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 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 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 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 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 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 that are very greedy and eager of reading Bookes to better and improve their knowledge but their simple well-meaning 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 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 so that no man need teach those in whom it doth abide But this knowledge this precious Pearle of light 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 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 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
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 mâ— 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 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 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 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. My Booke hath onely three leaves 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 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 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 â—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 â—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 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 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 t is 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 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
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. 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 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 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 serveâ—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 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 hellâ—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 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 property he may therein â—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 â—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 providencâ—â— 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. 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 aâ—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 AVRORA 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 stâ—re and roâ—â—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 and desire to write and yet in respect of the outward man there was no desire capacity fitnessâ— 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
dictate it and did not give place to Reason or to the wisedome of the naturall 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 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 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 't is a guide into Heaven and 't is 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 â—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 and wholly resigneth up himselfe unto it but not his selfeâ—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 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 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 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 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 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 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 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 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 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 consâ—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
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 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 â—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 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 thaâ— had been left out seeing you have not understood their Opinion â—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 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 Zyâ—â— 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 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 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 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 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 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 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 fire-source 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 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 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 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 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 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
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 Lâ—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 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 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 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 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 whaâ— 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 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
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 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 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 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 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 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 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 but onely temporall
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 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 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 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 IMMANVEL 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 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
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 and passed or 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 hoâ— 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 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 VS 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 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 rejoyâ—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 findeâ— 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 GROVND 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 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 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 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 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 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 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 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 innaâ—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 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
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 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 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 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 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 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 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 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
onely of whom I have received my Talent 15. Next Sunday there is a Conference appointed here at my Landlords which the 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 â—â— concerning some points which are too high for him from what Ground they flow which I am well pleased with and shall observe the liâ—â— 17. So I expect likewise the Resolution of Privy Counsellour Losz to whom I shall repaire with the soonest and what shâ—â— paâ—â—e there I will let you know with the first opportunity I hope aâ—l will goe well 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 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 â—â—ad clamour for there is nothing in it but the Priests Bell-Clapper which sounds so sweetly 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 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 ☜ ☞ ☜ ☜ ☞ ☜ ☞ ☜ ☜ ☞ * Or Ground ☜ ☞ ☞ ☜ * Or Letter of Divine Wisedome ☞ ☞ ☞ ☜ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☜ ☞ ☞ ☞ ☞ * Wiâ—k of a Candle oâ— smoaking 〈◊〉 * That which lyeth â—id and yet is in 〈◊〉 as well as in Potentia ☞ * Which is buâ— lip-labour ☞ ☞ ☞ ☞ ☞ * Which loveth all our brethren through ouâ— enemies * Or Every thing ☞ * Or Consider with our selves ☞ ☞ * Imprint and settle it in his resâ—lution * The Ground or Originall â—oundation ☞ †And that which is without ground or bottomlesse and fathomlesse * Geneâ—â—ix or fruitful bearing womb of eternity †Or Breeding of it ☞ * By Gregory Richter Lord Primate of Gerlitz ☜ †Or According to ☞ Note what man can finde in himselfe * Bettering or benefit ☜ ☞ * Highly priseth ☞ ☜ ☜ ☞ ☞ ☞ ☞ ☜ ☞ ☞ ☞ ☞ ☜ ☞ ☜ ☜ * Note this carefully ☞ ☞ * Noâ—◠☞ ☞ * To Revoke or Recall themselves ☞ * Hans Weyrauck ☞ * Swenckfelt ☞ ☞ ☜ * Weigelius ☜ ☞ ☞ * 〈…〉 * Ezekiel Meth. ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ * The three Principles and the three fold Life ☜ ☞ ☞ ☞ ☞ ☞ * The Booke of the three Principles ☞ ☞ ☜ ☜ * The Forty Questions ☞ ☞ ☜ ☜ ☞ ☜ ☜ ☞ ☜ * Their Livings ☞ ☜ ☞ ☜ ☞ ☞ Note ☜ ☞ ☜ ☞ ☜ ☞ ☞ ☞ ☞ ☜ ☞ ☞ ☜ ☞ ☞ ☜ ☞ ☜ ☞ ☞ ☜ ☜ ☞ ☜ ☞ ☞ ☞ ☞ ☞ ☜ * Magi. Note ☞ ☞ Note ☞ ☞ * How he hath revealed himselfe in his Word ☞ ☞ ☜ ☞ ☞ ☞ ☞ ☜ ☜ ☞ * O Thing ☞ ☞ ☜ ☞ ☞ ☞ * Or Bring forth ☞ ☞ * Instructions or admonitions ☞ * Or Take ☞ ☞ ☞ ☞ ☞ ☞ ☜ ☞ ☞ ☞ ☞ ☜ ☞ ☞ ☞ * Or Wicked Note ☜ ☞ ☞ ☞ ☞ ☞ * Externally ☞ In Spiritu Mundi ☞ In Spiritu Mundi * Or Breeding or Hatching ☜ * Punishment or severe Execution Note ☞ ☞ ☞ * One that is gotten with Childe ☞ ☞ ☞ * Quint-essence in Spiritu Mundi * Or the Book called the Mysterium Magnum An Exposition upon Genesis ☜ ☞ ☞ ☞ ☜ ☞ Note ☞ * Tbe Prosolites or Disciples of Isaias Steefel and Ezekiel Metts that held perfection in this outward flesh ☞ ☞ * Or His seamlesse Câ—ate ☜ * Or Employment ☞ ☜ ☞ ☞ ☜ ☞ ☞ ☞ ☞ ☜ * Shepheards Crooke ☜ * Or Marke ☜ ☞ * Or Following ☞ ☜ ☜ ☜ ☜ ☞ * Or Things ☞ ☞ ☞ ☞ ☞ ☞ * Or Truely spiritually poore ☞ * Or Way of life ☞ * Or Things ☞ ☞ ☞ ☞ * Sin iniquity ☞ * That is By his writing to him to employ his Talent for he intended to write no more after his first Bâ—ok was by force taken fâ—â—m him Nâ—te ☞ †Out of â—â— pâ—â—â—eeding fâ—om Gâ—d ☞ * Or withereth ☞ * Palsgrave Frederick †Confused Christendome * Bethlem Gaâ—â— * The Astrall Spirit or apprehension of reason ☞ †The Aurora Being then in the hands of the Common Counsell * The Worldly †The Spirituall * The confused Christendome * Text. Fons Sapientiae * Text. Pulleth it about by the haire puls it by the eares ☞ * The Pearle of Sophia The Divine illumination ☞ ☞ * Or Vnderstanding * Or The Phylosophers Stone ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☜ ☜ ☞ ☜ * Or Strength ☞ ☞ ☜ ☞ ☜ ☞ ☞ Note ☜ ☞ ☞ Note What is contained in the Booke of Election ☜ * Spiritus Mundi * Or Sensible or perceptible ☜ * Domestick intestine †Pride coveteousnesse envy wrath and all falshood under an holy shew of Religion * Or Proofe †The Turck shall turne a true Christian ☞ * The Emperor of Germany ☞ ☜ ☞ * Spiritus Mundi ☞ ☜ ☞ ☜ ☜ ☞ ☞ ☞ ☜ ☜ ☞ ☜ ☞ ☜ ☞ * Aliter God ☞ ☞ ☜ ☞ ☞ ☞ * Text In Arcanis ☞ ☞ * Or Make the Iron red hot ☜ ☞ ☞ ☞ * Enter into the New birth ☞ †Four shillings * A Book entituled Wasser Steinder Weisen ☞ ☜ * Or resolve it †Or Statue of Stone framed by a Stone-cutter or an Image set up for a Monument ☜ * Microcosmus ex Macrocosmo ☞ ☜ †Or Set its minde upon ☞ * Or Shed Teares ☞ * De signaturâ— Rerum * Carel von Endern ☞ ☞ ☞ ☞ â—â— * Doctor Baltasar Walter Forty Questions * Aurora †Or Vse all care and diligence ☜ * Carel von Endern ☞ ☞ ☞ ☞ * Authority or leave ☜ ☜ ☜ * Carel von Endern ☜ ☞ ☞ ☞ ☜ * Carol von Endern ☞ * Or Draw upon the kind heart * Carol van Endern †Or Texts ☞ ☜ ☞ ☜ * Or Tree of Pearle ☞ ☞ ☞ * Presumed ☜ ☜ * In a better understanding †In the imitation of Christ ☞ * Note ☞ * Or Living Sparke ☞ †Or Constellation * Mysterium Magnum ☞ ☞ †From or by * That is The Book entituled The way to Christ containing a Treatise of Repentance Resignation or Selfe-denyall and Regeneration ☞ * Or Out of ☞ †Or Sounded ☞ * That is wholly uncloathed of this corrupt flesh which cannot inherit the Kingdome of God Note ☜ ☞ ☞ ☞ * Tryall or proofe ☜ ☞ ☞ ☞ * Text Images or mentall Idolls ☞ Note †Curious contrived opinions * Or Perfidious Whore ☞ ☜ * The confused entanglements of Sects and opinions †The New Man * Text Borne ☞ ☞ Note This followed in the seventh yeare after the Authors Death * Gregory Rickter the Primate of Garlitz ☞ The temporall Sword or make War * Or Reproaches ☞ * Or Evill report concerning the City †The day of Pentecost ☜ * The Prince Elector of Saxony †Doctor Aegius Strauch ☞ * Belonging to a Table ☜ * Or Peale