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
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
signature whereby the different secret qualities and vertues that are hid in all visible and corporeall things as Mettals Minerals Plants and Hearbes c. may be drawne forth and applyed to their right naturall use for the curing and healing of corrupt and decayed nature and by the powerfull effects and operation that will hence arise all false Sophisticate Artists that soare aloft in their owne contrived Imaginations and tottering experiences may be convinced of their unsound sicke and sandy foundation and moreover this signall fundamentall Centrall knowledge will quicken and revive the life of Divinity so deeply buryed in the painted Sepulchers of Pharisaicall Hypocrisie and Verball formality and settle all Sects and Controversies in Religion on the true ground that so we may come to serve God aright in the true unity of the Spirit and each other in all Christian Love and Righteousnesse In these Epistles there is much seasonable and wholesome Doctrine Instruction and Counsell for a Christian resigned Soule much Consolation for the afflicted under Christs Crosse and also direction how a man shall behave himselfe as a Christian amidst the various Sects and their harsh censures Exhortation to Truth Love and righteousnesse Dehortation from all evill pride envy covetousnesse wrath malice falshood and Cain-like Hypocrisie likewise many Propheticall Passages and Predictions concerning the punishment and severe judgements that are and shall be upon Babel and the Antichrist and all false and wicked Oppressours the most whereof are Printed in a Treatise by themselves called Mercurius Teutonicus In a word Courteous and Christian Reader these Epistles will serve as an Introduction and right information to shew thee what this Author was and whence hee had his great knowledge and upon what ground and centre it is founded and likewise how thou mayst come really to understand the drift and meaning of his Writings and effectually finde the excellent use thereof for art thou learned or unlearned rich or poore Master or Servant Parent or Childe be thou of what Calling Profession Complexion Constellation and Disposition thou wilt Thou mayst finde such knowledge herein as may better and improove thee aright in Christianity Therefore be like to the laborious Bee that seeketh Honey at every Flower and where shee findes it not there shee doth not leave her sharpe Sting so likewise if thou findest that which doth not like thee let it alone and leave not a taunting scoffe and stinging venome of scorne and rash censure behinde thee but rather pray that God would give thee his Holy Spirit to leade thee into all truth and so thou shalt know God in thy Selfe according to that Divine promise they shall all be taught of God and know the Lord John 6. 4 5. Heb. 8. 11. But let the end of all be Love for if thou couldst speake with the tongue of Men and Angells and couldst Prophesse and understand all Mysteries and hadst all Faith yet without Love thou wert but as tinckling Brasse and a sounding Cymball 1 Corinthians 13. It is even this Love that distinguisheth betweene the knowledge of the Devills in Hell for they know beleeve and tremble and the Angels in Heaven and as true Love is a deadly poyson and paine to the Devillish nature of evill Spirits even so is all Selfe-denying Love as a Plague and Pestilence to all sophisticall Pharisaicall Hypocrites who pervert the Gospell of Peace and Love by vaine Distinctions and Heathenish practices Therefore beloved Reader let thy Divine light lead thee unto a Divine life and so enter into the Divine Love the bond of perfection and so thou shalt be made partaker of the Divine nature for God is Love Now therefore let us be mercifull loving and perfect as our Father which is in Heaven is mercifull loving and perfect that so it may be knowne that wee are the Children of the most High who is kinde unto the unthankfull and to the evill And the God of Love so enkindle the fire of his Love in our hearts that it may breake forth in our practice and conversation to the destroying the Thornes and tearing Bryars of vaine contentions that so wee may enjoy the happy fruits of Peace Truth Love and Righteousnesse in all Christian Society one among another Yours in all Service of Christian Love J. E. Toe Scorner seeketh wisedome and findeth it not but knowledge is easie to him that understandeth Prov. 14. 6. A Scorner loveth not one that reproveth him neither will hee goe unto the wise Prov. 15. 12. Knowledge puffeth up but Love Edifieth 1 COR. 8. 1. A Theosophicall LETTER WHEREIN The life of a true CHRISTIAN is described Shewing what a Christian is and how he commeth to be a Christian and likewise what a Titular Nominall or Hystoricall Christian is and how the Faith and Life of each differ The Fountaine of Jesus Christs heart be our quickning consolation renovation and eternall life 1. BELOVED and much respected friend in Christ From a member-like obligation as one branch on the Tree is bound to doe to the other and a fellow-working desire I wish unto you the open well-spring of grace which God in Christ Jesus hath manifested in our humanity so that it may richly spring up in you and the Divine Sun may thereby cast the influence of its Love-beams into the soule and also therewith stirre up and open the great Magnetick hunger of the soule being the true Divine mouth after Christs flesh and blood together with bodily wellfare 2. Being I have often understood by your deare friend D. K. and also observed in my presence with you that you in the drawing of the Father do bear a peculiar thirst and an earnest sincere longing after his life which he out of his highest Love hath manifested in Christ Jesus therefore I would not upon the desire of Mr. D. and also of your selfe omit from a member-like and mutuall obligation to visit and salute you with a short Epistle and so to recreate quicken and refresh my selfe somewhat with you in the same fountaine of the life of Jesus Christ for it is meer joy unto me to perceive that our Paradisicall Corall flourisheth and bringeth forth fruit in my fellow-members to our eternall recreation and delight 3. And hereupon Sir I will declare unto you out of my small gifts and knowledge What a Christian is and wherefore hee is called a Christian Namely that he onely is a Christian who is become capable of this high Title in himselfe and hath resigned himselfe with his inward ground minde and will to the Free grace in Christ Jesus and is in the will of his soule become as a young child that only longeth after the Breasts of the Mother that sincerely panteth after the Mother and sucketh the breasts of the Mother whereof it liveth 4. Even thus also that man is onely a Christian whose soule and minde entereth againe into the first Mother whence the life of man hath its rise Viz. into the
is not his owne or from himselfe but Gods and from God and that God knoweth or manifests the Ideas of his Wisedome in the soule of Man after what manner and measure hee pleaseth 12. I intended to keep this my Writing by mâ— all the dayes of my life and not to deliver it into the hands of any but it fell out according to the providence of the most High that I entrusted a certaine person with some of it by meanes whereof it was published and made knowne without my knowledge and consent and the first Booke called Aurora was thereby taken from me and because many wonderfull things were revealed therein which the mind of man was not presently capable to comprehend I was faint to suffer much from Reason 13. I saw this first Booke no more in three yeares I supposed that it was dead and gone till certaine learned men sent me some Copies of it who exhorted me to proceed and manifest my Talent to which the outward Reason would by no meanes agree because it had suffered so much already for it moreover the spirit of Reason was very weake and timorous for my High light was for a good while also withdrawne from me and it did glow in me as a hidden fire So that I felt nothing but anguish and perplexity within me Outwardly I found contempt and inwardly a fiery instigation yet I was not able to comprehend that light till the breath or inspiration of the most High did helpe me to it againe and awakened new life in me and then I obtained a better style in writing also deeper and more grounded knowledge I could bring every thing better into the outward expression which the Book treating of the Threefold life through the three Principles doth demonstrate and the godly Reader whose heart is opened shall see that it is so 14 Thus now I have written not from the instruction or knowledge received from men not from the learning or reading of Bookes but I have written out of my own Book which was opened in me being the Noble similitude of God the Booke of the Noble and precious Image understand Gods owne similitude or likenesse was bestowed upon me to Read and therein I have studied as a child in the house of its Mother which beholdeth what the Father doth and in his child-like play doth imitate his Father I have no need of any other Booke 15. My Booke hath onely three leaves the same are the three Principles of Eternity wherein I can finde all whatsoever Moses and the Prophets Christ and his Apostles have taught and spoken I can finde therein the foundation of the World and all Mysteryes yet not I but the spirit of God doth it according to the measure as he pleaseth 16. For I have besought and begged of him many hundred times that if my knowledge did not make for his glory and conduce to the amending and instructing of my Brethren he would be pleased to take it from me and preserve mee onely in his love yet I found that by my praying or earnest desiring I did onely enkindle the fire more strongly in me and in such inflamation knowledge and manifestation I made my Writings 17. Yet I did not intend to make my selfe knowne with them among such Persons as now I see is come to passe I still thought I wrote for my selfe onely albeit the spirit of God in the Mystery of God in my spirit did sufficiently shew me to what end it was yet outward Reason was alwayes opposite save onely sometimes when the morning Starre did arise and even then Reason was also thereby enkindled and did dance along as if it had comprehended the Pearl yet it was far from it ☞ 18. God dwelleth in the Noble Image but not in the spirit of the Stars and Elements he possesseth nothing save himselfe onely in his owne likenesse and albeit he doth possesse something as indeed he possesseth all things yet nothing comprehends him but what doth Originally arise and spring from him as namely the soule in the similitude of God 19. Besides all my Writings are like unto a young Schollers that is going to Schoole God hath according to his will brought my soule into a wonderfull Schoole and in truth I cannot ascribe or arrogate any thing unto my selfe as if my selfehood were or understood any thing 20 No man must conceive higher of me then he seeth for the worke in my studying or Writing is none of mine I have it onely according to the measure as the Lord is pleased to give it me I am nothing but his instrument whereby he effecteth what he willeth This I relate unto you my beloved Friends for an instruction and information least any should esteem me otherwise then I am namely as if I were a man of high art and deep understanding and reason for I live â—in weaknesse and infirmity in the childhood and simplicity of Christ and my sport and pastime is in that child-like worke which he hath allotted to me yea I have my delight therein as â—n a Garden of pleasure where many Noble Flowers grow and in the meane time I will joy and recreate my selfe therewith till I shall againe obtaine the Flower of Paradise in the New man 21. But because deare Sir and beloved Friend I see and perceive that you are a seeking in this way therefore I write unto you with diligence my child-like course for I understand that you make use of diverse Authors and Writings concerning which you desire my judgement the which I shall impart unto you as my fellow-member so far as God hath given me to know and that onely in a briefe and short comprisall In my Booke of The threefold life you shall find it at large according to all circumstances 22. And this is the Answer I give unto you Viz. That Selfe-reason which being voyd of Gods spirit is onely taught and instructed from the bare Letter doth cavill taunt deride and despise whatsoever doth not punctually agree and conforme to the Canons and Institutions of the Universities and high Schooles which I doe not wonder at for it is from without and Gods spirit is from within it is good and evill is is like the winde which is moved and driven too and fro it esteemeth mans judgement and according as the high and great ones who have the respect and authority of the World doe judge and censure just so it gives its credit and verdict It knoweth not the mind of the Lord because the same is not in it its understanding is from the Starres and t is nothing else but a counterfeite shadow of phansie in comparison of the Divine wisedome 23. How can he judge of Divine matters in whom the spirit of the Lord is not The spirit of the Lord doth alone try prove and judge all things for to him onely all things are known and manifest but Reason judgeth outwardly and one Reason doth alwayes
alike unto him no adversity or calamity reacheth the new man but onely the old man of this World with the same the World may doe what it pleaseth it belongeth unto the World but the new man belongeth to God 45. This is my way my deare friend in which I walke and in which I must know without my fore knowledge I doe not purpose premeditate and muse aforehand what I am to write or speake but I submit and resigne my selfe to the knowledge of God he may know in me what he pleaseth and in such a way as this I have obtained a Pearle which I esteeme of greater worth then the whole externall World 46. And though it fall out many times that the Children of God are contrary one to another or clash together in their Knowledge yet it proceeds onely from the Turba of the externall Reason which is in all men and God permitteth it that man might be proved and exercised and by praying and pressing unto God he might more earnestly and fervently enkindle his spirit and then the spirit of God ariseth in the Mystery of the Humanity like a burning and shining fire and all must serve for the best to the Children of God 47. But concerning some persons of your Neighbourhood of whom you make relation which make money of all they have and run to the Supposed Zion I should rather think it better advise for them to stay at home for Zion must be begotten and borne in us when they shall come to that Place it will be with them as formerly and they must however live under the yoke of Christ 48. God is in Heaven and the Heaven is in man and if man desireth to be in Heauen then must Heaven be manifest and revealed in him and this must be wrought and brought to passe by Earnest serious Repentance and hearty Resignation or unfeigned selfe-deniall and this they may doe as well at home in their owne places that which they thinke to run from they are like to run into it would be more acceptable to God to walke at home in a godly Divine way that others might take example by them 49. There be among them arrogant proud scornefull deriding People which doe nothing but contemne and despise and in many of them it is onely a received Forme and Custome and a spirituall pride or selfish Pharisaicall Devotion as I my selfe can speake by experience for I in a Christian brotherly and friendly manner besought and admonished one of them by reason of a Book which he put forth wherein I found some points of great importance against God and the ground of truth and I hoped that he would become seeing but he answered in a proud contemptuous and slanderous manner and gave forth such an answer wherein there was no Characters or Prints of Gods spirit to be seen their Confession of faith is rather an Opinion then a true and sincere Earnestnesse for all of them are not that which they boast and glory to be there may be many honest hearts among them but many of them are onely Historicall and Titular and desire onely to shew themselves and to be applauded as I my selfe had experience of one of the chiefest among them they may learne at home to despise other men without their running to an outward supposed Zion 50. It is the way of the Children into Gods Kingdome and moreover their way is Revoca and this they themselves make shew of but privately they are as they were before I would to God it were in Earnest with them as they pretend and give forth and then I would commend the same also but to slander contemne and despise others is nothing else but Babel the World is already full of such people after such I run not 51. Concerning John Weyrack so farre as I can see by these his Writings he may be one that walketh in the love of God if this his way be held in the reall sincerity of the heart but that he taunteth and dispraiseth others by reason of the knowledge of the light of nature it sheweth that he hath no knowledge therein and his gifts reach not thither and because he hath no such gift we must passe it over and yet for all this esteeme of him as a true and honest Brother for God produceth his gifts not onely in simplicity but in many in a high straine or in a deep grounded understanding or magicall meaning For he is onely high and ordereth and directeth all his workes as he pleaseth 52. In like manner I answer to the rest of the Authors which you mention some whereof were indued with high gifts but they were not sufficiently capable to comprehend all yet for their Time they have done enough but because this present time hath need of another Medicine therefore at this time also there are found other skilfull understanding knowers and shewers of the Disease and all according to Gods loving providentiall care who will not that any should perish but that all men should be helped and cured 53. If the same Authours were alive at this present it may be they might have written in some points more clearely and in another â—orme aloeit for their time they have done enough and they are in no wise to be despised and rejected although some points might be amended But their Doctrine concerning the Vnion of the Deity and Humanity is very cleare and we may see how Gods spirit hath been in them but Reason turnes all things to the worst and by its false expositions and Logicall glosses wresteth them to a perverse sense 54. Swenckfelt stumbleth at this point in that hee holdeth Christ to be no Creature he hath not as yet comprehended the Principles and therefore it is impossible for him to distinguish how and in what he is no Creature for in respect of the Deity he is no Creature but in respect of the Heavenly Essence concerning which he sayd That he was come from Heaven and was also in Heaven he is in the Humanity creaturall and without the Humanity uncreaturall 55. As we men live in the foure Elements and we our selves are the property of the foure Elements and they are in Us creaturall and without us they are uncreaturall and yet the unformed uncreaturalized Elements without us in whom we live and the formed creaturaliz'd Elements within us are but one thing and so it is in the Person of Christ 56. The whole Angelical World which is the second Principle is his bodily Being or personall Essence and as to the heavenly essentiality in the Person of the Humanity it is creaturall without the Person uncreaturall for he is the Fathers Heart and Word and the heart is every where in the Father so that where his heart is there is also Heaven and the Divine essentiality environed with the compleate fulnesse of Wisedome 57. Concerning his soule which he commended into his Fathers hands and
81. And though I have not obteined many dayes of pleasure thereby yet I must not therefore resist his will I have written onely according to the forme as it was given to me not according to other Masters or Writings 82. And besides my intent was onely for my selfe albeit the spirit shewed me how it should fall out yet my heart willed nothing but committed the same to him to doe therewith what he pleased 83. I have not run with it not being called and made my selfe knowne to any for I can say also with truth that my acquaintance knew least of it but what I have shewne unto any the same was done upon his entreaty and importunate desire 84. And then further I give you to understand seeing that you have my writings in hand to read that you would not looke upon them as comming from a great Master for Art is not to be seene or found therein but great earnestnesse of a zealous minde which thirsteth after God in which thirst it hath received great things as the illuminate mind shall well â—ee and without light no man shall rightly know and apprehend them as the Reader shall surely finde 85. And yet it could not be written more clearely and ready for the understanding although I conceive that the same is cleare and plaine enough in such a depth but yet if there were any thing that should seeme too obscure and difficult I might represent it in a more simple and plaine manner if it were mentioned to me 86. There are yet other Bookes besides this written concerning the wisedome of God of a very deep sence and understanding treating of the great depths of the wonders of God which at present I have not at hand 87. But that I give you not a large answer of my judgement upon your Booke concerning the thousand yeares Sabbath and the foure hundred yeares in Zyon which you suppose to prove with many places of holy Scripture is because I doe not fundamentally and certainely know whether those Texts may be applyed to such a meaning 88. For there be many sayings of Scripture which seeme to intimate onely one Generall Resurrection of the dead and they are cleare especially in the words of Christ in the soure Evangelists which I hold for the most certaine 89. In like manner the Cause stands with Zyon that wickednesse shall continue to the end and though a Zyon shall be yet it will not be wholly Universall Babel shall go to ruin and get another forme yet they shall not all be Children of God that are called Children in Zyon 90. Also I have no knowledge of the thousand yeares Sabbath I know not sufficiently to ground it with Scripture for we finde one place seeming to crosse another men may interpret the Scripture as they are disposed but seeing I have no command from God of it I let it alone and leave every one to answer for his owne opinion This I tell you syncerely out of good affection and am however your faithfull Friend in the love of Christ 91. In your forty second and forty third Page where you write of the Mystery of the Soules departed or separated you bring the opinion of Theophrastus and others into question and suspition as if they had not written aright of the Mystery it were better thaâ— had been left out seeing you have not understood their Opinion â—s you say and just so it seemes you shall finde in my Booke of the Forty Questions about the thirtieth Question concerning the last Judgement and also in other Questions sufficient and large information if the same be read and rightly understood 92. There is no need of any further searching it is there cleare enough what the Mystery is that comprizeth body and soule and also what condition the separated soules are in both with their expectation of the last Judgement and also in the meane time in respect of their habitation source life and difference I had thought that it was so deeply and highly grounded that the minde of man should be satisfied enough therewith and if you neither have nor cannot set forth any thing more fundamentall then it remaines of right in its owne place the thousand yeares Sabbath and the foure hundred years in Zyâ—â— will but finde fault with all and bring it into suspition and though many objections might be made yet they would be of no service or esteeme 93. Moreover the manifestation of the thousand yeares Sabbath is not of much importance or concernement to the World seeing we have not sufficient ground of the same it should of right rest in the Divine Omnipotence for we have enough in the Sabbath of the new birth for that soule that obtaines this Sabbath of Regeneration will after the death of the earthly body have Sabbath enough in Paradise we may very well leave and commend the other unto the Divine Omnipotence and waite on God what he will doe with us when we shall be in him and he in us 94. For I suppose there should be a better Sabbath in God then in this World and if man should dwell upon the earth in Paradise then must God restore that which in his curse entred into the Mystery as is to be seen in the forty Questions 95. But that you suppose that the righteous shall not be brought with their workes before the judgement is contrary to the words of Christ who saith That all things shall bee proved through the Fire 96. I say not that they shall come into the judgement for the judgement is in the wicked understand the judgement of Anger of which the Scripture saith the righteous or as Christ saith He that beleeveth on me commeth not unto judgement hee understands hereby the source or paine of the judgement his words doe hold forth that they shall all come together before the judgement and every one heare his sentence The ungodly depart hence and the righteous come hither c. 97. Also every one shall stand forth with his owne workes in the Mystery and themselves be judged according to their workes now you know very well that our workes in this World have beene wrought in good and evill and shall be proved and separated in the fire of God how shall they then being unseparated follow the Saints in the Resurrection to the Sabbath and they hold Sabbath therein But if they shall follow them then they must be tryed and separated in the Fre and then they shall have no more any need to come before the judgement but if they should keep a Sabbath without their workes then they are not perfect 98. If we would speake of Paradise and apprehend the same then we must have cleare eyes to see into it for the internall Paradificall World and the externall World doe hang one within another we have onely turned our selves out of the internall into the externall and so we worke in two Worlds 99. Death cannot separate our workes the
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