Unity and seeke the Lord and no more fight and destroy our selves we will be content are we not here altogether Pilgrims and Strangers and seek our native Countrey 31. In this time a Zyon verily shall be found and the Heaven shall drop downe its dew and the Earth yeeld her fatnesse yet not so as if wickednesse should be wholly done away for it shall continue unto the end of which Christ saith Thinkest thou that when the Sonne of man shall come that there will be Faith upon the Earth And though the Children of Zyon shall have a fiery deliverance that they shall remaine Maugre the will of the Devill insomuch that God will worke great things as at the time of the Apostles yet it endureth not unto the end for as it was in the dayes of Noah when he entred into the Arke so shall the comming of the Son of man be as it is written 32. But that the holy Ghost shall be in the hearts of the faithfull in Zyon I acknowledge I know it for Zyon shall not be from without but in the new man it is already borne hee that would seeke it let him but seeke himselfe and depart from the old Adam into a new life and hee shall finde whether Jesus bee borne in him 33. If he findes it not let him enter into himselfe and seriously consider himselfe and so he shall finde Babel and her workings in him these he must destroy and enter into Gods Covenant and then Zion will be revealed in him and he shall be born with Christ in Bethleem Jehuda in the darke Stable not in Jerusalem as reason faine would have it that Christ should be born in the old Asse the old Asse must become servant and serve the new man in Zion 34. But that in Foure hundred yeares there shall be a meer golden Age I know nothing of it it is not revealed to mee also the limit of the Worlds End is not revealed to me I cannot speake of any four hundred Yeares for the Lord hath not commanded me to teach it I commend it to Gods might and leave it for those to whome God would vouchsafe the knowledg of it seeing therefore I have not as yet apprehended it I rest satisfyed in his gifts yet I despise no man if he had a knowledge and command so to teach 35. For the fourth Book of Esdras is not sufficient as I understand to give a positive assurance to it yet I wait for my Saviour Jesus Christ and rejoyce that I may finde my Lord when I have him then I hope after the death of my old Adam fully to recreate my selfe in the Still rest of Zion and to wait in my God expecting what he will doe with me in his and my Zion for if I have but him then I am in and with him in the Eternall Sabbath where no strife or contention of the ungodly can any more reach me in my New man at this I doe in the meane time rejoyce in this miserable Vale of Tabernacles 36. The first resurrection of the dead to the thousand yeares Sabbath of which there is mention in the Revelation is not sufficiently made knowne to me how the same may be meant seeing the Scripture doth not mention it elsewhere and Christ also and his Apostles give not an hint of it in other places save only John in his Revelation but whether they shall be a thousand Solar yeares or how it may be referred seeing I have not full assurance I leave it to my God and to those to whom God shall vouchsafe the right understanding of it till God is pleased to open my eyes concerning these Mysteries 37. For they be Secrets and it belongeth not to man to make conclusions about them without the command and light of God but if any had knowledge and illumination of the same from God I should be ready and willing to learne If I could see the ground thereof in the light of nature 38. But seeing it behooveth me not to hide my knowledge of it so farre as I apprehend it in the light of Nature I will therefore set downe some Suppositions or considerable Opinions which are in my minde not positively to affirme but give it to consideration for good and wholesome instructions may be drawne forth thereby and t is also profitable for man so to search I will doe it in all syncere uprightnesse to see if we might attaine somewhat neerer the matter and perhaps there may be some to whom God shall bestow such a gift stirred up thereby to write more clearely 39. As first whether or no it be certaine that the World must continue Seven thousand yeares and one thousand of them should be a meere Sabbath Seeing that God created all in six dayes and began the rest on the sixt day towards evening whence the Jewes begin their Sabbath on Friday evening and Elias also saith that the World should stand but Six thousand yeares and Christ likewise declareth that the dayes of tribulation shall be shortned for the Elects sake else no man should be saved which you apply to the fall of Babel and to the time of Zyon but it seemes as if Christ spâ—ke of the fall of the Jewes and the end of the World and foresheweth an evill End 40. Also Christ saith that it shall be at the time of his comming to judgement as it was in the dayes of Noah where men did Marry and were given in Marriage now we know very well as the Scripture testifieth what manner of wicked World was in the days of Noah that the Deluge must come and destroy them This would intimate and denote a very meane Sabbath 41. And though a man should otherwise expound the words of Christ concerning his comming yet that would not be sufficient to prove it being also that the Disciples of Christ doe alwayes represent the End to be nigh and Paul saith That the end should come after that Antichrist is revealed 42. But that the Resurrection of the dead and the last Judgement should be understood of both namely that the righteous shall arise to the thousand yeares Sabbath and among them some ungodly and that Gog and Magog at the End of the thousand yeares should fight against the Saints it seemes to run quite contrary to the light of Nature 43. For first I cannot apprehend how the first Resurrection must come to passe seeing the Saints shall have their workes follow them according to the words of the spirit besides wee know very well that all our workes are sowne into the great Mystery that they are first brought forth into the foure Elements and so passe into the Mystery and are reserved to the judgement of God where all things shall be tryed by fire and that which is false shall consume in the fire and the figures shall fall unto the Centre of Nature Viz. the darke Eternity 44. But if mens workes shall follow them in the first
81. And though I have not obteined many dayes of pleasure thereby yet I must not therefore resist his will I have written onely according to the forme as it was given to me not according to other Masters or Writings 82. And besides my intent was onely for my selfe albeit the spirit shewed me how it should fall out yet my heart willed nothing but committed the same to him to doe therewith what he pleased 83. I have not run with it not being called and made my selfe knowne to any for I can say also with truth that my acquaintance knew least of it but what I have shewne unto any the same was done upon his entreaty and importunate desire 84. And then further I give you to understand seeing that you have my writings in hand to read that you would not looke upon them as comming from a great Master for Art is not to be seene or found therein but great earnestnesse of a zealous minde which thirsteth after God in which thirst it hath received great things as the illuminate mind shall well â—ee and without light no man shall rightly know and apprehend them as the Reader shall surely finde 85. And yet it could not be written more clearely and ready for the understanding although I conceive that the same is cleare and plaine enough in such a depth but yet if there were any thing that should seeme too obscure and difficult I might represent it in a more simple and plaine manner if it were mentioned to me 86. There are yet other Bookes besides this written concerning the wisedome of God of a very deep sence and understanding treating of the great depths of the wonders of God which at present I have not at hand 87. But that I give you not a large answer of my judgement upon your Booke concerning the thousand yeares Sabbath and the foure hundred yeares in Zyon which you suppose to prove with many places of holy Scripture is because I doe not fundamentally and certainely know whether those Texts may be applyed to such a meaning 88. For there be many sayings of Scripture which seeme to intimate onely one Generall Resurrection of the dead and they are cleare especially in the words of Christ in the soure Evangelists which I hold for the most certaine 89. In like manner the Cause stands with Zyon that wickednesse shall continue to the end and though a Zyon shall be yet it will not be wholly Universall Babel shall go to ruin and get another forme yet they shall not all be Children of God that are called Children in Zyon 90. Also I have no knowledge of the thousand yeares Sabbath I know not sufficiently to ground it with Scripture for we finde one place seeming to crosse another men may interpret the Scripture as they are disposed but seeing I have no command from God of it I let it alone and leave every one to answer for his owne opinion This I tell you syncerely out of good affection and am however your faithfull Friend in the love of Christ 91. In your forty second and forty third Page where you write of the Mystery of the Soules departed or separated you bring the opinion of Theophrastus and others into question and suspition as if they had not written aright of the Mystery it were better thaâ— had been left out seeing you have not understood their Opinion â—s you say and just so it seemes you shall finde in my Booke of the Forty Questions about the thirtieth Question concerning the last Judgement and also in other Questions sufficient and large information if the same be read and rightly understood 92. There is no need of any further searching it is there cleare enough what the Mystery is that comprizeth body and soule and also what condition the separated soules are in both with their expectation of the last Judgement and also in the meane time in respect of their habitation source life and difference I had thought that it was so deeply and highly grounded that the minde of man should be satisfied enough therewith and if you neither have nor cannot set forth any thing more fundamentall then it remaines of right in its owne place the thousand yeares Sabbath and the foure hundred years in Zyâ—â— will but finde fault with all and bring it into suspition and though many objections might be made yet they would be of no service or esteeme 93. Moreover the manifestation of the thousand yeares Sabbath is not of much importance or concernement to the World seeing we have not sufficient ground of the same it should of right rest in the Divine Omnipotence for we have enough in the Sabbath of the new birth for that soule that obtaines this Sabbath of Regeneration will after the death of the earthly body have Sabbath enough in Paradise we may very well leave and commend the other unto the Divine Omnipotence and waite on God what he will doe with us when we shall be in him and he in us 94. For I suppose there should be a better Sabbath in God then in this World and if man should dwell upon the earth in Paradise then must God restore that which in his curse entred into the Mystery as is to be seen in the forty Questions 95. But that you suppose that the righteous shall not be brought with their workes before the judgement is contrary to the words of Christ who saith That all things shall bee proved through the Fire 96. I say not that they shall come into the judgement for the judgement is in the wicked understand the judgement of Anger of which the Scripture saith the righteous or as Christ saith He that beleeveth on me commeth not unto judgement hee understands hereby the source or paine of the judgement his words doe hold forth that they shall all come together before the judgement and every one heare his sentence The ungodly depart hence and the righteous come hither c. 97. Also every one shall stand forth with his owne workes in the Mystery and themselves be judged according to their workes now you know very well that our workes in this World have beene wrought in good and evill and shall be proved and separated in the fire of God how shall they then being unseparated follow the Saints in the Resurrection to the Sabbath and they hold Sabbath therein But if they shall follow them then they must be tryed and separated in the Fre and then they shall have no more any need to come before the judgement but if they should keep a Sabbath without their workes then they are not perfect 98. If we would speake of Paradise and apprehend the same then we must have cleare eyes to see into it for the internall Paradificall World and the externall World doe hang one within another we have onely turned our selves out of the internall into the externall and so we worke in two Worlds 99. Death cannot separate our workes the
is not his owne or from himselfe but Gods and from God and that God knoweth or manifests the Ideas of his Wisedome in the soule of Man after what manner and measure hee pleaseth 12. I intended to keep this my Writing by mâ— all the dayes of my life and not to deliver it into the hands of any but it fell out according to the providence of the most High that I entrusted a certaine person with some of it by meanes whereof it was published and made knowne without my knowledge and consent and the first Booke called Aurora was thereby taken from me and because many wonderfull things were revealed therein which the mind of man was not presently capable to comprehend I was faint to suffer much from Reason 13. I saw this first Booke no more in three yeares I supposed that it was dead and gone till certaine learned men sent me some Copies of it who exhorted me to proceed and manifest my Talent to which the outward Reason would by no meanes agree because it had suffered so much already for it moreover the spirit of Reason was very weake and timorous for my High light was for a good while also withdrawne from me and it did glow in me as a hidden fire So that I felt nothing but anguish and perplexity within me Outwardly I found contempt and inwardly a fiery instigation yet I was not able to comprehend that light till the breath or inspiration of the most High did helpe me to it againe and awakened new life in me and then I obtained a better style in writing also deeper and more grounded knowledge I could bring every thing better into the outward expression which the Book treating of the Threefold life through the three Principles doth demonstrate and the godly Reader whose heart is opened shall see that it is so 14 Thus now I have written not from the instruction or knowledge received from men not from the learning or reading of Bookes but I have written out of my own Book which was opened in me being the Noble similitude of God the Booke of the Noble and precious Image understand Gods owne similitude or likenesse was bestowed upon me to Read and therein I have studied as a child in the house of its Mother which beholdeth what the Father doth and in his child-like play doth imitate his Father I have no need of any other Booke 15. My Booke hath onely three leaves the same are the three Principles of Eternity wherein I can finde all whatsoever Moses and the Prophets Christ and his Apostles have taught and spoken I can finde therein the foundation of the World and all Mysteryes yet not I but the spirit of God doth it according to the measure as he pleaseth 16. For I have besought and begged of him many hundred times that if my knowledge did not make for his glory and conduce to the amending and instructing of my Brethren he would be pleased to take it from me and preserve mee onely in his love yet I found that by my praying or earnest desiring I did onely enkindle the fire more strongly in me and in such inflamation knowledge and manifestation I made my Writings 17. Yet I did not intend to make my selfe knowne with them among such Persons as now I see is come to passe I still thought I wrote for my selfe onely albeit the spirit of God in the Mystery of God in my spirit did sufficiently shew me to what end it was yet outward Reason was alwayes opposite save onely sometimes when the morning Starre did arise and even then Reason was also thereby enkindled and did dance along as if it had comprehended the Pearl yet it was far from it ☞ 18. God dwelleth in the Noble Image but not in the spirit of the Stars and Elements he possesseth nothing save himselfe onely in his owne likenesse and albeit he doth possesse something as indeed he possesseth all things yet nothing comprehends him but what doth Originally arise and spring from him as namely the soule in the similitude of God 19. Besides all my Writings are like unto a young Schollers that is going to Schoole God hath according to his will brought my soule into a wonderfull Schoole and in truth I cannot ascribe or arrogate any thing unto my selfe as if my selfehood were or understood any thing 20 No man must conceive higher of me then he seeth for the worke in my studying or Writing is none of mine I have it onely according to the measure as the Lord is pleased to give it me I am nothing but his instrument whereby he effecteth what he willeth This I relate unto you my beloved Friends for an instruction and information least any should esteem me otherwise then I am namely as if I were a man of high art and deep understanding and reason for I live â—in weaknesse and infirmity in the childhood and simplicity of Christ and my sport and pastime is in that child-like worke which he hath allotted to me yea I have my delight therein as â—n a Garden of pleasure where many Noble Flowers grow and in the meane time I will joy and recreate my selfe therewith till I shall againe obtaine the Flower of Paradise in the New man 21. But because deare Sir and beloved Friend I see and perceive that you are a seeking in this way therefore I write unto you with diligence my child-like course for I understand that you make use of diverse Authors and Writings concerning which you desire my judgement the which I shall impart unto you as my fellow-member so far as God hath given me to know and that onely in a briefe and short comprisall In my Booke of The threefold life you shall find it at large according to all circumstances 22. And this is the Answer I give unto you Viz. That Selfe-reason which being voyd of Gods spirit is onely taught and instructed from the bare Letter doth cavill taunt deride and despise whatsoever doth not punctually agree and conforme to the Canons and Institutions of the Universities and high Schooles which I doe not wonder at for it is from without and Gods spirit is from within it is good and evill is is like the winde which is moved and driven too and fro it esteemeth mans judgement and according as the high and great ones who have the respect and authority of the World doe judge and censure just so it gives its credit and verdict It knoweth not the mind of the Lord because the same is not in it its understanding is from the Starres and t is nothing else but a counterfeite shadow of phansie in comparison of the Divine wisedome 23. How can he judge of Divine matters in whom the spirit of the Lord is not The spirit of the Lord doth alone try prove and judge all things for to him onely all things are known and manifest but Reason judgeth outwardly and one Reason doth alwayes
Resurrection as you affirme then God must verily move the Mystery that is himselfe which denotes the last Judgement 45. For God hath moved himself but twice onely from Eternity once in the Creation of the World and secondly in the Incarnation of Christ according to his heart the first motion belongeth to the Father of all beings and the second to the Sonne according to Gods heart now the third motion of the holy Ghost is yet to be accomplished both in love and anger according to all the Three Principles where all what ever hath beene corrupted shall againe be restored in the motion of the holy Ghost and each given unto its owner 46. How can then the dead arise in their workes without the motion of the holy Spirit both in love and anger When as the restoration of life doth onely consist in him moreover I doe not know how the first resurrection should come to passe whether it should come to passe in the twofold man which cannot otherwise be understood that is in good and evill but what perfect Sabbath can we hold therein was not Adam unable so to stand 47. Now if the new man should onely arise then he would not be in the foure Elements of this World moreover the new body in Christ need no resurrection it liveth eternally without any want necessity or death in Christ and doth onely wait when God shall move the Mystery where he shall then put on the Crowne of his wonders and workes 48 The manner of the Resurrection is thus the Mystery shall restore what ever it hath swallowed up mans workes shall be put upon him and therewith he shall Passe through the fire and it shall be tryed what will endure the fire or not 49. Now I cannot apprehend how this should agree with the dwelling upon the Earth for if it should be after a Paradificall manner that man should arise with the wonders then it could not be done without the motion of the great Mystery for your writings say that also some wicked men shall arise this sheweth that the Mystery must be moved and at the motion the inflamation or last Judgment of fire must needs be if now the Mystery should be moved it would not onely move awaken and raise up some and that in one source onely seeing that likewise some ungodly shall arise 50. Besides you say that they shal all dye at the end of the six thousand Yeares then there must be a dwelling upon or an inhabiting the Earth where the ungodly that arise should again marry and build of whom there should not be onely some as according to your opinion but according to the Scripture they shall be as the Sand upon the Sea shore whence else should Gog and Magog come or how should they fight against the Children of Paradise for in the Paradisicall Children there is no strife 51. Also it were not necessary that they should dye at the END of the six thousand yeares if they should arise in the twofold body as we are now but if they should arise in the new body then no ungodly man can eyther see or touch them like as we now doe not see Paradise even such is the new body no ungodly man can fight against it 52. What should they fight for Are the Saints in Paradise Then they make no use of the externall Elements but onely of the internall Element wherein all the foure are couched in unity so that they have nothing to strive for but they are separate in the Source 53. But should the ungodly dye and also arise againe in the soure Elements this seemeth much more strange but if they should â—â—ise in the spirituall body then the foure Elements could not containe it but the Abysse and still they would be separate as light and darknesse what pleasure or likeing should God have to bring the Saints againe into the combate and source of the foure Elements unto which they have beene so long dead And yet should they then begin to fight with the wicked Much more fit and agreeable were it for those who here have suffered nothing for Christs sake that is for those who here upon the Earth have not lost their lives for Christs sake 54. And though you would say that they should not fight but the Lord for them what liking could God take to raise up the Saints and to set them againe in the presence of the ungodly or should not the joy in Abrahams bosome be much greater then this in the foure Elements whence naturall strife and contention doe arise but if they should dwell in Paradise without the four Elements then no strife or ungodly man can reach them 55. Besides to what end should the ungodly be upon the Earth if there shall be such a Sabbath Their source is not in the foure Elements but in the Abysse whither their soule goeth when the body dyeth 56. Besides should none but those dwell in the Sabbath who have dyed for Christs sake of which verily there cannot be such a number as is set downe in the Revelation that they should be sufficient to possesse the Earth and should the ungodly also dwell upon the Earth and hold their Hellish Sabbath This runs directly against the light of Nature 57. Moreover Christ saith That they shall marry and bee given in marriage as in the dayes of Noah Also two shall be grinding in one Mill and two sleeping in one bed and the one shall be taken and the other left when the last day shall come 58. Besides Christ saith also That when he shall come to judge the World All generations and kindreds shall see him and tremble before him and the wicked shall waile and lament and say to the wise Virgins give us of your oyle all this denotes a Generall expectation of the last Judgement 59. For if at the last Trumpe two shall bee lying in one bed namely one holy the other ungodly this shewes no difference and if the Saints be mixed with the ungodly then verily there must needs be a poore Sabbath 60. When we looke upon the words of Christ and his Apostles they will not in the least manner agree thereto and though there is mention made of a thousand yeares in the Revelation yet the same is hidden from us and wee know not when they may begin or whether they are begun if the first Resurrection bee Paradificall then it may be done without our knowledge 61. They shall not dwell among us also they shall not Marry for we dye once from Male and Female and we shall not arise Male and Female but we shall live in Paradise in the forme of Angels Matth. 22 30. 62. Besides the wicked shall in the appearance of Christs comming entreat the wise for Oyle of Faith and you write that the fire of God being the anger and hellish source shall be in them and that they shall be tormented here upon the Earth in the foure Elements
in the anger of God whereas the anger of God is not manifest in the foure Elements for therein good and evill are mixt together 63. But how shall he that is once dead to good and cannot so much as have one good thought entreat the Saints for Faith and comfort It much rather declareth that when Christ shall come to judge the World that they shall all yet dwell together in the flesh in the foure Elements where the one shall be received and the other rejected and the sinnes of the wicked shall then come in his sight at the appearance of the severe countenance of God in the fiery zeale of the first Principle so that he shall be affrighted and then would faine begin to be honest 64. And though you mention that they shall onely awake and not arise yet the uncorrupted are to be understood now you say that they shall dwell upon the Earth in the foure Elements and the Saints in Paradise when this commeth to be then there will be no more any strife or controversie but they are Eternally separate 65. But shall the Saints dwell upon the Earth in Paradise as Adam before the fall and the ungodly be opposed to them then they are in danger as Adam was that they should againe eate of the forbidden fruit whereof they should yet once dye 66. But shall they be hidden from the ungodly a thousand yeares and also from the foure Elements why should they then first at the end be manifest in the foure Elements that Gog and Magog should then enter Battell with the Children of Paradise It doth neither agree with Scripture or Reason 67. The first Epistle of Saint Paul to the Corinthians Chap. 15. doth indeed teach of Christs and also our Resurrection yet not of a third But first of Christs and then of Ours for he saith there That Christ is the first fruits and then we who belong unto Christ this is the generall Resurrection and though he saith That then commeth the end yet by the end hee signifieth no Resurrection but the end is our Resurrection this is much rather to bee understood then that hee should meane by the End another Resurrection or time for just after our Resurrection commeth the End of the World 68. The dead shall first appeare before the judgement ere that the end of this World and the foure Elements commeth for the End is the enkindling of the fire and the Last 69. Also the Apostles of Christ and all Teachers from God have alwayes represented the End as nigh at hand for John himselfe saith in his Epistle That we are in the End he speaketh indeed of the last houre but if the wicked were assured that he had yet four hundred yeares unto the End how would hee seeke after riches for his Children 70. Besides we are to looke unto the End for this World is confined and determined in the beginning of the Creation and then into the End where the Creation ceased all which was finished in six dayes and in such a time the Mystery of Gods Kingdome shall be finished and a thousand yeares are before him as one day 71. Concerning the Seventh day of Rest whether or no the World shall yet be in rest a thousand yeares the same is hidden to mankind wee cannot certainely determine wee must leave it unto his might I have no knowledge of it seeing the Scripture doth not give cleare evidence when the thousand yeares begin or what yeares they be or to what they have relation therefore I let it alone in its owne worth and will hinder none that hath a certaine knowledge or command so to teach this I give you to consider of meaning it well unto you 72. What I might further answer concerning this matter you finde sufficiently in my Writings although I could set downe a large Answer about it yet I thought it not expedient seeing this knowledge is not given to me thereupon I let it alone for I know that I must give an account of my Workes and I seâ—d you by the Bearer hereof your two Bookes againe and give you thankes for them 73. Concerning the End or limit of Babels downefall Viz. that Babel should be wholly destroyed about the yeare 1630 according to your computation and albeit many more bee of the same minde the same likewise is not sufficiently manifest to me 74. To me indeed is given to know that the time is nigh and even now at hand but the yeare and day I know not thereupon I leave it to Gods Counsell and to those to whom God shall reveale it I cannot conclude any thing without certaine knowledge otherwise I should be found a Lyar before God 75. But I waite for my Saviour Jesus Christ and will see what he will doe will he that I shall know it then I will know it if not then I will not know it I have committed my will knowledge understanding and desire unto him he shall be my knowing willing and also doing for without him there is meere danger and uncertainty 76. Man doth hardly reach that which is before his eyes much lesse that which is hidden and Mysticall except God be his light this answer I give you out of good affection to consider of albeit I I am a simple meane man and borne of no Art in this World or not bred up in any Scholastique Learning 77. But what I have that is the gift of God I have it not from any Art or Studying but from the light of grace which I onely sought for and though my beginning was simple by reason of my Childish understanding yet God hath since that time in his light wrought somewhat in me and opened my Childish eyes 78. As for the Booke Aurora which is the first it were needfull to be better explained in many places for at that time the full apprehension was not born in me for like as a sudden shower whatsoever it lights upon it hits even so it went with the fiery instigation 79. Although I had no purpose at all that any should read it I wrote onely the wonders of God which were shewne unto me for a memoriall to my selfe and it went abroad without my consent and it was taken from me per-force and published without my knowledge for I thought to keepe it by me as long as I lived and had no intent to be knowne with all among such high persons as now is come to passe 80. But the most high in whose hands and power all things are had another purpose therewith as is now manifest and as I am informed it is knowne in many Cities and Countries at which I doe wonder and also not wonder for the Lord doth effect his worke marvellously beyond and above all reason although he should employ a Shepheard in the work and albeit the Art and outward Reason will give him no Roome and place yet however his purpose must stand against all the Ragings of the Devill
fire of God must doe it for they remaine in one Mystery till the judgement of God every one at the houre of the Resurrection shall come forth in his owne Mystery and he shall see his workes before him and feele them in him 100. It is not understood that they shall answer for their selves selves with words for the Kingdome of God consists and proceeds in Power and albeit the ungodly shall cry out Woe upon his abominations and Seducers yet every mans worke shall bee Summoned in POWER which shall either rejoyce or torment him 101. Now the old body of this World is the Mystery of this World and the new body is the Mystery of the Divine light World and the soule is the Mystery of God the Father and the Earth with the Elements hath also both Mysteries which shal be moved through the Principle of the Father 102. And then the doores of the Mysteries shall be set open and each shall give and set forth its Figures which it hath swallowed up for the Principle of the soule must stand before the judgement with both the Mysteries 103. Happy are they which shall have the body of Christ in the Mystery of the wrath or fire of Gods anger they shall have the soules fire or the Principle of the Father surrounded with the light World and illustrate with the Majesty they shall feele no paine or hurt and shall passe unsensibly through the fire and there the outward or third Principle shall be proved and all earthlinesse or falshood shall remaine in the fire but the workes shall be renovated in the fire and freed from their earthly source and soyle and then the earthly Mystery remaineth in the fire and is a food of the fire whence the light ariseth and the Righteous looseth nothing 104. For the works of love which were brought forth in the new body doe passe with the spirit of the soule through the fire and remayne in the Divine Image in the source of the light and they of the third Principle that is of this World doe remaine in the fire-source of the Soule 105. But that which hath been wrought and acted in an wholly evill and malicious manner in the third Principle and yet in this World hath not been renewed by earnest Repentance and Reconcilment toward his Brother that falleth unto the centre of Nature that is the root of the darke World 106. But the workes of the ungodly shall not be able to remayne in the fire for the fire swalloweth them downe in it selfe to the darke Centre Viz. the Originall of nature wherein the Devills dwell and thither also goeth there-soules fire being the Fathers principle for this fire of the soule shall have no matter to make it burn aright but it shall be as a quenched darke painfull sourse-fire onely as an anguish that would faine produce fire this is called Gods wrath and not a principle a death or a dying source 107. For the principle of the father wherein the right and true soule consists is a flaming fire which giveth light and in the light is the pretious Image of God for that light doth qualify and sweeten the burning light with the essentialty of Love so that it is a pleasing delight and a cause of nature and of life 108. Therefore I tell you that you should not thinke it strange or misunderstand it when I or any other let it be Theophrastus or who it will write that man shall stand before the Judgment with his body which he had here I perceive very well that you have not as yet understood my Writings in the Book of the Threefold life and also in the Booke of the Incarnation of Jesus Christ which treateth of Christs suffering dying and rising againe and how we must enter into his death and arise out of his death you shall finde it cleare enough explained and enlarged but seeing you have them not yet at hand be pleased to have patience you may very likely get them to read and then you will be freed from your perplexity and deepe searching in this manner 109. For they lay their ground much deeper then your apprehension is in this doe but read them right you shall verily find what the Mystery is what the magicall Bysse and Abysse is also what the Being of all Beings is there needs no consulting with one or another he that understands the great Mystery whence all Beings have proceeded and doe still proceed he doth not encumber himselfe with such large circumferences 110. You have undertaken a very hard labour which doth nothing but perplex eat up and consume your life it is wholly needlesse he that findeth and knoweth the great Mystery he findeth all things therein there need no literall demonstration God Christ and the eternity with all wonders do lye therein the Holy Ghost is the Key to it are you in the new birth as you say then there is no need of such hard seeking with such hard labour seek onely Christ in the Manger in the dark Stable when you finde him then you shall indeed find where he fitteth at the righ hand of God 111. Searching onely doth nothing the Phylosophers Stone is a very dark disesteemed Stone of a Gray colour but therein lyeth the highest Tincture would you search out the Mysterium Magnum then take before you onely the Earth with its Mettals and so you may well finde what the Magicall or Cabalisticall ground is 112. The deep and Mysticall numbers which otherwise no man is able to fathom or finde out lye all in the Mystery but hee that findes it searcheth not after the numbers he taketh Gold for Earth and doth as one that hath a costly Treasure lying in an obscure place the Manger and swadling cloaths of Christ are more acceptable to him then the whole World with its Figures or externall pompe and glory he hides the Numbers themselves for the outward Kingdome must accomplish its wonders 113. Wherefore should the earthly Mystery be unvailed before the time enquire of the Magists who have understood the heavenly and earthly Magia wherefore they have kept the Tincture secret and not revealed it there is no other cause at all but that the World is not worthy of it so likewise it is not worthy of the Numbers of the Mystery 114. Therefore God hath hidden them from us that the earthly Mystery might accomplish and fulfill all its wonders on us and that all the Violls of Gods anger be poured forth on us how can a man undertake to reveale such secret things without the consent of the Mystery indeed he tampereth about the outside of the Mystery but if he comes in he must have the will of the Mystery 115. The outward instigation to manifest and reveale the Mystery proceedeth from the Starres for they would faine be freed from vanity and they drive mightily in the Magicall Children to manifestation therefore we must prove and examine the instigation
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
I yet say that the righteous keepeth Sabbath in Abrahams bosome in Christs rest for Christ hath destroyed the wrathfull death for us that held us Captive he hath opened life that we in a new man are able to spring forth blossome and rest in him 73. But the old man of the Stars and Elements must abide in his owne Region in his house of Torment and misery till he be committed to the Earth and then all passeth into its owne Mystery again and the soule abideth in its principle till the Judgement of God where God shall again move and enkindle the Mystery and then every thing Severeth it selfe into its owne property Each world shall take in its owne harvest be it good or bad it shall part it selfe as light and darknesse 74. And therefore I doe entreat you wholly as a brother and a Christian that you would be pleased to have a care that you apprehend the Sabbath in the Rest of Christ and be not so moved by the enkindling of the spirit or servent instigation of your minde but search whether you be able to ground the same in the light of Nature if you be able to ground and reach it in the light of the Eternall Nature then indeed you may goe on but shew it us plainely that we may see it else our minde will be unsatisfied unlesse it findes the ground 75. It is not to be proved with Scriptures which might be seemingly alleadged for it they give as well the contrary and may well be otherwise applyed if my minde had not turned it selfe into the LOVE and REST of Christ I would then shew it you after the fashion of this present Controversiall World 76. The Revelation is spirituall and coucheth or sticketh deepe in the Mystery it requires an high illuminate minde and understanding which hath Power to enter into the Mystery of God it speaketh Magically There belongeth likewise a Magicall understanding about it on this manner I finde not the Magicall apprehension for that is an Hystoricall apprehension 77. He that will set upon the Heavenly Magia he must know the Heavenly Figures of the forme of the internall Heaven Viz. The Centre or lifes-Circle whence all Beings doe arise whence this World is produced if he hath not the Magicall guide in him then let him not meddle with the heavenly Figures or else Turba Magna hath power to Spew him out of the Divine Magia 78. John the Evangelist or whosoever wrote the Revelation knew the Figures of the Divine Magia and though he saith that he was ravished in the spirit and it was shewen him yet they are Figures which remaine in the Divine Magia and though they be revealed yet thereto belongeth such a Magist who understands Thesaurinella the little Treasury of Wisedome or Cabinet of the Divine Magia 79. He must understand all the Three principles with their Figures and then he hath power to open and reveal them else his labour writings or expositions fall unto the Turba I speake syncerly if you please read my Booke of the Three fold life aright and there you shall finde the root of the Magia although there be other much deeper extant yet I would you might but understand that for it hath sufficient ground else you will not be able to apprehend the other if it please you then to search further you may very well obtein them onely there must be Earnestnesse withall otherwise they will remaine dumbe or seeme to be onely a bare obscure hystory 80. For the ground of it is deeply magicall as the illuminate minde shall finde indeed if it will but dive into it therein the Revelation is very easily to be understood and in no other manner shall it at all be understood save from the Mystery of God he that is able to dive or sinck himselfe into that he findes whatsoever he doth but search 81. Accordingly I would faine have you to prove your inflammation that you might know the Guide of the internall World and then also the Guide of the externall World that so the Magicall Schoole of both Worlds might be knowne to you and then the Noble minde would be freed from Opinion and Conjecture for in Conjecture there is no perfection 82. The spirit must be capable of and acceptable to the Mystery that Gods spirit may be the guide in its seeing else it onely seeth in the outward Mystery Viz. in the externall Heaven of the Constellation which oft times doth vehemently enkindle and drive the minde of man yet he hath not the Divine Magicall Schoole which consists barely in a plaine Childlike minde 83. The externall Guide laboureth and speculates onely in the Glasse but the internall speculates in the Essence which yet it is not able to doe unlesse Gods spirit guide it therefore God makes choyse 84. Whomsoever the heavenly Schoole taketh he is made a Magist without his hard running and albeit he must run hard yet he is taken by God and driven of the holy spirit 85. Therefore man must try of what guide he is taken if he finds that he hath the Divine light shining in his seeing that his Guide doth bring him into the heavenly Schoole upon the way of truth to Love and Righteousnesse and that hee is thereby assured and confirmed in his minde with Divine certainety then he may proceed in his worke 86. But if it be in Conjecture and Doubt and yet in a fiery driving then the Guide is from this World which ought to be tryed by its will and purpose whether he seekes Gods or his owne honour and applause whether hee willingly resignes himselfe to the Crosse and onely desire to labour in Christs Vineyard â—nd to seeke the Good of his Neighbour whether he Seekes God or â—read and accordingly must his understanding judge and give it leave or reject and â—â—me it as need requires 87. This I would not as a Brother conceale from you in a Christian exhortation and I entreat you that you would accept of it no otherwise then as meant well unto you as my due obligation requireth for upon your desire I am your Dâ—bâ—or in Christ to your anxious Seeking minde as one Member is bound to assist another 88. Concerning your very Christian offer I acknowledge and accept of it as done in Love as one member commeth to helpe the other in time of need it shall be requited in Love be pleased to make me acquainted with what your minde doth further desire and I shall not withhold any thing from you so farre as God shall enable me and so I commend you unto the Love of Jesus Christ Dated Thursday senight after Martins day 1620. Your affectionate Friend and Servant J. B. The Name of the Lord is a strong Tower the Righteous runneth thither and is exalted THE SIXTH EPISTLE BEING A very deepe and Phylosophick Letter WRITTEN To Doctor GODFREET FREUDEN-HAMMERN and to Master JOHN HEUSERN Concerning the Knowledge of God and of all things ALSO A