The Epistles of Jacob Behmen

The Epiſtles of JACOB BEHMEN aliter, TEVTONICVS PHILOSOPHVS. Very uſefull and neceſſary for thoſe that read his VVritings, and are very full of excellent and plaine Inſtructions how to attaine to The Life of CHRIST. Tranſlated out of the German Language.

LONDON: Printed by M. Simmons for Gyles Calvert, at the Black Spread Eagle, at the Weſt end of Pauls Church, 1649.

THE PREFACE TO THE READER.

AS there is no Booke or Treatiſe which this Author hath written, but the footſteps and Characters of Divine Light, and knowledge are therein Imprinted and diſcerned, and may be of ſpeciall uſe and improvement to the Chriſtian, impartiall, Reader; ſo likewiſe theſe his Epiſtles, written at ſundry times, and occaſions to ſeverall Friends; and thus gathered and compact together, may of right be reckoned as one Booke, not of the ſmalleſt benefit and direction to the Reader, Lover, and Practitioner of that Divine light, and knowledge, which his Writings doe containe, and hold forth:^[1] Indeed, the bare Letter of any Mans Writings, though written from a Divine Gift, and reall manifeſtation of light in and to themſelves, cannot breath the ſpirit of wiſedome into us: for the ſound of underſtanding is not to be Characterized, or Painted on Paper; no more then the Notes, and Characters of Muſick can give the reall Sound, and Tune, unto the Eare; but they are a direction how the ſkilfull Muſician ſhall play on the Inſtrument; ſo alſo our minde is as an Organ, or Inſtrument; but it Sounds onely according to the Tune, and Note, of that Spirit, that doth poſſeſſe and act it: And we doe convert, and aſſimulate all things according to that Spirit, and will that is ruling, and predominant in us; and therein the minde, thoughts, and ſences, are enkindled, and enflamed; for if we have a bare Aſtrall, Worldly, Carnall, Selfe-conceited, Contemning, Cavilling, Phariſaicall, Hypocriticall Spirit; accordingly we doe forme, and frame our Notions, Judgement, and Cenſure; and pervert all things to a wrong ſenſe and uſe; but if the Divine Spirit of Love, Light, meekneſſe, humility, ſelfe-denyall, ſyncerity, and holy deſires doe dwell, rule, and act in us; then our underſtanding is accordingly holy, Divine, and reall: for To the pure, all things are pure; but to the impure, all things are impure; for their very Mindes and Conſciences are defiled: As this Author received not his Learning, Gifts, and high Endowments, from the Schooles of this World;^[2] but from the Schoole of Divine wiſedome, the illumination of the holy Spirit; ſo likewiſe the meaning and drift of his Writings will not be underſtood of thoſe who are meerely trained up, and ſkilled in the litterall and Hiſtoricall Schoole of this World; and according to the Canons, Rules, and Axioms of their wiſe Phariſaicall Reaſon, who doe contemne, judge, and raſhly cenſure, all that ſpeake not their phraſe, ſtile, and Dialect: For if we had all that ever the Prophets,^[3] Chriſt, and his Apoſtles did ſpeake and teach, and the knowledge of all Divine, illuminate men, in their ſeverall Gifts, deciphered in Writings, and ſhould read in them many yeares; yet if we did not deſire to become one with the ſame ſpirit of Divine knowledge; and endeavour to have it innate, and eſſentiall in us, to the living expreſſion of Divine love and righteouſneſſe; they would be but as dark and Hiſtoricall unto us: and the frame and ſtructure of our knowledge, which by our artificiall Reaſon we ſhould build unto our ſelves upon that foundation; would be but a vapouring Notion, a blind Pedanticall Luciferian oſtentation of a Phariſaicall knowledge, that would not edifie, but puffe up; ^[4] from which ſelfe-conceited, Verball, high-flowne, contrived knowledge, which wiſe Letter-learned Reaſon, devoyd of the illumination of the holy Spirit, hath gathered in diverſe formes unto it ſelfe, by its owne imaginary apprehenſions, and expoſitions, upon the Writings of holy men; the many mentall Idolls, Opinions, Contentions, Rents, and diviſions, are ariſen in the Chriſtian World; which have almoſt quite deſtroyed all brotherly love; but the God of love, by the efflux and breakings forth of his Divine light, and holy ſpirit in us, ſo expell and drive them into the Abyſſe of darkneſſe, from whence they come, that in the ſeverall diſpenſations of his Divine Gifts, and manifeſtations of light unto us, We may rightly underſtand, and ſerve one another in Love: that the great Babyloniſh building of our owne tottering imaginations, and wanton opinions, which we (by the ſharp inventions, and glozing gloſſes of vain contriving reaſon, in the many and various conjectures, about the ways, how God is to be worſhipped and ſerved) have endeavoured to rear up unto our ſelves, may fall: that ſo we may all come to ſpeake the One holy language of Chriſtian Love to each other: who hitherto have been ſo divided, that in ſted of building up one another in the holy Faith of Chriſt, we have bruiſed, battered, and beaten down one another in the ſpiritual pride and hypocriſie of Antichriſt.

There are ſome that are ſo farre foreſtalled with a ſtrong ſelfe-conceit of their owne light and love of ſelfe-will,^[5] that whatſoever beares not the ſtamp, and ſuperſcription of their approved Patrons, Schooles, and Inſtitutions, is but as darkeneſſe and nifling ſhaddows unto them, and ungrounded prejudice, cavilling ſuperſtition, & vain ſuſpition do ſo much poſſeſſe them, that they reject it as not worth the reading over; weening that they have a right Orthodox judgement, rectified in all points of Phyloſophy, and Divinity; but theſe cannot ſee how farre they are like the blinde ſelfe-conceited Scribes and Phariſees, thoſe Luciferian wiſelings that thought none could teach them any thing; becauſe they were ſkilled in the Letter of the Scripture; but Chriſt told them, that They erred, not knowing the Scriptures, &c.

Others againe, the Myſterious Antichriſt in Babel, by a ſelfiſh illumination, and blind perſwaſion, hath ſo deeply captivated, and impriſoned; yea, bewildred, and bewitched, in his Myſtery of iniquity and hypocriſie, that they doe not onely take upon them to contemne, and condemne all that ſeem to contradict their received Principles, and opinions, but from the workings of the uncleane Phariſaicall ſpirit in them, They will draw strange concluſions, and perverted meanings, from the words and works of others; to make them odious and abominable; but theſe are like unto Toads, that turne all they eate into a poyſonfull nouriſhment, which they will ſpit out againe, upon thoſe that doe but touch them.

Others there are alſo,^[6] that are very greedy, and eager of reading Bookes, to better and improve their knowledge; but their ſimple wellmeaning minds are ſo much darkned, and poſſeſſed with the Principles, mentall Idols; and opinions of their approved Masters; and to them they have ſo chained, devoted, and Sacrificed their conſciences in blindfolded Hypocriſie; that nothing can take any true impreſſion upon them: but that which ſpeakes for, pleads for, and maintaines their cauſe, their way, their Sect, unto which they have given up and addicted themſelves; and that they will hold, and beleeve, rather becauſe they will, or becauſe ſuch, and ſuch, of whom they have a good opinion doe ſay ſo; or becauſe they have already received and maintained it, then from any true impartial conſideration that it is right, or from any effectuall living eſſentiall knowledge, and reall ſpirituall Being of it in their owne Soules, &c. But for thoſe that know enough already, and are ſo well conceited of their owne ſelves, this Author hath written nothing; but for the Seeking, hungry, deſirous Soule; that by unfeigned repentance, converſion, and introverſion of its will, mind, and thoughts to God, doth endeavour the reall practice of Christianity, and the leading of an upright converſation in all humility, meekeneſſe, ſimplicity, patience, forbearance, righteouſneſſe, and Chriſtian love towards all men, without a Selfiſh ſingular diſreſpect, or Phariſaicall contemning and condemning of Others.

The true way and meanes for a man to free himſelfe from all blind contentions,^[7] diſputes, doubts, errours, and controverſies in Religion; and to get out of that tedious Maze, and weariſome laborinth of perplexing thoughts, wayes, and opinions concerning God, Chriſt, Faith, Election; the Ordinances, or the way of worſhip, wherein the World doth trace it ſelfe, is faithfully ſet downe, and declared according to the ground of the Scripture, and true experience in this Authour; the attainement of which light, will give reall ſatisfaction, and aſſurance to the Soule, ſo that it ſhall not need ſay, Is it true? What Arguments are there for it? How can it be proved, &c? But it ſhall finde the reall Signe and Seale of truth within it ſelfe, as the Scripture declareth, 1 John 2. 20. 27. That the unction from the holy One teacheth all things; ^[8] ſo that no man need teach thoſe in whom it doth abide: But this knowledge, this precious Pearle of light,^[9] this darling of wiſedome, this Garland, and Crowne of Virgin Sophia, which ſurpaſſeth all the beauty and treaſure, all the Pompe, Power, and pleaſure of this World: This Univerſall Touchſtone, to try and finde out the qualities and vertues of all things, this Heavenly Tincture, this true Phyloſophers Stone, this Summum bonum, which no humane tongue can expreſſe; is onely obtained in the new birth, whereby the light, and life of God is renued in us; the eſſentiall Word of Divine love, Chriſt himſelfe is begotten and formed in us; to the reading, and experimentall underſtanding, of which Word of Life, Light, and Love; the whole Scripture, and the Writings of Divine illuminate Men doe direct us, and all words, workes, and Bookes, that proceed not from that Word, and lead us againe to that Word, are either onely Aſtrall, outward, and tranſitory; or the fantaſticall Idola mentis, the ſhadowes of fanſie, and learned Phariſaicall Reaſon, which by its feighned words of ſuttlety, and humane wiſedome, enticeth men to beleeve strong deluſions, and follow after lyes in Hypocriſie.

In our owne Book which is the Image of God in us, time and Eternity, and all Myſteries, are couched and contained, and they may really be read, in our owne ſoules, by the illumination of the Divine Spirit; for our minde is a true myſticall Mirror, and Looking-Glaſſe, of Divine and Naturall Myſteries; and we ſhall receive more reall knowledg from one effectuall innate eſſentiall glimps,^[10] beame, or Ray, of light, ariſing from the New birth within us; then in reading many hundred of Authors; whereby wee ſcrape abundance of carved workes and conceits together, and frame a Babel of knowledge in the Notion, and Fanſie, to our ſelves; for in the true light we receive the pledge and earneſt of that Spirit, which Searcheth all things, yea the depths of God: let no man thinke that it is now impoſſible; for in a Chriſtian, new borne in Chriſt, Chriſt the light of life, and being of Love doth dwell; and in him are all the treaſures of wiſedome and knowledge; and he doth expreſſe the ſame, in the humble reſigned Soule, according to the manner and meaſure, as he pleaſeth; and as is beſt requiſite for the Time and Age.

Theſe Epiſtles are not fraught with fine complementall ſtraines, and pleaſing Notions of humane Art; or with the learned Quotations of ancient Authors, or with the witty glances of accute Reaſon, trimmed up in the Scholaſtique pompe, and pride of words, to tickle and delight the fanſie of the Reader; neither doe they ſavour of a Sectarian ſpirit of Hypocriſie and affectation; arrogancy and Pedantick preſumption, to make himſelfe that which in reallity he is not, to get a great Name, and to amuſe and captivate mens mindes, with ſtrange high-flowne conceits, thereby to gaine a ſelfiſh confidence and approbation in others, to make a Sect in Babel; but he hath written (according to the Divine Gift which he received) of the greateſt, and deepeſt Mysteries, concerning God and Nature; and hath expreſſed them in ſuch ſuitable and ſignificant tearmes and phraſes, as are beſt apt to render them, in their owne native and proper Idea and meaning, to the underſtanding and capacity of others: Albeit few will underſtand them according to the depth of his ſenſe; but every one may receive benefit according to his capacity; if his owne Image-like fanſie, and the over-weening conceit of his owne light doth not prepoſſeſſe and hinder him; and no doubt his Writings are left unto Poſterity, as a precious Talent to be improved: Not that we ſhould onely gather a talkative Hiſtoricall litterall Notion of the Myſteries; but that in all ſimplicity and ſyncerity, we practice the way of Regeneration in the Spirit of Chriſt; and Divinitize our knowledge into an effectuall working Love; and ſo attaine the experimentall and eſſentiall being thereof in our owne Soules.

It would be too large here to ſpeake of that foundation and ſtedfaſt^[11] Byſſe which his Writings doe containe, whereby true Phyloſophy may be reſtored to its Originall purity; being from thoſe Idols of fanſie, and vaine Reaſon that doe darken and perplex it; for by the knowledge of the Centre of all Beings (of which his Writings ſpeake) we come rightly to underſtand what Time and Eternity is; and therein the Science of the Nothing, Something and All things; whereby we may come to find out whence the inward radicall Ens, working eſſence, true ſubſiſtence, and full exiſtence of every thing proceedeth; and alſo to what end every thing hath ſuch an Eſſence, life, power, vertue, forme, colour; and then whither it goeth, and what it ſhall be hereafter in Eternity; by which we may come to ſee how it is, that all things proceed from God, ſubſiſt in God, and againe returne to God; and therein obtaine the right knowledge of our Selves and of God in Nature; and from this Centre ariſeth the true knowledge of the Three Principles: and alſo of the Threefold, or Tri-une life in Man; whereby the deepeſt, darkeſt, and hardeſt Queſtions, and Quaere's, that can ariſe within the minde of man, or come under the reach of any Imagination or thought, may be rightly underſtood, and determined; and this muſt needs advance all Arts and Sciences, and conduces to the attainment of the Univerſall Tincture, and ſignature; whereby the different ſecret qualities, and vertues, that are hid in all viſible and corporeall things, as Mettals, Minerals, Plants, and Hearbes, &c. may be drawne forth and applyed to their right naturall uſe for the curing, and healing of corrupt and decayed nature; and by the powerfull effects and operation that will hence ariſe, all falſe Sophiſticate Artiſts that ſoare aloft in their owne contrived Imaginations, and tottering experiences, may be convinced of their unſound, ſicke, and ſandy foundation; and moreover this ſignall, fundamentall, Centrall knowledge, will quicken, and revive the life of Divinity ſo deeply buryed in the painted Sepulchers of Phariſaicall Hypocriſie, and Verball formality; and ſettle all Sects, and Controverſies in Religion on the true ground, that ſo we may come to ſerve God aright in the true unity of the Spirit, and each other in all Chriſtian Love and Righteouſneſſe.

In theſe Epiſtles there is much ſeaſonable and wholeſome Doctrine,^[12] Inſtruction, and Counſell, for a Chriſtian reſigned Soule; much Conſolation for the afflicted under Chriſts Croſſe; and alſo direction how a man ſhall behave himſelfe as a Chriſtian amidſt the various Sects, and their harſh cenſures: Exhortation to Truth, Love, and righteouſneſſe: Dehortation from all evill, pride, envy, covetouſneſſe wrath, malice, falſhood, and Cain-like Hypocriſie; likewiſe many Propheticall Paſſages, and Predictions concerning the puniſhment, and ſevere judgements that are and ſhall be upon Babel, and the Antichriſt, and all falſe, and wicked Oppreſſours; the moſt whereof are Printed in a Treatiſe by themſelves, called Mercurius Teutonicus.

In a word, Courteous and Chriſtian Reader, theſe Epiſtles will ſerve as an Introduction,^[13] and right information to ſhew thee what this Author was, and whence hee had his great knowledge; and upon what ground and centre it is founded; and likewiſe how thou mayſt come really to underſtand the drift and meaning of his Writings, and effectually finde the excellent uſe thereof; for art thou learned or unlearned, rich or poore, Maſter or Servant, Parent or Childe; be thou of what Calling, Profeſſion, Complexion, Conſtellation, and Diſpoſition thou wilt: Thou mayſt finde ſuch knowledge herein as may better and improove thee aright in Chriſtianity.

Therefore be like to the laborious Bee that ſeeketh Honey at every Flower,^[14] and where ſhee findes it not, there ſhee doth not leave her ſharpe Sting, ſo likewiſe if thou findeſt that which doth not like thee, let it alone; and leave not a taunting ſcoffe, and ſtinging venome of ſcorne and raſh cenſure behinde thee; but rather pray that God would give thee his Holy Spirit, to leade thee into all truth; and ſo thou ſhalt know God in thy Selfe, according to that Divine promiſe, they ſhall all be taught of God, and know the Lord, John 6. 4, 5. Heb. 8. 11.

But let the end of all be Love; for if thou couldſt ſpeake with the tongue of Men and Angells, and couldſt Propheſſe, and underſtand all Myſteries, and hadſt all Faith, yet without Love, thou wert but as tinckling Braſſe, and a ſounding Cymball, 1 Corinthians 13. It is even this Love that diſtinguiſheth betweene the knowledge of the Devills in Hell (for they know, beleeve, and tremble) and the Angels in Heaven; and as true Love is a deadly poyſon and paine to the Devilliſh nature of evill Spirits; even ſo is all Selfedenying Love, as a Plague and Peſtilence to all ſophiſticall Phariſaicall Hypocrites, who pervert the Goſpell of Peace and Love, by vaine Diſtinctions, and Heatheniſh practices: Therefore beloved Reader, let thy Divine light lead thee unto a Divine life, and ſo enter into the Divine Love, the bond of perfection; and ſo thou ſhalt be made partaker of the Divine nature, for God is Love.

Now therefore let us be mercifull, ^[15] loving, and perfect, as our Father which is in Heaven is mercifull, loving, and perfect, that ſo it may be knowne that wee are the Children of the moſt High, who is kinde unto the unthankfull, and to the evill: And the God of Love ſo enkindle the fire of his Love in our hearts, that it may breake forth in our practice and converſation, to the deſtroying the Thornes, and tearing Bryars of vaine contentions; that ſo wee may enjoy the happy fruits of Peace, Truth, Love, and Righteouſneſſe, in all Chriſtian Society one among another:

Yours in all Service of Chriſtian Love. J. E.

Toe Scorner ſeeketh wiſedome, and findeth it not, but knowledge is eaſie to him that understandeth,

Prov. 14. 6.

A Scorner loveth not one that reproveth him; neither will hee goe unto the wiſe:

Prov. 15. 12.

Knowledge puffeth up, but Love Edifieth:

1 COR. 8. 1.

A ^[16] Theoſophicall LETTER, WHEREIN The life of a true CHRISTIAN is deſcribed.

Shewing what a Chriſtian is, and how he commeth to be a Chriſtian; and likewiſe what a Titular, Nominall or Hyſtoricall Chriſtian is, and how the Faith and Life of each differ.

The Fountaine of Jeſus Chriſts heart be our quickning conſolation, renovation, and eternall life.

1. BELOVED, and much reſpected friend in Chriſt. From a member-like obligation (as one branch on the Tree is bound to doe to the other) and a fellow-working deſire, I wiſh unto you the open well-ſpring of grace, which God in Chriſt Jeſus hath manifeſted in our humanity; ſo that it may richly ſpring up in you, and the Divine Sun may thereby caſt the influence of its Love-beams into the ſoule; and alſo therewith ſtirre up, and open the great Magnetick hunger of the ſoule (being the true Divine mouth) after Chriſts fleſh and blood, together with bodily wellfare.

2. Being I have often underſtood by your deare friend, D. K. and alſo obſerved in my preſence with you, that you in the drawing of the Father do bear a peculiar thirſt, and an earneſt ſincere longing after his life, which he, out of his higheſt Love hath manifeſted in Chriſt Jeſus; therefore I would not (upon the deſire of Mr. D. and alſo of your ſelfe) omit from a member-like, and mutuall obligation to viſit and ſalute you with a ſhort Epiſtle, and ſo to recreate, quicken, and refreſh my ſelfe ſomewhat with you, in the ſame fountaine of the life of Jeſus Chriſt; for it is meer joy unto me to perceive that our Paradiſicall Corall flouriſheth, and bringeth forth fruit in my fellow-members, to our eternall recreation and delight.

3. And hereupon Sir, I will declare unto you, out of my ſmall gifts and knowledge: What a Chriſtian is▪ and wherefore hee is called a Chriſtian; Namely, that he onely is a Chriſtian, who is become capable of this high Title in himſelfe; and hath reſigned himſelfe with his inward ground,^[17] minde, and will to the Free grace in Chriſt Jeſus, and is in the will of his ſoule become as a young child, that only longeth after the Breaſts of the Mother, that ſincerely panteth after the Mother, and ſucketh the breaſts of the Mother whereof it liveth.

4. Even thus alſo that man is onely a Chriſtian, whoſe ſoule and minde entereth againe into the firſt Mother, whence the life of man hath its riſe; Viz. into the Eternall Word, which hath manifeſted it ſelfe with the true Milk of ſalvation in our humanity (being blind in regard of God) and ſucketh this Milk of the Mother into his hungry ſoule, whence the new ſpirituall man ariſeth; and thereby the fiery [dark, and dry] ſoule, proceeding from the Fathers property, doth reach and obtaine the place of Gods love, in which place the Father begetteth his beloved Sonne; and therein onely the Temple of the holy Ghoſt, which dwelleth in us, is found; and therein alſo the ſpirituall mouth [or beleeving deſire] of the ſoul, which eateth Chriſts fleſh, and drinketh his blood, is underſtood, or experimentally and eſſentially enjoyed.

5. For he onely is a Chriſtian, in whom Chriſt dwelleth, liveth, and hath his Being, in whom Chriſt as to the internall ground of his ſoule is ariſen,^[18] and made alive in the heavenly Eſſence, which did diſappeare and depart in Adam; even he, I ſay, is onely a Chriſtian that hath put on Chriſts Victory (that is to ſay, Chriſts Incarnation, Humanity, Sufferings, death, and Reſurrection, againſt the anger of God; and alſo Hell, Devill, Death, and Sinne) in his eternall ground, where the Seed of the Woman, to wit, Chriſt in his conqueſt, doth alſo conquer in him, and daily trampleth upon the Serpents head in the wicked carnall will, and killeth the ſinfull luſts of the Fleſh.

6. For in Chriſt alone we are received to be Children of God, and heyres with Chriſt, not by an outward, advent[••]ou[•], ſtrange, ſhew of a ſundry ſelect Appropriating of Grace (I ſay) no[•] through a ſtrange merit of grace [or application of promiſes] imputed from without [or received in an Hiſtoricall apprehenſion of being juſtified and acquitted by another, as Malefactors] but through a child-like regenerating, innate, in-dwelling member-like, and eſſentiall Grace: Where Chriſt the conquerour of death doth ariſe in Us with his life Eſſence, and power from Our death, and hath his mutuall ruling influence and operation in us, as a branch on its Vine; as the Writings of the Apoſtles doe throughout witneſſe.

7. He is farre from a Chriſtian, who onely comforteth himſelfe with the Paſſion,^[19] Death, and Satisfaction of Chriſt, and doth apply and impute it to himſelfe as a pardon or gift of favour, and yet remaineth ſtill an unregenerated, wilde, [worldly, and ſenſuall] Beaſt; ſuch a Chriſtian is every ungodly Man: For every one would faine be ſaved through a gift of favour, the Devill alſo would very willingly be an Angell againe by grace received and applyed from without.

8. But to turne, and become as a child, and be borne anew of Gods grace-water of love, and the holy Ghoſt, that pleaſeth him not. Even ſo it pleaſeth not the Titular Chriſtian, who will put upon himſelfe the mantle of Chriſts grace [and apply his merits unto himſelfe by an Hiſtoricall laying claime to a promiſe] and yet will not enter into the Adoption and New birth; albeit Chriſt ſaith, that he cannot otherwiſe ſee the Kingdome of God.

9. For what is borne of the fleſh, is fleſh, and cannot inherit the Kingdome of God, John 3. To be fleſhly minded is enmity againſt God, but to be ſpiritually minded is life and peace: And he onely heareth Gods Word, that is borne of God, for onely the ſpirit of grace in Chriſt heareth Gods Word.

10. For,^[20] no man hath ever ſeen God; the Sonne alone who is in the unmeaſurable boſome of the Father, declareth unto us the Word and Will of God in our ſelves; ſo that we heare and underſtand his will and good pleaſure within our ſelves, and are willing to follow the ſame, yet we are often kept back by the outward ſinfull fleſh; ſo that the operation or effecting of that ſame Divine power [purpoſe, and godly reſolution in our mind] doth not alwayes come into the outward Figure, yet it goeth into the inward Figure, in the inward ſpirituall World; concerning which, St. Paul ſaith, Our converſation is in Heaven.

11. Of which alſo all the Saints of God, and eſpecially St. Paul, hath complained, that they had an earneſt ſyncere will, and did ſerve God with the minde of the internall Ground; but with the fleſh the Law of ſinne; ſo that the Fleſh luſteth againſt the Spirit, which luſt and evill concupiſcence is daily drowned, and mortified in the death of Chriſt, by the inward ground [or the centre of light regenerated in the darke abyſſe of the ſoule] but this is in thoſe onely in whom Chriſt is ariſen from death; and thus there is no condemnation to them which are in Chriſt Jeſus; who walke not after the fleſh, but after the ſpirit, &c. For the beſtiall body belongeth to the earth, but the ſpirituall body belongeth to God; but whoſoever hath it not, he is dead while he liveth, and neither heareth, nor perceiveth any thing, of the ſpirit of God; It is fooliſhneſſe to him as the Scripture ſaith.

12. Therefore this point is not ſufficiently underſtood and cleared, by teaching and maintaining onely and alone an outward receiving, and application of grace and forgiveneſſe of ſinnes. The pardon of ſinne, and the receiving of us into filiall adoption and grace, conſiſteth in the juſtifying blood,^[21] and death of Chriſt, when Chriſts heavenly blood tinctured us; and with the higheſt love of the Deity in the name Jeſu, did overcome the anger of God in our ſoule, and inward divine ground, proceeding from the Eſſence of Eternity, and did turne it againe into the Divine humility, meekneſſe, and obedience; whereby the rent, torne, and divided temperature of our humane property [and ſpirit] of obedience and good will entered again into the harmony and unity of the properties [Viz. into Paradiſicall light, love, and life, that Reall Temperature, where variety doth concenter and accord in unity.]

13. And even then the wrath of the Father (which was awaked in the properties of our life, and had ſet it ſelfe to be Lord and Maſter in ſoule and body, whereby we were dead to the Kingdome of Heaven, and become children of wrath) was turned againe into the unanimous love, likeneſſe, and unity of God; and our own humane will, dyed in the death of Chriſt, from its ſelfneſſe, and ſelviſh willing; and the firſt humane will (which God breathed from his ſpirit into Adam) did ſpring forth afreſh through the conqueſt of Gods ſweetneſſe [and love] in Chriſts heavenly blood;^[22] and then the Devill, and Hell, which held men captive, were confounded, and made a ſcorn: This the dry Rod of Aaron, which budded in one night, and bare ſweet Almonds, did typifie.

14. Now as Sinne came from One, and paſſed from one upon all, ſo alſo the ſweet grace and victory in Chriſt, paſſed, preſſed, and pierced from one upon all: Now this death and the anger [of God] was broken in pieces in that one Adamicall ſoul in Chriſt,^[23] and a poſſibility to grace was opened through the diſcloſing of death, through which diſcloſed gate, the will of the ſoule may re-enter into its firſt Mother (whence it came in the beginning) that is into the filiation, adoption, or regeneration of a new life, and will; and there it may attaine the ſweet blood of Jeſus Chriſt, which in Chriſt did diſcloſe or break open the gate of death, and changed the anger of God in our humanity in himſelfe into love, wherein the poore captive ſoule drinketh out of Gods fountaine; and doth allay, and ſweeten its fire-breath, whence the new Paradiſicall budd ſpringeth forth, and there the hunger, and deſire of the ſoule is made ſubſtantiall and eſſentiall in the blood of Chriſt, after an Heavenly manner.

15. Now as the diſcloſing of death muſt be done in the perſon of Chriſt himſelfe in our ſoule, and humanity; ſo that the eternity in Chriſt (wherewith he was come from heaven, and was alſo in heaven, John 3.) overcame the time (Viz. the life and will of the time) and did change time with its will into the eternall will of the Deity; and all this muſt be brought to paſſe in our received humanity: So likewiſe the deſire of our ſoule muſt receive into it ſelfe that ſame eternall will in Chriſt (wherein time and eternity ſtand in equall agreement and harmony) and through the power of the ſame, immerſe, or caſt it ſelfe into the adoption of free grace in Chriſt; that the ſame inward Paradiſicall ground which dyed in Adam, might again ſpring forth in the will of the obedience of Chriſt, through his heavenly, and from us aſſumed humane blood.

16. The atonement and expiation muſt be made manifeſt, and experimentall in our ſelves through that atonement which Chriſt once made;^[24] indeed [the atonement and reconciliation] was once fully finiſhed, and brought to paſſe in Chriſts blood and death, but that which was once wrought in Chriſt, muſt alſo worke in me; it muſt even Now alſo through Chriſts ſhedding of his blood, be brought to paſſe in me; Chriſt alſo doth powre forth his heavenly blood into the deſire of Fait[•] in my poore ſoule, and tinctureth the anger of God which is therein, that the firſt Adamicall Image of God may againe appeare; and become ſeeing, hearing, feeling, taſting, and ſmelling.

17. For that ſame Image which dyed in Adam from the heavenly Worlds Eſſence, being the true Paradiſicall Image, dwelleth not in the foure Elements; its eſſence and life ſtandeth not in this world, but in Heaven (which is manifeſt in Chriſt in us) Viz. in that one pure holy Element, whence the foure Elements ſprung forth in the beginning of time; and this ſame inward new ſpirituall man eateth Chriſts fleſh and blood; for he is, and liveth in Chriſt, Chriſt is his ſtock, and he is a branch on the ſtock.

18. For every ſpirit eateth of that whereof it taketh its Originall, the Animall [ſenſuall] mortall ſoule eateth of the ſpirit of this World, of the Stars and Elements, of the Kingdome of the World, but the true eternall ſoule (which was inſpired out of the Eternall Word into man, being Divine life) eateth alſo of its Mother, Viz. of the holyeſſentiall Word of God.

19. But ſeeing it was impoſſible for her after her owne departure and ſeparation from God, in her excluded condition, property, and ſpirit;^[25] [to eate of the Divine Word, and live in the holy Element of love and humility] therefore this ſame Word of life (being its true Mother) came forth to the abandoned ſoule into the va[•]e of miſery, and into the priſon of Hell, and infuſed his heavenly Eſſence into our humane; [to be] as a body for the ſoule, and therewith did imbrace and cloath our poore ſoule being captive, and did open againe her heavenly mouth (afore dead in the anger of God) with the tincture of love; ſo that the poore ſoule can now againe eate heavenly Manna; the eating whereof was tryed in Chriſts perſon with the humanity, which he received from us (in the temptation of Chriſt in the Wilderneſſe) where Adam in Chriſt did againe eate Manna from Paradiſe, fourty dayes.

20. Therefore I ſay, that by a ſhew and ſelect forme of grace appropriated and imputed from without, none commeth to be a true Chriſtian; for if he be ſo, his ſinnes are not forgiven him by once ſpeaking of a word, or appropriating a forme, or promiſe of abſolution to himſelfe, from without; as a Lord or Prince in this World doth freely give a Malefactor his life by an externall imputed favour; no, this availeth nothing before God.

21. There is no grace or favour wherby we come to the adoption, ſave onely in the blood and death of Chriſt;^[26] him alone God hath fore ordained, and appointed to be unto him a throne of grace, or propiciation in his owne love, which he hath (in the Sweet Name Jeſu out of Jehovah) infuſed into him: He is that onely Sacrifice that God accepteth of, to reconcile hi[•] [•]nger.

22. Now if this Sacrifice or free offering of grace ſhall doe me good,^[27] then it muſt be wrought and brought to paſſe in me; the Father muſt beget, or impreſſe his Sonne in the deſire of my Faith; ſo that the hunger of my Faith may lay hold and comprehend him; and if the hunger of my ſoules Faith doth comprehend him in his promiſed Word, then I put him on in his whole proceſſe of juſtification in my inward ground, and forthwith the mortification and killing of the anger, Devill, Death, and Hell, beginneth and goeth forward from the power of Chriſts death in me.

23. For I can do nothing,^[28] I am dead to my ſelfe, but Chriſt doth it in me; when he ariſeth in me, then I am dead to my ſelfe, in reſpect of the true man, & he is my life, and in that I live, I live to him & not to my ſelfehood; for grace mortifieth my own will, and ſetteth it ſelf up for a Lord in the place of my ſelfeneſſe, that ſo I may be an inſtrument of God, who doth therewith what he pleaſeth.

24. And then I live in two Kingdomes, Viz. with my newborne ſpirit of life, or ſpirituall man, in Paradiſe, in the Kingdome of Heaven, in the inward ſpirituall World, and with the outward mortall man, in the vanity of time, in the Kingdome of this World, in the dominion of the Starres and Elements, in the contrariety, and malignant diſcord of the properties, wherein the yoake of ſinne yet liveth; this Chriſt taketh upon himſelfe in the inward Kingdome of the Divine World, and helpeth my ſoule to beare it.

25. For the yoak of this World, is Chriſts burthen which he muſt beare, untill he ſhall againe deliver up the Kingdome to his Father, which he hath given him;^[29] for he ſayd, All power in Heaven and Earth, is given to me of my Father; ſo alſo this burthen or charge is layd upon him, that he ſhould beare Gods Anger, Hell, death, and all Evill in us, as Iſaiah ſaith, Hee tooke on him our diſeaſes, and carryed our ſorrows; but we eſteemed him ſtricken, ſmitten of God, and afflicted.

26. And hence it is that a Chriſtian muſt be a bearer of the croſſe, for ſo ſoone as Chriſt is borne in him, the aſſaulting of Hell, and the anger of God in the eternall nature beginneth, and then the Hell in man is deſtroyed, and the Serpent is troden under foot; whence great unquietneſſe,^[30] perſecution, and reproach from the Devill and the corrupt World doth ariſe againſt the outward ſinfull man, and even then the outward ſinfull man muſt ſuffer it ſelfe to be condemned, and judged to damnation by the children of Anger, and by Gods ſevere juſtice in the anger; ſeeing that another man liveth in him, which is not like and conformable to the outward mortall man; and ſo Gods Juſtice executeth its judgement in the anger upon the houſe of ſinne; and alſo all the Miniſters of Gods wrath, doe helpe the execution thereof.

27. And even then, Chriſt helpeth to beare the yoak, and man is Sacrificed in Chriſts proceſſe, contempt, and ſcorne, in his ſuffering and death, to the juſtice of God in the anger, and becomes conformable to Chriſts Image.

28. The holy Scripture witneſſeth in all places that we are juſtified from ſinnes by Faith in Chriſt, and not by the workes of our merit; but by the blood and death of Chriſt, which indeed is ſo taught by many, but rightly underſtood of few that teach us ſo.

29. We are taught indeed an imputed grace, but what faith is, and how it is begotten, and what it is in its Eſſence, reall Being, and Subſtance, and how it layeth hold on the merit of Chriſt with the grace; herein the greateſt part are dumbe and blinde, and depend on an Hiſtoricall Faith (James 2.) which is onely a bare knowledge or literall conjecture, and therewith the man of ſinne doth tickle and comfort himſelfe, and through an imagination, and blind perſwaſion, doth flatter and ſooth up himſelfe, and calls himſelfe a Chriſtian, though he is not yet become either capable or worthy, of this ſo high a title, but is onely a titular Nominall Chriſtian, externally cloathed with Chriſts Purpur-Mantle; of whom the Prophet ſpeaketh, ſaying, They draw neere to mee with their lips, but their heart is farre from me: And Chriſt ſayd, Not all that ſay Lord, Lord, ſhall enter into the Kingdome of Heaven but they that doe the will of my Father in Heaven.

30. Now Chriſt alone is the will of the Father in whom the acceptation o[•] grace and adoption confiſteth, and none can doe the love will of the Father, ſave alone that onely throne of grace, Chriſt himſelfe, as the holy Scripture declareth, no man can call God Lord, without the holy ſpirit in him.

31. For we know not, what and how to pray before God as wee ought, but he, even the holy ſpirit in Chriſt, maketh interceſſion for us, with unutterable ſighes before God in our ſelves, as it pleaſeth God; we cannot attaine any thing by our willing, and knowing; he is too deeply hidden from us, for it lyeth not in any mans knowing, willing, running and ſearching, but in Gods Mercy.

32. Now there is no mercy▪ but onely in Chriſt, and if I ſhall reach that mercy,^[31] then I muſt reach Chriſt in me; are my ſinnes to be deſtroyed in me? Then muſt Chriſt doe it in me with his blood and death, with his victory over Hell: Am I to beleeve? then muſt the ſpirit, deſire, and will of Chriſt, beleeve in my deſire, and will, for I cannot beleeve.

33. But he receiveth my will being reſigned to him, and comprehends it in his owne will and bringeth it through his victory into God, and there he intercedeth for the will of my ſoule in his owne will before God; and ſo I am received as a child of grace in his will of love.

34. For the Father hath manifeſted his love in Chriſt, and Chriſt manifeſteth that ſame love in my will being reſigned to him; Chriſt draweth my will into himſelfe, and cloatheth it with his blood, and death, and tinctureth it with the higheſt tincture of the Divine power, and ſo it is changed into an Angelicall Image, and getteth a Divine life.

35. And forthwith that ſame life beginneth to hunger after its body, which body is the degenerated fiery ſoule, into which the will in Chriſt is entered, ſo that the new life in Chriſt doth now alſo tincture the ſoule; whereby the ſoule in the ſpirit and property of this [new] will obtaineth a right Divine hunger, and is made to long after, and deſire the Divine grace, and begins to behold and conſider in the ſpirit of his Divine will in Chriſt, what ſhee is, and how ſhee in her propertyes, inclinations, and diſpoſitions is departed from God, and lyeth captivate in the wrath of God; and then ſhee acknowledgeth her abominations, and alſo her deformity in the preſence of Gods Angels, and findeth that ſhe hath nothing wherewith ſhee is able to protect her ſelfe, for ſhee ſees that ſhee ſtandeth in the jawes of death, and hell; encompaſſed with evill ſpirits, which continually ſhoot the ſtrong influence of their evill deſires into her, to deſtroy and corrupt her.

36. And then ſhe diveth into that ſame new-borne ſpirit of the will, and wholy immerſeth her ſelfe into very humility it ſelfe; and ſo the ſpirit of Chriſt taketh hold of her, and bringeth her into the ſpirit of this new will, ſo that the ſoule eſſentially, and experimentally feeleth and findeth him, whereupon the Divine glymps, and beame of joy ariſeth in the ſoule, being a new eye, in which the dark fiery ſoule conceiveth the Ens and Eſſence of the Divine light in her ſelfe, and thereupon hungreth and thirſteth after the grace of God, and entreth into an effectuall repentance and ſorrow, and bewaileth the evill which it hath committed.

37. And in this hunger and thirſt it receiveth Chriſts fleſh and blood, for the ſpirit of the New will (which in the beginning entered into the grace of Chriſt, and which Chriſt received into himſelfe) becommeth now ſubſtantiall and eſſentiall, by the magnetick impreſſure, hunger, and deſire, of the ſoule.

38. And this eſſentiality is called Sophia, being the eſſentiall wiſedome, or the body of Chriſt; and in this the faith in the holy Ghoſt doth conſiſt; Here Chriſt and the Soule, beleeve in one Ground.

39. For true Faith doth not conſiſt in thoughts, or in meere aſſenting to the Hiſtory:^[32] Viz. That a man impreſſeth [or imagineth in his minde] to himſelfe, that Chriſt is dead for his ſinnes, [and by an Hiſtoricall apprehenſion or blind perſwaſion of a particular Election clingeth to his merits and righteouſneſſe, without the innate righteouſneſſe of Chriſt, and life of God eſſentially working in him, and begetting him to a new creature] for Faith is a receiving of the promiſed grace in Chriſt, it receiveth Chriſt into it ſelfe; it doth impreſſe him into its hunger, with his heavenly fleſh and blood, with the grace which God offereth in Chriſt.

40. Chriſt feedeth the ſoule with the Eſſence of Sophia, Viz. with his owne fleſh and blood, according to his ſaying, whoſoever eateth not of the fleſh of the Sonne of Man, he hath no life in him, but whoſoever eateth the ſame, he abideth in him.

41. And herein the Teſtaments of Chriſt, and alſo the right Chriſtian Faith conſiſt; for an unſubſtantiall [uneſſentiall, conjecturall or verball] Faith is as a glimmering fire ſmothered in ſmoak or moyſture, which would willingly burne, but yet hath no right Ens thereto, but when a right Ens is given to it, then that little ſparke of fire encreaſeth, whence a faire ſhining light ariſeth; and then tis manifeſt, that in the wood ſuch a fire and faire light lay hid, which before was not known.

42. And this is to be underſtood likewiſe in a child of God, while the poore ſoule is wrapt up in the anger of God, its like a glimmering ^[33] Wi[•]k, that would willingly burne, and cannot, by reaſon of the vanity of ſinnes, and the anger of God; but when the ſoule, being a little ſparke of Divine fire getteth into it ſelfe Gods Love. ^[34] Ens, Viz. Chriſts fleſh and blood, then that ſparke groweth to a great fire and light, which ſhineth and ſendeth forth its light with faire vertues and good workes, and liveth in great patience under the vanity of this World, and yet groweth forth as a faire flower out of the wild Earth.

43. A ſimilitude whereof we have in the Sunne and the Earth;^[35] Namely, that if the Sunne ſhould not ſhine upon the Earth, no fruit could grow; but when the Sunne ſhineth upon the Earth, and penetrates into the Ens of the Earth, then the Ens of the Earth receiveth the vertue or powerfull influence of the Sun into it ſelfe; whereupon a great hunger ariſeth in the Ens of the Earth, after the vertue of the Sun; and this hunger impreſſeth, and feedeth upon the vertue and influence of the Sun, and by this hunger of the Ens of the Earth, which eagerly reacheth after the Ens of the Sunne, an Hearb is drawne out of the Earth with a ſtalke, in which alſo the Ens and vertue of the Sunne aſcends up along in the growth and flouriſhing of the Hearb, and the Sun, with his beames of light, becommeth ſubſtantiall in the Ens of the Earth in the ſtalke, and root; and we ſee how through the power of the Sunne and Starres in the ſpirit of the World, another body ariſeth out of the ſtalke, different from the root in the Earth; alſo how the ſtalke doth put forth a bud to a faire flower, and afterwards to fruit; and we ſee how the Sun afterwards from time to time ripeneth and ſweetneth the ſame fruit.

44. And thus it is with man; the ground of the ſoule is the Divine field, when it receiveth the Divine Sun-ſhine into it ſelfe, a Divine plant ſpringeth forth; and this is the new birth, whereof Chriſt ſpeaketh; now this plant muſt bee nouriſhed from above, by the celeſtiall influence, and drawne up in growth by the Divine Sun, and by the Divine Water, and preſerved by the Divine conſtellation, Viz. the Divine vertue or power of God, till it commeth to bee a Divine body, of a Divine, and Angelicall figure, as the body on the ſtalke.

45. And as the body on the ſtalke muſt ſtand in raine, winde, and ſtormes; in heat, and cold, and ſuffer the Sunne to ripen it: So likewiſe muſt a Chriſtian ſtand in this thorny World, in the awaked anger of God, in the Kingdome of the Devill, amongſt many wicked men, and ſuffer himſelfe to be beaten, with ſcorne and contempt, and yet he muſt turne his hope and confidence from all creatures onely and alone upon the Divine Sun, and ſuffer it to ripen him and beget him to an heavenly fruit.

46. Not Temples or houſes of ſtone, or humane Ordinances, and formes of^[36] Word worſhip do beget [or regenerate him] to a newneſſe of life;^[37] but the Divine Sun in the Divine Conſtellation of the Powers of the Word of God in the Temple of Jeſus Chriſt, in himſelfe, doth beget him out of the Fountaine of life Jeſus Chriſt; ſo that he is a branch on the Vine of Chriſt, and bringeth forth good Grapes, which the Divine Sun ripeneth, that Gods children, being his loving fellow members, may eate them; whereby they alſo grow and flouriſh in and with him, which Grapes are good Doctrine, life, and workes.

47. A man muſt come to the practice, effectuall performance, and fruitfulneſſe in Chriſtianity, otherwiſe the new birth is not yet manifeſt in him, nor the Noble branch yet born; no tickling or ſoothing, comforting with promiſes or Scripture evidences, and boaſting of a Faith, doth availe any man at all, if the faith make him not a child conformable to God in Eſſence and will, which faith bringeth forth. Divine fruit.

48. All that men now doe ſtrive, diſpute, contend, and fight about, and thereby deſtroy and lay deſolate, countrey and people, is onely a meere huske without fruit [a forme without power, a Mammon without Chriſtian mercy] aand it belongeth to the fiery World for ſeparation [and ſhall be decided in the judgement of the Lord.] There is [•]o true underſtanding in any party, they contend all onely about the Name and the Will of God, and no Party will doe it; they minde nothing but their owne glory, preferments, and pleaſure of the fleſh; if they were true Chriſtians they would have no ſtrife, or contention.

49. A good Tree beareth good fruit for every one, and though ſometimes it muſt ſuffer the wind to break off its branches and fruit, and the Sun to wither and dry them up; yea when they are ripe, to be devoured of Swine, or trodden under foot; yet for all this, it endeavoureth ſtill to bring forth more good fruit.

50. And thus a true Chriſtian in Chriſt can will nothing elſe, but what Chriſt willeth in him;^[38] and though he muſt ſuffer his good fruit which doth ſpring and grow forth out of the internall Man, to bee often trampled upon and ſpoyled by the evill fleſh and blood; and alſo by the Devils winde; [the wicked cenſure and falſe interpretation of the hypocriticall Luciferian Serpent] and the wickedneſſe of the World; yet the Tree of the new Plant in the life of Chriſt doth ſtill ſtand and ſpring forth through the outward mortall Man, maugre all oppoſition irreſiſtably; as eternity ſpringeth through time and giveth life and power to time; and as the day doth ariſe and breake forth through the night, and changeth the night into day, and yet the night remaineth there ſtill in it ſelfe, and yet it i[•] not knowne or diſcerned in the day; So likewiſe the Divine day doth ſpring and bud forth in us through our eternall night; and changeth the night, to wit, Gods Anger, Hell, Death, Anguiſh, and eternall deſtruction into the Divine Day of joy and conſolation; albeit the darke night, with the Ens of the Serpent, and the poyſon in fleſh and blood, rageth and ſtriveth againſt it.

51. Therefore beloved Sir, and Chriſtian Brother, we have more need to endeavour for the growth and encreaſe of the precious Corall, and how we may come to it, then to run after the unprofitable Pratings and conjecturall Fictions in the feigned holineſſe,^[39] where one Brother deſpiſeth, reproacheth, rejecteth, and proclaimeth, the other for an Heretick, nay giveth him to the Devill for an Opinion ſake, which he hath made to himſelfe.

52. I tell and declare unto you in my knowledge which God hath given me; that it is a meere deceit of the Devill, who thus doth bring us poore men into Opinions, to contemne and reproach one another (crying downe, and holding one another for Hereticks and Fantaſticks that bindeth not his conſcience to our mentall Idoll or Opinion) ſo that we ſtrive, and wrangle about the huske, and in the meane time loſe love, and faith, and attaine not the new birth.

53. Our whole Religion is but a child[•]like worke; namely, that we wholly forſake,^[40] and diſclaime our owne knowing, willing, running, diſputing [and forged concluſions of blinde hypocriticall Reaſon, which bewitcheth the naturall minde to the forme, and frame of its owne wiſedome] and unfaignedly and fully reſolve with our ſelves to enter into, and perſevere in the way which bringeth us againe to our owne native Countrey which we loſt [in Adam when he with his minde and full will went out of Paradiſe into the ſpirit of this tranſitory World;] and ſo returne to our Mother, which in the beginning did beget us, and bring us forth out of her ſelfe.

54. Now if we will doe this, then we muſt not come to her in our owne ſelfe will,^[41] and way, in Pride, and Oſtentation, in aplauding our ſelves, in contempt of her children, our fellow-Chriſtians, and fellow-members; For we are the loſt Sonne, who is become a Swineheard, and have ſhamefully miſ-ſpent our Patrimony with the fatted Hogs of the Devill, and the World: We muſt enter into our ſelves, and well conſider our ſelves, and our Fathers houſe; and we muſt ſet before us the mirrour, or looking glaſſe of the Law and Goſpell; and ſee how far we are departed from Gods righteouſneſſe, and alſo from [unſeigned, impartiall]^[42] brotherly love, and well examine our heart whereto it is inclined.

55. Now, when we doe this, wee ſhall finde in our ſelves many hundred evill Beaſts, which we have ſet up in Gods ſtead, and doe honour and love the ſame above God; and even then we ſhall ſee what hideous horrible Beaſts were manifeſt in Adam by falſe luſt, or imagination; and wherefore God ſayd to Adam, The Seede of the Woman ſhall breake the Serpents head; to wit, the Monſtrous Beaſts.

56. As firſt, we ſhall ſee in our Deſire the proud Lucifer, who is departed from Divine and brotherly humility, and contemneth the members of his body, and hath ſet himſelfe to be a God and Lord over them, in whom there is no Divine love, to love either God, or his Brother.

57. Secondly, we ſhall find a Beaſt in our propertyes, reſembling the coveteous greedy Swine, which will take all to it ſelfe, and alone devour and poſſeſſe all, and deſireth more then it needeth; wherewith the proud Lucifer might be able to vapour, brag, and vaunt himſelfe, that he is a God over^[43] Subſtance, and that he can domineer, having power and might over his fellow branches; and we ſhall ſee how this proud Lucifer hath broken himſelfe off from the Tree of life, and the mutuall growth and increaſe of love, and would be a Tree of himſelfe; and therefore hee is a withered dry branch in reſpect to God.

58. Thirdly, we ſhall finde the poyſonfull envious Serpent in our properties, which teareth, and rageth as a poyſon; I meane, Envy, which wiſheth no man ſo well, as it ſelfe; which ſtingeth, rageth, and rideth in other mens hearts, and ſlandereth them with words, and onely applaudeth its owne haughty Lucyfer, and tearmeth its falſehood [and cunning hypocriſie] an Angell of God.

59. Fourthly, We ſhall finde in our properties, the fiery Dragon ſitting in helliſh fire, I meane Anger, which (if covetouſneſſe and envy cannot obtaine that which it would have) will lay violent hands upon it, and take it by force, and is ſo raging madd, that it burſteth its life for very malice and iniquity, and breakes in pieces in fiery malice, and is a very dry branch on the Tree; and is onely fit for the fire.

60. Fifthly, We ſhall finde many hundred evill Beaſts in our Deſire, which Pride loveth, and honoureth, more then God; and covetouſneſſe draweth them to it ſelfe for a Treaſure, wherewith Pride vapoureth and vaunteth as if they were Gods; and thereby doth withdraw ſuſtenance and comfort from his Brothers life; ſo that he is forced to ſpend it in miſery, trouble, and perplexity, by reaſon of his violence and extortion.

61. Now when a man doth thus behold himſelfe▪ in this mirror of ſelfehood, and perceiveth theſe evill Beaſts; then let him rightly imagine to himſelfe that he is deeply guilty of them, and thereby conſider the greevous fall of Adam, and thinke, that all theſe evill deſires, and vaine imaginations doe wholly take their riſe and originall in him, from the Monſter of the Serpent, through the influence, and inſinuation of the Devill into our firſt Parents.

62. For all the properties of the deſires lay in one harmony and ſtedfaſt unity in Adam; ^[44] and the one loved the other, and were in mutuall agreement, but ſuch falſe deſires are riſen in Man through the envy of the Devill, who ſtirred up the falſe luſt and imagination in Adam and Eve to prove the unequality [in the property and ſpirit of the mixed World] and to taſte what good and evill was; to feele heate and cold, and to try the multitude and variety of the properties; ſo that now theſe deſires doe attract, long after, and deſire that which is like to themſelves; and every deſire of theſe propertyes, is a ſeverall hunger of life in man, which hath broken it ſelfe off from the harmonious unity; and oppoſeth the love, likeneſſe, and mutuall ſociety of its fellow branches, or brethren, and covetouſly deſireth to draw their life and maintenance to it ſelfe, and to make it ſelfe a Lord over it, and will be a Selfeiſt.

63. All which is contrary to the Divine will and ground, and is a perjury againſt God; yea, it oppoſeth the courſe and order of nature; as we ſee by the Trees and Plants of the Earth; how all ſtand, and g[•]ow lovingly one by another, and rejoyce in one Mother; and how one branch on the Tree doth impart its ſap and power to the other, and mutually ſerve each other.

64. For in ſuch a lovely equality and harmony the life of Man (John 1.) was inſpired out of the eternall Word into the humane Image, being out of the Limus of the Earth: So that all the propertyes of the life ſtood in an equall proportion in the temperature; in one Love, and mutually loved each other.

65. But when the Devill mixed his poyſon, and falſe deſire therein; the propertyes of life were divided into many deſires: whence ſtrife, diſcord, ſickneſſe, infirmityes, the cumberſome groſſeneſſe and mortall frailty of the body is riſen through the falſe deſire, and inſinuation of the Beſtiall propertyes; by reaſon whereof the Image of God (which was from the heavenly Eſſence) diſappeared; concerning which God ſayd unto them, In that day that thou eateſt of the Tree of the knowledge of good, and evill, thou ſhalt dye the death: That is, thou ſhalt dye to the Kingdome of God, as it alſo came to paſſe.

66. And we muſt really^[45] imagine to our ſelves that this Beſtiall falſe deſire in man, is the Monſter of the Serpent, and an enmity againſt God, and the Kingdome of Heaven, and that we therein are onely the children of Hell, and of the Anger of God, and cannot therein inherite, or poſſeſſe the Kingdome of God; neither is God manifeſt in any ſuch deſire; but onely his anger and the property of the darke, and earthly World; and we live therein onely to the vanity of this World, and ſtand therewith onely upon the abyſſe of the darke World and the anger of God: that is, of Hell, which continually gapeth and hungereth after theſe propertyes, and counteth theſe propertyes its owne fruits, and children, which it ſhall reape and take into its Barne; for they doe belong unto it by the right of nature; for theſe deſires are all originally from it, and have their roote in the ground of Hell and deſtruction, and indeed no where elſe.

67. Therefore ſayd Chriſt, Ʋnleſſe a man be borne anew, hee ſhall not ſee the Kingdome of God: All theſe falſe wills and deſires are predeſtinated to damnation; if any will ſee God, he muſt bee converted, and become as a child, and be new borne in the holy Ghoſt, through the water of eternall life: Viz. through the heavenly Ens, which God hath revealed in Chriſt; that the firſt right man, which dyed in Adam (proceeding from the heavenly Worlds Eſſence) might againe ſpring forth in Chriſt, and become living.

68. All theſe evill Beaſts are condemned, and muſt dye in us, and though their deſire doth ſomewhat cleave and ſtick unto us in the fleſh, yet they muſt all be mortyfied during this [life] time in the ſoule: Viz. In the inward ground, and the inward ground of the ſoule muſt be Tinctured by the true Tincture in the blood of Chriſt; that the propertyes of the internall Ground may againe live in harmony and concord, for otherwiſe they cannot reach the Deity in themſelves.

69. Now when man knoweth this, he cannot better be rid of his evill beaſtiall deſires,^[46] then that be preſently at the ſame inſtant bring himſelfe with his whole ſtrength into ſuch a ſtrong will, and earneſt purpoſe, that he for time to come will hate; and abandon th[•]ſe evill beaſts of the Devill, ſeeing they are onely the Devils ſervants; and that he will returne into his loſt countrey, into the adoption and atonement, and eſteeme, and looke upon himſelfe no otherwiſe, then as the loſt Swineheard [or the prodigall Sonne] for he himſelfe is the loſt Swineheard and no whit better, and forthwith approach with the converſion of his ſoule, to the Father, in deepeſt humility, with acknowledgement of his unworthineſſe; in that he hath ſo ſhamefully, and unworthily miſ-ſpent and miſ-improved the free inheritance of Chriſts merits, and ſo enter into repentance.

70. Let him with all his ſtrength give up his earneſt will thereunto, that he from this very time forward, will repent and amend, and no longer love theſe evill Beaſts; but this muſt be in earneſt, in reall ſincerity without delayes, and not to thinke of a day, weeke, or yeare; but his minde muſt utterly and continually condemne them to the damnation of death, and not will to love them any more, but count them enemyes, and ſo reſolve to turne himſelfe to the mercy and grace of God.

71. When this is done (I ſpeake as I have highly knowne it in the precious light of grace) that then he may turne himſelfe to earneſt praying in humility, and beſeech God for grace; and though his heart ſaith utterly, no; and the Devill ſayth, ſtay yet a while, it is not now good and convenient, thou wilt have better opportunity to morrow; and when to morrow commeth, then ſayth he, againe to morrow, and ſuggeſteth to the fleſh, ſaying, Thou muſt firſt doe this, or that; gather firſt a treaſure for thy ſelfe, that thou mayſt not need the World, and then enter into ſuch a life; yet I ſay, the minde muſt remaine firme and ſtedfaſt in its purpoſe, and thinke with it felſe, theſe ſuggeſtions and thoughts are mine evill hungry Beaſts, theſe I will kill, and drowne them in the blood of Chriſts love;^[47] none of them ſhall live any longer in me, I will have no more to doe with them, I am now in the way to my ancient Father, who ha[•]h ſent his Son to me in my miſery and diſtreſſe; ſaying, Come to me all yee that are weary [grieved] or heavy laden with ſinnes, and I will refreſh you: My Father will give the holy ſpirit to them that aske him for it.

72. Let him imagine and^[48] impreſſe this into his very heart, and come with the loſt Sonne to the Father; and when the Father ſhall ſee, that the minde of the ſoule is directed to him, and would wil[•]ingly and unfeignedly turne, and yet cannot; then he will preſently meet him, and claſpe the ſoule into the armes of his drawing, and bring her into the paſſion, and death of Chriſt, where ſhee through earneſt repentance and ſorrow will dye from (or n[•]rtifie) thoſe abominable Beaſts, and ariſe out of the death of Chr[••] with a new will, and a true Divine deſire; and ſo he will begin then to be another man indeed, and not a whit eſteeme that which before he loved and held for his Treaſure; and it will be to him as if hee had it, and alſo had it not; and afterwards he will account himſelfe in all his power, ability, and poſſeſſions, but as a ſervant and Steward of God.

73. For ſo ſoone as he is able to maſter and overcome the proud Lucifer of Pride, all the other evill Beaſts will grow weak and faint, and loſe their [•]uling power and dominion; although they yet live in this [life] time in the earthly fleſh, yet they are onely as an Aſſe, which muſt carry the Sack, or as a mad Dog in a chaine, their ſtrength is broken.

74. For when Chriſt riſeth, Lucifer muſt lye captive; and if there be an earneſt full perſeverance, ſuch a precious Jewell would follow, as this Pen cannot here deſcribe; and thoſe alone know who have been at the heavenly Mariage, where the noble Sophia is eſpouſed to the ſoule; concerning which Chriſt ſayd, That there is greater joy in Heaven ever one ſinner that repenteth then over ninety nine righteous: Which joy is kept alſo in the heaven of man, in this eſpouſall or marriage; this is underſtood by our Schoole-fellowes.

75. Deare Sir, and Chriſtian fellow-brother, I thought it good (Chriſtianly and ſincerely meaning well unto you) to put you in minde of this, and to lay it forth out of my little Treaſury, in a child-like ſimplicity, not intending thereby to ſhew and ſet forth my Selfe; but out of a true and hearty deſire, wiſhing that this might be felt alſo in your heart, and that I alſo might recrea[•]e, and refreſh my ſelfe a little with you, as a fellow[•]member, though abſent, and yet preſent in deſire, and co-operating in the Divine gifts; and this upon your deſire, as formerly is ſayd.

76. And if my good will ſhould finde place, and God would open the doore of his myſtery; then had I yet haply ſome other more precious Jewels in my little Treaſury, in which Time and Eternity may be knowne; being ready and willing to tender you my ſervice therein; And ſo I commend you and yours, to the ſweet, and pleaſant Love, Grace, and Will of Jeſus Chriſt.

A Letter to CASPAR LINDERN, Cuſtomer at BEVTEN.

WHEREIN Is deſcribed the plaine, and ſimple way, which the Author took for the attainment of his high Knowledge: ALSO, His Cenſure, Judgement, and anſwer, concerning diverſe Authors of different opinions, tending to lead Chriſtians into the excellent and deſired way of Love and Union.

1. THE open Fountaine in the heart of Jeſus Chriſt refreſh us, and lead us to himſelfe, that we may live in his power, and rejoyce in him; that ſo wee may Love and underſtand one another, and enter into one onely Will.

2. Much reſpected and diſcreet Sir, my moſt worthy Friend in the Love, and humanity of Jeſus Chriſt; my hearty deſires from God in Our Immanuel for proſperity upon ſoule and body premiſed; I give you Sir to underſtand, that I have received your Letter, and therein perceive that you are a Seeker, and great Lover of the Myſtery, or of the knowledge of God; and doe diligently take care, every where to pick up ſome Divine crums, bearing likewiſe a great deſire and hunger after them.

3. Which on my part doth highly rejoyce me, that God doth thus draw and lead his children; as tis written, Thoſe, who are driven by the ſpirit of God, be the Children of God; and as one branch on the Tree doth rejoyce in the other, and mutually miniſter Sap, and aſſiſtance one to another; ſo likewiſe doe the children of God in their Tree, Jeſus Chriſt: And at this, my ſimple perſon doth exceedingly rejoyce, that God in the Fountaine of his heart doth draw us, (as ſimple children of our Mother) to himſelfe; even to the right breaſt, and boſome of our Mother, that ſo we ſhould long after him, as children after their Mother.

4. And whereas (my beloved Sir, and brother in the love of Chriſt) I ſee and perceive, that you doe thirſt after the open Well-ſpring of Chriſt, and likewiſe doe enjoy the ſame according to the will of God, yet you doe enquire after the enjoyment of your brethren, and deſire (as a branch on the Tree) mutually to recreate, refreſh, and ſatiate your ſelfe in them; and it is alſo acceptable to me, to impart my Sap, and my ſpirit (in my knowledge which God hath given me) unto my brethren and members (being my fellow-branches in the Tree, Jeſus Chriſt) and ſo to rejoyce in them; namely, in their ſap, power, and ſpirit[•] for it is the pleaſant food of my ſoule, to perceive, that my fellow-branches, and members, doe flouriſh in the Paradiſe of God.

5. But I will not conceale from you the ſimple child-like way, which I walke in Chriſt Jeſus; for I can write nothing of my ſelfe, but as of a childe, which neither knoweth or underſtandeth any thing; neither hath ever been learned, but onely that which the Lord vouchſafeth to know in me; according to the meaſure, as hee manifeſts himſelfe in me.

6. For I never deſired to know any thing of the Divine Myſtery, much leſſe underſtood I the way how to ſeeke or finde it; I knew nothing of it, as tis the condition of poore Lay men in their ſimplicity, I ſought onely after the heart of Jeſus Chriſt, that I might hide my ſelfe therein from the wrathfull anger of God, and the violent aſſaults of the Devill; and I beſought the Lord earneſtly for his holy ſpirit, and his grace, that he would be pleaſed to bleſſe and guide me in him; and take that away from me, which did turne me away from him, and I reſigned my ſelfe wholy to him, that I might not live to my owne will, but to his; and that hee onely might lead and direct me; to the end, that I might be his Child in his Son Jeſus Chriſt.

7. In this my earneſt Chriſtian ſeeking and deſire (wherein I ſuffered many a ſhrewd repulſe, but at laſt being reſolved rather to put my life to utmoſt hazard, then to give over, and leave off) the Gate was opened unto me, that in one quarter of an houre I ſaw and knew more, then if I had been many yeares together at an Univerſity; at which I did exceedingly admire, and I knew not how it happened to me; and thereupon I turned my heart to praiſe God for it.

8. For I ſaw and knew the Being of all Beings, the^[49] Byſſe, and ^[50] Abyſſe; alſo the birth [or eternall Generation] of the holy Trinity; the deſcent, and originall of this World, and of all creatures, through the Divine Wiſedome; I knew and ſaw in my ſelfe all the three Worlds; Namely, the Divine, Angelicall, and Paradiſicall [World] and then the darke World; being the originall of Nature to the Fire: And then thirdly, the eternall, and viſible World, being a procreation, or extern birth; or as a ſubſtance expreſſed, or ſpoken forth, from both the internall, and ſpirituall Worlds; and I ſaw, and knew the whole Being [or working Eſſence] in the Evill, and in the Good; and the mutuall originall, and exiſtence of each of them; and likewiſe how the^[51] Pregnant Mother brought forth, ſo that I did not onely greatly wonder at it, but did alſo exceedingly rejoyce.

9. And preſently it came powerfully into my minde to ſet the ſame downe in writing, for a Memoriall to my ſelfe; albeit I could very hardly apprehend the ſame in my externall Man, and expreſſe it with the Pen; yet however I muſt begin to labour in theſe great Myſteryes as a Childe that goeth to Schoole: I ſaw it (as in a great Deep) in the internall, for I had a thorow view of the Univerſe, as in a CHAOS, wherein all things are couched, and wrapt up, but it was impoſſible for mee to explicate and unfold the ſame.

10. Yet it opened it ſelfe in me from time to time, as in a young Plant; albeit the ſame was with me for the ſpace of twelve yeares, and I was as it were^[52] Pregnant withall▪ and found a powerfull driving and inſtigation within me, before I could bring it forth into an externall forme of writing; which afterward fell upon me as a ſudden ſhowre,^[53] which hitteth whatſoever it lighteth upon; juſt ſo it hapned to me, whatſoever I could apprehend, and bring into the externall [principle of my mind] the ſame I wrote downe.

11. However, afterward the Sun did ſhine on me a good while, but not in a continuall conſtant manner; for when the ſame did hide it ſelfe, I ſcarce knew, or well underſtood my owne labour [or Writings] ſo that, man muſt acknowledge, that his knowledge is not his owne, or from himſelfe, but Gods, and from God; and that God knoweth [or manifeſts the Ideas of his Wiſedome] in the ſoule of Man after what manner, and meaſure hee pleaſeth.

12. I intended to keep this my Writing by m[•], all the dayes of my life, and not to deliver▪ it into the hands of any; but it fell out according to the providence of the moſt High, that I entruſted a certaine perſon with ſome of it; by meanes whereof, it was publiſhed, and made knowne without my knowledge and conſent, and the firſt Booke (called Aurora) was thereby^[54] taken from me; and becauſe many wonderfull things were revealed therein (which the mind of man was not preſently capable to comprehend) I was faint to ſuffer much, from Reaſon.

13. I ſaw this firſt Booke no more in three yeares; I ſuppoſed that it was dead, and gone; till certaine learned men ſent me ſome Copies of it, who exhorted me to proceed, and manifeſt my Talent; to which, the outward Reaſon would by no meanes agree, becauſe it had ſuffered ſo much already, for it; moreover, the ſpirit of Reaſon was very weake, and timorous, for my High light was for a good while alſo withdrawne from me; and it did glow in me as a hidden fire:^[55] So that I felt nothing, but anguiſh and perplexity within me: Outwardly I found contempt, and inwardly a fiery inſtigation; yet I was not able to comprehend [that light] till the breath [or inſpiration] of the moſt High did helpe me to it againe, and awakened new life in me, and then I obtained a better ſtyle in writing, alſo deeper, and more grounded knowledge; I could bring every thing better into the outward expreſſion: which the Book, treating of the Threefold life^[56] through the three Principles, doth demonſtrate; and the godly Reader, whoſe heart is opened, ſhall ſee [that it is ſo.]

14, Thus now I have written, not from the inſtruction, or knowledge received from men; not from the learning, or reading of Bookes; but I have written out of my own Book which was opened in me, being the Noble ſimilitude of God, the Booke of the Noble and precious Image (underſtand Gods owne ſimilitude, or likeneſſe) was beſtowed upon me, to Read; and therein I have ſtudied, as a child in the houſe of its Mother, which beholdeth what the Father doth, and in his child-like play, doth imitate his Father; I have no need of any other Booke.

15.^[57] My Booke hath onely three leaves,^[58] the ſame are the three Principles of Eternity, wherein I can finde all whatſoever Moſes, and the Prophets; Chriſt, and his Apoſtles have taught, and ſpoken; I can finde therein the foundation of the World, and all Myſteryes; yet not I, but the ſpirit of God doth it according to the meaſure, as he pleaſeth.

16. For I have beſought, and begged of him many hundred times, that if my knowledge did not make for his glory, and conduce to the^[59] amending, and inſtructing of my Brethren, he would be pleaſed to take it from me, and preſerve mee onely in his love; yet I found, that by my praying, or earneſt deſiring, I did onely enkindle the fire more ſtrongly in me; and in ſuch inflamation, knowledge, and manifeſtation, I made my Writings.

17. Yet I did not intend to make my ſelfe knowne with them among ſuch Perſons, as now I ſee is come to paſſe; I ſtill thought I wrote for my ſelfe onely; albeit the ſpirit of God, in the Myſtery of God, in my ſpirit, did ſufficiently ſhew me to what end it was; yet outward Reaſon was alwayes oppoſite, ſave onely ſometimes when the morning Starre did ariſe, and even then Reaſon was alſo thereby enkindled, and did dance along, as if it had comprehended [the Pearl,] yet it was far from it.

☞ 18. God dwelleth in the Noble Image, but not in the ſpirit of the Stars, and Elements; he poſſeſſeth nothing, ſave himſelfe onely, in his owne likeneſſe; and albeit he doth poſſeſſe ſomething (as indeed he poſſeſſeth all things) yet nothing comprehends him, but what doth Originally ariſe and ſpring from him; as namely, the ſoule in the ſimilitude of God.

19. Beſides, all my Writings are like unto a young Schollers, that is going to Schoole; God hath according to his will brought my ſoule into a wonderfull Schoole; and in truth I cannot aſcribe, or arrogate any thing unto my ſelfe, as if my ſelfehood were, or underſtood, any thing.

20 No man muſt conceive higher of me, then he ſeeth; for the worke in my ſtudying,^[60] or Writing, is none of mine; I have it onely according to the meaſure as the Lord is pleaſed to give it me; I am nothing but his inſtrument, whereby he effecteth what he willeth: This I relate unto you my beloved Friends, for an inſtruction, and information, leaſt any ſhould eſteem me otherwiſe then I am; namely, as if I were a man of high art and deep underſtanding and reaſon; for I live [•]in weakneſſe and infirmity, in the childhood, and ſimplicity of Chriſt; and my ſport and paſtime is in that child-like worke which he hath allotted to me; yea I have my delight therein, as [•]n a Garden of pleaſure, where many Noble Flowers grow; and in the meane time I will joy and recreate my ſelfe therewith, till I ſhall againe obtaine the Flower of Paradiſe, in the New man.

21. But becauſe, deare Sir, and beloved Friend, I ſee and perceive that you are a ſeeking in this way; therefore I write unto you with diligence, my child-like courſe; for I underſtand, that you make uſe of diverſe Authors, and Writings; concerning which you deſire my judgement, the which I ſhall impart unto you as my fellow-member, ſo far as God hath given me to know, and that onely in a briefe and ſhort compriſall: In my Booke of The threefold life you ſhall find it at large; according to all circumſtances.

22. And this is the Anſwer I give unto you: Viz. That Selfe-reaſon (which being voyd of Gods ſpirit, is onely taught, and inſtructed from the bare Letter) doth cavill,^[61] taunt, deride, and deſpiſe, whatſoever doth not punctually agree, and conforme to the Canons, and Inſtitutions of the Univerſities, and high Schooles; which I doe not wonder at, for it is from without, and Gods ſpirit is from within; it is good and evill, is is like the winde, which is moved and driven too and fro; it^[62] eſteemeth mans judgement; and according as the high and great ones, who have the reſpect and authority of the World doe judge and cenſure, juſt ſo it gives its credit, and verdict: It knoweth not the mind of the Lord, becauſe the ſame is not in it; its underſtanding is from the Starres, and tis nothing elſe but a counterfeite ſhadow of phanſie, in compariſon of the Divine wiſedome.

23. How can he judge of Divine matters, in whom the ſpirit of the Lord is not?^[63] The ſpirit of the Lord doth alone try, prove, and judge all things, for to him onely all things are known, and manifeſt; but Reaſon judgeth outwardly, and one Reaſon doth alwayes ſquare its judgement, and opinion, according to another; the Inferiour judgeth and cenſureth as his grand Superiour; the Lay-man as the Doctor; and yet none of them both apprehend the Senſe, Minde, and truth of the Lord, without the Spirit of God, which judgeth in Man; and reſpects no mans perſon: the Lay-man, and the Doctor are both one to him.

24. Now whereas the Children of God have diverſe and manifold gifts in Writing,^[64] Speaking, and judging; and they have not all one manner of expreſſion, phraſe, and ſtyle; whereupon ſelfe Reaſon afterward doth by artificiall concluſions draw out of them, what maketh for its owne turne, and frameth a Babell to it ſelfe; whence ſuch a multitude and weariſome heape of opinions are riſen; ſo that men out of their Writings have forged, and invented diverſe conjectures and wayes unto God; and men muſt be forced to goe in thoſe wayes, whereby ſuch controverſies and unchriſtian contentions are ariſen; that men for the preſent looke onely upon the ſtrife of words, and diſputes, about the Letter, and thoſe which according to their Reaſon and Principles doe overcome by Verball jangling, and exchanging Scripture for Scripture, are applauded; but this is nothing but Babel, a Mother of ſpirituall whoredome, where Reaſon entereth not in at the doore of Chriſt, through Chriſts ſpirit; but preſſeth in of it ſelfe,^[65] and climeth up by its owne might, ſtrength, and pride, being yet a ſtranger, or unregenerated; and would alwayes faine be the faireſt Child in the houſe; men muſt honour, and adore it.

25. The children of God have a diverſity of gifts, according to the Rule of the Apoſtle;^[66] God giveth an expreſſion to every one as he pleaſeth; the gifts and endowments of men fall out according to the unſearchable will of God, and ſpring altogether out of one Root; the which is the Mother of the Three Principles; and as the ſpirit of every ſoule is Conſtellated in the eternall Mother, even ſo is its revelation, apprehenſion, and knowledge.

26. For God bringeth not a new, or ſtrange Spirit into us; but he openeth with his ſpirit our ſpirit;^[67] namely, the Myſtery of Gods Wiſedome, which lyeth in every man according to the meaſure, manner, and condition of his internall, hidden conſtellation: For Chriſt ſayd, My Father worketh, and I alſo worke: Now the Father worketh in the Eſſence of the ſoule, property: and the Son in the Eſſence of Gods owne Image, that is in the Divine Similitude, or Harmony.

27. The property of the ſoule belongeth to the Father; For Chriſt ſayd, Father, the men were thine, and thou haſt given them mee, and I give unto them Eternall life: Seeing then, the property of the ſoule is from Eternity, of, and from the Father; therefore he hath wrought in it from Eternity, and ſtill worketh in that ſame Image to Eternity, light, and darkneſſe, to either of which the Will of the ſoules property doth incline, and give up it ſelfe.

28. Seeing then, the Fathers property or wiſedome is unmeaſurable, and infinite; and that he being the wiſedome it ſelfe worketh, and yet through his wiſedome all things doe ariſe; thereupon the ſoules of men are diverſly Conſtellated; indeed they ariſe, and originally proceed out of one onely Eſſence, yet the operation is diverſe, and manifold; all according to Gods wiſedome: Now the ſpirit of Chriſt openeth the property of every ſoule, ſo that each ſpeaketh from its owne property, of the wonders in the wiſedome of God.

29. For the ſpirit of God maketh no new thing in man, or it infuſeth no ſtrange ſpirit into him;^[68] but he ſpeaketh of the wonders in the wiſedome of God through Man, and that not from the Eternall Conſtellation onely, but likewiſe from the externall Conſtellation; that is, through the ſpirit of the externall World, hee openeth in Man the internall Conſtellation of the ſoule; that he muſt Propheſie, and foretell what the externall heaven worketh, and produceth; alſo he is driven to ſpeak through the Turba Magna; as the Prophets have many times ſpoken, and denounced unto the people their puniſhment which by Gods permiſſion through the Turba Magna ſhould come upon them for their violence and ſinfulneſſe; [and their bitter imprecations, wicked contentions and wrathfull indignation in their envious will one againſt another, doe awaken the Sword of Anger in the Turba Magna.]

30. Now the ſpirit of God ſpeaketh in his Children, diverſe manner of wayes;^[69] ſometimes in one it ſpeaketh, by the internall, and eternall Conſtellation of the ſoule, of eternall puniſhment, or reward; of Gods Curſe or Bleſſing: and in another, it telleth through the externall Conſtellation, of the Fortune or Misfortune, of the proſperity or adverſity of this World; alſo of the riſing and advancement of Powers and Authorities; and then likewiſe of the ruine and deſtruction of Countries, and Cities, and alſo of ſtrange and wonderfull alterations in the World.

31. And though it hapneth oftentimes, that the ſpirit of the outward World doth make its ſport with its repreſentations of phanſie in Man, and from its owne Might and ſtrong influence doth infinuate it ſelfe into the ſpirit of man, and ſheweth diverſe ſtrange and marvellous Figures; which onely findes place among thoſe, who run on in their owne Reaſon onely,^[70] in proud ſelfe will; whence often, falſe Prophets ariſe; yet I ſay, that every one ſpeaketh from his owne Conſtellation; the one through the manifeſtation of Gods ſpirit, really and ſincerely; and the other through the manifeſtation of the externall Aſtrall ſpirit uncertainly by conjecture and gueſſe; yet from the ſame Conſtellation, but he that ſpeaketh from the mouth of another, and in like manner judgeth of the Myſtery, without a peculiar knowledge; he is in Babel, and entangled in opinion, wilfully amuſing himſelfe in thoſe things which the heart findes not experimentally whether they be true or no: [but he pins his Faith upon the ſayings of other men.]

32. And I ſay further, that all thoſe pretious men, who have been illuminated of God (ſome of whoſe Writings you may have at hand) have ſpoken from their manifeſtation, and revelation; each according to his apprehenſion or the Modell of his capacity; yet the centre is the ſoule, and the light is God; the revelation is wrought, and brought to paſſe by the opening or manifeſtation of Gods ſpirit, through the Conſtellation of the ſoule.

33. All the Prophets from the beginning of the World, have propheſied of Chriſt in different formes, one thus, and another ſo; they have not all concurred in one ſtyle,^[71] phraſe, and forme; but each according as the ſpirit of God hath revealed to him in the eternall Conſtellation of the ſoule, yet they have all ſpoken out of one Centre, and Ground: And even ſo it is now adayes, the Children of God ſpeake all from the revelation of Chriſts ſpirit, which is Gods; and every one according to his capacity, or that Idea of wiſedome which is formed in his minde; and therefore I put you in mind as a Friend, and exhort you not to hearken after the vaine bab[•]ing and prating of Reaſon, or to bee moved at the proud cenſure and judgement of the ſame, ſo as thereby to condemne or deſpiſe the gifts of any Man; for hee that doth ſo, contemneth the ſpirit of God.

34. Theſe Authors which you mention, and others beſides (concerning which you deſire my judgement,^[72] whom I have not read all, but in part) I deſire not to judge [or deſpiſe them] God forbid; let that be farre from me, albeit they have not all written in one ſtyle, and forme of expreſſion: For the knowledge is diverſe, and manifold: yet it behoveth me to try (according to my gifts) their hear[•], and will; but ſeeing I finde that their heart, and ſpirit doth flow and ſpring from one and the ſame Centre, namely from the ſpirit of Chriſt; therefore I reſt my ſelfe contented on the Centre, and commend the expreſſion to the Higheſt Tongue, Viz. To the ſpirit of Gods wiſedome, which through the wiſedome, doth open and reveale to every one according to the meaſure and manner as hee pleaſeth.

35. I judge none, and to condemne any is a falſe, and Idle arrogancy, and vaine prating; the ſpirit of God himſelfe judgeth all things; if that be in us, what need we care for prating, I much rather rejoyce at the gifts of my brethren; if they have had other manner of gifts to hold forth, then I, ſhould I therefore judge them?

36. Doth any hearb, flower, or tree, ſay unto the other, thou art ſowre, and darke; I will not ſtand by thee? Have they not all one Mother whence they grow? Even ſo all ſoules proceed from One, and all men from one; why then doe we boaſt, and glory to be the children of God, notwithſtanding that we are more unwiſe then the Flowers and Hearbs of the field; is it not ſo with us? Doth not God impart, and reveale his wiſedome to us diverſly? As he bringeth forth and manifeſteth the Tincture of the Myſtery in the Earth, through the Earth with faire plants; even ſo in us Men; we ſhould rather congratulate and heartily love one another, that God revealeth his wiſedome ſo variouſly in Vs; but he that judgeth condemneth, and contemneth in a wicked way, he onely runneth on in pride to ſhew himſelfe, and to be ſeen; and is the Oppreſſou[•] in Babel, a perverſe ſtickler, that ſtirreth up contention and ſtrife.

37. The true Tryall of Gods Children is this, which we may ſecurely,^[73] and ſafely follow; namely, an humble heart, that neither ſeeketh nor honoureth it ſelfe; but continually ſeeketh the good of his brother in Love; that ſeekes not after its owne profit, pleaſure, and applauſe; but after righteouſneſſe, and the feare of God: The plaine and ſingle way to come unto God, is this (ſo farre as is made knowne to me) Viz. That man depart from his ſinfull courſes; and make with himſelfe an earneſt conſtant purpoſe never to goe on any more in thoſe ſinnes which he hath committed; and in his forſaking, and turning away from them not to deſpaire, and doubt of Gods grace.

38. And albeit that reaſon ſuggeſteth doubts, (whereby a ſinner is terrified,^[74] and ſtands amazed and aſtoniſhed at the Anger of God) yet let the will onely in all ſimplicity and unfeigned ſincerity, directly caſt it ſelfe into the mercy of God, and wholly lye downe, and ſhrowd it ſelf in the ſuffering and death of Chriſt, and ſurrender it ſelf to God through Chriſt; as a child that betakes it ſelfe unto the lapp[•] of the Mother, which willeth to doe onely that which is the will of the Mother; it doth onely cry and call unto the Mother, it alwayes hopes to receive its refreſhment from the Mother, and it only longs after the breaſts of the Mother; even ſo muſt our deſire be wholly and onely turned, and directed to our firſt Mother, from whom we in Adam departed, and went into Selfe-Will.

39. Therefore Chriſt ſaith, Ʋnleſſe you be converted and become as Children, you cannot ſee the Kingdome of God: Alſo you muſt be borne againe (that is, we muſt wholly diſclaime and depart from our own Reaſon, and come againe into reſignation [and ſelfe-denyall] into the boſome of our Mother,^[75] and give over all Diſputings; and as it were ſtupifie, or mortifie our Reaſon) that the ſpirit of the Mother [Viz. of the Eternall Word of God] may get a forme in us; and blow up, or enkindle the Divine life in us, that ſo we may find our ſelves in the ſpirit of the Mother, in the Cradle; if we deſire to be taught, and driven by God.

40. And if we will be taught, and driven of God, then we muſt ariſe againe from the Cradle, and wholly ſubmit and give up our ſelves unto him; that ſo Gods ſpirit may be in us wholly both the will and the Deed: that we may acknowledge the knowledge to be his, and not ours; that he only may be our Knowing.

41. We muſt take no thought, or ſollicitous care, what we are to know,^[76] and how we will know, but we muſt meerly enter into the Incarnation and birth of Jeſus Chriſt, and into his ſuffering and death, and continually with all willingneſſe tread in his footſteps; and follow him, and think that we are here onely upon our Pilgrams path, where we muſt walke through a dangerous way, and enter againe in Chriſt on the narrow way into our native Countrey, whence Adam hath led us aſtray; in this way onely lyeth the Pearle of the Myſterium magnum [or the Jewell of the great Myſtery] all ſtudying, Book-reading, ſeeking, ſearching, and grounding [on our Received Principles, or Orthodox apprehenſions] beſides, and without this way, are but dead meanes, and obtaine not the Virgins Crowne [or the Pearle of Sophia] but gather together heaps of thiſtles, and thornes, which ſting, and gall the Children of God,

42. Therefore deare Sir, ſeeing you have deſired my knowledge and judgement, I have no better counſell and advice to impart unto you,^[77] then to ſhew you the way, which I my ſelfe walke in; and upon which way the Gate was opened to me, ſo that I am learned, without learning aforehand; for all Arts and Sciences come from God, he findeth all things [in, and for man.]

43. I have no controverſie with the Children of God, by reaſon of the variety,^[78] and diverſity of their gifts;^[79] I can reconcile them all in my ſelfe [I can make a good conſtruction, and underſtanding of them to my ſelfe] I onely bring them to the Centre; and there I have the proofe, and touchſtone of all things: Now then if you will imitate and follow me, then you ſhall find it ſo by experience; and afterward perhaps better underſtand what I have written.

44. A reall true Chriſtian hath no controverſie or contention with any body,^[80] for in the reſignation in Chriſt, he dyeth from all controverſie and ſtrife; he asketh no more after the way to God, but wholly ſurrenders himſelfe to the Mother; namely, unto the ſpirit of Chriſt; and whatſoever it doth with him it is all one to him; be it proſperity or adverſity in this World, life or death; it is all alike unto him; no adverſity or calamity reacheth the new man, but onely the old man of this World; with the ſame the World may doe what it pleaſeth, it belongeth unto the World, but the new man belongeth to God.

45. This is my way, my deare friend, in which I walke, and in which I muſt know without my fore knowledge: I doe not purpoſe, premeditate,^[81] and muſe, aforehand, what I am to write or ſpeake, but I ſubmit and reſigne my ſelfe to the knowledge of God, he may know in me what he pleaſeth; and in ſuch a way as this, I have obtained a Pearle, which I eſteeme of greater worth then the whole externall World.

46. And though it fall out many times, that the Children of God are contrary one to another [or claſh together] in their Knowledge; yet it proceeds onely from the Turba of the externall Reaſon, which is in all men;^[82] and God permitteth it, that man might be proved and exerciſed, and by praying and preſſing unto God, he might more earneſtly and fervently enkindle his ſpirit; and then the ſpirit of God ariſeth in the Myſtery of the Humanity, like a burning and ſhining fire; and all muſt ſerve for the beſt to the Children of God.

47. But concerning ſome perſons of your Neighbourhood, of whom you make relation, which make money of all [they have] and run to the Suppoſed Zion; I ſhould rather think it better adviſe for them to ſtay at home, for Zion muſt be begotten and borne in us: when they ſhall come to that Place; it will be with them as formerly; and they muſt however live under the yoke of Chriſt.

48. God is in Heaven, and the Heaven is in man; and if man deſireth to be in Heauen,^[83] then muſt Heaven be manifeſt, and revealed in him, and this muſt be wrought, and brought to paſſe by Earneſt ſerious Repentance, and hearty Reſignation, or unfeigned ſelfe-deniall; and this they may doe as well at home in their owne places; that which they thinke to run from, they are like to run into; it would be more acceptable to God, to walke at home in a godly Divine way; that others might take example by them.

49. There be among them arrogant, proud, ſcornefull, deriding People, ^[84] which doe nothing but contemne and deſpiſe, and in many of them it is onely a received Forme and Cuſtome; and a ſpirituall pride, or ſelfiſh Phariſaicall Devotion, as I my ſelfe can ſpeake by experience; for I in a Chriſtian, brotherly, and friendly manner, beſought and admoniſhed one of them, by reaſon of a Book which he put forth, wherein I found ſome points of great importance, againſt God, and the ground of truth; and I hoped that he would become ſeeing, but he anſwered in a proud contemptuous, and ſlanderous manner, and gave forth ſuch an anſwer, wherein there was no Characters or Prints of Gods ſpirit to be ſeen; their Confeſſion [of faith] is rather an Opinion, then a true and ſincere Earneſtneſſe, for all of them are not that which they boaſt and glory to be; there may be many honeſt hearts among them; but many of them are onely Hiſtoricall, and Titular; and deſire onely to ſhew themſelves, and to be applauded, as I my ſelfe had experience of one of the chiefeſt among them; they may learne at home to deſpiſe other men [without their running to an outward ſuppoſed Zion.]

50. It is the way of the Children into Gods Kingdome, and moreover their way is^[85] Revoca; and this they themſelves make ſhew of, but privately they are, as they were before; I would to God it were in Earneſt with them,^[86] as they pretend and give forth, and then I would commend the ſame alſo; but to ſlander, contemne, and deſpiſe others, is nothing elſe but Babel, the World is already full of ſuch people, after ſuch I run not.

51. Concerning^[87] John Weyrack, ſo farre as I can ſee by theſe his Writings, he may be one that walketh in the love of God; if this his way be held in the reall ſincerity of the heart, but that he taunteth and diſpraiſeth others, by reaſon of the knowledge of the light of nature, it ſheweth that he hath no knowledge therein, and his gifts reach not thither; and becauſe he hath no ſuch gift, we muſt paſſe it over; and yet for all this, eſteeme of him as a true and honeſt Brother; for God produceth his gifts not onely in ſimplicity, but in many in a high ſtraine [or in a deep grounded underſtanding or magicall meaning:] For he is onely high, and ordereth, and directeth all his workes as he pleaſeth.

52. In like manner, I anſwer to the reſt of the Authors which you mention, ſome whereof were indued with high gifts, but they were not ſufficiently capable to comprehend all; yet for their Time, they have done enough, but becauſe this preſent time hath need of another Medicine; therefore at this time alſo there are found other skilfull, underſtanding knowers, and ſhewers of the Diſeaſe, and all according to Gods loving providentiall care,^[88] who will not that any ſhould periſh, but that all men ſhould be helped and cured.

53. If the ſame Authours were alive at this preſent, it may be they might have written in ſome points more clearely, and in another [•]orme; aloeit for their time they have done enough, and they are in no wiſe to be deſpiſed and rejected, although ſome points might be amended: But their Doctrine concerning the Ʋnion of the Deity and Humanity is very cleare; and we may ſee how Gods ſpirit hath been in them, but Reaſon turnes all things to the worſt; and by its falſe expoſitions and Logicall gloſſes, wreſteth them to a perverſe ſenſe.

54.^[89] Swenckfelt ſtumbleth at this point, in that hee holdeth Chriſt to be no Creature; he hath not as yet comprehended the Principles, and therefore it is impoſſible for him to diſtinguiſh, how and in what he is no Creature; for in reſpect of the Deity he is no Creature;^[90] but in reſpect of the Heavenly Eſſence (concerning which he ſayd, That he was come from Heaven▪ and was alſo in Heaven) he is in the Humanity creaturall, and without the Humanity uncreaturall.

55. As we men live in the foure Elements, and we our ſelves are the property of the foure Elements, and they are in Us creaturall; and without us they are uncreaturall, and yet the unformed, uncreaturalized Elements without us in whom we live, and the formed creaturaliz'd Elements within us are but one thing; and ſo it is in the Perſon of Chriſt.

56. The whole Angelical World (which is the ſecond Principle) is his bodily Being or perſonall Eſſence, and as to the heavenly eſſentiality in the Perſon of the Humanity it is creaturall, & without the Perſon uncreaturall;^[91] for he is the Fathers Heart and Word, and the heart is every where in the Father; ſo that where his heart is, there is alſo Heaven, and the Divine eſſentiality environed with the compleate fulneſſe of Wiſedome.

57. Concerning his ſoule, which he commended into his Fathers hands, and of the which he ſayd upon the Mount of Olives, That it was afflicted and heavy, even unto death; the ſame is alſo of the property of our ſoule; for it was for the ſoules ſake that God became man, that he might bring the ſame againe into himſelfe, and draw our will unto him againe out of the earthlineſſe; this ſame is a Creature.

58. And the third Principle (which is the externall Kingdome of this World, which God through his Wiſedome hath brought forth out of Eternity) is alſo creaturall in him; for the whole Deity hath manifeſted it ſelfe in the Man Chriſt: Viz. ^[92] That as God is all in the ſpirit, ſo likewiſe he is all in this man: we men are likewiſe even ſo, if we be borne againe of God; and this point (which doth exerciſe, and trouble almoſt all others) may be eaſily amended and rectified, if it were well conſidered, there would not be ſo much condemning, and contending; the ſpirit of God careth not for any controverſie; he judgeth all things in himſelfe.

59. Alſo^[93] Weigelius writeth, that Mary is not the Daughter of Joachim and of Annah, and that Chriſt aſſumed nothing from us; but that ſhee is an Eternall Virgin; and this indeed is true in reſpect of the Mark or Signe of the Covenant, according to the Virgin of the Divine wiſedome:^[94] But what ſhould this availe me? What ſhould become of my ſoule, and my heavenly eſſentiality which diſappeared in Adam [which is the Paradiſicall Image] if Chriſt had not aſſumed on him the Eſſence of our ſoule, and begotten againe to life the diſappeared Image; the which in my Booke of the Threefold life is ſet forth at large

60. Except this, Weigelius writeth alſo of the new birth, and of the union of the humanity in Chriſt, very well with us; the which to ſpeake of here I omit, becauſe I have written clearely and punctually thereof; and I neither contemne nor deſpiſe his Writings, nor thoſe that read them.

61. Doth not a Bee gather Honey out of diverſe Flowers; and though one Flower is better then another, yet ſhe ſticks not at that, but taketh what ſerve[•]h her turne, and if the ſap and vertue of the Flower doth not like her, ſhould ſhee therefore thruſt her ſting into it? As the deſpiſer and mocker uſeth to doe: Men contend and controvert much about the Shell [or outſide of knowledge and Religion]^[95] but regard not the precious Sap [of Love and Faith] which ſerveth and availeth to life.

62. What good doth knowledge doe me, if I live not in and according to the ſame; the knowing, and alſo the will and reall performance of the ſame muſt be in me: The mantle of Chriſts ſuffering and ſatisfaction which men doe now uſually put about them; ſhall become unto many, a ſnare, and hell[•]ſh fire; in that they will onely tickle and flatter themſelves with the merits and ſatisfaction of Chriſt, and ſtill keepe their cunning hypocriſie and wickedneſſe.

63. It is ſayd, You muſt bee borne againe, elſe you ſhall not ſee the Kingdome of God: You muſt become like Children, if you will ſee the Kingdome of God: Not onely to contend and diſpute about knowledge [and opinions] but you muſt become a new man [a new creature] which liveth in God in righteouſneſſe, and holineſſe; the wicked one muſt be caſt out, and Chriſt muſt be put on; and then we are buryed in his death,^[96] in, and with him, and doe ariſe againe with him, and live eternally in him; what need I then to contend and wrangle about that which I my ſelfe am (which I have eſſentially in me, and of which no man can deprive me.)

64. I am at variance with none, but onely againſt the wicked, and him the ſpirit rebuketh to his face; this I deſire to let you know, and my intent is ſincere and upright towards you.

65. As for my Bookes you may eaſily get them (I ſuppoſe) if you have a minde to them; for Chriſtianus Bernard, Cuſtomer at Zagan, doth certifie me that he hath lent two of them (namely, the Booke of the Threefold life, which is the chiefeſt in Teaching; and then the forty queſtions concerning the ſoule) to your Butlers Brother, if you make him acquainted with it, he will not deny you, but if not, then I will helpe you to them in another way; you may alſo have them of Mr. Chriſtianus Bernard, if you deſire them of him, and you cannot get them nearer at hand, I will write unto him, that he ſhall lend them unto you, for I have mine ſeldome at home; yet in caſe you get them not, I will as ſoone as I can get them home, lend them you one after another.

66. The ſeverall Bookes, and the Titles of them are theſe; the firſt Booke called Aurora, climeth up out of infancy, and ſhewes you the Creation of all Beings; yet very myſteriouſly, and not ſufficiently explained; of much, and deep magicall [cabaliſticall] or parabolicall underſtanding or meaning, for there be many myſteries therein, that ſhall yet come to paſſe.

67. The Second is a great Book of an hundred ſheets, it treateth of the Three Principles of the Divine Eſſence, and of the Being of all beings; the ſame is a Key and an Alphabet for all thoſe, who deſire to underſtand my Writings; it treateth of the Creation, alſo of the Eternall birth or generation of the Deity, of Repentance, of the juſtification of man, of his Paradiſicall life; alſo of the fall, and then of the new birth, and of the Teſtaments of Chriſt, and of the totall Salvation of Man; very profitable to be read, for it is an eye to know the wonders in the Myſtery of God.

68. Thirdly, a Booke of the Three fold life, the ſame hath ſixty ſheets; it is a Key for above, and below to all Myſteries, to whatſoever the minde is able to thinke upon, or whitherſoever the heart is able to turne, and move it ſelfe; it ſheweth the whole ground of the Three Principles, it ſerveth every one according to his^[97] property; he may therein [•]ound the depth and the reſolve of all queſtions, whatſoever reaſon is able to deviſe and propound; it is the moſt neceſſary to ſerve your turne, you would bee ſoone weary of all contentious Bookes, if you entertaine and get that into your minde.

69. Fourthly, The forty Queſtions about the Soule, it hath twenty eight ſheets; it treateth of all things which are neceſſary for a man to know.

70. The fifth Book hath three parts, the firſt part is concerning the Incarnation of Chriſt; the ſecond part is very deepe, and profound, treating of Chriſts Paſſion, Suffering, and Death; and how we muſt enter into Chriſts death, and both dye, and ariſe againe in [•]nd with him; and why Chriſt was to dye; wholly brought forth, enlarged, and confirmed out of the Centre, through the three Principles, very deep: The third part is the Tree of Chriſtian Faith; alſo demonſtrated through the three Principles, very profitable to be read.

71. The ſixth Booke, or part of theſe Writings are the ſix Points, treating of the greateſt depths and ſecrets: Viz. How the three Principles doe mutually beget, bring forth, and beare each other; ſo that in the Eternity there is no ſtrife [for contrary Enmity betwixt them] and yet each Principle is in it ſelfe as it is in its owne property, as if it were onely one, and alone; and they ſhew whence ſtrife and diſunity doe ariſe, and whence Good and Evill have their Originall, wholly induced out of the ground: (that is, out of the Nothing into the Something) and all in the ground [and centre] of Nature; this ſixth Booke is ſuch a Myſtery (however in plainneſſe and ſimplicity it is brought to light, that no Reaſon [or naturall, Aſtrall head-peece, though never ſo acute, and litterally learned] can ſound, fathom, or underſtand the ſame, without the light of God, it is the Key to all.

72. Seventhly, a ſmall Booke for the Melancholly, being written for the tempted and afflicted in ſpirit, ſhewing whence ſadneſſe, and dejectedneſſe of ſoule commeth, and how the ſame may be reſiſted, and remedied.

73, Eightly, a very deep Book, De ſignatura rerum [concerning the ſignature of all things] and of the ſignification of the ſeverall formes and ſhapes in the Creation; and it ſheweth what the beginning, ruine, and cure of every thing is; this entreth wholly into the Eternall, and then into the Temporall, inchoative, and externall Nature, and its forme.

74. Theſe are my Bookes, beſides ſome ſmall Treatiſes which I have given here and there, and have kept no copy of them; for I have no need of them for my ſelfe, I have enough in my three Leaves.

75. If my occaſion permit me (for I muſt oftentimes take journeys, by reaſon of my affaires) then I my ſelfe will call upon you, ſo ſoone as I come that way; it was my full intent to have ſeene you at Weyko after Eaſter, but God diſpoſed it otherwiſe; by his providenc[••] I light upon another man, who led me out of that intended way, to one, who had need of me; ſo that afterward I underſtood that my way was from the Lord.

76. Mr. Balthaſar Walter ſtayed the laſt Winter and Spring with the Prince Auguſtus of Tanhalt at Peltzka; and hath written unto me from thence: Now he is with the Earle of Gleyken, three miles from Erford; he is his Phyſitian, and is to ſtay with him an whole yeare.

77.^[98] Ezekiel Meth, is alſo at the ſame Court, yet they be not both of one minde, as the Letter of Balthaſar ſheweth, which I received three weeks ſince: If you have a deſire to write, and there goeth no Meſſenger this way, be pleaſed to ſend to Chriſtianus Bernard, Receiver at Zagan; to him I can have opportunity to ſend weekly; he is a pious Chriſtian companion.

78. If you finde any thing that is too hard and dark to be underſtood in my Writings, I pray ſet it downe, and let me know it, and I will make it plainer unto you, that you may underſtand it; for the wiſe, and full taught, who are high, and advance themſelves in their owne knowledge, who can go alone, and a[•]e rich aforehand, I have written nothing; but onely for the Babes and Sucklings, who ſuck on their Mothers Breſts, and would faine learne.

79. He that can underſtand it, let him underſtand it; but he that cannot, let him not cenſure and cavill at it, for ſuch cavillers, and deriders, I have written nothing; I have written for my ſelfe.

80. But if a Brother thirſteth, and asketh water of me, to him I give to drinke; he ſhall experimentally finde and feele, what I have given him, if the Lord voutſafe him the drinking; and I commend my ſelfe to your Favour, and Us all into the pleaſant and gracious Love of Jeſus Chriſt:

Dated at Gerlitz, on the day of Mary's Aſcention, 1621.

JACOB BEME.

The Name of the Lord is a ſtrong Tower, the Righteous goeth thither, and is exalted.

A Letter to ABRAHAM of SOMMERFELD, Concerning the Booke AƲRORA:

ALSO, A Deſcription of his proceſſe, and the excellency, and ſurpaſſing Vertue of Sophia's Pearle.

Light, Salvation, and Eternall Power flowing from the well-ſpring of life, Jeſus Chriſt, be our refreſhment, and comfort.

NOBLE LORD, (Firſt wiſhing to you the grace of God, and all health, and happineſſe) being informed that you beare a great delight, love, and affection to my Writings, which hitherto have beene unknowne to you; I muſt anſwer you, that the ſame likewiſe is a much greater delight, and ſurpaſſing joy in my ſpirit; becauſe I underſtand, that God doth drive and carry on his worke in ſuch great and high perſons; which is not a thing commonly to be found in the World, for the Temporall honour, and pleaſure of this life is an hinderance to it.

2. But I can very well perceive in what manner Gods ſpirit hath touched, and awaked your Noble heart, in token whereof you have beſtowed ſo much paines and coſt upon this Work, which was written by a very ſimple, and plaine hand, without any Art, or great underſtanding [or large Capacity in litterall endowments] but onely in the knowledge and manifeſtation of the gifts of God; and moreover over it was not the intent of the Author, that it ſhould come into the hands of ſo high Perſons; becauſe he wrote it onely for a Memoriall to himſelfe, to ſt[•]re and ro[••]e up himſelfe from the dark, and drouſie ſleep in fleſh and blood, and not out of an intention to make ſuch a Work.

3. Indeed there was a fiery inſtigation, but without foreknowledge of this Worke, that lay hid in him as a Myſtery, which the ſpirit of God did ſtirre up and awake; whereupon there aroſe a great longing,^[99] and deſire to write; and yet in reſpect of the outward man there was no deſire, capacity, fitneſſ[•], and ability in the Authour thereunto; for he ſought onely after the heart of God; to hide himſelfe therein from the Storme and raging Tempeſt of the Devill.

4. And he conſidered the evill Nature, and its working influences, and oftentimes the deceit of the Devill, and the anger of God, and alſo the love and mercy of God; where indeed many a ſtorme and ſtrong encounter, was held againſt Reaſon, and alſo againſt fleſh and blood, and the Devill; and all in a powerfull driving, and inſtigation of the ſpirit, till at laſt a moſt precious Garland, or Diadem, was ſet upon his head, which this hand cannot ſet downe in writing; but I rather wiſh that the Reader of this Epiſtle might finde it by experience, and then he ſhould underſtand what the ſweetneſſe of God is; and not ſo much marvell, why a Lay-man ſhould undertake to meddle with ſuch things [or write of ſuch Myſteries.]

5. Therefore I ſay now, that when the precious graine of Muſtard-Seed was ſowne; this worke was brought forth to be written, which was then beheld as in a Myſtery couched very deep, without a ſufficient comprehenſion, yet with exceeding joy; as this Worke (being the firſt Booke) ſheweth, where the great Myſteries, are ſet downe very ſimply, without ſufficient explanation and expreſſion, and in much abbreviation and defect, like a ſudden ſhower that paſſeth by, whatſoever it lighteth upon, it hitteth; even ſo likewiſe the ſpirit of the Wonders.

6. For the Author was an illiterate man, and of a very ſmall underſtanding,^[100] and ſhallow capacity in compariſon to the learned, skilfull, and expert; yea, as a meere Child in the Myſteries, who did not ſo much as underſtand the way which it ſhould walke in, or what might befall it, ſave what the ſpirit did intimate and declare unto him, ashe hath alſo ſet downe in Writing, the perſecution, diſgrace, and ignominy which ſhould fall upon himſelfe, before it was acted and brought to paſſe that Reaſon felt it, or experimentally knew of it; and that ſo clearely, as if it had beene really preſent, as is to be ſeene in the Booke Aurora, being the firſt part of my Writings, which was made before my perſecution; and now it is a comfort to me, in that the ſpirit of God did ſhew, and foretell me ſo much aforehand; ſo that I know what his Counſell is in his way; and therefore I willingly and patiently yeelded my ſelfe under the Croſſe, and committed my cauſe to God, and often entreated him, that if it came not wholly from his owne Counſell, to take it from me; and not to let me know and underſtand any thing in that kind, or to proceed in that way.

7. I purpoſed likewiſe (after the Perſecution) not to write any more, but onely to keep my ſelfe ſtill in Obedience to my God, and to let the Devill roare over me with his ſcorne, revilement, and deriſion;^[101] in which many a hard combate was fought againſt him, and what I endured, I cannot well tell or declare; but it went with me as with a grain that is ſowne into the Earth, which againſt all Reaſon ſprings up afreſh in all ſtormes and tempeſts; whereas in the Winter all ſeemes as dead, and reaſon ſaith, now all is gone: Thus the precious graine of Muſtard-ſeed ſprung up againe under all diſpraiſe, contempt, diſdaine, and deriſion, as a Lilly, and returned with an hundred fold encreaſe, and alſo with deeper and more peculiar knowledge, and came forth againe in a fiery inſtigation, or forcible driving.

8. But my externall man would write no more, it was ſomewhat diſcouraged and timerous; till it came ſo farre, that the internall man did captivate, and overpower the externall, and even then the Great Myſtery did Appeare; and then I underſtood Gods Counſell, and caſt my ſelfe upon his will; alſo I would not invent, or feigne any thing out of Reaſon; neither would I give way and place any more unto Reaſon: but reſigned my will to Gods will, that ſo my Reaſon might be as it were dead; that he (the ſpirit of God) might doe and worke what, and how he pleaſed; I willed nothing in Reaſon, that it might be alone his will and deed.

9. And when this was done, then the internall man was armed, and got a very faithfull guide, and to him I wholly yeelded my Reaſon; and did not ſtudy and invent any thing, neither did I give Reaſon leave to dictate what I ſhould write,^[102] ſave onely, that which the ſpirit did ſhew me as in a great depth, and full Chaos in the Myſterie; yet without my ſufficient comprehenſion, for the Creature is not as God that doth, and comprehendeth all things at Once in his Wiſedome.

10. And there was then a purpoſe in me againe to write ſomething, and in the space of nine monthes Three Bookes were made; the one concerning the three Principles of the Divine Eſſence; that is, of the Being of all Beings, wherein the great Myſtery hath ſomewhat opened and revealed it ſelfe, and therein are many excellent things contained much deeper then in this firſt worke [Viz. the Aurora] (which your Honour hath ſent hither for me to peruſe) and it hath about an hundred ſheets of Paper.

11. After this, there was one made containing ſixty ſheets; which treateth of the threefold life of man, and alſo of the whole Creation, a great open Gate of the Myſtery; and 'tis euen a wonder that ſurpaſſeth, and goeth beyond the reach of all Reaſon: at the which I my ſelfe in my Reaſon doe wonder, and marvell what God intendeth to doe; that he uſeth ſuch a meane inſtrument to ſuch weighty matters; for therein are revealed and laid forth the Myſteries about which (ſince the heavie fall of Adam) the world hath contended, and alwaiſe fought; yet there hath not beene ſuch a Ground brought to light, which notwithſtanding ſhall not be underſtood of the World, but of the Children of God; as the ſame is manifeſt and knowne.

12. And then Thirdly, there were forty Queſtions ſent to me of a Learned, and an underſtanding man who alſo is a lover of the Myſtery; and a great Friend of the ſame: who exhorted me to anſwer them according to theſe gifts; and ſpirit; which indeed are very high queſtions; and they containe in them the great depths and ſecrets of the Originall of the ſoule; and all the ſecrets, or Myſteries of the Myſtery, wherupon there is ſuch an Anſwer brought forth, at which the World might well rejoyce, if the anger, iniquity, and malice of the Devill did not hinder it, yet the Counſell of God muſt ſtand.

13. Now becauſe I perceive that your Noble minde, and heart, hath a ſingular hunger, and thirſt after ſuch Myſteries, and regard not the World which deſpiſeth ſuch Myſteries; therefore I acknowledge the Counſell of God herein, and it is my bounden duty to impart the ſame to you; for to the Children belongeth bread, they are worthy of it,^[103] but the P[••]rle muſt not be caſt before Swine; for my ſpirit and minde ſheweth me ſufficiently, that your Honour ſearcheth not after ſuch things out of Curioſity, but from the inſtigation and guidance of the ſpirit, which many times leadeth Peter to Cornelius, that hee may tell, and declare to him the words of Eternall life.

14. And though I am a ſtranger, and very ſimple, yet your deſire, and will doth embolden me to write to your Honour, albeit with a ſimple hand [in a plaine and courſe phraſe and ſtyle] (but Gods gifts are not bound to any humane Arts) and I am the more bold with you, becauſe I perceive, that your Noble heart appeareth ſo low and humble, as to ſend to me, who am but a meane, and abject perſon; but ſeeing tis thus, I doe likewiſe aſſuredly hope, that the ſpirit of God ſhall open the doores, and gates of the Myſteries for the ſoule; and grant a right underſtanding to apprehend, and know his wonderfull gifts, the which I heartily wiſh to your Honour.

15. My Writings will ſeeme ſomewhat ſtrange to you, for in ſome places the ze[•]le is vehement, or earneſt, eſpecially againſt Babel and the Antichriſt, who is knowne by God in his anger; [or come up in wrath to remembrance] therefore I ſay that I could not, nor durſt not write otherwiſe, then the ſame was given and indited to me; I have continually wrote as the ſpirit did dictate it, and did not give place to Reaſon [or to the wiſedome of the naturall,^[104] and Aſtrall ſpirit] I alſo doe not acknowledge it for a worke of my Reaſon, which was too weake; but it is the worke of the ſpirit, who hath ſhewne what he meaneth to doe, and what ſhall come to paſſe, and alſo what is already done; for he proceedeth forth out of the Abyſſe into the Byſſe, and ſearcheth through all things; he tryeth the heart and reyns, and proveth the thoughts of men; moreover he doth hereby intimate, and declare the laſt Judgement; that he will try and examine every Being through the fire; and I could not, neither might I write at all (even in the fiery inſtigation) except I did ſet it downe, as the ſpirit did repreſent it; therefore I have made it for a Memoriall to my ſelfe, I have no further intention therewith.

16. But becauſe you are deſirous to read the ſame, I will ſend it, and I pray you to returne it back againe, for I will keep it for a Memoriall, and I am aſſured (that ſo farre as your Noble minde ſhall give God the praiſe, and read it diligently, and take this way to heart with a deſire to underſtand the ſame) that the Lord will open to you the doore of his love in the Myſtery, and crowne you with the Diadem of his wiſedome, which is more precious then the created Heaven and this World;^[105] for the precious Philoſophers Stone, the ground of all Myſteries and Secrets doth lye therein; and this ſame Diadem [or Garland of wiſedome] is beſet with this Stone; which [Diadem and Crowne of light in the holy Ghoſt] the ſoule puts on as a Garment; being a new body, in, and for, the Kingdome of God; wherein it is the Child of God, and wherewith it is able to ſtaud in the fire of Gods anger without any hurt, or griefe, and can therein overcome the Devill, Death, and this World; and therein alſo can rule over the Stars, the poyſonfull influences of the Conſtellation, and this outward life, which otherwiſe is a thing impoſſible for Reaſon; for it giveth that knowledge of things which no Art [or litterall acrument from externall Reaſon] is able to ſearch out, or dive into; it ſeeth through Heaven and Earth, and it reapeth where it hath not ſowne; it asketh not the queſtion, Is it true or no? It hath the ſigne of truth, and righteouſneſſe in it ſelfe; it hath all vertues lying in hope; there is no feare of Gods anger in it, it affordeth a very joyfull hope, and ratifieth and aſſureth the ſame; and it confirmeth the ſoule to be the Child of God.

17. This garland is a Virgin, and a chaſt purity, and divine Beauty;^[106] a joy of the life, it comforteth and rejoyceth the minde in affliction, it goeth along with man into death, but it hath no death or dying in it; it liveth from Eternity, and 'tis a guide into Heaven, and 'tis the joy of the Angels; its taſte is more precious and pleaſant, then all the joyes of this World; and he that once obtaines it, eſteemes it higher then all the goods and [•]iches of this World; it cannot be parrallel'd, but onely with the Deity, but it lyeth hid in a darke Valley; the World knowteh it not, the Devill blowes againſt it as a ſtorme of winde, and doth often ſo cover and diſguiſe it, that Reaſon doth not know it; but it ſpringeth forth in its time as a faire Lilly with manifold fruits, it is ſowne in teares, it groweth in tribulation, and affliction; but it is reaped with great joy; it is contemned and deſpiſed by reaſon, but he that obtaines it, holds it for his beſt Treaſure.

18. Such a Garland is ſet upon him that ſeeketh after it with earneſtneſſe,^[107] and wholly reſigneth up himſelfe unto it, but not his ſelfe[•]Reaſon in fleſh and blood doth obtaine it, as my Writings doe fully teſtifie; for what is therein written, the Author hath knowne by experience; there is no ſtrange hand, or ſpirit foyſted in; I write not this for my owne vaine glory (my boaſting is onely in God) but for a rule and direction to the Children of God; and that they may know what reward God giveth to thoſe who put their truſt and confidence in him, and regard not the diſpraiſe and contempt of the World.

19. I doe likewiſe wonder how you, and many more in Sileſia have gotten my Writings; for I have no acquaintance with any of them; and I am ſo cloſe in reſpect of publiſhing of them, that the Citizens here about me know nothing of them, ſave onely of the firſt part, which was Per-force taken from me; which by meanes of a Perſon in the Myſterie of Babel (who perſecuted it out of envy) was proclaimed among them for Hereſie; which notwithſtanding they never read, neither was it examined ever as it was meet.

20. Indeed I never asked any mans adviſe about it, or ever committed it to the cenſure and judgement of man to this very houre; but commended it to God; yet hereby I know and acknowledge the way of God; and likewiſe I underſtand, that it is not knowne only in Sileſia, but alſo in other Countries, without my fore-knowledge; and I muſt even ſay, that he that hath ſo perſecuted it, he hath thereby publiſhed it, for my intent was to keep it by me as long as I lived; and I wrote it for my ſelfe onely.

21. But what God purpoſed in his Counſell, is now manifeſt; and it ſhall yet appeare more clearely, when the^[108] two laſt Bookes ſhall be read; at the which I my ſelfe in the externall man doe exceedingly wonder, and marvell what God intendeth, and will do; for I acknowledg my ſelf to be altogether unworthy and ignorant, and yet the greateſt and deepeſt Myſteries are revealed to the internall man,^[109] which I give you and other lovers of God in humility to conſider of; for in truth I cannot at all ſay, that it is the worke of my underſtanding, or Reaſon: But I acknowledge it to be a Wonder, wherein God will reveale great things, whereinto my reaſon doth ſpeculate, and continually marvelleth at it.

22. For I never in all my life ſtudied theſe Myſteries, and likewiſe knew nothing of them; for I am a Lay-man; and yet I muſt bring ſuch things forth to light, which all the high Schooles, or Univerſities have not been able to doe; to whom notwithſtanding in compariſon, I am but a Child, and have none of their Arts or wiſedome, and I muſt write wholly from another Schoole; and which is yet greater then all this, the Language of Nature is made knowne to me, ſo that I can underſtand the greateſt Myſteries in my owne Mothers Tongue.

23. Though I cannot ſay that I have learned or comprehended it, but as long as the hand of God ſtayeth upon me, I underſtand it; but if it hides it ſelfe,^[110] then I know not my owne Labour, and am made a ſtranger to the Worke of my owne hands; whereby I may ſee, how altogether impoſſible a thing it is to ſearch out and apprehend the Myſteries of God, without Gods ſpirit; therefore I aſcribe, and attribute nothing to my ſelfe, it is not my Work, I deſire not any humane applauſe and honour for it.

24. I am onely a ſimple meane Inſtrument, God worketh and maketh what he pleaſeth; what God willeth, that I will alſo; and whatſoever he willeth not,^[111] that likewiſe I will not; if it be his will for me to know any thing, then I will know it; but if he willeth it not, then doe I ſo alſo: I will be nothing, and dead, that he may live and worke in me, what he pleaſeth, I have caſt my ſelfe wholly into him, that ſo I may be ſafe, and ſure from the Devill.

25. And though I muſt leave my outward body and life to the diſpoſall of the World, and ſuffer the Devill to roare againſt me; yet I will not truſt neither the Devill, nor the World with my internall man; neither will I doe (according to the inward man) what the World will have me; and albeit my outward man is bound, and obliged to the World,^[112] and in its obligation and allegiance muſt obey the Lawes and Ordinances of the World; and doe what the outward Obligation requireth of me, yet my internall man ſhall onely be obedient to God, and not to the World; for he is not in the World, but hath made himſelfe dead thereto, that God might live in him, and be both the will and the deed in him; and though I cannot ſay, that it is poſſible to live ſo [in perfection] yet my will is ſo directed and bent; and this neither the World, nor the Devill ſhall breake, albeit my outward life ſhould faint and periſh, and though Reaſon doth oftentimes flatly gainſay it, and temptation appeareth by heapes, to the terrour and ſadneſſe of the externall life (where the ſpirit alſo hides it ſelfe, as if all were dead, and gone) yet it bringeth forth alwayes new fruits, and that in abundance.

26. This I have related to you at large, that you may know and acknowledge what manner of man I am, and what the beginning, and cauſe of my writing is; and from what Art and ſpirit it was produced, or generated; and alſo to what end; namely, to keepe it as a Memoriall to my ſelfe; but becauſe I perceive honeſt religious hearts to thirſt after it, therefore I will not conceale it from them, [but impart] in a brotherly and Chriſtian way, and commend and commit it to God, that he may worke, and doe what hee pleaſeth in them; and this wee are bound, and obliged to doe one for another.

27. Laſtly, I intreat you to conceale my name among the Learned, for I know that a meane Lay-man is accounted but ridiculous, and contemptible with men Learned in Scholaſtique Art; and though God hath his Children alſo among them, yet I care not for having my Name put upon it, or authorized upon me; for the praiſe belongeth to God,^[113] who is the giver; I doe not ſeeke to make my ſelfe thereby a great and glorious Name; but Chriſt is my reward, my Name and glory, and I hope to have the glory of it in the life to come before Angels and Men, and to rejoyce therein with the Saints in Chriſt; as my Writings ſufficiently teſtifie.

28. Concerning the Book Aurora, which your Honour hath ſent me to peruſe, I have read ſome of it over, and finde that it is my Worke, and well copyed out; but ſome Syllables are left out, for brevity ſake, and yet the ſenſe and meaning is not thereby diminiſhed; I am well contented for all that, ſeeing (ſo farre as I have peruſed in haſt) I have found no addition, but the great Myſteries are couched therein very deep; they were underſtood and apprehended by the Author, but it was not very feiſible for Reaſon to comprehend it at the firſt time, although it was knowne in the depth well enough, yet the Author was not accuſtomed to it; when the heavenly joy met him, then he only followed the ſpirits guidance,^[114] but the wilde nature is not preſently regenerated [or made a new creature:] Indeed if a Kernell be ſowne, there groweth a Tree; but if the vertue be great [if the power of the reſolution be ſtrong, and the practice ſincere and conſtant] the Tree groweth up the ſooner, and is the ſooner knowne.

29. In the other three Bookes you ſhall finde the Myſteries more clearely, and ſo throughout, the further the deeper; each Booke from the firſt is grounded ten times deeper; ſo that the fourth is a very cleare mirrour, wherein the great Myſtery is ſufficiently, and viſibly ſeene and underſtood, yet onely of its Children: Reaſon ſhall remaine blinde, for the ſpirit of God dwelleth not in the outward Principle, but in the inward; and proceedeth forth from the inward into the outward [principle of this World] yet the outward doth not comprehend him.

30. But Sir, I muſt tell you, that the Booke Aurora was not finiſhed, for the Devill intended to make a Bone-fire of it, becauſe he ſaw that the day would breake forth in it; but for all that, the day hath even overtaken the Aurora [or morning] ſo that it is already cleare day; there belong yet about thirty ſheets to it; but becauſe the ſtorme did breake them off, it was not finiſhed; and in the meane time it is growne day light, and the morning is extinguiſhed; and ſince that time the labour hath beene to bring forth the day: Yet it ſhall remaine ſo for an eternall Remembrance, becauſe the defect is reſtored, and ſupplyed in the^[115] Second; the fault and blame of the defect is to be attributed to the Enemy.

31. But I will lay the fault upon none, but onely the falſhood, and iniquity of the Devill, who is an enemy to all good; he doth even confound and entangle Kings; how ſhall then a poore meane Man, being employed in ſuch a worke, be ſo ſoone acknowledged and knowne;^[116] if it be ſurely affirmed that he is a Lay man, and alſo unlearned; the very wiſe and skilfull in Arts, will be offended at the plainneſſe and ſimplicity of ſuch a thing; when he heareth one ſpeake of ſuch wonders and deep Myſteries in ſuch a meane and ſimple way [without Scholaſtique pomp of words and artificiall termes, and phraſes of Logick and Rhetorick] then he thinketh it is a Rapſodie: [or ſome confuſed heap of Notions packt together, an Enthuſiaſtick, phantaſtick hotch-potch of Whimſies, or a bundle of Non-ſence] for he underſtands not the gifts of God, and alſo is not able to ſee into the heart of another; therefore I will diſturbe no man, and deſire none to trouble himſelfe about it; but I confeſſe that it is Gods providence, elſe this Booke ſhould have yet lyen in a Corner.

32. But thus it was publiſhed without my knowledg, conſ[•]nt, and will, and that by the perſecutors themſelves, the which I acknowledge to be from the providence, and appoyntment of God; for I had no copy of it for my ſelfe; neither did I ever know thoſe that have it, alſo I have it not my ſelfe, and yet it hath beene copyed out; and brought to my fight and hands foure times already; ſo that I ſee that others have publiſhed it: and I eſteem it a wonderfull work, that the graine groweth againſt the will of the Enemie; but that which is ſowne by God, none can let or hinder [from growing.]

33. But that which you, and others alſo do miſconſtrue in my Booke Aurora (which appeareth to be wrong in the apprehenſion, and which alſo needeth ſome clearing, and expoſition) you ſhall finde ſufficiently cleared at large in my third and fourth Booke;^[117] wherein there is an open gate of the Myſteries of all Beings; and there is even nothing in Na[•••]e but it might be fundamentally ſearched out, and grounded upon this way; for it ſheweth, and openeth the Stone of the wiſe men unto all the Secrets and Myſteries both in the Divine and earthly Myſtery: by this knowledge, and underſtanding, all the Mettalls of the Earth may be brought to the higheſt degree or perfection; yet onely by the Children of the divine Magia, who have the Revelation [or experimentall ſcience] of the ſame.

34. I ſee it well enough, but I have no manuall operation, inſtigation or Art unto it; but I onely ſet forth an open Myſtery, whereunto God ſhall ſtir up labourers of his owne; let no man ſeeke the worke from me, or thinke to get the knowledge, and operation of the Phyloſophers ſtone [or univerſall tincture from me] and though it is knowne clearly and might be opened more clearly, yet I have broken my will, and will write nothing; but as it is given to me: that ſo it may not be my worke; leaſt I ſhould be impriſoned in the Turba.

35. And if you will have any thing copyed out of theſe writings now ſent to you, it is requiſite, that the Tranſcriber be a Learned underſtanding man; for many ſyllables are not fully written, neither have all Grammaticall autography; and in many words ſome letters may be wanting; and ſometimes a Capitall Letter ſtands for a whole word, for Art hath not written here, neither was there any time to conſider how to ſet it downe punctually according to the right underſtanding of the Letters, but all was ordered according^[118] to the direction of the ſpirit which often went in haſt; ſo that the pen-mans hand (by reaſon that he was not accuſtomed to it) did often ſhake; and though I could have written in a more acurate faire, and plaine manner; yet the reaſon was this, that the burning fire did often force forward with ſpeed; and the hand and pen muſt haſten directly after it; for it commeth and goeth as a ſudden ſhower, whatſoever it lighteth upon, it hits; if it were poſſible to comprehend and write all [which my mind beholdeth in the Divine CHAOS] it would then be three times more, and deeper grounded.

36. But it cannot be, and therefore there is more then one Booke made; more then one Phyloſophicall diſcourſe, and throughout deeper; ſo that what could not be conteined in the one might be found in the other, and it were well that at laſt, out of all, onely one, might be made and all the other done away [or laid aſide] for the multiplicity and plurality cauſeth ſtrife, contrariety, averſeneſſe, and wrong apprehenſions by reaſon of the ſudden catching conceits, and conjectures of the Reader, which knoweth not to try, and diſcerne the ſpirit, which uſeth ſuch wonderfull phraſe, where oftentimes Reaſon ſuppoſeth, that it contradicts it ſelfe; and yet in the depth it is not contrary at all.

37 Out of which miſunderſtanding [or feigned gloſſes of Reaſon and litterall outward Art upon the Writings of holy Men] the Great Babel upon earth hath beene brought forth;^[119] where men contend for nothing, but about words; but let the ſpirit of underſtanding in the Myſtery alone, but its end, and number is found and committed to the Turba; for the beginning hath found the Limit; and there is no more any withholding and ſtaying [of the wrath of God upon Babel] it cannot be quaſht by any power, or force of Armes.

38. I ſpeake not of and from my ſelfe, but from that which the ſpirit ſheweth, which no man can reſiſt; for it ſtands in its Omnipotence, and depends not on our weening and willing, as the ^[120] Fourth Booke of theſe Writings doth exceeding deeply declare, which is ſtrongly grounded in the light of nature, and can be demonſtrated in all things.

39. Further I give you to underſtand, that in theſe Writings which are now ſent you, the Author uſeth ſometimes to ſpeake of himſelfe, Wee, and ſometime I: Now underſtand by the word Wee, the ſpirit (being ſpoken in the Plurall) in two perſons; and in the word I, the Author underſtands himſelfe; this I give you for direction and information, to take away wrong apprehenſion and ſuſpicion.

40. And herewith I ſend you the Fourth Part, being the forty Queſtions, and therein you may behold your ſelfe; and at the next opportunity I will ſend you the Second and third Part, if you deſire to have them; and I pray to returne it to mee againe by the next occaſion, for I will ſend it to him, who framed and ſent me the Queſtions; and ſo I commend and commit you to the love of God, heartily wiſhing that God would illuminate your NOBLE heart, and give you rightly to underſtand the Senſe and meaning of the Author in the internall Principle; with all Temporall, and Eternall welfare:

Dated, Gerlits, 1620.

Yours in the Love of J. C. J. B.

Teutonicus.

A Letter to PAUL KEYM: BEING An anſwer to him concerning Our Last Times.

Wherein He Treateth of The firſt Reſurrection of the dead; and of the thouſand yeares Sabbath. ALSO, Of the Fall of BABEL, and of the new Building in ZYON.

I. Light, Salvation, and Eternall Power flowing from the fountaine of the heart of Jeſus Chriſt, be our quickning Conſolation.

2. WORTHY, and much eſteemed Sir, and good Friend in the Illumination of the holy Spirit; and in the Love of our Lord Jeſus Chriſt, beloved Brother; I received of Mr. C. E. the Letter you ſent me, dated about the 20. of July, together with two ſmall Treatiſes annexed; and therein I underſtand that you have received, and read ſome of my ſmall Manuſcripts, concerning the wiſedome of God, and as you affirme, the ſame doe rejoyce you; and withall you beare a great deſire, and longing to them being in the like exerciſe in the wiſedome of God.

3. Which on my part doth likewiſe rejoyce me to ſee, that even now the time is at hand,^[121] that the right Divine underſtanding, and true knowledge of God doth againe ſpring forth in Zyon; and that the ruinate Jeruſalem ſhall againe be built up, and that mans true Image which diſappeared and went out in Adam, doth againe put forth it ſelfe in Zyon with a right humane voyce, and that God doth powre forth his ſpirit into us, that the precious Pearle in the power, and light of the holy Ghoſt is againe knowne, ſought, and found.

4. Whereby then we doe clearely ſee and underſtand in what blindneſſe we for a long time have beene in Babel, going aſtray in carnall, evill wayes; whereby we have forſaken the true Jeruſalem, and ſhamefully miſpent our Patrimony, and lightly eſteemed our Angelicall Trophee or Diadem (Viz. the faire Image) and wallowed in the filth of the Devill; and under a ſhew of Divine obedience have played with the Serpent, and walked on in meere erroneous wayes: This the Divine light doth at preſent ſet before our eyes, and exhorts us to returne with the loſt Sonne, and enter into the true Zyon.

5. Not with Hiſtoricall ſuppoſals, opinions, or blind perſwaſions; as if we had apprehended and underſtood the ſame very well; this is not Zyon, but Babel, which confeſſeth God with the mouth, and maketh devout ſpeeches to him from the lipps, but in the heart hangeth unto the Great Babylonicall Whore; unto the Dragon of ſelfe-love, pride, covetouſneſſe, and pleaſure, and yet will ſet forth her ſelfe as if ſhee were a Virgin; No, this is not the Virgin in Zyon; it muſt be ſeriouſneſſe.

6. We muſt be borne of God in Zyon, and know, and alſo doe his will;^[122] Gods ſpirit muſt beare witneſſe to our ſpirit, that we are Gods Children; not onely in the mouth with knowledge, and conjectures, but in the heart in very deed; not in an holy ſeeming way without power [in formall wayes of Word-worſhip, and rounds of Lip-labour, wherein the captivated conſcience placeth the power of godlineſſe] this the Devill mocks at, and cares not for; but wee muſt put on the Helmet of righteouſneſſe and of love, alſo of chaſtity and purity, if we intend to wage Battell againſt the Prince of this World; he careth not a whit for any outward ſhew [or for the long and loud mouth cryes of blinde Devotion] it muſt bee power that ſhall overcome him, and that power muſt ſhine forth in goodneſſe, and holy fruits of Chriſtianity; and ſo we may ſight for the noble Prize, or Crowne of life.

7. For we have a powerfull Warrior againſt us,^[123] he ſets upon us in body and ſoule, and ſoone caſts us downe, and there is no other way to overcome him; but with power in humility; which alone is able to quench his poyſonfull fire, wherewith he fighteth without us, and within us, againſt our noble Image.

8. Therefore beloved Sir, and brother in Chriſt, ſeeing, you doe apply your ſelfe to the Divine wiſedome, and labour in the ſame; it is right and requiſite that we exhort one another to be vigilant to withſtand the Devill;^[124] and continually ſet before our eyes the way which we ought to walke; and alſo go on in the ſame, elſe we effect nothing; if we know that the World is blind in Babel, and goeth aſtray then we muſt be the firſt that effectually go out of Babel, that the World may ſee that we are in earneſt.

9. It is not enough, that we lay open, and Manifeſt Babel, and yet be found doing as Bibel doth; for if we doe ſo, we thereby teſtify that God diſcovereth his light unto us,^[125] ſo that we ſee, but we will doe nothing but the workes of darkneſſe; and that very light which enlightneth our underſtanding ſhall witneſſe againſt us, that the Lord hath called us and ſhewn us the way, but we would not walke in the ſame.

10. It is well that we lay open Babel; but we muſt take heed in what ſpirit and minde, and in what kinde of knowledge the ſame is done;^[126] it is good that we be zealous, but the heart muſt be upright towards God, elſe we runne without being ſent; and in our courſe we are not knowne or acknowledged of God; but ſo acting, the Devill mocks us, and leads us into by paths of Errour.

11. Beſides the holy Scripture doth declare, that our workes and words ſhall follow us; therefore we are ſeriouſly to conſider in what ſpirit and knowledge we ſet upon the high Myſteries, for he that will pull downe a thing that is evill, muſt ſet up a better in the roome, otherwiſe hee is none of Gods Builders, alſo he laboureth not in Chriſts Vineyard; for it is not good to pull downe, unleſſe a man knowes how to make up the Building againe in a better frame and forme.

12. For God onely is the Maſter[•]builder of the World; we are but ſervants, we muſt take great heed how we labour, if we will receive reward; and alſo that we have learnt his work in his Schoole, and not runne without being ſent, when as we are not yet capable of his ſervice; elſe we ſhall be found to be unprofitable Servants; this I ſpeake in good affection, and in all faithfulneſſe to inſtruct and direct one another what we ought to doe, that ſo our labour may be accepted of God.

13. For the darke Myſteries are no other way at all to be knowne,^[127] ſave onely in the holy Ghoſt, wee cannot make concluſions upon hidden things, unleſſe we have the ſame in reall knowledge, and experimentally finde in the illumination of God, that what we averre, is the truth and will of God; and that it is alſo agreeable to his Word; and grounded in the light of Nature; for without the light of Nature there is no underſtanding of Divine Myſteries.

14. The great Building of God is manifeſt in the light of Nature; and therefore hee whom Gods light doth illuminate, may ſearch out and know all things; albeit knowledge is not in one and the ſame way and meaſure; for Gods wonders and works are boundleſſe, infinite, and immenſe; and they are revealed to every one according to his gifts, and he to whom the light ſhineth hath meere joy in Gods workes.

15. And alſo that which is old and paſt above a thouſand yeares agoe,^[128] is as nigh and as eaſily to be knowne in the light, as that which is done to day; for a thouſand years before God are ſcarce ſo much as a minute, or the twinckling of an eye is before us; therefore all things are nigh and manifeſt to his ſpirit, both that which is paſt, and that which is to come.

16. And if we ſee in his light, then we muſt declare his wonders, and manifeſt and praiſe his glorious Name, and not bury our Talent in the Earth; for we muſt deliver it unto our Maſter with Increaſe; he will require an account of us, how we have Traded with it; and without knowledge, or certaine illumination from God, no man muſt preſume to judge, or be a Doctor, or Maſter in the great Myſtery; for it is not committed to, or commanded him, but he muſt labour to attaine the true light, and then he goeth rightly to worke in the Schoole of God.

17. For there be many Maſters to be found,^[129] who preſume to judge in the Myſtery, and yet they are not knowne or ſent by God; and therefore their Schoole is called Babel, the Mother of Whoredome upon Earth; they flatter on both ſides, they play the Hypocrites with God, and alſo ſerve the Devill; they call themſelves the Shepheards and Paſtours of Jeſus Chriſt; they runne, and yet are not ſent, much leſſe doth God owne them; and what they doe, they doe for their honour, and^[130] Belleys ſake, and they would not runne neither, if they did not obtaine it in their Courſe of ſpirituall whoredome and hypocriſie.

18. They have turned the right and exceeding precious Myſtery of God, to a Myſtery of their Whoredome and pleaſure; and therefore the ſpirit calleth it Babel, a Confuſion; where men doe practice an hypocriticall Service and worſhip of God; acknowledging him with the tongue, but denying him in the power; where men doe diſſemble and flatter God with the lipps, but in the heart they embrace and love the Dragon (in the Revelation.)

19. Such as theſe we muſt not be,^[131] if we would obtaine the Divine Myſtery, and be capable of the light; but wholly approve our way to God, and reſigne our ſelves up to him, that Gods light may ſhine in us; that he may be our intelligence, knowing, willing, and alſo doing; we muſt become his Children if we will ſpeake of his Being, and walke, or labour in the ſame; for he commits not his work unto a Stranger, who hath not learnt his Worke, or the Myſtery of his Wonders in Nature, and Grace.

20. I have read over your Bookes, and therein have found your great diligence with very much labour, in that you have gathered together the Texts of the holy Scripture in great abundance;^[132] I underſtand likewiſe that you are in good earneſt about it, and that you would faine clearely prove and ſet forth thereby, the darke termes, and places of the Scripture concerning the laſt Times, alſo concerning the firſt Reſurrection of the dead, and alſo concerning the thouſand yeares Sabbath; likewiſe you would manifeſt and ſet forth the ruine of Babel, and the new building in Zyon of which the Scripture ſpeaketh in many places.

21 Firſt, what concerneth Babel; how it hath growne up, and how it ſhall againe be deſtroyed, is ſufficiently manifeſt; the Deſtroyer is already on foot, and is now about the worke; he hath long ſince made a beginning, however the World will not ſee or take any notice of it.

22. Men cry Mordio, [murder, confuſion, and deſtruction, to there adverſaries] and yet there is no ſtrange Enemy, but it is the Turba onely which hath growne up in the middeſt of Babel in her wickedneſſes and unrighteouſneſſes; that hath found the limit, and deſtroyeth onely that which for a long time hath been naught, uſeleſſe, and ſelviſh; the which ſhould at all times have beene rejected: for where God ſhould have been honoured, and loved, and our neighbour alſo as a man loveth himſelfe,^[133] there men have ſet up in Gods ſtead, the abominable, and beſtiall coveteouſneſſe, deceit, falſehood, and wicked craft under an hypocriticall ſhew and pretence of holineſſe and have minded and loved falſhood in the place of God; and ſo have made of the Myſtery an abominable vicious Babel full of reproachings,^[134] revilings, and contentions, where they have with ſweet ſpeeches, and enticing words of mans wiſedome [with feigned gloſſes; and expoſitions of Scripture] blindfolding our eyes, and binding our conſciences have led us captive in a very deceitfull way to the glory and Magnificence of the great Whore; ſo that ſhe hath fatted her adulterous Brat; and domineered over our body, and ſoule, goods, and eſtate.

23. This Baſtard is now at odds with himſelfe about the great prey, and ſpoyle, and doth it ſelfe diſcover its owne wickedneſſe and great ſhame, ſo that we may ſee what good ever was in her; for the great wickedneſſe which ſhee hath committed doth plague her; and no ſtrange thing, whereby it may be ſeene, that her whoredome hath been manifold; and that the Devill had beſet and caught us in manifold Nets; and that one whoredome [or Myſtery of hipocricy and iniquity] runnes in oppoſition to another; and are malicious, biting, devouring, deſtroying, and ſlaying each other in an hoſtile manner.

24. For the great Paine is come upon her,^[135] and ſhee ſhall now bring forth the great iniquity, wherewith ſhee in become fully pregnant, and therefore ſhee cryeth out, becauſe of her travell and woe, which is fallen upon her; and ſhee ſpeaketh of the child which ſhee ſhall bring forth; Viz. of Murther, Covetouſneſſe, and Tyranny, ſhe uncovereth her faire feature, and ſheweth what ſhee is in the heart, now he that will not know her, there is no remedy for him.

25. The Revelation ſaith, Goe out from her my people, that you may not be partakers of her Plagues; for ſhee hath filled her Cup full with the abominations of her Whoredome in the anger of God; the ſame Shee ſhall drinke off, and bee forced to burſt Her ſelfe thereby.

26. And this is that which I ſay of Babel, that ſhee is a Whore, and ſhall ſuddenly breake in pieces and be deſtroyed, and no ſtranger ſhall doe it; the ſpirit of her owne mouth doth ſtrangle her, her owne Turba deſtroyeth her; Shee cryeth for vengeance, and murder upon Hereſie, and yet ſhee doth it not for Gods ſake; but for her Adulterous Bratt, and Belley-God: For otherwiſe if it were for God, ſhee would enter into his Command, and will of Love; where Chriſt ſaith, Love one another, for thereby men ſhall know that you are my Diſciples.

27. The Kingdome of God doth not conſiſt in Warre and revilings, or in an externall ſhew in delicious dayes; herein the Children of God are not to be found, but in Love, in patience, in hope, in faith,^[136] under the Croſſe of Jeſus Chriſt; thereby groweth the Church of God unto the Sacred Ternary: [to an heavenly Paradi[•]icall Eſſence] and the new Angelicall man hidden in the old, ſpringeth forth in God; and this is my certaine knowledge briefly comprized concerning this Article; in my Writings you may ſee further of it.

28. Secondly, concerning Zyon, I ſpeake and declare according to my knowledge, even as the ſpirit ſheweth it to me; that there ſhall ſurely come an ending and removall of the Deceit [or Myſtery of iniquity wherewith men are blinded] and Zyon ſhall be found onely of the Children of Faith; not in generall, as if there ſhould be no wicked man.

29.^[137] For the Oppreſſour ſhall be a cauſe that Zyon is borne: when men ſhall ſee how Babel is an Whore; then many Children ſhall be found in Zyon, ^[138] and ſeeke the Lord; but the Oppreſſour ſhall dog them, and cry them downe for Hereticks; alſo perſecute and put to death, and where one is killed, there ſhall ten, yea an hundred riſe up in his roome.

30. But the Generall Zyon appeareth firſt in greateſt Miſery; when Babel commeth to ruine, then it ſhall ſtand deſolate and miſerable; and the Children of Zyon ſhall then ſay, How hath the Lord forſaken us? Come we beſeech you let us ſeek his face; let us ceaſe from ſtrife and Warre; Have we not, alas! made our Country deſolate? Is not all ſtore and Proviſion waſted and ſpent? Are we not Brethren? Wherefore doe wee fight? We will now enter into Love and Unity, and ſeeke the Lord, and no more fight, and deſtroy our ſelves, we will be content; are we not here altogether Pilgrims and Strangers, and ſeek our native Countrey?

31. In this time a Zyon verily ſhall be found, and the Heaven ſhall drop downe its dew, and the Earth yeeld her fatneſſe; yet not ſo, as if wickedneſſe ſhould be wholly done away, for it ſhall continue unto the end,^[139] of which Chriſt ſaith, Thinkeſt thou that when the Sonne of man ſhall come, that there will be Faith upon the Earth? And though the Children of Zyon ſhall have a fiery deliverance, that they ſhall remaine, Maugre the will of the Devill; inſomuch that God will worke great things, as at the time of the Apoſtles, yet it endureth not unto the end; for as it was in the dayes of Noah, when he entred into the Arke, ſo ſhall the comming of the Son of man be, as it is written.

32. But that the holy Ghoſt ſhall be in the hearts of the faithfull in Zyon, I acknowledge & I know it; for Zyon ſhall not be from without, but in the new man; it is already borne, hee that would ſeeke it, let him but ſeeke himſelfe, and depart from the old Adam, into a new life; and hee ſhall finde whether Jeſus bee borne in him.

33. If he findes it not, let him enter into himſelfe;^[140] and ſeriouſly conſider himſelfe; and ſo he ſhall finde Babel, and her workings in him, theſe he muſt deſtroy and enter into Gods Covenant; and then Zion will be revealed in him, and he ſhall be born with Chriſt in Bethleem Jehuda in the darke Stable, not in Jeruſalem, as reaſon faine would have it, that Chriſt ſhould be born in the old Aſſe; the old Aſſe muſt become ſervant, and ſerve the new man in Zion.

34. But that in Foure hundred yeares there ſhall be a meer golden Age; I know nothing of it, it is not revealed to mee; alſo the limit of the Worlds End is not revealed to me: I cannot ſpeake of any four hundred Yeares; for the Lord hath not commanded me to teach it, I commend it to Gods might; and leave it for thoſe to whome God would vouchſafe the knowledg of it; ſeeing therefore I have not as yet apprehended it I reſt ſatisfyed in his gifts; yet I deſpiſe no man, if he had a knowledge, and command ſo to teach.

35. For the fourth Book of Eſdras is not ſufficient as I underſtand to give a poſitive aſſurance to it; yet I wait for my Saviour Jeſus Chriſt, and rejoyce that I may finde my Lord; when I have him, then I hope after the death of my old Adam fully to recreate my ſelfe in the Still reſt of Zion, and to wait in my God expecting what he will doe with me in his, and my Zion; for if I have but him,^[141] then I am in and with him in the Eternall Sabbath; where no ſtrife or contention of the ungodly can any more reach me in my New man, at this I doe in the meane time rejoyce in this miſerable Vale of Tabernacles.

36. The firſt reſurrection of the dead to the thouſand yeares Sabbath (of which there is mention in the Revelation) is not ſufficiently made knowne to me, how the ſame may be meant, ſeeing the Scripture doth not mention it elſewhere, and Chriſt alſo and his Apoſtles give not an hint of it in other places, ſave only John in his, Revelation; but whether they ſhall be a thouſand Solar yeares,^[142] or how it may be referred, ſeeing I have not full aſſurance, I leave it to my God; and to thoſe to whom God ſhall vouchſafe the right underſtanding of it; till God is pleaſed to open my eyes concerning theſe Myſteries.

37. For they be Secrets, and it belongeth not to man to make concluſions about them, without the command and light of God; but if any had knowledge and illumination of the ſame from God, I ſhould be ready and willing to learne; If I could ſee the ground thereof in the light of nature.

38. But ſeeing it behooveth me not to hide my knowledge of it, ſo farre as I apprehend it in the light of Nature; I will therefore ſet downe ſome Suppoſitions, or conſiderable Opinions, which are in my minde, not poſitively to affirme, but give it to conſideration; for good and wholeſome inſtructions may be drawne forth thereby, and tis alſo profitable for man ſo to ſearch; I will doe it in all ſyncere uprightneſſe, to ſee if we might attaine ſomewhat neerer the matter, and perhaps there may be ſome to whom God ſhall beſtow ſuch a gift, ſtirred up thereby to write more clearely.

39. As firſt,^[143] whether or no it be certaine, that the World muſt continue Seven thouſand yeares▪ and one thouſand of them ſhould be a meere Sabbath; Seeing that God created all in ſix dayes, and began the reſt on the ſixt day towards evening, whence the Jewes begin their Sabbath on Friday evening: and Elias alſo ſaith, that the World ſhould ſtand but Six thouſand yeares; and Chriſt likewiſe declareth, that the dayes of tribulation ſhall be ſhortned for the Elects ſake, elſe no man ſhould be ſaved, which you apply to the fall of Babel, and to the time of Zyon; but it ſeemes as if Chriſt ſp[•]ke of the fall of the Jewes, and the end of the World, and foreſheweth an evill End.

40. Alſo Chriſt ſaith, that it ſhall be at the time of his comming to judgement, as it was in the dayes of Noah, where men did Marry, and were given in Marriage; now we know very well (as the Scripture teſtifieth) what manner of wicked World was in the days of Noah, that the Deluge muſt come and deſtroy them: (This would intimate, and denote a very meane Sabbath.)

41. And though a man ſhould otherwiſe expound the words of Chriſt concerning his comming, yet that would not be ſufficient to prove it; being alſo that the Diſciples of Chriſt doe alwayes repreſent the End to be nigh; and Paul ſaith, That the end ſhould come after that Antichriſt is revealed.

42. But that the Reſurrection of the dead, and the laſt Judgement ſhould be underſtood of both (namely that the righteous ſhall ariſe to the thouſand yeares Sabbath, and among them ſome ungodly; and that Gog and Magog at the End of the thouſand yeares ſhould fight againſt the Saints) it ſeemes to run quite contrary to the light of Nature.

43. For firſt I cannot apprehend how the firſt Reſurrection muſt come to paſſe, ſeeing the Saints ſhall have their workes follow them, according to the words of the ſpirit; beſides wee know very well, that all our workes are ſowne into the great Myſtery; that they are firſt brought forth into the foure Elements, and ſo paſſe into the Myſtery,^[144] and are reſerved to the judgement of God, where all things ſhall be tryed by fire, and that which is falſe ſhall conſume in the fire; and the figures ſhall fall unto the Centre of Nature, Viz. the darke Eternity.

44. But if mens workes ſhall follow them in the firſt Reſurrection as you affirme, then God muſt verily move the Myſtery (that is, himſelfe) which denotes the laſt Judgement.

45. For God hath moved himſelf, but twice onely from Eternity; once in the Creation of the World; and ſecondly in the Incarnation of Chriſt according to his heart: the firſt motion belongeth to the Father of all beings, and the ſecond to the Sonne according to Gods heart; now the third motion of the holy Ghoſt is yet to be accompliſhed both in love and anger,^[145] according to all the Three Principles; where all what ever hath beene corrupted ſhall againe be reſtored in the motion of the holy Ghoſt, and each given unto its owner.

46. How can then the dead ariſe in their workes without the motion of the holy Spirit both in love and anger? When as the reſtoration of life doth onely conſiſt in him; moreover I doe not know how the firſt reſurrection ſhould come to paſſe, whether it ſhould come to paſſe in the twofold man (which cannot otherwiſe be underſtood,) that is, in good and evill; but what perfect Sabbath can we hold therein, was not Adam unable ſo to ſtand?

47. Now if the new man ſhould onely ariſe, then he would not be in the foure Elements of this World; moreover the new body in Chriſt need no reſurrection; it liveth eternally without any want, neceſſity, or death, in Chriſt, and doth onely wait when God ſhall move the Myſtery, where he ſhall then put on the Crowne of his wonders and workes.

48 The manner of the Reſurrection is thus;^[146] the Myſtery ſhall reſtore what ever it hath ſwallowed up; mans workes ſhall be put upon him, and therewith he ſhall Paſſe through the fire and it ſhall be tryed what will endure the fire, or not.

49. Now I cannot apprehend, how this ſhould agree with the dwelling upon the Earth, for if it ſhould be after a Paradificall manner that man ſhould ariſe with the wonders, then it could not be done without the motion of the great Myſtery; for your writings ſay, that alſo ſome wicked men ſhall ariſe; this ſheweth that the Myſtery muſt be moved, and at the motion, the inflamation, [or laſt Judgment of fire] muſt needs be; if now the Myſtery ſhould be moved it would not onely move [awaken and raiſe up] ſome, and that in one ſource onely; ſeeing that likewiſe ſome ungodly ſhall ariſe.

50. Beſides you ſay, that they ſhal all dye at the end of the ſix thouſand Yeares, then there muſt be a dwelling upon, or an inhabiting the Earth, where the ungodly that ariſe ſhould again marry, and build; of whom there ſhould not be onely ſome as according to your opinion, but according to the Scripture they ſhall be as the Sand upon the Sea ſhore; whence elſe ſhould Gog and Magog come,^[147] or how, ſhould they fight againſt the Children of Paradiſe, for in the Paradiſicall Children there is no ſtrife.

51. Alſo it were not neceſſary,^[148] that they ſhould dye at the END of the ſix thouſand yeares if they ſhould ariſe in the twofold body, as we are now; but if they ſhould ariſe in the new body, then no ungodly man can eyther ſee, or touch them; like as we now doe not ſee Paradiſe; even ſuch is the new body, no ungodly man can fight againſt it.

52. What ſhould they fight for? Are the Saints in Paradiſe? Then they make no uſe of the externall Elements, but onely of the internall Element, wherein all the foure are couched in unity; ſo that they have nothing to ſtrive for, but they are ſeparate in the Source.

53. But ſhould the ungodly dye, and alſo ariſe againe in the ſoure Elements; this ſeemeth much more ſtrange, but if they ſhould [••]iſe in the ſpirituall body, then the foure Elements could not containe it, but the Abyſſe; and ſtill they would be ſeparate as light, and darkneſſe;^[149] what pleaſure or likeing ſhould God have to bring the Saints againe into the combate and ſource of the foure Elements, unto which they have beene ſo long dead? And yet ſhould they then begin to fight with the wicked? Much more fit and agreeable were it for thoſe who here have ſuffered nothing for Chriſts ſake; that is, for thoſe who here upon the Earth have not loſt their lives for Chriſts ſake.

54. And though you would ſay, that they ſhould not fight, but the Lord for them, what liking could God take to raiſe up the Saints and to ſet them againe in the preſence of the ungodly; or ſhould not the joy in Abrahams boſome be much greater then this in the foure Elements; whence naturall ſtrife and contention doe ariſe; but if they ſhould dwell in Paradiſe without the four Elements, then no ſtrife, or ungodly man can reach them.

55. Beſides, to what end ſhould the ungodly be upon the Earth, if there ſhall be ſuch a Sabbath? Their ſource is not in the foure Elements but in the Abyſſe, whither their ſoule goeth, when the body dyeth.

56. Beſides, ſhould none but thoſe dwell in the Sabbath who have dyed for Chriſts ſake (of which verily there cannot be ſuch a number as is ſet downe in the Revelation) that they ſhould be ſufficient to poſſeſſe the Earth; and ſhould the ungodly alſo dwell upon the Earth, and hold their Helliſh Sabbath? This runs directly againſt the light of Nature.

57. Moreover Chriſt ſaith, That they ſhall marry, and bee given in marriage, as in the dayes of Noah: Alſo two ſhall be grinding in one Mill, and two ſleeping in one bed, and the one ſhall be taken, and the other left; when the laſt day ſhall come.

58. Beſides,^[150] Chriſt ſaith alſo, That when he ſhall come to judge the World, All generations and kindreds ſhall ſee him, and tremble before him; and the wicked ſhall waile, and lament, and ſay to the wiſe Virgins, give us of your oyle; all this denotes a Generall expectation of the laſt Judgement.

59. For if at the laſt Trumpe, two ſhall bee lying in one bed, (namely, one holy, the other ungodly) this ſhewes no difference, and if the Saints be mixed with the ungodly, then verily there muſt needs be a poore Sabbath.

60. When we looke upon the words of Chriſt and his Apoſtles, they will not in the leaſt manner agree thereto; and though there is mention made of a thouſand yeares in the Revelation, yet the ſame is hidden from us;^[151] and wee know not when they may begin, or whether they are begun; if the firſt Reſurrection bee Paradificall, then it may be done without our knowledge.

61. They ſhall not dwell among us, alſo they ſhall not Marry; for we dye once from Male and Female, and we ſhall not ariſe Male and Female, but we ſhall live in Paradiſe in the forme of Angels, Matth. 22, 30.

62. Beſides, the wicked ſhall in the appearance of Chriſts comming, entreat the wiſe for Oyle of Faith; and you write that the fire of God (being the anger and helliſh ſource, ſhall be in them, and that they ſhall be tormented (here upon the Earth in the foure Elements) in the anger of God, whereas the anger of God is not manifeſt in the foure Elements; for therein good and evill are mixt together.

63. But how ſhall he that is once dead to good, and cannot ſo much as have one good thought, entreat the Saints for Faith and comfort? It much rather declareth, that when Chriſt ſhall come to judge the World,^[152] that they ſhall all yet dwell together in the fleſh, in the foure Elements, where the one ſhall be received, and the other rejected; and the ſinnes of the wicked ſhall then come in his ſight at the appearance of the ſevere countenance of God in the fiery zeale of the firſt Principle, ſo that he ſhall be affrighted, and then would faine begin to be honeſt.

64. And though you mention that they ſhall onely awake, and not ariſe, yet the uncorrupted are to be underſtood; now you ſay, that they ſhall dwell upon the Earth in the foure Elements and the Saints in Paradiſe; when this commeth to be, then there will be no more any ſtrife or controverſie; but they are Eternally ſeparate.

65. But ſhall the Saints dwell upon the Earth in Paradiſe, as Adam before the fall; and the ungodly be oppoſed to them, then they are in danger as Adam was, that they ſhould againe eate of the forbidden fruit, whereof they ſhould yet once dye.

66. But ſhall they be hidden from the ungodly a thouſand yeares and alſo from the foure Elements,^[153] why ſhould they then firſt at the end be manifeſt in the foure Elements, that Gog and Magog ſhould then enter Battell with the Children of Paradiſe? It doth neither agree with Scripture or Reaſon.

67. The firſt Epiſtle of Saint Paul to the Corinthians, Chap. 15. doth indeed teach of Chriſts, and alſo our Reſurrection, yet not of a third: But firſt of Chriſts, and then of Ours; for he ſaith there, That Chriſt is the firſt fruits; and then we who belong unto Chriſt; this is the generall Reſurrection; and though he ſaith, That then commeth the end, yet by the end hee ſignifieth no Reſurrection, but the end is our Reſurrection; this is much rather to bee underſtood, then that hee ſhould meane by the End, another Reſurrection, or time; for juſt after our Reſurrection commeth the End of the World.

68. The dead ſhall firſt appeare before the judgement, ere that the end of this World, and the foure Elements commeth; for the End is the enkindling of the fire, and the Laſt.

69. Alſo the Apoſtles of Chriſt, and all Teachers from God have alwayes repreſented the End as nigh at hand, for John himſelfe ſaith in his Epiſtle, That we are in the End; he ſpeaketh indeed of the laſt houre; but if the wicked were aſſured that he had yet four hundred yeares unto the End, how would hee ſeeke after riches for his Children.

70. Beſides we are to looke unto the End, for this World is confined and determined in the beginning of the Creation; and then into the End where the Creation ceaſed; all which, was finiſhed in ſix dayes; and in ſuch a time the Myſtery of Gods Kingdome ſhall be finiſhed, and a thouſand yeares are before him as one day.

71. Concerning the Seventh day of Reſt, whether or no, the World ſhall yet be in reſt a thouſand yeares; ^[154] the ſame is hidden to mankind; wee cannot certainely determine, wee muſt leave it unto his might; I have no knowledge of it, ſeeing the Scripture doth not give cleare evidence, when the thouſand yeares begin, or what yeares they be, or to what they have relation; therefore I let it alone in its owne worth, and will hinder none that hath a certaine knowledge or command ſo to teach; this I give you to conſider of, meaning it well unto you.

72. What I might further anſwer concerning this matter, you finde ſufficiently in my Writings; although I could ſet downe a large Anſwer about it, yet I thought it not expedient, ſeeing this knowledge is not given to me; thereupon I let it alone, for I know that I muſt give an account of my Workes, and I ſe[•]d you by the Bearer hereof your two Bookes againe, and give you thankes for them.

73. Concerning the End, or limit of Babels downefall (Viz. that Babel ſhould be wholly deſtroyed about the yeare 1630▪ according to your computation, and albeit many more bee of the ſame minde) the ſame likewiſe is not ſufficiently manifeſt to me.

74. To me indeed is given to know,^[155] that the time is nigh, and even now at hand, but the yeare and day I know not; thereupon I leave it to Gods Counſell, and to thoſe to whom God ſhall reveale it; I cannot conclude any thing without certaine knowledge, otherwiſe I ſhould be found a Lyar before God.

75. But I waite for my Saviour Jeſus Chriſt, and will ſee what he will doe; will he that I ſhall know it, then I will know it; if not, then I will not know it; I have committed my will, knowledge, underſtanding, and deſire unto him; he ſhall be my knowing, willing, and alſo doing; for without him there is meere danger, and uncertainty.

76. Man doth hardly reach that which is before his eyes, much leſſe that which is hidden and Myſticall, except God be his light; this anſwer I give you out of good affection to conſider of; albeit I I am a ſimple meane man, and borne of no Art in this World [or not bred up in any Scholaſtique Learning.]

77. But what I have, that is the gift of God, I have it not from any Art,^[156] or Studying, but from the light of grace, which I onely ſought for; and though my beginning was ſimple by reaſon of my Childiſh underſtanding; yet God hath ſince that time in his light, wrought ſomewhat in me, and opened my Childiſh eyes.

78. As for the Booke Aurora (which is the firſt) it were needfull to be better explained in many places; for at that time the full apprehenſion was not born in me, for like as a ſudden ſhower, whatſoever it lights upon, it hits; even ſo it went with the fiery inſtigation.

79. Although I had no purpoſe at all, that any ſhould read it; I wrote onely the wonders of God which were ſhewne unto me, for a memoriall to my ſelfe; and it went abroad without my conſent, and it was taken from me per-force, and publiſhed without my knowledge; for I thought to keepe it by me as long as I lived; and had no intent to be knowne with all, among ſuch high perſons as now is, come to paſſe.

80. But the moſt high (in whoſe hands and power all things are) had another purpoſe therewith as is now manifeſt; and as I am informed it is knowne in many Cities, and Countries; at which I doe wonder, and alſo not wonder; for the Lord doth effect his worke marvellouſly, beyond and above all reaſon; although he ſhould employ a Shepheard in the work: and albeit the Art, and outward Reaſon will give him no Roome, and place, yet however his purpoſe muſt ſtand againſt all the Ragings of the Devill.

81. And though I have not obteined many dayes of pleaſure thereby; yet I muſt not therefore reſiſt his will; I have written onely according to the forme as it was given to me; not according to other Maſters or Writings.

82. And beſides my intent was onely for my ſelfe, albeit the ſpirit ſhewed me how it ſhould fall out; yet my heart willed nothing, but committed the ſame to him to doe therewith what he pleaſed.

83. I have not run with it (not being called) and made my ſelfe knowne to any; for I can ſay alſo with truth that my acquaintance knew leaſt of it; but what I have ſhewne unto any, the ſame was done upon his entreaty and importunate deſire.

84. And then further I give you to underſtand, ſeeing that you have my writings in hand to read, that you would not looke upon them▪ as comming from a great Maſter, ^[157] for Art is not to be ſeene, or found therein; but great earneſtneſſe of a zealous minde, which thirſteth after God; in which thirſt it hath received great things; as the illuminate mind ſhall well [•]ee, and without light, no man ſhall rightly know, and apprehend them, as the Reader ſhall ſurely finde.

85. And yet it could not be written more clearely, and ready for the underſtanding; although I conceive that the ſame is cleare, and plaine enough in ſuch a depth; but yet if there were any thing that ſhould ſeeme too obſcure, and difficult; I might repreſent it in a more ſimple and plaine manner if it were mentioned to me.

86. There are yet other Bookes beſides this, written concerning the wiſedome of God, of a very deep ſence, and underſtanding; treating of the great depths of the wonders of God, which at preſent I have not at hand.

87. But that I give you not a large anſwer of my judgement upon your Booke concerning the thouſand yeares Sabbath, and the foure hundred yeares in Zyon (which you ſuppoſe to prove with many places of holy Scripture) is, becauſe I doe not fundamentally and certainely know whether thoſe Texts may be applyed to ſuch a meaning.

88. For there be many ſayings of Scripture which ſeeme to intimate onely one Generall Reſurrection of the dead; and they are cleare, eſpecially in the words of Chriſt in the ſoure Evangeliſts, which I hold for the moſt certaine.

89. In like manner the Cauſe ſtands with Zyon; that wickedneſſe ſhall continue to the end, and though a Zyon ſhall be, yet it will not be wholly Univerſall; Babel ſhall go to ruin, and get another forme; yet they ſhall not all be Children of God, that are called Children in Zyon.

90. Alſo I have no knowledge of the thouſand yeares Sabbath; I know not ſufficiently to ground it with Scripture; for we finde one place ſeeming to croſſe another; men may interpret the Scripture as they are diſpoſed,^[158] but ſeeing I have no command from God of it; I let it alone and leave every one to anſwer for his owne opinion: This I tell you ſyncerely out of good affection, and am however your faithfull Friend in the love of Chriſt.

91. In your forty ſecond, and forty third Page, where you write of the Myſtery of the Soules departed [or ſeparated] you bring the opinion of Theophraſtus, and others into queſtion, and ſuſpition, as if they had not written aright of the Myſtery; it were better, tha[•] had been left out, ſeeing you have not underſtood their Opinion, [•]s you ſay, and juſt ſo it ſeemes: you ſhall finde in my Booke of the Forty Queſtions [about the thirtieth Queſtion] concerning the laſt Judgement, and alſo in other Queſtions, ſufficient and large information; if the ſame be read and rightly underſtood.

92. There is no need of any further ſearching,^[159] it is there cleare enough, what the Myſtery is, that comprizeth body and ſoule; and alſo what condition the ſeparated ſoules are in, both with their expectation of the laſt Judgement; and alſo in the meane time in reſpect of their habitation▪ ſource, life, and difference: I had thought that it was ſo deeply and highly grounded, that the minde of man ſhould be ſatisfied enough therewith; and if you neither have, nor cannot ſet forth any thing more fundamentall; then it remaines of right in its owne place, the thouſand yeares Sabbath, and the foure hundred years in Zy[••] will but finde fault with all, and bring it into ſuſpition; and though many objections might be made, yet they would be of no ſervice or eſteeme.

93. Moreover the manifeſtation of the thouſand yeares Sabbath is not of much importance, or concernement to the World, ſeeing we have not ſufficient ground of the ſame, it ſhould of right reſt in the Divine Omnipotence; for we have enough in the Sabbath of the new birth; for that ſoule that obtaines this Sabbath [of Regeneration] will after the death of the earthly body,^[160] have Sabbath enough in Paradiſe; we may very well leave, and commend the other unto the Divine Omnipotence, and waite on God what he will doe with us, when we ſhall be in him and he in us.

94. For I ſuppoſe there ſhould be a better Sabbath in God, then in this World; and if man ſhould dwell upon the earth in Paradiſe, then muſt God reſtore that which in his curſe entred into the Myſtery, as is to be ſeen in the forty Queſtions.

95. But that you ſuppoſe that the righteous ſhall not be brought with their workes before the judgement, is contrary to the words of Chriſt, who ſaith, That all things ſhall bee proved through the Fire.

96. I ſay not (that they ſhall come) into the judgement, for the judgement is in the wicked underſtand the judgement of Anger, of which the Scripture ſaith the righteous, or as Chriſt ſaith, He that beleeveth on me commeth not unto judgement; hee underſtands hereby, the ſource or paine of the judgement, his words doe hold forth, that they ſhall all come together before the judgement, and every one heare his ſentence; The ungodly depart hence, and the righteous come hither, &c.

97. Alſo every one ſhall ſtand forth with his owne workes in the Myſtery; and themſelves be judged according to their workes; now you know very well that our workes in this World have beene wrought in good and evill, and ſhall be proved and ſeparated in the fire of God; how ſhall they then being unſeparated, follow the Saints in the Reſurrection to the Sabbath, and they hold Sabbath therein? But if they ſhall follow them,^[161] then they muſt be tryed and ſeparated in the Fre; and then they ſhall have no more any need to come before the judgement; but if they ſhould keep a Sabbath without their workes, then they are not perfect.

98. If we would ſpeake of Paradiſe, and apprehend the ſame, then we muſt have cleare eyes to ſee into it; for the internall Paradificall World, and the externall World doe hang one within another; we have onely turned our ſelves out of the internall into the externall, and ſo we worke in two Worlds.

99. Death cannot ſeparate our workes,^[162] the fire of God muſt doe it; for they remaine in one Myſtery till the judgement of God, every one at the houre of the Reſurrection ſhall come forth in his owne Myſtery, and he ſhall ſee his workes before him, and feele them in him.

100. It is not underſtood that they ſhall anſwer for their ſelves with words, for the Kingdome of God conſiſts, and proceeds in Power; and albeit the ungodly ſhall cry out, Woe upon his abominations, and Seducers; yet every mans worke ſhall bee Summoned in POWER, which ſhall either rejoyce, or torment him.

101. Now the old body of this World, is the Myſtery of this World, and the new body is the Myſtery of the Divine light World, and the ſoule is the Myſtery of God the Father, and the Earth with the Elements hath alſo both Myſteries, which ſhal be moved through the Principle of the Father.

102. And then the doores of the Myſteries ſhall be ſet open, and each ſhall give and ſet forth its Figures which it hath ſwallowed up, for the Principle of the ſoule muſt ſtand before the judgement with both the Myſteries.

103. Happy are they which ſhall have the body of Chriſt in the Myſtery of the wrath [or fire of Gods anger] they ſhall have the ſoules fire,^[163] or the Principle of the Father ſurrounded with the light World, and illuſtrate with the Majeſty, they ſhall feele no paine, or hurt; and ſhall paſſe unſenſibly through the fire; and there the outward, or third Principle ſhall be proved; and all earthlineſſe or falſhood, ſhall remaine in the fire; but the workes ſhall be renovated in the fire, and freed from their earthly ſource, and ſoyle; and then the earthly Myſtery remaineth in the fire, and is a food of the fire; whence the light ariſeth, and the Righteous looſeth nothing.

104. For the works of love which were brought forth in the new body,^[164] doe paſſe with the ſpirit of the ſoule through the fire, and remayne in the Divine Image in the ſource of the light; and they of the third Principle, that is, of this World, doe remaine in the fireſource of the Soule.

105. But that which hath been wrought and acted in an wholly evill and malicious manner in the third Principle; and yet in this World hath not been renewed by earneſt Repentance, and Reconcilment toward his Brother; that falleth unto the centre of Nature; that is, the root of the darke World.

106. But the workes of the ungodly ſhall not be able to remayne in the fire; for the fire ſwalloweth them downe in it ſelfe to the darke Centre Viz. the Originall of nature wherein the Devills dwell; and thither also goeth there-ſoules fire being the Fathers principle; for this fire of the ſoule ſhall have no matter to make it burn aright; but it ſhall be as a quenched darke painfull ſourſe-fire; onely as an anguiſh that would faine produce fire; this is called Gods wrath (and not a principle) a death or a dying ſource.

107. For the principle of the father, wherein the right, and true ſoule conſiſts, is a flaming fire which giveth light, and in the light is the pretious Image of God; for that light doth qualify, and ſweeten the burning light with the eſſentialty of Love; ſo that it is a pleaſing delight, and a cauſe of nature, and of life.

108. Therefore I tell you, that you ſhould not thinke it ſtrange or miſunderſtand it; when I or any other (let it be Theophraſtus or who it will) write, that man, ſhall ſtand before the Judgment with his body which he had here: I perceive very well, that you have not as yet underſtood my Writings in the Book of the Threefold life, and alſo in the Booke of the Incarnation of Jeſus Chriſt (which treateth of Chriſts ſuffering,^[165] dying, and riſing againe; and how we muſt enter into his death, and ariſe out of his death) you ſhall finde it cleare enough explained, and enlarged; but ſeeing you have them not yet at hand, be pleaſed to have patience, you may very likely get them to read; and then you will be freed from your perplexity; and deepe ſearching in this manner.

109. For they lay their ground much deeper then your apprehenſion is in this; doe but read them right, you ſhall verily find what the Myſtery is, what the magicall Byſſe, and Abyſſe is, alſo what the Being of all Beings is; there needs no conſulting with one, or another; he that underſtands the great Myſtery whence all Beings have proceeded, and doe ſtill proceed; he doth not encumber himſelfe with ſuch large circumferences.

110. You have undertaken a very hard labour which doth nothing but perplex, eat up, and conſume your life? it is wholly needleſſe, he that findeth, and knoweth the great Myſtery, he findeth all things therein; there need no literall demonſtration; God, Chriſt, and the eternity with all wonders do lye therein; the Holy Ghoſt is the Key to it; ^[166] are you in the new birth as you ſay, then there is no need of ſuch hard ſeeking, with ſuch hard labour; ſeek onely Chriſt in the Manger, in the dark Stable, when you finde him, then you ſhall indeed find where he fitteth at the righ, hand of God.

111. Searching onely doth nothing; the Phyloſophers Stone is a very dark diſeſteemed Stone, of a Gray colour, but therein lyeth the higheſt Tincture; would you ſearch out the Myſterium Magnum, then take before you onely the Earth with its Mettals, and ſo you may well finde what the Magicall or Cabaliſticall ground is.

112. The deep and Myſticall numbers,^[167] which otherwiſe no man is able to fathom or finde out, lye all in the Myſtery; but hee that findes it, ſearcheth not after the numbers, he taketh Gold for Earth; and doth as one that hath a coſtly Treaſure lying in an obſcure place; the Manger and ſwadling cloaths of Chriſt are more acceptable to him then the whole World with its Figures [or externall pompe, and glory] he hides the Numbers themſelves, for the outward Kingdome muſt accompliſh its wonders.

113. Wherefore ſhould the earthly Myſtery, be unvailed before the time; enquire of the^[168] Magiſts, who have underſtood the heavenly and earthly Magia; wherefore they have kept the Tincture ſecret, and not revealed it; there is no other cauſe at all, but that the World is not worthy of it; ſo likewiſe it is not worthy of the Numbers of the Myſtery.

114. Therefore God hath hidden them from us,^{[169] [170]} that the earthly Myſtery might accompliſh and fulfill all its wonders on us; and that all the Violls of Gods anger be poured forth on us; how can a man undertake to reveale ſuch ſecret things without the conſent of the Myſtery; indeed he tampereth about the outſide of the Myſtery, but if he comes in he muſt have the will of the Myſtery.

115. The outward inſtigation to manifeſt and reveale the Myſtery, proceedeth from the Starres; for they would faine be freed from vanity, and they drive mightily in the Magicall Children to manifeſtation; therefore we muſt prove and examine the inſtigation, whether it proceed from Gods light, from Gods ſpirit, or from the Dominion or Government of the Stars.

116. For Gods ſpirit ſpeaketh plainely of his Myſtery, he onely declareth the Turba, ^[171] and letteth the Numbers alone; he hath once ſigned, and ſealed the Myſtery, with the might of the firſt Principle in the Seven formes of Nature to the wonders of God; and againe he hath ſigned it in the Love in the humanity of Chriſt, with the Seven golden Candleſticks and lights; and therewith hee continues untill the judgement; each number manifeſts it ſelfe in its owne Age; no creature hath power to manifeſt the ſame, for he that hath it, dares not; elſe he tranſgreſſeth the Magicall order, and becomes a loathing to the Myſtery.

117. And therefore the Prophets,^[172] and alſo Chriſt himſelfe have ſpoken all in Parables,^[173] after a Magicall manner; and even to this day none who is capable of the Myſtery dare ſpeake otherwiſe, unleſſe there be a peculiar purpoſe of God, that the Number ſhall bee plainely revealed; as Daniel who did clearely denote the time of Chriſt with its owne Number; he had command ſo to doe; this I tell you ſyncerely and in all faithfulneſſe, alſo in right Chriſtian love towards you, not out of contempt, but from my knowledge and gifts, ſeeing you deſired it of me; I have given you a ſhort hint, what you are to doe herein, and entreat you to looke upon it in a Brotherly way.

118. But yet what I am able to ſerve you in, with my few gifts, if you ſhall further deſire, it ſhall be done with a good will; provided, I ſhall perceive you are in good earneſt, and that it ſhall ſerve to the honour of God, and the welfare of mankinde; and ſo I commend you into the Love of Jeſus Chriſt.

Dated, Gerlits, 14th. of Auguſt, ANNO DOM: 1620.

ANOTHER LETTER TO PAUL KEYM:

Concerning the way to true Knowledge, and the Regeneration in CHRIST: Likewiſe concerning the thouſand yeares Sabbath; and how the Myſteries in the Revelation are to be underſtood.

Our Salvation in Chriſt Jeſus.

1. WORTHY, and much reſpected Sir, and in Chriſt beloved Brother; I have received your laſt Letter, and therein I have once more underſtood, and well obſerved your zealous inflamed minde, in your intended labour, and hard Study; and then your anxious earneſt deſire after the light of the true knowledge thereof; and thirdly, the great thirſt after the fountaine and well-ſpring of Chriſt, wherein the minde is refreſhed, quickned, comforted, ſatisfied, and appeaſed; and conſidering that I am a Servant to my Brethren, and no leſſe then a Debtor in the Love of Chriſt to them; therefore I ſhall in the ſame Love, ſhew and impart to you what I know, and what is given to me; ſeeing your deſire alſo requireth it.

2. Chriſt ſaid, I am the vine, ye are the branches; he that abideth in me,^[174] and I in him, ſhall bring forth much fruit; for without me you can doe nothing; alſo he that abideth in me and [hath] my wordes [abiding] in him, hee bringeth forth much fruit; herein lyeth the whole ground, and it is the onely root or ſpring to the Fountaine whence the Divine underſtanding floweth; there is no other ground to the true and reall-knowledge in the wiſedome of God, no other ſeeking, ſtudying, or ſearching doth availe, any thing.

3. For every ſpirit ſearcheth onely its owne depth; [or reacheth no further then its owne naturall capacity or inſtinct] and apprehendeth that wherein it doth enkindle its ſelfe; and though it doth ſearch in its owne enkindling, yet it findeth no more but a type or repreſentation of things like a ſhadow, or dreame; it is not able to behold the Being it ſelfe; for if it would ſee the Being, then it muſt be in the Being, and the Being in it; that ſo it may be capable of the Being, and ſee really in the Being it ſelfe.

4. Now then, ſeeing that we are dead in Adam to the Divine eſſence and are become blind and eſtranged; we have no power in us as from our ſelves, we know nothing of God in our Reaſon, but onely the hyſtory, that there is a God, we doe neither feele his power, nor ſee his light, unleſſe we returne, and become like unto Children, which know nothing but are guided, and ruled; and as a Child lookes upon its mother, and longeth after her; and ſhee alſo cheriſheth, and bringeth it up; ſo muſt the externall reaſon be blinded, beaten downe, and quite quaſht.

5. And the deſire muſt reſigne, and caſt it ſelfe into the grace, and Love of God, and not reguard the oppoſition, and contradiction of the outward reaſon, which ſaith, it is nothing ſo; God is afar of; you muſt ſearch, meditate, and repreſent him onely to your ſelfe by your apprehenſion; you muſt ſeeke after his will, how he hath revealed himſelfe; ^[175] ſo he will be knowne, and no otherwiſe; thus the externall, hyſtoricall, Aſtrall reaſon doth judge; and it ruleth alſo the whole World except a very ſmall number of Gods Children.

6. Chriſt ſaid, you muſt abide in me, for without me you can doe nothing; you can neither know nor ſearch out any thing really, and fundamentally of God? for he that cometh to me; him I will in no wiſe caſt out; in me you ſhall bring forth much fruit; now every branch groweth on its owne tree; and hath the ſap, power, influence, vertue, and property of the tree; and beareth fruit according to the quality, kinde, and property of the tree.

7. Thus likewiſe he who deſireth to be taught of God, and to have Divine knowledg,^[176] muſt ſtand in the tree whereinto God hath engrafted us through, the Regeneration; he muſt have the ſap and vertue of the tree, elſe he bringeth forth ſtrange, unſavory, wild fruit, which hath not the taſt and reliſh of the good tree; we muſt become like unto a Child which underſtands nothing; but onely knoweth its mother, and longeth after her.

8. We muſt drink of the new milk of Chriſts Incarnation; that ſo we may be made partakers of his fleſh, and ſpirit; his vertue, and ſap muſt be our vertue, and ſap; we muſt become Gods Children in Divine Eating and Drinking.

9. Nicodemus ſaid; How can it be that a man ſhould be borne againe in his old age? Yes good Nicodemus; and good externall earthly Reaſon, how could it be that Adam who was a perfect Image of God, did periſh in his perfection, and became earthly; did it not come to paſſe by Imagination, becauſe he induced his deſire, longing, and luſt, into the outward Aſtrall, Elementall, and earthly Kingdome [and did ſet his minde upon the Dominion of this World] whereupon he in his deſire, luſt, and imagination, was forthwith impregnated, and became earthly; and thereby he fell into the ſleep of the externall Magia; and thus it is alſo with the New birth.

10. Through Imagination, and an earneſt ſerious deſire, we become againe impregnated of the Deity,^[177] and receive the New body in the Old; the New doth not mix it ſelfe with the Old; like as Gold in the groſſe and rough ſtone is quite another thing, and hath another Tincture and ſpirit, then the rough matter in the ſtone; thus alſo is the New man in the Old, the rough ſtone knoweth nothing of the Gold; and ſo likewiſe the earthly Adam knoweth nothing of the Divine heavenly Adam; and therefore there is ſtrife in Man, and Man is contrary to himſelfe.

11. The earthly Adam will ſee, feele, and taſte, but he receiveth onely a ray, type, and twinckling reflex from the internall Man; where he indeed at ſome times taſteth ſomewhat of the Divine Man, but not eſſentially; but as the light of the Sunne doth diſperſe, or ſwallow up the ſad darkneſſe, ſo that it appeareth as if there were no darkneſſe more at all; and yet the darkneſſe is really hidden in the light, which againe is manifeſt when the light of the Sun withdraweth.

12. Thus oftentimes the New man doth in the Divine Power, ſwallow up the Old, that the Old man ſuppoſeth that he hath apprehended the Deity, whereas he is not capable of that eſſence, but the ſpirit of God from the New man doth paſſe through the Old; but when the ſame entreth againe into its Myſtery, then the Old man knoweth not what hapned unto it;^[178] but it ſeeketh wayes to come to God, and ſearcheth after the purpoſe and will of God; and yet findeth nothing but invention, fiction, and opinion, and it is very zealous in its opinions, and knoweth not what it doth, it findeth not the root; for it is not capable or worthy of it; and this ſheweth that it muſt dye and periſh.

13. But the New man,^[179] which in an earneſt ſerious will and purpoſe, ariſeth through Imagination [or the effectuall operation of true Faith] abideth ſtedfaſt in the reſt of Chriſt, even in the Tree (which God the Father by his motion, when he moved himſelfe the ſecond time according to his heart, did ingraft into the humane ſoule) and it ſpringeth forth in the life of God, and doth grow and flouriſh in the power, vertue, and ſap of the Divine Eſſentiality, in Gods Love; this receiveth Divine knowledge and skill, not according to the meaſure of the externall will, what the externall man will know and ſearch out, but according to the meaſure of the internall Heaven; the internall Heaven doth enkindle [and enlighten] the externall, ſo that the underſtanding or intellectuall faculty of the ſoule doth comprehend, and underſtand the externall.

14. For God who is a ſpirit, and alſo a Being, hath manifeſted himſelfe by the externall World in a ſimilitude, that the ſpirit might ſee it ſelfe in the Being eſſentially, and not ſo onely, but that the Creature likewiſe might contemplate and behold the being of God in the Figure, and know it.

15. For no Creature is able to ſee the Being of God without it ſelfe; the ſpirit ſeeth God in the Eſſence and Luſtre of the Majeſty; and the ſame likewiſe in its ſelfe, and its owne fellow creatures like it ſelfe; for God is himſelfe the ſpirit of all Beings (underſtand of heavenly Beings) ſo that when we ſee the Divine Creature, then we ſee an Image or likeneſſe proceeded from Gods Being; and when we ſee the will and working of that Creature, then we ſee the will and working of God.

16. Thus alſo is the New man borne of God; what it willeth and doth, that is Gods will and worke, its knowing is Gods knowing, for we know nothing of God without Gods ſpirit.

17. The externall cannot ſee the internall, but if the internall draweth the externall by a glimps [or influence of light in its owne Idea or ſpeculation] into it ſelfe; then the externall apprehendeth the mirrour or reſemblance of the internall for an inſtruction and direction, to ſhew that the externall World taketh its riſe and originall from the internall, and that Our workes ſhall follow us in the Myſtery; and that by the ſeparation of Gods judgement; by the ſire of the Principle, they ſhall be ſet into the eternall World.

18. To which end God hath created Angels, and Men, namely, for his deeds of Wonders,^[180] that the wiſedome of the Divine Power might appeare, and that God might behold himſelfe in the reſemblan[•]es and Ideas of the Creatures, and have joy in himſelfe with the Beings created out of his owne wiſedome.

19. Loving Brother, take it not ill, that I ſpeak roundly to you; you complaine that you are not alwayes able to reach, comprehend, and keepe the Divine Myſteries; and moreover you ſay that many times you get a glimps of them; and that my Writings are hard and difficult to be underſtood of you; I wil therfore ſhew unto you, according to the power and ability that I have received from God, how the being of your hidden Myſtery ſtandeth, which at preſent you are not able to underſtand.

20. Your meaning, and will is to keep [the light of the Myſtery] in a continued ſtedfaſt comprehenſion; this is the will of the externall World in you, it would faine be capable of the Deity, and be freed from vanity; but the ſpirit of the externall World, muſt ſtand in continuall travell,^[181] and earneſt Seeking; ſor by its ſeeking it findeth the wonders of its owne Magia, namely, the Type and reſemblance of the internall World.

21. For God doth not alwayes move himſelfe, but the longing, and earneſt travelling of the Creature moveth the Myſtery, that the Image, or Idea of the Divine wiſedome may be ſought and found; therefore Chriſt commandeth us to Seeke, and knock; and withall, promiſeth to give us the Pearle or Jewell in the ſeeking.

22. The externall World likewiſe is of God, and from God, and Man is to that end created into the externall World, that he might bring the externall Figures into the internall; that he might bring the end into the beginning.

23. The more man longeth after God, and the more he panteth, and runneth after him,^[182] the more he commeth out of the end into the beginning; not onely to Gods wonder, but to his owne edification, for the twig of the Tree continually thirſteth after the ſap and vertue of the Tree, it travelleth in deſire after the Tree, and draweth its ſap and influence into it, and ſo thereby it groweth up to be a great branch; thus the anxious hunger, and earneſt longing in the Humane Myſtery draweth the Kingdome of God into it ſelfe; of which Chriſt ſayd, The Kingdome of Heaven ſuffereth violence, and the violent take it by force to themſelves.

24. A Being or Eſſence that is not attractive, cannot grow up, or get a body to it ſelfe, but it ſtarveth and pineth away; as we ſee the fire of the Candle draweth, or attracteth the fat into it ſelfe, and devoureth it and yet it affordeth from its devouring, a ſhining light; thus it is with Man, he is ſhut up, and encloſed (with his firſt Divine Eſſence) in the darkneſſe of death; but God hath againe opened the ſame to the ſoule in Chriſt.

25. Now the poore captivated ſoule is this very hungry Magicall fire, which doth aga[•]ne attract to it ſelfe out of the, Incarnation of Chriſt the Divine diſcloſed Eſſence; and ſo it feedeth on Gods Being, and taketh it into it ſelfe, and from this [ſpirituall and eſſentiall] eating, conſuming, or digeſting, it giveth forth a body of light, which is both like unto, and capable of the Deity; thus the poore ſoule becomes cloathed with a body of light, as the fire in the Candle, and in this body of light it findeth reſt; but in the darkneſſe of this World [in its earthly carkaſſe and cloathing of clay, wherein the Curſe of God, and all evill inclinations and falſe deſires do ſtick] it hath anguiſh, and trouble.

26 But now ſeeing it is ſo, that it hath with Adam put upon it ſelfe the earthly Image, it muſt therefore beare the ſame; as the fire of the Candle muſt take its burning light from the darke lumpe of fat; if it had with Adam abode in Gods being, and had not put on the earthly Image, it needed not to have borne the ſame,^[183] but now it is bound to beare it.

27. For Saint Paul ſaith, To whom you give your ſelves as Servants in obedience, his ſervants you are; be it to ſinne, unto death, or to the obedience of God, unto righteouſneſſe: Now ſeeing the ſoule hath put on the earthly Image, which worketh nothing but fruit to death, and hath yeelded and devoted it ſelfe a ſervant to Sin, it is therefore now become the ſinfull ſervant of death.

28. Wherefore is it fallen in love with a ſtrange Maſter that domineereth over it? Had it but remained a childe, and had not luſted after the Tree of knowledge of good and evill; it needed not then to have beene in ſubjection to both Governments, but being it would be as God in love, and anger, according to both the Principles of Eternity, thereupon it muſt now beare the Image, and undergoe the force and ſway of both,^[184] and ſo endure the fire-burning [the curſe and anger of God enkindled in the divided properties of Nature] till the day of Separation.

29. Therefore its called a bearing of the Croſſe, for when the Magicall fire ariſeth,^[185] it maketh a Croſſe-like-birth; and the one forme of nature doth preſſe, and quite pierce through the other; that is, the one is contrary to the other, as ſweet againſt ſoure, ſharp againſt bitter, and the fire againſt them all.

30. And if the ſoule had let the body of light be onely Lord and Maſter, and had not imagined on the externall Kingdome of this World (that is, on the ſpirit of the great World in the Starres, and Elements) nor luſted after the earthly fruit; then the wrath [or the working power of darkneſſe in the Curſe of God, which is the departure of his love from a^[186] Being] had been as it were ſwallowed up in it; [and would not have beene manifeſt or apparent] there would not have been any ſenſe, perceivance, or feeling of the ſame; but ſeeing it is departed from the meekneſſe of the light and gone out of the love of God; therefore it ſeeleth now the wrath, or burning anger of the eternall Nature.

31. And therefore it muſt worke, labour, and endeavour to obtaine the light againe; whence it is that the life of man ſtandeth in ſuch anguiſh, in painefull ſeeking, in continuall abſtinence, and repentance; it earneſtly deſireth the Divine Reſt,^[187] and yet is held back by the wrath of Nature.

32. The more the life deſireth to fly from the wrath [or fierceneſſe of Nature] the more ſtrong and vehement the ſtrife groweth in the life, beſides that which the Devill by his poyſonfull Incantations, Magicall imaginations, repreſentations, and inſinuations, doth ſtirre up, and bring into his Neſt [being the Centre of the ſoule] he continually repreſenteth before the ſoule, the Magicall Image of the poyſonfull Serpent, that the ſoule might ſtill imagine upon it, and kindle or inflame it ſelfe in the poyſon of the ſame, which daily commeth to paſſe; and thus the fire of the ſoule becommeth an evill poyſonfull burning brimſtony-fire.

33. Yet if the ſoule departeth from the Serpent-like Image of the Devill and rejecteth the evill earthly Tree [whereon the Serpent hath cunningly twin'd himſelfe] which Tree is Pride, Coveteouſneſſe, Envy, Anger, and Falſhood; and longeth not after it, but maketh it ſelfe as it were dead in this Figure, as if it knew nothing of it; and caſteth away the very concupiſcence and imagination it ſelfe; and deſireth onely the love of God ſubmitting it ſelfe wholly to Gods will and working, that he may be onely its willing, working, and doing; then the Divine light beginneth to ſhine in it, and it obtaineth an eye of the right ſeeing, ſo that it is able to behold its owne naturall forme and feature, whereby it ſteppeth into plaine, downright, and meek humility.

34. It willeth nothing, it alſo deſireth nothing, but reſigneth, and caſteth it ſelfe into the boſome of its Mother;^[188] like a Childe that deſireth nothing but its Mother, inclining it ſelfe to her, and longing onely after her; it doth not much eſteeme any Art, ſubtill Reaſon, or much knowledge; and though it knoweth much, yet it is not puft up, or elevated in its owne conceit by its knowledge, but leaveth, and reſigneth the knowing, willing, and working, wholly to its Mothers ſpirit, that it might be both the will and worke in it.

35. I ſpeak according to my knowledg,^[189] that the Devill in the power of Gods anger doth continually ſhoot againſt, and oppoſe this pretious ſprout of the ſoule [or noble twig of Divine light, and love, ſpringing forth from the Tree of life, Chriſt, within us, and doth caſt vaine infinuations, falſe deſires, and earthly imaginations] after the root of nature, that is, after the formes of the fire-life in the firſt principle [to enkindle them in their owne naturall working properties, which are ſelfe-pride, covetouſneſſe, envy, anger, falſhood, hypocriſie, luſt, &c.] and would continually by all meanes quite deſtroy the pretious ſprout [or noble twig of grace] He continually ſhooteth his evill poyſonfull rayes into the ſoules Magicall fire with evill luſts, concupiſcence, and thoughts; and miniſtreth ſtrange matter or fuell to the ſoules fire to burne or feed upon, ſo that it might by no meanes attain to a ſhining light; he quencheth, ſuppreſſeth, and hindreth it; that his Kingdome might not be knowne.

36. But on the other ſide, the noble twig defendeth it ſelfe, and will none of the fierce darke, and wrathfull ſource; it ariſeth, and ſpringeth forth like a plant out of the wild earth, yet the Devill ſt[•]iveth contnually againſt it.

37. Therefore my dearly beloved freind▪ there is ſuch ſtrife, and contention in man; and hence he ſeeth the Divine light as in a mirror, and ſometimes he getteth a perfect glimps thereof,^[190] for as long as the twig of the ſoule can defend it ſelfe againſt the poyſon of the Devill; ſo long it hath the ſhining light.

38. For when the Magicall fire of the ſoule receiveth the Divine eſſence (that is the divine body, Chriſts fleſh) then the holy ſpirit doth apparently ariſe, and glance forth in the ſoul as a triumph, as he goeth forth from God the Father through the word or mouth of the ſonne (that is, from the Heart of the ſacred Ternary) out of the Divine eſſentiality; and thus he goeth or proceedeth forth out of the being or eſſence of the noble lilly-twig, which ſpringeth forth and groweth out of the fire of the ſoul; which (lilly-twig▪) is the true Image of God, for it is the new-born or regenerated ſpirit of the ſoul, the ſpirit of Gods will; the Triumphing Chariot of the holy ſpirit, in which he rideth into the ſacred Ternary into the Angelicall World.

39. And with this twig, or Image [of God renewed in us] as is before mentioned; we are in Chriſt without this World, in the Angelicall World, of which the old Adam hath no underſtanding, or perceivance; alſo it knoweth it not, as the rough ſtone knoweth not the Gold, which yet groweth in it.

The Gate of the true knowledge of the Threefold life.

40. Man is the true Similitude or Image of God; as the pretious man Moſes teſtifyeth;^[191] not onely an Earthly Image (for the ſake whereof God would not have become man, and put forth, unite, and eſpouſe his heart and ſpirit [in deepeſt love] after the fall unto it) but he is Originally out of the Being of all Beings; out of all the three Worlds Viz. out of the innermoſt Nature-world, which is alſo the moſt outward; and is called the darke World, whence the principle of the fiery Nature taketh its riſe; as is declared at large in my Booke of the threefold life.

41. And ſecondly he is out of the light, or Angelicall World, out of the true Being of God; and then thirdly, he is out of this externall World of the Sunne, Stars, and Elements; an entire Image of God, out of the Being of all Beings.

42. His firſt Image ſtood in Paradiſe, in the Angelicall World; but he luſted after the externall World (that is after the Aſtrall and Elementall World) which hath ſwallowed up, and covered the precious Image of the internall Heaven, and ruleth now in the ſimilitude as in its owne propriety.

43. Therefore 'tis ſayd, You muſt be borne againe, or elſe you cannot ſee the Kingdome of God: And therefore it is that the word or heart of God entred into the humane Eſſence,^[192] that wee with our ſoule might be able in the power of the word, or heart of God, to beget, and bring forth againe out of our ſoule, a new Twig or Image, like unto the firſt.

44. Therefore the old Carcaſſe muſt rot, putrifie, and periſh; for it is unfit for the Kingdome of God, it carryeth nothing but its owne Myſtery into its firſt beginning; that is, its wonders and workes, underſtand, in the Eſſence of the firſt Principle, which is immortall, and incorruptible; being the Magicall fire of the ſoule.

45. And not this alone, but he muſt bring and unite the End with the Beginning; for the externall World is generated out of the internall, and created into a comprehenſible Being; the wonders whereof belong unto the Beginning, and they were knowne from Eternity in the wiſedome of God; that is, in the Divine Magia; not in the Being or eſſentiality, but in the mirrour of the Virgin-like wiſedome of God, whence the Eternall nature doth alwayes ariſe [or take its Originall] from Eternity.

46. And to this end, the poore ſoule ſtandeth in the priſon of the Aſtrall and Elementall Kingdome, that it might be a Labourer, and reunite the wonders of the externall Nature with the light World, and bring them into the beginning; and though it muſt now be bruiſed and preſſed, and endure much, yet it is the Servant in Gods Vineyard, which prepareth the precious Wine that is drunk in the Kingdome of God, it is the onely cauſe of the underſtanding, that the deſire worketh in the Myſtery, and manifeſteth and bringeth forth to light the hidden wonders of God, as we ſee plainely how man doth ſearch out, and^[193] reveale the wonders of Nature.

47. Therefore we muſt not be amazed, and ſtrangely perplexed, when as many times the noble Image is hid,^[194] that we cannot receive any refreſhment or comfort; but we muſt know, that then the poor ſoule is put into the Vineyard, that it ſhould worke and bring the fruit [to be ſet] upon Gods Table.

48. It hath then a Twig or Branch of the wilde Vine given unto it, it muſt trim, and dreſſe that; and plant in into the Divine, and Heavenly Myſtery, it muſt unite it with the Kingdome of God; this is to be underſtood thus.

49. As a plant, or grift that is ſet, doth worke ſo long till it putteth forth its branches;^[195] and then its fruit; ſo muſt the twig [grift, or ſcion] of the ſoule, which ſtandeth overſhadowed in a darke valley, continually labour that it might come to bring forth fruit, which is, the noble and precious knowledge of God, when the ſame is growne in it, that the Soule knoweth God, then it yeeldeth its faire fruits, which are good ^[196] Doctrines, Workes, and Vertues; it leadeth to the Kingdome of God, it helpeth to plant, and build, the Kingdome of God; and then it is a right labourer in the Vineyard of Chriſt.

50. And thus that of which I teach, write, and ſpeake, is nothing elſe, but the ſame which hath beene wrought in me; otherwiſe I could know nothing of it, I have not ſcrap't it together out of hiſtories, and ſo made opinions; as the Babilonicall School doth, where men Eagerly contend about words and opinions; I have by Gods grace obteined eyes of my owne, and am able in my ſelfe to worke in Chriſts vineyard.

51. I ſpeake plainly, and freely, that whatſoever is patcht together from Conjecture, and opinion (wherein man himſelfe hath [•]o Divine knowledge whereupon he makes concluſions) that [I ſay] is Babel, an whoredome; for conceit, or thinking muſt not doe it; yea not any opinion, or conjecturall apprehenſion, but the knowledge of God in the holy Ghoſt.

52. The Children of God have ſpoken, as they were driven by the holy ſpirit; ^[197] they have planted many and divers Trees, but they all ſtand upon one root, which is the internall Heaven, none can finde the ſame unleſſe he likewiſe ſtand upon the ſame roote, and therefore the externall Heaven cannot finde them out or explain them by art.

53. The words of the holy, Children of God remain as an hidden Myſtery unto the Earthly man; and though he thinkes that he underſtands them; yet he hath no more then a darkeſome [hyſtoricall] glimps of them; as we ſee now adayes how men doe wrangle and contend about Chriſts doctrine, and worſhip, and fight about Gods will; how he muſt be ſerved, whereas he is not ſerved or worſhipped with any opinion, but in the ſpirit of Chriſt, and in truth men ſerve God.

54. It depends not on what ceremonies, and manners we doe uſe, every one laboureth in his worke, and gifts, from his owne Conſtellation, and property, but all are driven, and lead from one, and the ſame ſpirit, otherwiſe God ſhould be finite, and meaſurable, if the gifts were onely one; but he is a meere Wonder, whoſoever apprehends him, he walketh in his Wonders.

55. This I doe impart unto you in all ſyncerity, out of a true Chriſtian zeale, from my Fountaine, Gifts, and knowledge; and I doe exhort you to^[198] underſtand it in a right ſenſe as it is meant; I doe not extoll, or ſet up my ſelfe, but I ſpeake brotherly to your minde, to ſtirre you up and to comfort you; that you ſhould not thinke the yoak of Chriſt to be heavy, when oftentimes the externall man doth cloud the internall, that the poore Soule mourneth for its Image, which yet is purified, and truly begotten, and brought forth under Tribulation [and the Croſſe of Chriſt] it is even ſo with me, and other Chriſtians beſides, thinke not ſtrange at it.

56. It is very good when the poore ſoule is in Combate, much better then when it is impriſoned,^[199] and yet playeth the Hypocrite, and maketh devout ſhewes; it is written, That all things ſhall ſerve for the beſt to them that love God.

57. Now when the combate of the ſoule doth ariſe, and proceed, that it would faine ſee God, and yet cannot at all times attaine the ſame; then know, that it fighteth for the Noble Trophee, of which the externall man knoweth nothing; yea the ſpirit of God fighteth in the naturall ſoule, for that which is ſupernaturall, that ſo he may lead the Creature into God; hee would alwayes faine Crowne the ſoule with the precious Image, if the blinde Reaſon would but give him roome, and ſuffer the underſtanding to Cooperate.

58. We muſt labour and ſtrive againſt the externall Reaſon, and alſo againſt fleſh and blood,^[200] and wholly oppoſe the aſſaults and objections of the Devill, alwayes breaking them and caſting them away, and reſiſt the evill thoughts, motions, and influences, and effectually [with our whole ſoule] with prayer, ſupplication, or internall reſignation, preſſe into Gods mercy.

59. Thus the precious graine of Muſtard-ſeed is ſowne, which if it be well preſerved; becommeth great like a Tree, upon which Tree the fruits of Paradiſe doe afterwards grow, on which the ſoule feedeth, when it will Propheſie, and ſpeake of the Kingdome of God; when as it beholdeth the Divine Magia, even then it ſpeaketh of the Wonders of God.

60. For the Being of God is undivided, it needeth not any room or place, but it ariſeth [moveth, and flyeth] in the ſpirit of underſtanding, as the ſplendor of the Sunne in the ayre; it ſhooteth, or glanceth into the Image, like lightning, whereby the whole body is oftentimes enkindled, and enlightned.

61. Moreover know that we in this life are labourers and not idle perſons,^[201] for the birth of life is a continuall ſtrife and labour; the more we labour in Gods Vineyard, the more fruit we ſhall obtaine and eternally enjoy; and it maketh for our owne edification, for our labour remaineth in our owne Myſtery to Gods deeds of Wonder, and to our owne eternall Crowne and Glory before God; as in my other Writings is ſet forth at large.

62. Concerning the Sabbath in this World, of which you have written, and ſtill continue in the ſame opinion, the knowledge and underſtanding thereof is not given to me; alſo I doe not know how there can be any perfect Being in the Torment-houſe of the Starres and Elements; I cannot finde ſuch an underſtanding thereof in the Myſtery, being the firſt man was not able to ſtand, when the heavenly Governour did rule in him, but was overcome by the Kingdome of the Starres and Elements; Might it not therefore be ſtill dangerous?

63. When we conſider the poſſibility and the impoſſibility thereof in the Myſtery, it doth then appeare, as if there would be no Sabbath in the ſad and ſorrowfull Mirror of the Divine Being, for the Devill is a Prince of this World, and though he ſhould be bound for a thouſand yeares in the darke World, yet the fierce wrathfull Starres, and alſo heat and cold, have their rule and predominance in this World, and this World is nothing elſe but a Valley of Miſery.

64. Now if the Dominion of the Starres ſhould not reach us, or have any influence upon us, then we ſhould not be in this World, but in Paradiſe, where no wicked man could oppoſe us, or ſee us, for in Paradiſe we are ſwallowed, or ſhut up in God.

65. As little as we with our earthly eyes ſee the Angels, ſo little likewiſe ſhall a wicked man of this World ſee a new [regenerate] man in Chriſt; when we attaine the new man in Chriſt, then we are (as to that new man) already in the Sabbath, and doe onely waite for the Redemption of the wicked earthly life.

66. For we are with Chriſt in God, we are together with him planted into his death;^[202] we are buryed in him, and ariſe with the new man out of the grave with him, and live eternally in our owne Being or Eſſence, underſtand, in his corporiety; we are with and in Chriſt, in God, and God in us; Where ſhould wee then keepe Sabbath? Not in this World, but in the Angelicall World, in the light World.

67. And if the wicked ſhould be tormented for a thouſand years in this World, then the place [of this World] muſt be tranſlated, or withdrawne into the darke World; for in this Sol[••] World there is not yet any Helliſh Torment; but if the Sunne were taken away, then it would be ſo indeed; and then the wicked would be yet far ſeparated from the judgement; and there would be a Gulfe of a Principle interpoſed and fixt.

68. Moreover God is not a God of evill, that deſireth revenge, or Torment;^[203] that he ſhould out of his vengeance, Torment and plague the Wicked a thouſand yeares before the Iudgment; the wicked Tormenteth himſelfe in his owne Lifes birth; the one forme of life is enemy to the other: And that ſhall be indeed his helliſh Torment; and God hath no blame in it.

69. He hath never deſired the fall of man; but the wrathfull Nature gott the upper hand and the ſpirit of mans will (which is free, as God himſelfe) did freely and willingly yeeld it ſelfe up into the Combate, ſuppoſing to domineere, and rule.

70. It was out of pride that the Devill ſell, and man alſo; if they had ſtayed in humility, God would have continued in them; but they themſelves departed both away from God; but God did ſo exceedingly love mans Image, that he himſelfe out of love did re-enter into the Image of man; why ſhould he then deſire his Torment?

71. In God there is no Evill deſire, but his wrath which is the dark World is a deſire of evill,^[204] and deſtruction which hath brought the Devill, and alſo man to fall; the dark World cauſed the Devill to fall; and the externall wrathfull Nature cauſed Man to fall; and yet both theſe are tyed and bound one to another; which we ſhould well ſee, and feel, if the ſun were taken out of this World.

72. Therefore I yet ſay; that the righteous keepeth Sabbath in Abrahams boſome, in Chriſts reſt; for Chriſt hath deſtroyed the wrathfull death for us, that held us Captive; he hath opened life; that we in a new man are able to ſpring forth, bloſſome, and reſt in him.

73. But the old man of the Stars, and Elements muſt abide in his owne Region, in his houſe of Torment and miſery, till he be committed to the Earth; and then all paſſeth into its owne Myſtery again; and the ſoule abideth in its principle till the Judgement of God; where God ſhall again move, and enkindle the Myſtery; and then every thing Severeth it ſelfe into its owne property; Each world ſhall take in its owne harveſt, be it good, or bad; it ſhall part it ſelfe as light, and darkneſſe.

74. And therefore I doe entreat you wholly as a brother, and a Chriſtian, that you would be pleaſed to have a care that you apprehend the Sabbath in the Reſt of Chriſt; and be not ſo moved by the enkindling of the ſpirit, [or ſervent inſtigation of your minde] but ſearch whether you be able to ground the ſame in the light of Nature; if you be able to ground, and reach it in the light of the Eternall Nature, then indeed you may goe on; but ſhew it us plainely that we may ſee it, elſe our minde will be unſatisfied, unleſſe it findes the ground.

75. It is not to be proved with Scriptures, which might be ſeemingly alleadged for it,^[205] they give as well the contrary, and may well be otherwiſe applyed, if my minde had not turned it ſelfe into the LOVE and REST of Chriſt, I would then ſhew it you after the faſhion of this preſent Controverſiall World.

76. The Revelation is ſpirituall, and coucheth or ſticketh deepe in the Myſtery; it requires an high illuminate minde, and underſtanding, which hath Power to enter into the Myſtery of God; it ſpeaketh Magically: There belongeth likewiſe a Magicall underſtanding about it; on this manner I finde not the Magicall apprehenſion, for that is an Hyſtoricall apprehenſion.

77. He that will ſet upon the Heavenly Magia, he muſt know the Heavenly Figures of the forme of the internall Heaven:^[206] Viz. The Centre or lifes-Circle, whence all Beings doe ariſe, whence this World is produced; if he hath not the Magicall guide in him, then let him not meddle with the heavenly Figures, or elſe Turba Magna hath power to Spew him out of the Divine Magia.

78. John the Evangeliſt, or whoſoever wrote the Revelation, knew the Figures of the Divine Magia, and though he ſaith that he was raviſhed in the ſpirit and it was ſhewen him; yet they are Figures which remaine in the Divine Magia, and though they be revealed, yet thereto belongeth ſuch a Magiſt, who underſtands Theſaurinella [the little Treaſury of Wiſedome or Cabinet of the Divine Magia.]

79. He muſt underſtand all the Three principles with their Figures; and then he hath power to open and reveal them, elſe his labour [writings or expoſitions] fall unto the Turba; I ſpeake ſyncerly; if you pleaſe, read my Booke of the Three fold life aright, and there you ſhall finde the root of the Magia; although there be other much deeper extant, yet I would you might but underſtand that, for it hath ſufficient ground, elſe you will not be able to apprehend the other; if it pleaſe you then to ſearch further you may very well obtein them, onely there muſt be Earneſtneſſe withall, otherwiſe they will remaine dumbe [or ſeeme to be onely a bare obſcure hyſtory.]

80. For the ground of it is deeply magicall, as the illuminate minde ſhall finde indeed, if it will but dive into it; therein the Revelation is very eaſily to be underſtood, and in no other manner ſhall it at all be underſtood ſave from the Myſtery of God, he that is able to dive or ſinck himſelfe into that, he findes whatſoever he doth but ſearch.

81. Accordingly I would faine have you to prove your inflammation, that you might know the Guide of the internall World, and then alſo the Guide of the externall World, that ſo the Magicall Schoole of both Worlds might be knowne to you, and then the Noble minde would be freed from Opinion, and Conjecture, for in Conjecture there is no perfection.

82. The ſpirit muſt be capable of, and acceptable to the Myſtery, that Gods ſpirit may be the guide in its ſeeing, elſe it onely ſeeth in the outward Myſtery:^[207] Viz. in the externall Heaven of the Conſtellation, which oft times doth vehemently enkindle and drive the minde of man; yet he hath not the Divine Magicall Schoole, which conſiſts barely in a plaine Childlike minde.

83. The externall Guide laboureth and ſpeculates onely in the Glaſſe, but the internall ſpeculates in the Eſſence, which yet it is not able to doe, unleſſe Gods ſpirit guide it; therefore God makes choyſe.

84. Whomſoever the heavenly Schoole taketh, he is made a Magiſt, without his hard running, and albeit he muſt run hard, yet he is taken by God, and driven of the holy ſpirit.

85. Therefore man muſt try of what guide he is taken, if he finds that he hath the Divine light ſhining in his ſeeing, that his Guide doth bring him into the heavenly Schoole upon the way of truth to Love and Righteouſneſſe, ^[208] and that hee is thereby aſſured and confirmed in his minde with Divine certainety, then he may proceed in his worke.

86. But if it be in Conjecture and Doubt, and yet in a fiery driving, then the Guide is from this World, which ought to be tryed by its will and purpoſe, whether he ſeekes Gods▪ or his owne honour and applauſe, whether hee willingly reſignes himſelfe to the Croſſe, and onely deſire to labour in Chriſts Vineyard, [•]nd to ſeeke the Good of his Neighbour, whether he Seekes God, or [•]read; and accordingly muſt his underſtanding judge, and give it leave, or reject, and [••]me it as need requires.

87. This I would not as a Brother conceale from you in a Chriſtian exhortation, and I entreat you, that you would accept of it no otherwiſe, then as meant well unto you, as my due obligation requireth; for upon your deſire I am your D[•]b[•]or in Chriſt, to your anxious Seeking minde, as one Member is bound to aſſiſt another.

88. Concerning your very Chriſtian offer, I acknowledge and accept of it as done in Love, as one member commeth to helpe the other in time of need; it ſhall be requited in Love; be pleaſed to make me acquainted with what your minde doth further deſire, and I ſhall not withhold any thing from you, ſo farre as God ſhall enable me; and ſo I commend you unto the Love of Jeſus Chriſt.

Dated Thurſday ſenight after Martins day, 1620.

Your affectionate Friend, and Servant, J. B.

The Name of the Lord is a ſtrong Tower, the Righteous runneth thither and is exalted.

THE SIXTH EPISTLE: BEING A very deepe and Phyloſophick Letter, WRITTEN To Doctor GODFREET FREUDEN-HAMMERN; and to Maſter JOHN HEUSERN.

Concerning the Knowledge of God, and of all things. ALSO A Short Declaration of the Falfe and True LIGHT.

The Salvation of our Lord Jeſus Chriſt by his entrance, and Manifeſtation in the humanity, worke with his Love in Us all.

1. MUCH reſpected Sirs, and dearely beloved Brethren in Chriſt; when God doth open to us by his Grace, the right underſtanding, that we are able to know, and underſtand aright the Image of God (Viz, Man) what he is in body, ſoule, and ſpirit, then we acknowledge that he is the viſible, and alſo the inviſible ſpirituall World; namely, An Extract of all the three Principles of the Divine Being.

2. In whom the hidden God through the expreſſion and impreſſion of his various diſtinct Power, and eternall Wiſedom hath ſet forth himſelfe in a viſible Image, through which hee doth Idea, forme, and ſhape, in the ſame Being the wonders of the expreſſed Word; in that the Word of his powers maketh it ſelfe eſſentiall.

3. And ſo in or by man he hath repreſented, and ſet forth an Image of his ſpeaking, and out ſpoken Eſſentiall word, in which the Divine Science with the various diviſions of the Eternall ſpeaking is couched.

4. And hence he hath the underſtanding and knowledge of all things, that he is able to underſtand the conjunction of Nature, and alſo its disjunction; for no ſpirit hath any higher rule, or deeper reach then in its owne Mother whence it taketh its Originall, and in that ground it ſtandeth or abide h[•] in its Centre.

5. This we ſee in the Creatures of the Stars, and Elements, that their underſtanding and knowledge is no higher then of their Mother in whom they live; each leadeth its life after the nature and condition of its Mother, wherein it is bounded in the diſtinct diviſion of the expreſſed Word; and no Creature in the foure Elements whoſe Originall is not out of the Eternall Science, is able to attaine the knowledge of the hidden ſpirituall World of Power, ſave onely and alone Man, who with his ſoule and underſtanding ſpirit is couched in the eternall Spiration [or generation] of the Divine power, and various diſtinct diviſion of the eternall Word of God.

6. Therefore the humane Science receiveth in the Centre of its underſtanding, good and evill, and doth Idea, and ſhape it ſelfe both in good and evill, and maketh it ſelfe Eſſentiall therein; and ſo with, and by the Science doth induce it ſelfe into will, deſire, and eſſence.

7. That ſo the Abyſſall will out of the eternall word of various diſtinct diviſion, doth bring it ſelfe in the Creaturall Word (Viz. in the Creaturall Science of the Soule) into an Ens and Being, in manner and forme as the Spiration of God hath brought it ſelfe through the various diviſion of the Eternall will, in the viſible world, into diverſe properties; namely, into good and evill, into love and enmity; that in ſuch a contrary, the Being might be diſtinct, ſeverall, formall, ſenſible, and perceivable; that each thing might in ſuch a Contrary, finde and perceive it ſelfe.

8. For in God,^[209] all Beings are but one Being, Viz. An eternall One, or unity, the Eternall onely Good; which Eternall one without ſeveralty were not manifeſt to it ſelfe.

9. Therefore the ſame hath breathed forth it ſelfe out of its ſelfe, that a plurality and diſtinct variety might ariſe, which variety or ſeveralty hath induced it ſelfe into a peculiar WILL and properties; the Properties into Deſires, and the Deſires into Beings.

10 Inſomuch that all things viſible (both Animals, Vegitables, and Minerals) doe ariſe from the ſeveralty and comprehenſive impreſſure, or formation of the expreſſed Word, out of the Science of the great Myſtery; every thing from the Experience of the Severalized Word.

11. Every thing hath its owne ſeparation in it ſelfe; the Centre of every thing is [a] Spirit from the Originall of the Word; the ſeparation in a thing is a ſelfe peculiar will of its owne impreſſure, ^[210] or forming, where each ſpirit bringeth it ſelfe into Being, according to its Eſſentiall Deſire.

12. The forme and feature of bodies ariſe from the Experience of the will, where the Centre of Every thing (being a particle or ſpark from the expreſſed word) doth againe expreſſe or ſpeake it ſelfe forth, and bringeth it ſelfe into a various diſtinct Particularity, in manner and forme of the Divine Speaking; [or operation of the Eternall word in its Generation, and Manifeſtation.]

13. Now if there were no Free will in ſuch Speaking then the Speaking ſhould have a law,^[211] and would ſtand Confined, and compelled and no deſire or free Imagination might ariſe and then the ſpeaking would be Finite, and inchoative which is not.

14. But it is a Spiration of the Abyſſe, and a diſtinct ſeveration of the Eternall Stilneſſe [or immobility] an effuſion or diſtribution of it ſelfe where the particularity doth againe ſtand in its owne diſtinct Severation in a peculiar ſelfe-will, and is againe an Expreſſing of it ſelfe; whence Nature and the Creaturall life take their Originall and hence in every thing a ſelfe-will is ariſen.

15. That every thing doth bring it ſelfe from its owne experience into forme, feature, and ſhape, and likewiſe into life, and operation as it ſtandeth in its Centre, in the Vniverſall experience; namely in the Great Myſtery, in the Mother of all Beings.

16. This we ſee in the Earth, which in the beginning of its Materialls is riſen out of the Severation of the Divine Spiration in a Spirituall manner; where the Severation of the word hath formed it ſelfe by its owne proper will into an Ens and Being, and ſo by the formation, or impreſſion it hath brought it ſelfe into the Perceivancy of the Eſſence.

17. In which Perceivancy or Senſibility the Magneticall Deſire is ariſen, that the properties of the Severalized diſtinguiſhing, or ſeparating will, have brought themſelves through the Deſire, into bodies, according to, and from the Nature of the three Principles of the Divine Manifeſtation.

18. From which Originall the Earth hath ſo many and divers bodies good and evill, as Earths, ſalts, ſtones, Metals, &c.; and ſuch bodies lye mixt in the Earth; for the three Principles are mutually in one another as one Being.

19. And they ſtand only in three differences or diſtinct degrees of Centres (being the divine Manifeſtation) where each Centre doth make and produce out of it ſelfe its owne Spiration [expreſſion] Nature and being; and yet all doe ariſe Originally fron the Eternall ONE.

20. The Firſt Centre is the breathing ſorth or Spiration of the Abyſſe Viz. ^[212] Gods Speaking the Comprehenſive impreſſure, and the divine perceivance of it ſelfe, where God doth beare, and begett himſelfe in Trinity, and ſpeaks forth himſelfe into Powers.

21. The Second Centre, or Spiration is the Expreſſed Eſſence of the Divine Power and it is called Gods Wiſdome; through this ſame the Eternall word breaths forth it ſelfe into knowledge, namely into an infiniteneſſe of plurality, and brings the plurality of knowledge into Imagination, and the Imagination into deſire, and the deſire into Nature and Strife till it comes to Fire.

22, Therein the Strife in the painfull Agony doth dye in the Conſumption of the fire, from its owne Naturall Right, and property; and yet no dying is to be underſtood; but ſo the Power doth bring it ſelfe into Senſibility, and by the killing of the Selfe-deſire of the properties through the dying or Mortification of its ſelfeneſſe it brings it ſelfe through the Fire into the Light.

23. Where, in the light, another Principle (being the Grand Myſtery of the true divine manifeſtation) is underſtood; and in the Fire the Firſt Principle being the Eternall Nature, is underſtood; and they are two in one; as fire and light.

24. The Fire giveth Soul, and the power of the light giveth ſpirit; and in this Power of the light of the Divine Spiration through the wiſedome, through the manifeſtation of the Fire (underſtand the Spirits-fire) the Mother of the Eternall ſpirits (namely of Angels, and the ſoules of men,) is underſtood; and ſo alſo the ſpirituall Angelicall World, Viz. t[•]e hidden internall World of Power, which is a Mother of the Heaven, ſtars, and Elements; that is, of the Externall World.

25. The third Centre is the Verbum Fiat (Viz. the Naturall word of God) from the Power of the firſt, and ſecond Principles; being a Separatour, or Creatour, and Maker of all Creatures in the Internall, and Externall World, in each World according to its property.

26. This Seperator, or Spirator of the Severation of the Divine Powers hath ſpoken it ſelfe forth from it ſelfe, out of the firſt and ſecond Principle: Viz. out of the fiery and light World, and alſo out of the impreſſion, and encloſure of the Adumbration; that is, out of the darkneſſe; and with the ſeveration of the Spiration hath modellized and formed it ſelfe, and made it ſelfe Materiall, moving, and ſenſible.

27. Hence the third Principle, that is, the viſible World with its Being and Life is ariſen; and alſo the whole Creation of the viſible World, whoſe life and Being is come out of Three into a Being and Life; Namely, out of the eternall Nature, out of the great Myſtery; that is, out of the darkneſſe, fire, and light; to wit, out of Love and Anger.

28. The Fire is called Anger, being a paine and enmity, and the light ſignifieth, or is called Love, being a ſweet yeelding and giving of it ſelfe; and the darkneſſe is a ſeparation of the knowledge and skill, that ſo it may be underſtood what Light and Life is, and alſo what is evill and painefull.

29. There is a twofold Fire, and alſo a twofold Light to be underſtood; ^[213] Namely, according to the darke impreſſion a Cold fire, and a falſe light ariſing through the Imagination of the harſh impreſſion, which light hath its Originall onely in the Imagination, and hath no true Ground.

30. The ſecond Fire is an Hot fire, and it hath a fundamentall true light ariſing from the Originall of the Divine Will, which doth alſo bring it ſelfe forth in Nature through the fire into the light.

31. In this twofold fire, and twofold light, two Principles, and alſo a twofold will are underſtood.

32. For the falſe light out of the Imagination, ariſeth out of the ſelfe-will of Nature; namely, from the impreſſion of the properties, where the properties doe prove one another, whence ſelfe-[••]ſt ariſeth, and an Imagination, wherein nature doth modellize and fanſie to it ſelfe in its owne deſire, the Abyſſe; and deſireth to bring it ſelfe in its owne might without the will of God into a Dominion, and Government of its owne ſelfe-will and rule.

33. Where this ſelfe will refuſeth to [•]e obedient and ſubmiſſive to the unſearchable, and Abyſſall will of God (which [••]th its Originall in its ſelfe without nature, and Creature in the Eternall One) alſo it will not reſigne, and wholly give up it ſelfe unto him, and be One will with him, but maketh its ſelfe to be its owne Seperator, and Maker.

34. It draweth and maketh to its ſelfe a Science in it ſelfe, and ſevereth it ſelfe from Gods will, as we may underſtand and ſee in the Devill, and alſo in the^[214] falſe fallen Man; whereupon they were caſt out of the Divine Separation, ſo that the Devill muſt remaine with his owne will in the Separator of the darke impreſſion, wherein the Word doth induce it ſelfe in nature, and painefulneſſe to ſenſibility; namely, in the Originall of the fire-ſource, which notwithſtanding cannot reach or obtaine the true fire, wherein the will of God induceth it ſelfe into the ſenſible life and nature; namely, into a ſhining light.

35. For the Separator of the naturall ſelfe hood hath no true-Ens, wherein its light may remaine ſtedfaſt, for it draweth not with its deſire, out of the eternall One; (namely, out of the meekneſſe of God) but draweth it ſelfe into Eſſence, its light ariſeth onely in the owne hood of Selfe.

3[•] Therefore there is a difference betweene Gods light, and the falſe light, for Gods light ariſeth [or takes its Originall] in the Eternall One; namely, in the Eſſence of the Divine Generation, and doth bring it ſelfe through the Will of God into Nature and Being; it is formed and brought by the Divine Separator into an Ens, and ſhineth in the ſame Nature in the darkneſſe, John 1.

37. For the formed, or immodellized Science is (in reſpect of the Impreſſion) a darkneſſe; but the Divine light illuſtrates it, ſo that it becomes a fiery light, wherein the Spiration, or Speaking of God is made manifeſt in Nature and Creature, and ſtandeth in a ſenſible or percei[•]able life; of which Saint John ſpeaketh, Chap. 1. The life of man was in him [Viz. in the Word] and CHRIST ſaith, John 8. That hee is the light of the World, that giveth life to the World.

38. For without this Divine light proceeding from the Generation of the Divine Try unity there is no Conſtant true light, but onely a light of the Imagination of the Naturall Impreſſion of ſelfe-will.

39. Therefore man (being the Image of God) muſt open and lift up the Eyes of the underſtanding (wherein Gods light doth encline and tender it ſelfe to him, and deſireth to ſhine in him) and not be as a Beaſt, which ſtandeth not with its Separatour in the internall in the Eternity, but onely in an Externall Figure of the expreſſed word.

40. Which hath onely a Tem porall life in a finite; and inchoative Separator, in which the Eternall Separator doth repreſent it ſelfe as in a Glaſſe [or mirror of Ideas] and bringeth the Divine Science into formes, and Figures, like a Pattern or Imitation of the Grand Myſtery of the Spirituall World, where the Eternall Principles doe Cooperate and play in a Type or reſemblance; both according to fire, and light.

41. And yet man in reſpect of his externall comprehenſible or finite body, ſtandeth onely in ſuch a [•]litting figurative ſhadow, or reſemblance, and with his ſpirituall body he is the true eſſentiall Word of the Divine property, in which God ſpeaketh and begetteth his Word, and there the Divine Science doth diſtribute, import, impreſſe, form, and beget it ſelfe to an Image of God.

42. In which Image God is manifeſt (in a Senſible and Creaturall being) and dwelleth and willeth there himſelfe, and therefore man muſt break his owne will, and entirely ſubmit himſelfe to Gods will.

43. But if mans ſelfe-will will not doe it,^[215] then he is more void of underſtanding, and hurtfuller to himſelfe then the wilde earth, which yet ſtandeth ſtill to its owne Separator, and lets it forme, and make out of it what it pleaſeth.

44. For God hath made all things in his Divine pley or operation out of his Spiration, through and in his Separator, and all things doe hold, or ſtand ſtill unto him; onely the falſe light cauſeth the Saparator of the Creature to bring it ſelfe into a ſelfe will, that the Creature oppoſeth the will of God.

45. Which falſe light in man hath its foundation from the will of the Devill, ^[216] who through the infinuation of his falſe deſire hath made man Monſtrous, that he alſo hath aſſumed a falſe Imagination, wherby (through his owne deſire) he hath made the falſe introduced deſire of the Devill Eſſentiall in him.

46. Whereupon in the humane body (which was formed out of the Limus of the Earth in the Divine Fiat) a beſtiall Separator is ariſen; which hath revealed or made manifeſt all the properties of all Beaſts, whence ſuch manifold, and divers Luſts, Imaginations, deſires, and wills, are in man.

47. Which falſe Separator hath advanced it ſelfe to the height, and got the Dominion, and attracted all the Principles unto it ſelfe, and hath made a Monſter, out of Gods Order.

48. Which monſtrous Image hath in or with its will, and deſire, whol[•]y turned it ſelfe away from the will of God; from the Divine light; whereby the Divine Ens from the being, or eſſence of the holy World, did vaniſh or diſappeare in him; and he (Viz. man) remained onely as a Monſter of Heaven; and was by his Separator made a Beaſt of all Beaſts, which even now ruleth in, over, and with all beaſts; in whom the Spirit of the World with the Stars, and Elements hath obtained the Rule and dominion.

49. Therefore man now runneth, and Seeketh againe his firſt right home,^[217] or Native Countrey; for in this Condition, or property he ſtandeth in meer unquietneſſe; and ſometimes he is Seeking in one thing, and by and by in another, and ſuppoſeth to bring himſelfe to Reſt in this Monſter; and yet he runneth on in the falſe awakend beſtiall will, which cannot reach the will of God.

50. He runneth now onely in the falſe light of his ſelfehood, which is borne in his Imagination with a Monſtrous Separator which maketh him an Earthly Minde, wherein the Conſtellations have their influence, and operations; and he hath the whole viſible World for his Enemy.

51. And he ſtandeth as a roſe in a buſh of thornes which is continually rent, ſcracht, and torne by the thornes; and yet he could not be ſaid to be a Roſe, if the Divine Grace had not come to aſſiſt and reſtore him, and againe inſpired, and given in it ſelfe into his internall Ground, wherein the Love of God to the new Regeneration is tendred unto him.

52. Therefore I ſay that it is moſt exceeding neceſſary for man to learne to know himſelfe, what he is; before he runneth, and Seeketh; for his Seeking elſe, will prove onely a Tormenting, whereby he tormenteth, and perplexeth himſelfe in a falſe Separator, and yet cannot obtaine the Reſt; and true Satiſfaction.

53. For all theſe Earthly wills [and wayes] wherein he thinketh to bring himſelfe into reſt and quietneſſe, are onely an adverſe will, ſtriving againſt God, Viz. the Eternall One.

54. For it lyeth not in any mans owne willing,^[218] going, running, as Saint Paul ſaith, but in Gods Mercy, that is in the Grace which is inſpired into him.

55. For without Grace man is dead, and blind in reſpect to God, and he is not able to attain any true life; unleſſe the Grace be ſtirred up, awakened and revealed in him.

56. Moreover in theſe Earthly wills there can be no awakening; for they cannot reach or obtain Grace, much leſſe awaken it; and therefore the whole Man in ſoul, and minde, muſt onely immerſe it ſelfe into the Grace and be willing to become a nothing to it ſelfe; that deſireth nothing but the Grace, that Grace might be living and working in him; and his owne will be Stupifyed, overcome, and mortifyed,

57. As the Sunne breaketh forth in the night [or darkneſſe] and changeth the Night into day; the like is to be underſtood concerning man; of w[•••]h Chriſt ſaith; unleſſe you turne, and become like Children you ſhall not ſee the Kingdome of God, namely the divine Separator, whence all things are riſen, and ſpring Originally.

58. For no knowledge is right or fundamentall unleſſe it comes from the Divine Science, out of the ſeveration of the Divine Spiration from whence all things have their Originall.

59. Now if ſuch a knowledge ſhall againe ariſe in man, then the Divine Seperator muſt ſtand in an Eſſence of his likeneſſe; namely, in a Divine Ens, wherein the Divine Word ſpeaketh, and the Divine light ſhineth in that ſame Speaking, or Spiration.

60. And even then the humane Science (which inchoatively is ariſen from the Spiration of the Word) may in that ſame light ſee, not onely it ſelfe, but likewiſe all other naturall things according to the ſeveration of the Word; and after a Magicall manner worke in and with all things in a Divine way, nature and property.

61. For man is blind in all Gods workes,^[219] and hath no true knowledge, unleſſe the Divine [breathing] ſpiration or ſpeaking be revealed in his internall ground, after the nature and property of the Spiration, whence all Beings proceed Originally.

62. All the ſearching and ſeeking of Man, whereby hee will finde out the ground of a thing is blind, and is wrought onely in the ſhell or outſide; wherewith the Eſſence of the Tree is covered.

63. If there ſhall be a true finding, then the humane Science muſt enter into the property of the thing, and be able to behold the very Separator.

64. Therefore it is the greateſt and moſt toyleſome miſery of mankinde, that they run, annd ſeeke altogether in blindneſſe, and begin to ſeeke the ſhell in the bare letter, and its expreſſion [or many formes of writings] whereas all things are outwardly ſigned, as they are in their internall Ens and Eſſence, and the Separator of all things hath ſhewn, and ſet forth himſelfe viſibly, and formally, ſo that the Creator is known in and by the Creation.

65. For all Beings are but one onely Being, which hath breathed forth it ſelfe out of it ſelfe, and hath ſeverized, and formized it ſelfe; and yet it proceedeth out of that ſame impreſſure or formation into a Centre pecullarly diſtinct; that is, with each impreſſure and forming of the deſire.

66. Where the ſeverized, parted, and divided will, doth impreſſe, and forme it ſelfe into a peculiar particularity, where a Centre doth ariſe, and in the Centre a Separator, or Creator of its owne Selfe [or Being] namely, a former of the re-expreſſing, or re-ſpirating Will, as we ſee the ſame in the Earth, where every Hearb, hath its owne Separator in it ſelfe, which doth ſo make and ſeverize it into forme.

67. Now if Man (beings Gods Image, in whom the Divine ſpeaking,^[220] according to the Divine Science is manifeſt) will ſearch the Creatures, and get reall underſtanding, and knowledge in them; be it either in Animals, vegitables, or Mettals, he muſt then againe obtaine grace from God, that the Divine light may ſhine in his ſcience, whereby hee may bee able to goe through the Naturall light, and then all things will be opened and revealed in his underſtanding.

68. Otherwiſe he runs on in his ſeeking as a blind Man that ſpeaketh of Colours, and doth neither ſee nor know any Colour; this all States and Orders of the World are to conſider, that they all run blindfolded without the Divine Light, onely in an Aſtrall Sydereall imaginary fanſie, according as the Conſtellations of the Stars doe forme and frame in and upon Reaſon.

69. For Reaſon is nothing elſe but an humane Conſtellation; which is a darke draught, or reſemblance of all the Principles; it ſtandeth onely in an imaginary figure, and not in the Divine Science.

70. But if the Divine light be manifeſt, and ſhineth therein, then the Divine Word beginneth to ſpeake [or worke] therein out of the Eternall knowledge [Science, or Wiſedome] and then Reaſon is a true manſion or receptacle of Divine Knowledge and Revelation, and even then it may be rightly and truely uſed; but being voyd of this it is no more then an Aſtrum of the viſible World.

71. It is therefore declared to all lovers of Arts (whoſe Separator is an Artiſt of Great Subtility in them) that they firſt ſeek Gods Love and Grace, ^[221] and reſigne up their ſelves to, and become wholly one with that; elſe all their Seeking is but a deluſion, or the Courting of a ſhadow, and to no purpoſe; and nothing is found of any fundamentall worth; unleſſe one doth entruſt another with Somewhat.

72. The which is forbidden to the Children of God, in whom the grace is revealed, that they caſt not Pearl before Swine; upon paine of Eternall Puniſhment.

73. Onely it is freely granted them to declare the light, and to ſhew the way of attaining the Pearl.

74. But to give the Divine Separator into the beſtiall hand, is prohibited; unleſſe a man knoweth the way, and will of that man [that deſires it.]

75. Thus my beloved brethren upon ſuch conſideration and inſtruction, I will (through the permiſſion of divine grace and the Cooperation of this preſent time) a little decipher, and repreſent unto you the Divine Myſtery, how God through his word hath made himſelfe Viſible, Senſible, Perceivable, moreover Creaturall, and formall; be pleaſed to conſider further of it; yet let it be done as is above mentioned; otherwiſe I ſhall be as one dumbe unto you, and the blame thereof is not to be imputed to me.

76. God (what he is in himſelfe) is neither nature nor creature, neither this nor that, neither high nor deep; he is the Abyſſe, and the Byſſe of all Beings, an eternall One; where there is no ground or place; he is to the Creature in its ſtrength [or capacity] a Nothing, and yet is through all things

77. Nature is his Something wherewith hee makes himſelfe viſible, ſenſible, and perceivable, both according to Eternity, and time.

78. All things are ariſen through the Divine Imagination, and do yet ſtand in ſuch a birth, ſtation, or Government.

79. The foure Elements likewiſe have ſuch a ground [birth, or Originall] from the Imagination of the Eternall One, concerning which I will here ſet downe a Table, how the one doth unfold and ſpirate or breath it ſelfe forth out of another.

80. In which annexed Table, the ground of all the Myſteries of the Divine Manifeſtation is pourtrayed; for a further conſideration of the ſame; the underſtanding and capacity whereof, is not in Natures owne ability without the light of God; but it is eaſily to be underſtood of thoſe who are in the Light; and it is childlike [ſimple, plaine.]

81. Like as my Writings doe ſufficiently, and largely ſhew; and here onely is repreſented briefly in a Figure or Scheme.

82. And ſo Sirs, I commend and commit you to the ſalutation of the Love of Jeſus Chriſt; who by his aſpect, and ſalutation, is the very Key to underſtand this Table.

Dated, 11. November, 1623.

J. B.

THE SEVENTH EPISTLE, TO One of the NOBILITIE IN SILESIA.

Our Salvation [is] in t[•]e life of Jeſus Chriſt in us.

1. NOBLE, and right Honourable Sir, The Divine light, and the internal Divine contemplation of the Soule in it ſelfe, and all bodily wellfare, with ſyncere wiſhes, and cooperating deſires of fellowſhip and Member-like ſociety in Our IMMANƲEL, premiſed.

2. Seeing I have obſerved, that you are a lover of Divine Wiſedome, and alſo a growing branch in the Life-Tree of God in Chriſt, in whom all the Children of God are as Members, and moreover perceived how the drawing of the Father hath brought you into an hungry deſire after the true Sap, and Divine Power, and likewiſe in ſome meaſure hath enriched you with the knowledge of the ſame Tree of Life; thereupon I have taken occaſion (in a Chriſtian and Member-like property and deſire after the ſame Life-Tree of Chriſt) once more to ſalute you, and mutually to exhort one another, as Labourers ſet in the Vineyard of Chriſt, and called to this Worke.

3. Eſpecially that we looke well to our ſelves in this valley of darkneſſe, and lift up our eyes and heads, in that we ſee the darkneſſe and the very workings thereof before our eyes; and put our ſelves in minde, that Chriſt hath taught us, that Our Redemption draweth neere; and indeed, Goe out from Babel, which hath a long time held us captive, and impriſoned.

4. And not regard the loud cry, and pratings, where they promiſe to us golden-Mantles of grace, and put them about us, and comfort, [•]ickle, and flatter us with a ſtrange pretence [or ſhew of holineſſe] as if we were received to be Children of grace^[222] from without by a ſundry particular Election; alſo that we looke not upon, or regard Our owne Merits, or abilities.

5. All which availe nothing before God; but a new Creature in Chriſt, borne of God, availeth before God; for Chriſt is onely the Grace, which availes with God.

6. Now whoſoever is borne of Chriſt,^[223] and liveth and walketh in him, and puts him on (according to his inner man) in his Suffering, Death, and Reſurrection; he is a Member on his body, from him onely flow the ſtreames of living Water, through the powerfull Word of Chriſt, which as to the internall ground is become Man in him,^[224] and doth, ſpeake forth it ſelfe out of him through the Creature in the Coſmick Spirit of the externall Man.

7. For as God hath manifeſted the grand Myſtery (wherein the whole Creation hath lyen in an Eſſentiall manner without formings) out of the power of his Word, and through the grand Myſtery hath expreſſed [the word of powers] into the Severation or variety of ſpirituall formings; in which ſpirituall formes the Science of the Powers, have ſtood in the Deſire; that is, in the Fiat; wherein every Science in the Deſire to manifeſtation, hath brought it ſelfe into a corporeall bodily Being; Even ſo likewiſe the ſame grand Myſtery, Viz. The Eſſentiall Word of Gods power lyeth in Man (the Image, and likeneſſe of God) both according to Eternity, and time.

8. By which Myſtery the living Word of God doth utter and expreſſe it ſelfe either in Love or Anger, or in fanſ[•]e; according as the humane Myſtery ſtandeth in a moveable Deſire [or affection] to Evillor Good; as it is written, With the holy thou art holy, and with the perverſe thou art perverſe; alſo, ſuch as the people is, ſuch a God they alſo have.

9. For in what property the Myſtery in Man is excited, and awakened; ſuch a word uttereth it ſelfe from his powers, as wee plainely ſee, that nothing elſe but Vanity is uttered by the Wicked.

10. Now how ſhould there be a good expreſſion and will, where the Myſtery to the Speaking [and willing] is a falſe ground, and poyſoned by the Devill in the wrath of nature; which falſe Myſtery can neither will, nor doe any good, that may be acceptable to God; unleſſe it be firſt enkindled by God, that it obtain a Godly will and deſire; whence a divine expreſſion, and operation of good followeth.

11. For Chriſt ſaid, An Evill tree cannot bring forth good fruit; How then will he bring forth good fruit, where a falſe tree ſtandeth, under a ſtrange ſhew [or glittering hypocriſie?] The purple-mantle of Chriſt hath its fruits in it; but what is that to a falſe beaſt, that is full of poyſon, and will cover himſelfe with that Mantle and take it for his owne; and yet bringeth forth nothing but helliſh fruit? Or what hath the Titular Chriſtian to doe to boaſt, and glory that he is a Chriſtian; whereas he liveth, walketh, and is, without Chriſt?

12. None is a Chriſtian, unleſſe he be Tinctured anew with the ſpirit of Chriſt;^[225] and ſprung forth out of Gods love; that the grace of God in Chriſt be manifeſt in the Myſtery of his life as to the ſoul; and cooperateth and willeth in the humane life.

13. Now if he will become ſuch a one, then he muſt turne from his Imagining in the Coſmick Spirit wherewith the ſoule is covered and diſguiſed,^[226] and enters into Earthly workings, and [muſt] become as a Child, that onely inclineth it ſelfe with its whol affection to the Mother; and draweth into it ſelfe the Mothers Milke of grace, whence a new Ens groweth, in which the life of grace ariſeth; that is, the imputed grace muſt be borne, and become man in him, as to the internall ground; without this, there is none a Chriſtian, let him make never ſuch devout ſhewes; diſſemble, flatter, and doe what he will, his ſins muſt be forgiven him onely through the Divine Alloquy, or in Spiration in himſelfe.

14. Eor when Chriſt is Conceived in the inſpired [inſpoken] word of grace, which the ſoule doth take and impreſſe into it ſelfe from his Promiſe, then the foundation is layd in the corrupt, or decayed Myſtery to a Child of God; and then the divine^[227] Impregnation beginneth and proceedeth, wherein the humanity of Chriſt is conceived and borne; which onely is the Temple of the Holy Ghoſt; and from this new birth, the fiery ſoule eateth Gods bread, which commeth from Heaven; and without this, man hath no life in him, John 6. which no Hypocrite under the Purple Mantle of Chriſt can enjoy, but onely that man who is not borne of fleſh and blood, nor of the will of man, but regenerate of God, in whom the Word of God (whence the firſt man was created) ſpeaketh, ruleth, liveth, and willeth.

15. For the life of Man was in the beginning in the Word (John 1.) when the ſame was inſpired or breathed into the created Image; but when it turned it ſelfe from the ſpeaking of the Word into a peculiar ſelfe willing and ſpeaking in good and evill, that is, into its owne luſt and contrived Imagination, then the firſt good will in the Creature to the re-expreſſing, did periſh; and now he muſt enter againe into the firſt Speaking Word and ſpeake with God, or he is eternally without God.

16. Which this preſent World cannot nor will not underſtand,^[228] for it hath wholly and fully turned it ſelfe into a ſelfiſh ſpeaking to the pleaſure of the fleſh; and it ſpeaketh forth in ſelfe-will meere Earthlineſſe, and tranſitory things, as Honour, might, Power, and Authority; moreover, Pride, covetouſneſſe, Envy, and Malice; it utters nothing elſe but the cunning crafty Serpent with its young, and when theſe her young, cannot get, and uphold that which the ſelfe-will willeth; then it ſpeaketh forth from the cunning miſchievous Malice and I[•]iquity, with Money, through the ſelfiſh power and violence, many thouſand Soldiers, who muſt maintaine it by force, that the ſelfe-will that is departed from God, may be truely upheld, as we now ſee before our eyes, by which expreſſion this ſelfe-will alſo is beaten downe, and kils, and deſtroyes it ſelfe.

17. Therefore beloved Sir, and fellow member in the life-Tree of Chriſt, I would entreat you in a Chriſtian way, and ſtirre you up (as one Member is bound to doe to another) in the preſent Expreſſion [wayes and courſes] of the World (where the Turba Magna doth alſo play, and expreſſe it ſelfe, and a great conteſting, pulling downe, or degrading ſhall be) conſtantly and ſtedfaſtly to keep your ſelfe in the internall ſpeaking of Gods mercy, and continually to enter into your internall ground, and in no wiſe to be perſwaded and miſled by the Serpent to the falſe ſpeaking of Brother-ſlaughter; but you (as a famous Lord) continually behold your ſelfe in the Looking-glaſſe of Chriſts proceſſe and Doctrine.

18. For this preſent ſpeaking is ſpoken in the wrath of God through his awakend and enkindled Anger; and it is very evill, and dangerous to have a hand and voyce therein, eſpecially when the ^[229] Turba muſt be ſpoken; it is altogether unfaithfull, and it devoures its Father and Mother that brings it forth, and it is a Beſom of Gods Anger.

19.^[230] Alſo there is great heed to be taken in reſpect of accepting, and joyning to any of the Suppoſed Religions, for which men contend and fight; and not to aſſent with the conſcience of Faith, to one Party that gets the Victory; for there is no other true Faith which ſaveth,^[231] but onely CHRIST IN ƲS, he onely deſtroyeth ſin in us, and bruiſeth the head of the Serpents Imagination in us; and ariſeth in Gods righteouſneſſe (which he with his blood hath fulfilled in us) from the ſleep of Death.

20. Chriſt muſt ariſe from death in our poore ſoule; namely, in a new humanity, which walketh and dwelleth with, and in Chriſt in Heaven, where Heaven is in the new man; whereout proceede the workes of Love, as it is meete and requiſite for the Children of God.

21. And though the externall man liveth in earthly weakneſſe and infirmityes, yet that taketh not away the Temple of Jeſus Chriſt, for Chriſt in the internall ground doth continually bruiſe the head of the Serpent in the fleſh; and Chriſt muſt be continually ſtinged by the Serpent in the heel, till we be freed of this Beaſt.

22. Moreover loving Sir, I doe intreat you in a Chriſtian brotherly way, ſeriouſly to take notice of this preſent time, in the true feare of God; if you be pleaſed to let my good meaning take place with you, it will never repent you; for I ſpeak that which is made known to me from the Moſt high, out of his Grace, be pleaſed diligently to conſider of i[•], and let the ſpirit of God be your Meditation.

23. For there ſhall ſhortly come a time, where good friends ſhall be ſifted and proved, that we might ſtand ſtedfaſt in Chriſt; of the which, in love, I would put you in minde; for the time of Refreſhment commeth ſoone after, where faithfull people ſhall intirely love one another; after which love I continually hunger and thirſt, and it is my ſyncere and conſtant wiſh, that Babel may ſoone come to her end, and Chriſt may come into the Valley of Jehoſophat, that all Nations might ſee and praiſe him.

24. I entreat you to ſend my three Treatiſes (Viz. 1. of Repentance: 2 of the New birth: 3. of Reſignation; ſome whereof I gave you my ſelfe, and the reſt I ſent by Mr. Rudolff) to Mr. Rudolffus of Gerſdorp; for I have written to him that he ſhould ſend them me to Zagan, to Mr. Chriſtianus Bernhard, from whom I ſhall have them by one or other; or if you your ſelfe had any occaſion toward Zagan, be pleaſed to ſend them to Mr. Chriſtianus Bernhard, dwelling upon the Market place; a yeare ſince he was Cuſtomer; he is a young companion of the Theoſophick Schoole; to him I have convenient opportunity every weeke.

25. Theſe Treatiſes are very much deſired of the Lovers, and may doe much good; I pray ſend them by the firſt opportunity; for it is of much concernment; and when you ſhall finde convenient leaſure to ſtudy, I will ſend you ſomewhat more deep, for I have written this Autume, and Winter, without ceaſing: And I commend you unto the Love of Jeſus Chriſt, and his gracious Protection.

Dated, 19. Feb. 1623.

THE EIGHTH EPISTLE:

An Anſwer upon four QVESTIONS.

• 1. Of the Serpent, which after the Curſe muſt eate Earth, and creep upon the Belly.
• 2. Of Paradiſe, and the Garden of Eden.
• 3. Whether the Beaſts (being they were in Paradiſe, and moreover wholly earthly) did alſo feed upon Paradiſicall Fruit?
• 4. Whether the Beaſts before the Curſe, were ſo wild, hairy, and rugged, as now they are?

Our Salvation in the Life of Jeſus Chriſt in Us.

WORTHY, much reſpected, very Learned, and beloved Friend and Brother, in Chriſt our onely life; I heartily wiſh unto you an happy New yeare, that you may begin the ſame in a Divine will, in the drawing of the Father to Chriſt, and likewiſe finiſh it in this time, in an effectuall working power of the ſpirit of Chriſt in his Vineyard, and that many Grapes may grow in the Garden of Chriſt within you, and that God would be pleaſed to preſerve you in the bundle of the living, in this yeare when the Conſtellation of his Wrath doth draw the Sword; as I doe not doubt, but that you (as a Cooperating branch on the Vine Chriſt) will ſhew forth your ſelfe in Good, New, and Heavenly fruits.

2. For the Gate of grace and knowledge ſtandeth likewiſe in a peculiar motion [and doth open it ſelfe in a ſingular deſire, and affection] that the Children o[•] Chriſt might alſo reape in their harveſt [and fruits of Chriſtian love, and piety, as well as the Children of Babel their harveſt of Envy, Contention, and deſolation] if they would but ſeriouſly labour; and not lye ſo faint and ſluggiſh in the Sleep of Antichriſt; as the grace of the moſt High hath given me to know, and underſtand.

3. I intended to have ſpoken wi[•]h you againe the laſt time at my Returne; but by the Guidance of God I was led another way; and I ſhall yet doe it, when ever I come that way, if occaſion permitt.

4. I think alſo of the diſcourſe we had then at our Meeting, where many things were put to the Queſtion which by reaſon of the many objections then made (which cauſe much miſtaking, and confuſion) could not be ſo well determined as they ought, being I was alſo in haſt.

5. Yet (upon the deſire of ſome high perſons, with whom I did Converſe in the Chriſtmaſſe holy dayes when I departed from you, where ſome very Learned men of Iaver, and of Strieg, together with other brave Gentlemen, were preſent) I have written a pretty large Book concerning Election; in that all thoſe queſtions, and more are ſet downe at large and determined in the deepeſt ground.

6. And I hope that the ſame ſhall put an End to many contentions,^[232] and controverſies; eſpecially, of ſome points betwixt the Lutheranes, and Calviniſts; and other controverſiall Sects beſides; for there the true ground is ſet downe at large before their eyes; and every ones Opinion, is ſatiſfyed, and the two Contraries are as it were united into one body; if any ſhall be able to ſee, know, and underſtand the ſame againſt the poyſon of the Devill, by reaſon of the Earthly Imagination; as I doubt not, but that the time is at hand that ſtrife, and controverſie ſhall be changed into truth.

7. Whereas yet among the true Chriſtians, and the Children of God in all nations there hath not been any controverſy, and diviſion, for in Chriſt we are all but one Tree ſpread forth into many branches, and twigs.

8. And controverſie is hence ariſen, that the World is fallen into its ſelviſh luſt and Imagination; whereby they have rent themſelves of from Chriſt their Stem; in whom Chriſtians ſhould ſtand in unity but have turned themſelves unto Images [opinions mentall [•]dols] and queſtions.

9. Out of which queſtions ſuch controverſies, and contentions are ariſen; where the pride of the Devill hath been involved in the queſtions, and hath ſo imprinted, and immodellized it ſelfe on the Image of man; that they have fought for their Images and opinions, and have therein extolled, and advanced themſelves; and Chriſts Humility, wherein we ſhould dye in Chriſt from our evill nature, is quite forgotten; ſo that for the preſent we are rather a Monſter of an Image, then a living Chriſtendome, in ſpirit, and in Power.

10. For a Chriſtian muſt, and ought to ſtand in the Tree of Chriſt with the Encreaſe and groweth of Chriſts life, and alſo live in the ſpirit of Chriſt,^[233] and beare fruit; in whom Chriſt himſelfe (as to the internall ground) liveth and is all in all in him; who continually breaketh the head of the Serpents will in the fleſh; and bringeth to naught the workes of the Devill; he muſt know, will, and do from Chriſt; it muſt come to effectuall doing (that is, into the Divine working) for without this, none is a Chriſtian.

11. Chriſt muſt wholly receive and take poſſeſſion of the internall ground of the ſoule; that the ſevere juſtice of God (which holdeth us captive in the Anger) might be ſatisfied with Chriſts fulneſſe [and effectuall merit] that Chriſt may fulfill the anger of God in us with love, and mortifie the will of the Devill; and alſo the nature in the wrath of God, and wholly annihilate it's will, that ſo he may dye in the love of Chriſt, and bring forth a new will in the L[•]ve-ſpirit of Chriſt through the nature of the ſoule, which liveth and walketh in God, as St. Paul ſaith, Our converſation is in the Lord.

12 Lip-labour, and the Pratings of the mouth avail nothing; the ſame make no Chriſtian; a Chriſtian muſt alwaies be borne (or regenerated) of Chriſt; elſe he is no Chriſtian, no outward imputed righteouſneſſe, or grace helpeth at all.

13. All the comforting, flattering, ſoothing, and diſſembling is but in vaine; where the purple-mantle of Chriſt is put upon the man of iniquity and malice, [or the Cain-like hypocrite,] who from without will be an adopted Child of grace.

14. For no Whore, or^[234] one that is impregnated, can be a Virgin, albeit ſhe puts on a maides Garland; yea no Prince, or Potentate can grace her with any Virginitie.

15. Thus the flattering hypocriſie, and comforting [with Chriſts Merits, and promiſes] is to be underſtood, unleſſe we be converted, and become like Children which hang on the breaſts of their Mother, and receive and conceive in us the Ens [or eſſentiall Power] of Chriſt, which deſtroyeth the Harlot; that a new ſpirit may be borne in us out of Chriſt,^[235] which hath in it Chriſts ſufferings, and death; that we be borne out of his Reſurrection, and reſigne up our ſelves into the whole proceſſe of Chriſt, which is the imputed grace in Chriſt.

16. A Chriſtian muſt be begotten, and regenerated of the ſame grace,^[236] that he be a chriſtian in, and of Chriſt, namely, a true branch in the tree which is Chriſt; that the Engrafted word of life may ſpring forth and become eſſentiall, living and working in the ſoule; and then the merit of Chriſt and the imputed grace doth avail, when he is growing on the tree, as to the internall ground.

17. Beloved friend Mr. Frederick your queſtions require a large declaration; in the Treatiſe or Commentary upon Geneſis they be all determined at large; and if you obtain the eyes and fight of Chriſt, then there need not any ſuch queſtions at all in ſuch ſmal things; which indeed are too high for Reaſon; but in Chriſt they are nothing but a Childlike play; but however I will anſwer you breifly thus.

The Firſt Poynt. Of the Serpent, which after the Curſe muſt eate Earth, and Creep upon the Belly.

18. Firſt, concerning the Article of the Serpent (which after the curſe muſt feed upon Earth, and creep upon the Belly) [I anſwer] that her Shape and Forme was ſuch, but her Body and Spirit was not ſo evill in the fiery Science of the ground of nature, as after the Curſe.

19. For both Tinctures of good,^[237] and evill, of the originall of the firſt and ſecond principle were manifeſt in her; and therefore ſhe was ſo exceeding Cunning; that the nature was able to ſee in her Centre in the Tinctures the ground of the whole creation.

20. She was in her ground before the Creaturall originall (whence ſhe in the Grand Myſtery was put into the Severation to a creature) a faire and excellent Ens of great power and vertue.

21. But the Devills Imaginations (when he ſate like an Enthroned Prince in the ground of nature in very high power and dominion,) poyſoned this Ens; which in the Severation formed it ſelfe into a Serpent; and therefore he made uſe of her for his Inſtrument by the ſame cunning and by the ſame poyſon in which lay the mightieſt power to make Eve monſtrous.

22. Yee Phyſitians! It behoveth you doubtleſſe well to know, and underſtand the Myſtery of the Serpent, and wha[•] lyeth hid under her poyſon; if you take out the ſame, and proceed aright in the proceſſe thereof, then you may get a Tincture againſt poyſon, the like whereof is not to be had.

23. Shee was in the Ens of the Grand Myſtery, before ſhee was a Creature, a Virgin; but after the Curſe, ſhee became an Whore; Magically [or Parabolically] to be underſtood.

24. She ſaw in her the ground of the inward, and outward World, and therefore one muſt come out of the inward World and kill her monſter, which ſhe hath putt upon Eve; and an whole Booke might be written, of what the deſire of the Devill hath wrought, by and through her,

25. But when ſhe did helpe to deceive the Image of God; then God accurſed the ſame that ſhe became blind as to the internall ground; and was alſo altogether Manifeſt in the four Elements; and ſo ſhe fell into the Earth whence the body was taken, and moreover ſhe fell onely to the wrath [or bad part] of the Earth; ſhe can no more obtain or reach the good part or quality of the Earth as other Beaſts doe; and therefore ſhee muſt eate Earth; namely, the property of the curſe in the Earth.

26. Shee was a flying Worme, elſe nature would have provided her legges, as other Wormes have on Earth; but her nimbleneſſe, wily ſubtlety, and cunning, made Eve to long [after the forbidden fruit.]

The Second Point. Of Paradiſe, and the Garden Eden.

27. Paradiſe was the temperature in Man, when hee knew not what good and evill was; where the Divine light did ſhine through Nature, and Tinctured and tempered all things; for Paradiſe is revealed in us againe in Chriſt, as to the internall ground.

28. But when God ſaw and knew that he would fall, then Paradiſe ſprung not forth with fruit any more through the Earth in the whole World (albeit it was every where manifeſt) but onely in the Garden of Eden where Adam was tempted; for that is the place; but Paradiſe is the quality; to wit, the life of God in the ſimilitude [or Harmony of the univerſall Being.]

The Third Point.

Whether the Beaſts (being they were in Paradiſe, and more-over wholly earthly) did alſo feed upon Paradiſicall fruit?

29. Beloved Friend Mr. Frederick, every Spirit eateth of its Mother; out of what the Eeaſts were of that likewiſe, they did eate; namely of the^[238] fifth Eſſence of the Earth in the Coſmick ſpirit; for the deepeſt ground of the Beaſts is not by many degrees like unto Man; thus did they feed upon their Mother; namely, the ſpirit of them feeds upon the Coſmick ſpirit, and the body upon the foure Elements.

30. God knew very well that man would not ſtand but fall, what uſe or profit then ſhould the Paradificall food be to the Beaſts; in the Quinteſſence there lyeth indeed a Paradificall property; upon that they feed even to this day; for in every Beaſt there is a power which is incorruptible, which the Coſmick ſpirit draweth into it ſelfe to the Separation of the laſt Judgement.

The Fourth Point.

Whether the Beaſts were ſo wilde and rough before the Curſe as they now are?

31. Beloved Mr. Frederick; the Garment which Adam had before the Curſe when he was yet naked, was exceeding faire, and became him very well, ſo likewiſe was the hide of the Beaſts rough and hairy, unto them; but in the Curſe all things (both in the Beaſts, and in the Plants of the Earth) were deformed, and changed into a monſtrous ſtrange forme; they had indeed ſuch a cloathing, but far more glorious in Colours, Feature, and Ornament, of the pure Tincture.

32. And I entreat you about theſe Queries, to looke into the ^[239] Grand Myſtery with the eyes of Chriſt, in whom all the Treaſures of Wiſedome doe lye; and then you ſhall ſee them better in the underſtanding, then I can in haſt briefly ſet downe in writing; and I commit you to the Love of Jeſus Chriſt.

THE NINTH EPISTLE.

The open Fountaine of God in the heart of Jeſus Chriſt bee our refreſhment, and conſtant Light.

1. WORTHY, much reſpected, and very Learned Sir, I heartily wiſh unto you even that which my very ſoule deſireth of God; namely, the reall true Divine Knowledge in the love of Chriſt, that God would vouchſafe to open the Centre of the Soule, whereby the Paradificall Lilly-twig in Chriſts Roſe-garden, might ſpring forth, grow, bloſſome, and beare fruit; and the ſtreames out of Chriſts Fountaine might flow from you; and you might be taught of God, that his holy ſpirit might drive and rule you: As it is written, Thoſe who are driven and moved by the Spirit of God, they are the Children of God.

2. I have received your Letter, and thereby underſtand that you have read my Writings, and that you doe delight in them; and I wiſh from my very heart, that the ſenſe and right meaning of the ſame may be apprehended and underſtood; and then there would be no need of any further asking and ſearching.

3 For the Booke in which all Myſteries lye, is Man himſelfe; he himſelfe is the Booke of the Being of all Beings;^[240] ſeeing he is the likeneſſe [or ſimilitude] of God; the great Arcanum lyeth in him, the revealing of it belongeth onely unto Gods ſpirit.

4. But if the Lilly in the humanity of Chriſt ſpringeth for[•]h in the new birth out of the ſoule; then out of the ſame Lilly the ſpirit of God proceedeth, as out of his owne originall and ground; and the ſame [ſpirit] ſeeketh and findeth all Myſteries in the Divine Wiſedome.

5. For the Lilly-branch which ſpringeth forth in the new birth ou[•] of Chriſts humanity (underſtand the new borne ſpirit, out of the ſoules [•]ſſence, out of Chriſts power) is the true reall branch ſpr[•]nging from, and remaining in Gods Tree.

6. As a Mother beareth a childe, even ſo is the new man borne in and out of God; and no otherwiſe at all is he Gods childe and heire, a child of Heaven and of Paradiſe.

7. No imputed righteouſneſſe availeth (a ſtranger cannot inherite Gods Kingdome) but an innate righteouſneſſe out of Gods Eſſentiality,^[241] out of the water and ſpirit of God, as Chriſt told us, that We muſt become like unto Children, and be conceived in Gods Eſſence, and like new children in God, we muſt ſpring forth, and be borne anew; as a faire flower ſpringeth out of the wilde Earth, or as precious Gold groweth in a rough ſtone, or droſſy Oare; otherwiſe we cannot ſee, nor inherite the Kingdome of God.

8. For whatſoever will poſſeſſe the internall ſpirituall World, muſt be borne out of the ſame; the earthly fleſh from the foure Elements cannot inherite the Kingdome of God.

9. But the Quint-eſſence (which is the one Element; namely, Paradiſe) whence the foure Elements have their riſe, birth, and proceeding, that ſame muſt be predominant, and rule over the foure Elements, in like manner as the light containeth the darkneſſe as it were ſwallowed up, and yet the ſame is really in it; even ſo it muſt be with Man.

10. Onely it cannot be ſo with the outward man in this time of the earthly life; for the outward World ruleth ove[•] the outward Man; ſeeing it was made manifeſt in Man, which is his fall.

11. And therefore the externall man muſt periſh, as the externall World periſheth and paſſeth away; and therefore Man in this time cannot attaine perfection; but the true man muſt continue in combate and ſtrife againſt the earthly corrupt life, which is its owne enemy▪ where eternity and time ſtrive one againſt another.

12. For through ſtrife or the mutuall combate in Nature, the great Arcanum is opened, and the eternall wonders in Gods wiſedome are made manifeſt out of the ſoules Eſſence.

13 As the eternall God hath manifeſted himſelfe through the time,^[242] and bringeth his eternall Wonders through the time, into combate and conteſt, that through the combate [or ſtrife] that which is hidden [and lyeth in the Myſterious Nothing] might open it selfe and be brought to light; even ſo in ſtrife and combate, the great Myſtery muſt be revealed in Man, where Gods anger and love, as fire and light are in combate and ſtrife.

14. For in the ſoule (which ariſeth out of the Eternall fire out of the Fathers property, that is out of the Eternall un-inchoative Nature, out of the darkneſſe) that light (which did extinguiſh and diſappeare in Adam) muſt be renued and borne againe in the incomming of Chriſt, and then the Kingdome of Chriſt, and of God is freely given him out of grace.

15. For none can take the ſame unto himſelfe unleſſe the love of God doth againe preſſe out of grace into the Centre of the ſoule; and bringeth the divine will out of the fire of the ſoul as a new ſpro[•]t or new Image into the heavenly eſſent[•]ality; as the light ſhineth out of the fire.

16. Therefore all whatſoever Babel teacheth of the externall imputed righteouſneſſe, and the externall aſſumed Adoption, [and particular Election and Rejection from eternity) is without foundation and footing; Chriſt ſaid, You muſt be borne againe, else you cannot ſee the Kingdome of God.

17. The ſeeming holy flattering comfort with Chriſts death, avalleth nothing, but to enter into Chriſts death; and to ſpring up a new in him; and to ariſe in him and with him and become Chriſt, [or an annointed child of God] in the new man.

18. Like as Chriſt hath mortifyed, extinguiſhed and overcome the World,^[243] and alſo the anger of his father, (being the centre of the Eternall Nature) in the ſoules property, with his love, (that is, with the new love fire introduced into the ſoules eſſence; into which, the Devill before had brought in, and placed his Deſire; even ſo muſt we in and with Chriſts ſpirit quell and quaſh the earthly Adam in Gods anger, and mortify it through Gods love, that the new man may ſpring forth; elſe there is no forgiveneſſe of fin, nor any Adoption [or [•]liation] nor any righteouſneſſe.

19. The Kingdome of God muſt be inwardly innate, and borne within us, elſe we cannot ſee with the eyes of eternity into the angelicall World.

20. All Imaginations, inventions and wayes; all reading, ſtudying, and teachings is to no purpoſe, [without this way of the new birth] no art or reaſon can attain it: we muſt enter onely through the gate which God hath opened to us in Chriſt; and ſpring forth in Gods Kingdome and dye unto the earthly will, ſo that it neither hindereth nor ſticketh on us and cloggeth us; the ſeed of the Woman muſt continually, bruiſe the Serpents head in us.

21. Selfe-reaſon cannot make a child of God; for it lyeth not in our willing, running, and keeping a doe, as ſaint Paul ſaith; but on Gods mercy and Compaſſion.

22. My ſelfehood cannot attain it; my ſelfehood muſt dye in Chriſts death;^[244] and fall or reſigne unto the nothing; and then my ſelfehood falleth into Gods Mercy; and is in the limit of the firſt man, and ſtandeth againe in the word Fiat; where Gods mercy in Chriſts entrance into our humanity doth make [or recreate] the new man out of grace.

23. And therefore the corrupt earthly will muſt dye in a reall true, upright repentance, and enter into the Reſignation; that is, into the nothing, and wholly ſurrender the will of reaſon unto death, and neither will or know himſelfe any more, but enter into the mercy and compaſſion of God.

24. And then this ſaying hath its place and meaning, as God ſpeaketh in the Prophet, My heart breaketh in me, that I muſt take pitty on him, can a Mother forget her Childe, that ſhee ſhould not have compaſſion on the Sonne of her wombe? And albeit ſhee ſhould forget, yet I will not forget thee; Behold, I have noted thee in my hands.

25. In this (namely, in Gods mercy) the new man doth ariſe, and ſpringeth up in the Kingdome of Heaven and Paradiſe,^[245] though the earthly body be in this World.

26. For Saint Paul ſaith, Our Converſation is in Heaven: Thus the new man walketh in Heaven, and the old man in this World, for the Heaven in which God dwelleth is in the new man.

27. Thus (beloved Sir, and Brother) and in no other way and manner, have I found the Myſtery; I have not ſtudyed or learned the ſame; but if you or any other doth thirſt after it, I am engaged as a Brother in my affection and love, to ſhew him the way how I met with it, as I have ſet downe at large in my Writings, chiefly in the Booke of the Threefold life of Man, and in the Booke of the three Principles of the Divine Being.

28. Indeed I did it for my ſelfe, as a ſpirituall exerciſe in Gods knowledge, in the Myſtery of the great Wonders of God; which notwithſtanding by Gods providence and guidance is come ſo farre as to be publiſhed and read; and I would gladly that every one that earneſtly deſires to underſtand the ſame, might have it; and I wiſh from my heart, that it may be really manifeſt and made knowne to the Reader of this Epiſtle, and to every one in himſelfe, and then there would be no need of any further ſearching and ſeeking.

29. But ſeeing God hath promiſed by the Prophets (eſpecially in Joel) that he will powre forth his ſpirit in the laſt dayes upon all fleſh, therefore the time is to be conſidered and taken notice of.

30. I ſay as I have knowne it,^[246] that whoſoever at preſent will dye to himſelfe, him ſhall the ſpirit of the Lord according to Joels Propheſie apprehend, and manifeſt his Wonders by him; therefore if any be in earneſt,^[247] he ſhall finde it by experience.

31. Yet let every one be faithfully warned, that if Gods light doth ariſe in him, that he continue ſtedfaſt in great humility in reſignation, namely in the death of Chriſt.

32. (For the Heaven ſhall now at laſt powre forth its long contrived Egeſtum of the Conſtellations which it hath wrought in the humane property) leaſt he alſo be taken hold of by the ſtarry Heaven, and goe beyond the limit out of reſignation.

33. As it may be ſeen by the^[248] Metiſts, who came even unto the gates of the Deep, and were againe captivated by the ſtarry Heaven, and entred into themſelves, and exalted themſelves, and ſurceaſed the ſtrife againſt the Serpent, and entred into a ſelfehood [or a ſingular Luciferian conceit of their owne holineſſe] ſuppoſing that they were changed into a Deity, and ſo they have confounded the externall World with the internall.

34. Which is unfound, and voyd of ground, and of which we muſt take great heed, and ſee that we continue ſtedfaſt in deepeſt humility, that the ſeed that is ſowne may grow unto a Tree, and may come to the bloſſoming, and the ſpirit of God get a forme in us.

35. For out of the Bloſſome ariſeth the morning Starre, that Man may learne to know himſelfe what he is, and what God and Time is.

36. I give you Sir out of good affection to underſtand, that this preſent time is ſeriouſly to be taken into conſideration;^[249] for the Seventh Angel in the Revelation hath prepared his Trumpet; the powers of Heaven be in peculiar motion; moreover both Gates ſtand open, and light and darkneſſe are in great deſire; as every thing is taken, ſo it ſhall goe in.

37. At what the one ſhall exceedingly rejoyce, the other ſhall mock at it; whereupon followeth the ſore and ſevere judgement upon Babel.

38. And ſo I commit you and yours unto the pleaſant and amiable Love of Jeſus Chriſt.

Dated, Gerlits, 27. October, 1621.

THE TENTH EPISTLE,

OF The Killing of Antichriſt in our Selves, AND ALSO How wee may attaine unto Divine Contemplation.

Our Salvation is in Chriſt Jeſus.

1. WORTHY, and much reſpected Sir, I wiſh unto you the grace, knowledge, and bleſſing of God in Chriſt Jeſus; after I was informed of D. K. that you as a Chriſtian Brother, and fellow-member in the Lord, doe ſtand in an hearty Deſire in the drawing of the Father to Chriſt Jeſus; and doe alſo labour in your minde how you may come to Divine Contemplation and Viſion in your ſelfe; therefore upon the requeſt of the Doctor, I would not omit to viſit and ſalute you with a ſhort Epiſtle, and briefly to declare unto you out of my Gifts, out of Chriſtian love the way to Divine Viſion and Feeling; and hereby to preſent unto you in brotherly love the Sap of my little Corall in the ſpirit and life of Jeſus Chriſt, as one branch or twigg on the Tree is bound to doe to the other; and I deſire that I might be well underſtood, if peradventure I might give further occaſion to your zeale.

2. Seeing that you very well perceive in your ſelfe that Antichriſt in Babel beareth the ſway and government in Chriſtendome; and acteth ſelfehood and the luſt of the fleſh; and that our deare Immanuel hath faithfully warned us thereof, and ſayd, That fleſh and blood ſhall not inherit the Kingdome of Heaven, John 6. And yet the Antichriſt ſeeketh and deſireth nothing elſe,^[250] but onely temporall honour, might, and power, to climbe up and advance himſelfe in the luſt of the fleſh; and moreover that this Antichriſt hath for a long time ſo civilly and demurely deckt and adorned himſelfe with Chriſts^[251] Purple Mantle, that men have not diſcerned him, but they have honoured and adored him for a Saint; the which is reaſonably well revealed to me in the Grace of the moſt high; and thereupon I would declare unto you in briefe what a Chriſtian is; and alſo what the Antichriſt in man is, for your further conſideration.

3. Chriſt ſaith;^[252] Whoſoever forſaketh not houſes, land money, goods, wife, children, brothers and ſiſters, and deny himſelfe, and follow me, he is not my Diſciple or ſervant; alſo you muſt turne and become like children; or be borne a new of water and the ſpirit, elſe you ſhall not ſee the Kingdome of God; this is not meant that one ſhould run out of his vocation and ^[253] calling from his wife and children into a ſolitary Deſart and wilderneſſe, and forſake all; but onely he muſt forſake the Antichriſt; that is, the SELFE in all [the meum and tuum, the mine and thine.]

4. Whoſoever will attain to Divine contemplation and feeling within himſelfe;^[254] he muſt mortify the Antichriſt in his ſoule, and depart from all ownehood of the will; yea from all Creatures; and become the pooreſt creature in the owne-hood [ſelfeneſſe or ſelfe intereſt] of his mind; ſo that he hath or owneth nothing any more for a propriety; be he in what eſtate and condition he will.

5. And though he be a King yet his mind muſt forſake all ownehood, and eſteem himſelfe in his place, dignity, and Tempora[•]l goods no other then a Servant of God; and that he therein ought to ſerve God, and his Bretheren, and that he hath and poſſeſſeth all that he hath, not after the right of nature, as if it were his owne [to doe according to his owne will and pleaſure therein] but that it is his fellow-bretherens and members; and that God hath ſet him as a Steward and officer over it; and he muſt thinke that he therein ſerveth his Lord, who will require an account of him.

6. He muſt wholy and fully reſigne up in himſelfe his owne will (which driueth him to ſuch poſſeſſion of owne-hood [or ſelviſh affection or union with the Creature]) to the ſuffering and dying in the death of Jeſus Chriſt; and humbly beſeech God in right earneſt repentance and converſion, that he would mortify this evill will to ſelfeneſſe and temporall luſt, in the dea[•]h of Jeſus Chriſt, and bring the will of his ſoule into the true adoption or fil[•]ation of God; that ſo he might not will and deſire any longer to his ſelfe; but that Gods will might be in him his will and deſire; that he might be dead (as to the will of the ſoule,) in and to his ſelfe or owne-hood and that God in Chriſt might be his life.

7. He muſt wholly immerſe his will in deepeſt humility into Gods mercy,^[255] and lay hold on ſuch a will and reſolution in the Divine promiſe of grace, that he this very houre will depart from all owne-hood of the pleaſure of this World; and never enter any more therein; albeit he thereby ſhould become the foole of all the World; he muſt wholly immerſe himſelfe into the deepeſt ſubmiſſive lowlineſſe and unworthineſſe before God with repentance; and yet in the ſoule apprehend and hold faſt the promiſe of grace, and ſtand therein, as a Souldier before his Enemy, when it concerns his body, and life.^[256]

8. When this commeth to paſſe, then his owne will (being the Antichriſt will be apprehended, and mortifyed in the death of Chriſt; and his ſoule will ſoone become as a young ſimple child which hath loſt its naturall underſtanding of ſelfehood; and beginneth to lament before God as a young child before its Mother, and truſteth in the Mother to give what ſhe pleaſeth to it.

9. And this is that, which Chriſt ſaid, ye muſt turne and become as children, and forſake all,^[257] and follow me; for Adam departed from Gods will into ſelfe-will; and hath in his owne ſelfe-deſire brought the inſinuations of the Se[•]pent, and the will and deſire of the Devill into himſelfe; ſo that he hath brought himſelfe and his lifes comfort (which afore ſtood in mutuall harmony' and Agreement in one onely will which was Gods) into a diviſion, and diſunion, where the properties of nature departed from the Equall Agreement and Concordance; each property entring into its ſelfe-hood (being an owne or peculiar ſelfe-deſire) when[•]e the luſt, and Imagination to good and evill did ariſe in him; and heat and cold preſently fell on h[•]m, and [•]e dyed from the holy life in the equall and mutuall concordance; wherein he lived in one onely pure Element, wherein the four Elements were in him in equall weight or Temperature.

10. And of this God warned him, ſaying; eat not of the Tree of the knowledge of good and evill elſe you ſhall dye; meaning thereby the death to the Kingdome of Heaven; namely [the diſappearing] of the faire Angelicall Image, which dyed preſently in the falſe introduced deſire of the Serpent; and therefore this falſe will of the Serpent muſt firſt dye in Chriſts death by true Converſion; and out of this death Chriſt ariſeth in his ſpirit againe in us, in the heavenly Image which dyed in Adam; and the inward man is regenerated and new borne in Chriſts ſpirit.

11. This new Spirit commeth to Divine viſion or contemplation in himſelfe; it heareth Gods Word and hath Divine underſtanding, and inclination, and may behold the Grand Myſtery, in Divine and naturall Myſteries; and albeit the earthly fleſh yet cleaveth unto him in its inclination, yet the ſame hurteth or ſpoyle[•] not [the new borne ſpirit] at all in him.

12. He is in this new birth as ſolid fine Gold in a rough droſſy ſtone,^[258] the droſſy ſoyle of the ſtone being not able to deſtroy or ſpoyle the Gold; for his right will is dead to the earthly deſire, and continually deſireth to kill and mortifie the luſt of the fleſh▪ and doth likewiſe kill it without intermiſſion, for here the Seed of the Woman, Viz. the new Man borne in Chriſt, bruiſeth the head of the Serpents will in the fleſh [which will] is Antichriſt.

13. And beloved Sir, I give you as a Chriſtian and Brother in all faithfulneſſe, ſyncerity, and uprightneſſe to underſtand, that we in our Suppoſed Religion (wherein men doe nothing but contend, confute, and revile one another about the Letter [and the different Opinions thence contrived] are as yet in the midſt of Babel, and that it was never Worſe then now; whereas yet men doe boaſt that they are gone out from Babel, and have the true Religion, which I leave in its worth [to be well conſidered.]

14. But for ſo much as is knowne to me in the Lord my God, in my exceeding precious Talent given to me of God, I ſay, that men indeed have dipped Chriſts Mantle with its purple colour in the blood of Chriſt, and taken it upon them for a covering; and therewith they have onely covered the Antichriſtian childe of ſelfe will, and ſo have painted over the Antichriſtian Baſtard with a ſtrange colour.

15. For men doe exceedingly flatter it, and cover it with Chriſts ſuffering merit, and death, and comfort it, that Chriſt hath payd all for it, ſaying, It ought onely to [apply or] comfort it ſelfe with the merit of Chriſt, and receive it in faith as a ſatisfaction, and thus they ſhew us an outward imputed righteouſneſſe.

16. But it hath far another A. B. C. in the true underſtanding; no comforting, ſelfe-willing, running, or keeping a round, availeth any thing; the ſuffering, the death of Chriſt, will not be given to the Antichriſtian Beaſt in Selfe, but to them that depart from, and relinquiſh all the ownehood [and propriety] of the creatures,^[259] and wholly reſigne up themſelves into the ſuffering and death of Chriſt Jeſus; and dye to their owne will, in and with Chriſt, and are buried with him, and alſo ariſe in him to a new will and obedience, and hate ſinne; who put on Chriſt in his ſuffering reproach, and perſecution, and take his Croſſe upon them, and follow him under his Red Banner; to them I ſay, it will be given, theſe put on Chriſt in his proceſſe, and become in the inward ſpirituall Man Chriſts members, and the Temple of God, who dwelleth in Ʋ S.

17. None hath right to comfort himſelfe with Chriſts merits, unleſſe he deſireth wholly to put on Chriſt in himſelfe; and he is alſo no Chriſtian before he hath put him on by true repentance and converſion to him with an abſolute reſignation,^[260] and unfeigned ſelfe-denyall; ſo that CHRIST eſpouſeth and betrotheth himſelfe with him.

18. The beginning of which comes to paſſe in the Covenant of Baptiſme, where the childe promiſeth and ſweareth under Chriſts Red Banner, that which afterwards muſt follow in very deed, or reall practice; or if one hath turned himſelfe away [from the practice of what he then promiſed] he muſt in ſuch a converſion of his will turne himſelfe thereinto againe; and I ſay upon ſure ground that to many an one the Mantle of Chriſt will turne to helliſh fire, in that he covereth Antichriſt therewith, and yet remaineth but a Beaſt.

19. For a Chriſtian muſt be borne of Chriſt, and dye to the Adamicall will; he muſt have Chriſt in him, and be a branch or member on his fleſh and ſpirit, not according to the Animall Beaſt, but according to the ſpirituall Man.

20. For the ſpirit of God poſſeſſeth not the Beaſt [the outward ſenſuall naturall or rationall Man] but indeed, the Temple of Chriſt, Viz. Chriſts ſpirituall fleſh and blood in Ʋs; for Chriſt ſayd, Whoſoever ſhall not eate the fleſh of the Sonne of Man, hee hath no life in himſelfe.

21. Now there muſt be a mouth which indeed is proper and fit to eate it, for it will not be given to the Beaſt, much leſſe to the Ens of the Serpent; for every ſpirit eateth of its Mother, whence it is a[•]iſen; which I give to every underſtanding man to conſider of, and here I onely mention what a Chriſtian ought to be, if he will account himſelfe a Chriſtian.

22. For a Beaſt is no Chriſtian, but he that is Baptized with the Holy Ghoſt in the Death of Chriſt, ^[261] who hath put on Chriſt, and liveth in Chriſts heavenly fleſh and blood; who hath taſted Chriſts Supper, and ſitteth with Chriſt at Table; he is a Chriſtian that walketh in Chriſts footſteps, and continually mortyfieth the Antichriſtian evill Beaſt in fleſh and blood (which ſtill adhereth to a Chriſtian) binds it, and depriveth it of its ſtrength, and patiently reſigneth himſelfe up in temptations, which many hundred wayes are offered him, for his tryall and purification.

23. A Chriſtian muſt learne the A. B. C. backwards, and account the wiſedome of his Reaſon ſcoliſhneſſe, that Chriſt may gaine a forme in him, and he be made capable of the heavenly Wiſedome.

24. For the wiſedome of the outward World is blind in reſpect of God, and ſeeth him not; Albeit all things live and move in God, and he himſelfe is through all things, and yet he poſſeſſeth nothing, ſave that which dyeth from its owne will; that he muſt poſſeſſe, and he poſſeſſeth it willingly, for it willeth nothing without him, and it is in the End of the Creation, and alſo in the Beginning.

25. Whereof I could further mention unto you, if occaſion here did permit, the which I have in my Writings largely deſcribed and declared out of the centre, and Originall of all Eſſences; and here onely I have hinted in briefe, what a Chriſtians ſtate, being, and condition is; if it ſhould pleaſe you further to conſider of it, and to give up your ſelfe into this proceſſe, as I likewiſe hope that you are already in it.

26. But for a more brotherly recreation, I thought good to viſit you with a ſhort Epiſtle; and to ſolace my ſelfe a little with you in the hope and faith which worketh, and is in Ʋs, untill we be once freed from this Cottage, and be afterwards refreſhed, and quickned perfectly one with another in Divine and brotherly Union, and Viſion.

27. And this I have done upon the deſire of the Doctor above mentioned, in all ſyncerity and uprightneſſe; and ſo I commend you to the tender Love of Jeſus Chriſt.

THE ELEVENTH EPISTLE: Our Salvation is in the effectuall working Love of Jeſus Chriſt in Us.

1. DEARE Brother in the life of Jeſus Chriſt, I wiſh from my heart the Divine working Love unto you, that your noble Lilly-twig ſprung forth in Chriſt, may in the power of Chriſt, grow great, and bring forth much fruit in the Paradiſe of God, to the heavenly joy of us all, and our eternall brotherly fellowſhip.

2. I rejoyce in my ſoule, when I perceive that a goodly, vertuous, faire Branch is ſprung up in our Tree of life Chriſt; and I hope alſo to be a partaker of its good fruit.

3. As one branch on the Tree doth enjoy the ſap and power of the other, and they all doe mutually grow, and beare fruit in one onely Power; ſo likewiſe we are in the Tree of Chriſt all onely One, which [Tree] is CHRIST in us ALL.

4. Seeing then that you freely and unfeignedly with all acknowledgement of heart and mouth, doe approve your ſelfe to this Tree of life; and on the contrary doe renounce, and gaineſay the poyſon, and deluſion of Satan; therefore I wiſh nothing more at preſent, then that I might be able in the power of this Tree which is Chriſt, to impart and give the influence of my power received from him unto you, that we might grow together as members in one Power.

5. And I make no doubt, but the moſt High hath begotten his Lilly-twig in you, for without Divine Power we have no longing, or hunger after God, and alſo we cannot know him without his ſpirit in us; all that we underſtand and know of him fundamentally [or in reality] commeth from his Revelation and Operation.

6. For albeit the World prateth and talketh much of God, yet it doth it onely from Cuſtome, and receiveth its knowledge from the Hyſtory of the literall word [by the habituall faculties of its naturall reaſon] and yet it is void of true knowledge.

For none knoweth the Father but the Sonne and he to whom the ſon will reveal him.

7. And therefore we have no true knowledge of God, unleſſe it be given us of the ſon,^[262] who liveth in us, if we be [living] branches on the vine.

8. For Chriſt ſaid, whoſoever is of God he heareth Gods word; and to the Reaſon-learned who were onely ſkillfull and taught in the letter, he ſaid, therefore you doe not heare, becauſe you are not of God; alſo you are not my ſheep; you are ravening wolves, and hirelings.

9. Therefore I ſay, that if we will ſpeake aright of God, and underſtand his will, then his words muſt abide in us, in a quicke and living working; for Chriſt ſaid without me you can doe nothing; alſo none can call God Lord without the holy ſpirit in him; for his calling Lord muſt be borne of God, and flow from the holy Ghoſt.

10. Nothing is pleaſing to God,^[263] and alſo nothing is accepted of God, but that which he himſelfe doth and worketh in and through the ſpirit of man; therefore ſaith Chriſt, all the plants which my Heavenly Father hath not planted ſhall be rooted out and burnt with fire,

11. Therefore my beloved brother, you doe well to hold and keep your ſelfe to the Originall of life; and deſire power and ſtrength from it; you ſhall be well quickned refreſhed and ſtrengthened, you are an acceptable gueſt to God and the members of Chriſt, in [this] your purpoſe.

12. And if you perſevere ſtedfaſtly and reſiſt the devill, the World, and the Earthly fleſh and blo[•]d; and prepare your ſelfe to fight like a true Noble Champion, for Conqueſt againſt all theſe; and overcome in you the Potent, and open Enemy ſelfe-love; and come aright into our Generall LOVE; then you ſhall certainly know, and ſinde by experience that the noble and exceeding worthy Trophee, or Crowne, of Chriſts conqueſt, which he obtained in the overthrow of death and Hell ſhall be ſet upon you, with the Heavenly Kingdome of joy.

13. And then all the Children of Chriſt together with the holy Angels, ſhall exceedingly rejoyce more with you, then for 99 righteous ones, who have allready obtained it.

14. And the fair and noble Sophia ſhall be given for a ſpouſe unto your ſoule, which now at preſent ſtandeth at the doore of your ſoule, and doth earneſtly entreat and call you with her vo[•]ce; and knocketh bidding you to come forth, and hold out aright, in Battle againſt ſin, death, Devill, and hell, and with your earneſtneſſe or fixed reſolution, to ſet the grea[•] Petards againſt the ſtrong Fort of nature, and ſhee will helpe you to blow up, and demoliſh this ſtrong Fort.

15. And then you ſhall ſee great wonders, and at the hour of Conqueſt the joyfull nuptialls or marriage of the Lambe ſhall be celebrated in Heaven in you; and then the^[264] Shepheards ſtaffe ſhall be given by Chriſt, into the hand of your ſoule.

16. But be ſure, remember to keep truly and faithfully unto the end, what you have promiſed unto this chaſt Sophia; it muſt be in right earneſt and not to looke back again into Sodom, as Lots Wife; ^[265] who was turned into a pillar of Salt.

17. But you muſt goe out of Sodom with Lot according to Gods command, and enter into the footſteps of Chriſt, not at all regarding the ſcoffings, reproaches, and opprobrious ſpeeches of the World; but love the^[266] Brand of Chriſt more, then the friendſhip, honour, and goods of the whole World, and then you may walke along with us, upon the Pilgrims path of Chriſt.

18. But if you doe not reliſh this, but minde and deſire rather the pleaſure and honour of the World, then you are not as yet ready and prepared for the Marriage, and to come to your Spouſe, our loving and deare Sophia.

19. Therefore conſider well your ſelfe, behold and examine well your whole heart, if you finde a longing deſire and drawing thereunto (as I in part perceive and take notice of) then doe not delay or put it off an houre, but goe forward, and enter with a right earneſtneſſe [or fixed minde] into repentance, and yeeld up your will wholly and fully, to enter inſtantly thereinto, and never to goe out from it againe; albeit you ſhould therefore forſake body, LIFE, Honour, and Goods.

20. And if you doe thus then you are rightly prepared, and the true Pioneer will come unto your ſoule, and doe that in you which you cannot doe without him.

21. And although afterwards [vaine] inclinations, and great ſtrife and oppoſition in the fleſh might ſtick and cleave unto you; and your reaſon call you a Foole; yea though Gods anger ſhould cover and cloud you in ſoule and body, yet all this will not hurt you; you ſhall ſpring forth under ſuch thornes with a new minde, and walke with the ſpirit in Heaven.

22. And albeit the earthly body muſt be converſant with the creatures, yet it ſhall be with it, as with a rough ſtone, in which fine Gold groweth.

23. Be not at all offended at my tribulation, and perſecution; neither be afraid; for it is the marck of Chriſt; Looke but back into the Scripture, and ſee how it went with the children of God; how were they continually perſecuted and killed by thoſe who ſhould have taught the wayes of God.

24. For I am entruſted with a precious Pearle, which God doth ſo cover, that the unworthy ſee it not, but are blind therein, and are offended at the ſimplicity of the perſon; that ſo they may remaine blind to themſelves in the wiſedome of their owne Reaſon; this they ſee, and yet doe not underſtand it, ſeeing they ſcorne and deſpiſe the ſimplicity of Chriſt.

25. But the time is very nigh at hand when they ſhall give an earneſt account for it.

26. But that God hath given you to underſtand what it is, and from whence it commeth; be thankfull to him for it, it is befallen you out of grace; for you have humbled your ſelfe before him, and there may yet greater grace happen unto you, if you perſevere ſtedfaſt in humility, and earneſt Prayer.

27. I will willingly impart unto you my Love, as a member of Chriſt, with praying and cooperating; for it is meer joy in my heart ſo to doe; albeit I muſt therefore ſuffer bodily trouble and calamity; yet I rejoyce to ſee what God the Lord hath done by me poore Man hitherto.

28. Satan cannot hinder the wayes of God, and though it ſeemes as if he hindered them by his murtherous cryes, yet they are thereby the more divulged and made knowne, ſo that the Children of God doe enquire after the true ground.

29. But the wicked crew is thereby hardned and hindred; but others are thereby called, and this you ſhall ſee before a yeare come about; and though they kill me, yet it muſt goe forward; for it is from the Lord.

30. And I commit you to the tender effectuall working Love of Jeſus Chriſt; and commend my ſelfe unto your brotherly love, favour, and affection.

Dated at Gaerlits, April 25. 1624.

J. B.^[267]

THE TWELFTH EPISTLE: TO Mr. JOHN BUDOFSKY.

Our Salvation in the life of Jeſus Chriſt.

Worthy, much reſpected Sir,

All ſyncere wiſhes of Divine Salvation in holy Power; and of all temporall welfare premiſed.

1. I Have received your Letter ſent to me for Chriſtian friendſhip and refreſhment, in Divine knowledge, in Divine deſire, and affectionate hearty Chriſtian Love, and it is exceeding welcome, and acceptable to me.

2. And alſo I doe rejoyce that yet God hath his children, and little flock here and there, whereas elſe at preſent the World is deeply drowned in wickedneſſe, and is apprehended in the fire of Anger, which ſhortly ſhall make a great rent in the Antichriſtian Chriſtendome, as it is knowne and manifeſt.

3, And that man doth very well and right, who learneth to know himſelfe aright what he is,^[268] which cannot be brought to paſſe through Reaſon, and ſh[•]rpe ſearching [or deep ſtudying and ſpeculation in naturall acruments of Reaſon] but in the true^[269] proceſſe of Chriſt, in a reall reſigned ſoule, which diſclaimeth and forſaketh the Reaſon, and its owne wit and humane ſelfneſſe, and entreth with a true converſion from the earthly way into the higheſt ſimplicity of Chriſt into the true and deepeſt humility under the Croſſe of Chriſt, as Chriſt hath faithfully taught us, and ſayd, Ʋnleſſe you turne and become as Children, and be borne anew of the water, and holy ſpirit, you cannot ſee the Kingdome of God.

4. Whereunto a true reall Reſignation, and renouncement of humane ſelfe doth belong;^[270] that man wholly betaketh himſelfe into his inward Ground, and wholly annihilate himſelfe in Selfe, and turne himſelfe by earneſt Repentance with inward entire deſire from this Worlds Being in to God, and wholly dye in the death of Chriſt to his owne ſtrength and ſelfe-will[•], and fall downe or ſinck into the mercy and compaſſion of God; that ſo he may be apprehended of the holy Spirit in the inward ground in himſelfe, that the ſame may ſee, will, and act through him, what is pleaſing to God; who onely is the true Searcher in Divine knowledge, and the light of the ſoule, in which light it beholdeth and knoweth God, and in no other way may it attaine to Divine and Naturall knowledge, viſion, and contemplation.

5. For the naturall rationall man underſtands nothing of the Myſtery of Gods Kingdome, for it is without, and not in God, which is plaine and manifeſt by the learned in Reaſon, in that they contend, and wrangle about the Being and will of God, and yet know it not, for they heare not Gods Word in them.

6. And all is dead and voyd of underſtanding in reference to God, which hath not the living voyce, and the Divine hearing of the new birth in the Ens of Chriſt in it; that the ſpirit of God may give Teſtimony of his outward hearing and teaching in him, in which internall ſeeing, God onely is knowne, and his Being underſtood, to which the outward literall, or written Word is onely a forme and a prepared Inſtrument.

7. But the true underſtanding muſt flow from the inward ground,^[271] out of the living Word of God (which muſt before be opened and revealed in Man) and enter into the written Word. that there may be one concordance and harmony, elſe all teaching of the Divine Being and Will is nothing but a building upon the great Babylon of earthly Reaſon and Wonders.

8. In which internall ground all my knowledge concerning the Divine and naturall ground hath taken its riſe, beginning, and underſtanding; for I am not borne of the Schoole of this World [or educated in Scholaſtick Arts] and am a plaine ſimple Man; bu[•] by Gods ſpirit and will, I am brought without my owne purpoſe and deſire, in to Divine knowledge in high naturall Searchings.

9. Which knowledge, and free gift of Grace, I ſhall [•]eartily and willingly impart to my deare Brethren, and fellow members in the life-Tree of Jeſus Chriſt, and dayly make ſupplication to God, that their hearts might be opened in Divine hearing and underſtanding▪ that ſuch knowledge might be manifeſt, and made knowne alſo [〈◊〉] them, and we might be delivered out of the contentious Diſputing Babylon, and be brought into one brotherly love, and heare in us what Gods will and being is.

10. And Sir, I let you underſtand that your acknowledgement and tendered friendſhip, is of great acceptance with me; and I wiſh alſo to diſcourſe with you of Divine matters, and recreate my ſelfe therein, which (being we are ſo from one another) cannot be done ſo well, and yet it may fall out; for I am fully intended (when the dayes be a little lengthened, and we be ſomewhat better aſſured of more conſtant weather, if God grant ſo much favour and time of Peace) to conferre with you and other good Brethren, and friends in thoſe parts by word of mouth; and then I will anſwer your propounded points, and ſpeake with you fundamentally of them, which now in haſte cannot be done: And I commend you, and yours, to the meek Love of Jeſus Chriſt.

Dated, 13. December. 1622.

THE THIRTEENTH EPISTLE.

A LETTER Written to one In TEMPTATION, and trouble of Minde, ſhewing whence it ariſeth.

Our Salvation is in the life of Jeſus Chriſt in US.

1. DEARE Sir, my Fellow-member, ^[272] and Brother in Chriſt our Saviour; my cordiall wiſh and cooperating deſire of the Divine Love and Grace premiſed:^[273] I deſire to let you know in Chriſtian Love, that I have conſidered your condition in a Chriſtian Sympathy and fellow-feeling; and have brought it before the gracious compaſſion of the moſt high,^[274] to ſee what hee would be pleaſed to let me know therein.

2. Whereupon Sir, I muſt tell you, that I in the ſame gracious compaſſion obtained ſuch an inſight and Viſion of your condition and Temptation, that the ground and cauſe of it is made knowne to me; and I will ſet it downe in briefe for a Memorandum, that you may conſider and ponder it ſeriouſly by your ſelfe.

3. The firſt cauſe of ſuch ſtrong working temptation, is the ſupernaturall ſuper-abundant and unſpeakable love of God; (that is, the Divine good will,^[275] and then the creaturall will of man ſtrugling one againſt another) that the humane will refuſeth fully to reſigne and give it ſelfe up with totall confidence unto ſuch great grace of God; which is tendred unto it out of pure love; but ſeeketh it ſelfe and its owne love of tranſitory things; and loveth it ſelfe, and the^[276] beings of this World more then God.

4. Therefore mans own nature (which in its owne centre without the love of God, ſtandeth in meer anguiſh, ſtrife, enmity, and unquiet contrariety) tempteth him; into which alſo the Devill ſnooteth his falſe deſire, to lead man aſtray from ſuch high grace, and love of God.

5. This temptation is the greateſt; and it is even the combate which Chriſt maintaineth with his love (ſhed forth into the nature of man) againſt ſuch ſelfeneſſe, alſo againſt Gods anger, ſin, death, Devill, and hell, in which combate the humane Dragon muſt be devouted by the love of Chriſt, and changed into an angelicall Image.

6. And if the love of God in Chriſt had not its influence in you, ^[277] you ſhould have none of this combate, but the Dragon (Viz. The falſe develiſh will) would maintaine his naturall right [and poſſeſſion without any ſuch conflict or diſturbance.]

7. Now therefore this perplexing, and diſtreſſing temptation is wrought very ſenſibly in nature by the Dragon, who is in travelling anguiſh with his owne nature, when ſuch great love of God commeth into him and would change his naturall right into a divine [ſelfe denying] will.

8. For here Chriſt [the Serpent-ſtroyer] ſtandeth in man, in hell, and ſtormeth, or aſſaulteth the ſtrong prey-fort of the Devill, whence ariſeth ſuch ſtrife; where Chriſt and Lucifer fight for the ſoule, as God hath given you to ſee, and know experimentally in the firſt Temptation.

9. Thus Chriſt b[•]uiſeth the head of the Serpent, and the Serpent ſtingeth Chriſt in the heel, ^[278] and the poore ſoule ſtandeth in the middeſt in great trembling and ſadneſſes, and can doe nothing, but onely ſtand ſtill in hope; it is not able alſo to lift up its face before God; and powre forth its effectuall prayers; for the Dragon turneth its face towards the vanity of this World, and ſhewes it the beauty, and glory of this World; and mocketh it, becauſe it will become another creature; and repreſents unto it the Kingdome in which it liveth and its naturall ground.

10. And here the ſoule ſtandeth with Chriſt in the Wilderneſſe, in the f[••]ty dayes [•]emptation; where the might, glory, riches, and pleaſure of this World is tendred unto it; alluring it to elevate it ſelfe, and enter into its owne ſelfe[•] will.

11. The Second Temptation of Lucifer, and the ſelfiſh Dragon of nature,^[279] is this, that when the ſoule hath taſted the Divine love, and hath beene once illuminated, then the ſoule will have that ſame light for its owne propriety,^[280] and worke therein in its owne Power and ability as in its owne peculiar poſſeſſion; underſtand, the nature of the ſoule, which being without Gods light is a Dragon as Lucifer, that I ſay will have it for its owne propriety; but this Dragon will not reſigne up his naturall right; he will be a maker and diſpoſer of the Divine power, and live therein in great joy in his fiery [ſelfiſh] nature; and this cannot be.

12. This Dragon (Viz. the fiery nature) muſt be changed with its owne will into a Love-[••]re and forgoe his naturall right; but he is unwilling to doe it; but he in ſuch a charge or tranſmutation looketh for an owne ſelfe power, and yet findeth none, and therefore he beginneth to doubt of grace, becauſe he ſeeth that in ſuch working he muſt forſake his naturall deſire and will; and hence he continually is afrayd, and will not dye in the Divine light from his owne naturall Right, but alwayes thinketh that the light of Grace (which worketh without ſuch ſharpneſſe and fiery might) is a falſe light.

13. Whence it commeth,^[281] that the outward Reaſon (which however is blind [and ſeeth nothing aright of it ſelfe]) continually thinketh: O! who knoweth how it is with thee, whether it be true or no, that God hath illuminated thee, that he is in thee? I may likely proceed from ſuch a Fanſie; thou ſeeſt not the like in other people, and yet they thinke to be ſaved as well as thou, thou makeſt thy ſelfe thereby onely the foole of the World, and ſtandeſt in feare and trembling at Gods anger, more then thoſe who comfort themſelves onely with the promiſe of grace upon the futu[•]e Revelation.

14. Thus it commeth to paſſe, that then the internall ground doth ſigh and pant after the inflammation and motion of the light, and faine would have it; but the nature is able to doe nothing; it is as if it were wholly rejected of God, which is alſo true, as to the Selfe-will; for God hath planted a new will into it, it muſt dye to its owne will, and be changed into Gods will.

15. And becauſe the will of nature muſt here dye and reſigne up its owne right to the will of God, therefore ſuch griev[•]a[•] te[•]p[•]ations are therein; for the Devill will not have his P[•]e[•] F[•]rt to fall, or be demoliſhed; for if Chriſt ſhall live in Man, then the ſpirit of ſelfe-luſt and imagination muſt dye, and yet it doth not wholly dye in the time of this life by reaſon of the fleſh, but it dyeth dayly, and yet liveth; and therefore there is ſuch conteſt, which no wicked man feeleth; but onely thoſe who have put on Chriſt, in whom Chriſt fighteth with Lucifer. [•]

16. The Third Temptation is in the ſtrong holds of the Devill,^[282] namely, in the will, and minde, as alſo in fleſh and blood; where the falſe Centres lye in man, as a peculiar ſelfe-will to the proud temporall life, to the l[•]ſt of the fleſh, to earthly things; alſo many curſes of men which have beene wiſhed upon his body and ſoule, through his temptation; all the ſins which have grounded and concentred, and yet ſtand in the Aſtrall ſpirit as a ſtrong Fort; in which Chriſt now fighteth, and will deſtroy it; which ſtrong hold of might, pleaſure, and beauty of this World, the humane will doth ſtill eſteeme and hold for its propriety and beſt treaſure; and will not reſigne it up, and be obedient to Chriſt.

17. Therefore beloved Sir, and Chriſtian Brother, I tell you, and give you to underſtand what our loving Lord Jeſus Chriſt hath ſhewn me in my conſideration; examine your ſelfe, what your Temptation is; our Deare Lord ſayd, We muſt forſake all, and follow him; and ſo we ſhould be right^[283] Chriſt-like poore.

18. Now if you yet ſtick with your minde in the ſelfe luſt, imagination, and love of earthly things, then therein (namely in thoſe Cen[••]es which yet worke in you) you have ſuch Temptation.

19. But if you will follow my child-like counſell,^[284] I tell you this, that when ſuch Temptation doth ariſe in you, you muſt then imagine nothing elſe to your ſelfe, ſave the bitter ſuffering and dying of our Lord, and conſider his reproach and ſcorne, his contempt, and poverty in this World, which he hath undergone and done for us poore men; and reſigne your deſire and whole will thereinto, that you would very [•]aine be conformable to his Image, and with all unfaigned willingneſſe follow him in his^[285] proceſſe, and patiently endu[•]e whatſoever is layd upon you to ſuffer, and that willingly for his ſake; and deſire onely to be conformable or like unto him; and for his love ſake and will be content to be abject, deſpiſed, in contempt, and affliction, that you might but mainetaine and keepe this his l[•]ve in you, and will no longer to your ſelfe, but onely what Chriſt willeth through you.

20. Deare Sir, I feare me, there is yet ſomewhat in you, that is diſpleaſing to Chriſt, by reaſon whereof there is ſuch ſtrife in you, Chriſt willeth, that you ſhould with him dye to your owne will, in his death, and ariſe in his will, and live with him; and Chriſt is at preſent in your ſoule, and ſtriveth for your ſoule.

21. Let all earthly will goe, and reſigne up your ſelfe wholly and fully;^[286] let joy and ſadneſſe, comfort and conflict, be all one unto you; and ſo you ſhall with Chriſt be a Conquerour over the World, Devill, Death, and Hell; and at laſt finde by experience what Chriſt hath beene in you; and wherefore this hath hapned unto you, which hath been the proceſſe of all the children of Chriſt: I ſpeake out of Chriſtian affection.

Dated on the day of Chriſts going to his Suffering, and Dying: AN. DOM. 1623.

J. B.

THE FOURTEENTH EPISTLE. TO FREDERICK CRAUSEN, AT GOLTBERG.

The open Fountaine in the heart of Jeſus Chriſt be our refreſhment and conſtant Light.

1. WORTHY, Learned, and kind Sir, my Friend and beloved Brother in Chriſt; all hearty wiſhes of the love, illumination, and bleſſing of God premiſed; your diligent Study in the Divine Wiſedome is very acceptable, and joyous to me.

2. And ſo much the more, in that I perceive in your Letter, that God hath opened your heart and ſpirit to a right underſtanding; and I wiſh from my heart (as indeed I doe not at all doubt) that the precious Corall in the humanity of Chriſt might againe ſpring forth (in the ſpirit of Chriſt, and his tender humanity in us) from the inward man in your Paradiſicall Plant withered in Adam, and bring forth true fruits for the Table of God.

3. And that the noble, and pretious branch may be faſt engrafted in the vine of Chriſt, and ſpring forth a freſh from the ſame; and may bloſſome with us amidſt this preſent wicked Thorny World; and helpe to [•]oretell the Summer of Chriſt in his time of the Lilly; indeed ſome branches out of Chriſts Roſe-garden doe here and there appeare; and doe ſpring forth as a wonder of God in the midſt of the fire of tribulation in Babel.

4. But that you ſay, my Writings have given you ſome direction, goe to; be thankfull to God for it, who thus manifeſteth his wonders, and deep hidden wiſdome by mean and unexerciſed People, and ſets them for a light to the children who in the Cradle of the World, worke in their Babel, and Fable; and that they are convinced by mean Simplicity, that their workes, will, and life, is onely a carved Image, and a forged ſelfiſh invention; that hath not its foundation and root in him.

5. As at preſent the moſt high hath given us manifoldly to underſtand whence in ſhort time his wonders in his hidden wiſdome are [and ſhall] be declared to the World in Writings for the light thereof; in which our poſterity, and all thoſe who obtain underſtanding from God in them, ſhall not onely wonder, but exceedingly rejoyce.

6. I underſtood by Mr Walter, that you have received ſome of my Writings, which doe much delight you; yet I could wiſh that you had the laſt peeces alſo, which are more plaine and cleare, and have a Sweeter foundation, in which the manifeſted God, may be knowne in all his wonders, and workes very clearely.

7. They will in many places open more light unto you in your practice▪ for the ground of nature is very clearly diſcovered therein; as alſo our very fair pleaſant Garden of Chriſt, of the new birth.

8. Beloved Frederick it will give you much furtherance to temporall and eternall exerciſe; and I hope that you (being an engraffted cyon) ſhall not breake of from the tree of the Divine wiſdome; for ſhortly there will come a time when it ſhall be of needfull uſe and you ſhall rejoyce among the firſtlings that goe out from Babel.

9. I highly thank you for your Preſent which I have received; and I ſhall, for its recompence, cary it in my will into the Myſtery of the moſt high; and it ſhall be received as a treaſure for you; and I acknowledge hereby, your true open heart.

10, However the Pearl will not be therefore given, but for nothing; as God hath done for us in Chriſt; and ſo one member is bound unto the other; and I commend you to the ſweet, and pleaſant love of Jeſus Chriſt and exhort you further to ſeeke after the Pearl.

Dated, 17. July 1622.

J. B.

THE FIFTEENTH EPISTLE.

The Salvation and Light of God in the life of Jeſus Chriſt enlighten you, and give you further to underſtand his will.

1. COURTEOUS Sir, and good Friend; I cannot but rejoyce with you, in that you have given up your life to [be] a plant of God; and ſo it ſpringeth and buddeth ſorth in the body of Jeſus Chriſt the Sonne of God, who hath begotten us againe to a living creature in himſelfe, and hath ſet us before his Father as a lovely plant in his pleaſant Paradiſicall Garden, to his joy and deeds of Wonder.

2. And I finde (if I conſider aright) that you are not onely a Plant of God for your ſelfe, but as a pleaſant Hearb, and Flower doth not hold its ſtrength and vertue within its Selfe, but doth caſt forth and diffuſe its vertue for a ſweet relliſh unto all living^[287] Eſſences; and freely preſents it ſelfe unto all creatures, what ever become of it, and ſo it doth not ſpare it ſelfe, but continually produceth its power and ſmell,

3. And thus I finde it to be with the ſoule of man, which continually groweth and freely yeeldeth its power or vertue for him to taſt that deſireth it, and is capable of receiving its power; be it either to love, or anger, to the life of God in Chriſt, or to the life of pride, leading into the utmoſt drift of miſery, which in the end befalls thoſe that are not growne in God.

4. But prai[•]e, glory, and honour, unto thoſe who are regenerate in Chriſt,^[288] who although they doe here loſe their life, and appeare before the Sting of the Tho[•]ny Plant as a poore uſeleſſe Hearb, that is trampled under foot; but as an Hearb that is out downe and [•]s no more ſeene or diſcerned, and reaſon ſayth it is, quite gone, but for all that it hath its root in the Earth, and ſpringeth up; thus likewiſe the ſoule of the Saints is engrafted into the holy life of Jeſus Chriſt, and ſtandeth in God his Father, and ſpringeth forth againe through Death.

5 At which (ſeeing we have knowne the ſame effectually) we doe rejoyce; and therefore we eſteeme the life of this World, which confiſteth in the ſource of the Stars and Elements, as the leaſt, and doe rejoyce that we are the Children of God.

6. Seeing we know that God is really in us, and yet he is hidden to our earthly life, therefore we know that our ſoule is in God, and ſpringeth up in God, and the body is in the Dominion of the Stars and Elements, according to the ſource of this World.

7 Thus we are Gods Image and likeneſſe, who himſelfe is all; Should we not therfore rejoyce? Who will ſeparate us from God, if the ſoule be in God, where no death or deſtruction is?

8. Therefore my deare faithfull Friend, and Brother in Chriſt,^[289] I eſteeme it great joy unto me, that I^[290] have found a precious plant of God of you, of which my ſoule ſmelt, and thereby was ſtrengthened, when the Oppreſſour would have torne it out of the Land of the living; when it lay under the Oppreſſours; and the Thorny Plant[•] of Antichriſt intended to devoure us.

9 But as God commeth to helpe the branches which ſtand in him with his power that they might not periſh; albeit Devill and Death doe ſtorme againſt them; ſo they muſt ſpring forth againe through death, and the wrath or fierceneſſe of the anger and Sting of death; and though God beſtow the moſt noble and precious hearbe of his Garden upon it, yet his will muſt ſtand; what is ſowne in him, that muſt grow in him.

10. This we know, in that he hath given his heart (Viz. the moſt precious plant in himſelfe) to become Man for us to a ſtrong ſweet ſavour of regeneration in him; that when we were in death, we might be able to ſpring forth, with, and through him out of death, in God his Father; and bring forth the fruits of Paradiſe.

11. Being then we know that we are the Plants [Fruits or Nurſerie] of God, let us not feare any thing, but continually grow in the life of God, and bring forth fruit to Gods honour, and deeds of Wonder, we ſhall enjoy them eternally.

12. And being we know,^[291] that our pretious life ſtandeth in great danger (betweene the Kingdome of Heaven, and the Kingdome of Hell; lying Captivall to both, in this time of life) therefore we muſt walke warily, and circumſpectly; that our Pearl may not be broken; we muſt not let the Savour of ^[292] wrath into us, for to corrupt and ſpoil us; whereby the pretious fruit is hindred in the growth and God ſhould complain of us; that he is like a vine-dreſſer that gleaneth; and would faine enjoy the pretious grapes.

13. Therefore let us be watchfull to fight againſt the Prince of wrath; that the pretious Grapes, and fruites of God may growe in us; in which God may have a good ſmell and taſt; that we may be a Pleaſant ſweet ſavour to him in Chriſt.

14. We ſhall well enjoy it, when we are rid from the vanity of this life; and then we ſhall live and ſpring up in God, and eate of the pure life of God without defect; and he will be our food, and we his that ſo there may be a pleaſant mutuall Paradiſicall growth in one another, we in God, and God in us; in the eternall ſource of the holy life in Gods Nurſery; wherein is meere perfection in pure love.

15. For which cauſe we labor ſo earneſtly, and ſuffer the ſcorne and contempt of the World, that while our earthly life ſpringeth in death, our heavenly life may ſpring forth through death, that ſo the earthly life may appeare before the heavenly as a ſcorne; which indeed is not worthy to be called a life, comparing it with the heavenly.

16. And therefore we ſuffer patiently in the earthly life,^[293] and rejoyce, in the heavenly, in hope that we ſhall be freed from vanity; and then we ſhall be well refreſhed with conſolation; what we have beene faine here to ſow in tribulation and trouble, we ſhall reape in great joy.

17. Wherefore my very deare Brother in the life of God, in which you ſtand, you are more acceptable to me, that you have awaked me out the^[294] Sleep, that I might goe on to bring forth fruit in the life of God, and afterward to rejoyce therein with the Children of God.

18. And I give you to underſtand, that after I was againe awakened, a very ſtrong Odour was given to me in the life of God; and I h[•]pe to bring forth fruit therein, and to awaken the ſleepy, as God hath awakened me out of the ſleep wherein I lay.

19. And I entreat you for the holy life ſake of God in Chriſt, that for the future, you would not be faint or weary; but animate, and quicken up your life in Chriſt, that our ſpirits may be apprehended and underſtood, which cannot be without the Divine Power.

20. For every one ſpeaketh from his Eſſences in the Wonders of God, according as his life is enkindled in God;^[295] and no man can bring us to an underſtanding, but the onely ſpirit^[296] of God, which in the day of Pentecoſt did in the mouth of the Apoſtles change the tongues of all Nations into one, that the languages of all Nations could underſtand the tongues [•]f the Apoſtles, whereas they ſpake but from one tongue, but the heart and ſpirit of the Hearers were opened in God, that they all underſtood them every one in his owne language, as if the Apoſtles had ſpoken in their language.

21. Thus it is onely [〈…〉] God that one ſpirit can apprehend and underſtand another; [〈…〉] feare me, that in many places of my Writings I ſhall be difficult [〈…〉] underſtood; but in God I am very eaſie and plaine to the Rea[••]r, if [〈◊〉] ſoule be grounded in God, from which knowledge I onely W[••]e.

22. For I have ve[••] [〈◊〉] from the hiſtoricall Art of this World, and I write nor for the Pride and Honour ſake of their Art, for I am not begotten of their Art but out of the life of God; that I might beare fruit in the Paradiſicall Roſe-Garden of God.

23. And that not for my ſelfe onely, but for my Brethren, and Siſters; that we might be one holy body in Chriſt to God our Father, who hath loved and choſen us before the foundation of the world was layd.

24. Therefore as Chriſt ſpared not his life,^[297] and ſo alſo his true Diſciples, but did freely Preach the Kingdome of God; albeit they ſuffered ſcorne and death in this World for it, and that onely for the ſake of the heavenly Kingdome; ſo muſt we not feare ſo much the temporall ſcorne and death, for the heavenly lifes ſake, and ſo pray, that God would deliver us from all evill, and give us unity in one minde.

25. But I am ſorry that I am ſo difficult to be underſtood of you in ſome points of my Writings, and I wiſh that I could impart my ſoule to you, that you might apprehend my meaning.

26. For I underſtand that it concerneth the deepeſt points on which the maine depends; where I have uſed ſome Latine words, but my meaning reſteth in truth, not barely in the Latine tongue; but much rather in the Language of Nature.

27. For it is opened unto me in ſome meaſure to ſound out the Spirits of the letters, from their very Originall; and I would very gladly give you the meaning and interpretation of thoſe words which I have uſed, and in which you have a miſunderſtanding; but ſeeing it will take up ſome roome; and now (being I am in haſt) it cannot be done; I am very willing to offer my ſelfe to give you a very cleare interpretation of them very ſhortly.

28. For I have beene ſo buſied with travelling up and downe, and other affaires, that I could not pleaſure you therein: I pray have a little patience to waite for it.

29. For I have yet ſo much to doe, by reaſon of my Brothers Daughter (who is lately dead) that I muſt run every week into the Countrey; and was alſo faine to make two ſore journeys, with which the time is run away.

30. If it pleaſe God, that my travelling be once over, I hope, that it ſhall doe many a poore ſoule good ſervice in its hunger; yet what God will, be done; as many a ſpile of Graſſe ^[298] periſheth, when the Heaven giveth not its raine; ſo doe worldly affaires hinder Gods Kingdome.

31. Yet I know at preſent no other remedy or meanes to maintaine the earthly body, with Wife and Children; therefore I will uſe all diligence, and ſet the heavenly before all earthly things, as much as lyeth in my power; and it ſhall (if you have a deſire to read any thing of my Writings) be faithfully communicated unto you; albeit I would faine learne of Gods Children, and refreſh my ſelfe alſo in their Writings.

32. For I account my ſelfe to be the moſt ſimple among them;^[299] I have written onely a little for my owne remembrance, and Divine exerciſe; but ſeeing you doe ſo pleaſe to read it, I have no cauſe to conceale it from you.

33. For I acknowledge your great paines, that you beſtow therein; and I thanke God, that he in this World hath ſent me a man with whom I may boldly conferre about Gods Kingdome, whereas elſe all is full of ſuch blindneſſe and madneſſe, that I dare ſcarce open my mouth.

34. I heare the Scoffers, which come along, but care little for their ſcoffes; I know what ſpirits Children they are; I could wiſh, that they had my knowledge, and then they would leave their jeering.

35. Concerning the Tranſcribing of my Writings which I am to ſend, I cannot tell whether they may be ſo ſafely done by N. for he cannot hold his peace, and I often heare vaine ſcoffing men ſpeake of my Writings, which I ſuppoſe comes from him, and cannot beleeve otherwiſe; for he is onely a worldly man, and borne wholly from the Schoole of this World; we ſhould have little fidelity or ſecurity by him.

36. We ſhould not at firſt caſt the Pearles (ſeeing they are coſtly) in the way, but ſtay for another time, till they be more common, leaſt the Oppreſſour devoure them.

37. It may well be handed him to Tranſcribe, yet not the firſt time; but after that it is once copied out, that ſo the Oppreſſour may not be able to deſtroy the ſame.

38. Concerning your deſire about the Affaires at Prague, where I was preſent at the con[••]ing in of the new ^[300] King (that the ſame is brought into Sagan you have underſtood that it is already done) he came in at the Fort upon Retſhin of Shlan, and was received of all the Three Orders with great Solemnity, as the cuſtome hath been formerly among all Kings.

39. I exhort you to heed well what the prophet Ezekiell hath written in the 38. and 39. Chapt. whether the time of the great expedition be not at hand upon the Mountaines of Iſrael in ^[301] Babel, eſpecially in reſpect of the^[302] Seveberger who ſhould get help from the Turck and very eaſily come to the River Rine.

40. Where the great Slaughter of the children of Babel may then come to paſſe; where two great rods of God ſhall appeare; the one by War, the other by Mortality, in which Babel ſhall be ruined; ſheweth the ſpirit of the Lord in all thoſe who have propheſied before us.

41. Although I account the election of a right Germane Emperour muſt be yet a little while deferred, and in the meane time great War and Contention; alſo deſolation of many Citties ſtrong holds, and Potent Countries ſhall follow, fo far as even now is the right time, of which the ſpirit prophecieth; which we doe not ſo punctually underſtand.

42. For a thouſand yeares before God is as one day; the ſpirit ſeeth all things nigh at hand, and then the^[303] fidereall man ſuppoſeth that it will be inſtantly, yet it ſtands in Gods coun[•]ell.

43. However we know for certain the ruine of the Citie Babel to be very nigh,^[304] and it appeareth to us as if the time were even inſtantly at hand; whereas yet we cannot fully apprehend the Counſell of God, but as a Pilgrim, that is a day in a Countrey cannot learn all, even ſo it is with us.

44. For God keepeth the time and houre to himſelfe; and yet ſheweth by his ſpirit, the wonders that are to come.

45. I give you to know, that H. N. hath ſought to copy out my deſired Booke; and ſeeketh to get the right originall of the^[305] firſt, the which as I underſtand ſhall be effected; it may the moſt conveniently be brought forth by N. N.

46. However it be; the^[306] new Antichriſt doth mightily Triumph in the growth of the^[307] old, and burneth like a fire in Juniper wood; it ſuppoſeth it is joy; and [a golden time] but it is in miſery; and oppreſſion; and^[308] Babel is of a flaming fire.

47. At preſent being in haſt, I have no time to write more at large to you; for there is nothing more as yet begun; yet I hope ſoon to begin it, as my minde in the driving will continually ſheweth me; I ſhall faithfully ſend it you at the place appointed

48. And I faithfully commend you into the Meekneſſe of Jeſus Chriſt.

Dated, Thurſday after Martinus, 1619.

THE SIXTEENTH EPISTLE.

The open Fountaine in the heart of Jeſus Chriſt bee our refreſhment.

1. NOble, Honoured, and much reſpected Sir, The ſalutation and kind wiſh of Divine love, and fulneſſe of joy in Our Immanuel, in his wonderfull ſweet power, together with all temporall proſperity of body premiſed; I deſire to let you know, that I am certified how you are a Well-wiſher to the^[309] Fountaine of wiſedome, and doe make uſe of ſome of my Writings, and alſo that you bear a great deſire after the well-ſpring of Chriſt, and the Noble Wiſedome, which hath moved me to write unto you ſeeing you have peruſed ſome of my Writings.

2. But there are ſome found, who out of envy, miſapprehenſion, and miſunderſtanding of them doe prate and ſtorme againſt them, as may be ſeen by the annexed Pamphlet, how the poore, proud, ſilly, man, vapoureth, and ſtormeth, and yet hath not the leaſt underſtanding whence my writings flow.

3. Yea he puts a falſe and moſt ſtrange ſence and meaning upon them that he might thereby onely confirme his miſerable opinion, for he hath ſpread abroad ſome writings concerning Gods Election of us, and thereby thinketh to entangle and ſnarl us in deſpaire, and ſo to open a gate of all lewdneſſe, and wantonneſſe.

4. And therefore he liketh not the taſt of the open fountaine of Chriſt in my writings; whereupon I have made ſhort a declaration upon his annexed pamphlet, and have given it onely in breife to the conſideration of him that reads my Book, ſeeing the ground is elſe where ſufficiently and ſatiſfactorily to be found in my writings; that men may ſee how this Carping Pamphletter thinketh to beguil, and bereave us of the cheifeſt treaſure, on which our Eternall Salvation and happineſſe dependeth, and that with Cunning words by alleadging and quoting of the Scripture; as a Toad that ſucketh poyſon out of honey; even ſo he^[310] Perverteth the Scripture; as is to be ſeen in his deſcription of the Virgine Mary and the promiſed ſeed of the Woman; how he therein falſifiyeth, and imbittereth the Scripture whereupon he buildeth the Election.

5. At the which I am much grieved in my heart, that the man is ſo burthened; and poſſeſſed with ſuch an opinion, which burthen is very heavy, and he cannot get rid of it, unleſſe he learne to underſtand the Centre of all Beings; whence good and evill ariſe; what Gods love and anger is, and learne to underſtand the Three Principles, elſe he will not be freed from ſuch Opinions.

6. Albeit I wonder not, that my Writings ſeeme ſtrange unto him; for there is ſomewhat New that ſurpaſſeth the reach of reaſon, they have another ſenſe, another underſtanding then his; another root whence they ſpring; for I have not gathered them together from the Letter, neither learned I them from other mens Writings; I was an ignorant childe in that reſpect, as Lay men uſually are; I knew nothing of ſuch things; I ſought it not alſo in ſuch a way; I ſought onely the heart and open well-ſpring of Jeſus Chriſt, to hide my ſelfe from the Tempeſt of Gods anger, and from the oppoſition of the Devill, that ſo I might get a guid and leader that might rule and direct me in my life.

7. But when this did preſſe ſo hard upon me, and my minde forced ſo ſtrongly into the Combate againſt ſinne, and death; and towards the mercy of God; that I was reſolved rather to part with my life then to give in, or deſiſt; ſuch a Garland was then ſet upon me, which I hope to enjoy, and rejoyce in it for ever; and I have no Pen ſufficient to deſcribe it; much leſſe can I expreſſe it with my mouth; and from thence my knowledge came, and alſo the deſire to ſet it down, onely for my owne memoriall, and I was intended to keepe it by me till the laſt of my dayes, and how it came to paſſe [that it was publiſhed] you know Sir, very well, by Mr. N. But Gods providence and permiſſion herein was ſuch, that you and your Brother were called as Firſtlings unto it, by whoſe meanes it was propagated.

8. Therefore I exhort and entreat you for the eternall ſalvation ſake,^[311] to heed and minde well, the Pearle that God favoureth us with; for there will come a time, that it ſhall be ſought after, and greatly accepted of; let no ſtormy guſts drive you to and fro; but looke upon it aright, and pray God the moſt High, that he would be pleaſed to open the doore of knowledge, without which no man will underſtand my Writings, for they ſurpaſſe and tranſcend the Aſtrall Reaſon; they apprehend and comprehend the Divine birth; therefore there muſt alſo be the very like ſpirit, to underſtand them aright; no ſpeculation [or acute apprehenſion or notion of reaſon] reacheth them, unleſſe the minde be illuminated from God, to the finding of which, the way is faithfully ſhewn unto the ſeeking Reader.

9. I ſpeake in good truth and ſyncerity, before God and Man, and appeale alſo therewith before the judgement of God, and declare; that there is no good at all in any Diſputing, without Gods light, and ſpirit, alſo nothing that is permanent, conſtant, undoubtedly grounded, or well-pleaſing to God, may ariſe from thence.

10. Therefore he that will learne to underſtand the right and true way to God fundamentally, let him depart and forſake his owne Reaſon, and enter into a penitent, humble, and to God reſigned childlike, or filiall life, and ſo he ſhall obtaine heavenly power and skill, and ſhall put on Chriſts filiall ſpirit, that ſhall lead him into all truth; elſe there is no true way to God, but this onely.

11. If it come ſo farre that the^[312] Virgins Garland be ſet upon him, he ſhall not need ſay any more, Teach me, &c. For it is written, They ſhall all be taught of God; otherwiſe I have no knowledge skill or underſtanding; I have been in my Writings as a young ſcholar that goeth to ſchoole; or as a ſhower that paſſeth by, what it lighteth upon, it hits; thus hath my apprehenſion beene, even to this day.

12. The Booke Aurora was my firſt childiſh beginning, I wrote alſo contrary to Reaſons conceit, onely according to the appearance of light; in a magicall [cabaliſticall or parabolicall manner] I underſtood it very well, but it was not ſufficiently explained; it needed a more large deſcription and expoſition; for I intended to have kept it by me, but it was taken from me againſt my will, and Publiſhed, as you Sir, know; and I commend me into your favor, and us all into the meeke love of Jeſus Chriſt.

Dated the third of July, Anno Dom. 1621.

THE SEVENTEENTH EPISTLE.

Worthy, and much reſpected, Noble Sir,

1. THE hearty ſalutation and deſire of Divine love and fulneſſe of joy in Our IMMANƲEL, in his wondrous ſweet power, with all bodily and temporall welfare premiſed: I give you friendly to underſtand, that I have entirely conſidered of the conference lately held; and being I perceive you to be a zealous lover of the truth, and Divine Myſteries, I would not omit to viſit you with this Epiſtle, ſeeing opportunity hath beene given me to anſwer ſomewhat, upon the Article of a Perſon, who oppoſed me in the Article of Gods Free-grace [of] Election; and I have ſent this my Anſwer for you to read over.

2. But ſo far forth as the minde cannot reſt ſatisfyed with this little; I am ready, and willing, if it be deſired, to write ſuch a Book, and to enlarge, and unfold it ſo, out of the Centre, that the heart might reſt ſatisfyed thereupon; albeit I ſhould ſuppoſe that Chriſtian might finde ſo much in this little that he might be ſatiſfyed in reference to this, and other Articles.

3. But ſeing nevertheleſſe that this Article hath perplexed many men,^[313] and thereupon ſuch opinions are ſtated and concluded, which doe ſet open a gate for all iniquity, unto the World, I am therefore greived at it; being it is given me to know from the moſt high, that this article hath not as yet been underſtood from the very ground, and I wiſh from my heart, that it might be underſtood; that we might not looke ſo ſtrangely one upon another as Men Devills, but as loving bretheren; and the innate, dearely purchaſed children of Chriſt, that we might walk in a right true love one towards another, which in ſuch a conceit and conjecture, that God chuſeth one and not another, can never be done.

4. But if I looke upon my brother as my [owne] fleſh and ſpirit, then it may be truely effected; which the Scripture and alſo the Original of mankind do powerfully teſtify and convince us of; and yet much more my Conſcience in the ſpirit of the Lord convinceth me that I ought to love my brother as my owne life, or as my God; what would God command me to love [one that is] a damned Devill? no, but [one that is] the member of my [owne] body.

5. Therefore for this cauſe I have taken an occaſion to write unto you and chriſtianly to entreat and admoniſh you, better to conſider this article, and in that conſideration, not to ſuffer any thing at all to poſſeſſe your minde, or take place in you, ſave the pleaſant Name of Jeſus, who is come into this world and manifeſted himſelfe in our humanity,^[314] to ſeek and ſave us poore loſt men dead to the Kingdome of God; and to reſtore againe, what was loſt in Adam.

6. I write not this, to be a maſter over you, but in a brotherly manner, for a mutuall Search, and recreation with you, that our ſaith, and confidence towards God, may be ſtrengthened in the Lord for we are on all ſides but men, and ſhould of right behave our ſelves in Doctrine, and life towards one another, as members; for he that findeth his brother in the ſpirit of Chriſt findeth himſelfe.

7. Much diſputing is not at all profitable, it maketh onely confuſion; goe with me in my Writings unto the Centre of all Beings, and you ſhall ſee the^[315] originall in good, and evill, and be freed from all this error, for you ſhall finde ſo much in my Writings that will give reall ſatiſfaction to the minde; ſo far as the centre of all beings is apprehended there ariſeth ſuch joy in the minde, which ſurpaſſeth a[•]l the joy of this World; for the noble and pretious ^[316] ſtone of the wiſe men lyeth therein, and he that findes it, accounts it of higher excellency then the outward World, with all its glory; ſhould not that be joy to finde and know God, ſo that man in himſelfe is able to ſee and finde all things, and what is ſcarce deciphered in a thouſand Bookes; and to know it really in every thing? with whom ſhall I contend and wrangle about Religion, if the ſame be manifeſt in my heart; that I am able really to behold all things in there root; and originall.

8. I doe not ſpeake this to boaſt of my ſelfe; who am as nothing, and God is all in me, but to the end that if any had a minde to ſeeke; that he might alſo ſeeke and obtain; albeit I ſought it not in that manner, alſo underſtood not, yea knew nothing of it; I onely ſought the pleaſant love heart of Jeſus Chriſt to hide my ſelfe therein, from the wrathfull Anger of God, and the enemy, the Devill; but then more was revealed to me then I underſtood, and ſought for; and thence I have written, not thinking to be known withall among ſuch High People.

9. For I thought that I wrote onely for my ſelfe, and intended to have kept it by me, even to my end; yet now it is manifeſt, and come into many mens hands without my knowledge and endeavour; thereupon I am urged to entreat you and others, and to put you in minde not to looke upon the ſimplicity or meanneſſe of the Author,^[317] or to be offended at the Perſon; for it pleaſeth the moſt High to manifeſt his counſell by fooliſh people, which before the World are accounted nothing, that it may be knowne and acknowledged that it comes from his hand.

10. Therefore if my Writings come into your hands, I would that you ſhould looke upon them as of a Childes, in whom the Higheſt hath driven his worke; for there is that coached therein, which no Reaſon may underſtand or apprehend; but it is childlike, plaine, and very eaſie to the illuminate; it will not be apprehended of Reaſon, unleſſe Reaſon be enkindled with Gods light; without that, there is no finding; and this I deſire to minde you of, and all tho[•] that read them.

11. Chriſt ſayd, Seeke and you ſhall finde, knock and it ſhall be opened unto you: ^[318] my Father will give the holy Spirit to them that aske him for it: Herein lyeth the Pearle hidden, he that will have it muſt thus obtaine it, elſe there is no finding, ſave onely an halfe [lame] blind knowledge, like a deluſive ſhadow of fanſie [or a painted ſound] in the Pearle there is a living knowledge, where a man need never aske, is it true? For it is written, They ſhall be taught of God: Alſo, We will come unto you, and make our abode in you: Alſo, Hee that hath not the ſpirit of Chriſt is none of his: And therefore Chriſt ſaith, Seeke firſt the Kingdome of God and the Righteouſneſſe thereof; and then all other things ſhall be added unto you: He biddeth us to endeavour and ſeeke after it; not to fit ſtill, and wait upon Election; but To come to him, Matth. 10. and to labour in his Vineyard; and not wait and expect driving, but to come willingly.

12. Seeing then I have found a wiſe heart in you, I am the more emboldened to write unto you, hoping that you will judge wiſely; now if any thing in my Writings ſhould ſeeme darke and obſcure, and difficult to be underſtood; I pray ſet it downe and ſend it me as occaſion ſerveth; I will make it more childlike, plaine, and cleare: And I commend you and yours, and my ſelfe with them, in brotherly union, into the meek tender love of Jeſus Chriſt.

Dated, 3. July, 1621.

THE EIGHTEENTH EPISTLE.

1. NOBLE Sir, After wiſhing you the Divine love and fulneſſe of joy in Our Immanuel, in his wondrous ſweet power, and all bodily and temporall proſperity; I friendly certifie you, as now opportunity giveth me leave, that I have conſidered of the Conference wee had lately; and being I have obſerved your ſelfe and others there preſent in high Divine zeale, as lovers of God, and his truth; who deſire to ſearch with earneſtneſſe the Myſtery, and ground of all Beings, and to come into the light; thereupon I would not omit to write unto you, and put you all in minde thereof; and withall give further advantage to ſuch zealous ſeeking, and declare how the Pearle is to be ſought and found.

2. For I am alſo among the Seekers, and it lyeth me moſt chiefly in hand, not to hide, or bury that which God hath entruſted me withall, but to ſet it forth, that Gods will might be knowne in us, and his Kingdome might come and be manifeſt in our Seeking and Deſire; and we might be found as Children of the moſt High, one towards another, and acknowledge one another as Members and Brothers, and not as ſtrangers and Outcaſts; or as Devill Men one towards another, as the Article of Election (as it hath of ſome beene hitherto handled) doth give forth and import little leſſe.

3. And albeit we are apprehended and captivated in the heavy fall of Adam in the Anger, that his Anger hath indeed choſen us to be Children of Damnation; yet God hath beſtowed his beloved heart, Viz. The Centre of the Deity, thereupon; and hath manifeſted it in the humanity; that he might againe regenerate us in him, and manifeſt the life againe in us.

4. And as the heavy fall came from one upon all,^[319] and paſſed [or^[320] preſſed] upon all; ſo likewiſe the grace came from one and paſſed upon all; and the Apoſtle ſaith, that Jeſus Chriſt came into the World to ſeeke, and ſave that which is loſt; that is, the poore, loſt, damned ſinner, apprehended in the wrath of God, and choſen to damnation; and not the righteous, and who with Abel, Seth, Henoch, Noah, Sem, Abraham, Iſaac, and Iacob, are comprehended in the Love; but the poor ſinfull man captivated of Gods anger; as Cain, Iſmael, Eſau, and the like; [he came] to ſeek and call theſe, to returne, and be converted; as God ſaid to Cain, rule over the ſin let it not have its power; if Cain could not have done this, God would not have commanded it him; alſo if it had not been poſſible for Adam to have ſtood; then he had never forbid him the tree.

5. But being man cannot thus abſolutely conclude, demonſtrate, and give ſatiſfaction to the minde; for it ſearcheth further after Gods Omnipotence, thereupon there is another Study requiſite; that a man learne really to know the centre of all eſſences, to love, and anger; what the eternall love of God, and what the eternall anger of God is, which doth harden, and devour man, and maketh him to be a child of eternall death; and how man may and is able in the time of this life to be freed out of his priſon and captivity [of Gods anger.]

6. But Seeing that I have ſo declared, and ſet it forth at large in my Bookes, that I thought the minde ſhould be ſatisfied; eſpecially in the Booke of the Threefold life, and in the Three Bookes of the Incarnation of Jeſus Chriſt; and yet further and deeper in the Book of the Six points concerning the Grand Myſtery; the eternall birth of the deity; and of the three principles of the three Worlds, ho[•] they ſtand mutually in each other as one, and how there is an eternall peace and agreement towards each other; and how one doth beget the other, and deſire each other, alſo that one without the other were a Nothing; I ſuppoſed that the minde would therein finde ſatisfaction, ſeeing the ſame can be demonſtrated in every Being, and thing.

7. But ſeeing Maſter N. hath part of theſe Writings in his hands, though not all, be pleaſed to enquire after them; if they have a minde to them, they ſhall not onely finde the ground of this Article concerning Election, but of all Articles; and even of all whatſoever the minde of man turneth it ſelfe unto; if the ground be followed and attained which is there opened.

8. My Noble heart, I pray take not in jeſt,^[321] what God manifeſteth unto us out of his Love, looke not upon the ſimplicity of the men by whom he doth this; it is his good pleaſure to manifeſt his might in the weake and ſilly, as the World accounts them; it is done for inſtruction to the World; ſeeing all live in contention and ſtrife, and will not ſuffer his ſpirit to draw them, that they might know and acknowledge Gods Kingdome to be in ƲS; therefore the Centre of his Being, and of all Beings is manifeſted unto them; this is done all out of his love towards us, that we might yet depart from the miſerable ſtrife, contentions, and wranglings, and ſtep into a brotherly and child-like Love.

9. Sir, ſeeing I have found a longing minde in you, I would not conceale from you; that it will be a time of ſerious earneſtneſſe; and I ſay, bleſſed and happy are thoſe that are comprehended under the Sound of the Trumpet, that hath already ſounded; for there commeth hereafter ſuch an earneſt ſeverity, that Babel and contention, together with all Pride, Ambition, Falſhood, and unrighteouſneſſe, ſhall drinke an earneſt draught, and even that which ſhee hath filled; I entreat you for Eternall Salvation ſake, further to conſider of it; it is knowne.

10. I am ready, ſo farre as the minde might not finde ground enough in my Writings, for its reſt and ſatisfaction (if the ſame were noted downe and ſent me) ſo to explaine, and enlarge it, out of the Centre of all Beings, that I hope the minde ſhould be ſatisfied; although it lyeth not in Searching, for no ſearching obtaineth or reacheth the Pearle without Gods light; a penitent humble minde is required thereunto,^[322] that wholly reſigneth it ſelfe into the grace of God; and that doth not ſearch, or will any thing, ſave Gods Love and Mercy, in that ariſeth at laſt the bright morning Star, that the minde findeth ſuch a Pearle, wherein ſoule and body rejoy[•]eth; and when this is found, then there need no further ſearching or teaching; for it is written, They ſhall be taught of God: Such a Pearle as this the ſound of the ſeventh Trumpet doth open in the hearts of many; who with earneſtneſſe ſhall ſeek it in a humble, and unto God reſigned will.

11. Therefore my Noble heart, I would not conceale this from you; much diſputing, and grubling in Selfe-Reaſon, findeth not the Pearle; but an earneſt fixed penitent will, findeth the ſame, which is more precious and coſtly then the World; and hee that finde[•] it, he would not give it for the riches of the whole World; for it affordeth him Temporall and Eternall joy, that he is able to rejoyce, and be merry in the midſt of the Dungeon of darkneſſe, and he accounteth the goods of this World as dirt and dung in compariſon of it: Chriſt ſayd, Seeke, and you ſhall finde, knock and it ſhall be opened unto you: Alſo, My Father will give the holy Spirit to them that aske him for it: HEREIN LYETH THE GROƲND.

12. Let no man ſay, My heart is ſhut up I cannot pray; and if my heart ſay flatly no, yet I will caſt my ſelfe into the ſuffering and death of Chriſt; let him caſt me into Heaven or Hell, yet I will be in his death, he is made an Eternall life to me; and then, it is ſayd, None can pluck my Sheep out of my hands.

13. The way to ſeeke and know the precious Pearle is very ſufficiently opened in the Booke of the Threefold life, elſe I would have mentioned ſomething thereof: And I commend me into your favour, and us all into the meek love of Jeſus Chriſt.

Dated, 2. July, 1621.

THE NINETEENTH EPISTLE.

1 NOBLE, Worthy, and honoured Sir: All ſincere wiſhes (through the Love of Chriſt wherewith he loveth us in himſelfe by his Incarnation in us) of an happy, and in God joyfull new yeare, and all bodily welfare premiſed.

2.^[323] I am glad of your bodily health, and yet much more glad am I, that I obſerve, how the drawing of the Father in the ſpirit of Chriſt doth continually ſtirre up and worke in you a conſtant hunger after the precious Pearle of the Divine knowledge, which (being it hapneth in the tree and growth, wherein I alſo ſpring up and grow) doth bring to me (as from a fellow-branch in our Angelicall Paradificall Corall) meer deſire, and acceptable Love will; and it rejoyceth me in my meditation, that the ſpirit of Chriſt hath yet his Church and Temple in the midſt of the thornes, as it now appeares; and I wiſh from my heart with panting deſires, that it might flouriſh and grow yet ſtronger; that Babel, and the Kingdome of contention and ſtrife might thereby be aboliſhed and taken away, that we might converſe and walke together in love and union as the Children of Chriſt.

3. I ſhould be glad withall my heart, ſeeing you read ſome of my Writings, that they might be underſtood according to my comprehenſion, and minde not for a temporall praiſe, and glory to me, which is in Chriſt onely, and not mine; but for our eternall fellowſhip and fraternity ſake, which we ſhall have in Generall one with another after this life.

4. And I would very heartily impart to my loving bretheren my Pearl which God hath given me, that they alſo with me might in Divine knowledge and love bring in their fruits upon the table of God, which worke and labour is more acceptable to me then all the temporall praiſe, honour, and goods of the World.

5. And though I am in compariſon to you as a child void of underſtanding, yet my Saviour hath beene pleaſed out of his love and grace to beſtow his ſence, minde, and underſtanding upon me and to open it through himſelfe, ^[324] that I effectually know him and his will.

6. Which [albeit it ſeemeth fooliſhneſſe unto reaſon] is as cleare as the ſun-ſhine unto me, and it affordeth me joy, and deſire, that I in all temptations and afflictions from the Devill, and his confederates am able boldy and confidently to hide my ſelfe therein; and my hope is therein ſtirred up and enkindled with Gods love-fire; and I have as it were a fair Garden of roſes therein, which I doe not onely beteem unto my bretheren to partake of; but I alſo deſire, and wiſh from my heart, that the golden roſes might alſo bloſſom in them.

7. I have underſtood how that you are yet ſolicitous and troubled in the Article about the will of God and his Election of mankinde, and are yet in a deep conceit in reference to the Decree concerning man, as if God choſe ſome according to his purpoſe, and ſome again he choſe not out of his decree and purpoſe, and therefore he draweth them not in the ſpirit of Chriſt to the Father; or that the father draweth them not in Chriſt; which for my part hath very often perplexed me, and I wiſh unfeighnedly that it might be apprehended,^[325] how the ground is in its owne property.

8. For the words of the Scripture are right, and true about Election, but they are not underſtood aright; and thence commeth the great Evill and Miſcheife with contending, and eager conteſts; when I goe into the centre, then I finde the whole ground; there is nothing ſo ſubtile, or profound, there is nothing that can be aſked about the will of God but it is manifeſt therein as clear as the ſun.

9. For I finde the whole underſtanding both of good and evill;^[326] of Gods love, and anger; both deſires [Viz. of the darkneſſe and of the light] theſe I ſet into the humanity of Chriſt, how God is become man; and I conſider how the formes of the humane properties in the humanity of Chriſt, were wholly and univerſally without particularity tinctured with the love of God in Chriſt, with the eternall word or voice of the deity (that is with the Divine mercury) with Divine eſſentiality (namely in the blood of Chriſt,) and the wrath which was manifeſt with Adam in the humane property was wholly drowned▪ and ſhut up in eternall death; of which the Scripture now declareth; Hell where is thy Victory? Death where is thy ſting? ^[327]

10. As the Artiſt, or Philoſopher doth change Saturne, and Mars, in the Mercurie, (which in Saturne and Mars in their owne fierce wrathfull^[328] might, is an evill poyſonfull ſource or quality) into a Panacéa, that is into a Paradificall ſource and property, where neither Saturne, Mars, or Mercurie are perceived in their wrathfull properties; but out of their fierce wrathfull Malignant property there,^[329] is an aſcenſion of love and great joy; thus it is now alſo with the evill man, when he departeth out of his wrathfull, malicious will, and in reſignation wholly giveth himſelfe in the death of Chriſt into the Panacéa (Chriſt.)

11. And as the ſun in the Firmament ſhineth upon the good and evill, ſo likewiſe the deſire of the Panacéa Chriſt (being the Divine ſun that ſhineth therein) preſents it ſelfe to all men; if they would but open their will, and depart from their ſelfehood, and ſet there deſire into that, Chriſt would be borne therein.

12. For the ſoul (as it is purely in it ſelfe) was ſpoken or breathed into the humane body out of the eternall ſpeaking word of the Father out of the fire and light World, as out of Gods owne Being, and it hath both wills Free; out of the fire (that is, out of the Fathers anger, which is the eternall nature, in which ſhee is a creature, in the ſpirituall Sulpher, Mercurie, and Salt,) and out of the light of the Divine power in the Divine ſound, in which the ſoule is an Angel, and an Image of God.

13. And though it hath loſt the light with Adam, ^[330] yet Chriſt hath regained the ſame; and hath again moved or awakened the centre of love, that the life of the light (if it ſtirreth up its deſire) may again in the humanity of Chriſt (which paſſeth from one upon all, as the anger paſſeth from one upon all) enkindle it ſelfe.

14. And though it might be ſaid, that he enkindleth whom he pleaſeth; yet I declare it as a precious truth worthy of acceptation, that the Divine light is not ingreſſive [or a light comming into a man from without] but it is hidden even in the wicked man in the Centre; as God is hidden in the time,^[331] but it is Ariſive [that is a light ſpringing up or opening it ſelfe from within] as the light of the Candle ariſeth out of the Candle.

15. Man is not ſo altogether corrupt [forlorne, or decayed] that there ſhould not be any poſſibility at all left in him; and though he be corrupt, and ſp[•]yled; yet God (when he received and took pity on man) againe ſtirred up, and awakened the Centre of his Love (being the true Deity which hidd it ſelfe [or diſappeared] in the Sinne [or fall of Adam]) in the humane Property.

16. And as the Sinne and Wrath of Adam (being yet but One) preſſed upon and into all;^[332] ſo likewiſe paſſed and preſſed the motion [or affection] of Gods love in Chriſt humanity, and out of Chriſts humanity through the whole humanity of all men.

17. Chriſt is againe become the heart in the Humane Tree; the Divine Sound [voyce, or word] which hath revealed it ſelfe in Chriſts humanity effectually, that ſoundeth through Chriſts humanity in the Ʋniverſall humane Tree; and there is nothing wanting, or in the way, but that the twig which is on the Tree will not draw the Sap of the Tree into it ſelfe.

18. It hapneth oftentimes, that the property is too much in love with Mars, and draweth it into it ſelfe, and ſtirreth up the heat, whereby the twigg withereth; and ſo the Mars of the ſoule draweth wrath and falſhood into it ſelfe; whereby its Mercurie becomes poyſonfull, and then Saturne (which is the impreſſion of the lifes property) groweth altogether obſcure and darke; and as long as the Mercurie of the life, liveth in ſuch a property, he may not be drawne of the love of God, but of the anger of God, and is choſen to damnation, ſo long as he liveth, or continueth in that Free evill wicked will.

19. The love of God offers it ſelfe unto him, but he refuſeth to accept of it; God is deſirous of him; but the wrath holdeth dim: As Chriſt ſayd, O Jeruſalem, Jeruſalem! How often would I have gathered thy Children, as a Hen gathereth her Chickens under her wings, but you would not?

20. The unwillingneſſe lyeth in the way; that man in his life letteth himſelfe be kept or held of Gods anger, being the wrath in the out-ſpoken [or expreſſed] Mercury, according to the fiery Property of the Father.

21. Deare Brother, here lyeth the wicked Childe; learne but to know what God Almighty is in Love and Anger; and how Man is even that ſame Being, and an Image, out of the Eternall Spirit.

22. Doe not ſay, God willeth the evill; he cannot will or deſire any thing that is evill; according to the property, in which he is called God; but if I ſhould call this property [Viz. of Anger] God; then I call Hell, Heaven; darkneſſe, light; and the Devill an Angell.

23. True, all belong unto God [or all is Gods] yet God is onely underſtood in the Source [or working property] of the love of the light; the Anger is in his light a cauſe of the love-deſire, and of the Kingdome of joy.

24. When the ſoule bringeth its fire deſire out of its owne ſelfewill into the Love-deſire of God; and goeth out of its owne ſelfeneſſe, aud ſinketh into the mercy and compaſſion of God, and caſteth it ſelfe into the death of Chriſt; and willeth no longer the fireſource, but deſireth in its fire life to be dead in the death of Chriſt; then the poyſon of the Mercuriall life dyeth in the will of iniquity, and there ariſeth a new twigge, and budding of love-deſire.

25. Loving Sir, and Brother, know, that I write not as one blind or dumbe, without knowledge; I have my ſelfe found it by Experience: I have beene as deepe in your opinion as your ſelfe: yet my Saviour hath opened my eyes, that I ſee: I doe not ſee in my owne ability or power but in his; as he knoweth me in himſelfe, and he will ſee; and I wiſh with all my heart, that you might have an inſight into my ſeeing; and that you might ſee with me out of my ſeeing; I would willingly impart my heart and love to you for a propriety, and looke through this glaſſe out of you.

26. But I perceive that I am as yet dumbe unto you, and that I am not as yet knowne to you, in my knowledge which is given me; and I wiſh from my heart, that it may yet [once] be.

27. I intreat and exhort you as a Chriſtian, in all humility that you would but gather your Objections together, and ſend them to me in Writing; I will deale according to my gifts, as a Chriſtian ought, and I will declare and explaine them in ſuch a manner, that I hope you ſhall acknowledge me as a Brother in it.^[333]

28 Not that I preſume to doe it from my ſelfe,^[334] but my deſire which burnes in me like fire, requires it of you; and I (as I am I) hope to God that we ſhall both ſo proſper in it, that God will unite us in his love-deſire and knowledge; and it ſhall not prejudice you at all, with ſcorne or diſgrace; for I have a heart that can conceale Secreſie.

29. I exhort you in love to a filiall humility in the true Reſignation of Chriſt; therein you may be able onely to obtaine and comprehend it; otherwiſe my well-wiſhing, good intent, and beginning is to no purpoſe; for I can give you nothing but my good affection, and charitable will; if you will accept of it, 'tis well! If not, I proteſt, and teſtifie before you, and the face of GOD that I have begun my chriſtian devoir aright towards you, and in you; I have done my part; as I am bound in Conſcience to doe.

30. I may come to ſee you my ſelfe, if my affaires will permit; provided that it may conduce to Gods Honour and mans Salvation; for I know many thirſty ſoules thereabouts, with whom I might refreſh my ſelfe, and they in me.

31. I have at preſent found a very pretious Jewell, which might be profitable not onely for the ſoule but for the body, and good for your Patients.

32. If men would labour in Chriſts vineyard, God might even now give us ſuch a ſunſhine, which might warme the Apothecaries ſhop, of which many honeſt People have beene a long time deſirous; which ſun-ſhine would boldly diſpell the ſmoak in Babel and be a refreſhment to the Children of Chriſt in their Oppreſſion, Miſery, and Tribulation.

33. But in truth becauſe men will be ſo Wicked and Godleſſe, there ſhall be an horrible ſtorme of hail, and rain, at which the Earth ſhall quake, and many thouſand ſoules be drowned in the water.

34. I would gladly heere mention ſomewhat unto you, but at this time it cannot be; be pleaſed to take notice of the ſtorme towards the Eaſt, that towards the North, is not far from it; in the South, there is a great ſmoak, that cauſeth the eyes of thoſe in the Weſt, to ſmart.

35, Let no man ſay, when the ſtorme paſſeth by, that this man, or that man is righteous before God; it ſhall goe well with him becauſe of his Religion? the anger of God is enkindled in all, and they are all alike unto him for all their Religion, as long as the one liveth like the other.

36. The moſt High ſweepeth out one beſom with another;^[335] but there ſpringeth up a Lilly unto all nations; happy are thoſe, that apprehend the ſame.

37. The thirſty ſoul muſt not ſay; the Lord hath forſaken mee, he hath forgotten me; as little [can God forget] as a Mother can forget her child, and albeit ſhee ſhould forget; yet the Lord hath not forgotten his poor exceeding diſtreſſed and afflicted Chriſtendome, he hath noted her in his wounds peirced with nailes, his light ſhall ſhine from the Eaſt to the Weſt for a Teſtimony unto all People.

38. From the South there ariſeth a Lilly towards the North;^[336] he that getteth it for a propriety [or for his owne] ſhall ſing the ſong of Gods mercy; and at that time the Word of the Lord flouriſheth as graſſe upon the Earth and the Nations ſing the Song of Babel in one Tune; for the beginning hath found the end.

39. Thinke upon my darke ſayings, for at this time I might not be more plaine; ſeeing men have onely ſought after Pride,^[337] and coveteouſneſſe, and deſpiſed the mirror of Anger; and have not repented, but have wrought iniquity with iniquity, untill iniquity devoures it ſelfe, and the wrath of God is well ſatiated.

40. Humane Reaſon ſhall here hinder little with its Conſultations; but blow up the fire, and give further occaſion.

41. God was good before diſtreſſe; but ſeeing men forſake God, thereupon followeth ſcorne and miſery.

42. Let every one have a care of himſelfe;^[338] but he that doth not ſeek and preſerve himſelfe ſhall be ſought, and preſerved: And ſo I commit you into the Love of Jeſus Chriſt.

THE TWENTIETH EPISTLE.

Our Salvation in the life of Jeſus Chriſt in US.

1. NOBLE Sir, &c. All Cordiall wiſhes of Divine light in effectuall Divine working power, in the fountaine of Love, Jeſus Chriſt, and all temporall proſperity premiſed: I thought good to viſit you with an Epiſtle, and to put you in minde, out of a Chriſtian faithfull intent and affection, of the Conference between H. N. and D. S. about the Divine purpoſe, and will, concerning Man.

2, And D. S. was not ſufficiently anſwered at that time, upon his queſtion; being I was not exerciſed in their Scholaſtick way, in reference to this Article in the contemplation of the internall ground, through the outward ground; and alſo becauſe ſuch meetings by reaſon of the Drink (to which I am unaccuſtomed) do darken,^[339] and cloud the ſubtile, and pure underſtanding.

3. Alſo by reaſon of their Latine tongue [or Scholaſtique expreſſions] I was hindered to comprehend the ſame in his ground; in ſo much that he began to tryumph with his received Opinion; yet without ſufficient underſtanding of the alleadged ſayings of Scripture, and alſo without ſufficient ground of Logicall concluſions in Reaſon, in which verily he is excellently well exerciſed, in their Scholaſtique way.

4. With which diſcourſe afterward I turned my ſelfe in Divine grace to the internall ground of Divine Viſion, to prove the ſame; and prayed unto the Lord that he would open the underſtanding of the whole ground thereof unto me, that I might know the ſame in its proper and peculiar Species.

5. Whereupon it appeared ſo unto me, that I (by a Divine introduction into the wonderfull workes of God) have ſufficient cauſe and ground therein; whereby alſo it came upon me with great deſire, to ſet downe this Ground of the Divine will and eternall purpoſes in Predeſtination, and to bring it into a Booke; the which afterwards, being it was deſired of Mr. B. T. and others, I tooke occaſion to doe.

6. Not to the intent to deſpiſe any body in his Opinion, or to undertake to prejudice him with any unchriſtian diſgrace, or girding taunts; but out of a faithfull reall Chriſtian affection, and brotherly imparting of my Talent, lent me of God.

7. Which worke is ſo deeply and profoundly grounded,^[340] that not onely the ground of this Queſtion concerning Gods will may be underſtood; but likewiſe the hidden God may be knowne in his manifeſtation in all viſible things, with a very cleare explanation how the ground of the Grand Myſtery (which is the eternall expreſſed word of God, wherein the wiſedome hath wrought from Eternity, and wherein all things have beene ſeene in a Magicall manner or Idea, without any creaturall being) is to be underſtood.

8. And alſo how the ſame Grand Myſtery hath brought it ſelfe through the expreſſion or outſpeaking of the divine Science,^[341] through the Word of God (in the place of this World) into a ſeveration and comprehenſibility to the Creation; and how the originall of good and evill in the Severation of the Divine Science in the Grand Myſtery, in the Eternall Principles, to the Divine manifeſtation, and working, is to be underſtood.

9. In which the hidden God, may not onely be underſtood in his Being and will, but likewiſe the whole ground of his manifeſtation through his expreſſed Word, out of the eternall Powers of the Grand Myſtery, being the Eſſence of Eternity; and how the ſame is come into a viſible, comprehenſible, creaturall, externall Being; and what likewiſe the ground of all Myſteries is? And how the ſame is ſufficiently made knowne and manifeſt.

10. Alſo therein is a large expoſitive ground of the^[342] Coſmick Spirit, wherein the Creation of this World liveth; and withall, a very cleare ground of the internall, ſpirituall, Angelicall, and ſouliſh life; alſo of the riſe, fall, and reſtitution of man; and alſo of the Typifications of the Scripture in the Old and New Teſtament, concerning the Kingdome of Nature and the Kingdome of Grace; what Gods righteouſneſſe, and his Election, or purpoſe is; how the ſame is to be underſtood?

11. Alſo a cleare demonſtration of the Line in the Kingdome of Nature, from Adam upon his Children; and of the Kingdome of the manifeſtation of grace in the inſpired Grace voyce of the incorporized Divine Science, in the Word of Love, in the wombe of Grace.

12. And then a cleare explanation of the places of Scripture; eſpecially of The 9. 10. 11. Chapters of the Epiſtle of Paul to the Romans: On which, reason props up it ſelfe, where a full^[343] Senſall ground is demonſtrated by the quotation and examination of the Scriptures.

13. Yet not in a Logicall way, as 'tis treated on in the Schooles; where they make onely Objections and Contradictions one againſt another, contriving knotty Arguments, and Dilemma's; and the one will not prove and examine the ground and meaning of the other in a Senſall way in the underſtanding; whereupon they bang, urge, judge, condemne for a Heretick, and revile one another; which indeed is nothing elſe but Babel, a Mother of proud, haughty, grand Whoredome, of errours and confuſion; where the Name of God is blaſphemed, and the holy ſpirit is reviled and judged by Reaſon, in the literall Word.

14. Which I wholly diſliked of to follow in my Talent; for not one jot or tittle of the Law in the Scripture ſhall periſh till all be fullfilled; and the ſayings of the Scripture together with there types muſt remaine true, and be not contrary, as reaſon ſuppoſeth.

15. And thereupon I have taken thoſe ſayings of Scripture which ſeem contrary one unto another (as, it is written; God will that all men ſhall be ſaved; and then again God hardneth their hearts, that they underſtand not albeit they ſee it) and ſo cleared and reconciled them together; that I hope to God, and his Children; that they will ſee the Divine manifeſtation of grace, and underſtand it, and depart from ſuch ſtrife and controverſy about the will of God, and the perſon of Chriſt, and ſee the Juſtification of a poor ſinner before God; and learne to underſtand it.

16. which I have faithfully and diligently done towards every one according to my gifts, out of a chriſtian brotherly heart; with a further Offer, that if any ſhould yet ſtick in ſuch a conceit and opinion, and were not ſatiſfyed in his thoughts; that he would in a Chriſtian and friendly way ſet down his opinion with his concluſions thereupon in writing, and ſend them to me; and hee ſhall receive ſuch an anſwer upon his Queſtions and objections, that he ſhall ſee, that I meant chriſtianly, and that it came from a Divine gift.

17. Seeing Sir, that you together with your Brother Mr. H. S and likewiſe the deepe learned Doctors J. S. and J. D. K. are my very much reſpected Friends, and in the Life-Tree of Chriſt my Eternall fellow-members and Brethren in Chriſt; and I as a fellow-member (from a religious heart) doe rejoyce alſo with them, ſeeing God hath adorned and endowed them with underſtanding, and wiſedome, and other Chriſtian Vertues; whom likewiſe I have acknowledged alwayes as my favourable, charitable, and gracious Maeſters; thereupon I have taken order that they ſhould get a copy of this Treatiſe among them, deſiring and entreating them to deale one with another, in a Chriſtian brotherly way, and communicate it to each other for the tranſcribing of it, by reaſon of greater imployments of my Talent, and that would be an hindrance to me; elſe I would have ſent to each a copy of it.

18. Yet if this Treatiſe ſhould be intercepted and not come unto their hands, then I will ſend them my owne Manuſcript; and I entreat them that they would be pleaſed to read it over and conſider it without prejudice or irkſomneſſe; they ſhall finde ſuch rich ſenſe and meaning therein, that it will be profitable to them in many things, but eſpecially in the Chriſtian exerciſe of the New birth.

19. And wherein I can be further ſerviceable to them in my ſmall gifts, I ſhall be mindfull alwayes faithfully to performe the ſame, as an obliged Chriſtian, in thankfull gratefulneſſe of their good affections, uprightneſſe, candor, and favours towards me.

20. And albeit I am a man of no repute, in reſpect of their greatneſſe or highneſſe, and alſo in reſpect of D. D. yet let them but for a while a little ſhut up Reaſon, and think that it pleaſeth the moſt High to manifeſt his wonders by ſimple people; and [ſuch as are] accounted fooliſh in the Worlds eye; as it hath come to paſſe from the beginning of the World hitherto, when Alterations have beene to come.

21. Sirs, know for certaine, that I will not be wanting in giving an anſwer unto any mans high or profound queſtions, if they be vertuous, apt, and Chriſtian; for the ſame is committed to me in truſt from the moſt High,^[344] and given as a free gift of grace.

22. The which I mention in a Chriſtian intent and affection, that if any had yet any ſcruple in that opinion [to ſee] whether I in love could helpe him to quit himſelfe of it, and bring him into the Temperature of the minde; I ſhould not thinke any paines too much to impart my gifts and underſtanding to him: And ſo I commend you and yours into the Love of Jeſus Chriſt, and my ſelfe into their favour.

Dated, 20. Feb. 1623.

A POSTSCRIPT.

23. The tribulation, & deſtruction of Babel approacheth with exceeding haſt, the ſtorme ariſeth upon all Coaſts; it ſhall be a ſoar Tempeſt; vain hope deceiveth; for the breaking of the Tree is at hand; which is knowne in the wonders.

24. The^[345] homebread fire hurts its owne native countrey; righteouſneſſe and truth are troaden under foot; great heavineſſe trouble and Calamity grow on apace.

25. Men ſhall mourne for an old empty ruinous Cottage on which Salvation relyeth not; they will be enraged for the Neſt wherein Satan hath hatcht his^[346] young.

26. The Towre of Babel is without foundation; men ſuppoſe to prop it up, but a wind from the Lord overthrows it.

27. The hearts and thoughts of men ſhall be revealed; for there commeth a^[347] Proba from the Lord wherby the verball Titular Chriſtian ſhall be laid open in his falſe heart, and ſoule; as a reed that is toſſed too and fro[•] of the wind; ſeeing his heart is wavering, now this, now that way; that his falſe ground becomes manifeſt.

28. Many ſhall betray themſelves, and ruine both body, and goods, through Hypocriſie; the Hypocrites, and titular Chriſtians ſhall quail for fearé when their falſe ground ſhall be revealed.

29. The Orientall ^[348] Beaſt getteth an humane heart; and ere this cometh to paſſe,^[349] he helpeth to tear downe the Towre of Babel with his Clawes.

30. In the darkneſſe of the North there ariſeth a Sun which taketh its light from the ſenſall properties of the nature of all beings; from the formed, expreſſed, and re-expreſſing word; and this is a wonder at which all Nations doe rejoyce.

31. An^[350] Eagle hath hatcht young Lions in his Neſt; and brought them prey ſo long, till they have growne Great; hoping that they ſhould likewiſe bring their Prey to him again; but they have forgotten that; and they take the Eagle, and pluck of his Feathers, and bite of his Clawes for unfaithfullneſſe; ſo that he can fetch no more prey albeit he ſhould Starve for hunger.

32. But they fall out about the Eagles neſt and teare one another in anger; till their anger becomes a fire, which burneth up the neſt; and this is from the Lord of all beings.

33. If the Rich man knew upon what foundation he ſtood, he would enter into himſelfe, and looke unto his latter end.

34. The Sun giveth to many things life, and likewiſe to many things death.

35. But he that lyeth ſtill in Selfe-will; and giveth way for his internall ground (out of which man is originally,) to lead and guide him, he is the Nobleſt, and richeſt upon the Earth.

36. The Poſtilion ariſing out of the ground of nature, cometh, and carryeth the Sword over the Earth; and hath ſix windes for his aſſiſtants, which for a long time have ruled upon the Earth; theſe breake the Poſtilions Sword through the Revelation of the Seventh winde, which they alwayes kept hidden in them; but by reaſon of the Poſtilions Power, they muſt call and manifeſt him.

37 Which Seventh winde a new fire revealeth, and at this time the fountaine of grace ſhall flow with ſweet water,^[351] and the afflicted and oppreſſed ſhall be refreſhed.

THE ONE AND TWENTIETH EPISTLE. TO FREDERICK CRAUSSEN,^[352] DOCTOR OF PHYSICK.

Our Salvation in the life of Jeſus Chriſt in US.

1. DEAREST Sir, Chriſtian, and faithfull Friend, I wiſh unto you and yours, and all thoſe who Deſire and Love Jeſus (in all faithfull reall Cooperating Love-deſire,) the light, and effectuall working power of God in our Life-Tree Jeſus Chriſt; together with all bodily welfare.

2. Upon the deſire of your ſelfe, and Mr. N. I have conſidered thoſe ſayings of ſcripture, which Mr. N. ſet downe in his Letter, which you delivered to me; wherein I was exhorted to expound the ſame in Chriſtian love, according to my gifts and underſtanding; but eſpecially the ninth and eleventh Chapter of the Epiſtle of Paul to the Romans; at which Reaſon ſtumbleth; which I have not onely done willingly, and readily in Chriſtian obligation and good affection with expounding thoſe alleadged Texts; but I have alſo ſet downe and deſcribed the true GROƲND of the Divine Manifeſtation in ſuch a manner, that I hope, men will ſee the truth.

3. But if there be a minde divinely bent, and addicted that can give the honour unto God; I hope it will be underſtood, and taken according to my meaning, and apprehenſion; and not otherwiſe interpreted, as was done formerly; which I paſſe over, and rather prefer chriſtian love, as we are bound in Chriſt to inſtruct one another friendly in our ſeverall gifts and therein give God the honour, and deſpiſe none in his Divine gifts, for he that doth ſo, he blaſphemeth the holy ſpirit; and againſt ſuch a one the Scripture pronounceth an hard ſentence

4. Now although this Treatiſe be ſomewhat large, yet let not the Reader account it tedious and irkſome; for I thought it of little importance for me to goe about to prove and cleare ſuch a writing without ſufficient ground; and therefore I have ſet the alleadged places of Scripture upon the inner moſt ground; and ſhewne how they Originally ariſe out of their centre; and what their ſence and underſtanding is.

5. For it is not enough,^[353] that I ſhould gather together a great heap of ſcripture places for to oppoſe and contradict the alleadged; no, no; this avariſeth nothing before God, and the truth; for the leaſt tittle, or letter of this Law ſhall not paſſe away till all be fulfilled ſaith Chriſt; the ſayings of the ſcripture muſt remaine true, and not claſh one againſt another; and though they ſeem to be contrary, and gainſay one another; yet it is onely to thoſe, to whom the underſtanding of them is not given; and are not gifted, or made capable to explain and interpret them.

6. But he that will undertake clearely to interpret them aright, he muſt have the underſtanding of the Accordance; that he may know how to reconcile thoſe places which unto reaſon ſeem contradictory; and not transfer or place them upon a conjecture, or opinion; whether it be ſo or no; if he will teach fundamentally and aſſuredly thereof; for from opinion and conjecture ariſeth onely ſtrife and controverſy; upon which great Babylon is erected, Viz. the ſpirituall pride, and Whoredome; where one will be an Apoſtle; and yet is not ſent or acknowledged of God; but he runneth in opinion and in the driving [or inſtigation] of the^[354] Coſmick Spirit.

7. And albeit many runne in the Drawing of the Father; yet if the true light of the eternall life in the word of the Divine eſſence (being an expreſſing or ſpiration of the holy, and alſo of the naturall word in its ſeveration, whence the creation is ariſen, and whence good and evill have their Originall,) doth not appeare unto, and illuminate him; he will be far from being able to unite the ſuppoſed contraries of the Scripture-ſayings, and to ſpeake from ONE centre ſo, that not the leaſt tittle be diminiſhed in the Accordance [or reconcilement of them.]

8. The which I ſet downe, not to diſpleaſe N. or any other; but onely by reaſon of the long continued oppoſite diſagreement of reaſon, in which the World runneth aſtray, and truth lyeth Vailed; wherby men in this article about the will of God doe ſo judge, and run on in reaſon and its reaſonings without ground: but where Chriſt is borne in man, there ſtrife ceaſeth, and God the Father ſpeaketh his Word in Chriſt through the ſoule of man; to ſuch concluſions [and reaſonings] there muſt be an inward divine light, which affordeth certainty; elſe there is no grounding upon the reaſon.

9. You may get this Treatiſe of Mr Michael of Ender, who hath now received it, which containeth in my owne hand Writing about 42, ſheets; and if you are pleaſed to communicate the ſame to N, as your good friend and Kinſman, I am content; provided, that you tell him that he would not underſtand it ſo, as if I had written anything therein paſſionately againſt him,^[355] or any other; for ſuch paſſions or affections lye not ſo near in my ſoule, without Vrgent and great cauſe; albeit I am not without failings, and declinings, yet my Saviour Chriſt in me hath ſhewne me ſuch grace, ^[356] that all invectives and oppoſite objections againſt me, (by one word which proceeds out of Divine love towards n[•]e, where I perceive a divine earneſtneſſe) doe fall away and are rejected as a weed, which I would not willi[•]gly plant in my Garden; for from thence groweth nothing but a naughty weed again.

10. Further it is againe deſired of N, out of chriſtian love, that ſeeing upon his deſire I have expounded his alleadged places of Scripture according to my ſmall gifts, which are knowne unto God; he would be pleaſed (if this my expoſition did diſlike him, and were not in his opinion ſufficiently grounded and fundamentall) to doe me ſo much favour as to expound the alleadged texts. eſpecially the 9. and 10. Ch. of the Epiſtle of S. Paul to the Romans and even thoſe very Scriptures which I have explained; together with the whole ground of the Divine will to good and evill; how its originall is in man, or out of man; and un[•]old and declare them in a ſenſall manner,

11. And then I deſire that he would declare and expound unto me, the inſpired word of grace, in the ſeed of the Woman in Paradiſe; and then the two lines; Viz. Of the Kingdome of the Corrupt humane nature, and of the Kingdome of grace in the in-ſpoken voice of grace.

12. Or if my expoſition in respect of Abraham, Iſhmael, Iſaac, and alſo of Jacob, and Eſav, did not like him; that he out of chriſtian love would ſhew his gifts, and expound the ground of them, that I might finde his gifts, and underſtanding in thoſe places; and then if I can ſee that God hath gifted him with a larger meaſure of underſtanding in theſe high Myſteries then me I will accept it with great gladneſſe and will love him in his gifts and give thankes unto our God therein,^[357] and I will rejoyce with him, as a member, in our gifts, in the ſpirit of Chriſt all which would conduce more to the profit, and benefit of our brethren, and chriſtian fellow-members; and would be more Godly, commendable and praiſe-worthy, then a raw contradiction, out off affections, for mans willfull ſelfe ſake.

13. But I pray unto my God in Chriſt, that he would be pleaſed to open his heart that his ſoule may ſee into the ground of my gifts; for truely I am a ſimple man; and I never either ſtudyed or learned this high Myſtery; neither ſought I after it in ſuch a way, or knew any thing of it; I ſought onely the heart of love in Chriſt Jeſus,^[358] but when I had obteined that, with exceeding great joy of my ſoule, then this Treaſure of divine and naturall knowledge was opened, and given unto me; wherewith I have not hitherto vaunted, but heartily deſired and begged of God whether the time were yet come that this knowledge might be revealed in the hearts of many, concerning which I obteined my effectuall anſwer; ſo that I know very well what I have hinted, and made mention of [in my writings.]

14. And though I am therefore hated by many in the World; yet men will ſhortly ſee; wherefore God hath opened and revealed unto a lay, meane [abject] man the grand Myſtery; Viz. The ground of all ſecrets and Myſteries; and yet I may not reveale all that is made knowne unto me; but notwithſtanding it might be done unto worthy People, if I found that it were Gods will, and profitable to men, as a while ſince a very pretious Pearl was revealed to me, which hath its time for effectuall practicall uſe and benefit; but it is alwaies a benefit very profitable in my ſoule; and doe not ſo much wonder and marvell at the ſimplicity of what God doth; for the time of the proud is come to the end.

15. Further I deſire and entreat Mr N, to deale chriſtianly and candidly, in love, with his gifts; and not as formerly to taunt and ſcandalize my name; whereby the gifts of the holy Ghoſt are evill ſpoken of; and then he ſhall be anſwered in like modeſty, mildneſſe, and reſpect; but if it ſhall fall out contrary to my good inten[•] a[•]d hope that I be further ſcandalized by People, or with writings, let him know (that if I either ſee or hear the ſame with certain ground,) that he ſhall not want an anſwere to purpoſe, in a Divine gift; and he ſhall have no advantage or praiſe thereof.

16. And I mean ſyncerely; and I doe exhort him out of chriſtian love and obligation to anſwer; if he will not declare and explaine thoſe places in a ſenſall large anſwer; then let him reconcile the contraries which ſeem to be one againſt another; and ſo we ſhall mutually exchange our gifts, and bring them into one ground, to the love and profit of our bretheren.^[359]

17. And I commend you and yours, and all thoſe who ſeek and deſire the child Jeſus into the effectuall working love of Jeſus Chriſt [deſiring] that he may be conceived incarnate, and borne in all, and then ſtrife and contention hath an end; when the ſeed of the Woman breaks the head of the Serpent, we come againe into the Temperature; and are in Chriſt onely one; as a tree in many boughs, and branches.^[360]

Dated, Feb. 19. Anno 1623.

THE TWO AND TWENTIETH EPISTLE.

1. MUCH reſpected Sir,^[361] and loving Doctor, be pleaſed to give Mr. N. my Letter to read over, but not this Note; and exhort him to Chriſtian humility; to try if peradventure the eyes of his ſoule might be opened, which I heartily and freely wiſh unto him, it will be no diſgrace unto him to love, and imbrace the truth; for I perceive very well what lyeth in the way, and holds him off; nothing elſe but ſelfelove, in that he hath hitherto layd open and divulged his ground ſo far; and obtained great repute and reſpect among many, and this my ground doth not wholly agree with him; thereupon ſelfe love driveth him to the contrary; whereas he hath not as yet apprehended my Ground, and is as yet an Infant thereunto.

2. But if the Honour of God and member like love,^[362] doe take place in his affections, he hath in truth nothing againſt me, and my Writings; yea they might yet better and chriſtianly improve him, but without an affectionate will, he will remain blind in them; for no reaſon underſtands this ground without the eternall love of God; wherein all the treaſures of wiſdome are couched.

3. But what his opinion is, I pray ſend me word back again, in a Letter; his hidden ground is hereby opened; I hope that he alſo will become ſeeing, being he hath otherwiſe a ſharp reaſon, and hath well ſtudyed the Logick; peradventure he will ſearch further, but if he will not, his opinion doth not abrogate the gifts of God; he cannot overthrow this my ground, eſpecially the Expoſition of thoſe Texts, with any Scripture; I meane ſyncerely towards him.

4. Moreover I would entreat you to ſhew me this friendſhip, as to ſend the Treatiſe of Election to Mr. N. to read over, ſeeing he is a curteous Gentleman, and alſo the Diſputation of this Article, came off ſo with him, that it is not ſo to be looked upon, as if man were ſtruck dead in ignorance.

5. But if need require, I ſhall ſo explaine my ſelfe, that they ſhall ſee from what ground I write; let them give me what Queſtions they pleaſe; let them be in Nature, or out of Nature, in the Time, or in the Eternity, I will not at all be lacking therein, in Divine Grace, but give a ſufficient anſwer; provided that it be done in a Chriſtian way, and not out of affections, paſſion, cavilling, or reviling; I ſhall in like manner deale with them.

6. In our late meeting I was ill diſpoſed to ſuch a Diſputation, for Wine, ^[363] and ſumptuous fare doe hide the Pearl's ground, eſpecially becauſe I am not accuſtomed thereunto, and at home I fare very meanly and ſoberly; and Mr. N. was not ſufficiently anſwered; but I offer to anſwer him, and all other that mean Chriſtianly; let them but give me their Queſtions in writing, and explaine their opinion therein, that I may ſee what they conclude; I will give them a fundamentall large expoſitive anſwer, and not defend my ſelfe with any Sect or Sectarian Name, or Patronize my ſelfe therewith, in the ground of truth, not a Flaccinian as N. ſuppoſeth, but I ſhall ſtand in the ground.

7. For I teach no Selfe ability without Chriſt, to atteine the Adoption as N. thinketh, onely I am not ſatisfied with his opinion, much leſſe with Mr. N. N▪ which wholly claſheth againſt the Scripture; for I am dead to all opinions in me, and have nothing but what is given me of God to know; and I leave all you to judge whence I know what it is; that I as a Lay, Illiterate, unexercized man have to doe with you, who are bred up in the high Schooles, and muſt ſet my ſelfe againſt Learned Art, and yet in my reaſon I know not, without Gods knowing,^[364] to attaine thereunto, but I looke upon what God doth; but in the ground of my gift[•] I know well enough what I doe in this purpoſe and intention; and yet it is no intention in me; but thus the time doth bring it forth, and thus HEE, who ruleth all things, doth drive and order it.

8. Concerning our ſecret diſcourſe (as you know) you muſt yet be patient to goe on in that knowne pro[•]eſſe a good while;^[365] and in this beginning no other will be admitted; it may well, in the ſeventh yeare, be accompliſhed in this proceſſe; for it muſt bee opened through all the ſix Properties of the ſpirituall Ground; albeit it is already opened through the Sunne, yet the Key is ſcarce come into the firſt or ſecond degree of the Centre of nature; for each property among the ſix formes of the ſpirituall life hath a ſundry or peculiar Sunne in it, from the ſtrength, influence, and originall of the light of nature; that is, of the Eſſentiall Sunne, and are to be opened in order, as their birth and originall is.

9. Firſt, Saturnes Sunne is opened through the Key of the outward Sunne; that the Severation of nature is diſcerned. Secondly, Jupiters Sun is opened, and then the powers are diſcerned,^[366] as a bloſſoming Tree, and hither to you are come.

10. Thirdly; Mars, Viz. the fire-ſoule is opened, and then Virgin Venus appeareth in her white robes, and playeth with the ſoule to ſee if it might move the ſame to the deſire of Love; it goeth out and in, up and downe with the ſoule; and lovingly accolates with it, to ſee whether it would introduce the fugitive properties of ſelfe-will (where the ſoule departed out of the temperature into the fugitive life, of the divided properties of the body) againe into her; that Virgin Venus might be againe animated [or Soulized] and re-obtaine the Fires Tincture, wherein its joy, and its life conſiſteth.

11. For Virgin Venus is the ſplendor of the white in the Sunne, ^[367] underſtood in this place; but the ability to the ſhining is not its owne; the ſpirituall water is its owne propriety, which water ariſeth out of the fire, where the ſeparation beginneth in the Salniter in Mars his Sun, then Virgin Venus ſeparates it ſelfe in it ſelfe, and covereth her ſelfe with a Copper Veſture; for Mars would have her for a propriety; but he deſiles her exceedingly in his malignity; and ſpatters in earth and ruſt; for he cannot have her as his eſpouſed, unleſſe he gives her his owne fire will for a propriety; and that hee willeth not; and therefore they ſtrive a long time, they are marryed ones, but they are faithleſſe to each other.

12. And even then comes the Sun, ^[368] and openeth the Sun of Mercury, which is the fourth Key, where you ſhall ſee great wonders; how God hath created the Heaven and the Earth; and moreover the ground of the foure Elements; and if you then rightly obſerve, you ſhall ſee your owne proper Genius unfolded before you, and ſee how the Word is become Man, Viz. the expreſſed Word in the re-expreſſing [or ſpeaking it ſelfe forth] into the ſeveration of the Powers, you will ſee how Virgin Venus is ſevered, and how the formes of nature doe take her into them, and goe about in a pitifull eſtate with her; and take her into their owne Domination, and change themſelves in her, into a purple colour; they would murther, but ſhee is their Baptiſme to the new life, in this place.

13. The fifth Key is Virgin Venus her ſelfe,^[369] wherewith ſhee openeth her^[370] Gold, Viz. the Sunne, that ſhee giveth her will and faire Garland to the murtherers; ſo that ſhee ſtandeth as one impregnate [or humbled] then ſuppoſeth the Artiſt that he hath the new child, but he is far enough from it, till the birth thereof:

14. The ſixth Key is Luna, when the Sun openeth this, then Mars, Jupiter, and Saturne, muſt all forſake their owne will, and let their fugitive aſpiring Pompe fall; for the Sun in Luna taketh them into the Incarnation; then the Artiſt beginneth to be ſad, and thinketh he hath loſt, but his hope ſhall not be aſhamed; for the Moone in its opened Sun is ſo hungry after the true Sun,^[371] that ſhee attracteth it with force and effect into them; whereupon Mars quaileth in his wrath, and dyeth away in his owne right, and then Virgin Venus receiveth him, and inſinuates with her love into him; whereby Mars in Jupiter and Saturne is quick in this love of a joyfull life, and all the ſix properties doe give their will in to Venus; and ſhee giveth her will to the Sunne, and then the life is borne, that ſtandeth in the Temperature.

15. Deare Mr▪ Doctor the pen is not to be truſted, yet have a care unto the worke, it will be ſo; and no otherwiſe, move it not▪ leaſt Mercury be enraged before his opening;^[372] for outwardly he is evill, but inwardly he is good and the true life, yet Mars is [•]ne cauſe to life; alſo they proceed not ſo plainely and punctually in the order with their opening,^[373] albeit the opening is done in Order, but the ſenſall wheel turneth it ſelf about and windeth inwardly, till Saturne cometh with his will into the internall ground, and then he ſtandeth in the Temperature, and produceth no longer inclinations; but all that you now ſee, are the revolting fugitive ſpirits; and Vaunt with Virgin Venus, but they live all in Whoredome; and they muſt be converted and turne into the inner ground, that they may be fixed; this is done ſo long, till Virgin Venus looſeth her materiall groſſe [impure] water, in which the Adulterers wantonize with her in falſe-will; that ſo ſhe may become holy ſpirituall; and then the ſun ſhineth in her; which changeth the nature into love.^[374]

16. Loving Mr Doctor, the Phyloſophicall body is the ſpirituall water from the fire,^[375] and light; Viz. The power of the fire, and of the light; when it is ſevered from its groſſ[•]eſſe, through the opening of all the properties of nature, then it is rightly ſpirituall; then the Solar ſpirit receiveth no other property at all into it ſelfe, ſave onely that which is able to reach its ſenſall Sun in the opened; for the ſun taketh nothing into it ſelfe, but its likeneſſe; it taketh its Heaven out of the earth, (if you will underſtand me aright) for it is its food, whence it generates a young Sun in it ſelfe, which is alſo called Sol; but it is a body, therefore I ſay unto you, keep you diligently and preciſely to it; you ſhall well rejoyce, if God let you live ſo long; if onely you have the right Father; which I have ſounded for and am greatly in love with him.

17. This is well knowne to me, for I have lately ſeen it at which I doe not onely wonder but rejoyce;^[376] therein much is revealed to me, and albeit I might write ſomewhat more largely yet it is not neceſſary in this proceſſe; alſo the pen is not to be truſted; it may be done another time; and I pray you to keep this Letter ſecret, and in faithfulneſſe; if I come to you, I may entruſt you with ſomewhat which I have lately ſeen and received; yet I ſhall goe ſo far as I dare if opportunity give way and the troubles which are nigh hinder me not; then I come to Breſlaw about Shrovetide; and ſo I may viſit you in my returne.

18. Mr Doctor become ſeeing, read the treatiſe of Election with inward deliberation [or ponderings] it hath more in it in its internall ground, then outwardly, in reference to the ſayings of the Scripture [is to be expreſſed] which inward ground, I dare not give, or unfold to the unwiſe.

19. Be faithfull in the^[377] Myſteries and account the wicked World not worthy of them in its coveteouſneſſe; what you cannot underſtand Parabolically, there queſtions are requiſite; ſomewhat more ſhall be revealed to you; yet in order onely to doe that, I am prohibited by the Prince of the Heavens; in nature and manner of the bloſſoming earth, I dare well doe it.

20. Therefore imitate the Bees that gather honey of many flowers;^[378] often writing might doe you ſervice; yet what you pleaſe; God takes God, need takes need, [each thing receiveth its like.]

THE THREE AND TWENTIETH EPISTLE. TO CHRISTIANUS STEENBERGER DOCTOR OF PHYSICK.

Our Salvation is in the life of Jeſus Chriſt in U S.

1. WORTHY, Learned, Chriſtian deare Friend; all hearty wiſhes of Divine Love and Grace premiſed: Deſiring, that the Fountain of Divine love might be opened through the Sun of life, unto you, whence the Divine water ſpringeth; as I doubt not but the Bridegroom hath called his Bride, Viz. Your ſoule, to this well-ſpring; ſeeing I underſtand that God hath placed you under the Croſſe, and Tribulation.

2. This is the firſt marke and ſigne of the Noble Sophia, wherewith ſhee ſigneth her Children; for ſhee uſeth to manifeſt her ſelfe through the thornes of Gods anger, as a faire Roſe on the thorny Buſh; ſo farre forth as the ſoule keepeth it vow and fidelity, for there muſt be a faithfull and firme Bond and Covenant between the ſoule, and this fire burning Love of God.

3. Man muſt ſet upon ſuch a purpoſe,^[379] that he will enter into Chriſts bitter paſſion, and death, and dye therein dayly to his ſins, and evill vanities, and pray earneſtly unto God for the renewing of his minde, and underſtanding: He muſt be anointed and illuminated of the holy ſpirit: and put on Chriſt, with his ſuffering death and reſurrection, that he may be a true branch on the vine of Chriſt; in whom Chriſt himſelfe worketh and ruleth, according to the internall ground of his Spirit.

4. Which Myſtery is comprehended in faith, where the deity and humanity are then conjoined according to that ſame internal ground, in manner as the fire doth^[380] through heare the Iron, and yet the Iron retaines its ſubſtance; but ſo long as the fire burneth therein, it is changed into a meer fire.

5. Not that the creature apprehends it in its owne might; but it is apprehended; when the will doth wholly reſigne it ſelfe up to God; and the ſpirit of God ruleth in this reſigned will; and the will is the true Temple of the holy Ghoſt; wherein Chriſt dwelleth eſſentially; not in an Imaginary thought-like creaturely manner, but as the fire in the Iron; or as the Sun in an hearb, where the influentiall power of the ſun doth forme and make it ſelfe eſſentiall in [and with] the tincture of the hearb.^[381]

6. Thus it is to be underſtood likewiſe in the ſpirit of man, when the holy power of God doth ſorme and Image it ſelfe in mans ſpirit and faith; and becomes a ſpirituall being [or eſſence] which onely the ſoules mouth of faith, doth lay hold on; and not the earthly man in fleſh and bloud, which is mortall; it is an Immortall Being, wherein Chriſt dwelleth in man; it is the Heaven of God enſtamped on the little World; and it is a Revelation of the place [Throne or ſeat] of God, where the paradiſe doth again ſpring forth, and beare fruit.

7. Therefore the Dragon muſt be firſt ſlain, and albeit he yet hangeth unto the earthly fleſh, as the rind and barke on the tree; yet the ſpirit liveth in God, as Saint Paul ſaith; our converſation is in Heaven, and as Chriſt alſo ſaid, he that eateth my fleſh, and drinketh my bloud he abideth in me, and I in him, alſo without me you can doe nothing.

8. Therefore I ſay, if any one be a true Chriſtian; he is ſo, in Chriſt, ^[382] he is begotten and innate in the life and ſpirit of Chriſt; and puts on the Reſurrection of Chriſt, for thus the ſatiſfaction of Chriſt is imparted to him; and thus alſo Chriſt doth overcome ſin, death, Devill, and Hell in him; and thus he is reconciled and united with God, in Chriſt.

9. For the new birth is not a grace imputed from without; that we need onely comfort our ſelves with Chriſts Merits, and continue in the Hypocriſie of ſin; no it is a childlike inna[•]e grace; that God hath put Chriſt with the Juſtification, on the convert; that Chriſt alſo doth redeem him in himſelfe, with the power of his Reſurrection from Gods anger; elſe, he is no Chriſtian, let him flatter, and make devout ſhewes in hipocriſie, as he pleaſeth.

10. Concerning the interpretation of ſome words (and alſo of that which you deſire of me,) which are ſpecifyed in my Book called Aurora (which have very hidden Meanings, the knowledge whereof was given me of the moſt High;) I give you to underſtand that at preſent it is not convenient to write at large and Expreſſly thereof in Letters ſeeing the time is dangerous, and the Enemy of Chriſt doth horribly rage and rave; till a little time be paſt, yet I will give you a ſhort hint, further to conſider of it.

11. As firſt, there is a twofold meaning of the Northern Crowne; The firſt poynteth at the Crowne of life; Viz. The Spirit of Chriſt, which ſhall be manifeſt in the mid'ſt of the great darkneſſe, Viz. In the contrition [or diſtreſſe] of the ſenſible nature of the Conſcience; where a peculiar motion is preſent; then commeth the Bridegroome; Viz. The power of Chriſt in the mid'ſt of ſuch a motion.

12. The other ſignification is a Figure of the outward Kingdome; where the great confuſions,^[383] entanglements and contentions, ſhall be when as the Nations ſhall ſtand in controverſie; There alſo is the figure, Viz. the Victory intimated; as it ſtands in the Spirituall figure; how it ſhall goe, and what People ſhall at laſt Conquer, and how in the mean while, in ſuch lamentable time of Tribulation Chriſt ſhall be made manifeſt and knowne; and that after, and in that miſerable time the great myſteries ſhall be revealed, that men ſhall be able to know even in Nature the hidden God in Trinity, in which knowledge the ſtrange Nations ſhall be converted and turn Chriſtians; and therein is ſignifyed how the Sectarian contentions in Religion ſhall be deſtroyed in ſuch Manifeſtation, for all gates will be ſet open, and then ſhall all unprofitable Praters which at preſent lye as ſo many Bars before the Truth, be done away; and all ſhall acknowledge, and know Chriſt, which Manifeſtation ſhall be the laſt, then the Sun of life ſhall ſhine upon all Nations; and even then the Beaſt of inquity with the Whore, end their dayes, which is ſignifyed under the Characters Ra. Ra. Ra. P. in R. P. As is to be ſeen in the Revelation.

13. We dare not at preſent make this large Interpretation more cleare, all will ſhew it ſelfe; and then men ſhall ſee what it was, for there is yet clean another time.

14. Concerning the language of nature, I certifie you; that it is ſo; but what I underſtand in it, I cannot teach or give another; indeed I can give a ſignification thereof, how it is to be underſtood; but it requireth much roome; and there muſt be a Perſonall Conference and intercourſe in it, it is not to be ſet downe in writing.

15. Alſo concerning the Phyloſophicall worke of the Tincture, its progreſſe is not ſo bluntly and plainely to be deſcribed; albeit I have it not in the Praxis, the Seale of God lyeth before it to conceale the true ground of the ſame,^[384] upon paine of eternall puniſhment, unleſſe a man knew for certaine, that it might not be miſ-uſed; there is alſo no power to attaine unto it, unleſſe a man firſt become^[385] that himſelfe which he ſeeketh therein; no skill or Art availeth, unleſſe one give the Tincture into the hands of another, he cannot prepare it unleſſe he be certainely in the new birth.

16. There belong two Centrall fires unto it, wherein the might of all things conſiſt; which may eaſily be attained, if man be rightly fitted: Therefore Sir, doe not trouble and toyle your ſelfe in that manner and way which you mention, with any Gold or Minerals, it is all falſe; ^[386] the beſt in Heaven and in the World, from above, and below muſt be ingredient to it, which is farre off, and nigh at hand; the place is every where, where it may be had; but every one is not fit and prepared for it, neither doth it coſt any money, but what is ſpent upon the time and bodily maintenance; elſe it might be prepared with two ^[387] Florens, and leſſe.

17. The World muſt be made Heaven, and Heaven the World; it is not of Earth, Stones, or Mettalls, and yet it is of the Ground of all Mettals; but a ſpirituall Being, which is environed with the four Elements, which alſo changeth the foure Elements into one; a doubled Mercury, yet not Quick-ſilver, or any other Minerall or Mettall.

18. Read the^[388] Water-Stone of the Wiſe men, which is in Print; therein is much truth;^[389] and it is moreover cleare, the worke is eaſie, and the Art is ſimple, a Boy of Ten yeares might make it; but the Wiſedome therein is great, and the greateſt Myſtery; every one muſt Seeke it himſelfe; it behooves us not to breake the Seale of God, for a fiery Mountaine lyeth before it; at which I my ſelfe am amazed, and muſt wait whether it be Gods wil: How ſhould I teach others expreſly thereof, I cannot yet make it my ſelfe; albeit I know ſomewhat; and let no man ſeeke more of me then I have, yet cleare enough ſignified; and I commend you, together with all the Children of God, into the Love of Jeſus Chriſt.

JACOB BEEM.

THE FOUR AND TWENTIETH EPISTLE.

In Anſwer to a QUESTION, WHY, The Statua of one that was Deceaſed, Wept, or ſhed Teares?

1. TOUCHING the Queſtion, it is dark in the underſtanding, and there needs a Joſeph to explaine it;^[390] for it is a Magicall thing, and very wonderfull; whereupon it is hard to be anſwered, for it proceedeth from the Magia.

2. Yet I will open and ſhew you in very briefe, what my Opinion is thereupon; not that I would conclude and paſſe an abſolute determinate judgment concerning it, and leave you and other illuminate men of God, to their opinion and apprehenſion in it; but whether God hath given me to^[391] prove it, that I leave to your judgement, who know the condition of the mentioned Perſon better then I; for all things proceed according, to the time, meaſure, and limit of that thing.

3. A hard rough^[392] Murall Stone hath no life that is moveable [or active] for the Elementall vegetable life ſtandeth mute and ſtill therein; and it is ſhut up with the firſt Impreſſion; yet not in that manner, as if it were a Nothing; there is not any thing in this World, wherein the Elementall as well as the Sydereall Dominion doth not lye; but in one thing it is more moveable, active, and working, then in another; and we cannot ſay neither, but that the foure Elements, together with the Starres, have their daily operation in all things.

4. But being this is a hard Stone, therefore the Miracle is above the wonted and ordinary courſe of Nature;^[393] whereupon we can in no wiſe ſay, that it hath a naturall cauſe in the Stone; as if the operation of the Stone ſhould move and put forth this; but it is a Magicall motion from the Spirit, whoſe Image is hewen out and pourtrayed in the Stone.

5. For a Stone conſiſteth in three things, and ſo all Beings conſiſt of theſe three things, but incloſed in a twofold property: Viz. in a ſpirituall and in a corporall; and thoſe three, wherein all whatſoever is in this World conſiſt, are Sulphur, Mercury, and Salt, in two propertyes; the one Heavenly, the other Earthly; as God dwelleth in the Time, and the Time in God, and yet the Time is not God but out of God, as a pourtrayed Image of Eternity.

6. So Man likewiſe is out of the Time, and alſo out of the Eternity, and conſiſteth of three things, Viz. of Sulphur, Mercury, and Salt, in two parts; the one being out of the time Viz▪ the outward body, and the other ſtandeth in the Eternity, Viz. the ſoule; ſeeing then, that Man, and the Time, as well as the Eternity ſtand in one Dominion, in Man; thence wee are to conſider of the Queſtion.

7. For man is a^[394] little World out of the great World, and hath the property of the whole great World in him, for God ſayd unto him after the fall; thou art Earth and unto Earth thou ſhalt turne; that is, Sulphur, Mercury and Salt, therein ſtand all things in this World be it Spirituall, or Corporall, ſave the ſoule which ſtandeth in ſuch a property according to the right of the eternall nature, as I have ſufficiently demonſtrated in my Writings.

8. Now when man dyeth,^[395] then the outward light in the outward Sulphur doth extinguiſh and goe out with its outward fire wherein the life hath burned,^[396] and then the body falleth to duſt, and entreth again into that, whence it is come; but the ſoule which is brought forth out of the eternall nature, and infuſed into Adam by the ſpirit of God; that can not dye, for it is not out of the time, but out of the Eternall Generation.

9. Now if the ſoule hath^[397] put its deſire into any temporall thing, and therewith hath imprinted it ſelfe; [or ſtrongly ſet its Imagination thereupon] then it hath impreſſed the property of that thing into its deſire, and holdeth it magically, as if it had it bodily; indeed it cannot hold the body, underſtand the elementall, but it holdeth the ſydereall body untill the Stars alſo conſume it, and it often hapneth that People doe appeare after there death in Houſes with there owne body, but the body is cold, dead, and num, and the ſpirit of the ſoule doth onely put it on, by the aſtrall ſpirit, ſo long, till the body putrifyeth.

10. Alſo many a body is ſo ſtrongly poſſeſſed of the Aſtrall [or ſtarry] Spirit,^[398] through the Deſire of the ſoule, that it is a long while a decaying; for the deſire of the ſoule doth bring the ſydereall ſpirit thereinto; ſo that the Elements are as it were impreſſed with an Aſtrall life, eſpecially if the ſoule hath not yet attained to reſt, and that in the life of the body it had ſtrongly imagined upon any thing (and taken it to heart) and in the mean time the body dyed before it had quitted its deſire, and taken it out of that thing; therefore the will doth ſtill continually run in that ſame Impreſſion; and it would fain rightly effect its cauſe, but cannot; and thereupon it ſeeketh the cauſe or reaſon of its detainment; and would fain reſt in the Eternity; but the impreſſed thing hath its effectuall working, and driving, untill the ſtars conſume it; formerly in the Popiſh Religion there was ſomewhat handled about it; but without ſufficient underſtanding.

11. Now you may eaſily conſider how it fell out, that the Engraven Grave-ſtone, ^[399] ſhed water, or wept, it is not done from the power or vertue of the ſtone, but from the ſtrength and might of the ſpirit; whoſe the ſtone is, whoſe Image it beares; alſo it is not done from the ſoules owne eſſence, but magically through the aſtrall Spirit; the conſtellations in the Spirit of the ſoule have impreſſed themſelves, into the ſydereall Spirit in the ſtone; all according to the ſoules deſire; it hath hereby ſignified; that there was ſomething that lay heavy in its minde when it lived; and this ſadneſſe [or ſore penſiveneſſe of Spirit] was yet in the ſydereall ſpirit; for Chriſt ſaid, where your heart is there is alſo your Treaſure; alſo in the Revelation of Jeſus Chriſt it is written, our WORKES ſhall follow us.

12. Deare Sir, it behooves me not to Judge further herein; conſider whether the mentioned Perſon had not ſomething in her,^[400] that lay heavy upon her, before her end; whether any had done her wrong; or ſhee had done wrong to any body, or whether the care about her Husband and children (ſo far as ſhee was a holy Perſon) did not trouble her; ſeeing any of them going on in an evill courſe, that ſo through the power of the Sydereall ſpirit, through the Stone, ſhee might give ſuch admonition for amendment: Noble Sir, conſider your ſelfe aright, I may likely among all theſe mentioned things hit one; but ſeeing I never knew the Perſon, alſo know nothing of her, I leave the judgement unto your Favour, you know better then I, what her condition herein was; I write onely of the Poſſibility, how it may bee; and paſſe no further judgement, or determination.

13. But that this might be laughed at, and be accounted ridiculous; I paſſe not for it, I am not deceived; I underſtand (I bleſſe God) this ground very well; for ſuch knowledge I have not learned of, or by, Man, but it hath been given me; and I would ſufficiently ground it with further, and larger expoſition if I ſhould write of the Humane Property; how Man is in Life, and how in Death.

14. I ſend you the Booke of the Forty Queſtions, there you may ſee further ground, which notwithſtanding is better grounded into the Centre of all Beings in the Booke of the Threefold Life; and yet much more in the Book of^[401] the Signature of all things: Furthermore I entreat you not to mention this my jndgement and explanation of the Queſtion, much among light people; for to a Cow there belongeth Fodder, and to the intelligent [there belongeth] underſtaning; the wicked man judgeth wickedly; the underſtanding man proveth all things: I ſpeake from a good intent and affection.

1. Jan. 1622.

J. B.

THE FIVE AND TWENTIETH EPISTLE. TO ^[402] CHARLES OF ENDERN.

1. NOBLE, Right Honourable Sir, I wiſh and deſire unto you (from the moſt holy omnipreſent God, who is the fulneſſe of all things, and the power of all Beings) a happy joyfull new yeare, and all proſperous welfare.

2. Albeit I being a ſimple man, never in all my life intended to have intercourſe and converſe with ſuch high Perſons, with my Gift, which God hath beſtowed upon me, out of his mercy and love, or thereby to be knowne and acquainted with them; but when the high light was enkindled in me, and the fiery inſtigation fell upon me, then my will was onely to write what I ſaw man an effectuall peculiar manner, and knew in the Spirit; and I intended to keepe my Writings to my Selfe.

3. I ſaw well enough what would come to paſſe, but that I ſhould eſteeme my ſelfe, as to have my Writings knowne; never as yet came into my minde; for I eſteemed my ſelfe too ſimple; I intended to write downe the Pearle-like Garland onely for my ſelfe; and to imprint it on my heart.

4. But ſeeing that I (as a very ſimple man) did not underſtand or take notice of this;^[403] and yet I now ſee plainely, that Gods intention, was farre otherwiſe then ever came into my minde; thereupon I [〈◊〉] firſt this conſideration, That there is no reſpect of Perſons with God; but he that dependeth on him, is accepted and beloved of him; and he driveth his worke in him; for he is onely high, and is pleaſed to manifeſt himſelfe in the weak, that it may be knowne, That the Kingdome and the Power is his alone.

5. And alſo that it lyeth not in humane Searchings and Reaſon, or depends on the Heavens and their powers; for they doe not comprehend him, but that he is well pleaſed to reveale himſelfe in the low and humble; that he may be knowne in all things; for the Powers of the Heavens doe alſo worke themſelves forth continually in ſhapes, formes, plant[•] and colours, to manifeſt and reveale the holy God, that he may be knowne in all things.

6. Much more high and cleare can the manifeſtation of God be made in man; being he is not onely an Eſſence [or Being] out of the created World; but his power, matter, and peculiar Being, which he himſelfe is; ſtandeth, and aſſimulateth with all the three Principles of the Divine Being.

7. And there is nothing diminiſhed from the Being of the divine creature, in its fall, but onely the divine light, wherein it ſhould live, walke, and be in God, in perfect love, humility, meekneſſe and holyneſſe; and ſo eat the [Manna] or Heavenly bread of the word, and divine power, and live in perfection like the Angels.

8. This light,^[404] which in the ſecond Principle ſhineth eternally in God, (which is the onely cauſe of joy, love, humility, meekneſſe, and mercy,) is withdrawne, and hidden from man in his fall; in that the firſt man (when he was formed in his Mother of the great World) did ſet his Imagination, luſt, and longing, upon the Mother of nature, and deſired the food of the firſt Principle; (wherein the Originall and birth of nature; the ſource of Anger, and the moſt Anxious birth (whence all the comprehenſible things of this World are made); doe conſiſt,) whereupon he is become capable of the ſame; being, he ſtood upon the ſame root.

9. Thus he is according to the body, and alſo according to the ſpirit, become a Child of this created World, which ruleth, acteth, and leadeth him; and alſo giveth him his meat, and drink, and hath conceiveth in him the corruptibility, and painfulneſſe, and hath gotten a Beſtiall body, which muſt again Corrupt in its Mother.

10. For he ſhould not have the Monſtrous form; the conſtellation of the great World ſhould not domineer over him; but he had his owne Conſtellation in himſelfe, which did aſſimulate with the holy Heaven of the Second Principle of the Divine Being; that is, with the riſing and birth of the Divine Nature.

11. Now man is not ſo farre broken and decayed, as if he were not any more the firſt man, whom God created; onely he hath gotten the monſtrous forme, which is corruptible, and hath its beginning onely and meerly from the moſt outward and third Principle, and hath awakned and opened in him the Gate of the firſt Principle (being the ſevere, earneſt Source) which however burneth in the great created World, and is wholly enkindled in the damned.

12. But the right man, which God created; which onely is the true right man, is yet hidden in this Corrupt man, and if he denyeth himſelfe in his beaſtiall forme, and liveth not according to the acting, driving, and will of the ſame; but ſurrenders himſelfe to God with his whole minde, thoughts, and ſenſes; then this man liveth in God, and God worketh in him the will and the deed, for all is in God.

13. The right holy and heavenly man, which is hidden in the monſtrous,^[405] is as well in Heaven as God; and the Heaven is in him, and the heart, or light of God is begotten and borne in him; that is, God in him, and he in God; God is nearer to him, then the Beſtiall body.

14. The Beſtiall body is not his owne native Countrey, where he is at home; but he is therewith without Paradiſe; but the right man regenerate and borne anew in Chriſt, is not in this World, but in the Paradiſe of God; and albeit he is in the body, yet he is in God.

15. And though the Beſtiall body dyeth, yet nothing is done to the new man, but it then commeth forth right out of the contrary Will and Torment houſe, into its native Countrey; there need not any farre removing or diſtance of place, whither hee ſuppoſeth to goe, that it might be better with him; but God is manifeſt in him.

16. The ſoule of man is out of the firſt Principle of God, but in that, it is no holy Being; but in the Second Principle it is manifeſt in God, and is a Divine Creature, for even there the Divine light is borne; therefore if the Divine light be not borne [begotten or brought forth in it [Viz. the Soule] then God is not in it, but it liveth in the moſt originall, earneſt Source, where there is an Eternall contrariety [enmity, or contrary will] in it ſelfe.

17. But if the light be borne, then there is joy, love, and pleaſant delight in the Creature, and the new Man, which is the Soule, is in God; How ſhould not there be knowledge where God is in the Creature?

18. Now it lyeth not in the willing,^[406] running, and toiling of the Creature, to know the depths of the deity; for the ſoule knoweth not the divine Centre, how the divine eſſence is generated; but it depends on Gods will, how he will manifeſt it.

19. Now then, if God doth manifeſt himſelfe in the ſoul; what hath the ſoule done towards it? nothing? it hath onely the Longing or travelling to the birth; and looketh to God, in whom it liveth; whence the divine light commeth apparent, and ſhining in it: and the firſt fierce [earneſt] Principle, whence mobility doth originally ariſe is changed into Triumphing joy.

20. Therefore it is a very unjuſt thing, that the World doth ſo rage, and rave; ſo Tyranize, reproach, contemne, and revile, when the gifts of God doe ſhew themſelves differently in man, and all have not one, and the ſame knowledge.

21. What can a man take unto himſelfe; if it be not borne in him? which notwithſtanding ſtandeth not in mans choiſe, as he deſires or liketh of it, but as his Heaven is in him, ſo likewiſe is God manifeſt in him.

22. For God,^[407] is not a God of Deſtruction in the birth, [or Univerſall Generation] but an illuminator, enkindler, and nouriſher, and each Creature hath its owne Centre in it ſelfe, let it live eyther in the holyneſſe of God, or in the anger of God; God will however be manifeſt in all Creatures.

23. If the World were not ſo blind, it might know the wonderfull Being of God in all Creatures, but now that it doth ſo rage and rave, it doth it wholly againſt it ſelf and againſt the holy Spirit of God, at whoſe light, they ſhall once be aſtoniſhed; they ſhall not hinder the Sonne which the Travelling Mother bringeth forth in her old Age, for this the Heaven declareth.

24. God ſhall enlighten him againſt all the raging and raving of the Devill; and his light [ſplendor or glory] ſhall reach from the Eaſt unto the Weſt; I write not of my ſelfe, but I onely foreſhew that this is at hand, and ſhall come.

25. I would gladly have pleaſured you at preſent with what I promiſed, wherein all that is herein touched and hinted at, might be clearly explained, and alſo what that good, and known^[408] Doctor hath deſired touching the Originall, Being, life, and drift of man, and of his ſoule; and alſo his Finall End; onely it is not yet finiſhed.

26. For the gifts which were once given mee of God are not therefore quite dead and gone; albeit they were hid by the Devill and the World, yet now they oftentimes appeare and ſhew themſelves more deep, and more wonderfull.

27. And very ſhortly (God willing) you ſhall receive ſomewhat thereof; for there is an higher beginning made towards it; eſpecially of the THREE PRINCIPLES of the Divine Being, and ſo forth of all the things which are promiſed in my^[409] Booke.

28. Onely I am much buſied with worldly affaires and employments, elſe a great part might have been finiſhed; but I will be ^[410] diligent, by Divine and earneſt Exerciſe; what God will, ſhall be done: And herewith I commend you into the Protection of the Almighty.^[411]

Dated, 18. Jan. 1618. Written in haſte.

J. B.

THE SIX AND TWENTIETH EPISTLE. TO ^[412] CHARLES of ENDERN.

1. THE Love in the heart of God the Father, and the light of his power, in the life of Jeſus Chriſt, be our refreſhment; and helpe us to the new birth, that the true Image may appeare to Gods honour and deeds of wonder; and cauſe the faire ſprout of his Lilly to grow in us, in the Paradiſicall Garden of Jeſus Chriſt.

2. Noble, Right Honourable Sir, my humble and moſt willing Service, with hearty wiſhes of all temporall and eternall proſperity, premiſed; I have received by the Bearer your Man, a meaſure of Corne, which you have ſent unto mee, and I thank you moſt kindly; and I pray God Almighty Bleſſe you in abundance for it.

3, Being Noble Sir, you are ſo humble, and doe not looke upon, and regard what the World doth; and alſo you doe not value the ſubtilty [or pert prudency] of the high; but you ſeek and labour after that which the Lord of Heaven buildeth; albeit it appeare fooliſhneſſe in this World; but it ſeemeth good in his ſight to drive on his worke in meane, low, plaine, and Childlike people, that he onely might be exalted; and no man might have wherewithall to boaſt; and you likewiſe may ſurely hope for the ſame knowledge; which is more beautifull and excellent then all pompe and riches of the World;^[413] for all whatſoever is temporall doth leave and forſake Man, but the honourable Garland [or Trophy] of Chriſt doth not forſake man in death; but it bringeth him to the heavenly tryumphing Hoaſt of Angels, into his right eternall native Countrey [or home.]

4. Now ſeeing we know, and exceedingly well underſtand that we are onely Pilgrims in this World, in a ſtrange lodging, in very great danger, lying captive in a ſore and hard priſon, and muſt continually feare, and expect death; therefore Noble Sir, you doe very well, and deale more wiſely then the prudent of the World, in that you looke about you, and endeavour after your Eternall native Countrey, and not after the Pompe, Power, and Riches of this World, as generally the high and great Ones doe.

5. I make no doubt, but that you herein ſhall obtaine a very faire Garland from the Virgin of the eternall wiſedome of God; which if it come to paſſe, will be of more value and acceptance with you, then all temporall riches, and this whole World with all its Being and Splendor; of which [Crowne or Trophy of Sophia] if I had no effectual knowledge, I would not write; for of the wiſe of this World (who onely out of ſelfe pride without Gods ſpirit doe arrogate, and attribute all knowledge and underſtanding to themſelves) I have not onely poore thankes, but alſo nothing elſe but deriſion, and ſcorne; at the which I doe rejoyce, the rather in that I beare reproach for the Name and knowledge-ſake of God.

6. For if my knowledge had beene gotten in their Schoole, ^[414] then they would imbrace and love their owne; but that it is from another Schoole, therefore they know it not; and moreover they deſpiſe it, as they have done unto all the Prophets, Chriſt and his Apoſtles, this ſhall not trouble or turne me aſide; but as I have begun, I will depend on my God and Creatour, with the greater earneſtneſſe, and fixed reſolution; I will commit my ſelfe unto him, let him doe with me what he pleaſe.

7. I attribute no wiſedome unto my ſelfe, moreover I rely not upon any purpoſe or intention of reaſon; for I ſee moſt plainly, and finde it as cleare as the Sun, that God goeth clean another way to worke.

8. Therefore if we deal in a childlike manner; and not in our reaſon (but onely depend one him with true deſire and right earneſtneſſe; and put all our confidence in him) then we obtain ſooner the noble Virgin of his wiſedome; then in our ſharp inventions, and acute reaſonings; for when ſhee cometh ſhee bringeth true Wiſedome, and Heavenly underſtanding along with her and without the ſame I know nothing.

9. But ſeeing you have a great delight to read ſuch Writings concerning the higheſt being, (and as I hope it is Gods providence,) therefore I will not withhold from you what the cheifeſt good hath put me in truſt withall; but ſhortly I will ſend you ſomething that is more full; for there is a very wonderfull and excellent Booke begun concerning the life of man; which if the Lord pleaſe to continue his hand over me, ſhall clearely open what man is? and what he hath to doe, to obtain the cheifeſt good.

10. For it goeth very clearly through the three Principles;^[415] and ſheweth the whole ground, ſo that a man (unleſſe he will willfully of himſelfe be blind) may know God, and the Kingdome of Heaven and alſo himſelfe; likewiſe our lamentable fall, and alſo the reſtauration in the life of Jeſus Chriſt; and it ſhall eſpecially treat of the fair Lillies, which God will beſtow upon the laſt World; which will be very pleaſant to be read.

11. And though I know not ſufficiently the full and whole ground what it ſhall be; yet I ſee it in a great depth; and I hope if God grant ſo much grace, not to give over, till it be finiſhed; and alſo for the future finiſh the promiſed writings which are now kept back by the Oppreſſour; as alſo [my Expoſition] upon Moſes; where the great wonders of God ſhall be clearely manifeſt to the light of the Day; the which God will freely beſtow and afford unto the laſt World.

12. However at present all is in Babel, and there ſhall a great rent be made;^[416] yet let none deſpaire; for as God helped the Children of Iſrael with Conſolation in the Babilonicall Captivity, and ſent them Prophets; even ſo ſhall now alſo Lillies grow up in the midſt of Thornes, and this is wonderfull.

13. Alſo none need thinke, that even now the whole Deſtruction of the City Babel ſhall come to paſſe; there ſhall verily be an exceeding great Rent, ſuch a one as men now doe not beleeve; for the Antichriſt is not wholly revealed, though verily in part.

14. Men ſhall ſuppoſe that they have wholly rooted him out, and after ſome ſorrow, great joy ſhall follow, and they ſhall make Laws and Covenants, together with ſevere, ſharpe Articles of Religion; yet for the moſt part, for the advancement of their Honour and Might; and men ſhall ſuppoſe that the holy ſpirit of Heaven ſpeaketh; and now there is a golden World; yet it ſticketh full of Gods Anger, and is ſtill in Babel, and the true Eſſence of the right life in Chriſt is not yet therein.

15. Alſo the Rider on the Pale Horſe ſhall come after, and cut off many with the Sickle, yet in the meane time the Lilly ſpringeth in the wonders, againſt which the laſt Antichriſt ſhall raiſe Perſecution; even then commeth his End; for the appearance of the Lord terrifieth him.

16. And then Babel burneth up in the zeale and Anger of God, and the ſame is wonderfull, of which I have no^[417] power to write more plainely; yet at that time my Writings ſhall be very ſerviceable; for there commeth a time from the LORD which is not from the Starry Heaven.

17. Bleſſed is he that ſeekes the Lord with full earneſtneſſe, for he ſhall not be found in the Hiſtory, but in true affiance, and in the right reſignation into the life, and into the Doctrine of Chriſt:^[418] Therein the holy Ghoſt ſhall appeare with wonders, and powers, which Babel at preſent in her inventions [forged hypocriſies] doth not beleeve; yet however it certainely commeth; and is already on foot, yet hidden from the World.

18. I have ſent you by Mr. Fabian, the whole worke of the Second Booke, but I know not whether you have received it, for ſince that time by reaſon of my Journey, I have not ſpoken with Mr. Fabian; if not, then you may demand it of him: And ſo I commit you to the meeke Love in the life of Jeſus Chriſt the Sonne of God.

Given in haſte: Goerlits, Friday, before the Advent, 1619. ^[419]

The Name of the LORD is a Strong Tower, the Righteous flye unto it, and is exalted.

THE SEVEN AND TWENTIETH EPISTLE. ^[420]TO ^[421] CHARLES of ENDERN.

1. NOBLE, Right Honourable Sir, my humble, ready, and willing Service, with all Cordiall wiſhes of Gods love and grace, to your new creature, in the New man, in the body of Jeſus Chriſt; as alſo all temporall proſperity and bleſſing for the earthly body, premiſed.

2. I have conſidered your Noble heart,^[422] and minde, which is enkindled and enflamed not onely towards God, but likewiſe towards his Children, in love; which hath exceedingly rejoyced me in Chriſt; and I muſt in a ſpeciall manner conſider of the true earneſtneſſe and zeale, which I know and acknowledge; for you have endeavoured much about my few Writings of the firſt part, and not regarded the murthering [or confounding cryes] of the Oppreſſour, but ſought after it your ſelfe to read it, and to copy it out with your owne hand.

3. Which give mee perſwaſion, that God hath opened a little gate [of his wiſedome] unto you, which was faſt ſhut to the Oppreſſor; being he ſought for it in Art, and Pride; therefore it was concealed to him; for he was offended at the hand of the Writer, and did not minde what is written in the holy Scripture; My power is mighty in the weake; and how Chriſt thanked his Father, that he had hid it from the prudent and wiſe, and revealed it unto Babes; And ſayd further, Yea further! For ſo it hath pleaſed thee.

4. Alſo I am verily perſwaded and convinced in my ſpirit, that you have not done it out of any Curioſity, but as it becommeth the Children of God, which ſeeke the precious Pearle, and are deſirous of it; which if it be found, is the moſt precious Jewell, which man loveth farre beyond his earthly life,^[423] for it is greater then the World, and more faire, beautifull, and excellent, then the Sun; it rejoyceth Man in tribulation, and begets him out of darkneſſe to the light, it giveth him a certaine ſpirit of hope in God, and leadeth him upon the right path, and goeth along with him into death, and brings him forth to life out of death; it quelleth the anguiſh of Hell, and it is very where his light; it is Gods friend in his love; it affordeth him Reaſon and Diſcretion to governe his earthly body; it leadeth him from the falſe and evill way; and whoſoever doth obtaine, and keep it, him it Crowneth with its Garland.

5. Therefore, noble Sir, I have no other cauſe to write unto you, but from a deſire of unſeighned love towards the Children of God; that I might but refreſh, and recreate my ſelfe, with them; I doe it not for temporall goods or gifts (albeit you have tendred your kind and loving favours to me (though a ſtranger) in a curteous and friendly manner) but for the hope of Jſrael, that I may highly rejoyce with the Children of God, in the life to come; and my labour which here I undergoe in love towards them; ſhall then be well recompenſed; when I ſhall ſo rejoyce with my Brethren, and every ones work ſhall follow him.

6. Therefore I am in right earneſt, being that a Sparkle of the pretious Pearl is given to me, and Chriſt faithfully warneth us not to put it under the table,^[424] or to bury it in the Earth; and thereupon we ought not ſo much to feare man, that can kill the body onely and then is able to doe no more, but we ought to feare him that can deſtroy body and ſoule; and caſt them into Hell.

7. And though in my time I ſhall receive but little thankes from ſome, who love their Belly more then the Kingdome of Heaven, yet my Writings have their gifts, and ſtand for their time; for they have a very pretious worthy earneſt Birth and deſcent; and when I conſider my ſelfe in my poor, low, unlearned, and ſimple perſon, I doe then wonder more then my very adverſary.

8. But ſeeing I know Experimentally in power, and light, that it is a meer gift of God, who alſo giveth me a driving will thereunto, that I muſt write what I know and ſee; therefore I will obey God rather then man; leaſt my Office and Stewardſhip be taken away from me againe, and given unto another; which would Eternally grieve me.

9. But ſeeing Sir, that you have obtained a longing and delight to read the ſame, and that (as I verily hope) from the providence and appointment of God, therefore I ſhall not conceale it from you, ſeeing that God the moſt High hath called you, through his wonderfull Counſell, to publiſh the firſt Worke; when I thought the Oppreſſour had devoured it; but even then it ſprung forth as a green Twig, wholly unknowne to me.

10. And though I know nothing of my Selfe, what God is about to doe; and his Counſell and way alſo, which he will goe, is hidden from me, and I can ſay nothing of my ſelfe; alſo the Oppreſſour might impute it to me, for a Pedentick Pride, that I would thus onely arrogantly vaunt with my ſmall gifts (which were of grace given to me) and thereby ſet forth the thoughts and imaginations of my heart for my owne vaine glory, and boaſting.

11. Yet I declare in the preſence of God,^[425] and teſtifie it before his judgement (where all things ſhall appeare, and every one ſhall give an account of his doings) that I my ſelfe know not what is hapned to me, or how it goeth with me, ſave onely that I have a driving will.

12. Alſo I know not what I ſhall write, for when I write, the Spirit doth Dictate the ſame to me in great wonderfull knowledge, ſo that I often cannot tell whether I (as to my Spirit) am in this World or no, and thereat I doe exceedingly rejoyce; and therein ſure and certaine knowledge is imparted to me.

13. And the more I ſeeke the more I finde, and alwayes deeper, that I many times account my ſinfull perſon too weake, and unworthy, to ſet upon ſuch high Myſteries, where then the ſpirit ſets up my Banner, and ſayth, Ariſe! thou ſhalt live therein Eternally, and be Crowned therewith; Why art thou amazed?

14. Therefore Noble Sir, I give you to underſtand in few words, the ground, and cauſe, both of the will and Search of my Writings, if you have a minde to reade any thing therein, I leave it to your choyce; I ſend you now what was made formerly, when I was with you; namely, from the beginning of the two and twentieth Chapter to the End, where in very deed, the noble Corall is opened, and my minde ſheweth me that you ſhall take likement and delight therein; and herein alſo you ſhall obtaine a little Pearle, if your minde be approved and directed to God.

15. The reſt (which are about ſome thirty Sheets) our known and good friend hath them, he ſhall give them to you; there are very high, and deepe things contained in the ſame; and are very worthy of Preſervation; you ſhall likewiſe have them, if you pleaſe to read them.

16. And albeit I ſet my ſelfe to keepe the ſame ſomewhat ſtill and ſecret, yet it is manifeſt, for I hear that haughty People doe deſire it; by whom the Enemy (being a deſtroyer) might make it away; for I know well what manner of Enemy the Devill is that doth gainſay and oppoſe me; therefore I entreat you to deal wiſely and carefully, I ſhall ſpedily (if need require) call for it.

17. And ſhortly, if God permit, more, and deeper things ſhall be made upon Moſes, and the Prophets; and then at laſt upon the whole Tree of the life, in the Being of all Beings; ſhewing how all things begin and end, and to what being, each thing appeareth and cometh to light, in this World.

18. That I hope the fair and excellent lilly promiſed of God, ſhall ſpring forth in the Corall in his owne spirit in the Children of Gods love in Chriſt; for we finde a very pretious pearl yet ſpringing, not now knowne to me in the body, but blooming in the minde; and ſo I commend you to the pleaſant love of God.^[426]

THE EIGHT AND TWENTIETH EPISTLE. TO ^[427] CHARLES OF ENDERN.

The Light, Salvation, and Eternall power, flowing from the heart of Jeſus Chriſt, be our refreſhment.

1. NOBLE, right Honourable Sir, all Cordiall wiſhes of Divine Salvation, and therein all proſperity premiſed; I cannot omit to ſalute you with this ſhort Epiſtle, ſeeing your Curteous and Generous heart, hath beſtowed a Meaſure of Corne upon me, which I gladly received, and doe returne exceeding many thankes for it; and I ſhal pray God the Creator and Preſerver of all things, in whoſe power all things are, to bleſſe you in abundance for it.

2. And though I have not deſerved it at your hands, and am but a Stranger to you, therefore I acknowledge your kinde heart herein towards the Children of God; but becauſe you are ſo very humble, and that for Gods and his Kingdomes ſake; and out of your highneſſe of this World, doe caſt your ſelfe, with your favour and love into the plaine humility of Gods Children; thereupon I doe acknowledge it to be the feare of God; and a deſire after the Communion with the Children of God, in which [Communion and Fellowſhip] we are in Chriſt, all one body in God, in many members and Creatures.

3. At which we ſhould not onely highly rejoyce, but reſigne our ſelves up to him, in one love, that his power may be effectuall and abound in us, and his Kingdome may be begotten and brought forth in us, and that we might be made mutuall partakers of his being, in one knowledge.

4. And it is not onely plainly manifeſt to us in the holy Scripture but alſo in the light of nature,^[428] that if a man doth good unto another, eſpecially if it proceed from a kind Charitable good will, heart and inclination; that his heart ſpirit and minde that hath received the good, is again inclined in favour and love towards his propitious friend, an I wiſheth all bleſſing and good unto him; and in that he preſents his owne wants, and condition before God, he likewiſe brings in his will, minde and love, before and into God, his faithfull friends condition; which in the power of God, doth^[429] afford unto the kind heart, rich and aboundant bleſſing, not onely for the earthly life, but hereby likewiſe, a path, and way is made into the Kingdome of God, ſo that if he turnes himſelfe to God; and deſires his love and grace; then his friends love, which before hath brought him in to God, doth helpe him to preſſe and force his way to God; and enable him to wreſtie with the Turba, with the corrupt Infection [or poyſonfull deſire,] in which, the Devill holds us captive; and ſo aſſiſts him to deſtroy the limit, or receptacle of the Anger; which for my part I am not onely obliged, but likewiſe wholly deſirous and willing to doe.

5. Now becauſe God hath given to me out of his kinde grace, a deepe and high knowledge of his will and being; therefore I am ready and willing to ſerve you both with my Prayers for you towards God, and alſo with what I ſhall ſet downe in writing, ſo far as you may acknowledge, that it is from God (as I am verily perſwaded,) and that you have a ſy[•]cere deſire to read it; I ſhall not conceale it from you; and alſo be forward to have mutuall and perſonall diſcourſe with you.

6. And if you ſhould therein finde a miſunderſtanding, I would ſufficiently cleare it and inform you about it, or if any thing ſhould ſeem too difficult to be underſtood, I would willingly bring it into a more ea[•] underſtanding; or if you are pleaſed to put any thing that is higher or more profound to the queſtion I hope to God (unto whoſe will I commit all things,) that it will be granted me to manifeſt it, and I ſhall indeavour carefully in all wayes, with Prayers unto God, that I may again ſhew my ſelfe in acceptable ſervices of love towards you; which I hope in God that he will not deny me of it, as my heart is wholly given up thereunto; and doth indeavour that it may make a true labourer in the Vineyard of God, and may be manifeſt in God, and become a fruit in the Kingdome of God.

7. As every tree laboureth to impart its ſap unto its branches and twigs, that at laſt it might be knowne by the fruit that groweth on its branches; which likewiſe we are all bound, and obliged to doe; and I am very deſirous of it, &c.

THE NINE AND TWENTIETH EPISTLE. TO ^[430] CHARLES of ENDERN.

1. RIGHT Honourable, and beloved in Chriſt; I wiſh unto you the rich and effectuall bleſſing of God, in his power, that the Pearls ground in the life of Jeſus Chriſt may be manifeſt in the Divine ſhining light, in your owne light of life in you; and that it may bring forth abundance of fruit to Divine Contemplation, and Eternall joy.

2. Like as I have alwayes knowne you to be a Wel-wiſher to the Study of wiſedome; and my whole deſire is at preſent (that for an expreſſe of thankfulneſſe for my many received courteſies, and favours) I might be able to impart to you that which the moſt High hath in a ſhort time given me out of his wel-ſpring of Grace.

3. And albeit I have no ability to doe it at my pleaſure, yet my minde is ſo wholly enkindled in its Centre, that I would very heartily, and readily impart it to my bretheren in Chriſt; and I continually entreat the Lord that he would be pleaſed to open the hearts of men that they might underſtand the ſame; and that it may come in them to a right quick [eſſentiall] and living [effect] and operation.

4. And from a ſyncere intention I would not conceale from you, that I (ſince the new Yeare) upon the deſire of ſome learned men and perſons of quality have written a treatiſe of Election or of Gods will concerning man; and ſo expreſſed and inlarged it out of ſuch a ground [or deep ſoundation] that all Myſteries both of the outward, viſible, Elementall; and then alſo of the hidden ſpirituall World may be therein diſcerned; and thereunto I have in an eſpeciall manner alleadged the^[431] ſayings of the holy ſcripture, which ſpeake of Gods will to harden, and then of his un-willingneſſe to harden, and ſo tuned or harmonized them together, that the right underſtanding and meaning of the ſame may be ſeen.

5. And it is ſo proved and demonſtrated,^[432] that I hope in God that it ſhall give furtherance and occaſion to take away that ſtrife and controverſy in the Churches; which is known and manifeſt, that the time is nigh and at hand; that the contentions about Religion ſhall enter into the Temperature, but with great ruination of the falſe Kingdome in Babel▪ that hath ſet up it ſelfe in Chriſts ſtead, together with other great alterations; concerning which, although men now will hardly believe me, yet in a ſhort time ſhall really appeare, and ſhew themſelves; and this beloved Sir, I would not, for your further conſideration and chriſtian meditation, omit to hint unto you &c.

THE THIRTIETH EPISTLE.

IMMANƲEL.

1. MY very Chriſtian Brother and Friend,^[433] all Cordiall wiſhes of Divine Love, and further illumination, with true perſevering, conſtancy, and patience, patiently to endure the Croſſe of Chriſt, premiſed.

2. God in the very beginning of your knowledge hath Sealed you with the mark of Chriſt unto a further confirmation; and hath Crowned you to be a Champion, that you ſhould worke as a true owner in his Service.

3. And I exhort you as a Chriſtian, that you would with Prayer and ſupplication commit the cauſe to God in patience, and ſtand qnietly under the Croſſe of Chriſt; and be diligent in your Talent entruſted to you; you ſhall ſee great wonders, and your Talent will be more and more pleaſant and beloved, for ſo Chriſt hath alſo taught us, that we ſhould forſake all for his Name ſake; and cleave onely unto him; for he requireth a pure, reſigned soule; in that he will dwell.

4. You have no cauſe to be amazed, or terrifyed, God knoweth well, for what uſe he employeth you;^[434] commit your ſelfe onely to him in Patience, and ſtrive againſt reaſon which gainſayeth and contradicts; and ſo you will dye unto the World and live unto Chriſt; and then you will exerciſe your warfare aright for his loves ſake; and therefrom gain the Noble Crowne of eternall life, where we ſhall rejoyce and injoy one another eternally.

5. God hath planted him a Roſe Garden in your young heart; take heed that the Devill ſow not thornes and thiſtles therein, there will ſoon come another time, that your Roſe-bud ſhall bring forth its fruits; ſtrive not to be in Office, but ſtand ſtill unto the moſt high, to what he will have you; let the ſmoak of the Devill paſſe away; rejoyce rather at this reproach in the mark of Chriſt, &c.

THE ONE AND THIRTIETH EPISTLE.^[435]

Our Salvation [is] in the life of Jeſus Chriſt.

1. DEARE Sir, and Chriſtian Brother; all faithfull Cordiall and ſyncere deſires of my ſpirit, of true Divine light, power, and knowledge, with intimate joy in the Divine contemplation, and [in] our Eternall fraternity in the life of Chriſt.

2. I have received your Letter which you ſent, and I rejoyce in the Lord my God, who doth ſo richly and abundantly impart his grace unto us; and ſo open our hearts, that we, in the conjecture of our Gifts, deſire to Search into his wiſedome, and wonders.

3. And your tendred friendſhip is very pleaſing, and acceptable to me; and according as this letter doth import, I acknowledge you, for a ſpringing, and very deſirous branch on the Vine Chriſt; and alſo for my member and fellow twig on this^[436] Corall; and I wiſh in the power of my knowledge,^[437] that it may be a true, conſtant, and immoveable earneſtneſſe; as I make no doubt, but the pretious Coralline branch of the new birth is begotten in you, out of Chriſts ſpirit and wiſdome.

4. Thereupon I alſo would faine,^[438] with all my heart impart my little ſap, ſtrength, and influence, out of Gods gifts, unto my fellow-branches and twigs, and helpe to quicken and refreſh them in my weake power, and alſo receive enjoyment of their gifts; as we are obliged and bound mutually to doe for each other, both from the command of God, and alſo in the right of Nature, unto which I am in an eſpeciall manner driven in my gifts; and for which ſake I have ſpent much time and paines, yet in great deſire, longing, and delight; and it hath been continually my earneſt hope, and the very drift, and ayme of my deſire to ſerve my Brethren in the Lord, in the Vineyard of Chriſt.

5. And though I am a ſimple man, and un-expert and un-experienced in Scholaſtick Learning, and Arts;^[439] neither have I ever been [•]ayned up to exerciſe my ſelfe, in the workes of high maſters, and to comprehend great Myſteries in my Reaſon, but in my outward occupation I have been a Tradeſman, wherein I have honeſtly maintained my ſelfe a long time; yet my inward occupation and exerciſe hath with very earneſt ſtrong deſire entred into the mortification of my ſinfull man, inherited from the corrupt Adam, how I might dye to my ſelfehood, and ſelfe will in the death of Chriſt, and ariſe in his will to a new ſpirit, and will of Divine renovation of minde and underſtanding.

6. Thereupon I once ſo ſtrongly and ſixedly^[440] reſolved rather to for one my earthly life, then to deſiſt from this Purpoſe, and Combate; and [•]hat I have ſuffered therein, and therefore, the Lord knowes, who ſo led me through his judgement of my ſinnes; but afterwards Crowned me with the faireſt tryumphing aſpect of his Divine Kingdome of joy; which to expreſſe, I have no Pen ſufficient, but doe willingly beteeme, and heartily wiſh it to the Reader of this Epiſtle, and to all the Children of God.

7. And from this Tryumphing light [or joyfull convincing illumination of God] that hath been given to me, which I hitherto have written for many yeares; for I obtained therein ſo much grace as to ſee and know my owne Booke which I my ſelfe am, Viz. the Image of God; and moreover to behold and really to contemplate the Centre of all Beings; and to underſtand the Formed Word of God; alſo to underſtand the originall and meaning of the compacted framed or formed Senſall tongue of all properties; and likewiſe the mentall, unformed, holy tongue, wherein I have written many high Books, which in part will be unapprehenſive to Reaſon, without Gods light.

8. Albeit I, as an earthly weake inſtrument, according to the externall man,^[441] could very hardly at firſt (being an un-exerciſed unlearned man) comprehend and bring this high worke to the underſtanding [or fidy expreſſe it for the underſtanding] as is to be ſeen in the Aurora, which is the firſt part of my Writings; alſo I intended not to make it knowne unto any man; but I wrote it for my memoriall of the very wonderfull knowledge contemplation, and ſeeling illumination; and though the ſpirit ſignified to what end it ſhould be; yet Reaſon, Viz. the externall man, could not comprehend it, but it ſaw its unworthineſſe, and lowlineſſe; and I kept theſe Writings (Viz. the Aurora) by me, till at laſt I ſpoke of it unto one, by whoſe meanes it came before the Learned, who preſently ſtudyed and indeavoured, that it might be taken from me; where then Satan thought to make a Bon-fire of it, and thereby to ſcandalize and caſt an Odium upon my perſon; wherefore I have ſuffered much for Chriſt my Lord his ſake, that ſo I might follow him aright in his proceſſe.

9. But as it hapned to the Devill about Chriſt; ſo alſo it hapned to him about my Writing;^[442] for he that deſired, and intended to perſecute them, he publiſhed them, and brought me into a greater ſtronger and more ſerious exerciſe; whereby I was more exerciſed in Iudgement; and ſtood the ſtronger in oppoſing the Devill and his violent aſſaults in the Serpentine Ens of the Earthly Adam; and did more and more diſcloſe and breake open the Gates of the deep; [or hidden depths of Eternity] and am come unto the cleare light; inſomuch that my Writings are both far and near read with oelight, and copyed out by many very Learned Doctors, and other perſons both of high noble and of low deſcent, and that wholly without my incitement, or running; through Gods providence.

10. I would have very willingly imparted ſom of them now unto you, but I have them not at hand, and cannot get them ſo ſoone at preſent; and it is true, that ſome Treatiſes are written; ſo that I hope many an hungry ſoule ſhall be refreſhed, for the latter writings, are much clearer, and better to be^[443] underſtood then the firſt, of which you have told me; but if you would but take ſo much paines as you mention, and come to me your ſelfe; and in the feare of God converſe with me in Divine wiſdome; I ſhall be glad, and you may take your opportunity with me as you pleaſe; for I am continually exerciſed in writing, and therefore I have laid aſide my Trade to ſerve God and my brother in this Calling, and to receive my reward in Heaven; albeit I ſhall incur diſpleaſure and an ungratefull Odium at the hands of Babel and the Antichriſt.

11. I returne many thankes for Mr Nagels ſalutation; and other Chriſtian fellow-members who are in the^[444] Pilgrimage of Chriſt, as I am informed; and when your occaſions give leave, ſalute them from me againe moſt kindly; Mr. Elias Teikman is not come yet unto me, neither doe I know where he is; Mr Balthaſar Walter hath often made mention of him in love; but I know him not, ſave onely in the ſpirit; for I have onely heard of him by others.

12. Concerning my condition I certify you upon your deſire, that I am (bleſſed be God) very well at preſent; but I ſee in the Spirit a great Perſecution and Alteration approaching upon the Countrey and People; ^[445] which is very nigh at hand, as is mentioned and foretold in my Writings; and it is high time to goe out and flye from Babel; therefore I cannot ſpeake of any Reſt or ſettlement;^[446] onely all will be full of miſery, Robbings, Murtherings, and unheard of Devilliſhneſſe in Chriſtendome; that outragious practices of the Ceſſacks breaking through Sileſia among our neighbouring Countries, is very likely knowne unto you; which is a certain type and ſymptom of the anger to come upon theſe Countries; and I commend you and all Chriſtian members unto the meek love of Jeſus Chriſt, and my ſelfe to their, and your love and favour.^[447]

Dated the 10. of December, New Style, 1622.

J. B.

THE TWO AND THIRTIETH EPISTLE.

Our Salvation conſiſteth in the effectuall working Love of Jeſus Chriſt within Us.

1. MY very loving, and Chriſtian Friend; I wiſh you the higheſt Peace with the hearty Love of a fellow-member of Chriſt working in the deſire, that the true Sunne of the effectuall love of Jeſus Chriſt may continually ariſe and ſhine in your Spirit, Soule, and Body.

2. Your Letter dated the 24. of January, I received 14. dayes after Eaſter; rejoycing to ſee in it, that you are a thirſty, fervent, and deſirous, Searcher, and Lover of the true ground [of the knowledge of Divine Myſteries] which I perceive you have ſought, and ſearched for with diligence.

3. But that my writings are come to your hands and please you, is certainly cauſed by the appointment of God; who bringeth lovers to [that which they love,] and often uſeth ſtrange means whereby he ſatiſfyeth the deſire of them that love a thing; and feedeth them with his gifts, [and graces] and putteth an^[448] Ens of the true fire into their love that it may burne aright, and you may reſt aſſured that if you continue your conſtancy in love to truth, ^[449] that it will open reveale and manifeſt it ſelfe to you in its flameing love; and make it ſelfe certainly knowne; but the ſearching of it muſt be begun aright; for we attain not the true ground of Divine knowledge by the ſharpe ſearching, and ſpeculation of our reaſon from without; but the ſearching moſt begin from within in the hunger of the ſoule, for reaſon penetrateth no further then its owne^[450] Aſtrum of the outward World, from whence reaſon hath its Originall.

4. But the ſoule ſearcheth its owne Aſtrum, Viz. In the inward ſpirituall World from whence this viſible World hath its riſe efflux, and production, and wherein its ground [and foundation] ſtandeth.

5. But if the ſoule would ſearch its own Aſtrum [or Spirituall conſtellation] Viz. the^[451] grand Myſtery [or the eternal divine nature] it muſt firſt wholly yeild up all its power, and its will to the divine love and grace;^[452] and become as a child, and turne it ſelfe to its Centre; by repentance, and deſire to doe nothing but that onely which the ſpirit of God is pleaſed to ſearch by it, [or employ it about.]

6. And when it hath thus yeelded, and reſigned up it ſelfe, ſeeking nothing but God, and its owne Salvation; and alſo how it may ſerve, and love its neighbour; and doth then finde in it ſelfe a deſire to have Divine, and alſo naturall knowledge; it may aſſure it ſelfe, that it is then drawn [and inclined] to it by God; and then it may well ſearch and finde the deepe ground that is mentioned in my Writings.

7. For the ſpirit of God ſearcheth by that ſoule; and bringeth it at length into the depths of the deity, as Saint Paul ſaith, the Spirit ſearcheth all things, yea the deep thinge of God.

8. Loving Sir,^[453] it is a ſimple childlike way that leadeth to the higheſt wiſedome, the World knowes it not; you need not ſeek for wiſedome in remote places or Travaile into ſtrange Countries for it; ſhe ſtandeth at the doore of your ſoule and knocketh; and if ſhee ſhall but finde an empty reſigned free place in the ſoule, ſhee will there reveal her ſelfe indeed; and rejoyce therein more then the Sun in the Elements; if the ſoule yeeld it ſelfe up to wiſedome for a full poſſeſſion; then ſhee penetrates it with her flaming fire of love and unlocketh all Myſteries to the ſoule.

9. Sir you may perhaps wonder, how a plain lay man could come to underſtand ſuch high Myſteries, having never read them, nor heard them from any man; but loving Sir I tell you, that which you have ſeen in my Writings, is but a glimps of the Myſteries, for a man cannot write them; if God ſhould account you worthy to have the light enkindled in your ſoul, you would ſee, taſt, ſmel, feel, and heare, unſpeakable words of God, concerning this knowledge; and there is the true Theoſophicall School of Pentecoſt where the ſoule is taught^[454] of God.

10. After this there is no more any need of ſearching, and painful toiling [about it] for all gates ſtand open; a very ſimple mean man may attaine it, if he hinders not himſelfe by his owne willing [Imaginations] and running; for it lyeth in man before hand, and needeth onely to be awakened [ſtirred up or quickned] by the ſpirit of God

11. In my Talent [or Writings] (as in my ſimplicity I was able to deſcribe it) you ſhall eaſily finde the way to it; eſpecially in this annexed^[455]. Booke,^[456] which alſo is of my Talent; and but few Weekes agoe was publiſhed in print, which Sir I preſent to you in love; as to my Chriſtian fellow-member, and exhort you to read it over often for its vertue is, the more the better liked, [or the longer the better beloved] in this Booke you will ſee a true ſhort ground, acd it is a ſure ground, for the Author in this practice hath found it ſo by experience.

12. But for the ground of the high Naturall Myſteries; which you and M. Walter, & M. Leonhart Elvern deſire a further, & clearer explanation of; be pleaſed to enquire of M. Walter for it; for I have ſent to you and him an explanation and other new Writings; if you ſhall like them you may cauſe them to be copyed out, you will finde very great knowledge in them, I would that all of you [•]ight truely underſtand it, I would faine have made it more plain; but in reſpect of the great depth; and alſo in regard of the unworthy, it may not be done; Chriſt ſaith Math 7. 7. Seek and you ſhall finde; knock and it ſhall he opened unto you, none can give it unto another Every one muſt get it himſelfe of God; one may well give a manuduction, or direction to another; but he cannot give him the underſtanding of it.

13. Yet know that A Lilly bloſſometh unto you the Northern Countries; if you deſtroy it not with the ſectarian contention of the learned; then it will become a great Tree among you; but if you ſhall rather chooſe to contend, then to know the true God, then the ray [or beam of light] paſſeth by, and hitteth onely ſome; and then afterward you ſhall be forced to draw water for the thirſt of your ſoules, among ſtrange Nations.

14. If you will take it rightly into conſideration, then my Writings ſhall give you great furtherance and direction thereto; and the Signate-ſtar above your pole ſhall help you, for its time is come about [or borne.]

15. I will freely give you what the Lord hath given me, onely have a care, and employ it aright; it will be a witneſſe for you, againſt the mocker; let no man looke upon my perſon; it is a meer gift of God, beſtowed, not onely for my ſake, but alſo for your ſake, and all thoſe that ſhall get to read them.

16. Let no man gaze any longer after the Time; it is already borne [begun or come about] whom it lighteth upon, him it hitteth; whoſoever waketh, he ſeeth it; and he that ſleepeth ſeeth it not; the time is appeared, and will ſoone appeare; he that watcheth ſeeth it; many have already felt it; but there muſt firſt a great tribulation paſſe over, before it be wholy manifeſt; the cauſe is, the contention of the Learned; who tread the Cup of Chriſt under foot, and contend about a Child that never was worſe ſince men were, this ſhall be manifeſt; therefore let no honeſt man defile himſelfe with ſuch contention; there is a fire from the Lord in it, who will conſume it; and himſelfe reveal the truth.

17. You ſhall receive of Mr Walter what he hath beſides, eſpecially a table with an Expoſition of it; therein the whole ground of all Myſteries is plainely layd downe and ſo I commend you Sir to the love of Jeſus Chriſt.

Dated, the 20. &c.

THE THREE AND THIRTIETH EPISTLE.

Of the Perſecution againſt JACOB BEEM, BY GREGORY RICKTER, Primate, or Superintendent of GERLITZ.

Our Salvation and Peace in the life of Jeſus Chriſt.

Mr. Marcus Mauſern,

1. MUCH reſpected, and beloved Sir; all cordiall wiſhes of the ſtedfaſt working Love of our Lord Jeſus Chriſt in Soule, Spirit, aad Body, premiſed: I have received both your Letters, and have obſerved your Chriſtian heart, ſyncerely inclined in a fellow-memberlike Love, towards mee and the pure truth; and I deſire that God would ratifie, ſtrengthen, and preſerve you in ſuch a purpoſe, that you may grow in the Tree of life, Jeſus Chriſt, and bring forth abundance of good fruit.

2. Your owne reaſon will give you to know, that the hand of the Lord according to his will, hath guided me hitherto and brought me to ſuch knowledge; wherewith I have again willingly and readily ſerved many, ſeeing I have not learned my knowledge in the Schools or Bookes; but^[457] from the great Booke of all Beings; which the hand of the Lord hath opened in me.

3. Seeing then that there is in that Booke a Croſſe of the true underſtanding; therefore God ſigneth his Children (to whom he giveth this Booke to read) with that ſame Croſſe, on which Croſſe the humane death is ſlain, and eternall life reſtored.

4. I give you (as a brother) to know, that the ſame mark is enſtamped on my forehead with a Tryumphing Trophy, on which the Reſurrection of Jeſus Chriſt is imprinted.

5. Which mark is dearer unto me then all the honour and goods of the World,^[458] that God hath ſo highly eſteemed me unworthy man, as to mark me with the Conquering ſigne of his beloved ſon Jeſus Chriſt.

6. At which ſigne of conqueſt the Devill is terrifyed, that he muſt even burſt for very anger, and thereupon hath raiſed up a great tempeſt out of his Sea of death againſt me, and hath caſt his horrible floods upon me; thinking thereby to overwhelme and drowne me.

7. But his violent ſtreames have hitherto beene altogether uneffectuall; for the conquering Trophy of Jeſus Chriſt hath defended me, and ſmitten his poyſonfull darting rayes unto the earth; whereby Sathans phariſaicall murthering poyſon, hath been revualed in many hundred men, who ſince that time have turned themſelves to the marke of Chriſt; ſo that I ſee with joy that all things muſt turne to the beſt to them that love God.

8. The report or outcry which came unto you, was nothing elſe but a phariſaicall revilement and ſcorne by meanes of a ſcandalous reproachfull lying Pamphlet of one ſheet of paper in the Latin tongue, wherein Sathan hath plainly ſet forth and laid open the phariſaicall heart; which by Gods permiſſion is ſo come about, that the People might learne to know and flye from the Poyſon of this phariſaicall heart.

9. And I confidently beleeve that the groſſeſt Devill did dictate that Pamphlet, for his clawes are manifeſtly and plainely therein diſcovered; that it may be clearly ſeen that he is a lyer, and a murtherer; and it ſhall be as a warning unto many that they have a better care unto their ſoules; as this Pamphlet with us is almoſt by all the learned aſcribed unto Satan.

10. The cauſe of this rage and fury, was by reaſon of the printed Booke concerning repentance and the true reſignation; which Booke hath been very profitable unto many.

11. Which ſhrewdly vexed the phariſaicall ſpirit, that ſuch a ground ſhould be manifeſted; thinking that ſuch a doctrine and life ſhould be looked for and required of him alſo: which is not well reliſhed, ſo long as men [•]it in the luſt of the fleſh, and ſerve the belly-God in carnall pleaſure, and delight.

12. Know yet for a direction, that his reproach and lyes, do[•] but publiſh and manifeſt my Booke; inſomuch that every one both of the high, learned, and low degre, doe deſire to read it, and have it in great requeſt.

13. Which Booke in a ſhort time hath^[459] come through Europe and it is much made of, yea in the Prince Electors Court of Saxony; where I am invited to a conference with high People; the which I have conſented unto, at the end of Leipfick Fa[•]r, to performe; who knoweth what may be done; whither the mouth of the bold ſlaunderer may not be ſtopped, and the truth made known and manifeſt.

14. I exhort and entreat you therefore to wait with patience, in Chriſtian love and joy,^[460] for the coming, and revelation of Jeſus Chriſt, and his appearance, which ſhall ſoon breake forth, and deſtroy the works of the Devill.

15. I feare not the Devill; if God will uſe me any longer for his Inſtrument, he will no doubt defend me well enough; for the truth needeth no defence, her defence is this, as Chriſt ſpeaketh; when you are perſecuted for my name ſake; and when they ſpeak all manner of evill of you falſely for my ſake, rejoyce, your reward is in Heaven, alſo he that is juſt let him be juſt ſtill; and he that is wicked let him be wicked ſtill; every one ſhall reap, what he hath ſowne.

16. Seeing then my converſation is in Heaven and I as to my body and ſoul run thither, where aforehand my ſpirit dwells in Chriſt; what advantage then is temporall dignity and honour to me? I onely ſuffer perſecution in the body, and not in the ſoulet

17 What need I feare the ſhell which covereth the Spirit? when the ſhell is gone, then am I wholy in Heaven^[461] with a naked face; who will deprive and bereave me of this? none; why need I then feare the World in an Heavenly cauſe?

18. If the cauſe and ma[••]e[•] be evill, why ſuffer I diſgrace and reproach; and ſtand in trouble miſery and feare? why doe I not get rid of it? but is it good, what need I then deſpaire, ſeeing I know whom I ſerve? namely Jeſus Chriſt; who makes me conformable to his Image.

19. Is he dead,^[462] and riſen againe; why ſhould not I then be alſo willing to ſuffer dye and riſe with him?^[463] yea, his Croſſe is my daily dying; and his Aſcenſion into heaven is daily done in me

20 Yet I wait for the Crowne of conqueſt which Jeſus Chriſt hath ſaid up, and am ye[•] in combate and wreſtling as a Champion and I exhort you as my fellow-wreſtler to fight a good fight in faith, and waite in patience for the Revelation of Jeſus Chriſt; and ſtill ſtand faſt.

21. For this ſmoaking fire-brand which now ſmoaketh, ſhall ſhortly be conſumed in the fire; and then the remainder ſhall rejoyce; then it will be manifeſt what I could have written unto you; which for the preſent is ſlandered and reviled, yet onely by the Ignorant.

22. But the wiſe will obſerve, mark, and take notice of it; for they obſerve the time and ſee the darkneſſe and alſo the dawning of the day.

23. Beloved Mr Marcus; that you and your Father are in good health, doth rejoyce and glad me; I have received the Box of comfits and returne you thankes for them.

24. I would fain write againe to the Apothecary at Wildan in Livonia▪ [•]f I had but an opportunity to ſend that way, I pray let me know when you have.

25. That which my native Country caſteth away, other Nations ſhall take up.

I ſend to you and your Father each of you a copy of my Bookes; ſomewhat for good friends; for I heard that formerly you had gotten ſome of them for you all.

27. I have none of the other writings at hand, I would gladly have ſent ſome of them to you, but ſhortly I hope to come into thoſe parts; and then God willing I will bring ſome along with me and I commend you to the kind and gracious love of Jeſus Chriſt.

Dated, 5. March, 1624.

J B.^[464]

THE FOURE AND THIRTIETH EPISTLE. TO FREDERICK CRAUSSEN.

Our Salvation [is] in the life of Jeſus Chriſt in Us.

1. DEARELY reſpected Sir;^[465] all hearty wiſhes of the Divine Love, and all bodily health, and proſperity premiſed: God be pleaſed according to his will to eaſe and turne away your craſie diſtemper.

2. The ſtate of my body is yet tolerable, for which I thanke God; but it is wholly beſmeared with the Phariſaicall dirt of Aſperſion, that the Common ſort can ſcarce diſcern or acknowledge me to be a man.

3. So wholly and gtievouſly is Sathan enraged againſt mē, and my printed Booke;^[466] and doth ſo exceedingly rage and rave in the cheife phariſee, as if he would devour me; but yet for theſe three Weekes the great fire hath begun to be ſomewhat allayed; in the he perceiveth [•]hat many hundreds doe ſpeake againſt him; whom he hath cur[••]d reviled and condemned as well as me, he hath ſo horribly bedawbt me with lyes, that I can ſcarce be knowne.

4. Thus Chriſt covereth his bride, and the pretious Pearl by reaſon of the unworthineſſe of men; for the anger is enkindled in them and vengence is at hand.

5. I pray for them and they curſe me, I bleſſe, and they revile me; and I ſtand in the^[467] Proba; and beate the mark of Chriſt on my forehead.

6. Yet my ſoule is not diſmayed therein; but it accounts it for the Triumphing Victorious ſigne of Chriſt;^[468] for ſo, muſt man be [•]et aright into the proceſſe of Chriſt, that he may be made like unto his Image.

7. For Chriſt muſt be continually perſecuted, reviled and ſhine; he is a ſigne which is ſpoken againſt; but upon whomſoever he falles, him he bruiſeth; and deſtroyeth the inbred malice and iniquity of the Serpent.

8. Have I taught others this way? (I muſt teach it,) where[•]fore ſhould it be greivous and irkſome to me to walke in the ſame? it hapneth no otherwiſe unto me, then I have told others that it would goe; and it goeth very right; for this is the pilgrims path of Chriſt.

9. For true Chriſtians are here onely gueſt, and ſtrangers; and they muſt travell through the Devils Kingdome to their owne home; through the thiſtles and thornes of Gods curſe; here we muſt wreſtle ſtedfaſtly and overcome, till we get through; and then we ſhall be well rewarded.

10. For thoſe that doe now judge us, ſhall in the day of Gods Judgement, be ſet before our eyes; where we with Chriſt ſhall paſſe ſentence upon them; what will they then ſay unto us, will they not be dumb, and judge themſelves, even as they judge us now; ah that they could but conſider of it here, and now defiſt and returne from it.

11. I deſire that God would have mercy upon them, for they know not what they doe;^[469] they are in greater miſery then thoſe whom they perſecute; they are poore impriſoned Captives and ſlaves of the Devill, who doth ſo infect, torment, and poyſon them, that poyſon is their life.

12. And therefore they rejoyce, that they bring forth the thornes and thiſtles of the Devill; namely fruits in Gods anger, of which the Children of Chriſt whom they perſecute and drive towards their native Countrey, ought well to conſider; that they pray unto God for redemption, not onely for themſelves, but likewiſe for theſe, their miſerable poore captivated, and impriſoned fellow-members; that God would likewiſe illuminate them, and bring them home.

13. Deare brother it is now a time of great earneſtneſſe, let us not ſleep; for the Bridegrome paſſeth by and inviteth his Marriage gueſts, he that heares it he goeth along with him to the Marriage.

14. But he that refuſeth; and will ſleep onely in the luſt of the fleſh; he ſhall be exceedingly ſorry and grieved, that he hath ſlept away ſuch a time of grace.

15. It ſeemeth ſtrange unto the World, that ſuch ſhould be acceptable to God, whom the ſcribes [the learned Preiſts, and Phariſes] doe contemne and perſecute; and it looks not back to conſider what the learned did unto the Prophetes; Chriſt, his Apoſtles, and their Succeſſors.

16. But the preſent Chriſtendome,^[470] is meerly Titular and verball [formall and hyſtoricall onely ſticking to the lip-labour and the devout hypocricy of the mouth] the heart is worſe then when they were Heathens; ^[471] let us ſeriouſly conſider of it, and not amuſe our ſelves with them; that a ſeed may remaine upon the earth; and that Chriſt may not alwaies be uſed onely as a covering [for the cunning hypocricy of iniquity.]

17. Let us exhort, and comfort one another, that we may hold out in patience; (for there cometh yet a great ſtorme of affliction, and Tribulation;) that we may perſevere and ſtand ſtedfaſt.

18. For Chriſtianity conſiſts not onely in words and knowledge, but in power; [what are the preſent contentions about, but onely the conjecturall knowledge, [mentall Idolls, phantaſticall Images and opinions of men] they wrangle and jangle in notions, and Images [which they have blindly perſwaded their minde and Conſcience to adore] but they deny the power [of Chriſtianity.]

19. But there cometh a time of tryall, where it will be ſeen what their^[472] opinions have been [and what their formall Church-wayes of worſhip and blind Cain-ike hypocrycy have been] and now they have ſtuck unto them; when they ſhall fall from one opinion unto another, and yet have no reſt or undoubted ſtayedneſſe.

20. Ah; their opinions are nothing but the Heatheniſh Idols; as they were, before they had the name of Chriſt.

21. The Learned,^[473] and Rulers ſeeke nothing but their owne profit ambition and honour therein;^[474] and they have ſet them up in Chriſts ſtead; but they are onely Opinion-pedlers, [Sellers of Images and mentall Idols, the internall ſuperſtitious reliques of their owne reaſon, Babyloniſh imaginations] which they ſell [or reach] for Money; and he that giveth them much; he ſhall have devout Commendations and praiſe; to him they will ſell plauſible^[475] Images; and they care not for their Soules; if they may but gain and enjoy their temporall Goods.

22. O; dark night; where is Chriſtianity? is ſhee not turned to a^[476] faith-breaking Adultreſſe; where is her love? is it not wholly turned to Copper, Steel, and Iron? whereby may the preſent Chriſtendome be knowne? whot difference is there between her and the Turcks and other Heathens? are not they as good?

23. Where is her Chriſtian life? where is the communion of Saints;^[477] where we are but one in Chriſt; where Chriſt is onely one in us all? There is not yet one branch on the tree of Chriſtian life like unto the other, and there are growne meer adverſe twiggs, in oppoſition one againſt another.

24. O Brother,^[478] we that ſtand, let us be wary, and watchfull, and get out of^[479] Babel; it is high time, albeit they ſcorne and ſlay us, yet we will not worſhip the Dragon nor his Image; for they that doe ſo ſhall be eternally puniſhed.

25. Be not offended at my Perſecution; and though the like happen unto you; yet remember that there is another life? and that they doe onely perſecute our owne Enemy which we our ſelves hate; they can take no more from us but the ſhell [or bark] wherein the ^[480] Tree is grown.

26. But the tree ſtandeth in Heaven, and in Paradiſe, in the ground of Eternity; no Devill can root it out; let the Devills ſtormy g[•]ſts paſſe over it: their oppreſſing, and tormenting is our growth.

27. I am again moved by the adverſaries, through the motion of Gods anger; that I may grow, and wax great; for now is my Talen[•] publiſhed unto my native Countrey.

28. The Enemyes intention is evill: yet thereby he publiſheth and ſpreads abroad my Talent; it is here mightily deſired and many an hungry Soul is thereby refreſhed; albeit the ignorant ſort doe caſt out their reproach and ſcorne againſt it; you ſhall yet heare wonderfull things.

29. For the time is^[481] come; of which it was told me three yeares ſince by a Viſion; namely OF REFORMATION; the end [event or time when it ſhall come to paſſe] I commit to God; I know it not yet perfectly.

30. And herewith I commend you unto the love of Jeſus Chriſt.

Dated, the 8. of May, 1624.

THE FIVE AND THIRTIETH EPISTLE. A LETTER From JACOB BEHMEN. Written from DRESDEN to GERLITZ, in the Time of his Perſecution; Dated the 13. of June, 1624. TO Doctor KOBERN.

Immanuel.

1. MY very deare sir, and Chriſtian Brother; I heartily deſire the continuall working of the Love of Jeſus Chriſt in you, that your Tree of Pearle may grow great under the Croſſe of our Lord Jeſus Chriſt, in ſuch ſtirring and exerciſe; and that we may all in that power, withſtand in the Faith and in the meekneſſe of Chriſt, the wrathfull enemy of Chriſt, which at preſent roareth like a raging Lyon;^[482] and ſetteth himſelfe mighty againſt Jeſus and his Children; that we may with Paul fight a good fight, and at length get the prize, Our Salvation, thereby; and not for temporall honour and pleaſure ſake, deny Chriſt in the Truth once acknowledged; it would be very hard to recover it againe.

2. For my part, I thanke God in Chriſt Jeſus, that he hath ſigned me with his Markes, and dayly maketh me like unto his Image; whom I pray, that I may continue ſtedfaſt; alſo that he would deliver my Enemies from the abominable death of Eternall horrour, wherein at preſent they lye captivated, and know it not; and bring them alſo into the light, that they may know this way, and come into our Eternall Fraternity.

3. Yet to ſpeake judiciouſly of theſe things, we certainely ſee before our eyes, that this way is wholly oppoſite to the Devill; becauſe he rageth ſo much againſt it without cauſe; it is indeed a very great wonder, that he ſhould make ſo great a ſtirre againſt ſo ſmall a piece of Devotion, ^[483] ſure it muſt needes not reliſh, but ſavour ill with him; wheras there are many greater Bookes, full of Foppery and Folly, and partly of Idolatry, to be found, which he doth not oppoſe; but his ſpite is onely againſt the Way to Chriſt, that none might walke in that way.

4. For at this very time eſpecially, hee thinketh to ſet up his Kingdome powerfully, and yet he ſeeth at preſent that it hath breaches in it every where: For the Aſſaylant breaketh in hither from many Quarters,^[484] eſpecially from the North, and we can doe no better at preſent, then not to regard this Enemy, but overcome him with Patience under the Croſſe of Chriſt, with earneſt Repentance, and ſo at length he will become feeble and faint, and this Firebrand will have an end.

5. For he is but a [•]fiery flaſh of Gods Anger,^[485] which muſt bee quencht with Divine Love and humility; wee muſt in no way add fuell to it, to make it burne; but kill it with Chriſts Victory; as Chriſt with his Love overcame the wrath of God and Hell, and bruiſed Death, and mightily ruled over all his Enemies; and then ſuch Enemies in the Anger of God, ſhall not long prevaile; as Chriſt hath taught us, that we ſhould feed our Enemies with Meate and Drinke, and rejoyce when they afflict us for his ſake; our recompence is in Heaven.

6. It is not good,^[486] out of our owne ſelfe purpoſe, to uſe a † Worldly Sword, or Weapon againſt ſuch an enemy of Chriſt; for [•]o he would be but the ſtronger; but with Patience and Prayer we ſhall well overcome him: I regard not his unjuſt^[487] revilings; I have a good Conſcience concerning him; the time is comming apace, that ſuch an Enemy will be cut in pieces by the Sword of Gods power.

7. It is fit we ſhould conſider the Time; for Babel burneth in the whole World; and there is woe in every Street; onely men ſee it not yet; but are blinde concerning it.

8. I give you very great thankes for your Brotherly faithfulneſſe and Chriſtian care,^[488] in that you have taken of my Wife, ſome things into your keeping; if the High Prieſt will needs aſſault my Houſe, let him doe it, that it may be knowne in all Countries, what a maker of uproares he is; it will tend much to the honour of him and his; he will get a great deale of credit in the Electorall Counſell, for having ſtormed my Houſe by his truſty Officers, and broken the Windows; if others ſhould doe, or cauſe ſuch a thing, the Counſell would not ſuffer them in the City.

9. Therefore I much marvell that they make ſuch an uproare in Gerlitz, and without cauſe, occaſion the raiſing ſuch a^[489] Clamour abroad againſt the City, if the ground ſhould be enquired after, it will ſound but odly; nevertheleſſe it muſt be ſo; for the time is Borne: there will ſuddenly come ſomewhat elſe; this is but a ſigne, Type, or Figure; ſeeing they have ſo ſolemnely celebrated the ^[490] Feaſt of the Holy Ghoſt; therefore he muſt needs powerfully aſſiſt them; whereby it may be very well diſcerned, what ſpirit they are the Children of, which Spirit they ſerve; and this will give us ſo much the more cauſe to avoyd them: I ſuppoſe it is loathſome enough, it ſtinketh of Phariſaicall Pitch, and Helliſh Soot: O that God would once have pitty on the ſimple people, who are ſo very blinde and doe pull downe the judgement of God upon themſelves; which will ſhortly be poured forth.

10. Their ſtability is very well ſeene; that which they approve of at one time, the ſame they diſallow at another time: O if ſome Jeſuits ſhould come, and remand the Church from Luther againe; what good Papiſts would they make.

11. But let it goe as it doth; Silence is beſt: they hunt after a Gnat,^[491] and thinke they have caught Veniſon; but there lyeth couched a ſmall Graine of Muſtard ſeed of the Croſſe, in it, which put Chriſt to death, that ſhall burſt their Guts, and grow to be a great Tree, and this none can reſiſt.

12. My Wife need not cauſe any Window-ſhuts to be made; if they will breake them, they may; and then the fruits of the High Prieſt will be ſeene; let her have a little Patience: if ſhee can not get a place in Gerlitz, I will get a place for her ſome where elſe, where ſhee ſhall have quiet enough; but let her ſtay within at home and not goe out, except upon neceſſity, and let the Enemy rage, he will not eate her up.

13. I muſt wa[•]te yet a while here, and [••]pect what God ſhall pleaſe to doe; for I have but newly gotten a litt[•]e acquaintance among the Great ones here, which happeneth daily; and I am well yet, thankes be to God; but I have not had any opportunity to deſire any thing for my Protection, from the Lords, the^[492] Prince Elector being gone a Journey, and ſome of the chiefe Lords with him.

14. Though I doe not rely upon any Worldly protection; but will adventure it on Gods name, and truſt him onely, of whom I have received my Talent.

15. Next Sunday, there is a Conference appointed here at my Landlords, which the^[493] Superintendent himſelfe deſireth to have with me; and I am invited to Supper, where ſome of the Prince Electors Counſellors of State will be preſent; what ſhall paſſe there, I ſhall let you know with the firſt opportunity.

16. For he loveth my Treatiſe of Repentance; onely he would faine aske, and himſelfe heare [of [••]] concerning ſome points which are too high for him, from what Ground they flow; which I am well pleaſed with, and ſhall obſerve the li[••].

17. So I expect likewise, the Reſolution of Privy Counſellour Loſz, to whom I ſhall repaire with the ſooneſt; and what ſh[••] pa[••]e there, I will let you know with the firſt opportunity: I hope a[•]l will goe well;^[494] as God will, ſo I will: who knoweth what God will have done, or what he will doe with me; I very much marvell my ſelfe, how I am lead ſo wonderfully without any intent and purpoſe of mine.

18. By this Bearer, I ſend two Rixdollers to my Wife, for her occaſions; if ſhee want any thing, ſhee knoweth well where ſhee may have it; the Key of the^[495] Drawer lyeth in the Parlour by the Warming Pan, upon the Shelfe: Your Treatiſe lyeth in the Drawer, you may aske for it, your Letter which you ſent to Zitta, is not yet come to my hands; if any thing happen, let me know it; and if there be no ſure Meſſenger at hand, ſend but to Mr. Melcher Berntten at Zitta, he hath opportunity hither every week; and let him know, that he may ſend it away, as we have agreed.

19. Salute my Wife and two Sonnes from me; and exhort them to Chriſtian Patience and Prayer; and to purpoſe no ſelfe revenge; that the Enemy may have no advantage.

20. The buſineſſe with Mr. Furſtenaus his Family, is indeed not good, nevertheleſſe it will prove no great matter; for it is the High Prieſts owne reproach; and it would even turne to his great diſgrace, if it were well replyed to: I would his Prince did but rightly know of it, he would Protect him with a witneſſe, they are the good fruits of the High Prieſt.

21. I hope to viſit you very ſpeedily, though I ſhould returne hither againe, it will not coſt me my Neck; it is but [••]ad clamour, for there is nothing in it but the Prieſts Bell-Clapper which ſounds ſo ſweetly,^[496] it is eaſie to judge whether it be Chriſts voyce or the Devils; you need not be ſo deadly affraid of this Quarrell; it is not a buſineſſe you need be aſhamed of; it is nothing but Babels ^[497] Bell, which is rung to give warning [or to ſound the Alarum.]

22. Doe but ſtand to it ſtoutly in the Spirit of Chriſt, and then Chriſts * Bell will alſo be rung; God give them and us all, a good minde.

23. Pray ſalute Mr. Frederick Reniſchen; I could doe nothing for him here yet; for things goe here very much by Favour, and here are many attendants when there is any thing to be had, I would very readily ſerve him in Love, if I were but able; I cannot yet counſell my ſelfe, till God helpe me: my [Sonne] Jacob ſhall ſtay ſtill at Gerlitz, that his Mother may have ſome comfort there, till I can diſpoſe it otherwiſe; it ſhould be already, if I were not to ſtay here, let her have but Patience: And ſo I commend you into the Love of Jeſus Chriſt.

Tranſlated into the Nether-Dutch out of Jacob Behmens owne hand-writing: And out of the Nether-Dutch into Engliſh.

Marginal notes

1. ☜ ↩
2. ☞ ↩
3. ☜ ↩
4. ☜ ↩
5. ☞ ↩
6. ☜ ↩
7. ☞ ↩
8. ☜ ↩
9. ☜ ↩
10. ☞ ↩
11. Or, Ground▪ ↩
12. ☜ ↩
13. ☞ ↩
14. ☞ ↩
15. ☜ ↩
16. Or Letter of Divine Wiſedome. ↩
17. ☞ ↩
18. ☞ ↩
19. ☞ ↩
20. ☜ ↩
21. ☞ ↩
22. ☞ ↩
23. ☞ ↩
24. ☞ ↩
25. ☞ ↩
26. ☞ ↩
27. ☞ ↩
28. ☜ ↩
29. ☞ ↩
30. ☞ ↩
31. ☞ ↩
32. ☞ ↩
33. Wi[•]k of a Candle o[•] ſmoaking [〈◊〉] ↩
34. That which lyeth [•]id, and yet is in [〈◊〉], as well as in Potentia. ↩
35. ☞ ↩
36. Which is bu[•] lip-labour. ↩
37. ☞ ↩
38. ☞ ↩
39. ☞ ↩
40. ☞ ↩
41. ☞ ↩
42. Which loveth all our brethren through ou[•] enemies. ↩
43. Or, Every thing. ↩
44. ☞ ↩
45. Or, Conſider with our ſelves. ↩
46. ☞ ↩
47. ☞ ↩
48. Imprint and ſettle it in his reſ[•]lution. ↩
49. The Ground or Originall [•]oundation. ☞ ↩
50. And that which is without ground or bottomleſſe and fathomleſſe. ↩
51. Gene[••]ix or fruitful bearing womb of eternity. ↩
52. Or, Breeding of it. ↩
53. ☞ ↩
54. By Gregory Richter, Lord Primate of Gerlitz. ↩
55. ☜ ↩
56. Or, According to. ↩
57. ☞ ↩
58. Note, what man can finde in himſelfe. ↩
59. Bettering or benefit. ↩
60. ☜ ↩
61. ☞ ↩
62. Highly priſeth. ↩
63. ☞ ↩
64. ☜ ↩
65. ☜ ↩
66. ☞ ↩
67. ☞ ↩
68. ☞ ↩
69. ☞ ↩
70. ☜ ↩
71. ☞ ↩
72. ☞ ↩
73. ☞ ↩
74. ☞ ↩
75. ☜ ↩
76. ☞ ↩
77. ☜ ↩
78. ☜ ↩
79. Note this carefully. ↩
80. ☞ ↩
81. ☞ ↩
82. No[••]. ↩
83. ☞ ↩
84. ☞ ↩
85. To Revoke, or Recall themſelves. ↩
86. ☞ ↩
87. Hans Weyrauck. ↩
88. ☞ ↩
89. Swenckfelt. ↩
90. ☞ ↩
91. ☞ ↩
92. ☜ ↩
93. Weigelius. ↩
94. ☜ ↩
95. ☞ ↩
96. ☞ ↩
97. [〈…〉]. ↩
98. Ezekiel Meth. ↩
99. ☞ ↩
100. ☞ ↩
101. ☞ ↩
102. ☞ ↩
103. ☞ ↩
104. ☞ ↩
105. ☞ ↩
106. ☞ ↩
107. ☞ ↩
108. The three Principles and the three fold Life. ↩
109. ☜ ↩
110. ☞ ↩
111. ☞ ↩
112. ☞ ↩
113. ☞ ↩
114. ☞ ↩
115. The Booke of the three Principles. ↩
116. ☞ ↩
117. ☞ ↩
118. ☜ ↩
119. ☜ ↩
120. The Forty Queſtions. ↩
121. ☞ ↩
122. ☞ ↩
123. ☜ ↩
124. ☜ ↩
125. ☞ ↩
126. ☜ ↩
127. ☜ ↩
128. ☞ ↩
129. ☜ ↩
130. Their Livings. ↩
131. ☞ ↩
132. ☜ ↩
133. ☞ ↩
134. ☜ ↩
135. ☞ ↩
136. ☞ ↩
137. Note. ↩
138. ☜ ↩
139. ☞ ↩
140. ☜ ↩
141. ☞ ↩
142. ☜ ↩
143. ☞ ↩
144. ☞ ↩
145. ☞ ↩
146. ☞ ↩
147. ☜ ↩
148. ☞ ↩
149. ☞ ↩
150. ☜ ↩
151. ☞ ↩
152. ☞ ↩
153. ☜ ↩
154. ☞ ↩
155. ☜ ↩
156. ☞ ↩
157. ☞ ↩
158. ☜ ↩
159. ☜ ↩
160. ☞ ↩
161. ☜ ↩
162. ☞ ↩
163. ☞ ↩
164. ☞ ↩
165. ☞ ↩
166. ☞ ↩
167. ☜ ↩
168. Magi. ↩
169. Note. ↩
170. ☞ ↩
171. ☞ ↩
172. Note. ↩
173. ☞ ↩
174. ☞ ↩
175. How he hath revealed himſelfe in his Word. ↩
176. ☞ ↩
177. ☞ ↩
178. ☜ ↩
179. ☞ ↩
180. ☞ ↩
181. ☞ ↩
182. ☞ ↩
183. ☜ ↩
184. ☜ ↩
185. ☞ ↩
186. O, Thing. ↩
187. ☞ ↩
188. ☞ ↩
189. ☜ ↩
190. ☞ ↩
191. ☞ ↩
192. ☞ ↩
193. Or, Bring forth. ↩
194. ☞ ↩
195. ☞ ↩
196. Inſtructions, or admonitions. ↩
197. ☞ ↩
198. Or, Take. ↩
199. ☞ ↩
200. ☞ ↩
201. ☞ ↩
202. ☞ ↩
203. ☞ ↩
204. ☞ ↩
205. ☜ ↩
206. ☞ ↩
207. ☞ ↩
208. ☞ ↩
209. ☞ ↩
210. ☜ ↩
211. ☞ ↩
212. ☞ ↩
213. ☞ ↩
214. Or, Wicked ↩
215. Note. ↩
216. ☜ ↩
217. ☞ ↩
218. ☞ ↩
219. ☞ ↩
220. ☞ ↩
221. ☞ ↩
222. Externally ↩
223. ☞ ↩
224. In Spiritu Mundi. ↩
225. ☞ ↩
226. In Spiritu Mundi. ↩
227. Or, Breeding or Hatching. ↩
228. ☜ ↩
229. Puniſhment, or ſevere Execution. ↩
230. Note. ↩
231. ☞ ↩
232. ☞ ↩
233. ☞ ↩
234. One that is gotten with Childe. ↩
235. ☞ ↩
236. ☞ ↩
237. ☞ ↩
238. Quint-eſſence in Spiritu Mundi. ↩
239. Or, the Book called the Myſterium Magnum; An Expoſition upon Geneſis. ↩
240. ☜ ↩
241. ☞ ↩
242. ☞ ↩
243. ☞ ↩
244. ☜ ↩
245. ☞ ↩
246. Note. ↩
247. ☞ ↩
248. Tbe Proſolites or Diſciples of Iſaias Steefel, and Ezekiel Metts, that held perfection in this outward fleſh. ↩
249. ☞ ↩
250. ☞ ↩
251. Or, His ſeamleſſe C[•]ate. ↩
252. ☜ ↩
253. Or, Employment. ↩
254. ☞ ↩
255. ☜ ↩
256. ☞ ↩
257. ☞ ↩
258. ☜ ↩
259. ☞ ↩
260. ☞ ↩
261. ☞ ↩
262. ☞ ↩
263. ☜ ↩
264. Shepheards Crooke. ↩
265. ☜ ↩
266. Or, Marke. ↩
267. ☜ ↩
268. ☞ ↩
269. Or, Following, ↩
270. ☞ ↩
271. ☜ ↩
272. ☜ ↩
273. ☜ ↩
274. ☜ ↩
275. ☞ ↩
276. Or, Things. ↩
277. ☞ ↩
278. ☞ ↩
279. ☞ ↩
280. ☞ ↩
281. ☞ ↩
282. ☞ ↩
283. Or, Truely ſpiritually poore. ↩
284. ☞ ↩
285. Or, Way of life. ↩
286. ☞ ↩
287. Or, Things. ↩
288. ☞ ↩
289. ☞ ↩
290. ☞ ↩
291. ☞ ↩
292. Sin, iniquity ↩
293. ☞ ↩
294. That is By his writing to him to employ his Talent, for he intended to write no more after his firſt B[•]ok was by force taken f[••]m him. ↩
295. N[•]te. ☞ ↩
296. Out of, [••] p[•••]eeding f[•]om G[•]d. ↩
297. ☞ ↩
298. Or, withereth. ↩
299. ☞ ↩
300. Palſgrave Frederick. ↩
301. Confuſed Chriſtendome. ↩
302. Bethlem Ga[••]. ↩
303. The Aſtrall Spirit, or apprehenſion of reaſon. ↩
304. ☞ ↩
305. The Aurora. Being then in the hands of the Common Counſell. ↩
306. The Worldly. ↩
307. The Spirituall. ↩
308. The confuſed Chriſtendome. ↩
309. Text. Fons Sapientiae. ↩
310. Text. Pulleth it about by the haire: (puls it by the eares.) ↩
311. ☞ ↩
312. The Pearle of Sophia. The Divine illumination. ↩
313. ☞ ↩
314. ☞ ↩
315. Or, Ʋnderſtanding. ↩
316. Or, The Phyloſophers Stone. ↩
317. ☞ ↩
318. ☞ ↩
319. ☞ ↩
320. ☞ ↩
321. ☞ ↩
322. ☞ ↩
323. ☞ ↩
324. ☜ ↩
325. ☜ ↩
326. ☞ ↩
327. ☜ ↩
328. Or, Strength. ↩
329. ☞ ↩
330. ☞ ↩
331. ☜ ↩
332. ☞ ↩
333. ☜ ↩
334. ☞ ↩
335. ☞ ↩
336. Note ↩
337. ☜ ↩
338. ☞ ↩
339. ☞ ↩
340. Note. What is contained in the Booke of Election. ↩
341. ☜ ↩
342. Spiritus Mundi. ↩
343. Or, Senſible, or perceptible. ↩
344. ☜ ↩
345. Domeſtick inteſtine. ↩
346. Pride, coveteouſneſſe, envy, wrath, and all falſhood, under an holy ſhew of Religion. ↩
347. Or, Proofe. ↩
348. The Turck ſhall turne a true Chriſtian. ↩
349. ☞ ↩
350. The Emperor of Germany. ↩
351. ☞ ↩
352. ☜ ↩
353. ☞ ↩
354. Spiritus Mundi. ↩
355. ☞ ↩
356. ☜ ↩
357. ☞ ↩
358. ☜ ↩
359. ☜ ↩
360. ☞ ↩
361. ☞ ↩
362. ☞ ↩
363. ☜ ↩
364. ☜ ↩
365. ☞ ↩
366. ☜ ↩
367. ☞ ↩
368. ☜ ↩
369. ☞ ↩
370. Aliter, God. ↩
371. ☞ ↩
372. ☞ ↩
373. ☜ ↩
374. ☞ ↩
375. ☞ ↩
376. ☞ ↩
377. Text, In Arcanis. ↩
378. ☞ ↩
379. ☞ ↩
380. Or, Make the Iron red hot. ↩
381. ☜ ↩
382. ☞ ↩
383. ☞ ↩
384. ☞ ↩
385. Enter into the New birth. ↩
386. ☞ ↩
387. Four ſhillings. ↩
388. A Book entituled, Waſſer Steinder Weiſen. ↩
389. ☞ ↩
390. ☜ ↩
391. Or, reſolve it. ↩
392. Or, Statue of Stone framed by a Stone-cutter, or an Image ſet up for a Monument. ↩
393. ☜ ↩
394. Microcoſmus ex Macrocoſmo. ↩
395. ☞ ↩
396. ☜ ↩
397. Or, Set its minde upon. ↩
398. ☞ ↩
399. Or, Shed Teares. ↩
400. ☞ ↩
401. De ſignatur[•] Rerum. ↩
402. Carel von Endern. ↩
403. ☞ ↩
404. ☞ ↩
405. ☞ ↩
406. ☞ ↩
407. [••] ↩
408. Doctor Baltaſar Walter. Forty Queſtions. ↩
409. Aurora. ↩
410. Or, Ʋſe all care and diligence. ↩
411. ☜ ↩
412. Carel von Endern. ↩
413. ☞ ↩
414. ☞ ↩
415. ☞ ↩
416. ☞ ↩
417. Authority, or leave. ↩
418. ☜ ↩
419. ☜ ↩
420. ☜ ↩
421. Carel von Endern. ↩
422. ☜ ↩
423. ☞ ↩
424. ☞ ↩
425. ☞ ↩
426. ☜ ↩
427. Carol von Endern. ↩
428. ☞ ↩
429. Or, Draw upon the kind heart. ↩
430. Carol van Endern. ↩
431. Or, Texts. ↩
432. ☞ ↩
433. ☜ ↩
434. ☞ ↩
435. ☜ ↩
436. Or, Tree of Pearle. ↩
437. ☞ ↩
438. ☞ ↩
439. ☞ ↩
440. Preſumed. ↩
441. ☜ ↩
442. ☜ ↩
443. In a better underſtanding. ↩
444. In the imitation of Chriſt. ↩
445. ☞ ↩
446. Note. ↩
447. ☞ ↩
448. Or, Living Sparke. ↩
449. ☞ ↩
450. Or, Conſtellation. ↩
451. Myſterium Magnum. ↩
452. ☞ ↩
453. ☞ ↩
454. From, or by. ↩
455. That is, The Book entituled The way to Chriſt; containing a Treatiſe of Repentance, Reſignation, or Selfe-denyall, and Regeneration. ↩
456. ☞ ↩
457. Or, Out of. ↩
458. ☞ ↩
459. Or, Sounded ↩
460. ☞ ↩
461. That is, wholly uncloathed of this corrupt fleſh, which cannot inherit the Kingdome of God. ↩
462. Note. ↩
463. ☜ ↩
464. ☞ ↩
465. ☞ ↩
466. ☞ ↩
467. Tryall, or proofe. ↩
468. ☜ ↩
469. ☞ ↩
470. ☞ ↩
471. ☞ ↩
472. Text, Images [or mentall Idolls.] ↩
473. ☞ ↩
474. Note ↩
475. Curious contrived opinions, ↩
476. Or, Perfidious Whore. ↩
477. ☞ ↩
478. ☜ ↩
479. The confuſed entanglements of Sects and opinions. ↩
480. The New Man. ↩
481. Text, Borne. ↩
482. ☞ ↩
483. ☞ ↩
484. Note, This followed in the ſeventh yeare after the Authors Death. ↩
485. Gregory Rickter, the Primate of Garlitz. ☞ ↩
486. The temporall Sword, or make War. ↩
487. Or, Reproaches. ↩
488. ☞ ↩
489. Or, Evill report concerning the City. ↩
490. The day of Pentecoſt. ↩
491. ☜ ↩
492. The Prince Elector of Saxony. ↩
493. Doctor Aegius Strauch. ↩
494. ☞ ↩
495. Belonging to a Table. ↩
496. ☜ ↩
497. Or, Peale. ↩