48

48. And I faithfully commend you into the meekness of yesus Christ.

The open fountain in the h^art of y^esus Christ be our refreshment.

OBLE, honoured, and much respected sir, the salutation and kind wish of divine love and fulness of joy in our Immanuel, in His won- derful sweet power, together with all tem- poral prosperity of body premised, I desire to let you know that I am certified how you are a well-wisher to the fountain of wis- dom {Fons Sapientice), and do make use of some of my writings, and also that you bear a great desire after the well-spring of Christ and the noble wisdom^ 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, do prate and storm against them, as may be seen by the annexed pamphlet, how the poor, proud, silly man vapoureth and stormeth, and yet hath not the least understand- ing whence my writings flow.

3. Yea, he puts a false and most strange sense and meaning upon them, that he might thereby only confirm his miserable opinion, for he hath spread abroad some writings concerning God's election of us, and thereby thinketh to entangle and snarl us in despair, and so to open a gate of all lewdness and wantonness.

4. And therefore he liketfi not the taste of the open fountain of Christ in my writings, whereupon I have made a short declaration upon his annexed pamphlet, and have given it only in brief to the consideration of him that reads my book, seeing the ground is else- where sufficiently and satisfactorily to be found in my writings, that men may see how this carping pamphleteer thinketh to beguile and bereave us of the chiefest treasure on which our eternal salvation and happiness dependeth, and that, with cunning words, -by alleging and quoting of the Scripture; as a toad that sucketh poison out of honey, even so he perverteth the Scripture, as is to be seen in his

description of the Virgin Mary and the promised seed of the 7uoman, how he therein falsifieth and embittereth the Scripture, whereupon he buildeth the election.

5. At the which I am much grieved in my heart that the man is so burthened and possessed with such an opinion, which burthen is very heavy, and he cannot get rid of it unless he learn to understand the centre of ail beings whence good and evil arise, what God's love and anger is, and learn to understand the three principles, else he will not be freed from such opinions.

6. Albeit I wonder not that my writings seem strange unto him, for there is somewhat new that surpasseth the reach of reason; they have another sense, another understanding than his, another root ■whence they spring, for I have not gathered them together from the letter, neither learned I them from other men's writings; I was an ignorant child in that respect, as laymen usually are; I knew nothing of such things; I sought it not also in such a way; I sought only the heart and open well-spring of y^esus Christ, to hide myself from the tempest of God's anger, and from the opposition of the devil, that so I might get a guide and leader that might rule and direct me in my life.

7. But when this did press so hard upon me, and my mind forced so strongly into the combat against sin and death, and towards the mercy of God, that I was resolved rather to part with my life than to give in or desist, such a garland was then set upon me, which I hope to enjoy, and rejoice in it for ever; and I have no pen sufficient to describe it, much less can I express it with my mouth; and from thence my knowledge came, and also the desire to set it down only for my own memorial, and I was intended to keep it by me till the last of my days, and how it came to pass [that it was published], you know, sir, very well, by Mr. N. But God's providence and permission herein was such that you and your brother were called as firstlings unto it, by whose means it was propagated.

8. Therefore I exhort and entreat you, for the eternal salvation sake, to heed and mind well the pearl that God favoureth us with, for there will come a time that it shall be sought after and greatly accepted of; let no stormy gusts drive you to and fro, but look upon it aright, and pray God, the Most High, that He would be pleased to open the door of knowledge, without which no man will understand my writings, for they surpass and transcend the astral reason; they apprehend and comprehend the divine birth; therefore there must also be the very like spirit to understand them aright; no speculation [or acute apprehension or notion of reason] reacheth

them, unless the mind be illimiiiiated from God, to the finding of which the way is faithfully shown unto the seeking reader.

9. I speak in good truth and sincerity before God and man, and appeal also therewith before the Judgment of God, and declare that there is no good at all in any disputing without God's light and spirit, also nothing that is permanent, constant, undoubtedly grounded, or well-pleasing to God, may arise from thence.

10. Therefore, he that will learn to understand the right and true way to God, fundamentally, let him depart and forsake his own reason, and enter into a penitent, humble, and, to God, resigned, child-like, or filial life, and so he shall obtain heavenly power and skill, and shall put on Christ's filial spirit, that shall lead him into all tnith, else there is no true way to God but this only.

11. If it come so far that the Virgin's garland (the pearl of Sophia, the divine illu7ninatio7i) be set upon him, he shall not need say any more, Teach me, &c. For it is written. They shall all be taught of God; otherwise I have no knowledge, skill, or understanding. I have been in my writings as a young scholar that goeth to school, or as a shower that passeth by, what it lighteth upon, it hits; thus hath my apprehension been, even to this day.

12. The book Aurora y^as my first childish beginning; I wrote also contrary to reason's conceit, only according to the appearance of light; in a magical [cabalistical or parabolical manner] I under- stood it very well, but it was not sufficiently explained; it needed a more large description and exposition, for I intended to have kept it by me, but it was taken from me against my will and published, a& you, sir, know; and I commend me into your favour, and us all inta the meek love of Jesus Christ.

Dated the third of July, Anno Dom., 1621.

I. i eg5wefejaji»! saa> B| HE hearty salutation and desire of divine love and fulness of joy in our Immanuel in His wondrous sweet power, with all bodily and temporal welfare premised, I give you friendly to understand that I have entirely considered of the conference lately held; and being I perceive you to be a zealous lover of the truth and divine mysteries, I would not omit to visit you with this Epistle, seeing opportunity hath been given me to answer somewhat upon the article of a person who opposed me in the article of God's Free-grace [oiQ Election, and 1 have sent this, my answer, for you to read over.

2. But so far forth as the mind cannot rest satisfied with this little, I am ready and willing, if it be desired, to write such a book, and to enlarge and unfold it so out of the Centre, that the heart might rest satisfied thereupon; albeit I should suppose that a Chris- tian might find so much in this little that he might be satisfied in reference to this and other articles.

3. But seeing, nevertheless, that this article hath perplexed many men, and thereupon such opinions are stated and concluded which do set open a gate for all iniquity unto the world, I am therefore grieved at it, being it is given me to know from the Most High that this article hath not as yet been understood from the very ground, and I wish from my heart that it might be understood, that we might not look so strangely one upon another as men and devils, but as loving brethren, and the innate, dearly-purchased children of Christ, that we might walk in a right true love one towards another, which in such a conceit and conjecture, that God chooseth one and not another, can never be done.

4. But if I look upon my brother as my [own] flesh and spirit, then it may be truly effected j which the Scripture and also the

original of mankind do powerfully testify and convince us of; and yel much more my conscience in the spirit of the Lord convinceth me that I ought to love my brother as my own life, or as my God; what, would God command me to love [one that is] a damned devil 'i no, but [one that is] the member of my [own] body.

5. Therefore for this cause I have taken an occasion to write unto you, and Christianly to entreat and admonish you better to consider this article, and in that consideration not to suffer anything at all to possess your mind or take place in you save the pleasant 7iame of jesus, who is come into this world and manifested Himself in our humanity, to seek and save us poor lost men dead to the kingdom of God, and to restore again what was lost in Adam.

6. I write not this to be a master over you, but in a brotherly manner, for a mutual search and recreation with you, that our faith and confidence towards God may be strengthened in the Lord, for we are onall sides but men, and should of right behave ourselves in doctrine and life towards one another as members; for he that findeth his brother in the spirit of Christ findeth himself.

7. Much disputing is not at all profitable, it maketh only confusion; go with me in my writings unto the centre of all beings., and you shall see the original (or understanding) in good and evil, and be freed from all this error, for you shall find so much in my writings that will give real satisfaction to the mind; so far as the centre of all beings is apprehended, there ariseth such joy in the mind, which surpasseth all the joy of this world, for the noble and precious stone (or the philosopher' s stone) of the wise men lieth therein, and he that finds it, accounts it of higher excellency than the outward world with all its glory. Should not that be joy to find and know God, so that man in himself is able to see and find all things, and what is scarce deciphered in a thousand, hooks, and to know it really in everything? With whom shall I contend and wrangle about religion, if the same be manifest in my heart, that I am able really to behold all things in their root and original?

8. I do not speak this to boast of myself, who am as nothing, and God is all in me, but to the end, that if any had a mind to seek, that he might also seek and obtain, albeit I sought it not in that manner, also understood not, yea, knew nothing of it; I only sought the pleasant love-heart of jesus Christ, to hide myself therein from the wrathful anger of God and the enemy, the devil; but then more was revealed to me than I understood and sought for, and thence I have written, not thinking to be known withal among such. high people.

9. For I thought that I wrote only for myself, and intended to have kept it by me, even to my end; yet now it is manifest, and come into many men's hands without my knowledge and endeavour; thereupon I am urged to entreat you and others, and to put you in mind not to look upon the simplicity or meanness of the author, or to be offended at the person; for it pleaseth the Most High to manifest His counsel hy foolish people, which before the world are ac- counted nothing, that it may be known and acknowledged that it comes from His hand.

10. Therefore, if my writings come into your hands, I would that you should look upon them as of a child's^ in whom the Highest hath driven His work, for there is that couched therein which no reason may understand or apprehend; but it is childlike, plain, and very easy to the illuminate; it will not be apprehended of reason, unless reason be enkindled with God's light; without that there is no finding; and this I desire to mind you of, and all those that read them.

11. Christ said. Seek and yon shall find, knock and it shall be opened jmto you: My Father will give the Holy Spirit to them that ask Him for it: herein lieth the pearl hidden, he that will have it must thus obtain it, else there is no finding, save only an half [lame] blind knowledge, like a delusive shadow of fancy [or a painted sound]; in the pearl there is a living knowledge, where a man need never ask, is it true? for it is written. They shall be taught of God: also, We will come unto you and make our abode in you: also, He that hath not the spirit of Christ is none of His: and therefore Christ saith, Seek first the kingdom of God and the righteousness thereof and then all other things shall he added unto you; He biddeth us to endeavour and seek after it; not to sit still and wait upon election; but to come to Him (Matt, x.), and to labour in His vineyard; and not wait and expect driving, but to come vtdllingly.

12. Seeing then I have found a wise heart in you, I am the more emboldened to write unto you, hoping that you will judge wisely; now if anything in my writings should seem dark and obscure, and difficult to be understood, I pray set it down and send it me as occasion serveth: I will make it more childlike, plain, and clear; and I commend you and yours, and myself with them, in brotherly union, into the meek tender love of yesus Christ.

OBLE sir, after wishing you the divine love and fulness of joy in our Immanuel, in His wondrous sweet power, and all bodily and temporal prosperity, I friendly certify you, as now opportunity giveth me leave, that I have considered of the confereiice we had lately; and being I have observed yourself and others there present in high divine zeal, as lovers of God and His truth, who desire to search with earnestness the mystery and ground of all beings, and to come into the light, thereupon I would not omit to write unto you, and put you all in mind thereof, and, withal, give further advantage to such zealous seeking, and declare how the pearl is to be sought and found.

2. For I am also among the seekers, and it lieth me most chiefly in hand not to hide or bury that which God hath entrusted me withal but to set it forth, that God's will might be known in us, and His kingdom might come and be manifest in our seeking and desire; and we might be found as children of the Most High, one towards another, and acknowledge one another as members and brothers, and not as strangers and outcasts; or as devils and men one towards another, as- the article of election (as it hath of some been hitherto handled) doth give forth and import little less.

3. And albeit we are apprehended and captivated in the heavy fall oiAda?n in the anger, that His anger hath indeed chosen us to be chil- dren oi damnation; yet God hath bestowed His beloved heart, viz., the centreo/thedeity, th.eieu]yon; andhathmanifesteditin the humanity; that He might again regenerate us in Him, and manifest the life again in us.

4. And as the htaNy fall came from one upon all, and passed [or pressed] upon all; so likewise the grace came from one and passed upon all; and the Apostle saith, that Jesus Christ came into the world to seek and save that which is lost; that is, the poor, lost, damned sinner, apprehended in the wrath of God, and chosen to damnation, and not the righteous, and who, with Abel, Seth, Henoch, Noah, Sem, Abraham, Isaac, and J^acob, are comprehended in the love; but the poor, sinful man, captivated of God's anger, as Cain, Ismael, Esau,

and the like; [He came] to seek and call these to return and be converted, as God said to Cain, Rule over the sin, let it not have its power; if Cain could not have done this, God would not have commanded it him; also, if it had not been possible for Adam to have stood, then He had never forbid him the tree.

5. But being man cannot thus absolutely conclude, demonstrate, and give satisfaction to the mind, for it searcheth further after God's omnipotence, thereupon there is another study requisite, that a man learn really to know the centre of all essences, to love, and anger; what the eternal love of God, and what the eternal anger of God is, which doth harden and devour man, and maketh him to be a child of eternal death, and how man may, and is able, in the time of this life, to be freed out of this prison and captivity [of God's anger].

6. But seeing that I have so declared, and set it forth at large in my books, that I thought the mind should be satisfied, especially in the book of the Threefold Life, and in the three books of the Incarnation of 'jFesus Christ, and yet further and deeper in the book of the six poi?its concerning the grand mystery; the eternal birth of the Deity j and of the three principles of the three worlds, how they stand mutually in each other as one, and how there is an eternal peace and agreement towards each other, and how one doth beget the other, and desire each other; also, that one without the other were a nothing; I supposed that the mind would therein find satisfaction, seeing the same can be demonstrated in every being and thing.

7. But seeing Master N. hath part of these writings in his hands, though not all, be pleased to inquire after them, if they have a mind to them, they shallnotonlyfindthe ground of this article concerning^/^f/w«, but of all articles, and even of all whatsoever the mind of man turneth itself unto, if the^waMi^be followed and attained which is there opened.

8. My noble heart, I pray take not in jest what God manifesteth unto us out of His love; look not upon the simplicity of the men by whom He doth this; it is His good pleasure to manifest His might in the weak and silly, as the world accounts them; it is done for instruction to the world, seeing all live in contention and strife, and will not suffer His Spirit to draw them, that they might know and acknowledge God's kingdom to be in us; therefore the centre of His being, and of all beings, is manifested unto them; this is done all out of His love towards us, that we might yet depart from the miserable strife, contentions, and wranglings, and step into a brotherly and childlike love.

9. Sir, seeing I have found a longing mind in you, I would not conceal from you that it will be a time of serious earnestness, and I

say, blessed and happy are those that are comprehended under tlie sound of the trumpet that hath already sounded, for there cometh here-- after such an earnest severity that Babel and contention, together with all pride, ambition, falsehood, and unrighteousness, shall drink an earnest draught, and even that which she hath filled \ I entreat you, for eternal salvation sake, further to consider of it; it is known.

10. I am ready, so far as the mind might not find ground enough in my writings, for its rest and satisfaction (if the same were noted down and sent me), so to explain and enlarge it out of the centre of all beings, that I hope the mind should be satisfied, although it lieth not in searching, for no searching obtaineth or reacheth the pearl without God's light; a penitent, humble mind is required thereunto, that wholly resigneth itself into the grace of God, and that doth not search or will anything save God's love and mercy; in that ariseth at last the bright morning star, that the mind findeth such a pearl, wherein soul and body rejoiceth; and when this is found, then there need no further searching or teaching, for it is written, They shall be taught of God. Such a pearl as this, the sound of the seventh trui?ipet doth open in the hearts of many, who, with earnestness, shall seek it in a humble, and unto God, resigned will.

1 1. Therefore, my noble heart, I would not conceal this from you: much disputing and grubbing in self-reason findeth not the pearl; but an earnest, fixed, penitent will findeth the same, which is more precious and costly than the world; and he that finds it, he would not give it for the riches of the whole world, for it affordeth him temporal and eternal joy, that he is able to rejoice and be merry in the midst of the dungeon of darkness, and he accounteth the goods of this world as dirt and dung in comparison of it. Christ said, Seek, and you shall find; knock, and it shall be ope?ied imto you: also. My Father will give the Holy Spirit to them that ask Him for it;

12. Let no man say. My heart is shut up, I cannot pray; and if my heart say flatly no, yet I will cast myself into the suffering and death of Christ; let Him cast me into heaven or hell, yet I will be in His death. He is made an eternal life to me; and the7i, it is said, None ca?i pluck My sheep out of My hands.

13. The way to seek and know the precious pearl is very suffi- ciently opened in the book of the Threefold Life, else I would have mentioned something thereof: And I commend me into your favour, and us all into the meek love of ^esus Christ.

OBLE, worthy, and honoured sir: All sincere wishes (through the love of Christ wherewith He loveth us in Himself by His incarnatioti in us) of a happy and, in God, joyful New Year, and all bodily welfare premised.

2. I am glad of your bodily health, and yet much more glad am I that I observe how the drawing of the Father in the Spirit of Christ doth continually stir up and work in you a constant hunger after the precious pearl of the Divine knowledge, which (being it happeneth in the tree and growth wherein I also spring up and grow) doth bring to me (as from a fellow branch in our angelical Faradisical coral) mere desire and acceptable love will; and it rejoiceth me in my meditation that the spirit of Christ hath yet His church and temple in the midst of the thorns, as it now appears; and I wish from my heart, with panting desires, that it might flourish and grow yet stronger; that Babel and the kingdom of contention and strife might thereby be abolished and taken away, that we might converse and walk together in love and union as the children of Christ.

3. I should be glad with all my heart, seeing you read some of my writings, that they might be understood according to my compre- hension and mind, not for a temporal praise and glory to me, which is in Christ only and not mine; but for our eternal fellowship and fraternity sake, which we shall have in general, one with another, after this life.

4. And I would very heartily impart to my loving brethren my pearl which God hath given me, that they also with me might in Divine knowledge and love bring in their fruits upon the table of God, which work and labour is more acceptable to me than all the temporal praise, honour, and goods of the world.

5. And though I am in comparison to you as a child void of understanding, yet my Saviour hath been pleased out of His love and

grace to bestow Hi's sense, mind, and understanding n-^on me, and to open it through Himself ti\2X I effectually know Him and His will.

6. Which [albeit it seemeth foolishness unto reason] is as clear as the sunshine unto me, and it afifordeth me joy and desire, that I, in all temptations and afflictions from the devil and his confederates, am able boldly and confidently to hide myself therein; and my hope is therein stirred up, and enkindled with God's love-fire; and I have as it were a fair garden of roses therein; which I do not only beteem unto my brethren to partake of; but I also desire, and wish from my heart, that the golden roses might also blossom in them.

7. I have understood how that you are yet solicitous and troubled in the article about the will of God and His election of mankind, and are yet in a deep conceit in reference to the decree concerning man, as if God chose some according to His purpose, and some again He chose not out of His decree and purpose, and therefore He draweth them not in the spirit of Christ to the Father; or that the Father draweth them not in Christ; which for my part hath very often per- plexed me; and I wish unfeignedly that it might be apprehended, how the ground is in its own property.

8. For the words of the Scripture are right and true about election, but they are not understood aright; and thence cometh the great evil and mischief with contending and eager contests; when I go into the centre, then I find the whole ground; there is nothing so subtle, or profound, there is nothing that can be asked about the will of God, but it is manifest therein as clear as the sun.

9. For I find the whole understanding both of good and evil; of God's love and anger; both desires [viz., of the darkness and of the light] these I set into the humanity of Christ, how God is become man; and I consider how the forms of the human properties in the humanity of Christ were wholly and universally without particularity tinctured with the love of God in Christ, with the eternal word or voice of the deity (that is, with the divine mercury) with divine essentiality (namely, in the blood of Christ), and the wrath which was manifest with Adam in the human property was wholly drowned, and shut up in eternal death; of which the Scripture now declareth; Hell, where is thy victory 1 Death, where is thy sting?

10. As the artist or philosopher doth change Saturn and Alars, in the Mercury, (which in Saturn and Mars in their own fierce wrathful might (or strength) is an evil poisonful source or quality) into z. pa7iacea, that is into a Paradisical source and property, where neither Saturn, Mars, or Mercury are perceived in their wrathful properties, but out of their fierce wrathful malignant property, there

is an ascension of love and great joy; thus it is now also with the evil man, when he departeth out of this wrathful, malicious will, and in resignation wholly giveth himself in the death of Christ, into the panacea (Christ).

11. And as the sun in the firmament shineth upon the good and evil, so likewise the desire of the panacea, Christ (being the divine sun that shineth therein), presents itself to all men; if they would but open their will, and depart from their selfhood, and set their desire into that, Christ would be born therein.

12. For the soul (as it is purely in itself) was spoken or breathed into the human body out of the eternal speaking word of the Father, out of the fire and light world, as out of God's own Being, and it hath both wills /re^; out of the fire (that is, out of the Father's anger, which is the eternal nature, in which she is a creature, in the spiritual sulphur, mercury, and salt,) and out of the light of the divine power in the divine sound, in which the soul is an angel, and an image of God.

13. And though it hath lost the light with Adam, yet Christ hath regained the same; and hath again moved or awakened the centre of love, that the life of the light (if it stirreth up its desire) may again in the humanity of Christ (which passeth from one upon all, as the anger passeth from one upon all) enkindle itself.

14. And though it might be said that He enkindleth whom He pleaseth; yet I declare it as a precious truth worthy of acceptation, that the divine light is not ingressive [or a light coming into a man from without] but it is hidden even in the wicked man in the centre; as God is hidden in the time, but it is arisive [that is, a light spring- ing up, or opening itself from within] as the light of the candle ariseth out of the candle.

15. Man is not so altogether corrupt [forlorn or decayed] that there should not be any possibility at all left in him; and though he be corrupt, and spoiled, yet God (when he received and took pity on man) again stirred up, and awakened the centre of his love (being the true deity which hid itself [or disappeared] in the sin [or fall of Adam\ in the human property).

16. And as the sin and wrath oi Adam (being yet but one) pressed iipon and into all; so likewise passed and pressed the motion [or affection] of God's love in Christ's humanity, and out of Christ's humanity through the whole humanity of all men.

17. Christ is again become the heart in the human tree: the divine sound [voice or word] which hath revealed itself in Christ's humanity effectually, that soundeth through Christ's humanity in the

universal human 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 itself.

1 8. It happeneth oftentimes that the property is too much in love- with Mars, and draweth it into itself, and stirreth up the heat, whereby the twig withereth; and so the Mars of the soul draweth wrath and falsehood into itself, whereby its Mercury becomes poison- ful, and then Saturn (which is the impression of the life's property) groweth altogether obscure and dark; and as long as the Mercury of the life liveth in such a property he may not be drawn of the love of God, but of the anger of God, and is chosen to damnation so long as he liveth or continueth in XhzXfree, evil, wicked will.

19. The love of God offers itself unto him, but he refuseth to accept of it; God is desirous of him, but the wrath holdeth him. As Christ said, O y erusalem, 'yerusalem! How often would I have gathered thy children as a hen gathereth her chickens under her wings, but you would not!

20. The unwillingness lieth in the way; that man in his life letteth himself be kept or held of God's anger, being the wrath in the outspoken [or expressed] Mercury, according to the fiery pro- perty of the Father.

21. Dear brother, here lieth the wicked child; learn 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 Eternal Spirit.

2 2. Do not say, God willeth the evil; He cannot will or desire anything that is evil, 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; darkness, light; and the devil an angel.

23. True, all belong unto God [or all is God's], yet God is only 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 kingdom of joy.

24. When the soul bringeth its fire desire out of its own self-will into the love desire of God, and goeth out of its own selfness and sinketh into the mercy and compassion of God, and casteth itself 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 poison of the Mercurial life dieth in the will of iniquity, and there ariseth a new twig and budding of love desire.

25. Loving sir and brother, know that I write not as one blind or dumb, without knowledge; I have myself found it by experience. I' have been as deep in your opinion as yourself, yet my Saviour

hath opened my eyes that I see. I do not see in my own ability or power, but in His, as He knoweth me in Himself and He will see; and I wish with all my heait 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 look through this glass out of you.

26. But I perceive that I am as yet dumb unto you, and that I am not as yet known to you, in ray knowledge which is given me;. and I wish from my heart that it may yet [once] be.

27. I entreat and exhort you as a Christian, in all humility, that you would but gather your objections togetber and send them to me in ivritins:. I will deal according to my gifts, as a Christian ought, and I will declare and explain them in such a manner, that I hope you shall acknowledge me as a brother in it.

28. Not that I presume to do it from myself, but my desire, which burns 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 scorn or disgrace, for I have a heart that can conceal secrecy.

29. I exhort you in love to a filial humility in the true resignation of Christ; therein you may be able only to obtain 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, 'tis well I If not, I protest and testify 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 do.

30. I may come to see you myself if my affairs will permit, pro- vided that it may conduce to God's honour and man's salvation; for I know many thirsty souls thereabouts with whom I might refresh myself, and they in me.

31. I have at present found a very precious jewel, which might \)tprojitdble, not only for the soul, but for the hody, and good for yowi patients.

32. If men would labour in Christ's vineyard, God might even now give us such a sunshine which might warm the apothecary's shop, of which many honest people have been a long time desirous; which sunshine would boldly dispel the smoke 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 godless, there

shall be a horrible storm of hail and rain, at which the earth shall quake, and ma?iy thousand souls be drowned in the water.

34. I would gladly here mention somewhat unto you, but at this time it cannot be. Be pleased to take notice of the storm towards the east; that towards the north is not far from it; in the south there is a great smoke that causeth the eyes of those in the west to smart.

35. Let no man say, when the storm passeth by, that this man or that man is righteous before God; it shall go 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 lily unto all natioiis. Happy are those that apprehend the same.

37. The thirsty soul must not say, the Lord hath forsaken me, He hath forgotten me; as little [can God forget] as a mother can forget her child, and albeit she should forget yet the Lord hath not forgotten His poor, exceeding distressed, and afflicted Christendom; He hath noted her in His wounds, pierced with nails; His light shall shine fro77i the east to the west for a testimony unto all people.

38. From the south there ariseth a lily towards the north; he that getteth it for a propriety [or for his own] shall sing the song of God's mercy; and at that time the Word of the Lord flourisheth as grass upon the earth, and the nations sing the song of Babel in one tune; for the beginning hath found the end.

39. Think upon my dark sayings, for at this time I might not be more plain, seeing men have only sought after pride, and covetous- ness, and despised the mirror of anger, and have not repented, but have wrought iniquity with iniquity, until iniquity devours itself, and the wrath of God is well satiated.

40. Human reason shall here hinder little with its consultations; but blow up the fire, and give further occasion.

41. God was good before distress; but seeing men forsake God, thereupon followeth scorn and misery.

42. Let every one have a care of himself; but he that doth 7iot seek and preserve himself shall be sought and preserved: and so I commit you into the love of jfesus Christ.

Our Salvation in the Life of Jesus Christ i}t us.

OBLE sir, &c.: All cordial wishes of divine light in effectual divine working power, in the fountain of love, Jesus Christ, and all temporal prosperity premised: I thought good to visit you with an Epistle, and to put you in mind, out of a Christian faithful intent and affection, of the co7iference be- tween 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 scholastic way, in refer- ence to this article in the contemplation of the internal 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 subtle and pure understanding.

3. Also by reason of their Latin tongue [or scholastic expressions] I was hindered to comprehend the same in his ground; in so much that he began to triumph with his received opinion; yet without sufficient understanding of the alleged sayings of Scripture, and also without sufficient ground of logical conclusions in reason, in which verily he is excellently well exercised in their scholastic way.

4. With which discourse afterward I turned myself in divine g7-ace to the internal ground of divine visioti 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

5. Whereupon it appeared so unto me that I (by a Divine intro- duction into the wonderful works of God) have sufficient cause and ground therein; whereby also it came upon me with great desire, to set down this ground of the divine will and eternal purposes in predestination, and to bring it into a book; the which afterwards, being it was desired of Mr. B. T. and others, I took occasion to do.

6. Not to the intent to despise anybody in his opinion, or to

undertake to prejudice him with any unchristian disgrace, or girding taunts; but out of a faithful, real Christian affection, and brotherly- imparting of my talent lent me of God.

7. Which work is so deeply and profoundly grounded, that not only the ground of this question concerning God's will may be understood; but likewise the hidden God may be known in His manifestation, in all visible things, with a very clear explanation how the ground of the grand mystery (which is the eternal expressed word of God, wherein the wisdom hath wrought from eternity, and wherein all things have been seen in a magical manner or idea, without any creatural being) is to be understood.

8. And also how the same grand mystery hath brought itself through the expression or outspeaking Of the divine science, through the word of God (in the place of this world) into a severation and comprehensi- bility to the creation; and how the original of good and evil in the severation of the divine science in the grand mystery, in the eternal prin- ciples, to the divine manifestation and working, is to be understood.

9. In which the hidden God may not only be understood in His being and will, but likewise the whole ground of His manifestation through His expressed word, out of the eternal powers of the grand mystery, being the essence of eternity; and how the same is come into a visible, comprehensible, creatural, external being; and what X-)}&.Q^\%t.the ground of all mysteries is; and how the same is sufficiently made known and manifest.

10. Also therein is a large expositive ground of the cosmic spirit (spiritus mundi) wherein the creation of this world liveth; and withal, a very clear ground of the internal, spiritual, angelical, 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, con- cerning the kingdom of nature and the kingdom of grace; what God's righteousness, and His election or purpose is; how the same is to be understood.

11. Also a clear demonstration of the line in the kingdom of nature, from Adam upon his children; and of the kingdom of the manifestation of grace in the inspired grace voice of the incorporised •divine science, in the word of love, in the womb of grace.

12. And then a clear explanation of the places of Scripture; -especially of the 9th, loth, and nth chapters of the Epistle of Paul to the Romans: on which reason props up itself, where a full sensal {or sensible or pei-ceptihle) ground is demonstrated by the quota- tion and examination of the Scriptures.

13. Yet not in a logical way, as 'tis treated on in the schools; where

they make only objections and contradictions one against' another, contriving knotty arguments and dilemmas; and the one will not prove and examine the ground and meaning of the other in a sensal way in the understanding; whereupon they bang, urge, judge, condemn for a heretic, and revile one another; which indeed is nothing else but Babel, a mother of proud, haughty, grand whoredom, of errors and confusion; where the name of God is blasphemed, and the Holy Spirit is reviled and judged by reason in the literal word.

14. Which I wholly disUked of to follow in my talent; for not one jot or tittle of the law in the Scripture shall perish till all be fulfilled; and the sayings of the Scripture, together with their types, must remain 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 hardeneth their hearts that they understand not albeit they see it) and so cleared and reconciled them together; that I hope to God and His children, that they will see the divine manifestation oi grace, and understand it, and depart from such strife and controversy about the will of God, and the person of Christ, and see the justification of a poor sinner before God, and learn to understand it.

16. Which I have faithfully and diligently done towards every one according to my gifts, out of a Christian, brotherly heart; with a further offer, that if any should yet stick in such a conceit and opinion, and were not satisfied in his thoughts; that he would in a Christian and friendly way set down his opinion with his conclusions thereupon in writing, and send them to me; and he shall receive such an answer upon his questions and objections, that he shall see that I meant Christianly, and that it came from a divine gift.

1 7. Seeing, sir, that you together with your brother Mr. H. S. and likewise the deep learned Doctors y. S. and y. D. K. are my very much respected friends, and in the Life-Tree of Christ my eternal fellow-members and brethren in Christ; and I as a fellow-member (from a religious heart) do rejoice also with them, seeing God hath adorned and endowed them with understanding, and wisdom, and other Chris- tian virtues; whom likewise I have acknowledged always as my favour- able, charitable, and gracious masters; thereupon I have taken order that they should get a copy of this treatise among them, desiring and entreating them to deal one with another, in a Christian, brotherly -way, and communicate it to each other for the transcribing of it, by reason of greater employments of my talent, and that would be an hindrance to me; else I would have sent to each a copy of it.

1 8. Yet if this treatise should be intercepted and not come unto their hands, then I will send them my own manuscript; and I en- treat them that they would be pleased to read it over and consider it without prejudice or irksomeness; they shall find such rich sense and meaning therein, that it will be profitable to them in many things, but especially in the Christian exercise of the ne^v birth.

1 9. And wherein I can be further serviceable to them in my small gifts, I sl]all be mindful always faithfully to perform the same, as an obliged Christian, in thankful gratefulness of their good affections, uprightness, candour, and favours towards me.

20. And albeit I am a man of no repute, in respect of their great- ness or highness, and also in respect of JD.D., yet let them but for a while a little shut up reason, and think that it pleaseth the Most High to manifest His wonders by simple people; and [such as are] accounted foolish in the world's eye; as it hath come to pass from the beginning of the world hitherto, when alterations have been to come.

21. Sirs, know for certain, that I will not be wanting in giving an answer unto any man's high or profound questions, if they be virtuous, apt, and Christian; for the same is committed to me in trust from the Most High, and given as a free gift of grace.

22. The which I mention in a Christian intent and affection, that if any had yet any scruple in that opinion [to see] whether I in love could help him to quit himself of it, and bring him into the temper- ature of the mind; I should not think any pains too much to impart my gifts and understa7iding to him: And so I commend you and yours into the love of Jesus Christ, and myself into their favour.

23. Tlie tribulation and destruction of Babel approacheth with exceeding haste, the storm ariseth upon all coasts; it shall be a sore tempest; vain hope deceiveth; for the breaking of the tree is at hand; •which is known in the wonders.

24. Tlie homebread fire {domestic intestiiie) hurts its own native country; righteousness and truth are trodden under foot; great heavi- ness, trotible, and calamity grow on apace.

25. Men shall mourn for an old empty ruinous cottage on which salvation relieth not; they will he enraged for the nest wherein Satan hath hatched his young (pride, coveteousness, e7ivy, wrath, and all,

falsehood under a holy show of religion).

2 6. The Tower of Babel is ivithotit foundation; men suppose to prop it up, hit a wind from the Lord overthrows it.

27. The hearts and thoughts of men shall he revealed; for there Cometh a proba (or proof) from the Lord rvherehy tJie verbal titular Clu-istian shall be laid open in his false heart and soul; as a reed that is tossed to and fro of the wind; seeing his heart is wavering, now this, now that way; that his false ground becomes manifest.

28. Many shall betray themselves, and ruin both body and goods through hypocrisy; the hypocrites, and titular Christians shall quail for fear when their false ground shall be revealed.

29. The Oriental beast getteth an human heart (the Turk shall turn a true Christian); and ere this cometh to pass, he helpeth to tear down the Tower of Babel with his claws.

30. In the darkness of the north there ariseth a sun which taketh its light from the sensal properties of the nature of all beings; from the

formed, expressed, and re-expressing word; and this is a wonder at which all nations do rejoice.

31..^« eagle (the Emperor of Germany') hath hatched young lions in his ne&f; and brought them prey so long, till they have grown great; hoping that they should likewise bring their prey to him again; but they have forgotten that; and they take the eagle, and pluck off his feathers, and bite off his ci2c^% for unfaithfulness; so that lie can fetch no moi'e prey albeit he should starve j^r hunger.

32. But they fall out about the eagle's nest and tear one another in anger; till their anger becomes afire, which burneth up the nest; and this is from the Lord of all beings.

33. If the rich mati knew upon what foundation he stood he would enter into himself, and look unto his latter end.

34. The sun giveth to many things life, and likewise to many things death.

35. But he that lieth still in self-will, and giveth way for his internal ground (out of which man is origitially), to lead and guide him, he is the noblest and richest upon the earth.

36. The postilion arising out of the ground of nature, cometh and carrieth the sword ova' the earth; and hath six winds for his assis- tants, which for a long time have ruled upon the earth; these break the postilion! s sword through the revelation of the seventh wind, which they always kept hidden in them; but, by reason of the postilion's power, they must call and matiifest him.

37. Which seventh wind a new fire revealeth, and at this time the fountain of grace shall flow with sweet water, and the afflicted and

Our Salvation in the Life of Jesus Christ in us.

EAREST sir, Christian and faithful friend, I wish unto you and yours, and all those who desire and love Jesus (in all faithful, real, co-operating love-desire) the light and effec- tual working power of God in our Life-Tree Jesus Christ, together with all bodily welfare. 2. Upon the desire of yourself and Mr. JV., I have considered those sayings of Scripture which Mr. N. set down in his letter, which you delivered to me, wherein I was exhorted to expound the same in Christian love, according to my gifts and understanding; but especially the ninth and eleventh chapter of the Epistle of Paul to the liomans; at which reason stumbleth; which I have not only done willingly and readily in Christian obligation and good affection with expounding those alleged texts; but I have also set down and described the true GROUND of the divine manifestation in such a manner that I hope men will see the truth.

3. But if there be a mind divinely bent and addicted that can give the honour unto God, I hope it will be understood, and taken according to my meaning, and apprehension; and not otherwise interpreted, as was done formerly; which I pass over, and rather prefer Christian love, as we are bound in Christ to instruct one another friendly in our several gifts and therein give God the honour, and despise none in His divine gifts, for he that doth so, he blasphemeth the Holy Spirit; and against such a one, the Scripture pronounceth a hard sentence.

4. Now although this treatise be somewhat large, yet, let not the reader account it tedious and irksome; for I thought it of little im- portance for me to go about to prove and clear such a writing with- out sufficient ground; and therefore I have set the alleged places of Scripture upon the innermost ground; and shown how they originally arise out of their centre; and what their sense and understandiugx?,.

5. For it is not enough, that I should gather together a great heap of Scripture places for to oppose and contradict the alleged; no, no; this availeth nothing before God, and the truth; for the least tittle, or letter of this law shall 7iot pass away till all be fulfilled, saith Christ; the sayings of the Scripture must remain true, and not clash one against another, and though they seen to be contrary, and gainsay one another; yet it is only to those, to whom the understanding of them is not given; and are not gifted or made capable to explain and interpret them.

6. But he that will undertake clearly to interpret them aright, he must have the understanding of the accordance: that he may know how to reconcile those places which unto reason seem contradictory; and not transfer or place them upon a conjecture, or opinion; whether it be so or no; if he will teach fundamentally and assuredly thereof, for from opinion and conjecture ariseth only strife and controversy; upon which great Babylon is erected, viz., the spiritual pride and whoredom; where one will be an apostle, and yet is not sent or acknowledged of God; but he runneth in opinion and in the driving [or instigation] of the cosmic spirit {spiritus mnndi).

7. And albeit many run in the drawing of the Father; yet if the true light of the eternal life in the word of the divine essence (being an expressing or spiration of the holy, and also of the natural word in its severation, whence the creation is arisen, and whence good and evil have their original) doth not appear unto, and illuminate him; he will be far from being able to unite the supposed contraries of the Scripture-sayings, and to speak from one centre so, that not the least tittle be diminished in the accordance [or reconcilement of them].

8. The which I set down, not to displease N. or any other; but only by reason of the long continued opposite disagreement of reason, in which the world runneth astray, and truth lieth veiled; whereby men in this article about the will of God do so judge, and run on in reason and its reasonings without ground: but where Christ is born in man, there strife ceaseth, and God the Father speaketh His word in Christ through the soul of man; to such conclusions [and reasonings] there must be an inward divine light, which affordeth certainty; else there is no grounding upon the reason.

9. You may get this treatise of Mr. Michael of Ender, who hath now received it, which containeth in my own hand-writing about 42 sheets; and if you are pleased to communicate the same to N., as your good friend and kinsman, I am content; provided, that you tell him that he would not understand it so, as if I had written anything therein passionately against him, or any other; for such passions or affections lie not so near in my soul, without urgent and great cause; albeit I am not without failings and declinings, yet my Saviour Christ in me hath shewn me such grace, that all invectives and opposite objec- tions against me (by one word which proceeds out of divine love towards me, where I perceive c. divine earnestness) do fall away and are rejected as a weed, which I would not willingly plant in my garden: for from thence groweth nothing but a naughty weed again.

10. Further, it is again desired of JV., out of Christian love, that seeing upon his desire I have expounded his alleged flaces of Scripture according to my small gifts, which are known unto God; he would \ie pleased {\i t\\\?, my exposition did dislike him, and were not in his opinion sufficiently grounded and fundamental) to do me so much

favour as to expound the alleged texts, especially the gth and loth ch. of the Epistle of S. Paul to the Romans and even those very Scriptures which I have explained; together with the whole ground of the divine will, to good and evil; how its original is in man, or out of man; and unfold and declare them in a sensal manner.

1 1. And then I desire that he would declare and expound unto me, the inspired word of grace, /» the seed of the woman in Paradise; and then the two lines; viz., of the kingdom of the corrupt human nature, and of the kingdom of grace in the in-spoken voice of grace,

12. Orifmy exposition in respect of ^fo'a/zam, Ishmael, Isaac, and also oi Jacob, and Esau, did not like him; that he out of Christian love would shew his gifts, and expound the ground of them, that I might find his gifts and understanding in those places; and then if I can see that God hath gifted him with a larger measure of understanding in these high mysteries than me, I will accept it with great gladness and will love him in his gifts and give thanks unto our God therein, and I will rejoice with him, as a member, in our gifts in the spirit of Christ, all which would conduce more to the profit and benefit of our brethren and Christian fellow-members, and would be more godly, commendable, and praiseworthy than a raw contradiction, out of affections for man's wilful self %3k.e.

13. But I pray unto my God in Christ that he would be pleased to open his heart that his soul may see into the ground of my gifts; for truly I am a simple man, and I never either studied or learned

this high mystery, neither sought I after it in such a way, or knew anything of it; I sought only the heart of love in Christ Jesus, but when I had obtained that, with exceeding great joy of my soul, then this treasure of divine and natural knowledge was opened and given unto me, wherewith I have not hitherto vaunted, but heartily desired and begged of God whether the time were yet come that this know- ledge might be revealed in the hearts of many, concerning which I obtained my effectual answer; so that I know very well what I have hinted and made mention of [in my writings].

14. And though I am therefore hated by many in the world, yet men will shortly see wherefore God hath opened and revealed unto a lay, mean [abject] ras,n\hs gra?id mystery, viz., the^w;^«^of all secrets and mysteries, and yet I may not reveal all that is made known unto me; but notwithstanding it might be done unto worthy people if I found that it were God's will and profitable to men; as a while since a very precious pearl was revealed to me, which hath its time for effectual practical use and benefit; but it is always a benefit very profitable in my soul, and do not so much wonder and marvel at the simplicity of what God doth; for the time of the proud is come to the end.

15. Further, I desire and entreat Mr. N. to deal Christianly and candidly (in love) with his gifts, and not, as formerly, to taunt and scandalise my name, whereby the gifts of the Holy Ghost are evil spoken of; and then he shall be answered in like modesty, mildness, and respect; but if it shall fall out, contrary to my good intent and hope, that I be ftirtJier scandalised by people or with writings, let him know (that if I either see or hear the same with certain ground) that he shall not want an answer to purpose, in a divine gift; and he shall have no advantage or praise thereof.

1 5. And I mean sincerely; and I do exhort him out of Christian love and obligation to answer, if he will not declare and explain- those places in a sensal large answer; then let him reconcile the •contraries which seem to be one against another, and so we shall mutually exchange our gifts, and bring them into one ground to the love and profit of our brethren.

1 7. And I commend you and yours, and all those who seek and desire the child yesus, into the effectual working love of yesus Christ [desiring] that He may be conceived incarnate and lorn in all., and then strife and contention hath an end; when the seed of the woman breaks the head of the serpent we come again into the temperature, and are in Christ only one; as a tree in many boughs and branches.

UCH respected sir, and loving doctor, be pleased to give Mr. N. my letter to read over, but not this note; and exhort him to Christian humility, to try if peradventure the eyes of his soul might be opened, which I heartily and freely wish unto him, it will be no disgrace unto him to love and embrace the truth, for I perceive very well what lieth in the way and holds him off: nothing else but self love, in that he hath hitherto laid open and divulged his ground so far, and obtained great repute and respect among many, and this my ground doth not wholly agree with him; thereupon self love driveth him to the con- trary, whereas he has not as yet apprehended my ground, and is as yet an infant thereunto.

2. But if the honour of God and member-like love do take place in his affections, he hath in truth nothing against me and my writings; yea, they might yet better and Christianly improve him, but without an affectionate will he will remain blind in them; for no reason understands this ground without the eternal love of God, wherein all the treasures of wisdom are couched.

3. But what his opinion is, I pray send me word back again in a letter; his hidden ground is hereby opened, I hope that he also will become seeing, being he hath otherwise a sharp reason, and hath well studied the logic; peradventure he will search further, but if he will not his opinion doth not abrogate the gifts of God; he cannot overthrow this my ground, especially the exposition of those texts, with any Scripture; I mean sincerely towards him.

4. Moreover, I would entreat you to • shew me this friendship as to send the Treatise of Election to Mr. N. to read over, seeing he is a courteous gendeman, and also the disputation of this article came off so with him that it' is not so to be looked upon as if man were. struck dead in ignorance.

5. But if need require I shall so explain myself that they shall see froit) what ground I write; let them give me what questions they please, let them be in nature or out of nature, in the time or in the eternity, I will not at all be lacking therein in divine grace, but give a sufficient a7iswer, provided that it be done in a Christian way, and not out of affections, passion, cavilling, or reviling; I shall in like manner deal with them.

6. In our late meeting I was ill disposed to such a disputation, for wine and sumptuous fare do hide the pearl's ground., especially because I am not accustomed thereunto, and at home I fare very meanly and soberly, and Mr. N. was not sufficiently answered; but I offer to answer him, and all other that mean Christianly, let them but give me their questions in writing, and explain their opinion therein, that I may see what they conclude. I will give them a fundamental, large, expositive answer, and not defend myself with any sect or sectarian name, or patronise myself therewith in the ground of truth, not?, Flaccinian, as N. supposeth, but I shall stand in the ground.

7. For I teach 710 self ability without Christ to attain the Adop- tion, as N. thinketh, only I am not satisfied with his opinion, much less with Mr. N. N., which wholly clasheth against the Scripture; for I am dead to all opinions in me, and have nothing but what is given me of God to know, and I leave all you to judge whence I know what it is; that I as a lay, illiterate, unexercised man have to do with you who are bred up in the high schools, and must set myself against learned art., and yet in my reason I know not, without God's' knowing, to attain thereunto, but I look upon what God doth; but in the ground of ray gifts I know well enough what I do in this purpose and intention; and yet it is no intention in me; but thus the time doth bring it forth, and thus h-e, who ruleth all things, doth drive and order it.

8. Concerning our secret discourse (as you know) you must yet be patient to go on in that known process a good while; and in this beginning no other will be.admitted; it may well, in the seventh year, be accomplished in this process; for it must be opened through all the six properties of the spiritteal ground; albeit it is already opened through the sun, yet the key is scarce come into the first or second degree of the centre of nature; for each property among the six forms of the spiritual life hath a sundry or peculiar sun in it, from the strength, influence, and original of the light of nature; that is, of the essential sun, and are to be opened in order, as their birth and original is.

9. First, Saturn's sun is opened through the key of the outward

sun; that the severation of nature is discerned. Secondly, Jupiter's sun is opened, and then the powers are discerned, as a blossoming tree, and hitherto you are come.

10. Thirdly; Mars, viz., the fire soul is opened, and then virgin Venus appeareth in her white robes, and playeth with the soul to see if it might move the same to the desire of love: it goeth out and in, up and down with the soul, and lovingly accolates with it, to see whether it would introduce the fugitive properties of self- will (where the soul departed out of the temperature into the fugitive life of the divided properties of the body) again into her; that virgin Yaws might be again animated [or soulised], and re- obtain the fire's tincture, wherein its joy and its life consisteth.

11. For virgin Venus is the sjjlendour of the white in the Sun understood in this place, but the ability to the shining is not its own; the spiritual water is its own propriety, which water ariseth out of the fire, where the separation beginneth in the salniter in Mars his sun; then virgin Venus separates itself in itself, and covereth herself with a copper vesture, for Mars would have her for a pro- priety; but he defiles her exceedingly in his malignity, and spatters in earth and rust, for he cannot have her as his espoused, unless he gives her his own fire-will for a propriety; and that he willeth not; and, therefore, they strive a long time, they are married ones, but they are faithless to each other.

12. And even then comes the Sun and openeth the Sun of Mercury, which is the fourth key, where you shall see great wonders, how God hath created the heaven and the earth, and, moreover, the ground of the four elements; and if you then rightly observe you shall see your own proper genius unfolded before you, and see how the word is become man, viz., the expressed word in the re-expressing [or speaking itself forth] into the severation of the powers; you will see how virgin Venus is severed, and how the forms of nature do take her into them, and go about in a pitiful state with her, and take her into their own domination, and change themselves in her, into a purple colour; they would murder, but she is their baptistn to the new life in this place.

13. The fifth key is virgin Venus herself, wherewith she openeth her gold (alifer, God), viz., the Sun, that she giveth her will and fair garland to the murderers, so that she standeth as one impregnate [or humbled]; then supposeth the artist that he hath the new child, but he is far enough from it till the birth thereof.

14. The sixth key is Luna; when the sun openeth this, then Mars, jFupiter, and Satm-n must all forsake their own will, and let

their fugitive aspiring /w«/ fall; for the Sim in Luna taketh them into the incarnatioti; then the artist beginneth to be sad, and thinketh he hath lost, but his hope shall not be ashamed, for the Moon in its opened Sttn is so hungry after the true sun, that she attracteth it with force and effect into them; whereupon Mars quaileth in his wrath and dieth away in his own right, and then virgin Venus receiveth him, and insinuates with her love into him; whereby Alars in Jupiter and Saturn is quick in this love of a joyful life, and all the six properties dp give their will in to Venus^ and she giveth her will to the Sun, and then the life is born that standeth in the temperature.

15. Dear Mr. Doctor.^ the pen is not to be trusted; yet have a care unto the work, it will be so; and no otherwise move it not, lest Mercury be enraged before his opening, for outwardly he is evil, but inwardly he is good and the true life; yet Mars is the cause to life; also, they proceed not so plainly and punctually in the order with their opening, albeit the opening is done in order; but the sensal wheel turneth itself about and windeth inwardly, till Saturn cometh with his will into the internal ground, and then he standeth in the temperature, and produceth no longer inclinations; but all that you now see are the revolting fugitive spirits, and vaunt with virgin Venus; but they all live in whoredom, and they must be converted and turn into the inner ground that they may be fixed: this is done so long, till virgin Venus loseth her material gross [impure] water, in which the adulterers wantonise with her in false-will, that so she may become wholly spiritual; and then the Sun shineth in her, which changeth the nature into love.

16. Loving Mr. Doctor, the philosophical body is the spiritual water from the fire and light, viz., the power of the fire and of the light; when it is severed from its grossness, through the opening of all the properties of nature, then it is rightly spiritual, then the solar spirit receiveth no other property at all into itself, save only that which is able to reach its sensal sun in the opened; for the sun taketh nothing into itself but its likeness; it taketh its heaven out of the earth (if you will understand me aright), for it is its food, whence it generates a young sun in itself, which is also called Sol; but it is a body, therefore, I say unto you, keep you diligently and precisely to it; you shall well rejoice, if God let you live so long, if only you have the right Father, which I have sounded for and am greatly in Jove with Him.

1 7. This is well known to me, for I have lately seen it, at which I do not only wonder but rejoice. Therein much is revealed to me, and

albeit I might write somewhat more largely, yet it is not necessary in this process; also, thej>en is not to be trusted; it may be done another time; and I pray you to keep this letter secrei and in faithfulness. If I come to you I may entrust you with somewhat which I have lately seen and received; yet I shall go so far as I dare, if opportunity give way and the troubles which are nigh hinder me not; then I come to Breslaw about Shrovetide; and so I may visit you in my return.

18. Mr. Doctor, become seeing, read the treatise of Election with inward deliberation [or ponderings], it hath more in it in its internal ground than 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 faithful in the mysteries (in Arcanis) and account the wicked world not worthy of them in its covetousness; what you can- not understand parabolically, there questions are requisite; some- what more shall be revealed to you, yet, in order only to do that, I am prohibited by the Prince of the Heavens; in nature and manner of the blossoming earth, I dare well do it.

20. Therefore imitate the bees that gather honey off many flowers; often writing might do you service; yet what you please. God takes God, need takes need [each thing receiveth its like].

TO CHRISTIANUS STEENBERGER, DOCTOR OF PHYSIC.

Our Salvation is in the Life ofj^esus Christ in us.

ORTHY, learned, Christian dear 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 soul, to this well-spring; seeing, I un- derstand that God hath placed you under the cross and tribulation.

2. This is the first mark and sign of the noble Sophia, wherewith she signeth her children; for she useth to manifest herself through the thorns of God's anger as a fair rose on the thorny bush; so far forth as the soul keepeth its vow and fidelity, for there must be a faithful and firm bond and covenant between the soul and this fire burning love of God.

3. Man must set upon such a purpose, that he will enter into Christ's bitter passion and death, and die therein daily to his sins and evil vanities, and pray earnestly unto God for the renewing of his mind and understanding. He must be anointed and illumi- nated 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 Himself worketh and ruleth, according to the internal 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 heat the iron (or make the iron red hot), and yet the iron retains its substance; but so long as the fire burneth therein, it is changed into a mere fire.

5. Not that the creature apprehends it in its own might; but it is apprehended; when the will doth wholly resign itself 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 herb, where the influential power of the sun doth form and make itself essential in [and with] the tincture of the herb.

6. Thus it is to be understood likewise in the spirit of man, when the holy power of God doth form and image itself in man's spirit and faith; and becomes a spiritual being [or essence] which only the soul's mouth 'of faith, doth lay hold on; and not the earthly man in flesh and blood, which is mortal; it is an immortal 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 bear fruit.

7. Therefore the dragon must be first slain, and albeit he yet hangeth unto the earthly flesh, as the rind and bark 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 blood, he abideth in Me, and I in him, also without Me you can do 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, devil, 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 only comfort ourselves with Christ's merits, and continue in the hypocrisy of sin; no, it is a childlike innate grace; that God putteth Christ with the justification on the convert; that Christ also doth redeem him in Himself, with the power of His resurrection from God's anger; else, he is no Christian, let him flatter, and make devout shows in hypocrisy, as he pleaseth.

10. Concerning the interpretation of some words (and also of that which you desire of me) which are specified 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 croivn; the first pointeth at the Crown of Life^ viz., the Spirit of Christ which shall be manifest in the midst of the great darkness, viz., in the con- trition [or distress] of the sensible nature of the conscience; where a peculiar motion is present; then cometh the Bridegroom; viz., the power of Christ in the midst of such a motion.

12. The other signification is z. figitre oi \!at outward kingdom; where the great confusions, entanglements and contentions, shall be when as the nations shall stand in controversy; there also is the figure, viz., the victory intimated; as it stands in the spiritual figure; how it shall go, and what people shall at last conquer, and how in the meanwhile, in such lamentable time of tribulation Christ shall be made manifest and known; and that after, and in that rhiserable time the great mysteries shall he revealed, that men shall be able to know even in 7iature the hidden God in Trinity, in which knowledge the strange nations shall be converted and turn Christians; and therein is signified 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 lie 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 iniquity with the whore end their days, which is signified 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 clear, all will show itself; and then men shall see what it was, for there is yet clean another time.

14. Concerning the language of nature, I certify 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 room; and there must be a personal conference and intercourse in it, it is not to be set down in writing.

15. Also concerning the philosophical work of the tincture, its progress is not so bluntly and plainly to be described; albeit I have it not in the praxis, the seal of God lieth before it to co7iceal the true ground of the same upon pain of eternal punishment, unless a man knew for certain that it might not be misused; there is also no power to attain unto it, unless a man first become that himself ■which he seeketh therein (enter into the new birth); no skill or art availeth, unless one give the tincture into the hands of another, he cannot prepare it unless he be certainly in the new birth.

16. There belong two central fires unto it wherein the might of

all things consist, which may easily be attained if man be rightly fitted. Therefore, sir, do not trouble and toil yourself in that manner and way which you mention, with any gold or minerals, it is sSi false; the best in heaven and in the world from above and below must be ingredient to it, which is far off and nigh at hand; the place is everywhere, where it may be had; but every one is not fit and pre- pared 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 florins, and less.

1 7. The world must be made heaven, and heaven the world; it is not of earth, stones, or metals, and yet it is of the ground of all metals; but a spiritual being, which is environed with the four elements, which also changeth the four elements into one; a doubled mercury, yet not quicksilver, or any other mineral or metal.

18. Read the Water-stone of the Wise Men (a book entitled, Wasser Stein der Weisen), which is in print; therein is much truth; and

it is moreover clear, the work is easy and the art is simple; a boy often years might make if; but the wisdom therein is great, and the greatest mystery; every one must seek it himself; it behoves us not to break the seal of God, for a fiery mountain lieth before it at which I my- self am amazed, and must wait whether it be God's will. How should I teach others expressly thereof, I cannot yet make it myself, albeit I know somewhat; and let no man seek more of me than I have yet clear enough signified, and I commend you, together with all the children of God, into the love of Jesus Christ.

IN ANSWER TO A QUESTION WHY THE STATUE OF ONE THAT WAS DECEASED WEPT, OR SHED TEARS.

OUCHING the question, it is dark in the understandings and there needs a Joseph to explain it; for it is a magical thing, and very- wonderful; whereupon it is hard to be answered, for it proceedeth from the Magia. 2. Yet I will open and show you in very brief what my opinion is thereupon; 7iot that I would conclude and pass an absolute deter- minate 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 (or resolve it), that I leave to your judgment, who know the condition of the mentioned person better than I; for all things proceed according to the time, measure, and limit of that thing.

3. A hard rough mural stone (or statue of stone framed by a stone- cutter, or an image set up for a monicment), hath no life that is move- able [or active] for the elemental 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 anything in this world wherein the elemental as well as the sidereal dominion doth not lie; but in one thing it is more moveable, active, and working than in another; and we cannot say neither, but that the four elements, together with the stars, 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

way say that it hath a natural cause in the stone, as if the operation of the stone should move and put forth this; but it is a magical motion from the spirit, whose image is hewn out and portrayed in the stone.

5. For a stone consisteth in three things, and so all beings con- sist of these three things, but enclosed in a twofold property, viz., in a spiritual and in a corporal; and those three, wherein all whatso- ever is in this world consist, are sulphur, mercury, and salt, in two properties, 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 portrayed 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 soul. Seeing, then, that man and the time, as well as the eternity, stand in one dominion in man, thence we are to consider of the question.

7. For man is a little world out of the great world (inicrocosmus ex macrocosmo), and hath the property of the whole great world in him, for God said unto him after the fall, Thou art earth and unto earth thou shall twn; that is, sulphur, mercury, and salt; therein stand all things in this world, be it spiritual or corporal, save the soul, which standeth in such a property according to the right of the eternal 7iature, as I have sufficiently demonstrated in my writings.

8. Now, when man dieth, then the outward light in the outward sulphur doth extinguish and go out with its outward fire wherein the Hfe hath burned, and then the body falleth to dust and entereth again into that whence it is come; but the soul, which is brought forth out of the eternal nature, and infused into Adam by the spirit of God, that cannot die, for it is not out of the time, but out of the eternal generation.

9. Now, if the soul hath put its desire into (or set its mind upon) any temporal thing, and therewith hath imprinted itself [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 elemental, but it holdeth the sidereal body until the stars also consume it; and it often happeneth that people do appear after their death in houses' with their own body, but the body is cold, dead, and numb, and the spirit of the soul doth only put it on by the astral spirit so long till the body putrifieth.

10. Also, many a body is so strongly possessed of the astral [or starry] spirit, through the desire of the soul, that it is a long while a decaying, for the desire of the soul doth bring the sidereal spirit thereinto; so that the elements are, as it were, "impressed with an astral life, especially if the soul hath not yet attained to rest, and that in the life of the body it had strongly imagined upon anything (and taken it to heart), and in the meantime the body died 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 effectual working and driving, until the stars consume it; formerly in the Popish religion there was some- what handled about it, but without sufficient understanding.

11. Now, you may easily consider how it fell out that the en- graven grave-stone shed water (or shed tears) or wept. It is not done from the power or virtue of the stone, but from the strength and might of the spirit, whose the stone is, whose image it bears; also, it is not done from the soul's own essence, but magically through the astral spirit. The constellations in the spirit of the soul have im- pressed themselves into the sidereal spirit in the stone, all according to the soul's desire; it hath hereby signified that there was something that lay heavy in its mind when it lived, and this sadness (or sore pensiveness of spirit) was yet in the sidereal spirit, for Christ said, where your heart is there is also your treasure; also, in the Revelation of Jesus Christ it is written, our works shall follow us.

12. Dear sir, it behoves me not to judge further herein. Con- sider whether the mentioned person had not something in her that lay heavy upon her before her end, whether any had done her wrong, or she had done wrong to anybody, or whether the care about her husband and children (so far as she was a holy person) did not trouble her, seeing any of them going on in an evil course, that so through the power of the sidereal spirit, through the stone, she might give such admonition for amendment. Noble sir, con- sider yourself 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 judgment unto your favour; you know better than I what her condition herein was. I write only of the possibility how it may be, and pass no further judgment or deter- mination.

1 3. But that this might be laughed at and be accounted ridiculous; I pass not for it; I am not deceived; I understand (I bless 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 human property; how man is in ^i/e, and how in death.

14. I send you the book of the Forty Questions, there you may see further ground, which notwithstanding is better grounded into the centre of all beings in the book of the Threefold Life; and yet much more in the book of the Signattire of all things {I)e Signatura Rerwii). Furthermore I entreat you not to mention this my judg- ment and explanation of the question much among light people; for to a cow there belongeth fodder, and to the intelligent [there be- longeth] understanding; the wicked man judgeth wickedly; the undeistanding man proveth all things; I speak from a good intent and affection.

OBLE, right honourable sir, I wish and desire unto you (from the most holy omnipresent God, who is the fulness of all things, and the power of all beings), a happy, joyful new year, 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 known and acquainted with them; but when the high light was enkindled in me, and \hs. fiery instigation fell upon me, then my will was only to write what / saw in an effectual, peculiar manner, and knew in the spirit; and I intended to keep my writings to myself.

3. I saw well enough what would come to pass, but that I should esteem myself as to have my writings known; never as yet came into my mind, for I esteemed myself too sitople; I intended to write down the pearl-like garland only for myself, 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 plainly that God's inten- tion was far otherwise than ever came into my mind; thereupon I learn 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 work in him; for He is only high, and is pleased to manifest Himself in the weak, that it may be known. That the kingdom and the power is His alone.

5. And also that it lieth not in human searchings and reason, or depends on the heavens and their powers; for they do not compre- hend Him, but that He is well pleased to reveal Himself in the low and humble, that He may be known in all things; for the powers of

the heavens do also work themselves forth continually in shapes, forms, plants, and colours to manifest and reveal the holy God, that He may be known in all things.

6. Much more high and clear can the manifestation of God be made in man; being He is not only an essence [or being] out of the created world; but His power, matter, and peculiar being, which He Himself is, standeth and assimilateth 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 only the divine light, wherein it should live, walk, and be in God in perfect love, humility, meekness, and holi- ness, and so eat the \_mannd\ 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 only cause of joy, love, humility, meekness, and mercy), is withdrawn and hidden from man in his fall; in that the first man (when he was formed in his mother of the great world) did set his imagination^ lust, and longing upon the mother of nature, and desired the food of the first principle [wherein the original and birth of nature, the source of anger, and the most anxious birth (whence all the comprehensible things of this world are made) do 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 conceived in him the comiptibility and painfulness, and hath gotten a bestial lody, which must again corrupt in its mother.

10. For he should not have the monstrous form; the constella- tion of the great world should not domineer over him; but he had his own constellation in himself, which did assimilate with the holy heaven of the second principle of the divine being; that is, with the rising and birth ef the divine nature.

11. Now man is not so far broken and decayed, as if he were not any more the first man whom God created; only he hafh gotten the monstrous form, which is corruptible, and hath its begin- ning only and merely from the most outward and third principle, and hath awakened 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 only is the true light man, is yet hidden in this corrupt man, and if he denieth himself

m his bestial form, and liveth not according to the acting, driving, and will of the same, but sicrrenders himself to God with his whole mind, 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 bom in him; that is, God in him and he in God; God is nearer to him than the bestial body.

14. The bestial body is not his own native country, where he is at home, but he is therewith without Paradise; but the right man regenerate and born 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 bestial body dieth, yet nothing is done to the new man, but it then cometh forth right out of the contrary will and torment house into its native country; there need not any far removing or distance of place, whither he supposeth to go, that it might be better with him; but God is manifest in him.

16. The soul 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 born; therefore, if the divine light be not born [begotten or brought forth in it, viz., the soul], then God is not in it, but it liveth in the most original, earnest source, where there is an eternal contrariety [enmity or contrary will] in itself.

17. But if the light be born, then there is joy, love, and pleasant delight in the creature, and the new man, which is the soul, is in God. How should not tlure be knowledge where God is in the creature?

18. Now it lieth not in the willing, running, and toiling of the creature to know the depths of the Deity; for the soul knoweth not the divine centre, how the divine essence is generated; but it depends on God's will, how He will manifest it.

19. Now then, if God doth manifest Himself in the soul, what hath the soul done towards it? Nothing. It hath only the longing or travelling to the birth, and looketh to God, in whoni it liveth; whence the divine light cometh 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 tyrannise, reproach, contemn, and revile, when the gifts of God do show themselves differently in man, and all have not one and the same knowledge.

2 1. What can a man take unto himself if it be not born in him? which notwithstanding standeth not in man's choice, as he desires or liketh of it, but as his heaven is in him, so Hkewise is God manifest in him.

2 2. For God is not a God of destruction in the birth [or univer- sal generation], but an illuminator, enkindler, and nourisher, and each creature hath its own centre in itself, let it live either in the holiness 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 wonderful being of God in all creatures; but now that it doth so rage and rave, it doth it wholly against itself and against the holy Spirit of God, at whose light they shall once be astonished; they shall not hinder the son which the travailling 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 devil, and his light [splendour or glory] shall reach from the East unto the West. I write not of myself but I only foreshow 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 (Doctor Baltasar Walter Forty Questions) hath desired touching the original, being, life, and drift of man, and of his soul, and also his final end; only it is not yet finished.

26. For the gifts which were once given me of God are not there- fore quite dead and gone; albeit they were hid by the devil and the world, yet now they oftentimes appear and show themselves more deep and more wonderful

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 niy book (Aurora).

28. Only I am much busied with worldly affairs and employ- ments, else a great part might have been finished; but I will be diligent {or use all care and diligence) by divine and earnest exercise. What God will shall be done: And herewith I commend you into the protection of the Almighty.

HE Love in the heart of God the Father, and the Hght of His power, in the Hfe of Jesus Christ, be our refreshment, and help us to the new birth, that the true image may- appear to God's honour and deeds of wonder, and cause the fair sprout of His Lily to grow in us, in the paradisical garden of Jesus Christ.

2. Noble, right honourable sir, my humble and most willing service, with hearty wishes of all temporal and eternal prosperity, premised; I have received by the bearer, your man, a measure of corn, which you have sent unto me, and I thank you most kindly, and I pray God Almighty bless you in abundance for it.

3. Being, noble sir, you are so humble, and do not look upon and regard what the world doth, and also you do not value the subtility [or pert prudence] of the high, but you seek and labour after that which the Lord of Heaven buildeth; albeit it appear foolishness in this world; but it seemeth good in His sight to drive on His work in mean, low, plain, and childlike people, that He only might be exalted, and no man might have wherewithal to boast. And you likewise may surely hope for the same knowledge, which is more beautiful and excellent than all pomp and riches of the world: for all whatsoever is temporal doth leave and forsake man, but the honourable garland [or trophy] of Christ doth not forsake man in death, but it bringeth him to the heavenly triumphing host of angeh, into his right, eternal, native country [or home].

4. Now, seeing we know, and exceedingly well understand, that we are only pilgrims in.this world, in a strange lodging, in very great danger, lying captive in a sore and hard prison, and must con- tinually fear and expect death; therefore, tioble sir, you do very

well, and deal more wisely than the prudent of the world, in that you look about you, and endeavour after your eternal native country, and not after the pomp, power, and riches of this world, as generally the high and great ones do.

5. I make no doubt but that you herein shall obtain a very fair garland from the virgin of the eternal wisdom of God, which, if it come to pass, will be of more value and acceptance with you than all temporal riches and this whole world with all its being and splen- dour; of which [crown or trophy of Sophia'] if I had no effectual knowledge, / tvoidd not write: for of the wise of this world (who only out of self-pride without God's spirit do arrogate, and attribute all knowledge and understanding to themselves) I have not only poor thanks, but also nothing else but derision and scorn; at which I do rejoice, the rather in that I bear reproach for the name and knowledge-sake of God.

6. For if my knowledge had been gotten in their school., then they would embrace and love their own; but that it is from another school, therefore they know it not; and, moreover, they despise it, as they have done unto all the Frophets, Christ and His Apostles; this shall not trouble or turn me aside; but as I have begun, I will depend on my God and Creator with the greater earnestness and fixed re- solution; I will commit myself unto Him, let Him do with me what He please.

7. I attribute no wisdom unto myself; moreover, I rely not upon any purpose or intention of reason; for I see most plainly, and find it as clear as the sun, that God goeth clean another way to work.

8. Therefore, if we deal in a childlike manner, and not in our reason (but only depend on Him with true desire and right earnest- ness, and put all our confidence in Him), then we obtain sooner the noble virgin of His wisdom, than in our sharp inventions and acute reasonings; for when she cometh she bringeth true wisdom and heavenly understanding along with her; and without the same I know nothing.

9. But seeing you have a great delight to read such writings con- cerning the Highest Being (and as. I hope it is God's providence), therefore I will not withhold from you what the chiefest good hath put me in trust withal; but shortly I will send you something that is more full; for there is a very wonderful and excellent book begun concerning the life of man, which, if the Lord please to continue His hand over me, shall clearly open what man is, and what he hath to do to obtain the chiefest good.

10. For it goeth very clearly through the three principles, and

showeth the whole ground, so that a man (unless he will wilfully of himself be blind) may know God and the kingdom of heaven and also himself; likewise our lamentable fall, and also the restoration in the life of Jesus Christ; and it shall especially treat of the ilea lilies which God will bestow upon the last world; which will be very pleasant to be read.

1 1. And though I know not sufficiently the full and whole ground what it shall be, yet I see it in a great depth; and I hope if God grant so much grace, not to give over till it be finished; and also for the future finish the promised writings which are now kept back by the oppressor; as also [my Exposition] upon Moses, where the great wonders of God shall be clearly manifest to the light of the day; the which God yn'-^ freely bestow and afford unto the last world.

1 2. However, at present all is in Babel, and there shall a great rent be made; yet let none despair; for as God helped the children of Zrrfli?/ with consolation in the Babylonical captivity, and sent them prophets, even so shall now also lilies grow up in the midst of thorns, and this is wonderful.

13. Also, none need think that even now the whole destruction of the city Babel shall come to pass; there shall verily.be an ex- ceeding great rent, such a one as men now do not believe; for the Antichrist is not wholly revealed, though verily in part.

14. Men shall suppose that they have wholly rooted him out, and after some sorrow, great joy shall follow, and they shall make laws and covenants, together with severe, sharp articles of religion; yet for the most part, for the advancement of their honour and might; and men shall suppose that the holy spirit of heaven speaketh, and now there is a golden world; yet it sticketh full of God's anger, and is still in Bahel, and the true essence of the right life in Christ is?iot yet therein.

15. Also the rider on the pale horse shall come after, and cut off many with the sickle, yet in the meantime the lily springeth in the wonders, against which the last Antichrist shall raise persecution; even then cometh his end; for the appearance of the Lord terrifieth him.

16. And then Babel burneth up in the zeal and anger of God, and the same is wonderful, of which I have no power (authority, or leave) to write more plainly; yet at that time my writings shall be ■very serviceable; for there cometh a time from the Lord which is not from the starry heaven.

1 7. Blessed is he that seeks the Lord with full earnestness, for He shall not 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 appear with wonders, and powers, which Babel at present in her inventions [forged hypocrisies] doth not believe; yet, however, it certainly cometh, and is already on foot, yet hidden from the world.

1 8. I have sent you by Mr. Fabian the whole work of the Second Book, 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 meek love in the life of y^esus Christ the Son of God.

Given in haste: Goerlits, Friday before the Advent, 1619.

The name of the Lord is a strong tower, the righteous fly unto it,, and are exalted.

OBLE, right honourable sir, my humble, ready, and willing service, with all cordial wishes of God's love and grace, to your new creature, in the new man, in the body of 'jFesus Christ; as also all temporal prosperity and blessing for the earthly body premised.

2. I have considered your noble heart and mind, which is enkindled and inflamed not only towards God, but likewise towards His children in love, which hath exceedingly rejoiced me in Christ, and I must in a special manner consider of the true earnestness and zeal, which I know and acknowledge, for you have endeavoured much about my few writings of the first part, and not regarded the murdering [or confounding cries] of the oppressor, but sought after it yourself to read it, and to copy it out with your own hand.

3. Which gives me persuasion that God hath opened a little gate [of His wisdom] 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 mind what is written in the Holy Scripture: My power is mighty in the weak; and how Christ thanked His Father that He had hid it from the prudent and wise, and revealed it unto babes; and said, further, Yea, Father! for so it hath pleased Thee.

4. Also, I am verily persuaded and convinced in my spirit that you have not done it out of any curiosity, but as it becometh the children of God, which seek the precious pearl, and are desirous of it; which, if it be found, is the most precious jewel, which man loveth far beyond his earthly life, for it is greater than the world, and more fair, beautiful, and excellent than the sun; it rejoiceth man in tribu- lation, and begets him out of darkness to the light; it giveth him a certain 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 j it quelkth the anguish of hell, and it is everywhere his light; it is God's friend in his love; it afifordeth him reason and discretion to govern his earthly body; it leadeth him from the false and evil way; and whosoever doth obtain, 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 unfeigned love towards the children of God, that I might but refresh and recreate myself with them; I do it not for temporal goods or gifts (albeit you have tendered your kind and loving favours to me [though a stranger^ in a courteous and friendly manner), but for the hope of Israel, that I may highly rejoice with the chOdren of God in the life to come; and my labour, which here I undergo in love towards them, shall then be well recompensed when I shall so rejoice with my brethren, and eiwry one's work shall follow him.

6. Therefore I am in right earnest, being that a sparkle of the precious pearl is given to me, and Christ faithfully wameth us not to put it under the table, or to hury it in the earth; and thereupon we ought not so much to fear man that cati kill the body only, a7id then is able to do no more; but we ought to fear Him thai can destroy body and soul, and cast them into hell.

7. And though, in my time, I shall receive but little thanks from some, who love their belly more than the kingdom of heaven, yet my writings have their gifts, and stand for their time; for they have a very precious, worthy, earnest birth and descent; and, when I con- sider myself in my poor, low, unlearned, and simple person, I do then wonder 7)iore than my very adversary.

8. But seeing I know experimentally in power and light that it is a mere 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 than man; lest my office and stewardship be taken a7eiay from me again, 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 conceal it from you, seeing that God, the Most High, hath called you, through His wonderful counsel, to publish the first work, when I thought the •oppressor had devoured it; but even then it sprang forth as a green twig, wholly unknown to me.

10. And though I know nothing of myself, what God is about to do; and His counsel and way also, which He will go, is hidden from

me, and I can say nothing of myself; also the oppressor might impute it to me, for a pedantic pride, that I would thus only 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 own vain-glory and boasting.

11. Yet I declare in the presence of God, and testify it before His judgment (where all things shall appear, and every one shall give an account of his doings), that I myself know not what is happened to me, or how it goeth with me, save only that I have a driving will.

1 2. Also I know not what I shall write, for when I write, the Spirit doth dictate the same to me in great wonderful knowledge, so that I often cannot tell whether I (as to my spirit) am in this world or no, and thereat I do exceedingly rejoice; and therein sure and certain knowledge is imparted to me.

13. And the more I seek the more I find, and always deeper, that I many times account my sinful person too weak and unworthy to set upon such high mysteries, where then the Spirit sets up my banner, and saith. Arise! thou shall live therein eternally, and be crowned therewith; Why art thou amazed 1

14. Therefore, noble sir, I give you to understand in few words, the ground and cause, both of the will and search of my writings, if you have a mind to read anything therein, I leave it to your choice; I send you now what was made formerly, when I was with you; namely, from the beginning of the Two-and-Twentieth Chapter to the end, where in very deed the noble coral is opened, and my mind showeth me that you shall take likement and delight therein; and herein also you shall obtain a little pearl if your mind be approved and directed to God.

1 5. The rest (which are about some thirty sheets), our known and good friend hath them, he shall give them to you; there are very high and deep things contained in the same; and are very worthy oi preservation; you shall likewise have them if you please to read them.

16. And albeit I set myself to keep the same somewhat still arid secret, yet it is manifest, for I hear that haughty people do desire it; by whom the enemy (being a destroyer) might make it away; for I know well what manner of enemy the devil is that doth gainsay and oppose me; therefore I entreat you to deal wisely and carefully, I shall speedily (if need require) call for it.

1 7. And shortly, if God permit, more and deeper things shall be made upon Moses and the Prophets; and thfen at last upon the whole

tree of the life, in the Being of all beings; showing how all things begin and end, and to what being each thing appeareth and cometh to light in this world.

1 8. That I hope the fair and excellent lily promised of God, shall spring forth in the coral in His own spirit in the children of God's love in Christ; for we find a very precious pearl yet springing, not now known to me in the body, but blooming in the mind; and so I commend you to the pleasant love of God.

The Light, Salvation, and Eternal Power, flowing from the heart of Jesus Christ, be our refreshment.

OBLE, right honourable sir, all cordial wishes of divine salvation, and therein all pros- perity premised, I cannot omit to salute you with this short epistle, seeing your courteous and generous heart hath bestowed a measure of corn upon me, which I gladly received, and do return exceeding many thanks for it; and I shall pray God, the

creator and preserver of all things, in whose power all things are, to

2. And though I have not deserved it at your hands, and am but a stranger to you, therefore I acknowledge your kind heart herein towards the children of God; but because you are so very humble, and that for God's and His kingdom's sake, and out of your highness of this world, do cast yourself, with your favour and love, into the plain humility of God's children,, therefore I do acknowledge it to be the fear of God, and a desire after the communion with the children of God, in which [communion and fellowship] we are in Christ, all one body in God, in many members and creatures.

3. At which we should not only highly rejoice, but resign our- selves up to Him in one love, that His power may be effectual and abound in us, and His kingdom may be begotten and brought forth in us, and that we might be made mutual partakers of His being, in one knowledge.;

4. And it is not only plainly manifest to us in the Holy Scripture, but also in the light of nature, that if a man doth good unto another.

especially if it proceed from a kind, charitable good wUl, heart, and inclination; that his heart, spirit, and mind that hath received the good is again inclined in favour and love towards his propitious friend, and wisheth all blessing and good unto him; and in that he presents his own wants and condition before God, he likewise brings in his will, mind, and love, before and into God, his faithful friend's condition; which in the power of God doth afford (or draw upon the kind heart) unto the kind heart rich and abundant blessing, not only for the earthly life, but hereby likewise a path and way is made into the kingdom of God, so that if he turns himself to God and desires His love and grace, then his friend's love, which before hath brought Iiim into God, doth help him to press and force his way to God, and enable him to wrestle with the Turba^ with the corrupt infection [or poisonful desire] in which the devil holds us captive, and so assists him to destroy the limit or receptacle of the anger, which for my part I am not only obliged, but likewise wholly desirous and willing to do.

5. Now because God hath given to me out of His kind grace a deep and high knowledge of His will and being, therefore I am ready and willing to serve you, both with my prayers for you towards God, and also with what I shall set down in writing, so far as you may acknowledge that it is from God (as I am verily persuaded), and that you have a sincere desire to read it; I shall not conceal it from you, and also be forward to have mutual and personal discourse with you.

6. And if you should therein find a misunderstanding, I would sufficiently dear it and inform you about it, or if anything should seem too difficult to be understood, I would willingly bring it into a more easy understanding; or if you are pleased to put anything that is higher or more profound to the question, I hope to God (unto whose will I commit all things) that it will be granted me to manifest it, and I shall endeavour carefully in all ways, with prayers unto God, that I may again show myself in acceptable services of love towards you; which I hope in God that He will not deny me of it, as my heart is wholly given up thereunto, and doth endeavour that it may make a true labourer in the vineyard of God, and may be mani- fest in God, and become a fruit in the kingdom of God.

7. As every tree laboureth to impart its sap unto its branches and twigs, that at last it might be known by the fruit that groweth on its- branches, which likewise we are all bound and obliged to do; and I am very desirous of it, &c.

IGHT honourable and beloved in Christ, I wish unto you the rich and effectual blessing of God, in His power, that the pearl's ground in the life of jesus Christ may be manifest in the divine shining light in your own light of life in you, and that it may bring forth abundance of fruit to divine contemplation and eternal joy.

2. Like as I have always known you to be a well-wisher to the study of wisdom; and my whole desire is at present (that for an express of thankfulness for my many received courtesies and favours) I might be able to impart to you that which the Most High hath in a short time given me out of His well-spring of grace.

3. And, albeit, I have no ability to do it at my pleasure; yet my mind is so wholly enkindled in its centre that I would very heartily and readily impart it to my brethren in Christ; and I con- tinually entreat the Zord that he would be pleased to open the hearts of men that they might understand the same, and that it may come in them to a right quick [essential] and living [effect] and operation.

4. And from a sincere intention I would not conceal from you that I (since the New Year), upon the desire of some learned men and persons of quality, have written a Treatise of Election, or of God's will concerning man; and so expressed and enlarged it out of such a ground [or deep foundation] that all mysteries, both of the out- ward, visible, elemental, and then also of the hidden spiritual world, may be therein discerned; and thereunto I have, in an especial manner, alleged the sayings (or texts) of the Holy Scripture which speak of God's will to harden, and then of His unwillingness to harden, and so tuned or harmonised them together that the right understanding and meaning of the same may be seen.

5. And it is so proved and demonstrated, that I hope in God that it shall give furtherance and occasion to take away that strife and controversy in the churches; which is known and manifest, that the time is nigh and at hand; that the contentions about religion shall enter into the temperature, but with great ruination of the false kingdom in Babel, tliat hath set up itself in Christ's stead, together with other great alterations; concerning which, although men now will hardly believe me, yet in a short time shall really appear, and show themselves; and this, beloved sir, I would not, for your further consideration and Christian meditation, omit to hint unto you, &c.

Y very Christian brother and friend, all cordial wishes of Divine love and further illumination, with true persevering, constancy, and patience, patiently to endure the Cross of Christ, pre- mised.

2. God in the very beginning of your knowledge hath sealed yon with the mark of Christ unto a further confirmation; and hath crowned you to be a champion, that you should work as a true owner in His service.

3. And I exhort you as a Christian, that you would with prayer and supplication commit the cause to God in patience, and stand quietly under the Cross of Christ; and be diligent in your talent entrusted to you; you shall see great wonders, and your talent will be more and more pleasant and beloved, for so Christ hath also taught us, that we should forsake all for His name sake; and cleave only unto Him; for He requireth a pure, resigned soul; in that He will dwell.

4. You have no cause to be amazed, or terrified, God knoweth well for what use He employeth you; commit yourself only to Him in patience, and strive against reason which gainsayeth and contra- dicts; and so you will die unto the world, and live unto Christ; and then you will exercise your warfare aright for His love's sake; and therefrom gain the noble crown of eternal life, where we shall rejoice and enjoy one another eternally.

5. God hath planted Him a rose garden in your young heart; take heed that the devil sow not thorns and thistles therein, there will soon come another time that your rosebud shall bring forth its fruits; strive not to be in office, but stand still unto the Most High, to what He will have you; let the smoke of the devil pass away; rejoice rather at this reproach in the mark of Christ, &c.

Our Salvation \is\ in the Life of yesiis Christ.

EAR SIR, and Christian brother, all faithful, cordial, and sincere desires of my spirit, of true divine light, power, and knowledge, with intimate joy in the divine contemplation, and [in] our eternal fraternity in the life of Christ.

2. I have received your letter which you sent, and I rejoice in the Lord my God, who doth so richly and abundantly impart His grace unto us, and so open our hearts that we, in the conjuncture of our gifts, desire to search into His wisdom and wonders.

3. And your tendered friendship is very pleasing and acceptable to me, and, according as this letter doth import, I acknowledge you for a springing and very desirous hranch on the vine, Christ; and, also, for my member and fellow-twig on this coral (or tree of pearl); and I wish, in the power of my knowledge, that it may be a true, constant, and immovable earnestness, as I make no doubt but the precious coraline branch of the neiv birth is begotten in you out of Christ's spirit and wisdom.

4. Thereupon I also would fain, with all my heart, impart my little sap, strength, and influence, out of God's gifts, unto my fellow- branches and twigs, and help to quicken and refresh them in my weak power, and also receive enjoyment of their gifts; as we are obliged and bound mutually to do for each other, both from the command of God and also in the right of nature, mito which I ani in an especial manner driven in my gifts; and for which sake I have spent much time and pains, yet in great desire, longing, and delight; and it hath been continually my earnest hope, and the very drift and aim of my desire, to serve my brethren in the Lord in the vineyard of Christ.

5. And though I am a simple man, and unexpert and unex- perienced in scholastic learning and arts, neither have I ever been trained up to exercise myself in the works of high masters, and to cornprehend great mysteries in my reason, but in my outward occu- pation I have been a tradesman, wherein I have honestly maintained myself a long time, yet my inward occupation and exercise hath, with very earnest,_ strong desire, entered into the mortification of my sinful man, inherited from the corrupt Adam, how I might die to my self-hood and self-will in the death of Christ, and arise in His will to a new spirit and will of divine renovation of mind and understanding.

6. Thereupon I once so strongly and fixedly resolved (presu7ned) rather to forego my earthly life than to desist from this purpose and combat, and what I have suffered therein; and therefore the Lord knows, who so led me through His judgment of my sins, but after- wards crowned me with the fairest triumphing aspect of His divine kingdom of joy, which to express I have no pen sufficient; but do willingly beteem and heartily wish it to the readur of this epistle^ and to all the children of God.

7. And from this triumphing light [or joyful convincing illumi- nation of God] that hath been given to me, I hitherto have written for many years, for I obtained therein so much grace as to see and know my own book, which I myself am, viz., the image of God; and, moreover, to behold and really to contemplate the centre of all beings, and to understand the formed word of God; also to understand the original and meaning of the compacted, framed, or formed sensal iongiie oi Z&. properties; and likewise the mental, unformed, holy tongue, wherein I have wnritten many high books, which in part will be un- apprehensive to reason without God's light.

8. Albeit I, as an earthly weak instrument, according to the external man, could very hardly at first (being an unexercised, un- learned man) comprehend and bring this high work to the under- standing [or fitly express it for the understanding], as is to be seen in the Aurora, which is \h.t first part of my writings; also, I intended not to make it known unto any man; but I wrote it for my memorial of the very wonderful knowledge, contemplation, and feeling illumi- nation ', and though the spirit signified to what end it should be, yet reason, viz., the external man, could not comprehend it; but it saw its unworthiness and lowliness; and I kept these writings (viz., the Aurora) by me till at last I spoke of it unto one, by whose means it came before the learned, who presently studied and endeavoured that it might be taken from me; where then Satan thought to make

a bo7tfire of it,and thereby to scandalise 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 process.

9. But as it happened to the devil about Christ, so also, it happened to him about my writings; for he that desired and intended to persuiite them, he published them, and brought me into a greater, stronger, and more serious exercise, whereby I was more exercised in judgment, and stood the stronger in opposing the devil and his violent assaults in the serpentine Ens of the earthly Adam, and did more and more disclose and break open the gates of the deep [or hidden depths of eternity], and am come unto the clear lights inso- much that rny writings are both far and near read with delight, and copied out by many very learned doctors, and other persons both of high, noble, and of low descent, and that wholly without my incite- ment or running: through God's providence.

10. I would have very willingly imparted some of ihem now unto you, but I have them not at hand, and cannot get them so soon at present. And it is true that some treatises are.written; so that I hope many a hungry soul shall be refreshed; for the latter writings are much clearer and better to be understood (in a better under- standing) than the first, of which you have told me. But if you would but take so much pains as you mention, and come to me yourself, and in the fear of God converse with me in divine wisdom, 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 ungrateful odium at the hands of Babel and the Antichrist.

11. I return many thanks for Mr. Nagel's salutation, and other Christian fellow-members who are in the pilgrimage of Christ (in the imitation of Christ), as I am informed; and when your occasions give leave, salute them from me again most kindly. Mr. Elias Teikman is not come yet unto me, neither do I know where he is. Mr. Balthasar Walter hath often made mention of him in love; but I know him not, save only in the spirit, for I have only 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 upoti the country and people, ■which is very nigh at hand, as is mentioned and foretold in my writings; and it is high time to go out and fly from Babel.

Therefore I cannot speak of any rest or settlement; only, all will be full of misery, robbings, murderings, and unheard of devilishness in Christendom. That outrageous practices of the Cessacks breaking through Silesia among our neighbouring countries is very likely known unto you, which is a certain type and symptotn of the anger to come upon these countries; and I commend you and all Christian members unto the meek love of Jesus Christ, and myself to their and your love and favour.

Dated the loth of December (New Style), 1622.

Our Salvation consisteth in the Effectual Working Love of jPesus Christ within us.

V 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 sun of the effectual love of Jesus Christ may continually arise and shine in your spirit, soul, and body.

2. Your letter dated the 24th of jfanuary I received 14 days after Easter; rejoicing 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 satisfieth the desire of them that love a thing, and feedeth them with His gifts [and graces], and putteth an Ens (or living sf ark) of the true fire into their love that it may burn aright, and you may rest assured that if you continue your constancy in love to truth, that it will open, reveal, and manifest itself to you in its flaming love, and make itself certainly known; but the searching of it must be begun aright, for we attain not the true ground of divine knowledge by the sharp searching and speculation of our reason from without; but the searching must begin from within in the hunger of the soul, for reason penetrateth no further than its own astruni (or constellation) of the outward world, from whence reason hath its Original.

4. But the soul searcheth its own astrum, viz., in the inward spiritual world from whence this visible world hath its rise, eiifiux, and production, and wherein its ground [and foundation] standeth.

5. But if the soul would search its own astrum (or spiritual con-

stellatioti), viz., the grand mystery {Mysterium Magnum) [or the eternal divine nature], it must first wholly yield up all its power and its will to the divine love and grace, and become as a child, and turn itself to its centre by repentance, and desire to do nothing but that only which the spirit of God is pleased to search by it [or employ it about].

6. And when it hath thus yielded and resigned up itself, seeking nothing but God and its own salvation, and also how it may serve and love its neighbour, and doth then find in itself a desire to have Divine and also natural knowledge, it may assure itself that it is then drawn [and inclined] to it by God; and then it may well search and find the deep ground that is mentioned in my writings.

7. For the Spirit of God searcheth by that soul, and bringeth it at length into the depths of the Deity, as Saint Paul saith, The Spirit searcheth all things, yea the deep things of God.

8. Loving sir, it is a simple, childlike way that leadeth to the highest wisdom: the world knows it not; you need not seek for wisdom in remote places, or travel into strange countries for it, she standeth at the door of your soul and knocketh, and if she shall but find an empty, resigned, free place in the soul, she will there reveal herself indeed, and rejoice therein more than the sun in the elements; if the soul yield itself up to wisdom for a full possession, then she penetrates it with her flaming fire of love and unlocketh all mysteries to the soul.

9. Sir, you may perhaps wonder how a plain layman 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 gliinpse 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, taste, smell, feel, and hear unspeakable words of God concerning this knowledge, and there is the true Theosophical School of Pentecost where the soul is taught of (from or by) God.

10. After this there is no more any need of searching and painful toihng [about it], for all gates stand open; a very simple, mean man may attain it if he hinders not himself by his own willing [imagina- tions] and running, for it lieth in man beforehand and needeth only to be awakened [stirred up or quickened] by the Spirit of God.

11. In ray talent [or writings] (as in my simplicity I was able to describe it) you shall easily find the 7tiay to it, especially in this annexed book {that is, the book entitled " The Way to Christ^'' con- taining a Treatise of Repentance, Resignation, or Self-denial and

Regeneration), which also is of my tale7it, and but few weeks ago 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 virtue is, the more the better liked [or the longer, the better beloved]. In this book you will see a true short ground, and 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 natural mysteries, which jyt?// and M. Walter^ and M. Leonhart Elvem desire a further and clearer explanation of, be plea.sed to inquire 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 copied out; you will find very great knowledge in them. I would that all of you might truly understand it; I would fain 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. Matt. vii. 7, Seek, and you shall find; knock, and it shall he opened unto you; none can give it unto another, every one must get it himself 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 lily blossometh unto you, ye 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 than to know the true God, then the ray [or beam of light] passeth by and hitteth only some, and then afterwards you shall be forced to draw water for the thirst of your souls among strange nations.

14. If you will take it rightly into consideration, then my writings shall give you great furtherajice and dii-ection thereto; and the signate- star above your pole shall help you, for its time is come about [or born].

15. I will freely give you what the Lord hath given me, only have a care and employ it aright; it will be a witness for you against the mocker. Let no man look upon my person; it is a mere gift of God, bestowed, not only 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 born [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 soon appear; he that watcheth seeth it; many have already felt it; but there must first a great tribulation pass over before it be wholly 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 himself with such contention; there is a fire from the Lord in it, who will consume it, and Himself reveal the truth.

ij. You shall receive of Mr. Walter what he hath besides, espe- cially a table with an exposition of it; therein the whole ground of all mysteries is plainly laid down, and so I commend you, sir, to the love of j^esus Christ.

OF THE PERSECUTION AGAINST JACOB BEEM, BY GREGORY RICKTER, PRIMATE, OR SUPERINTEN- DENT OF GERLITZ.

Our Salvation and Peace in the Life of y^esus Christ.

UCH respected, and beloved sir; all cordial wishes of the steadfast working love of our Lord Jesus Christ in soul, spirit, and body, premised: I have received both your letters, and have observed your Christian heart, sincerely inclined in a fellow-memberlike love, towards me and the pure truth; and I desire that God would ratify, strengthen, and preserve you in such a purpose, that you may grow in the tree of life, yesus Christ, and bring forth abundance of good fruit.

2. Your own 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 books but from (or out of), the great Book of all icings; which the hand of the Lord hath opened in me.

3. Seeing then that there is in that Book a cross of the true under- standing; therefore God signeth His children (to whom He giveth this Book to read), with that same cross, on which cross the huma?i death is slain, and eternal life restored.

4. I give you (as a brother), to know, that the same mark is enstamped on my forehead with a triumphing trophy, on which the resurrection of yesiis Christ is imprinted.

5. Which mark is dearer unto me than all the honour and goods of the world, that God hath so highly esteemed me, unworthy man, as to mark me with the conquering sign of His beloved Son "^esus Christ.

6. At which sign of conquest the devil is terrified, that he must even burst for very anger, and thereupon hath raised up a great tempest out of his sea of death against me, and hath cast his horrible floods upon me; thinking thereby to overwhelm and drown me.

7. But his violent streams have hitherto been altogether ineffectual; for the conquerihg trophy of j/^esus Christ hath defended me, and smitten his poisonful darting rays unto the earth; whereby Satan's Pharisaical murdering poison hath been revealed in many hundred men, who since that time have turned themselves to the mark of Christ; so that I see luithjoy that all things must turn to the best to them that love God.

8. The report or outcry which came unto you was nothing else but a Pharisaical revilement and scorn by means of a scandalous, reproachful, \ymg pamphlet of one sheet of paper in the Latin tongue, wherein Satan hath plainly set forth and laid open the pharisaical heart; which by God's permission is so come about, that the people might learn to know and fly from the poison of this pharisaical heart.

9. And I confidently believe that the grossest devil did dictate that pamphlet, for his claws are manifestly and plainly therein dis- covered; that it may be clearly seen that he is a liar and a murderer; and it shall be as a warning unto many that they have a better care unto their souls; as this pamphlet with us is almost by all the learned ascribed unto Satan.

10. The cause of this rage and fury, was by reason of the printed book concerning repentance and the true resignation; which book hath been very profitable unto many.

11. Which shrewdly vexed the pharisaical spirit, that such a ground should be manifested; thinking that such a doctrine and life should be looked for and required of him also; which is not well relished so long as men sit in the lust of the flesh and serve the belly-god in carnal pleasure and delight.

1 2. Know yet for a direction that his reproach and lies do but publish and manifest my book; insomuch that every one, both of the high, learned, and low degree, do desire to read it and have it in great request.

13. Which book in a short time hath come (or sounded) through Europe, and it is much made of, yea in the Prince Elector's Court of Saxony, where I am invited to a conference with high people, the

wliicli I have consented unto at the end of Leipsic Fair to perform; who knoweth what may be done; whether the mouth of the bold slanderer may not be stopped and the truth made known and manifest.

14. I exhort and entreat you, therefore, to wait with patience, in Christian love and joy, for the coming and revelation of 'jFesus Christ and His appearance^ which shall soon break forth and destroy the works of the devil.

15. I fear not the devil; if God will use me any longer for His instrument, He will, no doubt, defend me well enough; for the truth needeth no defence, her defence is this, as Christ speaketh; when you are persecuted, for My namesake; and when they speak all manner of evil of you falsely /(^r My sake, rejoice, your reward is in Heaven; also, he that is just let him he just still; and he that is ivicked let him he nncked still; every one shall reap what he hath sown.

1 6. Seeing, then, iny conversation is in heaven, and I as to my body and soul run thither, where aforehand my spirit dwells in Christ; what advantage, then, is temporal dignity and honour to me? I only suffer persecution in the body, and not in the soul.

17. What need I fear the shell which covereth the spirit? when the shell is gone, then am I wholly in heaven with a naked face; (that is, wholly unclothed of this corrupt flesh which cannot inherit the Kingdom of God), who will deprive and bereave me of this? none; why need I then fear the world in an heavenly cause 1

18. If the cause and matter be evil, why suffer I disgrace and reproach, and stand in trouble, misery, and fear? why do I not get rid of it? but is it good, what need I then despair, seeing I know whom I serve? namely, jFesus Christ; who makes me conformable to His image.

19. Is He dead, and risen again; why should not I then be also willing to suffer, die, and rise with Him? Yea, His cross is my daily dying; and His ascension into heaven is daily done in me.

20. Yet I wait for the crown of conquest which jTesus Christ hath laid up, and am yet in combat and wrestling as a champion, and I exhort you, as my fellow-wrestler, to fight a good fight in faith, and wait in patience for the revelation of J^esus Christ; and still stand fast.

21. For this smoking fire-brand which now smoketh, shall shortly be consumed in the fire; and then the remainder shall rejoice; then it will be manifest what I could have written unto you; which for the present is slandered and reviled; yet only by the ignorant.

2 2. But the wise will observe, mark, and take notice of it; for they observe the time and see the darkness and also the dawning of the day.

23. Beloved Mr. Marcus; that you and your father are in good health, doth rejoice and glad me; I have received the box of comfits, and return you thanks for them.

24. I would fain write again to the apothecary at Wildan in Livotiia, if I had but an opportunity to send that way; I pray let me know when you have.

25. That which my native country casteth away, other nations shall take up.

lit. \ send to you and your father, each of you, a cojjy of my books; somewhat for good friends; for I heard that formerly you had gotten some of them for you all.

27. I have none of the other writings at hand, I would gladly have sent some of them to you, but shortly I hope to come into those parts; and then, God willing, I will bring some along with me, and I commend you to the kind and gracious love of Jesus Christ.

Our Salvatio7i \is\ in the Life of jfesus Christ in xis.

"■"^"^ EARLY respected sir; all hearty wishes of the divine love, and all bodily health and pros- perity premised: God be pleased, according to His will, to ease and turn away your crazy distemper. I 2. The state of my body is yet tolerable,

for which I thank God; but it is wholly besmeared with the pharisaical dirt of aspersion, that the common sort can scarce discern or acknowledge me to be a man.

3. So wholly and grievously is Satan enraged against me, and my printed book; and doth so exceedingly rage and rave in the chief pharisee, as if he would devour me; but yet for these three weeks the great fire hath begun to be somewhat allayed; in that he per- ceiveth that many hundreds do speak against him; whom he hath cursed, reviled, and condemned as well as me; he hath so horribly bedaubed me with lies, that I can scarce be known.

4. Thus Christ covereth His bride, and the precious /^'fl;^-/, by reason of the unworthiness of men; for the anger is enkindled in them, and vengeance is at hand.

5. I pray for them, and they curse me; I bless, and they revile me; and I stand in the proba (trial, or proof), and bear the mark of Christ on my forehead.

6. Yet my soul is not dismayed therein; but it accounts it for the triumphing, victorious sign of Christ; for so must man be set aright into the process of Christ, that he may be made like unto His image.

7. For Christ must be continually persecuted, reviled, and slain; He is a sign which is spoken against; but upon whomsoever He falls, him He bruiseth; and destroyeth the inbred malice and iniquity of the serpent.

8. Have I taught others this way? (I must teach it.) Wherefore should it be grievous and irksome to me to walk in the same? It happeneth no otherwise unto me, than I have told others that it would go, and it goeth very right; for this is the pilgrim's path of Christ.

9. For true Christians are here only guests and strangers, and they must travel through the deviPs kingdom to their own home; through the thistles and thorns of God's curse. Here we must wrestle steadfastly and overcome, till we get through; and then zve shall be well rewarded.

10. For those that do now judge us shall in the day of God's judgment be set before our eyes, where we with Christ shall pass salience upon them. What will they then say unto us? Will they not be dumb, and judge themselves, even as they judge us now? Ah, that they could but consider of it here, and 71010 desist and return from it.

11. I desire that God would have mercy upon them, for they know not what they do; they are in greater misery than those whom they persecute; they are poor imprisoned captives and slaves of the devil, who doth so infect, torment, and poison them, that poison is their life.

12. And therefore they rejoice, that they bring forth the thorns and thistles of the devil; namely, fruits in God's anger, of which the children of Christ whom they persecute and drive towards their native country ought well to consider; that they pray unto God for redemp- tion, not only for themselves, but likewise for these, their miserable, poor, captivated, and imprisoned fellow-members; that God would likewise illuminate them, and bring them home.

13. Dear brother, it is now a time of great earnestness; let us not sleep, for the Bridegroom passeth by and inviteth his marriage guests; he that hears it, he goeth along with him to the marriage.

14. But he that refuseth, and will sleep only in the lust of the Aesh, he shall be exceedingly sorry and grieved that he hath slept away such a time of grace.

15. It seemeth strange unto the world that such should be accept- able to God, whom the scribes [the learned priests and Pharisees] do contemn and persecute; and it looks not back to consider what

the learned did unto the prophets, Christ, His apostles, and their successors.

1 6. But the present Christendom is merely titular and verbal [formal and historical, only sticking to the lip-labour and the devout hypocrisy of the mouth]; the heart is worse than when they were heathens. Let us seriously consider of it, and not amuse ourselves with them, that a seed may remain upon the earth, and that Christ may not always be used only as a covering [for the cunning hypocrisy of iniquity].

17. Let us exhort and comfort one another, that we may hold out in patience (for there cometh yet a great storm of affliction and tribu- lation), that we may persevere and stand steadfast.

18. For Christianity consists not only in words and knowledge, but in power; [what are the present contentions about but only the conjectural knowledge [mental idols, phantastical images, and opinions of men]; theiy wrangle and jangle in notions and images [which they have blindly persuaded their mind and conscience to adore], but they deny the power [of Christianity].

19. But there cometh a time of trial, where it will be seen what their opinions (images or mental idols) have been [and what their formal church-ways of worship and blind Cain-like hypocrisy have been] and how they have stuck unto them; when they shall fall from one opinion unto another, and yet have no rest or un- doubted stayedness.

20. Ah, their opinions are nothing but the heathenish idols, as they were before they had the name of Christ.

21. The learned and rulers seek nothing but their own profit, ambition, and honour therein, and they have set them up in Christ's stead; but they are only opinion-pedlars [sellers of images and mental idols, the internal superstitious relics of their own reason, Babylonish imaginations] which they sell [or teach] for inoney; and he that giveth them much, he shall have devout commendations and praise; to him they will sell plausible images (curious co?ttrived opinions); and they care not for their souls, if they may but gain and enjoy their temporal goods.

22. O dark night, where is Christianity? Is she not turned to a faith-breaking adulteress (or perfidious whore) 'i Where is her love? Is it not wholly turned to copper, steel, and iron? Whereby may the present Christendom be known? What difference is there between her and the Turks and other heathens? Are not they as good?

23. Where is her Christian life? Where is the communion of saints? Where we are but one in Christ; where Christ is only one

in xis all. There is not yet one branch on the tree of Christian life like unto the other, and there are grown mere adverse twigs, in opposition one against another.

24. O brother, we that stand, let us be wary and watchful, and get out of Babel (the confused entanglements of sects and opinions). It is high time, albeit they scorn and slay us; yet we will not worship the di-agon nor his i7nage, for they that do so shall be eternally pun- ished.

25. Be not offended at my persecution; and though the like happen unto you, yet remember that there is another life, and that they do only persecute our own enemy, which we ourselves hate. They can take no more from us but the shell [or bark] wherein the tree (the neiv man) is grown.

26. But the tree standeth in Heaven, and in Paradise, in the ground of Eternity. No devil can root it out. Let the devil's stormy gusts pass over it: their oppressing and tormenting i& our grnvth.

27. I am again moved by the adversaries, through the motion of God's anger, that I may grow and wax great, for now is my talent published unto my native country.

28. The enemy's intention is evil; yet thereby he publisheth and spreads abroad my talent. It is here mightily desired, and many an hungry soul is thereby refreshed; albeit the ignorant sort do cast out their reproach and scorn against it, you shall yet hear wonderful things.

29. For the time is come (born), of which it was told me three years since by a vision, namely, of reformation. The end [event or time when it shall come to pass] I commit to God; I know it not yet perfectly.

30. And herewith I commend you unto the love of Jesus Christ.

A LETTER FROM JACOB BEHMEN TO DOCTOR KOBERN.

WRITTEN FROM DRESDEN TO GEELITZ, IN THE TIME OF HIS PERSECUTION, DATED THE I3TH OF JUNE, 1624.

Y very dear sir, and Christian brother, I heartily desire the continual working of the love of Jesus Christ in you, that your tree of pearl may grow great under the cross of our Lord Jesus Christ in such stirring and exercise, and that we may all in that power withstand, in the faith and in the meekness of Christ, the wrathful enemy of Christ, which at present roareth like a raging lion, and setteth himself mighty against Jesus and His children, that we may with Paul fight a good fight, and at length get the prize, our salvation, thereby; and not for temporal honour and pleasure sake deny Christ in the truth once acknowledged; it would be very hard to recover it again.

2. For my part, I thank God in Christ Jesus that He has signed me with His marks, and daily maketh me like unto His image, whom I pray that I may continue steadfast; also that He would deliver my enemies from the abominable death of eternal horror, wherein at present they lie captivated, and know it not; and bring them also into the light, that they may know this way, and come into our eternal fraternity.

3. Yet to speak judiciously of these things, we certainly see before our eyes that this way is wholly opposite to the devil, because he rageth so much against it without cause; it is, indeed, a very

great wonder that he should make so great a stir against so small a piece of dei'otion, sure it must needs not relish, but favour ill with him; whereas there are many greater books, full of foppery and folly, and partly oi idolatry, to be found, which he doth not oppose; bat his spite is only against the way to Christ, that none might walk in that way.

4. For at this very time especially, he thinketh to set up his king- dom powerfully, and yet he seeth at present that it hath breaches in it everywhere; for the assailant breaketh in hither from many quarters, especially from the north, and we can do no better at present than not to regard this enemy, but overcome him with patience under the cross of Christ, with earnest repentance, and so at length he will become feeble and faint, and this firebrand (Gregory Rickter, the Primate of Gerlitz) will have an end. {Note. — This followed in the seventh year after the author's death.)

5. For he is but a fiery flash of God's anger, which must be quenched with divine love and humility; we must in no way add fuel to it to make it burn, but kill it with Christ's victory, as Christ with His love overcame the wrath of God and hell, and bruised death, and mightily ruled over all His enemies; and then such enemies in the anger of God shall ttot long prevail; as Christ hath taught us that we should _/&«/ our enemies with meat and drink, and rejoice when they afflict us for His sake; our recompense is in heaven.

6. It is not good, out of our own self-purpose, to use a worldly sword or weapon (the temporal s7vord, or make war) against such an enemy of Christ, for so he would be but the stronger; but with patience and prayer we shall well overcome him. I regard not his unjust revilings (or reproaches); I have a good conscience concerning him; the time is coming apace that such an enemy will be cut in pieces hy the sword of God's power.

7. It is fit we should consider the time, for Babel burneth in the whole world, and there is woe in &\^\y street; only men see it not yet, but are blind concerning it.

8. I give you very great thanks for your brotherly faithfulness and Christian care, in that you have taken of my wife some things into your keeping; if the high priest will needs assault my house, let him do it, that it may be known in all countries what a maker of uproars he is; it will tend much to the honour of him and his; he will get a great deal of credit in the Electoral Council for having stormed my house by his trusty oflScers, and broken the windows; if others should do, or cause such a thing, the Council would not suffer them in the city.

9. Therefore I much marvel that they make such an uproar in Gerlitz, and without cause, occasion the raising such a clamour abroad against the city (or evil report concerning the city), if the ground should be inquired after, it will sound but oddly; neverthe- less it must be so, for the time is born, there will suddenly come somewhat else; this is but a sign, type, or figure, seeing they have so solemnly celebrated the feast of the Holy Ghost (the day of Pentecost); therefore he must needs powerfully assist them; whereby it may be very well discerned what spirit they are the children of, which spirit they serve, and this will give us so much the moi'e cause to avoid them. I suppose it is loathsome enough, it stinketh of pharisaical pitch, and hellish soot. O that God would once have pity on the simple people who are so very Mind and do pull down the judgment of God upon themselves, which will shortly be poured forth.

10. Their stability is very well seen, that which they approve of at one time; the same they disallow at another time. Oh, if some Jesuits should come and remand the church from Luther again, what good Papists would they make.

11. But let it go as it doth. Silence is best. They hunt after a gnat and think they have caught venison; but there lieth couched a small grain of mustard seed of the cross in it, which put Christ to death, that shall burst their guts and grow to be a great tree, and this none can resist.

12. My wife need not cause any window-shuts to be made; if they will break them, they may, and then the fruits of the high priest will be seen; let her have a little patience. If she cannot get a place in Gerlitz, I will get a place for her somewhere else, where she shall have quiet enough; but let her stay within at home and not go out except upon necessity, and let the enemy rage, he wil l not eat her up.

13. I must wait yet awhile here, and expect what God shall please to do, for I have but newly gotten a little acquaintance among the great ones here, which happeneth daily; and I am well yet, thanks "be to God; but I have not had any opportunity to desire anything for my protection from the lords, the Prince Elector (the Prince Elector of Saxony) being gone a journey, and some of the chief lords with him.

14. Though I do not rely upon any worldly protection, but will adventure it on God's name, and trust Him only, of whom I have received my talent.

15. Next Sunday there is a conference appointed here at my land- lord's, which the sicperintendent himself (Doctor Aigius Strauch),

desireth to have with me, and I am invited to supper, where some of the Prince Elector's Counsellors of State will be present; what shall pass there, I shall let you know with the first opportunity.

16. For he loveth my treatise of repentance, only he would fain ask and himself hear [of me] concerning some points which are too high for him,/;vw what gi-ound they flow, which I am well pleased with and shall observe the issue.

17. So I expect likewise, the resolution of Privy Counsellor Losz, to whom I shall repair with the soonest; and what shall pass there, I will let you know with the first opportunity. I hope all will go well; as God will, so I will. Who knoweth what God will have done, or what he will do with me? I very much marvel myself how I am led so wonderfully without a?iy intent and purpose of mine.

rS. By this bearer, I send two rixdollars to my wife for her occasions, if she want anything she knoweth well where she may have it; the key of the drawer (belonging to a table) lieth in the parlour by the warming-pan upon the shelf. Your treatise lieth in the drawer, you may ask for it; your letter which you sent to Zitta is not yet come to my hands; if anything happen, let me know it; and if there be no sure messenger at hand, send but to Mr. Melcher Berntte?! at Zitta., he hath opportunity hither every week, and let him know, that he may send it away, as we have agreed.

19. Salute my wife and two sons from me, and exhort them to Christian patience and prayer, and to purpose no self rtvenge; that the enemy may have no advantage.

20. The business with Mr. Furstenaus his family is indeed not good, nevertheless it will prove no great matter, for it is the high priest's own reproach, and it would even turn to his great disgrace if it were well replied to. I would his Prince did but rightly know of it, he would protect him with a witness; they are the good fruits of the high priest.

21. I hope to visit you very speedily; though I should return hither again, it ivill not cost me my neck. It is but a mad clamour, for there is nothing in it but the priest^ bell-clapper, which sounds so sweetly; it is easy to judge whether it be Christ's voice or the devil's. You need not be so deadly afraid of this quarrel; it is not a business you need be ashamed of; it is nothing but Babel's bell (or peal), which is rung to give warning [or to sound the alarm].

22. Do but stand to it stoutly in the Spirit of Christ, and then Christ's bell (or peal) will also be rung. God give them and us all a good mind.

23. Pray salute Mr. Frederick Renischen. I could do nothing for him here yet, for things go here very much by favour, and here are many attendants when there is anything to be had. I would very readily serve him in love, if I were but able; I cannot yet counsel myself till God help me. My [son] Jacob shall stay still at Gerlitz, that his mother may have some comfort there, till I can dispose it otherwise. It should be already, if I were not to stay here; let her have but patience. And so I commend you into the love of- Jesus Christ.

Translated into the Nether-Dutch out of ^acob BehmerHs own hand- writing: And out of the Nether-Dutch into English.