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
snarl us in despaire and so to open a gate of all lewdnesse and wantonnesse 4. And therefore he liketh not the tast of the open fountaine of Christ in my writings whereupon I have made short a declaration upon his annexed pamphlet and have given it onely in breife to the consideration of him that reads my Book seeing the ground is else where sufficiently and satisfactorily to be found in my writings that men may see how this Carping Pamphletter thinketh to beguil and bereave us of the cheifest treasure on which our Eternall Salvation and happinesse dependeth and that with Cunning words by alleadging and quoting of the Scripture as a Toad that sucketh poyson out of honey even so he Perverteth the Scripture as is to be seen in his description of the Virgine Mary and the promised seed of the Woman how he therein falsifiyeth and imbittereth the Scripture whereupon he buildeth the Election 5. At the which I am much grieved in my heart that the man is so burthened and possessed with such an opinion which burthen is very heavy and he cannot get rid of it unlesse he learne to understand the Centre of all Beings whence good and evill arise what Gods love and anger is and learne to understand the Three Principles else he will not be freed from such Opinions 6. Albeit I wonder not that my Writings seeme strange unto him for there is somewhat New that surpasseth the reach of reason they have another sense another understanding then his another root whence they spring for I have not gathered them together from the Letter neither learned I them from other mens Writings I was an ignorant childe in that respect as Lay men usually are I knew nothing of such things I sought it not also in such a way I sought onely the heart and open well-spring of Jesus Christ to hide my selfe from the Tempest of Gods anger and from the opposition of the Devill that so I might get a guid and leader that might rule and direct me in my life 7. But when this did presse so hard upon me and my minde forced so strongly into the Combate against sinne and death and towards the mercy of God that I was resolved rather to part with my life then to give in or desist such a Garland was then set upon me which I hope to enjoy and rejoyce in it for ever and I have no Pen sufficient to describe it much lesse can I expresse it with my mouth and from thence my knowledge came and also the desire to set it down onely for my owne memoriall and I was intended to keepe it by me till the last of my dayes and how it came to passe that it was published you know Sir very well by Mr. N. But Gods providence and permission herein was such that you and your Brother were called as Firstlings unto it by whose meanes it was propagated 8. Therefore I exhort and entreat you for the eternall salvation sake to heed and minde well the Pearle that God favoureth us with for there will come a time that it shall be sought after and greatly accepted of let no stormy gusts drive you to and fro but looke upon it aright and pray God the most High that he would be pleased to open the doore of knowledge without which no man will understand my Writings for they surpasse and transcend the Astrall Reason they apprehend and comprehend the Divine birth therefore there must also be the very like spirit to understand them aright no speculation or acute apprehension or notion of reason reacheth them unlesse the minde be illuminated from God to the finding of which the way is faithfully shewn unto the seeking Reader 9. I speake in good truth and syncerity before God and Man and appeale also therewith before the judgement of God and declare that there is no good at all in any Disputing without Gods light and spirit also nothing that is permanent constant undoubtedly grounded or well-pleasing to God may arise from thence 10. Therefore he that will learne to understand the right and true way to God fundamentally let him depart and forsake his owne Reason and enter into a penitent humble and to God resigned childlike or filiall life and so he shall obtaine heavenly power and skill and shall put on Christs filiall spirit that shall lead him into all truth else there is no true way to God but this onely 11. If it come so farre that the Virgins Garland be set upon him he shall not need say any more Teach me c. For it is written They shall all be taught of God otherwise I have no knowledge skill or understanding I have been in my Writings as a young scholar that goeth to schoole or as a shower that passeth by what it lighteth upon it hits thus hath my apprehension beene even to this day 12. The Booke Aurora was my first childish beginning I wrote also contrary to Reasons conceit onely according to the appearance of light in a magicall cabalisticall or parabolicall manner I understood it very well but it was not sufficiently explained it needed a more large description and exposition for I intended to have kept it by me but it was taken from me against my will and Published as you Sir know and I commend me into your favor and us all into the meeke love of Jesus Christ Dated the third of July Anno Dom. 1621. THE SEVENTEENTH EPISTLE Worthy and much respected Noble Sir 1. THE hearty salutation and desire of Divine love and fulnesse of joy in Our IMMANVEL in his wondrous sweet power with all bodily and temporall welfare premised I give you friendly to understand that I have entirely considered of the conference lately held and being I perceive you to be a zealous lover of the truth and Divine Mysteries I would not omit to visit you with this Epistle seeing opportunity hath beene given me to answer somewhat upon the Article of a Person who opposed me in the Article of Gods Free-grace of Election and I have sent this my Answer for you to read over 2. But so far forth as the minde cannot rest satisfyed with this little I am ready and willing if it be desired to write such a Book and to enlarge and unfold it so out of the Centre that the heart might rest satisfyed thereupon albeit I should suppose that Christian might finde so much in this little that he might be satisfyed in reference to this and other Articles 3. But seing neverthelesse that this Article hath perplexed many men and thereupon such opinions are stated and concluded which doe set open a gate for all iniquity unto the World I am therefore greived at it being it is given me to know from the most high that this article hath not as yet been understood from the very ground and I wish from my heart that it might be understood that we might not looke so strangely one upon another as Men Devills
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
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
Reason or to bee moved at the proud censure and judgement of the same so as thereby to condemne or despise the gifts of any Man for hee that doth so contemneth the spirit of God 34. These Authors which you mention and others besides concerning which you desire my judgement whom I have not read all but in part I desire not to judge or despise them God forbid let that be farre from me albeit they have not all written in one style and forme of expression For the knowledge is diverse and manifold yet it behoveth me to try according to my gifts their hearâ— and will but seeing I finde that their heart and spirit doth flow and spring from one and the same Centre namely from the spirit of Christ therefore I rest my selfe contented on the Centre and commend the expression to the Highest Tongue Viz. To the spirit of Gods wisedome which through the wisedome doth open and reveale to every one according to the measure and manner as hee pleaseth 35. I judge none and to condemne any is a false and Idle arrogancy and vaine prating the spirit of God himselfe judgeth all things if that be in us what need we care for prating I much rather rejoyce at the gifts of my brethren if they have had other manner of gifts to hold forth then I should I therefore judge them 36. Doth any hearb flower or tree say unto the other thou art sowre and darke I will not stand by thee Have they not all one Mother whence they grow Even so all soules proceed from One and all men from one why then doe we boast and glory to be the children of God notwithstanding that we are more unwise then the Flowers and Hearbs of the field is it not so with us Doth not God impart and reveale his wisedome to us diversly As he bringeth forth and manifesteth the Tincture of the Mystery in the Earth through the Earth with faire plants even so in us Men we should rather congratulate and heartily love one another that God revealeth his wisedome so variously in Vs but he that judgeth condemneth and contemneth in a wicked way he onely runneth on in pride to shew himselfe and to be seen and is the Oppressouâ— in Babel a perverse stickler that stirreth up contention and strife 37. The true Tryall of Gods Children is this which we may securely and safely follow namely an humble heart that neither seeketh nor honoureth it selfe but continually seeketh the good of his brother in Love that seekes not after its owne profit pleasure and applause but after righteousnesse and the feare of God The plaine and single way to come unto God is this so farre as is made knowne to me Viz. That man depart from his sinfull courses and make with himselfe an earnest constant purpose never to goe on any more in those sinnes which he hath committed and in his forsaking and turning away from them not to despaire and doubt of Gods grace 38. And albeit that reason suggesteth doubts whereby a sinner is terrified and stands amazed and astonished at the Anger of God yet let the will onely in all simplicity and unfeigned sincerity directly cast it selfe into the mercy of God and wholly lye downe and shrowd it self in the suffering and death of Christ and surrender it self to God through Christ as a child that betakes it selfe unto the lappâ— of the Mother which willeth to doe onely that which is the will of the Mother it doth onely cry and call unto the Mother it alwayes hopes to receive its refreshment from the Mother and it only longs after the breasts of the Mother even so must our desire be wholly and onely turned and directed to our first Mother from whom we in Adam departed and went into Selfe-Will 39. Therefore Christ saith Vnlesse you be converted and become as Children you cannot see the Kingdome of God Also you must be borne againe that is we must wholly disclaime and depart from our own Reason and come againe into resignation and selfe-denyall into the bosome of our Mother and give over all Disputings and as it were stupifie or mortifie our Reason that the spirit of the Mother Viz. of the Eternall Word of God may get a forme in us and blow up or enkindle the Divine life in us that so we may find our selves in the spirit of the Mother in the Cradle if we desire to be taught and driven by God 40. And if we will be taught and driven of God then we must arise againe from the Cradle and wholly submit and give up our selves unto him that so Gods spirit may be in us wholly both the will and the Deed that we may acknowledge the knowledge to be his and not ours that he only may be our Knowing 41. We must take no thought or sollicitous care what we are to know and how we will know but we must meerly enter into the Incarnation and birth of Jesus Christ and into his suffering and death and continually with all willingnesse tread in his footsteps and follow him and think that we are here onely upon our Pilgrams path where we must walke through a dangerous way and enter againe in Christ on the narrow way into our native Countrey whence Adam hath led us astray in this way onely lyeth the Pearle of the Mysterium magnum or the Jewell of the great Mystery all studying Book-reading seeking searching and grounding on our Received Principles or Orthodox apprehensions besides and without this way are but dead meanes and obtaine not the Virgins Crowne or the Pearle of Sophia but gather together heaps of thistles and thornes which sting and gall the Children of God 42. Therefore deare Sir seeing you have desired my knowledge and judgement I have no better counsell and advice to impart unto you then to shew you the way which I my selfe walke in and upon which way the Gate was opened to me so that I am learned without learning aforehand for all Arts and Sciences come from God he findeth all things in and for man 43. I have no controversie with the Children of God by reason of the variety and diversity of their gifts I can reconcile them all in my selfe I can make a good construction and understanding of them to my selfe I onely bring them to the Centre and there I have the proofe and touchstone of all things Now then if you will imitate and follow me then you shall find it so by experience and afterward perhaps better understand what I have written 44. A reall true Christian hath no controversie or contention with any body for in the resignation in Christ he dyeth from all controversie and strife he asketh no more after the way to God but wholly surrenders himselfe to the Mother namely unto the spirit of Christ and whatsoever it doth with him it is all one to him be it prosperity or adversity in this World life or death it is all
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
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
otherwise God should be finite and measurable if the gifts were onely one but he is a meere Wonder whosoever apprehends him he walketh in his Wonders 55. This I doe impart unto you in all syncerity out of a true Christian zeale from my Fountaine Gifts and knowledge and I doe exhort you to understand it in a right sense as it is meant I doe not extoll or set up my selfe but I speake brotherly to your minde to stirre you up and to comfort you that you should not thinke the yoak of Christ to be heavy when oftentimes the externall man doth cloud the internall that the poore Soule mourneth for its Image which yet is purified and truly begotten and brought forth under Tribulation and the Crosse of Christ it is even so with me and other Christians besides thinke not strange at it 56. It is very good when the poore soule is in Combate much better then when it is imprisoned and yet playeth the Hypocrite and maketh devout shewes it is written That all things shall serve for the best to them that love God 57. Now when the combate of the soule doth arise and proceed that it would faine see God and yet cannot at all times attaine the same then know that it fighteth for the Noble Trophee of which the externall man knoweth nothing yea the spirit of God fighteth in the naturall soule for that which is supernaturall that so he may lead the Creature into God hee would alwayes faine Crowne the soule with the precious Image if the blinde Reason would but give him roome and suffer the understanding to Cooperate 58. We must labour and strive against the externall Reason and also against flesh and blood and wholly oppose the assaults and objections of the Devill alwayes breaking them and casting them away and resist the evill thoughts motions and influences and effectually with our whole soule with prayer supplication or internall resignation presse into Gods mercy 59. Thus the precious graine of Mustard-seed is sowne which if it be well preserved becommeth great like a Tree upon which Tree the fruits of Paradise doe afterwards grow on which the soule feedeth when it will Prophesie and speake of the Kingdome of God when as it beholdeth the Divine Magia even then it speaketh of the Wonders of God 60. For the Being of God is undivided it needeth not any room or place but it ariseth moveth and flyeth in the spirit of understanding as the splendor of the Sunne in the ayre it shooteth or glanceth into the Image like lightning whereby the whole body is oftentimes enkindled and enlightned 61. Moreover know that we in this life are labourers and not idle persons for the birth of life is a continuall strife and labour the more we labour in Gods Vineyard the more fruit we shall obtaine and eternally enjoy and it maketh for our owne edification for our labour remaineth in our owne Mystery to Gods deeds of Wonder and to our owne eternall Crowne and Glory before God as in my other Writings is set forth at large 62. Concerning the Sabbath in this World of which you have written and still continue in the same opinion the knowledge and understanding thereof is not given to me also I doe not know how there can be any perfect Being in the Torment-house of the Starres and Elements I cannot finde such an understanding thereof in the Mystery being the first man was not able to stand when the heavenly Governour did rule in him but was overcome by the Kingdome of the Starres and Elements Might it not therefore be still dangerous 63. When we consider the possibility and the impossibility thereof in the Mystery it doth then appeare as if there would be no Sabbath in the sad and sorrowfull Mirror of the Divine Being for the Devill is a Prince of this World and though he should be bound for a thousand yeares in the darke World yet the fierce wrathfull Starres and also heat and cold have their rule and predominance in this World and this World is nothing else but a Valley of Misery 64. Now if the Dominion of the Starres should not reach us or have any influence upon us then we should not be in this World but in Paradise where no wicked man could oppose us or see us for in Paradise we are swallowed or shut up in God 65. As little as we with our earthly eyes see the Angels so little likewise shall a wicked man of this World see a new regenerate man in Christ when we attaine the new man in Christ then we are as to that new man already in the Sabbath and doe onely waite for the Redemption of the wicked earthly life 66. For we are with Christ in God we are together with him planted into his death we are buryed in him and arise with the new man out of the grave with him and live eternally in our owne Being or Essence understand in his corporiety we are with and in Christ in God and God in us Where should wee then keepe Sabbath Not in this World but in the Angelicall World in the light World 67. And if the wicked should be tormented for a thousand years in this World then the place of this World must be translated or withdrawne into the darke World for in this Solâ—â— World there is not yet any Hellish Torment but if the Sunne were taken away then it would be so indeed and then the wicked would be yet far separated from the judgement and there would be a Gulfe of a Principle interposed and fixt 68. Moreover God is not a God of evill that desireth revenge or Torment that he should out of his vengeance Torment and plague the Wicked a thousand yeares before the Iudgment the wicked Tormenteth himselfe in his owne Lifes birth the one forme of life is enemy to the other And that shall be indeed his hellish Torment and God hath no blame in it 69. He hath never desired the fall of man but the wrathfull Nature gott the upper hand and the spirit of mans will which is free as God himselfe did freely and willingly yeeld it selfe up into the Combate supposing to domineere and rule 70. It was out of pride that the Devill sell and man also if they had stayed in humility God would have continued in them but they themselves departed both away from God but God did so exceedingly love mans Image that he himselfe out of love did re-enter into the Image of man why should he then desire his Torment 71. In God there is no Evill desire but his wrath which is the dark World is a desire of evill and destruction which hath brought the Devill and also man to fall the dark World caused the Devill to fall and the externall wrathfull Nature caused Man to fall and yet both these are tyed and bound one to another which we should well see and feel if the sun were taken out of this World 72. Therefore
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
you and will no longer to your selfe but onely what Christ willeth through you 20. Deare Sir I feare me there is yet somewhat in you that is displeasing to Christ by reason whereof there is such strife in you Christ willeth that you should with him dye to your owne will in his death and arise in his will and live with him and Christ is at present in your soule and striveth for your soule 21. Let all earthly will goe and resigne up your selfe wholly and fully let joy and sadnesse comfort and conflict be all one unto you and so you shall with Christ be a Conquerour over the World Devill Death and Hell and at last finde by experience what Christ hath beene in you and wherefore this hath hapned unto you which hath been the processe of all the children of Christ I speake out of Christian affection Dated on the day of Christs going to his Suffering and Dying AN. DOM. 1623. J. B. THE FOURTEENTH EPISTLE TO FREDERICK CRAUSEN AT GOLTBERG The open Fountaine in the heart of Jesus Christ be our refreshment and constant Light 1. WORTHY Learned and kind Sir my Friend and beloved Brother in Christ all hearty wishes of the love illumination and blessing of God premised your diligent Study in the Divine Wisedome is very acceptable and joyous to me 2. And so much the more in that I perceive in your Letter that God hath opened your heart and spirit to a right understanding and I wish from my heart as indeed I doe not at all doubt that the precious Corall in the humanity of Christ might againe spring forth in the spirit of Christ and his tender humanity in us from the inward man in your Paradisicall Plant withered in Adam and bring forth true fruits for the Table of God 3. And that the noble and pretious branch may be fast engrafted in the vine of Christ and spring forth a fresh from the same and may blossome with us amidst this present wicked Thorny World and helpe to â—oretell the Summer of Christ in his time of the Lilly indeed some branches out of Christs Rose-garden doe here and there appeare and doe spring forth as a wonder of God in the midst of the fire of tribulation in Babel 4. But that you say my Writings have given you some direction goe to be thankfull to God for it who thus manifesteth his wonders and deep hidden wisdome by mean and unexercised People and sets them for a light to the children who in the Cradle of the World worke in their Babel and Fable and that they are convinced by mean Simplicity that their workes will and life is onely a carved Image and a forged selfish invention that hath not its foundation and root in him 5. As at present the most high hath given us manifoldly to understand whence in short time his wonders in his hidden wisdome are and shall be declared to the World in Writings for the light thereof in which our posterity and all those who obtain understanding from God in them shall not onely wonder but exceedingly rejoyce 6. I understood by Mr Walter that you have received some of my Writings which doe much delight you yet I could wish that you had the last peeces also which are more plaine and cleare and have a Sweeter foundation in which the manifested God may be knowne in all his wonders and workes very clearely 7. They will in many places open more light unto you in your practice for the ground of nature is very clearly discovered therein as also our very fair pleasant Garden of Christ of the new birth 8. Beloved Frederick it will give you much furtherance to temporall and eternall exercise and I hope that you being an engraffted cyon shall not breake of from the tree of the Divine wisdome for shortly there will come a time when it shall be of needfull use and you shall rejoyce among the firstlings that goe out from Babel 9. I highly thank you for your Present which I have received and I shall for its recompence cary it in my will into the Mystery of the most high and it shall be received as a treasure for you and I acknowledge hereby your true open heart 10 However the Pearl will not be therefore given but for nothing as God hath done for us in Christ and so one member is bound unto the other and I commend you to the sweet and pleasant love of Jesus Christ and exhort you further to seeke after the Pearl Dated 17. July 1622. J. B. THE FIFTEENTH EPISTLE The Salvation and Light of God in the life of Jesus Christ enlighten you and give you further to understand his will 1. COURTEOUS Sir and good Friend I cannot but rejoyce with you in that you have given up your life to be a plant of God and so it springeth and buddeth sorth in the body of Jesus Christ the Sonne of God who hath begotten us againe to a living creature in himselfe and hath set us before his Father as a lovely plant in his pleasant Paradisicall Garden to his joy and deeds of Wonder 2. And I finde if I consider aright that you are not onely a Plant of God for your selfe but as a pleasant Hearb and Flower doth not hold its strength and vertue within its Selfe but doth cast forth and diffuse its vertue for a sweet rellish unto all living Essences and freely presents it selfe unto all creatures what ever become of it and so it doth not spare it selfe but continually produceth its power and smell 3. And thus I finde it to be with the soule of man which continually groweth and freely yeeldeth its power or vertue for him to tast that desireth it and is capable of receiving its power be it either to love or anger to the life of God in Christ or to the life of pride leading into the utmost drift of misery which in the end befalls those that are not growne in God 4. But praiâ—e glory and honour unto those who are regenerate in Christ who although they doe here lose their life and appeare before the Sting of the Thoâ—ny Plant as a poore uselesse Hearb that is trampled under foot but as an Hearb that is out downe and â—s no more seene or discerned and reason sayth it is quite gone but for all that it hath its root in the Earth and springeth up thus likewise the soule of the Saints is engrafted into the holy life of Jesus Christ and standeth in God his Father and springeth forth againe through Death 5 At which seeing we have knowne the same effectually we doe rejoyce and therefore we esteeme the life of this World which confisteth in the source of the Stars and Elements as the least and doe rejoyce that we are the Children of God 6. Seeing we know that God is really in us and yet he is hidden to our earthly life therefore we know that our soule is in God and springeth up in God and the
in God joyfull new yeare and all bodily welfare premised 2. I am glad of your bodily health and yet much more glad am I that I observe how the drawing of the Father in the spirit of Christ doth continually stirre up and worke in you a constant hunger after the precious Pearle of the Divine knowledge which being it hapneth in the tree and growth wherein I also spring up and grow doth bring to me as from a fellow-branch in our Angelicall Paradificall Corall meer desire and acceptable Love will and it rejoyceth me in my meditation that the spirit of Christ hath yet his Church and Temple in the midst of the thornes as it now appeares and I wish from my heart with panting desires that it might flourish and grow yet stronger that Babel and the Kingdome of contention and strife might thereby be abolished and taken away that we might converse and walke together in love and union as the Children of Christ 3. I should be glad withall my heart seeing you read some of my Writings that they might be understood according to my comprehension and minde not for a temporall praise and glory to me which is in Christ onely and not mine but for our eternall fellowship and fraternity sake which we shall have in Generall one with another after this life 4. And I would very heartily impart to my loving bretheren my Pearl which God hath given me that they also with me might in Divine knowledge and love bring in their fruits upon the table of God which worke and labour is more acceptable to me then all the temporall praise honour and goods of the World 5. And though I am in comparison to you as a child void of understanding yet my Saviour hath beene pleased out of his love and grace to bestow his sence minde and understanding upon me and to open it through himselfe that I effectually know him and his will 6. Which albeit it seemeth foolishnesse unto reason is as cleare as the sun-shine unto me and it affordeth me joy and desire that I in all temptations and afflictions from the Devill and his confederates am able boldy and confidently to hide my selfe therein and my hope is therein stirred up and enkindled with Gods love-fire and I have as it were a fair Garden of roses therein which I doe not onely beteem unto my bretheren to partake of but I also desire and wish from my heart that the golden roses might also blossom in them 7. I have understood how that you are yet solicitous and troubled in the Article about the will of God and his Election of mankinde and are yet in a deep conceit in reference to the Decree concerning man as if God chose some according to his purpose and some again he chose not out of his decree and purpose and therefore he draweth them not in the spirit of Christ to the Father or that the father draweth them not in Christ which for my part hath very often perplexed me and I wish unfeighnedly that it might be apprehended how the ground is in its owne property 8. For the words of the Scripture are right and true about Election but they are not understood aright and thence commeth the great Evill and Mischeife with contending and eager contests when I goe into the centre then I finde the whole ground there is nothing so subtile or profound there is nothing that can be asked about the will of God but it is manifest therein as clear as the sun 9. For I finde the whole understanding both of good and evill of Gods love and anger both desires Viz. of the darknesse and of the light these I set into the humanity of Christ how God is become man and I consider how the formes of the humane properties in the humanity of Christ were wholly and universally without particularity tinctured with the love of God in Christ with the eternall word or voice of the deity that is with the Divine mercury with Divine essentiality namely in the blood of Christ and the wrath which was manifest with Adam in the humane property was wholly drowned and shut up in eternall death of which the Scripture now declareth Hell where is thy Victory Death where is thy sting 10. As the Artist or Philosopher doth change Saturne and Mars in the Mercurie which in Saturne and Mars in their owne fierce wrathfull might is an evill poysonfull source or quality into a Panacéa that is into a Paradificall source and property where neither Saturne Mars or Mercurie are perceived in their wrathfull properties but out of their fierce wrathfull Malignant property there is an ascension of love and great joy thus it is now also with the evill man when he departeth out of his wrathfull malicious will and in resignation wholly giveth himselfe in the death of Christ into the Panacéa Christ 11. And as the sun in the Firmament shineth upon the good and evill so likewise the desire of the Panacéa Christ being the Divine sun that shineth therein presents it selfe to all men if they would but open their will and depart from their selfehood and set there desire into that Christ would be borne therein 12. For the soul as it is purely in it selfe was spoken or breathed into the humane body out of the eternall speaking word of the Father out of the fire and light World as out of Gods owne Being and it hath both wills Free out of the fire that is out of the Fathers anger which is the eternall nature in which shee is a creature in the spirituall Sulpher Mercurie and Salt and out of the light of the Divine power in the Divine sound in which the soule is an Angel and an Image of God 13. And though it hath lost the light with Adam yet Christ hath regained the same and hath again moved or awakened the centre of love that the life of the light if it stirreth up its desire may again in the humanity of Christ which passeth from one upon all as the anger passeth from one upon all enkindle it selfe 14. And though it might be said that he enkindleth whom he pleaseth yet I declare it as a precious truth worthy of acceptation that the Divine light is not ingressive or a light comming into a man from without but it is hidden even in the wicked man in the Centre as God is hidden in the time but it is Arisive that is a light springing up or opening it selfe from within as the light of the Candle ariseth out of the Candle 15. Man is not so altogether corrupt forlorne or decayed that there should not be any possibility at all left in him and though he be corrupt and spâ—yled yet God when he received and took pity on man againe stirred up and awakened the Centre of his Love being the true Deity which hidd it selfe or disappeared in the Sinne or fall of Adam in the humane Property 16. And as
the Sinne and Wrath of Adam being yet but One pressed upon and into all so likewise passed and pressed the motion or affection of Gods love in Christ humanity and out of Christs humanity through the whole humanity of all men 17. Christ is againe become the heart in the Humane Tree the Divine Sound voyce or word which hath revealed it selfe in Christs humanity effectually that soundeth through Christs humanity in the Vniversall humane Tree and there is nothing wanting or in the way but that the twig which is on the Tree will not draw the Sap of the Tree into it selfe 18. It hapneth oftentimes that the property is too much in love with Mars and draweth it into it selfe and stirreth up the heat whereby the twigg withereth and so the Mars of the soule draweth wrath and falshood into it selfe whereby its Mercurie becomes poysonfull and then Saturne which is the impression of the lifes property groweth altogether obscure and darke and as long as the Mercurie of the life liveth in such a property he may not be drawne of the love of God but of the anger of God and is chosen to damnation so long as he liveth or continueth in that Free evill wicked will 19. The love of God offers it selfe unto him but he refuseth to accept of it God is desirous of him but the wrath holdeth dim As Christ sayd O Jerusalem Jerusalem How often would I have gathered thy Children as a Hen gathereth her Chickens under her wings but you would not 20. The unwillingnesse lyeth in the way that man in his life letteth himselfe be kept or held of Gods anger being the wrath in the out-spoken or expressed Mercury according to the fiery Property of the Father 21. Deare Brother here lyeth the wicked Childe learne but to know what God Almighty is in Love and Anger and how Man is even that same Being and an Image out of the Eternall Spirit 22. Doe not say God willeth the evill he cannot will or desire any thing that is evill according to the property in which he is called God but if I should call this property Viz. of Anger God then I call Hell Heaven darknesse light and the Devill an Angell 23. True all belong unto God or all is Gods yet God is onely understood in the Source or working property of the love of the light the Anger is in his light a cause of the love-desire and of the Kingdome of joy 24. When the soule bringeth its fire desire out of its owne selfe-will into the Love-desire of God and goeth out of its owne selfenesse aud sinketh into the mercy and compassion of God and casteth it selfe into the death of Christ and willeth no longer the fire-source but desireth in its fire life to be dead in the death of Christ then the poyson of the Mercuriall life dyeth in the will of iniquity and there ariseth a new twigge and budding of love-desire 25. Loving Sir and Brother know that I write not as one blind or dumbe without knowledge I have my selfe found it by Experience I have beene as deepe in your opinion as your selfe yet my Saviour hath opened my eyes that I see I doe not see in my owne ability or power but in his as he knoweth me in himselfe and he will see and I wish with all my heart that you might have an insight into my seeing and that you might see with me out of my seeing I would willingly impart my heart and love to you for a propriety and looke through this glasse out of you 26. But I perceive that I am as yet dumbe unto you and that I am not as yet knowne to you in my knowledge which is given me and I wish from my heart that it may yet once be 27. I intreat and exhort you as a Christian in all humility that you would but gather your Objections together and send them to me in Writing I will deale according to my gifts as a Christian ought and I will declare and explaine them in such a manner that I hope you shall acknowledge me as a Brother in it 28 Not that I presume to doe it from my selfe but my desire which burnes in me like fire requires it of you and I as I am I hope to God that we shall both so prosper in it that God will unite us in his love-desire and knowledge and it shall not prejudice you at all with scorne or disgrace for I have a heart that can conceale Secresie 29. I exhort you in love to a filiall humility in the true Resignation of Christ therein you may be able onely to obtaine and comprehend it otherwise my well-wishing good intent and beginning is to no purpose for I can give you nothing but my good affection and charitable will if you will accept of it 't is well If not I protest and testifie before you and the face of GOD that I have begun my christian devoir aright towards you and in you I have done my part as I am bound in Conscience to doe 30. I may come to see you my selfe if my affaires will permit provided that it may conduce to Gods Honour and mans Salvation for I know many thirsty soules thereabouts with whom I might refresh my selfe and they in me 31. I have at present found a very pretious Jewell which might be profitable not onely for the soule but for the body and good for your Patients 32. If men would labour in Christs vineyard God might even now give us such a sunshine which might warme the Apothecaries shop of which many honest People have beene a long time desirous which sun-shine would boldly dispell the smoak in Babel and be a refreshment to the Children of Christ in their Oppression Misery and Tribulation 33. But in truth because men will be so Wicked and Godlesse there shall be an horrible storme of hail and rain at which the Earth shall quake and many thousand soules be drowned in the water 34. I would gladly heere mention somewhat unto you but at this time it cannot be be pleased to take notice of the storme towards the East that towards the North is not far from it in the South there is a great smoak that causeth the eyes of those in the West to smart 35 Let no man say when the storme passeth by that this man or that man is righteous before God it shall goe well with him because of his Religion the anger of God is enkindled in all and they are all alike unto him for all their Religion as long as the one liveth like the other 36. The most High sweepeth out one besom with another but there springeth up a Lilly unto all nations happy are those that apprehend the same 37. The thirsty soul must not say the Lord hath forsaken mee he hath forgotten me as little can God forget as a Mother can forget her child and albeit shee should forget yet the Lord hath not forgotten his poor
I hope to God and his Children that they will see the Divine manifestation of grace and understand it and depart from such strife and controversy about the will of God and the person of Christ and see the Justification of a poor sinner before God and learne to understand it 16. which I have faithfully and diligently done towards every one according to my gifts out of a christian brotherly heart with a further Offer that if any should yet stick in such a conceit and opinion and were not satisfyed in his thoughts that he would in a Christian and friendly way set down his opinion with his conclusions thereupon in writing and send them to me and hee shall receive such an answer upon his Questions and objections that he shall see that I meant christianly and that it came from a Divine gift 17. Seeing Sir that you together with your Brother Mr. H. S and likewise the deepe learned Doctors J. S. and J. D. K. are my very much respected Friends and in the Life-Tree of Christ my Eternall fellow-members and Brethren in Christ and I as a fellow-member from a religious heart doe rejoyce also with them seeing God hath adorned and endowed them with understanding and wisedome and other Christian Vertues whom likewise I have acknowledged alwayes as my favourable charitable and gracious Maesters thereupon I have taken order that they should get a copy of this Treatise among them desiring and entreating them to deale one with another in a Christian brotherly way and communicate it to each other for the transcribing of it by reason of greater imployments of my Talent and that would be an hindrance to me else I would have sent to each a copy of it 18. Yet if this Treatise should be intercepted and not come unto their hands then I will send them my owne Manuscript and I entreat them that they would be pleased to read it over and consider it without prejudice or irksomnesse they shall finde such rich sense and meaning therein that it will be profitable to them in many things but especially in the Christian exercise of the New birth 19. And wherein I can be further serviceable to them in my small gifts I shall be mindfull alwayes faithfully to performe the same as an obliged Christian in thankfull gratefulnesse of their good affections uprightnesse candor and favours towards me 20. And albeit I am a man of no repute in respect of their greatnesse or highnesse and also in respect of D. D. yet let them but for a while a little shut up Reason and think that it pleaseth the most High to manifest his wonders by simple people and such as are accounted foolish in the Worlds eye as it hath come to passe from the beginning of the World hitherto when Alterations have beene to come 21. Sirs know for certaine that I will not be wanting in giving an answer unto any mans high or profound questions if they be vertuous apt and Christian for the same is committed to me in trust from the most High and given as a free gift of grace 22. The which I mention in a Christian intent and affection that if any had yet any scruple in that opinion to see whether I in love could helpe him to quit himselfe of it and bring him into the Temperature of the minde I should not thinke any paines too much to impart my gifts and understanding to him And so I commend you and yours into the Love of Jesus Christ and my selfe into their favour Dated 20. Feb. 1623. A POSTSCRIPT 23. The tribulation destruction of Babel approacheth with exceeding hast the storme ariseth upon all Coasts it shall be a soar Tempest vain hope deceiveth for the breaking of the Tree is at hand which is knowne in the wonders 24. The homebread fire hurts its owne native countrey righteousnesse and truth are troaden under foot great heavinesse trouble and Calamity grow on apace 25. Men shall mourne for an old empty ruinous Cottage on which Salvation relyeth not they will be enraged for the Nest wherein Satan hath hatcht his young 26. The Towre of Babel is without foundation men suppose to prop it up but a wind from the Lord overthrows it 27. The hearts and thoughts of men shall be revealed for there commeth a Proba from the Lord wherby the verball Titular Christian shall be laid open in his false heart and soule as a reed that is tossed too and fro◠of the wind seeing his heart is wavering now this now that way that his false ground becomes manifest 28. Many shall betray themselves and ruine both body and goods through Hypocrisie the Hypocrites and titular Christians shall quail for fearé when their false ground shall be revealed 29. The Orientall Beast getteth an humane heart and ere this cometh to passe he helpeth to tear downe the Towre of Babel with his Clawes 30. In the darknesse of the North there ariseth a Sun which taketh its light from the sensall properties of the nature of all beings from the formed expressed and re-expressing word and this is a wonder at which all Nations doe rejoyce 31. An Eagle hath hatcht young Lions in his Nest and brought them prey so long till they have growne Great hoping that they should likewise bring their Prey to him again but they have forgotten that and they take the Eagle and pluck of his Feathers and bite of his Clawes for unfaithfullnesse so that he can fetch no more prey albeit he should Starve for hunger 32. But they fall out about the Eagles nest and teare one another in anger till their anger becomes a fire which burneth up the nest and this is from the Lord of all beings 33. If the Rich man knew upon what foundation he stood he would enter into himselfe and looke unto his latter end 34. The Sun giveth to many things life and likewise to many things death 35. But he that lyeth still in Selfe-will and giveth way for his internall ground out of which man is originally to lead and guide him he is the Noblest and richest upon the Earth 36. The Postilion arising out of the ground of nature cometh and carryeth the Sword over the Earth and hath six windes for his assistants which for a long time have ruled upon the Earth these breake the Postilions Sword through the Revelation of the Seventh winde which they alwayes kept hidden in them but by reason of the Postilions Power they must call and manifest him 37 Which Seventh winde a new fire revealeth and at this time the fountaine of grace shall flow with sweet water and the afflicted and oppressed shall be refreshed THE ONE AND TWENTIETH EPISTLE TO FREDERICK CRAUSSEN DOCTOR OF PHYSICK Our Salvation in the life of Jesus Christ in US 1. DEAREST Sir Christian and faithfull Friend I wish unto you and yours and all those who Desire and Love Jesus in all faithfull reall Cooperating Love-desire the
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
be found in the History but in true affiance and in the right resignation into the life and into the Doctrine of Christ Therein the holy Ghost shall appeare with wonders and powers which Babel at present in her inventions forged hypocrisies doth not beleeve yet however it certainely commeth and is already on foot yet hidden from the World 18. I have sent you by Mr. Fabian the whole worke of the Second Booke but I know not whether you have received it for since that time by reason of my Journey I have not spoken with Mr. Fabian if not then you may demand it of him And so I commit you to the meeke Love in the life of Jesus Christ the Sonne of God Given in haste Goerlits Friday before the Advent 1619. The Name of the LORD is a Strong Tower the Righteous flye unto it and is exalted THE SEVEN AND TWENTIETH EPISTLE TO CHARLES of ENDERN 1. NOBLE Right Honourable Sir my humble ready and willing Service with all Cordiall wishes of Gods love and grace to your new creature in the New man in the body of Jesus Christ as also all temporall prosperity and blessing for the earthly body premised 2. I have considered your Noble heart and minde which is enkindled and enflamed not onely towards God but likewise towards his Children in love which hath exceedingly rejoyced me in Christ and I must in a speciall manner consider of the true earnestnesse and zeale which I know and acknowledge for you have endeavoured much about my few Writings of the first part and not regarded the murthering or confounding cryes of the Oppressour but sought after it your selfe to read it and to copy it out with your owne hand 3. Which give mee perswasion that God hath opened a little gate of his wisedome unto you which was fast shut to the Oppressor being he sought for it in Art and Pride therefore it was concealed to him for he was offended at the hand of the Writer and did not minde what is written in the holy Scripture My power is mighty in the weake and how Christ thanked his Father that he had hid it from the prudent and wise and revealed it unto Babes And sayd further Yea further For so it hath pleased thee 4. Also I am verily perswaded and convinced in my spirit that you have not done it out of any Curiosity but as it becommeth the Children of God which seeke the precious Pearle and are desirous of it which if it be found is the most precious Jewell which man loveth farre beyond his earthly life for it is greater then the World and more faire beautifull and excellent then the Sun it rejoyceth Man in tribulation and begets him out of darknesse to the light it giveth him a certaine spirit of hope in God and leadeth him upon the right path and goeth along with him into death and brings him forth to life out of death it quelleth the anguish of Hell and it is very where his light it is Gods friend in his love it affordeth him Reason and Discretion to governe his earthly body it leadeth him from the false and evill way and whosoever doth obtaine and keep it him it Crowneth with its Garland 5. Therefore noble Sir I have no other cause to write unto you but from a desire of unseighned love towards the Children of God that I might but refresh and recreate my selfe with them I doe it not for temporall goods or gifts albeit you have tendred your kind and loving favours to me though a stranger in a curteous and friendly manner but for the hope of Jsrael that I may highly rejoyce with the Children of God in the life to come and my labour which here I undergoe in love towards them shall then be well recompensed when I shall so rejoyce with my Brethren and every ones work shall follow him 6. Therefore I am in right earnest being that a Sparkle of the pretious Pearl is given to me and Christ faithfully warneth us not to put it under the table or to bury it in the Earth and thereupon we ought not so much to feare man that can kill the body onely and then is able to doe no more but we ought to feare him that can destroy body and soule and cast them into Hell 7. And though in my time I shall receive but little thankes from some who love their Belly more then the Kingdome of Heaven yet my Writings have their gifts and stand for their time for they have a very pretious worthy earnest Birth and descent and when I consider my selfe in my poor low unlearned and simple person I doe then wonder more then my very adversary 8. But seeing I know Experimentally in power and light that it is a meer gift of God who also giveth me a driving will thereunto that I must write what I know and see therefore I will obey God rather then man least my Office and Stewardship be taken away from me againe and given unto another which would Eternally grieve me 9. But seeing Sir that you have obtained a longing and delight to read the same and that as I verily hope from the providence and appointment of God therefore I shall not conceale it from you seeing that God the most High hath called you through his wonderfull Counsell to publish the first Worke when I thought the Oppressour had devoured it but even then it sprung forth as a green Twig wholly unknowne to me 10. And though I know nothing of my Selfe what God is about to doe and his Counsell and way also which he will goe is hidden from me and I can say nothing of my selfe also the Oppressour might impute it to me for a Pedentick Pride that I would thus onely arrogantly vaunt with my small gifts which were of grace given to me and thereby set forth the thoughts and imaginations of my heart for my owne vaine glory and boasting 11. Yet I declare in the presence of God and testifie it before his judgement where all things shall appeare and every one shall give an account of his doings that I my selfe know not what is hapned to me or how it goeth with me save onely that I have a driving will 12. Also I know not what I shall write for when I write the Spirit doth Dictate the same to me in great wonderfull knowledge so that I often cannot tell whether I as to my Spirit am in this World or no and thereat I doe exceedingly rejoyce and therein sure and certaine knowledge is imparted to me 13. And the more I seeke the more I finde and alwayes deeper that I many times account my sinfull person too weake and unworthy to set upon such high Mysteries where then the spirit sets up my Banner and sayth Arise thou shalt live therein Eternally and be Crowned therewith Why art thou amazed 14. Therefore Noble Sir I give you to understand in few words the ground and cause