in much abbreviation and defect like a sudden shower that passeth by whatsoever it lighteth upon it hitteth even so likewise the spirit of the Wonders 6. For the Author was an illiterate man and of a very small understanding and shallow capacity in comparison to the learned skilfull and expert yea as a meere Child in the Mysteries who did not so much as understand the way which it should walke in or what might befall it save what the spirit did intimate and declare unto him ashe hath also set downe in Writing the persecution disgrace and ignominy which should fall upon himselfe before it was acted and brought to passe that Reason felt it or experimentally knew of it and that so clearely as if it had beene really present as is to be seene in the Booke Aurora being the first part of my Writings which was made before my persecution and now it is a comfort to me in that the spirit of God did shew and foretell me so much aforehand so that I know what his Counsell is in his way and therefore I willingly and patiently yeelded my selfe under the Crosse and committed my cause to God and often entreated him that if it came not wholly from his owne Counsell to take it from me and not to let me know and understand any thing in that kind or to proceed in that way 7. I purposed likewise after the Persecution not to write any more but onely to keep my selfe still in Obedience to my God and to let the Devill roare over me with his scorne revilement and derision in which many a hard combate was fought against him and what I endured I cannot well tell or declare but it went with me as with a grain that is sowne into the Earth which against all Reason springs up afresh in all stormes and tempests whereas in the Winter all seemes as dead and reason saith now all is gone Thus the precious graine of Mustard-seed sprung up againe under all dispraise contempt disdaine and derision as a Lilly and returned with an hundred fold encrease and also with deeper and more peculiar knowledge and came forth againe in a fiery instigation or forcible driving 8. But my externall man would write no more it was somewhat discouraged and timerous till it came so farre that the internall man did captivate and overpower the externall and even then the Great Mystery did Appeare and then I understood Gods Counsell and cast my selfe upon his will also I would not invent or feigne any thing out of Reason neither would I give way and place any more unto Reason but resigned my will to Gods will that so my Reason might be as it were dead that he the spirit of God might doe and worke what and how he pleased I willed nothing in Reason that it might be alone his will and deed 9. And when this was done then the internall man was armed and got a very faithfull guide and to him I wholly yeelded my Reason and did not study and invent any thing neither did I give Reason leave to dictate what I should write save onely that which the spirit did shew me as in a great depth and full Chaos in the Mysterie yet without my sufficient comprehension for the Creature is not as God that doth and comprehendeth all things at Once in his Wisedome 10. And there was then a purpose in me againe to write something and in the space of nine monthes Three Bookes were made the one concerning the three Principles of the Divine Essence that is of the Being of all Beings wherein the great Mystery hath somewhat opened and revealed it selfe and therein are many excellent things contained much deeper then in this first worke Viz. the Aurora which your Honour hath sent hither for me to peruse and it hath about an hundred sheets of Paper 11. After this there was one made containing sixty sheets which treateth of the threefold life of man and also of the whole Creation a great open Gate of the Mystery and 't is euen a wonder that surpasseth and goeth beyond the reach of all Reason at the which I my selfe in my Reason doe wonder and marvell what God intendeth to doe that he useth such a meane instrument to such weighty matters for therein are revealed and laid forth the Mysteries about which since the heavie fall of Adam the world hath contended and alwaise fought yet there hath not beene such a Ground brought to light which notwithstanding shall not be understood of the World but of the Children of God as the same is manifest and knowne 12. And then Thirdly there were forty Questions sent to me of a Learned and an understanding man who also is a lover of the Mystery and a great Friend of the same who exhorted me to answer them according to these gifts and spirit which indeed are very high questions and they containe in them the great depths and secrets of the Originall of the soule and all the secrets or Mysteries of the Mystery wherupon there is such an Answer brought forth at which the World might well rejoyce if the anger iniquity and malice of the Devill did not hinder it yet the Counsell of God must stand 13. Now because I perceive that your Noble minde and heart hath a singular hunger and thirst after such Mysteries and regard not the World which despiseth such Mysteries therefore I acknowledge the Counsell of God herein and it is my bounden duty to impart the same to you for to the Children belongeth bread they are worthy of it but the Pâ—â—rle must not be cast before Swine for my spirit and minde sheweth me sufficiently that your Honour searcheth not after such things out of Curiosity but from the instigation and guidance of the spirit which many times leadeth Peter to Cornelius that hee may tell and declare to him the words of Eternall life 14. And though I am a stranger and very simple yet your desire and will doth embolden me to write to your Honour albeit with a simple hand in a plaine and course phrase and style but Gods gifts are not bound to any humane Arts and I am the more bold with you because I perceive that your Noble heart appeareth so low and humble as to send to me who am but a meane and abject person but seeing t is thus I doe likewise assuredly hope that the spirit of God shall open the doores and gates of the Mysteries for the soule and grant a right understanding to apprehend and know his wonderfull gifts the which I heartily wish to your Honour 15. My Writings will seeme somewhat strange to you for in some places the zeâ—le is vehement or earnest especially against Babel and the Antichrist who is knowne by God in his anger or come up in wrath to remembrance therefore I say that I could not nor durst not write otherwise then the same was given and indited to me I have continually wrote as the spirit did
The Epistles of JACOB BEHMEN aliter TEVTONICVS PHILOSOPHVS Very usefull and necessary for those that read his VVritings and are very full of excellent and plaine Instructions how to attaine to The Life of CHRIST Translated out of the German Language LONDON Printed by M. Simmons for Gyles Calvert at the Black Spread Eagle at the West end of Pauls Church 1649. THE PREFACE TO THE READER AS there is no Booke or Treatise which this Author hath written but the footsteps and Characters of Divine Light and knowledge are therein Imprinted and discerned and may be of speciall use and improvement to the Christian impartiall Reader so likewise these his Epistles written at sundry times and occasions to severall Friends and thus gathered and compact together may of right be reckoned as one Booke not of the smallest benefit and direction to the Reader Lover and Practitioner of that Divine light and knowledge which his Writings doe containe and hold forth Indeed the bare Letter of any Mans Writings though written from a Divine Gift and reall manifestation of light in and to themselves cannot breath the spirit of wisedome into us for the sound of understanding is not to be Characterized or Painted on Paper no more then the Notes and Characters of Musick can give the reall Sound and Tune unto the Eare but they are a direction how the skilfull Musician shall play on the Instrument so also our minde is as an Organ or Instrument but it Sounds onely according to the Tune and Note of that Spirit that doth possesse and act it And we doe convert and assimulate all things according to that Spirit and will that is ruling and predominant in us and therein the minde thoughts and sences are enkindled and enflamed for if we have a bare Astrall Worldly Carnall Selfe-conceited Contemning Cavilling Pharisaicall Hypocriticall Spirit accordingly we doe forme and frame our Notions Judgement and Censure and pervert all things to a wrong sense and use but if the Divine Spirit of Love Light meeknesse humility selfe-denyall syncerity and holy desires doe dwell rule and act in us then our understanding is accordingly holy Divine and reall for To the pure all things are pure but to the impure all things are impure for their very Mindes and Consciences are defiled As this Author received not his Learning Gifts and high Endowments from the Schooles of this World but from the Schoole of Divine wisedome the illumination of the holy Spirit so likewise the meaning and drift of his Writings will not be understood of those who are meerely trained up and skilled in the litterall and Historicall Schoole of this World and according to the Canons Rules and Axioms of their wise Pharisaicall Reason who doe contemne judge and rashly censure all that speake not their phrase stile and Dialect For if we had all that ever the Prophets Christ and his Apostles did speake and teach and the knowledge of all Divine illuminate men in their severall Gifts deciphered in Writings and should read in them many yeares yet if we did not desire to become one with the same spirit of Divine knowledge and endeavour to have it innate and essentiall in us to the living expression of Divine love and righteousnesse they would be but as dark and Historicall unto us and the frame and structure of our knowledge which by our artificiall Reason we should build unto our selves upon that foundation would be but a vapouring Notion a blind Pedanticall Luciferian ostentation of a Pharisaicall knowledge that would not edifie but puffe up from which selfe-conceited Verball high-flowne contrived knowledge which wise Letter-learned Reason devoyd of the illumination of the holy Spirit hath gathered in diverse formes unto it selfe by its owne imaginary apprehensions and expositions upon the Writings of holy men the many mentall Idolls Opinions Contentions Rents and divisions are arisen in the Christian World which have almost quite destroyed all brotherly love but the God of love by the efflux and breakings forth of his Divine light and holy spirit in us so expell and drive them into the Abysse of darknesse from whence they come that in the severall dispensations of his Divine Gifts and manifestations of light unto us We may rightly understand and serve one another in Love that the great Babylonish building of our owne tottering imaginations and wanton opinions which we by the sharp inventions and glozing glosses of vain contriving reason in the many and various conjectures about the ways how God is to be worshipped and served have endeavoured to rear up unto our selves may fall that so we may all come to speake the One holy language of Christian Love to each other who hitherto have been so divided that in sted of building up one another in the holy Faith of Christ we have bruised battered and beaten down one another in the spiritual pride and hypocrisie of Antichrist There are some that are so farre forestalled with a strong selfe-conceit of their owne light and love of selfe-will that whatsoever beares not the stamp and superscription of their approved Patrons Schooles and Institutions is but as darkenesse and nifling shaddows unto them and ungrounded prejudice cavilling superstition vain suspition do so much possesse them that they reject it as not worth the reading over weening that they have a right Orthodox judgement rectified in all points of Phylosophy and Divinity but these cannot see how farre they are like the blinde selfe-conceited Scribes and Pharisees those Luciferian wiselings that thought none could teach them any thing because they were skilled in the Letter of the Scripture but Christ told them that They erred not knowing the Scriptures c. Others againe the Mysterious Antichrist in Babel by a selfish illumination and blind perswasion hath so deeply captivated and imprisoned yea bewildred and bewitched in his Mystery of iniquity and hypocrisie that they doe not onely take upon them to contemne and condemne all that seem to contradict their received Principles and opinions but from the workings of the uncleane Pharisaicall spirit in them They will draw strange conclusions and perverted meanings from the words and works of others to make them odious and abominable but these are like unto Toads that turne all they eate into a poysonfull nourishment which they will spit out againe upon those that doe but touch them Others there are also that are very greedy and eager of reading Bookes to better and improve their knowledge but their simple well-meaning minds are so much darkned and possessed with the Principles mentall Idols and opinions of their approved Masters and to them they have so chained devoted and Sacrificed their consciences in blindfolded Hypocrisie that nothing can take any true impression upon them but that which speakes for pleads for and maintaines their cause their way their Sect unto which they have given up and addicted themselves and that they will hold and beleeve rather because they will or because such
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
also I have it not my selfe and yet it hath beene copyed out and brought to my fight and hands foure times already so that I see that others have published it and I esteem it a wonderfull work that the graine groweth against the will of the Enemie but that which is sowne by God none can let or hinder from growing 33. But that which you and others also do misconstrue in my Booke Aurora which appeareth to be wrong in the apprehension and which also needeth some clearing and exposition you shall finde sufficiently cleared at large in my third and fourth Booke wherein there is an open gate of the Mysteries of all Beings and there is even nothing in Naâ—â—â—e but it might be fundamentally searched out and grounded upon this way for it sheweth and openeth the Stone of the wise men unto all the Secrets and Mysteries both in the Divine and earthly Mystery by this knowledge and understanding all the Mettalls of the Earth may be brought to the highest degree or perfection yet onely by the Children of the divine Magia who have the Revelation or experimentall science of the same 34. I see it well enough but I have no manuall operation instigation or Art unto it but I onely set forth an open Mystery whereunto God shall stir up labourers of his owne let no man seeke the worke from me or thinke to get the knowledge and operation of the Phylosophers stone or universall tincture from me and though it is knowne clearly and might be opened more clearly yet I have broken my will and will write nothing but as it is given to me that so it may not be my worke least I should be imprisoned in the Turba 35. And if you will have any thing copyed out of these writings now sent to you it is requisite that the Transcriber be a Learned understanding man for many syllables are not fully written neither have all Grammaticall autography and in many words some letters may be wanting and sometimes a Capitall Letter stands for a whole word for Art hath not written here neither was there any time to consider how to set it downe punctually according to the right understanding of the Letters but all was ordered according to the direction of the spirit which often went in hast so that the pen-mans hand by reason that he was not accustomed to it did often shake and though I could have written in a more acurate faire and plaine manner yet the reason was this that the burning fire did often force forward with speed and the hand and pen must hasten directly after it for it commeth and goeth as a sudden shower whatsoever it lighteth upon it hits if it were possible to comprehend and write all which my mind beholdeth in the Divine CHAOS it would then be three times more and deeper grounded 36. But it cannot be and therefore there is more then one Booke made more then one Phylosophicall discourse and throughout deeper so that what could not be conteined in the one might be found in the other and it were well that at last out of all onely one might be made and all the other done away or laid aside for the multiplicity and plurality causeth strife contrariety aversenesse and wrong apprehensions by reason of the sudden catching conceits and conjectures of the Reader which knoweth not to try and discerne the spirit which useth such wonderfull phrase where oftentimes Reason supposeth that it contradicts it selfe and yet in the depth it is not contrary at all 37 Out of which misunderstanding or feigned glosses of Reason and litterall outward Art upon the Writings of holy Men the Great Babel upon earth hath beene brought forth where men contend for nothing but about words but let the spirit of understanding in the Mystery alone but its end and number is found and committed to the Turba for the beginning hath found the Limit and there is no more any withholding and staying of the wrath of God upon Babel it cannot be quasht by any power or force of Armes 38. I speake not of and from my selfe but from that which the spirit sheweth which no man can resist for it stands in its Omnipotence and depends not on our weening and willing as the Fourth Booke of these Writings doth exceeding deeply declare which is strongly grounded in the light of nature and can be demonstrated in all things 39. Further I give you to understand that in these Writings which are now sent you the Author useth sometimes to speake of himselfe Wee and sometime I Now understand by the word Wee the spirit being spoken in the Plurall in two persons and in the word I the Author understands himselfe this I give you for direction and information to take away wrong apprehension and suspicion 40. And herewith I send you the Fourth Part being the forty Questions and therein you may behold your selfe and at the next opportunity I will send you the Second and third Part if you desire to have them and I pray to returne it to mee againe by the next occasion for I will send it to him who framed and sent me the Questions and so I commend and commit you to the love of God heartily wishing that God would illuminate your NOBLE heart and give you rightly to understand the Sense and meaning of the Author in the internall Principle with all Temporall and Eternall welfare Dated Gerlits 1620. Yours in the Love of J. C. J. B. Teutonicus A Letter to PAUL KEYM BEING An answer to him concerning Our Last Times Wherein He Treateth of The first Resurrection of the dead and of the thousand yeares Sabbath ALSO Of the Fall of BABEL and of the new Building in ZYON I. Light Salvation and Eternall Power flowing from the fountaine of the heart of Jesus Christ be our quickning Consolation 2. WORTHY and much esteemed Sir and good Friend in the Illumination of the holy Spirit and in the Love of our Lord Jesus Christ beloved Brother I received of Mr. C. E. the Letter you sent me dated about the 20. of July together with two small Treatises annexed and therein I understand that you have received and read some of my small Manuscripts concerning the wisedome of God and as you affirme the same doe rejoyce you and withall you beare a great desire and longing to them being in the like exercise in the wisedome of God 3. Which on my part doth likewise rejoyce me to see that even now the time is at hand that the right Divine understanding and true knowledge of God doth againe spring forth in Zyon and that the ruinate Jerusalem shall againe be built up and that mans true Image which disappeared and went out in Adam doth againe put forth it selfe in Zyon with a right humane voyce and that God doth powre forth his spirit into us that the precious Pearle in the power and light of the holy Ghost is againe knowne sought and found 4. Whereby
Unity and seeke the Lord and no more fight and destroy our selves we will be content are we not here altogether Pilgrims and Strangers and seek our native Countrey 31. In this time a Zyon verily shall be found and the Heaven shall drop downe its dew and the Earth yeeld her fatnesse yet not so as if wickednesse should be wholly done away for it shall continue unto the end of which Christ saith Thinkest thou that when the Sonne of man shall come that there will be Faith upon the Earth And though the Children of Zyon shall have a fiery deliverance that they shall remaine Maugre the will of the Devill insomuch that God will worke great things as at the time of the Apostles yet it endureth not unto the end for as it was in the dayes of Noah when he entred into the Arke so shall the comming of the Son of man be as it is written 32. But that the holy Ghost shall be in the hearts of the faithfull in Zyon I acknowledge I know it for Zyon shall not be from without but in the new man it is already borne hee that would seeke it let him but seeke himselfe and depart from the old Adam into a new life and hee shall finde whether Jesus bee borne in him 33. If he findes it not let him enter into himselfe and seriously consider himselfe and so he shall finde Babel and her workings in him these he must destroy and enter into Gods Covenant and then Zion will be revealed in him and he shall be born with Christ in Bethleem Jehuda in the darke Stable not in Jerusalem as reason faine would have it that Christ should be born in the old Asse the old Asse must become servant and serve the new man in Zion 34. But that in Foure hundred yeares there shall be a meer golden Age I know nothing of it it is not revealed to mee also the limit of the Worlds End is not revealed to me I cannot speake of any four hundred Yeares for the Lord hath not commanded me to teach it I commend it to Gods might and leave it for those to whome God would vouchsafe the knowledg of it seeing therefore I have not as yet apprehended it I rest satisfyed in his gifts yet I despise no man if he had a knowledge and command so to teach 35. For the fourth Book of Esdras is not sufficient as I understand to give a positive assurance to it yet I wait for my Saviour Jesus Christ and rejoyce that I may finde my Lord when I have him then I hope after the death of my old Adam fully to recreate my selfe in the Still rest of Zion and to wait in my God expecting what he will doe with me in his and my Zion for if I have but him then I am in and with him in the Eternall Sabbath where no strife or contention of the ungodly can any more reach me in my New man at this I doe in the meane time rejoyce in this miserable Vale of Tabernacles 36. The first resurrection of the dead to the thousand yeares Sabbath of which there is mention in the Revelation is not sufficiently made knowne to me how the same may be meant seeing the Scripture doth not mention it elsewhere and Christ also and his Apostles give not an hint of it in other places save only John in his Revelation but whether they shall be a thousand Solar yeares or how it may be referred seeing I have not full assurance I leave it to my God and to those to whom God shall vouchsafe the right understanding of it till God is pleased to open my eyes concerning these Mysteries 37. For they be Secrets and it belongeth not to man to make conclusions about them without the command and light of God but if any had knowledge and illumination of the same from God I should be ready and willing to learne If I could see the ground thereof in the light of nature 38. But seeing it behooveth me not to hide my knowledge of it so farre as I apprehend it in the light of Nature I will therefore set downe some Suppositions or considerable Opinions which are in my minde not positively to affirme but give it to consideration for good and wholesome instructions may be drawne forth thereby and t is also profitable for man so to search I will doe it in all syncere uprightnesse to see if we might attaine somewhat neerer the matter and perhaps there may be some to whom God shall bestow such a gift stirred up thereby to write more clearely 39. As first whether or no it be certaine that the World must continue Seven thousand yeares and one thousand of them should be a meere Sabbath Seeing that God created all in six dayes and began the rest on the sixt day towards evening whence the Jewes begin their Sabbath on Friday evening and Elias also saith that the World should stand but Six thousand yeares and Christ likewise declareth that the dayes of tribulation shall be shortned for the Elects sake else no man should be saved which you apply to the fall of Babel and to the time of Zyon but it seemes as if Christ spâ—ke of the fall of the Jewes and the end of the World and foresheweth an evill End 40. Also Christ saith that it shall be at the time of his comming to judgement as it was in the dayes of Noah where men did Marry and were given in Marriage now we know very well as the Scripture testifieth what manner of wicked World was in the days of Noah that the Deluge must come and destroy them This would intimate and denote a very meane Sabbath 41. And though a man should otherwise expound the words of Christ concerning his comming yet that would not be sufficient to prove it being also that the Disciples of Christ doe alwayes represent the End to be nigh and Paul saith That the end should come after that Antichrist is revealed 42. But that the Resurrection of the dead and the last Judgement should be understood of both namely that the righteous shall arise to the thousand yeares Sabbath and among them some ungodly and that Gog and Magog at the End of the thousand yeares should fight against the Saints it seemes to run quite contrary to the light of Nature 43. For first I cannot apprehend how the first Resurrection must come to passe seeing the Saints shall have their workes follow them according to the words of the spirit besides wee know very well that all our workes are sowne into the great Mystery that they are first brought forth into the foure Elements and so passe into the Mystery and are reserved to the judgement of God where all things shall be tryed by fire and that which is false shall consume in the fire and the figures shall fall unto the Centre of Nature Viz. the darke Eternity 44. But if mens workes shall follow them in the first
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
and such of whom they have a good opinion doe say so or because they have already received and maintained it then from any true impartial consideration that it is right or from any effectuall living essentiall knowledge and reall spirituall Being of it in their owne Soules c. But for those that know enough already and are so well conceited of their owne selves this Author hath written nothing but for the Seeking hungry desirous Soule that by unfeigned repentance conversion and introversion of its will mind and thoughts to God doth endeavour the reall practice of Christianity and the leading of an upright conversation in all humility meekenesse simplicity patience forbearance righteousnesse and Christian love towards all men without a Selfish singular disrespect or Pharisaicall contemning and condemning of Others The true way and meanes for a man to free himselfe from all blind contentions disputes doubts errours and controversies in Religion and to get out of that tedious Maze and wearisome laborinth of perplexing thoughts wayes and opinions concerning God Christ Faith Election the Ordinances or the way of worship wherein the World doth trace it selfe is faithfully set downe and declared according to the ground of the Scripture and true experience in this Authour the attainement of which light will give reall satisfaction and assurance to the Soule so that it shall not need say Is it true What Arguments are there for it How can it be proved c But it shall finde the reall Signe and Seale of truth within it selfe as the Scripture declareth 1 John 2. 20. 27. That the unction from the holy One teacheth all things so that no man need teach those in whom it doth abide But this knowledge this precious Pearle of light this darling of wisedome this Garland and Crowne of Virgin Sophia which surpasseth all the beauty and treasure all the Pompe Power and pleasure of this World This Universall Touchstone to try and finde out the qualities and vertues of all things this Heavenly Tincture this true Phylosophers Stone this Summum bonum which no humane tongue can expresse is onely obtained in the new birth whereby the light and life of God is renued in us the essentiall Word of Divine love Christ himselfe is begotten and formed in us to the reading and experimentall understanding of which Word of Life Light and Love the whole Scripture and the Writings of Divine illuminate Men doe direct us and all words workes and Bookes that proceed not from that Word and lead us againe to that Word are either onely Astrall outward and transitory or the fantasticall Idola mentis the shadowes of fansie and learned Pharisaicall Reason which by its feighned words of suttlety and humane wisedome enticeth men to beleeve strong delusions and follow after lyes in Hypocrisie In our owne Book which is the Image of God in us time and Eternity and all Mysteries are couched and contained and they may really be read in our owne soules by the illumination of the Divine Spirit for our minde is a true mysticall Mirror and Looking-Glasse of Divine and Naturall Mysteries and we shall receive more reall knowledg from one effectuall innate essentiall glimps beame or Ray of light arising from the New birth within us then in reading many hundred of Authors whereby wee scrape abundance of carved workes and conceits together and frame a Babel of knowledge in the Notion and Fansie to our selves for in the true light we receive the pledge and earnest of that Spirit which Searcheth all things yea the depths of God let no man thinke that it is now impossible for in a Christian new borne in Christ Christ the light of life and being of Love doth dwell and in him are all the treasures of wisedome and knowledge and he doth expresse the same in the humble resigned Soule according to the manner and measure as he pleaseth and as is best requisite for the Time and Age. These Epistles are not fraught with fine complementall straines and pleasing Notions of humane Art or with the learned Quotations of ancient Authors or with the witty glances of accute Reason trimmed up in the Scholastique pompe and pride of words to tickle and delight the fansie of the Reader neither doe they savour of a Sectarian spirit of Hypocrisie and affectation arrogancy and Pedantick presumption to make himselfe that which in reallity he is not to get a great Name and to amuse and captivate mens mindes with strange high-flowne conceits thereby to gaine a selfish confidence and approbation in others to make a Sect in Babel but he hath written according to the Divine Gift which he received of the greatest and deepest Mysteries concerning God and Nature and hath expressed them in such suitable and significant tearmes and phrases as are best apt to render them in their owne native and proper Idea and meaning to the understanding and capacity of others Albeit few will understand them according to the depth of his sense but every one may receive benefit according to his capacity if his owne Image-like fansie and the over-weening conceit of his owne light doth not prepossesse and hinder him and no doubt his Writings are left unto Posterity as a precious Talent to be improved Not that we should onely gather a talkative Historicall litterall Notion of the Mysteries but that in all simplicity and syncerity we practice the way of Regeneration in the Spirit of Christ and Divinitize our knowledge into an effectuall working Love and so attaine the experimentall and essentiall being thereof in our owne Soules It would be too large here to speake of that foundation and stedfast Bysse which his Writings doe containe whereby true Phylosophy may be restored to its Originall purity being from those Idols of fansie and vaine Reason that doe darken and perplex it for by the knowledge of the Centre of all Beings of which his Writings speake we come rightly to understand what Time and Eternity is and therein the Science of the Nothing Something and All things whereby we may come to find out whence the inward radicall Ens working essence true subsistence and full existence of every thing proceedeth and also to what end every thing hath such an Essence life power vertue forme colour and then whither it goeth and what it shall be hereafter in Eternity by which we may come to see how it is that all things proceed from God subsist in God and againe returne to God and therein obtaine the right knowledge of our Selves and of God in Nature and from this Centre ariseth the true knowledge of the Three Principles and also of the Threefold or Tri-une life in Man whereby the deepest darkest and hardest Questions and Quaere's that can arise within the minde of man or come under the reach of any Imagination or thought may be rightly understood and determined and this must needs advance all Arts and Sciences and conduces to the attainment of the Universall Tincture and
that I also might recreaâ—e and refresh my selfe a little with you as a fellowâ—member though absent and yet present in desire and co-operating in the Divine gifts and this upon your desire as formerly is sayd 76. And if my good will should finde place and God would open the doore of his mystery then had I yet haply some other more precious Jewels in my little Treasury in which Time and Eternity may be knowne being ready and willing to tender you my service therein And so I commend you and yours to the sweet and pleasant Love Grace and Will of Jesus Christ A Letter to CASPAR LINDERN Customer at BEVTEN WHEREIN Is described the plaine and simple way which the Author took for the attainment of his high Knowledge ALSO His Censure Judgement and answer concerning diverse Authors of different opinions tending to lead Christians into the excellent and desired way of Love and Union 1. THE open Fountaine in the heart of Jesus Christ refresh us and lead us to himselfe that we may live in his power and rejoyce in him that so wee may Love and understand one another and enter into one onely Will 2. Much respected and discreet Sir my most worthy Friend in the Love and humanity of Jesus Christ my hearty desires from God in Our Immanuel for prosperity upon soule and body premised I give you Sir to understand that I have received your Letter and therein perceive that you are a Seeker and great Lover of the Mystery or of the knowledge of God and doe diligently take care every where to pick up some Divine crums bearing likewise a great desire and hunger after them 3. Which on my part doth highly rejoyce me that God doth thus draw and lead his children as t is written Those who are driven by the spirit of God be the Children of God and as one branch on the Tree doth rejoyce in the other and mutually minister Sap and assistance one to another so likewise doe the children of God in their Tree Jesus Christ And at this my simple person doth exceedingly rejoyce that God in the Fountaine of his heart doth draw us as simple children of our Mother to himselfe even to the right breast and bosome of our Mother that so we should long after him as children after their Mother 4. And whereas my beloved Sir and brother in the love of Christ I see and perceive that you doe thirst after the open Well-spring of Christ and likewise doe enjoy the same according to the will of God yet you doe enquire after the enjoyment of your brethren and desire as a branch on the Tree mutually to recreate refresh and satiate your selfe in them and it is also acceptable to me to impart my Sap and my spirit in my knowledge which God hath given me unto my brethren and members being my fellow-branches in the Tree Jesus Christ and so to rejoyce in them namely in their sap power and spiritâ— for it is the pleasant food of my soule to perceive that my fellow-branches and members doe flourish in the Paradise of God 5. But I will not conceale from you the simple child-like way which I walke in Christ Jesus for I can write nothing of my selfe but as of a childe which neither knoweth or understandeth any thing neither hath ever been learned but onely that which the Lord vouchsafeth to know in me according to the measure as hee manifests himselfe in me 6. For I never desired to know any thing of the Divine Mystery much lesse understood I the way how to seeke or finde it I knew nothing of it as t is the condition of poore Lay men in their simplicity I sought onely after the heart of Jesus Christ that I might hide my selfe therein from the wrathfull anger of God and the violent assaults of the Devill and I besought the Lord earnestly for his holy spirit and his grace that he would be pleased to blesse and guide me in him and take that away from me which did turne me away from him and I resigned my selfe wholy to him that I might not live to my owne will but to his and that hee onely might lead and direct me to the end that I might be his Child in his Son Jesus Christ 7. In this my earnest Christian seeking and desire wherein I suffered many a shrewd repulse but at last being resolved rather to put my life to utmost hazard then to give over and leave off the Gate was opened unto me that in one quarter of an houre I saw and knew more then if I had been many yeares together at an University at which I did exceedingly admire and I knew not how it happened to me and thereupon I turned my heart to praise God for it 8. For I saw and knew the Being of all Beings the Bysse and Abysse also the birth or eternall Generation of the holy Trinity the descent and originall of this World and of all creatures through the Divine Wisedome I knew and saw in my selfe all the three Worlds Namely the Divine Angelicall and Paradisicall World and then the darke World being the originall of Nature to the Fire And then thirdly the eternall and visible World being a procreation or extern birth or as a substance expressed or spoken forth from both the internall and spirituall Worlds and I saw and knew the whole Being or working Essence in the Evill and in the Good and the mutuall originall and existence of each of them and likewise how the Pregnant Mother brought forth so that I did not onely greatly wonder at it but did also exceedingly rejoyce 9. And presently it came powerfully into my minde to set the same downe in writing for a Memoriall to my selfe albeit I could very hardly apprehend the same in my externall Man and expresse it with the Pen yet however I must begin to labour in these great Mysteryes as a Childe that goeth to Schoole I saw it as in a great Deep in the internall for I had a thorow view of the Universe as in a CHAOS wherein all things are couched and wrapt up but it was impossible for mee to explicate and unfold the same 10. Yet it opened it selfe in me from time to time as in a young Plant albeit the same was with me for the space of twelve yeares and I was as it were Pregnant withall and found a powerfull driving and instigation within me before I could bring it forth into an externall forme of writing which afterward fell upon me as a sudden showre which hitteth whatsoever it lighteth upon just so it hapned to me whatsoever I could apprehend and bring into the externall principle of my mind the same I wrote downe 11. However afterward the Sun did shine on me a good while but not in a continuall constant manner for when the same did hide it selfe I scarce knew or well understood my owne labour or Writings so that man must acknowledge that his knowledge
square its judgement and opinion according to another the Inferiour judgeth and censureth as his grand Superiour the Lay-man as the Doctor and yet none of them both apprehend the Sense Minde and truth of the Lord without the Spirit of God which judgeth in Man and respects no mans person the Lay-man and the Doctor are both one to him 24. Now whereas the Children of God have diverse and manifold gifts in Writing Speaking and judging and they have not all one manner of expression phrase and style whereupon selfe Reason afterward doth by artificiall conclusions draw out of them what maketh for its owne turne and frameth a Babell to it selfe whence such a multitude and wearisome heape of opinions are risen so that men out of their Writings have forged and invented diverse conjectures and wayes unto God and men must be forced to goe in those wayes whereby such controversies and unchristian contentions are arisen that men for the present looke onely upon the strife of words and disputes about the Letter and those which according to their Reason and Principles doe overcome by Verball jangling and exchanging Scripture for Scripture are applauded but this is nothing but Babel a Mother of spirituall whoredome where Reason entereth not in at the doore of Christ through Christs spirit but presseth in of it selfe and climeth up by its owne might strength and pride being yet a stranger or unregenerated and would alwayes faine be the fairest Child in the house men must honour and adore it 25. The children of God have a diversity of gifts according to the Rule of the Apostle God giveth an expression to every one as he pleaseth the gifts and endowments of men fall out according to the unsearchable will of God and spring altogether out of one Root the which is the Mother of the Three Principles and as the spirit of every soule is Constellated in the eternall Mother even so is its revelation apprehension and knowledge 26. For God bringeth not a new or strange Spirit into us but he openeth with his spirit our spirit namely the Mystery of Gods Wisedome which lyeth in every man according to the measure manner and condition of his internall hidden constellation For Christ sayd My Father worketh and I also worke Now the Father worketh in the Essence of the soule property and the Son in the Essence of Gods owne Image that is in the Divine Similitude or Harmony 27. The property of the soule belongeth to the Father For Christ sayd Father the men were thine and thou hast given them mee and I give unto them Eternall life Seeing then the property of the soule is from Eternity of and from the Father therefore he hath wrought in it from Eternity and still worketh in that same Image to Eternity light and darknesse to either of which the Will of the soules property doth incline and give up it selfe 28. Seeing then the Fathers property or wisedome is unmeasurable and infinite and that he being the wisedome it selfe worketh and yet through his wisedome all things doe arise thereupon the soules of men are diversly Constellated indeed they arise and originally proceed out of one onely Essence yet the operation is diverse and manifold all according to Gods wisedome Now the spirit of Christ openeth the property of every soule so that each speaketh from its owne property of the wonders in the wisedome of God 29. For the spirit of God maketh no new thing in man or it infuseth no strange spirit into him but he speaketh of the wonders in the wisedome of God through Man and that not from the Eternall Constellation onely but likewise from the externall Constellation that is through the spirit of the externall World hee openeth in Man the internall Constellation of the soule that he must Prophesie and foretell what the externall heaven worketh and produceth also he is driven to speak through the Turba Magna as the Prophets have many times spoken and denounced unto the people their punishment which by Gods permission through the Turba Magna should come upon them for their violence and sinfulnesse and their bitter imprecations wicked contentions and wrathfull indignation in their envious will one against another doe awaken the Sword of Anger in the Turba Magna 30. Now the spirit of God speaketh in his Children diverse manner of wayes sometimes in one it speaketh by the internall and eternall Constellation of the soule of eternall punishment or reward of Gods Curse or Blessing and in another it telleth through the externall Constellation of the Fortune or Misfortune of the prosperity or adversity of this World also of the rising and advancement of Powers and Authorities and then likewise of the ruine and destruction of Countries and Cities and also of strange and wonderfull alterations in the World 31. And though it hapneth oftentimes that the spirit of the outward World doth make its sport with its representations of phansie in Man and from its owne Might and strong influence doth infinuate it selfe into the spirit of man and sheweth diverse strange and marvellous Figures which onely findes place among those who run on in their owne Reason onely in proud selfe will whence often false Prophets arise yet I say that every one speaketh from his owne Constellation the one through the manifestation of Gods spirit really and sincerely and the other through the manifestation of the externall Astrall spirit uncertainly by conjecture and guesse yet from the same Constellation but he that speaketh from the mouth of another and in like manner judgeth of the Mystery without a peculiar knowledge he is in Babel and entangled in opinion wilfully amusing himselfe in those things which the heart findes not experimentally whether they be true or no but he pins his Faith upon the sayings of other men 32. And I say further that all those pretious men who have been illuminated of God some of whose Writings you may have at hand have spoken from their manifestation and revelation each according to his apprehension or the Modell of his capacity yet the centre is the soule and the light is God the revelation is wrought and brought to passe by the opening or manifestation of Gods spirit through the Constellation of the soule 33. All the Prophets from the beginning of the World have prophesied of Christ in different formes one thus and another so they have not all concurred in one style phrase and forme but each according as the spirit of God hath revealed to him in the eternall Constellation of the soule yet they have all spoken out of one Centre and Ground And even so it is now adayes the Children of God speake all from the revelation of Christs spirit which is Gods and every one according to his capacity or that Idea of wisedome which is formed in his minde and therefore I put you in mind as a Friend and exhort you not to hearken after the vaine babâ—ing and prating of
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
of the greatest depths and secrets Viz. How the three Principles doe mutually beget bring forth and beare each other so that in the Eternity there is no strife for contrary Enmity betwixt them and yet each Principle is in it selfe as it is in its owne property as if it were onely one and alone and they shew whence strife and disunity doe arise and whence Good and Evill have their Originall wholly induced out of the ground that is out of the Nothing into the Something and all in the ground and centre of Nature this sixth Booke is such a Mystery however in plainnesse and simplicity it is brought to light that no Reason or naturall Astrall head-peece though never so acute and litterally learned can sound fathom or understand the same without the light of God it is the Key to all 72. Seventhly a small Booke for the Melancholly being written for the tempted and afflicted in spirit shewing whence sadnesse and dejectednesse of soule commeth and how the same may be resisted and remedied 73 Eightly a very deep Book De signatura rerum concerning the signature of all things and of the signification of the severall formes and shapes in the Creation and it sheweth what the beginning ruine and cure of every thing is this entreth wholly into the Eternall and then into the Temporall inchoative and externall Nature and its forme 74. These are my Bookes besides some small Treatises which I have given here and there and have kept no copy of them for I have no need of them for my selfe I have enough in my three Leaves 75. If my occasion permit me for I must oftentimes take journeys by reason of my affaires then I my selfe will call upon you so soone as I come that way it was my full intent to have seene you at Weyko after Easter but God disposed it otherwise by his providencâ—â— I light upon another man who led me out of that intended way to one who had need of me so that afterward I understood that my way was from the Lord. 76. Mr. Balthasar Walter stayed the last Winter and Spring with the Prince Augustus of Tanhalt at Peltzka and hath written unto me from thence Now he is with the Earle of Gleyken three miles from Erford he is his Physitian and is to stay with him an whole yeare 77. Ezekiel Meth is also at the same Court yet they be not both of one minde as the Letter of Balthasar sheweth which I received three weeks since If you have a desire to write and there goeth no Messenger this way be pleased to send to Christianus Bernard Receiver at Zagan to him I can have opportunity to send weekly he is a pious Christian companion 78. If you finde any thing that is too hard and dark to be understood in my Writings I pray set it downe and let me know it and I will make it plainer unto you that you may understand it for the wise and full taught who are high and advance themselves in their owne knowledge who can go alone and aâ—e rich aforehand I have written nothing but onely for the Babes and Sucklings who suck on their Mothers Brests and would faine learne 79. He that can understand it let him understand it but he that cannot let him not censure and cavill at it for such cavillers and deriders I have written nothing I have written for my selfe 80. But if a Brother thirsteth and asketh water of me to him I give to drinke he shall experimentally finde and feele what I have given him if the Lord voutsafe him the drinking and I commend my selfe to your Favour and Us all into the pleasant and gracious Love of Jesus Christ Dated at Gerlitz on the day of Mary's Ascention 1621. JACOB BEME The Name of the Lord is a strong Tower the Righteous goeth thither and is exalted A Letter to ABRAHAM of SOMMERFELD Concerning the Booke AVRORA ALSO A Description of his processe and the excellency and surpassing Vertue of Sophia's Pearle Light Salvation and Eternall Power flowing from the well-spring of life Jesus Christ be our refreshment and comfort NOBLE LORD First wishing to you the grace of God and all health and happinesse being informed that you beare a great delight love and affection to my Writings which hitherto have beene unknowne to you I must answer you that the same likewise is a much greater delight and surpassing joy in my spirit because I understand that God doth drive and carry on his worke in such great and high persons which is not a thing commonly to be found in the World for the Temporall honour and pleasure of this life is an hinderance to it 2. But I can very well perceive in what manner Gods spirit hath touched and awaked your Noble heart in token whereof you have bestowed so much paines and cost upon this Work which was written by a very simple and plaine hand without any Art or great understanding or large Capacity in litterall endowments but onely in the knowledge and manifestation of the gifts of God and moreover over it was not the intent of the Author that it should come into the hands of so high Persons because he wrote it onely for a Memoriall to himselfe to stâ—re and roâ—â—e up himselfe from the dark and drousie sleep in flesh and blood and not out of an intention to make such a Work 3. Indeed there was a fiery instigation but without foreknowledge of this Worke that lay hid in him as a Mystery which the spirit of God did stirre up and awake whereupon there arose a great longing and desire to write and yet in respect of the outward man there was no desire capacity fitnessâ— and ability in the Authour thereunto for he sought onely after the heart of God to hide himselfe therein from the Storme and raging Tempest of the Devill 4. And he considered the evill Nature and its working influences and oftentimes the deceit of the Devill and the anger of God and also the love and mercy of God where indeed many a storme and strong encounter was held against Reason and also against flesh and blood and the Devill and all in a powerfull driving and instigation of the spirit till at last a most precious Garland or Diadem was set upon his head which this hand cannot set downe in writing but I rather wish that the Reader of this Epistle might finde it by experience and then he should understand what the sweetnesse of God is and not so much marvell why a Lay-man should undertake to meddle with such things or write of such Mysteries 5. Therefore I say now that when the precious graine of Mustard-Seed was sowne this worke was brought forth to be written which was then beheld as in a Mystery couched very deep without a sufficient comprehension yet with exceeding joy as this Worke being the first Booke sheweth where the great Mysteries are set downe very simply without sufficient explanation and expression and
is to search out and apprehend the Mysteries of God without Gods spirit therefore I ascribe and attribute nothing to my selfe it is not my Work I desire not any humane applause and honour for it 24. I am onely a simple meane Instrument God worketh and maketh what he pleaseth what God willeth that I will also and whatsoever he willeth not that likewise I will not if it be his will for me to know any thing then I will know it but if he willeth it not then doe I so also I will be nothing and dead that he may live and worke in me what he pleaseth I have cast my selfe wholly into him that so I may be safe and sure from the Devill 25. And though I must leave my outward body and life to the disposall of the World and suffer the Devill to roare against me yet I will not trust neither the Devill nor the World with my internall man neither will I doe according to the inward man what the World will have me and albeit my outward man is bound and obliged to the World and in its obligation and allegiance must obey the Lawes and Ordinances of the World and doe what the outward Obligation requireth of me yet my internall man shall onely be obedient to God and not to the World for he is not in the World but hath made himselfe dead thereto that God might live in him and be both the will and the deed in him and though I cannot say that it is possible to live so in perfection yet my will is so directed and bent and this neither the World nor the Devill shall breake albeit my outward life should faint and perish and though Reason doth oftentimes flatly gainsay it and temptation appeareth by heapes to the terrour and sadnesse of the externall life where the spirit also hides it selfe as if all were dead and gone yet it bringeth forth alwayes new fruits and that in abundance 26. This I have related to you at large that you may know and acknowledge what manner of man I am and what the beginning and cause of my writing is and from what Art and spirit it was produced or generated and also to what end namely to keepe it as a Memoriall to my selfe but because I perceive honest religious hearts to thirst after it therefore I will not conceale it from them but impart in a brotherly and Christian way and commend and commit it to God that he may worke and doe what hee pleaseth in them and this wee are bound and obliged to doe one for another 27. Lastly I intreat you to conceale my name among the Learned for I know that a meane Lay-man is accounted but ridiculous and contemptible with men Learned in Scholastique Art and though God hath his Children also among them yet I care not for having my Name put upon it or authorized upon me for the praise belongeth to God who is the giver I doe not seeke to make my selfe thereby a great and glorious Name but Christ is my reward my Name and glory and I hope to have the glory of it in the life to come before Angels and Men and to rejoyce therein with the Saints in Christ as my Writings sufficiently testifie 28. Concerning the Book Aurora which your Honour hath sent me to peruse I have read some of it over and finde that it is my Worke and well copyed out but some Syllables are left out for brevity sake and yet the sense and meaning is not thereby diminished I am well contented for all that seeing so farre as I have perused in hast I have found no addition but the great Mysteries are couched therein very deep they were understood and apprehended by the Author but it was not very feisible for Reason to comprehend it at the first time although it was knowne in the depth well enough yet the Author was not accustomed to it when the heavenly joy met him then he only followed the spirits guidance but the wilde nature is not presently regenerated or made a new creature Indeed if a Kernell be sowne there groweth a Tree but if the vertue be great if the power of the resolution be strong and the practice sincere and constant the Tree groweth up the sooner and is the sooner knowne 29. In the other three Bookes you shall finde the Mysteries more clearely and so throughout the further the deeper each Booke from the first is grounded ten times deeper so that the fourth is a very cleare mirrour wherein the great Mystery is sufficiently and visibly seene and understood yet onely of its Children Reason shall remaine blinde for the spirit of God dwelleth not in the outward Principle but in the inward and proceedeth forth from the inward into the outward principle of this World yet the outward doth not comprehend him 30. But Sir I must tell you that the Booke Aurora was not finished for the Devill intended to make a Bone-fire of it because he saw that the day would breake forth in it but for all that the day hath even overtaken the Aurora or morning so that it is already cleare day there belong yet about thirty sheets to it but because the storme did breake them off it was not finished and in the meane time it is growne day light and the morning is extinguished and since that time the labour hath beene to bring forth the day Yet it shall remaine so for an eternall Remembrance because the defect is restored and supplyed in the Second the fault and blame of the defect is to be attributed to the Enemy 31. But I will lay the fault upon none but onely the falshood and iniquity of the Devill who is an enemy to all good he doth even confound and entangle Kings how shall then a poore meane Man being employed in such a worke be so soone acknowledged and knowne if it be surely affirmed that he is a Lay man and also unlearned the very wise and skilfull in Arts will be offended at the plainnesse and simplicity of such a thing when he heareth one speake of such wonders and deep Mysteries in such a meane and simple way without Scholastique pomp of words and artificiall termes and phrases of Logick and Rhetorick then he thinketh it is a Rapsodie or some confused heap of Notions packt together an Enthusiastick phantastick hotch-potch of Whimsies or a bundle of Non-sence for he understands not the gifts of God and also is not able to see into the heart of another therefore I will disturbe no man and desire none to trouble himselfe about it but I confesse that it is Gods providence else this Booke should have yet lyen in a Corner 32. But thus it was published without my knowledg consâ—nt and will and that by the persecutors themselves the which I acknowledge to be from the providence and appoyntment of God for I had no copy of it for my selfe neither did I ever know those that have it
and Pastours of Jesus Christ they runne and yet are not sent much lesse doth God owne them and what they doe they doe for their honour and Belleys sake and they would not runne neither if they did not obtaine it in their Course of spirituall whoredome and hypocrisie 18. They have turned the right and exceeding precious Mystery of God to a Mystery of their Whoredome and pleasure and therefore the spirit calleth it Babel a Confusion where men doe practice an hypocriticall Service and worship of God acknowledging him with the tongue but denying him in the power where men doe dissemble and flatter God with the lipps but in the heart they embrace and love the Dragon in the Revelation 19. Such as these we must not be if we would obtaine the Divine Mystery and be capable of the light but wholly approve our way to God and resigne our selves up to him that Gods light may shine in us that he may be our intelligence knowing willing and also doing we must become his Children if we will speake of his Being and walke or labour in the same for he commits not his work unto a Stranger who hath not learnt his Worke or the Mystery of his Wonders in Nature and Grace 20. I have read over your Bookes and therein have found your great diligence with very much labour in that you have gathered together the Texts of the holy Scripture in great abundance I understand likewise that you are in good earnest about it and that you would faine clearely prove and set forth thereby the darke termes and places of the Scripture concerning the last Times also concerning the first Resurrection of the dead and also concerning the thousand yeares Sabbath likewise you would manifest and set forth the ruine of Babel and the new building in Zyon of which the Scripture speaketh in many places 21 First what concerneth Babel how it hath growne up and how it shall againe be destroyed is sufficiently manifest the Destroyer is already on foot and is now about the worke he hath long since made a beginning however the World will not see or take any notice of it 22. Men cry Mordio murder confusion and destruction to there adversaries and yet there is no strange Enemy but it is the Turba onely which hath growne up in the middest of Babel in her wickednesses and unrighteousnesses that hath found the limit and destroyeth onely that which for a long time hath been naught uselesse and selvish the which should at all times have beene rejected for where God should have been honoured and loved and our neighbour also as a man loveth himselfe there men have set up in Gods stead the abominable and bestiall coveteousnesse deceit falsehood and wicked craft under an hypocriticall shew and pretence of holinesse and have minded and loved falshood in the place of God and so have made of the Mystery an abominable vicious Babel full of reproachings revilings and contentions where they have with sweet speeches and enticing words of mans wisedome with feigned glosses and expositions of Scripture blindfolding our eyes and binding our consciences have led us captive in a very deceitfull way to the glory and Magnificence of the great Whore so that she hath fatted her adulterous Brat and domineered over our body and soule goods and estate 23. This Bastard is now at odds with himselfe about the great prey and spoyle and doth it selfe discover its owne wickednesse and great shame so that we may see what good ever was in her for the great wickednesse which shee hath committed doth plague her and no strange thing whereby it may be seene that her whoredome hath been manifold and that the Devill had beset and caught us in manifold Nets and that one whoredome or Mystery of hipocricy and iniquity runnes in opposition to another and are malicious biting devouring destroying and slaying each other in an hostile manner 24. For the great Paine is come upon her and shee shall now bring forth the great iniquity wherewith shee in become fully pregnant and therefore shee cryeth out because of her travell and woe which is fallen upon her and shee speaketh of the child which shee shall bring forth Viz. of Murther Covetousnesse and Tyranny she uncovereth her faire feature and sheweth what shee is in the heart now he that will not know her there is no remedy for him 25. The Revelation saith Goe out from her my people that you may not be partakers of her Plagues for shee hath filled her Cup full with the abominations of her Whoredome in the anger of God the same Shee shall drinke off and bee forced to burst Her selfe thereby 26. And this is that which I say of Babel that shee is a Whore and shall suddenly breake in pieces and be destroyed and no stranger shall doe it the spirit of her owne mouth doth strangle her her owne Turba destroyeth her Shee cryeth for vengeance and murder upon Heresie and yet shee doth it not for Gods sake but for her Adulterous Bratt and Belley-God For otherwise if it were for God shee would enter into his Command and will of Love where Christ saith Love one another for thereby men shall know that you are my Disciples 27. The Kingdome of God doth not consist in Warre and revilings or in an externall shew in delicious dayes herein the Children of God are not to be found but in Love in patience in hope in faith under the Crosse of Jesus Christ thereby groweth the Church of God unto the Sacred Ternary to an heavenly Paradiâ—icall Essence and the new Angelicall man hidden in the old springeth forth in God and this is my certaine knowledge briefly comprized concerning this Article in my Writings you may see further of it 28. Secondly concerning Zyon I speake and declare according to my knowledge even as the spirit sheweth it to me that there shall surely come an ending and removall of the Deceit or Mystery of iniquity wherewith men are blinded and Zyon shall be found onely of the Children of Faith not in generall as if there should be no wicked man 29. For the Oppressour shall be a cause that Zyon is borne when men shall see how Babel is an Whore then many Children shall be found in Zyon and seeke the Lord but the Oppressour shall dog them and cry them downe for Hereticks also persecute and put to death and where one is killed there shall ten yea an hundred rise up in his roome 30. But the Generall Zyon appeareth first in greatest Misery when Babel commeth to ruine then it shall stand desolate and miserable and the Children of Zyon shall then say How hath the Lord forsaken us Come we beseech you let us seek his face let us cease from strife and Warre Have we not alas made our Country desolate Is not all store and Provision wasted and spent Are we not Brethren Wherefore doe wee fight We will now enter into Love and
Resurrection as you affirme then God must verily move the Mystery that is himselfe which denotes the last Judgement 45. For God hath moved himself but twice onely from Eternity once in the Creation of the World and secondly in the Incarnation of Christ according to his heart the first motion belongeth to the Father of all beings and the second to the Sonne according to Gods heart now the third motion of the holy Ghost is yet to be accomplished both in love and anger according to all the Three Principles where all what ever hath beene corrupted shall againe be restored in the motion of the holy Ghost and each given unto its owner 46. How can then the dead arise in their workes without the motion of the holy Spirit both in love and anger When as the restoration of life doth onely consist in him moreover I doe not know how the first resurrection should come to passe whether it should come to passe in the twofold man which cannot otherwise be understood that is in good and evill but what perfect Sabbath can we hold therein was not Adam unable so to stand 47. Now if the new man should onely arise then he would not be in the foure Elements of this World moreover the new body in Christ need no resurrection it liveth eternally without any want necessity or death in Christ and doth onely wait when God shall move the Mystery where he shall then put on the Crowne of his wonders and workes 48 The manner of the Resurrection is thus the Mystery shall restore what ever it hath swallowed up mans workes shall be put upon him and therewith he shall Passe through the fire and it shall be tryed what will endure the fire or not 49. Now I cannot apprehend how this should agree with the dwelling upon the Earth for if it should be after a Paradificall manner that man should arise with the wonders then it could not be done without the motion of the great Mystery for your writings say that also some wicked men shall arise this sheweth that the Mystery must be moved and at the motion the inflamation or last Judgment of fire must needs be if now the Mystery should be moved it would not onely move awaken and raise up some and that in one source onely seeing that likewise some ungodly shall arise 50. Besides you say that they shal all dye at the end of the six thousand Yeares then there must be a dwelling upon or an inhabiting the Earth where the ungodly that arise should again marry and build of whom there should not be onely some as according to your opinion but according to the Scripture they shall be as the Sand upon the Sea shore whence else should Gog and Magog come or how should they fight against the Children of Paradise for in the Paradisicall Children there is no strife 51. Also it were not necessary that they should dye at the END of the six thousand yeares if they should arise in the twofold body as we are now but if they should arise in the new body then no ungodly man can eyther see or touch them like as we now doe not see Paradise even such is the new body no ungodly man can fight against it 52. What should they fight for Are the Saints in Paradise Then they make no use of the externall Elements but onely of the internall Element wherein all the foure are couched in unity so that they have nothing to strive for but they are separate in the Source 53. But should the ungodly dye and also arise againe in the soure Elements this seemeth much more strange but if they should â—â—ise in the spirituall body then the foure Elements could not containe it but the Abysse and still they would be separate as light and darknesse what pleasure or likeing should God have to bring the Saints againe into the combate and source of the foure Elements unto which they have beene so long dead And yet should they then begin to fight with the wicked Much more fit and agreeable were it for those who here have suffered nothing for Christs sake that is for those who here upon the Earth have not lost their lives for Christs sake 54. And though you would say that they should not fight but the Lord for them what liking could God take to raise up the Saints and to set them againe in the presence of the ungodly or should not the joy in Abrahams bosome be much greater then this in the foure Elements whence naturall strife and contention doe arise but if they should dwell in Paradise without the four Elements then no strife or ungodly man can reach them 55. Besides to what end should the ungodly be upon the Earth if there shall be such a Sabbath Their source is not in the foure Elements but in the Abysse whither their soule goeth when the body dyeth 56. Besides should none but those dwell in the Sabbath who have dyed for Christs sake of which verily there cannot be such a number as is set downe in the Revelation that they should be sufficient to possesse the Earth and should the ungodly also dwell upon the Earth and hold their Hellish Sabbath This runs directly against the light of Nature 57. Moreover Christ saith That they shall marry and bee given in marriage as in the dayes of Noah Also two shall be grinding in one Mill and two sleeping in one bed and the one shall be taken and the other left when the last day shall come 58. Besides Christ saith also That when he shall come to judge the World All generations and kindreds shall see him and tremble before him and the wicked shall waile and lament and say to the wise Virgins give us of your oyle all this denotes a Generall expectation of the last Judgement 59. For if at the last Trumpe two shall bee lying in one bed namely one holy the other ungodly this shewes no difference and if the Saints be mixed with the ungodly then verily there must needs be a poore Sabbath 60. When we looke upon the words of Christ and his Apostles they will not in the least manner agree thereto and though there is mention made of a thousand yeares in the Revelation yet the same is hidden from us and wee know not when they may begin or whether they are begun if the first Resurrection bee Paradificall then it may be done without our knowledge 61. They shall not dwell among us also they shall not Marry for we dye once from Male and Female and we shall not arise Male and Female but we shall live in Paradise in the forme of Angels Matth. 22 30. 62. Besides the wicked shall in the appearance of Christs comming entreat the wise for Oyle of Faith and you write that the fire of God being the anger and hellish source shall be in them and that they shall be tormented here upon the Earth in the foure Elements
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 the grosse and rough stone is quite another thing and hath another Tincture and spirit then the rough matter in the stone thus also is the New man in the Old the rough stone knoweth nothing of the Gold and so likewise the earthly Adam knoweth nothing of the Divine heavenly Adam and therefore there is strife in Man and Man is contrary to himselfe 11. The earthly Adam will see feele and taste but he receiveth onely a ray type and twinckling reflex from the internall Man where he indeed at some times tasteth somewhat of the Divine Man but not essentially but as the light of the Sunne doth disperse or swallow up the sad darknesse so that it appeareth as if there were no darknesse more at all and yet the darknesse is really hidden in the light which againe is manifest when the light of the Sun withdraweth 12. Thus oftentimes the New man doth in the Divine Power swallow up the Old that the Old man supposeth that he hath apprehended the Deity whereas he is not capable of that essence but the spirit of God from the New man doth passe through the Old but when the same entreth againe into its Mystery then the Old man knoweth not what hapned unto it but it seeketh wayes to come to God and searcheth after the purpose and will of God and yet findeth nothing but invention fiction and opinion and it is very zealous in its opinions and knoweth not what it doth it findeth not the root for it is not capable or worthy of it and this sheweth that it must dye and perish 13. But the New man which in an earnest serious will and purpose ariseth through Imagination or the effectuall operation of true Faith abideth stedfast in the rest of Christ even in the Tree which God the Father by his motion when he moved himselfe the second time according to his heart did ingraft into the humane soule and it springeth forth in the life of God and doth grow and flourish in the power vertue and sap of the Divine Essentiality in Gods Love this receiveth Divine knowledge and skill not according to the measure of the externall will what the externall man will know and search out but according to the measure of the internall Heaven the internall Heaven doth enkindle and enlighten the externall so that the understanding or intellectuall faculty of the soule doth comprehend and understand the externall 14. For God who is a spirit and also a Being hath manifested himselfe by the externall World in a similitude that the spirit might see it selfe in the Being essentially and not so onely but that the Creature likewise might contemplate and behold the being of God in the Figure and know it 15. For no Creature is able to see the Being of God without it selfe the spirit seeth God in the Essence and Lustre of the Majesty and the same likewise in its selfe and its owne fellow creatures like it selfe for God is himselfe the spirit of all Beings understand of heavenly Beings so that when we see the Divine Creature then we see an Image or likenesse proceeded from Gods Being and when we see the will and working of that Creature then we see the will and working of God 16. Thus also is the New man borne of God what it willeth and doth that is Gods will and worke its knowing is Gods knowing for we know nothing of God without Gods spirit 17. The externall cannot see the internall but if the internall draweth the externall by a glimps or influence of light in its owne Idea or speculation into it selfe then the externall apprehendeth the mirrour or resemblance of the internall for an instruction and direction to shew that the externall World taketh its rise and originall from the internall and that Our workes shall follow us in the Mystery and that by the separation of Gods judgement by the sire of the Principle they shall be set into the eternall World 18. To which end God hath created Angels and Men namely for his deeds of Wonders that the wisedome of the Divine Power might appeare and that God might behold himselfe in the resemblanâ—es and Ideas of the Creatures and have joy in himselfe with the Beings created out of his owne wisedome 19. Loving Brother take it not ill that I speak roundly to you you complaine that you are not alwayes able to reach comprehend and keepe the Divine Mysteries and moreover you say that many times you get a glimps of them and that my Writings are hard and difficult to be understood of you I wil therfore shew unto you according to the power and ability that I have received from God how the being of your hidden Mystery standeth which at present you are not able to understand 20. Your meaning and will is to keep the light of the Mystery in a continued stedfast comprehension this is the will of the externall World in you it would faine be capable of the Deity and be freed from vanity but the spirit of the externall World must stand in continuall travell and earnest Seeking sor by its seeking it findeth the wonders of its owne Magia namely the Type and resemblance of the internall World 21. For God doth not alwayes move himselfe but the longing and earnest travelling of the Creature moveth the Mystery that the Image or Idea of the Divine wisedome may be sought and found therefore Christ commandeth us to Seeke and knock and withall promiseth to give us the Pearle or Jewell in the seeking 22. The externall World likewise is of God and from God and Man is to that end created into the externall World that he might bring the externall Figures into the internall that he might bring the end into the beginning 23. The more man longeth after God and the more he panteth and runneth after him the more he commeth out of the end into the beginning not onely to Gods wonder but to his owne edification for the twig of the Tree continually thirsteth after the sap and vertue of the Tree it travelleth in desire after the Tree and draweth its sap and influence into it and so thereby it groweth up to be a great branch thus the anxious hunger and earnest longing in the Humane Mystery draweth the Kingdome of God into it selfe of which Christ sayd The Kingdome of Heaven suffereth violence and the violent take it by force to themselves 24. A Being or Essence that is not attractive cannot grow up or get a body to it selfe but it starveth and pineth away as we see the fire of the Candle draweth or attracteth the fat into it selfe and devoureth it and yet it affordeth from its devouring a shining light thus it is with Man he is shut up and enclosed with his first Divine Essence in the darknesse of death but God hath againe opened the same to the soule in Christ 25. Now the poore captivated soule is this very hungry Magicall fire which doth agaâ—ne attract
to it selfe out of the Incarnation of Christ the Divine disclosed Essence and so it feedeth on Gods Being and taketh it into it selfe and from this spirituall and essentiall eating consuming or digesting it giveth forth a body of light which is both like unto and capable of the Deity thus the poore soule becomes cloathed with a body of light as the fire in the Candle and in this body of light it findeth rest but in the darknesse of this World in its earthly carkasse and cloathing of clay wherein the Curse of God and all evill inclinations and false desires do stick it hath anguish and trouble 26 But now seeing it is so that it hath with Adam put upon it selfe the earthly Image it must therefore beare the same as the fire of the Candle must take its burning light from the darke lumpe of fat if it had with Adam abode in Gods being and had not put on the earthly Image it needed not to have borne the same but now it is bound to beare it 27. For Saint Paul saith To whom you give your selves as Servants in obedience his servants you are be it to sinne unto death or to the obedience of God unto righteousnesse Now seeing the soule hath put on the earthly Image which worketh nothing but fruit to death and hath yeelded and devoted it selfe a servant to Sin it is therefore now become the sinfull servant of death 28. Wherefore is it fallen in love with a strange Master that domineereth over it Had it but remained a childe and had not lusted after the Tree of knowledge of good and evill it needed not then to have beene in subjection to both Governments but being it would be as God in love and anger according to both the Principles of Eternity thereupon it must now beare the Image and undergoe the force and sway of both and so endure the fire-burning the curse and anger of God enkindled in the divided properties of Nature till the day of Separation 29. Therefore it s called a bearing of the Crosse for when the Magicall fire ariseth it maketh a Crosse-like-birth and the one forme of nature doth presse and quite pierce through the other that is the one is contrary to the other as sweet against soure sharp against bitter and the fire against them all 30. And if the soule had let the body of light be onely Lord and Master and had not imagined on the externall Kingdome of this World that is on the spirit of the great World in the Starres and Elements nor lusted after the earthly fruit then the wrath or the working power of darknesse in the Curse of God which is the departure of his love from a Being had been as it were swallowed up in it and would not have beene manifest or apparent there would not have been any sense perceivance or feeling of the same but seeing it is departed from the meeknesse of the light and gone out of the love of God therefore it seeleth now the wrath or burning anger of the eternall Nature 31. And therefore it must worke labour and endeavour to obtaine the light againe whence it is that the life of man standeth in such anguish in painefull seeking in continuall abstinence and repentance it earnestly desireth the Divine Rest and yet is held back by the wrath of Nature 32. The more the life desireth to fly from the wrath or fiercenesse of Nature the more strong and vehement the strife groweth in the life besides that which the Devill by his poysonfull Incantations Magicall imaginations representations and insinuations doth stirre up and bring into his Nest being the Centre of the soule he continually representeth before the soule the Magicall Image of the poysonfull Serpent that the soule might still imagine upon it and kindle or inflame it selfe in the poyson of the same which daily commeth to passe and thus the fire of the soule becommeth an evill poysonfull burning brimstony-fire 33. Yet if the soule departeth from the Serpent-like Image of the Devill and rejecteth the evill earthly Tree whereon the Serpent hath cunningly twin'd himselfe which Tree is Pride Coveteousnesse Envy Anger and Falshood and longeth not after it but maketh it selfe as it were dead in this Figure as if it knew nothing of it and casteth away the very concupiscence and imagination it selfe and desireth onely the love of God submitting it selfe wholly to Gods will and working that he may be onely its willing working and doing then the Divine light beginneth to shine in it and it obtaineth an eye of the right seeing so that it is able to behold its owne naturall forme and feature whereby it steppeth into plaine downright and meek humility 34. It willeth nothing it also desireth nothing but resigneth and casteth it selfe into the bosome of its Mother like a Childe that desireth nothing but its Mother inclining it selfe to her and longing onely after her it doth not much esteeme any Art subtill Reason or much knowledge and though it knoweth much yet it is not puft up or elevated in its owne conceit by its knowledge but leaveth and resigneth the knowing willing and working wholly to its Mothers spirit that it might be both the will and worke in it 35. I speak according to my knowledg that the Devill in the power of Gods anger doth continually shoot against and oppose this pretious sprout of the soule or noble twig of Divine light and love springing forth from the Tree of life Christ within us and doth cast vaine infinuations false desires and earthly imaginations after the root of nature that is after the formes of the fire-life in the first principle to enkindle them in their owne naturall working properties which are selfe-pride covetousnesse envy anger falshood hypocrisie lust c. and would continually by all meanes quite destroy the pretious sprout or noble twig of grace He continually shooteth his evill poysonfull rayes into the soules Magicall fire with evill lusts concupiscence and thoughts and ministreth strange matter or fuell to the soules fire to burne or feed upon so that it might by no meanes attain to a shining light he quencheth suppresseth and hindreth it that his Kingdome might not be knowne 36. But on the other side the noble twig defendeth it selfe and will none of the fierce darke and wrathfull source it ariseth and springeth forth like a plant out of the wild earth yet the Devill stâ—iveth contnually against it 37. Therefore my dearly beloved freind there is such strife and contention in man and hence he seeth the Divine light as in a mirror and sometimes he getteth a perfect glimps thereof for as long as the twig of the soule can defend it selfe against the poyson of the Devill so long it hath the shining light 38. For when the Magicall fire of the soule receiveth the Divine essence that is the divine body Christs flesh then the holy spirit doth apparently arise and glance forth in the
within us else we cannot see with the eyes of eternity into the angelicall World 20. All Imaginations inventions and wayes all reading studying and teachings is to no purpose without this way of the new birth no art or reason can attain it we must enter onely through the gate which God hath opened to us in Christ and spring forth in Gods Kingdome and dye unto the earthly will so that it neither hindereth nor sticketh on us and cloggeth us the seed of the Woman must continually bruise the Serpents head in us 21. Selfe-reason cannot make a child of God for it lyeth not in our willing running and keeping a doe as saint Paul saith but on Gods mercy and Compassion 22. My selfehood cannot attain it my selfehood must dye in Christs death and fall or resigne unto the nothing and then my selfehood falleth into Gods Mercy and is in the limit of the first man and standeth againe in the word Fiat where Gods mercy in Christs entrance into our humanity doth make or recreate the new man out of grace 23. And therefore the corrupt earthly will must dye in a reall true upright repentance and enter into the Resignation that is into the nothing and wholly surrender the will of reason unto death and neither will or know himselfe any more but enter into the mercy and compassion of God 24. And then this saying hath its place and meaning as God speaketh in the Prophet My heart breaketh in me that I must take pitty on him can a Mother forget her Childe that shee should not have compassion on the Sonne of her wombe And albeit shee should forget yet I will not forget thee Behold I have noted thee in my hands 25. In this namely in Gods mercy the new man doth arise and springeth up in the Kingdome of Heaven and Paradise though the earthly body be in this World 26. For Saint Paul saith Our Conversation is in Heaven Thus the new man walketh in Heaven and the old man in this World for the Heaven in which God dwelleth is in the new man 27. Thus beloved Sir and Brother and in no other way and manner have I found the Mystery I have not studyed or learned the same but if you or any other doth thirst after it I am engaged as a Brother in my affection and love to shew him the way how I met with it as I have set downe at large in my Writings chiefly in the Booke of the Threefold life of Man and in the Booke of the three Principles of the Divine Being 28. Indeed I did it for my selfe as a spirituall exercise in Gods knowledge in the Mystery of the great Wonders of God which notwithstanding by Gods providence and guidance is come so farre as to be published and read and I would gladly that every one that earnestly desires to understand the same might have it and I wish from my heart that it may be really manifest and made knowne to the Reader of this Epistle and to every one in himselfe and then there would be no need of any further searching and seeking 29. But seeing God hath promised by the Prophets especially in Joel that he will powre forth his spirit in the last dayes upon all flesh therefore the time is to be considered and taken notice of 30. I say as I have knowne it that whosoever at present will dye to himselfe him shall the spirit of the Lord according to Joels Prophesie apprehend and manifest his Wonders by him therefore if any be in earnest he shall finde it by experience 31. Yet let every one be faithfully warned that if Gods light doth arise in him that he continue stedfast in great humility in resignation namely in the death of Christ 32. For the Heaven shall now at last powre forth its long contrived Egestum of the Constellations which it hath wrought in the humane property least he also be taken hold of by the starry Heaven and goe beyond the limit out of resignation 33. As it may be seen by the Metists who came even unto the gates of the Deep and were againe captivated by the starry Heaven and entred into themselves and exalted themselves and surceased the strife against the Serpent and entred into a selfehood or a singular Luciferian conceit of their owne holinesse supposing that they were changed into a Deity and so they have confounded the externall World with the internall 34. Which is unfound and voyd of ground and of which we must take great heed and see that we continue stedfast in deepest humility that the seed that is sowne may grow unto a Tree and may come to the blossoming and the spirit of God get a forme in us 35. For out of the Blossome ariseth the morning Starre that Man may learne to know himselfe what he is and what God and Time is 36. I give you Sir out of good affection to understand that this present time is seriously to be taken into consideration for the Seventh Angel in the Revelation hath prepared his Trumpet the powers of Heaven be in peculiar motion moreover both Gates stand open and light and darknesse are in great desire as every thing is taken so it shall goe in 37. At what the one shall exceedingly rejoyce the other shall mock at it whereupon followeth the sore and severe judgement upon Babel 38. And so I commit you and yours unto the pleasant and amiable Love of Jesus Christ Dated Gerlits 27. October 1621. THE TENTH EPISTLE OF The Killing of Antichrist in our Selves AND ALSO How wee may attaine unto Divine Contemplation Our Salvation is in Christ Jesus 1. WORTHY and much respected Sir I wish unto you the grace knowledge and blessing of God in Christ Jesus after I was informed of D. K. that you as a Christian Brother and fellow-member in the Lord doe stand in an hearty Desire in the drawing of the Father to Christ Jesus and doe also labour in your minde how you may come to Divine Contemplation and Vision in your selfe therefore upon the request of the Doctor I would not omit to visit and salute you with a short Epistle and briefly to declare unto you out of my Gifts out of Christian love the way to Divine Vision and Feeling and hereby to present unto you in brotherly love the Sap of my little Corall in the spirit and life of Jesus Christ as one branch or twigg on the Tree is bound to doe to the other and I desire that I might be well understood if peradventure I might give further occasion to your zeale 2. Seeing that you very well perceive in your selfe that Antichrist in Babel beareth the sway and government in Christendome and acteth selfehood and the lust of the flesh and that our deare Immanuel hath faithfully warned us thereof and sayd That flesh and blood shall not inherit the Kingdome of Heaven John 6. And yet the Antichrist seeketh and desireth nothing else but onely temporall
in the blood of Christ and taken it upon them for a covering and therewith they have onely covered the Antichristian childe of selfe will and so have painted over the Antichristian Bastard with a strange colour 15. For men doe exceedingly flatter it and cover it with Christs suffering merit and death and comfort it that Christ hath payd all for it saying It ought onely to apply or comfort it selfe with the merit of Christ and receive it in faith as a satisfaction and thus they shew us an outward imputed righteousnesse 16. But it hath far another A. B. C. in the true understanding no comforting selfe-willing running or keeping a round availeth any thing the suffering the death of Christ will not be given to the Antichristian Beast in Selfe but to them that depart from and relinquish all the ownehood and propriety of the creatures and wholly resigne up themselves into the suffering and death of Christ Jesus and dye to their owne will in and with Christ and are buried with him and also arise in him to a new will and obedience and hate sinne who put on Christ in his suffering reproach and persecution and take his Crosse upon them and follow him under his Red Banner to them I say it will be given these put on Christ in his processe and become in the inward spirituall Man Christs members and the Temple of God who dwelleth in V S. 17. None hath right to comfort himselfe with Christs merits unlesse he desireth wholly to put on Christ in himselfe and he is also no Christian before he hath put him on by true repentance and conversion to him with an absolute resignation and unfeigned selfe-denyall so that CHRIST espouseth and betrotheth himselfe with him 18. The beginning of which comes to passe in the Covenant of Baptisme where the childe promiseth and sweareth under Christs Red Banner that which afterwards must follow in very deed or reall practice or if one hath turned himselfe away from the practice of what he then promised he must in such a conversion of his will turne himselfe thereinto againe and I say upon sure ground that to many an one the Mantle of Christ will turne to hellish fire in that he covereth Antichrist therewith and yet remaineth but a Beast 19. For a Christian must be borne of Christ and dye to the Adamicall will he must have Christ in him and be a branch or member on his flesh and spirit not according to the Animall Beast but according to the spirituall Man 20. For the spirit of God possesseth not the Beast the outward sensuall naturall or rationall Man but indeed the Temple of Christ Viz. Christs spirituall flesh and blood in Vs for Christ sayd Whosoever shall not eate the flesh of the Sonne of Man hee hath no life in himselfe 21. Now there must be a mouth which indeed is proper and fit to eate it for it will not be given to the Beast much lesse to the Ens of the Serpent for every spirit eateth of its Mother whence it is aâ—isen which I give to every understanding man to consider of and here I onely mention what a Christian ought to be if he will account himselfe a Christian 22. For a Beast is no Christian but he that is Baptized with the Holy Ghost in the Death of Christ who hath put on Christ and liveth in Christs heavenly flesh and blood who hath tasted Christs Supper and sitteth with Christ at Table he is a Christian that walketh in Christs footsteps and continually mortyfieth the Antichristian evill Beast in flesh and blood which still adhereth to a Christian binds it and depriveth it of its strength and patiently resigneth himselfe up in temptations which many hundred wayes are offered him for his tryall and purification 23. A Christian must learne the A. B. C. backwards and account the wisedome of his Reason scolishnesse that Christ may gaine a forme in him and he be made capable of the heavenly Wisedome 24. For the wisedome of the outward World is blind in respect of God and seeth him not Albeit all things live and move in God and he himselfe is through all things and yet he possesseth nothing save that which dyeth from its owne will that he must possesse and he possesseth it willingly for it willeth nothing without him and it is in the End of the Creation and also in the Beginning 25. Whereof I could further mention unto you if occasion here did permit the which I have in my Writings largely described and declared out of the centre and Originall of all Essences and here onely I have hinted in briefe what a Christians state being and condition is if it should please you further to consider of it and to give up your selfe into this processe as I likewise hope that you are already in it 26. But for a more brotherly recreation I thought good to visit you with a short Epistle and to solace my selfe a little with you in the hope and faith which worketh and is in Vs untill we be once freed from this Cottage and be afterwards refreshed and quickned perfectly one with another in Divine and brotherly Union and Vision 27. And this I have done upon the desire of the Doctor above mentioned in all syncerity and uprightnesse and so I commend you to the tender Love of Jesus Christ THE ELEVENTH EPISTLE Our Salvation is in the effectuall working Love of Jesus Christ in Us. 1. DEARE Brother in the life of Jesus Christ I wish from my heart the Divine working Love unto you that your noble Lilly-twig sprung forth in Christ may in the power of Christ grow great and bring forth much fruit in the Paradise of God to the heavenly joy of us all and our eternall brotherly fellowship 2. I rejoyce in my soule when I perceive that a goodly vertuous faire Branch is sprung up in our Tree of life Christ and I hope also to be a partaker of its good fruit 3. As one branch on the Tree doth enjoy the sap and power of the other and they all doe mutually grow and beare fruit in one onely Power so likewise we are in the Tree of Christ all onely One which Tree is CHRIST in us ALL. 4. Seeing then that you freely and unfeignedly with all acknowledgement of heart and mouth doe approve your selfe to this Tree of life and on the contrary doe renounce and gainesay the poyson and delusion of Satan therefore I wish nothing more at present then that I might be able in the power of this Tree which is Christ to impart and give the influence of my power received from him unto you that we might grow together as members in one Power 5. And I make no doubt but the most High hath begotten his Lilly-twig in you for without Divine Power we have no longing or hunger after God and also we cannot know him without his spirit in us all that we understand and know of him fundamentally or in
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
used and in which you have a misunderstanding but seeing it will take up some roome and now being I am in hast it cannot be done I am very willing to offer my selfe to give you a very cleare interpretation of them very shortly 28. For I have beene so busied with travelling up and downe and other affaires that I could not pleasure you therein I pray have a little patience to waite for it 29. For I have yet so much to doe by reason of my Brothers Daughter who is lately dead that I must run every week into the Countrey and was also faine to make two sore journeys with which the time is run away 30. If it please God that my travelling be once over I hope that it shall doe many a poore soule good service in its hunger yet what God will be done as many a spile of Grasse perisheth when the Heaven giveth not its raine so doe worldly affaires hinder Gods Kingdome 31. Yet I know at present no other remedy or meanes to maintaine the earthly body with Wife and Children therefore I will use all diligence and set the heavenly before all earthly things as much as lyeth in my power and it shall if you have a desire to read any thing of my Writings be faithfully communicated unto you albeit I would faine learne of Gods Children and refresh my selfe also in their Writings 32. For I account my selfe to be the most simple among them I have written onely a little for my owne remembrance and Divine exercise but seeing you doe so please to read it I have no cause to conceale it from you 33. For I acknowledge your great paines that you bestow therein and I thanke God that he in this World hath sent me a man with whom I may boldly conferre about Gods Kingdome whereas else all is full of such blindnesse and madnesse that I dare scarce open my mouth 34. I heare the Scoffers which come along but care little for their scoffes I know what spirits Children they are I could wish that they had my knowledge and then they would leave their jeering 35. Concerning the Transcribing of my Writings which I am to send I cannot tell whether they may be so safely done by N. for he cannot hold his peace and I often heare vaine scoffing men speake of my Writings which I suppose comes from him and cannot beleeve otherwise for he is onely a worldly man and borne wholly from the Schoole of this World we should have little fidelity or security by him 36. We should not at first cast the Pearles seeing they are costly in the way but stay for another time till they be more common least the Oppressour devoure them 37. It may well be handed him to Transcribe yet not the first time but after that it is once copied out that so the Oppressour may not be able to destroy the same 38. Concerning your desire about the Affaires at Prague where I was present at the conâ—â—ing in of the new King that the same is brought into Sagan you have understood that it is already done he came in at the Fort upon Retshin of Shlan and was received of all the Three Orders with great Solemnity as the custome hath been formerly among all Kings 39. I exhort you to heed well what the prophet Ezekiell hath written in the 38. and 39. Chapt. whether the time of the great expedition be not at hand upon the Mountaines of Israel in Babel especially in respect of the Seveberger who should get help from the Turck and very easily come to the River Rine 40. Where the great Slaughter of the children of Babel may then come to passe where two great rods of God shall appeare the one by War the other by Mortality in which Babel shall be ruined sheweth the spirit of the Lord in all those who have prophesied before us 41. Although I account the election of a right Germane Emperour must be yet a little while deferred and in the meane time great War and Contention also desolation of many Citties strong holds and Potent Countries shall follow fo far as even now is the right time of which the spirit prophecieth which we doe not so punctually understand 42. For a thousand yeares before God is as one day the spirit seeth all things nigh at hand and then the fidereall man supposeth that it will be instantly yet it stands in Gods counâ—ell 43. However we know for certain the ruine of the Citie Babel to be very nigh and it appeareth to us as if the time were even instantly at hand whereas yet we cannot fully apprehend the Counsell of God but as a Pilgrim that is a day in a Countrey cannot learn all even so it is with us 44. For God keepeth the time and houre to himselfe and yet sheweth by his spirit the wonders that are to come 45. I give you to know that H. N. hath sought to copy out my desired Booke and seeketh to get the right originall of the first the which as I understand shall be effected it may the most conveniently be brought forth by N. N. 46. However it be the new Antichrist doth mightily Triumph in the growth of the old and burneth like a fire in Juniper wood it supposeth it is joy and a golden time but it is in misery and oppression and Babel is of a flaming fire 47. At present being in hast I have no time to write more at large to you for there is nothing more as yet begun yet I hope soon to begin it as my minde in the driving will continually sheweth me I shall faithfully send it you at the place appointed 48. And I faithfully commend you into the Meeknesse of Jesus Christ Dated Thursday after Martinus 1619. THE SIXTEENTH EPISTLE The open Fountaine in the heart of Jesus Christ bee our refreshment 1. NOble Honoured and much respected Sir The salutation and kind wish of Divine love and fulnesse of joy in Our Immanuel in his wonderfull sweet power together with all temporall prosperity of body premised I desire to let you know that I am certified how you are a Well-wisher to the Fountaine of wisedome and doe make use of some of my Writings and also that you bear a great desire after the well-spring of Christ and the Noble Wisedome which hath moved me to write unto you seeing you have perused some of my Writings 2. But there are some found who out of envy misapprehension and misunderstanding of them doe prate and storme against them as may be seen by the annexed Pamphlet how the poore proud silly man vapoureth and stormeth and yet hath not the least understanding whence my writings flow 3. Yea he puts a false and most strange sence and meaning upon them that he might thereby onely confirme his miserable opinion for he hath spread abroad some writings concerning Gods Election of us and thereby thinketh to entangle and
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
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
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
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
behold and really to contemplate the Centre of all Beings and to understand the Formed Word of God also to understand the originall and meaning of the compacted framed or formed Sensall tongue of all properties and likewise the mentall unformed holy tongue wherein I have written many high Books which in part will be unapprehensive to Reason without Gods light 8. Albeit I as an earthly weake instrument according to the externall man could very hardly at first being an un-exercised unlearned man comprehend and bring this high worke to the understanding or fidy expresse it for the understanding as is to be seen in the Aurora which is the first part of my Writings also I intended not to make it knowne unto any man but I wrote it for my memoriall of the very wonderfull knowledge contemplation and seeling illumination and though the spirit signified to what end it should be yet Reason Viz. the externall man could not comprehend it but it saw its unworthinesse and lowlinesse and I kept these Writings Viz. the Aurora by me till at last I spoke of it unto one by whose meanes it came before the Learned who presently studyed and indeavoured that it might be taken from me where then Satan thought to make a Bon-fire of it and thereby to scandalize and cast an Odium upon my person wherefore I have suffered much for Christ my Lord his sake that so I might follow him aright in his processe 9. But as it hapned to the Devill about Christ so also it hapned to him about my Writing for he that desired and intended to persecute them he published them and brought me into a greater stronger and more serious exercise whereby I was more exercised in Iudgement and stood the stronger in opposing the Devill and his violent assaults in the Serpentine Ens of the Earthly Adam and did more and more disclose and breake open the Gates of the deep or hidden depths of Eternity and am come unto the cleare light insomuch that my Writings are both far and near read with oelight and copyed out by many very Learned Doctors and other persons both of high noble and of low descent and that wholly without my incitement or running through Gods providence 10. I would have very willingly imparted som of them now unto you but I have them not at hand and cannot get them so soone at present and it is true that some Treatises are written so that I hope many an hungry soule shall be refreshed for the latter writings are much clearer and better to be understood then the first of which you have told me but if you would but take so much paines as you mention and come to me your selfe and in the feare of God converse with me in Divine wisdome I shall be glad and you may take your opportunity with me as you please for I am continually exercised in writing and therefore I have laid aside my Trade to serve God and my brother in this Calling and to receive my reward in Heaven albeit I shall incur displeasure and an ungratefull Odium at the hands of Babel and the Antichrist 11. I returne many thankes for Mr Nagels salutation and other Christian fellow-members who are in the Pilgrimage of Christ as I am informed and when your occasions give leave salute them from me againe most kindly Mr. Elias Teikman is not come yet unto me neither doe I know where he is Mr Balthasar Walter hath often made mention of him in love but I know him not save onely in the spirit for I have onely heard of him by others 12. Concerning my condition I certify you upon your desire that I am blessed be God very well at present but I see in the Spirit a great Persecution and Alteration approaching upon the Countrey and People which is very nigh at hand as is mentioned and foretold in my Writings and it is high time to goe out and flye from Babel therefore I cannot speake of any Rest or settlement onely all will be full of misery Robbings Murtherings and unheard of Devillishnesse in Christendome that outragious practices of the Cessacks breaking through Silesia among our neighbouring Countries is very likely knowne unto you which is a certain type and symptom of the anger to come upon these Countries and I commend you and all Christian members unto the meek love of Jesus Christ and my selfe to their and your love and favour Dated the 10. of December New Style 1622. J. B. THE TWO AND THIRTIETH EPISTLE Our Salvation consisteth in the effectuall working Love of Jesus Christ within Us. 1. MY very loving and Christian Friend I wish you the highest Peace with the hearty Love of a fellow-member of Christ working in the desire that the true Sunne of the effectuall love of Jesus Christ may continually arise and shine in your Spirit Soule and Body 2. Your Letter dated the 24. of January I received 14. dayes after Easter rejoycing to see in it that you are a thirsty fervent and desirous Searcher and Lover of the true ground of the knowledge of Divine Mysteries which I perceive you have sought and searched for with diligence 3. But that my writings are come to your hands and please you is certainly caused by the appointment of God who bringeth lovers to that which they love and often useth strange means whereby he satisfyeth the desire of them that love a thing and feedeth them with his gifts and graces and putteth an Ens of the true fire into their love that it may burne aright and you may rest assured that if you continue your constancy in love to truth that it will open reveale and manifest it selfe to you in its flameing love and make it selfe certainly knowne but the searching of it must be begun aright for we attain not the true ground of Divine knowledge by the sharpe searching and speculation of our reason from without but the searching most begin from within in the hunger of the soule for reason penetrateth no further then its owne Astrum of the outward World from whence reason hath its Originall 4. But the soule searcheth its owne Astrum Viz. In the inward spirituall World from whence this visible World hath its rise efflux and production and wherein its ground and foundation standeth 5. But if the soule would search its own Astrum or Spirituall constellation Viz. the grand Mystery or the eternal divine nature it must first wholly yeild up all its power and its will to the divine love and grace and become as a child and turne it selfe to its Centre by repentance and desire to doe nothing but that onely which the spirit of God is pleased to search by it or employ it about 6. And when it hath thus yeelded and resigned up it selfe seeking nothing but God and its owne Salvation and also how it may serve and love its neighbour and doth then finde in it selfe a desire to have Divine