22. As we see in Christ's humanity, viz. in the human soul, when it was to die to self and yield up its natural right, then said Christ on the Mount of Olives, Father, if it be possible, that is, the human soul in him from the Father's property in the Word, said, Father, if it be possible, let this cup pass from me; but if it be not possible, and that I must drink it, Thy will be done (Matt. xxvi. 39; Luke xxii. 42): as Joseph here 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 says it pleased him not well. The natural man is not well pleased to give up his natural right and let the kingdom of humility reign in him: he would rather be lord himself: But his own will has squandered that away, so that he is set behind, for it is not possible that he should become the child of God unless he drink the cup whereby he dies to his own natural will. Therefore says Christ, Father, Thy will be done, and not my natural Adamical human will, but let
God's will in my inward ground be done, and not my Adamical soul's will: It shall and must be resigned into God, the first natural right must go behind, and Christ forward, else there is no salvation.
24. In this type and image the spirit of God sports with the children of the saints; signifying how the new incorporated kingdom of grace would spread itself forth aloft, and how the kingdom of nature should be set behind: for if Christ arise and be born in man then must Adam be servant and minister.
25. And it declares besides that the kingdom of nature would also be great, but the kingdom of grace yet greater, of which we have a similitude in a great tree of many branches, which through nature generates many twigs and branches, and wherein nature is powerful; but the virtue and power of the sun is much more powerful. For if this does not co-operate then the tree cannot grow nor bear any fruit; and we clearly see thereby that the virtue and power of the sun must get aloft, if the tree grow and its fruit come to be ripe and profitable. So also is it in man.
26. Man is nature: and nature begets him that he may come into the forms and conditions of the creatures. But the understanding must come forth in him, which governs and takes care of nature. Nature wills indeed that its desire be fulfilled, but the understanding rules over nature.
27. But now nature is sooner and earlier than the understanding. Nature goes foremost; but when the understanding comes, then it must follow behind. Thus it is to be understood also in this figure of Jacob and Joseph, concerning the new regeneration, that when the divine understanding shall again be manifested in man, then shall nature follow behind.
28. Thus he blessed them that day, and said, He that will bless any in
Israel, let him say, God set thee as Ephraim and Manasseh (Gen. xlviii.
20).
In this text what the spirit declares in this figure is as clear as the sun. 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 natural right, when the youngest was preferred before the eldest. Thus also should all blessing and wishing be, among the children of God, that God would set them back from the evil Adamical will of self; and set them into the Paradisical Covenant again, and make them grow therein and bring forth the kingdom of grace in them, and set it above the kingdom of nature of the first Adamical birth. When this is done in man then he is a child of God again in Christ, and stands in the blessing of God.
22. As we see in Christ's humanity, viz. in the human soul, when it was to die to self and yield up its natural right, then said Christ on the Mount of Olives, Father, if it be possible, that is, the human soul in him from the Father's property in the Word, said, Father, if it be possible, let this cup pass from me; but if it be not possible, and that I must drink it, Your will be done (Matt. xxvi. 39; Luke xxii. 42): as Joseph here 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 says it pleased him not well. The natural man is not well pleased to give up his natural right and let the kingdom of humility reign in him: he would rather be lord himself: But his own will has squandered that away, so that he is set behind, for it is not possible that he should become the child of God unless he drink the cup whereby he dies to his own natural will. Therefore says Christ, Father, Your will be done, and not my natural Adamical human will, but let
God's will in my inward ground be done, and not my Adamical soul's will: It shall and must be resigned into God, the first natural right must go behind, and Christ forward, else there is no salvation.
24. In this type and image the spirit of God sports with the children of the saints; signifying how the new incorporated kingdom of grace would spread itself forth aloft, and how the kingdom of nature should be set behind: for if Christ arise and be born in man then must Adam be servant and minister.
25. And it declares besides that the kingdom of nature would also be great, but the kingdom of grace yet greater, of which we have a similitude in a great tree of many branches, which through nature generates many twigs and branches, and wherein nature is powerful; but the virtue and power of the sun is much more powerful. For if this does not co-operate then the tree cannot grow nor bear any fruit; and we clearly see thereby that the virtue and power of the sun must get aloft, if the tree grow and its fruit come to be ripe and profitable. So also is it in man.
26. Man is nature: and nature begets him that he may come into the forms and conditions of the creatures. But the understanding must come forth in him, which governs and takes care of nature. Nature wills indeed that its desire be fulfilled, but the understanding rules over nature.
27. But now nature is sooner and earlier than the understanding. Nature goes foremost; but when the understanding comes, then it must follow behind. Thus it is to be understood also in this figure of Jacob and Joseph, concerning the new regeneration, that when the divine understanding shall again be manifested in man, then shall nature follow behind.
28. Thus he blessed them that day, and said, He that will bless any in
Israel, let him say, God set you as Ephraim and Manasseh (Gen. xlviii.
20).
In this text what the spirit declares in this figure is as clear as the sun. 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 natural right, when the youngest was preferred before the eldest. Thus also should all blessing and wishing be, among the children of God, that God would set them back from the evil Adamical will of self; and set them into the Paradisical Covenant again, and make them grow therein and bring forth the kingdom of grace in them, and set it above the kingdom of nature of the first Adamical birth. When this is done in man then he is a child of God again in Christ, and stands in the blessing of God.
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