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
regeneration of a new life and will and there it may attaine the sweet blood of Jesus Christ which in Christ did disclose or break open the gate of death and changed the anger of God in our humanity in himselfe into love wherein the poore captive soule drinketh out of Gods fountaine and doth allay and sweeten its fire-breath whence the new Paradisicall budd springeth forth and there the hunger and desire of the soule is made substantiall and essentiall in the blood of Christ after an Heavenly manner 15. Now as the disclosing of death must be done in the person of Christ himselfe in our soule and humanity so that the eternity in Christ wherewith he was come from heaven and was also in heaven John 3. overcame the time Viz. the life and will of the time and did change time with its will into the eternall will of the Deity and all this must be brought to passe in our received humanity So likewise the desire of our soule must receive into it selfe that same eternall will in Christ wherein time and eternity stand in equall agreement and harmony and through the power of the same immerse or cast it selfe into the adoption of free grace in Christ that the same inward Paradisicall ground which dyed in Adam might again spring forth in the will of the obedience of Christ through his heavenly and from us assumed humane blood 16. The atonement and expiation must be made manifest and experimentall in our selves through that atonement which Christ once made indeed the atonement and reconciliation was once fully finished and brought to passe in Christs blood and death but that which was once wrought in Christ must also worke in me it must even Now also through Christs shedding of his blood be brought to passe in me Christ also doth powre forth his heavenly blood into the desire of Faitâ— in my poore soule and tinctureth the anger of God which is therein that the first Adamicall Image of God may againe appeare and become seeing hearing feeling tasting and smelling 17. For that same Image which dyed in Adam from the heavenly Worlds Essence being the true Paradisicall Image dwelleth not in the foure Elements its essence and life standeth not in this world but in Heaven which is manifest in Christ in us Viz. in that one pure holy Element whence the foure Elements sprung forth in the beginning of time and this same inward new spirituall man eateth Christs flesh and blood for he is and liveth in Christ Christ is his stock and he is a branch on the stock 18. For every spirit eateth of that whereof it taketh its Originall the Animall sensuall mortall soule eateth of the spirit of this World of the Stars and Elements of the Kingdome of the World but the true eternall soule which was inspired out of the Eternall Word into man being Divine life eateth also of its Mother Viz. of the holyessentiall Word of God 19. But seeing it was impossible for her after her owne departure and separation from God in her excluded condition property and spirit to eate of the Divine Word and live in the holy Element of love and humility therefore this same Word of life being its true Mother came forth to the abandoned soule into the vaâ—e of misery and into the prison of Hell and infused his heavenly Essence into our humane to be as a body for the soule and therewith did imbrace and cloath our poore soule being captive and did open againe her heavenly mouth afore dead in the anger of God with the tincture of love so that the poore soule can now againe eate heavenly Manna the eating whereof was tryed in Christs person with the humanity which he received from us in the temptation of Christ in the Wildernesse where Adam in Christ did againe eate Manna from Paradise fourty dayes 20. Therefore I say that by a shew and select forme of grace appropriated and imputed from without none commeth to be a true Christian for if he be so his sinnes are not forgiven him by once speaking of a word or appropriating a forme or promise of absolution to himselfe from without as a Lord or Prince in this World doth freely give a Malefactor his life by an externall imputed favour no this availeth nothing before God 21. There is no grace or favour wherby we come to the adoption save onely in the blood and death of Christ him alone God hath fore ordained and appointed to be unto him a throne of grace or propiciation in his owne love which he hath in the Sweet Name Jesu out of Jehovah infused into him He is that onely Sacrifice that God accepteth of to reconcile hiâ—â—nger 22. Now if this Sacrifice or free offering of grace shall doe me good then it must be wrought and brought to passe in me the Father must beget or impresse his Sonne in the desire of my Faith so that the hunger of my Faith may lay hold and comprehend him and if the hunger of my soules Faith doth comprehend him in his promised Word then I put him on in his whole processe of justification in my inward ground and forthwith the mortification and killing of the anger Devill Death and Hell beginneth and goeth forward from the power of Christs death in me 23. For I can do nothing I am dead to my selfe but Christ doth it in me when he ariseth in me then I am dead to my selfe in respect of the true man he is my life and in that I live I live to him not to my selfehood for grace mortifieth my own will and setteth it self up for a Lord in the place of my selfenesse that so I may be an instrument of God who doth therewith what he pleaseth 24. And then I live in two Kingdomes Viz. with my newborne spirit of life or spirituall man in Paradise in the Kingdome of Heaven in the inward spirituall World and with the outward mortall man in the vanity of time in the Kingdome of this World in the dominion of the Starres and Elements in the contrariety and malignant discord of the properties wherein the yoake of sinne yet liveth this Christ taketh upon himselfe in the inward Kingdome of the Divine World and helpeth my soule to beare it 25. For the yoak of this World is Christs burthen which he must beare untill he shall againe deliver up the Kingdome to his Father which he hath given him for he sayd All power in Heaven and Earth is given to me of my Father so also this burthen or charge is layd upon him that he should beare Gods Anger Hell death and all Evill in us as Isaiah saith Hee tooke on him our diseases and carryed our sorrows but we esteemed him stricken smitten of God and afflicted 26. And hence it is that a Christian must be a bearer of the crosse for so soone as Christ is borne in him the assaulting of Hell and the anger of God in the eternall
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
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
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
as strangers and Outcasts or as Devill Men one towards another as the Article of Election as it hath of some beene hitherto handled doth give forth and import little lesse 3. And albeit we are apprehended and captivated in the heavy fall of Adam in the Anger that his Anger hath indeed chosen us to be Children of Damnation yet God hath bestowed his beloved heart Viz. The Centre of the Deity thereupon and hath manifested it in the humanity that he might againe regenerate us in him and manifest the life againe in us 4. And as the heavy fall came from one upon all and passed or pressed upon all so likewise the grace came from one and passed upon all and the Apostle saith that Jesus Christ came into the World to seeke and save that which is lost that is the poore lost damned sinner apprehended in the wrath of God and chosen to damnation and not the righteous and who with Abel Seth Henoch Noah Sem Abraham Isaac and Iacob are comprehended in the Love but the poor sinfull man captivated of Gods anger as Cain Ismael Esau and the like he came to seek and call these to returne and be converted as God said to Cain rule over the sin let it not have its power if Cain could not have done this God would not have commanded it him also if it had not been possible for Adam to have stood then he had never forbid him the tree 5. But being man cannot thus absolutely conclude demonstrate and give satisfaction to the minde for it searcheth further after Gods Omnipotence thereupon there is another Study requisite that a man learne really to know the centre of all essences to love and anger what the eternall love of God and what the eternall anger of God is which doth harden and devour man and maketh him to be a child of eternall death and how man may and is able in the time of this life to be freed out of his prison and captivity of Gods anger 6. But Seeing that I have so declared and set it forth at large in my Bookes that I thought the minde should be satisfied especially in the Booke of the Threefold life and in the Three Bookes of the Incarnation of Jesus Christ and yet further and deeper in the Book of the Six points concerning the Grand Mystery the eternall birth of the deity and of the three principles of the three Worlds hoâ— they stand mutually in each other as one and how there is an eternall peace and agreement towards each other and how one doth beget the other and desire each other also that one without the other were a Nothing I supposed that the minde would therein finde satisfaction seeing the same can be demonstrated in every Being and thing 7. But seeing Master N. hath part of these Writings in his hands though not all be pleased to enquire after them if they have a minde to them they shall not onely finde the ground of this Article concerning Election but of all Articles and even of all whatsoever the minde of man turneth it selfe unto if the ground be followed and attained which is there opened 8. My Noble heart I pray take not in jest what God manifesteth unto us out of his Love looke not upon the simplicity of the men by whom he doth this it is his good pleasure to manifest his might in the weake and silly as the World accounts them it is done for instruction to the World seeing all live in contention and strife and will not suffer his spirit to draw them that they might know and acknowledge Gods Kingdome to be in VS therefore the Centre of his Being and of all Beings is manifested unto them this is done all out of his love towards us that we might yet depart from the miserable strife contentions and wranglings and step into a brotherly and child-like Love 9. Sir seeing I have found a longing minde in you I would not conceale from you that it will be a time of serious earnestnesse and I say blessed and happy are those that are comprehended under the Sound of the Trumpet that hath already sounded for there commeth hereafter such an earnest severity that Babel and contention together with all Pride Ambition Falshood and unrighteousnesse shall drinke an earnest draught and even that which shee hath filled I entreat you for Eternall Salvation sake further to consider of it it is knowne 10. I am ready so farre as the minde might not finde ground enough in my Writings for its rest and satisfaction if the same were noted downe and sent me so to explaine and enlarge it out of the Centre of all Beings that I hope the minde should be satisfied although it lyeth not in Searching for no searching obtaineth or reacheth the Pearle without Gods light a penitent humble minde is required thereunto that wholly resigneth it selfe into the grace of God and that doth not search or will any thing save Gods Love and Mercy in that ariseth at last the bright morning Star that the minde findeth such a Pearle wherein soule and body rejoyâ—eth and when this is found then there need no further searching or teaching for it is written They shall be taught of God Such a Pearle as this the sound of the seventh Trumpet doth open in the hearts of many who with earnestnesse shall seek it in a humble and unto God resigned will 11. Therefore my Noble heart I would not conceale this from you much disputing and grubling in Selfe-Reason findeth not the Pearle but an earnest fixed penitent will findeth the same which is more precious and costly then the World and hee that findeâ— it he would not give it for the riches of the whole World for it affordeth him Temporall and Eternall joy that he is able to rejoyce and be merry in the midst of the Dungeon of darknesse and he accounteth the goods of this World as dirt and dung in comparison of it Christ sayd Seeke and you shall finde knock and it shall be opened unto you Also My Father will give the holy Spirit to them that aske him for it HEREIN LYETH THE GROVND 12. Let no man say My heart is shut up I cannot pray and if my heart say flatly no yet I will cast my selfe into the suffering and death of Christ let him cast me into Heaven or Hell yet I will be in his death he is made an Eternall life to me and then it is sayd None can pluck my Sheep out of my hands 13. The way to seeke and know the precious Pearle is very sufficiently opened in the Booke of the Threefold life else I would have mentioned something thereof And I commend me into your favour and us all into the meek love of Jesus Christ Dated 2. July 1621. THE NINETEENTH EPISTLE 1 NOBLE Worthy and honoured Sir All sincere wishes through the Love of Christ wherewith he loveth us in himselfe by his Incarnation in us of an happy and
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
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
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