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
in much abbreviation and defect like a sudden shower that passeth by whatsoever it lighteth upon it hitteth even so likewise the spirit of the Wonders 6. For the Author was an illiterate man and of a very small understanding and shallow capacity in comparison to the learned skilfull and expert yea as a meere Child in the Mysteries who did not so much as understand the way which it should walke in or what might befall it save what the spirit did intimate and declare unto him ashe hath also set downe in Writing the persecution disgrace and ignominy which should fall upon himselfe before it was acted and brought to passe that Reason felt it or experimentally knew of it and that so clearely as if it had beene really present as is to be seene in the Booke Aurora being the first part of my Writings which was made before my persecution and now it is a comfort to me in that the spirit of God did shew and foretell me so much aforehand so that I know what his Counsell is in his way and therefore I willingly and patiently yeelded my selfe under the Crosse and committed my cause to God and often entreated him that if it came not wholly from his owne Counsell to take it from me and not to let me know and understand any thing in that kind or to proceed in that way 7. I purposed likewise after the Persecution not to write any more but onely to keep my selfe still in Obedience to my God and to let the Devill roare over me with his scorne revilement and derision in which many a hard combate was fought against him and what I endured I cannot well tell or declare but it went with me as with a grain that is sowne into the Earth which against all Reason springs up afresh in all stormes and tempests whereas in the Winter all seemes as dead and reason saith now all is gone Thus the precious graine of Mustard-seed sprung up againe under all dispraise contempt disdaine and derision as a Lilly and returned with an hundred fold encrease and also with deeper and more peculiar knowledge and came forth againe in a fiery instigation or forcible driving 8. But my externall man would write no more it was somewhat discouraged and timerous till it came so farre that the internall man did captivate and overpower the externall and even then the Great Mystery did Appeare and then I understood Gods Counsell and cast my selfe upon his will also I would not invent or feigne any thing out of Reason neither would I give way and place any more unto Reason but resigned my will to Gods will that so my Reason might be as it were dead that he the spirit of God might doe and worke what and how he pleased I willed nothing in Reason that it might be alone his will and deed 9. And when this was done then the internall man was armed and got a very faithfull guide and to him I wholly yeelded my Reason and did not study and invent any thing neither did I give Reason leave to dictate what I should write save onely that which the spirit did shew me as in a great depth and full Chaos in the Mysterie yet without my sufficient comprehension for the Creature is not as God that doth and comprehendeth all things at Once in his Wisedome 10. And there was then a purpose in me againe to write something and in the space of nine monthes Three Bookes were made the one concerning the three Principles of the Divine Essence that is of the Being of all Beings wherein the great Mystery hath somewhat opened and revealed it selfe and therein are many excellent things contained much deeper then in this first worke Viz. the Aurora which your Honour hath sent hither for me to peruse and it hath about an hundred sheets of Paper 11. After this there was one made containing sixty sheets which treateth of the threefold life of man and also of the whole Creation a great open Gate of the Mystery and 't is euen a wonder that surpasseth and goeth beyond the reach of all Reason at the which I my selfe in my Reason doe wonder and marvell what God intendeth to doe that he useth such a meane instrument to such weighty matters for therein are revealed and laid forth the Mysteries about which since the heavie fall of Adam the world hath contended and alwaise fought yet there hath not beene such a Ground brought to light which notwithstanding shall not be understood of the World but of the Children of God as the same is manifest and knowne 12. And then Thirdly there were forty Questions sent to me of a Learned and an understanding man who also is a lover of the Mystery and a great Friend of the same who exhorted me to answer them according to these gifts and spirit which indeed are very high questions and they containe in them the great depths and secrets of the Originall of the soule and all the secrets or Mysteries of the Mystery wherupon there is such an Answer brought forth at which the World might well rejoyce if the anger iniquity and malice of the Devill did not hinder it yet the Counsell of God must stand 13. Now because I perceive that your Noble minde and heart hath a singular hunger and thirst after such Mysteries and regard not the World which despiseth such Mysteries therefore I acknowledge the Counsell of God herein and it is my bounden duty to impart the same to you for to the Children belongeth bread they are worthy of it but the Pâ—â—rle must not be cast before Swine for my spirit and minde sheweth me sufficiently that your Honour searcheth not after such things out of Curiosity but from the instigation and guidance of the spirit which many times leadeth Peter to Cornelius that hee may tell and declare to him the words of Eternall life 14. And though I am a stranger and very simple yet your desire and will doth embolden me to write to your Honour albeit with a simple hand in a plaine and course phrase and style but Gods gifts are not bound to any humane Arts and I am the more bold with you because I perceive that your Noble heart appeareth so low and humble as to send to me who am but a meane and abject person but seeing t is thus I doe likewise assuredly hope that the spirit of God shall open the doores and gates of the Mysteries for the soule and grant a right understanding to apprehend and know his wonderfull gifts the which I heartily wish to your Honour 15. My Writings will seeme somewhat strange to you for in some places the zeâ—le is vehement or earnest especially against Babel and the Antichrist who is knowne by God in his anger or come up in wrath to remembrance therefore I say that I could not nor durst not write otherwise then the same was given and indited to me I have continually wrote as the spirit did
otherwise God should be finite and measurable if the gifts were onely one but he is a meere Wonder whosoever apprehends him he walketh in his Wonders 55. This I doe impart unto you in all syncerity out of a true Christian zeale from my Fountaine Gifts and knowledge and I doe exhort you to understand it in a right sense as it is meant I doe not extoll or set up my selfe but I speake brotherly to your minde to stirre you up and to comfort you that you should not thinke the yoak of Christ to be heavy when oftentimes the externall man doth cloud the internall that the poore Soule mourneth for its Image which yet is purified and truly begotten and brought forth under Tribulation and the Crosse of Christ it is even so with me and other Christians besides thinke not strange at it 56. It is very good when the poore soule is in Combate much better then when it is imprisoned and yet playeth the Hypocrite and maketh devout shewes it is written That all things shall serve for the best to them that love God 57. Now when the combate of the soule doth arise and proceed that it would faine see God and yet cannot at all times attaine the same then know that it fighteth for the Noble Trophee of which the externall man knoweth nothing yea the spirit of God fighteth in the naturall soule for that which is supernaturall that so he may lead the Creature into God hee would alwayes faine Crowne the soule with the precious Image if the blinde Reason would but give him roome and suffer the understanding to Cooperate 58. We must labour and strive against the externall Reason and also against flesh and blood and wholly oppose the assaults and objections of the Devill alwayes breaking them and casting them away and resist the evill thoughts motions and influences and effectually with our whole soule with prayer supplication or internall resignation presse into Gods mercy 59. Thus the precious graine of Mustard-seed is sowne which if it be well preserved becommeth great like a Tree upon which Tree the fruits of Paradise doe afterwards grow on which the soule feedeth when it will Prophesie and speake of the Kingdome of God when as it beholdeth the Divine Magia even then it speaketh of the Wonders of God 60. For the Being of God is undivided it needeth not any room or place but it ariseth moveth and flyeth in the spirit of understanding as the splendor of the Sunne in the ayre it shooteth or glanceth into the Image like lightning whereby the whole body is oftentimes enkindled and enlightned 61. Moreover know that we in this life are labourers and not idle persons for the birth of life is a continuall strife and labour the more we labour in Gods Vineyard the more fruit we shall obtaine and eternally enjoy and it maketh for our owne edification for our labour remaineth in our owne Mystery to Gods deeds of Wonder and to our owne eternall Crowne and Glory before God as in my other Writings is set forth at large 62. Concerning the Sabbath in this World of which you have written and still continue in the same opinion the knowledge and understanding thereof is not given to me also I doe not know how there can be any perfect Being in the Torment-house of the Starres and Elements I cannot finde such an understanding thereof in the Mystery being the first man was not able to stand when the heavenly Governour did rule in him but was overcome by the Kingdome of the Starres and Elements Might it not therefore be still dangerous 63. When we consider the possibility and the impossibility thereof in the Mystery it doth then appeare as if there would be no Sabbath in the sad and sorrowfull Mirror of the Divine Being for the Devill is a Prince of this World and though he should be bound for a thousand yeares in the darke World yet the fierce wrathfull Starres and also heat and cold have their rule and predominance in this World and this World is nothing else but a Valley of Misery 64. Now if the Dominion of the Starres should not reach us or have any influence upon us then we should not be in this World but in Paradise where no wicked man could oppose us or see us for in Paradise we are swallowed or shut up in God 65. As little as we with our earthly eyes see the Angels so little likewise shall a wicked man of this World see a new regenerate man in Christ when we attaine the new man in Christ then we are as to that new man already in the Sabbath and doe onely waite for the Redemption of the wicked earthly life 66. For we are with Christ in God we are together with him planted into his death we are buryed in him and arise with the new man out of the grave with him and live eternally in our owne Being or Essence understand in his corporiety we are with and in Christ in God and God in us Where should wee then keepe Sabbath Not in this World but in the Angelicall World in the light World 67. And if the wicked should be tormented for a thousand years in this World then the place of this World must be translated or withdrawne into the darke World for in this Solâ—â— World there is not yet any Hellish Torment but if the Sunne were taken away then it would be so indeed and then the wicked would be yet far separated from the judgement and there would be a Gulfe of a Principle interposed and fixt 68. Moreover God is not a God of evill that desireth revenge or Torment that he should out of his vengeance Torment and plague the Wicked a thousand yeares before the Iudgment the wicked Tormenteth himselfe in his owne Lifes birth the one forme of life is enemy to the other And that shall be indeed his hellish Torment and God hath no blame in it 69. He hath never desired the fall of man but the wrathfull Nature gott the upper hand and the spirit of mans will which is free as God himselfe did freely and willingly yeeld it selfe up into the Combate supposing to domineere and rule 70. It was out of pride that the Devill sell and man also if they had stayed in humility God would have continued in them but they themselves departed both away from God but God did so exceedingly love mans Image that he himselfe out of love did re-enter into the Image of man why should he then desire his Torment 71. In God there is no Evill desire but his wrath which is the dark World is a desire of evill and destruction which hath brought the Devill and also man to fall the dark World caused the Devill to fall and the externall wrathfull Nature caused Man to fall and yet both these are tyed and bound one to another which we should well see and feel if the sun were taken out of this World 72. Therefore
shall see before a yeare come about and though they kill me yet it must goe forward for it is from the Lord. 30. And I commit you to the tender effectuall working Love of Jesus Christ and commend my selfe unto your brotherly love favour and affection Dated at Gaerlits April 25. 1624. J. B. THE TWELFTH EPISTLE TO Mr. JOHN BUDOFSKY Our Salvation in the life of Jesus Christ Worthy much respected Sir All syncere wishes of Divine Salvation in holy Power and of all temporall welfare premised 1. I Have received your Letter sent to me for Christian friendship and refreshment in Divine knowledge in Divine desire and affectionate hearty Christian Love and it is exceeding welcome and acceptable to me 2. And also I doe rejoyce that yet God hath his children and little flock here and there whereas else at present the World is deeply drowned in wickednesse and is apprehended in the fire of Anger which shortly shall make a great rent in the Antichristian Christendome as it is knowne and manifest 3 And that man doth very well and right who learneth to know himselfe aright what he is which cannot be brought to passe through Reason and shâ—rpe searching or deep studying and speculation in naturall acruments of Reason but in the true processe of Christ in a reall resigned soule which disclaimeth and forsaketh the Reason and its owne wit and humane selfnesse and entreth with a true conversion from the earthly way into the highest simplicity of Christ into the true and deepest humility under the Crosse of Christ as Christ hath faithfully taught us and sayd Vnlesse you turne and become as Children and be borne anew of the water and holy spirit you cannot see the Kingdome of God 4. Whereunto a true reall Resignation and renouncement of humane selfe doth belong that man wholly betaketh himselfe into his inward Ground and wholly annihilate himselfe in Selfe and turne himselfe by earnest Repentance with inward entire desire from this Worlds Being in to God and wholly dye in the death of Christ to his owne strength and selfe-willâ— and fall downe or sinck into the mercy and compassion of God that so he may be apprehended of the holy Spirit in the inward ground in himselfe that the same may see will and act through him what is pleasing to God who onely is the true Searcher in Divine knowledge and the light of the soule in which light it beholdeth and knoweth God and in no other way may it attaine to Divine and Naturall knowledge vision and contemplation 5. For the naturall rationall man understands nothing of the Mystery of Gods Kingdome for it is without and not in God which is plaine and manifest by the learned in Reason in that they contend and wrangle about the Being and will of God and yet know it not for they heare not Gods Word in them 6. And all is dead and voyd of understanding in reference to God which hath not the living voyce and the Divine hearing of the new birth in the Ens of Christ in it that the spirit of God may give Testimony of his outward hearing and teaching in him in which internall seeing God onely is knowne and his Being understood to which the outward literall or written Word is onely a forme and a prepared Instrument 7. But the true understanding must flow from the inward ground out of the living Word of God which must before be opened and revealed in Man and enter into the written Word that there may be one concordance and harmony else all teaching of the Divine Being and Will is nothing but a building upon the great Babylon of earthly Reason and Wonders 8. In which internall ground all my knowledge concerning the Divine and naturall ground hath taken its rise beginning and understanding for I am not borne of the Schoole of this World or educated in Scholastick Arts and am a plaine simple Man buâ— by Gods spirit and will I am brought without my owne purpose and desire in to Divine knowledge in high naturall Searchings 9. Which knowledge and free gift of Grace I shall â—eartily and willingly impart to my deare Brethren and fellow members in the life-Tree of Jesus Christ and dayly make supplication to God that their hearts might be opened in Divine hearing and understanding that such knowledge might be manifest and made knowne also 〈◊〉 them and we might be delivered out of the contentious Disputing Babylon and be brought into one brotherly love and heare in us what Gods will and being is 10. And Sir I let you understand that your acknowledgement and tendered friendship is of great acceptance with me and I wish also to discourse with you of Divine matters and recreate my selfe therein which being we are so from one another cannot be done so well and yet it may fall out for I am fully intended when the dayes be a little lengthened and we be somewhat better assured of more constant weather if God grant so much favour and time of Peace to conferre with you and other good Brethren and friends in those parts by word of mouth and then I will answer your propounded points and speake with you fundamentally of them which now in haste cannot be done And I commend you and yours to the meek Love of Jesus Christ Dated 13. December 1622. THE THIRTEENTH EPISTLE A LETTER Written to one In TEMPTATION and trouble of Minde shewing whence it ariseth Our Salvation is in the life of Jesus Christ in US 1. DEARE Sir my Fellow-member and Brother in Christ our Saviour my cordiall wish and cooperating desire of the Divine Love and Grace premised I desire to let you know in Christian Love that I have considered your condition in a Christian Sympathy and fellow-feeling and have brought it before the gracious compassion of the most high to see what hee would be pleased to let me know therein 2. Whereupon Sir I must tell you that I in the same gracious compassion obtained such an insight and Vision of your condition and Temptation that the ground and cause of it is made knowne to me and I will set it downe in briefe for a Memorandum that you may consider and ponder it seriously by your selfe 3. The first cause of such strong working temptation is the supernaturall super-abundant and unspeakable love of God that is the Divine good will and then the creaturall will of man strugling one against another that the humane will refuseth fully to resigne and give it selfe up with totall confidence unto such great grace of God which is tendred unto it out of pure love but seeketh it selfe and its owne love of transitory things and loveth it selfe and the beings of this World more then God 4. Therefore mans own nature which in its owne centre without the love of God standeth in meer anguish strife enmity and unquiet contrariety tempteth him into which also the Devill snooteth his false desire to lead man
holdeth the sydereall body untill the Stars also consume it and it often hapneth that People doe appeare after there death in Houses with there owne body but the body is cold dead and num and the spirit of the soule doth onely put it on by the astrall spirit so long till the body putrifyeth 10. Also many a body is so strongly possessed of the Astrall or starry Spirit through the Desire of the soule that it is a long while a decaying for the desire of the soule doth bring the sydereall spirit thereinto so that the Elements are as it were impressed with an Astrall life especially if the soule hath not yet attained to rest and that in the life of the body it had strongly imagined upon any thing and taken it to heart and in the mean time the body dyed before it had quitted its desire and taken it out of that thing therefore the will doth still continually run in that same Impression and it would fain rightly effect its cause but cannot and thereupon it seeketh the cause or reason of its detainment and would fain rest in the Eternity but the impressed thing hath its effectuall working and driving untill the stars consume it formerly in the Popish Religion there was somewhat handled about it but without sufficient understanding 11. Now you may easily consider how it fell out that the Engraven Grave-stone shed water or wept it is not done from the power or vertue of the stone but from the strength and might of the spirit whose the stone is whose Image it beares also it is not done from the soules owne essence but magically through the astrall Spirit the constellations in the Spirit of the soule have impressed themselves into the sydereall Spirit in the stone all according to the soules desire it hath hereby signified that there was something that lay heavy in its minde when it lived and this sadnesse or sore pensivenesse of Spirit was yet in the sydereall spirit for Christ said where your heart is there is also your Treasure also in the Revelation of Jesus Christ it is written our WORKES shall follow us 12. Deare Sir it behooves me not to Judge further herein consider whether the mentioned Person had not something in her that lay heavy upon her before her end whether any had done her wrong or shee had done wrong to any body or whether the care about her Husband and children so far as shee was a holy Person did not trouble her seeing any of them going on in an evill course that so through the power of the Sydereall spirit through the Stone shee might give such admonition for amendment Noble Sir consider your selfe aright I may likely among all these mentioned things hit one but seeing I never knew the Person also know nothing of her I leave the judgement unto your Favour you know better then I what her condition herein was I write onely of the Possibility how it may bee and passe no further judgement or determination 13. But that this might be laughed at and be accounted ridiculous I passe not for it I am not deceived I understand I blesse God this ground very well for such knowledge I have not learned of or by Man but it hath been given me and I would sufficiently ground it with further and larger exposition if I should write of the Humane Property how Man is in Life and how in Death 14. I send you the Booke of the Forty Questions there you may see further ground which notwithstanding is better grounded into the Centre of all Beings in the Booke of the Threefold Life and yet much more in the Book of the Signature of all things Furthermore I entreat you not to mention this my jndgement and explanation of the Question much among light people for to a Cow there belongeth Fodder and to the intelligent there belongeth understaning the wicked man judgeth wickedly the understanding man proveth all things I speake from a good intent and affection 1. Jan. 1622. J. B. THE FIVE AND TWENTIETH EPISTLE TO CHARLES OF ENDERN 1. NOBLE Right Honourable Sir I wish and desire unto you from the most holy omnipresent God who is the fulnesse of all things and the power of all Beings a happy joyfull new yeare and all prosperous welfare 2. Albeit I being a simple man never in all my life intended to have intercourse and converse with such high Persons with my Gift which God hath bestowed upon me out of his mercy and love or thereby to be knowne and acquainted with them but when the high light was enkindled in me and the fiery instigation fell upon me then my will was onely to write what I saw man an effectuall peculiar manner and knew in the Spirit and I intended to keepe my Writings to my Selfe 3. I saw well enough what would come to passe but that I should esteeme my selfe as to have my Writings knowne never as yet came into my minde for I esteemed my selfe too simple I intended to write downe the Pearle-like Garland onely for my selfe and to imprint it on my heart 4. But seeing that I as a very simple man did not understand or take notice of this and yet I now see plainely that Gods intention was farre otherwise then ever came into my minde thereupon I 〈◊〉 first this consideration That there is no respect of Persons with God but he that dependeth on him is accepted and beloved of him and he driveth his worke in him for he is onely high and is pleased to manifest himselfe in the weak that it may be knowne That the Kingdome and the Power is his alone 5. And also that it lyeth not in humane Searchings and Reason or depends on the Heavens and their powers for they doe not comprehend him but that he is well pleased to reveale himselfe in the low and humble that he may be knowne in all things for the Powers of the Heavens doe also worke themselves forth continually in shapes formes plant◠and colours to manifest and reveale the holy God that he may be knowne in all things 6. Much more high and cleare can the manifestation of God be made in man being he is not onely an Essence or Being out of the created World but his power matter and peculiar Being which he himselfe is standeth and assimulateth with all the three Principles of the Divine Being 7. And there is nothing diminished from the Being of the divine creature in its fall but onely the divine light wherein it should live walke and be in God in perfect love humility meeknesse and holynesse and so eat the Manna or Heavenly bread of the word and divine power and live in perfection like the Angels 8. This light which in the second Principle shineth eternally in God which is the onely cause of joy love humility meeknesse and mercy is withdrawne and hidden from man in his fall in that the first man when he was formed in
behold and really to contemplate the Centre of all Beings and to understand the Formed Word of God also to understand the originall and meaning of the compacted framed or formed Sensall tongue of all properties and likewise the mentall unformed holy tongue wherein I have written many high Books which in part will be unapprehensive to Reason without Gods light 8. Albeit I as an earthly weake instrument according to the externall man could very hardly at first being an un-exercised unlearned man comprehend and bring this high worke to the understanding or fidy expresse it for the understanding as is to be seen in the Aurora which is the first part of my Writings also I intended not to make it knowne unto any man but I wrote it for my memoriall of the very wonderfull knowledge contemplation and seeling illumination and though the spirit signified to what end it should be yet Reason Viz. the externall man could not comprehend it but it saw its unworthinesse and lowlinesse and I kept these Writings Viz. the Aurora by me till at last I spoke of it unto one by whose meanes it came before the Learned who presently studyed and indeavoured that it might be taken from me where then Satan thought to make a Bon-fire of it and thereby to scandalize and cast an Odium upon my person wherefore I have suffered much for Christ my Lord his sake that so I might follow him aright in his processe 9. But as it hapned to the Devill about Christ so also it hapned to him about my Writing for he that desired and intended to persecute them he published them and brought me into a greater stronger and more serious exercise whereby I was more exercised in Iudgement and stood the stronger in opposing the Devill and his violent assaults in the Serpentine Ens of the Earthly Adam and did more and more disclose and breake open the Gates of the deep or hidden depths of Eternity and am come unto the cleare light insomuch that my Writings are both far and near read with oelight and copyed out by many very Learned Doctors and other persons both of high noble and of low descent and that wholly without my incitement or running through Gods providence 10. I would have very willingly imparted som of them now unto you but I have them not at hand and cannot get them so soone at present and it is true that some Treatises are written so that I hope many an hungry soule shall be refreshed for the latter writings are much clearer and better to be understood then the first of which you have told me but if you would but take so much paines as you mention and come to me your selfe and in the feare of God converse with me in Divine wisdome I shall be glad and you may take your opportunity with me as you please for I am continually exercised in writing and therefore I have laid aside my Trade to serve God and my brother in this Calling and to receive my reward in Heaven albeit I shall incur displeasure and an ungratefull Odium at the hands of Babel and the Antichrist 11. I returne many thankes for Mr Nagels salutation and other Christian fellow-members who are in the Pilgrimage of Christ as I am informed and when your occasions give leave salute them from me againe most kindly Mr. Elias Teikman is not come yet unto me neither doe I know where he is Mr Balthasar Walter hath often made mention of him in love but I know him not save onely in the spirit for I have onely heard of him by others 12. Concerning my condition I certify you upon your desire that I am blessed be God very well at present but I see in the Spirit a great Persecution and Alteration approaching upon the Countrey and People which is very nigh at hand as is mentioned and foretold in my Writings and it is high time to goe out and flye from Babel therefore I cannot speake of any Rest or settlement onely all will be full of misery Robbings Murtherings and unheard of Devillishnesse in Christendome that outragious practices of the Cessacks breaking through Silesia among our neighbouring Countries is very likely knowne unto you which is a certain type and symptom of the anger to come upon these Countries and I commend you and all Christian members unto the meek love of Jesus Christ and my selfe to their and your love and favour Dated the 10. of December New Style 1622. J. B. THE TWO AND THIRTIETH EPISTLE Our Salvation consisteth in the effectuall working Love of Jesus Christ within Us. 1. MY very loving and Christian Friend I wish you the highest Peace with the hearty Love of a fellow-member of Christ working in the desire that the true Sunne of the effectuall love of Jesus Christ may continually arise and shine in your Spirit Soule and Body 2. Your Letter dated the 24. of January I received 14. dayes after Easter rejoycing to see in it that you are a thirsty fervent and desirous Searcher and Lover of the true ground of the knowledge of Divine Mysteries which I perceive you have sought and searched for with diligence 3. But that my writings are come to your hands and please you is certainly caused by the appointment of God who bringeth lovers to that which they love and often useth strange means whereby he satisfyeth the desire of them that love a thing and feedeth them with his gifts and graces and putteth an Ens of the true fire into their love that it may burne aright and you may rest assured that if you continue your constancy in love to truth that it will open reveale and manifest it selfe to you in its flameing love and make it selfe certainly knowne but the searching of it must be begun aright for we attain not the true ground of Divine knowledge by the sharpe searching and speculation of our reason from without but the searching most begin from within in the hunger of the soule for reason penetrateth no further then its owne Astrum of the outward World from whence reason hath its Originall 4. But the soule searcheth its owne Astrum Viz. In the inward spirituall World from whence this visible World hath its rise efflux and production and wherein its ground and foundation standeth 5. But if the soule would search its own Astrum or Spirituall constellation Viz. the grand Mystery or the eternal divine nature it must first wholly yeild up all its power and its will to the divine love and grace and become as a child and turne it selfe to its Centre by repentance and desire to doe nothing but that onely which the spirit of God is pleased to search by it or employ it about 6. And when it hath thus yeelded and resigned up it selfe seeking nothing but God and its owne Salvation and also how it may serve and love its neighbour and doth then finde in it selfe a desire to have Divine
signature whereby the different secret qualities and vertues that are hid in all visible and corporeall things as Mettals Minerals Plants and Hearbes c. may be drawne forth and applyed to their right naturall use for the curing and healing of corrupt and decayed nature and by the powerfull effects and operation that will hence arise all false Sophisticate Artists that soare aloft in their owne contrived Imaginations and tottering experiences may be convinced of their unsound sicke and sandy foundation and moreover this signall fundamentall Centrall knowledge will quicken and revive the life of Divinity so deeply buryed in the painted Sepulchers of Pharisaicall Hypocrisie and Verball formality and settle all Sects and Controversies in Religion on the true ground that so we may come to serve God aright in the true unity of the Spirit and each other in all Christian Love and Righteousnesse In these Epistles there is much seasonable and wholesome Doctrine Instruction and Counsell for a Christian resigned Soule much Consolation for the afflicted under Christs Crosse and also direction how a man shall behave himselfe as a Christian amidst the various Sects and their harsh censures Exhortation to Truth Love and righteousnesse Dehortation from all evill pride envy covetousnesse wrath malice falshood and Cain-like Hypocrisie likewise many Propheticall Passages and Predictions concerning the punishment and severe judgements that are and shall be upon Babel and the Antichrist and all false and wicked Oppressours the most whereof are Printed in a Treatise by themselves called Mercurius Teutonicus In a word Courteous and Christian Reader these Epistles will serve as an Introduction and right information to shew thee what this Author was and whence hee had his great knowledge and upon what ground and centre it is founded and likewise how thou mayst come really to understand the drift and meaning of his Writings and effectually finde the excellent use thereof for art thou learned or unlearned rich or poore Master or Servant Parent or Childe be thou of what Calling Profession Complexion Constellation and Disposition thou wilt Thou mayst finde such knowledge herein as may better and improove thee aright in Christianity Therefore be like to the laborious Bee that seeketh Honey at every Flower and where shee findes it not there shee doth not leave her sharpe Sting so likewise if thou findest that which doth not like thee let it alone and leave not a taunting scoffe and stinging venome of scorne and rash censure behinde thee but rather pray that God would give thee his Holy Spirit to leade thee into all truth and so thou shalt know God in thy Selfe according to that Divine promise they shall all be taught of God and know the Lord John 6. 4 5. Heb. 8. 11. But let the end of all be Love for if thou couldst speake with the tongue of Men and Angells and couldst Prophesse and understand all Mysteries and hadst all Faith yet without Love thou wert but as tinckling Brasse and a sounding Cymball 1 Corinthians 13. It is even this Love that distinguisheth betweene the knowledge of the Devills in Hell for they know beleeve and tremble and the Angels in Heaven and as true Love is a deadly poyson and paine to the Devillish nature of evill Spirits even so is all Selfe-denying Love as a Plague and Pestilence to all sophisticall Pharisaicall Hypocrites who pervert the Gospell of Peace and Love by vaine Distinctions and Heathenish practices Therefore beloved Reader let thy Divine light lead thee unto a Divine life and so enter into the Divine Love the bond of perfection and so thou shalt be made partaker of the Divine nature for God is Love Now therefore let us be mercifull loving and perfect as our Father which is in Heaven is mercifull loving and perfect that so it may be knowne that wee are the Children of the most High who is kinde unto the unthankfull and to the evill And the God of Love so enkindle the fire of his Love in our hearts that it may breake forth in our practice and conversation to the destroying the Thornes and tearing Bryars of vaine contentions that so wee may enjoy the happy fruits of Peace Truth Love and Righteousnesse in all Christian Society one among another Yours in all Service of Christian Love J. E. Toe Scorner seeketh wisedome and findeth it not but knowledge is easie to him that understandeth Prov. 14. 6. A Scorner loveth not one that reproveth him neither will hee goe unto the wise Prov. 15. 12. Knowledge puffeth up but Love Edifieth 1 COR. 8. 1. A Theosophicall LETTER WHEREIN The life of a true CHRISTIAN is described Shewing what a Christian is and how he commeth to be a Christian and likewise what a Titular Nominall or Hystoricall Christian is and how the Faith and Life of each differ The Fountaine of Jesus Christs heart be our quickning consolation renovation and eternall life 1. BELOVED and much respected friend in Christ From a member-like obligation as one branch on the Tree is bound to doe to the other and a fellow-working desire I wish unto you the open well-spring of grace which God in Christ Jesus hath manifested in our humanity so that it may richly spring up in you and the Divine Sun may thereby cast the influence of its Love-beams into the soule and also therewith stirre up and open the great Magnetick hunger of the soule being the true Divine mouth after Christs flesh and blood together with bodily wellfare 2. Being I have often understood by your deare friend D. K. and also observed in my presence with you that you in the drawing of the Father do bear a peculiar thirst and an earnest sincere longing after his life which he out of his highest Love hath manifested in Christ Jesus therefore I would not upon the desire of Mr. D. and also of your selfe omit from a member-like and mutuall obligation to visit and salute you with a short Epistle and so to recreate quicken and refresh my selfe somewhat with you in the same fountaine of the life of Jesus Christ for it is meer joy unto me to perceive that our Paradisicall Corall flourisheth and bringeth forth fruit in my fellow-members to our eternall recreation and delight 3. And hereupon Sir I will declare unto you out of my small gifts and knowledge What a Christian is and wherefore hee is called a Christian Namely that he onely is a Christian who is become capable of this high Title in himselfe and hath resigned himselfe with his inward ground minde and will to the Free grace in Christ Jesus and is in the will of his soule become as a young child that only longeth after the Breasts of the Mother that sincerely panteth after the Mother and sucketh the breasts of the Mother whereof it liveth 4. Even thus also that man is onely a Christian whose soule and minde entereth againe into the first Mother whence the life of man hath its rise Viz. into the
regeneration of a new life and will and there it may attaine the sweet blood of Jesus Christ which in Christ did disclose or break open the gate of death and changed the anger of God in our humanity in himselfe into love wherein the poore captive soule drinketh out of Gods fountaine and doth allay and sweeten its fire-breath whence the new Paradisicall budd springeth forth and there the hunger and desire of the soule is made substantiall and essentiall in the blood of Christ after an Heavenly manner 15. Now as the disclosing of death must be done in the person of Christ himselfe in our soule and humanity so that the eternity in Christ wherewith he was come from heaven and was also in heaven John 3. overcame the time Viz. the life and will of the time and did change time with its will into the eternall will of the Deity and all this must be brought to passe in our received humanity So likewise the desire of our soule must receive into it selfe that same eternall will in Christ wherein time and eternity stand in equall agreement and harmony and through the power of the same immerse or cast it selfe into the adoption of free grace in Christ that the same inward Paradisicall ground which dyed in Adam might again spring forth in the will of the obedience of Christ through his heavenly and from us assumed humane blood 16. The atonement and expiation must be made manifest and experimentall in our selves through that atonement which Christ once made indeed the atonement and reconciliation was once fully finished and brought to passe in Christs blood and death but that which was once wrought in Christ must also worke in me it must even Now also through Christs shedding of his blood be brought to passe in me Christ also doth powre forth his heavenly blood into the desire of Faitâ— in my poore soule and tinctureth the anger of God which is therein that the first Adamicall Image of God may againe appeare and become seeing hearing feeling tasting and smelling 17. For that same Image which dyed in Adam from the heavenly Worlds Essence being the true Paradisicall Image dwelleth not in the foure Elements its essence and life standeth not in this world but in Heaven which is manifest in Christ in us Viz. in that one pure holy Element whence the foure Elements sprung forth in the beginning of time and this same inward new spirituall man eateth Christs flesh and blood for he is and liveth in Christ Christ is his stock and he is a branch on the stock 18. For every spirit eateth of that whereof it taketh its Originall the Animall sensuall mortall soule eateth of the spirit of this World of the Stars and Elements of the Kingdome of the World but the true eternall soule which was inspired out of the Eternall Word into man being Divine life eateth also of its Mother Viz. of the holyessentiall Word of God 19. But seeing it was impossible for her after her owne departure and separation from God in her excluded condition property and spirit to eate of the Divine Word and live in the holy Element of love and humility therefore this same Word of life being its true Mother came forth to the abandoned soule into the vaâ—e of misery and into the prison of Hell and infused his heavenly Essence into our humane to be as a body for the soule and therewith did imbrace and cloath our poore soule being captive and did open againe her heavenly mouth afore dead in the anger of God with the tincture of love so that the poore soule can now againe eate heavenly Manna the eating whereof was tryed in Christs person with the humanity which he received from us in the temptation of Christ in the Wildernesse where Adam in Christ did againe eate Manna from Paradise fourty dayes 20. Therefore I say that by a shew and select forme of grace appropriated and imputed from without none commeth to be a true Christian for if he be so his sinnes are not forgiven him by once speaking of a word or appropriating a forme or promise of absolution to himselfe from without as a Lord or Prince in this World doth freely give a Malefactor his life by an externall imputed favour no this availeth nothing before God 21. There is no grace or favour wherby we come to the adoption save onely in the blood and death of Christ him alone God hath fore ordained and appointed to be unto him a throne of grace or propiciation in his owne love which he hath in the Sweet Name Jesu out of Jehovah infused into him He is that onely Sacrifice that God accepteth of to reconcile hiâ—â—nger 22. Now if this Sacrifice or free offering of grace shall doe me good then it must be wrought and brought to passe in me the Father must beget or impresse his Sonne in the desire of my Faith so that the hunger of my Faith may lay hold and comprehend him and if the hunger of my soules Faith doth comprehend him in his promised Word then I put him on in his whole processe of justification in my inward ground and forthwith the mortification and killing of the anger Devill Death and Hell beginneth and goeth forward from the power of Christs death in me 23. For I can do nothing I am dead to my selfe but Christ doth it in me when he ariseth in me then I am dead to my selfe in respect of the true man he is my life and in that I live I live to him not to my selfehood for grace mortifieth my own will and setteth it self up for a Lord in the place of my selfenesse that so I may be an instrument of God who doth therewith what he pleaseth 24. And then I live in two Kingdomes Viz. with my newborne spirit of life or spirituall man in Paradise in the Kingdome of Heaven in the inward spirituall World and with the outward mortall man in the vanity of time in the Kingdome of this World in the dominion of the Starres and Elements in the contrariety and malignant discord of the properties wherein the yoake of sinne yet liveth this Christ taketh upon himselfe in the inward Kingdome of the Divine World and helpeth my soule to beare it 25. For the yoak of this World is Christs burthen which he must beare untill he shall againe deliver up the Kingdome to his Father which he hath given him for he sayd All power in Heaven and Earth is given to me of my Father so also this burthen or charge is layd upon him that he should beare Gods Anger Hell death and all Evill in us as Isaiah saith Hee tooke on him our diseases and carryed our sorrows but we esteemed him stricken smitten of God and afflicted 26. And hence it is that a Christian must be a bearer of the crosse for so soone as Christ is borne in him the assaulting of Hell and the anger of God in the eternall
nature beginneth and then the Hell in man is destroyed and the Serpent is troden under foot whence great unquietnesse persecution and reproach from the Devill and the corrupt World doth arise against the outward sinfull man and even then the outward sinfull man must suffer it selfe to be condemned and judged to damnation by the children of Anger and by Gods severe justice in the anger seeing that another man liveth in him which is not like and conformable to the outward mortall man and so Gods Justice executeth its judgement in the anger upon the house of sinne and also all the Ministers of Gods wrath doe helpe the execution thereof 27. And even then Christ helpeth to beare the yoak and man is Sacrificed in Christs processe contempt and scorne in his suffering and death to the justice of God in the anger and becomes conformable to Christs Image 28. The holy Scripture witnesseth in all places that we are justified from sinnes by Faith in Christ and not by the workes of our merit but by the blood and death of Christ which indeed is so taught by many but rightly understood of few that teach us so 29. We are taught indeed an imputed grace but what faith is and how it is begotten and what it is in its Essence reall Being and Substance and how it layeth hold on the merit of Christ with the grace herein the greatest part are dumbe and blinde and depend on an Historicall Faith James 2. which is onely a bare knowledge or literall conjecture and therewith the man of sinne doth tickle and comfort himselfe and through an imagination and blind perswasion doth flatter and sooth up himselfe and calls himselfe a Christian though he is not yet become either capable or worthy of this so high a title but is onely a titular Nominall Christian externally cloathed with Christs Purpur-Mantle of whom the Prophet speaketh saying They draw neere to mee with their lips but their heart is farre from me And Christ sayd Not all that say Lord Lord shall enter into the Kingdome of Heaven but they that doe the will of my Father in Heaven 30. Now Christ alone is the will of the Father in whom the acceptation oâ— grace and adoption confisteth and none can doe the love will of the Father save alone that onely throne of grace Christ himselfe as the holy Scripture declareth no man can call God Lord without the holy spirit in him 31. For we know not what and how to pray before God as wee ought but he even the holy spirit in Christ maketh intercession for us with unutterable sighes before God in our selves as it pleaseth God we cannot attaine any thing by our willing and knowing he is too deeply hidden from us for it lyeth not in any mans knowing willing running and searching but in Gods Mercy 32. Now there is no mercy but onely in Christ and if I shall reach that mercy then I must reach Christ in me are my sinnes to be destroyed in me Then must Christ doe it in me with his blood and death with his victory over Hell Am I to beleeve then must the spirit desire and will of Christ beleeve in my desire and will for I cannot beleeve 33. But he receiveth my will being resigned to him and comprehends it in his owne will and bringeth it through his victory into God and there he intercedeth for the will of my soule in his owne will before God and so I am received as a child of grace in his will of love 34. For the Father hath manifested his love in Christ and Christ manifesteth that same love in my will being resigned to him Christ draweth my will into himselfe and cloatheth it with his blood and death and tinctureth it with the highest tincture of the Divine power and so it is changed into an Angelicall Image and getteth a Divine life 35. And forthwith that same life beginneth to hunger after its body which body is the degenerated fiery soule into which the will in Christ is entered so that the new life in Christ doth now also tincture the soule whereby the soule in the spirit and property of this new will obtaineth a right Divine hunger and is made to long after and desire the Divine grace and begins to behold and consider in the spirit of his Divine will in Christ what shee is and how shee in her propertyes inclinations and dispositions is departed from God and lyeth captivate in the wrath of God and then shee acknowledgeth her abominations and also her deformity in the presence of Gods Angels and findeth that she hath nothing wherewith shee is able to protect her selfe for shee sees that shee standeth in the jawes of death and hell encompassed with evill spirits which continually shoot the strong influence of their evill desires into her to destroy and corrupt her 36. And then she diveth into that same new-borne spirit of the will and wholy immerseth her selfe into very humility it selfe and so the spirit of Christ taketh hold of her and bringeth her into the spirit of this new will so that the soule essentially and experimentally feeleth and findeth him whereupon the Divine glymps and beame of joy ariseth in the soule being a new eye in which the dark fiery soule conceiveth the Ens and Essence of the Divine light in her selfe and thereupon hungreth and thirsteth after the grace of God and entreth into an effectuall repentance and sorrow and bewaileth the evill which it hath committed 37. And in this hunger and thirst it receiveth Christs flesh and blood for the spirit of the New will which in the beginning entered into the grace of Christ and which Christ received into himselfe becommeth now substantiall and essentiall by the magnetick impressure hunger and desire of the soule 38. And this essentiality is called Sophia being the essentiall wisedome or the body of Christ and in this the faith in the holy Ghost doth consist Here Christ and the Soule beleeve in one Ground 39. For true Faith doth not consist in thoughts or in meere assenting to the History Viz. That a man impresseth or imagineth in his minde to himselfe that Christ is dead for his sinnes and by an Historicall apprehension or blind perswasion of a particular Election clingeth to his merits and righteousnesse without the innate righteousnesse of Christ and life of God essentially working in him and begetting him to a new creature for Faith is a receiving of the promised grace in Christ it receiveth Christ into it selfe it doth impresse him into its hunger with his heavenly flesh and blood with the grace which God offereth in Christ 40. Christ feedeth the soule with the Essence of Sophia Viz. with his owne flesh and blood according to his saying whosoever eateth not of the flesh of the Sonne of Man he hath no life in him but whosoever eateth the same he abideth in him 41. And herein the Testaments of Christ and also the right Christian Faith
that day that thou eatest of the Tree of the knowledge of good and evill thou shalt dye the death That is thou shalt dye to the Kingdome of God as it also came to passe 66. And we must really imagine to our selves that this Bestiall false desire in man is the Monster of the Serpent and an enmity against God and the Kingdome of Heaven and that we therein are onely the children of Hell and of the Anger of God and cannot therein inherite or possesse the Kingdome of God neither is God manifest in any such desire but onely his anger and the property of the darke and earthly World and we live therein onely to the vanity of this World and stand therewith onely upon the abysse of the darke World and the anger of God that is of Hell which continually gapeth and hungereth after these propertyes and counteth these propertyes its owne fruits and children which it shall reape and take into its Barne for they doe belong unto it by the right of nature for these desires are all originally from it and have their roote in the ground of Hell and destruction and indeed no where else 67. Therefore sayd Christ Vnlesse a man be borne anew hee shall not see the Kingdome of God All these false wills and desires are predestinated to damnation if any will see God he must bee converted and become as a child and be new borne in the holy Ghost through the water of eternall life Viz. through the heavenly Ens which God hath revealed in Christ that the first right man which dyed in Adam proceeding from the heavenly Worlds Essence might againe spring forth in Christ and become living 68. All these evill Beasts are condemned and must dye in us and though their desire doth somewhat cleave and stick unto us in the flesh yet they must all be mortyfied during this life time in the soule Viz. In the inward ground and the inward ground of the soule must be Tinctured by the true Tincture in the blood of Christ that the propertyes of the internall Ground may againe live in harmony and concord for otherwise they cannot reach the Deity in themselves 69. Now when man knoweth this he cannot better be rid of his evill beastiall desires then that be presently at the same instant bring himselfe with his whole strength into such a strong will and earnest purpose that he for time to come will hate and abandon thâ—se evill beasts of the Devill seeing they are onely the Devils servants and that he will returne into his lost countrey into the adoption and atonement and esteeme and looke upon himselfe no otherwise then as the lost Swineheard or the prodigall Sonne for he himselfe is the lost Swineheard and no whit better and forthwith approach with the conversion of his soule to the Father in deepest humility with acknowledgement of his unworthinesse in that he hath so shamefully and unworthily mis-spent and mis-improved the free inheritance of Christs merits and so enter into repentance 70. Let him with all his strength give up his earnest will thereunto that he from this very time forward will repent and amend and no longer love these evill Beasts but this must be in earnest in reall sincerity without delayes and not to thinke of a day weeke or yeare but his minde must utterly and continually condemne them to the damnation of death and not will to love them any more but count them enemyes and so resolve to turne himselfe to the mercy and grace of God 71. When this is done I speake as I have highly knowne it in the precious light of grace that then he may turne himselfe to earnest praying in humility and beseech God for grace and though his heart saith utterly no and the Devill sayth stay yet a while it is not now good and convenient thou wilt have better opportunity to morrow and when to morrow commeth then sayth he againe to morrow and suggesteth to the flesh saying Thou must first doe this or that gather first a treasure for thy selfe that thou mayst not need the World and then enter into such a life yet I say the minde must remaine firme and stedfast in its purpose and thinke with it felse these suggestions and thoughts are mine evill hungry Beasts these I will kill and drowne them in the blood of Christs love none of them shall live any longer in me I will have no more to doe with them I am now in the way to my ancient Father who haâ—h sent his Son to me in my misery and distresse saying Come to me all yee that are weary grieved or heavy laden with sinnes and I will refresh you My Father will give the holy spirit to them that aske him for it 72. Let him imagine and impresse this into his very heart and come with the lost Sonne to the Father and when the Father shall see that the minde of the soule is directed to him and would wilâ—ingly and unfeignedly turne and yet cannot then he will presently meet him and claspe the soule into the armes of his drawing and bring her into the passion and death of Christ where shee through earnest repentance and sorrow will dye from or nâ—rtifie those abominable Beasts and arise out of the death of Chrâ—â— with a new will and a true Divine desire and so he will begin then to be another man indeed and not a whit esteeme that which before he loved and held for his Treasure and it will be to him as if hee had it and also had it not and afterwards he will account himselfe in all his power ability and possessions but as a servant and Steward of God 73. For so soone as he is able to master and overcome the proud Lucifer of Pride all the other evill Beasts will grow weak and faint and lose their â—uling power and dominion although they yet live in this life time in the earthly flesh yet they are onely as an Asse which must carry the Sack or as a mad Dog in a chaine their strength is broken 74. For when Christ riseth Lucifer must lye captive and if there be an earnest full perseverance such a precious Jewell would follow as this Pen cannot here describe and those alone know who have been at the heavenly Mariage where the noble Sophia is espoused to the soule concerning which Christ sayd That there is greater joy in Heaven ever one sinner that repenteth then over ninety nine righteous Which joy is kept also in the heaven of man in this espousall or marriage this is understood by our Schoole-fellowes 75. Deare Sir and Christian fellow-brother I thought it good Christianly and sincerely meaning well unto you to put you in minde of this and to lay it forth out of my little Treasury in a child-like simplicity not intending thereby to shew and set forth my Selfe but out of a true and hearty desire wishing that this might be felt also in your heart and
dictate it and did not give place to Reason or to the wisedome of the naturall and Astrall spirit I also doe not acknowledge it for a worke of my Reason which was too weake but it is the worke of the spirit who hath shewne what he meaneth to doe and what shall come to passe and also what is already done for he proceedeth forth out of the Abysse into the Bysse and searcheth through all things he tryeth the heart and reyns and proveth the thoughts of men moreover he doth hereby intimate and declare the last Judgement that he will try and examine every Being through the fire and I could not neither might I write at all even in the fiery instigation except I did set it downe as the spirit did represent it therefore I have made it for a Memoriall to my selfe I have no further intention therewith 16. But because you are desirous to read the same I will send it and I pray you to returne it back againe for I will keep it for a Memoriall and I am assured that so farre as your Noble minde shall give God the praise and read it diligently and take this way to heart with a desire to understand the same that the Lord will open to you the doore of his love in the Mystery and crowne you with the Diadem of his wisedome which is more precious then the created Heaven and this World for the precious Philosophers Stone the ground of all Mysteries and Secrets doth lye therein and this same Diadem or Garland of wisedome is beset with this Stone which Diadem and Crowne of light in the holy Ghost the soule puts on as a Garment being a new body in and for the Kingdome of God wherein it is the Child of God and wherewith it is able to staud in the fire of Gods anger without any hurt or griefe and can therein overcome the Devill Death and this World and therein also can rule over the Stars the poysonfull influences of the Constellation and this outward life which otherwise is a thing impossible for Reason for it giveth that knowledge of things which no Art or litterall acrument from externall Reason is able to search out or dive into it seeth through Heaven and Earth and it reapeth where it hath not sowne it asketh not the question Is it true or no It hath the signe of truth and righteousnesse in it selfe it hath all vertues lying in hope there is no feare of Gods anger in it it affordeth a very joyfull hope and ratifieth and assureth the same and it confirmeth the soule to be the Child of God 17. This garland is a Virgin and a chast purity and divine Beauty a joy of the life it comforteth and rejoyceth the minde in affliction it goeth along with man into death but it hath no death or dying in it it liveth from Eternity and 't is a guide into Heaven and 't is the joy of the Angels its taste is more precious and pleasant then all the joyes of this World and he that once obtaines it esteemes it higher then all the goods and â—iches of this World it cannot be parrallel'd but onely with the Deity but it lyeth hid in a darke Valley the World knowteh it not the Devill blowes against it as a storme of winde and doth often so cover and disguise it that Reason doth not know it but it springeth forth in its time as a faire Lilly with manifold fruits it is sowne in teares it groweth in tribulation and affliction but it is reaped with great joy it is contemned and despised by reason but he that obtaines it holds it for his best Treasure 18. Such a Garland is set upon him that seeketh after it with earnestnesse and wholly resigneth up himselfe unto it but not his selfeâ—Reason in flesh and blood doth obtaine it as my Writings doe fully testifie for what is therein written the Author hath knowne by experience there is no strange hand or spirit foysted in I write not this for my owne vaine glory my boasting is onely in God but for a rule and direction to the Children of God and that they may know what reward God giveth to those who put their trust and confidence in him and regard not the dispraise and contempt of the World 19. I doe likewise wonder how you and many more in Silesia have gotten my Writings for I have no acquaintance with any of them and I am so close in respect of publishing of them that the Citizens here about me know nothing of them save onely of the first part which was Per-force taken from me which by meanes of a Person in the Mysterie of Babel who persecuted it out of envy was proclaimed among them for Heresie which notwithstanding they never read neither was it examined ever as it was meet 20. Indeed I never asked any mans advise about it or ever committed it to the censure and judgement of man to this very houre but commended it to God yet hereby I know and acknowledge the way of God and likewise I understand that it is not knowne only in Silesia but also in other Countries without my fore-knowledge and I must even say that he that hath so persecuted it he hath thereby published it for my intent was to keep it by me as long as I lived and I wrote it for my selfe onely 21. But what God purposed in his Counsell is now manifest and it shall yet appeare more clearely when the two last Bookes shall be read at the which I my selfe in the externall man doe exceedingly wonder and marvell what God intendeth and will do for I acknowledg my self to be altogether unworthy and ignorant and yet the greatest and deepest Mysteries are revealed to the internall man which I give you and other lovers of God in humility to consider of for in truth I cannot at all say that it is the worke of my understanding or Reason But I acknowledge it to be a Wonder wherein God will reveale great things whereinto my reason doth speculate and continually marvelleth at it 22. For I never in all my life studied these Mysteries and likewise knew nothing of them for I am a Lay-man and yet I must bring such things forth to light which all the high Schooles or Universities have not been able to doe to whom notwithstanding in comparison I am but a Child and have none of their Arts or wisedome and I must write wholly from another Schoole and which is yet greater then all this the Language of Nature is made knowne to me so that I can understand the greatest Mysteries in my owne Mothers Tongue 23. Though I cannot say that I have learned or comprehended it but as long as the hand of God stayeth upon me I understand it but if it hides it selfe then I know not my owne Labour and am made a stranger to the Worke of my owne hands whereby I may see how altogether impossible a thing it
in the grosse and rough stone is quite another thing and hath another Tincture and spirit then the rough matter in the stone thus also is the New man in the Old the rough stone knoweth nothing of the Gold and so likewise the earthly Adam knoweth nothing of the Divine heavenly Adam and therefore there is strife in Man and Man is contrary to himselfe 11. The earthly Adam will see feele and taste but he receiveth onely a ray type and twinckling reflex from the internall Man where he indeed at some times tasteth somewhat of the Divine Man but not essentially but as the light of the Sunne doth disperse or swallow up the sad darknesse so that it appeareth as if there were no darknesse more at all and yet the darknesse is really hidden in the light which againe is manifest when the light of the Sun withdraweth 12. Thus oftentimes the New man doth in the Divine Power swallow up the Old that the Old man supposeth that he hath apprehended the Deity whereas he is not capable of that essence but the spirit of God from the New man doth passe through the Old but when the same entreth againe into its Mystery then the Old man knoweth not what hapned unto it but it seeketh wayes to come to God and searcheth after the purpose and will of God and yet findeth nothing but invention fiction and opinion and it is very zealous in its opinions and knoweth not what it doth it findeth not the root for it is not capable or worthy of it and this sheweth that it must dye and perish 13. But the New man which in an earnest serious will and purpose ariseth through Imagination or the effectuall operation of true Faith abideth stedfast in the rest of Christ even in the Tree which God the Father by his motion when he moved himselfe the second time according to his heart did ingraft into the humane soule and it springeth forth in the life of God and doth grow and flourish in the power vertue and sap of the Divine Essentiality in Gods Love this receiveth Divine knowledge and skill not according to the measure of the externall will what the externall man will know and search out but according to the measure of the internall Heaven the internall Heaven doth enkindle and enlighten the externall so that the understanding or intellectuall faculty of the soule doth comprehend and understand the externall 14. For God who is a spirit and also a Being hath manifested himselfe by the externall World in a similitude that the spirit might see it selfe in the Being essentially and not so onely but that the Creature likewise might contemplate and behold the being of God in the Figure and know it 15. For no Creature is able to see the Being of God without it selfe the spirit seeth God in the Essence and Lustre of the Majesty and the same likewise in its selfe and its owne fellow creatures like it selfe for God is himselfe the spirit of all Beings understand of heavenly Beings so that when we see the Divine Creature then we see an Image or likenesse proceeded from Gods Being and when we see the will and working of that Creature then we see the will and working of God 16. Thus also is the New man borne of God what it willeth and doth that is Gods will and worke its knowing is Gods knowing for we know nothing of God without Gods spirit 17. The externall cannot see the internall but if the internall draweth the externall by a glimps or influence of light in its owne Idea or speculation into it selfe then the externall apprehendeth the mirrour or resemblance of the internall for an instruction and direction to shew that the externall World taketh its rise and originall from the internall and that Our workes shall follow us in the Mystery and that by the separation of Gods judgement by the sire of the Principle they shall be set into the eternall World 18. To which end God hath created Angels and Men namely for his deeds of Wonders that the wisedome of the Divine Power might appeare and that God might behold himselfe in the resemblanâ—es and Ideas of the Creatures and have joy in himselfe with the Beings created out of his owne wisedome 19. Loving Brother take it not ill that I speak roundly to you you complaine that you are not alwayes able to reach comprehend and keepe the Divine Mysteries and moreover you say that many times you get a glimps of them and that my Writings are hard and difficult to be understood of you I wil therfore shew unto you according to the power and ability that I have received from God how the being of your hidden Mystery standeth which at present you are not able to understand 20. Your meaning and will is to keep the light of the Mystery in a continued stedfast comprehension this is the will of the externall World in you it would faine be capable of the Deity and be freed from vanity but the spirit of the externall World must stand in continuall travell and earnest Seeking sor by its seeking it findeth the wonders of its owne Magia namely the Type and resemblance of the internall World 21. For God doth not alwayes move himselfe but the longing and earnest travelling of the Creature moveth the Mystery that the Image or Idea of the Divine wisedome may be sought and found therefore Christ commandeth us to Seeke and knock and withall promiseth to give us the Pearle or Jewell in the seeking 22. The externall World likewise is of God and from God and Man is to that end created into the externall World that he might bring the externall Figures into the internall that he might bring the end into the beginning 23. The more man longeth after God and the more he panteth and runneth after him the more he commeth out of the end into the beginning not onely to Gods wonder but to his owne edification for the twig of the Tree continually thirsteth after the sap and vertue of the Tree it travelleth in desire after the Tree and draweth its sap and influence into it and so thereby it groweth up to be a great branch thus the anxious hunger and earnest longing in the Humane Mystery draweth the Kingdome of God into it selfe of which Christ sayd The Kingdome of Heaven suffereth violence and the violent take it by force to themselves 24. A Being or Essence that is not attractive cannot grow up or get a body to it selfe but it starveth and pineth away as we see the fire of the Candle draweth or attracteth the fat into it selfe and devoureth it and yet it affordeth from its devouring a shining light thus it is with Man he is shut up and enclosed with his first Divine Essence in the darknesse of death but God hath againe opened the same to the soule in Christ 25. Now the poore captivated soule is this very hungry Magicall fire which doth agaâ—ne attract
to it selfe out of the Incarnation of Christ the Divine disclosed Essence and so it feedeth on Gods Being and taketh it into it selfe and from this spirituall and essentiall eating consuming or digesting it giveth forth a body of light which is both like unto and capable of the Deity thus the poore soule becomes cloathed with a body of light as the fire in the Candle and in this body of light it findeth rest but in the darknesse of this World in its earthly carkasse and cloathing of clay wherein the Curse of God and all evill inclinations and false desires do stick it hath anguish and trouble 26 But now seeing it is so that it hath with Adam put upon it selfe the earthly Image it must therefore beare the same as the fire of the Candle must take its burning light from the darke lumpe of fat if it had with Adam abode in Gods being and had not put on the earthly Image it needed not to have borne the same but now it is bound to beare it 27. For Saint Paul saith To whom you give your selves as Servants in obedience his servants you are be it to sinne unto death or to the obedience of God unto righteousnesse Now seeing the soule hath put on the earthly Image which worketh nothing but fruit to death and hath yeelded and devoted it selfe a servant to Sin it is therefore now become the sinfull servant of death 28. Wherefore is it fallen in love with a strange Master that domineereth over it Had it but remained a childe and had not lusted after the Tree of knowledge of good and evill it needed not then to have beene in subjection to both Governments but being it would be as God in love and anger according to both the Principles of Eternity thereupon it must now beare the Image and undergoe the force and sway of both and so endure the fire-burning the curse and anger of God enkindled in the divided properties of Nature till the day of Separation 29. Therefore it s called a bearing of the Crosse for when the Magicall fire ariseth it maketh a Crosse-like-birth and the one forme of nature doth presse and quite pierce through the other that is the one is contrary to the other as sweet against soure sharp against bitter and the fire against them all 30. And if the soule had let the body of light be onely Lord and Master and had not imagined on the externall Kingdome of this World that is on the spirit of the great World in the Starres and Elements nor lusted after the earthly fruit then the wrath or the working power of darknesse in the Curse of God which is the departure of his love from a Being had been as it were swallowed up in it and would not have beene manifest or apparent there would not have been any sense perceivance or feeling of the same but seeing it is departed from the meeknesse of the light and gone out of the love of God therefore it seeleth now the wrath or burning anger of the eternall Nature 31. And therefore it must worke labour and endeavour to obtaine the light againe whence it is that the life of man standeth in such anguish in painefull seeking in continuall abstinence and repentance it earnestly desireth the Divine Rest and yet is held back by the wrath of Nature 32. The more the life desireth to fly from the wrath or fiercenesse of Nature the more strong and vehement the strife groweth in the life besides that which the Devill by his poysonfull Incantations Magicall imaginations representations and insinuations doth stirre up and bring into his Nest being the Centre of the soule he continually representeth before the soule the Magicall Image of the poysonfull Serpent that the soule might still imagine upon it and kindle or inflame it selfe in the poyson of the same which daily commeth to passe and thus the fire of the soule becommeth an evill poysonfull burning brimstony-fire 33. Yet if the soule departeth from the Serpent-like Image of the Devill and rejecteth the evill earthly Tree whereon the Serpent hath cunningly twin'd himselfe which Tree is Pride Coveteousnesse Envy Anger and Falshood and longeth not after it but maketh it selfe as it were dead in this Figure as if it knew nothing of it and casteth away the very concupiscence and imagination it selfe and desireth onely the love of God submitting it selfe wholly to Gods will and working that he may be onely its willing working and doing then the Divine light beginneth to shine in it and it obtaineth an eye of the right seeing so that it is able to behold its owne naturall forme and feature whereby it steppeth into plaine downright and meek humility 34. It willeth nothing it also desireth nothing but resigneth and casteth it selfe into the bosome of its Mother like a Childe that desireth nothing but its Mother inclining it selfe to her and longing onely after her it doth not much esteeme any Art subtill Reason or much knowledge and though it knoweth much yet it is not puft up or elevated in its owne conceit by its knowledge but leaveth and resigneth the knowing willing and working wholly to its Mothers spirit that it might be both the will and worke in it 35. I speak according to my knowledg that the Devill in the power of Gods anger doth continually shoot against and oppose this pretious sprout of the soule or noble twig of Divine light and love springing forth from the Tree of life Christ within us and doth cast vaine infinuations false desires and earthly imaginations after the root of nature that is after the formes of the fire-life in the first principle to enkindle them in their owne naturall working properties which are selfe-pride covetousnesse envy anger falshood hypocrisie lust c. and would continually by all meanes quite destroy the pretious sprout or noble twig of grace He continually shooteth his evill poysonfull rayes into the soules Magicall fire with evill lusts concupiscence and thoughts and ministreth strange matter or fuell to the soules fire to burne or feed upon so that it might by no meanes attain to a shining light he quencheth suppresseth and hindreth it that his Kingdome might not be knowne 36. But on the other side the noble twig defendeth it selfe and will none of the fierce darke and wrathfull source it ariseth and springeth forth like a plant out of the wild earth yet the Devill stâ—iveth contnually against it 37. Therefore my dearly beloved freind there is such strife and contention in man and hence he seeth the Divine light as in a mirror and sometimes he getteth a perfect glimps thereof for as long as the twig of the soule can defend it selfe against the poyson of the Devill so long it hath the shining light 38. For when the Magicall fire of the soule receiveth the Divine essence that is the divine body Christs flesh then the holy spirit doth apparently arise and glance forth in the
within us else we cannot see with the eyes of eternity into the angelicall World 20. All Imaginations inventions and wayes all reading studying and teachings is to no purpose without this way of the new birth no art or reason can attain it we must enter onely through the gate which God hath opened to us in Christ and spring forth in Gods Kingdome and dye unto the earthly will so that it neither hindereth nor sticketh on us and cloggeth us the seed of the Woman must continually bruise the Serpents head in us 21. Selfe-reason cannot make a child of God for it lyeth not in our willing running and keeping a doe as saint Paul saith but on Gods mercy and Compassion 22. My selfehood cannot attain it my selfehood must dye in Christs death and fall or resigne unto the nothing and then my selfehood falleth into Gods Mercy and is in the limit of the first man and standeth againe in the word Fiat where Gods mercy in Christs entrance into our humanity doth make or recreate the new man out of grace 23. And therefore the corrupt earthly will must dye in a reall true upright repentance and enter into the Resignation that is into the nothing and wholly surrender the will of reason unto death and neither will or know himselfe any more but enter into the mercy and compassion of God 24. And then this saying hath its place and meaning as God speaketh in the Prophet My heart breaketh in me that I must take pitty on him can a Mother forget her Childe that shee should not have compassion on the Sonne of her wombe And albeit shee should forget yet I will not forget thee Behold I have noted thee in my hands 25. In this namely in Gods mercy the new man doth arise and springeth up in the Kingdome of Heaven and Paradise though the earthly body be in this World 26. For Saint Paul saith Our Conversation is in Heaven Thus the new man walketh in Heaven and the old man in this World for the Heaven in which God dwelleth is in the new man 27. Thus beloved Sir and Brother and in no other way and manner have I found the Mystery I have not studyed or learned the same but if you or any other doth thirst after it I am engaged as a Brother in my affection and love to shew him the way how I met with it as I have set downe at large in my Writings chiefly in the Booke of the Threefold life of Man and in the Booke of the three Principles of the Divine Being 28. Indeed I did it for my selfe as a spirituall exercise in Gods knowledge in the Mystery of the great Wonders of God which notwithstanding by Gods providence and guidance is come so farre as to be published and read and I would gladly that every one that earnestly desires to understand the same might have it and I wish from my heart that it may be really manifest and made knowne to the Reader of this Epistle and to every one in himselfe and then there would be no need of any further searching and seeking 29. But seeing God hath promised by the Prophets especially in Joel that he will powre forth his spirit in the last dayes upon all flesh therefore the time is to be considered and taken notice of 30. I say as I have knowne it that whosoever at present will dye to himselfe him shall the spirit of the Lord according to Joels Prophesie apprehend and manifest his Wonders by him therefore if any be in earnest he shall finde it by experience 31. Yet let every one be faithfully warned that if Gods light doth arise in him that he continue stedfast in great humility in resignation namely in the death of Christ 32. For the Heaven shall now at last powre forth its long contrived Egestum of the Constellations which it hath wrought in the humane property least he also be taken hold of by the starry Heaven and goe beyond the limit out of resignation 33. As it may be seen by the Metists who came even unto the gates of the Deep and were againe captivated by the starry Heaven and entred into themselves and exalted themselves and surceased the strife against the Serpent and entred into a selfehood or a singular Luciferian conceit of their owne holinesse supposing that they were changed into a Deity and so they have confounded the externall World with the internall 34. Which is unfound and voyd of ground and of which we must take great heed and see that we continue stedfast in deepest humility that the seed that is sowne may grow unto a Tree and may come to the blossoming and the spirit of God get a forme in us 35. For out of the Blossome ariseth the morning Starre that Man may learne to know himselfe what he is and what God and Time is 36. I give you Sir out of good affection to understand that this present time is seriously to be taken into consideration for the Seventh Angel in the Revelation hath prepared his Trumpet the powers of Heaven be in peculiar motion moreover both Gates stand open and light and darknesse are in great desire as every thing is taken so it shall goe in 37. At what the one shall exceedingly rejoyce the other shall mock at it whereupon followeth the sore and severe judgement upon Babel 38. And so I commit you and yours unto the pleasant and amiable Love of Jesus Christ Dated Gerlits 27. October 1621. THE TENTH EPISTLE OF The Killing of Antichrist in our Selves AND ALSO How wee may attaine unto Divine Contemplation Our Salvation is in Christ Jesus 1. WORTHY and much respected Sir I wish unto you the grace knowledge and blessing of God in Christ Jesus after I was informed of D. K. that you as a Christian Brother and fellow-member in the Lord doe stand in an hearty Desire in the drawing of the Father to Christ Jesus and doe also labour in your minde how you may come to Divine Contemplation and Vision in your selfe therefore upon the request of the Doctor I would not omit to visit and salute you with a short Epistle and briefly to declare unto you out of my Gifts out of Christian love the way to Divine Vision and Feeling and hereby to present unto you in brotherly love the Sap of my little Corall in the spirit and life of Jesus Christ as one branch or twigg on the Tree is bound to doe to the other and I desire that I might be well understood if peradventure I might give further occasion to your zeale 2. Seeing that you very well perceive in your selfe that Antichrist in Babel beareth the sway and government in Christendome and acteth selfehood and the lust of the flesh and that our deare Immanuel hath faithfully warned us thereof and sayd That flesh and blood shall not inherit the Kingdome of Heaven John 6. And yet the Antichrist seeketh and desireth nothing else but onely temporall
and such of whom they have a good opinion doe say so or because they have already received and maintained it then from any true impartial consideration that it is right or from any effectuall living essentiall knowledge and reall spirituall Being of it in their owne Soules c. But for those that know enough already and are so well conceited of their owne selves this Author hath written nothing but for the Seeking hungry desirous Soule that by unfeigned repentance conversion and introversion of its will mind and thoughts to God doth endeavour the reall practice of Christianity and the leading of an upright conversation in all humility meekenesse simplicity patience forbearance righteousnesse and Christian love towards all men without a Selfish singular disrespect or Pharisaicall contemning and condemning of Others The true way and meanes for a man to free himselfe from all blind contentions disputes doubts errours and controversies in Religion and to get out of that tedious Maze and wearisome laborinth of perplexing thoughts wayes and opinions concerning God Christ Faith Election the Ordinances or the way of worship wherein the World doth trace it selfe is faithfully set downe and declared according to the ground of the Scripture and true experience in this Authour the attainement of which light will give reall satisfaction and assurance to the Soule so that it shall not need say Is it true What Arguments are there for it How can it be proved c But it shall finde the reall Signe and Seale of truth within it selfe as the Scripture declareth 1 John 2. 20. 27. That the unction from the holy One teacheth all things so that no man need teach those in whom it doth abide But this knowledge this precious Pearle of light this darling of wisedome this Garland and Crowne of Virgin Sophia which surpasseth all the beauty and treasure all the Pompe Power and pleasure of this World This Universall Touchstone to try and finde out the qualities and vertues of all things this Heavenly Tincture this true Phylosophers Stone this Summum bonum which no humane tongue can expresse is onely obtained in the new birth whereby the light and life of God is renued in us the essentiall Word of Divine love Christ himselfe is begotten and formed in us to the reading and experimentall understanding of which Word of Life Light and Love the whole Scripture and the Writings of Divine illuminate Men doe direct us and all words workes and Bookes that proceed not from that Word and lead us againe to that Word are either onely Astrall outward and transitory or the fantasticall Idola mentis the shadowes of fansie and learned Pharisaicall Reason which by its feighned words of suttlety and humane wisedome enticeth men to beleeve strong delusions and follow after lyes in Hypocrisie In our owne Book which is the Image of God in us time and Eternity and all Mysteries are couched and contained and they may really be read in our owne soules by the illumination of the Divine Spirit for our minde is a true mysticall Mirror and Looking-Glasse of Divine and Naturall Mysteries and we shall receive more reall knowledg from one effectuall innate essentiall glimps beame or Ray of light arising from the New birth within us then in reading many hundred of Authors whereby wee scrape abundance of carved workes and conceits together and frame a Babel of knowledge in the Notion and Fansie to our selves for in the true light we receive the pledge and earnest of that Spirit which Searcheth all things yea the depths of God let no man thinke that it is now impossible for in a Christian new borne in Christ Christ the light of life and being of Love doth dwell and in him are all the treasures of wisedome and knowledge and he doth expresse the same in the humble resigned Soule according to the manner and measure as he pleaseth and as is best requisite for the Time and Age. These Epistles are not fraught with fine complementall straines and pleasing Notions of humane Art or with the learned Quotations of ancient Authors or with the witty glances of accute Reason trimmed up in the Scholastique pompe and pride of words to tickle and delight the fansie of the Reader neither doe they savour of a Sectarian spirit of Hypocrisie and affectation arrogancy and Pedantick presumption to make himselfe that which in reallity he is not to get a great Name and to amuse and captivate mens mindes with strange high-flowne conceits thereby to gaine a selfish confidence and approbation in others to make a Sect in Babel but he hath written according to the Divine Gift which he received of the greatest and deepest Mysteries concerning God and Nature and hath expressed them in such suitable and significant tearmes and phrases as are best apt to render them in their owne native and proper Idea and meaning to the understanding and capacity of others Albeit few will understand them according to the depth of his sense but every one may receive benefit according to his capacity if his owne Image-like fansie and the over-weening conceit of his owne light doth not prepossesse and hinder him and no doubt his Writings are left unto Posterity as a precious Talent to be improved Not that we should onely gather a talkative Historicall litterall Notion of the Mysteries but that in all simplicity and syncerity we practice the way of Regeneration in the Spirit of Christ and Divinitize our knowledge into an effectuall working Love and so attaine the experimentall and essentiall being thereof in our owne Soules It would be too large here to speake of that foundation and stedfast Bysse which his Writings doe containe whereby true Phylosophy may be restored to its Originall purity being from those Idols of fansie and vaine Reason that doe darken and perplex it for by the knowledge of the Centre of all Beings of which his Writings speake we come rightly to understand what Time and Eternity is and therein the Science of the Nothing Something and All things whereby we may come to find out whence the inward radicall Ens working essence true subsistence and full existence of every thing proceedeth and also to what end every thing hath such an Essence life power vertue forme colour and then whither it goeth and what it shall be hereafter in Eternity by which we may come to see how it is that all things proceed from God subsist in God and againe returne to God and therein obtaine the right knowledge of our Selves and of God in Nature and from this Centre ariseth the true knowledge of the Three Principles and also of the Threefold or Tri-une life in Man whereby the deepest darkest and hardest Questions and Quaere's that can arise within the minde of man or come under the reach of any Imagination or thought may be rightly understood and determined and this must needs advance all Arts and Sciences and conduces to the attainment of the Universall Tincture and
Eternall Word which hath manifested it selfe with the true Milk of salvation in our humanity being blind in regard of God and sucketh this Milk of the Mother into his hungry soule whence the new spirituall man ariseth and thereby the fiery dark and dry soule proceeding from the Fathers property doth reach and obtaine the place of Gods love in which place the Father begetteth his beloved Sonne and therein onely the Temple of the holy Ghost which dwelleth in us is found and therein also the spirituall mouth or beleeving desire of the soul which eateth Christs flesh and drinketh his blood is understood or experimentally and essentially enjoyed 5. For he onely is a Christian in whom Christ dwelleth liveth and hath his Being in whom Christ as to the internall ground of his soule is arisen and made alive in the heavenly Essence which did disappeare and depart in Adam even he I say is onely a Christian that hath put on Christs Victory that is to say Christs Incarnation Humanity Sufferings death and Resurrection against the anger of God and also Hell Devill Death and Sinne in his eternall ground where the Seed of the Woman to wit Christ in his conquest doth also conquer in him and daily trampleth upon the Serpents head in the wicked carnall will and killeth the sinfull lusts of the Flesh 6. For in Christ alone we are received to be Children of God and heyres with Christ not by an outward adventâ—â—ouâ— strange shew of a sundry select Appropriating of Grace I say noâ— through a strange merit of grace or application of promises imputed from without or received in an Historicall apprehension of being justified and acquitted by another as Malefactors but through a child-like regenerating innate in-dwelling member-like and essentiall Grace Where Christ the conquerour of death doth arise in Us with his life Essence and power from Our death and hath his mutuall ruling influence and operation in us as a branch on its Vine as the Writings of the Apostles doe throughout witnesse 7. He is farre from a Christian who onely comforteth himselfe with the Passion Death and Satisfaction of Christ and doth apply and impute it to himselfe as a pardon or gift of favour and yet remaineth still an unregenerated wilde worldly and sensuall Beast such a Christian is every ungodly Man For every one would faine be saved through a gift of favour the Devill also would very willingly be an Angell againe by grace received and applyed from without 8. But to turne and become as a child and be borne anew of Gods grace-water of love and the holy Ghost that pleaseth him not Even so it pleaseth not the Titular Christian who will put upon himselfe the mantle of Christs grace and apply his merits unto himselfe by an Historicall laying claime to a promise and yet will not enter into the Adoption and New birth albeit Christ saith that he cannot otherwise see the Kingdome of God 9. For what is borne of the flesh is flesh and cannot inherit the Kingdome of God John 3. To be fleshly minded is enmity against God but to be spiritually minded is life and peace And he onely heareth Gods Word that is borne of God for onely the spirit of grace in Christ heareth Gods Word 10. For no man hath ever seen God the Sonne alone who is in the unmeasurable bosome of the Father declareth unto us the Word and Will of God in our selves so that we heare and understand his will and good pleasure within our selves and are willing to follow the same yet we are often kept back by the outward sinfull flesh so that the operation or effecting of that same Divine power purpose and godly resolution in our mind doth not alwayes come into the outward Figure yet it goeth into the inward Figure in the inward spirituall World concerning which St. Paul saith Our conversation is in Heaven 11. Of which also all the Saints of God and especially St. Paul hath complained that they had an earnest syncere will and did serve God with the minde of the internall Ground but with the flesh the Law of sinne so that the Flesh lusteth against the Spirit which lust and evill concupiscence is daily drowned and mortified in the death of Christ by the inward ground or the centre of light regenerated in the darke abysse of the soule but this is in those onely in whom Christ is arisen from death and thus there is no condemnation to them which are in Christ Jesus who walke not after the flesh but after the spirit c. For the bestiall body belongeth to the earth but the spirituall body belongeth to God but whosoever hath it not he is dead while he liveth and neither heareth nor perceiveth any thing of the spirit of God It is foolishnesse to him as the Scripture saith 12. Therefore this point is not sufficiently understood and cleared by teaching and maintaining onely and alone an outward receiving and application of grace and forgivenesse of sinnes The pardon of sinne and the receiving of us into filiall adoption and grace consisteth in the justifying blood and death of Christ when Christs heavenly blood tinctured us and with the highest love of the Deity in the name Jesu did overcome the anger of God in our soule and inward divine ground proceeding from the Essence of Eternity and did turne it againe into the Divine humility meeknesse and obedience whereby the rent torne and divided temperature of our humane property and spirit of obedience and good will entered again into the harmony and unity of the properties Viz. into Paradisicall light love and life that Reall Temperature where variety doth concenter and accord in unity 13. And even then the wrath of the Father which was awaked in the properties of our life and had set it selfe to be Lord and Master in soule and body whereby we were dead to the Kingdome of Heaven and become children of wrath was turned againe into the unanimous love likenesse and unity of God and our own humane will dyed in the death of Christ from its selfnesse and selvish willing and the first humane will which God breathed from his spirit into Adam did spring forth afresh through the conquest of Gods sweetnesse and love in Christs heavenly blood and then the Devill and Hell which held men captive were confounded and made a scorn This the dry Rod of Aaron which budded in one night and bare sweet Almonds did typifie 14. Now as Sinne came from One and passed from one upon all so also the sweet grace and victory in Christ passed pressed and pierced from one upon all Now this death and the anger of God was broken in pieces in that one Adamicall soul in Christ and a possibility to grace was opened through the disclosing of death through which disclosed gate the will of the soule may re-enter into its first Mother whence it came in the beginning that is into the filiation adoption or
that I also might recreaâ—e and refresh my selfe a little with you as a fellowâ—member though absent and yet present in desire and co-operating in the Divine gifts and this upon your desire as formerly is sayd 76. And if my good will should finde place and God would open the doore of his mystery then had I yet haply some other more precious Jewels in my little Treasury in which Time and Eternity may be knowne being ready and willing to tender you my service therein And so I commend you and yours to the sweet and pleasant Love Grace and Will of Jesus Christ A Letter to CASPAR LINDERN Customer at BEVTEN WHEREIN Is described the plaine and simple way which the Author took for the attainment of his high Knowledge ALSO His Censure Judgement and answer concerning diverse Authors of different opinions tending to lead Christians into the excellent and desired way of Love and Union 1. THE open Fountaine in the heart of Jesus Christ refresh us and lead us to himselfe that we may live in his power and rejoyce in him that so wee may Love and understand one another and enter into one onely Will 2. Much respected and discreet Sir my most worthy Friend in the Love and humanity of Jesus Christ my hearty desires from God in Our Immanuel for prosperity upon soule and body premised I give you Sir to understand that I have received your Letter and therein perceive that you are a Seeker and great Lover of the Mystery or of the knowledge of God and doe diligently take care every where to pick up some Divine crums bearing likewise a great desire and hunger after them 3. Which on my part doth highly rejoyce me that God doth thus draw and lead his children as t is written Those who are driven by the spirit of God be the Children of God and as one branch on the Tree doth rejoyce in the other and mutually minister Sap and assistance one to another so likewise doe the children of God in their Tree Jesus Christ And at this my simple person doth exceedingly rejoyce that God in the Fountaine of his heart doth draw us as simple children of our Mother to himselfe even to the right breast and bosome of our Mother that so we should long after him as children after their Mother 4. And whereas my beloved Sir and brother in the love of Christ I see and perceive that you doe thirst after the open Well-spring of Christ and likewise doe enjoy the same according to the will of God yet you doe enquire after the enjoyment of your brethren and desire as a branch on the Tree mutually to recreate refresh and satiate your selfe in them and it is also acceptable to me to impart my Sap and my spirit in my knowledge which God hath given me unto my brethren and members being my fellow-branches in the Tree Jesus Christ and so to rejoyce in them namely in their sap power and spiritâ— for it is the pleasant food of my soule to perceive that my fellow-branches and members doe flourish in the Paradise of God 5. But I will not conceale from you the simple child-like way which I walke in Christ Jesus for I can write nothing of my selfe but as of a childe which neither knoweth or understandeth any thing neither hath ever been learned but onely that which the Lord vouchsafeth to know in me according to the measure as hee manifests himselfe in me 6. For I never desired to know any thing of the Divine Mystery much lesse understood I the way how to seeke or finde it I knew nothing of it as t is the condition of poore Lay men in their simplicity I sought onely after the heart of Jesus Christ that I might hide my selfe therein from the wrathfull anger of God and the violent assaults of the Devill and I besought the Lord earnestly for his holy spirit and his grace that he would be pleased to blesse and guide me in him and take that away from me which did turne me away from him and I resigned my selfe wholy to him that I might not live to my owne will but to his and that hee onely might lead and direct me to the end that I might be his Child in his Son Jesus Christ 7. In this my earnest Christian seeking and desire wherein I suffered many a shrewd repulse but at last being resolved rather to put my life to utmost hazard then to give over and leave off the Gate was opened unto me that in one quarter of an houre I saw and knew more then if I had been many yeares together at an University at which I did exceedingly admire and I knew not how it happened to me and thereupon I turned my heart to praise God for it 8. For I saw and knew the Being of all Beings the Bysse and Abysse also the birth or eternall Generation of the holy Trinity the descent and originall of this World and of all creatures through the Divine Wisedome I knew and saw in my selfe all the three Worlds Namely the Divine Angelicall and Paradisicall World and then the darke World being the originall of Nature to the Fire And then thirdly the eternall and visible World being a procreation or extern birth or as a substance expressed or spoken forth from both the internall and spirituall Worlds and I saw and knew the whole Being or working Essence in the Evill and in the Good and the mutuall originall and existence of each of them and likewise how the Pregnant Mother brought forth so that I did not onely greatly wonder at it but did also exceedingly rejoyce 9. And presently it came powerfully into my minde to set the same downe in writing for a Memoriall to my selfe albeit I could very hardly apprehend the same in my externall Man and expresse it with the Pen yet however I must begin to labour in these great Mysteryes as a Childe that goeth to Schoole I saw it as in a great Deep in the internall for I had a thorow view of the Universe as in a CHAOS wherein all things are couched and wrapt up but it was impossible for mee to explicate and unfold the same 10. Yet it opened it selfe in me from time to time as in a young Plant albeit the same was with me for the space of twelve yeares and I was as it were Pregnant withall and found a powerfull driving and instigation within me before I could bring it forth into an externall forme of writing which afterward fell upon me as a sudden showre which hitteth whatsoever it lighteth upon just so it hapned to me whatsoever I could apprehend and bring into the externall principle of my mind the same I wrote downe 11. However afterward the Sun did shine on me a good while but not in a continuall constant manner for when the same did hide it selfe I scarce knew or well understood my owne labour or Writings so that man must acknowledge that his knowledge
square its judgement and opinion according to another the Inferiour judgeth and censureth as his grand Superiour the Lay-man as the Doctor and yet none of them both apprehend the Sense Minde and truth of the Lord without the Spirit of God which judgeth in Man and respects no mans person the Lay-man and the Doctor are both one to him 24. Now whereas the Children of God have diverse and manifold gifts in Writing Speaking and judging and they have not all one manner of expression phrase and style whereupon selfe Reason afterward doth by artificiall conclusions draw out of them what maketh for its owne turne and frameth a Babell to it selfe whence such a multitude and wearisome heape of opinions are risen so that men out of their Writings have forged and invented diverse conjectures and wayes unto God and men must be forced to goe in those wayes whereby such controversies and unchristian contentions are arisen that men for the present looke onely upon the strife of words and disputes about the Letter and those which according to their Reason and Principles doe overcome by Verball jangling and exchanging Scripture for Scripture are applauded but this is nothing but Babel a Mother of spirituall whoredome where Reason entereth not in at the doore of Christ through Christs spirit but presseth in of it selfe and climeth up by its owne might strength and pride being yet a stranger or unregenerated and would alwayes faine be the fairest Child in the house men must honour and adore it 25. The children of God have a diversity of gifts according to the Rule of the Apostle God giveth an expression to every one as he pleaseth the gifts and endowments of men fall out according to the unsearchable will of God and spring altogether out of one Root the which is the Mother of the Three Principles and as the spirit of every soule is Constellated in the eternall Mother even so is its revelation apprehension and knowledge 26. For God bringeth not a new or strange Spirit into us but he openeth with his spirit our spirit namely the Mystery of Gods Wisedome which lyeth in every man according to the measure manner and condition of his internall hidden constellation For Christ sayd My Father worketh and I also worke Now the Father worketh in the Essence of the soule property and the Son in the Essence of Gods owne Image that is in the Divine Similitude or Harmony 27. The property of the soule belongeth to the Father For Christ sayd Father the men were thine and thou hast given them mee and I give unto them Eternall life Seeing then the property of the soule is from Eternity of and from the Father therefore he hath wrought in it from Eternity and still worketh in that same Image to Eternity light and darknesse to either of which the Will of the soules property doth incline and give up it selfe 28. Seeing then the Fathers property or wisedome is unmeasurable and infinite and that he being the wisedome it selfe worketh and yet through his wisedome all things doe arise thereupon the soules of men are diversly Constellated indeed they arise and originally proceed out of one onely Essence yet the operation is diverse and manifold all according to Gods wisedome Now the spirit of Christ openeth the property of every soule so that each speaketh from its owne property of the wonders in the wisedome of God 29. For the spirit of God maketh no new thing in man or it infuseth no strange spirit into him but he speaketh of the wonders in the wisedome of God through Man and that not from the Eternall Constellation onely but likewise from the externall Constellation that is through the spirit of the externall World hee openeth in Man the internall Constellation of the soule that he must Prophesie and foretell what the externall heaven worketh and produceth also he is driven to speak through the Turba Magna as the Prophets have many times spoken and denounced unto the people their punishment which by Gods permission through the Turba Magna should come upon them for their violence and sinfulnesse and their bitter imprecations wicked contentions and wrathfull indignation in their envious will one against another doe awaken the Sword of Anger in the Turba Magna 30. Now the spirit of God speaketh in his Children diverse manner of wayes sometimes in one it speaketh by the internall and eternall Constellation of the soule of eternall punishment or reward of Gods Curse or Blessing and in another it telleth through the externall Constellation of the Fortune or Misfortune of the prosperity or adversity of this World also of the rising and advancement of Powers and Authorities and then likewise of the ruine and destruction of Countries and Cities and also of strange and wonderfull alterations in the World 31. And though it hapneth oftentimes that the spirit of the outward World doth make its sport with its representations of phansie in Man and from its owne Might and strong influence doth infinuate it selfe into the spirit of man and sheweth diverse strange and marvellous Figures which onely findes place among those who run on in their owne Reason onely in proud selfe will whence often false Prophets arise yet I say that every one speaketh from his owne Constellation the one through the manifestation of Gods spirit really and sincerely and the other through the manifestation of the externall Astrall spirit uncertainly by conjecture and guesse yet from the same Constellation but he that speaketh from the mouth of another and in like manner judgeth of the Mystery without a peculiar knowledge he is in Babel and entangled in opinion wilfully amusing himselfe in those things which the heart findes not experimentally whether they be true or no but he pins his Faith upon the sayings of other men 32. And I say further that all those pretious men who have been illuminated of God some of whose Writings you may have at hand have spoken from their manifestation and revelation each according to his apprehension or the Modell of his capacity yet the centre is the soule and the light is God the revelation is wrought and brought to passe by the opening or manifestation of Gods spirit through the Constellation of the soule 33. All the Prophets from the beginning of the World have prophesied of Christ in different formes one thus and another so they have not all concurred in one style phrase and forme but each according as the spirit of God hath revealed to him in the eternall Constellation of the soule yet they have all spoken out of one Centre and Ground And even so it is now adayes the Children of God speake all from the revelation of Christs spirit which is Gods and every one according to his capacity or that Idea of wisedome which is formed in his minde and therefore I put you in mind as a Friend and exhort you not to hearken after the vaine babâ—ing and prating of
of the greatest depths and secrets Viz. How the three Principles doe mutually beget bring forth and beare each other so that in the Eternity there is no strife for contrary Enmity betwixt them and yet each Principle is in it selfe as it is in its owne property as if it were onely one and alone and they shew whence strife and disunity doe arise and whence Good and Evill have their Originall wholly induced out of the ground that is out of the Nothing into the Something and all in the ground and centre of Nature this sixth Booke is such a Mystery however in plainnesse and simplicity it is brought to light that no Reason or naturall Astrall head-peece though never so acute and litterally learned can sound fathom or understand the same without the light of God it is the Key to all 72. Seventhly a small Booke for the Melancholly being written for the tempted and afflicted in spirit shewing whence sadnesse and dejectednesse of soule commeth and how the same may be resisted and remedied 73 Eightly a very deep Book De signatura rerum concerning the signature of all things and of the signification of the severall formes and shapes in the Creation and it sheweth what the beginning ruine and cure of every thing is this entreth wholly into the Eternall and then into the Temporall inchoative and externall Nature and its forme 74. These are my Bookes besides some small Treatises which I have given here and there and have kept no copy of them for I have no need of them for my selfe I have enough in my three Leaves 75. If my occasion permit me for I must oftentimes take journeys by reason of my affaires then I my selfe will call upon you so soone as I come that way it was my full intent to have seene you at Weyko after Easter but God disposed it otherwise by his providencâ—â— I light upon another man who led me out of that intended way to one who had need of me so that afterward I understood that my way was from the Lord. 76. Mr. Balthasar Walter stayed the last Winter and Spring with the Prince Augustus of Tanhalt at Peltzka and hath written unto me from thence Now he is with the Earle of Gleyken three miles from Erford he is his Physitian and is to stay with him an whole yeare 77. Ezekiel Meth is also at the same Court yet they be not both of one minde as the Letter of Balthasar sheweth which I received three weeks since If you have a desire to write and there goeth no Messenger this way be pleased to send to Christianus Bernard Receiver at Zagan to him I can have opportunity to send weekly he is a pious Christian companion 78. If you finde any thing that is too hard and dark to be understood in my Writings I pray set it downe and let me know it and I will make it plainer unto you that you may understand it for the wise and full taught who are high and advance themselves in their owne knowledge who can go alone and aâ—e rich aforehand I have written nothing but onely for the Babes and Sucklings who suck on their Mothers Brests and would faine learne 79. He that can understand it let him understand it but he that cannot let him not censure and cavill at it for such cavillers and deriders I have written nothing I have written for my selfe 80. But if a Brother thirsteth and asketh water of me to him I give to drinke he shall experimentally finde and feele what I have given him if the Lord voutsafe him the drinking and I commend my selfe to your Favour and Us all into the pleasant and gracious Love of Jesus Christ Dated at Gerlitz on the day of Mary's Ascention 1621. JACOB BEME The Name of the Lord is a strong Tower the Righteous goeth thither and is exalted A Letter to ABRAHAM of SOMMERFELD Concerning the Booke AVRORA ALSO A Description of his processe and the excellency and surpassing Vertue of Sophia's Pearle Light Salvation and Eternall Power flowing from the well-spring of life Jesus Christ be our refreshment and comfort NOBLE LORD First wishing to you the grace of God and all health and happinesse being informed that you beare a great delight love and affection to my Writings which hitherto have beene unknowne to you I must answer you that the same likewise is a much greater delight and surpassing joy in my spirit because I understand that God doth drive and carry on his worke in such great and high persons which is not a thing commonly to be found in the World for the Temporall honour and pleasure of this life is an hinderance to it 2. But I can very well perceive in what manner Gods spirit hath touched and awaked your Noble heart in token whereof you have bestowed so much paines and cost upon this Work which was written by a very simple and plaine hand without any Art or great understanding or large Capacity in litterall endowments but onely in the knowledge and manifestation of the gifts of God and moreover over it was not the intent of the Author that it should come into the hands of so high Persons because he wrote it onely for a Memoriall to himselfe to stâ—re and roâ—â—e up himselfe from the dark and drousie sleep in flesh and blood and not out of an intention to make such a Work 3. Indeed there was a fiery instigation but without foreknowledge of this Worke that lay hid in him as a Mystery which the spirit of God did stirre up and awake whereupon there arose a great longing and desire to write and yet in respect of the outward man there was no desire capacity fitnessâ— and ability in the Authour thereunto for he sought onely after the heart of God to hide himselfe therein from the Storme and raging Tempest of the Devill 4. And he considered the evill Nature and its working influences and oftentimes the deceit of the Devill and the anger of God and also the love and mercy of God where indeed many a storme and strong encounter was held against Reason and also against flesh and blood and the Devill and all in a powerfull driving and instigation of the spirit till at last a most precious Garland or Diadem was set upon his head which this hand cannot set downe in writing but I rather wish that the Reader of this Epistle might finde it by experience and then he should understand what the sweetnesse of God is and not so much marvell why a Lay-man should undertake to meddle with such things or write of such Mysteries 5. Therefore I say now that when the precious graine of Mustard-Seed was sowne this worke was brought forth to be written which was then beheld as in a Mystery couched very deep without a sufficient comprehension yet with exceeding joy as this Worke being the first Booke sheweth where the great Mysteries are set downe very simply without sufficient explanation and expression and
is to search out and apprehend the Mysteries of God without Gods spirit therefore I ascribe and attribute nothing to my selfe it is not my Work I desire not any humane applause and honour for it 24. I am onely a simple meane Instrument God worketh and maketh what he pleaseth what God willeth that I will also and whatsoever he willeth not that likewise I will not if it be his will for me to know any thing then I will know it but if he willeth it not then doe I so also I will be nothing and dead that he may live and worke in me what he pleaseth I have cast my selfe wholly into him that so I may be safe and sure from the Devill 25. And though I must leave my outward body and life to the disposall of the World and suffer the Devill to roare against me yet I will not trust neither the Devill nor the World with my internall man neither will I doe according to the inward man what the World will have me and albeit my outward man is bound and obliged to the World and in its obligation and allegiance must obey the Lawes and Ordinances of the World and doe what the outward Obligation requireth of me yet my internall man shall onely be obedient to God and not to the World for he is not in the World but hath made himselfe dead thereto that God might live in him and be both the will and the deed in him and though I cannot say that it is possible to live so in perfection yet my will is so directed and bent and this neither the World nor the Devill shall breake albeit my outward life should faint and perish and though Reason doth oftentimes flatly gainsay it and temptation appeareth by heapes to the terrour and sadnesse of the externall life where the spirit also hides it selfe as if all were dead and gone yet it bringeth forth alwayes new fruits and that in abundance 26. This I have related to you at large that you may know and acknowledge what manner of man I am and what the beginning and cause of my writing is and from what Art and spirit it was produced or generated and also to what end namely to keepe it as a Memoriall to my selfe but because I perceive honest religious hearts to thirst after it therefore I will not conceale it from them but impart in a brotherly and Christian way and commend and commit it to God that he may worke and doe what hee pleaseth in them and this wee are bound and obliged to doe one for another 27. Lastly I intreat you to conceale my name among the Learned for I know that a meane Lay-man is accounted but ridiculous and contemptible with men Learned in Scholastique Art and though God hath his Children also among them yet I care not for having my Name put upon it or authorized upon me for the praise belongeth to God who is the giver I doe not seeke to make my selfe thereby a great and glorious Name but Christ is my reward my Name and glory and I hope to have the glory of it in the life to come before Angels and Men and to rejoyce therein with the Saints in Christ as my Writings sufficiently testifie 28. Concerning the Book Aurora which your Honour hath sent me to peruse I have read some of it over and finde that it is my Worke and well copyed out but some Syllables are left out for brevity sake and yet the sense and meaning is not thereby diminished I am well contented for all that seeing so farre as I have perused in hast I have found no addition but the great Mysteries are couched therein very deep they were understood and apprehended by the Author but it was not very feisible for Reason to comprehend it at the first time although it was knowne in the depth well enough yet the Author was not accustomed to it when the heavenly joy met him then he only followed the spirits guidance but the wilde nature is not presently regenerated or made a new creature Indeed if a Kernell be sowne there groweth a Tree but if the vertue be great if the power of the resolution be strong and the practice sincere and constant the Tree groweth up the sooner and is the sooner knowne 29. In the other three Bookes you shall finde the Mysteries more clearely and so throughout the further the deeper each Booke from the first is grounded ten times deeper so that the fourth is a very cleare mirrour wherein the great Mystery is sufficiently and visibly seene and understood yet onely of its Children Reason shall remaine blinde for the spirit of God dwelleth not in the outward Principle but in the inward and proceedeth forth from the inward into the outward principle of this World yet the outward doth not comprehend him 30. But Sir I must tell you that the Booke Aurora was not finished for the Devill intended to make a Bone-fire of it because he saw that the day would breake forth in it but for all that the day hath even overtaken the Aurora or morning so that it is already cleare day there belong yet about thirty sheets to it but because the storme did breake them off it was not finished and in the meane time it is growne day light and the morning is extinguished and since that time the labour hath beene to bring forth the day Yet it shall remaine so for an eternall Remembrance because the defect is restored and supplyed in the Second the fault and blame of the defect is to be attributed to the Enemy 31. But I will lay the fault upon none but onely the falshood and iniquity of the Devill who is an enemy to all good he doth even confound and entangle Kings how shall then a poore meane Man being employed in such a worke be so soone acknowledged and knowne if it be surely affirmed that he is a Lay man and also unlearned the very wise and skilfull in Arts will be offended at the plainnesse and simplicity of such a thing when he heareth one speake of such wonders and deep Mysteries in such a meane and simple way without Scholastique pomp of words and artificiall termes and phrases of Logick and Rhetorick then he thinketh it is a Rapsodie or some confused heap of Notions packt together an Enthusiastick phantastick hotch-potch of Whimsies or a bundle of Non-sence for he understands not the gifts of God and also is not able to see into the heart of another therefore I will disturbe no man and desire none to trouble himselfe about it but I confesse that it is Gods providence else this Booke should have yet lyen in a Corner 32. But thus it was published without my knowledg consâ—nt and will and that by the persecutors themselves the which I acknowledge to be from the providence and appoyntment of God for I had no copy of it for my selfe neither did I ever know those that have it
also I have it not my selfe and yet it hath beene copyed out and brought to my fight and hands foure times already so that I see that others have published it and I esteem it a wonderfull work that the graine groweth against the will of the Enemie but that which is sowne by God none can let or hinder from growing 33. But that which you and others also do misconstrue in my Booke Aurora which appeareth to be wrong in the apprehension and which also needeth some clearing and exposition you shall finde sufficiently cleared at large in my third and fourth Booke wherein there is an open gate of the Mysteries of all Beings and there is even nothing in Naâ—â—â—e but it might be fundamentally searched out and grounded upon this way for it sheweth and openeth the Stone of the wise men unto all the Secrets and Mysteries both in the Divine and earthly Mystery by this knowledge and understanding all the Mettalls of the Earth may be brought to the highest degree or perfection yet onely by the Children of the divine Magia who have the Revelation or experimentall science of the same 34. I see it well enough but I have no manuall operation instigation or Art unto it but I onely set forth an open Mystery whereunto God shall stir up labourers of his owne let no man seeke the worke from me or thinke to get the knowledge and operation of the Phylosophers stone or universall tincture from me and though it is knowne clearly and might be opened more clearly yet I have broken my will and will write nothing but as it is given to me that so it may not be my worke least I should be imprisoned in the Turba 35. And if you will have any thing copyed out of these writings now sent to you it is requisite that the Transcriber be a Learned understanding man for many syllables are not fully written neither have all Grammaticall autography and in many words some letters may be wanting and sometimes a Capitall Letter stands for a whole word for Art hath not written here neither was there any time to consider how to set it downe punctually according to the right understanding of the Letters but all was ordered according to the direction of the spirit which often went in hast so that the pen-mans hand by reason that he was not accustomed to it did often shake and though I could have written in a more acurate faire and plaine manner yet the reason was this that the burning fire did often force forward with speed and the hand and pen must hasten directly after it for it commeth and goeth as a sudden shower whatsoever it lighteth upon it hits if it were possible to comprehend and write all which my mind beholdeth in the Divine CHAOS it would then be three times more and deeper grounded 36. But it cannot be and therefore there is more then one Booke made more then one Phylosophicall discourse and throughout deeper so that what could not be conteined in the one might be found in the other and it were well that at last out of all onely one might be made and all the other done away or laid aside for the multiplicity and plurality causeth strife contrariety aversenesse and wrong apprehensions by reason of the sudden catching conceits and conjectures of the Reader which knoweth not to try and discerne the spirit which useth such wonderfull phrase where oftentimes Reason supposeth that it contradicts it selfe and yet in the depth it is not contrary at all 37 Out of which misunderstanding or feigned glosses of Reason and litterall outward Art upon the Writings of holy Men the Great Babel upon earth hath beene brought forth where men contend for nothing but about words but let the spirit of understanding in the Mystery alone but its end and number is found and committed to the Turba for the beginning hath found the Limit and there is no more any withholding and staying of the wrath of God upon Babel it cannot be quasht by any power or force of Armes 38. I speake not of and from my selfe but from that which the spirit sheweth which no man can resist for it stands in its Omnipotence and depends not on our weening and willing as the Fourth Booke of these Writings doth exceeding deeply declare which is strongly grounded in the light of nature and can be demonstrated in all things 39. Further I give you to understand that in these Writings which are now sent you the Author useth sometimes to speake of himselfe Wee and sometime I Now understand by the word Wee the spirit being spoken in the Plurall in two persons and in the word I the Author understands himselfe this I give you for direction and information to take away wrong apprehension and suspicion 40. And herewith I send you the Fourth Part being the forty Questions and therein you may behold your selfe and at the next opportunity I will send you the Second and third Part if you desire to have them and I pray to returne it to mee againe by the next occasion for I will send it to him who framed and sent me the Questions and so I commend and commit you to the love of God heartily wishing that God would illuminate your NOBLE heart and give you rightly to understand the Sense and meaning of the Author in the internall Principle with all Temporall and Eternall welfare Dated Gerlits 1620. Yours in the Love of J. C. J. B. Teutonicus A Letter to PAUL KEYM BEING An answer to him concerning Our Last Times Wherein He Treateth of The first Resurrection of the dead and of the thousand yeares Sabbath ALSO Of the Fall of BABEL and of the new Building in ZYON I. Light Salvation and Eternall Power flowing from the fountaine of the heart of Jesus Christ be our quickning Consolation 2. WORTHY and much esteemed Sir and good Friend in the Illumination of the holy Spirit and in the Love of our Lord Jesus Christ beloved Brother I received of Mr. C. E. the Letter you sent me dated about the 20. of July together with two small Treatises annexed and therein I understand that you have received and read some of my small Manuscripts concerning the wisedome of God and as you affirme the same doe rejoyce you and withall you beare a great desire and longing to them being in the like exercise in the wisedome of God 3. Which on my part doth likewise rejoyce me to see that even now the time is at hand that the right Divine understanding and true knowledge of God doth againe spring forth in Zyon and that the ruinate Jerusalem shall againe be built up and that mans true Image which disappeared and went out in Adam doth againe put forth it selfe in Zyon with a right humane voyce and that God doth powre forth his spirit into us that the precious Pearle in the power and light of the holy Ghost is againe knowne sought and found 4. Whereby
then we doe clearely see and understand in what blindnesse we for a long time have beene in Babel going astray in carnall evill wayes whereby we have forsaken the true Jerusalem and shamefully mispent our Patrimony and lightly esteemed our Angelicall Trophee or Diadem Viz. the faire Image and wallowed in the filth of the Devill and under a shew of Divine obedience have played with the Serpent and walked on in meere erroneous wayes This the Divine light doth at present set before our eyes and exhorts us to returne with the lost Sonne and enter into the true Zyon 5. Not with Historicall supposals opinions or blind perswasions as if we had apprehended and understood the same very well this is not Zyon but Babel which confesseth God with the mouth and maketh devout speeches to him from the lipps but in the heart hangeth unto the Great Babylonicall Whore unto the Dragon of selfe-love pride covetousnesse and pleasure and yet will set forth her selfe as if shee were a Virgin No this is not the Virgin in Zyon it must be seriousnesse 6. We must be borne of God in Zyon and know and also doe his will Gods spirit must beare witnesse to our spirit that we are Gods Children not onely in the mouth with knowledge and conjectures but in the heart in very deed not in an holy seeming way without power in formall wayes of Word-worship and rounds of Lip-labour wherein the captivated conscience placeth the power of godlinesse this the Devill mocks at and cares not for but wee must put on the Helmet of righteousnesse and of love also of chastity and purity if we intend to wage Battell against the Prince of this World he careth not a whit for any outward shew or for the long and loud mouth cryes of blinde Devotion it must bee power that shall overcome him and that power must shine forth in goodnesse and holy fruits of Christianity and so we may sight for the noble Prize or Crowne of life 7. For we have a powerfull Warrior against us he sets upon us in body and soule and soone casts us downe and there is no other way to overcome him but with power in humility which alone is able to quench his poysonfull fire wherewith he fighteth without us and within us against our noble Image 8. Therefore beloved Sir and brother in Christ seeing you doe apply your selfe to the Divine wisedome and labour in the same it is right and requisite that we exhort one another to be vigilant to withstand the Devill and continually set before our eyes the way which we ought to walke and also go on in the same else we effect nothing if we know that the World is blind in Babel and goeth astray then we must be the first that effectually go out of Babel that the World may see that we are in earnest 9. It is not enough that we lay open and Manifest Babel and yet be found doing as Bibel doth for if we doe so we thereby testify that God discovereth his light unto us so that we see but we will doe nothing but the workes of darknesse and that very light which enlightneth our understanding shall witnesse against us that the Lord hath called us and shewn us the way but we would not walke in the same 10. It is well that we lay open Babel but we must take heed in what spirit and minde and in what kinde of knowledge the same is done it is good that we be zealous but the heart must be upright towards God else we runne without being sent and in our course we are not knowne or acknowledged of God but so acting the Devill mocks us and leads us into by paths of Errour 11. Besides the holy Scripture doth declare that our workes and words shall follow us therefore we are seriously to consider in what spirit and knowledge we set upon the high Mysteries for he that will pull downe a thing that is evill must set up a better in the roome otherwise hee is none of Gods Builders also he laboureth not in Christs Vineyard for it is not good to pull downe unlesse a man knowes how to make up the Building againe in a better frame and forme 12. For God onely is the Masterâ—builder of the World we are but servants we must take great heed how we labour if we will receive reward and also that we have learnt his work in his Schoole and not runne without being sent when as we are not yet capable of his service else we shall be found to be unprofitable Servants this I speake in good affection and in all faithfulnesse to instruct and direct one another what we ought to doe that so our labour may be accepted of God 13. For the darke Mysteries are no other way at all to be knowne save onely in the holy Ghost wee cannot make conclusions upon hidden things unlesse we have the same in reall knowledge and experimentally finde in the illumination of God that what we averre is the truth and will of God and that it is also agreeable to his Word and grounded in the light of Nature for without the light of Nature there is no understanding of Divine Mysteries 14. The great Building of God is manifest in the light of Nature and therefore hee whom Gods light doth illuminate may search out and know all things albeit knowledge is not in one and the same way and measure for Gods wonders and works are boundlesse infinite and immense and they are revealed to every one according to his gifts and he to whom the light shineth hath meere joy in Gods workes 15. And also that which is old and past above a thousand yeares agoe is as nigh and as easily to be knowne in the light as that which is done to day for a thousand years before God are scarce so much as a minute or the twinckling of an eye is before us therefore all things are nigh and manifest to his spirit both that which is past and that which is to come 16. And if we see in his light then we must declare his wonders and manifest and praise his glorious Name and not bury our Talent in the Earth for we must deliver it unto our Master with Increase he will require an account of us how we have Traded with it and without knowledge or certaine illumination from God no man must presume to judge or be a Doctor or Master in the great Mystery for it is not committed to or commanded him but he must labour to attaine the true light and then he goeth rightly to worke in the Schoole of God 17. For there be many Masters to be found who presume to judge in the Mystery and yet they are not knowne or sent by God and therefore their Schoole is called Babel the Mother of Whoredome upon Earth they flatter on both sides they play the Hypocrites with God and also serve the Devill they call themselves the Shepheards
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
whether it proceed from Gods light from Gods spirit or from the Dominion or Government of the Stars 116. For Gods spirit speaketh plainely of his Mystery he onely declareth the Turba and letteth the Numbers alone he hath once signed and sealed the Mystery with the might of the first Principle in the Seven formes of Nature to the wonders of God and againe he hath signed it in the Love in the humanity of Christ with the Seven golden Candlesticks and lights and therewith hee continues untill the judgement each number manifests it selfe in its owne Age no creature hath power to manifest the same for he that hath it dares not else he transgresseth the Magicall order and becomes a loathing to the Mystery 117. And therefore the Prophets and also Christ himselfe have spoken all in Parables after a Magicall manner and even to this day none who is capable of the Mystery dare speake otherwise unlesse there be a peculiar purpose of God that the Number shall bee plainely revealed as Daniel who did clearely denote the time of Christ with its owne Number he had command so to doe this I tell you syncerely and in all faithfulnesse also in right Christian love towards you not out of contempt but from my knowledge and gifts seeing you desired it of me I have given you a short hint what you are to doe herein and entreat you to looke upon it in a Brotherly way 118. But yet what I am able to serve you in with my few gifts if you shall further desire it shall be done with a good will provided I shall perceive you are in good earnest and that it shall serve to the honour of God and the welfare of mankinde and so I commend you into the Love of Jesus Christ Dated Gerlits 14th of August ANNO DOM 1620. ANOTHER LETTER TO PAUL KEYM Concerning the way to true Knowledge and the Regeneration in CHRIST Likewise concerning the thousand yeares Sabbath and how the Mysteries in the Revelation are to be understood Our Salvation in Christ Jesus 1. WORTHY and much respected Sir and in Christ beloved Brother I have received your last Letter and therein I have once more understood and well observed your zealous inflamed minde in your intended labour and hard Study and then your anxious earnest desire after the light of the true knowledge thereof and thirdly the great thirst after the fountaine and well-spring of Christ wherein the minde is refreshed quickned comforted satisfied and appeased and considering that I am a Servant to my Brethren and no lesse then a Debtor in the Love of Christ to them therefore I shall in the same Love shew and impart to you what I know and what is given to me seeing your desire also requireth it 2. Christ said I am the vine ye are the branches he that abideth in me and I in him shall bring forth much fruit for without me you can doe nothing also he that abideth in me and hath my wordes abiding in him hee bringeth forth much fruit herein lyeth the whole ground and it is the onely root or spring to the Fountaine whence the Divine understanding floweth there is no other ground to the true and reall-knowledge in the wisedome of God no other seeking studying or searching doth availe any thing 3. For every spirit searcheth onely its owne depth or reacheth no further then its owne naturall capacity or instinct and apprehendeth that wherein it doth enkindle its selfe and though it doth search in its owne enkindling yet it findeth no more but a type or representation of things like a shadow or dreame it is not able to behold the Being it selfe for if it would see the Being then it must be in the Being and the Being in it that so it may be capable of the Being and see really in the Being it selfe 4. Now then seeing that we are dead in Adam to the Divine essence and are become blind and estranged we have no power in us as from our selves we know nothing of God in our Reason but onely the hystory that there is a God we doe neither feele his power nor see his light unlesse we returne and become like unto Children which know nothing but are guided and ruled and as a Child lookes upon its mother and longeth after her and shee also cherisheth and bringeth it up so must the externall reason be blinded beaten downe and quite quasht 5. And the desire must resigne and cast it selfe into the grace and Love of God and not reguard the opposition and contradiction of the outward reason which saith it is nothing so God is afar of you must search meditate and represent him onely to your selfe by your apprehension you must seeke after his will how he hath revealed himselfe so he will be knowne and no otherwise thus the externall hystoricall Astrall reason doth judge and it ruleth also the whole World except a very small number of Gods Children 6. Christ said you must abide in me for without me you can doe nothing you can neither know nor search out any thing really and fundamentally of God for he that cometh to me him I will in no wise cast out in me you shall bring forth much fruit now every branch groweth on its owne tree and hath the sap power influence vertue and property of the tree and beareth fruit according to the quality kinde and property of the tree 7. Thus likewise he who desireth to be taught of God and to have Divine knowledg must stand in the tree whereinto God hath engrafted us through the Regeneration he must have the sap and vertue of the tree else he bringeth forth strange unsavory wild fruit which hath not the tast and relish of the good tree we must become like unto a Child which understands nothing but onely knoweth its mother and longeth after her 8. We must drink of the new milk of Christs Incarnation that so we may be made partakers of his flesh and spirit his vertue and sap must be our vertue and sap we must become Gods Children in Divine Eating and Drinking 9. Nicodemus said How can it be that a man should be borne againe in his old age Yes good Nicodemus and good externall earthly Reason how could it be that Adam who was a perfect Image of God did perish in his perfection and became earthly did it not come to passe by Imagination because he induced his desire longing and lust into the outward Astrall Elementall and earthly Kingdome and did set his minde upon the Dominion of this World whereupon he in his desire lust and imagination was forthwith impregnated and became earthly and thereby he fell into the sleep of the externall Magia and thus it is also with the New birth 10. Through Imagination and an earnest serious desire we become againe impregnated of the Deity and receive the New body in the Old the New doth not mix it selfe with the Old like as Gold
soul as a triumph as he goeth forth from God the Father through the word or mouth of the sonne that is from the Heart of the sacred Ternary out of the Divine essentiality and thus he goeth or proceedeth forth out of the being or essence of the noble lilly-twig which springeth forth and groweth out of the fire of the soul which lilly-twig is the true Image of God for it is the new-born or regenerated spirit of the soul the spirit of Gods will the Triumphing Chariot of the holy spirit in which he rideth into the sacred Ternary into the Angelicall World 39. And with this twig or Image of God renewed in us as is before mentioned we are in Christ without this World in the Angelicall World of which the old Adam hath no understanding or perceivance also it knoweth it not as the rough stone knoweth not the Gold which yet groweth in it The Gate of the true knowledge of the Threefold life 40. Man is the true Similitude or Image of God as the pretious man Moses testifyeth not onely an Earthly Image for the sake whereof God would not have become man and put forth unite and espouse his heart and spirit in deepest love after the fall unto it but he is Originally out of the Being of all Beings out of all the three Worlds Viz. out of the innermost Nature-world which is also the most outward and is called the darke World whence the principle of the fiery Nature taketh its rise as is declared at large in my Booke of the threefold life 41. And secondly he is out of the light or Angelicall World out of the true Being of God and then thirdly he is out of this externall World of the Sunne Stars and Elements an entire Image of God out of the Being of all Beings 42. His first Image stood in Paradise in the Angelicall World but he lusted after the externall World that is after the Astrall and Elementall World which hath swallowed up and covered the precious Image of the internall Heaven and ruleth now in the similitude as in its owne propriety 43. Therefore 't is sayd You must be borne againe or else you cannot see the Kingdome of God And therefore it is that the word or heart of God entred into the humane Essence that wee with our soule might be able in the power of the word or heart of God to beget and bring forth againe out of our soule a new Twig or Image like unto the first 44. Therefore the old Carcasse must rot putrifie and perish for it is unfit for the Kingdome of God it carryeth nothing but its owne Mystery into its first beginning that is its wonders and workes understand in the Essence of the first Principle which is immortall and incorruptible being the Magicall fire of the soule 45. And not this alone but he must bring and unite the End with the Beginning for the externall World is generated out of the internall and created into a comprehensible Being the wonders whereof belong unto the Beginning and they were knowne from Eternity in the wisedome of God that is in the Divine Magia not in the Being or essentiality but in the mirrour of the Virgin-like wisedome of God whence the Eternall nature doth alwayes arise or take its Originall from Eternity 46. And to this end the poore soule standeth in the prison of the Astrall and Elementall Kingdome that it might be a Labourer and reunite the wonders of the externall Nature with the light World and bring them into the beginning and though it must now be bruised and pressed and endure much yet it is the Servant in Gods Vineyard which prepareth the precious Wine that is drunk in the Kingdome of God it is the onely cause of the understanding that the desire worketh in the Mystery and manifesteth and bringeth forth to light the hidden wonders of God as we see plainely how man doth search out and reveale the wonders of Nature 47. Therefore we must not be amazed and strangely perplexed when as many times the noble Image is hid that we cannot receive any refreshment or comfort but we must know that then the poor soule is put into the Vineyard that it should worke and bring the fruit to be set upon Gods Table 48. It hath then a Twig or Branch of the wilde Vine given unto it it must trim and dresse that and plant in into the Divine and Heavenly Mystery it must unite it with the Kingdome of God this is to be understood thus 49. As a plant or grift that is set doth worke so long till it putteth forth its branches and then its fruit so must the twig grift or scion of the soule which standeth overshadowed in a darke valley continually labour that it might come to bring forth fruit which is the noble and precious knowledge of God when the same is growne in it that the Soule knoweth God then it yeeldeth its faire fruits which are good Doctrines Workes and Vertues it leadeth to the Kingdome of God it helpeth to plant and build the Kingdome of God and then it is a right labourer in the Vineyard of Christ 50. And thus that of which I teach write and speake is nothing else but the same which hath beene wrought in me otherwise I could know nothing of it I have not scrap't it together out of histories and so made opinions as the Babilonicall School doth where men Eagerly contend about words and opinions I have by Gods grace obteined eyes of my owne and am able in my selfe to worke in Christs vineyard 51. I speake plainly and freely that whatsoever is patcht together from Conjecture and opinion wherein man himselfe hath â—o Divine knowledge whereupon he makes conclusions that I say is Babel an whoredome for conceit or thinking must not doe it yea not any opinion or conjecturall apprehension but the knowledge of God in the holy Ghost 52. The Children of God have spoken as they were driven by the holy spirit they have planted many and divers Trees but they all stand upon one root which is the internall Heaven none can finde the same unlesse he likewise stand upon the same roote and therefore the externall Heaven cannot finde them out or explain them by art 53. The words of the holy Children of God remain as an hidden Mystery unto the Earthly man and though he thinkes that he understands them yet he hath no more then a darkesome hystoricall glimps of them as we see now adayes how men doe wrangle and contend about Christs doctrine and worship and fight about Gods will how he must be served whereas he is not served or worshipped with any opinion but in the spirit of Christ and in truth men serve God 54. It depends not on what ceremonies and manners we doe use every one laboureth in his worke and gifts from his owne Constellation and property but all are driven and lead from one and the same spirit
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
Short Declaration of the Falfe and True LIGHT The Salvation of our Lord Jesus Christ by his entrance and Manifestation in the humanity worke with his Love in Us all 1. MUCH respected Sirs and dearely beloved Brethren in Christ when God doth open to us by his Grace the right understanding that we are able to know and understand aright the Image of God Viz Man what he is in body soule and spirit then we acknowledge that he is the visible and also the invisible spirituall World namely An Extract of all the three Principles of the Divine Being 2. In whom the hidden God through the expression and impression of his various distinct Power and eternall Wisedom hath set forth himselfe in a visible Image through which hee doth Idea forme and shape in the same Being the wonders of the expressed Word in that the Word of his powers maketh it selfe essentiall 3. And so in or by man he hath represented and set forth an Image of his speaking and out spoken Essentiall word in which the Divine Science with the various divisions of the Eternall speaking is couched 4. And hence he hath the understanding and knowledge of all things that he is able to understand the conjunction of Nature and also its disjunction for no spirit hath any higher rule or deeper reach then in its owne Mother whence it taketh its Originall and in that ground it standeth or abide hâ— in its Centre 5. This we see in the Creatures of the Stars and Elements that their understanding and knowledge is no higher then of their Mother in whom they live each leadeth its life after the nature and condition of its Mother wherein it is bounded in the distinct division of the expressed Word and no Creature in the foure Elements whose Originall is not out of the Eternall Science is able to attaine the knowledge of the hidden spirituall World of Power save onely and alone Man who with his soule and understanding spirit is couched in the eternall Spiration or generation of the Divine power and various distinct division of the eternall Word of God 6. Therefore the humane Science receiveth in the Centre of its understanding good and evill and doth Idea and shape it selfe both in good and evill and maketh it selfe Essentiall therein and so with and by the Science doth induce it selfe into will desire and essence 7. That so the Abyssall will out of the eternall word of various distinct division doth bring it selfe in the Creaturall Word Viz. in the Creaturall Science of the Soule into an Ens and Being in manner and forme as the Spiration of God hath brought it selfe through the various division of the Eternall will in the visible world into diverse properties namely into good and evill into love and enmity that in such a contrary the Being might be distinct severall formall sensible and perceivable that each thing might in such a Contrary finde and perceive it selfe 8. For in God all Beings are but one Being Viz. An eternall One or unity the Eternall onely Good which Eternall one without severalty were not manifest to it selfe 9. Therefore the same hath breathed forth it selfe out of its selfe that a plurality and distinct variety might arise which variety or severalty hath induced it selfe into a peculiar WILL and properties the Properties into Desires and the Desires into Beings 10 Insomuch that all things visible both Animals Vegitables and Minerals doe arise from the severalty and comprehensive impressure or formation of the expressed Word out of the Science of the great Mystery every thing from the Experience of the Severalized Word 11. Every thing hath its owne separation in it selfe the Centre of every thing is a Spirit from the Originall of the Word the separation in a thing is a selfe peculiar will of its owne impressure or forming where each spirit bringeth it selfe into Being according to its Essentiall Desire 12. The forme and feature of bodies arise from the Experience of the will where the Centre of Every thing being a particle or spark from the expressed word doth againe expresse or speake it selfe forth and bringeth it selfe into a various distinct Particularity in manner and forme of the Divine Speaking or operation of the Eternall word in its Generation and Manifestation 13. Now if there were no Free will in such Speaking then the Speaking should have a law and would stand Confined and compelled and no desire or free Imagination might arise and then the speaking would be Finite and inchoative which is not 14. But it is a Spiration of the Abysse and a distinct severation of the Eternall Stilnesse or immobility an effusion or distribution of it selfe where the particularity doth againe stand in its owne distinct Severation in a peculiar selfe-will and is againe an Expressing of it selfe whence Nature and the Creaturall life take their Originall and hence in every thing a selfe-will is arisen 15. That every thing doth bring it selfe from its owne experience into forme feature and shape and likewise into life and operation as it standeth in its Centre in the Vniversall experience namely in the Great Mystery in the Mother of all Beings 16. This we see in the Earth which in the beginning of its Materialls is risen out of the Severation of the Divine Spiration in a Spirituall manner where the Severation of the word hath formed it selfe by its owne proper will into an Ens and Being and so by the formation or impression it hath brought it selfe into the Perceivancy of the Essence 17. In which Perceivancy or Sensibility the Magneticall Desire is arisen that the properties of the Severalized distinguishing or separating will have brought themselves through the Desire into bodies according to and from the Nature of the three Principles of the Divine Manifestation 18. From which Originall the Earth hath so many and divers bodies good and evill as Earths salts stones Metals c. and such bodies lye mixt in the Earth for the three Principles are mutually in one another as one Being 19. And they stand only in three differences or distinct degrees of Centres being the divine Manifestation where each Centre doth make and produce out of it selfe its owne Spiration expression Nature and being and yet all doe arise Originally fron the Eternall ONE 20. The First Centre is the breathing sorth or Spiration of the Abysse Viz. Gods Speaking the Comprehensive impressure and the divine perceivance of it selfe where God doth beare and begett himselfe in Trinity and speaks forth himselfe into Powers 21. The Second Centre or Spiration is the Expressed Essence of the Divine Power and it is called Gods Wisdome through this same the Eternall word breaths forth it selfe into knowledge namely into an infinitenesse of plurality and brings the plurality of knowledge into Imagination and the Imagination into desire and the desire into Nature and Strife till it comes to Fire 22 Therein the Strife in the painfull Agony doth dye in the
Consumption of the fire from its owne Naturall Right and property and yet no dying is to be understood but so the Power doth bring it selfe into Sensibility and by the killing of the Selfe-desire of the properties through the dying or Mortification of its selfenesse it brings it selfe through the Fire into the Light 23. Where in the light another Principle being the Grand Mystery of the true divine manifestation is understood and in the Fire the First Principle being the Eternall Nature is understood and they are two in one as fire and light 24. The Fire giveth Soul and the power of the light giveth spirit and in this Power of the light of the Divine Spiration through the wisedome through the manifestation of the Fire understand the Spirits-fire the Mother of the Eternall spirits namely of Angels and the soules of men is understood and so also the spirituall Angelicall World Viz. tâ—e hidden internall World of Power which is a Mother of the Heaven stars and Elements that is of the Externall World 25. The third Centre is the Verbum Fiat Viz. the Naturall word of God from the Power of the first and second Principles being a Separatour or Creatour and Maker of all Creatures in the Internall and Externall World in each World according to its property 26. This Seperator or Spirator of the Severation of the Divine Powers hath spoken it selfe forth from it selfe out of the first and second Principle Viz. out of the fiery and light World and also out of the impression and enclosure of the Adumbration that is out of the darknesse and with the severation of the Spiration hath modellized and formed it selfe and made it selfe Materiall moving and sensible 27. Hence the third Principle that is the visible World with its Being and Life is arisen and also the whole Creation of the visible World whose life and Being is come out of Three into a Being and Life Namely out of the eternall Nature out of the great Mystery that is out of the darknesse fire and light to wit out of Love and Anger 28. The Fire is called Anger being a paine and enmity and the light signifieth or is called Love being a sweet yeelding and giving of it selfe and the darknesse is a separation of the knowledge and skill that so it may be understood what Light and Life is and also what is evill and painefull 29. There is a twofold Fire and also a twofold Light to be understood Namely according to the darke impression a Cold fire and a false light arising through the Imagination of the harsh impression which light hath its Originall onely in the Imagination and hath no true Ground 30. The second Fire is an Hot fire and it hath a fundamentall true light arising from the Originall of the Divine Will which doth also bring it selfe forth in Nature through the fire into the light 31. In this twofold fire and twofold light two Principles and also a twofold will are understood 32. For the false light out of the Imagination ariseth out of the selfe-will of Nature namely from the impression of the properties where the properties doe prove one another whence selfe-â—â—st ariseth and an Imagination wherein nature doth modellize and fansie to it selfe in its owne desire the Abysse and desireth to bring it selfe in its owne might without the will of God into a Dominion and Government of its owne selfe-will and rule 33. Where this selfe will refuseth to â—e obedient and submissive to the unsearchable and Abyssall will of God which â—â—th its Originall in its selfe without nature and Creature in the Eternall One also it will not resigne and wholly give up it selfe unto him and be One will with him but maketh its selfe to be its owne Seperator and Maker 34. It draweth and maketh to its selfe a Science in it selfe and severeth it selfe from Gods will as we may understand and see in the Devill and also in the false fallen Man whereupon they were cast out of the Divine Separation so that the Devill must remaine with his owne will in the Separator of the darke impression wherein the Word doth induce it selfe in nature and painefulnesse to sensibility namely in the Originall of the fire-source which notwithstanding cannot reach or obtaine the true fire wherein the will of God induceth it selfe into the sensible life and nature namely into a shining light 35. For the Separator of the naturall selfe hood hath no true-Ens wherein its light may remaine stedfast for it draweth not with its desire out of the eternall One namely out of the meeknesse of God but draweth it selfe into Essence its light ariseth onely in the owne hood of Selfe 3â— Therefore there is a difference betweene Gods light and the false light for Gods light ariseth or takes its Originall in the Eternall One namely in the Essence of the Divine Generation and doth bring it selfe through the Will of God into Nature and Being it is formed and brought by the Divine Separator into an Ens and shineth in the same Nature in the darknesse John 1. 37. For the formed or immodellized Science is in respect of the Impression a darknesse but the Divine light illustrates it so that it becomes a fiery light wherein the Spiration or Speaking of God is made manifest in Nature and Creature and standeth in a sensible or perceiâ—able life of which Saint John speaketh Chap. 1. The life of man was in him Viz. in the Word and CHRIST saith John 8. That hee is the light of the World that giveth life to the World 38. For without this Divine light proceeding from the Generation of the Divine Try unity there is no Constant true light but onely a light of the Imagination of the Naturall Impression of selfe-will 39. Therefore man being the Image of God must open and lift up the Eyes of the understanding wherein Gods light doth encline and tender it selfe to him and desireth to shine in him and not be as a Beast which standeth not with its Separatour in the internall in the Eternity but onely in an Externall Figure of the expressed word 40. Which hath onely a Tem porall life in a finite and inchoative Separator in which the Eternall Separator doth represent it selfe as in a Glasse or mirror of Ideas and bringeth the Divine Science into formes and Figures like a Pattern or Imitation of the Grand Mystery of the Spirituall World where the Eternall Principles doe Cooperate and play in a Type or resemblance both according to fire and light 41. And yet man in respect of his externall comprehensible or finite body standeth onely in such a â—litting figurative shadow or resemblance and with his spirituall body he is the true essentiall Word of the Divine property in which God speaketh and begetteth his Word and there the Divine Science doth distribute import impresse form and beget it selfe to an Image of God 42. In which Image God is manifest in a Sensible and Creaturall being
Severation or variety of spirituall formings in which spirituall formes the Science of the Powers have stood in the Desire that is in the Fiat wherein every Science in the Desire to manifestation hath brought it selfe into a corporeall bodily Being Even so likewise the same grand Mystery Viz. The Essentiall Word of Gods power lyeth in Man the Image and likenesse of God both according to Eternity and time 8. By which Mystery the living Word of God doth utter and expresse it selfe either in Love or Anger or in fansâ—e according as the humane Mystery standeth in a moveable Desire or affection to Evillor Good as it is written With the holy thou art holy and with the perverse thou art perverse also such as the people is such a God they also have 9. For in what property the Mystery in Man is excited and awakened such a word uttereth it selfe from his powers as wee plainely see that nothing else but Vanity is uttered by the Wicked 10. Now how should there be a good expression and will where the Mystery to the Speaking and willing is a false ground and poysoned by the Devill in the wrath of nature which false Mystery can neither will nor doe any good that may be acceptable to God unlesse it be first enkindled by God that it obtain a Godly will and desire whence a divine expression and operation of good followeth 11. For Christ said An Evill tree cannot bring forth good fruit How then will he bring forth good fruit where a false tree standeth under a strange shew or glittering hypocrisie The purple-mantle of Christ hath its fruits in it but what is that to a false beast that is full of poyson and will cover himselfe with that Mantle and take it for his owne and yet bringeth forth nothing but hellish fruit Or what hath the Titular Christian to doe to boast and glory that he is a Christian whereas he liveth walketh and is without Christ 12. None is a Christian unlesse he be Tinctured anew with the spirit of Christ and sprung forth out of Gods love that the grace of God in Christ be manifest in the Mystery of his life as to the soul and cooperateth and willeth in the humane life 13. Now if he will become such a one then he must turne from his Imagining in the Cosmick Spirit wherewith the soule is covered and disguised and enters into Earthly workings and must become as a Child that onely inclineth it selfe with its whol affection to the Mother and draweth into it selfe the Mothers Milke of grace whence a new Ens groweth in which the life of grace ariseth that is the imputed grace must be borne and become man in him as to the internall ground without this there is none a Christian let him make never such devout shewes dissemble flatter and doe what he will his sins must be forgiven him onely through the Divine Alloquy or in Spiration in himselfe 14. Eor when Christ is Conceived in the inspired inspoken word of grace which the soule doth take and impresse into it selfe from his Promise then the foundation is layd in the corrupt or decayed Mystery to a Child of God and then the divine Impregnation beginneth and proceedeth wherein the humanity of Christ is conceived and borne which onely is the Temple of the Holy Ghost and from this new birth the fiery soule eateth Gods bread which commeth from Heaven and without this man hath no life in him John 6. which no Hypocrite under the Purple Mantle of Christ can enjoy but onely that man who is not borne of flesh and blood nor of the will of man but regenerate of God in whom the Word of God whence the first man was created speaketh ruleth liveth and willeth 15. For the life of Man was in the beginning in the Word John 1. when the same was inspired or breathed into the created Image but when it turned it selfe from the speaking of the Word into a peculiar selfe willing and speaking in good and evill that is into its owne lust and contrived Imagination then the first good will in the Creature to the re-expressing did perish and now he must enter againe into the first Speaking Word and speake with God or he is eternally without God 16. Which this present World cannot nor will not understand for it hath wholly and fully turned it selfe into a selfish speaking to the pleasure of the flesh and it speaketh forth in selfe-will meere Earthlinesse and transitory things as Honour might Power and Authority moreover Pride covetousnesse Envy and Malice it utters nothing else but the cunning crafty Serpent with its young and when these her young cannot get and uphold that which the selfe-will willeth then it speaketh forth from the cunning mischievous Malice and Iâ—iquity with Money through the selfish power and violence many thousand Soldiers who must maintaine it by force that the selfe-will that is departed from God may be truely upheld as we now see before our eyes by which expression this selfe-will also is beaten downe and kils and destroyes it selfe 17. Therefore beloved Sir and fellow member in the life-Tree of Christ I would entreat you in a Christian way and stirre you up as one Member is bound to doe to another in the present Expression wayes and courses of the World where the Turba Magna doth also play and expresse it selfe and a great contesting pulling downe or degrading shall be constantly and stedfastly to keep your selfe in the internall speaking of Gods mercy and continually to enter into your internall ground and in no wise to be perswaded and misled by the Serpent to the false speaking of Brother-slaughter but you as a famous Lord continually behold your selfe in the Looking-glasse of Christs processe and Doctrine 18. For this present speaking is spoken in the wrath of God through his awakend and enkindled Anger and it is very evill and dangerous to have a hand and voyce therein especially when the Turba must be spoken it is altogether unfaithfull and it devoures its Father and Mother that brings it forth and it is a Besom of Gods Anger 19. Also there is great heed to be taken in respect of accepting and joyning to any of the Supposed Religions for which men contend and fight and not to assent with the conscience of Faith to one Party that gets the Victory for there is no other true Faith which saveth but onely CHRIST IN VS he onely destroyeth sin in us and bruiseth the head of the Serpents Imagination in us and ariseth in Gods righteousnesse which he with his blood hath fulfilled in us from the sleep of Death 20. Christ must arise from death in our poore soule namely in a new humanity which walketh and dwelleth with and in Christ in Heaven where Heaven is in the new man whereout proceede the workes of Love as it is meete and requisite for the Children of God 21. And though the externall man liveth in
earthly weaknesse and infirmityes yet that taketh not away the Temple of Jesus Christ for Christ in the internall ground doth continually bruise the head of the Serpent in the flesh and Christ must be continually stinged by the Serpent in the heel till we be freed of this Beast 22. Moreover loving Sir I doe intreat you in a Christian brotherly way seriously to take notice of this present time in the true feare of God if you be pleased to let my good meaning take place with you it will never repent you for I speak that which is made known to me from the Most high out of his Grace be pleased diligently to consider of iâ— and let the spirit of God be your Meditation 23. For there shall shortly come a time where good friends shall be sifted and proved that we might stand stedfast in Christ of the which in love I would put you in minde for the time of Refreshment commeth soone after where faithfull people shall intirely love one another after which love I continually hunger and thirst and it is my syncere and constant wish that Babel may soone come to her end and Christ may come into the Valley of Jehosophat that all Nations might see and praise him 24. I entreat you to send my three Treatises Viz. 1. of Repentance 2 of the New birth 3. of Resignation some whereof I gave you my selfe and the rest I sent by Mr. Rudolff to Mr. Rudolffus of Gersdorp for I have written to him that he should send them me to Zagan to Mr. Christianus Bernhard from whom I shall have them by one or other or if you your selfe had any occasion toward Zagan be pleased to send them to Mr. Christianus Bernhard dwelling upon the Market place a yeare since he was Customer he is a young companion of the Theosophick Schoole to him I have convenient opportunity every weeke 25. These Treatises are very much desired of the Lovers and may doe much good I pray send them by the first opportunity for it is of much concernment and when you shall finde convenient leasure to study I will send you somewhat more deep for I have written this Autume and Winter without ceasing And I commend you unto the Love of Jesus Christ and his gracious Protection Dated 19. Feb. 1623. THE EIGHTH EPISTLE An Answer upon four QVESTIONS 1. Of the Serpent which after the Curse must eate Earth and creep upon the Belly 2. Of Paradise and the Garden of Eden 3. Whether the Beasts being they were in Paradise and moreover wholly earthly did also feed upon Paradisicall Fruit 4. Whether the Beasts before the Curse were so wild hairy and rugged as now they are Our Salvation in the Life of Jesus Christ in Us. WORTHY much respected very Learned and beloved Friend and Brother in Christ our onely life I heartily wish unto you an happy New yeare that you may begin the same in a Divine will in the drawing of the Father to Christ and likewise finish it in this time in an effectuall working power of the spirit of Christ in his Vineyard and that many Grapes may grow in the Garden of Christ within you and that God would be pleased to preserve you in the bundle of the living in this yeare when the Constellation of his Wrath doth draw the Sword as I doe not doubt but that you as a Cooperating branch on the Vine Christ will shew forth your selfe in Good New and Heavenly fruits 2. For the Gate of grace and knowledge standeth likewise in a peculiar motion and doth open it selfe in a singular desire and affection that the Children oâ— Christ might also reape in their harvest and fruits of Christian love and piety as well as the Children of Babel their harvest of Envy Contention and desolation if they would but seriously labour and not lye so faint and sluggish in the Sleep of Antichrist as the grace of the most High hath given me to know and understand 3. I intended to have spoken wiâ—h you againe the last time at my Returne but by the Guidance of God I was led another way and I shall yet doe it when ever I come that way if occasion permitt 4. I think also of the discourse we had then at our Meeting where many things were put to the Question which by reason of the many objections then made which cause much mistaking and confusion could not be so well determined as they ought being I was also in hast 5. Yet upon the desire of some high persons with whom I did Converse in the Christmasse holy dayes when I departed from you where some very Learned men of Iaver and of Strieg together with other brave Gentlemen were present I have written a pretty large Book concerning Election in that all those questions and more are set downe at large and determined in the deepest ground 6. And I hope that the same shall put an End to many contentions and controversies especially of some points betwixt the Lutheranes and Calvinists and other controversiall Sects besides for there the true ground is set downe at large before their eyes and every ones Opinion is satisfyed and the two Contraries are as it were united into one body if any shall be able to see know and understand the same against the poyson of the Devill by reason of the Earthly Imagination as I doubt not but that the time is at hand that strife and controversie shall be changed into truth 7. Whereas yet among the true Christians and the Children of God in all nations there hath not been any controversy and division for in Christ we are all but one Tree spread forth into many branches and twigs 8. And controversie is hence arisen that the World is fallen into its selvish lust and Imagination whereby they have rent themselves of from Christ their Stem in whom Christians should stand in unity but have turned themselves unto Images opinions mentall â—dols and questions 9. Out of which questions such controversies and contentions are arisen where the pride of the Devill hath been involved in the questions and hath so imprinted and immodellized it selfe on the Image of man that they have fought for their Images and opinions and have therein extolled and advanced themselves and Christs Humility wherein we should dye in Christ from our evill nature is quite forgotten so that for the present we are rather a Monster of an Image then a living Christendome in spirit and in Power 10. For a Christian must and ought to stand in the Tree of Christ with the Encrease and groweth of Christs life and also live in the spirit of Christ and beare fruit in whom Christ himselfe as to the internall ground liveth and is all in all in him who continually breaketh the head of the Serpents will in the flesh and bringeth to naught the workes of the Devill he must know will and do from Christ it must come to effectuall doing that is into the Divine
working for without this none is a Christian 11. Christ must wholly receive and take possession of the internall ground of the soule that the severe justice of God which holdeth us captive in the Anger might be satisfied with Christs fulnesse and effectuall merit that Christ may fulfill the anger of God in us with love and mortifie the will of the Devill and also the nature in the wrath of God and wholly annihilate it's will that so he may dye in the love of Christ and bring forth a new will in the lâ—ve-Lâ—ve-spirit of Christ through the nature of the soule which liveth and walketh in God as St. Paul saith Our conversation is in the Lord. 12 Lip-labour and the Pratings of the mouth avail nothing the same make no Christian a Christian must alwaies be borne or regenerated of Christ else he is no Christian no outward imputed righteousnesse or grace helpeth at all 13. All the comforting flattering soothing and dissembling is but in vaine where the purple-mantle of Christ is put upon the man of iniquity and malice or the Cain-like hypocrite who from without will be an adopted Child of grace 14. For no Whore or one that is impregnated can be a Virgin albeit she puts on a maides Garland yea no Prince or Potentate can grace her with any Virginitie 15. Thus the flattering hypocrisie and comforting with Christs Merits and promises is to be understood unlesse we be converted and become like Children which hang on the breasts of their Mother and receive and conceive in us the Ens or essentiall Power of Christ which destroyeth the Harlot that a new spirit may be borne in us out of Christ which hath in it Christs sufferings and death that we be borne out of his Resurrection and resigne up our selves into the whole processe of Christ which is the imputed grace in Christ 16. A Christian must be begotten and regenerated of the same grace that he be a christian in and of Christ namely a true branch in the tree which is Christ that the Engrafted word of life may spring forth and become essentiall living and working in the soule and then the merit of Christ and the imputed grace doth avail when he is growing on the tree as to the internall ground 17. Beloved friend Mr. Frederick your questions require a large declaration in the Treatise or Commentary upon Genesis they be all determined at large and if you obtain the eyes and fight of Christ then there need not any such questions at all in such smal things which indeed are too high for Reason but in Christ they are nothing but a Childlike play but however I will answer you breifly thus The First Poynt Of the Serpent which after the Curse must eate Earth and Creep upon the Belly 18. First concerning the Article of the Serpent which after the curse must feed upon Earth and creep upon the Belly I answer that her Shape and Forme was such but her Body and Spirit was not so evill in the fiery Science of the ground of nature as after the Curse 19. For both Tinctures of good and evill of the originall of the first and second principle were manifest in her and therefore she was so exceeding Cunning that the nature was able to see in her Centre in the Tinctures the ground of the whole creation 20. She was in her ground before the Creaturall originall whence she in the Grand Mystery was put into the Severation to a creature a faire and excellent Ens of great power and vertue 21. But the Devills Imaginations when he sate like an Enthroned Prince in the ground of nature in very high power and dominion poysoned this Ens which in the Severation formed it selfe into a Serpent and therefore he made use of her for his Instrument by the same cunning and by the same poyson in which lay the mightiest power to make Eve monstrous 22. Yee Physitians It behoveth you doubtlesse well to know and understand the Mystery of the Serpent and whaâ— lyeth hid under her poyson if you take out the same and proceed aright in the processe thereof then you may get a Tincture against poyson the like whereof is not to be had 23. Shee was in the Ens of the Grand Mystery before shee was a Creature a Virgin but after the Curse shee became an Whore Magically or Parabolically to be understood 24. She saw in her the ground of the inward and outward World and therefore one must come out of the inward World and kill her monster which she hath putt upon Eve and an whole Booke might be written of what the desire of the Devill hath wrought by and through her 25. But when she did helpe to deceive the Image of God then God accursed the same that she became blind as to the internall ground and was also altogether Manifest in the four Elements and so she fell into the Earth whence the body was taken and moreover she fell onely to the wrath or bad part of the Earth she can no more obtain or reach the good part or quality of the Earth as other Beasts doe and therefore shee must eate Earth namely the property of the curse in the Earth 26. Shee was a flying Worme else nature would have provided her legges as other Wormes have on Earth but her nimblenesse wily subtlety and cunning made Eve to long after the forbidden fruit The Second Point Of Paradise and the Garden Eden 27. Paradise was the temperature in Man when hee knew not what good and evill was where the Divine light did shine through Nature and Tinctured and tempered all things for Paradise is revealed in us againe in Christ as to the internall ground 28. But when God saw and knew that he would fall then Paradise sprung not forth with fruit any more through the Earth in the whole World albeit it was every where manifest but onely in the Garden of Eden where Adam was tempted for that is the place but Paradise is the quality to wit the life of God in the similitude or Harmony of the universall Being The Third Point Whether the Beasts being they were in Paradise and more-over wholly earthly did also feed upon Paradisicall fruit 29. Beloved Friend Mr. Frederick every Spirit eateth of its Mother out of what the Eeasts were of that likewise they did eate namely of the fifth Essence of the Earth in the Cosmick spirit for the deepest ground of the Beasts is not by many degrees like unto Man thus did they feed upon their Mother namely the spirit of them feeds upon the Cosmick spirit and the body upon the foure Elements 30. God knew very well that man would not stand but fall what use or profit then should the Paradificall food be to the Beasts in the Quintessence there lyeth indeed a Paradificall property upon that they feed even to this day for in every Beast there is a power which is incorruptible which the Cosmick spirit draweth
into it selfe to the Separation of the last Judgement The Fourth Point Whether the Beasts were so wilde and rough before the Curse as they now are 31. Beloved Mr. Frederick the Garment which Adam had before the Curse when he was yet naked was exceeding faire and became him very well so likewise was the hide of the Beasts rough and hairy unto them but in the Curse all things both in the Beasts and in the Plants of the Earth were deformed and changed into a monstrous strange forme they had indeed such a cloathing but far more glorious in Colours Feature and Ornament of the pure Tincture 32. And I entreat you about these Queries to looke into the Grand Mystery with the eyes of Christ in whom all the Treasures of Wisedome doe lye and then you shall see them better in the understanding then I can in hast briefly set downe in writing and I commit you to the Love of Jesus Christ THE NINTH EPISTLE The open Fountaine of God in the heart of Jesus Christ bee our refreshment and constant Light 1. WORTHY much respected and very Learned Sir I heartily wish unto you even that which my very soule desireth of God namely the reall true Divine Knowledge in the love of Christ that God would vouchsafe to open the Centre of the Soule whereby the Paradificall Lilly-twig in Christs Rose-garden might spring forth grow blossome and beare fruit and the streames out of Christs Fountaine might flow from you and you might be taught of God that his holy spirit might drive and rule you As it is written Those who are driven and moved by the Spirit of God they are the Children of God 2. I have received your Letter and thereby understand that you have read my Writings and that you doe delight in them and I wish from my very heart that the sense and right meaning of the same may be apprehended and understood and then there would be no need of any further asking and searching 3 For the Booke in which all Mysteries lye is Man himselfe he himselfe is the Booke of the Being of all Beings seeing he is the likenesse or similitude of God the great Arcanum lyeth in him the revealing of it belongeth onely unto Gods spirit 4. But if the Lilly in the humanity of Christ springeth forâ—h in the new birth out of the soule then out of the same Lilly the spirit of God proceedeth as out of his owne originall and ground and the same spirit seeketh and findeth all Mysteries in the Divine Wisedome 5. For the Lilly-branch which springeth forth in the new birth ouâ— of Christs humanity understand the new borne spirit out of the soules â—ssence out of Christs power is the true reall branch sprâ—nging from and remaining in Gods Tree 6. As a Mother beareth a childe even so is the new man borne in and out of God and no otherwise at all is he Gods childe and heire a child of Heaven and of Paradise 7. No imputed righteousnesse availeth a stranger cannot inherite Gods Kingdome but an innate righteousnesse out of Gods Essentiality out of the water and spirit of God as Christ told us that We must become like unto Children and be conceived in Gods Essence and like new children in God we must spring forth and be borne anew as a faire flower springeth out of the wilde Earth or as precious Gold groweth in a rough stone or drossy Oare otherwise we cannot see nor inherite the Kingdome of God 8. For whatsoever will possesse the internall spirituall World must be borne out of the same the earthly flesh from the foure Elements cannot inherite the Kingdome of God 9. But the Quint-essence which is the one Element namely Paradise whence the foure Elements have their rise birth and proceeding that same must be predominant and rule over the foure Elements in like manner as the light containeth the darknesse as it were swallowed up and yet the same is really in it even so it must be with Man 10. Onely it cannot be so with the outward man in this time of the earthly life for the outward World ruleth oveâ— the outward Man seeing it was made manifest in Man which is his fall 11. And therefore the externall man must perish as the externall World perisheth and passeth away and therefore Man in this time cannot attaine perfection but the true man must continue in combate and strife against the earthly corrupt life which is its owne enemy where eternity and time strive one against another 12. For through strife or the mutuall combate in Nature the great Arcanum is opened and the eternall wonders in Gods wisedome are made manifest out of the soules Essence 13 As the eternall God hath manifested himselfe through the time and bringeth his eternall Wonders through the time into combate and contest that through the combate or strife that which is hidden and lyeth in the Mysterious Nothing might open it selfe and be brought to light even so in strife and combate the great Mystery must be revealed in Man where Gods anger and love as fire and light are in combate and strife 14. For in the soule which ariseth out of the Eternall fire out of the Fathers property that is out of the Eternall un-inchoative Nature out of the darknesse that light which did extinguish and disappeare in Adam must be renued and borne againe in the incomming of Christ and then the Kingdome of Christ and of God is freely given him out of grace 15. For none can take the same unto himselfe unlesse the love of God doth againe presse out of grace into the Centre of the soule and bringeth the divine will out of the fire of the soul as a new sproâ—t or new Image into the heavenly essentâ—ality as the light shineth out of the fire 16. Therefore all whatsoever Babel teacheth of the externall imputed righteousnesse and the externall assumed Adoption and particular Election and Rejection from eternity is without foundation and footing Christ said You must be borne againe else you cannot see the Kingdome of God 17. The seeming holy flattering comfort with Christs death avalleth nothing but to enter into Christs death and to spring up a new in him and to arise in him and with him and become Christ or an annointed child of God in the new man 18. Like as Christ hath mortifyed extinguished and overcome the World and also the anger of his father being the centre of the Eternall Nature in the soules property with his love that is with the new love fire introduced into the soules essence into which the Devill before had brought in and placed his Desire even so must we in and with Christs spirit quell and quash the earthly Adam in Gods anger and mortify it through Gods love that the new man may spring forth else there is no forgivenesse of fin nor any Adoption or â—liation nor any righteousnesse 19. The Kingdome of God must be inwardly innate and borne
in the blood of Christ and taken it upon them for a covering and therewith they have onely covered the Antichristian childe of selfe will and so have painted over the Antichristian Bastard with a strange colour 15. For men doe exceedingly flatter it and cover it with Christs suffering merit and death and comfort it that Christ hath payd all for it saying It ought onely to apply or comfort it selfe with the merit of Christ and receive it in faith as a satisfaction and thus they shew us an outward imputed righteousnesse 16. But it hath far another A. B. C. in the true understanding no comforting selfe-willing running or keeping a round availeth any thing the suffering the death of Christ will not be given to the Antichristian Beast in Selfe but to them that depart from and relinquish all the ownehood and propriety of the creatures and wholly resigne up themselves into the suffering and death of Christ Jesus and dye to their owne will in and with Christ and are buried with him and also arise in him to a new will and obedience and hate sinne who put on Christ in his suffering reproach and persecution and take his Crosse upon them and follow him under his Red Banner to them I say it will be given these put on Christ in his processe and become in the inward spirituall Man Christs members and the Temple of God who dwelleth in V S. 17. None hath right to comfort himselfe with Christs merits unlesse he desireth wholly to put on Christ in himselfe and he is also no Christian before he hath put him on by true repentance and conversion to him with an absolute resignation and unfeigned selfe-denyall so that CHRIST espouseth and betrotheth himselfe with him 18. The beginning of which comes to passe in the Covenant of Baptisme where the childe promiseth and sweareth under Christs Red Banner that which afterwards must follow in very deed or reall practice or if one hath turned himselfe away from the practice of what he then promised he must in such a conversion of his will turne himselfe thereinto againe and I say upon sure ground that to many an one the Mantle of Christ will turne to hellish fire in that he covereth Antichrist therewith and yet remaineth but a Beast 19. For a Christian must be borne of Christ and dye to the Adamicall will he must have Christ in him and be a branch or member on his flesh and spirit not according to the Animall Beast but according to the spirituall Man 20. For the spirit of God possesseth not the Beast the outward sensuall naturall or rationall Man but indeed the Temple of Christ Viz. Christs spirituall flesh and blood in Vs for Christ sayd Whosoever shall not eate the flesh of the Sonne of Man hee hath no life in himselfe 21. Now there must be a mouth which indeed is proper and fit to eate it for it will not be given to the Beast much lesse to the Ens of the Serpent for every spirit eateth of its Mother whence it is aâ—isen which I give to every understanding man to consider of and here I onely mention what a Christian ought to be if he will account himselfe a Christian 22. For a Beast is no Christian but he that is Baptized with the Holy Ghost in the Death of Christ who hath put on Christ and liveth in Christs heavenly flesh and blood who hath tasted Christs Supper and sitteth with Christ at Table he is a Christian that walketh in Christs footsteps and continually mortyfieth the Antichristian evill Beast in flesh and blood which still adhereth to a Christian binds it and depriveth it of its strength and patiently resigneth himselfe up in temptations which many hundred wayes are offered him for his tryall and purification 23. A Christian must learne the A. B. C. backwards and account the wisedome of his Reason scolishnesse that Christ may gaine a forme in him and he be made capable of the heavenly Wisedome 24. For the wisedome of the outward World is blind in respect of God and seeth him not Albeit all things live and move in God and he himselfe is through all things and yet he possesseth nothing save that which dyeth from its owne will that he must possesse and he possesseth it willingly for it willeth nothing without him and it is in the End of the Creation and also in the Beginning 25. Whereof I could further mention unto you if occasion here did permit the which I have in my Writings largely described and declared out of the centre and Originall of all Essences and here onely I have hinted in briefe what a Christians state being and condition is if it should please you further to consider of it and to give up your selfe into this processe as I likewise hope that you are already in it 26. But for a more brotherly recreation I thought good to visit you with a short Epistle and to solace my selfe a little with you in the hope and faith which worketh and is in Vs untill we be once freed from this Cottage and be afterwards refreshed and quickned perfectly one with another in Divine and brotherly Union and Vision 27. And this I have done upon the desire of the Doctor above mentioned in all syncerity and uprightnesse and so I commend you to the tender Love of Jesus Christ THE ELEVENTH EPISTLE Our Salvation is in the effectuall working Love of Jesus Christ in Us. 1. DEARE Brother in the life of Jesus Christ I wish from my heart the Divine working Love unto you that your noble Lilly-twig sprung forth in Christ may in the power of Christ grow great and bring forth much fruit in the Paradise of God to the heavenly joy of us all and our eternall brotherly fellowship 2. I rejoyce in my soule when I perceive that a goodly vertuous faire Branch is sprung up in our Tree of life Christ and I hope also to be a partaker of its good fruit 3. As one branch on the Tree doth enjoy the sap and power of the other and they all doe mutually grow and beare fruit in one onely Power so likewise we are in the Tree of Christ all onely One which Tree is CHRIST in us ALL. 4. Seeing then that you freely and unfeignedly with all acknowledgement of heart and mouth doe approve your selfe to this Tree of life and on the contrary doe renounce and gainesay the poyson and delusion of Satan therefore I wish nothing more at present then that I might be able in the power of this Tree which is Christ to impart and give the influence of my power received from him unto you that we might grow together as members in one Power 5. And I make no doubt but the most High hath begotten his Lilly-twig in you for without Divine Power we have no longing or hunger after God and also we cannot know him without his spirit in us all that we understand and know of him fundamentally or in
body is in the Dominion of the Stars and Elements according to the source of this World 7 Thus we are Gods Image and likenesse who himselfe is all Should we not therfore rejoyce Who will separate us from God if the soule be in God where no death or destruction is 8. Therefore my deare faithfull Friend and Brother in Christ I esteeme it great joy unto me that I have found a precious plant of God of you of which my soule smelt and thereby was strengthened when the Oppressour would have torne it out of the Land of the living when it lay under the Oppressours and the Thorny Plantâ— of Antichrist intended to devoure us 9 But as God commeth to helpe the branches which stand in him with his power that they might not perish albeit Devill and Death doe storme against them so they must spring forth againe through death and the wrath or fiercenesse of the anger and Sting of death and though God bestow the most noble and precious hearbe of his Garden upon it yet his will must stand what is sowne in him that must grow in him 10. This we know in that he hath given his heart Viz. the most precious plant in himselfe to become Man for us to a strong sweet savour of regeneration in him that when we were in death we might be able to spring forth with and through him out of death in God his Father and bring forth the fruits of Paradise 11. Being then we know that we are the Plants Fruits or Nurserie of God let us not feare any thing but continually grow in the life of God and bring forth fruit to Gods honour and deeds of Wonder we shall enjoy them eternally 12. And being we know that our pretious life standeth in great danger betweene the Kingdome of Heaven and the Kingdome of Hell lying Captivall to both in this time of life therefore we must walke warily and circumspectly that our Pearl may not be broken we must not let the Savour of wrath into us for to corrupt and spoil us whereby the pretious fruit is hindred in the growth and God should complain of us that he is like a vine-dresser that gleaneth and would faine enjoy the pretious grapes 13. Therefore let us be watchfull to fight against the Prince of wrath that the pretious Grapes and fruites of God may growe in us in which God may have a good smell and tast that we may be a Pleasant sweet savour to him in Christ 14. We shall well enjoy it when we are rid from the vanity of this life and then we shall live and spring up in God and eate of the pure life of God without defect and he will be our food and we his that so there may be a pleasant mutuall Paradisicall growth in one another we in God and God in us in the eternall source of the holy life in Gods Nursery wherein is meere perfection in pure love 15. For which cause we labor so earnestly and suffer the scorne and contempt of the World that while our earthly life springeth in death our heavenly life may spring forth through death that so the earthly life may appeare before the heavenly as a scorne which indeed is not worthy to be called a life comparing it with the heavenly 16. And therefore we suffer patiently in the earthly life and rejoyce in the heavenly in hope that we shall be freed from vanity and then we shall be well refreshed with consolation what we have beene faine here to sow in tribulation and trouble we shall reape in great joy 17. Wherefore my very deare Brother in the life of God in which you stand you are more acceptable to me that you have awaked me out the Sleep that I might goe on to bring forth fruit in the life of God and afterward to rejoyce therein with the Children of God 18. And I give you to understand that after I was againe awakened a very strong Odour was given to me in the life of God and I hâ—pe to bring forth fruit therein and to awaken the sleepy as God hath awakened me out of the sleep wherein I lay 19. And I entreat you for the holy life sake of God in Christ that for the future you would not be faint or weary but animate and quicken up your life in Christ that our spirits may be apprehended and understood which cannot be without the Divine Power 20. For every one speaketh from his Essences in the Wonders of God according as his life is enkindled in God and no man can bring us to an understanding but the onely spirit of God which in the day of Pentecost did in the mouth of the Apostles change the tongues of all Nations into one that the languages of all Nations could understand the tongues â—f the Apostles whereas they spake but from one tongue but the heart and spirit of the Hearers were opened in God that they all understood them every one in his owne language as if the Apostles had spoken in their language 21. Thus it is onely 〈…〉 God that one spirit can apprehend and understand another 〈…〉 feare me that in many places of my Writings I shall be difficult 〈…〉 understood but in God I am very easie and plaine to the Reaâ—â—r if 〈◊〉 soule be grounded in God from which knowledge I onely Wâ—â—e 22. For I have veâ—◠〈◊〉 from the historicall Art of this World and I write nor for the Pride and Honour sake of their Art for I am not begotten of their Art but out of the life of God that I might beare fruit in the Paradisicall Rose-Garden of God 23. And that not for my selfe onely but for my Brethren and Sisters that we might be one holy body in Christ to God our Father who hath loved and chosen us before the foundation of the world was layd 24. Therefore as Christ spared not his life and so also his true Disciples but did freely Preach the Kingdome of God albeit they suffered scorne and death in this World for it and that onely for the sake of the heavenly Kingdome so must we not feare so much the temporall scorne and death for the heavenly lifes sake and so pray that God would deliver us from all evill and give us unity in one minde 25. But I am sorry that I am so difficult to be understood of you in some points of my Writings and I wish that I could impart my soule to you that you might apprehend my meaning 26. For I understand that it concerneth the deepest points on which the maine depends where I have used some Latine words but my meaning resteth in truth not barely in the Latine tongue but much rather in the Language of Nature 27. For it is opened unto me in some measure to sound out the Spirits of the letters from their very Originall and I would very gladly give you the meaning and interpretation of those words which I have
used and in which you have a misunderstanding but seeing it will take up some roome and now being I am in hast it cannot be done I am very willing to offer my selfe to give you a very cleare interpretation of them very shortly 28. For I have beene so busied with travelling up and downe and other affaires that I could not pleasure you therein I pray have a little patience to waite for it 29. For I have yet so much to doe by reason of my Brothers Daughter who is lately dead that I must run every week into the Countrey and was also faine to make two sore journeys with which the time is run away 30. If it please God that my travelling be once over I hope that it shall doe many a poore soule good service in its hunger yet what God will be done as many a spile of Grasse perisheth when the Heaven giveth not its raine so doe worldly affaires hinder Gods Kingdome 31. Yet I know at present no other remedy or meanes to maintaine the earthly body with Wife and Children therefore I will use all diligence and set the heavenly before all earthly things as much as lyeth in my power and it shall if you have a desire to read any thing of my Writings be faithfully communicated unto you albeit I would faine learne of Gods Children and refresh my selfe also in their Writings 32. For I account my selfe to be the most simple among them I have written onely a little for my owne remembrance and Divine exercise but seeing you doe so please to read it I have no cause to conceale it from you 33. For I acknowledge your great paines that you bestow therein and I thanke God that he in this World hath sent me a man with whom I may boldly conferre about Gods Kingdome whereas else all is full of such blindnesse and madnesse that I dare scarce open my mouth 34. I heare the Scoffers which come along but care little for their scoffes I know what spirits Children they are I could wish that they had my knowledge and then they would leave their jeering 35. Concerning the Transcribing of my Writings which I am to send I cannot tell whether they may be so safely done by N. for he cannot hold his peace and I often heare vaine scoffing men speake of my Writings which I suppose comes from him and cannot beleeve otherwise for he is onely a worldly man and borne wholly from the Schoole of this World we should have little fidelity or security by him 36. We should not at first cast the Pearles seeing they are costly in the way but stay for another time till they be more common least the Oppressour devoure them 37. It may well be handed him to Transcribe yet not the first time but after that it is once copied out that so the Oppressour may not be able to destroy the same 38. Concerning your desire about the Affaires at Prague where I was present at the conâ—â—ing in of the new King that the same is brought into Sagan you have understood that it is already done he came in at the Fort upon Retshin of Shlan and was received of all the Three Orders with great Solemnity as the custome hath been formerly among all Kings 39. I exhort you to heed well what the prophet Ezekiell hath written in the 38. and 39. Chapt. whether the time of the great expedition be not at hand upon the Mountaines of Israel in Babel especially in respect of the Seveberger who should get help from the Turck and very easily come to the River Rine 40. Where the great Slaughter of the children of Babel may then come to passe where two great rods of God shall appeare the one by War the other by Mortality in which Babel shall be ruined sheweth the spirit of the Lord in all those who have prophesied before us 41. Although I account the election of a right Germane Emperour must be yet a little while deferred and in the meane time great War and Contention also desolation of many Citties strong holds and Potent Countries shall follow fo far as even now is the right time of which the spirit prophecieth which we doe not so punctually understand 42. For a thousand yeares before God is as one day the spirit seeth all things nigh at hand and then the fidereall man supposeth that it will be instantly yet it stands in Gods counâ—ell 43. However we know for certain the ruine of the Citie Babel to be very nigh and it appeareth to us as if the time were even instantly at hand whereas yet we cannot fully apprehend the Counsell of God but as a Pilgrim that is a day in a Countrey cannot learn all even so it is with us 44. For God keepeth the time and houre to himselfe and yet sheweth by his spirit the wonders that are to come 45. I give you to know that H. N. hath sought to copy out my desired Booke and seeketh to get the right originall of the first the which as I understand shall be effected it may the most conveniently be brought forth by N. N. 46. However it be the new Antichrist doth mightily Triumph in the growth of the old and burneth like a fire in Juniper wood it supposeth it is joy and a golden time but it is in misery and oppression and Babel is of a flaming fire 47. At present being in hast I have no time to write more at large to you for there is nothing more as yet begun yet I hope soon to begin it as my minde in the driving will continually sheweth me I shall faithfully send it you at the place appointed 48. And I faithfully commend you into the Meeknesse of Jesus Christ Dated Thursday after Martinus 1619. THE SIXTEENTH EPISTLE The open Fountaine in the heart of Jesus Christ bee our refreshment 1. NOble Honoured and much respected Sir The salutation and kind wish of Divine love and fulnesse of joy in Our Immanuel in his wonderfull sweet power together with all temporall prosperity of body premised I desire to let you know that I am certified how you are a Well-wisher to the Fountaine of wisedome and doe make use of some of my Writings and also that you bear a great desire after the well-spring of Christ and the Noble Wisedome which hath moved me to write unto you seeing you have perused some of my Writings 2. But there are some found who out of envy misapprehension and misunderstanding of them doe prate and storme against them as may be seen by the annexed Pamphlet how the poore proud silly man vapoureth and stormeth and yet hath not the least understanding whence my writings flow 3. Yea he puts a false and most strange sence and meaning upon them that he might thereby onely confirme his miserable opinion for he hath spread abroad some writings concerning Gods Election of us and thereby thinketh to entangle and
the Sinne and Wrath of Adam being yet but One pressed upon and into all so likewise passed and pressed the motion or affection of Gods love in Christ humanity and out of Christs humanity through the whole humanity of all men 17. Christ is againe become the heart in the Humane Tree the Divine Sound voyce or word which hath revealed it selfe in Christs humanity effectually that soundeth through Christs humanity in the Vniversall humane Tree and there is nothing wanting or in the way but that the twig which is on the Tree will not draw the Sap of the Tree into it selfe 18. It hapneth oftentimes that the property is too much in love with Mars and draweth it into it selfe and stirreth up the heat whereby the twigg withereth and so the Mars of the soule draweth wrath and falshood into it selfe whereby its Mercurie becomes poysonfull and then Saturne which is the impression of the lifes property groweth altogether obscure and darke and as long as the Mercurie of the life liveth in such a property he may not be drawne of the love of God but of the anger of God and is chosen to damnation so long as he liveth or continueth in that Free evill wicked will 19. The love of God offers it selfe unto him but he refuseth to accept of it God is desirous of him but the wrath holdeth dim As Christ sayd O Jerusalem Jerusalem How often would I have gathered thy Children as a Hen gathereth her Chickens under her wings but you would not 20. The unwillingnesse lyeth in the way that man in his life letteth himselfe be kept or held of Gods anger being the wrath in the out-spoken or expressed Mercury according to the fiery Property of the Father 21. Deare Brother here lyeth the wicked Childe learne but to know what God Almighty is in Love and Anger and how Man is even that same Being and an Image out of the Eternall Spirit 22. Doe not say God willeth the evill he cannot will or desire any thing that is evill according to the property in which he is called God but if I should call this property Viz. of Anger God then I call Hell Heaven darknesse light and the Devill an Angell 23. True all belong unto God or all is Gods yet God is onely understood in the Source or working property of the love of the light the Anger is in his light a cause of the love-desire and of the Kingdome of joy 24. When the soule bringeth its fire desire out of its owne selfe-will into the Love-desire of God and goeth out of its owne selfenesse aud sinketh into the mercy and compassion of God and casteth it selfe into the death of Christ and willeth no longer the fire-source but desireth in its fire life to be dead in the death of Christ then the poyson of the Mercuriall life dyeth in the will of iniquity and there ariseth a new twigge and budding of love-desire 25. Loving Sir and Brother know that I write not as one blind or dumbe without knowledge I have my selfe found it by Experience I have beene as deepe in your opinion as your selfe yet my Saviour hath opened my eyes that I see I doe not see in my owne ability or power but in his as he knoweth me in himselfe and he will see and I wish with all my heart that you might have an insight into my seeing and that you might see with me out of my seeing I would willingly impart my heart and love to you for a propriety and looke through this glasse out of you 26. But I perceive that I am as yet dumbe unto you and that I am not as yet knowne to you in my knowledge which is given me and I wish from my heart that it may yet once be 27. I intreat and exhort you as a Christian in all humility that you would but gather your Objections together and send them to me in Writing I will deale according to my gifts as a Christian ought and I will declare and explaine them in such a manner that I hope you shall acknowledge me as a Brother in it 28 Not that I presume to doe it from my selfe but my desire which burnes in me like fire requires it of you and I as I am I hope to God that we shall both so prosper in it that God will unite us in his love-desire and knowledge and it shall not prejudice you at all with scorne or disgrace for I have a heart that can conceale Secresie 29. I exhort you in love to a filiall humility in the true Resignation of Christ therein you may be able onely to obtaine and comprehend it otherwise my well-wishing good intent and beginning is to no purpose for I can give you nothing but my good affection and charitable will if you will accept of it 't is well If not I protest and testifie before you and the face of GOD that I have begun my christian devoir aright towards you and in you I have done my part as I am bound in Conscience to doe 30. I may come to see you my selfe if my affaires will permit provided that it may conduce to Gods Honour and mans Salvation for I know many thirsty soules thereabouts with whom I might refresh my selfe and they in me 31. I have at present found a very pretious Jewell which might be profitable not onely for the soule but for the body and good for your Patients 32. If men would labour in Christs vineyard God might even now give us such a sunshine which might warme the Apothecaries shop of which many honest People have beene a long time desirous which sun-shine would boldly dispell the smoak in Babel and be a refreshment to the Children of Christ in their Oppression Misery and Tribulation 33. But in truth because men will be so Wicked and Godlesse there shall be an horrible storme of hail and rain at which the Earth shall quake and many thousand soules be drowned in the water 34. I would gladly heere mention somewhat unto you but at this time it cannot be be pleased to take notice of the storme towards the East that towards the North is not far from it in the South there is a great smoak that causeth the eyes of those in the West to smart 35 Let no man say when the storme passeth by that this man or that man is righteous before God it shall goe well with him because of his Religion the anger of God is enkindled in all and they are all alike unto him for all their Religion as long as the one liveth like the other 36. The most High sweepeth out one besom with another but there springeth up a Lilly unto all nations happy are those that apprehend the same 37. The thirsty soul must not say the Lord hath forsaken mee he hath forgotten me as little can God forget as a Mother can forget her child and albeit shee should forget yet the Lord hath not forgotten his poor
exceeding distressed and afflicted Christendome he hath noted her in his wounds peirced with nailes his light shall shine from the East to the West for a Testimony unto all People 38. From the South there ariseth a Lilly towards the North he that getteth it for a propriety or for his owne shall sing the song of Gods mercy and at that time the Word of the Lord flourisheth as grasse upon the Earth and the Nations sing the Song of Babel in one Tune for the beginning hath found the end 39. Thinke upon my darke sayings for at this time I might not be more plaine seeing men have onely sought after Pride and coveteousnesse and despised the mirror of Anger and have not repented but have wrought iniquity with iniquity untill iniquity devoures it selfe and the wrath of God is well satiated 40. Humane Reason shall here hinder little with its Consultations but blow up the fire and give further occasion 41. God was good before distresse but seeing men forsake God thereupon followeth scorne and misery 42. Let every one have a care of himselfe but he that doth not seek and preserve himselfe shall be sought and preserved And so I commit you into the Love of Jesus Christ THE TWENTIETH EPISTLE Our Salvation in the life of Jesus Christ in US 1. NOBLE Sir c. All Cordiall wishes of Divine light in effectuall Divine working power in the fountaine of Love Jesus Christ and all temporall prosperity premised I thought good to visit you with an Epistle and to put you in minde out of a Christian faithfull intent and affection of the Conference between H. N. and D. S. about the Divine purpose and will concerning Man 2 And D. S. was not sufficiently answered at that time upon his question being I was not exercised in their Scholastick way in reference to this Article in the contemplation of the internall ground through the outward ground and also because such meetings by reason of the Drink to which I am unaccustomed do darken and cloud the subtile and pure understanding 3. Also by reason of their Latine tongue or Scholastique expressions I was hindered to comprehend the same in his ground in so much that he began to tryumph with his received Opinion yet without sufficient understanding of the alleadged sayings of Scripture and also without sufficient ground of Logicall conclusions in Reason in which verily he is excellently well exercised in their Scholastique way 4. With which discourse afterward I turned my selfe in Divine grace to the internall ground of Divine Vision to prove the same and prayed unto the Lord that he would open the understanding of the whole ground thereof unto me that I might know the same in its proper and peculiar Species 5. Whereupon it appeared so unto me that I by a Divine introduction into the wonderfull workes of God have sufficient cause and ground therein whereby also it came upon me with great desire to set downe this Ground of the Divine will and eternall purposes in Predestination and to bring it into a Booke the which afterwards being it was desired of Mr. B. T. and others I tooke occasion to doe 6. Not to the intent to despise any body in his Opinion or to undertake to prejudice him with any unchristian disgrace or girding taunts but out of a faithfull reall Christian affection and brotherly imparting of my Talent lent me of God 7. Which worke is so deeply and profoundly grounded that not onely the ground of this Question concerning Gods will may be understood but likewise the hidden God may be knowne in his manifestation in all visible things with a very cleare explanation how the ground of the Grand Mystery which is the eternall expressed word of God wherein the wisedome hath wrought from Eternity and wherein all things have beene seene in a Magicall manner or Idea without any creaturall being is to be understood 8. And also how the same Grand Mystery hath brought it selfe through the expression or outspeaking of the divine Science through the Word of God in the place of this World into a severation and comprehensibility to the Creation and how the originall of good and evill in the Severation of the Divine Science in the Grand Mystery in the Eternall Principles to the Divine manifestation and working is to be understood 9. In which the hidden God may not onely be understood in his Being and will but likewise the whole ground of his manifestation through his expressed Word out of the eternall Powers of the Grand Mystery being the Essence of Eternity and how the same is come into a visible comprehensible creaturall externall Being and what likewise the ground of all Mysteries is And how the same is sufficiently made knowne and manifest 10. Also therein is a large expositive ground of the Cosmick Spirit wherein the Creation of this World liveth and withall a very cleare ground of the internall spirituall Angelicall and soulish life also of the rise fall and restitution of man and also of the Typifications of the Scripture in the Old and New Testament concerning the Kingdome of Nature and the Kingdome of Grace what Gods righteousnesse and his Election or purpose is how the same is to be understood 11. Also a cleare demonstration of the Line in the Kingdome of Nature from Adam upon his Children and of the Kingdome of the manifestation of grace in the inspired Grace voyce of the incorporized Divine Science in the Word of Love in the wombe of Grace 12. And then a cleare explanation of the places of Scripture especially of The 9. 10. 11. Chapters of the Epistle of Paul to the Romans On which reason props up it selfe where a full Sensall ground is demonstrated by the quotation and examination of the Scriptures 13. Yet not in a Logicall way as 't is treated on in the Schooles where they make onely Objections and Contradictions one against another contriving knotty Arguments and Dilemma's and the one will not prove and examine the ground and meaning of the other in a Sensall way in the understanding whereupon they bang urge judge condemne for a Heretick and revile one another which indeed is nothing else but Babel a Mother of proud haughty grand Whoredome of errours and confusion where the Name of God is blasphemed and the holy spirit is reviled and judged by Reason in the literall Word 14. Which I wholly disliked of to follow in my Talent for not one jot or tittle of the Law in the Scripture shall perish till all be fullfilled and the sayings of the Scripture together with there types must remaine true and be not contrary as reason supposeth 15. And thereupon I have taken those sayings of Scripture which seem contrary one unto another as it is written God will that all men shall be saved and then again God hardneth their hearts that they understand not albeit they see it and so cleared and reconciled them together that
in my returne 18. Mr Doctor become seeing read the treatise of Election with inward deliberation or ponderings it hath more in it in its internall ground then outwardly in reference to the sayings of the Scripture is to be expressed which inward ground I dare not give or unfold to the unwise 19. Be faithfull in the Mysteries and account the wicked World not worthy of them in its coveteousnesse what you cannot understand Parabolically there questions are requisite somewhat more shall be revealed to you yet in order onely to doe that I am prohibited by the Prince of the Heavens in nature and manner of the blossoming earth I dare well doe it 20. Therefore imitate the Bees that gather honey of many flowers often writing might doe you service yet what you please God takes God need takes need each thing receiveth its like THE THREE AND TWENTIETH EPISTLE TO CHRISTIANUS STEENBERGER DOCTOR OF PHYSICK Our Salvation is in the life of Jesus Christ in U S. 1. WORTHY Learned Christian deare Friend all hearty wishes of Divine Love and Grace premised Desiring that the Fountain of Divine love might be opened through the Sun of life unto you whence the Divine water springeth as I doubt not but the Bridegroom hath called his Bride Viz. Your soule to this well-spring seeing I understand that God hath placed you under the Crosse and Tribulation 2. This is the first marke and signe of the Noble Sophia wherewith shee signeth her Children for shee useth to manifest her selfe through the thornes of Gods anger as a faire Rose on the thorny Bush so farre forth as the soule keepeth it vow and fidelity for there must be a faithfull and firme Bond and Covenant between the soule and this fire burning Love of God 3. Man must set upon such a purpose that he will enter into Christs bitter passion and death and dye therein dayly to his sins and evill vanities and pray earnestly unto God for the renewing of his minde and understanding He must be anointed and illuminated of the holy spirit and put on Christ with his suffering death and resurrection that he may be a true branch on the vine of Christ in whom Christ himselfe worketh and ruleth according to the internall ground of his Spirit 4. Which Mystery is comprehended in faith where the deity and humanity are then conjoined according to that same internal ground in manner as the fire doth through heare the Iron and yet the Iron retaines its substance but so long as the fire burneth therein it is changed into a meer fire 5. Not that the creature apprehends it in its owne might but it is apprehended when the will doth wholly resigne it selfe up to God and the spirit of God ruleth in this resigned will and the will is the true Temple of the holy Ghost wherein Christ dwelleth essentially not in an Imaginary thought-like creaturely manner but as the fire in the Iron or as the Sun in an hearb where the influentiall power of the sun doth forme and make it selfe essentiall in and with the tincture of the hearb 6. Thus it is to be understood likewise in the spirit of man when the holy power of God doth sorme and Image it selfe in mans spirit and faith and becomes a spirituall being or essence which onely the soules mouth of faith doth lay hold on and not the earthly man in flesh and bloud which is mortall it is an Immortall Being wherein Christ dwelleth in man it is the Heaven of God enstamped on the little World and it is a Revelation of the place Throne or seat of God where the paradise doth again spring forth and beare fruit 7. Therefore the Dragon must be first slain and albeit he yet hangeth unto the earthly flesh as the rind and barke on the tree yet the spirit liveth in God as Saint Paul saith our conversation is in Heaven and as Christ also said he that eateth my flesh and drinketh my bloud he abideth in me and I in him also without me you can doe nothing 8. Therefore I say if any one be a true Christian he is so in Christ he is begotten and innate in the life and spirit of Christ and puts on the Resurrection of Christ for thus the satisfaction of Christ is imparted to him and thus also Christ doth overcome sin death Devill and Hell in him and thus he is reconciled and united with God in Christ 9. For the new birth is not a grace imputed from without that we need onely comfort our selves with Christs Merits and continue in the Hypocrisie of sin no it is a childlike innaâ—e grace that God hath put Christ with the Justification on the convert that Christ also doth redeem him in himselfe with the power of his Resurrection from Gods anger else he is no Christian let him flatter and make devout shewes in hipocrisie as he pleaseth 10. Concerning the interpretation of some words and also of that which you desire of me which are specifyed in my Book called Aurora which have very hidden Meanings the knowledge whereof was given me of the most High I give you to understand that at present it is not convenient to write at large and Expressly thereof in Letters seeing the time is dangerous and the Enemy of Christ doth horribly rage and rave till a little time be past yet I will give you a short hint further to consider of it 11. As first there is a twofold meaning of the Northern Crowne The first poynteth at the Crowne of life Viz. The Spirit of Christ which shall be manifest in the mid'st of the great darknesse Viz. In the contrition or distresse of the sensible nature of the Conscience where a peculiar motion is present then commeth the Bridegroome Viz. The power of Christ in the mid'st of such a motion 12. The other signification is a Figure of the outward Kingdome where the great confusions entanglements and contentions shall be when as the Nations shall stand in controversie There also is the figure Viz. the Victory intimated as it stands in the Spirituall figure how it shall goe and what People shall at last Conquer and how in the mean while in such lamentable time of Tribulation Christ shall be made manifest and knowne and that after and in that miserable time the great mysteries shall be revealed that men shall be able to know even in Nature the hidden God in Trinity in which knowledge the strange Nations shall be converted and turn Christians and therein is signifyed how the Sectarian contentions in Religion shall be destroyed in such Manifestation for all gates will be set open and then shall all unprofitable Praters which at present lye as so many Bars before the Truth be done away and all shall acknowledge and know Christ which Manifestation shall be the last then the Sun of life shall shine upon all Nations and even then the Beast of inquity with the Whore end their dayes which is
signifyed under the Characters Ra. Ra. Ra. P. in R. P. As is to be seen in the Revelation 13. We dare not at present make this large Interpretation more cleare all will shew it selfe and then men shall see what it was for there is yet clean another time 14. Concerning the language of nature I certifie you that it is so but what I understand in it I cannot teach or give another indeed I can give a signification thereof how it is to be understood but it requireth much roome and there must be a Personall Conference and intercourse in it it is not to be set downe in writing 15. Also concerning the Phylosophicall worke of the Tincture its progresse is not so bluntly and plainely to be described albeit I have it not in the Praxis the Seale of God lyeth before it to conceale the true ground of the same upon paine of eternall punishment unlesse a man knew for certaine that it might not be mis-used there is also no power to attaine unto it unlesse a man first become that himselfe which he seeketh therein no skill or Art availeth unlesse one give the Tincture into the hands of another he cannot prepare it unlesse he be certainely in the new birth 16. There belong two Centrall fires unto it wherein the might of all things consist which may easily be attained if man be rightly fitted Therefore Sir doe not trouble and toyle your selfe in that manner and way which you mention with any Gold or Minerals it is all false the best in Heaven and in the World from above and below must be ingredient to it which is farre off and nigh at hand the place is every where where it may be had but every one is not fit and prepared for it neither doth it cost any money but what is spent upon the time and bodily maintenance else it might be prepared with two Florens and lesse 17. The World must be made Heaven and Heaven the World it is not of Earth Stones or Mettalls and yet it is of the Ground of all Mettals but a spirituall Being which is environed with the four Elements which also changeth the foure Elements into one a doubled Mercury yet not Quick-silver or any other Minerall or Mettall 18. Read the Water-Stone of the Wise men which is in Print therein is much truth and it is moreover cleare the worke is easie and the Art is simple a Boy of Ten yeares might make it but the Wisedome therein is great and the greatest Mystery every one must Seeke it himselfe it behooves us not to breake the Seale of God for a fiery Mountaine lyeth before it at which I my selfe am amazed and must wait whether it be Gods wil How should I teach others expresly thereof I cannot yet make it my selfe albeit I know somewhat and let no man seeke more of me then I have yet cleare enough signified and I commend you together with all the Children of God into the Love of Jesus Christ JACOB BEEM THE FOUR AND TWENTIETH EPISTLE In Answer to a QUESTION WHY The Statua of one that was Deceased Wept or shed Teares 1. TOUCHING the Question it is dark in the understanding and there needs a Joseph to explaine it for it is a Magicall thing and very wonderfull whereupon it is hard to be answered for it proceedeth from the Magia 2. Yet I will open and shew you in very briefe what my Opinion is thereupon not that I would conclude and passe an absolute determinate judgment concerning it and leave you and other illuminate men of God to their opinion and apprehension in it but whether God hath given me to prove it that I leave to your judgement who know the condition of the mentioned Person better then I for all things proceed according to the time measure and limit of that thing 3. A hard rough Murall Stone hath no life that is moveable or active for the Elementall vegetable life standeth mute and still therein and it is shut up with the first Impression yet not in that manner as if it were a Nothing there is not any thing in this World wherein the Elementall as well as the Sydereall Dominion doth not lye but in one thing it is more moveable active and working then in another and we cannot say neither but that the foure Elements together with the Starres have their daily operation in all things 4. But being this is a hard Stone therefore the Miracle is above the wonted and ordinary course of Nature whereupon we can in no wise say that it hath a naturall cause in the Stone as if the operation of the Stone should move and put forth this but it is a Magicall motion from the Spirit whose Image is hewen out and pourtrayed in the Stone 5. For a Stone consisteth in three things and so all Beings consist of these three things but inclosed in a twofold property Viz. in a spirituall and in a corporall and those three wherein all whatsoever is in this World consist are Sulphur Mercury and Salt in two propertyes the one Heavenly the other Earthly as God dwelleth in the Time and the Time in God and yet the Time is not God but out of God as a pourtrayed Image of Eternity 6. So Man likewise is out of the Time and also out of the Eternity and consisteth of three things Viz. of Sulphur Mercury and Salt in two parts the one being out of the time Viz the outward body and the other standeth in the Eternity Viz. the soule seeing then that Man and the Time as well as the Eternity stand in one Dominion in Man thence wee are to consider of the Question 7. For man is a little World out of the great World and hath the property of the whole great World in him for God sayd unto him after the fall thou art Earth and unto Earth thou shalt turne that is Sulphur Mercury and Salt therein stand all things in this World be it Spirituall or Corporall save the soule which standeth in such a property according to the right of the eternall nature as I have sufficiently demonstrated in my Writings 8. Now when man dyeth then the outward light in the outward Sulphur doth extinguish and goe out with its outward fire wherein the life hath burned and then the body falleth to dust and entreth again into that whence it is come but the soule which is brought forth out of the eternall nature and infused into Adam by the spirit of God that can not dye for it is not out of the time but out of the Eternall Generation 9. Now if the soule hath put its desire into any temporall thing and therewith hath imprinted it selfe or strongly set its Imagination thereupon then it hath impressed the property of that thing into its desire and holdeth it magically as if it had it bodily indeed it cannot hold the body understand the elementall but it
his Mother of the great World did set his Imagination lust and longing upon the Mother of nature and desired the food of the first Principle wherein the Originall and birth of nature the source of Anger and the most Anxious birth whence all the comprehensible things of this World are made doe consist whereupon he is become capable of the same being he stood upon the same root 9. Thus he is according to the body and also according to the spirit become a Child of this created World which ruleth acteth and leadeth him and also giveth him his meat and drink and hath conceiveth in him the corruptibility and painfulnesse and hath gotten a Bestiall body which must again Corrupt in its Mother 10. For he should not have the Monstrous form the constellation of the great World should not domineer over him but he had his owne Constellation in himselfe which did assimulate with the holy Heaven of the Second Principle of the Divine Being that is with the rising and birth of the Divine Nature 11. Now man is not so farre broken and decayed as if he were not any more the first man whom God created onely he hath gotten the monstrous forme which is corruptible and hath its beginning onely and meerly from the most outward and third Principle and hath awakned and opened in him the Gate of the first Principle being the severe earnest Source which however burneth in the great created World and is wholly enkindled in the damned 12. But the right man which God created which onely is the true right man is yet hidden in this Corrupt man and if he denyeth himselfe in his beastiall forme and liveth not according to the acting driving and will of the same but surrenders himselfe to God with his whole minde thoughts and senses then this man liveth in God and God worketh in him the will and the deed for all is in God 13. The right holy and heavenly man which is hidden in the monstrous is as well in Heaven as God and the Heaven is in him and the heart or light of God is begotten and borne in him that is God in him and he in God God is nearer to him then the Bestiall body 14. The Bestiall body is not his owne native Countrey where he is at home but he is therewith without Paradise but the right man regenerate and borne anew in Christ is not in this World but in the Paradise of God and albeit he is in the body yet he is in God 15. And though the Bestiall body dyeth yet nothing is done to the new man but it then commeth forth right out of the contrary Will and Torment house into its native Countrey there need not any farre removing or distance of place whither hee supposeth to goe that it might be better with him but God is manifest in him 16. The soule of man is out of the first Principle of God but in that it is no holy Being but in the Second Principle it is manifest in God and is a Divine Creature for even there the Divine light is borne therefore if the Divine light be not borne begotten or brought forth in it Viz. the Soule then God is not in it but it liveth in the most originall earnest Source where there is an Eternall contrariety enmity or contrary will in it selfe 17. But if the light be borne then there is joy love and pleasant delight in the Creature and the new Man which is the Soule is in God How should not there be knowledge where God is in the Creature 18. Now it lyeth not in the willing running and toiling of the Creature to know the depths of the deity for the soule knoweth not the divine Centre how the divine essence is generated but it depends on Gods will how he will manifest it 19. Now then if God doth manifest himselfe in the soul what hath the soule done towards it nothing it hath onely the Longing or travelling to the birth and looketh to God in whom it liveth whence the divine light commeth apparent and shining in it and the first fierce earnest Principle whence mobility doth originally arise is changed into Triumphing joy 20. Therefore it is a very unjust thing that the World doth so rage and rave so Tyranize reproach contemne and revile when the gifts of God doe shew themselves differently in man and all have not one and the same knowledge 21. What can a man take unto himselfe if it be not borne in him which notwithstanding standeth not in mans choise as he desires or liketh of it but as his Heaven is in him so likewise is God manifest in him 22. For God is not a God of Destruction in the birth or Universall Generation but an illuminator enkindler and nourisher and each Creature hath its owne Centre in it selfe let it live eyther in the holynesse of God or in the anger of God God will however be manifest in all Creatures 23. If the World were not so blind it might know the wonderfull Being of God in all Creatures but now that it doth so rage and rave it doth it wholly against it self and against the holy Spirit of God at whose light they shall once be astonished they shall not hinder the Sonne which the Travelling Mother bringeth forth in her old Age for this the Heaven declareth 24. God shall enlighten him against all the raging and raving of the Devill and his light splendor or glory shall reach from the East unto the West I write not of my selfe but I onely foreshew that this is at hand and shall come 25. I would gladly have pleasured you at present with what I promised wherein all that is herein touched and hinted at might be clearly explained and also what that good and known Doctor hath desired touching the Originall Being life and drift of man and of his soule and also his Finall End onely it is not yet finished 26. For the gifts which were once given mee of God are not therefore quite dead and gone albeit they were hid by the Devill and the World yet now they oftentimes appeare and shew themselves more deep and more wonderfull 27. And very shortly God willing you shall receive somewhat thereof for there is an higher beginning made towards it especially of the THREE PRINCIPLES of the Divine Being and so forth of all the things which are promised in my Booke 28. Onely I am much busied with worldly affaires and employments else a great part might have been finished but I will be diligent by Divine and earnest Exercise what God will shall be done And herewith I commend you into the Protection of the Almighty Dated 18. Jan. 1618. Written in haste J. B. THE SIX AND TWENTIETH EPISTLE TO CHARLES of ENDERN 1. THE Love in the heart of God the Father and the light of his power in the life of Jesus Christ be our refreshment and helpe us to the new birth that
be found in the History but in true affiance and in the right resignation into the life and into the Doctrine of Christ Therein the holy Ghost shall appeare with wonders and powers which Babel at present in her inventions forged hypocrisies doth not beleeve yet however it certainely commeth and is already on foot yet hidden from the World 18. I have sent you by Mr. Fabian the whole worke of the Second Booke but I know not whether you have received it for since that time by reason of my Journey I have not spoken with Mr. Fabian if not then you may demand it of him And so I commit you to the meeke Love in the life of Jesus Christ the Sonne of God Given in haste Goerlits Friday before the Advent 1619. The Name of the LORD is a Strong Tower the Righteous flye unto it and is exalted THE SEVEN AND TWENTIETH EPISTLE TO CHARLES of ENDERN 1. NOBLE Right Honourable Sir my humble ready and willing Service with all Cordiall wishes of Gods love and grace to your new creature in the New man in the body of Jesus Christ as also all temporall prosperity and blessing for the earthly body premised 2. I have considered your Noble heart and minde which is enkindled and enflamed not onely towards God but likewise towards his Children in love which hath exceedingly rejoyced me in Christ and I must in a speciall manner consider of the true earnestnesse and zeale which I know and acknowledge for you have endeavoured much about my few Writings of the first part and not regarded the murthering or confounding cryes of the Oppressour but sought after it your selfe to read it and to copy it out with your owne hand 3. Which give mee perswasion that God hath opened a little gate of his wisedome unto you which was fast shut to the Oppressor being he sought for it in Art and Pride therefore it was concealed to him for he was offended at the hand of the Writer and did not minde what is written in the holy Scripture My power is mighty in the weake and how Christ thanked his Father that he had hid it from the prudent and wise and revealed it unto Babes And sayd further Yea further For so it hath pleased thee 4. Also I am verily perswaded and convinced in my spirit that you have not done it out of any Curiosity but as it becommeth the Children of God which seeke the precious Pearle and are desirous of it which if it be found is the most precious Jewell which man loveth farre beyond his earthly life for it is greater then the World and more faire beautifull and excellent then the Sun it rejoyceth Man in tribulation and begets him out of darknesse to the light it giveth him a certaine spirit of hope in God and leadeth him upon the right path and goeth along with him into death and brings him forth to life out of death it quelleth the anguish of Hell and it is very where his light it is Gods friend in his love it affordeth him Reason and Discretion to governe his earthly body it leadeth him from the false and evill way and whosoever doth obtaine and keep it him it Crowneth with its Garland 5. Therefore noble Sir I have no other cause to write unto you but from a desire of unseighned love towards the Children of God that I might but refresh and recreate my selfe with them I doe it not for temporall goods or gifts albeit you have tendred your kind and loving favours to me though a stranger in a curteous and friendly manner but for the hope of Jsrael that I may highly rejoyce with the Children of God in the life to come and my labour which here I undergoe in love towards them shall then be well recompensed when I shall so rejoyce with my Brethren and every ones work shall follow him 6. Therefore I am in right earnest being that a Sparkle of the pretious Pearl is given to me and Christ faithfully warneth us not to put it under the table or to bury it in the Earth and thereupon we ought not so much to feare man that can kill the body onely and then is able to doe no more but we ought to feare him that can destroy body and soule and cast them into Hell 7. And though in my time I shall receive but little thankes from some who love their Belly more then the Kingdome of Heaven yet my Writings have their gifts and stand for their time for they have a very pretious worthy earnest Birth and descent and when I consider my selfe in my poor low unlearned and simple person I doe then wonder more then my very adversary 8. But seeing I know Experimentally in power and light that it is a meer gift of God who also giveth me a driving will thereunto that I must write what I know and see therefore I will obey God rather then man least my Office and Stewardship be taken away from me againe and given unto another which would Eternally grieve me 9. But seeing Sir that you have obtained a longing and delight to read the same and that as I verily hope from the providence and appointment of God therefore I shall not conceale it from you seeing that God the most High hath called you through his wonderfull Counsell to publish the first Worke when I thought the Oppressour had devoured it but even then it sprung forth as a green Twig wholly unknowne to me 10. And though I know nothing of my Selfe what God is about to doe and his Counsell and way also which he will goe is hidden from me and I can say nothing of my selfe also the Oppressour might impute it to me for a Pedentick Pride that I would thus onely arrogantly vaunt with my small gifts which were of grace given to me and thereby set forth the thoughts and imaginations of my heart for my owne vaine glory and boasting 11. Yet I declare in the presence of God and testifie it before his judgement where all things shall appeare and every one shall give an account of his doings that I my selfe know not what is hapned to me or how it goeth with me save onely that I have a driving will 12. Also I know not what I shall write for when I write the Spirit doth Dictate the same to me in great wonderfull knowledge so that I often cannot tell whether I as to my Spirit am in this World or no and thereat I doe exceedingly rejoyce and therein sure and certaine knowledge is imparted to me 13. And the more I seeke the more I finde and alwayes deeper that I many times account my sinfull person too weake and unworthy to set upon such high Mysteries where then the spirit sets up my Banner and sayth Arise thou shalt live therein Eternally and be Crowned therewith Why art thou amazed 14. Therefore Noble Sir I give you to understand in few words the ground and cause
and also naturall knowledge it may assure it selfe that it is then drawn and inclined to it by God and then it may well search and finde the deepe ground that is mentioned in my Writings 7. For the spirit of God searcheth by that soule and bringeth it at length into the depths of the deity as Saint Paul saith the Spirit searcheth all things yea the deep thinge of God 8. Loving Sir it is a simple childlike way that leadeth to the highest wisedome the World knowes it not you need not seek for wisedome in remote places or Travaile into strange Countries for it she standeth at the doore of your soule and knocketh and if shee shall but finde an empty resigned free place in the soule shee will there reveal her selfe indeed and rejoyce therein more then the Sun in the Elements if the soule yeeld it selfe up to wisedome for a full possession then shee penetrates it with her flaming fire of love and unlocketh all Mysteries to the soule 9. Sir you may perhaps wonder how a plain lay man could come to understand such high Mysteries having never read them nor heard them from any man but loving Sir I tell you that which you have seen in my Writings is but a glimps of the Mysteries for a man cannot write them if God should account you worthy to have the light enkindled in your soul you would see tast smel feel and heare unspeakable words of God concerning this knowledge and there is the true Theosophicall School of Pentecost where the soule is taught of God 10. After this there is no more any need of searching and painful toiling about it for all gates stand open a very simple mean man may attaine it if he hinders not himselfe by his owne willing Imaginations and running for it lyeth in man before hand and needeth onely to be awakened stirred up or quickned by the spirit of God 11. In my Talent or Writings as in my simplicity I was able to describe it you shall easily finde the way to it especially in this annexed Booke which also is of my Talent and but few Weekes agoe was published in print which Sir I present to you in love as to my Christian fellow-member and exhort you to read it over often for its vertue is the more the better liked or the longer the better beloved in this Booke you will see a true short ground acd it is a sure ground for the Author in this practice hath found it so by experience 12. But for the ground of the high Naturall Mysteries which you and M. Walter M. Leonhart Elvern desire a further clearer explanation of be pleased to enquire of M. Walter for it for I have sent to you and him an explanation and other new Writings if you shall like them you may cause them to be copyed out you will finde very great knowledge in them I would that all of you â—ight truely understand it I would faine have made it more plain but in respect of the great depth and also in regard of the unworthy it may not be done Christ saith Math 7. 7. Seek and you shall finde knock and it shall he opened unto you none can give it unto another Every one must get it himselfe of God one may well give a manuduction or direction to another but he cannot give him the understanding of it 13. Yet know that A Lilly blossometh unto you the Northern Countries if you destroy it not with the sectarian contention of the learned then it will become a great Tree among you but if you shall rather choose to contend then to know the true God then the ray or beam of light passeth by and hitteth onely some and then afterward you shall be forced to draw water for the thirst of your soules among strange Nations 14. If you will take it rightly into consideration then my Writings shall give you great furtherance and direction thereto and the Signate-star above your pole shall help you for its time is come about or borne 15. I will freely give you what the Lord hath given me onely have a care and employ it aright it will be a witnesse for you against the mocker let no man looke upon my person it is a meer gift of God bestowed not onely for my sake but also for your sake and all those that shall get to read them 16. Let no man gaze any longer after the Time it is already borne begun or come about whom it lighteth upon him it hitteth whosoever waketh he seeth it and he that sleepeth seeth it not the time is appeared and will soone appeare he that watcheth seeth it many have already felt it but there must first a great tribulation passe over before it be wholy manifest the cause is the contention of the Learned who tread the Cup of Christ under foot and contend about a Child that never was worse since men were this shall be manifest therefore let no honest man defile himselfe with such contention there is a fire from the Lord in it who will consume it and himselfe reveal the truth 17. You shall receive of Mr Walter what he hath besides especially a table with an Exposition of it therein the whole ground of all Mysteries is plainely layd downe and so I commend you Sir to the love of Jesus Christ Dated the 20. c. THE THREE AND THIRTIETH EPISTLE Of the Persecution against JACOB BEEM BY GREGORY RICKTER Primate or Superintendent of GERLITZ Our Salvation and Peace in the life of Jesus Christ Mr. Marcus Mausern 1. MUCH respected and beloved Sir all cordiall wishes of the stedfast working Love of our Lord Jesus Christ in Soule Spirit aad Body premised I have received both your Letters and have observed your Christian heart syncerely inclined in a fellow-memberlike Love towards mee and the pure truth and I desire that God would ratifie strengthen and preserve you in such a purpose that you may grow in the Tree of life Jesus Christ and bring forth abundance of good fruit 2. Your owne reason will give you to know that the hand of the Lord according to his will hath guided me hitherto and brought me to such knowledge wherewith I have again willingly and readily served many seeing I have not learned my knowledge in the Schools or Bookes but from the great Booke of all Beings which the hand of the Lord hath opened in me 3. Seeing then that there is in that Booke a Crosse of the true understanding therefore God signeth his Children to whom he giveth this Booke to read with that same Crosse on which Crosse the humane death is slain and eternall life restored 4. I give you as a brother to know that the same mark is enstamped on my forehead with a Tryumphing Trophy on which the Resurrection of Jesus Christ is imprinted 5. Which mark is dearer unto me then all the honour and goods of the World that God hath so highly esteemed