The Epistles of Jacob Boehme

LIBRARIAN OF THE UNIVERSITY 1868-1883 1905

Cornell University Library BV5080.B67 E6 1886

The original of this book is in the Cornell University Library.

There are no known copyright restrictions in the United States on the use of the text.

http://archive.org/details/cu31924029351719

Very useful and necessary for those that read his

Writings, and are very full of excellent and

Pi-inted by M. Simmons for Gyles Calvert, at the Black Spread

Eagle, at the West end of Pauls Church, 1649.

S there is no book or treatise which this author hath written, but the footsteps and char- acters of Divine Light and Knowledge are therein imprinted and discerned, and may be of special use and improvement to the Christian, impartial reader; so likewise these his Epistles, written at sundry times and occasions to several friends; and thus gathered and compact together, may of right be reckoned as one book, not of the smallest benefit and direction to the reader, lover, and practitioner of that Divine Light and Knowledge, which his writings do contain and hold forth: indeed, the bare letter of any man's writings, though written from a Divine gift and real manifestation of light in and to them- selves, cannot breathe the spirit of wisdom into us: for the sound of understanding is not to be characterised or painted on paper, no more tuan the notes and characters of music can give the real sound and tune unto the ear; but they are a direction how the skilful musician shall play on the instrument; so also our mind is as an organ or instrument; but it sounds only according to the tune and note of that spirit that doth possess and act it; and we do convert and assimilate all things according to that spirit and will that is ruling and predominant in us, and therein the mind, thoughts, and

senses are enkindled and enflamed; for if we have a bare astral, worldly, carnal, self-conceited, contemning, cavilling, pharisaical, hypocritical spirit, accordingly we do form and frame our notions, judgment, and censure, and pervert all things to a wrong sense and use; but if the Divine Spirit of love, light, meekness, humility, self- denial, sincerity, and holy desires do dwell, rule, and act in us; then our understanding is accordingly holy, Divine, and real: for to the. pure all things are pure, but to the impure all things are impure, for their very minds and consciences are defiled. As this author received not his learning, gifts, and high endowments, from the schools of this world; but from the school of Divine wisdom, the illumination of the Holy Spirit; so likewise the meaning and drift of his writings will not be understood of those who are merely trained up and skilled in the literal and historical school of this world, and according to the canons, rules, and axioms of their wise pharisaical reason, do contemn, judge, and rashly censure all that speak not their phrase, style, and dialect: for if we had all that ever the prophets, Christ and his Apostles did speak and teach, and the knowledge of all Divine illuminate men, in their several gifts deciphered in writings, and should read in them many years; yet if we did not desire to become one with the same spirit of Divine knowledge, and endeavour to have it innate and essential in us, to the living expression of Divine love and righteousness; they would be but as dark and historical unto us, and the frame and structure of our knowledge, which by our artificial reason we should build unto ourselves upon that foundation; would be but a vapouring notion, a blind pedantical Luciferian ostentation of a pharisaical knowledge, that would not edify but puff icp; from which self-conceited, verbal, high- flown, contrived knowledge, which wise letter-learned reason, devoid of the illumination of the Holy Spirit, hath gathered in divers

forms unto itself, by its own imaginary apprehensions and expositions upon the writings of holy men; the many mental idols, opinions, contentions, rents, and divisions, are arisen in the Christian world, which have almost quite destroyed all brotherly love; but the God of Love by the efflux and breakings forth of His Divine light and Holy Spirit in us, so expel and drive them into the abyss of darkness, from whence they come, that in the several dispensations of his Divine gifts and manifestations of light unto us, we may rightly understand and serve one another in Love: that the great Babylonish building of our own tottering imaginations and wanton opinions, which we (by the sharp inventions and glozing glosses of vain- contriving reason, in the many and various conjectures about the ways how God is to be worshipped and served) have endeavoured to rear up unto ourselves, may fall: that so we may all come to speak the one holy language of Christian Love to each otkei-: who hitherto have been so divided, that instead of building up one another in the holy faith of Christ, we have bruised, battered, and beaten down one another in the spiritual pride and hypocrisy of Antichrist.

There are some that are so forestalled with a strong self-conceit of their own light and love of self-will, that whatsoever bears not the stamp and superscription of their approved patrons, schools and institutionSj is but as darkness and nifling shadows unto them, and ungrounded prejudice, cavilling superstition, and vain suspicion do so much possess them, that they reject it as not worth the reading over; weening that they have a right orthodox judgment, rectified in all points of Philosophy and Divinity; but these cannot see how far they are like the blind self-conceited Scribes and Pharisees, those Luciferian wiselings that thought none could teach them anything; because they were skilled in the letter of the Scripture; but Christ told them that they erred, not Iznowing the Scriptures., &c.

Others again, the mysterious Antichrist in Babel, by a selfish illumination, and blind persuasion, hath so deeply captivated and imprisoned; yea, bewildered and bewitched, in his mystery of iniquity and hypocrisy, that they do not only take upon them to contemn and condemn all that seem to contradict their received principles and opinions, but from the workings of the unclean Pharisaical spirit in them, they will draw strange conclusions, and perverted meanings from the words and works of others., to make them odious and abominable; but these are like unto toads, that turn all they eat into a poisonful nourishment, which they will spit out again upon those that do but touch them.

Others there are, also, that are very greedy, and eager of reading books, to better and improve their knowledge: but their simple well-meaning minds are so much darkened, and possessed with the principles, mental idols, and opinions of their approved masters; and to them they have so chained, devoted and sacrificed their con- sciences in blindfolded hypocrisy, that nothing can take any true impression upon them, but that which speaks for, pleads for, and maintains their cause, their way, their sect, unto which they have given up and addicted themselves; and that they will hold and believe, rather because they will, or because such and such, of whom they have a good opinion, do say so; or because they have already received and maintained it, than from any true impartial considera- tion that it is right, or from any effectual living essential knowledge and real spiritual being of it in their oivn souls, &c. But for those that know enough already, and are so well conceited of their own selves, this author hath written nothing; but for the seeking, hungry, desirous soul, that by unfeigned repentance, conversion, and in- troversion of its will, mind, and thoughts to God, doth endeavour the real practice of Christianity, and the leading of an upright con versa-

tion in all humility, meekness, simplicity, patience, forbearance, righteousness, and Christian love towards all men, without a selfish singular disrespect, or pharisaical contemning and condemning of others.

The true way and means for a man to free himself from all blind contentions, disputes, doubts, errors, and controversies in religion; and to get out of that tedious maze and wearisome labyrinth of perplexing thoughts, ways, and opinions concerning God, Christ, Faith, Election \ the ordinances, or the way of worship, wherein the world doth trace itself, is faithfully set down, and declared accord- ing to the ground of the Scripture, and true experience in this author; the attainment of which light will give real satisfaction and assurance to the soul, so that it shall not need say. Is it true? What argu- ments are there for it? How can it be proved? &c. But it shall find the real sign and seal of Truth within itself, as the Scripture declareth (i John ii. 20-27). That the unction from the holy one teacheth all things; so that no man need teach those in whom it doth abide. But this knowledge, this precious pearl of light, this darling of wisdom, this garland, and crown of virgin Sophia., which surpasseth all the beauty and treasure, and all the pomp, power, and pleasure of this world. This universal touchstone, to try and find ■out the qualities and virtues of all things, this heavenly tincture, this true philosopher's stone, this summum bonum, which no human tongue can express, is only obtained in the new hirth, whereby the light and life of God is renewed in us, the essential Word of Divine love, Christ himself is begotten and formed in us; to the reading and experimental understanding, of which word of Life, Light, and Love, the whole Scripture, and the writings of Divine illuminate men do di7'ect us, and all words, vs^orks and books, that proceed not from Jhat word, and lead us again to that word, are either only astral, out-

ward and transitory; or the fantastical Idola Mentes, the shadows of fancy and learned pharisaical reason, which by its feigned words of subtility and human wisdom, enticeth men to believe strong delusions, and follow after lies in hypocrisy.

In our own Book, which is the Image of God in us, time and eternity, and all mysteries, are couched and contained, and they may really be read, in our own souls, by the illumination of the Divine Spirit; for our mind is a true mystical mirror, and looking- glass, of Divine and natural mysteries; and we shall receive more real knowledge from one effectual innate essential glimpse, beam, or ray of light, arising from the new birth within us, than in reading many hundreds of authors; whereby we scrape abundance of carved works and conceits together, and frame a Babel of knowledge in the notion, and fancy, to ourselves; for in the true Light we receive the pledge and earnest of that Spirit, which searcheth all things, yea, the depths of God; let no man think that it is now impossible; for in a Christian, new born in Christ, Christ the Light of Life, and being of Love doth dwell; and in him are all the treasures of wisdom and knowledge; and he doth express the same, in the humble resigned soul, according to the manner and measure, as he pleaseth; and as is best requisite for the time and age.

TJiese Epistles are not fraught with fine complimental strains and pleasing notions of human art, or with the learned quotations of ancient authors, or with the witty glances of acute reason, trimmed up in the scholastic pomp and pride of words, to tickle and delight the fancy of the reader; neither do they savour of a sectarian spirit of hypocrisy and affectation, arrogancy axid pedantic presumption, to make himself that which in reality he is not, to get a great name,, and to amuse and captivate men's minds with strange high-flown conceits, thereby to gain a selfish confidence and approbation in

Others, to make a sect in Babel; but he hath written (according to the Divine gift which he received) of the greatest and deepest mysteries concerning God and nature, and hath expressed them in such suitable and significant terras and phrases as are best apt to render them, in their own native and proper idea and meaning, to the understanding and capacity of others; albeit y^z£' will understand them according to the depth of Ms sense; but every one may receive benefit according to his capacity; if his own image-like fancy and the over-weening conceit of his own light doth not prepossess and hinder him; and no doubt his writings are left unto posterity as a precious talent to be improved: not that we should only gather a talkative, historical, literal notion of the mysteries; but that in all simplicity and sincerity, we practise the way of regeneration in the Spirit of Christ; and Divinitise our knowledge into an effectual working love; and so attain the experimental and essential being thereof in our own souls.

It would be too large here to speak of that foundation and steadfast Byss (or ground) which his writings do contain, whereby true philosophy may be restored to its original purity; being freed from those idols of fancy, and vain reason that do darken and perplex it; for by the knowledge of the centre of all beings (of which his writings speak) we come rightly to understand what time and eternity is, and therein the science of the Nothing, Something, and all things; whereby we may come to find out whence the inward radical Ens, working essence, trup subsistence, and full existence of every thing proceedeth; and also to what end every thing hath such an essence, life, power, virtue, form, colour; and then whither it goeth, and what it shall be hereafter in eternity; by which we may come to see how it is that all things proceed from God, subsist in God, and again return to God; and therein obtain

the right knowledge of ourselves and of God in nature; and from this centre ariseth the true knowledge of the Three Principles, and also of the Threefold, or Tri-une life in man; whereby the deepest, darkest, and hardest questions, and Quceres, that can arise within the mind of man, or come under the reach of any imagination or thought, may be rightly understood and determined; and this must needs advance all arts and sciences, and conduces to the attain- ment of the universal tincture and signature; whereby the different secret qualities and virtues, that are hid in all visible and corporeal things, as metals, minerals, plants, and herbs, &c., may be drawn forth and applied to their right natural use for the curing and heal- ing of corrupt and decayed nature; and by the powerful effects and operation that will hence arise, all false sophisticate artists that soar aloft in their own contrived imaginations and tottering experi- ences, may be convinced of their unsound, sick, and sandy founda- tion; and moreover this signal, fundamental, central knowledge will quicken and revive the life of Divinity so deeply buried in the painted sepulchres of pharisaical hypocrisy and verbal formality; and settle all sects and controversies in religion on the true ground, that so we may come to serve God aright in the true unity of the Spirit, and each other in all Christian love and righteousness.

In those Epistles there is much seasonable and wholesome doctrine, instruction and counsel for a Christian resigned soul; much consolation for the afflicted under Christ's Cross; and also direction how a man shall behave himself as a Christian amidst the various sects, and their harsh censures; exhortation to truth, love, and righteousness: dehortation from all evil, pride, envy, covetous- ness, wrath, malice, falsehood, and Cain-like hypocrisy; likewise many prophetical passages and predictions concerning the punish- ment and severe judgments that are and shall be upon Babel, and

the Antichrist, and all false and wicked oppressors; the most whereof are printed in a treatise by themselves called Mercurius Teutonicus.

In a word, courteous and Christian reader, these Epistles will serve as an introduction and right information to shew thee what this author was, and whence he had his great knowledge, and upon what ground and centre it is founded; and likewise how thou mayest come really to understand the drift and meaning of his writings, and effectually find the excellent use thereof; for art thou learned or unlearned, rich or poor, master or servant, parent or child, be thou of what calling, profession, complexion, constellation, and disposition thou wilt, thou mayst find such knowledge herein as may, better and improve thee aright in Christianity.

Therefore be like to the laborious bee that seeketh honey at every flower, and where she finds it not, there she 'doth not leave her sharp sting, so likewise if thou findest that which doth not like thee, let it alone; and leave not a taunting scoff and stinging venom of scorn and rash censure behind thee; but rather pray that God would give thee His Holy Spirit to lead thee into all truth; and so thou shalt know God in thyself, according to that Divine promise, they shall all be taught of God, and know the Lord. — (John vi. 45; Heb. viii. ii.)

But let the end of all be love; for if thou couldst speak with the tongue of men and angels, and couldst prophesy and understand all mysteries, and hadst all faith, yet without love, thou wert but as tinkling brass, and a sounding cymbal. — (i Corinthians xiii.) It is even this Love that distinguisheth between the knowledge of the devils in hell (for they know, believe, and tremble) and the angels in heaven; and as true love is a deadly poison and pain to the devilish nature of evil spirits; even so is all self-denying Love, as

a plague and pestilence to all sophistical pharisaical hypocrites, who pervert the gospel of peace and love by vain distinctions and heathenish practices. Therefore, beloved reader, let thy Divine light lead thee unto a Divine life, and so enter into the Divine Love, the bond of perfection; and so thou shalt be made partaker of the Divine nature, for God is Love.

Now, therefore, let us be merciful, loving, and perfect, as our Father which is in heaven is merciful, loving, and perfect, that so it may be known that we are the children of the Most High, who is kind unto the unthankful and to the evil: and the God of Love so enkindle the fire of His love in our hearts, that it may break forth in our practice and conversation, to the destroying the thorns and tearing briers of vain contentions, that so we may enjoy the happy fruits of peace, truth, love, and righteousness, in all Christian society one among another,

" A scorncr seeketh wisdom, and findeth it not; but knowledge is easy to him that understandeth." — {Prov. xiv, 6.)

' ' A scorner loveth not one that refroveth. him; neither ivill he go nnto the wise." — (Prov. xv. 12.)

" Knowledge piffeth up, but love edifieih,'" — (i Cor. viii. i.)

A THEOSOPHICAL LETTER, OR LETTER OF DIVINE WISDOM,

WHEREIN THE LIFE OF A TRUE CHRISTIAN IS DESCRIBED, SHOWING WHAT A CHRISTIAN IS, AND HOW HE COMETH TO BE A CHRISTIAN; AND LIKEWISE WHAT A TITULAR, NOMINAL, OR HISTORICAL CHRIS- TIAN IS, AND HOW THE FAITH AND LIFE OF EACH DIFFER.

The fountain of jfesiis Christ's heart be our quickening consolation^ renovation, and eternal life.

\ ELOVED and much respected friend in Christj^From a member-like obligation (as one branch on the tree is bound to do to the other) and a fellow-working desire, I wish unto you the open well- spring of grace, which God in Christ Jesus hath manifested in our humanity; SO that it may richly spring up in you, and the divine sun may thereby cast the influence of its love-beams into the soul; and also therewith stir up and open the great magnetic hunger of the soul (being the true divine mouth) after Christ's flesh and blood, together with bodily welfare.

2. Being, I have often understood by your dear friend, D. K., and also observed in my presence with you, that you in the drawing of the Father do bear a peculiar thirst and an earnest, sincere longing after His life, which He, out of His highest love hath manifested in

Christ Jesus; therefore I would not (upon the desire of Mr. D., and also of yourself) omit from a member-like and mutual obligation to visit and salute you with a short epistle, and so to recreate, quicken, and refresh myself somewhat with you, in the same fountain of the life of Jesus Christ; for it is mere joy unto me to perceive that our paradisical coral flourisheth, and bringeth forth fruit in my fellow- members, to our eternal recreation and delight.

3. And hereupon, Sir, I will declare unto you, out of my small gifts and knowledge: What a Christian is, and wherefore he is called a Christian. Namely, that he only is a Christian, who is become capable of this high title in himself, and hath resigned himself with his inward ground, mind, and will to the free grace in Christ Jesus, and is in the will of his soul become as a young child, that only longeth after the breasts of the mother, that sincerely panteth after the mother, and sucketh the breasts of the mother whereof it liveth.

4. Even thus also that man is only a Christian, whose soul and mind entereth again into the first mother, whence the life of man hath its rise, viz., into the Eternal Word, which hath manifested itself with the true milk of salvation in our humanity (being blind in regard of God) and sucketh this milk of the mother into his hungry soul, whence the new spiritual man ariseth. And thereby the fiery [dark and dry] soul, proceeding from the Father's property, doth reach and obtain the place of God's love, in which place the Father begetteth His beloved Son. And therein only the temple of the Holy Ghost, which dwelleth in us, is found; and therein also the spiritual mouth [or believing desire] of the soul, which eateth Christ's flesh and drinketh His blood, is understood, or experimentally and essentially enjoyed.

5. For he only is a Christian in whom Christ dwelleth, liveth, and hath His being, in whom Christ as to the internal ground of his soul is arisen, and made alive in the heavenly essence, which did disappear and depart in Adam. Even he, I say, is only a Christian that hath put on Christ's victory (that is to say, Christ's incarnation, humanity, sufferings, death and resurrection, against the anger of God; and also hell, devil, death, and sin) in his eternal ground, where the seed of the woman, to wit, Christ in His conquest, doth also conquer in him, and daily trampleth upon the serpent's head in the wicked carnal will, and killeth the sinful lusts of the flesh.

6. For in Christ alone we are received to be children of God, and heirs with Christ, not by an outward, adventitious, strange shew of a sundry select appropriating of grace (I say), not through a strange merit of grace [or application of promises] imputed from

without [or received in an historical apprehension of being justified and acquitted by another, as malefactors] but through a child-like regenerating, innate, in-dwelUng, member-Uke, and essential grace: Where Christ, the conqueror of death, doth arise in us with His life essence and power from our death, and hath His mutual ruling influence and operation in us, as a branch on its vine; as the writ- ings of the Apostles do throughout witness.

7. He is far from a Christian, who only comforteth himself with the passion, death, and satisfaction of Christ, and doth apply and impute it to himself as a pardon or gift of favour, and yet remaineth still an unregenerated, wild [worldly, and sensual] beast; such a Christian is every ungodly man: For every one would fain be saved through a gift of favour, the devil also would very willingly be an angel again by grace received and applied from without.

8. But to turn, and become as a child, and be born anew of God's grace-water of love, and the Holy Ghost, that pleaseth him not. Even so it pleaseth not the titular Christian, who will put upon himself the mantle of Christ's grace [and apply His merits unto himself by an historical laying claim to a promise] and yet will not enter into the adoption and new birth; albeit Christ saith, that he cannot otherwise see the kingdom of God.

9. For what is born of the flesh is flesh, and cannot inherit the kingdom of God, {J^ohn j): To be fleshly minded is e7imity against God, but to be spiritually minded is life and peace: And he only heareth God's Word, that is born of God, for only the spirit of grace in Christ heareth God's Word.

10. For no man hath ever seen God; the Son alone, who is in the unmeasurable bosom of the Father, declareth unto us the word and will of God in ourselves; so that we hear and understand His will and good pleasure within ourselves, and are willing to follow the same, yet we are often kept back by the outward sinful flesh; so that the operation or effecting of that same divine power [purpose, and godly resolution in our mind] doth not always come into the outward figure, yet it goeth into the inward figure, in the inward spiritual world j concerning which, St. Paul saith, mcr conversation is in heaven.

11. Of which also all the saints of God, and especially St. Paul., hath complained, that they had an earnest, sincere will, and did serve God with the mind of the internal ground; but with the flesh the law of sin, so that the flesh lusteth against the spirit, which lust and evil concupiscence is daily drowned, and mortified in the death of Christ, by the inward ground [or the centre of light regenerated in the dark abyss of the soul,] but this is in those only in whom Christ is arisen

from death; and thus there is no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the spirit, &c. For the bestial body belongeth to the earth, but the spiritual body belongeth to God; but whosoever hath it not, he is dead while he liveth, and neither heareth nor perceiveth anything of the Spirit of God; it is foolishness to him, as the Scripture saith.

12. Therefore this point is not sufficiently understood and cleared by teaching and maintaining only and alone an outward receiving and application of grace and forgiveness of sins. The pardon of sin, and the receiving of us into filial adoption and grace, consisteth in the justifying blood and death of Christ, when Christ's heavenly blood tinctured us; and with the highest love of the Deity in the name Jesu, did overcome the anger of God in our soul, and inward divine ground, proceeding from the essence of eternity, and did turn it again into the divine humility, meekness, and obedience, whereby the rent, torn, and divided temperature of our human property [and spirit] of obedience and good will entered again into the harmony and unity of the properties [viz., into paradisical light, love, and life, that rea/ temperature, where variety doth concentre and accord in unity.]

13. And even then the wrath of the Father (which was awaked in the properties of our life, and had set itself to be lord and master in soul and body, whereby we were dead to the kingdom of heaven, and become children of wrath) was turned again into the unanimous love, likeness, and unity of God; and our own human will, died in the death of Christ, from its selfness, and selfish willing; and the first human will (which God breathed from His Spirit into Adam) did spring forth afresh through the conquest of God's sweetness [and love] in Christ's heavenly blood; and then the devil, and hell, which held men captive, were confounded, and made a scorn: This the dry rod of Aaron, which budded in one night, and bare sweet almonds, did typify.

14. Now as sin came from one, and passed from one upon all, so also the sweet grace and victory in Christ passed, pressed, and pierced from one upon all. Now this death and the anger [of God] was broken in pieces in that one Adamical soul in Christ, and a pos- sibility to grace was opened through the disclosing of death, through which disclosed gate, the will of the soul may re-enter into its first mother (whence it came in the beginning) that is into the filiation, adoption, or regeneration of a new life and will; and there it may attain the sweet blood of Jesus Christ, which in Christ did disclose or break open the gate of death, and changed the anger of God in our humanity in Himself into love, wherein the poor captive soul

drinketh out of God's fountain; and doth allay and sweeten its fire- breath, whence the new paradisical bud springeth forth, and there the hunger and desire of the soul is made substantial and essential in the blood of Christ, after an heavenly manner.

15. Now, as the disclosing of death must be done in the person of Christ Himself in our soul and humanity, so that the eternity in Christ (wherewith he was come from heaven, and was also in heaven, John j) overcame the time (viz., the life and will of the time) and did change time with its will into the eternal will of the Deity; and all this must be brought to pass in our received humanity: so like- wise the desire of our soul must receive into itself that same eternal will in Christ (wherein time and eternity stand in equal agreement and harmony), and through the power of the same, immerse, or cast itself into the adoption of free grace in Christ; that the same inward paradisical ground which died in Adam might again spring forth in the will of the obedience of Christ, through His heavenly, and from us assumed human blood.

16. The atonement and expiation must be made manifest and experimental in ourselves through that atonement which Christ once made; indeed [the atonement and reconciliation] was once fully finished, and brought to pass in Christ's blood and death, but that which was once wrought in Christ must also work in me; it must even now also through Christ's shedding of His blood be brought to pass in me. Christ also doth pour forth His heavenly blood into the desire of faith in my poor soul, and tinctureth the anger of God which is therein, that the first Adamical image of God may again appear, and become seeing, hearing, feeling, tasting, and smelling.

17. For that same image which died in Adam from the heavenly world's essence, being the true paradisical image, dwelleth not in the four elements; its essence and life standeth not in this world, but in heaven (which is manifest in Christ in us) viz., in that one pure holy element, whence the four elements sprung forth in the beginning of time; and this same inward new spiritual man eateth Christ's flesh and blood; for he is, and liveth in Christ, Christ is his stock, and he is a branch on the stock.

18. For every spirit eateth of that whereof it taketh its original, the animal [sensual] mortal soul eateth of the spirit of this world, of the stars and elements, of the kingdom of the world, but the true eternal soul (which was inspired out of the Eternal Word into man, being divine life) eateth also of its mother, viz., of the holy essential Word of God.

19. But seeing it was impossible for her after her own departure and separation from God, in her excluded condition, property, and spirit; [to eat of the Divine Word, and live in the holy element of love and humility] therefore this same Word of life (being its true mother) came forth to the abandoned soul into the vale of misery, and into the prison of hell, and infused His heavenly essence into our human; [to be] as a body for the soul, and therewith did em- brace and clothe our poor soul being captive, and did open again her heavenly mouth (afore dead in the anger of God) with the tincture of love; so that the poor soul can now again eat heavenly manna; the eating whereof was tried in Christ's person with the humanity, which He received from us (in the temptation of Christ in the wilderness) where Adam in Christ did again eat manna from Paradise forty days.

20. Therefore I say, that by a show and select form of grace appropriated and imputed from without, none cometh to be a true Christian; for if he be so, his sins are not forgiven him by once speaking of a word, or appropriating a form, or promise of absolution to himself, from without; as a lord or prince in this world doth freely give a malefactor his life by an external imputed favour; no, this availeth nothing before God.

21. There is no grace or favour whereby we come to the adop- tion, save only in the blood and death of Christ; Him alone God hath fore-ordained, and appointed to be unto Him a throne of grace, or propitiation in His own love, which He hath (in the sweet name Jesu out of Jehovah) infused into Him: He is that only sacrifice that God accepteth of, to reconcile His anger.

22. Now, if this sacrifice or free offering of grace shall do me good, then it must be wrought and brought to pass in me; the Father must beget, or impress His Son in the desire of my faith, so that the hunger of my faith may lay hold and comprehend Him; and if the hunger of my soul's faith doth comprehend Him in His promised Word, then I put Him on in His whole process of justification in my inward ground, and forthwith the mortification and killing of the anger, devil, death, and hell beginneth and goeth forward from the power of Christ's death in me.

23. For I can do nothing, I am dead to myself, but Christ doth it in me; when He ariseth in me, then I am dead to myself, in respect of the true man, and He is my Hfe, and in that I live, I live to Him and not to my selfhood; for grace mortifieth my own will, and setteth itself up for a Lord in the place of my selfness, that so I may be an instrument of God, who doth therewith what He pleaseth.

24. And then I live in two kingdoms, viz., with my new-born spirit of life, or spiritual man, in paradise, in the kingdom of heaven, in the inward spiritual world, and with the outward mortal man, in the vanity of time, in the kingdom of this world, in the dominion of the stars and elements, in the contrariety and malignant discord of the properties, wherein the yoke of sin yet liveth; this Christ taketh upon Himself in the inward kingdom of the divine world, and helpeth my soul to bear it.

25. For the yoke of this world is Christ's burden, which He must bear, until He shall again deliver up the kingdom to His Father, which He hath given him; for He said. All power m heaven and earth is given to Me of My Fatlier; so also this iDurden or charge is laid upon Him, that He should bear God's anger, hell, death, and all evil in us, as Isaiah saith: He took on Him our diseases, and carried our sorrows; but we esteemed Him stricken, smitten of God, and afflicted.

26. And hence it is that a Christian must be a bearer of the cross, for so soon as Christ is born in him, the assaulting of hell, and the anger of God in the eternal nature beginneth, and then the hell in man is destroyed, and the serpent is trodden under foot; whence great unquietness, persecution, and reproach from the devil and the corrupt world doth arise against the outward sinful man, and even then the outward sinful man must suffer itself to be condemned, and judged to damnation by the children of anger, and by God's severe justice in the anger; seeing that another man liveth in him, which is not like and conformable to the outward mortal man; and so God's justice executeth its judgment in the anger upon the house of sin; and also all the ministers of God's wrath do help the execution thereof.

27. And even then Chiist helpeth to bear the yoke, and man is sacrificed in Christ's process, contempt, and scorn, in his suffering and death, to the justice of God in the anger, and becomes con- formable to Christ's image.

28. The holy Scripture witnesseth in all places that we are, justified from sins by faith in Christ, and not by the works of our merit; but by the blood and death of Christ, which, indeed, is so taught by many, but rightly understood of few that teach us so.

29. We are taught, indeed, an imputed grace, but what faith is, and how it is begotten, and what it is in its essence, real being, and substance, and how it layeth hold on the merit of Christ with the grace; herein the greatest part are dumb and blind, and depend on an historical faith (James 2 ) which is only a bare knowledge or literal conjecture, and therewith the man of sin doth tickle and comfort

himself, and through an imagination and bHnd persuasion, doth flatter and soothe up himself, and calls himself a Christian, though he is not yet become either capable or worthy of this so high a title, but is only a titular nominal Christian, externally clothed with Christ's purfk mantle^ of whom the prophet speaketh, saying: They drmu near to Me with their lips, but their heart is far from Me; and Christ said: Not all that say Lord^ Lord, shall enter into the kingdom of heaven, but they that do the will of My Father in heaven.

30. Now Christ alone is the will of the Father, in whom the acceptation of grace and adoption consisteth, and none can do the lov.e will of the Father, save alone that only throne of grace, Christ himself, as the holy Scripture declareth, no man can call God Lord, without the holy spirit in him.

31. For we know not what and how to pray before God as we ought, but He, even the holy spirit in Christ, maketh intercession for us, with unutterable sighs before God in ourselves, as it pleaseth God; we cannot attain anything by our willing and knowing; He is too deeply hidden from us, for it lieth not in any man's knowing, willing, running, and searching, but in God's mercy.

32. Now there is no mercy but only in Christ, and if I shall reach that mercy, then I must reach Christ in me; are my sins to be destroyed in me? Then must Christ do it in me with His blood and death, with His victory over hell: Am I to helieve? then must the spirit, desire, and will of Christ believe in my desire and will, for T cannot believe.

3 3. But he receiveth my will being resigned to Him, and comprehends it in His own will, and hringeth it through His victory into God, and there He intercedeth for the will of my soul in His own will before God, and so I am received as a child of grace iti His will of love.

34. For the Father hath manifested his love in Christ, and Christ manifesteth that same love in my will being resigned to Him; Christ draweth my will into Himself, and clotheth it with His blood and death, and tinctureth it with the highest tincture of the divine power, and so it is changed into an angelical image, and getteth a divine life.

35. And forthwith that same life beginneth to hunger after its body, which body is the degenerated fiery soul, into which the will in Christ is entered, so that the new life in Christ doth now also tincture the soul; whereby the soul in the spirit and property of this [new] will obtaineth a right divine hunger, and is made to long after, and desire the divine grace, and begins to behold and consider in the spirit of this divine will in Christ, what she is, and

how she in her properties, incUnations, and dispositions is departed from God, and Heth captivate in the wrath of God; and then she acknowledgeth her abominations, and also her deformity in the pre- sence of God's angels, and findeth that she hath nothing wherewith she is able to protect herself, for she sees that she standeth in the jaws of death and hell, encompassed with evil spirits, which con- tinually shoot the strong influence of their evil desires into her, to destroy and corrupt her.

36. And then she diveth into that same new-born spirit of the will, and wholly immerseth herself into very humility itself; and so the spirit of Christ taketh hold of her, and bringeth her into the spirit of this new will, so that the soul essentially and experimentally feeleth and findeth Him, whereupon the divine glimpse and beam of joy ariseth in the soul, being a new eye, in which the dark fiery soul conceiveth the Ens and esssence of the divine light in herself, and thereupon hungereth and thirsteth after the grace of God, and entereth into an effectual repentance and sorrow, and bewaileth the evil which it hath committed.

37. And in this hunger and thirst it receiveth Christ's flesh and blood, for the spirit of the new will (which in the beginning entered into the grace of Christ, and which Christ received into Himself) becometh now substantial and essential by the magnetic impressure, hunger, and desire of the soul.

38. And this essentiality is called Sophia, being the essential wisdom or the body of Christ; and in this the faith in the Holy Ghost doth consist. Here Christ and the soul believe in one ground.

39. For true faith doth not consist in thoughts, or in mere assent- ing to the history: — viz.. That a man impresseth [or imagineth in his mind] to himself that Christ is dead for his sins [and by an historical apprehension or blind persuasion of a. particular election clingeth to his merits and righteousness, without the innate righteousness of Christ, and life of God essentially working in him, and begetting him to a new creature], for faith is a receiving of the promised grace in Christ; it receiveth Christ into itself; it doth impress Him into its hunger, with His heavenly flesh and blood, with the grace which God offereth in Christ.

40. Christ feedeth the soul with the essence of Sophia — viz., with His own flesh and blood, according to His saying, whosoever eateth not of the flesh of the Son of Man, he hath no life in him, but who- soever eateth the same, he abideth in him.

41. And herein the Testaments of Christ and also the right Christian faith consist; for an unsubstantial [unessential, conjectural

or verbal] faith is as a glimmering fire smothered in smoke or moisture, which would willingly burn, but yet hath no right Etis thereto, but when a right Ens is given to it, then that little spark of fire increaseth, whence a fair shining light ariseth; and then it is manifest, that in the wood such a fire and fair light lay hid, which before was not known.

42. And this is to be understood likewise in a child of God, while the poor soul is wrapt up in the anger of God, it's like a glimmering wick (wick of a candle or smoking flax), that would willingly burn, and cannot, by reason of the vanity of sins, and the anger of God; but when the soul, being a little spark of divine fire, getteth into itself, God's Love-Ens (that which lieth hid, and yet is in esse, as well as in potentid) — viz., Christ's flesh and blood, then that spark groweth to a great fire and light, which shineth and sendeth forth its light with fair virtues and good works, and liveth in great patience under the vanity of this world, and yet groweth forth as a fair flower out of the wild earth.

43. A similitude whereof we have in the sun and the earth — viz., that if the sun should not shine upon the earth, no fruit could grow: but when the sun shineth upon the earth, and penetrates into the Ens of the earth, then the Ens of the earth receiveth the virtue or powerful influence of the sun into itself; whereupon a great hunger ariseth in the Ens of the earth, after the virtue of the sun; and this hunger im- presseth, and feedeth upon the virtue and influence of the sun, and by this hunger of the Ens of the earth, which eagerly reacheth after the E?is of the sun, an herb is drawn out of the earth with a stalk, in which also the Ens and virtue of the sun ascends up along in the growth and flourishing of the herb, and the sun, with his beams of light, becometh substantial in the Ens of the earth in the stalk and root; and we see how through the power of the sun and stars in the spirit of the world, another body ariseth out of the stalk, different from the root in the earth; also how the stalk doth put forth a bud to a fair flower, and afterwards to fruit; and we see how the sun afterwards from time to time ripeneth and sweeteneth the same fruit.

44. And thus it is with man; the ground of the soul is the divine field, when it receiveth the divine sunshine into itself, a divine plant springeth forth; and this is the new birth, whereof Christ speaketh; now this plant must be nourished from above, by the celestial in- fluence, and drawn up in growth by the divine sun, and by the divine water, and preserved by the divine constellation — viz., the divine jvirtue or power of God, till it cometh to be a divine body, of a divine and angelical figure, as the body on the stalk.

45. And as the body on the stalk must stand in rain, wind, and storms, in heat and cold, and suffer the sun to ripen it: so likewise must a Christian stand in this thorny world, in the awaked anger of God, in the kingdom of the devil, amongst many wicked men, and suffer himself to be beaten, with scorn and contempt, and yet he must turn his hope and confidence from all creatures only and alone upon the divine sun, and suffer it to ripen him and beget him to an heavenly fruit.

46. Not temples or houses of stone or human ordinances, and forms of word worship (which is but lip-labour) do beget [or re- generate him] to a newness of life; but the divine sun in the divine constellation of the powers of the Word of God in the temple of Jesus Christ, in himself, doth beget him out of the fountain of life, Jesus Christ; so that he is a branch on the vine of Christ, and bringeth forth good grapes, which the divine sun ripeneth, that God's children, being his loving fellow members, may eat them; whereby they also grow and flourish in and with him, which grapes are good doctrine, life, and works.

47. A man must come to the practice, effectual performance, and fruitfulness in Christianity, otherwise the new birth is not yet mani- fest in him, nor the noble branch yet born; no tickling or soothing, comforting with promises or Scripture evidences, and boasting of a faith, doth avail any man at all, if the faith make him not a child conformable to God in essence and will, which faith bringeth forth divine fruit.

48. All that men now do strive, dispute, contend, and fight about, and thereby destroy and lay desolate, country and people, is only a mere husk without fruit [a form without power, a Mammon without Christian mercy] and it belongeth to the fiery world for separation [and shall be decided in the judgment of the Lord]. There is no true understanding in any party, they contend all, only about the name and the will of God, and no party will do it; they mind nothing but their own glory, preferments, and pleasure of the flesh: if they were true Christians they would have no strife or contention.

49. A good tree beareth good fruit for every one, and though sometimes it must suffer the wind to break off its branches and fruit, and the sun to wither and dry them up; yea, when they are ripe, to be devoured of swine, or trodden under foot; yet for all this, it •endeavoureth still to bring forth more good fruit.

50. And thus a true Christian in Christ can will nothing else but what Christ willeth in him; and though he must suffer his good fruit, which doth spring and grow forth out of the internal man, to be often

trampled upon and spoiled by the evil flesh and blood, and also by the devil's wind [the wicked censure and false interpretation of the hypocritical Luciferian serpent], and the wickedness of the world, yet the tree of the new plant in the life of Christ doth still stand and spring forth through the outward mortal man, maugre all opposition irresistibly, as eternity springeth through time and giveth life and power to time, and as the day doth arise and break forth through the night, and changeth the night into day, and yet the night reraaineth there still in itself, and yet it is not known or discerned in the day; so likewise the divine day doth spring and bud forth in us through our eternal night, and changeth the night — to wit, God's anger, hell, death, anguish, and eternal destruction into the divine day of joy and consolation, albeit the dark night, with the Ens of the serpent, and the poison in flesh and blood, rageth and striveth against it.

51. Therefore, beloved sir and Christian brother, we have more need to endeavour for the growth and increase of the precious coral, and how we may come to it, than to run after the unprofitable pratings and conjectural fictions in the feigned holiness, where one brother despiseth, reproacheth, rejecteth, and proclaimeth the other for an heretic, nay, giveth him to the devil for an opinion sake, which he hath made to himself

52. I tell and declare unto you, in my knowledge which God hath given me, that it is a mere deceit of the devil, who thus doth bring us poor men into opinions, to contemn and reproach one another (crying down, and holding one another for heretics and fantastics that bindeth not his conscience to our mental idol or opinion), so that we strive and wrangle about the Husk, and in the meantime lose love, and faith, and attain not the new birth.

53. Our whole religion is but a child-like work, namely, that we wholly forsake, and disclaim our own knowing, willing, nmning, disputing [and forged conclusions of blind hypocritical reason, which bewitcheth the natural mind to the form and frame of its own wis- dom] and unfeignedly and fully resolve with ourselves to enter into, and persevere in the way which bringeth us again to our own native country which we lost [in Adam when he, with his mind and full will, went out of Paradise into the spirit of this transitory world], and so return to our mother, which in the beginning did beget us,, and bring us forth out of herself.

54. Now, if we will do this, then we must not come to her in our own self will and way, in pride and ostentation, in applauding our- selves, in contempt of her children, our fellow-Christians, and fellow- members; for we are the lost son, who is become a swineherd, and

have shamefully mis-spent our patrimony with the fatted hogs of the devil and the world. We must enter into ourselves, and well con- sider ourselves and our Father's house; and we must set before us the mirror or looking-glass of the Law and Gospel, and see how far we are departed from God's righteousness, and also from [unfeigned, impartial] brotherly love, (which loveth all our brethren though our enemies), and well examine our heart whereto it is inclined.

55. Now, when we do this, we shall find in ourselves many hundred evil beasts, which we have set up in God's stead, and do honour and love the same above God; and even then we shall see what hideous horrible beasts were manifest in Adam by false lust, or imagination; and wherefore God said to Adam, the seed of the woman shall break the serpent's head; to wit, the monstrous beasts.

56. As first, we shall see in our desire the proud Lucifer, who is departed from divine and brotherly humility, and contemneth the members of his body, and hath set himself to be a God and Lord over them, in whom there is no divine love, to love either God, or his brother.

57. Secondly, we shall find a beast in our properties, resembling the covetous, greedy swine, which will take all to itself, and alone devour and possess all, and desireth more than it needeth; wherewith the proud Lucifer might be able to vapour, brag, and vaunt himself that he is a God over substance (or everything), and that he can domineer, having power and might over his fellow branches; and we shall see how this proud Lucifer hath broken himself off from the tree of life, and the mutual growth and increase of love, and would be a tree of himself, and therefore he is a withered dry branch in respect to God.

58. Thirdly, We shall find the poisonful envious serpent in our properties, which teareth and rageth as a poison; I mean envy, which wisheth no man so well as itself; which stingeth, rageth, and rideth in other men's hearts, and slandereth them with words, and only applaudeth its own haughty Lucifer, and termeth its falsehood [and cunning hypocrisy] an angel of God.

59. Fourthly, We shall find in our properties, the fiery dragon sitting in hellish fire, I mean anger, which (if covetousness and envy cannot obtain that which it would have) will lay violent hands upon it, and take it by force, and is so raging mad that it bursteth its life for very malice and iniquity, and breaks in pieces in fiery malice, and is a very dry branch on the tree, and is only fit for the fire.

60. Fifthly, We shall find many hundred evil beasts in our desire, which pride loveth and honoureth more than God; and covetousness

draweth them to itself for a treasure, wherewith pride vapoureth and vaunteth as if they were God's, and thereby doth withdraw sustenance and comfort from his brother's life so that he is forced to spend it in misery, trouble, and perplexity, by reason of his violence and extortion.

6 1. Now when a man doth thus behold himself in this mirror of selfhood, and perceiveth these evil beasts, then let him rightly imagine to himself that he is deeply guilty of them, and thereby con- sider the grievous fall of Adam, and think that all these evil desires and vain imaginations do wholly take their rise and original in him, from the monster of the serpent, through the influence and insinuation of the devil into our first parents.

62. For all the properties of the desires lay in one harmony and steadfast unity in Adam; and the one loved the other, and were in mutual agreement, but such false desires are risen in man through the envy of the devil, who stirred up the false lust and imagination in Adam and Eve to prove the unequality [in the property and spirit of the mixed world] and to taste what good and evil was; to feel heat and cold, and to try the multitude and variety of the properties, so that now these desires do attract, long after, and desire that which is like to themselves; and every desire of these properties, is a several hunger of life in man, which hath broken itself off from the harmoni- ous unity; and opposeth the love, likeness, and mutual society of its fellow branches, or brethren, and covetously desireth to draw their life and maintenance to itself, and to make itself a Lord over it, and will be a selfist.

63. All which is contrary to the divine will and ground, and is a perjury against God; yea, it opposeth the course and order of nature, as we see by the trees and plants of the earth, how all stand and grow lovingly one by another, and rejoice in one mother; and how one branch on the tree doth impart its sap and power to the other, and mutually serve each other.

64. For in such a lovely equality and harmony the life of man (John i) was inspired out of the eternal Word into the human image, being out of the limus of the earth, so that all the properties of the life stood in an equal proportion in the temperature, in one love, and mutually loved each other.

65. But when the devil mixed his poison, and false desire therein, the properties of life were divided into many desires, whence strife, discord, sickness, infirmities, the cumbersome grossness and mortal frailty of the body is risen through the false desire and insinuation of the bestial properties, by reason whereof the image of God (which

was from the heavenly essence) disappeared, concerning which God said unto them, In that day tluxt thou eatest of the tree of the knowledge ^fgood and evil thou shall die the death: that is, thou shalt die to the kingdom of God, as it also came to pass.

66. And we must really imagine to ourselves (or consider with ourselves) that this bestial, false desire in man, is the monster of the serpent, and an enmity against God and the kingdom of heaven, and that we therein are only the children of hell, and of the anger of God, and cannot therein inherit or possess the kingdom of God; neither is God manifest in any such desire, but only His anger and the pro- perty of the dark and earthly world, and we live therein only to the vanity of this world, and stand therewith only upon the abyss of the dark world and the anger of God: that is, of hell which continually gapeth and hungereth after these properties, and counteth these pro- perties its own fruits and children, which it shall reap and take into its barn, for they do belong unto it by the right of nature, for these desires are all originally from it, and have their root in the ground of hell and destruction, and indeed nowhere else.

67. Therefore, said Christ, Unless a man he born anew, he shall tiot see the kingdom of God. All these false wills and desires are predestinated to damnation. If any will see God, he must be con- verted, and become as a child, and be new born in the Holy Ghost, through the water of eternal life: viz., through the heavenly Ens, which God hath revealed in Christ; that the first right man, which •died in Adam (proceeding from the heavenly world's essence) might again spring forth in Christ, and become living.

68. All these evil beasts are condemned, and must die in us, and though their desire doth somewhat cleave and stick unto us in the flesh, yet they must all be mortified during this [life] time in the soul: viz., in the inward ground, and the inward ground of the soul must be tinctured by the true tincture in the blood of Christ; that the properties of the internal ground may again live in harmony and concord, for otherwise they cannot reach the Deity in themselves.

69. Now when man knoweth this, he cannot better be rid of his evil bestial desires, than that he presently at the same instant bring himself with his whole strength into such a strong will and earnest purpose that he for time to come will hate and abandon these evil beasts of the devil, seeing they are only the devil's servants; and that he will return into his lost country, into the adoption and atonement, and esteem, and look upon himself no otherwise than as the lost swineherd [or the prodigal son] for he himself is the lost swineherd and no whit better, and forthwith approach with the con-

version of his soul to the Father in deepest humihty, with acknow- ledgment of his unworthiness, in that he hath so shamefully and unworthily misspent and misimproved the free inheritance of Christ's merits, and so enter into repentance.

70. Let him with all his strength give up his earnest will there- unto, that he from this very time forward will repent and amend, and no longer love these evil beasts. But this must be in earnest, in real sincerity without delays, and not to think of a day, week, or year, but his mind must utterly and continually condemn them to the damnation of death and not will to love them any more but count them enemies, and so resolve to turn himself to the mercy and grace of God.

71. When this is done (I speak as I have highly known it in the precious light of grace) that then he may turn himself to earnest praying in humility, and beseech God for grace. And though his heart saith utterly, no; and the devil saith, stay yet a while, it is not now good and convenient, thou wilt have better opportunity to-morrow; and when to-morrow cometh, then saith he again, to-morrow, and suggesteth to the flesh, saying. Thou must first do this or that; gather first a treasure for thyself that thou mayst not need the world, and then enter into such a life. Yet, I say, the mind must remain firm and steadfast in its purpose, and think with itself, these suggestions and thoughts are mine evil hungry beasts, these I will kill, and drown them in the blood of Christ's love. None of them shall live any longer in me; I will have no more to do with them; I am now in the way to my ancient Father, who hath sent His Son to me in my misery and distress, saying: Come to Me all ye that are weary [grieved] or heavy laden with sins, and I will refresh you. My Father will give the Holy Spirit to them that ask him for it.

72. Let him imagine and impress this into his very heart (imprint and settle it in his resolution), and come with the lost son to the Father. And when the Father shall see that the mind of the soul is directed to Him, and would willingly and unfeignedly turn and yet cannot, then He will presently meet him and clasp the soul into the arms of His drawing, and bring her into the passion and death of CJirist, where she through earnest repentance and sorrow will die from (or mortify) those abominable beasts, and arise out of the death of Christ with a new will and a true divine desire. And so he will begin then to be another man indeed, and not a whit esteem that which before he loved and held for his treasure; and it will be to him as if he had it, and also had it not. And afterwards he will

account himself in all his power, ability, and possessions, but as a servant and steward of God.

73. For so soon as he is able to master and overcome the proud Lucifer of Pride, all the other evil beasts will grow weak and faint and lose their ruling power and dominion. Although they yet live in this [life] time in the earthly flesh, yet they are only as an ass, which must carry the sack, or as a mad dog in a chain, their strength is broken.

74. For when Christ riseth, Lucifer must lie captive; and if there be an earnest, full perseverance, such a precious jewel would follow as this pen cannot here describe; and those alone know who have been at the heavenly marriage, where the noble Sophia is espoused to the soul; concerning which Christ said, That there is greater joy in heaven over one sinner that repenteth than over ninety and nine righteous. Which joy is kept also in the heaven of man, in this espousal or marriage; this is understood by our school-fellows.

75. Dear Sir and Christian fellow-brother, I thought it good (Christianly and sincerely meaning well unto you) to put you in mind of this, and to lay it forth out of my little treasury, in a child-like simplicity, not intending thereby to shew and set forth my- self, but out of a true and hearty desire, wishing that this might be felt also in your heart, and that I also might recreate and refresh myself a little with you, as a fellow member, though absent, and yet present in desire, and co-operating in the divine gifts; and this upon your desire, as formerly is said.

76. And if my good will should find place, and God would open the door of His mystery, then had I yet happily some other more precious jewels in my little treasury, in which time and eternity may be known; being ready and willing to render you my service therein; and so I commend you and yours to the sweet and pleasant love, grace, and will of yesus Christ.

A LETTER TO CASPAR LINDERN, CUSTOMER AT BEUTEN,

WHEREIN IS DESCRIBED THE PLAIN AND SIMPLE WAY WHICH THE AUTHOR TOOK FOR THE ATTAINMENT OF HIS HIGH KNOW- LEDGE: ALSO, HIS CENSURE, JUDGMENT, AND ANSWER, CON- CERNING DIVERS AUTHORS OF DIFFERENT OPINIONS, TENDING TO LEAD CHRISTIANS INTO THE EXCELLENT AND DESIRED WAY OF LOVE AND UNION.

HE open fountain in the heart of Jesus Christ refresh us, and lead us to Himself that we may live in His power, and rejoice in Him; that so we may love and under- stand one another, and enter into one only will.

2. Much respected and discreet sir, my most worthy friend in the love and humanity of Jesus Christ; my hearty desires from God in our Immanuel for prosperity upon soul and body premised; I give you, Sir, to under- stand that I have received your letter, and therein perceive that you are a seeker and great lover of the mystery or of the know- ledge of God; and do diligently take care everywhere to pick up some divine crumbs, bearing likewise a great desire and hunger after them.

3. Which on my part doth highly rejoice me, that God doth thus draw and lead His children; as it is written, Those who are driven by the sjDirit of God be the children of God; and as one branch on the tree doth rejoice in the other, and mutually minister sap, and assistance one to another; so likewise do the children of God in their tree, jFesus Christ: And at this, my simple person doth exceedingly rejoice, that God in the fountain of His heart doth draw us, (as simple children of our mother) to Himself; even to the

right breast and bosom of our mother, that so we should long after Him, as children after their mother.

4. And whereas (my beloved sir, and brother in the love of Christ) I see and perceive that you do thirst after the open well- spring of Christ, and likewise do enjoy the same according to the will of God, yet you do inquire after the enjoyment of your brethren, and desire (as a branch on the tree) mutually to recreate, refresh, and satiate yourself in them; and it is also acceptable to me to impart my sap and my spirit (in my knowledge which God hath givai me) unto my brethren and members (being my fellow- branches in the tree, jesus Christ) and so to rejoice in them; namely, in their sap, power, and spirit; for it is the pleasant food of my soul, to perceive that my fellow-branches, and members do flourish in the Paradise of God.

5. But I will not conceal from you the simple child-like way which I walk in Christ Jesus; for I can write nothing of myself, but as of a child, which neither knoweth or understandeth any- thing: neither hath ever been learned, but only that which the Lord vouchsafeth to know in me; according to the measure, as He manifests Himself in me.

6 For I never desired to know anything of the Divine Mystery, much less understood I the way how to seek or find it; I knew nothing of it, as it is the condition of poor lay-men in their sim- plicity, I sought only after the heart of Jesus Christ, that I might hide myself therein from the wrathful anger of God, and the violent assaults of the devil; and I besought the Lord earnestly for His holy spirit, and His grace, that He would be pleased to bless and guide me in Him; and take that away from me, which did turn me away from Him, and I resigned myself wholly to Him, that I might not hve to my own will, but to His; and that He only might lead and direct me: to the end, that I might be His child in His Son Jesus Christ.

7. In this my earnest Christian seeking and desire (wherein I suffered many a shrewd repulse, but at last being resolved rather to put my hfe to utmost hazard, than to give over and leave off) the gate was opened unto me, that in one quarter of an hour I saw and knew more than if I had been many years together at an University; at which I did exceedingly admire, and I knew not how it happened to me; and thereupon I turned my heart to praise God for it.

8. For I saw and knew the Being of all Beings, the Byss (the ground or original foundation), and Abyss (that which is without ground, or bottomless and fathomless); also the birth [or eternal

generation] of the holy Trinity; the descent, and original of this world, and of all creatures, through the divine wisdom; I knew and saw in myself all the three worlds; namely, the divine, angelical, and paradisical [ world ] and then the dark world; being the original of nature to the fire: And then thirdly, the external, and visible world, being a procreation, or extern birth; or as a substance expressed, or spoken forth, from both the internal and spiritual worlds; and I saw, and knew the whole Being [or working essence] in the evil, and in the good; and the mutual original, and existence of each of them; and likewise how the pregnant mother (genetrix or fruitful bearing womb of eternity) brought forth, so that I did not only greatly wonder at it, but did also exceedingly rejoice.

9. And presently it came powerfully into my mind to set the same down in writing, for a memorial to myself; albeit I could very hardly apprehend the same in my external man, and express it with the pen; yet however I must begin to labour in these great Mysteries as a child that goeth to school: I saw it (as in a great deep) in the internal, for I had a thorough view of the universe as in a chaos, wherein all things are couched and wrapt up, but it was impossible for me to explicate and unfold the same.

10. Yet it opened itself in me from time to time, as in a young plant: albeit the same was with me for the space of twelve years, and I was as it were pregnant (or breeding of it) with all, and found a powerful driving and instigation within me, before I could bring it forth into an external form of writing; which afterward fell upon me as a sudden shower, which hitteth whatsoever it lighteth upon; just so it happened to me, whatsoever I could apprehend, and bring into the external [principle of my mind] the same I wrote down.

11. However, afterward the sun did shine on mc a good while, but not in a continual constant manner; for when the same did hide itself, I scarce knew, or well understood my own labour [or writings] so that, man must acknowledge that his knowledge is not his own, or from himself, but God's and from God; and that God knoweth [or manifests the ideas of His wisdom] in the soul of man after what manner and measure He pleaseth.

12. I intended to keep this my writing by me, all the days of my life, and not to deliver it into the hands of any; but it fell out ac- cording to the providence of the Most High that I entrusted a certain person with some of it; by means whereof it was published, and made known without my knowledge and consent, and the first book (called Aurora) was thereby taken from me (by Gregory Richter,

Lord Primate of Gerlitz); and because many wonderful things were revealed therein (which the mind of man was not presently capable to comprehend) I was fain to suffer much from 7-eason.

13. I saw this first book no more in three years; I supposed that it was dead and gone, till certain learned men sent me some copies of it, who exhorted me to proceed, and manifest my talent, to which the outward reason would by no means agree, because it had suffered so much already for it; moreover, the spirit of reason was very weak and timorous, for my high light was for a good while also withdrawn from me, and it did glow in me as a hidden fire; so that I felt nothing but anguish and perplexity within me; outwardly I found contempt, and inwardly a fiery instigation; yet I was not able to comprehend [that light] till the breath [or in- spiration] of the Most High did help me to it again, and awakened new life in me, and then I obtained a better style in writing, also deeper and more grounded knowledge: I could bring everything better into the outward expression; which the book, treating of the threefold life through (or according to) the three principles, doth demonstrate; and the godly reader, whose heart is opened, shall see [that it is so].

14. Thus now I have written, not from the instruction or know- ledge received from men, not from the learning or reading of books; but I have written out of my own book which was opened in me, being the noble similitude of God, the book of the noble and precious image (understand God's own similitude or likeness) was bestowed upon me to read; and therein I have studied, as a child in the house of its mother, which beholdeth what the father doth, and in his child-like play doth imitate his father; I have no need of any other book.

15. My book hath only three leaves, the same are the three principles of eternity, wherein I can find all whatsoever Moses and the prophets, Christ and his apostles have taught and spoken; I can find therein the foundation of the world and all mysteries; yet not I, but the spirit of God, doth it according to the measure, as He pleaseth.

16. For I have besought, and begged of Him many hundred times, that if my knowledge did not make for His glory, and conduce to the amending and instructing (bettering or benefit) of my brethren, He would be pleased to take it from me, and preserve me only in His love; yet I found that by my praying or earnest desiring I did only enkindle the fire more strongly in me; and in such inflammation, knowledge, and manifestation I made my writings.

17. Yet I did not intend to make myself known with them among such persons, as now I see is come to pass; I still thought I wrote for myself only, albeit the spirit of God, in the mystery of God, in my spirit, did sufficiently show me to what end it was; yet out- ward reason was always opposite, save only sometimes when the morning star did arise, and even then reason was also thereby enkindled, and did dance along, as if it had comprehended [the pearl], yet it was far from it.

1 8. God dwelleth in the noble image, but not in the spirit of the stars and elements; He possesseth nothing, save Himself only, in His own likeness; and albeit He doth possess something (as, indeed, He possesseth all things), yet nothing comprehends Him, but what doth originally arise and spring from Him; as, namely, the soul in the similitude of God.

ig. Besides, all my writings are like unto a young scholar's that is going to school; God hath, according to His will, brought my soul into a wonderful school; and in truth I cannot ascribe or arrogate anything unto myself, as if my selfhood were, or understood, any- thing.

20. No man must conceive higher of me than he seeth; for the work in my studying, or writing, is none of mine; I have it only according to the measure as the Lord is pleased to give it me; I am nothing but His instrument, whereby He efifecteth what He willeth. This I relate imto you, my beloved friends, for an instruction and information, lest any should esteem me otherwise than I am, namely, as if I were a man of high art and deep understanding and reason, for I live in weakness and infirmity, in the childhood and simplicity of Christ; and my sport and pastime is in that child-like work which He hath allotted to me; yea, I have my delight therein, as in a garden of pleasure, where many noble flowers grow; and in the meantime I will joy and recreate myself therewith, till I shall again obtain the flower of Paradise in the new man.

21. But because, dear sir, and beloved friend, I see and perceive that you are a seeking in this way; therefore I write unto you with diligence my child-like course, for I understand that you make use of divers authors and writings, concerning which you desire my judgment, the which I shall impart unto you as my fellow-member, so far as God hath given me to know, and that only in a brief and short comprisal: in my book oi the threefold life yon shall find it at large, according to all circumstances.

22. And this is the answer I give unto you, viz. — That self-reason (which being void of God's spirit, is only taught and instructed

from the bare letter,) doth cavil, taunt, deride, and despise whatso- ever doth not punctually agree and conform to the canons and institutions of the Universities and high schools, which I do not wonder at, for it is from without, and God's spirit is from within; it is good and evil, it is like the wind, which is moved and driven to and fro; it esteemeth (highly prizeth) man's judgment, and according as the high and great ones who have the respect and authority of the world do judge and censure, just so it gives its credit and verdict; it knoweth not the mind of the Lord because the same is not in it; its understanding is from the stars, and 'tis nothing else but a counterfeit shadow of fancy in comparison of the divine wisdom.

23. How can he judge of divine matters in whbm the spirit of the Lord is not? The spirit of the Lord doth alone try, prove, and judge all things, for to him only all things are known and manifest; but reason judgeth outwardly, and one reason doth always square its judgment and opinion according to another; the inferior judgeth and censureth as his grand superior, the layman as the doctor, and yet none of them doth apprehend the sense, mind, and truth of the Lord without the spirit of God which judgeth in man and respects no man's person: the layman and the doctor are both one to Him.

24. Now whereas the children of God have divers and manifold gifts in writing, speaking, and judging; and they have not all one manner of expression, phrase, and style; whereupon self-reason afterward doth by artificial conclusions draw out of them what maketh for its own turn, and frameth a Babel to itself; whence such a multitude and wearisome heap of opinions are risen; so that men out of their writings have forged and invented divers conjectures and ways unto God, and men must be forced to go in those ways, whereby such controversies and unchristian contentions are arisen; that men for the present look only upon the strife of words, and disputes' about the letter, and those which, according to their reason and principles, do overcome by verbal jangling, and exchanging Scripture for Scripture, are applauded; but this is nothing but Babel, a mother of spiritual whoredom, where reason entereth not in at the door of Christ through Chrisf s spirit; but presseth in of itself and climbeth up by its own might, strength, and pride, being yet a stranger, or unregenerated, and would always fain be the fairest child in the house; men must honour and adore it.

25. The children of God have a diversity of gifts, according to the rule of the apostle; God giveth an expression to every one as He pleaseth; the gifts and endowments of men fall out according to

the unsearchable will of God, and spring altogether out of one root; the which is the mother of the Three Principles; and as the spirit of every soul is constellated in the eternal mother, even so is its revelation, apprehension, and knowledge.

26. For God bringeth not a new or strange spirit into us; but He openeth with His spirit our spirit; namely the mystery of God's wisdom which lieth in every man according to the measure, manner, and condition of his internal hidden constellation; for Christ said, My father worketh mid T also work. Now the Father worketh in the essence of the soul's property, and the Son in the essence of God's own image, that is in the divine similitude, or harmony.

27. The property of the soul belongeth to the Father, for Christ said. Father, the men were Thine, and Thou hast given them Me, and I <rive unto them eterfial life. Seeing then the property of the soul is from eternity, of, and from the Father; therefore He hath wrought in it from eternity, and still worketh in that same image to eternity, light and darkness, to either of which the will of the soul's property doth incline and give up itself.

28. Seeing, then, the Father's property or wisdom is unmeasurable and infinite, and that He being the wisdom itself worketh, and yet through His wisdom all things do arise; thereupon the souls of men are diversely constellated; indeed they arise and originally proceed out of one only essence, yet the operation is diverse and manifold; all according to God's wisdom: Now the spirit of Christ openeth the property of every soul, so that each speaketh from its own property of the wonders in the wisdom of God.

29. For the spirit of God maketh no new thing in man, or it infuseth no strange spirit into him; but He speaketh of the wonders in the wisdom of God through man, and that not from the eternal constellation only, but likewise from the external constellation; that is, through the spirit of the external world, He openeth in man the internal constellation of the soul; that he must prophesy and foretell what the external heaven worketh and produceth; also, he is driven to speak through the Turba Magna, as the prophets have many times spoken, and denounced unto the people their punish- ment which by God's permission through the Turba Magna should come upon them for their violence and sinfulness [and their bitter imprecations, wicked contentions, and wrathful indignation in their envious will, one against another, do awaken the sword of anger in the Turba Alagna].

30. Now the spirit of God speaketh in His children diverse manner of ways; sometimes in one it speaketh by the internal, and

eternal constellation of the soul, of eternal punishment, or reward; of God's curse or blessing; and in another, it telleth through the external constellation, of the fortune or misfortune, of the prosperity or adversity of this world; also, of the rising and advancement of powers and authorities; and then likewise of the ruin and destruc- tion of countries and cities, and also of strange and wonderful alterations in the world.

31. And though it happeneth oftentimes that the spirit of the outward world doth make its sport with its representations of fancy in man, and from its own might and strong influence doth insinuate itself into the spirit of man, and showeth diverse, strange, and marvellous figures, which only finds place among those who run on in their own reason only, in proud self-will, whence often false prophets arise; yet I say that every one speaketh from his own con- stellation; the one through the manifestation of God's spirit, really and sincerely; and the other through the manifestation of the external astral spirit uncertainly by conjecture and guess, yet from the same constellation; but he that speaketh from the mouth of another, and in like manner judgeth of the mystery, without a peculiar knowledge, he is in Babel^ and entangled in opinion, wilfully amusing himself in those things which the heart finds not experimentally whether they be true or no [but \it pms his faith upon the sayings of other men].

32. And I say further, that all those precious men, who have been illuminated of God (some of whose writings you may have at hand), have spoken from their manifestation and revelation, each according to his apprehension or the model of his capacity; yet the centre is the soul, and the light is God; the revelation is wrought, and brought to pass by the opening or manifestation of God's spirit, through the constellation of the soul.

33. All the prophets, from the beginning of the world, have prophesied of Christ in different forms, one thus, and another so; they have not all concurred in one style, phrase, and form; but each according as the spirit of God hath revealed to him in the eternal constellation of the soul, yet they have all spoken out of one centre and ground. And even so it is now-a-days, the children of God speak all from the revelation of Christ's spirit, which is God's; and every one according to his capacity, or that idea of wisdom which is formed in his mind; and therefore I put you in mind as a friend, and exhort you not to hearken after the vain babbling and prating of reason, or to be moved at the proud censure and judgment of the same, so as thereby to condemn or despise the gifts of any man, for he that doth so, contemneth the spirit of God.

34. These authors which you mention and others besides (con- cerning which you desire my judgment, whom I have not read all, but in part) I desire not to judge [or despise them], God forbid: let that be far from me, albeit they have not all written in one style and form of expression; for the knowledge is diverse and manifold > yet it behoveth me to try (according to my gifts) their heart and will but seeing I find that their heart and spirit doth flow and spring from one and the same centre, namely, from the spirit of Christ; there- fore I rest myself contented on the centre, and commend the expres- sion to the highest tongue, viz., to the spirit of God's wisdom, which through the wisdom doth open and reveal to every one according to the measure and manner as He pleaseth.

35. I judge none, and to condemn any is a false and idle arrogancy, and vain prating; the spirit of God Himself judgeth all things; if that be in us, what need we care for prating, I much rather rejoice at the gifts of my brethren; if they have had other manner of gifts to hold forth than I, should I therefore judge them?

36. Doth any herb, flower, or tree say unto the other, thou art sour and dark, I will not stand by thee? Have they not all one mother whence they grow? Even so all souls proceed from one, and all men from one; why then do we boast and glory to be the children of God, notwithstanding that we are more unwise than the flowers and herbs of the field; is it not so with us? Doth not God impart and reveal His wisdom to us diversely? As He bringeth forth and manifesteth the tincture of the mystery in the earth, through the earth with fair plants, even so in us men; we should rather congratulate and heartily love one another, that God revealeth His wisdom so variously in us; but he that judgeth, condemneth, and contemneth in a wicked way, he only runneth on in pride to show himself, and to be seen; and is the oppressor in Bahel^ a perverse stickler, that stirreth up contention and strife.

37. The true trial of God's children is this, which we may securely and safely follow, namely, an humble heart, that neither seeketh nor honoureth itself, but continually seeketh the good of his brother in love; that seeks not after its own profit, pleasure, and applause, but after righteousness and the fear of God. The plain and single way to come unto God is this (so far as is made known to me), viz., that man depart from his sinful courses, and make with himself an earnest, constant purpose never to go on any more in those sins which he hath committed, and in his forsaking and turning away from them not to despair and doubt of God's grace.

38. And albeit that reason siiggesteth doubts (whereby a sinner is terrified, and stands amazed and astonished at the anger of God), yet let the will only in all simplicity and unfeigned sincerity directly cast itself into the mercy of God, and wholly lie down and shroud itself in the suffering and death of Christ, and surrender itself to God through Christ, as a child that betakes itself unto the lap of the mother, which willeth to do only that which is the will of the mother — it doth only cry and call unto the mother, it always hopes to receive its refreshment from the mother, and it only longs after the breasts of the mother; — even so must our desire be wholly and only turned and directed to our first mother, from whom we in Adam departed and went into self-will.

39. Therefore Christ saith. Unless you be converted and become as children, you cannot. see ike kingdom of God. Also, you must be born again (that is, we must wholly disclaim and depart from our own reason, and come again into resignation [and self-denial] into the bosom of our mother, and give over all disputings, and, as it were, stupify or mortify our reason), that the spirit of the mother [viz., of the eternal Word of God] may get a form in us, and blow up or enkindle the divine life in us, that so we may find ourselves in the spirit of the mother in the cradle — if we desire to be taught and driven by God.

40. And if we will be taught and driven of God, then we must arise again from the cradle and wholly submit and give up ourselves unto Him, that so God's spirit may be in us wholly, both the will and the deed — that we may acknowledge the knowledge to be His, and not ours — that He only may be our linowing.

41. We must take no thought or solicitous care what we are to know, and how we will know, but we must merely enter into the incarnation and birth of Jesus Christ, and into His suffering and death, and continually, with all willingness, tread in His footsteps and follow Him, and think that we are here only upon our pilgrim's path, where we must walk through a dangerous way, and enter again in Christ on the narrow way, into our native country, whence Adam hath led us astray. In this way only lieth Xht pearl of tke mysferium magnum [or the jewel of the Great Mystery] — all studying, book- reading, seeking, searching, and grounding [on our received principles or orthodox apprehensions'] besides, and, without this way, are but dead means, and obtain not the virgiris crown [or the pearl of Sophia'], but gather together heaps of thistles and thorns, which sting and gall the children of God.

42. Therefore, dear sir, seeing you have desired my Ifnowledge

and judgment, I have no better counsel and advice to impart unto you than to show you the vcay which I myself walk in, and upon which way the gate was opened to me, so that I am learned without learning aforehand; for all arts and sciences come from God: He findeth all things [in, and for man].

43. I have no controversy with the children of God, by reason of the variety and diversity of their gifts. I can reconcile them all in myself [I can make a good construction and understanding of them fo myself]. I only bring them to the centre, and there I have the proof and touchstone of all thiags. Now, then, if you will imitate and follow me, then you shall find it so by experience, and after- wards, perhaps, better understand what I have written.

44. A real true Christian hath no controversy or contention with anybody; for, in the resignation in Christ, he dieth from all contro- versy and strife; he asketh no more after the way to God, but wholly surrenders himself to the mother, namely, unto the spirit of Christ; and whatsoever it doth with him it is all one to him; be it prosperity or adversity in this world — life or death — it is all alike unto him; no adversity or calamity reacheth the new man, but only the old man of this world. With the same the world may do what it pleaseth: it belongeth unto the world; but the new man belongeth to God.

45. This is my way, my dear friend, in which I walk, and in which I must know without my fore-knowledge. I do not purpose, premeditate, and muse aforehand what I am to write or speak, but I submit and resign myself to the knowledge of God. He may know in me what He pleaseth; and in such a way as this I have obtained a pearl, which I esteem of greater worth than the whole external world.

46. And though it fall out many times that the children of God are contrary one to another [or clash together] in their knowledge, yet it proceeds only from the ttirba of the external reason which is in all men; and God permitteth it that man might be proved and exercised, and by praying and pressing unto God he might more earnestly and fervently enkindle his spirit; and then the spirit of God ariseth in the mystery of the humanity, like a burning and shining fire, and all must serve for the best to the children of God.

47. But concerning some persons of your neighbourhood, of whom you make relation, which make money of all [they have], and run to the supposed Zion, I should rather think it better advice for them to stay at home; {ox Zion must be begotten and born in us. When they shall come to that place, it will be with them as formerly; and they must, however, live under the yoke of Christ.

48. God is in heaven, and the heaven is in man; and if man desireth to be in heaven, then must heaven be manifest, and revealed in him; and this must be wrought and brought to pass by earnest, serious repentance and hearty resignation, or unfeigned self- denial; and this they may do as well at home in their own places. That which they think to run from, they are like to run into. It would be more acceptable to God to walk at home in a godly, divine way, that others might take example by them.

49. There be among them arrogant, proud, scornful, deriding people, which do nothing but contemn and despise, and in many of them it is only a received/^r»« and custom; and a spiritual pride, or selfish Pharisaical devotion, as I myself can speak by experience; for I in a Christian, brotherly, and friendly manner, besought and admonished one of them, by reason of a book which he put forth, wherein I found some points of great importance against God and the ground of truth; and I hoped that he would become seeing, but he answered in a proud, contemptuous, and slanderous manner, and gave forth such an answer, wherein there was no characters or prints of God's spirit to be seen; their Confession \of Faith'] is rather an opinion than a true and sincere earnestness, for all of them are not that which they boast and glory to be; there may be many honest hearts among them; but many of them are only historical and titular, and desire only to show themselves, and to be applauded, as I myself had experience of one of the chiefest among them; they may learn at home to despise other men [without their running to an outward supposed Zion^.

50. It is the way of the children into God's kingdom, and more- over their way is Revuca [to revoke or recall themselves], and this they themselves make show of, but privately they are as they were before. I would to God it were in earnest with them, as they pre- tend and give forth, and then I would commend the same also; but to slander, contemn, and despise others is nothing else but Babel, the world is already full of such people, after such I run not.

51. Concerning John Weyrack (Hans Weyrack), so far as I can see by these his writings, he may be one that walketh in the love of God; if this his way be held in the real sincerity of the heart, but that he taunteth and dispraiseth others, by reason of the knowledge of the light of nature, it showeth that he hath no knowledge therein, and his gifts reach not thither; and because he hath no such gift, we must pass it over, and yet for all this esteem of him as a true and honest brother; for God produceth His gifts not only in simplicity but in many in a high strain [or in a deep grounded understanding or

magical meaning: J for He is only high, and ordereth and directeth all His works as He pleaseth.

52. In like manner I answer to the rest of the authors which you mention, some whereof were indued with high gifts, but they were not sufficiently capable to comprehend all; yet for their time they have done enough, but because this present time hath need of another medicine; therefore at this time also there are found other skilful, understanding knowers and showers of the disease^ and all according to God's loving providential care, who will not that any should /ew//, but that all men should be helped and cured.

53. If the same authors were alive at this present, it may be they might have written in some points more clearly, and in another form; albeit for their time they have done enough, and they are in no wise to be despised and rejected, although some points might be amended. But their doctrine concerning the Union of the Deity and Humanity is very clear; and we may see how God's spirit hath been in them, but reason turns all things to the worst, and by its false expositions and logical glosses, wresteth them to a perverse sense.

54. Swenckfelt stumbleth at this point, in that he holdeth Christ to be no creature; he hath not as yet comprehended the principles, and therefore it is impossible for him to distinguish how and in what He is no creature, for in respect of the Deity He is no creature, but in respect of the heavenly essence (concerning which He said, That he was come from Heaven, and was also in Heaven) He is in the humanity creatural, and without the humanity uncreatural.

55. As we men live in the four elements, and we ourselves are the property of the four elements, and they are in us creatural, and without us they are uncreatural, and yet the unformed, uncreaturalised elements without us in whom we live, and the formed creaturalised elements within us are but one thing; and so it is in the person of Christ.

56. The whole angelical world (which is the second principle) is His bodily being or personal essence, and as to the heavenly essen- tiality in the person of the humanity it is creatural, and without, the person uncreatural, for He is the Father's Heart and Word, and the heart is everywhere in the Father; so that where His heart is, there is also heaven, and the divine essentiality environed with the complete fulness of wisdom.

57. Concerning His soul, which he commended into His Father's hands, and of the which He said upon the Mount of Olives, That it was afflicted and heavy ^ even unto death; the same is also of the pro- perty of our soul; for it was for the soul's sake that God became man,

that He might bring the same again into Himself, and draw our will unto Him again out of the earthliness; this same is a creature.

58. And the third principle (which is the external kingdom of this world, which God through His wisdom hath brought forth out of eternity) is also creatural in Him; for the whole Deity hath manifested itself in the man Christ: viz., That as God is all in the spirit, so like- wise He is all in this man; we men are likewise even so, if we be born again of God; and this point (which doth exercise and trouble almost all others) may be easily amended and rectified if it were well considered, there would not be so much condemning and contending; the spirit of God careth not for any controversy; He judgeth all things in Himself.

59. Also Weigelius writeth, that Mary is not the daughter of 'jFoachim and of Annah, and that Christ assumed nothing from us, but that she is an eternal virgin; and this indeed is true in respect of the mark or sign of the covenant, according to the virgin of the divine wisdom. But what should this avail me? What should become of my soul and my heavenly essentiality which disappeared in Adam (which is the paradisical image) if Christ had not assumed on Him the essence of our soul, and begotten again to life the disappeared image; the which in my book of 27^1° Threefold Life is set forth at large.

60. Except this, Weigelius writeth also of the new birth and of the union of the humanity in Christ very well with us, the which to speak of here I omit, because I have written clearly and punctually thereof, and I neither contemn nor despise his writings, nor those that read them.

61. Doth not a bee gather honey out of divers flowers? and though one flower is better than another, yet she sticks not at that, but taketh what serveth her turn; and if the sap and virtue of the flower doth not like her,' should she therefore thrust her sting into it? As the despiser and mocker useth to do: Men contend and controvert much about the shell [or outside of knowledge and religion] but regard not the precious sap [of love and faith] which serveth and availeth to life.

62. What good doth knowledge do me, if I live not in and ac- cording to the same? The knowing, and also the will and real per- formance of the same must be in me. The mantle of Christ's suffer- ing and satisfaction which men do now usually put about them shall become unto many a snare and hellish fire; in that they will only tickle and flatter themselves with the merits and satisfaction of Christ, and still keep their cunning hypocrisy and wickedness.

63. It is said: You must be born as^ain, else you shall not see the kingdom of God. You must become like children if you will see the kingdom of God. Not only to contend and dispute about know- ledge [and opinions], but you must become a new man [a new creature] which Hveth in God in righteousness and holiness. The wicked one must be cast out, and Christ must be put on. And then we are buried in His death — in and with Him — and do arise again with Him, and live eternally in Him. What need_ I then to contend and wrangle about that which I myself am (which I have essentially in me, and of which no man can deprive me)?

64. I am at variance with none, but only against the wicked, and him the spirit rebuketh to his face. This I desire to let you know, and my intent is sincere and upright towards you.

65. As for my books, you may easily get them (I suppose) if you have a mind to them; for Christianus Bernard, Customer at Zagan., doth certify me that he hath lent two of them (namely, the book of The Threefold Life, which is the chiefest in teaching, and then The Forty Questions Concerning the Soul) to your butlet^s brother. If you make him acquainted with it he will not deny you, but if not, then I will help you to them in another way. You may also have them of Mr. Christianus Bernard, if you desire them of him; and you cannot get them nearer at hand. I will write unto him that he shall lend them unto you, for I have mine seldom at home. Yet, in case you get them not, I will, as soon as I can get them home, lend them you one after another.

66. The several books, and the titles of them, are these: — The first book, called Aurora, climbeth up out of infancy, and shows you the creation of all beings, yet' very mysteriously and not siifficiently explained; of much and deep magical [cabalistical] or parabolical understanding or meaning, for there be many mysteries therein that shall yet come to pass.

67. The second is a great book of an hundred sheets. It treateth of The Three Principles of the Divine Essence, and of the Being of all beings. The same is a key and an alphabet for all those who desire to understand my writings. It treateth of the creation, also of the eternal birth or generation of the Deity, of repentance, of the justification of man, of his Paradisical life; also of the fall, and then of the new birth, and of the testaments of Christ, and of the total salvation of man. Very profitable to be read, for it is an eye to know the wonders in the mystery of God.

68. Thirdly, a book of The Threefold Life. The same hath sixty sheets. It is a key for above and below to all mysteries, to whatso-

ever the mind is able to think upon, or whithersoever the heart is able to turn and move itself. It showeth the whole ground of the Three Principles. It serveth every one according to his pro- perty (constellation, inclination, disposition, complexion, profession, and condition). He may therein sound the depth and the, resolve of all questions, whatsoever reason is able to devise and propound. It is the most necessary to serve your turn. You would be soon weary of all contentious books, if you entertain and get that into your mind.

69. Yovx\kAy, The Forty Questions about the Soul. It hath twenty- eight sheets; it treateth of all things which are necessary for a man to know.

70. The fifth book hath three parts; the first part is concerning the Incarnation of Christ; the second part is very deep and profound, treating of Christ's Passion, Suffering, and Death, and how we must enter into Christ's death, and both die and arise again in and with Him, and why Christ was to die, wholly brought forth, enlarged, and confirmed out of the centre, through the Three Principles, very deep. The third part is the Tree of Christian Faith, also demonstrated through the Three Principles, very profitable to be read.

71. The sixth book, or part of these writings, are the six points treating of the greatest depths and secrets: viz., how the Three Prin- ciples do mutually beget, bring forth, and bear each other, so that in the eternity there is no strife [or contrary enmity betwixt them], and yet each principle is in itself as it is in its own property, as if it were only one, and alone; and they show whence strife and disunity do arise, and whence good and evil have their original wholly induced out of the ground (that is, out of the nothing into the something), and all in the ground [and centre] of nature; this sixth book is such a mystery (however in plainness and simplicity it is brought to light) that no reason [or natural astral head-piece, though never so acute, and literally learned] can sound, fathom, or understand the same without the light of God; it is the key to all.

72. Seventhly, a small book For the Melancholy, being written for the tempted and afflicted in spirit, showing whence sadness and dejectedness of soul cometh, and how the same may be resisted and remedied.

73. Eighthly, a very deep book, De Signatura Rerum [concerning the signature of all things,] and of the signification of the several forms and shapes in the creation; and it showeth what the beginning, ruin, and cure of everything is; this entereth wholly into the eternal, and then into the temporal, inchoative, and external nature, and its form.

74. These are my books, besides some small treatises which I have given here and there, and have kept no copy of them; for I have no need of them for myself; I have enough in my three leaves.

75. If my occasion permit me (for I must oftentimes take jour- neys, by reason of my affairs), then I myself will call upon you so soon as I come that way; it was my full intent to have seen you at Weyko after Easter, but God disposed it otherwise; by His provi- dence I hght upon another man, who led me out of that intended way to one who had need of me; so that afterward I understood that my way was from the Lord.

76. Mr. Balthasar Walter stayed the last winter and spring with the Prince Augtcstus of Tanhalt at Peltzka; and hath written unto me from thence. Now he is with the Earl of Gleyken., three miles from Erford; he is his physician, and is to stay with him a whole year.

77. Ezekiel Meth is also at the same court, yet they be not both of one mind, as the letter of Balthasar showeth, which I re- ceived three weeks since. If you have a desire to write, and there goeth no messenger this way, be pleased to send to Christianus Bernard., Receiver at Zagan; to him I can have opportunity to send weekly; he is a pious Christian companion.

78. If you find anything that is too hard and dark to be under- stood in my writings, I pray set it down, and let me know it, and I will make it plainer unto you, that you may understand it; for the wise and full taught, who are high, and advance themselves in their own knowledge, who can go alone, and are rich aforehand, I have written nothing; but only for the babes and sucklings, who suck on their mothers' breasts, and would fain learn.

79. He that can understand it, let him understand it; but he that cannot, let him not censure and cavil at it, for such cavillers and deriders I have written nothing; I have written for myself.

80. But if a brother thirsteth, and asketh water of me, to him I give to drink; he shall experimentally find and feel what I have given him, if the Lord vouchsafe him the drinking; and I commend myself to your favour, and us all into the pleasant and gracious love of Jesus Christ.

Dated at Gerlitz, on the day of Mary's Ascension, 162 1.

The name of the Lord is a stro?ig tower, the rishteous goeth thither, a?td is exalted.

A LETTER TO ABRAHAM OF SOMMERFELD, CONCERNING THE BOOK AURORA;

ALSO, A DESCRIPTION OF HIS PROCESS, AND THE EXCELLENCY AND SURPASSING VIRTUE OF SOPHIa's PEARL.

Light, Salvation, and Eternal Power flowing from the well-spring of Life, 'jFesiis Christ, be our Refreshment and Comfort.

OBLE LORD (first wishing to you the grace of God, and all health and happiness), being informed that you bear a great delight, love, and affection to my writings, which hitherto have been unknown to you, I must answer you that the same likewise is a much greater delight and surpassing joy in my spirit, because I understand that God doth drive and carry on His work in such great and high persons, which is not a thing commonly to be found in the world, for the temporal honour and pleasure of this life is an hindrance to it.

2. But I can very well perceive in what manner God's Spirit hath touched and awaked your nolle heart, in token whereof you have bestowed so much pains and cost upon this work, which was written by a very simple and plain hand, without any art or great under- standing [or large capacity in literal endowments,] but only in the knowledge and manifestation of the gifts of God; and, moreover, it was not the intent of the author that it should come into the hands of so high persons, because he wrote it only for a memorial to himself, to stir and rouse up himself from the dark and drowsy sleep in flesh and blood, and not out of an intention to make such a work.

3. Indeed there was a fiery instigation, but without foreknowledge of this work, that lay hid in him as a mystery, which the Spirit of God did stir up and awake; whereupon there arose a great longing

and desire to write, and yet in respect of the outward man there was no desire, capacity, fitness, and ability in the author thereunto, for he sought only after the heart of God, to hide himself therein from the storm and raging tempest of the devil.

4. And he considered the evil nature and its working influences, and oftentimes the deceit of the devil, and the anger of God, and also the love and mercy of God, where, indeed, many a storm and strong encounter was held against reason, and also against flesh and blood and the devil, and all in a powerful driving and instigation of the spirit, till at last a most precious garland or diadem was set upon his head, which this hand cannot set down in writing; but I rather wish that the reader of this Epistle might find it by experience, and then he should understand what the sweetness of God is, and not so much marvel why a layman should undertake to meddle with such things [or write of such mysteries].

5. Therefore I say now, that when the precious grain of mustard seed was sown, this work was brought forth to be written, which was then beheld as in a mystery couched very deep, without a sufficient comprehension, yet with exceeding joy, as this work (being the first book) showeth, where the great mysteries are set down very simply, without sufficient explanation and expression, and in much abbrevia- tion and defect, like a sudden shower that passeth by, whatsoever it lighteth upon it hitteth, even so likewise the spirit of the wonders.

6. For the author was an illiterate man, and of a very small understanding and shallow capacity in comparison to the learned, skilful, and expert; yea, as a mere child in the mysteries, who did not •so much as understand the way which it should walk in, or what might befall it, save what the Spirit did intimate and declare unto him, as he hath also set down in writing, the persecution, disgrace, and ignominy which should fall upon himself, before it was acted and brought to pass that reason felt it, or experimentally knew of it, and that so clearly, as if it had been really present, as is to be seen in the book Attrora, being the first part of my writings, which was made before my persecution; and now it is a comfort to me in that the Spirit of God did show and foretell me so much aforehand; so that I know what His counsel is in His way, and therefore I willingly and patiently yielded myself under the cross, and committed my cause to God, and often entreated Him, that if it came not wholly from His own counsel to take it from me, and not to let me know and understand anything in that kind, or to proceed in that way.

7. I purposed likewise (after the persecution) not to write any more, but only to keep myself still in obedience to my God, and to

let the devil roar over me with his scorn, revilement, and derision, in which many a hard combat was fought against him, and what I endured I cannot well tell or declare; but it went with me as with a grain that is sown into the earth, which, against all reason, springs up afresh in all storms and tempests; whereas in the winter all seems as dead, and reason saith, Now all is gone. Thus the precious grain of mustard seed sprung up again under all dispraise, contempt, disdain, and derision, as a lily, and returned with an hundred-fold increase, and also with deeper and more peculiar knowledge, and came forth again in a fiery instigation or forcible driving.

8. But my external man would write no more; it was somewhat discouraged and timorous, till it came so far that the internal man did captivate and overpower the external, and even then the Great Mystery did appear, and then I understood God's counsel, and cast myself upon His will; also I would not invent or feign anything out of reason, neither would I give way and place any more unto reason; but resigned my will to God's will, that so my reason might be as it were dead, that He (the Spirit of God) might do and work what and how He pleased; I willed nothing in reason, that it might be alone His will and deed.

9. And when this was done, then the internal man was armed, and got a very faithful guide, and to Him I wholly yielded my reason, and did not study and invent anything, neither did I give reason leave to dictate what I should write, save only that which the Spirit did show me as in a great depth and full Chaos in the Mystery; yet without my sufficient comprehension, for the creature is not as God that doth, and comprehendeth all things at once in His wisdom.

10. And there was then a purpose in me again to write something, and in the space of nine months three books were made, the one concerning the three principles of the divine essence; that is, of the Being of all beings, wherein the great mystery hath somewhat opened and revealed itself, and therein are many excellent things contained much deeper than in this first work [viz., the Aurora^ (which your honour hath sent hither for me to peruse), and it hath about an hundred sheets of paper.

1 1. After this there was one made containing sixty sheets, which treateth of the threefold life of man, and also of the whole creation, a great open gate of the mystery, and 'tis even a wonder that sur- passeth and goeth beyond the reach of all reason, at the which I myself in my reason do wonder and marvel what God intendeth to do; that He useth such a mean instrument to such weighty matters, for therein are revealed and laid forth the mysteries about which

(since the heavy fall of Adam) the world hath contended and always fought, yet there hath not been such a ground brought to light which, notwithstanding, shall not be understood of the world, but of the children of God, as the same is manifest and known.

12. And then, Thirdly, there were forty questions sent to me of a learned and an understanding man who also is a lover of the mystery, and a great friend of the same, who exhorted me to answer them according to these gifts and spirit, which indeed are very high questions, and they contain in them the great depths and secrets of the original of the soul, and all the secrets or mysteries of the mystery, whereupon there is such an answer brought forth, at which the world might well rejoice if the anger, iniquity, and malice of the devil did not hinder it, yet the counsel of God must stand.

13. Now because I perceive that your noble mind and heart hath a singular hunger and thirst after such mysteries, and regard not the world which despiseth such mysteries; therefore I acknowledge the counsel of God herein, and it is my bounden duty to impart the same to you; for to the children belongeth bread, they are worthy of it, but the pearl must not be cast before swine, for my spirit and mind showeth me sufficiently that your honour searcheth not after such things out of curiosity, but from the instigation and guidance of the Spirit, which many times leadeth Peter to Cornelius, that he may tell and declare to him the words of eternal life.

14. And though I am a stranger, and very simple, yet your desire and will doth embolden me to write to your honour, albeit with a simple hand [in a plain and coarse phrase and style] (but God's gifts are not bound to any human arts), and I am the more bold with you, because I perceive that your noble heart appeareth so low and humble as to send to me, who am but a mean and abject person; but seeing 'tis thus, I do likewise assuredly hope that the Spirit of God shall open the doors and gates of the mysteries for the soul, and grant a right understanding to apprehend and know His wonderful gifts, the which I heartily wish to your honour.

15. My writings will seem somewhat strange to you, for in some places the zeal is vehement or earnest, especially against Babel and the Antichrist, who is known by God in His anger [or come up in wrath to remembrance]; therefore I say that I could not, nor durst not, write otherwise than the same was given and indited to me. I have continually wrote as the Spirit did dictate it, and did not give place to reason [or to the wisdom of the natural and astral spirit]. I also do not acknowledge it for a work of my reason, which was too weak; but it is the work of the Spirit, who hath shown what He

meaneth to do, and what shall come to pass, and also what is already done; for He proceedeth forth out of the abyss into the byss, and searcheth through all things. He trieth the heart and reins, and proveth the thoughts of men; moreover, he doth hereby intimate and declare the last yudgment; that He will try and examine every heing through the fire; and I could not, neither might I write at all (even in the fiery instigation) except I did set it down as the Spirit did represent it; therefore I have made it for a memorial to myself, I have no further intention therewith.

16. But because you are desirous to read the same, I will send it, and I pray you to return it back again, for I will keep it for a memorial, and I am assured (that so far as your noble mind shall give God the praise, and read it diligently, and take this way to heart with a desire to understand the same) that the Lord will open to you the door of His love in the mystery, and crown you with the diadem of His wisdom, which is more precious than the created heaven and this world; for the precious philosopher^ stone, the groicnd of all mysteries and secrets doth lie therein; and this same diadem [or garland of wisdom] is beset with this stone, which [dia- dem and crown of light in the Holy Ghost] the soul puts on as a garment, being a new body in, and for, the kingdom of God, wherein it is the child of God, and wherewith it is able to stand in the fire of God's anger without any hurt or grief, and can therein overcome the devil, death, and this world; and therein also can rule over the stars, the poisonful influences of the constellation, and this outward life, which otherwise is a thing impossible for reason; for it giveth that knowledge of things which no art [or literal acrument from external reason] is able to search out or dive into; it seeth through heaven and earth, and it reapeth where it hath not sown; it asketh not the question, Is it true or no? It hath the sign of truth and righteous- ness in itself; it hath all virtues lying in hope; there is no fear of God's anger in it; it affordeth a very joyful hope, and ratifieth and assureth the same; and it confirmeth the soul to be the child of God.

17. This garland is a virgin, and a chaste purity, and divine beauty; a joy of the life, it comforteth and rejoiceth the mind in affliction, it goeth along with man into death, but it hath no death or dying in it; it liveth from eternity, and it is a guide into heaven, and it is the joy of the angels; its taste is more precious and pleasant than all the joys of this world; and he that once obtains it, esteems it higher than all the goods and riches of this world; it cannot be paralleled but only with the Deity, but it lieth hid in a dark valley; the world knoweth it not; the devil blows against it as a storm of

wind, and doth often so cover and disguise it that reason doth not know it, but it springeth forth in its time as a fair lily with manifold fruits; it is sown in tears, it groweth in tribulation and afHiction, but it is reaped with great joy; it is contemned and despised by reason, but he that obtains it holds it for his best treasure.

1 8. Such a garland is set upon him that seeketh after it with earnestness, and wholly resigneth up himself unto it, but not his self-reason in flesh and blood doth obtain it, as my writings do fully testify; for what is therein written, the author hath known by ex- perience; there is no strange hand or spirit foisted in. I write not this for my own vain glory (my boasting is only in God), but for a rule and direction to the childrenof God, and that they may know what reward God giveth to those who put their trust and confidence in Him, and regard not the dispraise and contempt of the world.

19. I do likewise wonder how you, and many more in Silesia, have gotten my writings, for I have no acquaintance with any of them; and I am so close in respect of publishing of them that the citizens here about me know nothing of them, save only of the first part, which was perforce taken from me; which by means of a person in the mystery of Babel (who persecuted it out of envy) was proclaimed among them for heresy; which notwithstanding they never read, neither was it examined ever as it was meet.

20. Indeed, I never asked any man's advice about it, or ever committed it to the censure and judgment of man to this very hour, but commended it to God; yet hereby I know and acknowledge the way of God; and likewise, I understand that it is not known only in Silesia, but also in other countries, without my foreknowledge; and I must even say, that he that hath so persecuted it, he hath thereby published it, for my intent was to keep it by me as long as I lived; and I wrote it for myself only.

21. But what God purposed in His counsel is now manifest, and it shall yet appear more clearly when the two last books (The Three Principles and The Three-fold Life) shall be read, at the which I myself in the external man do exceedingly wonder and marvel what God intendeth, and will do; for I acknowledge myself to be alto- gether unworthy and ignorant, and yet the greatest and deepest mysteries are revealed to the internal man, which I give you and other lovers of God in humility to consider of; for in truth I cannot at all say that it is the work of my understanding or reason. But I acknowledge it to be a wonder., wherein God will reveal great things, whereinto my reason doth speculate, and continually marvelleth at it.

22. For I never in all my life studied these mysteries, and like-

wise knew nothing of them, for I am a layman; and yet I must bring such things forth to Hght which all the high schools or univer- sities have not been able to do; to whom notwithstanding in com- parison I am but a child, and have none of their arts or wisdom, and I must write wholly from another school; and which is yet greater than all this, the language of Nature is made known to me, so that I can understand the greatest mysteries in my own mother's tongue.

23. Though I cannot say that I have learned or comprehended it, but as long as the hand of God stayeth upon me I under- stand it; but if it hides itself, then I know not my own labour, and am made a stranger to the work of my own hands; whereby I may see how altogether impossible a thing it is to search out and appre- hend the mysteries of God without God's Spirit; therefore I ascribe and attribute nothing to myself; it is not my work, I desire not any human applause and honour for it.

24. I am only a simple, mean instrument, God worketh and maketh what He pleaseth; what God willeth, that I will also; and whatsoever He willeth not, that likewise I will not; if it be His will for me to know anything, then I will know it; but if He willeth it not, then do I so also. / 'wili be nothing, and dead, that He may live and work in me what He pleaseth. I have cast myself wholly into Him, that so I may be safe and sure from the devil.

25. And though I must leave my outward body and life to the disposal of the world, and suffer the devil to roar against me, yet I will not trust neither the devil nor the world with my internal man; neither will I do (according to the inward man) what the world will have me; and albeit my outward man is bound and obliged to the world, and in its obligation and allegiance must obey the laws and ordinances of the world, and do what the outwaj-d obligation requireth of me, yet my internal man shall only be obedient to God, and not to the world; for he is not in the world, but hath made himself dead thereto, that God might live in him, and be both the will and the deed in him; and though I cannot say that it is possible to live so [in perfection], yet my will is so directed and bent; and this neither the world nor the devil shall break, albeit my outward life should faint and perish, and though reason doth oftentimes flatly gainsay it, and temptation appeareth by heaps, to the terror and sadness of the external life (where the spirit also hides itself, as if all were dead and gone), yet it bringeth forth always new fruits, and that in abundance.

26. This I have related to you at large, that you may know and

acknowledge what manner of man I am, and what the beginning: and cause of my writing is, and from what art and spirit it was pro- duced or generated; and also to what end — namely, to keep it as a memorial to myself; but because I perceive honest religious hearts^ to thirst after it, therefore I will not conceal it from them [but im- part], in a brotherly and Christian way, and commend and commit it to God, that He may work and do what He pleaseth in them; and this we are bound and obliged to do one for another.

27. Lastly, I in treat you to conceal my name among the learned, for I know that a mean layman is accounted but ridiculous and con- temptible with men learned in scholastic art; and though God hath His children also among them, yet I care not for having my name put upon it, or authorised upon me; for the praise belongeth to God, who is the giver. I do not seek to make myself thereby a great and glorious name; but Christ is my reward, my name and glory, and I hope to have the glory of it in the life to come before angels and men, and to rejoice therein with the saints in Christ, as my writings- sufficiently testify.

28. Concerning the book Aurora, which your honour hath sent me to peruse, I have read some of it over, and find that it is- my work, and well copied out; but some syllables are left out for brevity sake, and yet the sense and meaning is not thereby dimin- ished; I am well contented for all that, seeing (so far as I have perused in haste) I have found no addition, but the great mysteries are couched therein very deep; they were understood and appre- hended by the author, but it was not very feasible for reason to- comprehend it at the first time, although it was known in the depth well enough, yet the author was not accustomed to it; when the heavenly joy met him, then he only followed the Spirit's guidance, but the wild nature is not presently regenerated [or made a new creature]. Indeed, if a kernel be sown there groweth a tree; but if the virtue be great [if the power of the resolution be strong, and the practice sincere and constant] the tree groweth up the sooner, and is the sooner known.

29. In the other three books you shall find the mysteries more clearly, and so throughout, the further the deeper; each book from the first is grounded ten times deeper; so that the fourth is a very clear mirror, wherein the great mystery is sufficiently and visibly seen and understood, yet only of its children; reason shall remain blind, for the Spirit of God dwelleth not in the outward principle, but in the inward; and proceedeth forth from the inward into the outward [principle of this world], yet the outward doth not comprehend him.

30. But, sir, I must tell you that the book Aurora was not finished, for the devil intended to make a bon-fire of it, because he saw that the day would break forth in it; but for all that, the day hath even overtaken the Aurora [or morning], so that it is already clear day; there belong yet about thirty sheets to it; but because the storm did break them off, it was not finished; and in the mean- time it is grown daylight, and the morning is extinguished; and since that time the labour hath been to bring forth the day: yet it shall remain so for an eternal remembrance, because the defect is restored, and supplied in the second {the book of the Three Principles); the fault and blame of the defect is to be attributed to the enemy.

31. But I will lay the fault upon none, but only the falsehood and iniquity of the devil, who is an enemy to all good, he doth even confound and entangle kings; how shall then a poor mean man, being employed in such a work, be so soon acknowledged and known, if it be surely affirmed that he is a layman, and also un- learned; the very wise and skilful in arts will be offended at the plainness and simplicity of such a thing; when he heareth one speak of such wonders and deep mysteries in such a mean and simple way [without scholastic pomp of words and artificial terms, and phrases •of logic and rhetoric] then he thinketh it is a rhapsody [or some •confused heap of notions packed together, an enthusiastic, fantastic hotch-potch of whimsies, or a bundle of nonsense]; for he understands not the gifts of God, and also is not able to see into the heart of another; therefore I will disturb no man, and desire none to trouble himself about it; but I confess that it is God's providence, else this book should have yet lain in a corner.

32. But thus it was published without my knowledge, consent, and will, and that by the persemtors themselves, the which I acknow- ledge to be from the providence and appointment of God; for I had no copy of it for myself; neither did I ever know those that have it, also I have it not myself, and yet it hath been copied out; and brought to my sight and hands four times already; so that I see that others have published it; and I esteem it a wonderful work, that the grain groweth against the will of the enemy: but that which is sown by God, none can let or hinder [from growing].

33. But that which you and others also do misconstrue in my book Aurora (which appeareth to be wrong in the apprehension, and which also needeth some clearing and exposition), you shall find •sufficiently cleared at large in my third and fourth book; wherein there is an open gate of the mysteries of all beings; and there is -even nothing in nature, but it might be fundamentally searched out,

and grounded upon this way; for it showeth and openeth the stone of the wise men unto all the secrets and mysteries both in the divine and earthly mystery — by this knowledge, and understanding, all the metals of the earth may be brought to the highest degree of perfection, yet only by the children of the divine magia, who have the i-evelatwn [or experimental science] of the same.

34. I see it well enough, but I have no manual opei-ation, instiga- tion or art unto it; but I only set forth an open mystery, whereunto God shall stir up labourers of His own; let no man seek the work from me, or think to get the knowledge and operation of the philosopher's stone [or universal tincture from me], and though it is known clearly, and might be opened more clearly, yet I have broken my will, and will write nothing; but as it is given to me, that so it may not be my work, lest I should be imprisoned in the Turba.

35. And if you will have anything copied out of these writings now sent to you, it is requisite that the transcriber be a learned, understanding man; for many syllables are not fully written, neither have all grammatical autography, and in many words some letters may be wanting, and sometimes a capital letter stands for a whole word, for art hath not written here, neither was there any time to consider how to set it down punctually according to the right under- standing of the letters, but all was ordered according to the direction of the Spirit which often went in haste, so that the penman's hand (by reason that he was not accustomed to it) did often shake; and though I could have written in a more accurate, fair, and plain manner; yet the reason was this, that the burning fire did often force forward with speed, and the hand and pen must hasten directly after it; for it cometh and goeth as a sudden shower, whatsoever it lighteth upon it hits; if it were possible to comprehend and write all [which my mind beholdeth in the divine chaos] it would then be three times more, and deeper grounded.

36. But it cannot be, and therefore there is more than one book made; more than one philosophical discourse, and throughout deeper, so that what could not be contained in the one might be found in the other, and it were well that at last, out of all, only one might be made and all the others done away [or laid aside], for the multiplicity and plurality causeth strife, contrariety, averseness, and wrong apprehensions by reason of the sudden catching conceits, and conjectures of the reader; which knoweth not to try and discern the Spirit, which useth such wonderful phrase, where oftentimes reason supposeth that it contradicts itself; and yet in the depth it is not contrary at all.

37. Out of which misunderstanding [or feigned glosses of reason and literal outward art upon the writings of holy men] the great Bahel upon earth hath been brought forth, where men contend for nothing but about words; but let the spirit of understanding in the mystery alone, but its end and number is found and committed to the Turba; for the beginning hath found the limit, and there is no more any withholding and staying [of the wrath of God upon Babel]; it cannot be quashed by any power or force of arms.

38. I speak not of and from myself, but from that which the Spirit showeth, which no man can resist; for it stands in its omnipotence, and depends not on our weening and willing, as the fourth book (the Forty Questions) of these writings doth exceeding deeply declare, which is strongly grounded in the light of nature, and can be demonstrated in all things.

39. Further, I give you to understand that in these writings which are now sent you, the author useth sometimes to speak of himself, we, and sometimes /. Now understand by the word we, the spirit (being spoken in the plural) in two persons; and in the word /, the author understands himself; this I give you for direction and informa- tion, to take away wrong apprehension and suspicion.

40. And herewith I send you the fourth part, being the Forty Questions, and therein you may behold yourself, and at the next opportunity I will send you the second and third parts, if you desire to have them; and I pray to return it to me again by the next occasion, for I will send it to him who framed and sent me the questions; and so I commend and commit you to the love of God, heartily wishing that God would illuminate your noble heart, and give you rightly to understand the sense and meaning of the author in the internal principle, with all temporal and eternal welfare.

A LETTER TO PAUL KEYM, BEING AN ANSWER TO HIM CONCERNING OUR LAST TIMES.

WHEREIN HE TREATETH OF THE FIRST RESURRECTION OF THE DEAD, AND OF THE THOUSAND YEARS SABBATH. ALSO, OF THE FALL OF BABEL, AND OF THE NEW BUILDING IN ZION.

Light, Salvation, and Eternal Power flowing from the fountain of the heart of Jesus Christ be our quickening consolation.

ORTHY and much esteemed sir, and good friend in the illumination of the Holy Spirit, and in the love of our Lord Jesus Christ: Beloved brother, I received of Mr. C. E. the letter you sent me, dated about the 20th of July, together with two small treatises annexed; and thereiij I understand that you have re- ceived Sjid read.some of my small manu- scripts concerning the wisdom of God, and as you affirm, the same do rejoice you; and withal you bear a great desire and longing to them, being in the like exercise in the wisdom of God.

3. Which on my part doth likewise rejoice me to see that even now the time is at hand that the right divine understanding and true knowledge of God doth again spring forth in Zion; and that the ruinate J^erusalem shall again be built up, and that man's true image which disappeared and went out in Adam, doth again put forth itself in Zion with a right human voice, and_ that God doth pour forth His Spirit into us, that the precious pearl in the power and light of the Holy Ghost is again known, sought, and found.

4. Whereby, then, we do clearly see and understand in what blindness we for a long time have been in Bahel, going astray in

carnal, evil ways; whereby we have forsaken the true Jerusaletn and shamefully misspent our patrimony, and lightly esteemed our angelical trophy or diadem (viz., the fair image), and wallowed in the filth of the devil; and under a show of divine obedience have played with the serpent and walked on in mere erroneous ways. This the divine light doth at present set before our eyes, and exhorts us to return with the lost son and enter into the true Zion.

5. Not with historical supposals, opinions, or blind persuasions, as if we had apprehended and understood the same very well; this is not Zion, but Babel, which confesseth God with the mouth and maketh devout speeches to Him from the lips, but in the heart hangeth unto the great Babylonical whore, unto the dragon of self- love, pride, covetousness, and pleasure, and yet will set forth herself as if she were a virgin. No, this is not the virgin in Zion, it must be seriousness.

6. We must be born of God in Zion, and know and also do His will. God's Spirit must bear witness to our spirit that we are God's children; not only in the mouth with knowledge and conjectures, but in the heart in very deed; not in an holy seeming way without power [in formal ways of word-worship and rounds of lip-labour, wherein the captivated conscience placeth the power of godliness]; this the devil mocks at and cares not for; but we must put on the helmet of righteousness and of love, also of charity and purity, if we intend to wage battle against the Prince of this world; he careth not a whit for any outward show [or for the long and loud mouth cries of blind devotion], it must be power that shall overcome him, and that power must shine forth in goodness, and holy fruits of Christianity; and so we may fight for the noble prize or crown of life.

7. For we have a powerful warrior against us; he sets upon us in body and soul, and soon casts us down, and there is no other way to overcome him but with power in humility, which alone is able to quench his poisonful fire, wherewith he fighteth without us and within us against our noble image.

8. Therefore, beloved sir and brother in Christ, seeing you do apply yourself to the divine wisdom and labour in the same, it is right and requisite that we exhort one another to be vigilant to with- stand the devil, and continually set before our eyes the way which we ought to walk, and also go on in the same, else we effect nothing. If we know that the world is blind in Babel and goeth astray, then we must be the first that effectually go out of Babel, that the world may see that we are in earnest.

9. It is not enough that we lay open and manifest Babel, and yet be found doing as Babel doth; for if we do so, we thereby testify that God discovereth His light unto us, so that we see, but we will do nothing but the works of darkness. And that very light which enlighteneth our understanding shall witness against us, that the Lord hath called us and shown us the way, but we would not walk in the same.

10. It is well that we lay open Babel, but we must take heed in what spirit and mind, and in what kind of knowledge, the same is done. It is good that we be zealous, but the heart must be upright towards God, else we run without being sent. And in our course we are not known or acknowledged of God; but so acting, the devil mocks us, and leads us into by-paths of error.

1 1. Besides, the Holy Scripture doth declare that our works and words shall follow us. Therefore we are seriously to consider in what spirit and knowledge we set upon the high mysteries; for he that will pull down a thing that is evil must set up a better in the room, otherwise he is none of God's builders, also he laboureth not in Christ's vineyard; for it is not good to pull down, unless a man knows how to make up the building again in a better frame and form.

12. For God only is the Master Builder of the world. We are but servants. We must take great heed how we labour if we will receive reward; and also that we have learnt His work in His school, and not run without being sent, when as we are not yet capable of His service, else we shall be found to be unprofitable servants. This I speak in good affection, and in all faithfulness, to instruct and direct one another what we ought to do, that so our labour may be accepted of God.

13. For the dark mysteries are no other way at all to be known, save only in the Holy Ghost. We cannot make conclusions upon hidden things, unless we have the same in real knowledge, and ex- perimentally find in the illumination of God, that what we aver is the truth and will of God; and that it is also agreeable to His Word and grounded iti the light of Nature, for without the light of Nature there is no undersiaiiding of divine niysleries.

14. The great building of God is manifest in the light of Nature; and therefore he whom God's light doth illuminate may search out and know all things. Albeit, knowledge is not in one and the same way and measure; for God's wonders and works are boundless, infinite, and immense, and they are revealed to every one according to his gifts, and he to whom the hght shineth hath mere joy in God's works.

15. And also that which is old and past above a thousand years ago is as nigh and as easily to be known in the light as that which is- done to-day; for a thousand years before God are scarce so much as a minute or the twinkling of an eye is before us. Therefore, all things are nigh and manifest to His spirit, both that which is past and that which is to come.

16. And if we see in His light, then we must declare His wonders and manifest and praise His glorious name, and not bury our talent in the earth; for we must deliver it unto our Master with increase. He will require an account of us — how we have traded with it. And without knowledge or certain illumination from God no man must presume to judge, or be a doctor or master, in the great mystery; for it is not committed to, or commanded him, but he must labour to attain the true light, and then he goeth rightly to work in the school of God.

17. For there be many masters to be found who presume to judge in the mystery, and yet they are not known or sent by God; and therefore their school is called Babel, the mother of whoredom upon earth. They flatter on both sides, they play the hypocrites with God, and also serve the devil; they call themselves the shepherds and pastors of Jesus Christ; they run and yet are not sent, much less doth God own them; and what they do they do for their honour and belly's sake [their livings], and they would not run neither, if they did not obtain it in their coii7-se of spiritual whoredom and hypocrisy.

1 8. They have turned the right and exceeding precious mystery of God to a mystery of their whoredom and pleasure. And, there- fore, the spirit calleth it Babel — a confusion — where men do practice an hypocritical service and worship of God, acknowledging Him with the tongue but denying Him in the power; where men do dissemble and flatter God with the lips, but in the heart they embrace and love the dragon (in the Revelation).

19. Such as these we must not be, if we would obtain the divine mystery, and be capable of the light. But wholly approve our way to God, and resign ourselves up to Him, that God's light may shine in us; that He may be our intelligence, knowing, willing, and also doing; we must become His children if we will speak of His being, and walk or labour in the same, for He commits not His work unto a stranger, who hath not learnt His work, or the mystery of His wonders in nature and grace.

20. I have read over your books, and therein have found your great diligence with very much labour, in that you have gathered

together the texts of the Holy Scripture in great abundance; I under- stand likewise that you are in good earnest about it, and that you would fain clearly prove and set forth thereby the dark terms and places of the Scripture concerning the last times, also concerning the first resurrection of the dead, and also concerning the thousand years Sabbath; likewise you would manifest and set forth the ruin of Babel, and the new building in Ziofi of which the Scripture speaketh in many places.

21. First, what concerneth Babel; how it hath grown up, and how it shall again be destroyed, is sufficiently manifest; the destroyer is already on foot, and is now about the work; he hath long since made a beginning; however, the world will not see or take any notice of it.

22. Men cry mordio [murder, confusion, and destruction, to their adversaries], and yet there is no strange enemy, but it is the Turba only which hath grown up in the midst of Babel in her wicked- ness and unrighteousness; that hath found the limit, and destroyeth only that which for a long time hath been naught, useless, and selfish, the which should at all times have been rejected, for where God should have been honoured, and loved, and our neighbour also as a man loveth himself, there men have set up in God's stead the abominable and bestial covetousness, deceit, falsehood, and wicked craft under an hypocritical show and pretence of holiness, and have minded and loved falsehood in the place of God, and so have made of the mystery an abominable vicious Babel full of reproachings, revilings, and contentions, where they have with sweet speeches and enticing words of man's wisdom [with feigned glosses, and expositions of Scripture], blindfolding our eyes, and binding our consciences, have led us captive in a very deceitful way to the glory and magnifi- cence of the great whore, so that she hath fatted her adulterous brat, and domineered over our body and soul, goods and estate.

23. This bastard is now at odds with himself about the great prey and spoil, and doth itself discover its own wickedness and great shame, so that we may see what good ever was in her, for the great wickedness which she hath committed doth plague her; and no strange thing, whereby it may be seen that her whoredom hath been manifold, and that the devil had beset and caught us in manifold nets, and that one whoredom [or mystery of hypocrisy and iniquity] runs in opposition to another, and are malicious, biting, devouring, •destroying, and slaying each other in an hostile manner.

24. For the great pain is come upon her, and she shall now bring forth the great iniquity, wherewith she is become fully pregnant, and therefore she crieth out, because of her travail and woe, which is

fallen upon her; and she speaketh of the child which she shall bring forth, viz., of murder, covetousness, and tyranny; she uncovereth her fair feature, and showeth what she is in the heart; now he that will not know her, there is no remedy for him.

25. The Revelation saith, Go out from lier, My people, that you may not be partakers of her plagues, for she hath filled her cup full with the abominations of her whoredom in the anger of God, the same she shall drink off, and be forced to burst herself thereby.

' 26. And this is that which I say of Bahel, that she is a whore, and shall suddenly break in pieces and be destroyed, and no stranger shall do it; the spirit of her own mouth doth strangle her; her own Turba destroyeth her; she crieth for vengeance and murder upon heresy, and yet she doth it not for God's sake, but for her adulterous brat and belly-god: for otherwise if it were for God, she would enter into His command and will of love, where Christ saith, Love one another, for thereby men shall know that you are My disciples.

27. The kingdom of God doth not consist in war and revilings, or in an external show in delicious days; hereui the children of God are not to be found, but in love, in patience, in hope, in faith, under the cross of Jesus Christ; thereby groweth the Church of God unto the sacred Ternary [to an heavenly paradisical essence], and the new angelical man, hidden in the old, springeth forth in God; and this is my certain knowledge briefly comprised concerning this article; in my writings you may see further of it.

28. Secondly, concerning Zion, I speak and declare according to my knowledge, even as the Spirit showeth it to me; that there shall surely come an ending a?id removal of the deceit [or mystery of iniquity wherewith men are blinded], and Zion shall be found only of the children of faith; not in general, as if there should be no wicked man.

29. For the oppressor shall be a cause that Zion is born: when men shall see how Babel is an whore; then many children shall be found in Zion and seek the Lord, but the oppressor shall dog them and cry them down for heretics; also, persecute and put to death, and where one is killed there shall ten, yea an hundred, rise up in his room.

30. But the general Zion appeareth first in greatest misery; when Bahel cometh to ruin, then it shall stand desolate and miserable, and the children of Zion shall then say s How hath the Lord forsaken us? Come, we beseech you, let us seek His face; let us cease from strife and war. Have we not, alas! made our country desolate? Is not all store and provision wasted and spent?

Are we not brethren? Wherefore do we fight? We will now enter into love and unity and seek the Lord, and no more fight and destroy ourselves; we will be content; are we not here altogether pilgrims and strangers, and seek our native country?

31. In this time a Zt'on verily shall be found, and the heaven shall drop down its dew, and the earth yield her fatness; yet, not so as if wickedness should be wholly done away, for it shall continue unto the end, of which Christ saith: Thinkest thou that when the Son of Man shall come that there will be faith upon the earth? And though the children of Zion shall have a fiery deliverance, that they shall remain, maugre the will of the devil; insomuch that God will work great things, as at the time of the Apostles, yet it endureth not unto the end; for as it was in the days of Noah when he entered into the Ark, so shall the coming of the Son of Man be, as it is written,

32. But that the Holy Ghost shall be in the hearts of the faithful in Zion, I acknowledge and I know it, for Zion shall not be from with- out, but in the new man; it is already born; he that would seek it, let him but seek himself, and depart from the old Adam into a new life, and he shall find whether Jesus be born in him.

33. If he finds it not, let him enter into himself, and seriously consider himself; and so he shall find Babel, and her working-s in him; these he must destroy and enter into God's covenant; and then Zion will be revealed in him, and he shall be born with Christ in Bethleem yehiida in the dark stable, not in yerusaletn, as reason fain would have it, that Christ should be born in the old ass; the old ass must become servant, and serve the new man in Zion.

34. But that in four hundred years there shall be a mere golden age, I know nothing of it, it is not revealed to me; also, the limit of the world's end is not revealed to me. I cannot speak of any four hundred years., for the Lord hath not commanded me to teach it. I commend it to God's might, and leave it for those to whom God would vouchsafe the knowledge of it; seeing, therefore, I have not as yet apprehended it I rest satisfied in His gifts; yet I despise no man, if he had a knowledge and command so to teach.

35. For the fourth book of Esdras is not sufficient, as I under- stand, to give a positive assurance to it; yet, I wait for my Saviour, Jesus Christ, and rejoice that I may find my Lord; when I have Him, then I hope after the death of my old Adam fully to recreate myself in the still rest of Zion, and to wait in my God, expecting what He will do with me in His and my Zion; for if I have but Him, then I am in and with Him in the eternal Sabbath, where no strife

or contention of the ungodly can any more reach me in my new man, at this I do, in the meantime, rejoice in this miserable Vale of Tabernacles.

36. The first resurrection of the dead to the thousand years Sabbath (of which there is mention in the Revelation) is not sufficiently made known to me, how the same may be meant, seeing the Scripture doth not mention it elsewhere, and Christ also and his Apostles give not a hint of it in other places, save only John in his Revelation; but whether they shall be a thousand solar years, or how it may be referred, seeing I have not full assurance, I leave it to my God, and to those to whom God shall vouchsafe the right understanding of it, till God is pleased to open my eyes concerning these mysteries.

37. For they be secrets, and it belongeth not to man to make conclusions about them without the command and light of God; but if any had knowledge and illumination of the same from God, I should be ready and willing to learn, if I could see the ground thereof in the light of nature.

38. But seeing it behoveth me not to hide my knowledge of it, so far as I apprehend it in the light of nature, I will therefore set down some suppositions, or considerable opinions, which are in my mind, not positively to affirm, but give it to consideration, for good and wholesome instructions may be drawn forth thereby, and 'tis also profitable for man so to search. I will do it in all sincere upright- ness, to see if we might attain somewhat nearer the matter, and per- haps there may be some to whom God shall bestow such a gift, stirred up thereby to write more clearly.

39. As first, whether or no it be certain that the world must con- tinue seven thousand years, and one thousand of them should be a mere Sabbath. Seeing that God created all in six days, and began the rest on the sixth day towards evening, whence the Jews begin their Sabbath on Friday evening; and Elias also saith that the world should stand but six thousand years., and Christ likewise declareth that the days of tribulation shall be shortened for the elect's sake, else no man should be saved, which you apply to the fall of Bahel, and to the time of Zion; but it seems as if Christ spake of the fall of the Jews and the end of the world, and foreshoweth an evil end.

40. Also Christ saith, that it shall be at the time of His conjing to judgment as it was in the days of Noah, where men did marry, and were given in marriage; now we know very well (as the Scripture testifieth) what manner of wicked world was in the days of Noah,

that the deluge must come and destroy them. (This would intimate and denote a very mean Sabbath.)

41. And though a man should otherwise expound the words of Christ concerning His coming, yet that would not be sufficient to prove it; being also that the disciples of Christ do always represent the end to be nigh; and Paul saith, that the end should come after that Antichrist is revealed.

42. But that the resurrection of the dead, and the last judgment, should be understood of both (namely, that the righteous shall arise to the thousand years Sabbath, and among them some ungodly; and that Gog and Magog at the end of the thousand years should fight against the saints), it seems to run quite contrary to the light of nature.

43. For first, I cannot apprehend how the first resurrection must come to pass, seeing the saints shall have their works follow them according to the words of the Spirit; besides, we know very well that all our works are sown into the great mystery; that they are first brought forth into the four elements, and so pass into the mystery, and are reserved to the judgment of God, where all things shall be tried by fire, and that which is false shall consume in the fire; and the figures shall fall unto the centre of Nature, viz., the dark eternity.

44. But if men's work shall follow them in the first resurrection, as you affirm, then God must verily move the mystery (that is, Him- self), which denotes the last judgment.

45. For God hath moved Himself but twice only from eternity; once in the creation of the world; and secondly, in the Incarna- tion of Christ according to His heart: the first motion belongeth to the Father of all beings, and the second to the Son, according to God's heart; now the third motion, of the Holy Ghost, is yet to be accomplished both in love and anger, according to all the 7h7-ee Prin- ciples; where all what ever hath been corrupted shall again be restored in the motion of the Holy Ghost, and each given unto its owner.

46. How can, then, the dead arise in their works without the motion of the Holy Spirit both in love and anger? When as the restoration of life doth only consist in Him; moreover, I do not know how the first resurrection should come to pass, whether it should come to pass in the twofold man (which cannot otherwise be under- stood), that is, in good and evil; but what perfect Sabbath can we hold therein; was not Adam unable so to 'stand?

47. Now, if the new man should only arise, then he would not be in the four elements of this world; moreover, the new body in

Christ needs no resurrection; it liveth eternally witliout any want, necessity, or death, in Christ, and doth only wait when God shall move the mystery, where He shall tlien put on the a-own of His wonders and works.

48. The manner of the resw'redion is thus, the mystery shall restore whatever it hath swallowed up; man's works shall be put upon him, and therewith he shall pass through the fire, and it shall be tried what will endure the fire or not.

49. Now I cannot apprehend how this should agree with the diuelling upon the earth, for if it should be after a Paradisical manner that man should arise with the wonders, then it could not be done without the motion of the great mystery; for your writings say, that also some wicked men shall arise; this showeth that the mystery' must be moved, and at the motion, the inflammation | or last judg- ment of fire] must needs be; if now the mystery should be moved it would not only move [awaken and raise up] some, and that in one source only, seeing that likewise some ungodly shall arise.

50. Besides, you say that they shall ail die at the end of the six thousand years, then there must be a dwelling upon, or an inhabiting the earth, where the ungodly that arise should again marry, and build; of whom there should not be only some as according to your opinion, but according to the Scripture they shall be as the sand upon the seashore; whence else should Gog and Magog come, or how should they fight against the children of Paradise, for in the Paradisical children there is no strife.

51. Also, it were not necessary that they should die at the end of the six thousand years if they should arise in the twofold body, as we are now, but if they should arise in the new body, then no ungodly man can either see or touch them, like as we notv do not see Para- dise; even such is the new body, no ungodly man can fight against it.

52. What should they fight for? Are the saints in Paradise? Then they make no use of the external elements, but only of the internal element, wherein all the four are couched in unity, so that they have nothing to strive for, but they are separate in the source.

53. But should the ungodly die, and also arise again in the four elements; this seemeth much more strange, but if they should

■ arise in the spiritual body, then the four elements could not contain it, but the abyss, and still they would be separate as light and dark- ness. What pleasure or liking should God have to bring the saints again into the combat and source of the four elements, unto which they have been so long dead? And yet should they then begin to fight with the wicked? Much more fit and agreeable were it for those

who here have suffered nothmg for Christ's sake; that is, for those who here upon the earth have not lost their lives for Christ's sake.

54. And though you would say that they should not fight, but the Lord for them, what liking could God take to raise up the saints and to set them again in the presence of the ungodly; or should not the joy in Abraham's bosom be much greater than this in the four elements, whence natural strife and contention do arise; but if they should dwell in Paradise without the four elements, then no strife or ungodly man can reach them.

55. Besides, to what end should the ungodly be upon the earth if there shall be such a Sabbath? Their source is not in the four elements but in the abyss, whither their soul goeth when the body dieth.

56. Besides, should none but those dwell in the Sabbath who have died for Christ's sake (of which verily there cannot be such a number as is set down in the Revelation\ that they should be suffi- cient to possess the earth? and should the ungodly also dwell upon the earth and hold their hellish Sabbath 1 This runs directly against the light of Nature.

57. Moreover Christ saith, That they shall marry, and be given in marriage, as iii the days of Noah. Also, two shall be grinding in one mill, and two sleeping in one bed, and the one shall be taken and the other left, when the last day shall come.

58. Besides, Christ saith also. That when He shall come to judge the world, all generations and ki?idreds shall see Him, and tremble before Him; and the wicked shall wail, and lament, and say to the wise virgins, give us of your oil; all this denotes a general expectation of the last judgment.

59. For if at the last trumpet two shall be lying in one bed (namely, one holy, the other ungodly), this shows no difference, and if the saints be mixed with the ungodly, then verily there must needs be a poor Sabbath.

60. When we look upon the words of Christ and His apostles, they will not in the least manner agree thereto, and though there is mention made of a thousand years in the Revelation, yet the same is hidden from us, and we know not when they may begin or whether they are begun; if the first resurrection be Paradisical, then it may be done without our knowledge.

61. They shall not dwell among us, also they shall not marry; for we die once from male and female, and we shall not arise male and female, but we shall live in Paradise in the form of angels {Matt. xxii. 30).

62. Besides, the wicked shall, in the appearance of Christ's com- ing, entreat the wise for oil of faith; and you write that the fire of God, being the anger and hellish source, shall be in them, and that they shall be tormented (here upon the earth in the four elements) in the anger of God, whereas the anger of God is not manifest in the four elements; for therein good and evil are mixed together.

63. But how shall he that is once dead to good, and cannot so much as have one good thought, entreat the saints for faith and com- fort? It much rather declareth, that when Christ shall come to judge the world, that they shall all yet dwell together in the flesh in the four elements, where the one shall be received and the other rejected; and the sins of the wicked shall then come in his sight at the appearance of the severe countenance of God in the fiery zeal of the first principle, so that he shall be affrighted, and then would fain begin to be honest.

64. And though you mention that they shall only awake, and not arise, yet the uncorrnpted are to be understood; now you say that they shall dwell upon the earth in the four elements and the saints in Paradise; when this cometh to be, then there will be no more any strife or controversy; but they are eternally separate.

65. But shall the saints dwell upon the earth in Paradise, as Adam before the fall, and the ungodly be opposed to them, then they are in danger as Adam was, that they should again eat of the forbidden fruit, whereof they should yet once die.

66. But shall they be hidden from the ungodly a thousand years and also from the four elements, why should they then first at the -end be manifest in the four elements, that Gog and Magog should then enter battle with the children of Paradise? It doth neither agree with Scripture or reason.

67. The first epistle of Saint Paul to the Corinthians, chap. xv. doth indeed teach of Christ's and also our resurrection, yet not of a third. But first of Christ's and then of ours; for he saith there, That Christ is the first fruits; and then we who belong unto Christ; this is the general resurrection; and though he saith, Thai then cometh ihe end, yet by the end he signifieth no resurrection, but the end is our resurrection; this is much rather to be understood, than that he should mean by the end another resurrection, or time; for just after our resurrection cometh the end of the world.

68. The dead shall first appear before the judgment ere that the end of this world and the four elements cometh, for the end is the enkindling of the fire, and the last.

69. Also, the apostles of Christ, and all teachers froin_ God, have always represented the end as nigh at hand, for yohn himself saith in his Epistle, that we are in the end; he speaketh indeed of the last hour; but if the wicked were assured that he had yet four hundred years unto the end, how would he seek after riches for his children?

70. Besides, we are to look unto the end, for this world is con- fined and determined in the beginning of the creation; and then into the end where the creation ceased; all which was finished in six days; and in such a time the mystery of God's kingdom shall \,^ finished, and a thousand years are before Him as one day.

71. Concerning the seventh day of rest, whether or no the world shall yet be in rest a thousand years; the same is hidden to mankind; we cannot certainly determine, we must leave it unto His might; 1 have no knowledge of it, seeing the Scripture doth not give clear evidence when the thousand years begin, or what years they be, or to what they have relation; therefore, I let it alone in its own worth,, and will hinder none that hath a certain knowledge or command so to teach; this I give you to consider of, meaning it well unto you.

72. What I might further answer concerning this matter, you find sufficiently in my writings, although I could set down a large answer about it, yet I thought it not expedient, seeing this knowledge is not given to me; thereupon I let it alone, for I know that I must give an account of my works, and I send you by the bearer hereof your two books again, and give you thanks for them.

73. Concerning the end, or limit of Babel's downfall fviz., that ^^^,f/ should be wholly destroyed about the year 1630, according to 3-our computation, and albeit many more be of the same mind), the same likewise is not sufficiently manifest to me.

74. To me indeed is given to know that the time is nigh and even now at hand, but the year and day 1. know not; thereupon I leave it to God's counsel, and to those to whom God shall reveal it; I cannot conclude anything witJwut certain knowledge, otherwise I should be found a liar before God.

75. But I wait for my Saviour Jesus Christ, and will see what He- will do; will He that I shall know it, then I will know it; if not, then I will not know it; I hava committed my will, knowledge, understanding, and desire unto Him; He shall be my knowing, willing, and also doing; for without Him there is mere danger and uncertainty.

76. Man doth hardly reach that which is before his eyes, much less that which is hidden and mystical, except God be his light; this answer I give you out of good aff"ection to consider of; albeit I am

a simple mean man, and bom of no art in this world [or not bred up in any scholastic learning].

77. But what I have, that is the gift of God, I have it not from any art or studying, but from the light of grace which I only sought for; and though my beginning was simple by reason of my childish understanding, yet God hath since that time, in His light, wrought somewhat in me and opened my childish eyes.

78. As for the book Aurora (which is the first), it were needful to be better explained in many places, for at that time the full apprehension was not born in me, for like as a sudden shower, whatsoever it lights upon it hits, even so it went with the fiery instigation.

79. Although I had no purpose at all that any should read it, I wrote only the wonders of God which were shown unto me for a memorial to myself, and it went abroad without my consent,' and it was taken froni me perforce and published without my knowledge; for I thought to keep it by me as long as I lived, and had no intent to be known with all, among such high persons, as now is come to pass.

80. But the Most High (in whose hands and power all things are) had another purpose therewith, as is now manifest, and as I am informed it is known in many cities and countries at which I do wonder, and also not wonder, for the Lord doth effect His work marvellously beyond and above all reason; although he should employ a shepherd in the work: and albeit the art and outward reason will give Him no room and place, yet however His purpose must stand against all the ragings of the devil.

81. And though I have not obtained many days of pleasure thereby, yet I must not therefore resist His will; I have written only according to the form as it was given to me, not according to other masters or writings.

82. And besides, my intent was only for myself, albeit the spirit showed me how it should fall out, yet my heart willed nothing, but committed the same to Him to do therewith what He pleased.

83. I have not run with it (jtot being called) and made myself known to any; for I can say also with truth that my acquaintance knew least of it, but what I have shown unto any, the same was done upon his entreaty and importunate desire.

84. And then, further, I give you to understand, seeing that you have my writings in hand to read, that you would not look upon them as coming from a great master, for art is not to be seen or found therein; but great earnestness of a zealous mind which thirsteth

after God; in which thirst it hath received great things, as the illuminate mind shall well see, and without light no man shall rightly know and apprehend them, as the reader shall surely find.

85. And yet it could not be written more clearly and ready for the understanding, although I conceive that the same is clear and plain enough in such a depth; but yet, if there were anything that should seem too obscure and difficult, I might represent it in a more simple and plain manner if it were mentioned to me.

86. There are yet other books besides this, written concerning the wisdom of God, of a very deep sense and understanding, treating, of the great depths of the wonders of God, which at present I have not at hand.

87. But that I give you not a large answer of my judgment upon your book concerning the thousand years Sabbath and the four hundred years in Zion (which you suppose to prove with many places- of Holy Scripture) is, because I do not fundamentally and certainly know whether those texts may be applied to such a meaning.

88. For there be many sayings of Scripture which seem to intimate only one general resurrection of the dead; and they are clear, especially in the words of Christ in the four evangelists, which I hold for the most certain.

89. In like manner the cause stands with Zion, that wickedness- shall continue to the end, and though a Zion shall be, yet it will not be wholly universal; Babel shall go to ruin, and get another form^ jet they shall not all be children of God that are called children in Zion.

90. Also, I have no knowledge of the thousand years Sabbath; I know not sufficiently to ground it with Scripture, for we find one place seeming to cross another; men may interpret the Scripture as they are disposed, but, seeing I have jio command from God of it, I let it alone, and leave every one to answer for his own opinion. This I tell you sincerely out of good affection, and am, however, your faithful friend in the love of Christ.

91. In your forty-second and forty-third pages, where you write of the mystery of the sotils departed [or separated], you bring the opinion of TJieophrastiis and othe7-s into question and suspicion, as if they had not written aright of the mystery; it were better that had been left out, seeing you have not understood their opinion, as you say, and just so it seems. You shall find in my book of the Forty Questions [about the thirtieth question] concerning the last judgment, and also in other questions, sufficient and large information, if the same be read and rightly understood.

92. There is no need of aiiy further searching; it is there clear enough what the mystery is that compriseth body and soul, and also what condition the separated souls are in, both with their expectation of the last judgment and also, in the meantime, in respect of their habitation, source, life, and difference: I had thought that it was so deeply and highly grounded that the mind of man should be satisfied enough therewith; and if you neither have, nor cannot set forth anything more fundamental, then it remains of right in its own place, the thousand years Sabbath and the four hundred years in Zion will but find fault with all, and bring it into suspicion; and though many objections might be made, yet they would be of no service or esteem.

93. Moreover, the manifestation of the thousand years Sabbath is not of much importance or concernment to the world, seeing we have not sufficient ground of the same, it should of right rest in the Divine Omnipotence, for we have enough in the Sabbath of the new birth; for that soul that obtains this Sabbath [of regeneration] will, after the death of the earthly body, have Sabbath enough in Paradise. We may very well leave and commend the other unto the Divine Omnipotence, and wait on God what He will do with us when we shall be in Him and He in us.

94. For I suppose there should be a better Sabbath in God than in this world, and if man should dwell upon the earth in Paradise, then must God restore that which in his curse entered into the mystery, as is to be seen in the forty questions.

95. But that you suppose that the righteous shall not be brought with their works before the judgment, is co7ttrary to the words of Christ, who saith, That all things shall be proved through the fire.

96. I say not (that they shall come) into the judgment, for the judgment is in the wicked, understand the judgment of anger, of which the Scripture saith, the righteous, or as Christ saith, He that believeth on Me cometh not unto judgment; He understands hereby the source or pain of the judgment His words do hold forth, that they shall all come together before the judgment, and every one hear his sentence: The ungodly depart hence, and the righteous come hither, &c.

97. Also, every one shall stand forth with his own works in the mystery, and themselves be judged according to their works; now you know very well that our works in this world have been wrought in good and evil, and shall be proved and separated in the fire of God. How shall they then, tieing unseparated, follow the saints in the resurrection to the Sabbath, and they hold Sabbath therein?

But if they shall follow them, then they must be tried and separated in the fire, and then they shall have no more any need to come before the judgment; but if they should keep a Sabbath without their works, then they are not perfect.

98. If we would speak of Paradise and apprehend the same, then we must have clear eyes to see into it, for the internal Paradisical world and the external world do hang one within another, we have only turned ourselves out of the internal into the external, and so we work in two worlds.

99. Death cannot separate our works, the fire of God must do it, for they remain in one mystery till the judgment of God; every one at the hour of the resurrection shall come forth in his own mystery, and he shall see his works before him and feel them in him.

100. It is not understood that they shall answer for their selves with words, for the kingdom of God consists and proceeds in power, and albeit the ungodly shall cry out, woe upon his abominations and seducers; yet every man's work shall be stcinmoned in power, which shall either rejoice or torment him.

loi. Now, the old body of this world is the mystery of this world, and the new body is the mystery of the Divine light world, and the soul is the mystery of God the Father, and the earth with the elements hath also both mysteries, which shall be moved through the principle of the Father.

102. And then the doors of the mysteries shall be set open, and each shall give and set forth its figures which it hath swallowed iip, for the principle of the soul must stand before the judgment with both the mysteries.

1 03. Happy are they which shall have the body of Christ in the mystery of the wrath [or fire of God's anger], they shall have tjie soul's fire, or the principle of the Father surrounded with the light world, and illustrate with the majesty, they shall feel no pain or hurt, and shall pass insensibly through the fire, and there the outward or third principle shall be proved, and all earthHness or falsehood shall remain in the fire; but the works shall be renovated in the fire, and freed from their earthly source and soil; and then the earthly mystery remaineth in the fire, and is a food of the fire, whence the light ariseth and the righteous loseth nothing.

104. For the works of love which were brought forth in the new body do pass with the spirit of the soul through the fire, and remain in the Divine image in the source of the light; and they of the third principle, that is, of this world, do remain in the fire source of the soul.

105. But that which hath been wrought and acted in a wholly evil and malicious manner in the third principle, and yet in this world hath not been renewed by earnest repentance and reconcile- ment toward his brother, that falleth unto the centre of nature, that is, the root of the dark world.

106. But the works of the ungodly shall not be able to remain in the fire, for the fire swalloweth them down in itself to the dark centre, viz., the original of nature wherein the devils dwell, and thither also goeth their souls' fire, being the Father's principle, for this fire of the soul shall have no matter to make it burn aright; but it shall be as a quenched, dark, painful source-fire, only as an anguish that would fain produce fire; this is called God's wrath (and not a principle), a death or a dying source.

107. For the principle of the Father, wherein the right and true soul consists, is a flaming fire which giveth light, and in the light is the precious image of God, for that light doth qualify and sweeten the burning light with the essentialty of lo7<e^ so that it is a pleasing delight, and a cause of nature and of life.

1 08. Therefore I tell you that you should not think it strange or misunderstand it when I or any other (let it be Theophrastus or who it will) write, that man shall stand before the judgment with his body which he had here. I perceive very well that you have not as yet understood my writings in the book of The Threefold Life, and also in the book of The Licamation of Jesus Christ (which treateth of Christ's suffering, dying, and rising again, and how we must enter into His death and arise out of His death), you shall find it clear enough explained and enlarged; but seeing you have them not yet at hand, be pleased to have patience, you may very likely get them to read, and then you will be fired from your perplexity and deep searching in this manner.

105. For they lay their ground much deeper than your appre- hension is in this; do but read them right, you shall verily find what the mystery is, what the magical byss and abyss is; also, what the Being of all beings is; there needs no consulting with one or another. He that understands the great mystery whence all beings have pro- ceeded and do still proceed, he doth not encumber himself with such large circumferences.

no. You have undertaken a very hard labour which doth nothing but perplex, eat up, and consume your life; it is wholly need- less; he that findeth and knoweth the great mystery, he findeth all things therein; there need no literal demonstration; God, Christ, and the eternity with all wonders do lie therein; the Holy Ghost is

the key to it; are you in the new birth as you say, then there is no need of such hard seeking, with such hard labour; seek only Christ in the manger, in the dark stable; when you find Him, then you shall indeed find where He sitteth a.t the right hand of God.

111. Searching only doth nothing; the philosopher's stone is a very dark, disesteemed stone, of a grey colour, but therein lieth the highest tincture; would you search out the mysterium magninn, then take before you only the earth with its metals, and so you may well find what the magical or cabalistical ground is.

112. The deep and mystical numbers, which otherwise no man is able to fathom or find out, lie all in the mystery, but he that finds it, searcheth not after the numbers, he taketh gold for earth, and doth as one that hath a costly treasure lying in an obscure place; the manger and swaddling clothes of Christ are more acceptable to him than the whole world with its figures [or external pomp and glory]; he hides the number^ themselves, for the outward kingdom must accomplish its wonders.

113. Wherefore should the earthly mystery be unveiled l)efo7-e the time^ inquire of the Magists (Magi), who have understood the heavenly and taxt\Ay magia; wherefore they have kept the tincture secret, and not revealed it; there is no other cause at all, but that the world is not worthy of it, so likewise it is not worthy of the numbers of the mystery.

114. Therefore God hath hidden them from us, that the earthly mystery might accomplish and fulfil all its wonders on us, and that all the vials of God's anger be poured forth on us. How can a man undertake to reveal such secret things without the consent of the mystery; indeed he tampereth about the outside of the mystery, but if he comes in he must have the will of the mystery.

115. The outward instigation to manifest and reveal the mystery proceedeth from the stars, for they would fain be freed from vanity, and they drive mightily in the magical children to manifestation, therefore we must prove and examine the instigation, whether it proceed from God's light, from God's spirit, or from the dominion or government of the stars.

116. For God's spirit speaketh plainly of His mystery; He only declareth the Turba, and letteth the numbers alone; He hath once signed and sealed the mystery with the might of the first principle in the seven foi-ms of nature to the wonders of God; and again He hath signed it in the love in the humanity of Christ, with the seven golden candlesticks and lights, and therewith He continues until the judgment; each number manifests itself z« its own age; no creature

hath power to manifest the same, for he that hath it dares not, else he transgresseth the magical order, and becomes a loathing to the mystery.

117. And therefore the prophets, and also Christ Himself, have spoken all in parables, after a magical manner, and even to this day none who is capable of the mystery dare speak otherwise unless there be s. peculiar purpose of God, that the number shall be plainly revealed; as Daniel who did clearly denote the time of Christ with its own number; he had command so to do; this I tell you sincerely and in all faithfulness, also in right Christian love towards you, not out of contempt, but from my knowledge and gifts, seeing you desired it of me; I have given you a short hint, what you are to do herein, and entreat you to look upon it in a brotherly way.

118. But yet what I am able to serve you in, with my few gifts, if you shall further desire, it shall be done with a good will, provided I shall perceive you are in good earnest, and that it shall serve to the honour of God and the welfare of mankind, and so I commend you into the love of Jesus Christ.

Dated, Gerlitz, 14th cl August, Anno Dom, 1620.

ANOTHER LETTER TO PAUL KEYM CONCERNING THE WAY TO TRUE KNOWLEDGE AND THE REGENERATION IN CHRIST:

LIKEWISE CONCERNING THE THOUSAND YEARS SABBATH, AND HOW THE MYSTERIES IN THE REVELATION ARE TO BE UNDER- STOOD.

ORTHY and much respected sir, and in Christ beloved brother, I have received your last letter, and therein I have once more understood, and well observed your zealous inflamed mind in your intended labour and hard study, and then your anxious earnest desire after the light of the true knowledge thereof; and thirdly, the great thirst after the fountain and well-spring of Christ, wherein the mind is refreshed, quickened, comforted, satisfied, and appeased; and considering that I am a servant to my brethren, and no less than a debtor in the love of Christ. to them; therefore, I shall in the same love show and impart to you what I know, and what is given to me, seeing your desire also requireth it.

2. Christ said, " I am the vine, ye are the branches; he that abideth in Me, and I in him, shall bring forth much fruit; for with- out Me you can do nothing; also, he that abideth in Me and [hath] My words [abiding] in him, he bringeth forth much fruit." Herein lieth the whole ground, and it is the only root or spring to the fountain whence the Divine understanding fioweth; there is no other ground to the true and real knowledge in the wisdom of God, no ■other seeking, studying, or searching doth avail anything.

3. For every spirit searcheth only its own depth [or reacheth no further than its own natural capacity or instinct], and apprehendeth

that wherein it doth enkindle itself, and though it doth search in its own enkindling, yet it findeth no more but a type or representation of things like a shadow or dream; it is not able to behold the Being itself, for if it would see the Being, then it must be in the Being, and the Being in it, that so it may be capable of the Being, and see really in the Being itself

4. Now then, seeing that we are dead in Adam to the divine essence, and are become blind and estranged, we have no power in us as from ourselves, we know nothing of God in our reason, but only the history that there is a God; we do neither feel His power nor see His light unless we return and become like unto children, which know nothing, but are guided and ruled; and as a child looks upon its mother and longeth after her, and she also cherisheth and bring- eth it up, so must the external reason be blinded, beaten down, and quite quashed.

5. And the desire must resign and cast itself into the grace and love of God, and not regard the opposition and contradiction of the outward reason which saitb, it is nothing so. God is afar off. You must search, meditate, and represent Him only to yourself by your apprehension; you must seek after His will, how He hath revealed Himstlf; so He will be known, and no otherwise; thus the e.xternal, historical, astral reason doth judge, and it ruleth also the whole world except a very small number of God's children.

6. Christ said, You must abide in Me; for witlwiit Me you can do nothing; you can neither know nor search out anything really and fundamentally of God? for he that cometh to Me, him I will in no wise cast out; in Me you shall bring forth much fruit; now every branch growe'tli. on its own tree, and hath the sap, power, influence, virtue, and property of the tree, and beareth fruit according to the quality, kind, and property of the tree.

7. Thus, likewise, he who desireth to be taught of God, and to have Divine knowledge, must stand in the tree whereinto God hath engrafted us through 'Cut Regeneration; he must have the sap and virtue of the tree, else he bringeth forth strange, unsavoury, wild fruit, which hath not the taste and relish of the good tree; we must become like unto a child which understands nothing, but only knoweth its mother and longeth after her.

8. We must drink of the new milk of Christ's incarnation, that so w^e may be made partakers'of His flesh and spirit; His virtue and sap must be our virtue and sap,, we must become God's children in divine eating and drinking.

9. Nicodemus said: How can it be that a man should he born again

in his old age? Yes, good Nicodemtis^ and good external earthly- reason; how could it be that Adam, who was a perfect image of God, did perish in his perfection, and became earthly; did it not come to pass bv imagination, because he induced his desire, longing, and lust into the outward, astral, elemental, and earthly kingdom [and did set his mind upon the dominion of this world], whereupon he in his desire, lust, and imagination was forthwith impregnated, and became earthly, and thereby he fell into the sleep of the external Magia l and thus it is also with the rieiu hirth.

10. Through imagination, and an earnest serious desire^ we become again impregnated of the Deity, and receive the new body, in the old; the new doth not mix itself with the old, like as gold in the gross and rough stone is quite another thing, and hath another tincture and spirit, than the rough matter in the stone; thus also is the new man in the old. The rough stone knoweth nothing of the gold, and so likewise the earthly Adam knoweth nothing of the Divine heavenly Adam, and therefore there is strife in man, and man is contrary to himself.

11. The earthly Adam will see, feel, and taste, but he receiveth only a ray, type, and twinkling reflex from the internal man, where he indeed at sometimes tasteth somewhat of the divine Man, but not essentially; but as the light of the sun doth disperse, or swallow up the sad darkness, so that it appeareth as if there were no darkness more at all, and yet the darkness is really hidden in the light, which again is manifest when the light of the sun withdraweth.

12. Thus oftentimes the new man doth in the divine power swallow up the old, that the old man supposeth that he hath ap- prehended the Deity, whereas he is not capable of that essence, but the spirit of God from the new man doth pass through the old; but when the same entereth again into its mystery, then the old man knoweth not what happened unto it, but it seeketh ways to come to God, and searcheth after the purpose and will of God, and yet findeth nothing but invention, fiction, and opinion, and it is very zealous in its opinions, and knoweth not what it doth; it findeth not the root for it is not capable or worthy of it, and this showeth that it must die and perish.

1 3. But the new man, which in an earnest, serious will and purpose, ariseth through imagination [or the effectual operation of true faith], abideth steadfast in the rest of Christ, even in the tree (which God the Father by His motion, when He moved Himself the second time, according to His heart, did ingraft into the human soul), and it springeth forth in the hfe of God, and doth grow and flourish in

the power, virtue, and sap of the divine essentiality in God's love; this receiveth divine knowledge and skill, not according to the measure of the external will, what the external man will know and search out, but according to the measure of the internal heaven; the internal Heaven doth enkindle [and enlighten] the external, so that the understanding or intellectual faculty of the soul doth comprehend and understand the external.

14. For God, who is a spirit, and also a being, hath manifested Himself by the external world in a similitude, that the spirit might see itself in the being essentially, and not so only, but that the creature likewise might contemplate and behold the being of God in the figure, and know it.

15. For no creature is able to see the being of God without itself; the spirit seeth God in the essence and lustre of the majesty, and the same likewise in itself, and its own fellow-creatures like itself; for God is Himself the spirit of all beings (understand of heavenly beings), so that when we see the divine creature, then we see an image or likeness proceeded from God's being; and when we see the will and working of that Creature, then we see the will and working of God.

16. Thus also is the new man born of God; what it willeth and doth, that is God's will and work; its knowing is God's knowing, for we know nothing of God without God's spirit.

17. The external cannot see the internal, but if the internal draweth the external by a glimpse [or influence of light in its own idea or speculation] into itself, then the external apprehendeth the mirror or resemblance of the internal for an instruction and direction, to show that the external world taketh its rise and original from the internal, and that our works shall follow us in the mystery; and that by the separation of God's judgment, by the fire of the Prin- ciple, they shall be set into the eternal world.

18. To which end God hath created angels and men, namely, for His deeds of wonders, that the wisdom of the divine power might appear, and that God might behold Himself in the resemblances and ideas of the creatures, and have joy in Himself with the beings created out of His own wisdom.

19. Loving brother, take it not ill that I speak roundly to you; you complain that you are not always able to reach, comprehend, and keep the divine mysteries, and moreover you say that man]^ times you get a glimpse of them, and that my writings are hard and difficult to be understood of you; I will therefore show unto you, according to the power and ability that I have received from God,

how the being of your hidden mystery standeth, which at present you are not able to understand.

20. Your meaning and will is to keep [the light of the mystery] in a continued steadfast comprehension; this is the will of the external world in you; it would fain be capable of the Deity, and be freed from vanity, but the spirit of the external world must stand in con- tinual travail and earnest seeking, for by its seeking it findeth the wonders of its own Aiagia, namely, the type and resemblance of the internal world. ' 21. For God doth not always move Himself, but the longing and earnest travelling of the creature inoveth the mystery, that the image, or idea of the divine wisdom, may be sought and found; therefore Christ commandeth us to seek and knock, and withal promiseth to give us the pearl or jewel z« the seeking.

22. The external world likewise is of God, and from God, and man is to that end created into the external world, that he might bring the external figures into the internal, that he might bring the end into the beginning.

23. The more man longeth after God, and the more he panteth and rimneth after Him, the more he coraeth out of the end into the beginning, not only to God's wonder, but to his own edification, for the twig of the tree continually thirsteth after the sap and virtue of the tree, it travelleth in desire after the tree, and draweth its sap and influence into it, and so thereby it grovveth up to be a great branch; thus the anxious hunger and earnest longing in the human mystery draweth the kingdom of God into itself; of which Christ said, The kingdom of heaven snffereth violence, and the violent take it by force to themselves.

24. A being or essence that is not attractive cannot grow up or get a body to itself, but it starveth and pineth away, as we see the fire of the candle draweth or attracteth the fat into itself, and devoureth it, and yet it affordeth from its devouring a shining light; thus it is with man, he is shut up and enclosed (with his first divine essence) in the darkness of death, but God hath again opened the same to the soul in Christ.

25. Now the poor captivated soul is this very hungry magical fire,' which doth again attract to itself out of the Incarnation of Christ the divine disclosed essence; and so it feedeth on God's being, and taketh it into itself, and from this [spiritual and essential] eating, consuming, or digesting, it giveth forth a body of light, which is both like unto, and capable of tljis Deity; thus the poor soul becomes clothed with a body of light, as the fire in the candle, and in this

body of light it findeth rest, but in the darkness of this world [in its earthly carcase and clothing of clay, wherein the curse of God, and all evil inclinations and false desires do stick] it hath anguish and trouble.

26. But now, seeing it is so, that it hath with Adam put upon itself the earthly image, it must therefore bear the same, as the fire of the candle must take its burning hght from the dark lump of fat; if it had -vn\}ci Adam abode in God's being, and had not put on the earthly image, it needed not to have borne the same, but now it is bound to bear it.

27. For Saint Paul saith, To whom you give yourselves as servants in obedience^ his servants you are, be it to si?i, unto death, or to the obedience of God, unto righfeoicsness. Now seeing the soul hath put on the earthly image, which worketh nothing but fruit to death, and hath yielded and devoted itself a servant to sin, it is therefore now become the sinful servajit of death.

28. Wherefore is it fallen in love with a strange master that domineereth over it? Had it but remained a child, and had not lusted after the tree of knowledge of good and evil, it needed not then to have been in subjection to both governments, but being it would be as God in love and anger, according to both the principles of eternity, thereupon it must now bear the image, and undergo the force and sway of both, and so endure the fire burning [the curse and anger of God enkindled in the divided properties of nature] till the day of separation.

29. Therefore it is called a bearing of the cross, for when the magical fire ariseth, it maketh a cross-like birth, and the one form of nature doth press and quite pierce through the other, that is, the one is contrary to the other, as sweet against sour, sharp against bitter, and the fire against them all.

30. And if the soul had let the body of light be only Lord and Master, and had not imagined on the external kingdom of this world (that is, on the spirit of the great world in the stars and elements), nor lusted after the earthly fruit, then the wrath [or the working power of darkness in the curse of God, which is the departure of His love from a being] [or thing) had been as it were swallowed up in it [and would not have been manifest or apparent]; there would not have been any sense, perceivance, or feeling of the same; but seeing it is departed from the meekness of the light and gone out of the love of God, therefore it feeleth now the wrath or burning anger of the eternal nature.

31. And therefore it must work, labour, and endeavour to obtain the light again; whence it is that the life of man standeth in such

anguish, in painful seeking, in continual abstinence and repentance; it earnestly desireth the divine rest, and yet is held back by the wrath of nature.

32. The more the life desireth to fly from the wrath [or fierce- ness of nature], the jnore strofig and vehement the strife groweth in the life, besides that which the devil by his poisonful incantations, magical imaginations, representations, and insinuations, doth stir up and bring into his nest [being the centre of the soul], he continually representeth before the soul the magical image of the poisonful serpent, that the soul might still imagine upon it, and kindle or inflame itself in the poison of the same, which daily cometh to pass, and thus the fire of the soul becometh an evil, poisonful, burning, brimstony fire.

33. Yet, if the soul departeth from the serpent-like image of the devil, and rejecteth the evil earthly tree [whereon the serpent hath cunningly twined himself], which tree is pride, covetousness, envy, anger, and falsehood, and longeth not after it, but maketh itself as it were dead in this figure, as if it knew nothing of it, and casteth away the very concupiscence and imagination itself, and desireth only the love of God, submitting itself wholly to God's will and working, that he may be only its willing working, and doing, then the divine light beginneth to shine in it, and it obtaineth an eye of the right seeing, so that it is able to behold its own natural form and feature, whereby it steppeth into plain, downright, and meek humihty.

34. It willeth nothing, it also desireth nothing, but resigneth and casteth itself into the bosom of its mother, like a child that desireth nothing but its mother, inclining itself to her, and longing only after her; it doth not much esteem any art, subtle reason, or much know- ledge; and though it knoweth much, yet it is not puffed up or ele- vated in its own conceit by its knowledge, but leaveth and resigneth the knowing, willing, and working wholly to its mother's spirit, that it might be both the will and work in it.

35. I speak according to my knowledge, that the devil in the power of God's anger doth continually shoot against and oppose this precious sprout of the soul [or noble twig of divine light and love, springing forth from the Tree of Life, Christ, within us, and doth cast vain insinuations, false desires, and earthly imaginations] after the root of nature, that is, after the forms of the fire-life in the first prin- ciple [to enkindle them in their own natural working properties, which are self-pride, covetousness, envy, anger, falsehood, hypocrisy, lust, &c.], and would continually by all means quite destroy the precious sprout [or noble twig of grace]. He continually shooteth

his evil, poisonful rays into the soul's magical fire with evil lusts, •concupiscence, and thoughts; and ministereth strange matter or fuel to the soul's fire to burn or feed upon, so that it might by no means attain to a shining light; he quencheth, suppresseth, and hindereth it, that his kingdom might not be known.

36. But, on the other side, the nohletwig defendeth itself, and will none of the fierce, dark, and wrathful source; it ariseth and springeth forth like a plant out of the wild earth, yet the devil striveth continually against it.

37. Therefore, my dearly-beloved friend, there is such strife and contention in man; and hence he seeth the divine light as in a mirror, and sometimes he getteth a perfect glimpse thereof; for as long as the twig of the soul can defend itself against the poison of the devil, so long it hath the shining light.

38. For when the magical fire of the soul receiveth the divine essence (that is, the divine body, Christ's flesh), then the holy spirit doth apparently arise, and glance forth in the soul as a triumph, as he goeth forth from God the Father through the word or mouth of the Son (that is, from the heart of the sacred Ternary), out of the divine essentiality, and thus he goeth or proceedeth forth out of the ■) being or essence of the noble lily-twig, which springeth forth and groweth out of the fire of the soul, which (lily-twig) is the true Image of God, for it is the new-born or regenerated spirit of the soul, the spirit of God's will, the triumphing chariot of the Holy Spirit, in which he rideth into the sacred Ternary, into the angelical world.

39. And with this twig or image [of God renewed in us] as is before mentioned, we are in Christ without this world, in the angelical world, of which the old Adam hath no understanding or perceivance; also, it knoweth it not, as the rough stone knoweth not the gold which yet groweth in it.

THE GATE OF THE TRUE KNOWLEDGE OF THE THREEFOLD LIFE.

40. Man is the true similitude or image of God, as the precious rnan J/^jw'testifieth, not only an earthly image (for the sake whereof God would not have become man, and put forth, unite, and espouse his heart and spirit [in deepest love] after the fall unto it), but he is originally out of the Being of all beings, out of all the three worlds, viz., out of the innermost nature world, which is also the most out- ward, and is called the dark world, whence the principle of the fiery nature taketh its rise, as is declared at large in my book of the Three- fold Life.

41. And secondly he is out of the light, or angelical world, out of the true Being of God, and then thirdly, he is out of this external world of the sun, stars, and elements, an entire image of God, "out of the Being of all beings.

42. His first image stood in paradise, in the angelical world, but he lusted after the external world (that is, after the astral and elemental world), which hath swallowed up and covered the precious irnage of the internal heaven, and ruleth now in the similitude as in its own propriety.

43. Therefore 'tis said: You must be born again, or else you cannot see the kingdom of God. And therefore it is that the word or heart of God entered into the human essence, that we with our soul might be able in the power of the word, or heart of God, to beget, and bring forth again out of our soul, a new twig or image, like unto the first.

44. Therefore the old carcase must rot, putrify, and perish, for it is unfit for the kingdom of God, it carrieth nothing but its own mystery into its first beginning, that is, its wonders and works, understand, in the essence of the first principle which is immortal and incorruptible, being the magical fire of the soul.

45. And not this alone, but he must bring and unite the end with the beginning, for the external world is generated out of the internal, and created into a comprehensible being, the wonders whereof belong unto the beginning, and they were known from eternity in the wisdom of God, that is, in the divine Magia, not in the being or essentiality, but in the mirror of the virgin-like wisdom of God, whence_ the eternal nature doth always arise [or take its original] from eternity.

46. And to this end the poor soul standeth in the prison of the astral and elemental kingdom, that it might be a labourer, and reuriite the wonders of the external nature with the light world, and bring them into the beginning, and though it must now be bruised and pressed, and endure much, yet it is the servant in God's vineyard which prepareth the precious wine that is drunk in the kingdom of God, it is the only cause of the understanding, that the desire worketh in the mystery, and manifesteth and bringeth forth to light the hidden wonders of God, as we see plainly how man doth search ■out and reveal (or biing forth) the wonders of nature.

47. Therefore we must not be amazed, and strangely perplexed, when as many times the noble image is hid, that we cannot receive any refreshment or comfort, but we must know that then the poor soul is put into the vineyard, that it should work and bring the fruit [to be set] upon God's table.

48. It hath then a twig or branch of the wild vine given unto it; it must trim and dress that, and plant it into the divine and heavenly- mystery J it must unite it with the kingdom of God; this is to be understood thus:

49. As a plant or graft that is set doth work so long till it putteth forth its branches, and then its fruit, so must the twig [graft or scion] of the soul, which standeth overshadowed in a dark valley, continually labour, that it might come to bring forth fruit, which is the noble and precious knowledge of God when the same is grown in it, that the soul knoiueth God, then it yieldeth its fair fruits, which are good doctrines {instructions or adtnonitions) works, and virtues; it leadeth to the kingdom of God, it helpeth to plant and build the kingdom of God, and then it is a right labourer in the vineyard of Christ.

50. And thus that of which I teach, write, and speak is nothing else but the same which hath been wrought in me, otherwise I could know nothing of it; I have not scraped it together out of histories, and so made opinions, as the Babylonical school doth, where men eagerly contend about words and opinions. I have by God's grace obtained eyes of my own, and am able in myself to work in Christ's vineyard.

51. I speak plainly and freely, that, whatsoever is patched together from conjecture and opinion (wherein man himself hath no divineknow- ledge whereupon he makes conclusions), that [I say] is Babel, an whore- dom; for conceit or thinking must not do it; yea, not any opinion or con- jectural apprehension, but the knowledge of God in the Holy Ghost.

52. The children of God have spoken as they were driven by the Holy Spirit; they have planted many and divers trees, but they all stand upon one root, which is the internal heaven; none can find the same unless he likewise stand upon the same root, and therefore the external heaven cannot find them out or explain them by art.

53. The words of the holy children of God remain as an hidden mystery unto the earthly man, and though he thinks that he under- stands them, yet he hath no more than a darksome [historical] glimpse of them. As we see now-a-days how men do wrangle and con- tend about Christ's doctrine and worship, and fight about God's will, how He must be served whereas He is not served or worshipped with any opinion, but in the spirit of Christ, and in truth, men serve God.

54. It depends not on what ceremonies and manners we do use; every one laboureth in his work and gifts from his own constellation.and property, but all are driven, and lead from one and the same spirit, otherwise God should be finite and measureable, if the gifts were only one. But He is a mere wonder; whosoever apprehends Him, he walketh in His wonders.

55. This I do impart unto you in all sincerity, out of a true Christian zeal, from my fountain, gifts, and knowledge; and I do exhort you to understand (or take) it in a right sense as it is meant. I do not extol or set up myself, but I speak brotherly to your mind, to stir you up and to comfort you; that you should not think the yoke of Christ to be heavy, when oftentimes the external man doth cloud the internal, that the poor soul mourneth for its image, which yet is purified, and truly begotten, and brought forth under tribulation- [and the Cross of Christ]. It is even so with me and other Christians besides; think not strange at it.

56. It is very good when the poor soul is in combat, much better than when it is imprisoned, and yet playeth the hypocrite, and rnaketh devout shows. It is written, That all things shall serve-

57. Now when the combat of the soul doth arise and proceed,, that it would fain see God, and yet cannot at all times attain the same; then know that it fighteth for the noble trophy, of which the external man knoweth nothing; yea, the Spirit of God fighteth in the natural soul for that which is supernatural, that so He may lead the creature into God. He would always fain crown the soul with the precious image, if the blind reason would but give Him room, and suffer the understanding to co-operate.

58. We must labour and strive against the external reason, and also against flesh and blood, and wholly oppose the assaults and objections of the devil, always breaking them and casting them away, and resist the evil thoughts, motio7is, and influences., and effec- tually [with our whole soul] with prayer, supplication, or internal resignation, press into God's mercy.

59. Thus the precious grain of mustard seed is sown, which, if it be well preserved, becometh great like a tree, upon which tree the fruits of Paradise do afterwards grow, on which the soul feedeth, when it ■vrXi prophesy and speak of the kingdom of God; when as it beholdeth the divine Magia^ even then it speaketh of the wondet's of God.

60. For the Being of God is undivided; it needeth not any room or place, but it ariseth [moveth and flieth] in the spirit of under- standing as the splendour of the sun in the air; it shooteth, or glanceth into the image, like lightning, whereby the whole hody is ofteiitimes enkindled and enlightened.

61. Moreover, know that we in this life are labourers and not idle persons, for the birth of life is a continual strife and labour. The more we labour in God's vineyard, the more fruit we shall obtain and eternally enjoy; and it maketh for our own edification, for our

labour remaineth in our own mystery to God's deeds of wonder, and to our own eternal crown and glory before God; as in my other writings is set forth at large.

62. Concerning the Sabbath in this world, of which you have written, and still continue in the same opinion, the knowledge and understanding thereof is not given to me; also, I do not know how there can be any perfect being in the torment-house of the stars and elements. I cannot find such an understanding thereof in the mystery, being the first man was not able to stand, when the heavenly Governor did rule in him, but was overcome by the kingdom of the stars and elements. Might it not therefore be still dangerous?

63. When we consider the possibiHty and the impossibility thereof in the mystery, it doth then appear as if there would be no Sabbath in the sad a.nd sorrowful mirror of the divine Being, for the devil is ' a prince of 'this world, and though he should be bound for a thousand years in the dark world, yet the fierce wrathful stars, and also heat and cold, have their rule and predominance in this world; and this world is nothing else but a valley of misery.

64. Now if the dominion of the stars should not reach us, or have any influence upon us, then we should not be in this world but in Paradise, where no wicked man could oppose us or see us, for in Paradise we are swallowed or shut up in God.

65. As little as we with our earthly eyes see the angels, so little likewise shall a wicked man of this world see a new [regenerate] man in Christ. When we attain the new man in Christ, then we are (as to that new man) already in the Sabbath, and do only wait for the redemption of the wicked earthly life.

66. For we are with Christ in God, we are together with Him planted into His death; we are buried in Him, and arise with the new man out of the grave with Him, and live eternally in our own being or essence, understand, in his corporiety. We are with and in Christ in God, and God in us. Where should we then keep Sabbath? Not in this world, but in the angelical world, in the light world.

67. And if the wicked should be tormented for a thousand years in this world, then the place [of this world] must be translated or withdrawn into the dark world; for in this solar world there is not yet any hellish torment; but if the sun were taken away, then it would be so indeed; and then the wicked would be yet far separated from the judgment, and there would be a gulf of a principle interposed and fixed.

68. Moreover, God is not a God of evil, that desireth revenge or torment, that He should out of His vengeance torment and plague

the wicked a thousand years before the judgment. The wicked tormenteth himself in his own life's-birth; the one form of life is enemy to the other. And that shall be indeed his hellish torment; and God hath no blame in it.

69. He hath never desired the fall of man, but the wrathful nature got the upper hand, and the spirit of man's will (which is free, as God Himself) did freely and willingly yield itself up into the combat, supposing to domineer and rule.

70. It was out of pride that the devil fell, and man also. If they had stayed in humility, God would have continued in them; but they themselves departed both away from God. But God did so ex- ceedingly love man's image, that He Himself, out of love, did re-enter into the image of man. Why should He then desire his torment?

71. In God there is no evil desire, but His wrath, which is the dark world, is a desire of evil and destruction, which hath brought the devil and also man to fall. The dark world caused the devil to fall, and the external wrathful nature caused man to fall, and yet both these are tied and bound one to another, which we should well see and feel, if the sun were taken out of this world.

72. Therefore I yet say; that the righteous keepeth Sabbath in Abraham's bosom, in Christ's rest; for Christ hath destroyed the wrathful death for us that held us captive. He hath opened life, that we in a new man are able to spring forth, blossom, and rest in Him.

73. But the old man of the stars and elements must abide in his own region, in his house of torment and misery, till he be com- mitted to the earth, and then all passeth into its own. mystery again, and the soul abideth in its principle till the judgment of God, where God shall again move and enkindle the mystery, and then every- thing severeth itself into its own property. Each world shall take in its own harvest, be it good or bad; it shall part itself as light and darkness.

74. And therefore I do entreat you wholly as a brother and a Christian, that you would be pleased to have a care that you apprehend the Sabbath in the rest of Christ; and be not so moved by the enkindling of the spirit [or fervent instigation of your mind], but search whether you be able to ground the same in the light of nature; if you be able to ground, and reach it in the light of the eternal nature, then indeed you may go on; but show it us plainly that we may see it, else our mind will be unsatisfied, unless it finds the ground.

75. It is not to be proved with Scriptures, which might be seem- ingly alleged for it; they give as well the contrary, and may well be otherwise applied; if my mind had not turned itself into the love and

REST of Christ, I would then show it you after the fashion of this present controversial world.

76. The Revelation is spiritual, and coucheth or sticketh deep in the mystery; it requires an high illuminate mind and understanding, which \\2A!a. power to enter into the mystery of God; it speaketh magi- cally. There belongeth likewise a magical understanding about it; on this manner I find not the magical apprehension, for that is an historical apprehension.

77. He that will set upon the heavenly Afagia, he must know the heavenly figures' of the form of the internal heaven, viz., the centre or life's-circle, whence all beings do arise, whence this world is produced; if he hath not the magical guide in him, then let him not meddle with the heavenly figures, or else Turba Magna hath power to spue him out of the divitie Magia.

78. "y^ohti the evangelist, or whosoever wrote the Revelation, knew the figures of the divine Magia, and though he saith that he was ravished in the spirit and it was shown him, yet they are figures which remain in the divine Magia, and though they be revealed, yet thereto belongeth such a Magist, who understands Thesaurinella [the little treasury of wisdom or cabinet of the divine Magia^.

79. He must understand all the three principles with their figures; and then he hath power to open and reveal them, else his labour [writings or expositions] fall unto the Turba; I speak sincerely; if you please, read my book of the Three-fold Life aright, and there you shall find the root of the Magia; although there be other much deeper extant, yet I would you might but understand that, for it hath sufficient ground, else you will not be able to apprehend the other; if it please you then to search further you may very well obtain them, only there must be earnestness with all, otherwise they will remain dumb [or seem to be only a bare obscure history].

80. For the ground of it is deeply magical, as the illuminate mind shall find indeed, if it will but dive into it; therein the revelation is very easily to be understood, and in no other manner shall it at all be understood save from the mystery of God; he that is able to dive or sink himself into that, he finds whatsoever he doth but search.

81. Accordingly I would fain have you to prove your inflamma- tion, that you might know the guide of the internal world, and then also the guide of the external world, that so the magical school of both worlds might be known to you, and then the noble mind would be freed from opinion and conjecture, for in conjecture there is no perfection.

82. The spirit must be capable of, and acceptable to the mystery, that God's spirit may be the guide in its seeing, else it only seeth in the outward mystery, viz., in the external heaven of the constella- tion, which oft-times doth vehemently enkindle and drive the mind of man; yet he hath not the divine magical school, which consists barely in a plain childlike mind.

83. The external guide laboureth and speculates only in the glass, but the internal speculates in the essence, which yet it is not able to do, unless God's spirit guide it; therefore God makes choice.

84. Whomsoever the heavenly school taketh, he is made a Magist, without his hard running, and albeit he must run hard, yet he is taken by God, and driven of the Holy Spirit.

85. Therefore man must try of what guide he is taken, if he finds that he hath the divine light shining in his seeing, that his guide doth bring him into the heavenly school upon the way of truth to love and righteousness, and that he is thereby assured and confirmed in his mind with divine certainty, then he may proceed in his work.

86. But if it be in conjecture and doubt, and yet in a fiery driving, then the guide is from this world, which ought to be tried by its will and purpose, whether he seeks God''s or his own honour and applaicse; whether he willingly resigns himself to the cross, and only desires to labour in Christ's vineyard, and to seek the good of his neighhow\ whether he seeks God or bread; and accordingly must his understand- ing judge, and give it leave, or reject, and tame it as need requires.

87. This I would not as a brother conceal from you in a Christian exhortation, and I entreat you, that you would accept of it no other- wise than as meant well unto you, as my due obligation requireth; for upon your desire I am your debtor in Christ, to your anxious seeking mind, as one member is bound to assist another.

88. Concerning your very Christian offer, I acknowledge and ac- cept of it as done in love, as one member cometh to help the other in time of need; it shall be requited in love; be pleased to make me acquainted with what your mind doth further desire, and I shall not withhold anything from you, so far as God shall enable me; and so I commend you unto the love of Jesus Christ. — Your affectionate friend and servant,

J. B. Dated Thursday se'n-night after Martin's-day, 1620.

" The name of the Lord is a strong tower, the righteous rmmeth thitlur and is exalted."

BEING A VERY DEEP AND PHILOSOPHIC LETTER,

CONCERNING THE KNOWLEDGE OF GOD, AND OF ALL THINGS; ALSO A SHORT DECLARATION OF THE FALSE AND TRUE LIGHT.

The Salvation of oiir Lord yesiis Christ by His entrance^ and Mani- festation in the humanity, work with His love iu us all.

UCH respected sirs, and dearly beloved brethren in Christ; when God doth open to us by His grace the right understanding, that we are able to know and understand aright the image of God (viz., man') what he is in body, soul, and spirit, then we acknowledge that he is the visible, and also the invisible spiritual world; namely, an extract of all the three principles of the divine being.

2. In whom the hidden God through the expression and impres- sion of His various distijict power and eternal wisdom hath set forth Himself in a visible image, through which He doth idea, form, and shape, in the same being the wonders of the expressed word; in that the word of His powers maketh itself essential.

3. And so in or by man He hath represented and set forth an image of His speaking, and outspoken essential word, in which the divine science with the various divisions of the eternal speaking is couched.

4. And hence He hath the understanding and knowledge of all things, that He is able to understand the conjunction of nature, and also its disjunction; for no spirit hath any higher rule or deeper reach than in its own mother whence it taketh its original, and in that ground it standeth or abideth in its centi-e.

5- This we see in the creatures of the stars and elements, that their understanding and knowledge is no higher than of their mother in whom they live; each leadeth its life after the nature and con- dition of its mother, wherein it is bounded in the distinct division of the expressed word; and no creature in the four elements whose original is not out of the eternal science is able to attain the knowledge of the hidden spiritual world of power, save only and alone tnan, who with his soul and understanding spirit is couched in the eternal spiration [or generation] of the divine power, and various distinct division of the eternal Word of God.

6. Therefore the human science receiveth in the centre of its understanding good and evil, and doth idea and shape itself both in good and evil, and maketh itself essential therein; and so with and by the science doth induce itself into will, desire, and essence.

7. That so the abyssal will out of the eternal word of various distinct division, doth bring itself in the creatural word (viz., in the creatural science of the soul) into an Ens-sxi^ being, in manner and form as the spiration of God hath brought itself through the various division of the eternal will, in the visible world, into diverse pro- perties: namely, into good and evil, into love and enmity; that in such a contrary, the being might be distinct, several, formal, sensible, and perceivable; that each thing might in such a contrary find and perceive itself

8. For in God all beings are but one being, viz., an eternal one, or unity, the eternal only good; which eternal one without severalty were not manifest to itself.

9. Therefore the same hath breathed forth itself out of itself, that a plurality and distinct variety might arise, which variety or severalty hath induced itself into a peculiar will and properties; the properties into desires, and the desires into beings.

10. Insomuch that all things visible (both animals, vegetables, and minerals,) do arise from the severalty and comprehensive im- pressure or formation of the expressed word out of the science of the great mystery, everything from the experience of the severalised 7uord.

11. Everything hath its own separation in itself; the centre of everything is [a] spirit from the original of the word, the separation in a thing is a self peculiar will of its own impressure, or forming, where each spirit bringeth itself into being, according to its essential desire.

12. The form and feature of bodies arise from the experience of the will, where the centre of everything (being a particle or spark from the expressed word) doth again express or speak itself forth, and

bringeth itself into a various distinct particularity, in manner and form of the divine speaking [or operation of the eternal word in its generation, and manifestation].

13. Now if there were no freewill in such speaking, then the speaking should have a law, and would stand confined and compelled, and no desire or free imagination might arise, and then the speaking would be finite and inchoative which is not.

14. But it is a spiration of the abyss, and a distinct severation of the eternal stillness [or immobility] an effusion or distribution of itself where the particularity doth again stand in its own distinct severation in a peculiar self-will, and is again an expressing of itself, whence Nature and the creatural life take their original, and hence in every thing a self-will is arisen.

15. That everything doth bring itself from its own experience into form, feature, and shape, and likewise into life and operation, as it standeth in its centre in the universal experience, namely, in the great mystery in the mother of all beings.

16. This we see in the earth, which in the beginning of its materials is risen out of the severation of the divine spiration in a spiritual manner, where the severation of the word hath formed itself by its own proper will into an Ens and being, and so by the forma- tion or impression it hath brought itself into the perceivancy of the essence.

17. In which perceivancy or sensibility the magnetical desire is arisen, that the properties of the severalised distinguishing or separa- ting will have brought themselves through the desire into bodies according to, and from the nature of, the three principles of the divine manifestation.

18. From which original the earth hath so many and divers bodies good and evil, as earths, salts, stones, metals, &c., and such bodies lie mixed in the earth, for the three principles are mutually in one another as one being.

19. And they stand only in three differences or distinct degrees of centres (being the divine manifestation) where each centre doth make and produce out of itself its own spiration [expression], nature, and being, and yet all do arise originally from the Eternal One.

20. The first centre is the breathing forth or spiration of the abyss, viz., God's speaking, the comprehensive impressure, and the divine perceivance of itself, where God doth bear, and beget Himself in Trinity, and speaks forth Himself into powers.

21. The second centre, or spiration is the expressed essence of the divine power and it is called God's wisdom; through this same the

eternal word breathes forth itself into knowledge, namely, into an infiniteness of plurality, and brings the plurality of knowledge into imagination, and the imagination into desire, and the desire into nature and strife till it comes to fire.

2 2. Therein the strife in the painful agony doth die in the con- sumption of the fire, from its own natural right and property; and yet no dying is to be understood, but so the power doth bring itself into sensibility, and by the killing of the self-desire of the properties through the dying or mortification of its selfness it brings itself through the fire into the light.

23. Where, in the light, another principle (being the grand mystery of the true divine manifestation) is understood, and in the fire the first principle being the eternal nature, is understood, and they are two in one, as fire and light.

24. «;The fire giveth soul, and the power of the light giveth spirit; and in this power of the light of the divine spiration through the wisdom, through the manifestation of the fire (understand, the spirit's- fire) the mother of the eternal spirits (namely of angels, and the souls of men,) is understood, and so also the spiritual angelical world, viz., the hidden internal world oi power, which is a mother of the Heaven, stars, and elements, that is, of the external world.

25. The third centre is the verbmn fiat {yiz., the natural word of God) from the power of the first and second principles; being a separator, or creator, and maker of all creatures in the internal and external world, in each world according to its property.

26. This Separator, or Spirator of the severation of the divine powers hath spoken itself forth from itself, out of the first and second principles, viz., out of the fiery and light world, and also out of the impression and enclosure of the adumbration; that is, out of the darkness; and with the severation of the spiration hath modelised and formed itself, and made itself material, moving, and sensible.

27. Hence the third principle, that is, the visible world with its being and life is arisen; and also the whole creation of the visible world, whose life and being is come out of Three into a being and life — namely, out of the eternal nature, out of the great mystery; that is, out of the darkness, fire, and light — to wit, out of love and anger.

28. The fire is called anger, being a pain and enmity, and the light signifieth or is called love, being a sweet yielding and giving of itself; and the darkness is a separating of the knowledge and skill, that so it may be understood what light and life is, and also what is evil and painful.

29. There is a twofold fire and also a twofold light to be under- stood — namely, according to the dark impression a cold fire and a false light arising through the imagination of the harsh impression, which light hath its original only in the imagination, and hath no true ground.

30. The second fire is an hot fire, and it hath a fundamental true light arising from the original of the divine will^ which doth also bring itself forth in Nature through the fire into the light.

31. In this twofold fire and twofold light two principles and also a twofold will are understood.

32. For the false light out of the imagination ariseth out of the self-will of Nature — namely, from the impression of the properties, where the properties do prove one another; whence self-lust ariseth, and an imagination wherein nature doth modelise and fancy to itself in its own desire the abyss, and desireth to bring itself in its own might, without the will of God, into a dominion and govern- ment of its own self-will and rule.

33. Where this self-will refuseth to be obedient and submissive to the unsearchable and abyssal will of God (which hath its original in itself, without nature and creature in the Eternal One)^ also it will not resign and wholly give up itself unto Him, and be one will with Him, but maketh itself to be its own separator and maker.

34. It draweth and maketh to itself a science in itself, and severeth itself from God's will, as we may understand and see in the devil, and also in the false [or wicked\ fallen man; whereupon they were cast out of the divine separation, so that the devil must remain with his own will in the separator of the dark impression, wherein the word doth induce itself in nature, and painfulness to sensibility — namely, in the original of the fire-source, which notwithstanding can- not recLch or obtain the true fire, wherein the will of God induceth itself into the sensible life and nature — namely, into a shining light.

35. For the separator of the natural self-hood hath no trice Ens, wherein its light may remain steadfast, for it draweth not with its desire out of the Eternal One — namely, out of the meekness of God — but draweth itself into essence, its light ariseth only in the own- hood of self.

36. Therefore there is a difference between God's light and the false light, for God's light ariseth [or takes its original] in the Eter- nal One; namely, in the essence of the divine generation, and doth bring itself, through the will of God, into nature and being; it is formed and brought by the divine separator into an Ens, and shineth in the same nature in the darkness, jfohn i.

37. For the formed or immodelised science is (in respect of the impression) a darkness; but the divine light ilkistrates it, so that it becomes a fiery light, wherein the spiration or speaking of God is made manifest in nature and creature, and standeth in a sensible or perceivable life; of which St. John speaketh, chap. i. — Tfie life of man was in Him [viz., in the Word], and Christ saith, John viii., That He is the light of the world ^ that giveth life to the world.

38. For without this divine light proceeding from the generation of the divine Tri-unity there is no constant true light, but only a light of the imagination of the natural impression of self will.

39. Therefore man (being the image of God) must open and lift up the eyes of the understanding (wherein God's light doth incline and tender itself to him, and desireth to shine in him^, and not be as a beast, which standeth not with its separator in the internal in the eternity, but only in an external figure of the expressed word.

40. Which hath only a temporal life in a finite and inchoative separator, in which the eternal separator doth represent itself as in a glass [or mirror of ideas] and bringeth the divine science into forms and figures, like a pattern or imitation of the grand mastery of the spiritual world, where the eternal principles do co-operate and play in a type or resemblance, both according to fire and light,

41. And yet man in respect of his external comprehensible or finite body standeth only in such a flitting figurative shadow or resemblance, and with his spiritual body he is the true essential word of the divine property, in which God speaketh and begetteth His word, and there the divine science doth distribute, import, impress, form, arid beget itself to an image of God.

42. In which image God is manifest (in a sensible and creatural being) and dwelleth and willeth there himself, and therefore man must break his own will, and entirely submit himself to God's will.

43. But if man's self will will not do it, then he is more void of understanding and more hurtful to himself, than the wild earth, which yet standeth still to its own separator, and lets it form, and make out of it what it pleaseth.

44. For God hath made all things in His divine play or operation out of His spiration, through and in His separator, and all things do hold, or stand still unto Him, only the false light causeth the separator of the creature to bring itself into a self will, that the creature opposeth the will of God.

45. Which false light in man hath its foundation from the will of the devil, who, through the insinuation of his false desire hath made man monstrous, that he also hath assumed a false imagination, where-

by (through his own desire) he hath made the false introduced desire of the devil essential in him.

46. Whereupon in the human body (which was formed out of the limus of the earth in the divine fiat) a bestial separator is arisen _: which hath revealed or made manifest all the properties of all beasts^ whence such manifold and divers lusts, imaginations, desires, and wills are in man.

47. Which false separator hath advanced itself to the height, and got the dominion, and attracted all the principles unto itself, and hath made a monster out of God's order.

48. Which monstrous image hath, in or with its will, and desire, wholly turned itself away from the will of God; from the divine light; whereby the divine Ens from the being, or essence of the holy world, did vanish or disappear in him; and he (viz., man) remained only as a. monster of heaven; and was by his separator made a beast of all beasts, yi\i\Qh even now ruleth in, over, and with all beasts, in whom the spirit of the world with the stars and elements hath obtained the rule and dominion.

49. Therefore man now runneth, and seeketh again his first right home or native country; for in this condition or property he standeth in mere unquietness; and sometimes he is seeking in one thing, and by and by in another, and supposeth to bring himself to rest in this vionster; and yet he runneth on in the false awakened bestial will, which cannot reach the will of God.

50. He runneth now only in the false light of his selfhood, which is born in his imagination with a monstrous separator which maketh him an earthly mind, wherein the constellations have their influence, and operations; and he hath the whole visible world for his enemy.

51. And he standeth as a rose in a bush of thorns, which is con- tinually rent, scratched, and torn by the thorns; and yet he could not be said to be a rose if the divine grace had not come to assist and restore him, and again inspired, and given in itself into his internal ground, wherein the love of God to the new regeneration is tendered unto him.

52. Therefore I say that it is most exceeding necessary for man to learn to know himself, what he is; before he runneth, and seeketh; for his seeking else will prove only a tormenting, whereby he tormenteth, and perplexeth himself in a false separator, and yet cannot obtain the rest; and true satisfaction.

53. For all these earthly wills (and ways) wherein he thinketh to bring himself into rest and quietness are only an adverse will, striving against God, viz., the Eternal One.

54. For it lieth not in any man's own wiHing, going, running, as Saint Paul saith, but in GocTs mercy, that is in the grace which is inspired into him.

55. For without grace man is dead and blind in respect to God, and he is not able to attain any true life; unless the grace be stirred up, awakened and revealed in him.

56. Moreover in these earthly wills there can be no awakening, for they cannot reach or obtain grace, much less awaken it; and therefore the whole man in soul and mind must only immerse itself into the grace and be willing to become a nothing to itself, that desireth nothing but the grace, that grace might be living and working in him; and his own will be stupefied, overcome, and mortified.

57. As the sun breaketh forth in the night (or darkness) and changeth the night into day; the like is to be understood concerning man; of which Christ saith, unless you turn and become like children you shall not see the kingdom of God, namely the divine separator, whence all things are risen and spring originally.

58. For no knowledge is right or fundamental unless it comes from the divine science, out of the severation of the divine spiration from whence all things have their original.

59. Now if such a knowledge shall again arise in man, then the divine separator must stand in an essence of his likeness; namely in a divine Ens, wherein the divine word speaketh, and the divine light shineth in that same speaking or spiration.

60. And even then the human science (which inchoatively is arisen from the spiration of the word) may in that same light see not only itself, but likewise all other natural things according to the severation of the word; and after a magical manner work in and with all things in a divine way, nature, and property.

61. For man is blind in all God's works, and hath no true know- ledge, unless the divine [breathing] spiration or speaking be revealed in his internal ground, after the nature and property of the spiration, whence all beings proceed originally.

62. All the searching and seeking of man, whereby he will find out the ground of a thing, is blind, and is wrought only in the shell or outside, wherewith the essence of the tree is covered.

63. If there shall be a true finding, then the human science must d'^fer into the property of the thing, and be able to behold the very separator.

64. Therefore it is the greatest and most toilsome misery of mankind that they run, and seek altogether in blindness, and begin to seek the shell in the bare letter, and its expression [or many forms of writings], whereas all things are outwardly signed, as they are in

their internal Em and essence, and the separator of all things hath shown, and set forth himself visibly, and formally, so that the Creator is knoum in and by the Creation.

65. For all beings are but one only being, which hath breathed forth itself out of itself, and hath severised, and forraised itself; and yet it proceedeth out of that same impressure or formation into a centre peculiarly distinct; that is, with each impressure and forming of the desire.

66. Where the severised, parted, and divided will, doth impress, and form itself into a peculiar particularity, where a centre doth arise, and in the cetitrea separator., or creator of its own self {or being], namely, a former of the re-expressing, or re-spirating ivill, as we see the same in the earth, where every herb hath its own separator in itself, which doth so make and severise it into form.

67. Now if man (being God's image, in whom the divine speaking, according to the divine science, is manifest) will search the creatures, and get real understanding and knowledge in them; be it either in animals, vegetables, or metals, he must then again obtain grace from God, that the divine light may shine in his science, whereby he may be able to go through the natural light, and then all things will be opened and revealed in his understanding.

68. Otherwise he runs on in his seeking as a blind man that speaketh of colours, and doth neither see nor know any colour; this all states and orders of the world are to consider, that they all run blindfolded without the divine light, only in an astral sidereal imaginary fancy, according as the constellations of the stars do form and frame in and upon reason.

69. For reason is nothing else but an human constellation, which is a dark draught, or resemblance of all the principles; it standeth only in an imaginary figure, and not in the divine science.

70. But if the divine light be manifest, and shineth therein, then the divine word beginneth to speak [or work] therein out of the eternal knowledge [science, or wisdom], and then reason is a true mansion or receptacle of divine knowledge and revelation, and even then it may be rightly and truly used; but being void of this it is no more than an astrum of tlie visible world.

71. It is therefore declared to all lovers of arts (whose separator is an artist of great subtilty in them) that they first seek God's love and grace, and resign up their selves to, and become wholly one, with that; else all their seeking is but a delusion, or the courting of a shadow, and to no purpose; and nothing is found of any fundamental worth; unless one doth entaist another with somewhat.

72. The which is forbidden to the children of God, in whom the grace is revealed, thai they cast not pearl before swine, upon pain of eternal punishment.

73. Only it is freely granted them to declare the light, and to show the way of attaining the pearl.

74. But to give the divine separator into the bestial hand is prohibited, unless a man knoweth the way and will of that man [that desires it].

75. Thus, my beloved brethren, upon such consideration and instruction I will (through the permission of divine grace and the co-operation of this present time) a little decipher and represent unto you the divine mystery, how God through His word hath made Himself visible, sensible, perceivable, moreover creatural, and formal; be pleased to consider further of it; yet let it be done as is above mentioned, otherwise I shall be as one dumb unto you, and the blame thereof is not to be imputed to me.

76. God (what He is in Himself) is neither nature nor creature, neither this nor that, neither high nor deep; He is the Abyss, and the Byss of all beings, an eternal One; where there is no ground or place;. He is to the creature in its strength [or capacity] a nothing, and yet is through all things.

77. Nature is His something wherewith He makes Himself visible, sensible, and perceivable, both according to eternity and time.

78. All things are arisen through the divine imagination, and do yet stand in such a birth, station, or government.

79. The four elements likewise have such a ground [birth or original] from the imagination of the Eternal One, concerning which I will here set down a table how the one doth unfold and spirate or breathe itself forth out of another.

80. In which annexed table, the ground of all the mysteries of the divine manifestation is portrayed; for a further consideration of the same; the understanding and capacity whereof is not in Nature's own ability without the light of God; but it is easily to be understood of those who are in the light; and it is childlike [simple, plain].

81. Like as my writings do sufficiently and largely show, and here only is represented briefly in a figure or scheme.

82. And so, sirs, I commend and commit you to the salutation of the love of jfesus Christ, who by His aspect and salutation is the ■very key to understand this table.

Otir Salvation \is'\ in the life of jFesiis Christ in us.

I. ^^'OBLE and right honourable sir, The divine

light, and the internal divine contemplation of the soul in itself, and all bodily welfare, with sincere wishes, and co-operating desires of fellowship and member-like society in our IMMANUEL, premised.

• 2. Seeing I have observed that you are a lover of divine wisdom, and also a growing branch in the life-tree of God in Christ, in whom all the children of God are as members; and moreover perceived how the drawing of the Father hath brought you into an hungry desire after the true sap and divine power, and likewise, in some measure, hath enriched you with the knowledge of the same Tree of Life, thereupon I have taken occasion (in a Christian and member-like property and desire after the same life-tree of Christ) once more to salute you and mutually to exhort one another as labourers set in the vineyard of Christ, and called to this work.

3. Especially that we look well to ourselves in this valley of darkness, and lift up our eyes and heads, in that we see the dark ness and the very workings thereof before our eyes; and put our- selves in mind that Christ hath taught us that our redemption draweth near; and, indeed, go out from Babel, which hath a long time held us captive and imprisoned.

4. And not regard the loud cry, and pratings, where they promise to us golden mantles of grace, and put them about us, and comfort, tickle, and flatter us with a strange pretence [or show of holiness] as if we were received to be children of grace from without (externally)

"by a sundry particular election; also that we look not upon, or regard our own merits, or abilities.

5. All which avail nothing before God; but a new creature in Christ, born of God, availeth before God; for Christ is only the grace, which avails with God.

6. Now whosoever is born of Christ, and liveth and walketh in Him, and puts Him on (according to his inner man) in His suffering, death and resurrection; he is a member on His body, from him only flow the streams of living water, through the powerful word of Christ, which as to the internal ground is become man in him, and doth speak forth itself out of him through the creature in the cosmic spirit (in spiritu mundi) of the external man.

7. For as God hath manifested the grand mystery (wherein the whole creation hath lain in an essential manner without formings) out of the power of His word, and through the grand mystery hath ex- pressed [the word of powers] into the severation or variety of spiritual formings; in which spiritual forms the science of the powers have stood in the desire; that is, in the fiat; wherein every science in the desire to manifestation hath brought itself into a corporeal bodily being; even so likewise the same grand mystery, viz., the essential word of God's power lieth in man (the image and likeness of God) both according to eternity and time.

8. By which mystery the living word of God doth utter and ex- press itself either in love or anger, or in fancy; according as the human mystery standeth in a moveable desire [or affection] to evil or good; as it is written, with the holy thou art holy, and with the perverse thou art perverse; also, such as the people is, such a God they also have.

9. For in what property the mystery in man is excited and awakened, such a word uttereth itself from his powers, as we plainly see that nothing else but vanity is uttered by the wicked.

10. Now how should there be a good expression and will where the mystery to the speaking [and willing] is a false ground, and poisoned by the devil in the wrath of nature; which false mystery can neither will nor do any good that may be acceptable to God; unless it be first enkindled by God, that it obtain a godly will and desire; whence a divine expression and operation of good followeth.

11. For Christ said, an evil tree cannot bring forth good fruit; how then will he bring forth good fruit, where a false tree standeth, under a strange show [or glittering hypocrisy]? The purple mantle of Christ hath its fruits in it; but what is that to a false beast, that is full of poison, and will cover himself with that mantle and take it for his own, and yet bringeth forth nothing but hellish fruit? Or

what hath the titular Christian to do to boast and glory that he is a Christian; whereas he liveth, walketh, and is, without Christ?

1-2. None is a Christian unless he be tinctured anew with the spirit of Christ, and sprung forth out of God's love; that the grace of God in Christ be manifest in the mystery of his life, as to the soul; and co-operateth and willeth in the human life.

13. Now if he will become such a one, then he must turn from his imagining in the cosmic spirit (in spiritu mundi') wherewith the soul is covered and disguised, and enters into earthly workings, and [must] become as a child, that only inclineth itself with its whole affection to the mother, and draweth into itself the mother's milk of grace, whence a new Ens groweth, in which the life of grace ariseth; that is, the imputed grace must be born, and become man in him, as to the internal ground; without this, there is none a Christian, let him make never such devout shows; dissemble, flatter, and do what he will, his sins must be forgiven him only through the divine alloquy, or inspiration hi himself.

14. For when Christ is conceived in the inspired [inspoken] word of grace, which the soul doth take and impress into itself from his promise, then the foundation is laid in the corrupt, or decayed mystery to a child of God; and then the divine impregnation (or breeding or hatching) beginneth and proceedeth, wherein the humanity of Christ is conceived and borne; which only is the Temple of the Holy Ghost, and from this new birth the fiery soul eateth God's bread, which cometh from heaven; and without this, man hath no life in him {John vi.), which no hypocrite under the purple mantle of Christ can enjoy, but only that man who is not born of flesh and blood, nor of the will of man, but regenerate of God, in whom the word of God (whence the first man was created) speaketh, ruleth, liveth, and willeth.

15. For the life of man was in the beginning in the word (John i.) when the same was inspired or breathed into the created image; but when it turned itself from the speaking of the word into a peculiar self-willing and speaking in good and evil, that is, into its own lust and contrived imagination, then the first goodwill in the creature to the re-expressing did perish; and now he must enter again into the _fi}-st speakifigwoxd, and speak with God, or he is eternally without God.

16. Which this present world cannot nor will not understand, for it hath wholly and fully turned itself into a selfish speaking, to the pleasure of \h& flesh; and it speaketh forth in self-will mere earthliness and transitory things, as honour, might, power, and authority; more- over, pride, covetousness, envy, and malice; it utters nothing else

but the cunning crafty serpent with its young, and when these, her young, cannot get and uphold that which the self-will willeth, then it speaketh forth from the cunning mischievous malice and iniquity, with money, through the selfish power and violence, many thousand soldiers, who must maintain it by force, that the self-will that is departed from God may be truly upheld, as we now see before our eyes, by which expression this self-will also is beaten down, and kills and destroys itself.

17. Therefore, beloved sir and fellow-member in the life-tree of Christ, I would entreat you in a Christian way, and stir you up (as one member is bound to do to another) in the present expression, [ways and courses] of the world (where the Tiirba Magjia doth also play and express itself, and a great contesting, pulling down, or degrading shall be) constantly and steadfastly to keep yourself in the internal speaking of God's mercy, and continually to enter into your internal ground, and in nowise to be persuaded and misled by the serpent, to the false speaking of brother-slaughter; but you (as a

..famous lord) continually behold yourself in the looking-glass of Christ's process and doctrine.

18. For this present speaking is spoken in the wrath of God through His awakened and enkindled anger; and it is very evil and dangerous to have a ha?id and voice therein, especially when the Turba (^punishment or severe execution^ must be spoken; it is al- together unfaithful, and it devours its father and mother that brings it forth, and it is a besom of God's anger.

19. Also there is great heed to be taken in respect of accepting and joining to any of the supposed religions, for which men contend and fight; and not to assent with the conscience of faith to one party that gets the victory; for there is no other true faith which saveth, but only Christ in us. He only destroyeth sin in us, and bruiseth the head of the serpent's imagination in us; and ariseth in God's righteousness (which He with His blood hath fulfilled in us) from the sleep of death.

20. Christ must arise from death in our poor soul, namely, in a new humanity, which walketh and dwelleth with, and in Christ in heaven, where heaven is in the new man; whereout proceed the works of love., as it is meet and requisite for the children of God.

21. And though the external man liveth in earthly weakness and infirmities, yet that taketh not away the temple of Jesus Christ, for Christ, in the internal ground, doth continually bruise the head of the serpent in the Hesh; and Christ must be continually stinged by the serpent in the heel till we 'bz freed of this beast.

2 2. Moreover, loving sir, I do entreat you, in a Christian brotherly- way, seriously to take notice of this present time, in the true fear of God; if you be pleased to let my good meaning take place with you, ■ it will never repent you; for I speak that which is made known to me from the Most High, o\\\. oi His grace, be pleased diligently to con- sider of it, and let the spirit of God be your meditation.

23. For there shall shortly come a time \y\itx& good friends shall be sifted and proved, that we might stand steadfast in Christ; of the which, in love, I would put you in mind; for the time of refreshment Cometh soon after ^ vih.&ct faithful people shall entirely love one another; after which love I continually hunger and thirst, and it is my sincere and constant wish that Babel may soon come to her end, and Christ may come into the valley of y^ehosofhat, that all nations might see and praise Him.

24. I entreat you to send my three Treatises (viz., i. of Repentance: 2. of the New Birth: 3. of Resignation; some whereof I gave you my- self, and the rest I sent by Mr. Rudolff) to Mr. Rudolffus of Gersdorp; for I have written to him that he should send them me to Zagan, to Mr. Christianus Bernhard, from whom I shall have them by one or other; or if you yourself had any occasion toward Zagan, be pleased to send them to Mr. Christianns Bernhard, dwelling upon the market place; a year since he was customer; he is a young companion of the Theosophic school; to him I have convenient opportunity every week.

25. These treatises are very much desired of the lovers, and may do much good; I pray send them by the first opportunity, for it is of much concernment, and when you shall find convenient leisure to study, I will send you somewhat more deep, for I have written this

. auticmn and winter without ceasing: And I commend you unto the Jove of Jesus Christ and His gracious protection.