it so that it entreth into Selfe it must therefore continue close to resigned humilith as a Well doth to its Fountain must suck and drink of Gods Fountain and not depart from the wayes of God at all 27. For as soon as the soule eateth of Selfe and of the light of outward Reason it goeth on in its own opinion and then its doings which it sets forth for Divine are but from the outward Constellation which presently then layeth hold on the soule and maketh it dry and then the soule goeth on in Errours till it yeeld it selfe up again into Resignation and acknowledging it selfe anew to be a defiled child resisteth reason and so getteth the love of God again which is harder to doe now then it was at first for the Devill brîngeth in strong doubts he will not easily leave his Fort of prey 28. This may be seen clearly in the Saints of GOD from the beginning of the world that many who have been driven by the Spirit of God have yet oftentimes departed from Resignation into Selfe viz. into their owne reason and will in which Satan hath cast them into sins and into the anger of God as appeareth by DAVID SOLOMON also by the Patriarchs Prophets and Apostles who have oftentimes committed great errours when they have departed from Resignation into Selfe viz. into their own reason and lust 29. Therefore it is necessary for the children of God to know how to behave themselves when they will learn the way of God They must beat down cast away their very thoughts and desire nothing nor have the least will to learn any thing unlesse they find themselves to be in true Resignation so that Gods Spirit leadeth teacheth and guideth mans Spirit and that the humane will which is addicted to it self be wholly broken off from its own lust and resigned in God 30. All speculation in the wonders of God is very dangerous for the spirit of the will may soon be captivated therewith unlesse the spirit of the will goeth or walketh after the Spirit of God and then it hath power in the resigned humility to behold the wonders of God 31 I doe not say that a man should search and learn nothing in naturall Arts and Sciences no for it is profitable for him but a man must not begin with his own reason Man ought not onely to govern his life by the light of outward reason which is good in it selfe but he must sink with that light into the deepest humility before God and set the Spirit and will of God first in all his searching so that the light of reason may see through the light of God And though reason doe know much it must not arrogate to it selfe as if it were in its own possession but give glory to God to whom alone wisdome and knowledge doth belong 32. For the more Reason sinketh it selfe down into simple humility in the sight of God and the more unworthy it accounts it selfe in its sight the more it dieth from self-desire and the more the Spirit of God pierceth through it and bringeth it into the highest knowledge so that it may behold the great wonders of God For the Spirit of God worketh onely in resigned humility in that which neither seeketh nor desireth it selfe The Spirit of God taketh hold of whatsoever desireth to be simple and lowly before him and bringeth it forth in his wonders he hath pleasure onely in those that feare and bow themselves before him 33. For God hath not created us for our selves onely but to be instruments of his wonders by which he desireth to manifest his wonders The resigned will trusteth God and expecteth all good from him but self-will ruleth it selfe for it is broken off from God All that self-will doth is sinne and against God for it is gone out of that order wherein God created it into disobedience and desireth to be its own Lord and Master 34. When its own will dieth from it selfe then it is free from sinne for it desireth nothing but that which God desireth of his creature it desireth onely to doe that for which God hath created it and that which God will doe by it and though it is and must bee the doing yet it is but the instrument of the doing by which God doth what he will 35. For this is the true Faith in Man viz. to die from himselfe viz. from his own desire and in all his beginnings and designes to bring his desire into the will of God and arrogate the doing of nothing to himselfe but esteem himselfe in all his doings to be but a Servant or Minister of God and to think that all he doth or goeth about is for God for in such an intention the Spirit of God leadeth him into true uprightnesse and faithfulnes towards his neighbour for he thinketh thus with himselfe I doe my work not for my self but for God who hath called and ordained me to doe it as a servant in his Vineyard hee listeneth continually after the voyce of his Master who within him commandeth him what hee shall doe The Lord speaketh in him and biddeth him doe it 36. But Selfe doth what outward reason from the starres commandeth into which reason the Devill bringeth himselfe flying in with his desire All what ever Selfe doth îs without the will of God and it is done altogether in the phantasie that the anger of God may accomplish its pastime therewith 37. No work which is done without the will of God can reach the kingdome of God it is all but an unprofitable Imagery in this great turmoyling of mankind for nothing is pleasing to God but what he himselfe doth by the will as his instrument For there is but one onely God in the Essence of all Essences and all that which worketh with him in that Essence is one Spirit with him but that which worketh in it selfe in its own will is in it selfe without being under his dominion it is indeed under or in that Dominion wherewith he ruleth every life but not in or under that holy Divine Government in himselfe but in the dominion of Nature wherewith he governeth evill and good nothing is divine which walketh and worketh not in the will of God 38 Christ saith Every plant which my heavenly Father hath not planted shall be rooted out and burnt in the fire All the works of man which hee hath wrought without the will of God shall bee burnt up in the last fire of God and given to the wrath of God viz. to the pit of darknesse to recreate it selfe withall For Christ saith Hee that is not with me is against me and he that gathereth not with me scattereth Whosoever worketh and doth it not in a resigned will with confidence in God he doth but make desolate and scatter it is not acceptable to God nothing is pleasing to him but that which himselfe willeth with his Spirit and doth himselfe by his own instrument 39. Therefore
Letters of the word proceed from and stand all in one Root which is the spirit of God as the many flowers stand all in the earth and grow by one another None of them fight with the other about their colours smell and taste they suffer the Earth the Sun the Raine the Wind the heate cold to doe with them as they please and yet every one of them grow in their own Essence and property 167. And so it is with the children of God they have various gifts and knowledge yet all from one Spirit They all rejoyce at the great wonders of God and give thankes to the most High in his wisdome why should they long contend about him in whom they live and have their being and of whose substance they themselves are 168. It is the greatest folly that is in Babel for people to strive about Religion as the Devill hath made the World to doe so that they contend about Opinions of their owne forging viz. about the Letter though the Kingdome of God consisteth in no Opinion but in Power and Love 169. As Christ said to his Disciples and left it to them at the last saying Love one another as I have loved you For thereby men shall know that you are my Disciples If men would as fervently seeke after Love and righteousnesse as after Opinions there would be no strife on Earth and wee should live as children in our Father and should need no Law or Ordinance 170. For God is not served by any Law but only by Obedience Lawes are for the wicked which will not embrace Love and Righteousnesse they are compelled and forced by Laws 171. We all have but one only order which is to stand stil to the Lord of all Beings resign our wil up to him and suffer his Spirit to play what musick he will and work and make in us what he will and wee give to him againe as his own fruits that which he worketh and manifesteth in us 172. Now if we did not contend about the various fruits gifts and knowledge but did acknowledg them in one another like children of the Spirit of God what could judge us For the Kingdome of God consisteth not in our knowing and supposing but in power 173. If wee did not know halfe so much and were more like children and had but a Brotherly minde or good will towards one another and did live like children of one and the same mother and as branches of one tree taking our sap all from one root we should be far more holy then we are 174. Knowledge serves only to this end to learne to know wee having lost the Divine power in Adam and so now are inclined to evill that wee have evill properties in us and that doing of evill pleaseth not God so that with our knowledge wee might learne to do right Now if we have the power of God in us and desire with all our powers to doe and to live aright then our knowledge is but our sport wherein we rejoyce 175. For true knowledge is the Manifestation of the Spirit of God through the eternall wisedome Hee knoweth what he will in his children He powreth forth his wisedome and wonders by his children as the Earth produceth its various flowers 176. Now if we dwell one with another like humble children in the spirit of Christ one rejoycing at the Gifts and knowledge of another who would judge or condemne us who judgeth or condemneth the birds in the woods that praise the Lord of all Beings with various voyces every one in its owne Essence Doth the Spirit of God reprove them for not bringing their voyces into one harmonie doth not the sound of them all proceed from his power and they sport before him 177. Those men therefore that strive and wrangle about knowledge and the will of God and despise one another for that are more foolish then the birds in the woods and the wild beasts that have no true understanding they are more unprofitable in the sight of the Holy God then the flowers of the field which stand still quietly submitting to the Spirit of God and suffering him to manifest the Divine Wisedome and power through them yes those men are worse then Thistles and Thornes that grow among faire flowers for they stand still indeed those men are like the ravenous Beasts and Birds of prey which fright the other birds from singing and praising God 178. In summe they are the growth of the Devill in the anger of God which must by their paine yet serve the Lord for by their plaguing and persecuting they presse out the sappe through the Essence of the children of God so that they move and stir themselves in the Spirit of God with praying and continuall sighing in which the Spirit of God moveth himselfe in them 179. For thereby the Desire is exercised and so the Children of God grow greene flourish and bring forth fruit for the children of God are manifested in Tribulation as the Scripture saith when thou chastiâ—est them they cry fervently to Thee CHAP. VIII Wherein Christian Religion consisteth and how men should serve God and their Brethren 180. ALL Christian Religion wholly consisteth in this To learn to know our selves First what we are and whence we are come how we are gone forth from the Unity into dissention wickednesse and unrighteousnesse how we have awakened and stirred up these things in us 181. Secondly how we were in the Unity when we were the children of God in Adam before he fell Thirdly how we are now in dissention and disunion in strife contrariety Fourthly whither we goe when we passe out of this corruptible Being whither we goe with the immortall and whither with the mortall part 182. In these foure poynts our whole Religion consisteth viz. to learn to come forth from disunion vanity and to enter again into that one Tree Christ in us out of which we are all sprung in Adam 183. We need not strive about any thing we have no contention Let every one exercise himselfe in learning how he may enter again into the love of God and his Brother 184. The Testaments of Christ are nothing else but a loving Boâ—d or brotherly covenant wherewith God in Christ bindeth himselfe to us and * us to him All teaching willing living and doing must aim at that All teaching and doing otherwise whatsoever is Babel and a fiction also a meer graven Image of pride in unprofitable judgings a disturbing of the world and an hypocrifie of the Devil wherewith he blindeth simplicity 185. Every one whatsoever that teacheth without the Spirit of God and hath no divine knowledge and yet setteth himselfe up for a Teacher in the Kingdome of God and will serve God with teaching that teaching is false and doth but serve the belly his Idoll and his own proud and insolent mind in desiring to be honored and accounted holy he beareth an office to which he
feare of any end where no evill thoughts could touch him neither care nor trouble neither heate nor cold where no night is knowne where there is no day or time any more but an everlasting joy where soule and body tremble for joy and where he should rejoyce at the infinite wonders and vertues in brightnesse of colours and ornament of the infinite begetting in the wisedome of God upon the new christaline Earth which shall be as transparent glasse that he doth so wilfully lose all this for so short and poore a times-sake which yet in this vanity in the evill life of the voluptuous flesh is full of miserie feare and trouble in meere vexation and it goeth with the wicked as with the righteous as the one must die so must the other yet the death of the Saints is an entrance into the eternall rest but the death of the wicked an entrance into the eternall unquietnesse Eightly He must consider the course of the world that all things are but a play wherewith he spendeth his time in unquietnesse and that it goeth with the rich and mighty as with the poore and the begger that all of us equally live and move in the foure Elements and that the mouthfull or morsell of the poore is as relishing and savoury to him in his toyle and labour as that of the rich is to him in his cares also that all of us doe live in one breath and that the rich man hath nothing but the pleasure of the palate and the lust of the eye more then other men for else it goeth with the one as with the other for which lust of the eye man so foolishly forgoeth so great a happinesse and for the sake thereof bringeth himselfe into so great and eternall unquietnesse In this consideration man shall feele in his owne heart and minde especially if he represent and set before his eyes his owne end that he shall get a hearty sighing and longing after the mercie of God and will begin to bewaile his committed sinnes that hee hath spent his dayes so ill and not observed nor considered that he standeth in this world in a field in the growing to be a fruit either in the Love or in the Anger of God and then he will first begin to find in himselfe that he hath not yet laboured at all in the vineyard of Christ and that he is a drie branch in the vine of Christ. And then in many whom the Spirit of Christ toucheth in such a consideration there ariseth aboundant sorrow griefe of heart and inward lamentation over the dayes of his wickednesse which he hath spent so in vanity without any working in the Vineyard of Christ. Such a one now whom the Spirit of Christ bringeth into sorrow and Repentance so that his heart is opened that he can know and bewaile his sins is very easily to be helped he needeth but to draw to him the promise of Christ viz. That God willeth not the death of a sinner but that he wisheth them all to come unto him and hee will refresh them and that there is great joy in heaven for one sinner that repenteth let such a one but lay hold on the words of Christ and wrap himselfe up into the passion and death of Christ. But I will speake with those who feele indeede a desire in themselves to repent and yet cannot come to acknowledge and sorrow for their committed sins the flesh saying continually to the soule stay a while it is well enough or it is time enough to morrow and when to morrow is come yet the flesh saith again to morrow the soul in the meane while sighing and fainting conceiveth neither any true sorrow for the sinnes it hath committed nor any comfort Unto such a one I say I will write a processe or way which I my selfe have gone that hee may know what he must doe and how it went with me if peradventure any be minded to follow it and then he shall perceive what is hereafter written A processe of Repentance WHen any man findeth in himself by the former consideration a hunger that he would willingly repent and yet findeth no true sorrow in himselfe for his sinnes which hee hath committed and yet perceiveth an hunger or desire to sorrow being the poor captive soule continually sigheth feareth and must acknowledge it selfe guilty of sinnes before the Judgement of God such a one I say can take no better course then this viz. to wrap up his senses and minde and also his reason together and make to himselfe at the same time presently in the first consideration when he perceiveth in himselfe a desire to repent a mighty strong purpose and resolution that he will this very houre nay this minite immediatly enter into Repentance and go forth from his wicked way and not at all regard the power and honour of the world and if it should be required would forsake and disesteeme all things for true Repentance sake and take such an earnest firme and strong resolution that he will never goe forth from it againe though he should be made the foole scorne of all the world for it and that with his minde he will goe forth from the beauty and pleasure of the world and patiently enter into the Passion and Death of Christ in and under the Crosse and set all his hope and confidence upon the life to come and that now in righteousnesse and truth he will enter into the Vineyard of Christ and doe the will of God and in the Spirit and will of Christ begin and finish all his actions in this world and for Christs Word and Promise sake who hath promised us heavenly reward willingly suffer and beare every adversitie and crosse that he may but be numbred in the communion or fellowship of the children of Christ and in the bloud of the Lambe Jesus Christ be incorporated and united unto his Humanity He must firmely imagin to himself wholly wrap up his soule in this that in this his purpose he shall obtaine the love of God in Christ Jesus and that God will give unto him according to his faithfull promise that noble pledge the holy Ghost for a beginning that in the Humanity of Christ as to the heavenly divine substance he shall be borne a new againe in himselfe and that the Spirit of Christ will renew his minde with his Love and Power and strengthen his weake faith also that in his divine hunger he shall get the flesh and bloud of Christ for foode and drinke in the desire of his soule which continually hungreth and thristeth after it and with the thirst of the soule drinke the water of eternall life out of the sweete fountaine of Jesus Christ as Christs most true and stedfast Promise is He must also wholly and firmely imagine to himselfe the great love of God That God willeth not the death of a sinner but that he repent and live that
and entereth with the desire into him and he will not cast out them that come unto him he hath given to the will an open gate in Christ saying Come unto me all yee that are heavie laden with sinnes I will refresh you take my yoak upon you that is the Crosse of the enmity in the flesh which was the yoak of Christ who must beare it for the sinnes of all men This crosse the resigned will must take upon it in the evill earthly sinfull flesh and beare it after Christ in patience in hope of deliverance and always brea kt he head of the Serpent with the resigned will of the soule in Christs will and Spirit and kill and destroy the earthly will in Gods anger and not let it rest on a soft bed when sinne is committed thinking I wil repent one time or other 26. No no the earthly will groweth strong fat and wanton upon this soft bed But so soon as the breath of God shineth in thee and sheweth sinne to thee the will of the soul must sink it selfe down into the passion and death of Christ wrap it selfe up close in it and take the passion of Christ into its possession and be a Lord over the death of sin by the death of Christ and kill it and destroy it in the death of Christ. 27. It must die though it be never so unwilling Be at enmity with the voluptuous earthly flesh give it not what it would have let it fast and suffer hunger till its tickling cease account the will of the flesh thy enemy and do not what the desire in the flesh will and then thou shalt bring a death into the death in the flesh 28. Regard not any scorne of the world think they doe but scorn thy enemy and that it is become a foole to them nay doe thou thy selfe account it thy foole which Adam caused thee to have in thee and suffered to be thy false heire Cast the sonne of the bond-woman out of the house that strange child which God did not give to be in the house of life in Adam at the beginning for the son of the bond-woman must not inherit with the son of the free-woman 29. The earthly will is but the son of the Bond-woman for the foure elements should have been mans servants but Adam hath brought them into filiation Therefore God said to Abraham when he had opened the covenant of the promise in him Cast out the son of the bond-woman for hee shall not inherit with the sonne of the free This sonne of the Free is Christ which God of his grace hath brought again into the flesh for us viz. a new mind wherein the will viz. the eternall will of the soul may draw and drink the water of life of which Christ speaketh saying Whosoever shall drink of this water that he will give us it shall spring up in him and be a Fountain of eternall life This Fountaine is the renovation of the mind of the soule viz. the eternall Astrum or Constellation of the eternall Nature viz. of the creaturely property of the soul. 30. Therefore I say that all fictions and devices to come to God by let them have what name soever they will which men contrive and invent for wayes to God are lost labour and unprofitable without a new mind There is no other way to God but a new mind which turneth from wickednes and entreth into repentance for the sinnes it hath committed and goeth forth from its iniquity and willeth it no more but wrappeth its will up in the death of Christ and with all earnestnesse dieth from the sinne of the soule in the death of Christ so that the mind of the soule willeth sinne no more 31. And although all the Devils did follow him hard and did go with their desire into the flesh yet the will of the soule should stand still and hide it selfe in the death of Christ willing and desiring nothing but the Mercie of God 32. No hypocriticall flattery or outward comforting ones self availeth at all as when men will cover sinne and iniquity in the flesh with the satisfaction of Christ and remain in Self still Christ saith Except ye turn and become as children yee shall not see the Kingdome of God the mind must become as wholly new as in a child that knoweth nothing of sinne Christ saith also Ye must be born anew or else yee shall not see the Kingdome of God There must arise a will wholly new in the death of Christ it must be brought forth out of Christs entring into the humanity and rise in Christs resurrection 33. Now before this can be done the will of the soule must dye in the death of Christ first for in Adam it received the son of the bond-woman viz. sinne into it This the will of the soul must first cast out and the poore captive soule must wrap it selfe up in the death of Christ earnestly with all the power it hath so that the sonne of the bond-woman viz. sin in it selfe may dye in the death of Christ. 34. Truly sin must dye in the will of the soule or else there can be no vision of God for the earthly will in sinne and the anger of God shall not see God but Christ that came into the flesh The soul must put on the Spirit and flesh of Christ it cannot inherit the Kingdome of God in this earthly Tabernacle for the kingdome of sin hangeth to it outwardly which must putrifie in the earth and rise again in new power 35. Hypocrifie flattery and verball forgivenesse availeth nothing we must be children not by outward imputation but born of God from within in the new man which is resigned in God 36. All such flattering of our selves in saying Christ hath paid the Ransome and made satisfaction for sinne he is dead for our sinnes if we also do not dye from sinne in him and put on his merit in new obedience and live therein all is false and a vain frivolous comfort 37. He that is a bitter enemy and hater of sinne he can and may comfort himselfe with the sufferings of Christ he that doth not willingly see hear nor tast sinne but is at enmity with it and would willingly always doe that which is well and right if he knew but what he ought to doe he that is such a one I say hath put on the Spirit and will of Christ. 38. The outward flattery of being accounted a child of God by imputation or externall application is false and vain the work done in the outward flesh onely doth not make the child of God but the working of Christ in the Spirit maketh and is the child of God which working is so powerfull in the outward work that it shineth forth as a new light and manifesteth it self to be the child of God in the outward work of the flesh 39. For if the eye of the soule be light then the whole body is
those children that come to him are his reward which he hath merited and deserved 128. For thus he sayd Father the men were thine and thou hast given them to me as my reward and I will give them eternall life But the life of Christ will be given to none unlesse they come to him in his Spirit into his humanity suffering and merit and in his merit be born a true child of the merit 129 We must be born of his Merit put on the merit of Christ in his passion and death not outwardly with verbal flattery with bare comforting of our selves and still remain aliens and strange children of a strange Essence No the strange Essence inheriteth not the childship but the innate essence inheriteth it 130. This innate essence is not of this world but in heaven of which St. Paul speaketh saying Our conversation is in heaven the filiall essence walketh in Heaven and Heaven is in man 131. But if heaven in man be not open and a man stand without heaven flattering himselfe and say I am still without but Christ will receive me in by his grace is not his merit mine Such a one is in vanity and sinne with the outward man and with the soule in Hell viz. in the anger of God 132. Therefore learn to understand rightly what Christ hath taught us and done for us he is our heaven he must get a forme in us or else we shall not be in heaven Thus then the soules inward man with the holy body of Christ viz. in the New-birth is in heaven and the outward mortall man is in the world of which Christ spake saying My sheep are in my hand and none shall plucke them away the Father which gave them to me is greater then all CHAP. VI. Of the right and of the wrong going to Church receiving the Sacraments and Absolution 133. BEloved brethren we will tell you faithfully not with flattering lips to please the Antichrist but from our Pearle from a Christian essence and knowledge not from the husk and History but from a filiall Spirit from Christs knowledge as a Branch growing on the Vine Christ from the measure of that knowledge which is opened in us according to the counsell of God 134. Men tye us now-a-dayes to the History to the Materiall Churches of stone which were indeed good in their kind if men did also bring the Temple of Christ into them And men teach that their absolution is a forgiving of sinnes c. That the Supper of the Lord taketh away sinne Also that the Spirit of God is infused into men by the Ministery All this hath a proper meaning if it were truly expounded and if men did not cleave meerly to the Husk 135. Many a man goeth to Church twenty of thirty yeares heareth Sermons receiveth the Sacraments and some heare Absolution read or declared and yet is as much a Beast of the Devill and vanity at the last as at the first A Beast goeth into the Church and to the Supper and a Beast commeth out from thence again 136. How will he eat that hath no mouth How will he heare that hath no hearing Can any man eat that Food which is so shut up that he cannot get it How will he drink that can come by no water 137. What good doth it to me to goe to the material Churches of stone and there fill my eares with empty breath Or to goe to the Supper and feed nothing but the earthly mouth which is mortall and corruptible cannot I feed and satisfie it with a peece of bread at home What good doth it to the soule which is an immortall life to have the beastiall man observe the form of Christs Institution if it cannot obtain the Jewell of the Institution For St. Paul saith of the Supper You receive it to judgement because yee discerne not the Lords body 138. The covenant stands firm and is stirred in the use of the Institution Christ proffereth his Spirit to us in his Word viz. in his preached Word and his Body and Bloud in the Sacrament and his absolution in a brotherly reconciliation one to another 139. But what good doth it to a Beast to stand and listen and yet hath no hearing to receive the inward living Word nor any vessell wherein to lay the Word that it may bring forth fruit of whom Christ saith the Devill plucketh the Word out of their hearts least they beleeve and be saved But how can he doe so Yes being the word findeth no place in the hearing to stick fast in 140. And thus it is with Absolution what good doth it me for one to say I pronounce or declare to thee the absolution of thy sinnes when the soule is wholly shut up in sinne Whosoever saith thus to a sinner so shut up erreth and he that receiveth it without the voyce of God within himselfe deceiveth himselfe None can forgive sins but God onely 141. The mouth of the Preacher hath not forgivenesse of sinnes in his own power but it is the Spirit of Christ in the voice of the Priests mouth that hath the power if he be also a Christian. 142. What good did it do to those that heard Christ himselfe teaching on earth when he sayd Come unto me all yee that are weary and are heavy laden I will give you rest What good did it to those that heard it and yet laboured not nor were heavy laden What became of the refreshment or rest then being they had dead eares and heard onely the outward Christ and not the word of the Divine power surely they were not refreshed and so much good the bestiall man hath also of his absolution and so much good also the Sacraments doe him 143. The covenant now is open in the Sacraments and in the office of teaching also the covenant is stirred the soule doth enjoy it but in that property the mouth of the Soule is of 144. That is the outward Beast receiveth bread and wine which it may have as well at home And the fiery soule receiveth the Testament according to its property viz. in the anger of God it receiveth the substance of the eternall world but according to the property of the dark-world as the mouth is so is the food also which belongeth to the mouth he receiveth it to his own judgement or condemnation And after that manner the wicked shall behold Christ at the last judgement as a severe Judge but the Saints shall behold him as a loving Immanuel 145. Gods anger standeth open in his Testaments towards the wicked but towards the Saints the heavenly loving kindnesse and in it the power of Christ in the holy name JESUS standeth open What good doth the holy thing doe to the wicked that cannot enjoy it And what then is it that can take away his sinnes when his sinne is but stirred and made manifest by it 146. The Sacraments doe not take away sinne neither are sinnes forgiven
thereby but it is thus When Christ ariseth then Adam dyeth in the the essence of the Serpent when the Sunne riseth the night is swallowed up in the day and the night is no more so sins are forgiven 147. The Spirit of Christ eateth of his holy substance the inward man is the receiver of the holy substance he receiveth what the Spirit of Christ bringeth into him viz. the Temple of God Christs flesh and blood But what doth this concern a Beast Or what doth it concern the Devils Or the soul that is in the anger of God these eat of the heavenly body that is in the heaven they dwell in which is the Abysse or bottomlesse pit 148. And thus it is in the Office of Preaching the ungodly heareth what the outward soul of the outward world preacheth that he receiveth viz. the History and if there be straw or stubble in that which is taught he sucketh the vanity out of that and the soule sucketh the venemous poyson and the murthering cruelty of the Devill from it wherewith that soule tickleth it selfe in hearing how to judge and condemne others 149. And if the Preacher be one that is dead and hath no true life in him but soweth venome and reproach proceeding out of his affections then it is the Devill that teacheth and the Devill that heareth such teaching is received into a wicked heart and bringeth forth wicked fruits by which the world is become a Murthering Den of Devils so that if you look among the Teachers and Hearers there is nothing to be found but revilings slanderings and reproachings also contention about words and wrangling about the Hâ—sk 150. But the holy Ghost teacheth in the holy Teacher and the Spirit of Christ heareth through the soule and the Divine house of the Divine sound in the holy Hearer the holy man hath his Church in himselfe wherein he heareth and teacheth 151. But Babel hath a heap of stone into that she goeth with her seeming holinesse and hypocrisie there she loveth to be seen in fine cloathes and there maketh a very devout and godly shew the church of stone is her God in which she putteth her confidence 152. But the holy man hath his church about him every where and in himselfe for he alwayes standeth and walketh and sitteth and lyeth down in his church he is in the true Christian church in the Temple of Christ the Holy Ghost preacheth to him out of every creature whatsoever he looketh upon hee seeth a Preacher of God therein 153. Here now the scoffer will say I despise the Church of stone where the congregation meeteth but I say I doe not for I doe but discover the hypocriticall Whore of Babylon which committeth whore ome with the church of stone and termeth herselfe a Christian but is indeed a Strumpet 154. A true Christian brings his Holy Church within him into the congregation His Heart is the true Church where a man must practice the service of God If I did goe a thousand times to Church and to the Sacrament every week and heard absolution declared to me every day and have not Christ in me then all is false an unprofitable fiction and graven Image in Babell and no forgiving of sinnes 155. A Holy Man doth Holy works from the Holy strength of his mind the work is not the expiation or reconciliation but it is the building which the true Spirit buildeth in his substance it is his habitation but the fiction and fancie is the habitation of the false Christian into which his soule entreth with dissimulation The outward hearing reacheth but to the outward and worketh in the outward onely but the inward hearing goeth into the inward and worketh in the inward 156. Dissemble roare cry sing preach and teach as much as thou wilt if thy inward Teacher and Hearer be not open then all is nothing but Babel a fiction and a graven Image whereby the Spirit of the outward world doth modell and make a graven Image in resemblance to the inward 157. And maketh a Holy shew therewîth as if hee did performe some Divine or Holy service to GOD whereas many times in such service and worship the Devil worketh mightily in the imagination and very much tickleth the heart with those things which the flesh delighteth in which indeed not seldome happeneth to the children of GOD as to their outward man if they doe not take great heed to themselves the Devill doth so â—ift them CHAP. VII Of unprofitable opinions and strife about the Letter 158. A True Christian who is born anew in the Spirit of Christ is in the simplicity of Christ and hath no strife or contention with any man about Religion he hath strife enough in himselfe with his own beastiall evill flesh and blood he continually thinketh that he is a great sinner he is afraid of God but the love of Christ pierceth through and expelleth that feare as the day swalloweth up the night 159. But the sinnes of the ungodly man rest in the sleep of death and bud forth in the pit and bring forth fruit in hell 160. The Christendome that is in Babel striveth about knowledge how men ought to serve God and glorifie him also how to know God and what he is in his essence and will and they preach peremptorily that whosoever is not one and the same in every particular with them for knowledge and Opinions is no Christian but a Heretick 161. Now I would faine see how any can bring all their Sects so to agree in that one which might be called a true Christian Church when all of them are scorners every party of them reviling the other and proclaiming it to be false 162. But a Christian is of no Sect he can dwel in the midst of Sects and also appeare in their services and yet adhere and be addicted to no Sect He hath but one knowledge only that is Christ is him He seeketh but one way which is the Desire alwayes willingly to doe and teach that which is right and he putteth all his knowing and willing into the life of Christ. 163. He sigheth and wisheth continually that the will of God might be done in him and that his Kingdome might be manifested in him He daily and hourely killeth sinne in the flesh For the seede of the woman viz. the inward man in Christ continually breaketh the Head of the Serpent viz. of the Devill which is in vanity 164. His Faith is a Desire to God and goodnesse which he wrappeth up into a sure hope and therefore ventureth it upon the words of the promise and liveth and dyeth therein though as to the true man hee never dyeth 165. For Christ telleth us saying whosoever believeth in me shall never dye but hath pierced through from death to life and Rivers of living waters shall flow from him viz. good Doctrine and works 166. Therefore I say that whatsoever fighteth and contendeth about the Letter is all Babell The
is set apart and chosen by the children of men who doe but flatter him and for favour have ordained him thereunto 186. Christ sayd Whosoever etreth not by the doore into the Sheepfold that is through MEE but climbeth up some other way the same is a thiefe and a murtherer and the sheep follow him not 187. For they know not his voyce he hath not the voyce of the Spirit of God but the voyce of his own Art and learning onely himselfe teacheth and not the Spirit of God But Christ sayth Every plant which my heavenly Father hath not planted shal be plucked up by the roots 188. How then will he that is ungodly plant heavenly plants that hath no seed alive in its power in himselfe Christ saith expresly the sheep heare not his voyce they follow him not 189. The written Word is but an Instrument whereby the Spirit leadeth us to it selfe within us That Word which will teach must be living in the literall Word The Spirit of God must be in the literall sound or else none is a Teacher of God but a meere Teacher of the Letter a knower of the History and not of the Spirit of God in Christ. 190. All that men will serve God with must be done in faith viz. in the Spirit the Spirit maketh the worke perfect and acceptable in the sight of God All that a man beginneth and doth in faith he doth that in the Spirit of God which Spirit of God doth co-operate in the work◠and that is acceptable to God for he hath done it himself and his power and vertue is in it it is holy 191. But whatsoever is done in Selfe without faith is but a figure and shell of a true Christian work 192. If thou servest thy brother and dost it but in hypocrisie and givest him unwillingly then thou servest not God for thy faith proceedeth not from love nor entreth into hope into thy gift Indeed thou servest thy brother and hee for his part thanketh God and he for his part also blesseth thee but thou blessest not him for thou givest him a grudging spirit in thy gift which entreth not into the Spirit of God into the hope of faith therefore thy gift is but halfe given and thou hast but halfe thy reward for it 193. The same is to be understood of receiving a gift if any giveth in faith in Divine hope he blesseth his gift in his faith but he that receiveth it unthankfully and murmureth in his Spirit he curseth it in the use or enjoyment of it Thus every one shall have his own whatsoever he soweth that he shall also reap 194. And so it is in the Office of teaching what ever a man soweth that also hee reapeth For if any man sow good seed from the Spirit of Christ it sticketh in the good heart and bringeth forth good fruit but in the wicked that are not capable of it the anger of God is stirred 195. If any sow contentions reproaches misconstructions all ungodly people receive it into them it sticketh in them also and bringeth forth fruit accordingly so that men despise revile slander and misconstrue one another out of which Root the great Babel is sprung and grown where men out of meere pride and strife contend about the History and the justification of a poore sinner in the sight of God and thereby make the simple erre and blaspheme insomuch that one brother despiseth and curseth the other and excommunicateth or casteth him to the Devill for the History and the Letters sake 196. Such Railers and Revilers fear not God but to raise the great building of dissention and seeing corrupt lust lyeth in all men in the earthly flesh still therefore they raise and awaken abominations even in the simple children of God and make the people of God as well as the children of Iniquity to blaspheme and so are master-builders of the great Babel of the world and are as usefull as a fift wheele in a Wagon and beside that they erect the hellish building 197. Therefore it is highly necessary for the children of God to pray earnestly that they may learn to know this false building and goe forth from it with their minds and not help to build it up and so themselves to persecute their fellow-children of God whereby they keep themselves back from the kingdome of God and are seduced 198. According to thē saying of Christ to the Pharisees Woe unto you Pharisees For you compasse Sea and Land to make one Proselite and when he is one you make him twofold more the child of Hell then your selves which truly commeth to passe after the same manner in these modern Factions and Sects among these Cryers and Teachers of strife 199. I desire therefore out of my gifts which are revealed to me from God that all the children of God that intend to be the members of Christ faithfully be warned to depart from such abominable contentions and bloudy fire-brands and to goe forth from all strife with their Brethren and to strive onely after love and righteousnesse towards all men 200. For he that is a good Tree must bring forth good fruits and must sometimes suffer Swine to devour his fruits and yet must continue a good tree still and be alwayes willing to work with God and not suffer any evill to master him And then he standeth and groweth in the Field of God and bringeth forth fruit to be set upon Gods Table which he shall enjoy for ever Amen All that hath breath praise the Name of the LORD Ha le lu JAH Finished by Jacob Behmen 24. Junii 1622. A Table of the Contents of the Chapters CHap. 1. How Man ought to consider himselfe from verse 1. to 29. Ch. 2. How man is created from 30. to 66. Ch. 3. Of the miserable fall of man how he is delivered again from 67. to 86. Ch. 4. How we are born anew and also how we fall into the wrath of God again from 87. to 113. Ch. 5. How a man may call himself a Christian how not from 114. to to 132. Ch. 6. Of right and wrong going to Church receiving of Sacraments Absolution from 133. to 157. Ch 7. Of unprofitable opinions and contention about the Letter from 158. to 179. Ch. 8. Wherein Christian Religion consists and how men must serve God their brethren from 180. to 200. THE Authors Letter to his faithfull Friend Dr Balthasar Walter 1. MY writing to you is to exhort you from a deep Christian consideration and good will not to commit my writings into the hands of every one for they belong not to every one 2. Also none should cast the Pearle into the way to bee troden under foot whereby the highly pretious Name of God might be blasphemed For I know very well what Satan intendeth to doe but it is signified to me that his purpose shall bee brought to nought 3. Yet there is a thicke darknes to be feared in the
thee He heareth thee not leave off wherefore wilt thou thus needlesly torment and vex thy selfe thou hast time enough to repent at leasure wilt thou be mad Doe but look upon the world I pray thee a litle doth it not live in jollity mirth yet it will be saved well enough for all that Hath not Christ payd the Ransome and satisfied for all men Thou needest doe no more but perswade and comfort thy selfe that it is done for thee and then thou shalt be saved Thou canst not possibly in this world come to have any feeling of God therefore leave off and take care for thy body and look after temporall glory what dost thou suppose will become of thee if thou turn to be so melancholy and senslesse Thou wilt be the scorn of every body and they will laugh at thy folly and so thou wilt spend thy dayes in nothing but sorrow and heavinesse which is pleasing neither to God nor Nature Prethee look upon the beauty of the world for God hath created thee in the world to be a Lord over all creatures to rule them gather store of temporal goods before hand that thou mayst not stand in need of the world and when old age commeth or that thou growest neere thy end then prepare thy selfe for Repentance God will save thee and receive thee into the heavenly Mansions there is no need of such adoe in vexing bewailing and stirring up thy selfe as thou makest The condition of the soule In these and the like thoughts the soule was ensnared by the Devill and brought into the lusts of the flesh and earthly desires and so as it were bound with â—etters and great chaines and did not know what to doe it looked a little back into the world and the pleasures thereof but still felt in it selfe a hunger after Divine grace and would rather alwayes enter into repentance and come into favour with God for the hand of God had touched it and bruised it and therefore it could rest no where but alwayes fighed in it self after sorrow for the sins it had committed and would faine be rid of them but could not get true repentance much lesse the knowledge of sinne and yet had such a hunger and longing desire after repentance and sorrow for sin The soule being thus heavy and sad and finding no remedy nor rest bethought it selfe where to find a place to perform true repentance in and when it might be free from businesse cares and the hinderances of the world also by what meanes it might obtain the favour of God and therefore purposed to betake it self to some private solitary place and give over all worldly imployment and temporall things and thought in being bountifull and pitifull to the poore that God would have mercy upon it and sought out all kind of wayes to get rest and to get the love favour and grace of God again But all would not doe for all its worldly businesse followed it in the lusts of the flesh and it was ensnared in the net of the Devill now as well as before and could not get rest and though for some little while it was a little cheered with earthly things yet presently it fell to be as sad and heavie again for it felt the awakened wrath of God in it selfe and knew not how that came to passe nor what it ayled for many times great fear and temptations fell upon it which made it comfortlesse sick and â—aint with very fear so mightily did the first bruising it with the Ray or Influence of the stirring of grace work upon the soul yet it knew not that Christ was in its the wrath and severe Justice of God and sought with Satan that spirit of Error that was incorporated in soule and body and understood not that the hunger and desire to turn and repent came from Christ himselfe by which the soule was drawn in this manner neither did it know what hindered that it could not yet attain to Divine feeling it knew not that it selfe was a monster and did bear the Image of the Serpent in which the Devill had such power and accesse to the soule and in which Image he had confounded all its good desires thoughts motions and brought theÌ„ away from God and goodnesse concerning which Christ sayd the Devill snatcheth the word out of their hearts lest they should beleeve and be saved An enlightned and regenerate soul met the distressed soul. By the providence of God an enlightned and regenerate soule met this poore afflicted and distressed soule and sayd The enlightned soul sayd What aylest thou thou distressed soule that thou art so restlesse and troubled The distressed soule answered The Creator hath hid his countenance from me so that I cannot come to his rest and therefore I am thus troubled know not what I shall doe to get his loving kindnesse again for great Cliffes and Rockes lye in my way to his Grace that I cannot come to him though I long after him never so much yet I am kept back that I cannot partake of his power vertue and strength though I sigh and long and wait for him The enlightned soule sayd Thou bearest the monstrous shape of the Devill viz. the Serpent and art cloathed therewith in which the Devill hath an entrance into thee being his owne property and therein hee keepeth thy will from penetrating into God for if thy will might penetrate into God it would be anoynted with the highest power and strength of God in the resurrection of our Lord Jesus Christ and that unction would then break in peeces that monster which is in thee and thy first Image of Paradise would be manifested in thee again and then the Devil must lose his power in thee and thou wouldst become an Angel again And because the Devil doth envie thee this happinesse he holdeth thee captive in his desire in the lusts of the flesh from which if thou beest not delivered thou wilt be separated from God and canst never enter into our society The distressed soul terrified At this speech the poore distressed soule was so terrified and amazed that it could not speak one word more when it perceived it was in the shape and Image of the Serpent which separated the soule from God and that the Devill was so nigh it in that Image and did mingle evill thoughts in the will of the soule and had so much power over it thereby and that it was so neere damnation and stuck fast in the Abysse or bottomlesse pit of hell in the anger of God that it would have despaired of the grace of God but that the power vertue and strength of the first stirring of the grace of God that bruised the soule upheld it that it despaired not and so the soule wrastled in it self between hope and doubt whatsoever hope built up that doubt threw downe againe and so was in such continuall disquietnesse that at last the world and all the glory thereof was