, but think that it is not his owne, but that he is a Minister and servant in it, that he should serve God and his fellow Members therein, and so regulate his heart as a Pilgrim in his Journey, who is no where at home in this world; He must with Jacob sit in Josephs, that is, in the Holy Ghosts Chariott, and goe whither soever the same, in this Famine, will bring him, then God goeth in and with him, and blesseth him, so that he worketh and bringeth forth much di∣vine

fruit, and his Name becometh very great in the Word of God.

7. But God doth not for all that cast him out of his temporall posses∣sion, he bringeth his Spirit up againe into the Works and Labour of his hands, viz. into his worldly state, condition, and employment, that he may serve Gods deeds of Wonder, also himselfe, and the Members of his body, viz. his Neighbours, therein: Nothing will be taken away from him, but only the unrighteousnesse falshood, and untruth, God maketh him now his servant in his state and condition, he may well keepe and take a∣long with him his Cattle and his Goods for his necessity, as Jacob did, but that which is false and wicked hee must put away.

8. And when he doth thus, then sayth God; Joseph shall lay his hand upon thine Eyes that thou mayest see, that is, Christ shall with his hand of Grace lay hold on thy sight, blinde as to God, and lay his hand of the divine Sunne upon thine Eyes, and then thou wilt come into divine vision and knowledge in thy selfe, so that thy Reason will wonder, whence such Light, and deepe knowledge cometh to thee.

9. Jacob came with Seaventy soules in All, with all his children, and childrens children, of which Sixty six were proceeded out of his Loynes, which went with him, for Joseph had begotten two sonnes in Egypt.

10. This Number Sixty six, is a great and Mysticall Number; as also the Number Seaventy, which is the Number of the great Babell: and the Number Sixty six, is the Number of the Beast and of the Whore, from which, Israell and every childe of God, must goe forth.

11. This going forth of Israell, is a true figure and Image of the last exit and going forth of the children of Israell, viz. the right true Christi∣an, which shall also goe forth out of this Canaan, viz. out of Babell, in the End of the Beasts and the Whores Number, which Signall Starre with the Chariott of Joseph are cleerly appeared.

12. For the great Famine in the Time of Jacob, wherein is the great hunger and want of heavenly foode, is at hand, and not onely a hunger of the soule after the bread of heaven, but also a great vehement unheard of, formerly, from the beginning of the world, hitherto, impression, of de∣sire to selfehood, viz. to Covetousnesse, Extortion, and Pride.

13. The hunger, in the wrath of God, after vanity, to devoure it, is so great, that at present the powers of Heaven doe imprint their in∣fluence so, that all provision and blessing, is consumed, and the Minde of Man is so hungry after vanity, that there is no rest at all upon Earth, for this Desire.

14. Also the Third Principle, viz. the spirit of the world, of the Do∣minion in the fower Elements impresseth with its power, from whence all bl••ssing is consumed, and in stead thereof an unsatiable hunger of Covetousnesse is risen up; so that the Beast and the Whore together with their worshippers are so hungry after Pride, covetousnesse, Envy, an∣ger, unchastity, whoredome and beastiall voluptuousnesse, and so hard imprinted or impressed in such desire, that the Time is already, that this Beast together with the Whore must burst to peeces.

15. And then Jacobs spirit reviveth, and beleeveth that Joseph is a Prince in the Land of Egypt, viz. in the Convertion: and there will Joseph be manifested to his Brethren, and then they must be ashamed of their falshood and wickednes, that they have suppressed Joseph and sold him, with lying, into misery.

16. For, Josephs face in the Truth, shall behold all Israell and Egypt; for Israell must goe forth out of Canaan, and leave Babell in the Number seaventy: but the hunger in Babell sayth: I will first fill my sack that I may have provision in the way: and knoweth not that Joseph hath given Israell provision for Expences, and moreover Chariotts and apparell, so that they shall only take their Cattle along with them, and leave their dwellings and housholdstuffe behinde.

17. The provision for Expences, which at present Israell gathereth together in Babell, belongeth all to the wrathfull Impression of Gods An∣ger, which shall devour it all when his fire burneth; God hath cleerly sent his children provision for Expences beforehand, by Joseph, they will have fully enough, if they doe not Contend upon this way; sumptuous apparell is prepared for them, that they may be at rest from this disqui∣etnes of the driver.

18. But Babell thinketh, it is a long time yet; Israll must serve mee, I will plague them sure enough; but the Deluge or Floud, and the fire of Sodom falleth suddenly downe upon them, so that there is no escaping; he that waketh let him watch and take care that he doth not sleepe; for the Bridegroome calleth every where, afterward the foolish Virgins will trim their Lamps: but it is too late, the hunger of Babell layeth hold and devoureth them in its Jawes.

19. Moses sayth further: And he sent Judah before him to Joseph, that he might direct him to Goshen, and they came into the Land of Goshen, and Joseph made ready his Chariott and went up towards Goshen, to meete his father Israell: and when he saw him, he fell about his neck and wept a long while upon his neck; then sayd Israell to Joseph; I will now readily dye, now I have seene thy Face, that thou yet livest.

This Figure standeth thus.

20. Judah signifieth the incorporated Covenant of God in Man, viz. the Divine Grace in Christ, Israell sends this, that is, the whole Man be∣fore to the heavenly Joseph, and uniteth it with him, so that the heaven∣ly Joseph in the incorporated Grace leadeth the Kingdome of Nature in Man, viz. the Old Jacob and Adam into Goshen, viz. on the way of Con∣version, into the Rest of Christ; that he cometh to the right Goale or Mark, where he findeth foode for the hungry Conscience, viz. the right way to Salvation; where there is right Teaching, and Instruction, there Goshen is neere at hand, where the soulesitteth in fatnes, and feedeth in the fatt pasture of Christ.

21. And when the heavenly Joseph, viz. Christ seeth, that the Old Ja∣cob, that is, the Adamicall Man hath sent his Judah to him, and after∣wards cometh himselfe, then he makes ready his Chariott; that is, his Operation with a powerfull affection to entertainment, and goeth to meete the Naturall Man, and when they draw neere together, then this Joseph falleth about the Neck of this Jacobs-Adam, that is, he layeth hold on his desire and Longing, and filleth it with his Teares, which he shed in his sufferings, and in his victory brought through death into Eternall Joy.

22. With these Teares of Joy, he kindleth the soule of the Old Jacobs-Adam, so that Jacob for great Joy, weepeth a long while on Josephs neck, viz. in Christs Teares of Joy, and mingleth his inward Joy with the Teares of Christ: with which teares of Joy, the soule of the Old Jacobs-Adam, is mightily comforted, quickened, and strengthened in himselfe, in that he findeth that his heavenly Joseph in him yet liveth, that he is not dead in the famine of sinnes, or quite departed from him.

23. Then sayth the Naturall Man: Now I would willingly dye and give up all my right, and willing; now having seene and knowne my loving sonne Joseph, that is, seeing I finde that the New Man in Christ is become manifest in mee, therefore now I would willingly dye to my willing of vanity in his power of Love, as Jacob sayd to Joseph.

24. And Joseph sayd to his Brethren and his Fathers house, I will goe up & tell Pharaoh, My brethren & my fathers house are come to me out of the Land of Canaan, & are heardsmen, for they are people that are conversant about Cat∣tell, and have brought with them their small and great Cattle, and all that they have: and now when Pharaoh shall call yee to him, and say: What is your em∣ployment and businesse? then shall ye say, thy servants are people that are conver∣sant about Cattle, from our youth up unto this time, both wee and our Father, that you may dwell in the Land of Goshen, for those which are heardsmen and keepers of Cattle are an abomination to the Egyptians.

The inward Figure standeth thus.

25. When the Heavenly Joseph, Christ, hath manifested himselfe to the Soule and Adamicall Man, so that they are come together, and that they have received and imbraced one another, then that same powerfull word in the Spirit of Christ, which hath Manifested it selfe in Man, pres∣seth and penetrateth againe into the Eternall Fathers Property▪ viz. in∣to the Eternall Speaking of the Father; which heere is as much as to say: I will tell Pharaoh, that my brethren, together with all my fathers house are come to mee.

26. For Pharaoh standeth heere in the figure of God the Father, who is the Eternall King, to whom sayth Christ, viz. the word of Love and Grace; that his brethren, viz. the properties of the Humane Life, from and with all its powers and vertues, are come to him, that is, the Word Christ, which is come from the Father into our Humanity through his power and vertue, speaketh the Word of the Naturall humane Life, into the Eternall Word of the Father: which is heere called, telling the King.

27. For Christ is even the Fathers Steward over Man, as Joseph was Pharaohs: For, Man is then manifested againe in God, when Christ speaketh, telleth, and inspireth him, into the word of the Father, else man could not attaine God; for the humane life is also proceeded from God the Fathers word: for the Spirit of God spake and inspired it selfe from and by the word of the Father, into Man, Joh. the 1.

28. But after it came into a Creature, and became Naturall, it turned it selfe away from Gods Love-speaking, or inspiration of Love, and ma∣nifested it selfe in the speaking of Anger, the power of Love speaking, was extinguished in it, viz. the Second Principle, the holy generating or

working of the divine power; and was not able in its owne power and strength to enter againe into the Love-speaking, that it might be able to speake or Generate the Divine Love-power; it had rent it selfe off from Gods Love, and brought it selfe into a Naturall speaking of selfe and vanity.

29. And this did move Gods pitty and compassion, and introduced his Love-speaking word againe into the Creaturely formed word of the Soule and humanity, and that now is this Joseph, whom God hath sent before, that he should inspeake or introduce the humane life a∣gaine, into the Eternall speaking word, and make it manifest therein be∣fore the Eternall King, he bringeth the humane word in the Fathers property, into the Word of God, and reconcileth the rent and severed humane word in the Fathers Anger-speaking, with his Love, that is, he changeth the Anger in the word of the humane Life in his Teares of Love, into the divine Kingdome of Joy, and manifesteth the humane Life actually and workingly in God, and that heere, is, as Joseph sayd: I will tell Pharaoh, that my brethren & my fathers whole house are come to mee out of the Land of Canaan.

30. For, Christ is become our brother; † The word of Love became Man and dwelt in us; and tooke Adams Nature upon him; and therefore in this figure it is called, his fathers house, viz. the first Adam, and his chil∣dren he calleth his brethren; so very secretly and mystically the Spirit of Moses speaketh in the figure of Christ, else in this place he had sayd enough, in saying my father is come to mee, if he had not had another figure under it.

31. Hee sayth, Out of the Land of Canaan, and they are heardsmen, thus he would tell Pharaoh, that they might dwell in the Land of Go∣shen; That, in the Figure, is thus much; Christ sheweth with his inspeak∣ing of Love into the word of his Father, that his brethren are come to him out of the vanity of the Canaanites, out of the wilde beastiall proper∣ty, and that they from their youth up, from the time of Adam hitherto, have been onely heardsmen; that is, the word of the humane Life, ought to have dwelt in this fleshly Canaan in flesh & bloud, & must and ought to have the Keeping and Ordering of the beastiall property of the flesh.

32. For, the Animale soule in Spiritu Mundi, in the Spirit of the World in Man, hath many hundred Beasts, which it hath awakened and manifested in it selfe, with the false and wicked Lust; these Beasts now, must the word of the humane Life keep, always, from Adam, to this time, and must be conversant with such Cattle, and manage these beasts, and take care of them; therefore now sayd Joseph, that they might dwell with their Cattle in the Land of Goshen, that is, in a peculiar place by it selfe, and not with Pharaoh; for Heardsmen, sayth the Spirit, were an abomination to the Egyptians, that is, the beastiall propertie in Man is an abomination to God, therefore Christ bringeth onely the inward Paradisi∣call Ground, (this, time of the Beast,) before the face of God: but he bringeth the Beast into Goshen, that is, into the outspoken or Expressed substance of this world, into a place blessed of God.

33. The Beastiall Man cannot dwell with Pharaoh, that is, in Gods Majesty and holy power and vertue: Joseph, or JESUS leaveth him in the outward Nature, in the Kingdome of this world, and setteth him in

a Blessing, that he should dwell neere God, but a principle is the distinc∣tion, as between Time and Eternity.

34. And Joseph sayd circumspectly; he would say, they had brought along with them their small and great Cattle, to signifie, that the whole Man with all his works were brought into the Grace and fat blessed habitation before God, that Christs children with all their earthly works were placed in Goshen, viz. in a state and condition of Grace.

35. And he sayd to his brethren, when Pharaoh shall aske, what is your Trade and employment, then shall ye say, thy servants have been heardsmen from our youth up, that is thus much, when Gods Spirit shall search and trie what ye are in Minde and Thought, whether ye be An∣gells and Ministers of God, then humble your selves before God, and say not concerning your selves before the Face of God, wee sitt in thy Office, and are Lords, or Potentates and Rulers of the World, or Rich, Noble, excellent, Learned, understanding persons, or such like, doe not esteeme your selves good in the sight of God, say not wee are thy deare Ministers and Servants in thy Power; but say; wee thy Servants are Heardsmen from Adam to this time, wee keepe and manage our Beastiall property, viz. the works of thy wonders which thou hast made, wee cannot subsist before thee, O holy God; for wee are unfitt unworthy & ignorant heards∣men of thy wonders, let us but finde Grace in thy sight, that wee may dwell before thee in this Goshen; O Lord! wee know not what wee shall doe before thee, doe thou direct and teach us, how wee shall manage these thy heards, for, wee are thy Servants, and will serve before thee as thy heardsmen.

36. In this Glasse behold thy selfe thou faire world, what thou art in thy high State, places, and Offices, even all of you from the Emperour to the beggar, and him that is least and lowest of all, are but heardsmen: every one is but a heardsman, for their authority is but an Office of the Beastiall Man, and hath under his Command and management but to rule over Beasts and no more, for no worldly Office can rule over the inward divine Man, he must in his Office manage onely a heard of Beasts or Cattle, and Governe, take care, and tutor them, and they Tutour him againe.

37. With these Offices of heardsmen, now the Earthly Lucifer prideth and boasteth himselfe, as if he had an Angelicall Government, and yet in the presence of God, is but a heardsman or keeper of Beasts, and no more.

38. And therefore hath God typified and prefigured his Mysteries by such simple heardsmen, that Man should see what he is in his Office, State, and Condition, also that his wrath may not lift up it selfe and destroy these shepheards and heardsmen; and so he hath alwayes in his prefigu∣ration premodeled them onely as heardsmen, that he might powre out his Grace upon Mans ignorance and want of understanding.

39. Heerin behold your selves ye Potent, Noble, Rich, Learned peo∣ple, all of you one and other, how the Spirit of God, represents you by the deere Patriarchs in the manner of the heardsmans Office, in the reve∣lation of his Mysteries, ye are all one and other before him no other then his heardsmen, the Emperours as well as his Ministers and servants, the Noble as well as his inferiour, one as well as another, one in this beasti∣all

Office ordereth and manageth another in another beastiall Office.

40. But the Pharisee will say, I keepe the sheepe of Christ▪ wo be to him that committeth his sheepe to a Wolfe: if he teacheth that which is Good from the Spirit of Christ, then it is not from his owne authority and power, but the Arch-shepheard doth it through him: But he ma∣nageth Beasts onely, and himselfe taketh one Beast of the heard to him∣selfe, which must also be kept and cared for, or else the Wolfe will de∣voure it.

41. Thus hath God placed all offices in the Office of a Shepheard, so that one should manage and take care of another, and yet they are all but shepheards before him, which keepe Beasts and Cattle; Christ only is the shepheard of Soules and no other.

42. None should trust the sheepe of Christ which he hath in him, to any earthly Shepheard, but onely to the Shepheard Christ, for there are Wolves in all the outward offices of Shepheards, which take and devoure the sheepe of Christ; he may passe well for one, in the Office of a Shep∣heard, but let him have a care of the Shepheards Dogs, that they doe not bite him.

43. O World in thy high State and Condition! O that thou didst but consider what thou art in thy State & Condition in the sight of heaven, and didst not set thy State and Condition so aloft in Gods Love, for it standeth only in his deeds of Wonder, in evill and good.

44. When God would have a worldly State and Condition prefigu∣red in his Love, then he set Shepheards in it, or else meane poore despised and unesteemed people: see Abel, Seth, Enoch, Noah, Abraham, Isaac, Jacob, Joseph, Moses, David: also the Prophets and Apostles, and all Holy Men or Saints, through whom God once manifested himselfe; and then thou wilt see, that no highnes availeth any thing before him, that is but a Glasse of wonders in evill and good, also a sport of Gods Love and An∣ger, a premodeling or representation of the Angelicall Dominions in Light and Darknes, in Heaven and Hell.

CHAP. LXXIV. How Jacob was set before Pharaoh with the five youngest bro∣thers of Joseph, and Jacob blessed Pharaoh, also how Joseph bought all the Land of Egypt for Pharaohs owne: What is heereby to be understood.

Vpon the 47 Chapter of Genesis.

MOses sayth; Then came Joseph and told Pharaoh, and sayd, My father and my brother with their small and great Cattle, and all that they have, are come to mee out of the Land of Canaan, and behold they are in the Land of Goshen; and he tooke five of his youngest brethren and sett them before Pha∣raoh; then sayd Pharaoh to his brethren: What is your employment, and trade? and they answered, thy servants are heardsmen, wee and our Father; and sayd further to Pharaoh, wee are come to dwell by you in the Land, for thy servants

have not pasture for their Cattle, the famine doth so hard presse the Land of Canaan, now therefore let thy Servants dwell in the Land of Goshen: and Pha∣raoh sayd to Joseph: is this thy Father, and are these thy Brethren, who are come to thee, the Land of Egypt standeth open for thee, let them dwell in the best place of the Land, let them dwell in the Land of Goshen, and if thou knowest any a∣mong them that are fit and expert, set them over my Beasts and Cattle.

The inward Figure standeth thus.

2. When Christ manifesteth his brethren, and the Old Father Adam, in the power and vertue of God, that they are with all their substance come to him, and have wholly given up themselves to him, then he tak∣eth five of the youngest brethren in the properties of life, and setteth them before God, that is, he taketh the five Senses of Man, which alwayes are and continue to be the youngest in the Lifes property, for they are con∣tinually generated anew, and setteth these, with the power and vertue of their Life, before God.

3. For these are they, that shall be Gods Ministers and Servants in the Love: to these Christ giveth in, his Councell and sayth; when ye come before the Face of God, so that the Spirit of God in you proceedeth up∣on you, and proveth and sifteth what your office and work is, in the pre∣sence of God, then humble your selves and say in the presence of God; thy servants are but heardsmen, and are come to thee in the famine of Misery in our great Hunger, to dwell neere thee in the Land of God, for in our owne powers and vertues in the Adamicall Kingdome of Nature, wee have not pasture and foode for the poore miserable Life; therefore now O Lord suffer thy servants to dwell in the Land of Goshen, viz. in thy Courts, that wee may eate of the dew of Heaven, and live to thee, and serve thee in our Office.

4. Then sayth the Eternall Father to Christ, viz. to his Steward; behold, is that thy Father Adam, and are these thy brethren according to the humanity, which are come to thee: the Land of Egypt standeth open for thee, that is the Kingdome of heaven together with the Kingdome of Nature standeth open to thee, thou art my Steward in the Kingdome of Grace, and also in the Kingdome of the Nature of the humane Proper∣ty, let them dwell in the best place in the Kingdome of Grace, and in the Kingdome of Nature; and if thou seest that there are Men among them fit for it, set them over my Cattle, that is, those among them that are fit and expert, make them Officers in the Kingdome of Nature, that they may rule over my Creatures, that is, set them in the Apostolick Office, that they may feede my flock, whom thou leadest inwardly in them with thy Staffe or Crooke; let them be outwardly Shephheards, and leade and governe the properties of Nature, viz. my sheepe or Beasts.

5. All Spirituall Shepheards in this world, doe sit in the Office of the Father, as also the worldly Shepheards, which are instituted onely by Christ, through whom Christ himselfe inwardly ruleth and governeth, and they are all of them Gods Officers.

6. But whosoever are instituted in an Office without the † chiefe Shepheard Christ, they all of them are but in the Land of Canaan in the famine of Gods Anger, and are but devouring Wolves, both one and other,

be they spirituall or worldly Officers, be they noble or ignoble, Prince or Protector or Guardian, Priest or Sexton, one as well as another: All that ruleth in an Office without Gods Spirit, that ruleth of selfe, and to the Judgement of God; he that thinketh not in his Office to serve God, and to manage his Office as a Shepheard of God, he is a Minister and Servant of Lucifer and serveth him.

7. Moses sayth further; Also Joseph brought his father Jacob, and pre∣sented him before Pharaoh; and Jacob blessed Pharaoh; that is, Christ set also the Adamicall Image before God, not onely the five Senses but the whole Man, and he blesseth God, that is, he thanketh God and bringeth him fruit, to the praise of God as a Blessing: then sayth God in his acting and working. How old art thou? and he answereth, one hundred and thir∣ty yeeres is the time of my Pilgrimage, few and evill are my dayes in the time of my life, and they reach not to the time of my fathers in their Pilgrimage; so Ja∣cob blessed Pharaoh, and went forth from him.

8. Thus the Adamicall Man acknowledgeth and confesseth before God his evill time, in the earthly desire, and sayth, it is but a Pilgrimage, viz. a continuall wandering and anxiety in continuall cares and disqui∣etnes, whereby Man worketh and effecteth Gods wonders.

9. And Moses sayth further; There was no bread in all the Land, for the Famine was very sore and hard, so that the Land of Egypt and Canaan were fa∣mished by reason of the Famine; and Joseph gathered all the Money that was found in Egypt and Canaan for the Corne that they bought, and he put all the Money in the house of Pharaoh; Now when the Money in Egypt and Canaan was brought, all Egypt came to Joseph and sayd; Give us Bread; wherefore must wee dye in thy presence, being without Money? And Joseph sayd, fetch mee your Beasts and Cattle, and I will give you for them, being you are without Money: then they brought their Cattle to Joseph, and he gave them bread for their horses and sheepe, for their heifers and Asses; and so he nourished them with bread this yeare for all their Beasts and Cattle.

10. This figure is very powerfull and conteineth great and deepe un∣derstanding, although the Beastiall Man full of Covetousnesse and ex∣tortion imagineth to himselfe, as if this made for him, yet the true figure is quite against him, as also is the parable or similitude in the Gospel, of the unjust Steward, which sayth; ‖ The Lord commended him that he had done so prudently.

11. This Famine in Egypt and Canaan, when all the Land was fami∣shed, prefigureth the poore fallen Man in Body and Soule, which the an∣ger of God hath dried up and caused to wither, so that it is famished. For Egypt signifieth the Soules Nature, and Canan the Bodyes Nature. The great provision of Corne which Joseph gathered together and sold in the Famine, signifieth the Divine Word of Grace. The Money of the Egyptians and Canaanites, for which they bought Corne of Joseph, signifieth Gods Creaturely Word of the humane Life. The Beasts which they there gave also for bread, when there was no more Money, signifieth the † Image∣like propertie in the life of Man.

The figure standeth thus.

12. When Man in soule and body in this famine and in this starving

hunger cometh into Gods anger and withering, then he hath no refresh∣ment nor Comfort, for his Conscience withereth so quite in Gods An∣ger, that he must goe to the heavenly Joseph, and buy this foode of Grace.

13. First, while the Soule together with the Body, finde yet a little power and comfort in them, though indeed the Conscience gnaweth; this Steward giveth Jesus Christ good words, and prayeth to him, and, for the Creaturely framed or conceived Word, buyeth foode of Joseph; and this now is that which is signified by the Money, while these words will in the Imagination give the Conscience a little vertue and Comfort, the Nature of the soule and of the body continually buyeth Grace for such Money, and giveth this Joseph good store of Babling, with an imaginary matter and some framed or ‖ figured prayer out of Custome: and thus li∣veth of this foode, in Hope.

14. But when the anguish of the Conscience withereth up this Hope, and that such cold Prayer and historicall Faith will no more avayle, so that the Conscience cryeth out, that thou must be famished in the An∣ger of God, no prayer more will avayle before God; then commeth the poore Soule to this Joseph and sayth: Why wilt thou suffer mee to pe∣rish, because I cannot bring my Prayer and Faith before thee; by which I might attaine foode for my Life; behold my power is gone, I am able to doe nothing, I have no more words wherewith to attaine thy Grace.

15. Then sayth the heavenly Joseph to the Soule, bring thy Beasts, viz. Horses, Oxen and Asses hither to mee, and I will give thee foode, for them, that is, bring all thy earthly naturall desires and † Imaginations, and thy false Confidence in the Creatures, viz. in thy own Wit and sub∣tilty in falshood and wickednes, to mee, and give them up all to mee, that thou mayst be quitt of them, and then I will give thee foode that thou mayest live, and will also feede the Imaginations of thy Thoughts: and this is the entrance of this figure.

16. And Moses sayth further, ‖ When that yeare was Ended they came to him in the second yeare, and sayd to him: Wee will not hide from our Lord, that not onely the Money, but also all the Beasts are gone from us to our Lord, and there is no more left for our Lord, but our Bodyes and our fields; Why wilt thou suffer us and our fields to dye in thy presence, buy us and our Land for Bread, that our Land and wee may be Pharaohs Bond-slaves, give us seede that wee may live and not dye, and the fields not lye wast. This is now the true Earnest∣nesse when Man wholly giveth up all, and quite giveth up himselfe.

This Figure standeth thus.

17. When Man standeth thus in the famine of Conscience, so that not only the words which he speaketh in the presence of God, will no more avayle, that he might receive Comfort, but that in the End those also faile, when he hath beate downe all fictitious desires, and forsaken this world in the desire; then sayth the poore soule to the heavenly Joseph, alas my Lord, what shall I bring before thee that I may attaine thy Grace: be∣hold, my Prayer findeth no power and vertue, and though I have forsa∣ken the world, and have given up my Beastiall will, yet I stand still in great hunger before thee, I have no more left but onely my body and

soule: My Lord take even this of mee, I give my selfe wholly to be thy owne: Give mee thy Grace, that I may live in thee, I will give my selfe wholly up to thee with Body and Life, and will be thy obedient servant. Give thou mee but seed only, that is, Give thou me but a Will, Thought, Minde and desire, and sow the Land of my Nature, and let my Life be thy Servant, that I may be no more without thy will, but that I may be thy Servant and thy Bondslave.

18. Thus then it is enough, when he hath given up Body and Soule Will and Thoughts, and all that he hath and is, wholly to this Joseph, that he is as it were a Bondslave-servant to God, that hopeth and expec∣teth only what his Lord will give him, when all trust and confidence in his owne selfe is quite yeelded up; then is Reason rightly killed, and the Devill hath lost his stoole and Throne in Man: for in Resignation he hath nothing for his owne, and the Devill can no other way come at Man but in the Desire of Selfhood, in appropriating any thing for his owne selfe.

19. And Moses sayth further; † Thus Joseph bought the whole Land of Egypt for Pharaoh, for the Egyptians sold every one their Ground; for the fa∣mine was so sore, sharp and strong upon them; and so the Land became Pha∣raohs owne, and he distributed the People into the Cities from one place of Egypt to the other, except the Land of the Priests, which he bought not, for it was ap∣pointed for the Priests by Pharaoh, that they should provide for themselves out of that Portion which he had given them, therefore they dared not to sell their Lands.

The Figure standeth thus.

20. In such a manner, Christ, when Man in this pinching hunger draweth neere to him, buyeth for his Grace, his whole Nature with all the † formes, conditions, and qualities thereof, and bringeth all what∣soever is in Man againe into the house of the Great Pharaoh, that is, of God, and maketh it a subject to God his Father againe.

21. For in Adam all Men are become untrusty and perfidious, and are entered into the Selfishnes of the Will, but Christ hath bought this hu∣mane owne selfe to be his own againe, and giveth this up againe to God his Father, and it pointeth directly at Christendome, which Christ hath bought with his Grace by the Treasure of his pretious Bloud, and made it his owne, and hath now distributed his Offices, wherein the Christi∣ans serve him, and are his owne.

22. But that the Priests fields were not sold, and that Pharaoh would not buy them, but leave them for their owne, pointeth at the inward Man, who is the Priestly Temple of Christ; this God buyeth not back againe, he willeth that Man should have it for his owne, he desireth onely to have the Kingdome of Nature for his owne servant; but the in∣corporated ground of Grace, viz. the Temple of Christ he leaveth to the Soule for a Dowrie, for it is the place and Citty of God, wherein God dwelleth in Man: No Man can sell it againe, pawne it or engage it by oaths, for it belongeth to the Eternall One, and not to the possession of the Creature, but it is a bestowed Ground of Grace, wherein Christ manageth his Office, it is his habitation and dwelling house.

23. Then sayd Joseph unto the People: Behold I have this day bought you and your fields for Pharaoh, behold, there you have seede, sow your fields, and of your Corne you shall give the fift to Pharaoh; fower parts shall be yours to sow your field for your food for your house and Children: and they sayd now let us live and finde Grace before thee, wee shall willingly be Pharaohs bondslaves: Thus Jo∣seph made them a Law unto this day concerning the fields, to give the fift to Pharaoh, except the Priests fields, which were not Pharaohs owne.

24. This figure is a true Type and Image of Christendom, which Christ hath bought with his Love in his Bloud, having proffered to give Chri∣stendom his Grace and righteousnes for their Earthly † Imaginations, that it should give them only up to him, and when that is done, then sayth Christ, behold, I have this day, that is, from this time forth to Eternity, bought all your Earthly † Images, as also Body and Soule, I have bought you for my Eternall Bondslave Servants, and Ministers, with my Grace, from the hunger of Gods Anger, behold, there you have seede, that is, there you have my Word, wherewith you may sow the Ground of your Conscience in Body and Soule, that this seede may bring forth fruit, and of this fruit you shall returne the fift to Pharaoh, that is, to God: for fower parts shall be your foode, that is, this seede shall quicken and cherish the fower Elements of the Body, as also the fower properties of the Soules fire-Life, and ye shall keepe this seede of the divine Word fowerfold for the cherishing of your Life, but the fift ye shall give to God.

25. The fift signifieth heere very secretly and Mystically, the fift forme of the Naturall Life, viz. the Love-fire in the Light, which is borne out of the fower properties, and Manifest, wherein the uncreaturely and Supernaturall God is manifested; This forme generateth now the divine Joy, and the Praise of God, wherein the Soule is an Angell, and thank∣eth and praiseth God, because he hath delivered it out of the Fire-Source of Torment, and hath given himselfe with this Love and Grace into its Fire-source, and changed it into a Love-fire and divine Light.

26. This Source of Love, viz. the fift property of Life, wherein the Soule is an Angell, it giveth now to God againe with great praise and thanksgiving, for it giveth this fift forme to Christ againe for a habitati∣on; for that is the habitation of his Word, wherein is the Kingdome of God in us, and wherein wee are the Temples of the Holy Ghost, who dwelleth in us, and this fift forme, in the prayse of God, Christ requireth againe from his Christendome, that it should give this to him, that he may gather in the prayse of God, that is, the fruit of Love, for his Fa∣ther, into the house of the Divine power.

27. But the Priests fields, that is, the inward Ground of the heavenly Worlds Substance, he buyeth not with his bloud, for that never recei∣ved the Turba of destruction, but in the fall of Adam it went out and fa∣ded and went into the Abysse, so that the soule had it no more in its owne possession, for it was in the soule as it were dead, although in God nothing dyeth; but the soule was blinde concerning it, in that manner as God, viz. the Eternall one, is in and through all things, and yet no∣thing apprehendeth it, but that, which introduceth it selfe into its sub∣stance, wherein he will manifest himselfe.

28. This faded Image or Substance is the Priestly Ground, whereinto

God againe in spake or did sow his Word and Seed againe in Paradise, that, is not bought with Christs Bloud, as the averted soule is, but it is filled with the heavenly Ens, with Christs flesh and bloud, so that it is or becometh Christs flesh and bloud, wherein the High Priest Christ, dwelleth; it is his Eternall seate and possession, wherein God is mani∣fested in Man, for it is the branch on Christs vine, which is Gods proper owne, and not Mans.

29. It is indeed in Man, but not in the possession of the fiery Soules Essence; it hath another Principle then the soule, and yet is in the soule, and through the soule, and from the soule, after the manner as the light is from the fire, which is through the fire, and in the fire, and hath its manifestation from the fire, out of which fire and light, Aire proceedeth, and out of which aire, dewy water proceedeth; and that same dewy wa∣ter denoteth, the substance of this inward Ground, which giveth to the fire againe, Nourishment, foode, lustre, and life.

30. So also it is to be considered and understood concerning the soule; when it extinguished as to the Divine Light, then this substance was ge∣nerated no more from it, nor in it, but remained faded, extinguished, or quenched; and then the soule had no divine foode more for its source of fire, for it had turned its desire forth into the third Principle, and was overcome by the Earthly Lucifer, and by Sathan, viz. by the property of the wrath, of the dark worlds property in the place of this world.

31. This Grace, came to help this averted soule; which was bought through Christs bloud; for the buyer entered with his Money of Grace, into this faded Image, and tooke it to himselfe, and set the soule there∣in for a High-Priest and Teacher.

32. And this Image now was the Priests fields, which he bought not, for it was Gods before-hand; God only set his High Priest Christ there∣in, that he should therein feede and teach the poore soule, that it should not eate of the vanity, and fully darken and bring to nothing, this Image againe.

33. And this is also the same in the figure of Joseph, in that he bought not the Priests fields, and so is the figure concerning Moses and the Le∣vites, that they kept their fields and Ground, and yet possessed them as Tenants, all which denoteth the inward Man of the heavenly worlds substance, which is Gods Ground, wherein God soweth his word of Grace, viz. Christs Spirit, which Ground or Substance belongeth onely to the High Priest, Christ, for a possession, and not to the Creaturely Life, but the Creaturely Life receiveth power and vertue from it, it hath it indeed in it selfe, but it is not one and the same thing with Nature, as the Light and the painfull source of the fire, is not one and the same thing.

34. This figure of Joseph, in that he bought the Egyptians to be Pha∣raohs proper owne, and made them his owne servants, signifieth nothing else, but that Christ should buy us from the Anger of God in the famine of our destruction, through his Grace, to be his obliged servants, through his bloud and death, and would give us his word for seede, that wee might sow his purchased Goods, viz. our Naturall Life, therewith.

35. And for this Cause now should wee give him againe the fift part of this fruit, viz. the Birth of Love, the fift propertie of Life; for, in the

fift propertie standeth Faith, and that, his children should give to him a∣gaine, and this, he gathereth into his fathers Barnes, for an Eternall prayse, and to the divine Manifestation of his wonders.

36. But that Earthly Men have made such † Bondage, and keepe one another for Bondslaves, and vex, torment, and misuse one another there∣in, and squeeze out their sweat for their pomp & pride, this is an Image of the Anger of God, which ‖ representeth it selfe also according to the heavenly Figure.

37. For every thing must ‖ fashion it selfe, according to the Ordinance or appointment of the Word of God, whether a thing ‖ fashion it selfe in Evill, viz. in Gods anger according to the property of Hell, or in Good, in Heaven in the Kingdome of Christ; for with the Holy, the Word is Holy, and with the perverse and froward it is manifest in Gods wrath; as the People is, such is their God also, sayth the Scripture.

38. Earthly Men, represent the Image in the anger of God, in that they vex, torment, squeeze and plague them with Bondage, and hold it for just and right, and it is right in the wrath of Nature in Gods anger, and it is a figure of Hell, and it is also a figure of the Kingdome of Christ in the heavenly Bondage; For all whatsoever the Earthly Man doth with paine and torment, that doth Christ in his Kingdome with his chil∣dren, in Joy, Love, humility and power.

39. The Earthly Man taketh away his brothers Labour, also his will and desires, his sweate and Trade, profession, and sustenance: Christ also taketh away his childrens evill will & desires, also their labour, working in God, when with great paine and anguish they presse thereinto; these labours Christ taketh all from them, and gathereth them into his Chists of Treasure, and searcheth through and through his childrens body and soule, to see whether there be yet a little Sparkle that can and will admi∣nister to him and work for him, that, he driveth and necessitateth into the Divine Ministration of Gods Court, viz. into the vineyard of Christ.

40. He often also withdraweth the foode of Grace, and letteth them afterward hunger and lament for it, and letteth them sit in misery, and afflicteth them, so that they must work in great anguish, in lamentation, feare and trembling, before him in Divine Labour; for the old Adams Asse is unwilling and untoward to labour in that which is divine.

41. And therefore it is often compelled, so that the punishment and threatning is alwayes behinde it, where Christs Spirit in the Conscience threatneth it with Hell and the Anger of God; as also the Earthly Lords upon Earth doe with their Subjects; which stand indeed in the figure of Christ, but the Office is altogether unlike.

42. Christ gathereth in, for his father, by the works of his children, much heavenly fruit, which, Man will obtaine againe, and enjoy the same for Ever; but a worldly Lord, gathereth in, by the labour and sweat of the poore, only Money and Goods into his Chists, to his owne honour, which labour the poore Man can no more enjoy in this world, but Christ is his wages, in that he must serve the figure of Gods anger heere in Misery.

43. But in the End, when the Earthly Offices shall be also gathered in∣to their Barnes, into the Treasure Chists of their hearts, for whom they have served and ministred, then there will be unlike and different re∣servatories,

many will have very much gathered into the Kingdome of Gods anger, and from that, will his foode be given to him againe in Eter∣nity, viz. the Curse of the oppressed, also the affliction, feare, paine and molestation of the poore, which they have heere with their agitation wrought by the inferiours, that will be given them for foode also after this time to Eternity: for what any soweth heere, that they will finde in Barnes in the Eternall Life.

44. All Offices of this world are Gods, and all Officers from the Em∣perour to the least and meanest, are Gods Officers; but they serve him much unlike and differently, one serveth him in Love as a Minister of Christ, and the other serveth him in his anger as a Minister of Hell.

45. All that seeke their owne in these Offices, and not regard God and his Ordinance, and so serve Man therein, they serve the anger of God, and gather up, into Hell.

46. For all the Treasure of Princes and Potentates should be gathe∣red in, for the Common profit of brethren, and for the supporting of Good Orders and Offices, also of the miserable and impotent, even as an Inn-keeper laboureth & worketh with those that are under him, and draw∣eth the profit to himselfe, and yet therewith he provideth for, feedeth and nourisheth all his servants, Ministers, and assistants, and the over-plus he useth for common necessaries of himselfe, his wife and children, and what he might else stand in neede of, or layeth it by for poore peo∣ple: such is the Officers gathering together: it should all be gathered together for common benefit, else it is a Treasure of the anger of God, and must expect Gods Judgement.

47. But that the present Potentates doe thus gather together for their owne honour, for voluptuousnes and pride, and in that regard doe the more hardly oppresse and squeeze, that they may only therewith ex∣ercise their pride, and keepe under the poore as Doggs, and say in their hearts, they are bound to doe so for mee, I have bought or inherited it as a priviledge. I have it of right; all this, one and other is done in the an∣ger of God, they all now in this property, serve only Sathan; viz. in the figure of Gods anger, and no better.

48. All selfe-owning belongeth to Hell, make what thou wilt of it; no seeming Rhetorick will avayle before God; thou gatherest together into Hell: God requireth the Ground of the Heart, and will have trusty Officers.

49. But the Miserable is to know, that in such restraint and service, if he endure it without murmuring and grudging in faithfulnes, he ser∣veth even his Lord Christ; for God thereby draweth him away from this world, so that he sets his hope upon that which is to come, and in this servility of his hands he gathereth to him with his prayer into this house of Lamentation, his heavenly Treasure, whereas if he for this time of his restraint stood in the voluptuousnes of the flesh, he would gather no good thing; therefore † all things must serve to the best of them that love God.

50. Thus a Man ought to understand the figure under the history and acts of Joseph; for indeed the history is described with great dili∣gence according to the inward figure, according to the inspiration of the Spirit of God, which alwayes more respects Christs Kingdome, then any Historie of a slight and simple Act.

51. For the Acts of the Bible are not set downe therefore because Men should see the Life and Deeds of the Old Holy Men or Saints, as Babell supposeth: No, the Kingdome of Christ above all, is thereby deciphe∣red, as also the Kingdome of Hell: the visible figure continually point∣eth at the invisible, which shall be manifested in the Spirituall Man.

52. Moses heere finisheth the figure of the New Regeneration, under the historie of Joseph, and sayth further: Thus Israell dwelt in Egypt in the Land of Goshen, and possessed it, and grew and multiplyed very much, and Jacob lived seaventeen yeares in Egypt, so that his whole age was one hundred forty and seaven yeares.

53. † And when the time was come that Israell was to dye, he called his son Joseph, and sayd to him, If I have found Grace before thee, then lay thy hand under my Thigh, that thou wilt be loving and faithfull to mee, and not bury mee in Egypt, but I will lye with my fathers, and thou shalt carry mee out of the Land of Egypt, and bury mee in their burying place: Hee sayd I will doe as thou hast sayd, but he answered, and sayd, sweare to mee, and he sware to him, then Israell bowed himselfe sitting up at the head of the Bed.

54. This now is a very M••sticall figure, and pointeth at the Resurrec∣tion of the Dead, when the Soule shall come to the Body againe; and the Body will be pure and holy: For, the Land of Canaan, which was also full of the abominations of the Heathen, signifieth the Earthly Bo∣dy; and Egypt where Pharaoh dwelt, and Joseph was Steward, signifieth the Soule, which dwelleth in Gods Word, viz. by or neere the Eternall King.

55. And wee see it very finely pourtrayed in this figure, how Adams Soule turned it selfe with Lust into the Earthly Canaan of the Earthly Bo∣dy, and turned away from God, therefore now the Soule must goe a∣gaine into Egypt, into Repentance to Joseph, viz. to Christ, and to King Pharaoh, viz. to God; and there it will be received as a childe of Grace, to be a Bond servant, so that it will be obedient to God, and be his ser∣vant and Minister, and must forsake the Earthly Canaan, viz. the Evill body with its will and Contrivances, as Israell must leave and forsake Canaan.

56. But after he should be dead, he would then have his body into the Land of Canaan, that it should be buried there: which signifieth, that the Earthly body must be buryed in its Mother the Earth, and come into its first Mother againe; and it signifieth that the Soule shall come againe out of Egypt, viz. out of the Bondage of the affliction of Repen∣tance to the Body into Rest: for the Heathen must be driven out of Cana∣an, when Israell entereth thereinto: so also must the Abominations in the propertie and † condition of the Body, be consumed, and all false and wicked desires be killed, ere the Soule come to the Body againe, and dwell therein.

57. And it is powerfully represented, how the will of the Soule shall and must in this life time breake off from the Earthly Canaan, viz. from the Lusts of the Body, & presse into God againe by earnest Repentance, where then the soule must rightly be in Egypt, viz. a poore Bond ser∣vant, in much anxiety and affliction; but in the End, when the Body shall dye, then it also desireth to goe along out of the house of Bondage, viz. out of the torment of Repentance, and will goe againe into the first Ada∣micall

pure Image which God Created, as Jacob would lye by his fa∣thers, when as he might have lyen as well in Egypt: But the Spirit stood in the figure of the Resurrection, shewing, how the whole Man should goe againe into the first Image created by God.

58. But, that Jacob required an Oath from Joseph, that he would bury him in Canaan with his Fathers; it denoteth the Oath, which God in Christ made with Man, that God hath with his word of Love incorpora∣ted himselfe with Man, and engaged, as by an Eternall Oath to him. Ja∣cob requireth this Oath from Joseph, as from the figure of Christ, and de∣sireth he should lay his hand under his Thigh and sweare.

59. This is a figure, signifying, how Christ should lay his hand, that is, his power and might, viz. the Eternall Word, which is the hand that hath made all things, into the humane Essence in Body and Soule, and not onely into that, but under the Thigh, as under the humane power, and to give himselfe to Man for his own, and sweare therein, that is, bind himselfe to it, that he will bring the whole Man when he is heere dead in the Temporall Death, againe into the first Land of Inheritance where∣in Adam in Innocency dwelt, viz. into Paradise, and bury the body and soule, with his Oath, in God, as in the Divine Rest.

60. This is signified by the figure of Jacob; where the Text sayth; Israell dwelt a long time in Egypt, and multiplyed there. And when Jacob was to dye, he had a desire to be carried, after his death, againe into the Land of Canaan, to his fathers; this, I say, signifieth, that a Christian, or childe of God, must goe into this Egypt; viz. into Repentance and into the exit from the Earthly Will, and continue therein the whole time of his temporall life, and bring forth much good fruit in that Land, and then Christ, viz. the heavenly Joseph shall bring him into the right Country of his father to Rest againe, viz. into the right promised Land, wherein the Milk and Honey of divine power, floweth.

61. And the whole Historie of all the † five Bookes of Moses, is even this in the figure: the Exit out of Canaan, and the going into Canaan a∣gaine is onely this; representing how the right Adamicall Man should with great Hoasts and Armies and much purchased Goods, effected in the divine operation, enter againe into the Eternall Promised Land, and how in this life time he must be a Bond-servant of Gods anger, in this Egypt, which would through its Ministers and servants, afflict, persecute and torment him in his Office of anger, and continually keepe him for a Bondslave, till the right Joseph shall bring him through the Temporall Death, againe into Paradise into Rest.

CHAP. LXXV. How Jacob before his End, blessed the two sonnes of Jo∣seph, and preferred the Youngest before the Eldest. And what is thereby to be understood.

Vpon the 48 Chapter of Genesis.

1. MOses sayth: Afterward it was told Joseph, behold thy father is sick; and he tooke with him both his sonnes, Manasseh and Ephraim: and then it was told Jacob: behold thy sonne Joseph cometh to thee, and Israell streng∣thened himselfe and sat up in the Bed, and sayd to Joseph; The Almighty God appeared to mee at Luz in the Land of Canaan and blessed mee, and sayd to mee; behold, I will cause thee to encrease and multiply, and will make thee a multitude of people, and will give this Land for a possession to thy Seed after thee for Ever, and now thy two Sonnes Ephraim and Manasseh, which were borne unto thee in the Land of Egypt before I came in hither to thee, shall be Mine as Reuben and Simeon, but those which thou shalt beget after them, shall be thine, and shall be named according to their Brethren in their Inheritance.

2. In this figure now the Patriarch Jacob standeth againe in the li∣mit of the Covenant, whereto God had ordained him in the Mothers womb; when he had finished his course in the World with the figure of the Kingdome of Christ and his Christendome, then his Spirit figureth it selfe againe in the limit of the Covenant, and through the limit of the Covenant, blesseth his children and his childrens children, and pointeth at the future Time, how it would goe with them, that is, he speaketh from the Roote, and intimateth concerning the branches and twiggs of this Tree, which God in Paradise planted againe after the defection and fall, and had made it manifest in Abraham, and so Jacob stood in the same stock, and intimateth from the Spirit of this Tree concerning his Bran∣ches and Twiggs, but Especially in both Josephs Sonnes, both which he grafted backe againe into his roote, that they should be his sonnes as Reuben and Simeon.

This Figure standeth thus.

3. And Jacob sayd to Joseph; the Almighty God appeared to mee at Luz in the Land of Canaan and blessed mee, and sayd to mee; behold I will cause thee to increase and multiply, and will make thee a Great People, and will give this Land for a possession to thy seede for Ever; In this figure, the Spirit speaketh not onely of the Inheritance of the out∣ward Land of Canaan, but also of the Inheritance of the Kingdome of Christ, understood and signified under this Canaan; for he sayth: God hath given him and his children this Land for an Eternall possession, which for a long time after that, they had no Inheritance in, therefore then in this, the Kingdome of Christ is understood, which shall endure for Ever.

4. Thus Jacob, tooke the two sonnes of Joseph, and set them in his Roote in the Inheritance of this Kingdome, and moreover in his first

power and vertue, as Reuben and Simeon his first sonnes, which signifieth, how Josephs, that is, Christs, children in the Faith and Spirit, whose na∣ture yet is come from the Seede of corrupted Adam, shall be through Faith planted againe in the first Roote of Gods Covenant; for Adam hath set his Twiggs and children with himselfe in the Kingdome of Gods anger; But the Covenant and Grace taketh these Adamicall twiggs and puts them back againe into the Image of God, whose figure Jacob heere represents with Josephs Sonnes.

5. And Israell saw the Sonnes of Joseph and sayd, who are these? Joseph answered his father, and sayd: they are my Sonnes which God hath given mee; that is, the Covenant of Grace was strange to the corrupt nature; and sayd: Who are these children of Nature in selfe, have they not broken themselves off from God: But Joseph in the figure of Christs humanity sayd: they are my children which God hath given mee in the Kingdome of this world, and the Covenant of Grace in Jacob sayd; ‖ Bring them to mee that I may blesse them, that is, that I may anoint them with Grace, that is, Christ shall bring them to God, that he may blesse them againe.

6. And Moses sayth; For the Eyes of Israell were dimme with age, that is, Nature in the fathers property in the Soulish Creature, was growne dimme and old, and that because the soules Ens had † modelled it selfe in the ‖ Time, for all that liveth in the ‖ Time groweth old and dimme: But the Covenant in Jacob groweth not old; The Covenant was that which should blesse the Sonnes of Joseph, with the future revelation or Manifestation of the Power in the Name JESUS, and Joseph who stood in the Image or Type of the Humanity of Christ, should bring them to this Blessing: For, the humanity of Christ bringeth Adams children to the blessing of God, as heere Joseph bringeth his Sonnes, to the Covenant of God, in Jacob.

7. Moses sayth further; But he kissed them, and incouraged them, and sayd to Joseph: behold, I have seene thy Face, which I had not thought to have done, and behold, God hath let mee see thy Seede; and Joseph tooke them from † his Boosom, and bowed himselfe towards the Earth before his Countenance: which is as much as to say, in the figure thus; when Joseph in the Image or Type of the humanity of Christ, brought his sonnes to his Father, viz. before the Covenant of God, then the Covenant tooke them in the Armes, or into the Boosom of his desire, viz. into Gods Essence, and kissed them with the kisse of Love, which God would manifest in Christ; and the Fathers righteousnesse in the Word of might and power sayth to the Soules Essences, behold thou art dimme to my sight, and now I have seene thy Countenance againe, through the Love and Grace of God, which I thought not to have done; for I thought to have kept the soule in the strong and severe Might of Gods anger, for Gods Eye was depar∣ted in it, with its turning away from him, and so as to Gods righteous∣nesse, it was rent off from God; But now I have seene the Countenance of the Soule, againe, through Gods Love in the Grace of God, and Gods Love hath let mee see them in the seede, of the Covenant of Grace.

8. And the Spirit of Moses sayth; And Joseph tooke them from his fathers Boosom, and bowed himselfe to the Earth before his face, that is, when the Word became Man, then Christ tooke the soule from the fa∣thers Boosom, viz. from the fathers Nature in to himselfe, and in a Crea∣turely

manner presented himselfe with the assumed humanity before God the father, and bowed, that is, humbled himselfe with the assumed soule, viz. God and Man in one Person, to the Earth, that is, even into Death, and entred before the Face of God, with our, assumed Soule, that is, he brought the Soules will through the introduced power of the Deity, back againe into the resigned humility before the Eyes of God.

9. And Moses sayth further: Then Joseph tooke them both, Ephraim in his right hand towards Israells left hand, and Manasseh in his left hand towards Israells right hand, and brought them to him; This now is the pretious fi∣gure of the Great earnestnes of God, shewing how Man is blessed againe; for, Ephraim was not the first-borne, but Manasseh: and Jacob layd his right hand upon the head of the Youngest; but Joseph tooke Ephraim in his right hand and Manasseh in his left hand, that he might stand with the first-borne before Jacobs right hand and with the other before Jacobs left hand, but Jacob inverted the will of Joseph.

The Figure standeth thus.

10. The Word became Man, understand, the not-naturall un-creature∣ly word of God, manifested it selfe in Gods Creaturely word of Mans Soule, and tooke on him the faded lights Image, and quickened or made it living in it selfe, and put it into Gods left hand, viz. into the fathers Anger, which is heere expressed by setting the youngest Sonne, viz. Ephraim, before Jacobs, viz. Gods, left hand, but tooke it in his right hand.

11. For Christ tooke the incorporated Covenant of Grace in the fa∣ded heavenly Image, which incorporated Covenant of Grace in Man was the youngest, viz. the New Man, in his right hand, viz. into the highest Love in the Name JESUS, and entered with this New Man from the Covenant of Grace, before Gods left hand, viz. before Gods strict righteousnesse in the Anger, that he might attone the soule, viz. the first-birth; and the soule, viz. the first-borne, Christ tooke in his left hand, that is, he tooke the first Principle, which beforehand had the superiour Jurisdiction, authority, and power, and put it under, that its power, viz. the selfe-will, should goe back and enter into humility, be∣fore Gods right hand.

12. For, these two Sonnes of Joseph heere, rightly signifie the inward Spirituall Man, viz. the fiery Soule, which is the Eldest Sonne; also the Spirit of the Soule▪ viz. the Lights power, which signifieth the other or second Sonne, viz. the Two Principles: these did Joseph, that is, Christ set before God, and tooke the Spirit, viz. the second Principle in his right hand, viz. in his Love, and set it with his Love before Gods left hand, viz. before his anger; for he should breake the Serpents head; and the soule he setteth before Gods right hand, that it should receive the blessing from God, that is, that Gods Love should manifest it selfe out of the soule, but that might not be; For Moses sayth: But Israell streached forth his right hand, and layd it upon the head of Ephraim the youn∣gest, and his left hand upon Manassehs head, and did so with his hands know∣ingly, for Manasseh was the first-borne.

13. That is thus much in the figure; God would no more give the

Dominion or Government to the first Birth, viz. to the fiery Soule, seeing it had turned away its will from God, but layd his hand of power and Omnipotency upon the second, viz. upon the Image of the Light, which in Christ in his Love became living againe: to this he gave now the power of the divine vertue, that the soule might be under Christ; for in the Lights Image is Christ understood, and upon it God layd the hand of his Omnipotence and Grace; and upon the soule, he layd his left hand, that it should be a Servant and a Minister of Grace.

14. Thus the first Birth was set behinde, viz. in subjection, and the second Birth formost and uppermost in the Dominion; and heere is that figure concerning which Christ sayth; Father, the Men were thine; that is, they were of thy Natures property, but thou hast given them to mee; for the Father gave to Christ the highest blessing & power, where∣by the fiery soule lost its Dominion of selfe-will.

15. And Moses sayth: Jacob did thus knowingly, that is, the Cove∣nant of God knew it in Jacob, that God would have it so: Jacob could not with his bodily Eyes for Age well know these two Ladds, but with the Eyes of Gods Covenant, he saw and knew them, for Gods Spirit in him did this.

16. And he blessed Joseph and sayd: God, before whom my fathers, A∣braham and Isaack have walked, God, who hath preserved mee all my Life long even to this day; the Angell that hath released mee from all evill, blesse these Ladds, that they may be called after my Name, and after the Names of my fathers Abraham and Isaack, that they may encrease and multiply on Earth.

This figure standeth thus.

17. The God of Love blessed the incorporated Covenant of Grace, out of which should come, Christ, viz. the heavenly Joseph, as heere Jacob with his blessing began at Joseph, and blessed Josephs sonnes through Jo∣seph: thus God also through the Name JESUS blesseth the soule and the spirit, for God hath appointed, the Name Jesus to be a Throne of Grace, and through that Throne of Grace he blesseth Christs children and Members according to the humanity, and heere in the words of the blessing maketh no difference beween the children, to signifie, that the soule and the spirit shall in Christ enjoy like Graces and Gifts; onely the power he gave to the New Regeneration out of the faded heavenly Image, that the soule should through the power of the New Regenerati∣on, work, and flourish, spread forth and be great, therewith, that is, that the soulish-Tree with its branches should grow out of this blessing.

18. In the words of this blessing there is this understanding or mean∣ing; viz. The Incorporated ground of grace in the power and vertue of the Word spake forth the power, and comprised in Jacob, his body, soule, and Spirit, in One, and thereby spake it selfe forth upon the children of Joseph; God, before whom my fathers Abraham and Isaack have walked, that is, through the wills and desires, which my fathers have inclined to God, with which, they have walked before God: also, through the power of God who hath susteined mee my life long, even unto this day; also the Angell who hath delivered mee from all Evill, blesse these Ladds, that is▪ he blesseth them through the divine and humane power, through the

Angell of the great Councell in Christ Jesus, which Angell hath deli∣vered Men from all Evill, that they should according to these Names be called children of the Covenant, and in this power, encrease and grow great.

19. But when Joseph saw, that his father layd his right hand upon Ephraims head, it pleased him not well, and he layd hold on his fathers hand, that he should turne it from Ephrams head upon Manassehs head, and sayd to him, not so my father; this is the first borne, lay thy right hand upon his head: but his father refused and sayd, I know it well my sonne, I know it well, this shall also be a peo∣ple, and be great, but his younger Brother shall be greater then he, and his seede shall be a multitude of people.

20. By the outward figure the Spirit pointeth at their Offsprings, which Stock or Tribe should excell the other in greatnes and Might; but by the Inward figure of Mans conversion and New Birth, it point∣eth at the inward Ground; signifying, how the inward and youngest ground of the incorporated Grace in Christ, would be greater then the ground of the first Created Adamicall Man.

21. But that Joseph disliked it and would not willingly that the youn∣gest should be preferred before the Eldest; in the figure, it signifieth this: Joseph stood in the figure of the New Regeneration, signifying, how the inward ground, viz. the Eternall Speaking Word in the humanity of Christ, should turne it selfe forth through our soule, and take away the power of selfe-will, from the soule, and that the Creaturely soule would not, that it should loose its power, it would not willingly dye to its own will, but keepe its first Naturall right.

22. As wee see in Christs humanity, viz. in the humane Soule, when it was to dye to selfe and yeeld up its Naturall right; Then sayd Christ on the Mount of Olives, father, if it be possible, that is, the humane soule in him from the Fathers property in the Word, sayd, Father, if it be possiblle let this Cup passe from mee, but if it be not possible, and that I must drinke it, thy will be done; as Joseph heere in this figure was loath to come to it, and would not willingly that the last, should be preferred before the first.

23. The Text sayth, it pleased him not well, the Naturall Man is not well pleased, to give up his naturall right and let the Kingdome of hu∣mility reigne in him, he would rather be Lord himselfe, but his owne will hath squandred that away, so that he is set behinde, for it is not possible, that he should become the childe of God, unlesse he drinke the Cup, whereby he dyeth to his owne naturall will: Therefore sayth Christ; Father, thy will be done, and not my Naturall Adamicall humane will, but let Gods will in my inward ground be done, and not my Adamicall soules will: It shall and must be resigned into God, the first naturall right must goe backward behinde, and Christ forward, else there is no sal∣vation.

24. In this Type and Image, the Spirit of God sporteth with the children of the Saints; signifying, how the new incorporated Kingdome of Grace would spread it selfe forth aloft, and how the Kingdome of Nature should be set back behinde, for, if Christ arise and be borne in Man, then must Adam be Servant and Minister.

25. And it declareth besides, that the Kingdome of Nature would al∣so be great, but the Kingdome of Grace yet greater; of which wee have

a similitude in a great Tree of many branches, which through Nature generateth many twiggs and Branches, and wherein Nature is power∣full, but the vertue and power of the Sun is much more powerfull; for if this doth not co-operate, then the Tree cannot grow nor beare any fruit: and wee clearly see thereby, that the vertue and power of the Sun must gett aloft, if the Tree grow and its fruit come to be ripe and profi∣table; so also is it in Man.

26. Man is Nature, and Nature begetteth him that he may come in∣to the formes and Conditions of the Creatures, but the understanding must come forth in him, which governeth and taketh care of Nature; Na∣ture willeth indeed that its desire be fullfilled, but the understanding ruleth over Nature.

27. But now Nature is sooner and Earlyar then the understanding; Nature goeth formost; but when the understanding cometh, then it must follow behinde; thus it is to be understood also in this figure of Jacob and Joseph, concerning the New Regeneration, that, when the divine under∣standing shall againe be manifested in Man, then shall Nature follow behinde.

28. Thus he blessed them that day and sayd: Hee that will blesse any in Israell let him say; God set thee as Ephraim and Manasseh; In this Text what the Spirit declareth in this figure is as cleare as the Sunne; for Ephraim and Manasseh were re-inoculated back into the Root of Jacob, that is, into the Covenant of Grace, which God had manifested in him, and were transplanted with the Birth of the Naturall right, when the youngest was preferred before the Eldest; thus also should all blessing and wish∣ing be, among the children of God; that God would set them back from the Evill Adamicall will of selfe, and set them into the Paradisicall Cove∣nant againe, and make them grow therein and bring forth the King∣dome of Grace in them, and set it above the Kingdome of Nature of the first Adamicall Birth: when this is done in Man, then he is a childe of God againe in Christ, and standeth in the blessing of God.

29. Courteous Rabbies and Masters of Criticismes upon every let∣ter, learne I pray to understand the figures of the Old and New Testa∣ment, and dispute not about the outward shell of words; looke upon the chiefe Ground, why the Spirit of God thus speaketh, and why it sets downe such Types and Images, and consider what this signifieth, that the Holy Ghost in all the figures of Christ, alwayes sets the youngest be∣fore the Eldest; begin at Cain and Abell, and goe quite through, and then you will come to Rest, and your Strife hath an End.

30. The Time of Strife is at an End, Ephraim shall rule over Manas∣seh, if you doe not so, then will the Sun dazle and blinde you with its rising, that ye must for Ever be blinde. Ye would verily see with the Eye of the Kingdome of Nature, and yet ye contemne the Eye of Grace; but Ephraim attaineth the Naturall right of the first Birth; why will ye Strive against your father Jacob? as if he did not rightly blesse; for ye set Manasseh before and Ephraim following behinde, it is made manifest before the Eyes of the Most high, who hath set Ephraim formost againe; the kingdome of Nature in humane selfe should be the Servant, and that ye would not, but the purpose of the Most high goeth forward, and ye are all therefore like to goe to the Ground, there is no preventing of it more.

31. Now when Jacob had blessed Joseph and his sonnes, then he re∣presented a very secret Type or Image of Christendome upon Earth; for thus sayth Moses: And Israell sayd to Joseph, behold, I dye, and God will be with you, and will bring you againe into the Land of your fathers, I have given thee a peece of Land beyond thy brethren that I tooke with my sword and with my Bow out of the hand of the Amorites.

32. Although there may well be an outward figure heerein, which indeed is alwayes so, yet this is much more an inward figure of Christen∣dome: for what could Jacob give away, of that, which he had not in his possession; he had not Sichem in possession, as the Glosses upon this Text will have it expounded, which looke only at some outward thing, so he could not give it severally to Joseph, for Joseph dwelt not there, but he and all his children and childrens children dyed in Egypt.

33. Besides Jacob sayd, he had taken it with his sword and with his Bow out of the hand of the Amorites, which is no wh••re to be shewen, and yet may well be outwardly done so, seeing he sayth, he hath given it to Joseph, as to the Type of Christendom, and tooke it with the sword, therefore it is a figure and secret Speech.

34. For, Jacob sayth, behold I die, and ye shall come againe into this Land, God will bring you thereinto: this first pointeth at Christ, who should come out of Jacobs Covenant which God had in him; when that should die according to our humanity, then would God bring Israel againe into the Land of Gods Covenant, and the Covenant hath a peece of Land in this world, that at all times would be a dwelling for Chri∣stendom upon Earth; although that peece of Land, would be often tur∣ned with Manasseh and Ephraim from one place to another.

35. That same peece of Land or Christian Habitation hath Christ ta∣ken with his Bow and sword of the Spirit, and subdued the Princes of this world in his victory, that Christendom should have this at all times up∣on Earth; whereby then we see, that Christendom should have the smallest victory upon Earth, so that its Kingdome is like a remaining overplus peece of Land; that so the Name of Christ might therein be outwardly knowne and acknowledged.

36. Further, it is the Most Excellent figure concerning Israell, which with Jacob, that is, with the rising of the Kingdome of Christ, would die, that is, the Jewish Politie and Government would be suppressed, but God would in the last time bring them into this Land, viz. into the true Covenant in Christ; for he hath reserved this peece of Land before-hand, that they should possesse the same againe; which Babell beleeveth not, but their time is neere, for the fullnes of the Heathens is at an End.

CHAP. LXXVI. How Jacob called all his Sonnes before his End, and signified and prophesied to them, how their Generations would rise up, and what each of their State and Condition would be, whereby he Expressed the Roote of Abrahams Tree, together with its Branches and fruit; What the State and Office of each of them would be, and how they would behave themselves, and how Christ would be borne of the Stock of Judah: also how long their Kingdome would continue under the Law.

Genesis 49. from the first to the 12^th verse.

1. MOses sayth; And Jacob called his sonnes and sayd, Gather your selves together, that I may make knowne unto you what will happen to you in the future Times: come together and hearken ye children of Jacob, and heare your father Israell. In this Chapter lyeth the whole understanding and knowledge, how it would goe with the children of Israell in the future time under the Law, as also afterwards with Christendom; for in this Chapter, the Spirit hath expressed and figuratively represented the tree of Israell, with its Branches, twiggs, and fruit, both according to the Kingdome of Nature, and according to the Kingdome of Grace, and un∣der that signifieth concerning all States, Conditions, Orders, and Offi∣ces, among both Jewes and Christians, especially the Antichristian King∣dome among Jewes and Christians, is powerfully prefigured under it, whence it ariseth, and how it must fall to the ground againe, and yet would continue a long time, even till the Manifestation or Revelation of Jesus Christ.

2. For, Israell heere under this Exposition, declareth concerning the whole Adamicall tree, how it was good in the beginning, and how it pe∣rished, also how it would be helped againe, and how the Kingdome of Nature would outwardly Governe in Gods wrath, and yet the King∣dome of Grace co-operate through the wrath; whereby the naturall E∣vill Man would outwardly seeme, as if he would serve God and minister to him, but would onely be a false flattery and shew of Hypocrisie, so long till Christ would break forth out of Gods Covenant, and destroy Sathans hypocriticall Kingdome.

3. And he beginneth at Reuben, viz. from the first power of the humane Life, and reacheth to Benjamin the last, under whom Christendom is powerfully prefigured, and what its properties would be, so also are the times and Ages of the World powerfully pourtrayed under it: If the reader will Observe it and gather the sence thereof, then he will finde our Exposition in the true and right Ground.

I. The Testament of Reuben.

4. Hee began at Reuben and sayd: Reuben my first sonne, thou art my power and vertue, and my first might and strength: the chiefest in the sacri∣fice, and the Chiefest in the Kingdome and Government; he was vaine and fickle therein as water: thou shalt not be the Chiefest, thou didst climbe up into thy fa∣thers Couch, and there hast defiled my bed with thy climing up.

In the Figure it standeth thus.

5. The Spirit in the Covenant Speaketh forth the humane Nature of Adam, viz. the first power of the first seede to a re-propagation, as indeed Reuben also was the first power of Jacob; and signifieth that the Naturall first Adamicall Man should be the chiefest in Gods Sacrifice, that is, he should bring forth right fruit to him, which might be to the pra••se of God, and in the vertue thereof encrease the heavenly Joy: he should ge∣nerate vertue to him and a re-expression through the implanted Word of God; and that is called Sacrificing to God, when the Creaturely hu∣mane Word, which God formed into a Creature, viz. the humane under∣standing Life, re-expresseth Gods Word out of it selfe, and formeth it selfe in Holy Images, thoughts, or Imaginations.

6. Which formation is effected in the Generating of the heavenly Mercuriall Harmony, viz. after that manner as when the implanted Word in Man, imageth or frameth it selfe into a Song of Divine Joyfulnesse, and sporteth in the holy pure Element before God; in which † model∣ling or holy desire, the holy wisdome of God Co-modelleth, and becom∣eth figured in Wonders; whereby the Eternall One becometh formable and distinct, viz. is knowne in different varieties, this is called Sacrifi∣cing to God, in that manner as twiggs and branches beare faire fruit to the Tree, whereby the tree is knowne and Manifested to be Good; thus also the Creaturely formed Word, viz. Man, should, to the Eternal Speak∣ing holy Word of God, which Word is the Stock; Generate or beare to the Stock, Good fruit, viz. the praise of God.

7. This is as much as to say, Adam was the chiefest in the Sacrifice, for he was the first out-spoken or Expressed Word that God spake in his Image, and was also the chiefest in the Kingdome or Government; for to him belonged the Eternall Dominion: he was created out of the Eter∣nall, in and to the Eternall, he was the Image of God, wherein the word of God according to Time and Eternit•• was Imaged or framed.

8. Therefore now the Spirit in the Covenant representeth this be∣fore him by the Stock of Israell, out of which the new tree should spring out of the Old, and pointeth at both the Adamicall and also the New Tree of Regeneration, and speaketh further concerning the first power in Adam and Jacob, viz. concerning the Kingdome of Nature, of the first Image.

9. Hee was unstable or fickle therein as water, as wee experiment that, in Adam and all naturall Men, as Adam suddenly and unstablely therein, departed from his Glory, both from the Divine Kingdome, and also from the sacrifice of God, and Entered into selfe-will, and for∣sooke

Gods will, and brought himselfe from the Divine † formation into a Earthly formation, with the desire and lust, whence he became Beastiall and Evill.

10. Whence now the Spirit in the Covenant sayth, through Jacob: thou shalt not be the chiefest; that is, the first Image shall not keepe the Government, neither in the Dominion of the Kingdome, viz. of the na∣turall power and authority; nor in the sacrifice of God; but the second Adam, Christ, out of Judah shall be hee; and therefore, because thou hast climed up upon thy fathers Couch, and there, hast defiled my Bed with thy climing up.

This Figure standeth thus.

11. Adam had his fathers chast marriage-Bed in him, when his Eve was yet un-made, he was Man and Woman, and yet neither of them, but a true ••nd right marriage-Bed of God, wherein Gods word in his Marri∣age in both Tinctures, viz. of the fire and light, worketh in power, for he stood in the Image of God, in which God wrought, as in the holy An∣gells. The propagation stood in one single Image, as God is in one Eter∣nall Substance, so also was he, who was out of that same Substance of all Substances, created in one onely Image; for the spermatick nature and kinde was in him the Verbum Fiat, the word Fiat, which had formed him into the Image of God, wherein the selfe-Love lay, viz. in the perpetuall Conjunction of both properties of the only Tincture, viz. the power of the holy Magick fire and Light, which is spirituall, and the true Life.

12. In this Image, he was the chiefest in the Sacrifice and in the King∣dome; for he could sacrifice to God, both spiritually and Creaturally, in that manner as a Tree without the interposition or supply from ano∣ther, doth it selfe bring forth its branches and fruit, and thrusteth forth from it selfe the faire blossomes in a lovely smell and vertue, with faire Colours according to its kinde, and that as Gods Word had ejected and generated it out of it selfe; all this power lay also in him.

13. But the selfe-will was unstable and fickle therein, and brought it selfe into a Beastiall property; into false and wicked lust and desire, and climed with the Beastiall Lust and desire, into this holy Marriage-Bed, into which Lust, Sathan brought it, viz. the Ground of the dark world according to the Imaging or representation of Phansie, as also the Devill with the holding forth of the monstrous beastiall propertie, together with the subtilty and Wit of the Serpent, viz. of the Ground of the first Principle, so that the selfe••will plunged it selfe therein, and was infected therewith, and made its power of Imaging or thinking, according to Soule and Body, Monstrous, whence the Beastiall Imagination in Adam awaked and began.

14. And heere he climed up upon his fathers, viz. upon Gods, Mar∣riage-Bed, and defiled it with beastiall, as also devillish, false, and wick∣ed Imaginations, which Lust he introduced into Gods Concubine, viz. into the heavenly sperme or seede of the heavenly worlds Substance, up∣on which, Gods Spirit, viz. the holy Word in this heavenly Substance, departed from him; that is, the selfe-will of Man rent it selfe off from the Will of the Word; and now it was unstable in the Devills poyson, and

lost the Kingdome and the Priesthood, viz. the Princely Throne, and was thereupon weake and blinde as to God, and fell downe into sleepe, and lay, between God and the Kingdome of this world, in impotency and weaknes.

15. Now thus sayth Moses: and God suffered or caused him to fall into a deepe sleepe, and framed a † wife out of him, and brought her to him, and gave him a beastiall Marriage-Bed for a heavenly: where he may now Copulate in selfe-Lust, which in the presence of heaven is but a defiled Marriage Bed, but is borne withall, under Gods Mercy in divine Patience, seeing that the vessell of this Marriage-bed must consume, rott, and dye, and Christ hath given in himselfe in this Marriage Bed into the Middle as a Mediatour, and Redeemer, from this monstrous Image, which he will regenerate a new in himselfe.

16. This powerfull Type or Image, the Spirit of God also represents by Reuben, who was Jacobs first vertue and power, wherein, the desire of Reuben also modelled it selfe in the Adamicall Image, and went back and lay with his fathers Concubine, and in falshood and wickednes copula∣ted with her, as the free will of the soule in Adam, copulated with Gods Concubine in him, by false and wicked Lust, and became a breaker of Wedlock to God, as Reuben did.

17. And for the sake of this, hath Adam, viz. the first power of the Naturall Man, in all Men, lost the Kingly Priesthood, so that the Natu∣rall Man in his owne power and vertue, can no more offer sacrifice to God; also he understandeth nothing more of Gods Word or Kingdome, It is foolishnes unto him, and he cannot apprehend it any more; for he standeth in a poysonous monstrous Image, which in this Adamicall pro∣perty cannot inherit the Kingdome of God, and hath lost the Kingdome of God, and is now but a figure or similitude of this World and of Hell, a Monster [instead] of the Image of God, and shall no more be the chiefe in the Sacrifice and Kingdome, but Christ in the New birth in him, hath attained the Kingdome, in the sacrifice and Government.

18. The Naturall Man, viz. the first power and vertue must be Ser∣vant, and lay off the Monstrous whorish Image, and be new-borne a∣gaine: the Soule through the Spirit of Christ, and the Body through the putrefaction of the Earth, from which, at the End of the Day, he shall be severed and be formed againe into the Image of God.

II. & III. The Testament of Simeon and Levi.

19. ••he brethren, Simeon and Levi, their swords are Murthering Weapons; my soule come not into their Councill, and my honour be not thou in their Chur∣ches, Assemblies, or Congregations; for in their Anger they have slaine a Man, and in their stubborne selfe-willednes, they have destroyed Oxen: Cursed be their Anger, because it was so vehement and fierce, and their Wrath, because it was so raging, I will divide them in Jacob, and scatter them abroad in Israell.

20. In this Testament the Spirit very wonderfully taketh the two brethren together, and represents their figure accordingly, which ought well to be observed; as also the Spirit of Moses in the 34^th Chapter tak∣eth

them together; where he sayth; Simeon and Levi took their swords and went boysterously into the Citty, and slew Sichem together with Hemor his father, and all the Males that were in the whole Citty, and tooke the Women and children captive, and spoyled all; which might indeed be the Action and Robbery of two stout young Men; but the Spirit hath in that place, as also in this, its figure, according as Jacob sayth; Hee would tell them, how it would goe with them in after times.

21. In Reuben the Spirit representeth before the Adamicall corrupt Nature, that the first vertue and power of Man, squandred away Gods Priesthood and Kingdome, viz. the Kingdome of Heaven, and defiled Gods Marriage-Bed, and made a Bed of whoredome thereof: but now in this figure the Spirit of God representeth a powerfull figure, signify∣ing, how the first power of Man, would neverthelesse, desire to keepe, its Priesthood and Dominion, and what kinde of Priests and Rulers would be in this world, in the Kingdome of Selfe-Nature.

22. For, out of the Stock of Levi came the Priesthood under the Law, and of this the Spirit heere speaketh, and joyneth Simeon to him, viz. the worldly Dominion, and sayth of them both as of one, Your swords are Murthering weapons, my soule come thou not into their Councill, and my honour be not thou in their Churches; that is, Gods Living Word, which he cal∣leth his Soule, shall not be in the Dominion of this Earthly World, viz. in Mans first Naturall Selfe-power, his holy Word shall not be in their Councills and determinations, wherein they seeke only temporall volup∣tuousnes and riches: neither shall it be in their Churches and Priesthood, because they doe but flatter with the Mouth: for he sayth; My honour be not thou in their Churches.

23. But his Church, is the true Image of God from the heavenly Worlds Substance, which, in their Murther, by the introduced poyson of the Serpent, faded in Adam, and is borne againe in Christ; but seeing they would only play the hypocrite before God in the Monster of the Serpent, and had not the Church of God, in them; therefore sayth the Spirit; My honour be not thou therein.

24. For, Gods honour together with Christ Jesus, shall not come from the Naturall Adam, but from God and his holy Word; these should be the Holy Church of God in Man, viz. the Image of the heavenly Worlds Substance, which dyed in Adam, and budded forth againe in Christ, in this should Gods honour appeare; as when Life buddeth forth through death, this was Gods honour: but the selfe Adamicall will which was a Murtherour, and murthered the heavenly Image in him, shall not have, this honour, this honour shall not appeare in his Mur∣therous Will.

25. In this Image, the figure standeth cleerly, which is pourtrayed in the Apocalyps, of the Great Seaven headed Dragon, upon which the Babylonish Whore rideth, where the Dragon and Whore are prefigu∣red as one Image, and it is even the same with this of Simeon and Levi, and it signifieth, in the Adamicall Corrupt power in the Monstrous Image, the Government of Nature in selfe will, together with the Sectari∣an hypocriticall Priesthood.

26. The seaven heads of the Beast are the seaven properties of Na∣ture, which are departed from the Temperature, and have attained

† seaven heads, viz. a seavenfold will, whence the Life, is come to be in Strife, misery, sicknes and Corruption; and the Whore, upon this Beast, is the Soule, which is defiled as a Whore, and entereth before God with this Whores Image, and playeth the hypocrite in his presence.

27. But the Will of the seaven-headed Beast, giveth its power and strength to the Whore, viz. to the Soule, so that the soule sticketh full of Murther, Pride, whorish Lust, and selfe-honour; and in this Church and Den of Murther, Gods honour will not be.

28. This Figure and Magick Exposition concerning Simeon and Levi, prefigureth to us, the spirituall and worldly Dominion; first in every Man, whereby he governeth himselfe both in spirituall and Naturall things; and secondly, the Management and authority of spirituall and worldly Offices, both in the Church and worldly matters; whatsoever ruleth therein in selfe Adamicall power, without the New Regeneration, that beareth this Image in it, viz. the Murthering sword, where Men Con∣demne and slay one another with words.

29. All scurrilous, slaunderous, libellous bookes, wherein Men re∣proach and kill one another with words for the sake of the Divine Gift and knowledge; are the Murtherous swords of Simeon and Levi: also all unrighteous Sentences of worldly Judgement, are the same, and Gods ho∣nour and will, is not therein.

30. The Spirit taketh them both together in one figure, because both these Offices governe the Adamicall Nature: They governe the world, viz. the formed outspoken word of God, to them is given the power and authority of the Kingdome of Nature, but they shall give an accompt of this Government: for the Judgement of God is set in this figure, and the † Apocalyps casteth the falshood and wickednes of this Image downe into the fiery Lake that burneth with brimstone, and sealeth up the Beast and the whore in Eternity, and giveth the Kingdome the power and authori∣ty, together with the Priesthood, to Christ and his children borne of him.

31. The Spirit of Moses sayth: In their anger they have slaine a Man, and in their selfe will they have destroyed Oxen. The Man, signifieth, the inward Spirituall Man, viz. the true Image of God, which Adam Mur∣thered, in all his children, through his anger, viz. through the first Prin∣ciple, the Kingdome of Gods Anger; which Adam awakened with his desire and Lust; and it signifieth further, Christ that should come, whom the Levites with the Simeonites, viz. Worldly Dominion, viz. the Pha∣risees, and Heathenish Government, would kill: for Jacob sayd, he would make knowne to them, what would befall them in the future times.

32. Therefore this figure looketh at the future Man Christ, whom the Levites would slay in their Envy and anger, as is also come to passe, and for that cause shall his honour be no more in their Churches; for after such slaying of Christ, their Church was taken from them, and the Temple destroyed, and their Sacrifices ceased, in which formerly the figure of Christ, viz. Gods honour, stood.

33. But the Oxen which they have caused to perish, in their selfe-will, signifieth the outward Man from the Limus of the Earth, which they have caused to perish with the desire of vanity, so that it is become so grossly beastiall and miserable, that it is turned from a heavenly Para∣disicall

Image, into a corruptible one, which is done out of selfe-will.

34. Further, it pointeth at the future selfe will of the Levites, with their worldly Dominion, signifying how they would slay and kill with their Murthering swords, whereas they can destroy no more of Gods children but the Oxen, viz. the beastiall Man: which Murthering swords have ever been among this Generation, both with the Jewes and Christians, which the children of God ought well to observe, that the Spirit of God in the Covenant sayth, his soule shall not be in their murthe∣rous Councill, nor his honour in their Churches, for the sake of which they murther and destroy many that will not beleeve their Sects and selfe-willed Conclusions and determinations.

35. Especially at this present time, when Men strive onely about the Churches and Church-matters, and murther one another for such things, and destroy land and people in their selfe-will; Men living only in selfe-will, and doe not entend and seek Gods honour thereby, but only their owne honour, might, authority and power, and thereby fatten the Oxe, viz. the Belly God, the honour of God and his Word, is not among all these; but as Jacob sayth; Cursed be their anger for it is vehement and fierce, and their wrath for it is raging; for they doe all out of selfe-will and anger; and therein the anger of God driveth them on: and therefore they run on into the Curse, in the Murtherous swords.

36. And it sayth further; I will divide them in Jacob, and scatter them in Israell, which is indeed befallen them, so that they are divided and scattered among all people, and have now no Cittie, Country, or Prin∣cipality more; also the Spirit intimateth the dividing of the Earthly Life, wherein this anger and selfe will must be quite divided from it, and the body be scattered like Ashes: for the Curse breaketh in peeces and scattereth both its Dominion and Priesthood, together with its bo∣dy and outward senses and Life; for it is all in the presence of God, but a Curse and vanity.

37. For the Spirit of Jacob sayth; I will divide them in Jacob; that is, through the Covenant of Jacob, viz. through Christ, and will scatter them in Israell, that is, through the new sprout out of the Covenant, the Ada∣micall Tree shall be destroyed, and divided, and its works together with its Body and thoughts, be scattered, and the works of the Devill be brought to nothing; also this their Priesthood and Dominion shall be yet so destroyed, divided, and scattered as the Chaffe is by the winde, when the Kingdome of Christ and his Priesthood shall spring up, where Christ alone shall reigne, and then all this will have an End, which seemes strange to Babell.

IV. The Testament of Judah.

38. Judah, thou art hee, Thy Brethren will praise Thee; Thy hand will be upon the neck of thy Enemies, thy fathers children will bow downe before thee; Judah is a young Lyon, thou art come a loft my sonne, through great victory, he hath stooped downe and couched, as a Lyon and as a Lyonesse, who will set upon him to rouse him up? The Scepter will not be removed from Judah, nor a Master from his feete, till the Saviour come, and to him will the people cleave: he will

binde his fole to the Vine, and his shee-asses colt to the precious Branch; he will wash his Garment in wine, and his Mantle in the bloud of Grapes: his Eyes are redder then wine, and his Teeth whiter then Milk.

39. By the first Three sonnes of Jacob, the Spirit intimates concerning the corrupted lost Adam and his children, signifying how they were in the sight of God, and what their Kingdome upon Earth, would be; but heere, with Judah he beginneth to intimate concerning the Kingdome of Christ, viz. concerning Christs Person and Office, and setteth Christ in the fourth Line, which is a great Mysterie; for in the fourth propertie of the generating of Nature, is understood the fire, viz. the Originall of the Fire, out of which the Light taketh its Originall, whereby the Abysse becometh Majestick, wherein then also the Originall of Life is under∣stood, before the soule is therein understood according to its pro∣pertie.

40. Seeing then this Soules Ground in Adam was fallen and perished, therefore hath God also set his figure of the New Life therein, and in this Testament of the Twelve Patriarchs, the figure standeth signifying, how the beginning of Life is, and how the New birth springeth forth in the Light againe, through the perished fire-Life in the Light: also in the Testament of Judah all Circumstances are declared, shewing, how the New Life in Christ would spring forth through the Soule, and rule over the Sting of Death.

41. Jacob sayth; Thou art hee, thy brethren will prayse thee; in this he looketh outwardly upon the Earthly Kingdome; which should arise in the future Time: and inwardly he looketh upon the Kingdome of Christ, which both Jewes & Heathens would embrace, and prayse and honour Christ as God and Man.

42. And he sayth further; for thy hand will be upon the Neck of thy ene∣mies; by this he understandeth and meaneth, not onely the Jewes out∣ward Enemies; but that the hand, viz. the power of Christs Grace, would essentially, actually, and effectually be upon the Neck of Sathan and the Serpents Poyson and will, in flesh and Bloud, and evermore trample up∣on that Serpents head in his children of Faith.

43. Also, thy Fathers children will bow before thee, that is, before this Christ of the Stock or Tribe of Judah, will all the Children of God, stoope, bow, and pray to, as a God-Man and Man-God.

44. Also,; Judah is a young Lyon, that is, Roaring against the Devill, and a destroyer of Death and Hell, as a fresh young nimble Lyon, migh∣ty in strength and power.

45. Also, thou art come aloft my sonne, and exalted, by a Great victory, that is, after he had the victory over Gods Anger, over Death, Sinne, the Devill and Hell, he was placed at the right hand of Gods power, as a Man-God, and ruleth over all his Enemies.

46. Also: Hee stooped and couched downe, as a Lyon and as a Lyonesse, who will set upon him to rouse him up? that is, he hath so deeply humbled him∣selfe, with his highest Love, and rendred himselfe in our assumed huma∣nity into the scorne and contempt of the fallen Man, and stooped into Gods anger, and suffered the Naturall Life to breake in peices, and very patiently given his Strong Lyons might, thereinto.

47. But that the Text sayth; as a Lyon and as a Lyonesse; it signifieth, the young Lyon of the Divine Word▪ in the soule, and the Lyonesse signi∣fieth the Name JESUS, in the most inward Ground of the heavenly worlds substance, viz. the Noble Lyonesse of Sophia, that is, the right seede of the Woman from the Adamicall Lights Tincture, which faded in Adam, and in this Lyon was made living againe in divine power, and associated it selfe againe to the Lyon, viz. to the Soule.

48. Also; who will set upon him to rouse him up? that is, who can set him∣selfe aganst this Lyon and heavenly holy Lyonesse to rouse them up, which are, God over all, and through all? who will take away his power, who is the beginner of all power, strength, and might? Where is the Champion that can strive when there is no higher power to be had?

49. Also; The Scepter shall not be removed from Judah, nor a Master from under his feete, till the Champion or Saviour come, and to him will the people cleave; the understanding or meaning of this, is twofold, viz. outwardly concerning the Kingdome of Judah, that the Jewish Scepter of its King∣dome should continue and they be a Kingdome, till this Champion or Saviour, viz. the Lyon with the Lyonesse, viz. Christ, that is, this Cove∣nant, should become Man; which is so come to passe, that they held their Kingdome, though it seemed often as it were quite overthrowne, till Christ, and then it quite ceased, and there was another Master or Governour that ruled it, for since that time they must be servile people; for the Champion or Saviour hath taken to himselfe their Kingdome, and is therewith entred in among the Heathen, and hath called them also to himselfe.

50. But the inward Ground is this, that the Kingdome of Christ and his Dominion over Sinne, Death, the Devill and Hell, will not cease, nor any other Ruler or Master come from between his feet, that is, from the Covenant of God; till this Saviour Christ, should come againe to Judgement, and sever his Enemies, then shall he deliver up the King∣dome againe to his Father, and then God shall be all in all; therefore doe the Jewes in vaine hope for another Master or Ruler, although indeed he will come to them also in the Time of his Revelation, Manifestation, or appearing, which time is neere, wherein the Kingdome of Christ will be manifested to all people.

51. Also: to him will the people cleave; this is done already according to his humanity, and will much more be done in his last manifestation, that all people will cleave to him and acknowledge him, when Babell taketh its End, then will this be first perfectly fullfilled, which depen∣dance and cleaving to him, at present the Images, Imaginations or ficti∣ons of Opinions and Sects in Babell, doe keepe back, in that the strange and forreine People and Nations stumble, and are scandalized at the Contentions and Disputations of Confounded Speeches, and with∣hold from it.

52. But when the Tower of Babell falleth on every side, then shall all people cleave to him, honour and serve him, which dependance and cleaving to him, supposed Christendom, hath hindered by the Antichrist, which hath a long time sate in the seate of Christ, as an Earthly God; when this ceaseth, then will the Kingdome of Christ be wholly mani∣fest, which Men at present behold only in † Images: this is understood by those of our society.

53. Also; hee will binde his Fole to the Vine, and his shee-asses colt to the Noble Branch; O thou poore sick old miserable Adam, if thou didst un∣derstand this rightly, then thou wouldest be delivered from all strife; What is the fole and the shee-Asses colt? The fole is the humane soule: for the Young Lyon signifieth the power of the divine Word in the soule; but the fole is the naturall soule, which Christ should binde to the vine of the sweete tasted divine Love, viz. the Eternall Speak∣ing Word would binde this Fole, the Creaturely Soules Word of the Soules Essence and Substance, to it selfe, and be marryed to it; and the shee-Asse is the inward Paradisicall Man, viz. the Divine Man, from the Ens of the inward Ground, from the heavenly Worlds Lights Substance, viz. the Virgin Sophia.

54. This shee-Asse, which must beare the outward burthen, of the bea∣stiall Man upon it, should Christ, that is, the Word, binde to the Name JESUS, viz. to Gods owne selfe-subsisting Substance, viz. to the most Noble Branch, which beareth the sweete wine of the Love of God.

55. And this shee-Asse, is the Temple of God, wherein the King∣dome of God is againe Manifested in us, it is † Christ in us, which is a shee-Asse in Man, himselfe taketh upon him the burthen and sinne of Man, and slayeth it through the Young Lyon.

56. This Inward new spirituall holy Man is rightly the shee-Asses colt, for it must be manifested through the soule, as Light is manifested through fire, thus a Man is to understand, that the light is the fires Colt, and is manifested through the fire, from the dying of the Candle; thus also it is to be understood in the Ground of the soule, which is also a fire-Spirit.

57. O, thou poore Christendome, if thou diddest understand this rightly, and diddest presse into it, so that thou also with this shee-Asse which faded in Adam, stoodest bound to the foles Noble Branch; what needs striving then? Is it not now a simple shee-Asse which beareth Christ and Adam upon it, viz. Christ in it, which is its Noble Branch, viz. its sap and power, and Adam upon it as a Burthen.

58. O thou Babylonish whore! thou keepest off this shee-Asse with thy Dragon-Beast, so that poore Christendome must beare thy E∣vill Beast; whereon thou whore, ridest; but thy time is neere, that thou art to goe into the Abysse of Hell-fire, sayth the Spirit of Wonders.

59. Also; he will wash his Garment in wine, and his Mantle in the bloud of the Grape, that is, Christ will wash our humanity, viz. the Garment of the soule, in the wine of his Love, and with the Love wash away from the defiled Adamicall flesh, the earthly drosse and spawne of the Ser∣pent, that Adam had received with his desire and Lust, from which the Earthly Man became a Beast; and leave the spawne of the Serpent to the Earth, and in the End burne it up with the fire of God.

60. And his Mantle in the bloud of the Grape: the Mantle is the Cover, which covereth the washed Garment, and is even the pretious purple Mantle of Christ, viz. the scorne, affliction, Torment, and suffering; when he thereby washed our sinnes in his bloud, that is, the right bloud of the Grape, wherein he washed his Mantle, which now he casteth over our Garment and covereth it, viz. over our humanity, that Gods anger, and the Devill, may not touch it.

61. O, Man! consider this, this Mantle will not be cast over the Beast and the Whore, to cover them; as Babell teacheth, but over the washed Garment, that is washed in right true Repentance, with Gods Love: this Garment of the soule will be covered with the Mantle of Christ, which is once washed in his bloud of the Grape; and not whores, Panders, un∣cleane persons, Covetous, Extortioners, unrighteous, cruell, raging, sterne, and proud, so long as they are such, they have onely the Mantle of the Babylonish whore about them, and get not this holy washed Mantle of Christ, upon them; flatter and play the hypocrite as much as thou wilt, yet thou wilt not get it, except thou art washed beforehand; thy Comforting thy selfe will not avayle thee, thou must set upon it in Ear∣nest, that thy shee-Asse may live, & thy ••ole be Essentially bound to the vine Christ, else thou art a Member of the Whore sitting upon the seaven headed Dragon; and if thou couldest passe through the Thrones of Heaven, yet thou wouldest be but a childe of the Dragon.

62. O, Babell Babell, what hast thou done? in Covering the Beast with this Mantle, and art thy selfe, remaining under it, a Wolfe.

63. Also; His Eyes are redder then wine, and his Teeth whiter then Milke: His Eyes are now the fire-flaming Love, which pierce and presse through the Fathers Anger, and looke through the fiery-soule, wherein the Fa∣thers anger in the fiery soule becometh a light flaming Love-fire; and so the Soules Essence is thereby become a sweet pleasant tasted divine red Love-wine, one property in the Soulish Essence tasting the other in great desire of Love, and the fathers property of anger floweth forth in a cleere good pleasant relish.

64. And his Teeth are whiter then Milke: these white Teeth are the desire of the inward Spirituall Man, where the holy word is together in the desire of these Teeth, which white Teeth of heavenly desire, appre∣hendeth, eateth and drinketh the Grape of Christs bloud; for it is the Spirituall Mouth, for which Christ hath ordained his Testament, that it should with these white Teeth, Eate his flesh and drinke his bloud; this, the Spirit in the Covenant, declareth cleerly and plainly, by Jacob.

65. For, the Testament of Judah pointeth throughout at Christ, at his Person, Office and Kingdome, for of Judah, Christ should come accord∣ing to the humanity, outwardly the figure of the Type, standeth, and in∣wardly, in the Spirituall Figure, Christ standeth clearly.

CHAP. LXXVII. A Further Exposition of Jacobs Testament, Concerning the other Eight Sonnes, how both the Jewish Government or Kingdome on Earth, and also Christendome is Typified under it, shewing how it would goe with them.

From the 12^th verse of the 49^th Chapter of Genesis to the last verse thereof.

1. BY the first Three sonnes of Jacob is typified in the Figure the King∣dome of perished or corrupt Nature, viz. the Adamicall Man, what it is; and by Judah, Christ is Typified, who should come and bring

the Adamicall Man into his Kingdome; but by the other Eight sonnes of Jacob is Typified, only the figure of worldly Officers States & Govern∣ments; signifying, how the Adamicall Man would manage the Superi∣our Dominion, and how also the inward figure of the Kingdome of Christ would stand close by it.

2. For heere in the outward figure is first Typified, where each Tribe or Stock would have their dwelling and habitation, and what their Office in Israell would be, but neere to it standeth alwayes the fi∣gure, representing, how the outward and the inward Man would stand close by one another; and how the Kingdome of Nature and the King∣dome of Grace would dwell one by another; also how the Seaven pro∣perties of Nature in Gods anger, according to the first Principle, would also put forth or explicate themselves, and introduce themselves in∣to figure, to the divine manifestation; which the reader should well observe and consider, for we will explaine both the inward and the out∣ward figure.

V. The Testament of Zebulun.

3. Zebulun will dwell at the Haven of the Sea, and at the Haven of Ships, and reach to Zidon. This first, is the outward figure, shewing, where this Tribe or Stock will dwell in the promised Land, but the Spirit also hath its figure to which it pointeth.

4. For Zebulun in the Language of Nature, in sense, is called a desire or Longing that goeth to God, which longing resides with good people; and it signifieth heere that the Adamicall Man would dwell neere God, and that he would have delight and refreshment from the divine co-habitation; for, Jacob begat Zebulun of Lea, which otherwise was not esteemed, because shee was tender-sighted and bleere-eyd, and not so fayre as Rachell was; which Lea, put her hope in God, that he would blesse her, that shee should be fruitfull and beare children to her hus∣band Jacob.

5. Now when shee bare Zebulun, ‖ shee sayd, God hath pleaded well for mee; that is, I turned my desire to him, and he hath fullfilled it for mee, now his will dwelleth with mine, and shee called him [ Zebulun] a neere dwel∣ling or Co-habitation, that is, God dwelleth with mee, and now also will my husband dwell with mee in Love, and it signifieth, that the Grace of God in his mercy and Compassion, shall still dwell with the poore Adamicall perished or corrupt children of flesh, and not forsake them in their misery.

6. But it hath more respect to the Covenant, that the children of the Covenant in their Adamicall Nature would be a neere Cohabitation in Hope, and that the Outward Man would not apprehend the Kingdome of Christ, but would be a neere co-habitation with it, where Christ should dwell in the inward Ground, viz. in the Spirituall World, and Adam in this Time of the Life; and yet be a co-habitation.

7. For, as the Spirit hath, by Judah, declared Christ in the flesh, so now heere he declareth that the outward Man would not be Christ, but be a Co-habitation of Christ; Christ would possesse the inward Ground;

as he also sayth, My Kingdome is not of this world; Therefore the outward mortall Man should not say of it selfe, I am Christ; for he is onely a Co-habitation of Christ, as the outward world is onely a Co habitation or neere neighbourhood to the Kingdome of Christ; for Christ is the in∣ward Spirituall world, hidden in the outward visible world, as the Day is hidden in the night, and yet they dwell, one, by, neere, and with, the other.

VI. The Testament of Issachar.

8. Issachar is a strong boned Asse, and he lodgeth in valleys, between the Borders or Hills of the Country, and he saw Rest that it was Good, and the Land that it was pleasant and fruitfull; but he hath bowed his shoulders to beare and is become a Tribute servant. In this Testament of Issachar, the Spirit point∣eth first, at the outward figure of this Tribe or Stock, shewing where they should dwell; viz. in the midst of the Land in Good ease and Rest, but yet be Tributary; but the powerfull figure looketh upon the in∣ward Ground, viz. upon the humane Nature.

9. For when † Lea bare Issachar, shee sayd, God hath rewarded mee in that I gave my Mayde to my husband, and shee called him Issachar; that is, a divine wages or reward: for shee had given Rachell her Sonnes Mandrakes, that shee suffered Jacob to sleepe with her this night, upon which shee con∣ceived this sonne, therefore shee called him a recompence from God.

10. But the Spirit sayth in this figure, he would be a boned strong Asse, and lodge between the Borders; which outwardly in its habitation was just so; but in the inward figure, he sayth; The man which is ob∣teined from God by prayer, is indeed a Gift and wages, but his Adamicall Nature, is onely a Boned strong Asse for the burthen, who beareth the Adamicall Sack; but he dwelleth with his Minde between the Borders; viz. between God and the Kingdome of this world, his Minde presseth into the Borders of God, and the Body dwelleth in the World.

11. Therefore the Minde must be as a Boned servile slavish Asse, which though it sitteth at ease and rest in a good habitation in the Bor∣ders of God, yet it must beare the burthen of sinnes and of Death in the earthly Sack, and there is no buying it off with the Mandrakes, before the Death of the Earthly Man; also no praying to God for it, avayleth, that thereby the Boned strong Asse might come to divine Liberty; It must remaine an Asse, till Christ, in himselfe bringeth it into the Eter∣nall Rest: The Adamicall hurt and losse is so great, that the Asse must leave the Sack in the Death of Christ, else he will not be rid of it.

12. But he addeth the cause why he must remaine a Boned strong Asse, for he sayth, He saw the Rest, that it was good, and the Land that it was pleasant; that is, that the Minde would alwayes desire to rest in the Lust and pleasure of the flesh; and would desire to take care of the Earthly Lust, and in that regard, the Minde must be a servile Asse, and servant of Gods Anger; and so seperateth the Naturall Adamicall Man, from the Seede of the Covenant, viz. from the person of Christ, so that the Naturall Adamicall Man in its inbred Nature, is but this Asse with the Sack, till Christ possesseth his Kingdome, in him; no Covenant or pray∣ing,

availeth, but that Adam must in this world remaine an Asse, till the Sack be gone, and then he is called a new childe in Christ, which new childe in this Life is the inward Ground, but the boned strong Asse is the new childes instrument, upon which the Sack is carried, for the ser∣vility of Gods Anger continueth so long as the Sack lasteth.

VII. The Testament of Dan.

13. Dan will be a Judge among his People, as any other Generation in Is∣raell: Dan will be a Serpent in the way, and an Adder on the path, and will bite the horse in the Heeles, that his rider shall fall back: O Lord, I waite for thy Sal∣vation. This is a powerfull figure of the outward power and authority of humane Officers in the Kingdome of this World, and is so strongly prefigured, that it is terrible to reade, if a man rightly discerne the fi∣gure; and yet in the presence of God it standeth in its own proper fi∣gure thus; The Spirit sayth: Dan will be a Judge among his people, as one of the Generations or Tribes in Israell.

In the Figure it standeth thus.

14. Dan standeth in the figure of all outward Officers, from those of highest authority and power, even to the Government of the humane Life it selfe; therefore the Spirit fayth of him, he shall be in his owne might and power as one Man is to another: In the presence of God he is not esteemed greater in his owne Nature then a Servant or Minister, for he serveth God in his Office, as another servant doth his Lord and Ma∣ster; the Office is Gods, wherein he sitteth as a Judge. The Office is the Authority and power, and he himselfe is before God, as another Man.

15. But the Spirit sayth; Dan will be a Serpent on the way, and an Ad∣der on the path; that is, this Judge in Gods Office would draw poyson out of the power and authority, viz. selfe-will, and say of himselfe, the au∣thority is mine, the Office is mine; that is called, on the way, for the way which they should goe, is Gods, viz. true righteousnes; then sayth Dan: that Land and Country, this Citty, that Village, those Goods, that Mo∣ney, is mine, it is my owne, I will use it to my owne profit, advantage, and honour, and live in this Office as I will.

16. And this very selfehood, is the Serpent and venomous Adder on the way, for it walketh very dangerous steps upon the paths of righte∣ousnesse; it turneth righteousnesse into Selfehood to doe what it will; it sayth, I am a Lord, the Citty, Land and Country, the Village or Au∣thority and power is mine, I may doe with the people what I will, they are mine, and so sucketh poyson out of Gods Office of a Judge, and there∣by afflicteth the miserable, and stingeth with this poyson round about in the way of the Office, as an Adder and Serpent.

17. For, the Spirit sayth; He will bite the Horse in the heeles, so that, his rider will fall backward; that is, he will bite the Horse, that is, the Office, whereon he rideth, in the heeles, viz. in the just right, that the righteous∣nes, viz. Gods rider which he shall bring, may fall backward, and that he may governe as Gods rider in stead of the righteousnesse, whereupon

the rider Gods righteousnesse in his Office sayth; O Lord, I waite for thy Salvation, that is, till thou sendest the right rider Christ, who shall ride o∣ver this Adder and Serpent againe.

18. † When Rachell could beare no children to Jacob, shee was troubled at Ja∣cob, and sayd to him, procure mee children, if not, I dye; but Jacob was wrath with Rachell and sayd, I am not God, that I should give thee fruit of thy Body: but shee sayd; Behold, there is my mayd servant Bilha: Lye thou with her, that shee may bring forth on my Lap, and I shall be built up by her: and thus shee gave him Bilha her mayd servant to wife, and Jacob lay with her; so Bilha conceived and bare Jacob a sonne: then sayd Rachell, God hath Judged my Cause, and heard my voyce, and hath given mee a sonne, therefore shee called him Dan.

19. This now is the powerfull figure of Jacobs Testament, wherein he prophesieth so terribly concerning Dan, that he would be a Serpent; and in the right figure, it signifieth, Mans owne will, which will not suf∣fer God to Judge and leade it, but alwayes murmureth against God, as Ra∣chell murmured against Jacob, because it went not with her as she would, and was implacable with pressing Jacob, that he would give her children or else shee would dye, at which Jacob was wrath.

20. So now the Spirit represents the figure by Bilha, Rachells mayd-servant, whom shee gave to Jacob for a wife, who bare this Dan, who should be a Judge and determiner of the anger and strife between Jacob and Rachell, when the selfe-will of Rachell would have children by force.

21. And it prefigureth this to us, that the Worldly Office of a Judge, hath its Originall from Gods mayd-servant, that is, from the Kingdome and Dominion of Nature, and that God created Man under no Office of a Judge; but the selfe-murmuring stubborne and opposite will of Man, which will not be obedient to God, nor endure to be judged and lead by his Spirit, that hath caused, that Dan, viz. the power and authority to Judge, is borne in the Lap of Rachell, viz. in the Liberty of Nature.

22. Therefore the Spirit in the Covenant by Jacob, pronounceth so sharp and severe a sentence upon it and sayth: this Dan, that is, this Of∣fice of a Judge, would be a Serpent and Adder in the way of righteous∣nesse, and would bite the just right, viz. the heeles of his horse, that his rider, viz. Justice and Righteousnesse might fall to the Ground; and then Nature shall waite for the salvation of God, viz. for the Justice and Right of Christ by and through Love, and then Dans Office shall Cease.

23. Which ought well to be considered, by thee Babell, seeing thou boastest of Christ, whether thy salvation be in thee or no; that thou mightest Judge thy selfe and not need to have Judges, who must Judge thy unrighteousnes, wherein thou art no Christian, seing thou continually murmurest with Rachell, and seekest thy will, therefore also the Adder and Serpent of Dan may well sting thee; for thy Evill malice and wick∣ednes causeth that, viz. thy owne willfullnes; therefore also hath God given thee up under Dans fallen Rider, so that thou must goe along as a slave and ridden horse, whom the Serpent stingeth with his venomous sting, viz. with the power and authority of usurping selfe.

24. But that Dans Rider must fall backward, signifieth that this Dan with his Office shall fall backward in the Conscience of a Christian, when he turneth to Christ and worketh Repentance; for, in Repentance Dans Government ceaseth, the Rider Gods Anger falleth backward. There∣fore

also every Christian is bound, to forgive every one from his heart, when Repentance and Confession and acknowledgement of sinnes cometh, and so cast the Office of a Judge behinde his back, for the Office of a Judge is the Office concerning sinne, that severeth right from wrong, and alwayes falleth heavy upon that which is false and wicked, but the Serpent often biteth the Horse in the heeles, viz. favour, Greatnes, re∣ward, Gifts and bribes: these make Dan an Adder and Serpent.

25. And wee see clearly, that Dan, viz the Office of a Judge in Israell, hath its Originall from the murmuring, stubborne, and opposite will, and that Dan is onely a determiner of Strife, and not as he supposeth, to be his owne Lord in his Office, but a divider, as Rachell sayth: God hath Judged my Cause, viz. by this Dan, her mayds-servants sonne, and not her owne sonne; to signifie that a childe of God needeth no Judge, he judgeth himselfe, and suffers with patience.

VIII. The Testament of Gad.

26. Gad stands prepared, he will lead an Hoast and retreate back againe: this figure doth not prefigure that the children of Gad shall be Cap∣taines of Troopes, as also Dans children shall not be meere Judges, but it represents the Spirituall figure, which is to be seene by † Lea, who gave her mayd-servant also to Jacob, when shee ceased to beare, and would make hast to prevent Rachell; for Gad was borne of Zilpa, and should prevent Dan, for shee sayd readily, turne thee before him, and turne about to mee againe; and it denoteth humane forecasting and carefullnes, suttlety, policy, and wicked craft and cunningnes, that doe with all suttlety prevent the right and Justice, and would elevate themselves above all right and truth.

27. For Gad and Dan are both from the Mayd servants, and are in the figure as a Strife, for Rachell and Lea would one prevent the other, and therefore their wayes were meerly opposite: so this figure standeth thus: when Dan will Judge, then cometh Gad with his suttle agility, and † readines, and worketh him out of his Office with flattering spee∣ches, and specious pretences; with lying and perverting prevarication, for it windeth all truth about, and setteth his agile nimble suttlety in the right of Truth, and so the Judge is blinded by his agile nimble pragmati∣callnes.

28. This the Spirit intimates strongly concerning Israell, signifying, how they would live one among another, and how the selfe-power and authority with Dan, and the agility with Gad, would governe the world; but these are both of them but children of the Mayd-servants, and not of the Free women, and their Offices shall have an End.

IX. The Testament of Asher.

29. From Asher cometh his † fat Bread, and he will act to please Kings; when Zilpa Leahs Mayd-servant had borne Gad, viz. the prepared, sub∣tile, crafty, alwayes ready at every suttle assault, against the right Justice and Judgement of Dan; then sayth Moses, shee ‖ 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 to∣gether 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 vo∣luptuousnesse: and such are every one that shall sit in Offices; and as Jud∣ges 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 ap∣plause 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 flat∣terers 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. Mini∣sters and Servants of selfe-will.

32. Dan is the manager of the † superiour Office; Gad is his Councellour at Law in matters of Right Justice and Judgement, such as the 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. † Naphtali is a swift Hinde, and giveth faire words. Naphtali is the se∣cond sonne of Bilha Rachells Mayd-servant, which shee bare after Dan, and is a right brother of Dan; These brethren of Naphtali are now a∣mong Kings & Judges, and denote the Earthly wisdome from the ‖ Con∣stellation or Starres, which with Eloquent faire speeches, adorn the Office of Judicature, so that, Dan, Gad, & Asher, are called able wise understand∣ing 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; God hath decided between mee and my sister, and I shall prevaile over her: this sig∣nifieth 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 Sa∣rah 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 in∣herit 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 chil∣dren 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 sit∣test, 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 per∣swade 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. 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 repre∣sents the figure of a right divine Governour, in whom the Spirit of God ruleth, who is not the sonne of the Mayd servant, but of the free-woman,

who serveth God and his brethren, in his Office, who Governeth in truth and righteousnesse, who suffereth not tale-bearers, Sycophants and flatterers about him, who seeketh not his own profit credit and honour, but Gods honour, and his brethrens profit; this the Spirit hath power∣fully prefigured, by Joseph.

39. For Joseph was not an intruding Governour, but one rightly cal∣led, not out of policy, suttlety, and plausible speeches and pretences, so that he can draw and turne the horse about by the tayle, and yet per∣swade the simple people, that he turnes him about by the head: and the flattering hypocrite also sayth of such Governours and Rulers, they are the Head; and they doe this onely that they may eate their fatt bread from the Court; he sate not with adorned Eloquent acute speeches in the Office of Judicature, but by divine understanding, if he would have flatte∣red and have been a lascivious adulterer, he could well have been a Go∣vernour with Potiphar: but that ought not to be; for in him, stood the figure of a true Christian Man, shewing how such a one would regulate his life and also his Office, and how the good well-spring, Christ, would flow forth through him, and judge and rule through him.

40. For Jacob began that Testament and sayd: Joseph will spring, he will spring as by a fountaine, that is, his wisdome will spring in Gods power, and flow forth from him; so that he will finde wise Councill; also the sprouts or daughters passe on to the Government, that is, his wise words Councells and determinations, goe forth, as a faire daughter in her virgin Chastity and vertue.

41. Also; though the Archers be enraged, and fight against him and perse∣cute him, yet his Bow remaineth strong, and his Armes and hands in strength, by the hands of the mighty one in Jacob; that is, though the Devill with his Crue sett upon him and dispise him, so that he seeketh not his own ho∣nour and profit, and through wicked people shoote his arrowes upon him, who bring forth lies under the specious pretence of Truth, against him, yet his wisdome remaineth under the Divine Arme, and his will to righteousnesse standeth as a strong Bow, through the co-habitation of the Mighty God.

42. Also; from him are proceeded Shepheards and the Stone in Israell; that is, from him, from his wisdome are proceeded other, wise, righteous understanding Rulers, viz. faithfull Councellours who are neere him, Shepheards and Pillers in the Government: for such as the Prince is, such are his Councellours, as the Proverb is, when the Councill seeth that the Prince loveth righteousnesse, and that he will not be served with hy∣pocrisie and flattery, and that only honest trusty and understanding wise people, beare sway with him, then they diligently labour for wisdome and righteousnes, that they may please him therein, and then that Land and Country hath good Shepheards.

43. Also; Thou art helped from thy fathers God, and thou art blessed from the Almighty, that is, from the God of Abraham, which helped Abraham, thou hast gotten wisdome and understanding, and that helpeth thee against thy Enemies, and against their arrowes, and thou art blessed from the Allmighty, with blessings from heaven above, and with blessings from the Deepe beneath, with blessings of the Breasts and womb; that is, from waiting on the Lord, thou shalt receive good things, honour and

Sustenance, he will blesse thee in body and soule, in goods and Estate, and in all thy wayes, and give thee sufficient, so that thou wilt not need nor dare to use suttle cunning deceit to pervert that which is right, thou wilt not dare to say of any thing it is thy owne to use as thou wilt, and yet thou wilt have sufficient and plenty.

44. For, one that feareth God, and leaveth selfehood or appropria∣ting any thing for his owne, he getteth in stead thereof, all, in the King∣dome of Christ, the Heaven and the World is his, whereas on the Con∣trary the wicked must supply himselfe with a peece of that, which he hath stolen in suttlety, and acquired to himselfe with deceit, and take nothing of it away with him but the hell only and his wicked unrighte∣ousnesse, and the Curse of miserable people whom he hath tormented upon Earth, they have kindled hell-fire with their Curse in him, and that he taketh along with him.

45. Also; The blessing of thy father hath prevailed more, then the blessing of my Auncestors, according to the desire of the lofty in the world, and it shall come upon the head of Joseph, and upon the Crowne of his head that was sepera∣ted from his brethren; that is, Jacobs blessing hath therefore prevailed more then his Auncestors, because in him the Ens of Faith was sprouted forth, and come into many boughs and branches: for the fruit did shew forth it selfe more, then by Abraham and Isaack: For Abraham generated but one Twig out of the Line of the Covenant, viz. Isaack; so also Isaack gene∣rated but one twig out of the Line of the Covenant, viz. Jacob; on whom the Spirit looked; seeing Jacob generated twelve sonnes, which all stood in the Roote of the Line of the Covenant, and grew out of it as Twiggs, but in Judah stood the Stock, and therefore he sayd, his blessing prevailed more; as a Tree which is growne into branches from the Stock.

46. But that he sayth: according to the desire of the lofty in the world, he signifieth under it, the prosperity of the blessing to those that are blessed; for as the Rich of the world desire only highnesse and good things, so these in the blessing of God receive temporall and Eternall good things; these shall from the blessing of Jacob, come upon the head of Jo∣seph, that is, upon his children, so that they shall in this sprouting, beare good fruit: for the Head signifieth the blossomes and fruit of this Tree.

47. Also; Vpon the Crowne of his head that was seperated from his bre∣thren; that is, the blessing shall not presse forth alone out of the Line of the Covenant, so that it alone among Jacobs children stood in the bles∣sing, viz. the Stock of Judah, but upon the Crowne of his head that was seperated, viz. upon the ground of the Naturall roote of the Adamicall Tree in them all; that they all of them together should be as a fruitfull Tree; but concerning their States and worldly Offices wherein they would live wickedly in the future, he representeth the figure in Dan, and the fower brethren from Jacobs wives mayd-servants, signifying how in the End, the Serpent would manage the Government in the Adamicall Nature, and how their successours would live in their Offi∣ces, and what kinde of world would rise up therein, as it hath come to passe among the Jewes and Christians.

XII. The Testament of Benjamin.

48. † Benjamin is a ravening Wolfe, in the Morning he will devour the prey, but in the Evening he will divide the spoyle: Benjamin was Josephs neerest owne deare brother, and yet the Spirit sayth of him; he is a ravening Wolfe, who in the morning would devour the prey; In this Testament of Benjamin, is couched the most hidden secret figure of the whole Scrip∣ture, and yet in its Type in the unfolding in the Effect and work, it is the most manifest and open figure, which is cleere in the fullfilling, so that Men may see it with bodily Eyes, and yet in their Reason are quite blinde concerning it.

49. This figure is fullfilled, and yet is in action, and shall be yet also further fullfilled, it is very secret, and yet as manifest as a Sunshiny Day, and yet is not understood; but it is knowne to the Magi and Wisemen, who indeed have written much concerning it, but it hath not been yet rightly explicated, while, the time of the Evening (when Benjamins spoyle shall be divided) was far off, but now it is neere; therefore wee shall of∣fer somewhat concerning it, and hint the sence and meaning for those of our society to consider of, and yet remaine as it were dumb to the un∣wise, seeing they sit in the dark, and open their Jawes onely after the spoyle.

50. The two Brethren Joseph and Benjamin, are the Image or Type of Christendome, and of a Christian Man, which in their figure are twofold, viz. the Adamicall Man in his Nature is signified by Benjamin, and the New Man out of the Covenant in the Spirit of Christ is signified by Jo∣seph; and the figure representeth, how Christ hath assumed the Adami∣call Man, and that this Man is halfe Adamicall and halfe heavenly, and that entirely in one person which cannot be divided.

51. So also in this Image or Type he prefigureth Christendome, and how they would receive Christ and become Christians, viz. that in them Christ, and also the Evill Wolfe Adam, would governe, that is, when they would receive the Faith, they would be so ravenous raving and zealous as a Wolfe, and would draw the Heathen to them with power and Com∣pulsion, and yet would devour them, that is, whosoever will not above all, hold the same Opinion with them, they would presently fall on to Condemne that other Opinion, and persecute it with warres & the sword, as a raging Lyon or Wolfe biteth and devoureth; thus in zeale they would devour round about them with Excommunication and the sword; and that therefore, not because they are zealous in the Spirit of Christ, but from the Wolfe of the Evill Adam, which would alwayes set it selfe, in Spirituall and Worldly States and polities, above the Spirit of Christ.

52. Thus their Zeale would be only from the devouring Wolfe, Men being more zealous under the Name of Christ for temporall Goods, fatt livings, good dayes, and worldly honour, then for Love, Truth, and Salvation: they will not be zealous in the power of Christs Love, but in the power of the devouring Wolfe: Also in the Zeale of their accustomed Exercises and Worship, wherein yet they would but play the hypocrites

before God, they themselves would devoure one another as covetous greedy Wolves; and so outwarldly the Wolfe would Governe. But yet inwardly in the true children, Christ would governe: Outwardly Benja∣min, viz. the Naturall Adam, which indeed is also a Christian, but it is first, after his Resurrection, when he is quitt of the Wolfe; and Inwardly Joseph, who is hidden under the Wolfe.

53. And now the Spirit of Jacob in the Covenant of God, pointeth at the Time, shewing how it would be: viz. in the first time of Christia∣nity they would be zealous, & hunger after God, in the Spirit of Christ, and yet must hide themselves from their Enemies, as a Wolfe that Men hunt as an Enemie.

54. But when they shall be great and possesse Kingdomes, that is, when Christs Name shall come under the power and authority of Dan, so that Lawes and Ordinances shall be made out of pretence of Christian Liber∣ty, and its Orders and Exercises shall come under worldly authority and dominion; then will this Christendom be a Wolfe, which will no more judge and proceed in the Love of Christ, but whosoever will not call all their Belly▪ Orders, good and right, those they would devour with the sword of Excommunication, with fire and vengeance, and would raise warres for Christs Name, and for their superstitions; and compell the people with power to the acknowledgement of Christ, and devoure round about them as a Wolfe, and alwayes hunt after the spoyle, and yet for the most part entend to get the Goods and authority of strange and forreigne people to themselves.

55. Thus would Benjamin in the Morning, viz. in his rising up, de∣vour the prey, and towards the Evening he would againe divide this devoured spoyle, that is, towards the End of the world, when Josephs Government will get aloft againe, so that Christ shall be wholly manifest, and that this Wolfe shall cease, then will Benjamin, viz. the holy true Christendom, divide the spoyle of Christ, wherewith Christ hath suppres∣sed Death and Hell.

56. This dividing or distribution of the spoyle shall come, and is al∣ready come, and yet is not, though it is really in Truth, and the whole world is blinde concerning it, except the children of the Mystery: The Time is, and is not, and yet truly is, when this prey and spoyle of Christ and also the Wolfes prey, shall, through Josephs hand, be given into Benjamins hand, and be divided and distributed.

57. O Babell, let this be a Wonder to thee, and yet no wonder neither; for thou hast nothing, and seest nothing, at which thou canst wonder; as a young plant groweth from a Seede, and becometh a great Tree which bringeth forth much faire fruit; so that a Man would wonder at the Graine or seede how so excellent a Tree, and so much good fruit hath lyen hid in one only Graine or seede, which men neither knew of, nor saw before. But, because Men have knowledge and experience thereof, that it is possible, that a Tree should come out of one graine or seede, Men wonder not at it; yet Men see not how it comes to passe, or where that great power and vertue was; so also at present, Men see the Graine or Seede of the Tree well enough, but Reason contemneth that, and be∣leeveth not, that such a Tree lyeth therein, whence such good fruit should come, that thereby the Kingdome of Benjamin, at the End of

Time, shall be called a dividing or distribution of the prey and spoyle.

58. But Joseph must first be a Governour in Egypt, and then Benjamin cometh to him, and then Joseph giveth him five Garments of sumptuous apparell, and five times more foode from his Table then the other; when the famine famisheth the Land, and the soule of Jacob hungereth, then know, that God will thereby draw Israell into Egypt, viz. into Re∣pentance, and then is the time of visitation, and Benjamin carrieth his spoyling sword in his mouth: But Josephs countenance smiteth him, so that he cometh into great Terrour, and feare of Death; because the Silver Cup of Joseph was found in his Sack, at which he is ashamed, and letteth his spoyling sword and Wolves Teeth, fall from him; and then Joseph manifesteth himselfe to him, together with all his brethren, at which there will be such Joy, that the Wolfe Benjamin will become a Lamb, and yeeld his wooll patiently: this is the End of that Speech.

59. The Testament of Jacob, is a figure of the whole time of the world: from Adam to the End: of which wee will set downe a short figure for the Reader that knoweth the vision or Histories, to Consider of.

60. I. Reuben in this place, being the first sonne, is set in the figure of the first World, which lived in the right of Na∣ture without Law, that hath the Priesthood and the Kingdome in the right of Nature, and should be in the chiefest Sacrifice, and in the Greatest Dominion, but he was fickle therein as water, and was thrust out.

61. II. Simeon beginneth with Noah after the Floud, and keepeth Levi with him; that was Sem: But the sword of Ham and Japhet was Simeon: so there went two in One Substance, viz. the spirituall Will and the fleshly Will, till Moses, and then the worldly and the spirituall were divided into two se∣verall States.

62. III. Levi beginneth under Moses, who with the Priesthood managed the sword of Simeon and Levi in the Law, and cut very sharply therewith.

63. IIII. Judah beginneth under the Prophets, and manifesteth himselfe with the Incarnation of Christ, at which time this Scepter began.

64. V. Zebulun with his Co-habitation setteth himselfe in the midst, viz. in the Kingdome of Christ, and that was the beginning of Christendom, who dwelleth on the Coasts of the Sea, viz. among the Heathen, and sate pleasantly, for it was a New Love.

65. VI. Issachar, is the Time, when Christendom was setled in Rest, viz. in Power, Might, and Dominions, which must yet alwayes beare the Burthen of the Heathen, and be servile, and be as a boned Asse for the Burthen, for they still beare the Crosse of Christ, and were still Conforma∣ble to the Image of Christ, about three hundred yeares after Christ.

66. VII. With Dan, did the potent Kingdome and Go∣vernment of Christendome begin, when they set up Kings, Popes, Arch-bishops, and potent pompous Churches, Chap∣pels, and other Consecrated Places, and then was the Adder and Serpent on the way of Christ in humane honour, gene∣rated in the Kingdome of Christ; when men began to dis∣pute about the Pomp, State and Glory of Churches, and to exalt Men into the Kingdome and Offices of Christ, and set them in the place of Christ, and to honour them in Christs stead; then was Christ suppressed, and the Adder and Ser∣pent sate in Christs Office of Judicature, and then the Holy Ghost was rejected, and Councills were set in the place there∣of, and then was Antichrist Borne; at that Time the Spirit of Christ sayd, Lord, I waite now for thy salvation; for heere now my Name must be the Cloake of Antichrist, till thou shalt deliver mee in Josephs time. In this Time is Truth strongly bitten in the heeles, so that the Rider in the Spirit of Christ must fall backward.

67. VIII. With Gad, who should be the Leader of an Hoast, beginneth the Time of the Vniversities and Schooles among Christians about eight hundred yeares agoe, when Men readily set Antichrist with power and Might of Armies in the Chaire of Christ, and with babling, disputing, and per∣verting prevarication maintained him against all opposition, when Men made the Taile to be the Head, and forced the power of Christ into humane traditions and Cannons, and made a Worldly Kingdome of Christs Kingdome.

68. IX. With Asher, began the time when Men lived to please King Antichrist, when he was God on Earth, then came the flattering Hypocrites from the Universities and Schooles, who flattered this King for fatt Bread, viz. for Good Offices, Benefices, Prebendaries and Bishoprickes, and applauded his

doings, and cause, and did all to please him, and set Christ with Antichrist upon a soft Cushion, and so worshipped the Image in the Apocalyps; about six hundred yeares agoe and nee∣rer.

69. X. With Nephtali beginneth the Time of the Great Wonder, when Men went on with high Sermons and deepe searching Disputes about the Councill of God, so that Men have seene that these in Christs Chaire were not Christ in power, yet Men sought deepe, that they might Cover them∣selves with a Mantle, with faire and plausible Maximes, Con∣clusions, and Determinations, then came the knotty acute Lo∣gick, whereby Men dispute; One part of them sayth he is Christ in power and Authority, the other part Contradicteth and opposeth it, that part setting his followers and depen∣dents with high pretences into the Bloud of Christ, and build∣eth all Authority and holy Sermons upon it; and so the Spirit of Christ in the inward Ground set it selfe against it, and sayth; Hee is the Antichrist: This Time hath continued to our time † wherein wee Live.

70. XI. With Joseph, beginneth the Time when Christ will be manifested againe, when he shall cast the Adder and Serpent Dan with the Chaire of Antichrist, with all might and power of selfehood in the Kingdome of Christ upon Earth, to the Ground, and terrifie it, with his Countenance, when Josephs brethren must be ashamed of their Great un∣faithfullnesse, which they have committed against Joseph, in that they cast him into the Pitt, and moreover sold him for Money: and then will all suttlety, craft, flattery, hypocrisie, and deceit, be made manifest, and will, by the aspect of Jo∣sephs Countenance be cast to the Ground; and it is that time wherein it will be sayd; Babylon, shee is fallen, shee is fallen, and is become an habitation of all Devills and abominable Beasts and Fowles; and then Joseph springeth up in his own power and vertue, and his daughters or boughs passe on in their Ornament, and his Blessing beginneth.

71. XII. With Benjamin, beginneth the time of the E∣vening under Josephs Time, for then hee shall againe divide and distribute the spoyle of the first Christendome: Hee be∣longeth to the first and last Time, Especially to the first time

of Joseph, when Christ beginneth to be manifested; and then he is first eager as a Wolfe, and devoureth far and wide, when he beginneth to bite and devour Antichrist, yet all that while he is but a Wolfe. But when Josephs Countenance shall be unveyled, then he is ashamed as a Wolfe that is taken in a Gin, and beginneth to be a Lamb, and to yeeld his fatt and plenty of wooll.

72. This is the Testament of Jacob, in its true figure, where∣in the Spirit hath pointed at the Times; and the Spirit of Mo∣ses sayth: When Jacob had finished all these sayings, he drew his feete up together upon the Bed, and departed, to signifie, that when these his Prophesies would be all fullfilled, then God would call againe the unfolded Nature in the Strife of Time in∣to 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, that Joseph should carry him againe into the Land of Candan, after his Death, and bury him with his Fa∣thers, and that Joseph went thither with a Great Company, with all the children of Israell, and many Egyptians, it prefigureth to us Christs pow∣erfull 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 un∣derstood thereby, is declared before concerning Abraham.

4. Moses sayth further in this Chapter: † 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 Jo∣seph; 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 bre∣thren 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 pr••s••rve much people: therefore be not afraid, I will pro∣vide 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 see∣ing 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 fau••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 fee••e and ente∣reth againe into earnest si••cere Repentance, and bewayleth his first mis∣deeds, as David did when he sayd: † 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, ‖ 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 signifi∣eth 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. A∣men.

8. This is a briefe summary Exposition of the first Booke of Moses, from a right true Ground and divine Gift, which wee have very faith∣fully 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 some∣what in any place of our deepe sence to be obscure, that he doe not con∣temne 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 sal∣vation 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.

Notes

• Gen. XXXVII
• ‖

  Gen. 42.6.
• All whatsoe∣ver he hath, or is.
• †

  The reall ear∣nest conflicting Christian.
• One, of dan∣gerous Prin∣ciples or opi∣nions.
• ‖

  A whimsicall fellow.
• In such a condition.
• †

  That Pen of Iron or point of a Diamond is that engra∣veth in the heart. Jer. 17.1 Gen. 37.1, 2, 3, 4.
• Vnto.
• †

  Gen. 37.4.
• Joh. 16.8.
• Rom. 8.29.
• †

  Or, for the knowledge of his visions.
• The confusion of severall O∣pinions and conceits in Mens Minds.
• †

  Mat 22.29.
• Mat. 3.15.
• Acts 17.28.
• ‖

  Gen. 37.5, 6, 7, 8, 9, 10, 11.
• Gen. 37.3.
• †

  Work, act, or move in him.
• Or, Field.
• †

  Gen. 37.1••.
• †

  Gen. 37.••8.20.
• Gen. 37.22.
• ‖

  Gen. 37.23, 24.3••, 32.
• Gen. 37.33.
• Zech. 9.11.
• †

  Or, as a fol∣lower of Christ.
• Gen. 37, 28.
• †

  Gen. 37.36.
• Gen 38.1, 2, 3, 4.
• ‖

  Or, under∣takes.
• Gen. 38.7.
• †

  Gen 38.20.
• Or, Strange.
• †

  Matth. 5.12.
• Matth. 23.29, 30.
• †

  Mal. 3.6.
• Gen. 37.28. 20 pieces of silver.
• †

  Mat. 26 15▪ 30 pieces of silver.
• Or, History.
• Ge. XXXVIII
• Gen. 38.1, 2, 3, 4, 5, 6, 7, 8, 9, 10.
• Or, is thus to be understood.
• Either the Hebrew is heere meant or rather the Language of Nature.
• wedded them∣selves to.
• †

  Gen 38.11.
• Gen. 38.12, 13, 14.
• †

  Is thus to be understood.
• †

  Gen. 38.14, 15, 16, 17, 18, 19.
• Seale, Ring, or Signet.
• †

  Habiliments or precious Jewells.
• One Copie sayth, Eve.
• Lay under the greene leafe.
• †

  Vxorious, Luster after women; Le∣cherous per∣son.
• ‖

  700▪ Concu∣bines.
• 300 Wives▪
• Rom. 11.32.
• †

  Gen. 38.24, 25, 26.
• Gen. 38.27, 28, 29, 30.
• †

  Pharez.
• ‖

  Zarah.
• Gen. XXXIX. 1, 2, 3, 4, 5, 6.
• Or, high.
• †

  Thirty pieces of silver.
• Twenty pieces of silver.
• †

  Over whom the Master hath power of Life, and all he hath.
• †

  Eingeatzed Etching of plates with Aqua fortis.
• Luk. 17.21.
• †

  Gal. 4.19.
• ‖

  1 Cor. 3.16.
• Col. 4.12.
• †

  Joh. 6 53.
• Joh. 15.7.
• †

  Joh. 6.53.
• †

  Luk 3.23.
• As to the Do∣miniō of Christ.
• Phil. 3.20.
• Mat. 3 10. Luk. 3.9.
• Mat. 8.20.
• †

  Isa. 14.19.
• Diaconissa Ministresse.
• †

  Wicked thing or substance.
• ‖

  Matth 25. from the 14 to the 31. Luk. 19. from the 12. to the 28.
• Luk. 19 17.
• †

  Luk. 19.24.
• Mat. 21.39.
• †

  Luk. 16.2.
• ‖

  Gen. 39.7, 8, 9, 10.
• Or, Image.
• Or, corrupt.
• †

  Revel 12.1.
• ‖

  Or, Revela∣tions.
• Verse 4.
• ‖

  15 Verse.
• †

  Floud or wa∣ter streame.
• 16 Verse.
• Gen. 39.11, 12, 13, 14, 15.
• Heb. 6.4, 5.
• Those of our society.
• †

  Or, Starre.
• Joh. 10.28.
• †

  Gen. 39.16, 17.
• Or, High Places. Eph. 6.12.
• †

  Joh. 14.30.
• ‖

  Insinuates or wraps up him∣selfe.
• Property and condition.
• Or, Mistake••
• 1.••
• †

  Or, unrigh∣teousnesse.
• ‖

  Gen. 39.20, 21, 22, 23.
• Or, be fami∣shed.
• Rom. 9.16.
• †

  Willeth or de∣sireth that w^ch God willeth or desireth.
• Or, Sensitive
• †

  Creatures. Have a long∣ing desire, and yet cannot at∣taine the least satisfaction
• ‖

  Representa∣tions in their thoughts.
• Rom. 8.28.
• †

  Steward.
• ‖

  Affliction.
• Genesis XL.
• ‖

  By an Astro∣nomicall figure of the outward Heavens, in a Scheme thus,

  [illustration]

  and a judgment of the Effects by Astrology: predicting be∣fore the starres be in that po∣sture in the Heavens, or be∣fore the Effect be wrought by the Starres.
• †

  Or, in.
• As Orion, the Pleia••es, A∣mos 5.8. Mazzaroth, the 12 signes. Or, A••cturus Job 38.31, 32 Ursa Minor or Ursa Major, or any other Con∣stellation that consisteth of many Starres together Or a figure of the whole Heavens erected upon a point of Time.
• †

  Inanimate.
• ‖

  Animale Bo¦dy.
• Or, Spirit of the Soule.
• †

  Or, From Phansie.
• Or, figure, the Schema Coeli.
• †

  Or, in.
• 1 Sam. 3.4, 6.8.10.
• Re-introver∣ted the the word.
• Rom. 8.28.
• Must.
• Gen. XLI.1, 2, 3, 4, 5, 6, 7, 8.
• Truth-sellers, South-sayers.
• †

  Skilfull in Nature.
• Or, Religion.
• Heb. 11.1.
• †

  Or, Scheme.
• [illustration]
• Or, represen∣tation to the outward Man.
• †

  7 fatt Kine.
• ‖

  7 Holy Pro∣perties.
• 7 leane Kine
• †

  7 wrathfull properties.
• ‖

  7 blasted Eares.
• 7 full Eares.
• Condition, qualitie, or propertie.
• Gen. 41.14, 15, 16.
• In my power.
• †

  Or, qualities.
• Type or repre∣sentation.
• Or, Resem∣blance.
• †

  Powers, ver∣tues, and abi∣lities.
• Consisteth in that w ^ch their posture, conditi∣on or qualitie doth represent and expresse.
• †

  Rom. 10.8. Deut. 30.14.
• Gen. 28.16.
• ‖

  Phil. 3.10.
• Gen. 41.33. to the 36.
• †

  Or, Condition of such a Man: the Man Christ, or a Christian Man.
• ‖

  Exod. 18.21.
• 1000 Gene∣rations. Exod. 20.6.
• †

  Gen. 41.37, 38, 39, 40, 41, 42, 43, 44, 45.
• Gen. 41.50.
• Gen. XLII.
• Gen. 42.1, 2, 3, 4.
• †

  10 Brethren.
• Sinfull af∣fections.
• Gen. 42.5, 6, 7, 8.
• Mat. 15.26.
• Gen. 42.9.
• Gen. 42.10.11.
• †

  Gen. 42.12.
• Gen. 42.13, 14, 15, 16, 17.
• †

  12 Brethren.
• †

  Or, with.
• 3 Dayes.
• †

  3 Principles.
• Mat. 26.64. Act. 7·55, 56. Col. 3.1.
• †

  Rev. 1.3.22.••0.
• ‖

  Luk. 21.28.
• Rev. 21.••.
• Gen. 42.18, 19, 20.
• †

  Abashed.
• Or, faculties.
• Gen 42, 21, 22, 23, 24.
• Note, Note, the abilitie of the Soule to attaine Grace.
• The conditi∣on, posture, and qualitie.
• †

  Gen. 42.25, 26, 27, 28.
• Gen. 42.35, 36.
• Gen. 42.37.
• †

  2 Sonnes.
• Gen. 42.38.
• Gen. XLIII.
• Powers or Faculties.
• Gen. 43.1, 2, 3, 4, 5.
• God.
• Rev. 2.17.
• Were kept in pawne, or Cu∣stody.
• ‖

  Or, Pawne.
• Rom. 8.1.
• †

  Rev. 19.7.9
• John 6.53.
• †

  1 Cor. 15 28
• ‖

  Col. 3.1.
• †

  Or, inspecting
• Signall-Star, such a Starre as lead the Wise∣men to Christ. Matth. 2.2.
• Gen. 43.11, 12, 13, 14.
• Law-suits.
• John 10.
• Gen. 43.15, 16, 17.
• †

  Rev. 19.9.
• Gal. 4.7.
• Gen. 43. from 17. to the 25.
• Matth. 7.1.
• †

  Gen. 43.26, 27, 28.
• Gen. 43.29, 30, 31.
• Gen. 43.32.
• †

  Or, Messes.
• John 4.32.34.
• Resemblance of the unconcei∣veable or non-imagible Deity.
• †

  Answering ex∣actly as a Mans face doth in a Glasse.
• Col. 2.9.
• †

  Maketh it all of a light fire.
• Or Mouth-Christian.
• †

  Joh. 6.53.
• ‖

  Or, Messe of foode.
• Joh. 6.53.
• Or, Soulish.
• †

  Or, to be like God the Fa∣ther: our hea∣venly Father.
• ‖

  Joh. 6.37.
• Or, out of him
• Note, how Salvation is not of our selves, but of Grace in us.
• Eph. 2.8.
• Batheth, Steepeth or soaketh into the Grace and quickneth a Sprout.
• †

  Or, Steeping.
• 1 Cor. 15.41.
• ‖

  Clarity.
• Sophia▪ the divine wis∣dome.
• Gen. XLIV. 1, 2, 3, 4, 5, 6.
• †

  Or, Divineth.
• Psal. 116.13
• †

  John 18.11.
• Vpon, into o•• concerning.
• Mat. 11.12.
• Or, Knave.
• Or, Native Country.
• †

  Phil. 3.10. Rom. 8.29.
• Mat. 10.34: Luk. 12.51.
• †

  Luk. 12.49.
• ‖

  Mich. 7.6.
• Luk. 12.49.
• Imagible, Imaginable, or Comprehensi∣ble.
• †

  Or, make 〈◊〉〈◊〉 to be Nothing.
• Imagible, Representable, or discernable.
• †

  The Love it selfe.
• Or, Positures of the Starres.
• †

  Forme, qua∣litie, or condi∣tion.
• ‖

  Or, procrea∣ting which was farther to be done.
• Imageth, modelleth, o•• figureth.
• Gen. 44.7, 8, 9, 10.
• Mortall, deadly, or kil∣ling sinnes.
• Novice.
• Ground of his Nature and Heart.
• Conditions or qualities,
• Gen. 44.11, 12, 13.
• Gen. 44.14, 15, 16, 17.
• †

  Gen. 44.30, 31.
• Or, hidden∣nesse.
• Gen. XLV.1, 2, 3.
• John 8.
• Gen 45.4, 5.
• †

  Gen. 45.6.
• Gen. 45.9, 10, 11.
• Verse 12, 13, 14, 15.
• John 8.47.
• Or, Benifices.
• †

  Or, Barba∣rous.
• Gen. 45.16, 17, 18, 19, 20.
• Gen. 45.21, 22, 23, 24.
• Gen. 45.25, 26, 27, 28.
• Gen. XLVI.1, 2, 3, 4.
• Rev. 20.12. to the 15.
• Gen. 46.6, 7▪ 26, 27.
• 70 The number of Babell. 66 Of the Beast & the Whore.
• Note.
• Gen. 46.28, 29, 30.
• Gen. 46.31, 32, 33, 34.
• Shepheards, or Pastours.
• John 1.4▪
• Imaged, framed, or Created.
• †

  John 1.14.
• Gen. XLVII.1, 2, 3, 4, 5, 6.
• Note the true Ministers, Pa∣stours and Tea∣chers in the Church of Christ Jure Divino, who they are.
• †

  Or, Arch-Bi∣shop.
• Gen. 47.7.
• Vers. 8, 9, 10
• Gen. 47.13, 14, 15, 16, 17.
• ‖

  Luk. 16.8.
• †

  Imaged or Created.
• Imagelike, Imaginary fictitious.
• ‖

  Conceited, contrived, or set forme of Prayer.
• Note how Man is able to doe nothing.
• †

  Or, Images.
• ‖

  Gen. 47.18, 19.
• Imaged, feigned, or Imaginary.
• †

  Gen. 47.20, 21, 22.
• †

  Affections, properties, or faculties.
• Gen. 47.23, 24, 25, 26.
• †

  Images, Imagibility or Phansies.
• †

  Images, Imagibility or Phansies.
• Or, consisteth. Luk. 17.21.
• Or, possessions.
• †

  Or, Bond∣slavery.
• ‖

  Imageth or modelleth it selfe.
• ‖

  Imageth or modelleth it selfe.
• ‖

  Imageth or modelleth it selfe.
• Psa. 18.25, 26.
• Bondslavery.
• Bondslavery.
• Gal. 6.7.
• Or, houshol∣der.
• †

  Rom. 8.28.
• Eingebung, Inward sug∣gestion.
• Gen. 47.27, 28.
• †

  Vers. 29, 30, 31.
• †

  Or, qualitie.
• Exod. 3.8.
• †

  5 Bookes of Moses.
• Gen. XLVIII.1, 2, 3, 4, 5, 6.
• Frameth, Modelleth, or Imageth.
• Gen 48.8, 9.
• ‖

  Vers 9.
• Vers. 10.
• †

  Imaged, or framed.
• ‖

  Temporary∣nes.
• ‖

  Temporary∣nes.
• Vers· 10, 11, 12.
• †

  Jacobs.
• The Soules Essences, pow∣ers or facul∣ties.
• Gen. 48.13.
• John 1.14.
• Gen. 48.14.
• John 17.6.
• Gen. 48.15, 16.
• Gen. 48.17.
• Mat. 26.36. Luk. 22.39.
• Gen 48.20.
• Literature.
• Gen. 48.21, 22.
• Gen XLIX.1, 2.
• Gen. 49.3, 4.
• †

  Frameing, Figuring, or Imaging.
• †

  Imaging or modelling.
• Gen. 2.21.
• †

  Or, woman.
• 1 Cor. 2.14.
• Last Judge∣ment Day.
• Gen. 49.5, 6, 7.
• Gen. 34.25, 26, 27.29.
• Revel. 17.
• 7 properties.
• †

  7 heads.
• †

  Rev. 19.20.
• Gen 49.6.
• Gen. 49.8, 9, 10, 11, 12.
• Or, words of Jarring Con∣tention.
• †

  Or, Opinions, without cer∣tain know∣ledge.
• †

  Coloss. 3.11. & 1.27.
• Joh. 6.53. &c.
• Gen. 49.13.
• Neighbour∣hood.
• ‖

  Gen. 30.20.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• World or out∣ward Life.
• Gen. 49 14, 15.
• †

  Gen. 30.18▪
• Gen. 49.16, 17, 18.
• Ordering of a Mans own pri∣vate affaires, or employment••
• †

  Gen 30.1, 2, 3, 4, 5, 6.
• Gen. 49.19.
• †

  Gen. 30.9, 10, 11.
• †

  Officiousnesse to undermine and insinuate himselfe.
• Gen. 49.20.
• †

  Or, finest of flower▪
• ‖

  Gen. 30.12, 13.
• †

  Or, supreme.
• Advocates, Procters, Pleaders, and Attorneys.
• †

  Gen. 49.21.
• ‖

  Or, Configu∣ration.
• Gen. 30.8.
• Gen. 49.22, 23, 24, 25, 26.
• Or, Faith.
• †

  Gen. 49.27.
• Racha.
• Revelati∣on.
• Predestina∣tion.
• †

  Ann. 1623.
• Rev. 18.2.
• Genesis L.
• Gen 23. and the 50 Chap. of Mysterium Magnum.
• †

  Gen 50.15, 16, 17, 18, 19, 20, 21.
• †

  Psal. 25.7.
• ‖

  Gen. 50.24.
• Genesis.