Eternall Word which hath manifested it selfe with the true Milk of salvation in our humanity being blind in regard of God and sucketh this Milk of the Mother into his hungry soule whence the new spirituall man ariseth and thereby the fiery dark and dry soule proceeding from the Fathers property doth reach and obtaine the place of Gods love in which place the Father begetteth his beloved Sonne and therein onely the Temple of the holy Ghost which dwelleth in us is found and therein also the spirituall mouth or beleeving desire of the soul which eateth Christs flesh and drinketh his blood is understood or experimentally and essentially enjoyed 5. For he onely is a Christian in whom Christ dwelleth liveth and hath his Being in whom Christ as to the internall ground of his soule is arisen and made alive in the heavenly Essence which did disappeare and depart in Adam even he I say is onely a Christian that hath put on Christs Victory that is to say Christs Incarnation Humanity Sufferings death and Resurrection against the anger of God and also Hell Devill Death and Sinne in his eternall ground where the Seed of the Woman to wit Christ in his conquest doth also conquer in him and daily trampleth upon the Serpents head in the wicked carnall will and killeth the sinfull lusts of the Flesh 6. For in Christ alone we are received to be Children of God and heyres with Christ not by an outward adventâ—â—ouâ— strange shew of a sundry select Appropriating of Grace I say noâ— through a strange merit of grace or application of promises imputed from without or received in an Historicall apprehension of being justified and acquitted by another as Malefactors but through a child-like regenerating innate in-dwelling member-like and essentiall Grace Where Christ the conquerour of death doth arise in Us with his life Essence and power from Our death and hath his mutuall ruling influence and operation in us as a branch on its Vine as the Writings of the Apostles doe throughout witnesse 7. He is farre from a Christian who onely comforteth himselfe with the Passion Death and Satisfaction of Christ and doth apply and impute it to himselfe as a pardon or gift of favour and yet remaineth still an unregenerated wilde worldly and sensuall Beast such a Christian is every ungodly Man For every one would faine be saved through a gift of favour the Devill also would very willingly be an Angell againe by grace received and applyed from without 8. But to turne and become as a child and be borne anew of Gods grace-water of love and the holy Ghost that pleaseth him not Even so it pleaseth not the Titular Christian who will put upon himselfe the mantle of Christs grace and apply his merits unto himselfe by an Historicall laying claime to a promise and yet will not enter into the Adoption and New birth albeit Christ saith that he cannot otherwise see the Kingdome of God 9. For what is borne of the flesh is flesh and cannot inherit the Kingdome of God John 3. To be fleshly minded is enmity against God but to be spiritually minded is life and peace And he onely heareth Gods Word that is borne of God for onely the spirit of grace in Christ heareth Gods Word 10. For no man hath ever seen God the Sonne alone who is in the unmeasurable bosome of the Father declareth unto us the Word and Will of God in our selves so that we heare and understand his will and good pleasure within our selves and are willing to follow the same yet we are often kept back by the outward sinfull flesh so that the operation or effecting of that same Divine power purpose and godly resolution in our mind doth not alwayes come into the outward Figure yet it goeth into the inward Figure in the inward spirituall World concerning which St. Paul saith Our conversation is in Heaven 11. Of which also all the Saints of God and especially St. Paul hath complained that they had an earnest syncere will and did serve God with the minde of the internall Ground but with the flesh the Law of sinne so that the Flesh lusteth against the Spirit which lust and evill concupiscence is daily drowned and mortified in the death of Christ by the inward ground or the centre of light regenerated in the darke abysse of the soule but this is in those onely in whom Christ is arisen from death and thus there is no condemnation to them which are in Christ Jesus who walke not after the flesh but after the spirit c. For the bestiall body belongeth to the earth but the spirituall body belongeth to God but whosoever hath it not he is dead while he liveth and neither heareth nor perceiveth any thing of the spirit of God It is foolishnesse to him as the Scripture saith 12. Therefore this point is not sufficiently understood and cleared by teaching and maintaining onely and alone an outward receiving and application of grace and forgivenesse of sinnes The pardon of sinne and the receiving of us into filiall adoption and grace consisteth in the justifying blood and death of Christ when Christs heavenly blood tinctured us and with the highest love of the Deity in the name Jesu did overcome the anger of God in our soule and inward divine ground proceeding from the Essence of Eternity and did turne it againe into the Divine humility meeknesse and obedience whereby the rent torne and divided temperature of our humane property and spirit of obedience and good will entered again into the harmony and unity of the properties Viz. into Paradisicall light love and life that Reall Temperature where variety doth concenter and accord in unity 13. And even then the wrath of the Father which was awaked in the properties of our life and had set it selfe to be Lord and Master in soule and body whereby we were dead to the Kingdome of Heaven and become children of wrath was turned againe into the unanimous love likenesse and unity of God and our own humane will dyed in the death of Christ from its selfnesse and selvish willing and the first humane will which God breathed from his spirit into Adam did spring forth afresh through the conquest of Gods sweetnesse and love in Christs heavenly blood and then the Devill and Hell which held men captive were confounded and made a scorn This the dry Rod of Aaron which budded in one night and bare sweet Almonds did typifie 14. Now as Sinne came from One and passed from one upon all so also the sweet grace and victory in Christ passed pressed and pierced from one upon all Now this death and the anger of God was broken in pieces in that one Adamicall soul in Christ and a possibility to grace was opened through the disclosing of death through which disclosed gate the will of the soule may re-enter into its first Mother whence it came in the beginning that is into the filiation adoption or
honour might and power to climbe up and advance himselfe in the lust of the flesh and moreover that this Antichrist hath for a long time so civilly and demurely deckt and adorned himselfe with Christs Purple Mantle that men have not discerned him but they have honoured and adored him for a Saint the which is reasonably well revealed to me in the Grace of the most high and thereupon I would declare unto you in briefe what a Christian is and also what the Antichrist in man is for your further consideration 3. Christ saith Whosoever forsaketh not houses land money goods wife children brothers and sisters and deny himselfe and follow me he is not my Disciple or servant also you must turne and become like children or be borne a new of water and the spirit else you shall not see the Kingdome of God this is not meant that one should run out of his vocation and calling from his wife and children into a solitary Desart and wildernesse and forsake all but onely he must forsake the Antichrist that is the SELFE in all the meum and tuum the mine and thine 4. Whosoever will attain to Divine contemplation and feeling within himselfe he must mortify the Antichrist in his soule and depart from all ownehood of the will yea from all Creatures and become the poorest creature in the owne-hood selfenesse or selfe interest of his mind so that he hath or owneth nothing any more for a propriety be he in what estate and condition he will 5. And though he be a King yet his mind must forsake all owne-hood and esteem himselfe in his place dignity and Temporaâ—l goods no other then a Servant of God and that he therein ought to serve God and his Bretheren and that he hath and possesseth all that he hath not after the right of nature as if it were his owne to doe according to his owne will and pleasure therein but that it is his fellow-bretherens and members and that God hath set him as a Steward and officer over it and he must thinke that he therein serveth his Lord who will require an account of him 6. He must wholy and fully resigne up in himselfe his owne will which driueth him to such possession of owne-hood or selvish affection or union with the Creature to the suffering and dying in the death of Jesus Christ and humbly beseech God in right earnest repentance and conversion that he would mortify this evill will to selfenesse and temporall lust in the deaâ—h of Jesus Christ and bring the will of his soule into the true adoption or filâ—ation of God that so he might not will and desire any longer to his selfe but that Gods will might be in him his will and desire that he might be dead as to the will of the soule in and to his selfe or owne-hood and that God in Christ might be his life 7. He must wholly immerse his will in deepest humility into Gods mercy and lay hold on such a will and resolution in the Divine promise of grace that he this very houre will depart from all owne-hood of the pleasure of this World and never enter any more therein albeit he thereby should become the foole of all the World he must wholly immerse himselfe into the deepest submissive lowlinesse and unworthinesse before God with repentance and yet in the soule apprehend and hold fast the promise of grace and stand therein as a Souldier before his Enemy when it concerns his body and life 8. When this commeth to passe then his owne will being the Antichrist will be apprehended and mortifyed in the death of Christ and his soule will soone become as a young simple child which hath lost its naturall understanding of selfehood and beginneth to lament before God as a young child before its Mother and trusteth in the Mother to give what she pleaseth to it 9. And this is that which Christ said ye must turne and become as children and forsake all and follow me for Adam departed from Gods will into selfe-will and hath in his owne selfe-desire brought the insinuations of the Seâ—pent and the will and desire of the Devill into himselfe so that he hath brought himselfe and his lifes comfort which afore stood in mutuall harmony ' and Agreement in one onely will which was Gods into a division and disunion where the properties of nature departed from the Equall Agreement and Concordance each property entring into its selfe-hood being an owne or peculiar selfe-desire whenâ—e the lust and Imagination to good and evill did arise in him and heat and cold presently fell on hâ—m and â—e dyed from the holy life in the equall and mutuall concordance wherein he lived in one onely pure Element wherein the four Elements were in him in equall weight or Temperature 10. And of this God warned him saying eat not of the Tree of the knowledge of good and evill else you shall dye meaning thereby the death to the Kingdome of Heaven namely the disappearing of the faire Angelicall Image which dyed presently in the false introduced desire of the Serpent and therefore this false will of the Serpent must first dye in Christs death by true Conversion and out of this death Christ ariseth in his spirit againe in us in the heavenly Image which dyed in Adam and the inward man is regenerated and new borne in Christs spirit 11. This new Spirit commeth to Divine vision or contemplation in himselfe it heareth Gods Word and hath Divine understanding and inclination and may behold the Grand Mystery in Divine and naturall Mysteries and albeit the earthly flesh yet cleaveth unto him in its inclination yet the same hurteth or spoyleâ— not the new borne spirit at all in him 12. He is in this new birth as solid fine Gold in a rough drossy stone the drossy soyle of the stone being not able to destroy or spoyle the Gold for his right will is dead to the earthly desire and continually desireth to kill and mortifie the lust of the flesh and doth likewise kill it without intermission for here the Seed of the Woman Viz. the new Man borne in Christ bruiseth the head of the Serpents will in the flesh which will is Antichrist 13. And beloved Sir I give you as a Christian and Brother in all faithfulnesse syncerity and uprightnesse to understand that we in our Supposed Religion wherein men doe nothing but contend confute and revile one another about the Letter and the different Opinions thence contrived are as yet in the midst of Babel and that it was never Worse then now whereas yet men doe boast that they are gone out from Babel and have the true Religion which I leave in its worth to be well considered 14. But for so much as is knowne to me in the Lord my God in my exceeding precious Talent given to me of God I say that men indeed have dipped Christs Mantle with its purple colour
into it selfe to the Separation of the last Judgement The Fourth Point Whether the Beasts were so wilde and rough before the Curse as they now are 31. Beloved Mr. Frederick the Garment which Adam had before the Curse when he was yet naked was exceeding faire and became him very well so likewise was the hide of the Beasts rough and hairy unto them but in the Curse all things both in the Beasts and in the Plants of the Earth were deformed and changed into a monstrous strange forme they had indeed such a cloathing but far more glorious in Colours Feature and Ornament of the pure Tincture 32. And I entreat you about these Queries to looke into the Grand Mystery with the eyes of Christ in whom all the Treasures of Wisedome doe lye and then you shall see them better in the understanding then I can in hast briefly set downe in writing and I commit you to the Love of Jesus Christ THE NINTH EPISTLE The open Fountaine of God in the heart of Jesus Christ bee our refreshment and constant Light 1. WORTHY much respected and very Learned Sir I heartily wish unto you even that which my very soule desireth of God namely the reall true Divine Knowledge in the love of Christ that God would vouchsafe to open the Centre of the Soule whereby the Paradificall Lilly-twig in Christs Rose-garden might spring forth grow blossome and beare fruit and the streames out of Christs Fountaine might flow from you and you might be taught of God that his holy spirit might drive and rule you As it is written Those who are driven and moved by the Spirit of God they are the Children of God 2. I have received your Letter and thereby understand that you have read my Writings and that you doe delight in them and I wish from my very heart that the sense and right meaning of the same may be apprehended and understood and then there would be no need of any further asking and searching 3 For the Booke in which all Mysteries lye is Man himselfe he himselfe is the Booke of the Being of all Beings seeing he is the likenesse or similitude of God the great Arcanum lyeth in him the revealing of it belongeth onely unto Gods spirit 4. But if the Lilly in the humanity of Christ springeth forâ—h in the new birth out of the soule then out of the same Lilly the spirit of God proceedeth as out of his owne originall and ground and the same spirit seeketh and findeth all Mysteries in the Divine Wisedome 5. For the Lilly-branch which springeth forth in the new birth ouâ— of Christs humanity understand the new borne spirit out of the soules â—ssence out of Christs power is the true reall branch sprâ—nging from and remaining in Gods Tree 6. As a Mother beareth a childe even so is the new man borne in and out of God and no otherwise at all is he Gods childe and heire a child of Heaven and of Paradise 7. No imputed righteousnesse availeth a stranger cannot inherite Gods Kingdome but an innate righteousnesse out of Gods Essentiality out of the water and spirit of God as Christ told us that We must become like unto Children and be conceived in Gods Essence and like new children in God we must spring forth and be borne anew as a faire flower springeth out of the wilde Earth or as precious Gold groweth in a rough stone or drossy Oare otherwise we cannot see nor inherite the Kingdome of God 8. For whatsoever will possesse the internall spirituall World must be borne out of the same the earthly flesh from the foure Elements cannot inherite the Kingdome of God 9. But the Quint-essence which is the one Element namely Paradise whence the foure Elements have their rise birth and proceeding that same must be predominant and rule over the foure Elements in like manner as the light containeth the darknesse as it were swallowed up and yet the same is really in it even so it must be with Man 10. Onely it cannot be so with the outward man in this time of the earthly life for the outward World ruleth oveâ— the outward Man seeing it was made manifest in Man which is his fall 11. And therefore the externall man must perish as the externall World perisheth and passeth away and therefore Man in this time cannot attaine perfection but the true man must continue in combate and strife against the earthly corrupt life which is its owne enemy where eternity and time strive one against another 12. For through strife or the mutuall combate in Nature the great Arcanum is opened and the eternall wonders in Gods wisedome are made manifest out of the soules Essence 13 As the eternall God hath manifested himselfe through the time and bringeth his eternall Wonders through the time into combate and contest that through the combate or strife that which is hidden and lyeth in the Mysterious Nothing might open it selfe and be brought to light even so in strife and combate the great Mystery must be revealed in Man where Gods anger and love as fire and light are in combate and strife 14. For in the soule which ariseth out of the Eternall fire out of the Fathers property that is out of the Eternall un-inchoative Nature out of the darknesse that light which did extinguish and disappeare in Adam must be renued and borne againe in the incomming of Christ and then the Kingdome of Christ and of God is freely given him out of grace 15. For none can take the same unto himselfe unlesse the love of God doth againe presse out of grace into the Centre of the soule and bringeth the divine will out of the fire of the soul as a new sproâ—t or new Image into the heavenly essentâ—ality as the light shineth out of the fire 16. Therefore all whatsoever Babel teacheth of the externall imputed righteousnesse and the externall assumed Adoption and particular Election and Rejection from eternity is without foundation and footing Christ said You must be borne againe else you cannot see the Kingdome of God 17. The seeming holy flattering comfort with Christs death avalleth nothing but to enter into Christs death and to spring up a new in him and to arise in him and with him and become Christ or an annointed child of God in the new man 18. Like as Christ hath mortifyed extinguished and overcome the World and also the anger of his father being the centre of the Eternall Nature in the soules property with his love that is with the new love fire introduced into the soules essence into which the Devill before had brought in and placed his Desire even so must we in and with Christs spirit quell and quash the earthly Adam in Gods anger and mortify it through Gods love that the new man may spring forth else there is no forgivenesse of fin nor any Adoption or â—liation nor any righteousnesse 19. The Kingdome of God must be inwardly innate and borne
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
shall see before a yeare come about and though they kill me yet it must goe forward for it is from the Lord. 30. And I commit you to the tender effectuall working Love of Jesus Christ and commend my selfe unto your brotherly love favour and affection Dated at Gaerlits April 25. 1624. J. B. THE TWELFTH EPISTLE TO Mr. JOHN BUDOFSKY Our Salvation in the life of Jesus Christ Worthy much respected Sir All syncere wishes of Divine Salvation in holy Power and of all temporall welfare premised 1. I Have received your Letter sent to me for Christian friendship and refreshment in Divine knowledge in Divine desire and affectionate hearty Christian Love and it is exceeding welcome and acceptable to me 2. And also I doe rejoyce that yet God hath his children and little flock here and there whereas else at present the World is deeply drowned in wickednesse and is apprehended in the fire of Anger which shortly shall make a great rent in the Antichristian Christendome as it is knowne and manifest 3 And that man doth very well and right who learneth to know himselfe aright what he is which cannot be brought to passe through Reason and shâ—rpe searching or deep studying and speculation in naturall acruments of Reason but in the true processe of Christ in a reall resigned soule which disclaimeth and forsaketh the Reason and its owne wit and humane selfnesse and entreth with a true conversion from the earthly way into the highest simplicity of Christ into the true and deepest humility under the Crosse of Christ as Christ hath faithfully taught us and sayd Vnlesse you turne and become as Children and be borne anew of the water and holy spirit you cannot see the Kingdome of God 4. Whereunto a true reall Resignation and renouncement of humane selfe doth belong that man wholly betaketh himselfe into his inward Ground and wholly annihilate himselfe in Selfe and turne himselfe by earnest Repentance with inward entire desire from this Worlds Being in to God and wholly dye in the death of Christ to his owne strength and selfe-willâ— and fall downe or sinck into the mercy and compassion of God that so he may be apprehended of the holy Spirit in the inward ground in himselfe that the same may see will and act through him what is pleasing to God who onely is the true Searcher in Divine knowledge and the light of the soule in which light it beholdeth and knoweth God and in no other way may it attaine to Divine and Naturall knowledge vision and contemplation 5. For the naturall rationall man understands nothing of the Mystery of Gods Kingdome for it is without and not in God which is plaine and manifest by the learned in Reason in that they contend and wrangle about the Being and will of God and yet know it not for they heare not Gods Word in them 6. And all is dead and voyd of understanding in reference to God which hath not the living voyce and the Divine hearing of the new birth in the Ens of Christ in it that the spirit of God may give Testimony of his outward hearing and teaching in him in which internall seeing God onely is knowne and his Being understood to which the outward literall or written Word is onely a forme and a prepared Instrument 7. But the true understanding must flow from the inward ground out of the living Word of God which must before be opened and revealed in Man and enter into the written Word that there may be one concordance and harmony else all teaching of the Divine Being and Will is nothing but a building upon the great Babylon of earthly Reason and Wonders 8. In which internall ground all my knowledge concerning the Divine and naturall ground hath taken its rise beginning and understanding for I am not borne of the Schoole of this World or educated in Scholastick Arts and am a plaine simple Man buâ— by Gods spirit and will I am brought without my owne purpose and desire in to Divine knowledge in high naturall Searchings 9. Which knowledge and free gift of Grace I shall â—eartily and willingly impart to my deare Brethren and fellow members in the life-Tree of Jesus Christ and dayly make supplication to God that their hearts might be opened in Divine hearing and understanding that such knowledge might be manifest and made knowne also 〈◊〉 them and we might be delivered out of the contentious Disputing Babylon and be brought into one brotherly love and heare in us what Gods will and being is 10. And Sir I let you understand that your acknowledgement and tendered friendship is of great acceptance with me and I wish also to discourse with you of Divine matters and recreate my selfe therein which being we are so from one another cannot be done so well and yet it may fall out for I am fully intended when the dayes be a little lengthened and we be somewhat better assured of more constant weather if God grant so much favour and time of Peace to conferre with you and other good Brethren and friends in those parts by word of mouth and then I will answer your propounded points and speake with you fundamentally of them which now in haste cannot be done And I commend you and yours to the meek Love of Jesus Christ Dated 13. December 1622. THE THIRTEENTH EPISTLE A LETTER Written to one In TEMPTATION and trouble of Minde shewing whence it ariseth Our Salvation is in the life of Jesus Christ in US 1. DEARE Sir my Fellow-member and Brother in Christ our Saviour my cordiall wish and cooperating desire of the Divine Love and Grace premised I desire to let you know in Christian Love that I have considered your condition in a Christian Sympathy and fellow-feeling and have brought it before the gracious compassion of the most high to see what hee would be pleased to let me know therein 2. Whereupon Sir I must tell you that I in the same gracious compassion obtained such an insight and Vision of your condition and Temptation that the ground and cause of it is made knowne to me and I will set it downe in briefe for a Memorandum that you may consider and ponder it seriously by your selfe 3. The first cause of such strong working temptation is the supernaturall super-abundant and unspeakable love of God that is the Divine good will and then the creaturall will of man strugling one against another that the humane will refuseth fully to resigne and give it selfe up with totall confidence unto such great grace of God which is tendred unto it out of pure love but seeketh it selfe and its owne love of transitory things and loveth it selfe and the beings of this World more then God 4. Therefore mans own nature which in its owne centre without the love of God standeth in meer anguish strife enmity and unquiet contrariety tempteth him into which also the Devill snooteth his false desire to lead man
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
regeneration of a new life and will and there it may attaine the sweet blood of Jesus Christ which in Christ did disclose or break open the gate of death and changed the anger of God in our humanity in himselfe into love wherein the poore captive soule drinketh out of Gods fountaine and doth allay and sweeten its fire-breath whence the new Paradisicall budd springeth forth and there the hunger and desire of the soule is made substantiall and essentiall in the blood of Christ after an Heavenly manner 15. Now as the disclosing of death must be done in the person of Christ himselfe in our soule and humanity so that the eternity in Christ wherewith he was come from heaven and was also in heaven John 3. overcame the time Viz. the life and will of the time and did change time with its will into the eternall will of the Deity and all this must be brought to passe in our received humanity So likewise the desire of our soule must receive into it selfe that same eternall will in Christ wherein time and eternity stand in equall agreement and harmony and through the power of the same immerse or cast it selfe into the adoption of free grace in Christ that the same inward Paradisicall ground which dyed in Adam might again spring forth in the will of the obedience of Christ through his heavenly and from us assumed humane blood 16. The atonement and expiation must be made manifest and experimentall in our selves through that atonement which Christ once made indeed the atonement and reconciliation was once fully finished and brought to passe in Christs blood and death but that which was once wrought in Christ must also worke in me it must even Now also through Christs shedding of his blood be brought to passe in me Christ also doth powre forth his heavenly blood into the desire of Faitâ— in my poore soule and tinctureth the anger of God which is therein that the first Adamicall Image of God may againe appeare and become seeing hearing feeling tasting and smelling 17. For that same Image which dyed in Adam from the heavenly Worlds Essence being the true Paradisicall Image dwelleth not in the foure Elements its essence and life standeth not in this world but in Heaven which is manifest in Christ in us Viz. in that one pure holy Element whence the foure Elements sprung forth in the beginning of time and this same inward new spirituall man eateth Christs flesh and blood for he is and liveth in Christ Christ is his stock and he is a branch on the stock 18. For every spirit eateth of that whereof it taketh its Originall the Animall sensuall mortall soule eateth of the spirit of this World of the Stars and Elements of the Kingdome of the World but the true eternall soule which was inspired out of the Eternall Word into man being Divine life eateth also of its Mother Viz. of the holyessentiall Word of God 19. But seeing it was impossible for her after her owne departure and separation from God in her excluded condition property and spirit to eate of the Divine Word and live in the holy Element of love and humility therefore this same Word of life being its true Mother came forth to the abandoned soule into the vaâ—e of misery and into the prison of Hell and infused his heavenly Essence into our humane to be as a body for the soule and therewith did imbrace and cloath our poore soule being captive and did open againe her heavenly mouth afore dead in the anger of God with the tincture of love so that the poore soule can now againe eate heavenly Manna the eating whereof was tryed in Christs person with the humanity which he received from us in the temptation of Christ in the Wildernesse where Adam in Christ did againe eate Manna from Paradise fourty dayes 20. Therefore I say that by a shew and select forme of grace appropriated and imputed from without none commeth to be a true Christian for if he be so his sinnes are not forgiven him by once speaking of a word or appropriating a forme or promise of absolution to himselfe from without as a Lord or Prince in this World doth freely give a Malefactor his life by an externall imputed favour no this availeth nothing before God 21. There is no grace or favour wherby we come to the adoption save onely in the blood and death of Christ him alone God hath fore ordained and appointed to be unto him a throne of grace or propiciation in his owne love which he hath in the Sweet Name Jesu out of Jehovah infused into him He is that onely Sacrifice that God accepteth of to reconcile hiâ—â—nger 22. Now if this Sacrifice or free offering of grace shall doe me good then it must be wrought and brought to passe in me the Father must beget or impresse his Sonne in the desire of my Faith so that the hunger of my Faith may lay hold and comprehend him and if the hunger of my soules Faith doth comprehend him in his promised Word then I put him on in his whole processe of justification in my inward ground and forthwith the mortification and killing of the anger Devill Death and Hell beginneth and goeth forward from the power of Christs death in me 23. For I can do nothing I am dead to my selfe but Christ doth it in me when he ariseth in me then I am dead to my selfe in respect of the true man he is my life and in that I live I live to him not to my selfehood for grace mortifieth my own will and setteth it self up for a Lord in the place of my selfenesse that so I may be an instrument of God who doth therewith what he pleaseth 24. And then I live in two Kingdomes Viz. with my newborne spirit of life or spirituall man in Paradise in the Kingdome of Heaven in the inward spirituall World and with the outward mortall man in the vanity of time in the Kingdome of this World in the dominion of the Starres and Elements in the contrariety and malignant discord of the properties wherein the yoake of sinne yet liveth this Christ taketh upon himselfe in the inward Kingdome of the Divine World and helpeth my soule to beare it 25. For the yoak of this World is Christs burthen which he must beare untill he shall againe deliver up the Kingdome to his Father which he hath given him for he sayd All power in Heaven and Earth is given to me of my Father so also this burthen or charge is layd upon him that he should beare Gods Anger Hell death and all Evill in us as Isaiah saith Hee tooke on him our diseases and carryed our sorrows but we esteemed him stricken smitten of God and afflicted 26. And hence it is that a Christian must be a bearer of the crosse for so soone as Christ is borne in him the assaulting of Hell and the anger of God in the eternall
that 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
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 which he sayd upon the Mount of Olives That it was afflicted and heavy even unto death the same is also of the property of our soule for it was for the soules sake that God became man that he might bring the same againe into himselfe and draw our will unto him againe out of the earthlinesse this same is a Creature 58. And the third Principle which is the externall Kingdome of this World which God through his Wisedome hath brought forth out of Eternity is also creaturall in him for the whole Deity hath manifested it selfe in the Man Christ Viz. That as God is all in the spirit so likewise he is all in this man we men are likewise even so if we be borne againe of God and this point which doth exercise and trouble almost all others may be easily amended and rectified if it were well considered there would not be so much condemning and contending the spirit of God careth not for any controversie he judgeth all things in himselfe 59. Also Weigelius writeth that Mary is not the Daughter of Joachim and of Annah and that Christ assumed nothing from us but that shee is an Eternall Virgin and this indeed is true in respect of the Mark or Signe of the Covenant according to the Virgin of the Divine wisedome But what should this availe me What should become of my soule and my heavenly essentiality which disappeared in Adam which is the Paradisicall Image if Christ had not assumed on him the Essence of our soule and begotten againe to life the disappeared Image the which in my Booke of the Threefold life is set forth at large 60. Except this Weigelius writeth also of the new birth and of the union of the humanity in Christ very well with us the which to speake of here I omit because I have written clearely and punctually thereof and I neither contemne nor despise his Writings nor those that read them 61. Doth not a Bee gather Honey out of diverse Flowers and though one Flower is better then another yet she sticks not at that but taketh what serveâ—h her turne and if the sap and vertue of the Flower doth not like her should shee therefore thrust her sting into it As the despiser and mocker useth to doe Men contend and controvert much about the Shell or outside of knowledge and Religion but regard not the precious Sap of Love and Faith which serveth and availeth to life 62. What good doth knowledge doe me if I live not in and according to the same the knowing and also the will and reall performance of the same must be in me The mantle of Christs suffering and satisfaction which men doe now usually put about them shall become unto many a snare and hellâ—sh fire in that they will onely tickle and flatter themselves with the merits and satisfaction of Christ and still keepe their cunning hypocrisie and wickednesse 63. It is sayd You must bee borne againe else you shall not see the Kingdome of God You must become like Children if you will see the Kingdome of God Not onely to contend and dispute about knowledge and opinions but you must become a new man a new creature which liveth in God in righteousnesse and holinesse the wicked one must be cast out and Christ must be put on and then we are buryed in his death in and with him and doe arise againe with him and live eternally in him what need I then to contend and wrangle about that which I my selfe am which I have essentially in me and of which no man can deprive me 64. I am at variance with none but onely against the wicked and him the spirit rebuketh to his face this I desire to let you know and my intent is sincere and upright towards you 65. As for my Bookes you may easily get them I suppose if you have a minde to them for Christianus Bernard Customer at Zagan doth certifie me that he hath lent two of them namely the Booke of the Threefold life which is the chiefest in Teaching and then the forty questions concerning the soule to your Butlers Brother if you make him acquainted with it he will not deny you but if not then I will helpe you to them in another way you may also have them of Mr. Christianus Bernard if you desire them of him and you cannot get them nearer at hand I will write unto him that he shall lend them unto you for I have mine seldome at home yet in case you get them not I will as soone as I can get them home lend them you one after another 66. The severall Bookes and the Titles of them are these the first Booke called Aurora climeth up out of infancy and shewes you the Creation of all Beings yet very mysteriously and not sufficiently explained of much and deep magicall cabalisticall or parabolicall understanding or meaning for there be many mysteries therein that shall yet come to passe 67. The Second is a great Book of an hundred sheets it treateth of the Three Principles of the Divine Essence and of the Being of all beings the same is a Key and an Alphabet for all those who desire to understand my Writings it treateth of the Creation also of the Eternall birth or generation of the Deity of Repentance of the justification of man of his Paradisicall life also of the fall and then of the new birth and of the Testaments of Christ and of the totall Salvation of Man very profitable to be read for it is an eye to know the wonders in the Mystery of God 68. Thirdly a Booke of the Three fold life the same hath sixty sheets it is a Key for above and below to all Mysteries to whatsoever the minde is able to thinke upon or whithersoever the heart is able to turne and move it selfe it sheweth the whole ground of the Three Principles it serveth every one according to his property he may therein â—ound the depth and the resolve of all questions whatsoever reason is able to devise and propound it is the most necessary to serve your turne you would bee soone weary of all contentious Bookes if you entertaine and get that into your minde 69. Fourthly The forty Questions about the Soule it hath twenty eight sheets it treateth of all things which are necessary for a man to know 70. The fifth Book hath three parts the first part is concerning the Incarnation of Christ the second part is very deepe and profound treating of Christs Passion Suffering and Death and how we must enter into Christs death and both dye and arise againe in â—nd with him and why Christ was to dye wholly brought forth enlarged and confirmed out of the Centre through the three Principles very deep The third part is the Tree of Christian Faith also demonstrated through the three Principles very profitable to be read 71. The sixth Booke or part of these Writings are the six Points treating
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
then we doe clearely see and understand in what blindnesse we for a long time have beene in Babel going astray in carnall evill wayes whereby we have forsaken the true Jerusalem and shamefully mispent our Patrimony and lightly esteemed our Angelicall Trophee or Diadem Viz. the faire Image and wallowed in the filth of the Devill and under a shew of Divine obedience have played with the Serpent and walked on in meere erroneous wayes This the Divine light doth at present set before our eyes and exhorts us to returne with the lost Sonne and enter into the true Zyon 5. Not with Historicall supposals opinions or blind perswasions as if we had apprehended and understood the same very well this is not Zyon but Babel which confesseth God with the mouth and maketh devout speeches to him from the lipps but in the heart hangeth unto the Great Babylonicall Whore unto the Dragon of selfe-love pride covetousnesse and pleasure and yet will set forth her selfe as if shee were a Virgin No this is not the Virgin in Zyon it must be seriousnesse 6. We must be borne of God in Zyon and know and also doe his will Gods spirit must beare witnesse to our spirit that we are Gods Children not onely in the mouth with knowledge and conjectures but in the heart in very deed not in an holy seeming way without power in formall wayes of Word-worship and rounds of Lip-labour wherein the captivated conscience placeth the power of godlinesse this the Devill mocks at and cares not for but wee must put on the Helmet of righteousnesse and of love also of chastity and purity if we intend to wage Battell against the Prince of this World he careth not a whit for any outward shew or for the long and loud mouth cryes of blinde Devotion it must bee power that shall overcome him and that power must shine forth in goodnesse and holy fruits of Christianity and so we may sight for the noble Prize or Crowne of life 7. For we have a powerfull Warrior against us he sets upon us in body and soule and soone casts us downe and there is no other way to overcome him but with power in humility which alone is able to quench his poysonfull fire wherewith he fighteth without us and within us against our noble Image 8. Therefore beloved Sir and brother in Christ seeing you doe apply your selfe to the Divine wisedome and labour in the same it is right and requisite that we exhort one another to be vigilant to withstand the Devill and continually set before our eyes the way which we ought to walke and also go on in the same else we effect nothing if we know that the World is blind in Babel and goeth astray then we must be the first that effectually go out of Babel that the World may see that we are in earnest 9. It is not enough that we lay open and Manifest Babel and yet be found doing as Bibel doth for if we doe so we thereby testify that God discovereth his light unto us so that we see but we will doe nothing but the workes of darknesse and that very light which enlightneth our understanding shall witnesse against us that the Lord hath called us and shewn us the way but we would not walke in the same 10. It is well that we lay open Babel but we must take heed in what spirit and minde and in what kinde of knowledge the same is done it is good that we be zealous but the heart must be upright towards God else we runne without being sent and in our course we are not knowne or acknowledged of God but so acting the Devill mocks us and leads us into by paths of Errour 11. Besides the holy Scripture doth declare that our workes and words shall follow us therefore we are seriously to consider in what spirit and knowledge we set upon the high Mysteries for he that will pull downe a thing that is evill must set up a better in the roome otherwise hee is none of Gods Builders also he laboureth not in Christs Vineyard for it is not good to pull downe unlesse a man knowes how to make up the Building againe in a better frame and forme 12. For God onely is the Masterâ—builder of the World we are but servants we must take great heed how we labour if we will receive reward and also that we have learnt his work in his Schoole and not runne without being sent when as we are not yet capable of his service else we shall be found to be unprofitable Servants this I speake in good affection and in all faithfulnesse to instruct and direct one another what we ought to doe that so our labour may be accepted of God 13. For the darke Mysteries are no other way at all to be knowne save onely in the holy Ghost wee cannot make conclusions upon hidden things unlesse we have the same in reall knowledge and experimentally finde in the illumination of God that what we averre is the truth and will of God and that it is also agreeable to his Word and grounded in the light of Nature for without the light of Nature there is no understanding of Divine Mysteries 14. The great Building of God is manifest in the light of Nature and therefore hee whom Gods light doth illuminate may search out and know all things albeit knowledge is not in one and the same way and measure for Gods wonders and works are boundlesse infinite and immense and they are revealed to every one according to his gifts and he to whom the light shineth hath meere joy in Gods workes 15. And also that which is old and past above a thousand yeares agoe is as nigh and as easily to be knowne in the light as that which is done to day for a thousand years before God are scarce so much as a minute or the twinckling of an eye is before us therefore all things are nigh and manifest to his spirit both that which is past and that which is to come 16. And if we see in his light then we must declare his wonders and manifest and praise his glorious Name and not bury our Talent in the Earth for we must deliver it unto our Master with Increase he will require an account of us how we have Traded with it and without knowledge or certaine illumination from God no man must presume to judge or be a Doctor or Master in the great Mystery for it is not committed to or commanded him but he must labour to attaine the true light and then he goeth rightly to worke in the Schoole of God 17. For there be many Masters to be found who presume to judge in the Mystery and yet they are not knowne or sent by God and therefore their Schoole is called Babel the Mother of Whoredome upon Earth they flatter on both sides they play the Hypocrites with God and also serve the Devill they call themselves the Shepheards
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
reality commeth from his Revelation and Operation 6. For albeit the World prateth and talketh much of God yet it doth it onely from Custome and receiveth its knowledge from the Hystory of the literall word by the habituall faculties of its naturall reason and yet it is void of true knowledge For none knoweth the Father but the Sonne and he to whom the son will reveal him 7. And therefore we have no true knowledge of God unlesse it be given us of the son who liveth in us if we be living branches on the vine 8. For Christ said whosoever is of God he heareth Gods word and to the Reason-learned who were onely skillfull and taught in the letter he said therefore you doe not heare because you are not of God also you are not my sheep you are ravening wolves and hirelings 9. Therefore I say that if we will speake aright of God and understand his will then his words must abide in us in a quicke and living working for Christ said without me you can doe nothing also none can call God Lord without the holy spirit in him for his calling Lord must be borne of God and flow from the holy Ghost 10. Nothing is pleasing to God and also nothing is accepted of God but that which he himselfe doth and worketh in and through the spirit of man therefore saith Christ all the plants which my Heavenly Father hath not planted shall be rooted out and burnt with fire 11. Therefore my beloved brother you doe well to hold and keep your selfe to the Originall of life and desire power and strength from it you shall be well quickned refreshed and strengthened you are an acceptable guest to God and the members of Christ in this your purpose 12. And if you persevere stedfastly and resist the devill the World and the Earthly flesh and bloâ—d and prepare your selfe to fight like a true Noble Champion for Conquest against all these and overcome in you the Potent and open Enemy selfe-love and come aright into our Generall LOVE then you shall certainly know and sinde by experience that the noble and exceeding worthy Trophee or Crowne of Christs conquest which he obtained in the overthrow of death and Hell shall be set upon you with the Heavenly Kingdome of joy 13. And then all the Children of Christ together with the holy Angels shall exceedingly rejoyce more with you then for 99 righteous ones who have allready obtained it 14. And the fair and noble Sophia shall be given for a spouse unto your soule which now at present standeth at the doore of your soule and doth earnestly entreat and call you with her voâ—ce and knocketh bidding you to come forth and hold out aright in Battle against sin death Devill and hell and with your earnestnesse or fixed resolution to set the greaâ— Petards against the strong Fort of nature and shee will helpe you to blow up and demolish this strong Fort. 15. And then you shall see great wonders and at the hour of Conquest the joyfull nuptialls or marriage of the Lambe shall be celebrated in Heaven in you and then the Shepheards staffe shall be given by Christ into the hand of your soule 16. But be sure remember to keep truly and faithfully unto the end what you have promised unto this chast Sophia it must be in right earnest and not to looke back again into Sodom as Lots Wife who was turned into a pillar of Salt 17. But you must goe out of Sodom with Lot according to Gods command and enter into the footsteps of Christ not at all regarding the scoffings reproaches and opprobrious speeches of the World but love the Brand of Christ more then the friendship honour and goods of the whole World and then you may walke along with us upon the Pilgrims path of Christ 18. But if you doe not relish this but minde and desire rather the pleasure and honour of the World then you are not as yet ready and prepared for the Marriage and to come to your Spouse our loving and deare Sophia 19. Therefore consider well your selfe behold and examine well your whole heart if you finde a longing desire and drawing thereunto as I in part perceive and take notice of then doe not delay or put it off an houre but goe forward and enter with a right earnestnesse or fixed minde into repentance and yeeld up your will wholly and fully to enter instantly thereinto and never to goe out from it againe albeit you should therefore forsake body LIFE Honour and Goods 20. And if you doe thus then you are rightly prepared and the true Pioneer will come unto your soule and doe that in you which you cannot doe without him 21. And although afterwards vaine inclinations and great strife and opposition in the flesh might stick and cleave unto you and your reason call you a Foole yea though Gods anger should cover and cloud you in soule and body yet all this will not hurt you you shall spring forth under such thornes with a new minde and walke with the spirit in Heaven 22. And albeit the earthly body must be conversant with the creatures yet it shall be with it as with a rough stone in which fine Gold groweth 23. Be not at all offended at my tribulation and persecution neither be afraid for it is the marck of Christ Looke but back into the Scripture and see how it went with the children of God how were they continually persecuted and killed by those who should have taught the wayes of God 24. For I am entrusted with a precious Pearle which God doth so cover that the unworthy see it not but are blind therein and are offended at the simplicity of the person that so they may remaine blind to themselves in the wisedome of their owne Reason this they see and yet doe not understand it seeing they scorne and despise the simplicity of Christ 25. But the time is very nigh at hand when they shall give an earnest account for it 26. But that God hath given you to understand what it is and from whence it commeth be thankfull to him for it it is befallen you out of grace for you have humbled your selfe before him and there may yet greater grace happen unto you if you persevere stedfast in humility and earnest Prayer 27. I will willingly impart unto you my Love as a member of Christ with praying and cooperating for it is meer joy in my heart so to doe albeit I must therefore suffer bodily trouble and calamity yet I rejoyce to see what God the Lord hath done by me poore Man hitherto 28. Satan cannot hinder the wayes of God and though it seemes as if he hindered them by his murtherous cryes yet they are thereby the more divulged and made knowne so that the Children of God doe enquire after the true ground 29. But the wicked crew is thereby hardned and hindred but others are thereby called and this you
but as loving bretheren and the innate dearely purchased children of Christ that we might walk in a right true love one towards another which in such a conceit and conjecture that God chuseth one and not another can never be done 4. But if I looke upon my brother as my owne flesh and spirit then it may be truely effected which the Scripture and also the Original of mankind do powerfully testify and convince us of and yet much more my Conscience in the spirit of the Lord convinceth me that I ought to love my brother as my owne life or as my God what would God command me to love one that is a damned Devill no but one that is the member of my owne body 5. Therefore for this cause I have taken an occasion to write unto you and christianly to entreat and admonish you better to consider this article and in that consideration not to suffer any thing at all to possesse your minde or take place in you save the pleasant Name of Jesus who is come into this world and manifested himselfe in our humanity to seek and save us poore lost men dead to the Kingdome of God and to restore againe what was lost in Adam 6. I write not this to be a master over you but in a brotherly manner for a mutuall Search and recreation with you that our saith and confidence towards God may be strengthened in the Lord for we are on all sides but men and should of right behave our selves in Doctrine and life towards one another as members for he that findeth his brother in the spirit of Christ findeth himselfe 7. Much disputing is not at all profitable it maketh onely confusion goe with me in my Writings unto the Centre of all Beings and you shall see the originall in good and evill and be freed from all this error for you shall finde so much in my Writings that will give reall satisfaction to the minde so far as the centre of all beings is apprehended there ariseth such joy in the minde which surpasseth aâ—l the joy of this World for the noble and pretious stone of the wise men lyeth therein and he that findes it accounts it of higher excellency then the outward World with all its glory should not that be joy to finde and know God so that man in himselfe is able to see and finde all things and what is scarce deciphered in a thousand Bookes and to know it really in every thing with whom shall I contend and wrangle about Religion if the same be manifest in my heart that I am able really to behold all things in there root and originall 8. I doe not speake this to boast of my selfe who am as nothing and God is all in me but to the end that if any had a minde to seeke that he might also seeke and obtain albeit I sought it not in that manner also understood not yea knew nothing of it I onely sought the pleasant love heart of Jesus Christ to hide my selfe therein from the wrathfull Anger of God and the enemy the Devill but then more was revealed to me then I understood and sought for and thence I have written not thinking to be known withall among such High People 9. For I thought that I wrote onely for my selfe and intended to have kept it by me even to my end yet now it is manifest and come into many mens hands without my knowledge and endeavour thereupon I am urged to entreat you and others and to put you in minde not to looke upon the simplicity or meannesse of the Author or to be offended at the Person for it pleaseth the most High to manifest his counsell by foolish people which before the World are accounted nothing that it may be knowne and acknowledged that it comes from his hand 10. Therefore if my Writings come into your hands I would that you should looke upon them as of a Childes in whom the Highest hath driven his worke for there is that coached therein which no Reason may understand or apprehend but it is childlike plaine and very easie to the illuminate it will not be apprehended of Reason unlesse Reason be enkindled with Gods light without that there is no finding and this I desire to minde you of and all thoâ— that read them 11. Christ sayd Seeke and you shall finde knock and it shall be opened unto you my Father will give the holy Spirit to them that aske him for it Herein lyeth the Pearle hidden he that will have it must thus obtaine it else there is no finding save onely an halfe lame blind knowledge like a delusive shadow of fansie or a painted sound in the Pearle there is a living knowledge where a man need never aske is it true For it is written They shall be taught of God Also We will come unto you and make our abode in you Also Hee that hath not the spirit of Christ is none of his And therefore Christ saith Seeke first the Kingdome of God and the Righteousnesse thereof and then all other things shall be added unto you He biddeth us to endeavour and seeke after it not to fit still and wait upon Election but To come to him Matth. 10. and to labour in his Vineyard and not wait and expect driving but to come willingly 12. Seeing then I have found a wise heart in you I am the more emboldened to write unto you hoping that you will judge wisely now if any thing in my Writings should seeme darke and obscure and difficult to be understood I pray set it downe and send it me as occasion serveth I will make it more childlike plaine and cleare And I commend you and yours and my selfe with them in brotherly union into the meek tender love of Jesus Christ Dated 3. July 1621. THE EIGHTEENTH EPISTLE 1. NOBLE Sir After wishing you the Divine love and fulnesse of joy in Our Immanuel in his wondrous sweet power and all bodily and temporall prosperity I friendly certifie you as now opportunity giveth me leave that I have considered of the Conference wee had lately and being I have observed your selfe and others there present in high Divine zeale as lovers of God and his truth who desire to search with earnestnesse the Mystery and ground of all Beings and to come into the light thereupon I would not omit to write unto you and put you all in minde thereof and withall give further advantage to such zealous seeking and declare how the Pearle is to be sought and found 2. For I am also among the Seekers and it lyeth me most chiefly in hand not to hide or bury that which God hath entrusted me withall but to set it forth that Gods will might be knowne in us and his Kingdome might come and be manifest in our Seeking and Desire and we might be found as Children of the most High one towards another and acknowledge one another as Members and Brothers and not
as strangers and Outcasts or as Devill Men one towards another as the Article of Election as it hath of some beene hitherto handled doth give forth and import little lesse 3. And albeit we are apprehended and captivated in the heavy fall of Adam in the Anger that his Anger hath indeed chosen us to be Children of Damnation yet God hath bestowed his beloved heart Viz. The Centre of the Deity thereupon and hath manifested it in the humanity that he might againe regenerate us in him and manifest the life againe in us 4. And as the heavy fall came from one upon all and passed or pressed upon all so likewise the grace came from one and passed upon all and the Apostle saith that Jesus Christ came into the World to seeke and save that which is lost that is the poore lost damned sinner apprehended in the wrath of God and chosen to damnation and not the righteous and who with Abel Seth Henoch Noah Sem Abraham Isaac and Iacob are comprehended in the Love but the poor sinfull man captivated of Gods anger as Cain Ismael Esau and the like he came to seek and call these to returne and be converted as God said to Cain rule over the sin let it not have its power if Cain could not have done this God would not have commanded it him also if it had not been possible for Adam to have stood then he had never forbid him the tree 5. But being man cannot thus absolutely conclude demonstrate and give satisfaction to the minde for it searcheth further after Gods Omnipotence thereupon there is another Study requisite that a man learne really to know the centre of all essences to love and anger what the eternall love of God and what the eternall anger of God is which doth harden and devour man and maketh him to be a child of eternall death and how man may and is able in the time of this life to be freed out of his prison and captivity of Gods anger 6. But Seeing that I have so declared and set it forth at large in my Bookes that I thought the minde should be satisfied especially in the Booke of the Threefold life and in the Three Bookes of the Incarnation of Jesus Christ and yet further and deeper in the Book of the Six points concerning the Grand Mystery the eternall birth of the deity and of the three principles of the three Worlds hoâ— they stand mutually in each other as one and how there is an eternall peace and agreement towards each other and how one doth beget the other and desire each other also that one without the other were a Nothing I supposed that the minde would therein finde satisfaction seeing the same can be demonstrated in every Being and thing 7. But seeing Master N. hath part of these Writings in his hands though not all be pleased to enquire after them if they have a minde to them they shall not onely finde the ground of this Article concerning Election but of all Articles and even of all whatsoever the minde of man turneth it selfe unto if the ground be followed and attained which is there opened 8. My Noble heart I pray take not in jest what God manifesteth unto us out of his Love looke not upon the simplicity of the men by whom he doth this it is his good pleasure to manifest his might in the weake and silly as the World accounts them it is done for instruction to the World seeing all live in contention and strife and will not suffer his spirit to draw them that they might know and acknowledge Gods Kingdome to be in VS therefore the Centre of his Being and of all Beings is manifested unto them this is done all out of his love towards us that we might yet depart from the miserable strife contentions and wranglings and step into a brotherly and child-like Love 9. Sir seeing I have found a longing minde in you I would not conceale from you that it will be a time of serious earnestnesse and I say blessed and happy are those that are comprehended under the Sound of the Trumpet that hath already sounded for there commeth hereafter such an earnest severity that Babel and contention together with all Pride Ambition Falshood and unrighteousnesse shall drinke an earnest draught and even that which shee hath filled I entreat you for Eternall Salvation sake further to consider of it it is knowne 10. I am ready so farre as the minde might not finde ground enough in my Writings for its rest and satisfaction if the same were noted downe and sent me so to explaine and enlarge it out of the Centre of all Beings that I hope the minde should be satisfied although it lyeth not in Searching for no searching obtaineth or reacheth the Pearle without Gods light a penitent humble minde is required thereunto that wholly resigneth it selfe into the grace of God and that doth not search or will any thing save Gods Love and Mercy in that ariseth at last the bright morning Star that the minde findeth such a Pearle wherein soule and body rejoyâ—eth and when this is found then there need no further searching or teaching for it is written They shall be taught of God Such a Pearle as this the sound of the seventh Trumpet doth open in the hearts of many who with earnestnesse shall seek it in a humble and unto God resigned will 11. Therefore my Noble heart I would not conceale this from you much disputing and grubling in Selfe-Reason findeth not the Pearle but an earnest fixed penitent will findeth the same which is more precious and costly then the World and hee that findeâ— it he would not give it for the riches of the whole World for it affordeth him Temporall and Eternall joy that he is able to rejoyce and be merry in the midst of the Dungeon of darknesse and he accounteth the goods of this World as dirt and dung in comparison of it Christ sayd Seeke and you shall finde knock and it shall be opened unto you Also My Father will give the holy Spirit to them that aske him for it HEREIN LYETH THE GROVND 12. Let no man say My heart is shut up I cannot pray and if my heart say flatly no yet I will cast my selfe into the suffering and death of Christ let him cast me into Heaven or Hell yet I will be in his death he is made an Eternall life to me and then it is sayd None can pluck my Sheep out of my hands 13. The way to seeke and know the precious Pearle is very sufficiently opened in the Booke of the Threefold life else I would have mentioned something thereof And I commend me into your favour and us all into the meek love of Jesus Christ Dated 2. July 1621. THE NINETEENTH EPISTLE 1 NOBLE Worthy and honoured Sir All sincere wishes through the Love of Christ wherewith he loveth us in himselfe by his Incarnation in us of an happy and
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
exceeding distressed and afflicted Christendome he hath noted her in his wounds peirced with nailes his light shall shine from the East to the West for a Testimony unto all People 38. From the South there ariseth a Lilly towards the North he that getteth it for a propriety or for his owne shall sing the song of Gods mercy and at that time the Word of the Lord flourisheth as grasse upon the Earth and the Nations sing the Song of Babel in one Tune for the beginning hath found the end 39. Thinke upon my darke sayings for at this time I might not be more plaine seeing men have onely sought after Pride and coveteousnesse and despised the mirror of Anger and have not repented but have wrought iniquity with iniquity untill iniquity devoures it selfe and the wrath of God is well satiated 40. Humane Reason shall here hinder little with its Consultations but blow up the fire and give further occasion 41. God was good before distresse but seeing men forsake God thereupon followeth scorne and misery 42. Let every one have a care of himselfe but he that doth not seek and preserve himselfe shall be sought and preserved And so I commit you into the Love of Jesus Christ THE TWENTIETH EPISTLE Our Salvation in the life of Jesus Christ in US 1. NOBLE Sir c. All Cordiall wishes of Divine light in effectuall Divine working power in the fountaine of Love Jesus Christ and all temporall prosperity premised I thought good to visit you with an Epistle and to put you in minde out of a Christian faithfull intent and affection of the Conference between H. N. and D. S. about the Divine purpose and will concerning Man 2 And D. S. was not sufficiently answered at that time upon his question being I was not exercised in their Scholastick way in reference to this Article in the contemplation of the internall ground through the outward ground and also because such meetings by reason of the Drink to which I am unaccustomed do darken and cloud the subtile and pure understanding 3. Also by reason of their Latine tongue or Scholastique expressions I was hindered to comprehend the same in his ground in so much that he began to tryumph with his received Opinion yet without sufficient understanding of the alleadged sayings of Scripture and also without sufficient ground of Logicall conclusions in Reason in which verily he is excellently well exercised in their Scholastique way 4. With which discourse afterward I turned my selfe in Divine grace to the internall ground of Divine Vision to prove the same and prayed unto the Lord that he would open the understanding of the whole ground thereof unto me that I might know the same in its proper and peculiar Species 5. Whereupon it appeared so unto me that I by a Divine introduction into the wonderfull workes of God have sufficient cause and ground therein whereby also it came upon me with great desire to set downe this Ground of the Divine will and eternall purposes in Predestination and to bring it into a Booke the which afterwards being it was desired of Mr. B. T. and others I tooke occasion to doe 6. Not to the intent to despise any body in his Opinion or to undertake to prejudice him with any unchristian disgrace or girding taunts but out of a faithfull reall Christian affection and brotherly imparting of my Talent lent me of God 7. Which worke is so deeply and profoundly grounded that not onely the ground of this Question concerning Gods will may be understood but likewise the hidden God may be knowne in his manifestation in all visible things with a very cleare explanation how the ground of the Grand Mystery which is the eternall expressed word of God wherein the wisedome hath wrought from Eternity and wherein all things have beene seene in a Magicall manner or Idea without any creaturall being is to be understood 8. And also how the same Grand Mystery hath brought it selfe through the expression or outspeaking of the divine Science through the Word of God in the place of this World into a severation and comprehensibility to the Creation and how the originall of good and evill in the Severation of the Divine Science in the Grand Mystery in the Eternall Principles to the Divine manifestation and working is to be understood 9. In which the hidden God may not onely be understood in his Being and will but likewise the whole ground of his manifestation through his expressed Word out of the eternall Powers of the Grand Mystery being the Essence of Eternity and how the same is come into a visible comprehensible creaturall externall Being and what likewise the ground of all Mysteries is And how the same is sufficiently made knowne and manifest 10. Also therein is a large expositive ground of the Cosmick Spirit wherein the Creation of this World liveth and withall a very cleare ground of the internall spirituall Angelicall and soulish life also of the rise fall and restitution of man and also of the Typifications of the Scripture in the Old and New Testament concerning the Kingdome of Nature and the Kingdome of Grace what Gods righteousnesse and his Election or purpose is how the same is to be understood 11. Also a cleare demonstration of the Line in the Kingdome of Nature from Adam upon his Children and of the Kingdome of the manifestation of grace in the inspired Grace voyce of the incorporized Divine Science in the Word of Love in the wombe of Grace 12. And then a cleare explanation of the places of Scripture especially of The 9. 10. 11. Chapters of the Epistle of Paul to the Romans On which reason props up it selfe where a full Sensall ground is demonstrated by the quotation and examination of the Scriptures 13. Yet not in a Logicall way as 't is treated on in the Schooles where they make onely Objections and Contradictions one against another contriving knotty Arguments and Dilemma's and the one will not prove and examine the ground and meaning of the other in a Sensall way in the understanding whereupon they bang urge judge condemne for a Heretick and revile one another which indeed is nothing else but Babel a Mother of proud haughty grand Whoredome of errours and confusion where the Name of God is blasphemed and the holy spirit is reviled and judged by Reason in the literall Word 14. Which I wholly disliked of to follow in my Talent for not one jot or tittle of the Law in the Scripture shall perish till all be fullfilled and the sayings of the Scripture together with there types must remaine true and be not contrary as reason supposeth 15. And thereupon I have taken those sayings of Scripture which seem contrary one unto another as it is written God will that all men shall be saved and then again God hardneth their hearts that they understand not albeit they see it and so cleared and reconciled them together that
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
come of which it was told me three yeares since by a Vision namely OF REFORMATION the end event or time when it shall come to passe I commit to God I know it not yet perfectly 30. And herewith I commend you unto the love of Jesus Christ Dated the 8. of May 1624. THE FIVE AND THIRTIETH EPISTLE A LETTER From JACOB BEHMEN Written from DRESDEN to GERLITZ in the Time of his Persecution Dated the 13. of June 1624. TO Doctor KOBERN Immanuel 1. MY very deare sir and Christian Brother I heartily desire the continuall working of the Love of Jesus Christ in you that your Tree of Pearle may grow great under the Crosse of our Lord Jesus Christ in such stirring and exercise and that we may all in that power withstand in the Faith and in the meeknesse of Christ the wrathfull enemy of Christ which at present roareth like a raging Lyon and setteth himselfe mighty against Jesus and his Children that we may with Paul fight a good fight and at length get the prize Our Salvation thereby and not for temporall honour and pleasure sake deny Christ in the Truth once acknowledged it would be very hard to recover it againe 2. For my part I thanke God in Christ Jesus that he hath signed me with his Markes and dayly maketh me like unto his Image whom I pray that I may continue stedfast also that he would deliver my Enemies from the abominable death of Eternall horrour wherein at present they lye captivated and know it not and bring them also into the light that they may know this way and come into our Eternall Fraternity 3. Yet to speake judiciously of these things we certainely see before our eyes that this way is wholly opposite to the Devill because he rageth so much against it without cause it is indeed a very great wonder that he should make so great a stirre against so small a piece of Devotion sure it must needes not relish but savour ill with him wheras there are many greater Bookes full of Foppery and Folly and partly of Idolatry to be found which he doth not oppose but his spite is onely against the Way to Christ that none might walke in that way 4. For at this very time especially hee thinketh to set up his Kingdome powerfully and yet he seeth at present that it hath breaches in it every where For the Assaylant breaketh in hither from many Quarters especially from the North and we can doe no better at present then not to regard this Enemy but overcome him with Patience under the Crosse of Christ with earnest Repentance and so at length he will become feeble and faint and this Firebrand will have an end 5. For he is but a â—fiery flash of Gods Anger which must bee quencht with Divine Love and humility wee must in no way add fuell to it to make it burne but kill it with Christs Victory as Christ with his Love overcame the wrath of God and Hell and bruised Death and mightily ruled over all his Enemies and then such Enemies in the Anger of God shall not long prevaile as Christ hath taught us that we should feed our Enemies with Meate and Drinke and rejoyce when they afflict us for his sake our recompence is in Heaven 6. It is not good out of our owne selfe purpose to use a †Worldly Sword or Weapon against such an enemy of Christ for â—o he would be but the stronger but with Patience and Prayer we shall well overcome him I regard not his unjust revilings I have a good Conscience concerning him the time is comming apace that such an Enemy will be cut in pieces by the Sword of Gods power 7. It is fit we should consider the Time for Babel burneth in the whole World and there is woe in every Street onely men see it not yet but are blinde concerning it 8. I give you very great thankes for your Brotherly faithfulnesse and Christian care in that you have taken of my Wife some things into your keeping if the High Priest will needs assault my House let him doe it that it may be knowne in all Countries what a maker of uproares he is it will tend much to the honour of him and his he will get a great deale of credit in the Electorall Counsell for having stormed my House by his trusty Officers and broken the Windows if others should doe or cause such a thing the Counsell would not suffer them in the City 9. Therefore I much marvell that they make such an uproare in Gerlitz and without cause occasion the raising such a Clamour abroad against the City if the ground should be enquired after it will sound but odly neverthelesse it must be so for the time is Borne there will suddenly come somewhat else this is but a signe Type or Figure seeing they have so solemnely celebrated the Feast of the Holy Ghost therefore he must needs powerfully assist them whereby it may be very well discerned what spirit they are the Children of which Spirit they serve and this will give us so much the more cause to avoyd them I suppose it is loathsome enough it stinketh of Pharisaicall Pitch and Hellish Soot O that God would once have pitty on the simple people who are so very blinde and doe pull downe the judgement of God upon themselves which will shortly be poured forth 10. Their stability is very well seene that which they approve of at one time the same they disallow at another time O if some Jesuits should come and remand the Church from Luther againe what good Papists would they make 11. But let it goe as it doth Silence is best they hunt after a Gnat and thinke they have caught Venison but there lyeth couched a small Graine of Mustard seed of the Crosse in it which put Christ to death that shall burst their Guts and grow to be a great Tree and this none can resist 12. My Wife need not cause any Window-shuts to be made if they will breake them they may and then the fruits of the High Priest will be seene let her have a little Patience if shee can not get a place in Gerlitz I will get a place for her some where else where shee shall have quiet enough but let her stay within at home and not goe out except upon necessity and let the Enemy rage he will not eate her up 13. I must waâ—te yet a while here and â—â—pect what God shall please to doe for I have but newly gotten a littâ—e acquaintance among the Great ones here which happeneth daily and I am well yet thankes be to God but I have not had any opportunity to desire any thing for my Protection from the Lords the Prince Elector being gone a Journey and some of the chiefe Lords with him 14. Though I doe not rely upon any Worldly protection but will adventure it on Gods name and trust him