Eternall Word which hath manifested it selfe with the true Milk of salvation in our humanity being blind in regard of God and sucketh this Milk of the Mother into his hungry soule whence the new spirituall man ariseth and thereby the fiery dark and dry soule proceeding from the Fathers property doth reach and obtaine the place of Gods love in which place the Father begetteth his beloved Sonne and therein onely the Temple of the holy Ghost which dwelleth in us is found and therein also the spirituall mouth or beleeving desire of the soul which eateth Christs flesh and drinketh his blood is understood or experimentally and essentially enjoyed 5. For he onely is a Christian in whom Christ dwelleth liveth and hath his Being in whom Christ as to the internall ground of his soule is arisen and made alive in the heavenly Essence which did disappeare and depart in Adam even he I say is onely a Christian that hath put on Christs Victory that is to say Christs Incarnation Humanity Sufferings death and Resurrection against the anger of God and also Hell Devill Death and Sinne in his eternall ground where the Seed of the Woman to wit Christ in his conquest doth also conquer in him and daily trampleth upon the Serpents head in the wicked carnall will and killeth the sinfull lusts of the Flesh 6. For in Christ alone we are received to be Children of God and heyres with Christ not by an outward adventâ—â—ouâ— strange shew of a sundry select Appropriating of Grace I say noâ— through a strange merit of grace or application of promises imputed from without or received in an Historicall apprehension of being justified and acquitted by another as Malefactors but through a child-like regenerating innate in-dwelling member-like and essentiall Grace Where Christ the conquerour of death doth arise in Us with his life Essence and power from Our death and hath his mutuall ruling influence and operation in us as a branch on its Vine as the Writings of the Apostles doe throughout witnesse 7. He is farre from a Christian who onely comforteth himselfe with the Passion Death and Satisfaction of Christ and doth apply and impute it to himselfe as a pardon or gift of favour and yet remaineth still an unregenerated wilde worldly and sensuall Beast such a Christian is every ungodly Man For every one would faine be saved through a gift of favour the Devill also would very willingly be an Angell againe by grace received and applyed from without 8. But to turne and become as a child and be borne anew of Gods grace-water of love and the holy Ghost that pleaseth him not Even so it pleaseth not the Titular Christian who will put upon himselfe the mantle of Christs grace and apply his merits unto himselfe by an Historicall laying claime to a promise and yet will not enter into the Adoption and New birth albeit Christ saith that he cannot otherwise see the Kingdome of God 9. For what is borne of the flesh is flesh and cannot inherit the Kingdome of God John 3. To be fleshly minded is enmity against God but to be spiritually minded is life and peace And he onely heareth Gods Word that is borne of God for onely the spirit of grace in Christ heareth Gods Word 10. For no man hath ever seen God the Sonne alone who is in the unmeasurable bosome of the Father declareth unto us the Word and Will of God in our selves so that we heare and understand his will and good pleasure within our selves and are willing to follow the same yet we are often kept back by the outward sinfull flesh so that the operation or effecting of that same Divine power purpose and godly resolution in our mind doth not alwayes come into the outward Figure yet it goeth into the inward Figure in the inward spirituall World concerning which St. Paul saith Our conversation is in Heaven 11. Of which also all the Saints of God and especially St. Paul hath complained that they had an earnest syncere will and did serve God with the minde of the internall Ground but with the flesh the Law of sinne so that the Flesh lusteth against the Spirit which lust and evill concupiscence is daily drowned and mortified in the death of Christ by the inward ground or the centre of light regenerated in the darke abysse of the soule but this is in those onely in whom Christ is arisen from death and thus there is no condemnation to them which are in Christ Jesus who walke not after the flesh but after the spirit c. For the bestiall body belongeth to the earth but the spirituall body belongeth to God but whosoever hath it not he is dead while he liveth and neither heareth nor perceiveth any thing of the spirit of God It is foolishnesse to him as the Scripture saith 12. Therefore this point is not sufficiently understood and cleared by teaching and maintaining onely and alone an outward receiving and application of grace and forgivenesse of sinnes The pardon of sinne and the receiving of us into filiall adoption and grace consisteth in the justifying blood and death of Christ when Christs heavenly blood tinctured us and with the highest love of the Deity in the name Jesu did overcome the anger of God in our soule and inward divine ground proceeding from the Essence of Eternity and did turne it againe into the Divine humility meeknesse and obedience whereby the rent torne and divided temperature of our humane property and spirit of obedience and good will entered again into the harmony and unity of the properties Viz. into Paradisicall light love and life that Reall Temperature where variety doth concenter and accord in unity 13. And even then the wrath of the Father which was awaked in the properties of our life and had set it selfe to be Lord and Master in soule and body whereby we were dead to the Kingdome of Heaven and become children of wrath was turned againe into the unanimous love likenesse and unity of God and our own humane will dyed in the death of Christ from its selfnesse and selvish willing and the first humane will which God breathed from his spirit into Adam did spring forth afresh through the conquest of Gods sweetnesse and love in Christs heavenly blood and then the Devill and Hell which held men captive were confounded and made a scorn This the dry Rod of Aaron which budded in one night and bare sweet Almonds did typifie 14. Now as Sinne came from One and passed from one upon all so also the sweet grace and victory in Christ passed pressed and pierced from one upon all Now this death and the anger of God was broken in pieces in that one Adamicall soul in Christ and a possibility to grace was opened through the disclosing of death through which disclosed gate the will of the soule may re-enter into its first Mother whence it came in the beginning that is into the filiation adoption or
Resurrection as you affirme then God must verily move the Mystery that is himselfe which denotes the last Judgement 45. For God hath moved himself but twice onely from Eternity once in the Creation of the World and secondly in the Incarnation of Christ according to his heart the first motion belongeth to the Father of all beings and the second to the Sonne according to Gods heart now the third motion of the holy Ghost is yet to be accomplished both in love and anger according to all the Three Principles where all what ever hath beene corrupted shall againe be restored in the motion of the holy Ghost and each given unto its owner 46. How can then the dead arise in their workes without the motion of the holy Spirit both in love and anger When as the restoration of life doth onely consist in him moreover I doe not know how the first resurrection should come to passe whether it should come to passe in the twofold man which cannot otherwise be understood that is in good and evill but what perfect Sabbath can we hold therein was not Adam unable so to stand 47. Now if the new man should onely arise then he would not be in the foure Elements of this World moreover the new body in Christ need no resurrection it liveth eternally without any want necessity or death in Christ and doth onely wait when God shall move the Mystery where he shall then put on the Crowne of his wonders and workes 48 The manner of the Resurrection is thus the Mystery shall restore what ever it hath swallowed up mans workes shall be put upon him and therewith he shall Passe through the fire and it shall be tryed what will endure the fire or not 49. Now I cannot apprehend how this should agree with the dwelling upon the Earth for if it should be after a Paradificall manner that man should arise with the wonders then it could not be done without the motion of the great Mystery for your writings say that also some wicked men shall arise this sheweth that the Mystery must be moved and at the motion the inflamation or last Judgment of fire must needs be if now the Mystery should be moved it would not onely move awaken and raise up some and that in one source onely seeing that likewise some ungodly shall arise 50. Besides you say that they shal all dye at the end of the six thousand Yeares then there must be a dwelling upon or an inhabiting the Earth where the ungodly that arise should again marry and build of whom there should not be onely some as according to your opinion but according to the Scripture they shall be as the Sand upon the Sea shore whence else should Gog and Magog come or how should they fight against the Children of Paradise for in the Paradisicall Children there is no strife 51. Also it were not necessary that they should dye at the END of the six thousand yeares if they should arise in the twofold body as we are now but if they should arise in the new body then no ungodly man can eyther see or touch them like as we now doe not see Paradise even such is the new body no ungodly man can fight against it 52. What should they fight for Are the Saints in Paradise Then they make no use of the externall Elements but onely of the internall Element wherein all the foure are couched in unity so that they have nothing to strive for but they are separate in the Source 53. But should the ungodly dye and also arise againe in the soure Elements this seemeth much more strange but if they should â—â—ise in the spirituall body then the foure Elements could not containe it but the Abysse and still they would be separate as light and darknesse what pleasure or likeing should God have to bring the Saints againe into the combate and source of the foure Elements unto which they have beene so long dead And yet should they then begin to fight with the wicked Much more fit and agreeable were it for those who here have suffered nothing for Christs sake that is for those who here upon the Earth have not lost their lives for Christs sake 54. And though you would say that they should not fight but the Lord for them what liking could God take to raise up the Saints and to set them againe in the presence of the ungodly or should not the joy in Abrahams bosome be much greater then this in the foure Elements whence naturall strife and contention doe arise but if they should dwell in Paradise without the four Elements then no strife or ungodly man can reach them 55. Besides to what end should the ungodly be upon the Earth if there shall be such a Sabbath Their source is not in the foure Elements but in the Abysse whither their soule goeth when the body dyeth 56. Besides should none but those dwell in the Sabbath who have dyed for Christs sake of which verily there cannot be such a number as is set downe in the Revelation that they should be sufficient to possesse the Earth and should the ungodly also dwell upon the Earth and hold their Hellish Sabbath This runs directly against the light of Nature 57. Moreover Christ saith That they shall marry and bee given in marriage as in the dayes of Noah Also two shall be grinding in one Mill and two sleeping in one bed and the one shall be taken and the other left when the last day shall come 58. Besides Christ saith also That when he shall come to judge the World All generations and kindreds shall see him and tremble before him and the wicked shall waile and lament and say to the wise Virgins give us of your oyle all this denotes a Generall expectation of the last Judgement 59. For if at the last Trumpe two shall bee lying in one bed namely one holy the other ungodly this shewes no difference and if the Saints be mixed with the ungodly then verily there must needs be a poore Sabbath 60. When we looke upon the words of Christ and his Apostles they will not in the least manner agree thereto and though there is mention made of a thousand yeares in the Revelation yet the same is hidden from us and wee know not when they may begin or whether they are begun if the first Resurrection bee Paradificall then it may be done without our knowledge 61. They shall not dwell among us also they shall not Marry for we dye once from Male and Female and we shall not arise Male and Female but we shall live in Paradise in the forme of Angels Matth. 22 30. 62. Besides the wicked shall in the appearance of Christs comming entreat the wise for Oyle of Faith and you write that the fire of God being the anger and hellish source shall be in them and that they shall be tormented here upon the Earth in the foure Elements
in 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
that day that thou eatest of the Tree of the knowledge of good and evill thou shalt dye the death That is thou shalt dye to the Kingdome of God as it also came to passe 66. And we must really imagine to our selves that this Bestiall false desire in man is the Monster of the Serpent and an enmity against God and the Kingdome of Heaven and that we therein are onely the children of Hell and of the Anger of God and cannot therein inherite or possesse the Kingdome of God neither is God manifest in any such desire but onely his anger and the property of the darke and earthly World and we live therein onely to the vanity of this World and stand therewith onely upon the abysse of the darke World and the anger of God that is of Hell which continually gapeth and hungereth after these propertyes and counteth these propertyes its owne fruits and children which it shall reape and take into its Barne for they doe belong unto it by the right of nature for these desires are all originally from it and have their roote in the ground of Hell and destruction and indeed no where else 67. Therefore sayd Christ Vnlesse a man be borne anew hee shall not see the Kingdome of God All these false wills and desires are predestinated to damnation if any will see God he must bee converted and become as a child and be new borne in the holy Ghost through the water of eternall life Viz. through the heavenly Ens which God hath revealed in Christ that the first right man which dyed in Adam proceeding from the heavenly Worlds Essence might againe spring forth in Christ and become living 68. All these evill Beasts are condemned and must dye in us and though their desire doth somewhat cleave and stick unto us in the flesh yet they must all be mortyfied during this life time in the soule Viz. In the inward ground and the inward ground of the soule must be Tinctured by the true Tincture in the blood of Christ that the propertyes of the internall Ground may againe live in harmony and concord for otherwise they cannot reach the Deity in themselves 69. Now when man knoweth this he cannot better be rid of his evill beastiall desires then that be presently at the same instant bring himselfe with his whole strength into such a strong will and earnest purpose that he for time to come will hate and abandon thâ—se evill beasts of the Devill seeing they are onely the Devils servants and that he will returne into his lost countrey into the adoption and atonement and esteeme and looke upon himselfe no otherwise then as the lost Swineheard or the prodigall Sonne for he himselfe is the lost Swineheard and no whit better and forthwith approach with the conversion of his soule to the Father in deepest humility with acknowledgement of his unworthinesse in that he hath so shamefully and unworthily mis-spent and mis-improved the free inheritance of Christs merits and so enter into repentance 70. Let him with all his strength give up his earnest will thereunto that he from this very time forward will repent and amend and no longer love these evill Beasts but this must be in earnest in reall sincerity without delayes and not to thinke of a day weeke or yeare but his minde must utterly and continually condemne them to the damnation of death and not will to love them any more but count them enemyes and so resolve to turne himselfe to the mercy and grace of God 71. When this is done I speake as I have highly knowne it in the precious light of grace that then he may turne himselfe to earnest praying in humility and beseech God for grace and though his heart saith utterly no and the Devill sayth stay yet a while it is not now good and convenient thou wilt have better opportunity to morrow and when to morrow commeth then sayth he againe to morrow and suggesteth to the flesh saying Thou must first doe this or that gather first a treasure for thy selfe that thou mayst not need the World and then enter into such a life yet I say the minde must remaine firme and stedfast in its purpose and thinke with it felse these suggestions and thoughts are mine evill hungry Beasts these I will kill and drowne them in the blood of Christs love none of them shall live any longer in me I will have no more to doe with them I am now in the way to my ancient Father who haâ—h sent his Son to me in my misery and distresse saying Come to me all yee that are weary grieved or heavy laden with sinnes and I will refresh you My Father will give the holy spirit to them that aske him for it 72. Let him imagine and impresse this into his very heart and come with the lost Sonne to the Father and when the Father shall see that the minde of the soule is directed to him and would wilâ—ingly and unfeignedly turne and yet cannot then he will presently meet him and claspe the soule into the armes of his drawing and bring her into the passion and death of Christ where shee through earnest repentance and sorrow will dye from or nâ—rtifie those abominable Beasts and arise out of the death of Chrâ—â— with a new will and a true Divine desire and so he will begin then to be another man indeed and not a whit esteeme that which before he loved and held for his Treasure and it will be to him as if hee had it and also had it not and afterwards he will account himselfe in all his power ability and possessions but as a servant and Steward of God 73. For so soone as he is able to master and overcome the proud Lucifer of Pride all the other evill Beasts will grow weak and faint and lose their â—uling power and dominion although they yet live in this life time in the earthly flesh yet they are onely as an Asse which must carry the Sack or as a mad Dog in a chaine their strength is broken 74. For when Christ riseth Lucifer must lye captive and if there be an earnest full perseverance such a precious Jewell would follow as this Pen cannot here describe and those alone know who have been at the heavenly Mariage where the noble Sophia is espoused to the soule concerning which Christ sayd That there is greater joy in Heaven ever one sinner that repenteth then over ninety nine righteous Which joy is kept also in the heaven of man in this espousall or marriage this is understood by our Schoole-fellowes 75. Deare Sir and Christian fellow-brother I thought it good Christianly and sincerely meaning well unto you to put you in minde of this and to lay it forth out of my little Treasury in a child-like simplicity not intending thereby to shew and set forth my Selfe but out of a true and hearty desire wishing that this might be felt also in your heart and
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
the Earth where every Hearb hath its owne Separator in it selfe which doth so make and severize it into forme 67. Now if Man beings Gods Image in whom the Divine speaking according to the Divine Science is manifest will search the Creatures and get reall understanding and knowledge in them be it either in Animals vegitables or Mettals he must then againe obtaine grace from God that the Divine light may shine in his science whereby hee may bee able to goe through the Naturall light and then all things will be opened and revealed in his understanding 68. Otherwise he runs on in his seeking as a blind Man that speaketh of Colours and doth neither see nor know any Colour this all States and Orders of the World are to consider that they all run blindfolded without the Divine Light onely in an Astrall Sydereall imaginary fansie according as the Constellations of the Stars doe forme and frame in and upon Reason 69. For Reason is nothing else but an humane Constellation which is a darke draught or resemblance of all the Principles it standeth onely in an imaginary figure and not in the Divine Science 70. But if the Divine light be manifest and shineth therein then the Divine Word beginneth to speake or worke therein out of the Eternall knowledge Science or Wisedome and then Reason is a true mansion or receptacle of Divine Knowledge and Revelation and even then it may be rightly and truely used but being voyd of this it is no more then an Astrum of the visible World 71. It is therefore declared to all lovers of Arts whose Separator is an Artist of Great Subtility in them that they first seek Gods Love and Grace and resigne up their selves selves to and become wholly one with that else all their Seeking is but a delusion or the Courting of a shadow and to no purpose and nothing is found of any fundamentall worth unlesse one doth entrust another with Somewhat 72. The which is forbidden to the Children of God in whom the grace is revealed that they cast not Pearl before Swine upon paine of Eternall Punishment 73. Onely it is freely granted them to declare the light and to shew the way of attaining the Pearl 74. But to give the Divine Separator into the bestiall hand is prohibited unlesse a man knoweth the way and will of that man that desires it 75. Thus my beloved brethren upon such consideration and instruction I will through the permission of divine grace and the Cooperation of this present time a little decipher and represent unto you the Divine Mystery how God through his word hath made himselfe Visible Sensible Perceivable moreover Creaturall and formall be pleased to consider further of it yet let it be done as is above mentioned otherwise I shall be as one dumbe unto you and the blame thereof is not to be imputed to me 76. God what he is in himselfe is neither nature nor creature neither this nor that neither high nor deep he is the Abysse and the Bysse of all Beings an eternall One where there is no ground or place he is to the Creature in its strength or capacity a Nothing and yet is through all things 77. Nature is his Something wherewith hee makes himselfe visible sensible and perceivable both according to Eternity and time 78. All things are arisen through the Divine Imagination and do yet stand in such a birth station or Government 79. The foure Elements likewise have such a ground birth or Originall from the Imagination of the Eternall One concerning which I will here set downe a Table how the one doth unfold and spirate or breath it selfe forth out of another 80. In which annexed Table the ground of all the Mysteries of the Divine Manifestation is pourtrayed for a further consideration of the same the understanding and capacity whereof is not in Natures owne ability without the light of God but it is easily to be understood of those who are in the Light and it is childlike simple plaine 81. Like as my Writings doe sufficiently and largely shew and here onely is represented briefly in a Figure or Scheme 82. And so Sirs I commend and commit you to the salutation of the Love of Jesus Christ who by his aspect and salutation is the very Key to understand this Table Dated 11. November 1623. J. B. THE SEVENTH EPISTLE TO One of the NOBILITIE IN SILESIA Our Salvation is in tâ—e life of Jesus Christ in us 1. NOBLE and right Honourable Sir The Divine light and the internal Divine contemplation of the Soule in it selfe and all bodily wellfare with syncere wishes and cooperating desires of fellowship and Member-like society in Our IMMANVEL premised 2. Seeing I have observed that you are a lover of Divine Wisedome and also a growing branch in the Life-Tree of God in Christ in whom all the Children of God are as Members and moreover perceived how the drawing of the Father hath brought you into an hungry desire after the true Sap and Divine Power and likewise in some measure hath enriched you with the knowledge of the same Tree of Life thereupon I have taken occasion in a Christian and Member-like property and desire after the same Life-Tree of Christ once more to salute you and mutually to exhort one another as Labourers set in the Vineyard of Christ and called to this Worke. 3. Especially that we looke well to our selves in this valley of darknesse and lift up our eyes and heads in that we see the darknesse and the very workings thereof before our eyes and put our selves in minde that Christ hath taught us that Our Redemption draweth neere and indeed Goe out from Babel which hath a long time held us captive and imprisoned 4. And not regard the loud cry and pratings where they promise to us golden-Mantles of grace and put them about us and comfort â—ickle and flatter us with a strange pretence or shew of holinesse as if we were received to be Children of grace from without by a sundry particular Election also that we looke not upon or regard Our owne Merits or abilities 5. All which availe nothing before God but a new Creature in Christ borne of God availeth before God for Christ is onely the Grace which availes with God 6. Now whosoever is borne of Christ and liveth and walketh in him and puts him on according to his inner man in his Suffering Death and Resurrection he is a Member on his body from him onely flow the streames of living Water through the powerfull Word of Christ which as to the internall ground is become Man in him and doth speake forth it selfe out of him through the Creature in the Cosmick Spirit of the externall Man 7. For as God hath manifested the grand Mystery wherein the whole Creation hath lyen in an Essentiall manner without formings out of the power of his Word and through the grand Mystery hath expressed the word of powers into the
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
honour might and power to climbe up and advance himselfe in the lust of the flesh and moreover that this Antichrist hath for a long time so civilly and demurely deckt and adorned himselfe with Christs Purple Mantle that men have not discerned him but they have honoured and adored him for a Saint the which is reasonably well revealed to me in the Grace of the most high and thereupon I would declare unto you in briefe what a Christian is and also what the Antichrist in man is for your further consideration 3. Christ saith Whosoever forsaketh not houses land money goods wife children brothers and sisters and deny himselfe and follow me he is not my Disciple or servant also you must turne and become like children or be borne a new of water and the spirit else you shall not see the Kingdome of God this is not meant that one should run out of his vocation and calling from his wife and children into a solitary Desart and wildernesse and forsake all but onely he must forsake the Antichrist that is the SELFE in all the meum and tuum the mine and thine 4. Whosoever will attain to Divine contemplation and feeling within himselfe he must mortify the Antichrist in his soule and depart from all ownehood of the will yea from all Creatures and become the poorest creature in the owne-hood selfenesse or selfe interest of his mind so that he hath or owneth nothing any more for a propriety be he in what estate and condition he will 5. And though he be a King yet his mind must forsake all owne-hood and esteem himselfe in his place dignity and Temporaâ—l goods no other then a Servant of God and that he therein ought to serve God and his Bretheren and that he hath and possesseth all that he hath not after the right of nature as if it were his owne to doe according to his owne will and pleasure therein but that it is his fellow-bretherens and members and that God hath set him as a Steward and officer over it and he must thinke that he therein serveth his Lord who will require an account of him 6. He must wholy and fully resigne up in himselfe his owne will which driueth him to such possession of owne-hood or selvish affection or union with the Creature to the suffering and dying in the death of Jesus Christ and humbly beseech God in right earnest repentance and conversion that he would mortify this evill will to selfenesse and temporall lust in the deaâ—h of Jesus Christ and bring the will of his soule into the true adoption or filâ—ation of God that so he might not will and desire any longer to his selfe but that Gods will might be in him his will and desire that he might be dead as to the will of the soule in and to his selfe or owne-hood and that God in Christ might be his life 7. He must wholly immerse his will in deepest humility into Gods mercy and lay hold on such a will and resolution in the Divine promise of grace that he this very houre will depart from all owne-hood of the pleasure of this World and never enter any more therein albeit he thereby should become the foole of all the World he must wholly immerse himselfe into the deepest submissive lowlinesse and unworthinesse before God with repentance and yet in the soule apprehend and hold fast the promise of grace and stand therein as a Souldier before his Enemy when it concerns his body and life 8. When this commeth to passe then his owne will being the Antichrist will be apprehended and mortifyed in the death of Christ and his soule will soone become as a young simple child which hath lost its naturall understanding of selfehood and beginneth to lament before God as a young child before its Mother and trusteth in the Mother to give what she pleaseth to it 9. And this is that which Christ said ye must turne and become as children and forsake all and follow me for Adam departed from Gods will into selfe-will and hath in his owne selfe-desire brought the insinuations of the Seâ—pent and the will and desire of the Devill into himselfe so that he hath brought himselfe and his lifes comfort which afore stood in mutuall harmony ' and Agreement in one onely will which was Gods into a division and disunion where the properties of nature departed from the Equall Agreement and Concordance each property entring into its selfe-hood being an owne or peculiar selfe-desire whenâ—e the lust and Imagination to good and evill did arise in him and heat and cold presently fell on hâ—m and â—e dyed from the holy life in the equall and mutuall concordance wherein he lived in one onely pure Element wherein the four Elements were in him in equall weight or Temperature 10. And of this God warned him saying eat not of the Tree of the knowledge of good and evill else you shall dye meaning thereby the death to the Kingdome of Heaven namely the disappearing of the faire Angelicall Image which dyed presently in the false introduced desire of the Serpent and therefore this false will of the Serpent must first dye in Christs death by true Conversion and out of this death Christ ariseth in his spirit againe in us in the heavenly Image which dyed in Adam and the inward man is regenerated and new borne in Christs spirit 11. This new Spirit commeth to Divine vision or contemplation in himselfe it heareth Gods Word and hath Divine understanding and inclination and may behold the Grand Mystery in Divine and naturall Mysteries and albeit the earthly flesh yet cleaveth unto him in its inclination yet the same hurteth or spoyleâ— not the new borne spirit at all in him 12. He is in this new birth as solid fine Gold in a rough drossy stone the drossy soyle of the stone being not able to destroy or spoyle the Gold for his right will is dead to the earthly desire and continually desireth to kill and mortifie the lust of the flesh and doth likewise kill it without intermission for here the Seed of the Woman Viz. the new Man borne in Christ bruiseth the head of the Serpents will in the flesh which will is Antichrist 13. And beloved Sir I give you as a Christian and Brother in all faithfulnesse syncerity and uprightnesse to understand that we in our Supposed Religion wherein men doe nothing but contend confute and revile one another about the Letter and the different Opinions thence contrived are as yet in the midst of Babel and that it was never Worse then now whereas yet men doe boast that they are gone out from Babel and have the true Religion which I leave in its worth to be well considered 14. But for so much as is knowne to me in the Lord my God in my exceeding precious Talent given to me of God I say that men indeed have dipped Christs Mantle with its purple colour
body is in the Dominion of the Stars and Elements according to the source of this World 7 Thus we are Gods Image and likenesse who himselfe is all Should we not therfore rejoyce Who will separate us from God if the soule be in God where no death or destruction is 8. Therefore my deare faithfull Friend and Brother in Christ I esteeme it great joy unto me that I have found a precious plant of God of you of which my soule smelt and thereby was strengthened when the Oppressour would have torne it out of the Land of the living when it lay under the Oppressours and the Thorny Plantâ— of Antichrist intended to devoure us 9 But as God commeth to helpe the branches which stand in him with his power that they might not perish albeit Devill and Death doe storme against them so they must spring forth againe through death and the wrath or fiercenesse of the anger and Sting of death and though God bestow the most noble and precious hearbe of his Garden upon it yet his will must stand what is sowne in him that must grow in him 10. This we know in that he hath given his heart Viz. the most precious plant in himselfe to become Man for us to a strong sweet savour of regeneration in him that when we were in death we might be able to spring forth with and through him out of death in God his Father and bring forth the fruits of Paradise 11. Being then we know that we are the Plants Fruits or Nurserie of God let us not feare any thing but continually grow in the life of God and bring forth fruit to Gods honour and deeds of Wonder we shall enjoy them eternally 12. And being we know that our pretious life standeth in great danger betweene the Kingdome of Heaven and the Kingdome of Hell lying Captivall to both in this time of life therefore we must walke warily and circumspectly that our Pearl may not be broken we must not let the Savour of wrath into us for to corrupt and spoil us whereby the pretious fruit is hindred in the growth and God should complain of us that he is like a vine-dresser that gleaneth and would faine enjoy the pretious grapes 13. Therefore let us be watchfull to fight against the Prince of wrath that the pretious Grapes and fruites of God may growe in us in which God may have a good smell and tast that we may be a Pleasant sweet savour to him in Christ 14. We shall well enjoy it when we are rid from the vanity of this life and then we shall live and spring up in God and eate of the pure life of God without defect and he will be our food and we his that so there may be a pleasant mutuall Paradisicall growth in one another we in God and God in us in the eternall source of the holy life in Gods Nursery wherein is meere perfection in pure love 15. For which cause we labor so earnestly and suffer the scorne and contempt of the World that while our earthly life springeth in death our heavenly life may spring forth through death that so the earthly life may appeare before the heavenly as a scorne which indeed is not worthy to be called a life comparing it with the heavenly 16. And therefore we suffer patiently in the earthly life and rejoyce in the heavenly in hope that we shall be freed from vanity and then we shall be well refreshed with consolation what we have beene faine here to sow in tribulation and trouble we shall reape in great joy 17. Wherefore my very deare Brother in the life of God in which you stand you are more acceptable to me that you have awaked me out the Sleep that I might goe on to bring forth fruit in the life of God and afterward to rejoyce therein with the Children of God 18. And I give you to understand that after I was againe awakened a very strong Odour was given to me in the life of God and I hâ—pe to bring forth fruit therein and to awaken the sleepy as God hath awakened me out of the sleep wherein I lay 19. And I entreat you for the holy life sake of God in Christ that for the future you would not be faint or weary but animate and quicken up your life in Christ that our spirits may be apprehended and understood which cannot be without the Divine Power 20. For every one speaketh from his Essences in the Wonders of God according as his life is enkindled in God and no man can bring us to an understanding but the onely spirit of God which in the day of Pentecost did in the mouth of the Apostles change the tongues of all Nations into one that the languages of all Nations could understand the tongues â—f the Apostles whereas they spake but from one tongue but the heart and spirit of the Hearers were opened in God that they all understood them every one in his owne language as if the Apostles had spoken in their language 21. Thus it is onely 〈…〉 God that one spirit can apprehend and understand another 〈…〉 feare me that in many places of my Writings I shall be difficult 〈…〉 understood but in God I am very easie and plaine to the Reaâ—â—r if 〈◊〉 soule be grounded in God from which knowledge I onely Wâ—â—e 22. For I have veâ—◠〈◊〉 from the historicall Art of this World and I write nor for the Pride and Honour sake of their Art for I am not begotten of their Art but out of the life of God that I might beare fruit in the Paradisicall Rose-Garden of God 23. And that not for my selfe onely but for my Brethren and Sisters that we might be one holy body in Christ to God our Father who hath loved and chosen us before the foundation of the world was layd 24. Therefore as Christ spared not his life and so also his true Disciples but did freely Preach the Kingdome of God albeit they suffered scorne and death in this World for it and that onely for the sake of the heavenly Kingdome so must we not feare so much the temporall scorne and death for the heavenly lifes sake and so pray that God would deliver us from all evill and give us unity in one minde 25. But I am sorry that I am so difficult to be understood of you in some points of my Writings and I wish that I could impart my soule to you that you might apprehend my meaning 26. For I understand that it concerneth the deepest points on which the maine depends where I have used some Latine words but my meaning resteth in truth not barely in the Latine tongue but much rather in the Language of Nature 27. For it is opened unto me in some measure to sound out the Spirits of the letters from their very Originall and I would very gladly give you the meaning and interpretation of those words which I have
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
and also naturall knowledge it may assure it selfe that it is then drawn and inclined to it by God and then it may well search and finde the deepe ground that is mentioned in my Writings 7. For the spirit of God searcheth by that soule and bringeth it at length into the depths of the deity as Saint Paul saith the Spirit searcheth all things yea the deep thinge of God 8. Loving Sir it is a simple childlike way that leadeth to the highest wisedome the World knowes it not you need not seek for wisedome in remote places or Travaile into strange Countries for it she standeth at the doore of your soule and knocketh and if shee shall but finde an empty resigned free place in the soule shee will there reveal her selfe indeed and rejoyce therein more then the Sun in the Elements if the soule yeeld it selfe up to wisedome for a full possession then shee penetrates it with her flaming fire of love and unlocketh all Mysteries to the soule 9. Sir you may perhaps wonder how a plain lay man could come to understand such high Mysteries having never read them nor heard them from any man but loving Sir I tell you that which you have seen in my Writings is but a glimps of the Mysteries for a man cannot write them if God should account you worthy to have the light enkindled in your soul you would see tast smel feel and heare unspeakable words of God concerning this knowledge and there is the true Theosophicall School of Pentecost where the soule is taught of God 10. After this there is no more any need of searching and painful toiling about it for all gates stand open a very simple mean man may attaine it if he hinders not himselfe by his owne willing Imaginations and running for it lyeth in man before hand and needeth onely to be awakened stirred up or quickned by the spirit of God 11. In my Talent or Writings as in my simplicity I was able to describe it you shall easily finde the way to it especially in this annexed Booke which also is of my Talent and but few Weekes agoe was published in print which Sir I present to you in love as to my Christian fellow-member and exhort you to read it over often for its vertue is the more the better liked or the longer the better beloved in this Booke you will see a true short ground acd it is a sure ground for the Author in this practice hath found it so by experience 12. But for the ground of the high Naturall Mysteries which you and M. Walter M. Leonhart Elvern desire a further clearer explanation of be pleased to enquire of M. Walter for it for I have sent to you and him an explanation and other new Writings if you shall like them you may cause them to be copyed out you will finde very great knowledge in them I would that all of you â—ight truely understand it I would faine have made it more plain but in respect of the great depth and also in regard of the unworthy it may not be done Christ saith Math 7. 7. Seek and you shall finde knock and it shall he opened unto you none can give it unto another Every one must get it himselfe of God one may well give a manuduction or direction to another but he cannot give him the understanding of it 13. Yet know that A Lilly blossometh unto you the Northern Countries if you destroy it not with the sectarian contention of the learned then it will become a great Tree among you but if you shall rather choose to contend then to know the true God then the ray or beam of light passeth by and hitteth onely some and then afterward you shall be forced to draw water for the thirst of your soules among strange Nations 14. If you will take it rightly into consideration then my Writings shall give you great furtherance and direction thereto and the Signate-star above your pole shall help you for its time is come about or borne 15. I will freely give you what the Lord hath given me onely have a care and employ it aright it will be a witnesse for you against the mocker let no man looke upon my person it is a meer gift of God bestowed not onely for my sake but also for your sake and all those that shall get to read them 16. Let no man gaze any longer after the Time it is already borne begun or come about whom it lighteth upon him it hitteth whosoever waketh he seeth it and he that sleepeth seeth it not the time is appeared and will soone appeare he that watcheth seeth it many have already felt it but there must first a great tribulation passe over before it be wholy manifest the cause is the contention of the Learned who tread the Cup of Christ under foot and contend about a Child that never was worse since men were this shall be manifest therefore let no honest man defile himselfe with such contention there is a fire from the Lord in it who will consume it and himselfe reveal the truth 17. You shall receive of Mr Walter what he hath besides especially a table with an Exposition of it therein the whole ground of all Mysteries is plainely layd downe and so I commend you Sir to the love of Jesus Christ Dated the 20. c. THE THREE AND THIRTIETH EPISTLE Of the Persecution against JACOB BEEM BY GREGORY RICKTER Primate or Superintendent of GERLITZ Our Salvation and Peace in the life of Jesus Christ Mr. Marcus Mausern 1. MUCH respected and beloved Sir all cordiall wishes of the stedfast working Love of our Lord Jesus Christ in Soule Spirit aad Body premised I have received both your Letters and have observed your Christian heart syncerely inclined in a fellow-memberlike Love towards mee and the pure truth and I desire that God would ratifie strengthen and preserve you in such a purpose that you may grow in the Tree of life Jesus Christ and bring forth abundance of good fruit 2. Your owne reason will give you to know that the hand of the Lord according to his will hath guided me hitherto and brought me to such knowledge wherewith I have again willingly and readily served many seeing I have not learned my knowledge in the Schools or Bookes but from the great Booke of all Beings which the hand of the Lord hath opened in me 3. Seeing then that there is in that Booke a Crosse of the true understanding therefore God signeth his Children to whom he giveth this Booke to read with that same Crosse on which Crosse the humane death is slain and eternall life restored 4. I give you as a brother to know that the same mark is enstamped on my forehead with a Tryumphing Trophy on which the Resurrection of Jesus Christ is imprinted 5. Which mark is dearer unto me then all the honour and goods of the World that God hath so highly esteemed
an Heretick nay giveth him to the Devill for an Opinion sake which he hath made to himselfe 52. I tell and declare unto you in my knowledge which God hath given me that it is a meere deceit of the Devill who thus doth bring us poore men into Opinions to contemne and reproach one another crying downe and holding one another for Hereticks and Fantasticks that bindeth not his conscience to our mentall Idoll or Opinion so that we strive and wrangle about the huske and in the meane time lose love and faith and attaine not the new birth 53. Our whole Religion is but a childâ—like worke namely that we wholly forsake and disclaime our owne knowing willing running disputing and forged conclusions of blinde hypocriticall Reason which bewitcheth the naturall minde to the forme and frame of its owne wisedome and unfaignedly and fully resolve with our selves to enter into and persevere in the way which bringeth us againe to our owne native Countrey which we lost in Adam when he with his minde and full will went out of Paradise into the spirit of this transitory World and so returne to our Mother which in the beginning did beget us and bring us forth out of her selfe 54. Now if we will doe this then we must not come to her in our owne selfe will and way in Pride and Ostentation in aplauding our selves in contempt of her children our fellow-Christians and fellow-members For we are the lost Sonne who is become a Swineheard and have shamefully mis-spent our Patrimony with the fatted Hogs of the Devill and the World We must enter into our selves and well consider our selves and our Fathers house and we must set before us the mirrour or looking glasse of the Law and Gospell and see how far we are departed from Gods righteousnesse and also from unseigned impartiall brotherly love and well examine our heart whereto it is inclined 55. Now when we doe this wee shall finde in our selves many hundred evill Beasts which we have set up in Gods stead and doe honour and love the same above God and even then we shall see what hideous horrible Beasts were manifest in Adam by false lust or imagination and wherefore God sayd to Adam The Seede of the Woman shall breake the Serpents head to wit the Monstrous Beasts 56. As first we shall see in our Desire the proud Lucifer who is departed from Divine and brotherly humility and contemneth the members of his body and hath set himselfe to be a God and Lord over them in whom there is no Divine love to love either God or his Brother 57. Secondly we shall find a Beast in our propertyes resembling the coveteous greedy Swine which will take all to it selfe and alone devour and possesse all and desireth more then it needeth wherewith the proud Lucifer might be able to vapour brag and vaunt himselfe that he is a God over Substance and that he can domineer having power and might over his fellow branches and we shall see how this proud Lucifer hath broken himselfe off from the Tree of life and the mutuall growth and increase of love and would be a Tree of himselfe and therefore hee is a withered dry branch in respect to God 58. Thirdly we shall finde the poysonfull envious Serpent in our properties which teareth and rageth as a poyson I meane Envy which wisheth no man so well as it selfe which stingeth rageth and rideth in other mens hearts and slandereth them with words and onely applaudeth its owne haughty Lucyfer and tearmeth its falsehood and cunning hypocrisie an Angell of God 59. Fourthly We shall finde in our properties the fiery Dragon sitting in hellish fire I meane Anger which if covetousnesse and envy cannot obtaine that which it would have will lay violent hands upon it and take it by force and is so raging madd that it bursteth its life for very malice and iniquity and breakes in pieces in fiery malice and is a very dry branch on the Tree and is onely fit for the fire 60. Fifthly We shall finde many hundred evill Beasts in our Desire which Pride loveth and honoureth more then God and covetousnesse draweth them to it selfe for a Treasure wherewith Pride vapoureth and vaunteth as if they were Gods and thereby doth withdraw sustenance and comfort from his Brothers life so that he is forced to spend it in misery trouble and perplexity by reason of his violence and extortion 61. Now when a man doth thus behold himselfe in this mirror of selfehood and perceiveth these evill Beasts then let him rightly imagine to himselfe that he is deeply guilty of them and thereby consider the greevous fall of Adam and thinke that all these evill desires and vaine imaginations doe wholly take their rise and originall in him from the Monster of the Serpent through the influence and insinuation of the Devill into our first Parents 62. For all the properties of the desires lay in one harmony and stedfast unity in Adam and the one loved the other and were in mutuall agreement but such false desires are risen in Man through the envy of the Devill who stirred up the false lust and imagination in Adam and Eve to prove the unequality in the property and spirit of the mixed World and to taste what good and evill was to feele heate and cold and to try the multitude and variety of the properties so that now these desires doe attract long after and desire that which is like to themselves and every desire of these propertyes is a severall hunger of life in man which hath broken it selfe off from the harmonious unity and opposeth the love likenesse and mutuall society of its fellow branches or brethren and covetously desireth to draw their life and maintenance to it selfe and to make it selfe a Lord over it and will be a Selfeist 63. All which is contrary to the Divine will and ground and is a perjury against God yea it opposeth the course and order of nature as we see by the Trees and Plants of the Earth how all stand and gâ—ow lovingly one by another and rejoyce in one Mother and how one branch on the Tree doth impart its sap and power to the other and mutually serve each other 64. For in such a lovely equality and harmony the life of Man John 1. was inspired out of the eternall Word into the humane Image being out of the Limus of the Earth So that all the propertyes of the life stood in an equall proportion in the temperature in one Love and mutually loved each other 65. But when the Devill mixed his poyson and false desire therein the propertyes of life were divided into many desires whence strife discord sicknesse infirmityes the cumbersome grossenesse and mortall frailty of the body is risen through the false desire and insinuation of the Bestiall propertyes by reason whereof the Image of God which was from the heavenly Essence disappeared concerning which God sayd unto them In
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
signifyed under the Characters Ra. Ra. Ra. P. in R. P. As is to be seen in the Revelation 13. We dare not at present make this large Interpretation more cleare all will shew it selfe and then men shall see what it was for there is yet clean another time 14. Concerning the language of nature I certifie you that it is so but what I understand in it I cannot teach or give another indeed I can give a signification thereof how it is to be understood but it requireth much roome and there must be a Personall Conference and intercourse in it it is not to be set downe in writing 15. Also concerning the Phylosophicall worke of the Tincture its progresse is not so bluntly and plainely to be described albeit I have it not in the Praxis the Seale of God lyeth before it to conceale the true ground of the same upon paine of eternall punishment unlesse a man knew for certaine that it might not be mis-used there is also no power to attaine unto it unlesse a man first become that himselfe which he seeketh therein no skill or Art availeth unlesse one give the Tincture into the hands of another he cannot prepare it unlesse he be certainely in the new birth 16. There belong two Centrall fires unto it wherein the might of all things consist which may easily be attained if man be rightly fitted Therefore Sir doe not trouble and toyle your selfe in that manner and way which you mention with any Gold or Minerals it is all false the best in Heaven and in the World from above and below must be ingredient to it which is farre off and nigh at hand the place is every where where it may be had but every one is not fit and prepared for it neither doth it cost any money but what is spent upon the time and bodily maintenance else it might be prepared with two Florens and lesse 17. The World must be made Heaven and Heaven the World it is not of Earth Stones or Mettalls and yet it is of the Ground of all Mettals but a spirituall Being which is environed with the four Elements which also changeth the foure Elements into one a doubled Mercury yet not Quick-silver or any other Minerall or Mettall 18. Read the Water-Stone of the Wise men which is in Print therein is much truth and it is moreover cleare the worke is easie and the Art is simple a Boy of Ten yeares might make it but the Wisedome therein is great and the greatest Mystery every one must Seeke it himselfe it behooves us not to breake the Seale of God for a fiery Mountaine lyeth before it at which I my selfe am amazed and must wait whether it be Gods wil How should I teach others expresly thereof I cannot yet make it my selfe albeit I know somewhat and let no man seeke more of me then I have yet cleare enough signified and I commend you together with all the Children of God into the Love of Jesus Christ JACOB BEEM THE FOUR AND TWENTIETH EPISTLE In Answer to a QUESTION WHY The Statua of one that was Deceased Wept or shed Teares 1. TOUCHING the Question it is dark in the understanding and there needs a Joseph to explaine it for it is a Magicall thing and very wonderfull whereupon it is hard to be answered for it proceedeth from the Magia 2. Yet I will open and shew you in very briefe what my Opinion is thereupon not that I would conclude and passe an absolute determinate judgment concerning it and leave you and other illuminate men of God to their opinion and apprehension in it but whether God hath given me to prove it that I leave to your judgement who know the condition of the mentioned Person better then I for all things proceed according to the time measure and limit of that thing 3. A hard rough Murall Stone hath no life that is moveable or active for the Elementall vegetable life standeth mute and still therein and it is shut up with the first Impression yet not in that manner as if it were a Nothing there is not any thing in this World wherein the Elementall as well as the Sydereall Dominion doth not lye but in one thing it is more moveable active and working then in another and we cannot say neither but that the foure Elements together with the Starres have their daily operation in all things 4. But being this is a hard Stone therefore the Miracle is above the wonted and ordinary course of Nature whereupon we can in no wise say that it hath a naturall cause in the Stone as if the operation of the Stone should move and put forth this but it is a Magicall motion from the Spirit whose Image is hewen out and pourtrayed in the Stone 5. For a Stone consisteth in three things and so all Beings consist of these three things but inclosed in a twofold property Viz. in a spirituall and in a corporall and those three wherein all whatsoever is in this World consist are Sulphur Mercury and Salt in two propertyes the one Heavenly the other Earthly as God dwelleth in the Time and the Time in God and yet the Time is not God but out of God as a pourtrayed Image of Eternity 6. So Man likewise is out of the Time and also out of the Eternity and consisteth of three things Viz. of Sulphur Mercury and Salt in two parts the one being out of the time Viz the outward body and the other standeth in the Eternity Viz. the soule seeing then that Man and the Time as well as the Eternity stand in one Dominion in Man thence wee are to consider of the Question 7. For man is a little World out of the great World and hath the property of the whole great World in him for God sayd unto him after the fall thou art Earth and unto Earth thou shalt turne that is Sulphur Mercury and Salt therein stand all things in this World be it Spirituall or Corporall save the soule which standeth in such a property according to the right of the eternall nature as I have sufficiently demonstrated in my Writings 8. Now when man dyeth then the outward light in the outward Sulphur doth extinguish and goe out with its outward fire wherein the life hath burned and then the body falleth to dust and entreth again into that whence it is come but the soule which is brought forth out of the eternall nature and infused into Adam by the spirit of God that can not dye for it is not out of the time but out of the Eternall Generation 9. Now if the soule hath put its desire into any temporall thing and therewith hath imprinted it selfe or strongly set its Imagination thereupon then it hath impressed the property of that thing into its desire and holdeth it magically as if it had it bodily indeed it cannot hold the body understand the elementall but it