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
consist for an unsubstantiall unessentiall conjecturall or verball Faith is as a glimmering fire smothered in smoak or moysture which would willingly burne but yet hath no right Ens thereto but when a right Ens is given to it then that little sparke of fire encreaseth whence a faire shining light ariseth and then t is manifest that in the wood such a fire and faire light lay hid which before was not known 42. And this is to be understood likewise in a child of God while the poore soule is wrapt up in the anger of God it s like a glimmering Wiâ—k that would willingly burne and cannot by reason of the vanity of sinnes and the anger of God but when the soule being a little sparke of Divine fire getteth into it selfe Gods Love Ens Viz. Christs flesh and blood then that sparke groweth to a great fire and light which shineth and sendeth forth its light with faire vertues and good workes and liveth in great patience under the vanity of this World and yet groweth forth as a faire flower out of the wild Earth 43. A similitude whereof we have in the Sunne and the Earth Namely that if the Sunne should not shine upon the Earth no fruit could grow but when the Sunne shineth upon the Earth and penetrates into the Ens of the Earth then the Ens of the Earth receiveth the vertue or powerfull influence of the Sun into it selfe whereupon a great hunger ariseth in the Ens of the Earth after the vertue of the Sun and this hunger impresseth and feedeth upon the vertue and influence of the Sun and by this hunger of the Ens of the Earth which eagerly reacheth after the Ens of the Sunne an Hearb is drawne out of the Earth with a stalke in which also the Ens and vertue of the Sunne ascends up along in the growth and flourishing of the Hearb and the Sun with his beames of light becommeth substantiall in the Ens of the Earth in the stalke and root and we see how through the power of the Sunne and Starres in the spirit of the World another body ariseth out of the stalke different from the root in the Earth also how the stalke doth put forth a bud to a faire flower and afterwards to fruit and we see how the Sun afterwards from time to time ripeneth and sweetneth the same fruit 44. And thus it is with man the ground of the soule is the Divine field when it receiveth the Divine Sun-shine into it selfe a Divine plant springeth forth and this is the new birth whereof Christ speaketh now this plant must bee nourished from above by the celestiall influence and drawne up in growth by the Divine Sun and by the Divine Water and preserved by the Divine constellation Viz. the Divine vertue or power of God till it commeth to bee a Divine body of a Divine and Angelicall figure as the body on the stalke 45. And as the body on the stalke must stand in raine winde and stormes in heat and cold and suffer the Sunne to ripen it So likewise must a Christian stand in this thorny World in the awaked anger of God in the Kingdome of the Devill amongst many wicked men and suffer himselfe to be beaten with scorne and contempt and yet he must turne his hope and confidence from all creatures onely and alone upon the Divine Sun and suffer it to ripen him and beget him to an heavenly fruit 46. Not Temples or houses of stone or humane Ordinances and formes of Word worship do beget or regenerate him to a newnesse of life but the Divine Sun in the Divine Constellation of the Powers of the Word of God in the Temple of Jesus Christ in himselfe doth beget him out of the Fountaine of life Jesus Christ so that he is a branch on the Vine of Christ and bringeth forth good Grapes which the Divine Sun ripeneth that Gods children being his loving fellow members may eate them whereby they also grow and flourish in and with him which Grapes are good Doctrine life and workes 47. A man must come to the practice effectuall performance and fruitfulnesse in Christianity otherwise the new birth is not yet manifest in him nor the Noble branch yet born no tickling or soothing comforting with promises or Scripture evidences and boasting of a Faith doth availe any man at all if the faith make him not a child conformable to God in Essence and will which faith bringeth forth Divine fruit 48. All that men now doe strive dispute contend and fight about and thereby destroy and lay desolate countrey and people is onely a meere huske without fruit a forme without power a Mammon without Christian mercy aand it belongeth to the fiery World for separation and shall be decided in the judgement of the Lord. There is â—o true understanding in any party they contend all onely about the Name and the Will of God and no Party will doe it they minde nothing but their owne glory preferments and pleasure of the flesh if they were true Christians they would have no strife or contention 49. A good Tree beareth good fruit for every one and though sometimes it must suffer the wind to break off its branches and fruit and the Sun to wither and dry them up yea when they are ripe to be devoured of Swine or trodden under foot yet for all this it endeavoureth still to bring forth more good fruit 50. And thus a true Christian in Christ can will nothing else but what Christ willeth in him and though he must suffer his good fruit which doth spring and grow forth out of the internall Man to bee often trampled upon and spoyled by the evill flesh and blood and also by the Devils winde the wicked censure and false interpretation of the hypocriticall Luciferian Serpent and the wickednesse of the World yet the Tree of the new Plant in the life of Christ doth still stand and spring forth through the outward mortall Man maugre all opposition irresistably as eternity springeth through time and giveth life and power to time and as the day doth arise and breake forth through the night and changeth the night into day and yet the night remaineth there still in it selfe and yet it iâ— not knowne or discerned in the day So likewise the Divine day doth spring and bud forth in us through our eternall night and changeth the night to wit Gods Anger Hell Death Anguish and eternall destruction into the Divine Day of joy and consolation albeit the darke night with the Ens of the Serpent and the poyson in flesh and blood rageth and striveth against it 51. Therefore beloved Sir and Christian Brother we have more need to endeavour for the growth and encrease of the precious Corall and how we may come to it then to run after the unprofitable Pratings and conjecturall Fictions in the feigned holinesse where one Brother despiseth reproacheth rejecteth and proclaimeth the other for
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
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
astray from such high grace and love of God 5. This temptation is the greatest and it is even the combate which Christ maintaineth with his love shed forth into the nature of man against such selfenesse also against Gods anger sin death Devill and hell in which combate the humane Dragon must be devouted by the love of Christ and changed into an angelicall Image 6. And if the love of God in Christ had not its influence in you you should have none of this combate but the Dragon Viz. The false develish will would maintaine his naturall right and possession without any such conflict or disturbance 7. Now therefore this perplexing and distressing temptation is wrought very sensibly in nature by the Dragon who is in travelling anguish with his owne nature when such great love of God commeth into him and would change his naturall right into a divine selfe denying will 8. For here Christ the Serpent-stroyer standeth in man in hell and stormeth or assaulteth the strong prey-fort of the Devill whence ariseth such strife where Christ and Lucifer fight for the soule as God hath given you to see and know experimentally in the first Temptation 9. Thus Christ bâ—uiseth the head of the Serpent and the Serpent stingeth Christ in the heel and the poore soule standeth in the middest in great trembling and sadnesses and can doe nothing but onely stand still in hope it is not able also to lift up its face before God and powre forth its effectuall prayers for the Dragon turneth its face towards the vanity of this World and shewes it the beauty and glory of this World and mocketh it because it will become another creature and represents unto it the Kingdome in which it liveth and its naturall ground 10. And here the soule standeth with Christ in the Wildernesse in the fâ—â—ty dayes â—emptation where the might glory riches and pleasure of this World is tendred unto it alluring it to elevate it selfe and enter into its owne selfeâ— will 11. The Second Temptation of Lucifer and the selfish Dragon of nature is this that when the soule hath tasted the Divine love and hath beene once illuminated then the soule will have that same light for its owne propriety and worke therein in its owne Power and ability as in its owne peculiar possession understand the nature of the soule which being without Gods light is a Dragon as Lucifer that I say will have it for its owne propriety but this Dragon will not resigne up his naturall right he will be a maker and disposer of the Divine power and live therein in great joy in his fiery selfish nature and this cannot be 12. This Dragon Viz. the fiery nature must be changed with its owne will into a Love-â—â—re and forgoe his naturall right but he is unwilling to doe it but he in such a charge or transmutation looketh for an owne selfe power and yet findeth none and therefore he beginneth to doubt of grace because he seeth that in such working he must forsake his naturall desire and will and hence he continually is afrayd and will not dye in the Divine light from his owne naturall Right but alwayes thinketh that the light of Grace which worketh without such sharpnesse and fiery might is a false light 13. Whence it commeth that the outward Reason which however is blind and seeth nothing aright of it selfe continually thinketh O! who knoweth how it is with thee whether it be true or no that God hath illuminated thee that he is in thee I may likely proceed from such a Fansie thou seest not the like in other people and yet they thinke to be saved as well as thou thou makest thy selfe thereby onely the foole of the World and standest in feare and trembling at Gods anger more then those who comfort themselves onely with the promise of grace upon the futuâ—e Revelation 14. Thus it commeth to passe that then the internall ground doth sigh and pant after the inflammation and motion of the light and faine would have it but the nature is able to doe nothing it is as if it were wholly rejected of God which is also true as to the Selfe-will for God hath planted a new will into it it must dye to its owne will and be changed into Gods will 15. And because the will of nature must here dye and resigne up its owne right to the will of God therefore such grievâ—aâ— teâ—pâ—ations are therein for the Devill will not have his Pâ—eâ— Fâ—rt to fall or be demolished for if Christ shall live in Man then the spirit of selfe-lust and imagination must dye and yet it doth not wholly dye in the time of this life by reason of the flesh but it dyeth dayly and yet liveth and therefore there is such contest which no wicked man feeleth but onely those who have put on Christ in whom Christ fighteth with Lucifer â— 16. The Third Temptation is in the strong holds of the Devill namely in the will and minde as also in flesh and blood where the false Centres lye in man as a peculiar selfe-will to the proud temporall life to the lâ—st of the flesh to earthly things also many curses of men which have beene wished upon his body and soule through his temptation all the sins which have grounded and concentred and yet stand in the Astrall spirit as a strong Fort in which Christ now fighteth and will destroy it which strong hold of might pleasure and beauty of this World the humane will doth still esteeme and hold for its propriety and best treasure and will not resigne it up and be obedient to Christ 17. Therefore beloved Sir and Christian Brother I tell you and give you to understand what our loving Lord Jesus Christ hath shewn me in my consideration examine your selfe what your Temptation is our Deare Lord sayd We must forsake all and follow him and so we should be right Christ-like poore 18. Now if you yet stick with your minde in the selfe lust imagination and love of earthly things then therein namely in those Cenâ—â—es which yet worke in you you have such Temptation 19. But if you will follow my child-like counsell I tell you this that when such Temptation doth arise in you you must then imagine nothing else to your selfe save the bitter suffering and dying of our Lord and consider his reproach and scorne his contempt and poverty in this World which he hath undergone and done for us poore men and resigne your desire and whole will thereinto that you would very â—aine be conformable to his Image and with all unfaigned willingnesse follow him in his processe and patiently enduâ—e whatsoever is layd upon you to suffer and that willingly for his sake and desire onely to be conformable or like unto him and for his love sake and will be content to be abject despised in contempt and affliction that you might but mainetaine and keepe this his lâ—ve in
but as loving bretheren and the innate dearely purchased children of Christ that we might walk in a right true love one towards another which in such a conceit and conjecture that God chuseth one and not another can never be done 4. But if I looke upon my brother as my owne flesh and spirit then it may be truely effected which the Scripture and also the Original of mankind do powerfully testify and convince us of and yet much more my Conscience in the spirit of the Lord convinceth me that I ought to love my brother as my owne life or as my God what would God command me to love one that is a damned Devill no but one that is the member of my owne body 5. Therefore for this cause I have taken an occasion to write unto you and christianly to entreat and admonish you better to consider this article and in that consideration not to suffer any thing at all to possesse your minde or take place in you save the pleasant Name of Jesus who is come into this world and manifested himselfe in our humanity to seek and save us poore lost men dead to the Kingdome of God and to restore againe what was lost in Adam 6. I write not this to be a master over you but in a brotherly manner for a mutuall Search and recreation with you that our saith and confidence towards God may be strengthened in the Lord for we are on all sides but men and should of right behave our selves in Doctrine and life towards one another as members for he that findeth his brother in the spirit of Christ findeth himselfe 7. Much disputing is not at all profitable it maketh onely confusion goe with me in my Writings unto the Centre of all Beings and you shall see the originall in good and evill and be freed from all this error for you shall finde so much in my Writings that will give reall satisfaction to the minde so far as the centre of all beings is apprehended there ariseth such joy in the minde which surpasseth aâ—l the joy of this World for the noble and pretious stone of the wise men lyeth therein and he that findes it accounts it of higher excellency then the outward World with all its glory should not that be joy to finde and know God so that man in himselfe is able to see and finde all things and what is scarce deciphered in a thousand Bookes and to know it really in every thing with whom shall I contend and wrangle about Religion if the same be manifest in my heart that I am able really to behold all things in there root and originall 8. I doe not speake this to boast of my selfe who am as nothing and God is all in me but to the end that if any had a minde to seeke that he might also seeke and obtain albeit I sought it not in that manner also understood not yea knew nothing of it I onely sought the pleasant love heart of Jesus Christ to hide my selfe therein from the wrathfull Anger of God and the enemy the Devill but then more was revealed to me then I understood and sought for and thence I have written not thinking to be known withall among such High People 9. For I thought that I wrote onely for my selfe and intended to have kept it by me even to my end yet now it is manifest and come into many mens hands without my knowledge and endeavour thereupon I am urged to entreat you and others and to put you in minde not to looke upon the simplicity or meannesse of the Author or to be offended at the Person for it pleaseth the most High to manifest his counsell by foolish people which before the World are accounted nothing that it may be knowne and acknowledged that it comes from his hand 10. Therefore if my Writings come into your hands I would that you should looke upon them as of a Childes in whom the Highest hath driven his worke for there is that coached therein which no Reason may understand or apprehend but it is childlike plaine and very easie to the illuminate it will not be apprehended of Reason unlesse Reason be enkindled with Gods light without that there is no finding and this I desire to minde you of and all thoâ— that read them 11. Christ sayd Seeke and you shall finde knock and it shall be opened unto you my Father will give the holy Spirit to them that aske him for it Herein lyeth the Pearle hidden he that will have it must thus obtaine it else there is no finding save onely an halfe lame blind knowledge like a delusive shadow of fansie or a painted sound in the Pearle there is a living knowledge where a man need never aske is it true For it is written They shall be taught of God Also We will come unto you and make our abode in you Also Hee that hath not the spirit of Christ is none of his And therefore Christ saith Seeke first the Kingdome of God and the Righteousnesse thereof and then all other things shall be added unto you He biddeth us to endeavour and seeke after it not to fit still and wait upon Election but To come to him Matth. 10. and to labour in his Vineyard and not wait and expect driving but to come willingly 12. Seeing then I have found a wise heart in you I am the more emboldened to write unto you hoping that you will judge wisely now if any thing in my Writings should seeme darke and obscure and difficult to be understood I pray set it downe and send it me as occasion serveth I will make it more childlike plaine and cleare And I commend you and yours and my selfe with them in brotherly union into the meek tender love of Jesus Christ Dated 3. July 1621. THE EIGHTEENTH EPISTLE 1. NOBLE Sir After wishing you the Divine love and fulnesse of joy in Our Immanuel in his wondrous sweet power and all bodily and temporall prosperity I friendly certifie you as now opportunity giveth me leave that I have considered of the Conference wee had lately and being I have observed your selfe and others there present in high Divine zeale as lovers of God and his truth who desire to search with earnestnesse the Mystery and ground of all Beings and to come into the light thereupon I would not omit to write unto you and put you all in minde thereof and withall give further advantage to such zealous seeking and declare how the Pearle is to be sought and found 2. For I am also among the Seekers and it lyeth me most chiefly in hand not to hide or bury that which God hath entrusted me withall but to set it forth that Gods will might be knowne in us and his Kingdome might come and be manifest in our Seeking and Desire and we might be found as Children of the most High one towards another and acknowledge one another as Members and Brothers and not
his Mother of the great World did set his Imagination lust and longing upon the Mother of nature and desired the food of the first Principle wherein the Originall and birth of nature the source of Anger and the most Anxious birth whence all the comprehensible things of this World are made doe consist whereupon he is become capable of the same being he stood upon the same root 9. Thus he is according to the body and also according to the spirit become a Child of this created World which ruleth acteth and leadeth him and also giveth him his meat and drink and hath conceiveth in him the corruptibility and painfulnesse and hath gotten a Bestiall body which must again Corrupt in its Mother 10. For he should not have the Monstrous form the constellation of the great World should not domineer over him but he had his owne Constellation in himselfe which did assimulate with the holy Heaven of the Second Principle of the Divine Being that is with the rising and birth of the Divine Nature 11. Now man is not so farre broken and decayed as if he were not any more the first man whom God created onely he hath gotten the monstrous forme which is corruptible and hath its beginning onely and meerly from the most outward and third Principle and hath awakned and opened in him the Gate of the first Principle being the severe earnest Source which however burneth in the great created World and is wholly enkindled in the damned 12. But the right man which God created which onely is the true right man is yet hidden in this Corrupt man and if he denyeth himselfe in his beastiall forme and liveth not according to the acting driving and will of the same but surrenders himselfe to God with his whole minde thoughts and senses then this man liveth in God and God worketh in him the will and the deed for all is in God 13. The right holy and heavenly man which is hidden in the monstrous is as well in Heaven as God and the Heaven is in him and the heart or light of God is begotten and borne in him that is God in him and he in God God is nearer to him then the Bestiall body 14. The Bestiall body is not his owne native Countrey where he is at home but he is therewith without Paradise but the right man regenerate and borne anew in Christ is not in this World but in the Paradise of God and albeit he is in the body yet he is in God 15. And though the Bestiall body dyeth yet nothing is done to the new man but it then commeth forth right out of the contrary Will and Torment house into its native Countrey there need not any farre removing or distance of place whither hee supposeth to goe that it might be better with him but God is manifest in him 16. The soule of man is out of the first Principle of God but in that it is no holy Being but in the Second Principle it is manifest in God and is a Divine Creature for even there the Divine light is borne therefore if the Divine light be not borne begotten or brought forth in it Viz. the Soule then God is not in it but it liveth in the most originall earnest Source where there is an Eternall contrariety enmity or contrary will in it selfe 17. But if the light be borne then there is joy love and pleasant delight in the Creature and the new Man which is the Soule is in God How should not there be knowledge where God is in the Creature 18. Now it lyeth not in the willing running and toiling of the Creature to know the depths of the deity for the soule knoweth not the divine Centre how the divine essence is generated but it depends on Gods will how he will manifest it 19. Now then if God doth manifest himselfe in the soul what hath the soule done towards it nothing it hath onely the Longing or travelling to the birth and looketh to God in whom it liveth whence the divine light commeth apparent and shining in it and the first fierce earnest Principle whence mobility doth originally arise is changed into Triumphing joy 20. Therefore it is a very unjust thing that the World doth so rage and rave so Tyranize reproach contemne and revile when the gifts of God doe shew themselves differently in man and all have not one and the same knowledge 21. What can a man take unto himselfe if it be not borne in him which notwithstanding standeth not in mans choise as he desires or liketh of it but as his Heaven is in him so likewise is God manifest in him 22. For God is not a God of Destruction in the birth or Universall Generation but an illuminator enkindler and nourisher and each Creature hath its owne Centre in it selfe let it live eyther in the holynesse of God or in the anger of God God will however be manifest in all Creatures 23. If the World were not so blind it might know the wonderfull Being of God in all Creatures but now that it doth so rage and rave it doth it wholly against it self and against the holy Spirit of God at whose light they shall once be astonished they shall not hinder the Sonne which the Travelling Mother bringeth forth in her old Age for this the Heaven declareth 24. God shall enlighten him against all the raging and raving of the Devill and his light splendor or glory shall reach from the East unto the West I write not of my selfe but I onely foreshew that this is at hand and shall come 25. I would gladly have pleasured you at present with what I promised wherein all that is herein touched and hinted at might be clearly explained and also what that good and known Doctor hath desired touching the Originall Being life and drift of man and of his soule and also his Finall End onely it is not yet finished 26. For the gifts which were once given mee of God are not therefore quite dead and gone albeit they were hid by the Devill and the World yet now they oftentimes appeare and shew themselves more deep and more wonderfull 27. And very shortly God willing you shall receive somewhat thereof for there is an higher beginning made towards it especially of the THREE PRINCIPLES of the Divine Being and so forth of all the things which are promised in my Booke 28. Onely I am much busied with worldly affaires and employments else a great part might have been finished but I will be diligent by Divine and earnest Exercise what God will shall be done And herewith I commend you into the Protection of the Almighty Dated 18. Jan. 1618. Written in haste J. B. THE SIX AND TWENTIETH EPISTLE TO CHARLES of ENDERN 1. THE Love in the heart of God the Father and the light of his power in the life of Jesus Christ be our refreshment and helpe us to the new birth that