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 PERKINS LIBRARY 
 
 Uuke University 
 Kare Dooks 
 
 
 
 
 
 
Digitized by the Internet Archive 
 in 2011 with funding from 
 Duke University Libraries 
 
 http://www.archive.org/details/epistlesofjacobbOObhme 
 
The 
 
 Epiftles 
 
 of 
 
 JACOB BEHMEN 
 
 aliter^ ^ 
 
 TEVTOniCVS PHILOSOPHVS' 
 
 Very ufefull and neceffary for 
 
 tho(e that read his Writings , and 
 arc very full of excellent and plaine 
 
 Inftmdions how to attaine to 
 
 rhe Life of G H\l ST. 
 
 Tranflatcd out of the German Language. 
 
 LO:^DO^i 
 
 Printed by M, Simmons for Gyles Calvert^ at the 
 Black Spread Eagle, at the Weft end of 
 Tauls Church, 1649. 
 
/^ •: i/. 1:1 •: 
 
 •in inofboz? to fffj) VT'i 
 
 Ulif /J:jfj!, ^ r/^rai:.sJ ;ifij ao jiJO Djuh 
 
 (hvtil 
 
I, li - i- • i.'. ii* ^>i pi»^.)»^> 
 
 THE PREFACE 
 
 TO 
 THE READER. 
 
 % S there is no Booke or Treatife 
 which this Author hath writ- 
 ten^but the footfteps and Cha- 
 rad^ers oi Divine Light, and 
 knowledge^XQ therein Imprin- 
 ted and difcerned, and may be 
 of fpeciall ufe and , improve- 
 ment to the Chriftianjimpartiali, Reader 5 fo 
 likewife thefe his Epiftles, written at fundry 
 times, and occafions to feverall Friends 5 and 
 thus gathered and compad together, may of 
 right be reckoned as one Booke, not of the 
 fmalleft benefit and direction to the Reader, 
 Lover, and Praditioner of that Divine light, 
 and knowledge, which his Writings doe cpn- 
 taine, and hold forth : Indeed^ the bare Le^^er 
 of atiy Mans Writings, though written from a 
 Divine Gift, and reall manifeftation of ^ight in 
 and to themfelves cann ot breath the- (p/r it o£ 
 wifedome into us : for the iQiind-joL ^nderlta q^ 
 
 ding is not to beCKara^ieri^gd , or Painte d on ,^^ /^ 7 
 ery ojnp re tTie ntKe"y ^tes^nd c har liters n 0»^ 
 of Mulidccangrt^'the real! Sound j"an3n[ une," 
 unto the Eaie V but they are a direftion how 
 theikilfuU Mnjician ihall play on tl^e ,Inftru- 
 
 A 2 ment 
 
7 he Vreface to the Reader, 
 ment ^ fo alfo ounnindeis as an Organ, or In- 
 ftrument^ but it Sounds onely according to 
 the Tune, and Note, of that. Spirit, that doth 
 poflefl'e and ad it : And we doe convert, and 
 affimulate all things according to that Spirit, 
 and will that is ruling, and predominant in us j 
 and therein the minde, thoughts, and fences, 
 are enkindled, and enflamed 5 for if we have 
 a bare Aftrall, Worldly, Carnall, Selfe-concei- 
 ted. Contemning, Cavilling, Pharifaicall, Hy- 
 pocriticall Spirit, accordingly we doe forme, 
 andframe our Notions, Judgement, andCen- ^.^ 
 fure f> :ind pervert all thmgs to a wrong fe^rfe and M 
 nfe 5 but if the Divine Spirit of Love, Light, 
 meeknefle, humility, felfe-denyall, fyncerity, 
 and hot^ dejires doe dwell, rule, and ad in us ^ 
 then our underhand in g is accordingly hcfy^ 
 Vivifie .andreall : for Jothe ptnr^ all tlj/ngs arc 
 pure '-, but to the imjitre^ all things are jf^/pure ^ for 
 their very Minde s and Conj cicnces are dep'lcd :. As 
 this Author received not his Learning, Gifts, 
 and high Endowments, from the Schooles of 
 this World:, but from the Schoole of Divine 
 wifedome, the illumination of the holy Spirit^ 
 fo likewife the meaning and drift of his Wri- 
 tings will not be underftood of thofe who are 
 meerely trained up, and I'killed in the litterall 
 anjd Hiftoricall Schoole oftiris Worlds and 
 accor4ing to th€ Canens; R^litf,'^and'A1tibms 
 of their wife Pharifaicall Reafon , who doe 
 con temne, judge, and raflily cenfure, all that 
 fpcakenot their phrafe^ ftile,and Dialed : For 
 
 if 
 
Thefreface to the^U.cada\ 
 
 if we had all that ever the Prophets, Chl-id, 
 aSid his Apoftles did fpeake and teach, and^fche 
 knowledge of all Divine, illuminate men^^iti' 
 j^their feveiall Gifts, deciphered in Writings, 
 andfhould read in them many ye^ires ^ yet if 
 we did not defire to become one witH the fame 
 fpirit of Divine knovvledge, andf 'endeavour 
 to have it innate^ and efl'entiall mm^ to the 1i- 
 ving exprellion of Divme love and righteouf- 
 nefle, they would be but as dark and Hiftori- 
 call unto us : and the frame and ftrudure of 
 our knowledge, which by our artificiall Rea- 
 fon we fhould build unto our felves upon that 
 foundation ^ would be but a vapouring No- 
 tion, a blind rtvVe/;/^/c^/^Luciferianoll:entation 
 of a Pharifaicall knowledge, that would not edi- 
 fie^ but puffe up'^ from which felfc-conceited, 
 Verball, high-flowne, contrived knosvledge, 
 which wi(e Letter-learned Reafon, devoydof 
 the illumination of the holy Spirit, hath ga- 
 thered in diverfe formes unto it lelfe, by its 
 owne imaginary apprehenfions , and expofi- 
 tions, upon the Writings of holy men :, the 
 many mentall IdoUs, Opinions, Contentions, 
 Rents, and divilions,areariren in the Chriftian 
 World 5 which have almoji quite deftroycd all 
 brotherly love 5 but the God of love, by the 
 efflux and breakings forth of his Divine light, 
 and holy fpirit in us, fo expell and diive them 
 into the AbyiTe of darknefle, from whence 
 theycom-e, that in the feverall difpenfations 
 of his Divine Gifts, and man ifeftat ions of light 
 
 unto 
 
The Tr eface to the Reader, 
 
 untous, JVe may rightly underjiand^and ferve one 
 at?other in Love : that the great Babylonifh 
 building of our owne tottering imaginations, 
 and wanton opinions^which we ( by thelharp 
 inventions^ and glozing gloffes of vain (Contri- 
 ving reafon, in the many and various conje- 
 dureSj about the ways, how God is to be wor- 
 ' (hipped and ferved ) have endeavoured to rear 
 
 upuntoourfelves^may /^//.' that fowe may 
 all come to fpeakethe 0;/e holy language ofchri^ 
 fiian Love to each other : who hitherto have been 
 ^y ^.f^ fo divided^ that in fted of building up one ano- 
 
 ther in the holy Faith of Chrift/ we have brui- 
 fed, batteredj and beaten down one another m 
 the fpiritual pride and hypocrifie oiJntichrifi^ 
 There are fome that are fb farre foreftalled 
 with a ftrong felfe-conceit of their owne light 
 andloveof felfe-willj thatwhatfoever beares 
 not the (lamp, and fuperfcription of their iap- 
 proved Patrons, Schooles, and Inftitutions, is 
 but as darken efle and nifling fhaddows unto 
 them, and ungrounded prejuaice^cavilling fu- 
 perftition,8c vain fufpition do fo much polTefle 
 them, that they rejedt it as not worth the rea- 
 ding over i) weening that they have o. right -Or- 
 thodox judgement,reftified in all points ofPhy- 
 iofophf^ and Dninity ^ but thefe cannot fee how 
 farre they are like the blinde felfe-conceited 
 Scribes and Vharijees^ thofe Luciferian wifelings 
 that thought none could teach theiu ^ny 
 thing ^ becaufe they were (killed in the Letter 
 of the Scripture 5 but Chrift told them, that 
 
 'ihey 
 
"^he Preface to the Reader, 
 ihey erred^ not knovoing the Scriptures^ ^c. 
 
 Others agame^ the Myfterious Anttchiift in 
 Babelj by afelfifh illuminatioiij and blind per- 
 Iwafion^ hath fo deeply captivated^ and impri- 
 foned^ yea, bewildred, and bewitched^ in his 
 Myftery of iniquity and hypocrifie, that they 
 doe not onely take upon them to contemne, 
 and condemne all that feem to contradid their 
 received Principles, and opinions, but from 
 the workings of the uncleane Pharifaicall fpi- 
 rit in them , Hhey will draw Grange concjujionf^ 
 and perverted meanings^ from the words andworl{s 
 of others ^ to make them odious and abomina- 
 ble 5; but thefe are like unto ToadSjthat turne 
 all they eate into a poyfonfull nourifhment, 
 which they will fpit out againe, upon thofe 
 that doe but touch them. 
 
 Others t here arealfo, that are very greedy, 
 and eager of reading Bookes, to better and \m- 
 prove their knowledge 5 but their fimple well- 
 meaning minds are fo much darkned, and pof- 
 lefled with the Prinripks,-mentall Idols :, and 
 opinions of their approi;ed Malfers 5 and to them 
 they have fo chained, devoted , and Sacr/ficed 
 their confciences in blindfolded Hypocrifie , 
 that nothing can take any true impreffion up- 
 on them : but that which fpeakes for, pleads 
 for, and maintaines their caufe, their way, 
 their Seft, unto which they have given up and 
 addidted themfelves ^ and that they will hold, 
 andbeleeve, rather becaufe they will , or be- 
 eaufe Jnch^ andfnch^ of whom they have a good 
 
 opinion 
 
7 he Vreface to the Reader, 
 
 opinion doe piy fo -^ or becaufe they have al- 
 ready received and maintained it, then from a- 
 ny true impartial confideration that it is right, 
 orfromany effeduall living effentiall know- 
 ledge, and rcall fpirituall Being of it in their 
 ovpnc Satles^ &r. But for thofe that know e- 
 nough ah'eady, and are fo well conceited of 
 their owne felves^ this Author hath written 
 nothings but for the Seeking^ hungry, defi- 
 rous Soule f, that by unfeigned repentancCj 
 converfion, and int rover fion of its will5mind3 
 and thoughts to Cod, doth endeavour the reall 
 p-adficc of Chri^ianity^ and the leading of an 
 upright converfation in all humility, meeke- 
 nelTe, fimplicity, patience, forbearance, righ- 
 tcoufnefre,and Chriftian love towards all men, 
 without a Selfiih fingular difrefped, or Phari- 
 faicall contemning and condemning of Other's, 
 The true way and meanes for a man to free 
 himfelfe from all blind contentions, difputes, 
 doubts, errours, and controverfies in Religion^ 
 and to get out of that tedious Maze, and weari- 
 fome laborinth of perplexing thoughts,wayes, 
 and opinions concerning God, Chrift, Faith, 
 Eledion 5 the Ordinances, or the way of wor- 
 (liip, wherein the World doth trace it felfe, is 
 faithfully fet downe, and declared according 
 to the ground of the Scripture , and true experience 
 in this Authour^ the attainement of which 
 light, will give reall fatisfaftion, and ajjnrance 
 to the Soule, fo that it fhall not need fay. Is it 
 true } What Arguments are there for it ? How 
 
 can 1 
 
T/je'Preface to the Reader, 
 
 can it be proved, d^r ?'Eut it fhall findethe 
 reall Sig^ne^ndSeak of truth w/thifi it felfe, as 
 the Scripture declareth, i Joh^ .'2.20. 27. That' 
 the ufT&ion from the holy One teacheth all thhigs ^ 
 fo that no man need teach thofe /n whom it 
 doth abide : But this knowledge, this precious 
 Pearle of light, this darling of wiredome,this 
 Garland, and Crowne of Virgin .S'^/'^/^, which 
 furpafleth all the beauty and treafure, all tke 
 Pompe, Power, and plcafure o^thk World !- 
 This Llniverfall Touchftone, to try and finde 
 out the qualities and vertuesof all things, this 
 Heavenly Tinfture, this true Phylofophers 
 Ston^^tms Summu^H bonum^ which no humane^ 
 tongue can exprefie^ isonely obtained in the 
 new hnih^ whereby the light, and life or God is' 
 renued in us^ the effentiall Word of Divine 
 love, Chrift himfelfe is begotten and formed' 
 in us ^ to the reading, and exj^e rimentall un- 
 derftanding, of which Word of Life, Light,^nd 
 Love :, the vphole Scripture, and the Writings 
 of Divine illuminate Men doe d/re&ns^ and all 
 words, workes, andBookes, that proceed not 
 from thatlVord^ and lead usagaine to that IVord^ 
 areeither oncly Afl:rall,outwaTd, and tranilto- 
 ry :, or the' fantafticall idola mentis ^ the'flia- ' 
 dowes of fahfie, and learned Pharifaicall R ea- 
 fon^nwhich by its feighned words 'of futtlet^r 
 and hunriarie wifedome, entiiceth men t^ 'bek'eve * 
 Ifron(^ Idelh^mrl'iitid follbv^dft^f lyes in' Hy- ^ 
 pocrilie;).. • •■Ah.-;/- . h ::-jfir:-f .r't >f::9n->^. 
 
 ; ilh our owne ]&oOk which is the image of God' 
 
 a in 
 
The Preface to the Reader. 
 
 in us, time and Eteinity, and all Myfterles^ are 
 couched and contained^ and they may feaily 
 be read, in our owne foules^ by the illumina- 
 tion of the Divine Spirit^ tor our minde i« a 
 truemyfticall AZ/rr^r, and Looking-Gla^^ ot» 
 Divine and Naturall Myfteries^ and we {hall 
 rciceive more reall knowl'edg fronrs one eff^ftu-. 
 all 7««^/:^ eflentiall glimps, beame, or Ray, of 
 light, arifing from the New birth mthtn us \ 
 then in reading many hundred of Authors 5 
 whereby wee fcrape abundance o^ carved 
 workes and conceits together, amd frame a 
 Bahel ofknowled^ein the>k)tion, andiFanfie^ 
 to^our fdves :, for in the true light we reeeivt! 
 the pledge and earned of tha/t Sprtt ,. which 
 Senrcheth all things ^yea tht depths of God : let no 
 man thinke that it is nvm impoflible y for in a 
 Ghriftiaa,new borne in Chrift,Ghrift the light 
 of lite, and being of Love di^tlndwiell '^ and jtp 
 hfm are all the treafnres oftv/fidome and kpovif-^ 
 /g^,5 andhedoth expreffe the fame, in the 
 bu^nble refigned Soule, recording tothe man-^ 
 ner and meaiiire^ as hepleafeth 5 and as is befi. 
 re^jw/?/^ for the Timeand Age. 
 
 Ihef&Epfik^ are not fraught with; finecom?-' 
 pjementall ftraines:, and- pleafing Notions of 
 humane Arti^ or with the learned Quotations 
 of ancient Authors^ or with;the witt^jr glances' 
 of accute Reai^iy trimmed up in therScMat- 
 ftjque ppnapfi, and pride of \v0rds3 to tickle and^ 
 delight the fanfie of the Reader 5 neithe*' doe^ 
 tliey favour o£-a SeSarhft fpkk o£ Hypocrifie 
 
 and 
 
ifK Preface to the Reader, 
 
 aud affeftation ^ arrogancy and Fedatttich, pre- 
 fumption, to iTiakehimrdre that which in re- 
 allity he is not, to get a great Name, and to a- 
 mufe andj captivate mens mindes, with ftrange 
 higl>-flowne conceits, thereby to gaine a felfilh 
 confidence and approbation in others, to make 
 a Sel;f in Babel :, but he hath written ( accor- 
 ding tQ the Divine Gift which he received ) 
 of the greateft, and deeped Myiierks^ corrcern- 
 ing Godarad Nature ^ and hath expreffed them 
 in fuch fuitable and fignificant tearmes and 
 phrafes, as are beft apt to render them, in their 
 owne native and proper Idea and meaning, to 
 theunderftanding and capacity of others : Al- 
 beit fem will underftand them according to 
 the depth of his fenfe 5 but every one may re- 
 ceive bcnejit according to his capacity , if his 
 owne Image-like fan ne, and the over- weening 
 conceit of his owne light doth not prepoffefle 
 and hinder him, and no doubt his Writings 
 are left unto Pofterity, as a precious Talent to 
 be improved: Net that we fhould onely ga- 
 ther a talkative Hiftoricall litterall Notion of 
 theMyfteries^ but that in all fimplicity and 
 fyncerity,we praftice the way ot R egeneration 
 in the Spirit of Chrift ^ and Dwrnitize our 
 knowledge into an effeftuall working Love:, 
 and fo attainethe experimentall and eflentiall 
 being thereof in our owne Soules. 
 
 It would be too large here to fpeake of that 
 foundation and ftedfaft ^ Eyjf/e which his Wri- * or, Oromi. 
 tingg doe container whereby true Phylofophy 
 
 a 2 may 
 
*J he Trefdce to the Reader. 
 
 niaybereftored to its Originall' purity' v being 
 from thofe Idols of fan lie, and vaine Reafon 
 that, doe darken and perplex if 5 fbt'by'tl'ie 
 knowledge of the Centre of all Beings (of 
 \vhichhis Wiitingsfpe'ake) we come rightly 
 to underftand what T in:e and Eternity is ^ and 
 therein the Science ot the Nf^.thing.Soinething 
 and All things ; Ivvhcreby we may conit to find 
 cut whence the inward radicall i>;/, working 
 cffence^truefubiifience, and f&irey.iitence of 
 every tiling proceedetb 5 and aifo to what end 
 every thing hath fuch an Ellence^ life,; power, 
 vertue, fornie, colour; and then whithet' it 
 goeth, and what it (hall be hereafter iti'lSterhi- 
 ty 5 by which we may com.e to fee how it is, 
 that all things proceed fiom. God, fubhfc in 
 God, andagainereturne to-Gcd; and therein 
 obtaine the right knowledge of our Selves ^.nd 
 ofGodinNi^.ture:, and from this Centre ari- 
 feth the true knowledge of the Jhree Trind^lcs : 
 and alfo of the Threci"old, or Iri-iwe I/fe in 
 Man; whereby the deeped, dark eft, andh?r- 
 deft Queftions, and ^<fres ^ that can nrife 
 within theminde of man, or com.e "under the 
 reach of any Imagination or thought, m.ay be 
 rightly underftcod, and determined 5 and this 
 muft needs advance all Arts and Sciences, and 
 conducoj to the attainment of theUniverfall 
 Tinfture, and (ignature:, whereby the diffe- 
 rent fecret qualities, and vertues, that are hid 
 in all vihble and corporeall things, as Mettals, 
 Minerals^ Plants, and Hearbes, &c. may be 
 
 drawne 
 
ihe Preface to the Reader, 
 
 <3rawne forth and applyed to their right natu- 
 rall life for the curing, and healing of corrupt 
 and decayed nature 5 and by the powcrfall ef- 
 feds and operation that will hence arifc, all 
 falfe Sophifticate Artifts that foare alolt in 
 their owne contrived Imaginations, and tot- 
 tering experiences, may be convinced of their 
 unfound, (icke, and fandy foundation 5 and 
 moreover this iignaH, fundameiitall, Centrall 
 knowledge, will quicken, and revive the life 
 of Divinity fo deeply burved in the painted 
 Sepulchers of Phariiaicall Hypocriiie, and 
 Verball formality; and fettle all Seds, and 
 Gontroverfies in Religion on th trke ground, 
 that fo we may come to ferveGod aright 'in 
 the true unity of the Spirit, and each other in 
 all Ghriftian Love and Righteoufnefl'e. 
 
 In thefe Epiftles there is much feafonable 
 and wholefome Do('^rine, Inftruftion, and 
 Gounfell, for a Chriftian refigned Soule ; much 
 Gonfolation for the afflifted under Chrifts 
 Grofle ^ and alfo direftion how a man (hall be- 
 have himfelfeas a Chriftian amidft the various 
 Sefts, and their harfh cenfures : Exhortation 
 to Truth, Love, and righteoufnefle ; Dehorta- 
 tion from all evill, pride, envy, covetoufneffe 
 wrath, malice, Erlftiood, and Cain-like Hypo- 
 crifie^ likewife many Propheticall PalTages, 
 and Predictions con^^erning the piriii(]:ment, 
 and fevere judge)^i:nts that are and fjiaH be 
 Tipon Babel, and the AntichriO, and allfalfe, 
 md^njHdved Oppreilburs*^ the moft whereof^ 
 
 are 
 
The rr£fkce,tothg^c.adet:. 
 
 ^rePrintied ii;i 2i, TreatifQbjf tl\^iif?lve§3 called 
 mercunus T^cutomofs. 
 
 In aword,Courteousan4:GlinftianR^ader^ 
 thefe Epiftles will ferve as aa Introdu(3:ion, 
 and right infprmation to (hew thee what this 
 Author was, and whence hee had his great 
 knowledge 5 and upon what ground and cen- 
 tre it is tounded 5 and lik^wife hpw thou 
 may ft come really to underftand the drift and 
 meaning of his Writings, and efFeftually finde. 
 the excellent ufe thereof^ for art thou learned^ 
 or unlearned, rich or poore , Mafter or Ser- 
 vant, Parent or Childe ^ be thou of what 
 Calling, Profeffion, Coniplexion, Conftel- 
 lation 3 and Dilpolition thou wilt ; Thou, 
 may ft finde fuch knowledge herein as may. 
 better and imprpove thee aright in Chriftia- 
 nity. 
 
 Therefore, be like to the laborious Bee. that 
 feeketh Honey at every Flower, and; where 
 (heefindes it not, there (hee doth not leave 
 her fbarpe Sting, fo likewife if thou findeft 
 that which doth not like thee, let it alone^ 
 and leave not a taunting fcofFe, and ftinging 
 yenome of fcorne and ralh cenfure behinde 
 thee 5 but rather fray that God would give 
 thee his Koly Spirit , to leade thee into all 
 truth ^ and fo thou (halt know God in thy 
 Selfe, according to that Divine promife^, they, 
 fhall all be taught of God, and know the Lord, 
 '^ohn 6. 4, 5. Heb, 8. 1 1 . 
 
 But let the end of all be Love ^ for li thou 
 
 couldft 
 
'ifjt P?eficc to theRcitd'er, 
 coiildfl ff eake with the tongrue of Men and 
 AngellSj aftdcotrldft Prbphe(ie^ dnd uttd^r- 
 (landall Myfteries, and hadft all Faith, yet 
 without Love, thou wert but as tincklmg 
 Brafle, and a founding Cymball, i Corinthians 
 13. It is even this Love that diftinguiflieth 
 betweene the knowledge of the Devills in 
 Hell (for they know, beleeve, and tremble) 
 and the Angels in Heaven^ and as true Love 
 is a deadly poyfon and paine to the Devillifh 
 nature of evill Spirits 5 even lo is allSelfe- 
 denying Love^ as a Plague and Peftilence to 
 all lophifticall Pharifaicall Hypocrites, who 
 pervert the Gofpell of Peace and Love , by 
 vaineDiftindionSjandHeathenilli pradices : 
 Therefore beloved Reader , let thy Divine 
 light lead thee unto a Divine life, anafo enter 
 into the Divine Love, thebondofperfeftion; 
 and fo thou (halt be madje partaker of the Di^ 
 vine nature, for GodisLbveV 
 
 Now therefore let us be men/ full ^ loving, 
 and perfeft, as our Father which is in Hea- 
 ven is mercifull, loving, and perfed, that fo 
 it may be knowne that wee are the Children 
 of the moft High, who is kinde unto the un- 
 thankfull, and to the cvill : And the God 
 of LoVe fo enkindle the fire of his Love in 
 our hearts, that it may breake forth in our 
 praftice and converfatfon, to the deftroying 
 the Thornes, and tearing^ Bryars of vaine 
 contentions , that fo wee may enjoy thcj 
 
 happy' 
 
Ihe Preface to the Reader, 
 
 happy fruits of Peace, Truth, Love, and Righ- 
 teoumefTej in all Chriftian Society one ampng 
 another; [:•)!;:; 
 
 Tcurs in all Service of 
 Chrijiian Love, 
 
 /. E. 
 
 ■Toe Scorner feeketh rprfedowe ^ and jindeth it 
 not^ but knovpledge is e'afie to him that V7t^ 
 
 der^iiftdethj Vvov, 1^.6, ' . ^ 
 
 ; ' ■ -ii >.:'. y • ■ • ' • 
 
 A Scorner loveth not one that reproveth himi^ 
 neither, mU , hee^gPA. upfo tM ^ mfe. : , Prov. 
 
 15. I2i . .'i '';•- -[(J ■.')r^'^ ■y>fhlr-:A )>\-<:i 
 
 l^nMedge ^uffeth up, but Loye 
 
 "* ' "^ ' : iCoR, 8.1, 
 
 '• -di n: ' 
 
 bftr. oof' ; 
 
A 
 # Theofophicall Letter, 
 
 WHEREIN 
 
 Thelifeof a true Christian is 
 
 defcribed, f 
 
 Shewing what a Ghriftian is , and how 
 
 he commeth to be a Chriftian 5 and likewife 
 
 what a Titular, Nominall or Hyftori- 
 
 call Chriftian it, and how the Faith and 
 
 Life of each difTcr. 
 
 The Tountaine of Jeftfs C^rifls heart Be our quick- 
 , ning confoUtion^ remvAtion^andeternaii life^ 
 
 E L O V E D, and much refpcfted friend 
 in Chrift. From a member-like obli- 
 gation ( as one branch on the Tree is 
 bound to doe to the other ) and a fel- 
 low-working defire , I wifh unto you 
 the open well- fpring of grace, which 
 God in Chrift ]cfus hath manifefted in 
 our humanity •, fo that it may richly 
 fpring up in you , and the Divine Sun 
 may thereby cafk the influence of its 
 Love-beams into the fouie ', and alfo therewith ftirre up, and open 
 the great Magnetick hunger of the foule ( being the true Divine 
 mouth J) after Chrifts flclh and blood, together with bodily well- 
 fare. 
 
 2. Being I have often underftood by your deare friend , D. K* 
 and alfo obferved in my prefence with you, that you in the drawing 
 of the Father do bear a peculiar thirft , and an earneft fincere long- 
 ing after his life, which he, out of his highcft Love hath manifefted 
 
 B in 
 
 * Or Letter tf 
 Divine Wife- 
 dome, 
 
 ■j^ 
 
Til^^ The Firfi Epijtie. 
 
 in Chrift Jefus *, therefore I would not ( upon the defire of Mr. D. 
 and a'fo of your felfe ) omit from a nnember-likc, and mutuall obli- 
 gaclon to viiic and faluce you with a fhort Epiftle, and fo to recrcarej 
 qaicken, and rcfrelh my ielfe fomewhat with you, in the fame foun- 
 taineof the life of Jefus Chrift j for it is meet joy unto rac to per- 
 ceive that our Paradificall Corall flcurifheth , and bringeth forth 
 fruit in my fellow- members , tQ our eternal! recreation and de- 
 light. 
 
 5. And hereupon Sir, I will declare unto you, out of myfmall 
 gifts and knowledge : What a Chriftian U , and veherefore hee k called 
 ^ .a Ckrifiian ■■, Namely, that he onely is a Chiiftian, who is become ca- 
 
 mmHC pable of this high Tide in himfclfe i and hath religned himfelfe with 
 
 " ^^ his inward ground, minde, and will to the Free grace in Chrift Je- 
 
 fus, and is in the will of his foule become as a young child, thaton- 
 
 ' ly longeth after the Breafts of the Mother , that fincerely panteth 
 
 ^ after the Mother , and fucketh the breafts of the Motter whereof 
 
 '^it liveth. 
 
 4. Even thus alfo that man Is onely a Chrlftian , whofe foulc and 
 minde entereth againe into the firft Mother, whence the life of man 
 
 ' hath its rife j Tz^^. into the-Eternall Word, which hath manifefted 
 it felfe wich the true Milk of falvation in our humanity ( being blind 
 
 , iQ regard of God ) and fucketh this M51k of the Mother into his 
 hungry foule, whence the new fpirituall man arifeth j and thereby 
 the fiery f dark>anddry ] foule, proceeding from the Fathers pro- 
 perty, doth reach and obcaine the place of Gods love , in which 
 
 , place the Father begettethhis beloved Sonne', and therein onely 
 the Temple of the holy Ghoft, which dwelleth in uS) is found *, and 
 therein alfo the fpirituall njouth [^orbeleeving defire J of the foul, 
 which cateth Chrifts flcfti , and drinketh his blood, isunderftood, 
 or experimentally and effentially enjoyed. 
 
 * $' For he onely is a Chriftian, in whom Chrift dwelleth , liveth, 
 and hath his Being, in whom Chrift as to the internall ground of his 
 
 ^ foule is arifen , and made alive in the heavenly Etfencc , which did 
 diiappeare and depart in Adams even he, 1 fay, is onely a Chriftian 
 
 V, that ha'h pot on Chrifts Viftory ( that is to fay, Chrifts Incarnation, 
 
 \ Humanity, Sufferings, death, and Refarreftion , againft the anger 
 
 of God i and alfo Hell, Devill, Death, and Sinne ) in his cternall 
 
 ^ ground, where the Seed of the Wonjan, to wit, Chrift in his con- 
 
 ^ qucft,doth alfo conquer in him , and daily trampleth upon the Ser- 
 pents head in the wicked carnail trill, and killeth the .finfull lufts of 
 
 ^ the Fiefti.^ 
 
 ' 6. For in Chrift alone we are received to be Children rf God, 
 
 ^ and heyres with Chrift,not by an outward,adrcntitious, ftrange,ftiew 
 
 .of^afundry felcft Appropriating of Grace (Ifey^ not through a 
 
 ftrange 
 
7hi Firfl Epifltel '3 
 
 ftrange metit of grace C or application of promlfes ] imputed • 
 
 from without \ or received in an Hiftoricall apprehenfion of being ^ ft ^ XgC 
 
 juftified and acquitted by another, as Malefadors 3 bur through a ^ '^' 
 
 child-like regenecating, innate, indwelling member- like, and cflen- ^ 
 
 tiall Grace : Where Chrift the conquerour of death doth arife'in Us^ 
 
 with his life Eflence, and power from Our death , and hath his mo- ' 
 
 tuall ruling influence and operarion in us, asabrarchon its Vine >* 
 
 as the Writings of the Apoftles doe throughout witnefle. ^ 
 
 7. He is farre from a Chriftian , who onely comforteth himfelfe 
 with the Paffion, Death, and Saiisfaftion of Chrift . and doth ap- 
 ply and impute it to himfelfe as a pardon or gift of favour, and yet 
 rcmainethftillanunregenerated, wilde, |1 worldly, andfenfuall] 
 Beaft j fuch a Chriftian is every ungodly Man : For every one would 
 faine be faved through a gift of favour, the Devil] alfo would very 
 willingly be an Angellagaine by grace received and applyedfrom 
 without., 
 
 8. But to turne, and become as a child , and be borne anew of 
 Gods grace water of love, and the holy Ghoft , thatpleafeth him 
 not. Even fo it pleafeth not the Titular Chriftian, who will put up- 
 on himfelfe the a antle cf Chrifts grace {_ and apply his merits unto 
 himfelfe by an Hiftoricall laying claime to a promife ] and yet will 
 not enter into the Adoption and New birth ■■, albeit Chrift faith* 
 that he cannot otherwife fee the Kingdome of God. 
 
 ^. For what is borne of the flefh, isfltfh,and cannot ichcrit the 
 Kingdome of God, John 3. To beflejfily minded is enmity againji God, 
 but t» be fpirituaHy minded is life and peace: And he onely hearech 
 Gods Word, that is borne of God, fororely the fpirit of grace in 
 Chrift heareth Gods Word. 
 
 10. For, no man hath ever feen God ; the Sonne alone who is ^ 
 in the unmeafurable bofome of the Father, declareth unrous the *• 
 Word and Will of God in our felves j fo that we heare and under- ' 4^ ^-U^ 
 ftand his will and good pleafure within our felves, and are willing to -, 
 , follow the fame, yet we are often kept back by the outward finfull 
 flefh j fo that the operation or effefting of that fame Divine power 
 l^purpofe, and godly refolution in our mind 3 doth not alwayes 
 come into the outward Figure, yet it goeth into the inward Figure, 
 in the inward fpirituall World j concerning which, S^.Panl faith. 
 Our converfation is in Heaven. ' 
 
 II. Of which alfo all the Saints of God, and efpecially S^ ?a}\U 
 hath complained , that they had an earneft fyncere will, and did 
 ferve God with the mi ode of the internall Ground ibut with the flefh 
 the Law of finne i fo that the Fkfh lufteth againft the Spirit, which 
 luft and evill concupifcence is daily drowned, and mortified in the 
 death of Chrift, by the inward ground [ or the centre of light rege- 
 
 B 2 neratcd 
 
,^ The Firfl Epifie. 
 
 fjcritcd \n the darkc abyffc of the foule ] bat this is !n thoft onely 
 ^^ ^ m *n y/hova Chrift is arifcn from death j and thus there is no condem- • 
 •^^ " fharton to them which are in Chrift ]efus ', who walke not after the 
 
 «ficfh, but after the fpirit, c^c. For the beftiall body belongcth to 
 the earth, but the fpirituall body belongeth to God j but whofoever 
 bath it not, he is dead while he liveth, and neither heareth,nqr per- 
 cciveth any thing, of the fpiiic of God j It is toolifhncffc to him as 
 'the Scripture fjith. 
 
 12. Therciore this point IS not fufficienrly underftood and clear- 
 ed, by teaching and raamt/ming ontly and alone an outward recei- 
 ving, and application of grace and forgiveneffe of finnes. The par- 
 don of finne, and the receiving of us into filiall adoption and grace, 
 confiftcth in the juftifying blood, and death of Chrifti whenChrifts 
 heavenly blood tindured us ; and with the higheft love of the Deity 
 in the name Jefu, did overcome the angei of God in our foule, 
 and inward divine ground, proceeding from the Elfence of Eterni- 
 ty, and did turneit againe into the Divine humility, mceknefle, 
 and obedience •, thereby the rent, tome, and divided temperature 
 cf our humane property J^ and fpirit ]] of obedience and good will 
 entered again into the harmony and unity of the properties [ Vij^. 
 into Paradificall light, love, and lifc, thit Reall Tetnperature 3 where 
 variety doth concenter and accord in unity. '] 
 
 13. And even then the wrath of the Father ( which was awaked 
 in the properties of our life, and had fet it felfe to be Lord and Ma- 
 imer in foule and body, whereby we were dead to the Kingdonoe of 
 Heaven, and become children of wrath ) was turned againe into tha 
 unanimous love, likeneffe, and unity of Cod •, and our own humane 
 will,dyed in the death of Chrift,from its felfncfle, «ndfelvifh willing j 
 and the firft humane will ( which God breathed from his fpirit into 
 Adam ), did fpring forth afrefh through the conqucft of Gods fwcet- 
 neffe [and love] inChrifts heavenly blood j and then the Detill, 
 
 - and Hell, which held men captive, were confounded, and made a 
 fcorn : This the dry Rod of ^47071, which budded in one'night, and 
 bare fweet Almonds, did typifie. 
 
 1 4. Now as Sinne came from One, and pafled fronaone upon 
 all, fo alfo the fwtct grace and viftory in Chrift, pafled, prefled, and 
 pierced from one upon all :Now this death and the anger [ of God ] 
 was broken in pieces in that one Adamkall foul in Chrift, and a pof- 
 libiliiy to grace was opened through the difclofing of death, through 
 whichdifclofedgate, the will of the foule may re-enter into its firft 
 Mother (whence it came in the beginning ) that is into the filia- 
 tion, adoption, or regeneration of a new life, and will j and there 
 it may attaine the Iweet blood of Jefus Chrift, which in Chrift did 
 difcjofc or break open the gate of death , and changed the anger 
 
 of.. 
 
Thi Fir(i Epiftle, 
 
 of Goi in onrliumanity in himfclfe into love, wherein the'poore 
 captive foulcdriniicth out of Gods founraine ; anddochaHay, and 
 fWceren its fkc-breath, whence the new Paradircall budd fpringeth 
 forth, and there the hunger, and defire of the foule is made fub- 
 ftantiaH and clentiall in the blood of Chfift , after an Heavenly 
 manner. 
 
 15. Nowas the difclofingofdeathmuft be done in the perfon of 
 Chrift himfelfc in our foule , and huni2n"'ty j fo that thecrernity 
 inrChrift C ^herewith he was come from heaven, aild was alfo in 
 heaven, John 5. ) overclfee the time ( Vi:^. the life and will of thd 
 time ^ and did change time with its will into the crernall will of the 
 Deity ', and all this muft be brought to paOe in our received huma- 
 nity : So likewife the defire of our foule muft receive into it felfe 
 that fame eternal! will in Chrift ( wherein time and eternity ftand 
 in cquall agreement and harmony ) and through the power of the 
 fame, immerfe, oreaft it felfe into the adoption of free grace in 
 Chrift i that the fame inward Paradificall ground which dyed in A- 
 {ianiy might again fpring forth in the will of the obedience of Cbriftj 
 through his heavenly, and from us aflbmed humane blood. 
 . 16, The atonement and expiation muft be made manifcft, and 
 experimental! in our felves through that atonement which Chrift 
 once made i indeed [ the atonement and reconciliation ] was once 
 fttfiy finifbed, and brought to paflTe in Chrifts blood and death , but 
 ttaft which was once wrought in Chrift, muft alfoworkein roe 3 it 
 muft even Now alfo through Chrifts fhedding of his blood , be 
 Vought to paffe in me ; Clirift alfo doth powre forth his heavenly 
 blood into the defire of Faith in my poore foule, and tinfturcch the 
 anger of God which is therein, that the firft Adamkall Image of God 
 may againe appeare ; and become feeing, hearing, feeling, rafting, 
 and fnaelling. 
 
 17. For that fame Image which dyed in Adam from the heavenly 
 Worlds ElTence , being the true Paradificall Image, dwelleth not 
 in the foure Elements ', itseffence and life ftandeth not in this world, 
 l>ut in Heaven ( which is manifcft in Chrift in us) Vit^. in thjtone 
 pure holy Element, whence the foure Elements fprung forth in the 
 beginning of time j and this fame inward new fpiricgjU man eateth 
 Chrifts flcfh and blood ; for he is, and liveth in Chfift, Chrift is his 
 ftock, and he is a branch on the ftock. 
 
 18. For every fpirit eareth of that whereof it taketh irs Orlginall, 
 the Animal! [^fenfuall] mortal! foule eareth of the fp-rit of this 
 World > ofthe Stars and Elements, of the Kingdomeof the Wor'd, 
 but the true eternal! foule ( wh"ch was infpired out of the Eternal! 
 Word into mm, being Divine lite ) caterh alfo of its Mother, Vi-^- 
 of the holycf^cntiall Word of God. 
 
 1 5. But 
 
The Firfl Epijlie. 
 
 ip. But feeing it was impodible for her after her owne depar- 
 ture and reparation from GoJ, in her excluded condition, property, 
 andfpiricj [ to eate of the Divine Word, and live in the holy Ele- 
 ment cf love and humility ] therefore this fame Word of life ( be- 
 ing its i'rue Mother ) came forth to the abandoned foule into the 
 V3 e of mifery, and into the prifon of Hell, and infufed his heaven- 
 ly EiTeoce into our humane i [ to be J as a body for the foule, and 
 therewith did imbracc and cloath our poore foule being captive, and 
 did open againe her heavenly mouth ('afore dead in the anger of 
 God ) with the tinfture of love i fo that the poore foule can now 
 againe eate heavenly Minna. ; the eating whereof was tryed in Chrifts 
 perfon with the humanity, which he received from us C Jn the temp- 
 tation of Chrift in the Wildernefle} where Adam inChriftdid a- 
 gaine eate Manna from Paradife, fourty dayes. 
 
 20. Therefore I fay , that by a fhewand feleft fornaeof grace 
 appropriated and imputed from wichout,none corameth to be a true 
 Chriftian *, for if he be fo, his iinnes are not forgiven hina by once 
 fpeaking of a word, or appropriating a forme,or proraife of abfolu- 
 tion to himfelfe, from without •, as a Lord or Prince in this World 
 doth freely give a Malefaftor his life by an externall imputed favour ; 
 no, this availeth nothing before God. 
 
 21. There is no grace or favour wherby we come to the adoption, 
 faveonely in the blood and death of Chrift j him alone God hath 
 fore-ordained, and appointed to be unto him a throne of grace, or 
 propitiation in his owne love, which he hath ( in the Srveet Name 
 Jefu out of Jehovah) infufed into him : He is that onely Sacrifice 
 that God accepteth of, to reconcile his snger. 
 
 21. Now if this Sacrifice or free offering of grace fhalldoe me 
 good, then it muft be wrought and brought to palfe in me ; the Fa» 
 ther muft beget, or imprelTe his Sonne in the defire of my Faith y fo 
 that the hunger of my Faith may lay hold and coaipfehe nd him i 
 and if the hunger of n.y foules Faith doth comprehend him in his 
 promifed Word, then I put him on in his whole proceffeof juftif- 
 cation in my inward ground , and forthwith the mortification and 
 killing of the anger, Devill, Death, aad Hell , beginneth and goech 
 forward from the power of Chrifts death in mt. 
 
 25. For I can do nothing, I am dead to my felfe, bet Chrift sloth 
 it in mejvthen he arifeth in me,then lam dead to my felfe, in refpeft 
 of the true man,& he is my life, and in that I live,I live to him & not 
 to my felfehcod; for grace mortifieth my own will, and fetteth it felf 
 up for a Lord in the placeof my felfenelfe , that fo I may be an in- 
 ftrumcnt of God , who doth therewith what he pleafeth. 
 
 24. And then I live in two Kingdomcf, Vij^. with my ncwbome 
 fpirit of life; or fpirituall man, in Paradife, in the Kingdovnc of Hea- 
 ven, 
 
The Firfl Epiftle. 
 
 vcn, in the inward fpirituall World , and with the outward mortall 
 mail, in the vanity of time, in the Kingdome of this World, in the' 
 dominion of the Starres and E'ements, in the contrariety, and ma- 1, 
 lignant difcord of the properties, wiicrein the yoake of (Inneyet 
 liveth •, this Chrift taketh upon himfelfe in the inward Kingdomc of 
 the Divine World, and helpeth my foule to beare it. 
 
 25. For the yoak of this World, is Chrifts burthen which he muft 
 beare,unti]l he fhall againe deliver up the Kingdome to his Father, 
 which he hath given him y for he fayd, All power in Heaven and Earth, 
 U ghtn to me of my Father > fo alfo this burthen or charge is layd 
 eponhim, that he fhould beare Gods Anger> Hell, death, and all 
 Evill Ih us, as Ifiiab faith, Hee took? on him our dtfeafeSi and carryed 
 eur forrows) but we cfteemtd him ftricken , fmittcnof God, and 
 afflifted. 
 
 2 6. And hence it is that a Chriftian muft be a bearer of the crofle, 
 for fo foone as Chrift is borne in him, the aflaulting of Hell, and the 
 anger of God in the eternall nature beginneth, and then the Hell ia 
 man is deftroyed , arid the Serpent is troden under foot ; whence 
 great untjuietneffe, perfeCution , and reproach from the Devill and 
 thecorrilpt World doth' arifeagainft the outward finfull man, and 
 even then the outward finfull man muft fuffer it felfc to be condemn- 
 ed, and judged to damnation by the children of Anger, and by 
 ,Gods fever€)uftice in the anger i feeing that another man liveth in 
 ' him, which is not like and conformable to the outward mortall man-, 
 and fo Gods Juftice executeth its judgement in the anger upon the 
 houfe of finne ; and alfo all the Minifters of Gods wrath , doe helpe 
 the execution thereof. 
 
 27. And even then,Chrift helpeth to beare the yoak, and liian is 
 Sacrificed in Chrifts proceffe, contempt, and fcorne, in his fu&ering 
 and death, to the juftice of God in the anger, and beconses confor- 
 mable to Chrifts Image. 
 
 28. The holy Scripture witneffeth in all places that we are jufti- 
 fied from finnes by Faith in Chrift , and not by the workes of oor 
 merit j but by the blood and death of Chrift, which indeed is fo 
 taught by many, but rightly underftood of few that teach us fo. 
 
 2p. We are taught indeed an imputed grace , but what faith is, 
 and how it is begotten, and what it is in its Elfence, rcall Being, and 
 Subftance, and how it layeth hold on the merit of Chrift with the 
 grace v herein the greateft part are dumbe and blinde, and depend 
 on anHiftoricallFaith (James 2.) which is onely a bare knowledge 
 orliterall conjefture, and therewith the man of finne dorh tickle 
 and comfort himfeUe, and through an imagination, and blind per- 
 fwafion,doth flatter and footh up himfelfe, and ca'ls hiinfelfe a Chri- 
 ftian, though he is not yet become either cap-ibie or worthy, of 
 
 this 
 
8 The Fir^ Epifl/g. 
 
 this fo high arlrlr, but is oncly a tifular Nominall Chriftlan, ex- 
 ternally cioathed with Chrifts PHrpur-Mmle \ of whom the Pro- 
 phet fpe3keth,ra\ing, V}e;^ draw mere to weemthtbeh lips, but thek 
 heart k fane from me : And Chrift fayd, Not nil ti;<it fay Lordy Lor J, 
 fhal! enter into the Kingdome ef Heaven but they that doe the wik of my 
 Father in Heaven. 
 
 30. Now Chrift alone is the will of the Father in whom the ac- 
 ceptation ot grace and jdopcion confifteth , and none can doe the 
 love will of the Father, fave alone that onely throne of grace, Chrift 
 himfelfe , as the holy Scriptare dcclareth » no man can call God 
 Lord, without the holy fpirit In hitiv 
 
 5 X . For we know not, v\ hat and how to pray before God as wee 
 oughr, but he, even the holy fpirit in Chrift, rr.aketh intercefiion for 
 us, with unutterable fighcs before God in our felves , as it pleafeth 
 God i we cannot attaine any thing by our willing, and knowing j he 
 is too deeply hidden from US, for it lyethnot inany mans knowing, 
 wilJirg, running and fearching, but in Gods Mercy. 
 
 g2. Now there is no mercy but onely in Chrift, and if 1 fhall 
 reach that mercy, then I muft reach Chrift in me > are nhy finres to 
 be dcftroyed in mc ? Then muft Chrift dee it in me with his bjopd 
 and death, with his viftory over Hell : Am I to bekeve ? theti mpjl 
 the fpirit., defire, emi vpilhfChrifif bekeve in my defire , and mil, for I 
 cannot beleeve. 
 
 m. But he receivethmy mllbeiag refigned t^him^ and comprehends 
 it in hii orvne will and bringeth it through hit viUory^ into God , and there 
 he intercedeth for the will of my fmk in hU owne will before God i and ft 
 lam received as a child of grace in hit will of love- 
 
 34- For the Father hath manifefted his love In Chrift , and Chrift . 
 .manifefteth that fame love in my will being refigned to him j Chrift 
 draweth my will into himfelfe, and cloatheth it with his blood, and 
 death , and tinfturcth it with the higheft tinAure of the Divine 
 power, and fo it is changed into an Angelieall Image, andgetteth 
 a Divine life. 
 
 35. And forthwith that fame life bcginneth to hunger after Its 
 body, whiih body is the degenerated fiery foule, into which the 
 will in Chi ift is entered, fo that the new life in Chrift doth now alfo 
 tindure the foule ; whereby the foule in the fpirit and property of 
 this [new] will obiaineth a right Divine hnngcr, and is made to 
 long afrcr. and defire the Divine grace , and begins to behold and 
 confider'in the fpirit of this Divine will in Chrift, vshatfhceis, and 
 how ftiee in her propertyes, inclinations, and difpojitions is departed 
 from God, and lyeth captivate in the wrath of God ; and then fhee 
 acknoMedgeth her abominations, and alfo her deformity in the pre- 
 fencc of Gods Angels, and findeth that fhe hath nothing wherewith 
 
 ftiee 
 
7he Firfi Epift/e: 
 
 (hfec h able to proteft her fclfc, for fhee fees that fhee ftandcth In 
 the jawes of death, and hell i encompalTcd wirh evill (pirits, which 
 continually (hoot the ftrong inflaenceof their evill dcfircs into her, 
 to deftroy and corrupt her. 
 
 ^6. And then fhc diveih into that fame new-borne (piritofrhc 
 will, and wholy immerfeth her ftlfe into very humility it felfe i and 
 fo the fpirit of Chrift takcth hold of her , and bringeth her into the 
 fpiritof thisnewwIH, fo that the fouleeflentially, and experimen- 
 tally feeleth and findeth hiiB, whereupon the Divine glymps , aiid 
 beamc cf joy arlfeth in the foule, being a new eye, in which the dark 
 fiery foule concciveth the Ens and Effence cf the Divine light in her 
 felfe, and thereupon hungreth and thirfteth after the grace of God, 
 tnd entreth into an cffeftuall repentance and forrow, and bewaileth 
 the evill which it hath committed. 
 
 57. And in this hunger and thirft it receiveth Chriftsflefh and 
 blood, for the fpirit of the New will (which in the beginning en- 
 tered into the grace of Chrift, and which Chrift received into him- 
 felfe) beeomnneth now fubftantiall and cffentiall, by the magnctick 
 iiDprefiure, hunger, and defire, of the foule. 
 
 38. And this elienriality 'is called Sophia , being the eflfentVall 
 wifedome, or the body of Chrift ■, and in this the faith in the ho- 
 ly Ghoft doth confift j Here Chrift and the Seuk , bekeve in one 
 Ground. 
 
 §9. For true Faith doth not confift in thoughts, or inmeereaf- 
 fcnting to the Hiftory : Ki;^. TfeatamanimprelTeth [orimagineth 
 in his minde 3 to hirtifelfe, that Chrift is dead for his finnes , \_ and 
 by an HiJtoricall apprehenfion or blind perfwafion of a particular E- 
 Jeftion clingeth to his merits and righteoufncffe, without the innate 
 rig'iteoufnelTe of Chrift, and life of God elTcntially working in htm, 
 and begetting him to a new creature ] for. Faith is a receiving of the 
 promifrd grace in Chrift, it receiveth Chrift into itfitjfe j it doth 
 impreffe him into its hunger, wi;h his heavenly flcfh and blood, with 
 the grace which God offereth in Chrft. 
 
 40. Chrift fecdech the foule with the EQence of Sophia, Vi^> 
 with his owne flefb and blood , according to his faying , whofoevcr 
 eafcthnot of thefleftiofrhe Sonneof Man, he hath no life in him, 
 but whofoever eateth the fame, he abiJeth in him. 
 
 41. And herein the Tcftanncnts ot" Chrift, and alfo the right 
 Chriftian Faith cOnfift ; for an unfubftintiall [ uneflentiair, conje- 
 fturali or verbal! 1 Fa?th is as a glimmering fire fmothered in fmoak 
 or moyfture, which would willingly burne , but yctha'h'no right 
 Ens thereto, but when aright Ens is given to ir, then that li-tle 
 fparke of fire encreafeth , whence a faire fhiiing li2,ht arifdth ^ and 
 then tis manifeft, that in the wood fuch a fire and faire light lay hid, 
 which before was not known. C 42. And 
 
lO The Flrfl Epifiie» 
 
 42. And this is to be underftood likewife in a child of God, while 
 the poore foijle is wrapt up in the anger of God, its like a glimmcr- 
 * Wkk^f ^ ing * VV;ck) that would willingly burne, and cannot, byreafon of 
 Caniile,or[mos- the vanity of linnes, and the anger of God j but when the foQle, 
 kjng Fkx' being a little fp^rke of Divine fire gettcth into it felfe Gods Love- 
 ^That vhkh * Ens, Ki;^. Chi iftsflclh and blood, then that fparke groweth to a 
 hethhid, and great file and light, which (hineth andfendeth forth its light with 
 yef if in VlTe^f faife vertues and good workes , and liveth in great patience under 
 well tu in Po- the Vanity of this World, and yet groweth forth as a faire flower ouc 
 tcntia. ofthe wild Earth. 
 
 43. A fimilftude whereof we have in the Sunnc and the Earth ; 
 - Namely, that if the Sunne fhould not (hine upon the Earth , no 
 
 fruit could grow i but when the Sunne fhineth upon the Earth, and 
 penetrates into the Ens of the Earth , then the £njof the Earth re- 
 ceiveth the vertue or powerfBll influence of the Sun into it fclfe » 
 whereupon a great hunger arifeth in the £njof the Earth, after the 
 vcrcue of rhe Sun ', and this hunger imprcflcth,and fcedeth upon the 
 vertue and influence cf the Sun , and by this hunger of the Ens of 
 the Earth, which eagerly rcacheth after the Ens of the Sunne, an 
 Hcarbis drawne cut ofthe Earth with a ftalke, in which alfo the 
 Ens and vertue of the Sunre afcends up along in the growth and 
 flourifhing of theHearb, and the Sun, with his beamcs of light, be- 
 commeth fuhftantiall in the Ens of the Earth in the ftalke* and root j 
 and vre fee hew through the power of the Sunne and Starres in the 
 fpirit ofthe World, another body arifeth out of the ftalke, difte- 
 rent from the root in the Earth •, alfo how the ftalke doth put forth 
 a bud to a faire flower, and afterwards to fruit i and we fee how the 
 Sun afterwards from tinae to time ripeneth and fweecneth the fame 
 fruit. 
 
 44. And thus it is with man •, the ground of the foule is the Di- 
 vine field, when it receiveth the Divine Sun-fhine into it felfe, a 
 Divine plant fpringeth forth ', and this is the new birth, whereof 
 Chrift fpeaketh \ now this plant muft bee noarifhed from above, by 
 the celeftiall influence, and drawne up in growth by the D^ine Sun, 
 and by the Divine Warer, and preferred by the Divine confic)lation» 
 Viz^. tbe Divine vertue or power of God , till itcommeth to bee 
 a Divine body, of a Divine, and Angclicall figure, as the body on 
 the ftalke. 
 
 45. And as the body on the ftalke muft ftand in raine, winde, and 
 ftormcs j in hear, and cold, and fufl'cr the Sunne ro ripen it; So 
 likewife muft a Chriftian ftand in this thorny World, in the awaked 
 anger of God, in the Kingdome of the Devill, amongft many wicked 
 ircn, and fuffer himfelfe to be beaten, with fcorne and contempt, 
 and yet he muft turnc his hope and confidence from all creatures 
 
 oncly 
 
The Phft Epifi/e, II 
 
 oncly and alone upon the Divine Sun, and furfer it fo ripen him and 
 begec him to an heavenly fruit. 
 
 46. Not Temples or houfes of ftone, or humane Ordinances, and 
 
 formes of * Word worfhip do beget j", or regenerate him] to a new- ¥ Which U but 
 
 nelie of life •, but the Divine Sun in the Divine ConftcUacion of the Hp-labour. 
 
 Powers of the Word of God in the Temple of jtfos Chrift, in him- 
 
 felfc, doth beget him out of the Fonntaine of life jefus Chrift *, fo 
 
 that he is a branch on the Vine of ChrifY, and bringech forth good 
 
 Grapes, which the Divine Sun ripeneth, that Gods children, being 
 
 his loving fellow members, may eatc them ^ whereby they alfo grow 
 
 and flourifh in and with him, which Grapes are good Doftrine, life, 
 
 and workes. ^ . 
 
 47. A man moft come to the praftice, cffeftuall performance, and ^ )^y, 
 fruicfulneffc in Chriftianity, otherwife the new birth is not yet ma- 
 
 nifcft in him, nor the Noble branch yet born -, no tickling or footh- 
 ing, comforting with promifes or Scripture evidences, and boafting 
 of a Faith, dot|iavailcany manat all, if the faith make him not a 
 child conformable to God in Effence and will, which faith bringeth^ 
 forth Divine fruit. 
 
 ; 48. All that men now doe ftrive, difpute, contend, and fight a- 
 tbo«c,andthercbydcftroy and lay defolate, countrey and people, is 
 •onely a meerc huske without fruit [ a forme without power, a Mam- 
 rrm without Chriftian mercy ~} aand it bclongcth to the fiery World 
 for fcparation [ and fhall be decided in the judgement of the Lord.] 
 There is ao true underftanding in any party, they contend all one- 
 ly about the Name and the Will of God, and no Party will doe it ', 
 they minde nothing but their owne glory, preferments, and pleafure . 
 of the fiefh i if they were true Chriftians they would have no ftr ife, 
 or contention. 
 
 4P. A good Tree beareth good fruit for every one, and though 
 fomctimes it muft fufFer 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 cndeavourcth ftill to bring forth more good fruit. -» 
 
 $0. And thus a true Chriftian in Chrift can will nothing elfc, but 
 what Chrift willeth in him i and though he muft faffer his good fruit 
 which doth fpring and grow forth out of the internall Man, tobee 
 often trampled upon and fpoyled by the evill fiefh and blood y and 
 alfo by the Devils winde ; [ the wicked cenfure and falfe interpret , 
 tation of the hypocriticail Luciferian Serpent ] and the wicked- . 
 neffeof the World j yet the Tree of the new Plant in the life of 
 Chrift doth ftill ftand and fpring forth through the outward mortall 
 Man , maugre all oppofition irreliftably j as eternity fpringcth 
 through time and givcth life ind power to time > and as the day 
 
 C 2 doth • 
 
I a The Pirfl Evlfik. 
 
 doth arlfc and breake forth through the night , and changeth the 
 night into d..y, aud ycc the night remaineth there ftill in it felfe, and 
 yet it k hol kfiowne or difcerned in the day j So likewife the Divine 
 day dorh Tpring and bud forth in us through our eternal! n'ghc j and 
 cij,i<j^.ctn the hii;hr, to wir^ Gods Anger, Hel), Death, Anguifh, and 
 ctciuallc'eitrurtio!! into the Divine Day of joy and Qonfolation i 
 albeit the darke night, with the Ens of the Serpent, and the poyfon 
 in flefh and blood, rageth and ftriveth againft it. 
 I 5 [. Therefore be'ovedSir, and Chriftian Brother, we have more 
 f nfejcd to endcivour for the growth and encreafe of the precious Co- 
 ral), andhov/w^mayconqe to ir, then to run after the unprofiraWe 
 Praiings and conjefturall Fidions in the feigned holinclfc , where 
 Ak.^^' one Brother defpifeth, rcproacheth, rejedeth, and proclaimerh, the 
 ^ ^ X other for an Herctick, nay giveth him to the Devill for an Opinion 
 tfakf, which he hath made to himfclfc 
 
 f $i' I tell and declare unto yeu in my knowledge which God hath 
 . given me •, that ic is a meere deceit of the DevUl, who thus doth 
 bring us poore men into Opinions, to conteBone and reproach oae 
 another ( crying downe , and holding one another for Hereticks 
 ^ and Fantafticks that bindeth not his confcienceto our mental! Idoll 
 ^ or Opinion) fo that we ftrive, and wrangle about the huske, and 
 ^inthemeane time lofelovc, and faith, and attainenot the new 
 \ birth. 
 
 5 3 . Our whole Religion is but a child like workc ', namely, that 
 
 i we wholly forfake, and difclaimc our owne knowing , wiHinc! , run- 
 
 l ning, difputing (^ and forged conclufions of hlinde hypocriticall 
 
 ^^ Reafon,wJiich bcwitcheth the natural! minde tO rfee fonr-e and frame 
 
 of its owne wifedome ] and unfaignedlyacd fn'ly r^f'^'ue y^nh our 
 
 *■ felves to enter into, and perfcverei'iMe way wh.chbrjj'^^e'h usa- 
 
 *• gaine to our owne native Countrey svhich we 'oft {[ in Adam when 
 
 " he with his minde and full will went out of Pnradife into the fpiric 
 
 ^ of this tranfitory World *, J and fo rcturr:e ro oi'- Mether, wliich in 
 
 /* ihe beginning did beget us, and bring us forth our o^ her feWe. 
 
 * $4. Now if we will doe this, then we muft not corae to her in 
 
 ^ our owne felfe will, and way, in Pride, and Ofteritation , inaplaud- 
 
 ing our felves, in contempt of her children, our feliow-Chriftians, 
 
 ^ and fellow- members', For we are the left Soniie, who is becemea 
 
 V. Swineheard, and have fhamefuiiy mif fpentour P,it;imony with the 
 
 ^ fatted Hogs of the Devill, and the World : We muft €u:er inio our 
 
 \ felves, and well conlider our felves, and our Fathers' houfe ; and we 
 
 * Wl}icb !oveth muft fet before us the mirrour, or looking glaffe oif the Lsw and Go- 
 
 nUourbretbrens fj^ell •, and fee how far we are departed from Gois righteoufneife, and 
 
 through our i- a!fo from j^ unfeigned, impartiall ] '*■ brotherly love, and well exa- 
 
 mrnks' ^ mine our heart wliereto it is inclined. 
 
 V $5. Now, 
 
7Be Firji Epiflle. 13 
 
 $$. Now, when we doe this, wee fliallfindein ourfelres miny 
 hundred evill Beafts, which wt have fee up in Gods (tead , and dee 
 honour and love the fame above God •, and even then we fhall fee 
 what hideous honible Beafts were maniftft in ^ jam by falfe iuft, or 
 imagination i and wherefore God fayd to Ad<im , The Seede of the 
 WmM jhaU hreake the Serpents bead i to mt , the Monftrous 
 Seafts. 
 
 .> $6. Asfirft, we fhall fee in our Defire the proud Lucifer, who is 
 departed from Divine and brotherly hun.ility, and couremneth the 
 members of his body , and hath fet himrelfe to be a GaJ and Lord 
 over them, in whom there is no Divine love, to love cither Cod, or 
 his Brother. 
 
 $7. Secondly, we fhall find a Beaft in our propertyes, refembling 
 the coveteous greedy Swine , which wiil taicc all to it felfe , and a- 
 lone devour and polTelTe al!, and defireth more then it necdcthi 
 where vith the proud Lucifer snlghc be able to vapo.ir, brag, and 
 vaunr hinpiclfc, that he is a God over * Subltance , and that he can ^ qj. £^,j,.- 
 dotrincer, having power and might over hii fellow branches ', and jty,,^^ 
 wt fhjll fee how this proud Lucifer haih bFoi<en himfclfe oflf from ° 
 4hc Tree of life, 'and the mutuail growth and increafe of love, and 
 wouklbeaTreiefbf himfclfe i and therefore hec is a withered dry 
 branch in refpcft to God. 
 
 58. Thirdly, we fhill finde the poyfonfull envious Serpent in oor 
 properties, which tearcth, and rageth as a poyfon •, I reeane, Envy, 
 which wifheth no man fo well, as it felfe i which ftingeth, ragctb, 
 and rideth in other mens hearts, and flandereth them with words, 
 and onely applaudeth its owne haughty Lucyfer , and teaimeth its 
 falfehood \_ and conning hypcctifie ] an Angeil of God* 
 
 i$. Fourthly, We fhall finde in our properties, the fiery Dragon 
 fitting in hellifh fire , I meane Anger, ^which (if covetoufncffeand 
 envy cannot obraine that which it would have ) will lay violent hands 
 upon it, and take it by force, and is fo raging midd, that it burlkrh 
 its life for very malice and iniquity , andbreakcs in pieces in fiery , 
 malice , and is a very dry branch on the Tree i and is onely fit for 
 the fire. 
 
 ^o. Fifthly, We fhall finde many hundred evill Be>(\s in our De- 
 fire, which Pride loveth, and honoureth, more then God ; andco- 
 > etoufnelTe drawcth them to it felfe for a Tf eafure, ■ whrrewith Pride 
 vapoureth and vaanteth as if they Were Gods j and thereby doch 
 withdraw fuftenance and comfort from hi« Brothers life j fo that he 
 « forced to fpend it in mifer}', trouble, and perplexity, by leafon of 
 hk violence and extortion. 
 
 61. Now when a man doth thus behold himfelfe in this mirror of 
 fclfehood, and pcrceiteth thcfe evill Beafts i chenkc him rightly 
 
 imagine 
 
14 The Firfl Epijfle: 
 
 imag-ne to himrclfed'ache is r!cep!y pnilry of them, and thereby 
 cpnf^der the gctvcus tailot A:<am, -^ud thii k^. chat alJ .heL cvill 
 defires, and vaitie i»i)agii a:ioj)s d'>e wholy takr rht- r tife and origi- 
 n J] ill hirii, fi otii tht MojiOer of tbe Serpent, thFOUgh the inriucnce, 
 andi.ifihuitiouof the Dcvii! incoourfii ft Parents 
 
 62. For all che propefries of [he defires lay in one harmony and 
 ftedfait unity lu Adam ; and the one loved the other , and were in 
 niucuali agreement, but fuch talfe defires are rifen in Man throBgh 
 the envy'oJ rhe Deviil, who ftirrcd up the falfe luft and imagination 
 in Ad:ini and Eve to prove the uncq'jality [_ in the property and fpi* 
 rit ot the mixed World J and to tafte what good and cvill was ; to 
 feeJe heate and eoj-l, and to try the multitude and variety of the 
 properties > fo rhat now thefe defires doe attrad, long after , and 
 defire chat which is like to themfelves-,and every defire of thcfe pro- 
 perryes, is a feverall hunger of life in man,which hath broken it fcJfe 
 ' off from the harmonious unity v and oppofeth the love, likenefie, 
 ~ and muruall fociety of its fellow branches, or brethren, and cove- 
 toufly defirerh to draw their life and noaintenance to it felfej and 
 to make it felfe a Lord over it, and will be a Selfcift. 
 
 6^. All which is contrary to the Divine will and ground, and is a 
 perjury againft God ; yea, it oppofeth the courfe and order of na- 
 ture i as we fee by the Trees and Plants of the Earth ; how all ftand, 
 and gtow lovingly one by another, and rejoyce in one Mother j and 
 how one branch on the Tree doth impart its fap and power to the o- 
 ther, and mutually fcrve each other. 
 
 64. For in fueh a lovely equality and harmony the life of Man 
 ( John I- J was infpired out of the ctcrnall Word into the humane 
 Image, being out of the Lirmti of the Earth : So that all the pro- 
 pertyes of the life ftood in an equall proportion in the temperature ) 
 in one LovCt and mutually loved each other. 
 
 <?5. But when the Deviil mixed his poyfon* and falfe defire there- 
 in i the propertyes of life were divided into many defires : whence 
 ftrife, difcord, fickneffc , infirmityes, the cumberfome groffenefle 
 and mortall frailty of the body is rifen through the falfe defire, and 
 infinuation of the Beftiall propertyes j by rcafon whereof the Image 
 of God C which was from the heavenly Effcnce ) difappeared j con- 
 cerning which God fayd unto them. In that day that thm eateji of the 
 Tree of the kji^Udge of gdod^ and evilly thou /halt dye the death: 
 That is,^ thou fhalc dye to the Kingdome of God, a&it alfo came to 
 paflfe. 
 Or, Conffder 66. And we rauft really * imagine to our felves that this Beftiall 
 with Qm [elves, falfe defire in man, is the Monfter of the Serpent, and an enmity a- 
 gainft God, and the Kingdome of Heaven , and that we therein are 
 on^Iy the children of Hell, and of the Anger of God,, and cannot 
 
 therein. 
 
 * 
 
therein inherlte, or poiTfUe che Kingdome ci God ; neither is God 
 manifcft in any fuch defire j hoc ouely his an^er ?nd t'le property of 
 tW dari<e, and earthly World ^ and we Ii»c t";erei») or^ely to t!ie va-' 
 nityof this World, irA ftand rljerewich oneiy upon the abyfleof 
 the d^rke World and th*? singer of God: th«is, of Ht'I, 'vhich 
 continually gapeth and hungc-rcrh after thefc propercyes and count- 
 eth thefe propercycs icso^vne frjits, and children . which it ftiall 
 reape and take into its Barre , for they doe 'oebng untoirby the 
 right of nature j for thefe defires are ali nrig'msilTfrom ir, and 
 have their roote in the ground yf Hell and deftrudion, and indeed 
 no where elfe.. 
 
 67. Therefore fayd Chrift, Vnlejfe a man be borne anew, hes jhail 
 not fee the . K'mgdome of God: Aii thefe talic wj.ls and dciirer. are 
 predeftinactd to damnation j if any will fee God, he muft bee con- 
 verted, and Ijecoiue as a child, and be new borne in the holy Ghofi:, 
 through the water of eternail life : Vi^^- chreugh rhe heavenly £w, 
 which God hath revealed in Chrift •, that the tir ft right, man, which 
 dyed m Adam (proceeding from the heavenly Worlds Effence^ 
 OQjghtagaine fpring forth in Chrift, and become living. 
 , ^8. All thefe evil! Beafts arc coiidemned, and muft dye in as, and 
 though their defire doth ibmewhac cle-ive ^nd ftick unroos in the 
 flelh, yet they muft al! he mortyfied during this Q life 3 time in the 
 foalei Vis^. In the inward ground, and the inward ground of the 
 foule nauft be Tinftured by the trueTii-dure in the blood of Chrift; 
 ti)at the propertyes of the iaternal) Ground may againe live in 
 harmony and concord, for otherv^ife they cannot reach the Deity 
 in themfelves. 
 
 dp. Now when roan knoweth this, he cannot better be rid of his 
 cvill beaftiall defires, then that he prefendy at tbe fame inftant bring 
 himfelfe with his whole ftrength into fuch a ftrong will , and earnell 
 purpofe, that he for time to come will hate-, and abandon thefe e- 
 vill beafts of the Devill, feeing they are onely the Devils fervants ; 
 and that he will returne into his loft countrey, into the adoption and 
 atonement , and efteeme, and looke upon himfelfe no otheiwifc, 
 then as the loft Swineheard [_ or the prcdigall Sonne 1 for he hina- 
 feife is the loft Swineheard and no whit better, and forthwith ap- 
 proach with the eonverfion of his foule,ro the Father,in deepeft hu- 
 mility, with acknowledgement of his unworthinelTe j in that he hath 
 fo ftiamefuUy, and unworthily mif-fpent.and mif-improved the free 
 inheritance of Chrifts merit:;, and fo enter into repentance. 
 
 70. Let him with all his ftrength give up hisearneft will there- 
 unto, that he fro^l this very time forward, will repent and amend, 
 and no longer love thefe evill Beafts y bat this muft be in carneft> in 
 reall fincerity witlmut delayes, and not to thinke of a day, weeke, 
 
 or 
 
10 The Firji Bfifile. 
 
 or yeare •, bat his nainde muft utterly and continaally condeoone 
 them to the datnnation of death,and not will to love them any more, 
 bat count them cnemyes, and fo r efolvc to turne himfclfe to tTie 
 mercy and grace of God. 
 
 7 1. When this is done ( I fpeake as I have highly known i it in the 
 precious light of grace j that then he may turne hrmfelfe to earneft 
 praying in humility , and befeech God for grace ', and though his 
 heart ftith utterly, no •, and the Devill fayrh, ftay yet a while, it is 
 not now good and convenient , thou wilt have better opportunity 
 te morrow j and when to morrow commeth, then fayth he, ajaine 
 to morrow, and fuggefteth to the flefh, faying, Thou maft firft doe 
 this, or that •, gather firft a treafure for thy felfe, that thou mayft 
 not need the World, and then enter into fuch a life , yet I fay, the 
 minde muft remainc firme and ftedfaft in its purpofe, and thinke 
 with it felfe, thefe faggcftions and thoughts are mine evil] hungry 
 Beafts, thef*^ will kill, and drownethem m the blood .'of Chrifts 
 love •, none of them fhall live any longer in me, I will have no more 
 to doe with them, I am now in the way to my ancient Father, who 
 hath fenc his Son to me in my mifery and diftreffe > faying, Cme to 
 TTteallyee that are roeaiy [grieved] er heavy laden vcith jimest and I 
 will refrefl} you : My Fatlwr will give the holy fpirit to them tkat 
 asKehim tor it. 
 Imprint and fet' 7^' ^et him imagine and ^impreffe this into his very heart, 
 tie it in hii re- and come with the loft Sonne to the Father *, and when.the Facher - 
 folutim, ^^'^ ^^^> ^h^t the minde of the foule is dircded to him ^ and would" 
 
 willingly and onfeigr.ediy turne, and yet cannot j then he will pre- 
 fently meet him, and clafpe the foule into the armes of his drawihg, 
 and bring her into the paflion , and deatji of Chrift , where fhec 
 through earneft repentance and forrow will dye from ( or mortifie } 
 thofe abominable Beafts, and arife out of the death of Chrift with 
 a new will, and a true Divine defire*, andfo he will begin then to 
 be another man tadeed, and not a whit efteeme that which before 
 he loved and held for his Treafure j and it will be to him as if hee 
 had it> and alfo had it not ; and afterwards he will account hirnfelfe 
 in all his power, ability, and poffeflions, but as a fervant and Stc^ 
 ward of God. 
 
 7 J. For fo foone as he is able to mafter and overcome the proud 
 Lucifer of Pride, all the oth^r evill Beafts will grow weak and faint, 
 and lofe their ruling power and dominion •, although they yet live 
 in this L^ifc] time in the earthly flefh, yet they are onelyas an 
 Aife, which muft carry thd Sack, or as a mad Dog in a chaine, thieir 
 ftrcngth is broken. 
 
 74. For when Chrift rifeth, Lucifer muft lye captive j and if there 
 be an earned full perfevcrance^fueh a precious Jewell would fellow, 
 
 as-: 
 
The Firfi Epifl/e. ly 
 
 as this Pen cannot here dcfcribe •, and thofe alone know who have 
 been ac the heavenly Mariagc, where the noble Sophia is efpoufcd 
 to the foule > concerning which Chrift fayd, That there it greater joy 
 in Heaven over one ftnner that repenteth then (wer ninety nine tighteom: 
 Which joy is kept alfe in the heaven of man, in this efpoufall or mar- 
 riage', this isundeiltoodbyoarSchoolc fellowes. 
 
 75. DeareSir, and Chriftian fellow-brother , I thought it good 
 CChriftianly and fmccrcly meaning well unto you) to put ycu in 
 mindt of this, and to lay it forth out of my little Treafury, in a 
 child-like fimplicity, not intending thereby tofhew and fet forth my 
 Selfej but out of a true and hearty define, wifhingthat this might 
 be felt alfo in your heart, and that 1 alfo might recreate, tn^ refrefh 
 ffly felfe a little with you , as a fellow-reember , though ablenc, and 
 yet prcfimt in defirc, and co-openting in the Divine gifts j and this 
 upon your defire, as formerly is iayd. 
 
 75. And if my goodwill Ihoald finde place, and God would 0- 
 pen the doore of his myftery > then bad I yet haply fame other 
 more precious Jewels *m my little Treafary, in which Time and E' 
 ternity may be knowne y being ready and willing to tender you my 
 fervice therein *, And fo I commend you and yoors^ to the fw6et,and 
 pleaiant Love» Grace) and Will of /c/W CArj^. 
 
 D ALtttcf 
 
1 8 TT&tf Second Epifl/e, 
 
 A Letter to 
 
 CASPAR LrNDERN, 
 
 Cuftomer at B EVTE^. 
 
 WHEREIN 
 
 Is dcfcribcd the plaine, and fimple way, 
 
 'which the Author took for theattain- 
 
 mentof his high Knowledge : 
 
 ALSO, 
 
 His Cenfire , JucJgement , and anfwer, 
 
 concern ing diverljb Authors of different 
 
 opinions, tending to lead Chriftians 
 
 inco the excellent and deiired way 
 
 of Love and Union. 
 
 I. ^^^^^^^^^^^ H E open Fountame in the heart of 
 
 Jefus Chrift rcfrefh us , and lead us 
 to himfelfe, that we may live in his 
 power, and rcjoyce in him ; that fo 
 wee may Love and underf^and one 
 another, and enter into one onely 
 V^Sll. 
 
 a.^uch refpeftcd and difcreet Sir, 
 my moft worthy Friend in the Love, 
 and humanity of Jefus Chrift 3 my 
 ftearty defires from God in Gar Immanuel for profperity upon foule 
 and body premifed i Igive you Sir to underftand, that I have re- 
 ceived your Letter, and therein perceive that you are a Seeker, and 
 great Lover of the Myftery, or of the knowledge of Gi>d j and doc 
 diligently take care,every where to pick sp fome Divine crams, bea- 
 ring likewife a great defire and hunger after them. 
 3- Which on my part doth highly rc)oyce me, that God doth 
 
 ihjK 
 
The Second EpfUl |^ 
 
 thus draw and lead his children ', as tls written, Thofe, who are dri- 
 ven by the fpirit of God, be the Children of God > and as one branch 
 on the Tree doth rejoycein the other, and mutually minifter Sap, 
 and afliftance one to another i fo likewife doe the children of God 
 in their Tresy JtfuiChrifi : And at this, myfimple petfon doth ex- 
 ceedingly rcjoyce , that God in the Fountaine of his heart doth 
 draw us, (asfiniplechildrcn of our Mother ) tohimfelfe; even to 
 the right brcaft, and bofome of our Mother, that fo we Ihould long 
 after him, as children after their Mother. 
 
 4. And whereas ( my beloved Sir > and brother in the love of 
 Chrift ) I fee and perceive, that you doe thifft jfter the open Wel!- 
 fpring of Ghrift, and likewife doe enjoy the fame according to the . 
 will of God, yet you doe enquire after the enjoyment of your bre- 
 thren, anddefire (asa bra«chontheTiee) mutually to recreate, 
 refrefh, and fatiate yoar fclfe in them •■, and it is alfo acceptable to 
 me, to impart nay Sap, and my fpirit ( in my knowledge which God 
 b^h given me J unto my brethren and members C being my fellow- 
 bninches in the Tree, Jefuf Chrifi ) and fo to rejoyce in them j 
 namely, in their fap, power, and fpirit k for it is the pleafant food of 
 myfoule, to perceive, that my fellow^branches, and members, doe 
 flourifh in the Paradife of God* 
 
 5. But I vi'ill not concealefrom you the fimple child- like way, 
 which I walke in Chrift Jefus ; for 1 can write nothing of my felfe, 
 but as of achilde, which neither knoweth or underftandeth any 
 
 >|hing ', neither hath ever been learned , but onely that which the 
 Lord vouchfafeth to know in me j according to the meafure, as hee 
 manifeftshimfelfe in me. 
 
 6. For I never dellred to know any thing of the Divine Myftery, 
 much Icfle underftood I the way how to feeke or finde it j I knew 
 nothing of it, astisthe condition of poore Lay men in their fim- 
 plicity, I fought onely after the heart of Jefus Chrift , that I might. 
 hide my felfe therein from the wrathfuU anger of God, and the vio- 
 lent affaults of the Devill -, and 1 befought the Lord earneftly for 
 his holy fpirit, and his grace, that he would be pleafed to bleffe and 
 guide me in him ; and take that away from me, which did turne me 
 away from him, and I religned my felfe wholy to him, that I might 
 not live to my owne will, but to his •, and that hee onely might lead 
 and direft me ', to the end> that I might be his Child in hjs Son Je- 
 fus Chrift. 
 
 7. In this my earneft Chriftian feeking anddefire ("wherein I 
 fulTered many a fhrewd repulfe, but at laft being refolved rather to 
 put my life to utmoft hazard, then to give over, and leave off ) the 
 Gate was opened unto me , that in one quarter of an houre I faw 
 and knew moTe, then if I had been many yeares together at an Uni- 
 
 D 2 verfity, 
 
20 
 
 The Second EfiiUt 
 
 ■" The Ground 
 »)■ Ongindl 
 pundmcn. 
 t And 
 xhit which ii 
 without ground 
 or bottomleffe 
 Md fathomkjfe. 
 
 ■*' Oenetnx or 
 fruitful bearing 
 •mmb o£ etex' 
 my. 
 
 verficy i at which I did exceedingly admire , and I knew not how 
 it happened to nic ; and thereupon I turned my heart to praifc God 
 for it. 
 
 8. For I faw and knew the Being of all Beings, the ^Byffe, and 
 t Abyffe i alfo the birth [ or erernall Generation 3 of the holy 
 Trinity •, thedefcenr, andoriginall of this World, and of all crea- 
 tures, through the Divine Wifedome i I knew and fawinmyfelfe 
 all the three Worlds •, Namely, the Divine, Angelicall , and Para- 
 difieall f World J and chen the darke World j being the originall 
 of Nature to the Fire : And then thirdly, the cternall, and vifible 
 Worldj being a procreation, or extern birth i or as a fobftance 
 expreffed, or fpoken forth, from both the internall , and fpirituall 
 Worlds J and I (aw, and knew the whole Being [or working Ef- 
 fcnce ] in the Evill, and in the Good •, and the mutual! Criginally 
 aVid exigence of each of them i and likewife how the * Pregnaiit 
 Mother brought forth, fothat I did not onely greatly wonder at ir, 
 but did alfo exceedingly rejoyce. |. 
 
 9. And prefentlyic came powerfully into my minde tofet tre 
 fame downe in writing, for a Mcmoriall to my felfe ; albeit i could 
 very hardly appreliend the fame in nay externall Man, and expreflfe 
 it with the Pen i yet however I muft begin to labour in thefc great 
 Myfterycs as a Childe that goeth to Schoolc : I faw it ( as in a great 
 Deep ) in the internall , for I had a thorow view of the Uoivcrfe, 
 as in a CHAOS, wherein all things are couched , and wrapc 
 up i but it was impoiTible for inee to explicate and unfold the 
 fame. 
 
 I o. Yet it opened it felfe in me from time to time, as in a young 
 Plant i albeit the lame was with me for the fpace of twelve yeares, 
 t Or, Breftiin^ and I was as it were t Pffgn^ntwithall, and found a powerfull dri- 
 pf j(^ ving and inftigation within me, before I could bring it forth into an 
 
 externall forme ot writing •, which afterward fell upon me as a fcd- 
 denfhowre, whidi hitteth whatfoeverit lightctb upon', joftfeic 
 hapned tome, whatfoever I could apprehend, and bring into the ex- 
 ternall £ principle of my mind "] the fame 1 wrote downe. 
 
 11. However, afterward the Sun did fhinetmmea good while, 
 but not in a continuall conftanc manner -, for when the fame did hide 
 it felfe , I fcarce knew, or well underftood my owne labour Q or 
 Writings ] fo that, man rwuft acknowledge , that his knowledge is 
 
 \ not his owne , or from himfclfe, but Gods , and from God ; and 
 
 that God knowcrh C "f manifefts the Ideas of his Wifedome 3 
 in the foule of Man after what manner , and meafure bee p!ea- 
 fcth. 
 
 12. I intended to keep this nay Writing by me, all the dayes of 
 my life, and »oc to deliver it into the hands of any ^ but ir fell out 
 
 according 
 
Tbt Second Epijile, 
 
 according to the providence of the moft Higli, that I cntruftcd a cer- 
 taine perfon with fome of it •, by meancs whereof, it was publif>;ed, 
 and made knownewitlioiK my knowledge and confent, andthetifft 
 Booke ( called Aurora. ) was thereby "^ taken from mc •, and becaufe 
 many wonderfull things were revealed therein ( which the mind of 
 man was not prefeatly capable to comprehend^ I was faint to fuffcr 
 much, from KinfoH, 
 
 13. I faw thisfirft Booke no more in three yearcs i 1 fuppofed 
 that it was dead, and gone •, till certaine learned men fent me fome 
 Copies of it, who exhorted me to proceed, and manifeft my Talent^ 
 to which,the outward Reafon would by no meanes agree , becaufe it 
 had futfered fo much already, for it •, moreover, the fpirit of Reafon 
 was veiy weake, and timorous, for my High light was for a good 
 while alfowichdrawne from me j and it did glow in me as a hidden 
 fire: So that I felt nothing, but angoifh and perplexity within mc : 
 Outwardly I found contempt, and inwardly a fiery inftigation ; yet 
 Lwas not able to comprehend '[ that light 3 till the breath f or in- 
 ipiration 3 of the moft High did hclpe mc to it againe, and awaken- 
 ed new life in me, and then I obtained a better ftyle in writing, alfo 
 deeper, and more grounded knowledge j I could bring every thing 
 better into the outward expreffion : which the Book, treating of the 
 Threefold life t through tl^e three Principle?, doch demonftrate i 
 and the godly Reader, whofe heart is opened , fhall fee [ that 
 it is fo. ] 
 
 14, Thus now I have written, not from the inftruftion, or know- 
 ledge received from men •, not from the learning, or reading of 
 Bookcs *, but I have written our of my own Book which was opened 
 in me, being the Noble fimilitude of G-jd, the Booke of the Noble 
 and precious Image C undcrftand Gods owne fimilitude, or likencffe) 
 was beftowed upon me, to Read j and therein I have ftudied , as a 
 child in the houfe of its Mother, which beholdcth what the Father 
 doth, and in his child-like play, doth iiBitate his Father i I feave no 
 need of any other Booke, 
 
 ly. My Booke hath onely three leaves , the fame arc the three 
 Principles of Eternity, wherein I can findc all whatfoever Mofes, 
 and the Prophets j Chrif^* and bis Apof^les have taught, and fpoken j 
 I can finde therein the foundation of the WorM, and all Myftcryes 7 
 yet not I, but the fpirit of God doth it according to the raeafure, 
 as he pleafeth. 
 
 16. For I have bcrought,and begged of hiai many hundred times, 
 that if ray knowledge did not make for his glory, and conduce to 
 the * amending, and inftruftin? of my Brethren, he.would be plea- 
 fed to take it from me, andpreferve mee ooelyin his love-, yet 1 
 foundj that by my praying, or eirQe(v deliring, I did onely eoldndle 
 
 the 
 
 %t 
 
 * Bjr Gregoij 
 Richer , Lord 
 Primate of 
 Gerlit^. 
 
 t Or, Accor- 
 ding t9. 
 
 Note, what man 
 can finde in 
 kimfelfe. 
 
 ^Betterhtgcr 
 benefit. 
 
7ie Seco>?d Eviftle* 
 
 thefiterr.Are (liongly in ire*, and in fuch inflamation, knowledge, 
 and manikftacion, 1 made my Writings. 
 
 17. Ytcldidnot inread tcmake myfelfe knowne with them a- 
 mongfuch Per Tons, as now I fee is come topaffe j I ftill thcughc 
 I wcore for my fclfe onely •, albeit thefpiritof God, in the Myftery 
 of God, in my fpirit^did fufficiently (hew me to what end it was ; yet 
 outward Reafon was alwayes oppofite , favc onely fca^etimes when 
 the morning Srarre did arife, and even then Reafon was alfo there- 
 by enkindled, and did dance along, as if it had comprehended [ the 
 Pearl, 3 y« it was far from it. 
 
 18. Gcd dwellcth in the Noble Image, but not in thefpiritof 
 the Scars, and Elements •, he poffefleth nothing, fave himfelfe onely, 
 in his owne likeneflc ', and albeit he dorh poffcffe fomething (as 
 indeed he poffeffcth all things ^ yet nothing comprehends him» but 
 what doth Originally arife and fpring from him ; as namely, the 
 foule in the fimilicude of Gcd. 
 
 19. Befidcs, all my Writings are like unto a young Schollers, that 
 is going to Schoole ', God hath according to his will brought my 
 foule into a wonderfull Schoole ", and in truth I cannot afcribe, or 
 arrogate any thing unto my felfej as if my felfehood were, or under- 
 ftood, any thing. 
 
 10 No man muft conceive higher of me, then he feerh *, for the 
 worke in my ftudying, or Writing, is none of mine > I have it onely 
 according to the meafure as the Lord is pleafed to give it me j I am 
 nothing but his inftruraent , whereby he effcfteth what he willeth : 
 This I relate unto you my beloved Friends, for an inftruftion, and 
 information, leaft any fhould efteera me otherwife then 1 am •, name- 
 ly, as if 1 were a man of high art and deep under ftanding and rea- 
 fon •, fori live gin weakneffe and infirmity, in the childhood, and 
 fimplicity of Chrirtj and my fport andpaftime is in that child- like 
 worke which he bath allotted to me i yea I have my delight therein, 
 as in a Garden of pleafure, where many Noble Flowers grow •, and 
 in the meane time 1 will joy and recreate my fclfe therewith , till I 
 Ihall againc obtaine the Flower of Paradife, in the New man. 
 
 21. Butbecaufe, deareSir, and beloved Friend , I fee and per- 
 ceive that you are a feeking in this way j therefore I write umo you 
 with diligence, my child- like coorfej for 1 underftand, that you 
 make ufe of diverfe Authors* and Writings ', concerning which you 
 defire my judgement, the which i fhall impart unto you as my fel- 
 low-member,fo far as God hath given me to know, and that onely in 
 a briefe and fhort coraprifall : In my Booke of The threefold life you 
 fhall find it at large j according to all circumftanccs. 
 
 aa. And this is the Anfwer I give unto you : Vi:^> That Selfe-rea- 
 fon ( which being voyd of Gods fpirit, is onely taught, and inftrufted 
 
 from 
 
The Second Eptflie. ^3- 
 
 from the bare Letter ) doch caviil, c^unr, deride, and dcfpife, what- 
 foever doth not puhftu^lly agree, and conyornie to the Canons , and 
 Inftitutions of the Uoiverfitics, and high Schooles j wh-ch 1 doe not 
 wonder at, for it is from without , and Gods fpirit is from withinr j 
 it is good and evill , is is like the winde, which is meved and driven ' 
 too and froj it "♦'ef^eemeth mans judgement-, and according as ^ Highb P^' 
 the high and great ones, who have the rtfpeft and authority of the /etfc. 
 World doe judge and cenftire, jufl fo it gives its credir, and verdift : 
 •It knoweth not the mind of the Lord, becaufe the fame is not hi it j 
 its underftanding is from the Starres, and tis nothing elfe but a 
 counterfcite fhadow of phanfie, incomparifon of the Divine wife- 
 dgme. 
 
 23. How can he judge of Divine matters , in whom the fpirit of 
 the Lord is not ? The fpirit of the Lord doth alone try, prove, and 
 judge all tilings, for to him onely all things are known, and manifeft*, 
 but Rcafon judgeth outwardly , and one Reafon doth alwayes fquarc 
 its judgement, and opinion, according to another*, the Inferiour 
 judgeth and cenfareth as his grand Superiour i the Lay-man as the 
 Doftor j and yet none of them both apprehend the Senfe , Minde, 
 and truth ofthe Lord, without the Sfpirit of God, which judgeth in 
 Man •, and refpcds no mans perfon : the Layman, and the Doftor 
 arc both one to hina. 
 
 24. Now whereas the Children of God have diverfe and manifold 
 gifts in Writing, Speaking, and judging •, and they have not all one 
 manner of exprtflion, phrafe, and ftyle *, whereupon felfe Reafon af- 
 terward doth by artificial! cenclufions draw out of them, what roa- 
 V£xh for its owne turne , and frameth a Babell to it felfe j whence 
 fuch a multitude and wearifome heape of opinions are rifcn •, fo that 
 men out of their Writings have forged , and invented diverfe con- 
 jeftures and wayes' unto God -, and men muft be forced to goe in 
 thofe wayes,'whereby fuch controverfies and unchriftian contentions 
 are arifen •, that men for the prefent lo©ke onely upon the ftrifc of 
 vrords, anddifputes, about the Letter , and thofe which according 
 to their Reafon and Principles doe overcome by Vcrball jangling, 
 and exchanging Scripture for Scripture, are applauded ; but this is 
 nothing but Babel, a Mother of fpirituall whoredom e . where Rea- 
 fon entereth not in at the doore of Chrift, through Chrifts fpirit *, 
 but pretfeth in of it felfe,and climeth up by its cwne mi5ht,ftrength, 
 and pride, being yet a firanger , or unregenerated •, and would al- 
 wayes faine be the faire(\ Child in the houfe j men muft honour, and 
 adore it. 
 
 25. The children of God have a diverfity of gifts, according to 
 the Rule of the Apoftle •, God giveth an exprtflion to every one as 
 hepleafcth ^ the gifts andendoNynaents of men fall out according to 
 
 the 
 
^^ The Second E^i^Un 
 
 the unfejrcba'jlc will of Gcd , Jnd fpring altogether cmt of one 
 Root ', the which is the Mother of the Three Principles i and as the 
 fpirit of every foule is Conftcllated in the etemaJl Mother, even fo is 
 its revelation, apprehenfion, and knowledge. 
 
 25. For God bringeth not a new, or ftrange Spirit into us ', bat 
 he opcncth with his fpirit our fpirit j namely, the Myftery of Gods 
 Wifcdome,w hich lyeth in every man according to the naeafure, man- 
 r.er, and condition of his internall,hidden conftellation : For Chrift 
 fayd, My Father worketh, andlalfo norke : Now the Father worketh 
 in the Eflence of the foule , p/cperty : and the Son in the Effence 
 of Gods owne Image, that is in the Divine Similitude, or Har- 
 mony. 
 
 27. The property of the foule belongeth to the Father i For 
 Chrif^ fayd, Father, the men were thine^ and thoH hajl given them mee, 
 and 1 give .unto them Eternall life : Seeing then, the property of the 
 foule is from Eternity, of, and from the Father i therefore he hath 
 wrought in it from Eternity, andftill worketh in that fame Image 
 to Eternity, light, and darkneffe, to cither of which the Witt of the 
 foules property doth incline, and give up it felfe. 
 
 28. Seeing then, the Fathers property or wifedomeis unmeafo- 
 labJe, and infinire •, and that he being the wifcdomc it felfe worketh, 
 and yet through his wifedoracall things doearifc", thereupon the 
 foules of men are diverfly Conftellated i indeed they arife, and ori- 
 ginally proceed out of one onely Eflence, yet the operation is di- 
 verfe, and manifold i all according to Gods wifedome : Now the 
 fpirit of Chriftopeneth the property of every foule, fe that each 
 fpeaketh from its owne property, of the wonders in the wifedome 
 of God. 
 
 29. For the fpirit of God maketh r»o new thing in man, or itin- 
 fufcth no ftrange fpirit into him j but he fpeaketh of the wonders in 
 the wifedome ofGod through Man, and thai not from the Eternall 
 Conftellation onely^ but likewifc from the externall Conftellation j 
 that is, through the fpirit of the external] Worki, hee opcneth in 
 Man the internall Conftellation of the foale -, that he notift Prophe- 
 fie, and foretell what the externall heaven worketh, and producethj 
 alfo he is driven to fpeak through the Twrhn Magnti j as the Prophets 
 have many times fpoken", and denounced unto the people their 
 puniftimenc whidi by Gods permiftion through ths Tnrha Magia 
 mould come upon them for their violence and fir.fulnefle^ [and their 
 bitter imprecations, wicked contentions and wrathfuU indignation 
 in their envious will one againft another , doe awaken the Sword 
 of Anger in the Jurba Moffia. 3 
 
 30. Now the fpirit of God fpeaketh in his Children, diveife man- 
 ner of wayes ', fometimes in one it fpeaketh, by the internall, and 
 
 eternall 
 
 X 
 
The Stcond Epifile, 25 
 
 eternall Conftellation of the foule , of etcrnall punifhmenr, or re- 
 ward j of Gods CuiTe or Bkfling : and in another, ic tellerh through 
 the extcrnall Conftellation, of the Fortune or Misfoitune, of the 
 profpcrity or adveifity of this Woild ', alfo of the rifing and advance- 
 ment of Powers aiid Authorities *, and then likewifc of the mine and 
 deftruftion of Countries, and Citiesj and alfo of ftrange and wonder- 
 full alterations in the World. 
 
 31. And though it hapueth oftentimes,that the fpiric of the out- 
 ward World doth make itsfport with its reprefentations of phanfie 
 in Man, and from its owne Might andftrong influence doth infinu- 
 ate it felfe into the fpirit of man , and fiieweth diverfe ftrange and 
 marvellous Figures ; which oncly findes place among thofe, who 
 run on in their owne Reafon onely, in proud felfe will •, whence of- 
 ten, falfe Prophets arifc ', yet I fay, that every one fpcaketh from his 
 owne Conftellation j the one through the manifcftation of Gods 
 fpirit, really and fincerely ', and the other through the manifcfta- 
 tion of the externall AftraU fpirit uncertainly by conjeftare and 
 gaeffe i yet from the fame Conftellation, but he that fpeaketh from 
 the mouth of another, and in like manner judgeth of the Myftery^ 
 without a peculiar knowledge j he is in Babely and entangled in o- 
 : pinion^ wilfully amufing himfelfe in thofe things which the heart 
 findes n©t experinientaHy whether they be true or no : [ but htpm 
 fcif faftfe upon tht fayings of other men. ] 
 
 52. And I fay further,that all thofe pretious men, who have been 
 illuminated of God ( fome of whofe Writings you may have at hand} 
 have fpoken from their manifcftation, and revelation j each accor- 
 ding to his apprchenfion or the Modell of his capacity j yet the cen- 
 tre is the foule , and the light is God •, the revelation is wrought, 
 and brought to pafle by the opening or manifcftation of Gods fpirit, 
 through the Conftellation of the foule. 
 
 35. All the Prophets from the beginning of the World, have 
 prophefied of Chrift in different formes, one thus, and another fo j 
 they have not all concurred in one ftyle, phrafe, and forme ', but 
 each according as the fpirit of God hath revealed to him in the e- 
 ternall Conftellation of the foule , yet they have ail fpoken out of 
 one Centre, and Ground : And even fo it is now adayes, the Chil- 
 dren of God fpeake all from the revelation of Chrifts fpirit, which 
 is Gods •, and every one according to his capacity , or that Idea of 
 wifedome which is formed in his minde ', and therefore I put you in 
 mind as a Friend,and ^hort you not to hearken after the vainebab- 
 ling and prating of ReJftyn, or to bee moved at the proud cenfure 
 and ju<^geraer«of thefaSic, foas thereby to condemne or defpife 
 thegifcs of any Man j for hce that doth fo, contemncth the fpirit 
 of God. 
 
 E 34. Thefe 
 
2^ The Second Eft^le* 
 
 34. Tiiefe Authors which you mention, and others befides ( con- 
 cerning which you defire my judgement, whom I have not read all, 
 buc in pare ) I defire not to judge [_ or defpife them 3 God forbidj 
 Jet chat be farre from me, albeit they have not allwrittenin one 
 ftyle, and forme of expreffion : For the knowledge is diverfe , and 
 manifold : yet it behovech me to try ( according to my gifts ) their 
 heart, and will-, but feeing 1 finde that their heart, and fpirit doth 
 flow and rpring from one and the fame Centre, namely from the fpi- 
 rit cf Chriftj therefore I reft my felfe contented on the Centre, 
 arid commend the exprcflion to the EJgheji Tongue^ Via^. To the fpi- 
 rit of Gods wifedome, which through the wifedome, doth open and 
 revealero everyone according to the nieafure and manner as hee 
 pieafeth. , ., , , , . . 
 
 35. 1 judge none, andtbcondeiiine anyisafalfe, and Idle arro- 
 gancy, and vaine prating', the fpirit of God hirofelfe judgeth all 
 things j if that be in us, what need we care for prating, I much ra- 
 ther rejoyce at the gifts of my brethren ■■, if they have had other 
 manner of gifts to hold forth, thea-I, fhquld 1 therefore judge 
 them? , •■ : > . . '^ 
 
 36. Doth any hearb, fioWer, or tree, fay uajo the other, thou . 
 art fowre, and djrke •, 1 wiJl not ftari(^ by thee?v|lave they not all 
 one Mother whence they grow ? Even fo all foules proceed from 
 One , and all men fmm one -, why then doe we boaft, and glory to 
 be the children of God, r-otwirhfianding that we arc more unwife 
 then the Flowers and Hcarbscf the iieid j is it not fo with us ? Doth 
 not God impart , and .reveale hjs wifedome to us dives fly? As he 
 brlngeth forth atM manifcilerh the Tmllure of the Myflery in the 
 Earth, throbgh mc^Earik wic!' faire plar^^J •, even fo in w Mm j we 
 fhould rather coilgratulate and heartily Icfve one s.orher , that God 
 reveakrh his wifedome fo varioiifly inVs j but he that judgeth con- 
 demneth, and cOnremncth in a wicked way, he onely runneth on in 
 pride ro fhew hiiT^felfe, and to be feen ■•, and is the Oppreffeur in Ba- 
 bel, a perverfeflicJktcT, that ftirreth up contention and ftrife. 
 
 57. The triie Tryall of Gods Children is this, wh'ch we may 
 fecurely, and fafely follow j n'amclyaan humb'e heart , that neither 
 feekcth nor honoureth it felfe ; but continually feeketh the good of 
 his brother in Love) that ftekes not afrer its owne profit, pleasure, 
 and applaufe; but after righteoufnclTe, and thefeare of God : The 
 plaine and Tingle way to come unto God, is this ( fo farre as is made 
 knowne to me j I^/;^. That man depart from his finfull courfcs *, and 
 rrakc with hirnfeife an eai neft conftant porpofe, never to go* on any 
 tiiore in thofe finnes which he hath committed j and in his forfa- 
 kingj and turning away from them not todcfpaire, and doubt of 
 Go(Js graces 
 
 38. And 
 
The Second Epiflie, 
 
 38. AndaJbeit that reafonfuggefteth doubts, C whereby a finncr 
 is terrified, and ftands amazed and aftonifhed at the Anger of God ) 
 yet let the will oncly in all fimplicity and unfeigned lincerity,dircft- 
 ly eaft it ftlfe into the mercy of God, and wholly lye downe, and 
 fhrowd ic fclf in the fuffering and death of Ctirift,and furrender it felf 
 to God through Chrift j as a child that betakes it fclfe unto the lapp 
 of the Mother, which willeth to doe onely that vrhih is the will of 
 the Mother '» it doth onely cry and call unto the Mother, ic alwayes 
 hopes to receive its refrefh.-nent from the Mother, an^ it only longs 
 after the breafts of the Mother ', even fo muft our dclire be wholly 
 and onely turned, and directed to our frft Mother, from whom we 
 in Adam departed) and went into Selfe-WJll. 
 
 59. Therefore Chrift laich, Vnkf^e you be converted and become as 
 Children, you cannot fee the Kingdome of God : Alfo you muft be borne 
 agaioe ( that is, we muft wholly difclaime and depart from our own 
 Reafon, and come agame into refignation [] and.felfe-denyall ] in- 
 to the bofome of our Mother, and give overall Difputings i and as 
 it were ftupifie, or mortifie our Reafon) that the fpiritof the Mo- 
 ther £ Fi^. of the Eternall Word of God 3 may get a forme in us j 
 and blow up, or enkindle the Divine life in us , that fo we may find 
 our felvcs in the fpirit of the Mother, in the Cradle j if we defire to 
 be taught, and driven by God. 
 
 40. And if wc will be taught, and driven of God, then we muft 
 arifeagaine from the Cradle, and wholly fubmit and give up our 
 felves unto him ', that fo Gods fpirit may be in us wholly both the mU 
 and the Deed: that we may acknowledge the knowledge to behis^ 
 and not ours i that he only may be our Knewing. 
 
 41. We muft take no thought, or follicitouscare j what we?re to 
 know, and how we will know , but we muft meerly enter into the 
 In<;arnation and birch of |bfus Chrtftjand into his fuffering and death, 
 and continually with all willingneflc tre^ in. hU footffeps -, and fol- 
 low him, and think that we are here onely upon our Pil^rams path, 
 where we muft walke through a dangerous way , and enter againe in 
 Chrift on the narrow way into our native Countrey , whence Adam 
 4iath led us aftray j in this way onely lycth the Pearle of the Myjfe- 
 riummagnum \_ox the Jewell of the great MyfteryJ all ftadying. 
 Book-reading, feeking, fearching, and grounding (^ on our Received 
 Principles^ err Orthodox apprehenftons ] bcfides, and without this way, 
 arc but dead meanes J andobtaine not the Virgins Cjowne [_orthe 
 Pearle of Sophia 3 but gather together heaps of thirties, and thornes, 
 which fting, and gall the Children of God, 
 
 42. Therefore dearc Sir, feeing you have defired my knowledge 
 and judgement, I have no better counfell and advice to impart unto 
 you, then to Ihcw yoQ the way , which I my feUe walke in ; and 
 
 £ 2 upon 
 
 «7 
 
i8 The Second Epifiie, 
 
 upon which vray the Giite was opened tome, fo that I am learned, 
 
 without learning aforehand i for all Arts and Sciences come from 
 
 God, he findeth all things [_ in, and for man. ] 
 
 45. I have no coiJtroverfie with the Children of God, by reafon 
 
 * Note this of the variety, and diverfity of their gifts-, * I can reconcile them all 
 
 carefuU), '" my felfe 1 1 can "i^ke a good conftruftion, and underftanding of 
 
 them to my felfe 3 I onely bring them to the Centre ; and there I 
 
 have the proofe, and touchftone of all things: Now then if you 
 
 will imitate and follow me, then you fhall find it fo by experience i 
 
 and afterward perhaps better underftand what I have written. 
 
 44. A reall true Chriftian hath no controverfie or contention with 
 any body, for in the refignation in Chrift, he dyeth from all contio- 
 verfie and (\rife j he askcth no more after the way to God, but whol- 
 ly furrcnders himfelfeto the Mother, naraely* unto the fpiritof 
 Chrift*, andwhatfoever itdothwithhim itis all one to him j beic 
 profperity or adverfity in this World, life or death •, it is all alike 
 unto him •, no adverfity or calamity reacheth the new man, but onely 
 the old man of this World j with the fame the World may doe what 
 it pleafethjit belongeth unco the World,but the new man belongeth 
 to God. 
 
 45. This is my way, mydeare friend, in which I walke, and in 
 which I muft know without my fore knowledge : I doe not purpofe-, 
 premeditate) and mufe, aforehand, what I am to write or fpeake, but 
 I fubmit and refigne my felfe to the knowledge of God,he may know 
 in me what he pleafeth -, and in fuch a way as this, I have obtained 
 a Pearle, which I cfteeme of greater worth then the whole external] 
 World. 
 
 46. And though it fall out many times, that the Children of God 
 arc contrary one to another \_ or clafh together ] in their Know- 
 ledge j yet it proceeds onely from the Turba of the externall Rea- 
 
 '^'Kote.: fon, whidi is in all men j * and God permitteth it, that man might 
 
 be proved and cxercifed, and by praying and preflfing unto God, he 
 might more earnef\ly and fervently enkindle his fpirit •, and then the 
 fpirit of God arifeth in the Mylteryof the Humanity, like a burn- 
 ing and fhining fire ■, and all maft fcrve for the belt to the Children 
 of God. 
 
 47. Butconccrningfomeperfonsofyoar ^ef^Afcokr&ood, ofwhom 
 you make relation, which mak? money of all [they have] and run 
 to the Sufpofed Zion ', I fhould rather think it better advife for them 
 to ftay at home, for Zion muft be begotten and borne inm : when 
 they fhall come to that Place j it will be with them as formerly j and 
 they muft however live under the yoke of Chrifl. 
 
 48. God is in Heaven, and the Heaven ii in man j and if man de- 
 Titeth to be in Heauen, then muft Heaven be manifeft, and revealed 
 
 in 
 
7 he Second Ej^'i file, t9 
 
 in him , and this muft be wroiighr, and brouehc to pafic by Earntji 
 ferioiH Repentance, andhemy Kefignxtion, or unfeigned felje-deniall ; and 
 this rhey may doe as well at home in their owne places ; that whld) 
 they thip.ke to run from, they are like to run into •, it would be more 
 acceptable to Gcd, to walkc at home in a godly Divine way •, that o- 
 thers might take CKample by thero. 
 
 49. There be among them arrogant, proud, fcornefull, deriding 
 Feofikt which doe nothing butcontemne andderpife, and in many 
 of them i: is onely a received Forme and Cuftome ', and a fpirituall 
 pride, or felfifli Pharifaicall Devotion, as I my fclfe can fpeake by 
 experience ; for I in a Chrirtian, brotherly, and friendly manner, be- 
 fought andadmonifhcdoricof them, by reafonof a Book which he 
 put forth, wherein I found fome points of great importance, agaii ft 
 God, and the ground of truth •, and I hoped that he would become 
 feeing, but he anfwcred in a proud contemptuous, and flanderous 
 manner, and gave forth ftjch an anfwer, wherein there was no Cha- 
 raders or Prints of Gc ds fpirit to be feen ■, their Confejfion [ of fahli] 
 is rather an Oj)inzo«, then a true and fincere EarneftnelVe, for all of 
 them are not that which they boafl: and glory to be j there may be 
 many hond^ hearts among them •, but many of them are onely Hi- 
 ftoricali, and Titular \ and defire onely to fhew themfelves, and to be 
 applauded, as I my felfc had experience of one of the chiefeft among 
 them •, they may learne at home to defpife other men [ without their 
 running to an outrcard fuppofed Zi§« ] 
 
 50. It is tlie way of the Children into Gods Kingdome,and more- 
 over their way is * Revoca y and this they themfelves make fhew of^ * To Reveh^^ or 
 but privately they are, as they were before •■, 1 would to God it were Recall thm- 
 in Earncft with them , as they pretend and give forth-,, and then 1 felvesk 
 would commicnd the fartiealfoi but to flinder, contemne, and de- 
 fpife others, is nothing elfe but Babel^ the World is already full of 
 
 fuch people, after fuch I run not. 
 
 51. Concerning * John Weyrack., fo farre as I can fee by thcfe his ^ Ha:ns Wey- 
 Writings, hemay beone chat walketl^In the love of God', if this ■nmkj' 
 
 his way be held in the reall fmcerity of the heart, but that he taun- 
 teth and difpraifeth others, by reafon of the knowledge of the light 
 of nature, it fhewe.th that he hath no knowledge therein , and his 
 ' gifts reach not thither •, and becaufe he hath no fuch gift, we muft 
 paffe it over •, and yet for all this, efteeme of him as a true and ho- 
 neft Brother*, for God produccth his gifts not onely in fimplicity, 
 but in many in a high ftraine [ or in a deep grounded underltandiug 
 or magicall meaning : ] For he is onely high, and ordereth, and di- 
 rcfteth all his workes as he pleafeth. 
 
 52. In like manner, I anfwer to the reft of the Authors which 
 yon mention, fome whereof were indued with high gifts> bat they 
 
 were - 
 
30 7^'^ Second Epifl/e, 
 
 were not fufficlently capable to comprehend all ; yet for their Tme^ 
 tliey have done enough, but becaufe this prefenc time ha^h need of 
 aiiorlicr Meikine ; therefore at this tiuie aHb there are found other 
 sk'Jfuil, underfiandingknowcrfjand fhe«ersof the Difeafe, and all 
 according ro Gods loving providenciall care, who will not that any 
 fhiu!d/mj7), buc that all men fhould be helped and cured- 
 
 55- it the fame Authours were alive at this prefenr, it maybe 
 they might ha^e written in foine points more clearely , and in ano- 
 liisr forir.e ', albeit for their time they have done enough, and they 
 are in no wife to be defpifed and rejcdei , although feme points 
 might be amended : But their Doftrine concerning thtVnhnofthe 
 Veiry and Hmnaniiy ii very ckxre i and we may fee how Gods (piric 
 hath been in them, bur Reafon turnes all things to rhe worft j and 
 by irs falfe expofitionsand Logicall glolfeSj wrefteth them to a pcr- 
 verfe fenfe. 
 *■ Smnckfeh. 5^. ^ Sveenchfelt ftumhicth at this point, in that hee holdeth 
 Chrift to be no Creature ■■, he hath not as yet comprehended the 
 Principles, and therefore it is impofTible for him to difiingi^ifb, how 
 and in what he is no Creature ■■> for in refpcft ef the Dciry hr: ij no 
 Creature i but in refped of the Heavenly Fffence ( concerning 
 which he fayd, Thai hs vcas come from Heaven, ind was alfo in Heaven) 
 he is in the Humanity creaturall , and without the Humanity un- 
 creaturail. 
 
 55. As we men live in the foure Elements, and we our felves are 
 the property of the foureEiemciirs , ana they are in Us creaturall ; 
 and without us they are uncreatiirall, and yet the ui;formed, uncrea- 
 turahzed Elcn-.enti without us in v^hom we live, and the formed 
 creaturaliz'd Elements within us are but one thing ; and fo it is in 
 the Perfon of Chrift. 
 
 $(5. The vv hole Ani;elical World (which is the fecond Principle)is 
 his bodily Being or perfonall '^ Ifenccand as to the heavenly efftntia- 
 lity inthc Perfon of the Humanity it is creaturall. & without the Per- 
 fon uncreatural'^ror he is the Fathers Heart caid Word, and the heart is 
 every where in the Father ; fo that where his heart is, there is alfo 
 Heaven, and the Divine efl'cntiality environed with the compleare 
 fulnelfeof Wifedome. 
 
 57. Concerning his foule, which he commended into his Fathers 
 handf, andofthewhicbhefayd upon the Mount of olives, That it 
 vcof' affiled and heavy, even unto death; the fame is alfo of the pro- 
 perty of eur foule •, for it was for the foules fake thit God became 
 n^an, that he might bring tlic fame againe into hinnfdfe, and draw 
 our will unto him againe out of the earthlineffe *, this farireisa 
 Creature. 
 
 58. And the third Principle (which is the cxtcrnall Kingdome 
 
 of 
 
The Second Epiflk. 5 5 
 
 of this World ', which God through Iiis Wifedrjme hj^h brouohc 
 forth out of Eternity^ isalfo creitura'lin him j for the whole De- 
 ity hath manifelled it felfe in the Man Chrift : V'ix_. That as God is 
 all in the fpirit, fo likewifc he is all in this man : we n^tn are like- 
 wife even fo, if vebe borne againeof God \ and this point ( which 
 doth exercife, and trouble almoft all others ) iray be eafily amended 
 and rectiiied, if it were well confidcred, there would not be fo much 
 condemning, and contending •, the fpiric of God careth not for any 
 controverfte ", he judgethall things in himfelfe. 
 
 59. Alfo ■'' Pf^^/^eZ/J^writcth, that .¥47 is not the Daughter of ^ We'ge'.im, 
 Jo-Khitn 3ndoi Annah, and that Chrift atfumed nothing from us ■, 
 but that fhec is an Eternal! Virgin ■, and this indeed is true in refpeft 
 of the Mdtk or Signe of the Covenant, according to the Virgin of 
 the Divine wifedome : But what fhould this availc me ? What fliould 
 become of my foule, and my heavenly effentiality which difappea- 
 led'm Adim [[which is the Parjdificall Image] if Chrift hjd not 
 aflliraed on hitn the Eflence of our foule , and begotten againe to 
 life the difappeared Image j the which in my Booke of the Threefold 
 lifeh fet forth at large 
 
 <5o. Except this, W^e/^J/w^ wrltethalfo of the new birth, and of 
 the union of the humanity in Chrift, very well with us j the which 
 tofpeake of here Icmk, bccaufe 1 have written clearely and pun- 
 dually thereof •, and I neither contenane nor defpifi; his Writings, 
 nor thofe that read them . 
 
 61. Doth not a Bee gather Honey out of diverfe Flowers •, and 
 though one Flower is better then another, yet fhefticks not at that, 
 but taketh what fcrveih her turne, and if the fap and vertue of the 
 Flower doth not like her, fhould fhee therefore thruft her fting into 
 it ? As the defpifer and mocker ufeth to doe : Men contend and 
 controvert much about the Shell [ or ourfide of knowledge and Re- 
 ligion ~\ but regard not the precious Sap [ of Lcve and Faith 1 which 
 ferveth and availeth to life. 
 
 62. What good doth knowledge doe me, if I live not inandsc- 
 cording to the fame •, the knowing, and alfo the will andreall per- 
 formance of the fame tsuft be in me : The mantle of Ciirifts fuffer- 
 ing and fatis^aftion which men doe now ufually put about them ; 
 fhall become unto many, afnare, and hell fh fire i in that rhey will 
 or^ely tickle and flatter thcm'elves with the merits snd fariifaftion 
 of Chrift, and ftill kc'epe their cunning hypccrifie and wickcd- 
 neffe. 
 
 65. Itlsfayd, Tou muji bee borne agiine , effe \ouff>d[ not fee the 
 Kingdome of God : Tou muft become Uk§ Children, if ym -will fee the 
 Kingdome of God : Not onely to contend and difpute about know- 
 ledge [ and opinions ] but you muft bccone a new man £ ^ fi^w 
 
 creature 3 
 
3 2 The SectKd Evijlie, 
 
 creature ] which liveth in God in righceoufneflfe, and holincfle j the 
 wicked one myft be caft our, and Chrift mnft be put on ; and then 
 we are buryed in his death, in, and with him, and doe arifeagaine 
 with him, and live eternally iu him ', whatnted I then to contend 
 and wrangle about that which I my felfe am ( which I have cfiential- 
 ly in n.e, and of which no man can deprive me< ) 
 
 64. I am at variance with none, but onely againfl: the wickec^, and 
 him the fpirit rebuketh to his face ', this I defiretolet you know, 
 and my intent is lincere and upright tovvards you. 
 
 6$. As for my Bookcsyou may cafily get them (IfuppofeJ if 
 you have a minde to them •, for Chriflnanm Bernard, Cufiomer at li- 
 gun, doth c*rtifie me that he hath lent two of them ( namely, the 
 Booke of the Three fclti life , which is the (hiefeji in Teaching ; and 
 then the forty quejiions covcerning the foule ) to your Butlers Brother^ 
 if you make him acquiinred with it, he will not deny you, but if nor, 
 then I will helpe you to them in another way ; you may alfo have 
 them of Mr. C/;r?^knM^ Bfrndri/, if you defire them of him, and you 
 cannot get them nearer at hand, I will write unto hira, that he fhall 
 lend chem unto you, for I have mine feldonfic at home j yet in cafe 
 you get them nor, 1 will as foone as 1 can get theru horae, lend them 
 you one after another. . 
 
 66. The feverall Eookes, and the Tides of them arc thcfe i the 
 firft Booke called Aurora, climeth up out of infancy, and fhewcs you 
 the Creatiorj of all Btings j yet very myfterioufly, and not fufficient- 
 ly expljined ; of much, and deep magicall j^ cabalifticall ] or pa- 
 rabolicall underftanding or meaning, for there be many myfteries 
 theiein, ilut flul! yet cotc to pafle* 
 
 157. The Second is a great Book of an hundred fheets, it treateth 
 of the Three Principles of the Divine Ejfcncey and ot che Being of all 
 beings ; the fame is a Key and an Alphabet for all thofe, who defire 
 ro underftand my Writings •, it treateth of the Creation, alfo of the 
 Eternall birth or generation of the Deity, of Repentance, of the 
 juftitication of man, of his Paradificall life ■, alfo of the fall, and then 
 of the new birth, andof the Tcftamcnts of Chrift, and of the total! 
 Salvation of Man •, very profitable to be read, for it is an eye to know 
 the wonders in the Myftery of God. 
 
 68. Thirdly, a Booke oi the Three fold life, the fame hath fixty 
 * ConfleUation ^^^^^ '■> '"^ is a Key for above, and below to all Myfteries, towhat- 
 indiimim, dif- ^o^ver the minde is able to thinke upon, or whitherfoever the heart 
 pofuion cnrnpte- '* ^^'^ "-^ ^'^'"'^^j 3"d move it felfe ; it fheweth the whole ground of 
 xion, prnfefjion the Three Principles, it ferveth every one according to his *pro- 
 and condition. ' V^^^^ y he may therein found the dcpth.«ni the refolve of allque- 
 ftions , whatfoever reafon is able to devife and propound •, it is 
 the niofi neceflary to fervc your turne, you would bee foone 
 
 weary 
 
7ht Second Epiflle, 3 3 
 
 weary of all contentions Bookcs, if you entcrtaine and get that Into 
 your minde. 
 
 6$. Fourthly, the forty J^ejiim about the Sonle ^ ichath twenty 
 eight iheets i it treateth of all things which are neceflary for a man 
 to know. 
 
 70. The fifth Book hath three parts , the firft part is concerning 
 the Incarmum of Cbriji i the fecond part is very deepe, and pro- 
 found, treating of Chrifts^ Pajfion, Suffering^ Mi Death v an^ how we 
 muil enter into Chri(\s death, and both dye, and arife againe in and 
 with him ; and why Chrift was to dye •, wholly brought forth, en- 
 larged, and confirnaed out of the Centre, through the three Princi- 
 ples, very deep : The third part is the Tree of Cbriftian Faith ; alfo 
 demonftrated through the three Principles , very profitable to be 
 read. 
 
 71. The fixdi Booke, or part of thefe Writings are theftx Points , 
 treating of the greateft depths and fecrets : Vi^. How the tht ee 
 Principles doe mutually beget, bring forth, and beare each others 
 fo th^t in the Eternity there is no ftrife C for contrary Enmity be- 
 twixt tliem ] and yet each Principle is in it felfe as it is in its owne 
 property, as li ,'it,y/erc onely one, and alone j and they fhew whence 
 ftrife and difunity doe arife, and whence Good and Evill 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 Natures this fixth Booke is fuch a Myftcry (however in plain- 
 neffe and fimplicity it is brought to light , that no Reafon ([ or na- 
 turall, Aftrall head-peece , though never fo acute , and litterally 
 learned] can found, fathom, orunderftand the fame, without the 
 light of God, it is the Key to all. 
 
 72. Seventhly, a fmall Booke for the Mekncbolly , being written 
 for the tempted and aflfiifted in fpirit, (hewing whence fac^effe, and 
 dejedednefle of foule commeth, and how the lame may be refifted, 
 and remedied. 
 
 75, Eightly, a very deep Book, Be ftgnatura rerum [concerning 
 the fignature of all things ^ and of the fignification of the feverall 
 formes and fhapes in the Creation •, and it fheweth what the begin- 
 ning, ruine, and cureofevery thing is j this entreth wholly into the 
 Eternall, and then into the Temporall, inchoative, and externall 
 Nature, and its forme. 
 
 74. Thefe are my Bookes , befides fome fmall Treatifes which 1 
 have given here and chere,and have kept no copy of them; for I have 
 no need of them for my felfe, I have enough in my three Leaves. 
 
 75. If myoccafionpermitme C for I muft oftentimes take jour- 
 neys, by reafon of my affaires ) then I my felfe will call upon you, h ' 
 foorie as I conse that way •, it was nny full intent to have feene you^t 
 
 F Weyko 
 
J ^ The Second Epfk* 
 
 Weyk} ^fter £^1fr, fcu: God difpofed it otherwife j by his providence 
 I light upon ano:her man, who led me out of that intended way, ta 
 one, who had need of mc j fo that afterward I undei(\ood that my 
 way was from the Lord. 
 
 75. Mr. Balthafar Walter ftayed the laft Winter and Spring with 
 the Prince Augufiits »fTanhalt at Felt^ka \ and hath written unto me 
 from thence : Now he is with the Eitrle ofGUyken^ three miles from 
 Erfird ; he is his Phyfitian, and is to ftay with him an whole yearc. 
 * Exehjd * 77' * E^ekjel Meth, is alfo at the fame Court , yet they be not 
 
 Meth, both of one minde, as the Letter of Balthafar (hewethy which I re- 
 
 ceived three weeks iince : If yoa have a dcfire to write , and there 
 gocrhnoMeficogerihlsvyay, hepleafedto fend to Cbrijiianw Ber- 
 nard^ Receiver at lagan j to him I can have opportunity to fend 
 weeWy -. he is a pious Chriftian companion. 
 
 78. If you finde any thing that is too hard and dark to be under- 
 ftood i« my Writings, I pray fct it downe, and let me know it, and 
 I will make it plainer unto you, that you may underf^and it j for the 
 wife, gnd full taught, who are high, and advance themfelves in their 
 owne knowledge, who can go alone, and arc rich aforehand, I have 
 written nothing •) but onely for the Babes and Sucklings, who fuck 
 on theic Mothers Brefts, and would faine learne. 
 
 79. He that can uoderftand it, let him underhand it \ but he that 
 cannot, let him not cenfure and cavill at it, for fuch cavillers, and de- 
 riders, 1 have writteo nothing •, I have written for my felfe. 
 
 80. ButifaBfother thirftethj andaskethwaterofme, to him I 
 give to drinke •, he fhall experimtenally finde and feele, what I have 
 given him , if the Lord voutfafc him the drinking ; and I commend 
 my felfe to your Favour, and Us all into the plcafant and gracious 
 Love of Jefus Chrift ; 
 
 "Dated at GerlitTit on the day of Jfary^s 
 Afcentim, i 5 2 i. 
 
 JACOB BEME, 
 
 The Nam dfthe Lord U afirong Tower, the 
 Rjghteoifi goetb thither ,. and is exalted* 
 
 ALcttet 
 
ns Third Sfifi^i, j5 
 
 A Letter to 
 
 Abraham of So MMiRFELD, 
 Concerning the Booke 
 
 ALSO, 
 
 A Dcfcription of his proccflc, and the ex^ 
 
 cellency , and furpafling Vertue of 
 
 Sophia's Pear/e, 
 
 Light , Salvation , and EternaH Tomr flowing 
 from the ppeli-fpring of iife^Jefus Chrijl, U our 
 refrejhment^ and comfort. 
 
 I, ^^^^^M0l^^^^^^ LORD, (Firflwifhing to 
 you the grace of God, and all health, 
 andhappineffe; being informed that 
 youhearea greit delight, love, and 
 affcftionto my Writings, which hi- 
 therto have beene unknowne to yoai 
 I mpft anfvcer you, that the fame like- 
 wife is a much greater delight, and 
 furpaffing joy in my fpirit •, becaufe I 
 underftand, that Cod doth drive and 
 carry on his wotke iofuch great and high perfons; which is not a 
 thing commonly to be found in the World, for the Temporall ho- 
 nour, and pleafure of this life is an hinderance to it. 
 
 2. But I can very well perceive in what manner Gods fpirit hath 
 touched, and awaked your Kobk heart, in token whereof you have 
 beftowcd fo much palnes and coft upon this Work, which was writ- 
 ten by a very fimple, and plaine hand, without any Art, or great un- 
 deri\anding (^ or large Capacity in litterall endowments '] but onely 
 in the knowledge and manifeftation of the gifts of God ; and more* 
 
 F 2 over 
 
2 5 ^^ Third Epiflle, 
 
 over it was not the intent of the Author, that it fhould come into 
 the liands of fo high Perfons ', becaufe he wrote it onely for a Me- 
 naoriail to himfelfe, tolliirre and rouze up himfelfe from the dark, 
 and droufie fleep in flcfh and blood, and not out of an intention to 
 make fuch a Work. 
 
 5. Indeed there was a fiery inftigation , but without foreknow- 
 ledge of this Worke, that lay hid in hianasa Myftery, which the 
 fpiric of God did ftirrc up and awake ; whereupon there arofe a great 
 longing, and defire to write ', and yet inr^fpeftpf the outward man 
 there v;as no defire, capacity, fitnefle, and ability in the Authour 
 thereunto •, for he fought onely after the heart of God •■, to hide 
 himfelfe therein from the Scorme and raging Tempeft of the 
 Devill. 
 
 4. And he con (Tdered the evi 11 Nature, audits working influen- 
 ces, and offentimes'the deceit of the Devill, and the anger of God, 
 and alfo the love and mercy of God ', where indeed many a ftorme 
 and ftrong encounter, was held againft Reafon, and alfo againft flefli 
 and blood, and the DevjII •, and all in a powerfull driving, and infti- 
 gation of the fpirit, till at laft a moft precious QarUmd, or DiadeWt 
 was fet upon his head, which this hand cannot fet downe in writing ; 
 but I rather wifh that the Reader of this Epiftle might finde it by ex- 
 perience, and then he fhould underftand what the fweetncflfe of God 
 is 3 and not fo much marvell , why a Lay- man fhould undertake to 
 meddle with fuch things j^ of write of luch Myfteries. ] 
 
 <,' Therefore I fay now, that when the. precious grainc of Mu- 
 ftard-Seed was fowne •, this worke was brought forth to be written, 
 which was then beheld as in a Myftery couched very deep, without 
 a fufficient comprehenfion, yet with exceeding joy j as this Worke 
 C being the fifft Booke ) Iheweth , where the great Myfteries, are 
 fet downe very fimply, without fufficient ejjpjanation and expreflfion, 
 and in much abbreviation and defeft , like-'a fudden fhower that paf- 
 ieth by, whatfoevet it lighteth upon> it hit^eth ^ even.fp likcwife the 
 fpirit of the Wonders. •.■ .e~' ^ . ■ *"^-:' 
 
 <5. For the Author was an illiterate mari; and of k vety fmall an- 
 derftanding, and llisli? w capacity inxomparifon to the learned, skil- 
 ful!, and expert j yea, as a meere Child in the Myfteries , who did 
 not fo much as undeift^nd the way which it fhould walke in,^ or what 
 might befall it, fave what the fpirit did intimate and declare unto 
 hiuQ, ashe hath alfo fet downe in Writing, the pcrfccution, difgrace, 
 and ignominy which iTiould fall upon himfelfe, before it" was afted 
 and brought to paffe that Reafon felt it , or experimentally knew of 
 it i and that foclcarely, as if it had beene really prefent, as is to be 
 feenc in the Booke Aurora, being the firft part of my Writings, which 
 was made before my pcrfecution j and now it is 4 comfort to me, in 
 
 that 
 
Tbe Third Epiftle, 57 
 
 that the fpiritof God did fhcw, and foretell rae fo much aforehand y 
 fo that I know what hisCounfcll is in his way ; and therefore 1 wil- 
 lingly and patiently yeclded my felfe under the Croffe, and commit- 
 ted nay caufe to God, and often entreated him , that if it came not 
 wholly from hisowne Counfell, to take it from me j and not to 
 l«t me know and underftandany thing in thic kind, or to proceed 
 in that way. 
 
 7. I purpofed likewife ( after the Perfecution ) not to write any 
 more, but onely to keep ir.y felfe ftill in Obedience to my God, and 
 to lee the Devill roare over me with his fcorne, rcvilement, and de- 
 rifion i in which many a hard conabate was fought agaidft him, and 
 what I endured, I cannot well tell or declare i but it went with me 
 as with a grain that is (bvyne into the Earth, which againO: all Reafon 
 fprings up afrclli in allftormcs and tcmpefts i whereas in the Win- 
 ter all feemes as dead, and reafon faith , now all is gone : Thus the 
 precious graine of Muftard-feed fprung up againe under all difpraife, 
 contempt, difdaine, and derifion, as a Lilly, and returned with an 
 hundred fold encreafe , and alfp with deeper and more peculiar, 
 knowledge, and came fof th ^ga^ne in a fiery inf^igation, or forcible 
 driving. - ■ , • • , , , '■■■ 
 
 8. But my cxternall man would write no more , it was fomcwhat 
 difcouraged and timcrousj till it came fo farre, that the interraH. - 
 man did captivate, and overpower the e^cernall , and tven then 
 the Oreat Myftery did Appeare ; and then 1 undciftood Godi Coun- 
 fell, and caft m} (clfe upon his will j alfol would. not irivent) or 
 feigne any thit^ out of Reafon i neither would I give way and place 
 any iBore unto.Reafon ; .but rcfigned my will to Gods will , that fo 
 my Reafon might be as it were dead •, that he ( the fpirit of God ) 
 might doe and worke what, and how he pleafed •, I w illed nothing 
 in Reafon, that it might be alone his will and deed. * 
 
 $1. And when this was done, then the internall man was armed, 
 and got a very faithfulj guide, and to him I wholly yeelded my Rea- 
 fon ) and did not (\udy and invent any thing , neither did I give 
 Reafon leave to diftate whatlfhould write, fave onely, that which 
 the fpiric did fhew me asinagrcat depth, and full Cbaos\inibe Afj- 
 fteric) yetwithpatmy fufficient comprehenfion , for the Creature 
 is not as God that doth, and comprehendeth all things at Once in his 
 Wlfedome. ; > _ ' - , 
 
 10. And there was then a purppfe Iri me againe to write fome- 
 thmg, and in the space of nine n\qmheiT%ree Bpoke.s w^ere tiiadej the 
 one concerning the three Principles of the Divine Eflence» that is, 
 6f the Being of all Beings, wherein the great Myftcry hath fomcwhac 
 opened and revealed it felfe, and therein are many excellent things 
 contained much deeper then in this firft workc L^k* the AHrora'] 
 
 (which 
 
jS The Third Epifile^ 
 
 ( which yonr Honoat hath fcnt hither for me ro periift ; and U hith 
 abouc an hundred fheecs of Paper. 
 
 . If. Afftr this, there vjs one m»de co»)t<ih)tflg (Ixfy fhcets i 
 K\h(ih tfcatcth of ihe threefold life of man, and iilfo of the whole 
 Cieirlon, i great open Gite of the My11:ery '» and 'th euen s woirdef 
 that furpafierh, and goclh beyond the reach of all Regfon tattht 
 which Imyfelfeifi my^eafon doc wonder, and roarvcH what God 
 intcndech to doe i that he ufeth fuch a lueane inftrument to fuch 
 weighty matters i for therein are revealed and laid forth the Myfte- 
 ries about which (fintte the heavie fall of A/dm) cbe world bach 
 contended, and alwaife fought j yet there hath not beeriefacha 
 Ground brought to light, whichynotwithftanding (hall not be on* 
 dcrftood of the World, bat of the Children of God i as the fame i| 
 manifeft and knowne. 
 
 I J' And then Thirdly, there were forty Qncftions Tent to me of J 
 Learned, and an underftanding man who alfo is a lover of the My* 
 ftery ; and a great Friend of the fame: who cKhorted me to anfwer 
 them according ro thefe giftsi and fpirif,which indeed ire very high 
 queftions j and they contains inthem the great depths and fieerets of 
 the Originail of thefoulej and all the fecrets. or Myfteries of the 
 Myftery, wherupon there is fuch an Anfwer brought forth, at which 
 the World might well rejoyce, if the anger, iniquity, and malice of 
 the Deviil did nor hinder It, yet the Counfell of God mnft ftand. 
 
 I J. Nowbccaufel perceive ijut your Noble minde, and heait; 
 harb a (ingular hunger , and thirft after fuch Myfteries, and regard 
 not the World wliich defpifeth fuch Myfteries ; therefore I acknow- 
 ledge the Counfell of God herein, Jftid it is nay bounden duty to im» 
 part rhe fame to you •, for to the Children belongerh bread, they 
 are worthy of it, but die Pcarle muft not be caft before Swine •, for 
 my fpifit and minde fheweth me fuffidently , that your Honour 
 fearcheth not after fuch things out of Curioffty, but fromtheinfti- 
 gatfon and guidajcce of the fpiric, which many times ieadethp«rf^ 
 tsCornelm, th<ft h^strny hUj mi declare tobim the words ofgrtf 
 
 14. And though J am a ftfanger , and very fimplc , yet yoor d^ 
 fire, and will doih embolden me to write to your Honour, albeit 
 with a fimpie hand [ma plaine and courfe phrafe and (tylc J ( but 
 Gods gifts are not bound to any humane Arts ) and I am the mord 
 bold with yon, becaufe I perceive, that your Nohfc hedrc appear- 
 gth fo low and humble, as to fend to me, whoam bur a meanei arttf 
 abjeft perfon i but feeing tis thus , I doe likewife sBoredfy i^tt 
 fhat the fpirit of God (hall open the doores, and gates of the Myfte- 
 ries for the fouler and granT: a right underftanding to apprche«d;and 
 h^ow his wqnderfyll gift?, the which I heartily wiflr to yber Mdnoun 
 
 S5' My 
 
The Third Efiflk. 39 
 
 lf» My Writings wiJl feerae fomewhat ftrange to you, for In 
 fome places the zeale is vehement, or carncft, efpccially dgarn/f Ba- 
 bel ani the Antkhrifl , who is knowne by God in his anger j {_ Or 
 come up in wrath to remembrance 3 therefore 1 fay that I could nor, 
 nordurftnot writeotherwife, then the fame was given and indited 
 to me i 1 have continually wrote as the fpirit did diftate it, and did 
 not give place to Reafon £ or to the wifcdome of the natural), and 
 Aftrall fpirit 3 I alfo doe not acknowledge it for a workeof my 
 Reafon, which was tooweake-, but it is the worke of the fpirit, 
 who bach fhcwne what he meancth to doe, and what (hall come to 
 paife, and alfo what is already done •, for he proccedeth forth out 
 of the Abyffe into the Byflfe, andfearcheth through all things ; he 
 tryeth the heart and reyns, and proveth the thoughts of men •, more- 
 over he doth hereby intimate, and declare the l^ Judgement •■, that 
 he will try and examine every Being through the fire \ and I could . 
 not, neither might I write at all ( even in the fiery inftigation ) ex- ^ 
 ccpt I did fet it downe, as the fpirit did reprefent it i therefore f 
 have made it for a MemeriaU to my felfe , I have no further inten- 
 tion therevrith. 
 
 .16. Butbecaufeyouaredefirousto read the fame, I will fend it, 
 and I pray you torerurne it back againe , for I will k^ep it for a Me- 
 morial!, and I am aiVured ( that fo farre as your Noble minde fhall 
 give God the praife, and read it diligently, and take this way to heart 
 with a defirc to underftand the fame ) that the Lord will open to 
 you the doore of his love in the Myftery, and crowne you rith the 
 Diadem of his wifedonoe, which is more precious then the created 
 Heaven and this World •, for the precious Philofopbers Stone ^ the 
 ground of all Myjferies and Secrets doth he therein i and this fame Dia- 
 dem [or Garland of wifedorae 3 is befet with this Stone j which 
 {[ Diadem and Crowne of light in the holy Ghoft 3 the fooie puts 
 on as a Garment > being a new body, in, 'and for, the Kingdome of 
 God-, wherein it is the Child of Gcd, and wherewith it is able to 
 ftaud in the fire of Gods anger without any hurt, or griefe, and can 
 therein overcome the Devil I, Death, and this World ; and therein 
 alfo can rule over the Scars, the poyfonfull influences ot the Conftcl- 
 lation, and this outward Iife,which otherwife is a thing impoflible for 
 Reafon ; for itgiveth that knowledge of things which no Arc [[ or 
 litterall acrumfent from cxreroall Reafon ] is able tofeatchour, or 
 dive into •, it fecrh through Heaven and Earth, and it reapeth where 
 it hath not fowne , ir askcch not ihe queftion. Is it true or no ? It 
 hath the figne of ••riT'h, and rigbreoufneffe in it felfe ', it hath all 
 vertucs lying in hope i there is no feare of Gods anger in it, it atfor- 
 deth a very joyfu;! hi^pe, and rarifcth and aflbrcth the fame ; and it 
 confiimeth the fou'e to be the Cbild of Gcd. 
 
 1 7.. This 
 
^Q The Third Epiflte, 
 
 17. This garland is a Virgin, and a cha(l purity, and divirie Beau- 
 ty ', a joy of the life, it corafortcth and rejoycech the minde in af- 
 flid:ion, it goeth along with man into death, bat it hath no death or 
 dying in it i it liveth from Eternity,aad 'cis a guide into Heaven, and 
 'tis the joy of the Angels y its tafte is more precious and pleafant, 
 then all.the joyes of this World > and he that once obtaines it, e- 
 ftcemes it higher then all the goods and riches of this World ; it 
 cannot be parrallel'd, but oncly with the Deity, but it lycth hid in 
 a darke Valley ', the World knowteh it not , the Devill blowes a- 
 gainft it as a ftorme of winde, and doth often fo cover and difgaife 
 it, that Reafon doth not know it ; but it fpringeth forth in its time 
 asa faire Lilly with manifold fruits, it is fowne in tcares, it groweth 
 in tribulation, and afBiftion ; but it is reaped with great joy j it is 
 contemned and dcfpifed by reafon, but he that obtaines it, holds it 
 for his beji Tredfure. 
 
 18. Such a Garland is fet upon him that fccketh after it with 
 earneftneffe, and wholly rcfigneth up himfelfe unto it, but not his 
 fclfc- Reafon in flefh and blood doth obtaine it, asmy Writings doe 
 fully teftifie i for what is therein written, the Author hath knowne 
 by experience^ there is no ftrange hand , or fpirit fbyfted in •, I 
 wl-ite not this for rayowneraine glory ( my boafting is onely in 
 God ) but for a rule and direftion to the Childron of God j and 
 that they may know what reward God giveth to thofe who put their 
 trull and con^dence in him, and regard not the difpraife and con* 
 tempt of the World, 
 
 1$' I doe liktwife wonder how you, and many more in Silefta 
 have gotten ray Writings j for 1 have no acquaintance with any of 
 them ; and I am fo elofe in refpeft of publilhing of them, that the 
 Citizens here about me know nothing of them , fave onely of the 
 firft part, which was Per- force taken from me •, which by meanes of 
 aferfoninthe Myfterie of Babet ( who persecuted it out of envy J 
 vcin prcclaimed among them for Here fre-) which rotwithftanding they 
 never read, neither was it examined ever as it was meet. 
 
 20. Indeed I never asked any mans advife about it, or ever com- 
 mitted rt to thecenfure and Judgement of man to this very houre j 
 but commended it to God j yet hereby I know and acknowledge the 
 way of God •, and likewife I undeifknd, that it is not knowne only 
 in Silefta, but alfo in other Countries, without my fore- knowledge; 
 and I muft even fay,that he that hath fo pcrfecuted it,he hath therie- 
 by publifhcd it,for my intent was to keep it by me as long asllivcd; 
 '^ Vie three and I wrote it for my felfe onely. ; ' 
 
 Principles, and ji. But what God purpofcd in his Counfell, is now manifcft •, and 
 the three fold jt fhall yet appeare more clearcly, when the * two laft Bookes fball 
 i-'/f • be read i at the which I my felfe in the externall man doc excee- 
 
 dingly 
 
The Third Epiflle, 4* 
 
 dingly wonder, and marvcll what God intendcth, and will doj for I 
 acknowlcdg my fclf to be altogether unworthy and ignoranr,and yet 
 the grcateft and dcepcft Myfici ics are revealed to the internall man, 
 which 1 give you and other lovers of God in humility to conf der ofi 
 for in truth I cannot at all fay, that it is the worke of my onderftan- 
 ding, orReafon : But I acknowledge it to be a Wonder^ wherein 
 God will reveale great things, whereinto my reafon doth fpcculate, 
 and continually maiveileth at it. 
 
 22. For I never in all iny life ftudicd thefe Myfteries, and likewife 
 knew nothing of them » tor 1 am a Lay-man •, and yet 1 muft bring 
 fuch things forth to light, which all the high Schooles, ox Univerfi- 
 ties have not been able to doe , to whom notwithftar.ding in compa- 
 rifon, I am but a Child, and have rone of their Arrsor wifedomc, 
 and I muft write wholly frora anoth»:r Schooje •, and which is yet 
 greater then all this, the Language of Nature U made kflowne to met 
 (o that I can undcrftand the grcateft Myfteries in my owne Mothers 
 Tongue, 
 
 25. Though I cannot fay that 1 have learned or comprehended 
 it, bat as long as the hand of God ftaycth upon me, I underftand it •, 
 but if it hides it felfe, then I know not my owne Labour , and am 
 made a ftranger to the Worke of my owne hands ; whereby I may 
 fee, how altogether impcflible a thing it is to fearch out and appre- 
 hend the Myfteries of God, without Gods fpirir *, therefore laf- 
 cribe, and attribute nothing to my fclfe, it is not my Work, I defire 
 not any humane applaufe and honour for it. 
 
 24. I am onely a fimple meane Inftrument, God worketh and 
 makethwhat he pleafech j what God willeth, that Iwillalfo-, and 
 whatfoever he willeth not, that likewife I wih not ;, if it be his will 
 for rae to know any thing, then 1 will know if, but if he willeth it 
 not, then doe I fo alfo : / vrillbe nothings and dead, that he n ay live 
 and worke in me, what he pkafeth, I havecaft my felfe wholly into 
 him, that fo I may be fafe, and fore from the Dcvill. 
 
 2$. And though I muft leave my outward body and life to the 
 difpofall of the World , and futferthe Devill to roare againftme^ 
 yet I will not truft neither the Devill, nor the World with my inter- 
 rail man *, neither will I doe ('according to the inward man ) what 
 the World will have me •, and albeit my outward man is bound, and 
 obliged to the World , and in its obligation and allcj^iance mufto- 
 bey the Lawes and Ordinances of the World j and doe what the out- 
 ward OWi^dticnrequlrethof rre , yet my inrernall man iTialJorely 
 be obedient to God , and not to the World ■h for he is not in the 
 World, but hath made himfelfe dead thereto, that God night live 
 in him, and be both the will and the deed in him j and though I 
 cannot fay, that it is poffible to live fo \_ in perfcfticn ] yet my will 
 
 Q is 
 
^2 The, Third Epi^ie* 
 
 js fo direfttfd and be!:!C '> andthis neither the World , nor the Devill 
 fhallbreake, albeit my outward life fhould faint and pcrilh, and 
 though Rcalon daih oftentimes flatly gainfayit, and temptation 
 appcireth by heipes , to the terrour and fadnelfe of the external! 
 life (where the Ypiiitalfo hides it felfe, as if allw^e dead, and 
 go;:e ) yec it bringeth forth alwayes new froits , and that in a- 
 bundance. 
 
 16. This I have related ro yoti at large, that you n»ay know and 
 ackr.ow'edge what manner of man I ani,and what the beginning, and 
 caufe of fpy Wilting i& •, ar,d from what Art andfpiritit was predu- 
 ced, or generated j and alio towhat end •, namely, to keepe it as a 
 Memoriall to my lelfe i but becaufe I perceive honeft religious 
 hearts to thiiftafrer ir, therefore I will net concealeit from them, 
 \_ but impart ~] in a brotherly and Ghriftian way, and commend and 
 commit it to God, that he n>a,y work<*, and doe what hee pkafeth 
 in them j and ihis wee are bound,, and cbjiged to doe one for 
 another. 
 
 iy. Laftly, I intreat you to conceale my^name among the Learned, 
 for I know that a rceane Lay man is accounted but ridiculous, and 
 contemptible with men Liarne<i in Schokjlique Am and though 
 God hath his Children alfo among them, yet I care not for having 
 myNarrieput uponit) or authorized upon me*, for the.praife be- 
 longeth to Gcd, who is the giver •, I doe not feeke to makemy feife 
 thereby a greit and glorious Name •, butChriftis my reward, my 
 Name and glory , and 1 hope to have the glory of it in the life to 
 coir.e be fere Angels and Men, and to rejoyce therein with the Sainij 
 in Critift , a= my Writings fLfficiently rel\itie. 
 
 28. Concerning ihe Book Aurora , which your Honour hach fent 
 metoperufe, 1 have read Come of it over, andfinde that it is my 
 Worke, and we!) copyed ojjt j butfome Syllables are left our, for 
 brevity fake, and yet the fenfe and meaning is not thereby diminifh- 
 cd ; 1 am well conrejitea for all that, feeing ( fo farre a= I have per- 
 u'edinhaftj 1 have t'oundro addition, but tfee great Myfteriesare 
 couched therein very deep -, they were undcrftood and apprehended 
 by the Author, but it was not very feifible forReafonto compre- 
 hend it at the fiift time, although it was knowne in the depth well 
 enough, yet the Author was not accuftomed to if, when the hea- 
 venly jo/ mer his', then he only followed the fpirits guidance, but 
 the wilde nature is not prefently regenerated [ c"" "^ide a new 
 creature: J Ifidctdii a Ktrneil be fowne, there growetha Tree; 
 but if the vettue be great [ if the power of^the refolorion be ftronf, 
 and the piadicc fir.cerc- and CGni>aritj the Tree gtoweth up the 
 fu.onerj and is the foDner knov ne. 
 
 S9* In 
 
The Third Epffl/e, 43 
 
 29. In the other three Bookcs you fh-'l finde the MyAen'es nsore 
 clearely, and fo throughout, the further th<' deeper ; tacli nooke 
 from the firft is grounded ten times deeper , fo tliat the fourth is a 
 very cleare roirrour, wherein the great M) fitry 'b fiificiently, and 
 vifibly feene and underftood, yet onely of its Children : Reafon 
 fhali rcnwine blinde, for the fpirir of God dwelLih not m the out- 
 ward Principle, but in the inward j and procecdeth forth from the - 
 inward into the outward [principle of this World J yet the out- 
 ward doth not comprehend him. 
 
 go. But Sir, I muft tell you , that the Booke Auronvfas not fi- 
 nifhed, fortheDevill intended to make a Bone-fire of it, becaufe 
 he faw that the day would bre ke forth in it i but for all that, the 
 day hath even overtaken the Aurora [or morning] f. that it is al- 
 ready cleare day j there belong ye' about th'^ty (hectbroiti but 
 becaufe the ftorme did breake them oft", it wasnot fijii/hed-, and in 
 the meane time it is growne day light, and the morning is cxtingui- 
 fhed J and fince that tiine the labour harh beene to bring forth rJie 
 days Yet itfhall remainefoforan erenail Rcmembrarce , becaufe 
 thedefeft is reftored, and fupplyed in the * Second •, the fault and ^< j', ^1 r- 
 blame of the defed is to be attributed to the Enemy. ^j^^ ^,^, ^ "l 
 
 31. But I will l«ythe fault upon none, bat onely the falfhood, ^' * 
 and iniqility of the Devill, who is an enemy to ail good j he doth 
 
 even confound and entangle Kings i how fhail then a poore meane 
 Man, being employed in fach a worke , be fo foo«e acknowledged 
 and knowne ^ if it be furely athrmed that he is a Lay man, and alfo 
 unlearned', the very wife and skilful! in Arts, will be oil^"ended at 
 the plainnefff.: and limplicity of fuch a thing •, when he hearech one 
 fpeake of fueh wonders and deep Myfteries in fuch a meane and fim- 
 ple way f without Scholaftique pomp of words andartificiall twraes, 
 and phrafes of Logick and Rhetorick 3 then he rhinkcth it is a Rip- 
 fodie : [ or fome confufed heapof Notions packt together, an En- 
 thufiaftick , phantaftick hotch-potch of Whimfies , or a bundle of 
 Non-fence ] For he underftands no: thcgifts of God, -and^ifo is not 
 able to fee into the heart of another i therefore I willdiftnrbe no 
 man, anddefire none to trouble-himfclfe about it; buc I confefle 
 that it is Gods providence, elfc this Booke Ihould have yet lyen in 
 a Corner. 
 
 32. Bat thus it was publifhed without my knowjcdg, corf n^ and 
 will, and that ^7 theperfecutorythemfelves, the which-I acknowledge to 
 befrom the. providence, and appoyntment of God^ for I had no 
 copy of it for fliy fielfe i neither did 1 ever know ihofe that have ir, 
 alCoJhave it uoc myfelfe,^nd yetithath beene copyed out ; and 
 
 G i brought 
 
44 T't^ Third Epifile, 
 
 broughc to my fight and hands fourc times already •, fo that I fee that 
 others have publifhed it : «nd 1 cftcem ka woodcrfull work, that the 
 graine ^rowcrh agi'n.lt the will of the Eremic i but that whichis 
 iowue by God, none can let or hinder [^ from growing. 3 . 
 
 33. But that which you, and others alfo do mifconftrne in my 
 Booke Anrora (which appejrcrhtobe wrong in the apprchenfion, 
 and which alfo ncedcth fooie clearing, and cxpofition ) youfhall 
 finds fufticicntly cleared at large in my third and fourth Booke j 
 wherein there is an open gatcof the Myfteriesof all Beings j and 
 there is even nothing in Nature but it might be fundamentally 
 fearched our, and grounded upon th's way ", for it fheweth,and open- 
 cch the Stcne of the wife men unto all the Secrets and Myfteries both 
 in the Divine and earthly Myftcry ! by this knowledge, and undcr- 
 ftanding, all tfce Mettalls of the Earth may be broughc to the higheft 
 degree or perff ftion •, yet oncly by the Children of the divine Ma- 
 ^pa , who have the Kevekiton \_ or eMpcrimentail fcience ] of the 
 fame. . 
 
 34. I lee it Well enough, but ! have m mcmuaU operation, inftigation 
 or Art unto it i butlontlyfet forth an open Myftery, whereunto 
 God fhall ftir up labourers of hisowne •, let no man feeke the 
 wotke from me, or thinke to get the knowledge, and operation of 
 the Phylofophers ftone [ or univerfall tinfture from me ] and 
 though it is kncwne clearly and might be opened more clearlyj yet 
 I hive broken my will, and will write nothing i but as it is given to 
 me : that fo it may not be my worke > leaft I fhould be mprifoned in 
 theTurba^ 
 
 35. And if you will have any thing copycd nut of thefe writings 
 now fenc to you, ic is requifitej that the Tranfcriber be a Learned 
 underftanding man ■■, icr niany fyllables are not fnlly written, Kei- 
 therhave all Gramraaticall autography, and in many words fome 
 letters may be wanting •, and fometimes a Capitall Letter ftands for 
 a wkole word, for Art hath not written here-, neither was there any 
 time to confider how to fet it downe punftually according to the 
 right underftanding of the Letters, but all was ordered accor- 
 ding tothediredionof tbe fpirir which often went in haft vfo that 
 the pen- mans hand ( by reafon that he was not accuftomed zq'iz) 
 did often fhake v and though I could have written in a more acurate 
 faire, and plaine manner -, yet the reafon was this, that the burning 
 fire did often force forward with fpeed ; and the hand and pen muft 
 haften dircdly after it •, for it commeth and goeth as a fudden fhow- 
 «r,whatfQevcr it lighteth upon, it hits j if it were pofllble to com- 
 prehend 
 
The Third Epijlle, 45 
 
 prehcnd and write all [which my mind behoMeih in the Divine 
 CHADS'] it would then be three times more , and deeper 
 grouoded. 
 
 §5. But ic cannot be, and therefore there is more then one 
 Booke made j more chen one Phylofophicall difcourfejand through- 
 out detpcr y fo that what could not be conteined in the ore might 
 be found in the other, and it were well that at laft, out of ali, onely 
 C'R^jmight be made and all the other done away [orlaidafide^ for 
 the multiplicity and plurality caufeth ftrjfe, contrariety, averfeneffe, 
 and wrong appfthcnfions by rcafon of the fudden catching conceits, 
 and conjcdurtsof the ile4(/fr, which knoweth not to try, and dif- 
 cerne the fpirir, which ufcth fuch wonderfull phrafe, where often- 
 times Rcafon fuppofeth, that it concradifts itfelfej and yet in the 
 depth it is not contrary at all. 
 
 57 Out of which mifunderftanding [or feigned gloffesofRea- 
 fon a^d litcerall outward Art upon the Writings of holy Men J 
 the Grext Ba^e/upon earth hath beene brought forth •, where men 
 contend for nothing, but about words i but let the fpirit of un- 
 derftanding in the Myftery alone, but its end, and number is found 
 and committed to the Turbo. ; for the beginning hath found the 
 Limit •, and there is no more any withholding and ftaying [efthe 
 wrath of God upon Babel J it cannot be quallit by any powerj or 
 force of Armes. 
 
 38. I fpeake not of and from my felfe , but from that which the 
 fprrit fhewerh , which no man can refift ', for it ftands in its Om- 
 nipotence , and depends not on our weening and willing > as the 
 
 ■'' Fourth Booke of thefe Writings doth exceeding deeply declare, ^ -^ 
 which is ftrongly grounded in the light of nature, andean be de- ^ U- ' 
 nnonftrated in all things. ^^^ ''"^' 
 
 39. Further I give you to underftand , that in thefe Writings 
 whi.harenow fentyou, the Author ufeth fometimes to fpeake of 
 himfelfe. Wee-, and fometime i : Now underftand by the word 
 Wee, the fpirit ( being fpoken in the Plurall ) intwopcrfons jand 
 in the word /, the Author underftands himfelfe *, this I give you 
 for diredion and information) to rake away wrong apprehcnfion 
 and fufpicion. 
 
 40. And herewith I fend you the Fourth Part, being the forty 
 Qjeftions , and therein you may behold your fcife •, and at the next 
 opportui/ity I will fend you the Second and third Pirt, if you de- 
 fire to have them •, and I pray to returne ic to mee againe by the 
 next occafion, fori will fend it to him , who framed and fent me 
 the Queftionsj and fo I commend and commit you to the love of 
 
 God, 
 
4<? The Third Epip^: 
 
 GocJ, heirtily wifhing that God would illamlnate yo^it NOBLE 
 heart, and give yooj-ightly to undcrftand the Senfe and meaning 
 of the Author in the internall Principle i with all Tcmporall, and 
 Eternall welfare : 
 
 1620. 
 
 Tfurs in the love of J. C. 
 
 J. B. 
 
 "TeutonicHs. 
 
 A Lettet 
 
f hi Fourth Epifih. 
 
 47 
 
 A Letter to 
 
 PAUL K E Y M: 
 
 BEING 
 
 An anfwer to him concerning 
 
 Our Lafl Times* 
 
 Wherein He Trcatcth of The fir^ Refur- 
 
 reBkn of the dtad'^ and of the thoufand 
 yeares Sabhth, 
 
 ALSO, 
 
 Of the Fall of B a b e L , and of the new 
 Building in Z y o n. 
 
 Light ^ Salvation^ and Et email Tower florvlng 
 from the fountaine of the heart #/ Jefm Chriji^ 
 ie our quickning C^nf^iatioN, 
 
 OR THY, and much efteemed Sir, and 
 good Friend in the Iliumination of the 
 holy Spirit •, and in the Love of our 
 Lord JefusChrift, beloved Brother il 
 received of Mr. C.E. the Letter vou 
 fenr me, dated about the 20. of July^ 
 togeherwith tv.o fmall Treatifes an- 
 nexed i arid therein I undeiftind that 
 you have received, and read fome of my 
 fmal! Manufcrip-?, cDncerning the wife- 
 dome of God, and asyouaffirme, the fame doe rejoyce you *, and 
 wichiil you beare a great defire,and longing to them.being in ihe like 
 €xefcireinthcwifedomeofGod. ' 3. Which 
 
^3 The Fourth EpifiU, 
 
 5. which on my part doth likewife rejoyce me to fee, that even 
 now the time is at hand , that the right Divine undeiftanding, and 
 true knowledge of God doth againe fpring forth in lyon ; and that 
 the ruinate Jsruj^alem /fjaO againe be built up ^ and that mans true I- 
 mage whieh difappeared and went out in Adam , doth againe put 
 forth it felfe in l)on wirh a right humane voyce, and that God doch 
 powre forth his fpirit into ns, that the precious Pear le in the po- 
 wer, and light of the holy Ghoftis againe knowne, fought, and 
 found. 
 
 4. Whereby then we doe clearely fee and underftand in \rhac 
 blindnefie we for a long time have beene in Babel, going aftray in 
 cjrnall, evill wayes •, whereby we have forfakcn the true Jerufaknty 
 and fhamcfuUy mifpent our Patrimrny , and lightly eftcemed cur 
 Angelica!! Trophee or Diadem ( K?^ tlic faire Image ) and w^i, ow- 
 ed in tlie filth of the Devill •, and under a iTie-w oT iJ.vine obedience 
 have played with the Serpent, and walked 00 m mtcre eirone 'US 
 wayes: This the Divine light doch at p'efent fet ^eroreolJr eyes, 
 and exhorts us to returne with the loft Sonne, and enter into the 
 true Z)on. 
 
 $. Not with Hiftoricall fuppofals, opinions, or blind perfwafions; 
 as if we had apprehended and underftood ;he fame very well •, this 
 isnot Z^ort, but Babel, which confcHeth God with the mourh, ard 
 maketh devout fpeeches tohim from the lipps , but in the Heart 
 hangeth unto the Great B&bylonkaU Whore •, unto the Dragon of felfe- 
 love, pride, covetcufneiVe, andpleafurc, and yet will fet forth her 
 felfe as if fhee were a Virgin ; No, this is not the Virgin in Zysn y it 
 rauft be ferioufneffc. 
 
 6. We muft be Iwrne of God in Zyon^ and know, and alfo doe his 
 will •, Gods fpi rit muft beare witnefle to our fpirit, that we are Gods 
 Children ■, not onely in the mouth with knowledge, and conjeftures, 
 but in the heart in very deed ; not ip an holy feeming way without 
 power [informal! wayes of Word- worfh'p, and rounds of Lip- 
 labour, wherein the captivated confciencc pbfcth the power cf 
 godlinefie] this the Devill mock? at, and cares not forj but wee 
 muft put on the Helmet of righceoufncfieand of love , alfoof cha- 
 ftity and purity, if we intend to wjge Battell againft the Prince of 
 this World •, he careth not a whit for any outward ftiew [ or for 
 the long and k)ud mouth cryes 'A blinde Devotion ^ it muft bee 
 power that fhall overcome him, and that power rauft fhine forth in 
 goodnejje , and koly fruits of Chrijhanity j and To we may Hght for the 
 noble Prize, or Crowne of life. 
 
 7. For we have a powerfull Warrior againft us , he fets upon ns 
 in body andfoule, and foone caftsusdowne, and there is no other 
 way to overcome hiir.", but with power in humility j which alone is 
 
 able 
 
The Fourth Epifllei 49 
 
 able to quench his poyfonfull fire» wherewith he fighteth without us, 
 and within us, againft our noble Iwage. 
 
 8. Therefore beloved Sir, and brother in Chrift, feci ng,you doe 
 apply your felfe to the Divine wifedome, and labour in the fame ■, ic 
 is right and requifite that we exhort one another to be vigilant to 
 witWtand the Devill •, audcontinuallyfet before our eyes the way 
 which we ought to walke i and alfo go on in the fanae, elfe we effeft 
 nothing •, if we know that the World is blind in Bcibel, and gocth a- 
 ftray then we muft be the firft that cftcftually go out ofBabely that the 
 World may fee that we are in earneft. 
 
 9. It is not enough, that we lay open, and Manifeft Babel, and 
 yet be found doing as Bibcl doth-, for if wedoefo, we thereby 
 tcflify that God difcoverech his light unto us, fo that we fee, but we 
 will doe nothing but the workes ofdarkneflei and that very light 
 whichenlightncthour underftanding fhall witneffe againft us, that 
 the Lord harh called us and Ihewn us the way, but we would not 
 walke in the fame. 
 
 10. It is n-ell that we lay open Babel •, hut we muft taks f^^ed in 
 what fpirit and mindC) and in what kindc of knowledge the fame is 
 done i it is gooJ that we be zealous, but the heart muft be upright 
 towards God, elfe we runnc without being fent •, and in our courfe 
 we are not knowne or acknowledged of God i but fo ading, the De- 
 vill mocks ijs, and leads us into by- paths of Errcur. 
 
 1 1. Befides the boly Scriptiye doth declare, that our workes and 
 words fhall follow us ', therefore we are fcrioufly to confider in whac 
 fpirit and knowledge we fet upon the high Myfteries, for he that will 
 pull downe a thing that is evill, muft fet up a better in the roome, 
 otherwife hee is none of Gods Builders , alfo he laboureth not in 
 Chrifts Vineyard •, for it is not good to pull downe, unleflc a 
 man knowcs how to make up the Building againe in a better frjme 
 and forme. 
 
 12. For God onely is the Mafter- builder of the World i we are 
 but fervants, we muft take great heed how we labour , if we will 
 receive reward i and alfo that we have learnt his work in his Schoole, 
 and not runne without being fent, when as we are not yet capable 
 of his fervicei elfe we fhall be found to be unprofitable Servants ; 
 thivl fpeake in good affedion , and in all faithfulneiVe to inftruft 
 and dircft one another what we ought to doe, that fo our labour 
 may be accepted of God. 
 
 1 3. For the darke Myfteries are no other way at all to be knowne, 
 fave onely in the holy Ghoft, wee cannot make conclulions upon 
 hidden things, unlefie we have the fa:Teinreall knowledge, and ex- 
 peiimentaVy fltide in the iUuminatm of God, that what we averre, is the 
 truth and will of God y and that it U alfo agreeable to bii Word •, and 
 
 H gTOundid 
 
j,Q The Fourth Efi^te* 
 
 grounded in the light of Niture ; for withm the light of Uomt there ii 
 no underfianding of Divine Mjieries. 
 
 14. T ;e great Build, ng of God is manifeft in the light of Natare*) 
 and therefore hce whom GoHs light dorh illuminate, may fearch 
 out and know all things j a beir knowledge is not in one and the 
 fame way and meafure *, for Gods wonders and works arc boundleffe, 
 infinite, and immenfe*, and they are revealed to every one accor- 
 ding to his gifts , and he to whom the light (hineth hath mcere joy 
 in Gods workes. 
 
 15. And a!fo that which is old and part above a thoafand yearesa- 
 gpe, is as nigh and as eafily to be knowne in the light, as that which 
 is done to day *, for a thoufand years before God are fcarce fo much 
 as a minute, or the twlnckling of an eye is before us j therefore all 
 things are nigh and manifeft to his fpirit, both that which is paft, 
 and that which is to come. 
 
 1 6. And if we fee in his light, then we muft declare his wonders, 
 and manifeft and praife his glorious Name , and not bury our Talent 
 in the Earth-, for we muft deliver it unto our Maftcrwirh Inaenfes 
 he will require an account of us, how we have Traded with it j and 
 without knowledge , or certaine illumination from God , no man 
 muft prefume to judge, or be a Doftor, or Mafter in the great Myfte- 
 ry •, for it is not committed to, or commanded him, but he muft la- 
 bour to atraine the true light, and then he goeth rightly toworke 
 in the Schoole of God. 
 
 17. For there be many Mafters to be found , who prefume to 
 judge in the Myftery, and yet they are not knowne or fentby God ■, 
 and therefoie their Schooled called Babel, the Mother of Whore- 
 dome upon Earth •, they flatter on both (ides, they play the Hypo- 
 
 • elites with God, and alfo ferve the Deviir, they call themfelves the- 
 Shepheards and Paftours of Jefus Chrift •, they runne, and yet are 
 not fenr, much Icfie doth God owne them j and what they doe, they - 
 
 * Their Li' doc for their honoar, and * Bclleys fake, andthey would not runne. 
 vim, neither, if they did not obtaine it In their Courfe of fpiritudl whore- 
 dome and hypocrifie. 
 
 18. They have turned the right and exceeding precious Myftery 
 of God, to a Myftery of their Whorcdomc and pleafcre , and there- 
 fore the fpirit calleth it Babel, a Confufion •, where men doe pra^ice 
 an hypocriticall Service and worfhip of God', acknov.lcdging him 
 with the tongue, but denying him in the powers where men doe 
 difl'emble and flat er God with the lipps, but in the heart they em- 
 brace and love the Dragon ( in rhe Revekuon') 
 
 19 Such as thefe we muft no"- Ke, if ve ^ ouJd obtaine the Divine 
 Myftery, and be capable of the light , but wholly spprovc our way 
 to God, and refignc our felves up to hina, that Godt li^ht may ftiine 
 
 itt- 
 
The Fourth ^pif^iel 51 
 
 inw, that he may be our intelligence, knowing, willing, andalfo 
 doing-, we muft become his Children if wc will fpeakeof his Be* 
 ing» and walke, or labour in the fame i for he commits not his work 
 unto a Stranger, who hath not learnt hisWorke, or the M)lierycf 
 his Wonders in Nature, and Grace. 
 
 2o. I have read over your Bookes , and therein have found ycur 
 great diligence with very much labour, in that you have gathered 
 together the Texts of the holy Scripture in great abundance ^ 1 ;)n- 
 derftand likewife that you are in good earned about ic, and thai you 
 would faine clearely prove and fet forth thereby, the darke termes, 
 and places of the Scripture concerning the laft Times , alfo con- 
 cerning the firft Refurreftion of the dead, and alio concerning the 
 thoufand yeares Sabbath ■, likewife you would nianifeft and fet forth 
 the ruine of Babel, and the new building in Z)'on of which the Scrip- 
 ture fpeaketh in many places. 
 
 21 Firft, what concerneth Bate/ J how it hathgrowne upland 
 how it fhall againe be dcftrojed, is fufficiently manifeft j the Dc 
 ftroyer k already onfooty and is now about thewoike; he hath long 
 fince made a beginning, however the World will not fee or rake any 
 notice of it. 
 
 22. Men cry Mordie, [murder, cor.fafion, and deftrudion, to 
 there adverfaries ] and yet there is no ftrange Enemy, but ins the 
 TurbA onely which hath growne up in the middeft of Babel in her 
 wickcdnelTesand unfighteoufncifcsi that hath found the limit, and 
 deftroyerh onely that which for a long rime hath been naughc, ufc- 
 leffe, and fclvifh •, the which fhould at all times have beene re;efted : 
 for where God fhould have been honoured , and love-i, and our 
 neighbour alfo as a man lovech himfelfe, there n en have fet up in 
 Gods ftead, the abominable, and beftiall coveteoufneffc, Heceit,! .Ife- 
 hood, and wicked craft under an hypocritical] fhew and pretence of 
 holineffe and have minded and loved faifhood in the piaceofGod j 
 and fo have made of the Myftery an abominable vicinas Bibel nil! of 
 reproachingf, revilings, and conrentions,where thfv have with fweet 
 fpeeches, and enticing words of mans wifedome , wi h feigned ^lof- 
 fes i and expofuions of Scripture 3 blindfolding our eyes, and bidd- 
 ing our confciences have led us captive in a very deceuiull way to 
 the glory and Magnificence of the great Whore » fo that fhe hath 
 fatted her adulterous Brat j and domineered over our body, and 
 foule, goods, and eftate. 
 
 25 This Baftardis nowat odds with himfelfe about the great 
 prey, and fpovle, and doth it felfe difcover its owne wickednelTe and 
 great (hame, fo that we may fee what good ever was in her •, for the 
 great wickedneffe which (hee hath committed doth plague her •, and 
 no ftrange thing, whereby it may be feene, that her whoredome hath 
 
 H 2 been 
 
5,2 Tte fourth EoiftU, 
 
 been manifold •, and that the Devill had bcfet and caught us in mafll- 
 fold Nets i and that one whoredomc \_ or Myftcry of hipocricy and 
 iniquity ] runnes in oppofition to another i and are maliciouSj 
 bicmg, devouring, deftroying, and flaying each other in an hoftiic 
 n;anner. 
 
 24. For the great Paine is come upon her , and fhee fliall now 
 bring forth the great iniquity, wherewith fhee in beconrc fully preg- 
 nant, and therefore ftiee cryeth our, becaufe of her tiavell and woe, 
 which is fallen upon her ; and fhee fpeaketh of the child which fhee 
 (hall bring forth-, Vix^. of Murthcr, Covcteoufn£lTe,and Tyranny, Ihe 
 uncoverech her faire feature, and Ihcwethwhat fhee is in the 
 heart, now he that will not know her , there is no remedy for 
 him. 
 
 25. The ileWdtzen faith, Gee out from her my people^ that you may 
 mt be partakers of her Plagues •, for fhee hath filled her Cup full with 
 the abominations of her Wboredome in the anger of God ; the 
 fame Shee ftiall drinke off, and bee forced to burft Her fdfe 
 thereby. 
 
 25. And this is that which I fay of B^W, that fhee is a Whore, 
 and fh;ll fuddenly breake in pieces and be deftroyed , and no (Gran- 
 ger fhj!l doe It y the fpirit of her owne mouth doth f^rangleher, her 
 owne Turba deftroyeth her ; Shee cryeth for vengeance, and mur- 
 der upon Herefie, and yet fhee doth it not for Gods fake ', but for 
 her AdulteroHi Bratt , and Be Hey -God: For otherwife if it were for 
 God, fhee wouid enter into his Command, and will of Loo/ej where 
 Chrift faith, Love one another, for thereby men {ball kjiow that you are 
 my Difcjples. 
 
 27. The Kingdome of God doth not confift in Warre and revl- 
 lings, or inanexternall fhew in delicious dayes *, herein the Chil- 
 dren of God arc not to be found, but in Love, in patience, in hope, 
 in faith, under the Crofie of jefus Chrift j thereby growcth the 
 Church of God unto the Sacred Ternary : [to an heavenly Paradi- 
 fkall Eflcnce J and the new AngeHcall man hidden in the old, fprin- 
 geth forth in God y and this is my certaine knowledge briefly 
 comprized concerning this Article ; in roy Writings you may fee 
 further of it. 
 
 28. Secondly, concerning Zyon, Ifpeakeand declare accordhig 
 to my knowledge, even as the fpirit fheweth it to me j that there 
 fhall furely come an ending and removall ef the Deceit [ or Myf^ery of 
 iniquity wherewith men are blinded ] and Zyon jhaB be found mtfy 
 of the Children of Faith"!, not in generall, as if there fhouldbe no 
 wicked man. 
 
 j^ 2p. For the Oppreifour fhall be a caufc that Zyonh borne •' when 
 
 men fhall fee how Brttf/js an Whore j then rrany Children fhall be 
 
 foujod. 
 
The Fourth Epiflie, 5 j 
 
 found in Z}on, and fceke the Lord y but the OpprelToor fhall dog 
 them, and cry them downe for Hcreticks; alfo perfccute and put to 
 death, and vs-here one is killed, there fhall ten, yea an hundred rife 
 up in his roomc. 
 
 3c. But the Generall Z)on appeareth fiift in greatc^ Mifery y 
 when Babel commeth co ruinc, then it fliall ftand defolate and mifc- 
 rable j and the Children of Zyon fhall then fay, How hath the Lord 
 forfaken us ? Come we bcleech you let u» feek his face •, let us ceafe 
 from ftrife and Warre ", Have we nor, alas ! made our Country de- 
 folate ? Is not all ftore and Provifton rrafied and [pent .«' Are we not 
 Brethren ? Wherefore doe vcee fight .^ We will now enter into Love 
 and Unity, and fccke the Lord, and no more fight, and dcftroy our 
 fclvcs, we V'ill be content y are we not here altogether Pilgrims and 
 Strangers, and feck our native Countrey ? 
 
 31. In this timeaZ;on verily fhall be found, and the Heaven 
 fliall drop downe its dew, and the Earth yecld her fatnefle •, yet not 
 fo, as if wickedneffe fhould be wholly done away, for it fhall con- 
 
 , tinue unto the end, of which Chrift faith, Thinkeji tlxH that rvhen the 
 Some of mm fhall come, that there vpHI be Faith upon the Earth .«' And 
 though the Children of ^Jyap fhall have a fiery deliverance, that they 
 fhall remaine, Maugre the will of the Deviir, infouiuch that God 
 will worke great things, at tu the time of the Apojiles, yet it endureth 
 not onto the end j for as it was in the daycs of Noah, when he en- 
 tred into the Arke, fo fliall the comming of the Son of man be, as it 
 is written. 
 
 32. But that the holy Ghoft fball he in the hearts of the faithful! 
 in Zyon, 1 acknowledge & I know itifor ^^'on fhall not be from with- 
 out, but in the new man •, it is already borne , hte that would fecke 
 it , let him but fceke himfelfe , and depart from the old Adam , 
 into a new life ', and hee fhall finde whether jefus bee borne in 
 him. 
 
 33. If he findes it not, let him enter into himfelfe j and feriouf- 
 ly confider himfelfe ; and fo he ftiill finde Babel, and her work ngs 
 inhim,thefc he muft deftroy and enter into Gods Covenant i and 
 then Zicn will be revealed in him, and he fhall be born with Chrift in 
 Bethkem Jehuda in the darke Stable, wot in yerw/d/em, as rcafon faine 
 would have ir,that Chrift (hould be born in the old Afiti the old Affc 
 muft become fervant , and fervc the new man in Zim. 
 
 34. "But ihat'mFoure hundred yeares there fhall be ameer golden 
 Age ; I know nothing of it, it is not revealed to mce \ alfo the limit 
 of the Worlds End is mt revealed to me : I cannot fpeakc of any /owr 
 hundred Teares i for the Lord hath not commanded me to teach it, 
 I commend it to Gods might i and leare it for thofc to whomc God 
 would. vouchfafc ihc knowledg of it j feeing therefore I hsve not as 
 
 yet 
 
5^ The Fourth Epfitl 
 
 ,yet ipprehendec! it I reft fatisfyedl in his gifts ', yet I defplfe nomin, 
 , 'if he hid 2 know ledge, and command fo to teach. 
 
 %s. For the foutthBook of Efdras is not fufficient as I under- 
 ftind to give a pofitive alTurance to it •, yet I wait for my Saviour 
 jcfuj Chrift, and rejoyce that 1 may findc my Lord •, when I have 
 him, then I hope after the death of my old Adam fully to recreate 
 any !e!fe in the Scili reft of Zion , and to wait in my God expcfting 
 what he will doc with me in his, and my lion; for ifl have but 
 Mm, then I am in and with him in the Eternal! Sabbath •, where no 
 ftfiteor contention of the ungodly can any more reach me in nay 
 Nrfo man, at this I doe in the oieane time re)oyce in this miferable 
 Vale of Tabernacles. 
 
 ?(5. The firft refurrcftion of the dead to the thoufand yeares Sab- 
 bath ( of which there is mention in the Revelation) is not fugicientfy 
 made knowne to me, how the fame may be meant, feeing the Scrip- 
 ture doth not mention it elfewhcrc. and Chrift a!fo and his Apoftles 
 give not an hint of it in other places,fave onU John in his Revelationj 
 but wheiher they fball be a thoufand Solar yeares , or how it may he 
 rcferred/eein;; I have not full affurance, I leave it to my God j and 
 to thofe to whom God fhall vouchfafc the right underftanding of it j 
 till God is p!ea(ed to open ray eyes concerning thefe Myfteries, 
 
 37. For they be Secrets, and it belongcth not to man to mak« 
 conclufions about them, without the command and light of God i 
 but if any had knowledge and illumination of the fame from God, I 
 fhould be ready and willing to learne i If I could fee the ground 
 thereof in the light of nature. 
 
 38. But feeing it behooveth me not to hide my knowledge of It, 
 fo farre as I apprehend it in the light of Nature ', I will therefore 
 fet downe fome Suppofitions, or confiderable Opinion* , which are 
 in my minde, not pofitivcly to affirme, but give it to confideration i 
 for good and wholefome inftruftions may be drawne forth thereby, 
 and tisalfo profitable for man fo to fearch j 1 will doe it in all fyn- 
 cere uprightnelfe , to fee if we might attaine fomewhat neerer the 
 matter, and perhaps there may be fome to whom God fhall btftow 
 fuch a gift, ftirred up thereby to write more clearely. 
 
 59. As firft, whether or no it be certaire, that the World muft 
 continue Seven thoufand yeares- 3r)d one thox^i3nd of them fhouklbe 
 a meere Sabbath •, Seeing that God created all in fix daycs, and be- 
 gan the reft on the fixt day towards evening, whence the Jewcs be- 
 gin their Sabbath on Friday evening: znd Elias alfo faith, that the 
 World ftiould ftand but Six thoufand yeares ', and Chrift likewife de- 
 clareth, that thedayes of tribulation fhall be fhortned for the Elefts 
 fake, elfe no man fhould be favcd , which you apply to the fall of 
 Babel, and to the time of Zpn i but it feemes as ii Chriji fpake of 
 
 the 
 
Thi Fourth Bpifile, j > 
 
 the fall of the Jewes, and the end of the World, and forefhewetb 
 an evill End. 
 
 40. Alfo Chnft faith, that it fhall be at the time dT his comming 
 to jndgeaient, asitwasinthe dayesof Noih, where men did Mar- 
 ry, and were given in Marriage •> nowwc know very well ( as the 
 Scripture reftifieth ) whar manner of wicked World was in the days 
 of Noah, chat the Deluge rauft come and deftroy them ; ( This would 
 hitimate, and denote a very meane Sabbath. ) 
 
 4 r. And tliough a man ftiould otnerwifc expound the words of 
 Chrift concerning his comming, yet that would not be fufficient to 
 prove it •■, being alfo that the Dtciples of Chrift doe alwaycs repre- 
 ienc the End to be nigh •, and Fiul faith, That the end fhould conse 
 after that Antkhriji it rn'ealed. 
 
 42. But that the Refurre(S:ion of the dead,and the laft Judgement 
 fhould be underftood of both ( namely that the righteous fhall arife 
 to the thoufand yearcs Sabbath, and among them fome ungodly ; 
 and that Oog and Magog at the End of the thoufand yeares Ihould 
 fight againft the Saints ) it feemes to run qaite contrary to the light 
 of Narure. 
 
 4?. For firft I cannot apprehend how the firft Rcfurreftion muft 
 come to paffCi feeing the Saints fhill have their workes follow thera» 
 according to the words of the fpirit •, befides wee know very well, 
 that all our workes are fowne into the great Myftery j that they are 
 firft brought forth into the foure Elements, and fo paife into the 
 Myftery, and are referved to the judgement of God, where all things 
 fhall be tryed by fire, and that which is falfe fhall confuHie in the 
 fire •, and the figures ftiall fall unto the Centre of Nature, Vi^. the 
 darke Eternity. 
 
 44. But if mens workes fhall follow them in the firft Refurreftion 
 as you affif me, then God muft verily move the Myftery (that is,him- 
 feU'e) which denotes J^e lafl Judgement. 
 
 45' For God hath iioved himfeif, but twice onely from Eternity j 
 once in the Creation of the World •, andfecondly in the Incarna- 
 tion of Chrift according to his heart : the firft motion belongeth to 
 the Father of all beings, and the fecond to the Sonne according to 
 Gods heart •, now the third motion of the holy Ghoft is* vet to be 
 accomplifhtd both in love and anger, according to all the Three Prk' 
 ciples; where all what ever hath beene corrupted fhall againebere- 
 ftored in the motion of the holy Ghoft , and each given unto its 
 owner. 
 
 4i5. How can then the dead arife in th^ir workes without the mo- 
 tion ot^ the holy Spirit both in love aad anger? When as the re- 
 ftoration of life doth onely confift in him ', moreover I doe no-- know 
 how the fifrt rcfarrcftion fhoiid come to paffc, whether it fhould 
 
 come 
 
^$ The Fourth Epifiie, 
 
 come to paffe in the twofoH man ( which cannot othervrlfe be un- 
 derftood,) that is, in good and evill j but what perfcft Sabbath can 
 we hold thereinf was not Adam unable fo to ftand ? 
 
 47. Now if the new man (hould oncly arife , then he would not 
 be in the foure Elements of this World •, moreover the new body 
 in Chrift need no rcfurreftion ', it liveth eternally without any want, 
 necefficy, or death, in Chrift, and doth onely wait when Godfhall 
 move the Myftery, where he ihall then put on the Crowne of his won- 
 ders and workes. 
 
 48 The manner of the Refmre^ion is thus j the Myftcry fhall reftore 
 whatever itharh fwallowed up; mans workes fhallbeput upon 
 him, and therewith he (hall Paffe through the fire andicfliallbe 
 tryed what will endure the fire,or not. 
 
 49. Now I cannot apprehend, how this fhould agree with the 
 dwelling upon the Earth, iox if it fhould be after a Paradificall nnanner 
 
 — that man Ihould arife with the wonders, then it could not be done 
 without the motion of the great Myftery, for your writings fay, that 
 alfo forae wicked men fhall arife ; this fheweth that the Myf^ery 
 rauf^ be moved, and at the motion, the I nflamation, £ or laft Judg- 
 ment of fire '] muf\ needs be j if now the Myftery fhould be moved 
 it would not onely move Q awaken andraifeup] fome, and that 
 in one fource onely j feeing that likewife forae ungodly fhall a- 
 rife. 
 
 50. Eefides you ray,that they fhal all dye at the end of the fix thou- 
 [and TeareSf then there tnuft be a dwelling upon, or an inhabiting the 
 Earth, where the ungodly that arife fhould again marry, and build ; 
 of whom there fhould not be oncly fome as according to your opini- 
 on* but according to the Scripture they /Ij all be as the Sand upon the 
 SiA fhore j whence elfe llioald Gog and Magog come, or how, 
 fhould they fight againft the Children of Paradifc, for in the Paradi- 
 ficall Children there is no ftrife. 
 
 $ I . Alfo it were not neceli'ary, that they fhould dye at the £ i\^ D 
 of the fix thoufand yeares if they fhould arife in the twofold body, as 
 we are nowj but if they fhould arife in the new body, then no ungod- 
 ly man can eycher fee, or touch them •, like as we now doe mt fee Pa- 
 radife \ c\fen fuch is the new body, no ungodly man can fight a- 
 gain(\ it. 
 
 $2. What fhould they fight for ? Are the Saints in Paradife ? 
 Then they make no ufe of the cxternall Elements, but onely of the 
 internall Element , wherein all the foure are couched in unity •, fo 
 that they have nothing to (\rive for, but they arc feparatc in the 
 Source. 
 
 53. But fhould the ungodly dye, and alfo arife againe in the foure 
 Elements j this fecmeih much more ftrange, but if they fhould 
 
 arife 
 
The Fourth Epift/e, 57 
 
 trife in the fpirituall body, then the foure Elements coald not con- 
 taine it, but the Abyjfe i and ftill they would be feparate as light, and 
 darkoeffcj what plcafure or likeingfhouldGod have to bring the 
 Saints againe into the combare and fourceof the foure Elements, 
 unto which they have bcenc (o long dead ? And yet fhould they then 
 begin to fight with the wicked ? Much more fit and agreeable were 
 it fsr thofc who here have fuffered nothing for Chrifts fake j that is, 
 for thofe who here upon the tarth have not loft their lives for 
 Chrifts fake. 
 
 54. And though you would fay, that they fhould not fight, but 
 the Lord for them, whit liking coald God rake to raifc up the Saints 
 andtofct themagainein the prcfencc of the ungodly j or fhould 
 not the joy in Abrahams bofomc be much greater then this in the 
 foure Elements i whence natural! ftrife and contention doe arife > 
 but if they (hould dwell in Paradife without the four ElementSjthen 
 no ftrifcj or ungodly man can reach them. 
 
 $5. Btfides, to what end fhould the ungodly be upon the Earth, 
 if there (hall be fuch a Sabbatb Z Their fourcc is not in the foure 
 Elements but in the Abylie, whither their foule goeth, when the 
 body dyeth. 
 
 56. Bcfides, fhould none but thofe dwell in the Sabbath who have 
 dyed for Chrifts fake ( of which verily there cannot be fuch a num- 
 ber as is fet downe in the Revelation ) that they fhould be fufticienc 
 to poffefle the Earth y and fhould the ungodly alfo dwell upon the 
 Earth , and hold their Hellifl) Sabbath .^ This runs dircftly againft 
 the light of Nature. 
 
 $7. Moreover Chrift faith. That they jb all matiy , and bee given in 
 marriage, at in the da)esof Noah: Alfo two fhall be grinding in one 
 Mill, and two fleeplng in one bed, and the one (hill be taken, and 
 the other left •, when the laft day jhall come. 
 
 58. Befides , Chrift faith alfo. That when he fhall come to judge 
 the World, All generations andkindredsfl)all fee him, and tremble be- 
 fore him ', and the wicked fhall waile, and lament, and fay to the 
 wife Virgins, give us of your oyle ; all this denotes a Generall expe^a- 
 tiun of the laft Judgement. 
 
 59. For if at the laft Trumpe, two fhall bee lying in one bed, 
 ( namely, one holy, the other ungodly ) thisfhcwcsno difference, 
 and if the Saints be mixed with the ungodly, then verily there muft 
 ■eedsbe a poore Sabbath. 
 
 60. When we looke upon the words of Chrift and his Apoftles, 
 they will not in rhe leaft manner agree thereto-, and though there 
 is mention made of a thoufand yeares in the Revelation , yet the 
 fame is hidden from us ; and wee know not vchm they may be- 
 gin, Of whether \hey are bemn ■, if the fuft Rcfurrcdion bee Pa- 
 
 I- radjficallj 
 
^3 T'^^ Fourth EffifHe* 
 
 radificall , then it may be done without our knowledge. 
 
 6i. They fhalj not dwdl among 115, alfo they (hall not Marry, 
 for vj'cdye once from Male and Female, and we ihall not arife Male 
 and Female, but we fnall live in Paradife in the forme of Angels, 
 Mutth. 22, §0. 
 
 62. Befidei, the wicked (hall in the appearance ofChrifts com- 
 ming, entreat the wife for Oyle of Faith i and you M'rite that the 
 fire of God ( being the anger and hellilh fource, (hall be in them, 
 and that they fiiall be tormented ( here upon the Earth in thefoure 
 El»ments ) in the anger of God , whereas the anger of God is not 
 manifeji in chc foure elements •, for therein good and cvill are mixc 
 together. 
 
 6^. But how fnall he that is once dead to good , and cannot fo 
 much as have one good thought , entreat the Saints for Faith and 
 comfort ? It much rather declareth, that when Chrift fhall come to 
 judge the World, that they fhall all "yet dwell together in the flefh, 
 in the foure Elements, where the one fhall be received , and the o- 
 ther rej€^ed j and the finnes of the wicked fhall then come in his 
 fight at the appearance of the fevere countenance of God in the fie- 
 ry zealc of the firfl Principle, fo that he fhall be affrighted, and then 
 would fainc begin to be honeft. 
 
 64. And though you mention that they fhall onely awake, and 
 not arife, yet the uncorrupted are to be underltood ; now you fay, 
 that they (hall dwell upon the Earth in the foure Elements and the 
 Saints In Paradife i when this commeth to be, then there will be 
 no more any (trife or controverfie •, but they are Eternally fc- 
 paratc. 
 
 6$. But fhall the Saints dwell opon the Earth in Paradife, as A- 
 dam before the fall ', and the ungodly be oppofcd to them, then they 
 are in danger as Aiam was, that they (hould againe eate of the for- 
 bidden fruit, whereof they fhould yet once dye. 
 
 65. But (hall they be hidden from the ungodly a thoafand yeares 
 and alfo from the foure Elements, why fhould they then fir(\ at the 
 end be manifc(\ in the foure Elements, that Gog and Magog fhoutd 
 then enter Battell with the Children of Paradife ? It doth neither a- 
 ffee with Scripture or Reafon. 
 
 67. Thehrft Epi(\le of Saint Paul to the Corinthians, Chap, if * 
 doth indeed reach of Chrilts, and alfo our Refurreftion, yet not of 
 a third : Butfirl^of Chrifts, and then of Ours-, for he faith there. 
 That Chrift if the firji fruits •, and then we who belong unto Chrilt » 
 this is the generall RelurreAion ; and though he faith , That then 
 commeth the endy yet by the end hee ligni(ieth no Refurreftion , but 
 the end is our RefurreAion ', this is much rather to bee undcr- 
 fteod, then that hee fhould racanc by the End,anoiher Rcfnrreftion, 
 
 or 
 
7 he Fourth Epifl/e, 5^ 
 
 or time *, fo( )u(t ^fter our Refurre^ion commeth the find of the 
 World, 
 
 68. The dead fhall firft appcare before the judgement, ere that 
 the end of this World, and the foure Elements commeth j for the 
 End is the enkindling ofthefrc, and ihe Loft. 
 
 6p. Alfo the Apoltles of Chrift, and all Teachers from God have 
 alwaycs reprefented the End as nigh at hard, for John himfclle faith 
 in his Epiltle, that rve are in the End j he fpeaketh indeed of the laft 
 houre j but if the wicked were affured that he had yet four hundred 
 yeares unto the End , how would hee feeke after riches for his 
 Children. 
 
 70. Befides we are to looke 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 ccafed ; all which, was finifhcd in 
 ftx dayes ', and in fuch a time the Myftery of Gods Kingdome fhall be 
 jinjjl)ed, and a thoufand yeares are before him as one day. 
 
 71. Concerning the Seventh day of Reft , whether or no , the 
 World fhall yet be in rejl a thoufand yeares -, the fame is hidden to 
 mankind-, wee cannot certaintly determine, wee muft leave it unto 
 his might J 1 have no knowledge of it, feeing the Scripture doth not 
 give cleare evidence, when the thoufand yeares begin, or what yeares 
 they be, or to what they have relation j therefore 1 let it alone in 
 its owne worth, and will hinder none that hath a certaine knowledge 
 or command fo to ceach j this I give you to coniider of) meaning ic 
 well unto you. 
 
 . 72. What I might further anfwer concerning this matter, you 
 finde fufficicntlyin my Writings ', although I coatd kt downea 
 large Anfwer about it, yet I thought it not expedient, feeing thif 
 ■ knowledge is not given to me y thereupon I let it alone, for I know 
 that I muft give an account < f my Workcs , and I ferd you by 
 the Bearer hereof your two Bookes againc, and give you thankes 
 for them. 
 
 ' 75. Concerning the End, or limit of Babels dovonefall C ^^K' 
 that B4W fhould be wholly deftroyed about the yeare i(53o. ac- 
 cording, to your computation, and albeit many more bee of the 
 fame minde)Jthe fame likewife is notfu^ciently manifcft to me. 
 
 74. To me indeed is given to know, that the time is nigh, and e- 
 ven now at hand, but the yeare and day I know not *, thereupon I 
 leave it to Gods Counfcll, andtothofe to whom God fhall revealc 
 ifi I cannot conclude any thing rvithont certaine kliowledge, otherwlfe 
 I fhould be found a Lyar before God. 
 
 7 $. But I waite for my Saviour Jefus Chrift, and will jisc what he 
 will doe i will he that I ftiall know it, then 1 will knoyi^ it •, if not, 
 then 1 wUI not know it > 1 have committed my will, knowledge, un- 
 
 1 2 detftandingj 
 
6o The Fourth Epiftie, 
 
 derftanding, and defire unto him -, he fhall be my knowing, witling, 
 and alfo doing -, for without hin) chere is mecre danger, and un- 
 certain ty. 
 
 76. Man doth hardly reach that w hich is before his eyes, much 
 IcHe that which is hidden and Myfticall, except God be his light 'y 
 this anfwer I give you our of good afteftion to confider of » albeit I 
 I am a fimple meane man, and borne of no Art in this World (^ Of 
 not bred up in any Scholajiique Learning. ] 
 
 ; 7. But what 1 have,that i& the gifr of God, I have it not from any 
 Arr, or Studying, but fronn the light of grace, which I ently fought 
 for •, and though my beginning was fimplc by reafon ot my Childifh 
 underftanding-, yet God hath fince that time in his light, wrooghc 
 fomewhat in me, and opened my Childilii eyes. 
 
 78. As for the Booke Aurora ( which is the firft ) it were need- 
 full to be better explained in many places •, for at that time the full 
 apprehenfion was not born in me, for like as a fadden fhower, what- 
 foeverit lights upon, it hits', evenfo it went with the fiery infti- 
 gation. 
 
 79. Although I had no purpofc at all, that any fhonld read it; 
 I wrote onely cue wonders of God which were fhcwne unto me, for 
 a memorial! to my Iclfcjand it went abroad without nay confent, aid 
 i* was taken from me per- force, and publifhed without my know- 
 'ledge ; for I thought to keepe it by me as long as I lived *, and had 
 no intent to be knowne with all, among fuch high perfons as now is 
 come to palTe. 
 
 So. But the mcft high ( in whofe hands and power all things are) 
 had another purpofe therewith as is now manifeft*, and as I am in- 
 formed it is knowne in many Cities, and Countries , at which I doe 
 wonder, and alfo not wonder •, for the Lord doth e&eft his workc 
 marvelloufly, beyond and above all reafon ; although he fhould em- 
 ploy a Shepheard in the work : and albeit the Art, and outward Rea- 
 fon will give him no Roome, and place, yet however his purpofe 
 muftftandagainft all the Ragings of the Devil). 
 
 81. And though I have not obteincdmany dayes of pleafure 
 thereby, yetlmuft not therefore refifthis will •, I have written 
 onely according to the forme as it was given to me j not according 
 to other Malters or Writings. 
 
 82. And befidcs my intent was onely for my felfe, albeit the 
 fplrit (hewed me how it fhould fall out j yet my heart willed no- 
 thing, but committed the fame to him to doc therewith what he 
 plcafed- 
 
 8g. I have not run with it Qnot being called) and made myfelff? 
 knowne to any •, for I can fay alfo with truth that my acquaintance 
 knew Icaft of it •, but what I have (hewne unto any, the fame 
 
 was 
 
The Fourth Epiftle, 6 1 
 
 was doneupon his entreaty and importunate defire. 
 
 84. And then further I give you to undcrftand, feeing that yoa 
 have my writings in hand to read, that you would not lookeupon 
 them, as commmg from a great Mafter, for Arc is not to be reene,or 
 found therein j but great carneftnclie cf a zealous mindc, which 
 thirfteth after God i in which rhirft it hath received great things t 
 as the illuminate mind fhall well (ee, and without lighc,no man fbali 
 rightly know, and apprehend them, as the Reader (hall furely 
 finde. 
 
 8 5 • And yet it could not be written more clcarely , and ready 
 for the undcrltanding •, although I conceive that the fame is cleare, 
 and plaine enough in fuch a depth ', but yet if there were any thing 
 that ftiould feemc too obfcure, and difficult •, I might repreftnt it in 
 a more fimple and plaine manner if it were mentioned te me. 
 
 %6. There are yet other Bookes bcfides this , written concerning 
 the wifedomeof God, of a very deep fence, and undcrftanding •, 
 treating of the great depths of the wonders of God, which at pre- 
 fent I have not at hand. 
 
 87. But that I give you not a large anfwer of my judgement up- 
 on your Booke concerning the thoufand yeares Sjbbath , and the 
 foure hundred yeares in Z}on (which you fuppofe to prove with 
 many places of holy Scripture ) is, becaufe I doe not fundamentally 
 and certainely know whether thofe Texts maybeapplycd to fuch 
 a meaning. 
 
 •88. For there be many fayings ©f Scripture which feeme to in- 
 timate onely me Oenerdll RefurreBJon of the dead •, and they are 
 cleare, efpecially in the words of Chrift in the foure Evitigelifts, 
 which 1 hold for the moft certaine. 
 
 8p- In like manner the Canfe ftands with Zyon •, that wiekednefie 
 fhall continue to the end, and though a Zyon fhall be, yet it will not 
 be v^holly Univerfall ', Babel (hiW go to ruin, and get another forme > 
 yet they fhall not all be Children of God, that are called Children 
 in Zyon. 
 
 po. Alfo I have no knowledge of the thoufand yeares Sahbat;* ; 
 I kiiow not fufficicntly to ground it with Scripture-, for we finde 
 one place fecming to croflc another ; men may interpreMhe Scrip- 
 ture as they are difpofed , but feeing 1 have m command from God 
 of if, I let it alone and leave every one to anfwer for hisowne o 
 pinion •' This I tell you fyncerely out of good affcfticn , and am 
 however your faithfuil Friead in the love of Chril\. 
 
 9 r. In your forty fecond, and forty third Page, where you write 
 
 of the Myftery of the Soules departed [ or feparated ] you bring 
 
 the opinion of Theophrajiitfy and others into quefiion, and fjfpition, as 
 
 - if they had not written aright of the Myftery •, it were better, that 
 
 had 
 
6i Thg Fourth Epijl/e, 
 
 hid been jiefc out, feeing you bave not underftood their Opinion, as 
 you fay, and juft fo it feemes •■, you fhall findc in my Booke of ihe 
 Forty Siiieflions [ about the thirtieth Qucftion 3 concerning the laft 
 Judgement, andalfo in other Qneftions, fiffici^nt and large infor- 
 raacion ; if the fame be read a> d rightly underftood. 
 
 P2. There is no need ot (Uiy further fearching, it is there cleare e- 
 tiTugh, what the Myftery is, that coniprizech bcdy and foule i and 
 alio what condition the feparated foulcsare \ii , both with their ex- 
 pcftation of the iaft Judgement -, and alfo in the meane time in re- 
 ipeft of their habitation, fource, life, and dift'ererce : I had though-c 
 that it was fo deeply and highly grounded , that the minde of man 
 fhould be fatiified enough therewith ', and if you neither have> nor 
 cannot fcf forth anything more fundamental!; then it rcmaincsof 
 fight in its owne place, the thoufar.d yeares Sabbath, and the foure 
 hundred years in Zyon will but finde tault with all, and bring it into 
 fufpition •, and though many objcdions might be made, yet they 
 would be of no fervice or cfteeoae. 
 
 9g. Moreover the manifcftation of the thoufand yeares Sabbath is 
 notof much importance, or concernement to the World, feeing we 
 h^ve mt fujident ground of the fame, itlhouldof right reft in the 
 Divine Omnipotence j for we have enough in the Sabbath of the 
 new birth ; for that foule that cbtaines this Sabbath [ of Regene- 
 ration J will after the death of the earthly body, have Sabbath c- 
 nough in Paradifc y we may very well leave, and commend the o- 
 ther unto the Divine Omnipotence, and waitcon Godwhat he wiU 
 doe with us, when we fhall be in him and he in us. 
 
 94' For I fuppofe there fhould be a better Sabbath in God, thea 
 in this World •, and if man fhould dwell upon the earth in Paradife, 
 then muft God rcftore that which in his curfe entred into the Myfte- 
 ry, as is to be ften in the forty Queftions. 
 
 P$. But that yea fuppofe that the righteous fhall not bebtonght 
 with their ^workes before the Judgement , is contrary to the words 
 of Chrift ,* who faith , Jhat all things ffiall bee proved through the 
 Fire. 
 
 $6. I fay not ( that they fhall come ) into the judgement, for the 
 judgement is in the wicked underftand the judgement of Anger, of 
 which the Scripture faith the righteous, or as Chrift faith , He that 
 beleeveth on me commeth not unto judgetnent j hee underftands hereby, 
 the fource or paine of the judgement, his words doe hold fortfa , 
 that they fhall all come together before the judgement , and every 
 one heare his fentence i The ungodly depart hence, and the righte- 
 ous come hither, al^c, 
 
 97 . Alfo every one ftiall ftand forth with his owne workes in the 
 Myftery i and themfelves be judged according to their workes j 
 
 now 
 
The Fourth Epijlle, 6 1 
 
 now you know very vrell that our workcs in this World have beenc 
 wrought in good and cvill, and ftiall be proved and feparated in the 
 fire of God -, hovr fhall they then being unfeparatcd, follow the 
 Saints in the Rcfurrertion to the Sabbath > and they hold Sabbath 
 therein ? But if they fhall follow them, then they muft be tryed and 
 feparated in the Fre •, and then they fliall have no more any need 
 to come before the judgement •, but if they fhould keep a Sabbath 
 without their workcs, then they are not perfcft- 
 
 98. If we would fpeakeof Paradife, and apprehend the fame, 
 then we muft have cleare eyes to fee into it*, for theinternall Pa- 
 radificall Wor\d, and the externall World doe hang one within ano- 
 ther y we have onely turned our felve's out of the internall into the 
 externall, and fo we worke in two Worlds. 
 
 pp. Death cannot feparate our workes , the fire of God muft doe 
 if, for they remaineinone Myftery till the judgement of God, e- 
 vcry one at the houre of the Refurre^ion fhall come forth in his 
 owne Myftery, and he fhall fee his workes before him , andfeelc 
 them in him. 
 
 100. It is not underftood that they fhall anfwer for their felves 
 with words, for the Kingdome of God conlifts > and proceeds in 
 Power » and albeit the ungodly fhall cry out, Woe upon his abo- 
 minations, and Seducers ', yet every mans worke fhall bee Sum- 
 moned in POWEKy which fhall either rejoyce , or torment 
 him. 
 
 loi. Now the old body of this World, is the Myftery of this 
 World, and the new body is the Myftery of the Divine light World, 
 and the foule is the Myftery of God the Father, and the Earth with 
 the Elements hath alfo both Myfteries,which fhal be moved through 
 the Principle of the Father. 
 
 102. And then the doores of the Myfteries fhall be fet open, and 
 each fhall give and fet forth its Figures which it hath fwallowedup, 
 for the Principle of the foule mult ftand before the judgement with 
 both the Myfteries. 
 
 log, Happyarcthey which fhall have the body of Ch rift in the 
 Myftery of the wrath {_ or fire of Gods anger ] they ftiall have the 
 foules fire, or the Principle of the Father furrounded wich the light 
 World, artd illuftrate with theMajcfty, they fhall feeleno paine, 
 or hurt •, and fhall paffe unfenfibly through the fire ; and there 
 the outward, or third Principle fhall be proved j and all earthlinefle 
 or falftiood, fhall remaine in the fire •, but the workes (hill be re- 
 novated in the fire, and freed from their earthly fource, and foyle •, 
 and thtmht earthly Myfiery remaineth in the fire, and is a /oorf of 
 the fire j whence the light arifeth , and the Righteom kofeth no- 
 thing. 
 
 1 04. Fo^ 
 
^4 The Fourth EpiflU, 
 
 104. For the works of love which were brought forth in the new 
 body, doe pafie wich the fpirit of the fcule through the fire, and rc' 
 may lie in the Divine Image in the fource of the light j and they of 
 the third Principle, that is, of this World, doe remainein thenre- 
 fource of the Soule. 
 
 105 But thac which haih been wrought and aftedin an wholly 
 cviU and malicious manner in the third Principle j and yet in this 
 Woi Id hath not been renewed by carneft Repentance, aiidRecon- 
 eilmenc toward his Brother ", that fallcth unto the centre of Nature t 
 that is, the toot of the daike World. 
 
 io6- But the woikts of the ungodly fliall not be able tore- 
 niayne in the fire •, for the tire fwalloweth chttn downe in it lelfe to 
 ihc darkc Centre I'';?;, the Original! of nature wherein the Dew/// 
 clivelly and thither also goeth there foules tire being the Fathers 
 principle \ fr tl is fire of the foule fhall have no matter to make it 
 burn aright ; but it fhall be as a quenched darke painfull fourfe-fire ■, 
 onely as an anguifh that would faine produce fire ", this is called 
 Oods wrath ( and not a principle ) a death or a dying fonrce. 
 
 107. For the principle of the father, wherein the right, and 
 true foule conO.fts, is a flaming tire which giveth light, and in the 
 light is the pretious Image of Ged •, for that light doth qualify, and 
 fv» eeren the burning light with the eflentialty of Love •, fo that it is a 
 pleafing delight, and a caufe of nature, and of life. 
 
 108. Therefore I tell you, that you fhould not thlnke it (Grange 
 or mifcndcrltand it i when 1 or any other ( let it be Theophraftus ot 
 who it will) write, that man, fhall ftand before the Judgment 
 n-'ith his body vehkh he had here : { perceive very well, that you have 
 not as yet undcrftood my Writings in the Book of the Threefsld life, 
 and alfo in the Booke of the Incarnation efjefas Chrift ( which treat- 
 eth of Chrifts fuftering, dying, and riling againe y and how we muft 
 enter into his deach , and arife out of his death ) you fhall finde it 
 cleare enough explained, and enlarged •, but feeing you have them 
 not yet at hand, be pleafcd to have patience, you may very likely get 
 them to read •, and then you will be freed from your perplexity •, 
 and deepe fearching in this manner. 
 
 109. For they lay their ground much deeper then your appre- 
 heniion is in this ', doe but read them right, you fhall verily find 
 what the Myl\ery is, what the magicall By^e, and Abyffe is, alfo what 
 the Being of all Beings is j there needs no confulting with one, or a- 
 nocher i he that underftands the great Myftery whence all Beings 
 have proceeded, and doc f\ill proceed *, he doth not encumber 
 hmfelfe with fuch large circumferences. 
 
 I lo. You have undertaken a very hard labour which doth no- 
 thing but perplex, eat up, and confume your life ? it is wholly need- 
 
 Icffe,, 
 
f hi fourth Epifife, 6^ 
 
 JeflVi he that findeth, ind knoweth the great Myftery, hefindethill 
 thing* therein '♦ there need no liccrall demonftration } God, Chrift, 
 gnd the eternity with all wonders do lye therein » the Hol^ Oboji is the 
 Ke)i to it i arc yoo In the new birth as you fay, then there is no need 
 of fuchhard fceking, with fuch hard labour j- feck onciy Chrift in 
 the Manger, jn the dark Stable, when you finde him, then you fhall 
 indeed find where he fitteth at the righ, hand of God. 
 
 III. Searching oncIy doth nothing', the Phytofsphers Stone is a 
 tery dark difefteemed Stone, of a Gray colour, bar therein jyeth the 
 higheft Tindure i would you fearch out the Myftemm Magnum, 
 then take before you onely the Earth with its Mettals, and fo you 
 may well finde what the Magicall or Cabalifticali ground is. 
 
 IT 2. The deep and Myfticall numbers, which otherwife no man 
 is able to facliom or finde out, lyeallintheMyftery •, but hee that 
 findes it, fearchcth not after the numbers, he taketh Gold for Earth*, 
 and doth as one that hath a coftly Treafore lying in an obfcure place*, 
 theManger and fwadiingcloaths of Chrift are more acceptable to him 
 then the whole World with its Figures Q or eKternall pompe, and 
 glory "} he hides the Numkrs tbemfelvest for the outward Kingdoroe 
 muft accompliih its wonders. 
 
 113. Wherefore Ihould the earthly Myftery, beunvailed before 
 
 the time j enquire of the * Magifls, who have underftood the hea- * jif^i 
 venly and earthly Ma^iA ; wherefore they have kept the Tinllure 
 fecret, and not revealed it ^ there is no other caufe at all, but that 
 the World is nor worthy of it ', To likcwjfe it is nar worthy of the 
 Numbers of the Myftery. 
 
 114. Therefore God hath hidden them from us, that the earthly j^otf. 
 Myftery might accomplifti and fulfill all its wonders on us j and that 
 
 all the Violls of Gods anger be poured forth on us ', how can a man 
 undertake to reveale fuch fecret things without the confent of the My- 
 ftery ', indeed he tampereth about the outfide of the Myftery, but 
 if he comes in he muft have the will of the M yftery. 
 
 1 15. The outward inftigation to manifcft and reveale the Myftery, 
 proccedeth from the Starrest for they would fainc be freed from 
 vanity, and they drivt mightily in the MapuU Children to mani- 
 fe(\ation ', therefore we muft prove and examine the inftigation, 
 whether it proceed from Gods light, from Gods fpiric, or from the 
 Dominion or Government of the Stars. 
 
 1 16. For Gods fpirit fpcaketh plainely of his Myftery, he onely 
 declareth the Tmbd, and letceth the Numbers alone *, he hath once 
 figoed, and fealed the Myftery, with the might of the firft Principle 
 in the Seven formes of Nature to the wonden of God*, and againe 
 he hath iigned it in the Love in the humanity of Chrift, with the 
 Seven golden Cmdlejiickf and lights i and therewith hee continues. 
 
 K DntiU 
 
66 rhiTourth ^fijilel 
 
 brttill the Judgement *, each numbtff mafirfefts it frlfc h its mne A^ j 
 hocrear6rehath power to raanifeft the fame, for hctharhath ir 
 ddi'esmt; ellc he tranfgrcfleth the Magicall order, aiid becomes a 
 foath ng to the Myftcry. 
 
 i 1 7» And therefore tbe Prophets, andalfo Chrifl hfrr.felfe have 
 l^ote, fifJofen al! in Parables, airer a Magicall manner •, and even to this 
 
 day none who is capable of the Myftcy d<rrf fpeake orhetwife, mi- 
 Jetfe ^htit ha peculiar fU'^pofeoi God, that the Number (hill bee 
 Iplahely revealtd', as Vanitl who did clearely denote the time of 
 Ch rift with in ome Nutnber , he hid comrhand (otodoej this I tell 
 you fyfic^rely and in ail faithfuhreiTe, alfo in rii;ht Chriftian love to- 
 wards yoUj net oiit of contempt, but from my knowledge and g^fls, 
 feeing you dcfired it of nie 5 I haVe given you a fhort hint , what 
 you are to doe herein, and entreat you to looke uportitirra Bro- 
 therly way. 
 
 1 18. But yet what I ans able to ferve you in, with my few gifrs^ 
 'if you fhaJl further dcfire, it ftiall be done with a good will j pro- 
 vided, I fhall perceive you are in good earneft , and that it ftiall 
 ferve to the honour of God, atid the welfare oiF hiankinde j ahd fo 
 I commend you into the Love of Jefm thrift* 
 
 Ddted^ Gerlits^ I4*^<t^ 
 t^ugujl 5 A N N O 
 
 Dom: I 6zo, 
 
 : .'.' ,.; ...i.is 'ji: , 
 
 Another 
 
 h:^y" i ^.^\\:U v- rr 
 
TbirtfthBfifilt, 
 
 ij 
 
 ANOTHER 
 
 L J^ T T E R 
 
 TO 
 
 PAUL K E Y M: 
 
 Concerning the way to true 
 
 Knowkdge, and the Regeneration 
 in C H RI S T: 
 
 Likewifc concerning the thoufind yeares 
 
 Sabbath i and how the Myflerits in the 
 Revelatjan are to be under flood. 
 
 OurSoiivathn in C^rif 3^f^» 
 
 O R T H Y , and much refpeaed 
 Sir, and in Chrift beloved Bro- 
 ther > I have r<ceived your laH; 
 Xerter, and therein I have once 
 more onderftood, and well obfer- 
 v^'yovii zealous inflaosed minde, 
 in your intended labour, and hard 
 Study j i»id then your anxious 
 earncft defire ^fcer the Jightof 
 the true koowfedge thereof \ and 
 thirdly, thfcg^eacrhirft after the 
 fountsiaeand JwelNfpring of Chrifl:, vt-hercin thefliinde is rcfrefbed, 
 quickned^comfoFCrdv/anstied, and appeifed •, and confidering that 
 lam a Servant to my Brethren, and no leffe then a Debtor in the 
 Love of Ghrift to thera ;; therefore I fhall in the feme Love/hew and 
 impart to you wJiat I-know, and what is given to pae \ feeing your 
 'ide^eialfo rec)t««eth; it. , / ; . : 
 
 K 2 2. Chrift 
 
^8 nt Fifth Epiflit. 
 
 i Chrift faid, I am the vine, ye are the branches*) hcthatabl- 
 deth in me, andl in him, fhall bring forth much fruit j forwiihout 
 me you can doe nothing ■, alfo he that abideth in me and \_ hath 3 
 my wordcs [abiding] in him, hcebringeth forth much fruit j 
 herein lyech the whole ground, and ic is the onely root or fpring to 
 the Fountaine whence the Vivim underftanding floweth j there is no 
 other ground to the true and reall knowledge in the wifedome of 
 God , no other fceking, l\udying, or fearching doth availe, any 
 thing. 
 
 3. For every fpirit fearcheth onely its owne depth •, [ or reacheth 
 no further then its ownenaturall capacity orinftinft] andappre-* 
 hcndeth that wherein it doth enkindle its fclfe > and though it doth 
 fearch in its owne enkindling , yec it findech no more but a type or 
 reprcfcntationof things like a fhadow, or dreame-,it is not able to be- 
 hold the Being it felfe •, for if it would fee the Being, then it muft be 
 in the Being, and the Being in it *, that fo it may be capable of the 
 Being, and fee really in the Being it felfe. 
 
 4. Now then,feeing chat we are dead in Adam to the Divine effencc 
 and are become blind and eftranged •, '^e have no power in us cj/rom 
 ourfehesywe know nothrng of God in our Reafon, but onely the hy- 
 ftory, that there is a God, we doe neither feele his power, nor fee his 
 ligbc, unlefi'e we returne, and become like unto Children , which 
 know nothing but are guided, and ruled j and as a Child lookes up- 
 on its mother, and longeth after her j and fhee alfo chenfheth, and 
 bringeth icup; fo mu(\ the externall reafon be blinded, beaten 
 downe, and quite qnafht. 
 
 f. And rhedefire muil re(igne,and caftic felfe into the grace, 
 
 and Love of God, and not reguard the oppofition, and contradidion 
 
 of the outwird reafon, which faith, it is nothing fo ', God is afar of ; 
 
 you mart fearch, meditate* and rcprefent him onely to your felfe by 
 
 your apprehenfion ', you muft feeke after his will, how he hath 
 
 *l{ew hehath revealed himfelfe ; ^fohewill beknowne^and nootherwife i thus 
 
 revecded him- the excerflall, hyftoricall,Aftrall reafon doth judge*, and it ruleth alfo 
 
 felfe in hit the whole World except a very fmall number of Gods Children. 
 
 Word, 6. Chrift faid, you mufi abide in me j for without me you can doe 
 
 nothing *, you can neither know nor fearch out any thing really, and 
 
 fundamentally of God ? for he that cometh to me *, him Iroill in m wife 
 
 c(^outj in me you fhdl bring forth much fruit j now every branch grow- 
 
 etb on its owne tree *, and hath the fap, power, influence, vertue, and 
 
 property of the tree*, and beareth freic according to the quality^ 
 
 kinde, and property of the tree. 
 
 7. Thus likewife he who defireth to be taught of God,and to have 
 Divine knowledg,muft ftand in the tree whereinto God hath engraft- 
 ed us-throughj the &.egenerA tion ; he mu(t have the iip and verfue of 
 
 the 
 
Tbe Fifth Epijiie. ^9 
 
 the tree, clfe he brinjjerh forth ftrange, unfavory, wijd fruit, nhich 
 hach not the taft and rclifn of the good tree •, we muft become like 
 unto a Child which iinder(\and:> nothing) but onely knoweth its 
 mother, and longeth afrcr her. 
 
 S. Wemuft drink of the new roilkof Chiifts Incarnation j that 
 fo we may be made partakers of his flcfh, and fpirit j his vcrtue, and 
 fap muft be our vei tue, and fap j we muft become Gods Children in 
 Divine Eating and Vrinkjng. 
 
 9. Nicodemus faid i How can it be that a man fl^ould be borne again? 
 in hit old age .<* Yes good Nicodemus \ and good externall earthly 
 Reafon, how could it be that Adam who was a perfeft Image of God, 
 did perifh in his perfcAion, and became tarthly •, did it not come to 
 paffe by Imagination, becaufe he induced his defire, longing, and luft, 
 into the outward Aftrall, Elementall, and earthly Kingdome [^and 
 did (et his minde upon the Dominion of this World 3 whercupoiT 
 he in his defire, luft, and imagination , was forthwith impregna^edj 
 and became earthly i and thereby he fell into the flecp of the ex* 
 ternall Magia j and thus it is alfo with the New birth. 
 
 10. Through Imagination, andanearnejl ferioM defireiWehecotXi*: 
 agalne impregnated of the Deiry, and receive the New body in the 
 Old •, the New doth not mix it felfc with the Old j like as Gold in 
 thegroffcand rough ftone is quite another thing , and hath <i«ot/jer 
 Tinlbtre and fpirity then the rough matter in the ftone ; thus alfo is 
 the New man in the Old , the rough ftone knoweth nothing of die 
 Gold ; and fo likewife the earthly Adam knoweth nothing of the 
 Divine heavenly Adamj and therefore there isftiife in Min , and 
 Man is contrary to himfelfe. 
 
 11. The earthly j4^4m will fee, feele, andtafte, but he receiveih 
 onely a ray, type, and twinckling reflex frona the inttrnall Man-, 
 where he indeed at fome times rafteth fomewhat of the Divine Man, 
 but not eflentially ", but as the light of the Sunne doth difperfe> or 
 fwallowHpthe fad datkneffe, fothatit appeareth as if there were 
 nodarkneflfe more at all', and yctthedarknelTe is really hidden 'm 
 the light, which againe is mauifcft when the light of the Sun with- 
 draweth. 
 
 12. Thus ofcencimes the New man doth in the Divine Power, 
 fwallow Hp the Old, that the Old man fuppofeth that he hach ap- 
 prehended the Deity, whereas he is not capable of that elfence, hue 
 the fpirit of God from the New man doth paffe through the Old ; 
 but when the famg entreth againe into its Myftery, then the Old 
 man knoweth not what hapned unco it •, but it feekech wayes to 
 come to God, and fearcheth afrcr the purpoie and will of God ', and 
 yethndech nothing but invention, fiftion, and opinion , and it is 
 very zealous in its opinions) and k wweth not what ic doth, it find- 
 
 tth 
 
f6 rt« Ptfth Epiff4e. 
 
 eth not the r66t *, for it is not capable or worthy ©f It *, tn^ ttitf 
 IheWeth th« it moft dye and f erifh. 
 
 15. Batthe New man, which inanearneft fcrloos will and por* 
 pofe, arrfeth through Imagination [^ or the tffcduall operation of 
 CToe Faiih J abidethltedfaft in the reft ^ f Chiift, even in the Tree 
 ( which God the Father by his motion, when he moved himfclfe the 
 li^cond time according to his heart, didjingraft into the humane 
 foule ) and it fpringech forth in the life of God, and doch grow and 
 flourifh in the power, vertue, and Tap of the Divine Effentiality, in 
 Gods Love ^ this reccivcth Divine knowledge and skill, not accor* 
 ding to the meafure of the escernall will, what the externall man 
 wfll know and ff arch out , but according 90 the meafure of the in- 
 rernall Heaven -, rhe internall Heaven doth enkindle f and enligh- 
 ten ] the externail, fo chat the underfianding or intelleftuall faculty 
 of the foule dorh connprehcnd, and underftaud the externail. 
 
 14. For God who is a rpiriF,and alfo a Being, hath reanifefled hini- 
 felfc by the externail World in a fiiiiilitude , that the fpirfe- m"»ght 
 fee i: I'clfe in the Being cllcnrially, and not fo onely , but that the 
 Creature likewife might contemplate and behold the being of God 
 in the Figure, and know it. 
 
 15. For no Creature if able to fee the Being of God without it 
 fcHe ; the fpirit feeth God in the Efl'ence and Luftre of the Majtfty ', 
 and the fdme Itkewifc in its felfe, anditsowne fellow creatures like 
 it iclfe j for God is himfelfe the fpirit of all Beings ( underftand df 
 heavenly Beings ) fo that when we fee the Divine Creature, then we 
 fee an Image or iikencfle proceeded from Gods Being •, and when 
 we fee the will and working of that Cttature , then we fee the will 
 and woi king of God. 
 
 1 5. Thus alfo is the New man borne of God i what it wilteth-^and 
 doth, that is Gods will and w orke, its knowing h Gods knewingy for 
 we know nothing of God wirhout Gods fpirit. 
 
 17. The externail cannot fee the internall , bnt if the infefnall 
 draweth the externail by a glimps (] or influence of light in its ownc 
 Idea or fpcculation ] into it felfe •, then the externail apprchen- 
 dech the mirrour or rcfenjb'ance of tl'.e inrernall for an inftruftion 
 and direftion, tofhew that the exrernall World taketh its rife and 
 origi nail from the interna!!, afid that Our reorkes fhaU'foHvw vn in 
 the Myfiery j and thit by the feparation of Gods judgiewent; t)y-lhe 
 fire of f'^e Principle, th?y fball be fet into the eternall World. 
 
 j8. To which end God harh created A'lgels, and Men, naWeJy, 
 for his deeds of Wonders , that the wifedome of the Divine ?Wh 
 niif^hrappeare, and rhat God might behold himfelfe in the rer<?m 
 blan ts and Ideas of the Creature^, and have joy in himfelfe'tt'ith the 
 Beings created out of hisownc wifedome- 
 ''" 19. Loving 
 
The Fifth Eptjf/e, yi 
 
 Tp. Loving Brother, take it not ill) that I fpcak roundly to yoD ; you 
 c©ntplaine that yoa are not alwayes able to reach, comprehend, and 
 kcepe the Divine Myfteries ", and moreover you fay that many times 
 you get a glimps of them •, and that my Writings arc Adrrfand diffi- 
 cult to be ijnderftood of yoB', 1 wil therfore fhew unco you, according 
 to' the power and ability that I have received from God, how the 
 b^iiig of your hidden Myftery ftandethjvhich at prefcnt you are noc 
 able to uuderftand. 
 
 20. Your meaning, and will is to keep [the light of the My- 
 ftery 3 '"^ concfnucd ftedfaft comprchcnfion i this is the will of 
 ihtexiirmU World nisoMy it would taine be capable of the Deity, 
 b'rwbc (reed from vanity ; but the fpirit of theexcernall World, 
 Hixifi ftandTri cont'rriuall travel', and earncft Seeking -, for by its feck- 
 ing it findcth the wonders of its owne Magu, namely, the Type and 
 rctcrtiblanceof the internall World. 
 
 2 r. For God doth not alwayes move himfelfe, but the Imging, and 
 e^htft travelling of the Creature rmveth the Myftery, thii the image, 
 of Idea of the Dvine wifedonne may be fought and found -, thcre- 
 foffe Chrift commandeth us to Seeke> and knock.? andwithall, pro- 
 mifeth to give us the Pcaile or Jewell in the feiking. 
 
 22. The externall World like.vifeisof God, and from Goc^ and 
 Manisto that end crearcd into the exrernall World, that fie might 
 bring the exicrnall Figures into the inrernall > rhat he might bring 
 the end into the beginning. 
 
 23. The more man longerh after Go^, and the more he |>ante(t>, 
 and runneth after him, the more he commeth out of the end into fhe 
 beginfiTng -, not ontly to Gods wonder, but to his owneed'ficacion, 
 for the twig of the Tree conrihually thirfterh af-er the fap and vef- 
 tueof the Tree, it travellethin dcfite after the Tree, anddravveth 
 its fap and influence into it , and fo uhercby it growech up to be a 
 great branch ■■, thus the anxious hunger, and eirneft longing in the 
 ffumarie Myftery drawcth the Kingdoire o^ God into it fefe •, of which 
 Chrifl fayd, The Kingdome of Heaven fufereth violence, atid the violent 
 take it by force to themfelves. 
 
 24. A Being or EiTencc that ?s not attraftive, cannot grow up, 
 or get a body to it felfc, but it ftarverh and pinerh away •, as we fee 
 the fire of the Cindle draweth, or attraftcth the fat inro it fclfe, and 
 devoureth it and yet it uftorde h from irs c^evcuriH>r, a fhining lifjhr •, 
 thus it is with Man, he is fhut up, and er.clofcd ( with h-s fiift Divine 
 Eflfcncc ) in the da'kiitlfe of death •, but God hath againe opened 
 the fame to the foule in Chrift. 
 
 25. Now tTie poor ecaptlvj red foule is ch's very hungry AU^icaU 
 fire, which doth aga ne atrafttoit felfc out of the Incarnaiioncf 
 dirift the Divine difclofed Effence 5 and fo it feedeih oh Gods Be- 
 ing. 
 
Irsg, 9nd tiJwrh it Inee If ft !ff , ind ffem rh'i C fpifimiD and efl^n* 
 tiail ] ta?io|, c©nfgmln|,©r digeftini, if glvgrh wrrh i body of Ughf, 
 which h bom like unto, ind e^pihle of the Peity > tbng the poore 
 foi-jle becomci cloathtd with a body of lighr, ?& the fire jn the can- 
 dle, and in this body of light it fiodcch reft •, bet in the dirkneife 
 of this World f in irg earthly carkaiVc and clogthing of clay, wherein 
 the Curfc of God, and all evill inclinations and falfe dcfircs do ftick] 
 it hathanguifh, and trouble. 
 
 26 But now feeing ic is fo , that it hath with Adm put upon it 
 fclfe the earthly Image, it muft therefore bcare the fame-, as the 
 fire of the Candle muft take its burn ng light from the darke lampe 
 of fat i if it had with Adam abode in GoHs being, and had not put 
 on the earthly I'nage, ic needed not to have borne the fame , but 
 now it is bound to bearc it. 
 
 27. For Saint Paul (airh, To rohomyou give your felvet at ServMU 
 in obedience^ bU fervants you are \ beitiofinne, mte death, or ts the 0- 
 bedknce of Ood, unto righteoufnejje : Now feeing the foule hath put 
 on the earthly Image, which worketh nothing but fruit to death, and 
 hath yccldcd and devoted it fclfe afcivant to. Sin, it i$ therefore 
 now become the finfhH f:rvant of death. 
 
 a8. Wherefore is it fallen in love with a ftrange Mafter that do- 
 rnlneereth over it ? Hid it but remained a childe, and had not luftcd 
 after the Tree of knowledge of good and evill •, it needed not then 
 to have beene in fubjeftion to both Governments , but being it 
 would be as God in love,and anger, according to both the Principles 
 of Eternity, thereupon it muft now beare the Image, and undergoe 
 the force and (way of both , and fo endure the fire burning ^ the 
 curfe and anger of God enkindled in the divided properties of Na- 
 ture 3 till the day of Separation. 
 
 sp. Therefore its called a hearing of rheCroffe, for when the 
 Magicall fire arifeth, it niakctha Croffc like-birth", and the one 
 forme of nature doth prefie, and quite pierce through the other y 
 that is, the one is contrary to the other, as fweet againft foure, fharp 
 againft bitter, and the fire againft them all. 
 
 90. And if the foule had let the body of light be onely Lord and 
 Mafter, and had not imagined on the CKfernall Kingdome of this 
 World ( that is, on the fpirit of the great World in the Starres, and 
 Elements) nor lufted after the eaithly fruit ', then the wrath f^or 
 the working power of darkntlfc in the Curfe of God , which is the 
 departure of his love from a * Being ] had been a? it were fwallow- 
 * Or, V}ing. gj j,p ;,, jf . [- 3„^ wou'd not have betne manifeft or apparent 3 
 there would not have been any fenfe » perceivance , or feeling of 
 the fame •, but feeing it is departed from the meeknclfe of the light 
 and gone out of the love of God •, thereforeh feelcth now the wr?th, 
 Gi Lai njng anger of the eternall Nature. 31. And 
 
7h$ F/fih Epifi/e, 73 
 
 gi. And therefore it muft workc, labour, and endeavour to ob- 
 taire the light againe ', whence it is that the life of man ftandcth in 
 fuchaiiguifh, inpainefuU feeking, in continuallabftinence, and re- 
 pentance ■» ttearneftly defireth the Divine Reft, arid yet is held back 
 -by the wrath of Nature. 
 
 5i?,. The n&ore the life defireth to fly from the wrath [^orfierce- 
 ntlk of "Nature 3 the more firong and vehement theftrife growech 
 in the l»fe, beiides that which the Devill by his poyfonfuU Incanta- 
 tioi s , Magtcall imaginations , reprefentations , and inlinuations , 
 doth ftirre up, and bring into his Seji [being tb« Centre of the 
 foule ] he continually reprefenreth before the foule , the Migicall 
 Image of the poyfonfiill Serpent, that the foule might ftill imagine 
 up<?n jr, and kindle or inflame it felfe in thepoyfon of the fame, 
 which, daily commeth to pafle ; and thus the fire of the foule becora- 
 metii an e»ill poyfonfall borning brimftony-fire. 
 
 3g. Yerif the foule dcparteth from the Serpent like Image of 
 the g^cvill and rcjefteth the evill earthly Tree [ whereon the Ser- 
 pejit hath cunningly twin'd himfclfej which Tree is Pride, Cove- 
 teoufnclTe, Envyi Anger, andFalfhood^ and longeth not afcerit, 
 but makcth it fclfe as it were dead in this Figure, as if it knew no- 
 thing of if, and caftcthaway the very concnpifcence and imagina- 
 tion it felfe » and defireth oncly the love of God fubmitting It felfe 
 wholly to Oods will and working, thathemay be oncly its willing, 
 working, and doing *, then the Divine light beginneth to fhine in it, 
 and/itobtainethaneyeofthe right feeing, fo that it is able to be- 
 hold Jtso^yne naturall forme and feature, whereby it fteppcth into, 
 plaine, downright, and meek humility. 
 
 34 It will«th nothing, it alfo defireth nothing, but refigneth, and 
 caftethit felfe into rthe bofomeof its Mother •, like i Childe that 
 defireth nothing but its Mother, inclining it felfe to her, and long- 
 ing onely after her*, it doth not much efteeme any Arc, fubtill 
 Reafon, or much knowledge •, and though it- knoweth moch , yet it 
 isnotpuft up, or elevated in its owne conceit by its knowledge , 
 but leaveth,- and fcfigneth the knowing , willrng , atid w6rking , 
 wholly to its Mothers fpirit, that it might J)e both the vy^l! a^d 
 workeinit. >. 1: '• ' ' ' --■■■' -"' '' ' ! 
 
 5 $ . I fpeak according to my knowledg, that the De^fti itj the po- 
 wer of Gods anger doth continually ffeoot agairft, aiid oppoffi this 
 ptetious fprout of the foHle [^or noble tWi^<jf D.'^'inf liglj'j and 
 love, fpringing forth trom tiie Tre^ofFtfe, Chriji, wri/E/rn «;., and d<?:h 
 caf^ vaine infineations, filfc defines, and earthly- Imaginafio^.s'l' after . 
 the root of tiatore, thatis, after the formes of the fire life m tfeo fifft ' 
 principle Q to enkindle thenj in their owne naturall work- n^ pi 0- 
 perties, which are felfe-pride, covctoufncffe, envy, anger, faifbo d, 
 
 L hypociiti^, 
 
74 T'ife^ Fifth ^ifth* 
 
 hypocrifie, luft,?5rc. '] and would continually by all neaD«s quite de- 
 ftroy the precious fprout [or noble twig of grace] He continoalfy 
 fliooteth his eviii poyfonf^l raycs into the foules Magicall fire with 
 eviU lufts, concupircence,and thoughts *, and minil^reth ftrangc mat- 
 ter or fcell to the foules fire to burne or feed nponj-To that it might 
 by no meanes attain toa (hii>ing light s he quencheth, fupprclfcth, 
 and hindreth ir-, that his Kingdome might not be knowne. 
 
 55. But on the other fide, the noA/e W7| defendeth it felfe, ^nd 
 vi\\\nme of the fierce darke, and wrathfull fource ", it arifeth, and 
 fpringeth foith like a plant out of the wUd earth, yet the Devill ftji- 
 veth contnually agatnft it. 
 
 37. Therefore my dearly bekived freind there is ftKh flrlfe, and 
 contention in man j and hence he feeth the Divine light as in a mir- 
 ror, and fometimes he gecrcch a perfed gliaips thereof \ for as long 
 as the twig of the foulc can defend it felfe again(\ the poyfon of the 
 Derill j fo long it hath the fhining Hghc. 
 
 38. For when the Magicall fire of the foule receiveth the Divine 
 cflence ( that is the divine body, Chrifts flefti ) then the holy fpiric 
 doth ofpdrentl) m(c, and glance forth in the foul as a triumph, as be 
 gceth forth from God the Father through the word or month of the 
 fonnc (that is, from the Heart of the facred Ternary) out dfthc 
 Divine cffcntiality; and thus he goeth or proccedeth forth out of the 
 being or eCence of the noble lilly-twig, which fpringeth forth and 
 groweth outof thefire of the foul j which (lilly-twig) is thett«f 
 tmage of God/or it is the new-bwn or regenerated fpirk of the foul, 
 the fpirit of Gods will j the Triumphing Chariot of the holy rpirit,ia 
 which he rideth into the facred. Ternary in to the Angdicatl World. ■ 
 
 5P. Ar.d with this twig, or Insagc | of God renewed in us] as 
 is before mentioned i we are in Chrift without this World, in the 
 Angelicall World, of which the old Adam hath no underftanding, 
 or perceivance j alfo it knoweth it not, as the rough ftone knowcth 
 «ot the Gold, which yec groweth, in I c« 
 
 The Gate of the true h^ifdedge of the Threefold Bft. 
 
 40. Man is the true Similitude or Tmage of God •, as the pretious 
 man Mofes tcftifyeth j notonely antarthly Image ( for the fake 
 wherecf God would not have become man, and put forth,onite, and 
 efpoufc his heart and fpiric [in dcepcft love J after che fall unco 
 it) but he is Originally outof the Being of all Beings", outofalf 
 the three Worlds KJ<. out of the innernioft Nature-world, which is 
 alfo rhe moft outward •, and is called the darke Wwld, whence the 
 princpleof the fiery Nature takech its rife*, as is dechired 4t large 
 IB my Booke of the threefold lif^, 
 
 41. And 
 
The Fifth Epiflle, 75 
 
 41. Andfecondly heisoatofthelightjor Angellcall World, out * 
 of the true Being of God i and then thirdly, he is ont of this exter- 
 nal! World of the' Sunne, Stars, and Elements •, an entire Image of 
 God, que of the Bei ng of all Beings. 
 
 42. Hisf\i;ft I'nag.e ftood in Paradife, in the Angelicall World *, 
 but he lofted after th'e.cxternall World ( that is after the Aftrall and 
 Elenicntall World) which hath fwallowed up, and covered the pie- 
 cious Image of the internall Heaven, and ruleth now in the fimilitude 
 as in its ovirne prppriery. 
 
 4^.' Therefoif 'tVfayd,; Toumufi behme againe , or elfeym camot 
 fee the Kingdome of God ; And therefore it is that the word or heart 
 of God entred into the Humane Effence , that wee with our foule 
 might be able in tlie power of the word, or heart of God, to beget, 
 and bring forth againe out of our fonle, a new Twig or Image, like 
 unto the firft- 
 
 44. TherefoTj^ the old Carcaffe muft rot, putrifie* and perifh •, for 
 it is unfit for the Kingdome of Gf>d,it carrycth nothing but its owne 
 Myftery inp. its ,fi^t^ beginning j that is, its wonders and workes, 
 underftand', ' in jhe Eflence of the firft Principle , which is im- 
 mortall, arid incorruptible ', being the Magicall fire of the foule. 
 
 45. And not this alone, but he reuft bring and unite the End 
 with the Beginning ; for the externall World is generated oat of 
 the internall, and created into a comprchenfible Being ; the won- 
 ders whereof bfjprg unjcp the Beginning, and they were knowne 
 from Eternity ic ih< wifedome of God j that is, in the Divine Ma- 
 ghi not in the Being or effentiality, but jn the mirrourof the Vir- 
 gin-like wifedome of God, whence the Etemall nature doth alwayes 
 arife [_ or rake its Originall J from Eternity. 
 
 45. And to this end, the poore foule ftandeth in the prifon of the 
 Aftrall and Elem^ntall Kicgdomc, that if might be a Labourer , and 
 reunite the wonders qf the externall Nature witbthe- iight World, 
 and bring them into the beginning •, and though it muft now be 
 bruifed and preffed, and endure much, jet it is the Servant in Gods 
 Vineyirdj which prepar^th the precious Wine that is drunk in the 
 Kingdome of God, it is the onel)i caufe of the underfiand'mg^ -that the 
 defire worke'h in the Myftery, and manifefteth and bringcth forth to 
 light the h'ddcn wonders of God, as we fee plainely how man doth ' 
 fearchout,iind/'*reyeale the wonders of Nature. *Or, B77>^ 
 
 47. Therefor^ wemuftnotbe-amazcd, an4ftrangely perplexed, forth. 
 when as many turtles the riobf^ Image is hid, that we cannot receive 
 any rcfreftiment or fomfort *, but we muft know, that then the poor 
 foule jj, pat intotiie yiceyard, that it ftiouldworke and bring the 
 f r uFc" ^ to be fet 3, opofi, QqdSr Table. 
 
 4^.. It bathth$nj^Tw^'ft9f the^nikle vine given onto 
 
7^ ^ The fifth Epijiie, 
 
 ir, it muft trim, and dreffe that •, and plant it into the DivinCt 
 and Heavenly Myftery, it muft unirc it with the Kingdomc of God j 
 this is CO be underftood thus. 
 
 49. Asa plant, or grift that ifr fer,' doth worke fo long till it 
 puttech forth its branches, and then its frUif, fomuft the twig - 
 [^ grift, orfcion3 of the foule, which ftandcth overfhadowed in a 
 darke valley, continually labour that it tnighc come to bring forth 
 fruit, which is, the noble and precious knowledge of God, when 
 thefameisgrowne in ic, that the Sou\e. knomih God y thenityeel- 
 
 * Mru^ions ^^^^ '''* ^^^^^ fruits, which are good * Doi^ritieSy iVorkfSt <tnd Vermes \ 
 aimonhionf "^ leadeth to the Kingdome of God, it helpeih to plant, and build, 
 
 °^ ' ' the Kingduoie of God ^ and then it is a right labourer in the Vine- 
 
 yard of Chrift. 
 
 50. And thus that of which I teach, write, and fjpeake> is no- 
 thing clfe, bat the fame which hath beene wrought in me *, other- 
 wife 1 could know nothing of it, I have not fcrap't it together out of 
 hiftories, and fo made opinions •, as the Babilonicall School doth, 
 where men Eagerly conrend about words and opinions ; I have by 
 Gods grace obreined eyes ' of my owne, and am able in my felfe to 
 worke in Chrifts vineyard. 
 
 51. I fpeake plainly, and freely, that whatfoever is patcht toge- 
 ther from Conjefture, and opinion C wherein man himfelfe hath i o 
 Divine knONvlcdge whereupon he makes conclafions ) that [I fay! 
 is Babel, an whoredorae j for conceit, or thinking muft npt doe it j 
 yea not any opinion, or conjedurall apprehenlibn, but the know-. 
 ledgeofGodinthe holyGhoft. 
 
 52. The Children of God hitue ip0kfn,as they were driven by the 
 holy fpirit •, they have planted many and divers Trees, but they all 
 ftand upon one root, which is the inremall Heaven, none can finde 
 the fame nnleffe he Tikewife ftand upon the fame roote, and there- 
 fore the cxternall Heaven cannot 6ndc them out or explain them 
 by arc. . 
 
 53. The wordj of the holy Children of GodVcrtlaih as an hidden 
 Myftery unto the Earthly man •, and though he thinkes that he un- 
 derftands them s yet he hath no more then a darkefome (^hyftori- 
 call 3 glimps of them j as we fee now adayes how men doe wran- 
 gle and conrend about Chrifts doctrine, and worftiip, and fight a- 
 
 . bout Gods will i how he muft be ferved, whereas he Is not ferved pc 
 worfhi pped wich any opinion, but • in the fpirit of Chrift, md in triiiff ^ 
 men fcrve God. . \ i,, , 
 
 f4. It depends not on what ceremonies, and manners we doe;. 
 ufe,evcry one laboureth in his worke, and gifts, froto his owneCon- 
 fielkihmy and pro/^erty, bar all are driven, and lead fpfom one, and the 
 fmefpiritf othcrwifc God fhouLd htffnitei audfrtjeafurable, if the gifts 
 • '< wer« 
 
The Fifth Epijiie. -7 
 
 were onely one j but he is a meere Wonder^ whofoevcr apprehends 
 hrm, he >valketh in his Wonders. 
 
 5$. This I doc impart unto you in all fynccrity, out of, a true 
 Chriftian zeale, from my Fountaine, Gifts, and knowledge ; and I 
 doe exhort you to * undeiftand iiin aiighc fenfcasitis meant', I *0r, T<ij^» 
 doc not extoll, or fet up my felfe > but I fpeake brotherly to your 
 tninde, to ftirre you up and to comfort you ^ that you fhould not 
 thiiikc the yoak of Chrift to be heavy, when oftentimes the exrernall 
 iTian doth cloud the internall, that the poore Soule mourncth for its 
 Im^ge, which yet ispuriticd) and truly begotten, and brought forth 
 under Tribtt'ation £ and the CrolVe of Chrilt 3 it is even fo with irte> 
 and other Chriftians befides, thmke not Jfrange at ir. 
 
 55. It is very good when the pooe foule is in Con.bate , much 
 better then when it is intprifoned, and yet playeth the Hypocrite, 
 and maketh devout fhewes j it is written, That all things fl} all ferve for 
 tbebejl to them that love God. 
 
 $7.' Now vrhen the combate of the fbule doth arife, and proceed, 
 that it would faine fee God, and yec cannot at all tirMcs attaine the 
 fame > then know, that it tighrcth for the Noble Trophee, of which 
 the cxternall man knoweth nothing •, yea the fpirit of God fighteth 
 in the naturall foule, for that which is fupeinaturall, that fo he may 
 lead the Creaturt into God •, hce would alwayes faine Crowne the ' 
 foule with the pi tcious Image, if the blindcReaifon would but giv^ : 
 him roome, and foftcr the underftanding to Cooperare. r. .- - 
 
 $8i Wemuft Ubourand f\r(veagainrt the cxcernall Reafon,, and! ; 
 alfoagainftflcfh and blood, and wholly oppofc thcaffauUsand ob- 
 jeftions of the Devil! , alwayes breaking thenn and cafting them a- 
 way, and refift the evill thoughts., motions., and influences^ and cftedually 
 [ with our whole foule ] with prajer, fapplication, or intetnajl re- 
 fignaiion,prefl"einto-Gods mercy. ./ ' • i ' ' : 
 
 $9. Thus the precious graine of Mpftard-fe^ci' isfowne, which 
 if it be well preferved , becommerh great like a Tree, upoji which 
 Tree the fruits of Paradi'^e doe afrerw ards grow, on which ihc fou'e 
 feedeth, when it will Fropbefte^ and (feake of the Kingdome-of Ood-i 
 when as it bcholdeth tht-Divine Magia, tven then it Jp'eakeib e/ the 
 Wonders of God. ■ . ^■•■' 
 
 60. For the Being rf God is undivided, it needefh not any room 
 or place, batitarifeth [ mbvctf>, and flycrh j in ihefpiritof un- 
 derjianding, as ol le fplcndor of the Sunnc in the ayre i it (hoorerh, or 
 glanceth into the inwge, like lightning , whereby the whole body ii 
 eftentimes eakindltd, and enlightned. , . 
 
 di. Moreover knowthat wc in this Irfc are labourers and not idle " 
 i perfons, for the birth of life is acontinnall (trife and hbonr -, the 
 mote wc labour in Gods Vineyard, the more fruit we (hall obtaine 
 
 and 
 
y8 7'/-'« Pffik Ep0le* 
 
 and eternally enjoy J and it makerhfor our owne edification, for 
 our labour remainech in our owne Myftery to Gods ''deeds of Won- 
 der, a^idf to our owne erernall Crovcne and Glory before God j as in 
 my other Writings is fet for ih at Urge. 
 
 ^ 62. CoRcerriing the Sabbath in tiiU Worldy of which you have 
 written, and ftill continue in the fame opinion, the knowledge and 
 urtderftanding thereof is not given ro n.e j alfo I doe not know how 
 there can be any perfcft Being m the Tormcnt-houfe of the Starres 
 and Elements •, I cannot finde fuch an underftanding thereof in the 
 Myftery, being the firft man was not able to ftand, when the heaVeft- 
 ly<5overnotir did rule in him, but was overcome by the Kingdorfi^ 
 offtheSrarreS and Elements j Mightit not therefore be jff// dan- 
 gerous ? ' 
 
 (55- When we confider th- poflTibility and the impoffibility there- 
 of in the Myftery, it doih then appcare , as if there would be no 
 Sabbath in the fad and forrowfull Mirroi; of the Divine Being , for 
 the Devil! ij a Prince of this World, and though he fhould be boand 
 for a thoufand ycares in the darke World, yet the fierce wrathfiSll 
 Scarres, and alfo heat and cold, have their rdle and predominance' 
 in this World, and this World is nothing e!fe but a Valli)i 6f' 
 Mijery. 
 
 64. Now if the Dominion of the Starres fhould not reach us, or 
 have any influence upon us , then we fhould not be in thtsWorM, . 
 but in Pirad'fe, where no vieked man could oppofe us ,' or fe'<i Us, ! 
 for inParadifewe are fwallowed, or fhut upinGod. . ' ' 
 
 65. Aslittleas we with our earthly eyes fee the Angels, fo little, 
 likewife fhall a wicked man of this World fee a new L regenerate' 3 
 man in Chri(\ ■, when we attaine the new man in Chrift, then we afe 
 C as to that new man ) already in the Sabbath, and doe onely waitC 
 for the Redemption ef the wjched earthly life. 
 
 66. For we are with Chfift in God , we are together with him 
 planted into his death ; we are buryed in hino, and arife with the 
 new man out of the grave with him> and live eternally in our dwnc ' 
 Being or Effende, undetftand, in his corporiery j' we are wicb ant! 
 in Chrift, in God, and God in us*, Where fhould wee then keepei 
 Sabbath? Not rn this World, but in the Angehcali World , in the : 
 light World. ' ' , ' 
 
 ^f. And if the wicked fhould be tormented for a thoufend'years 
 in this World , then the place (^ of this World ] mnft be tran^^ted,' ' 
 or withdrawne into the darke World •, for in this Solar Work! there 
 rsnot^'et any Helliflj Torment; but if theSunne were taken away, 
 then it would be (o indeed ; and then the v icked would be yet raf 
 leparated from the judgement ; and there would be i Gulfe of a 
 Principle interpofcd and fixt. 
 
 ^8. 'Moreover 
 
The Fifth EptflU* 79 
 
 68, Moreover God is not a God of evill, that defircth revenge, or 
 Torment -/that he fhould out of his vengeance. Torment and plague 
 the Wicked a thoufand yeares before^hc ludgment i the wicked 
 Tormencctf^ himfelfe in his owneLifes- birth i theone forme of life 
 is enemy to the other: And that (hall be indeed his helliih Tormentj 
 and GV'd hath no blame in ir. 
 
 6$. He hath ntver defired the fall of man •, but the wrathfull 
 Nature gott the upper hand and thefpiritof mans will ( which « 
 free, as God himfclfe ) did freely and willingly yeeld it felfc up into 
 the Combace, fuppofing to domineere, and rule< 
 
 70. It was out of pride that the Devil! fell, and man alto ; if 
 they had ftayed in humility, God would have continued in them/, but 
 they themfelves dirparted both away from God •, but God did fo ex- 
 ceedingly love mans Image, that he himfelfe out of love did re-enter 
 into the Image of man •, why fhould he then defire his Tor- 
 ment? 
 
 . Tii laQbd there is no Evill defire, hathu wrath which is the 
 darK World is a deftre'^of evill, and deftruftion which hath brought 
 the Devill, and alfo man to fall ; the darlOVoyld caufed the Devill to 
 fall i and (he e'xtnnalt wuthfuU- Ndttire caufed Man to fall i and 
 yet both thefe arc tyed and bound one to another j which wc 
 fhould well fee, and feel, if the fun were taken out of rhis World. 
 
 7t. Therefore I yet fay, that the righteous keepeth Sibbath in 
 Abrahams bofome, in Chriflsreft; for Chrift hath deftroyed i;l3e^ 
 wrathfull death for us, that held us Captive •, he harh opened life ",-i 
 that wc in a new man are able to fpring forth, bloflbme, andreft:in• 
 himl 
 
 73. But the old man of the Stars, and Elements muf\ abide in his 
 owne Region, in hishoufeof Torment and mifery, tillhe beom- 
 mittcd CO the Earthy and then all pafleth into itso-^ne Myftcry 
 again -y and the foule abidcth in its principle ti/7 the Judgement 
 of God •, where God fhall again move,a»id enkindle the Myrtery •, and ■ 
 then evey thing Severcth it felfe into its owne property,Each world | 
 fhall take in its owne harveft, be it good, or bad i it fhall part it felfe ^'_ 
 as light, and darkneffe. 
 
 74. And therefore I doe entreat you wholly as a brother, and a 
 Chrif\iaa, that you would bepleafed to have a care that you a:p;)re- 
 hend the Sabbath in the Reft ofChrift } and be not fo moved by the 
 enkindling of the fpirit, \ o^ ferment inftig'^tioh of your niinde 1 
 butfearch whether you be a We to ground the fame in the Tight of 
 Nature j if you be able to ground, and reach it in the light of the 
 ECernall Nature » then indeed you may goe onj burfhew it os 
 
 plaintly) 
 
8o The Fifth Epifile, 
 
 ^i t^ plainely that we may fee if, clfe bur minde will be unfatisjiedi unlclfc 
 
 it ftndes the ground. '. •' 
 
 75. it is not to be proved with Scriptarfes, which might be 
 
 fccir.jngly a^lcadged for ir, they give as ^c 1 the contrary, and may 
 
 .well be otherwise applycd , if ir.y mir.c'ehdd not turned it felfe 
 
 jnto the LOVE and B. E S T of Chiift , I would then (hew 
 
 ' "ityoQ after the fifhion of this pre entControvei Gall World. 
 
 7<. IhcRevekihn is fpiricoalli and coucheth or fticketh deepe 
 in the Myftcry j ititquires an high illuminate minde, and onder- 
 flandine, ^hxh hath Power to enter into the Myftery of God •, it 
 ff^ak^th MdgkaU) : There kelu.i^eth likew ifc a Magical! underfVan- 
 ding about it i on this n ar.rer I tinde not the Magicall apprehen- 
 fion, for that is an //)/?cir7Lj//apprehen{ioB. ) 
 
 77. He ihat will fct upon the Heavenly Afagia, he raoftknow'the 
 Heavenly Figures of the forme of the intcrnall Heaven : Vi:^. The 
 Centre or lifes-Circle , whence ail Beings doe arife, whence this 
 World is produced j if he hath not the Migicall guide in him, then 
 let h'axi not meddle wk'> ,; 1 c heavenly F'^urcs, or elfe Jurba Ma^na. 
 fiath poy*;^r jqo .Sp^TP hm otiioiihe Divine. Mi^id. :. oV/ 
 
 78. Jfokn the Fvangelift, or whofoever wrote the ReveUttoni knew 
 the Figures of the Divine Magin, and though he faith thac he was 
 rav;fh-d in the fpirit and it was (he wen him •, yet they are Figures 
 which remaire in the Divine Magn^ and though they be revealed, 
 ye: thereto bek>ngech fiKh a '^fagifr^ who under(^ands ThefaurJnelU 
 L the little Treafury of Wifcdome or Cabinet of the Divine 
 
 79- He niiuft underftar.d all the Three principles with their Fi- 
 gur.cs i and then he hachp'wer co open and reveal them, clfc his 
 labour [writings or expofitrions 3 fall unto the THrbx\ I fpeakc 
 lyncerlv i if you pleafe, read my Booke of the Three feld life jrighr, 
 and there you fhali finds the root of the Magia*, although there be 
 otJber much deeper extant, yet I would you might but underftand 
 that, for it hath fufificicatground, elfe you will not be able toappre- 
 hend the other/, if it pJeafe you then ro feafch further. you xody 
 tery rfell obteiii there, onely there muft be Earneftnefle'withall , o- 
 therwjiethey will remaine dumbe j^orfecflieto be oneiyabare 
 Gbli:nrchyrtoryi.]} ; , i,j;U- 
 
 Po. For the gfQjnd of it Is deeply magicall, as.the illgaiinate 
 mnodc^hall fin^&,r deed, if it will but diye in^o if, thcrcin.the 
 RevelatioQ is very ealiiy co be under(^o(Kl, and in no other manner 
 
 flufl 
 
Thi Fifth Epifi/e. 8r 
 
 fhill It at all be cndcrftood fave from the Myftery of God, he that is 
 able to dive or finck himfelfe into that, hejfndes vfhatfoever he doth but 
 feoich' 
 
 8 1 . Accordingly I would faine have you to prove your inflamnoa- 
 tion, that you might know the Guide of the internall World , and 
 then alio the Guide of the cxternall World, that fo the Magicall 
 Si.hoo:e of both Worlds might be knownc to you, and then the No- 
 ble minde would be freed from Opinion, and Conjefture,for in Con- 
 jtfturc rhere is noperfe^ion- 
 
 82. The fpiric muft be capable of, and acceptable to the Myfl:cry» 
 that Gods fpirit may be the guide in its feeing, elfe it onely feeth 
 in the outward ''yftery : Vk- in the externall Heaven of the Con- 
 ftelUtion, which oft tijoaes doth vehemently enkindle and drive the 
 rr.indc of mian •, yet he hath not the Divine Magicall Schoole, which 
 confifts barely in a plaine Childlike minde • 
 
 83. The excernall Guide laboureth and fpeculates ojiely in the 
 Glaife, but the internall fpeculates in the Ellence, which yet it is 
 not able to doe,' unleffe Gods fpiiit guide it j theicfore God makes 
 choyfe. 
 
 84. Whomfoever the heavenly Sehoole raketh, he is made a Ma- 
 gifty without his hard running, and albeit he noufl run hard, yet he 
 is taken by God, and driven ef ike holy fpirit. 
 
 8 5. Therefore man muft try of what guide he is taken, if he finds 
 that he hath the Divine li.i>ht fhining in his feeing , that his Guide 
 doth bring him into the heavenly Schoole upon the way of truth to 
 Ljveand Rigbteoufnejfey and thachceis thereby aflured and confir- 
 med in his mmde with Divine certainety , then he may proceed in 
 his worke. 
 
 86. But if it be in Conjefture and Doubt, and yet in a fiery dri- 
 ving, then the Guide is from this World , which ou^ht to be trytd 
 by its will and purpofe, whether he feekes Gods, or hU owne hmour 
 anddppkufe^ whether hee willingly refignes himfclfe to the Cro^e^ 
 ard onely defire to labour in Chrifts Vineyard, and to feeke the Good 
 of hk Neighbour, whether he Seek^sGod, or B?Mc/i and accordingly 
 muft his underftanding judge, and give it leave, or rtjcft, and tame 
 it as need requires^ 
 
 87. This I would not as a Brother conceale from you in a Chri- 
 ftian exhortation, and I entreat you, that you would accept of it 
 no otherwife, then as meant well unto you, as my dix obligation re- 
 tjuireth •, for upon your defire 1 am your Dtb:or in Chrift , to 
 your anxious Seeking nainde, as one Member is bound to afiift a- 
 nother* 
 
 88. Concerning your very Chriftlan offer, I acknowledge and ac- 
 cept of it as done in Love, as one member commethto heipe the 
 
 M other 
 
8i ne Fifth Epiftle: 
 
 other in time of need ; it fball be requited in Ltnie i be picafed to 
 mal<e me acquainted with what your minde doth further dcfire, and 
 I fliall not withhold any thing from you, fo farre as God fhall enable 
 me j and fo I commend you unto the Love of Jefus Chtift. 
 
 Dated Thurjdaj fenight after 
 OHartins dajf^ I 6 2 o» 
 
 Yout affcdionate Friend, 
 and Servant , 
 
 J. B. 
 
 The Name 6f the Lord k a pong Tower, the Righteous rumetb thi- 
 ther and is axalted. 
 
 THE 
 
THE 
 
 SIXTH EPISTLE: 
 
 BEING 
 
 A very decpe and Phylofophick Letter ,' 
 
 WRITTEN 
 
 ToDoAorQoDFREET Freu- 
 
 D E N-H A M M E RN ; and toMafter 
 John Heusern, 
 
 Concerning the Knowledge of God, 
 
 and of all things. 
 
 ALSO 
 
 A Short Declaration of the 
 
 Falfe and True L i q h t. 
 
 The Sahathn of our Lord Jefm Chrifi; by his en- 
 trance y and LManife(tation in the humanity^ 
 worke mthhu Love in Us all. 
 
 UCH refpea^d Sirs , and dearely be- 
 loved Brethren in Chrift j wh<») God 
 doth open to us by his Grace , the 
 Tight underjlanding, that w«tre able to 
 «now,and undevftand aright the Image 
 of God ( K7<, Man ) what he is in bo- 
 dy, foule- and fpirit, then we acknow- 
 ledge that he is thevifible, and alifo 
 the Invlfible fpirituall World -, namely, 
 An Extra^ of all tbe three Prindples 
 of the Divine Being, 
 n whom the hidden God through the cxprcflion and impref- 
 " M 2 fion 
 
 8j 
 
 2. 1 
 
84 7*6* Sixth Epiftie, 
 
 fion of his various difiin^ Powers and eternall Wifedome hath fet 
 forth himlclfc m a vifible Im^gcj through which hcedoth Idea, 
 forme, and fhipc, in the fame Being the wonders of the cxpref- 
 fed Word ; in that the Word of his powers makcth it felfe cf- 
 fentiall. 
 
 5. And fo in or by man he harh rcprefented, and fee forth an I- 
 maseot h;^ fpeak ng a;doui fpoken ttfentiall word, in which the 
 Divine S-ience «uh the vanous djviiions of the Eternall fpeakjng is 
 coucht:. . 
 
 4, And hence he hath the undc.ftanding and knowledge of all 
 things, that he is able to a;idc; [land the conjundion of Nature, and 
 alfo iis disjunction •, for no fpirit harh any higherrule, or deeper 
 reach then m irsowne Mother whence ic rakethits Original), and in 
 that ground u fundeth or abide:h in its Centre. 
 
 5. This we fee in the Crearures ef the Stars, and Elements, that 
 their ui^derftanding and knowledge is no higher then of their Mo- 
 ther in whom they live •, each leadeth its life after the nature and 
 condition of its Mother, wherein^ it is bounded in the diftinft divi- 
 fion of the expreflTed Word ; and no Creature in the foure Elements 
 whofe Originall is not our of the Etermll Science^ is able to actaine 
 the knowledge of the hidden fpirituall World of Power, faveonely 
 and alone ^'ftw, who with his foale and anderftanding fpirit is cou- 
 ched in the eternall Splration \_ or generation ] of the Divine pow- 
 er, and various diftinft dlvifion of the eternall Word of God. 
 
 5. Therefore the humane Science receiveth in the Centre of its 
 tinderrtanding, good and evill, and doth Idea, and (hape it felfe 
 both in good and evlll, and makethit felfe £/«itM// therein •, and 
 fo with, and by the Science doth induce it felfe into will, defire, and 
 tffence. 
 
 7. That fo the Abytfill will out of the eternall word of various 
 diftinftdivifion, d^th bring it felfe in the Creaturali Word ( Vix.. in 
 theCreaturall Science of the Soule ) into an £71; and Being, in 
 manner and forme as the Spiration of God hath brought it felfe 
 through the various divifion of the Eternal! will, in the vilible world, 
 into diverfe properties i namely, into good and evill, into love and 
 enmity *, that in fuch a contrary, the Beirig might be diftinft, feve- 
 rall, formal), fenfible, and perceivable j that each thing might in 
 fuch a Contrary! finde and perceive it felfe. 
 
 8. For in God, all Beings arc but one Bc'ng, f^ii. An eternall 
 One, or unity, the Eternall onely Go9<i j Which Eternall one with- 
 out feveralty were not manifeft to it felfe. •- r , ■ "; ' ■ ■> 
 
 9. Therefore the fame hath breathed forth it felfe out of its felfe, 
 that a plurality and difti-ift variety m'ght arife, which variety or 
 fcveralty hath .induced it felfe mco a peculiar WILL apd pro- 
 perties i 
 
The StKth Epiftle. Uj 
 
 pertics; the Properties into Deiires* and the Dcfires.into Be- 
 ings. 
 
 10 Infomuch that all things vifibic (both Animals, Vegitabks, 
 and Minerals ) doeaiifefroiii the feveralcy and comprehcnfive im- 
 preflurc , or formacioo of the exprefl'ed Word , out of the Sci- 
 ence of the great Myftery ; every thing from the Experience of the 
 Severalii^ed Word. 
 
 1 1 . Evcfy thing hath its owne (cparation in it felfe *, the Centre 
 of every thing is [ a ] Spirit from the Originall of the Word •, the 
 feparacion in a thing is a fclfe pecuHar m\] of its owne impreffure, 
 or forming, where eath Ipirit bringeth it felfe into Being, according 
 to its EjfentiallDeftre. 
 
 12. The forme and feature of bodies arife from the Experience 
 of the will, where the Centre of Eve.y thing (being a particle or 
 fparkfrora theexprtffed word) doth againe expreffeorfpeake it 
 felfe forth, and bringeth it felfe into a various diftinft Particularity, 
 in manner and forme of the Divine Speaking •, [_ or operation of tfee 
 Eternall word in its Generation, and Maniteftation.-J 
 
 13. Now if there were no Free mil in fuch Speaking then the 
 Speaking fhould have a law, and would ftand Confined, and com- 
 pelled and no defire or free Imagination might arife and then the 
 (peaking would be Finite, and inchoative which is not. 
 
 14. ButitisaSpiration of the AbylTe, andadiftinftfcveracionof 
 the Eternall ScilnelTe [ or irBmobility J an tflufionor d ftribution 
 of ic felfe where the particulariry doth againe ftand in i:s owne d'S- 
 tinft Severation in a peculiar felfe-rvill, and is againe an Exprefli rg 
 of it fclfe ', whence Nature and the Creaturall life cake their Origi- 
 nall and hence in every thing a felfe- will is arifen. 
 
 I 5. That every thing doth bring it felfe from its owne experience 
 into forme, feature, and fhape, ar.d like^ife into life, and operation 
 asitftandech in its Centre, \n the VniverfaU experience ', namely in 
 the Great Atyfleryy in the Mother ofall Beings. 
 
 Id. This we ice in the Earth, which in the beginning of its 
 Materialls is rifen out of the S:veratiori of the Divine Spiration in a 
 Spiritual! maT>ner •, where the Severa:ion of the word hath formed 
 it felfe by its owne proper will intoan fn^aod Bring, and fo by the 
 (ormarion, or imprcffion it hath brought it fclfe into the Perceivan- 
 cy of the Eflence. 
 
 17. In which Pcrceivancy or Senfi'iility the Magnericall Defire is 
 arifen, that the properties of the Ssveralizt-d difcmguifhing, or fe- 
 parafing will, have brought themfcWcs through the D-fire, into bo- 
 dies, according to, and irom the Nature of the three Punciplcsof 
 the Divine Maniftftacion. 
 
 18. From \'rhich Originall the Earth hath fo many a id divers bo- 
 
 dk> 
 
8tf The Sixth Epifie» 
 
 dies good and evil), as Earths, falrs^ ftones, Metals, ^c. *, gndfuch 
 bodies lye mixt in the Earth ; for the thiec Piinciples are mutually 
 in one another as one Being. 
 ip. And they ftar.d only in three differences or diftinft degrees of 
 Centres ( being the divine Mani^eftation ) where each Centre doth 
 make and produce ouc of it felfeits owncSpiration {^ exprtffion 3 
 Nature and being j and yet all doe arifc Originally fron the Eterri' 
 all ONE. 
 
 so. The Fitft Centre is the breathing forth or Spiration of the 
 Abyfi'e Ki;^. Codi Sneaking the Ccmprehenfiveimpreffure, and the 
 divirc ptrceivance of it felfe, where God doth beare, and begett 
 h'nilelie in Trinityj and fpeaks forth himfelfe into Powers. 
 
 21. The Second Centre, or Spiration is the Exprejfed Ejfence of 
 the Divine Power and it is called Gods V/ifdome ; through this fame 
 the Eternall word breaths forth it felfc into knowledge, namely in- 
 to an infinitenefi'e of plurality, and brings the plurality of know- 
 ledge into Imagination, and the: Imagination into defire, and the 
 delire into Nature and Strife till it comes to Fire. 
 
 2 2, Therein the Strife in the painfull Agony doth dye in the 
 Ccnfurpption of the fire, from its owne Naturall Right, and proper- 
 ty; andyerno dying is to be underftood •, but fo the Po«er doth 
 bring it felfe into Senfibility, and by the killing of the Selfe-defire o( 
 the properties through the dying or Mortification of its felfencffe 
 it brings it felfe tiurough the Fire inro the Light. 
 
 23. Where, in the light, another Principle ( being the Grand 
 Myftery cf the true divine mavjifeftation ) is underftood •, and in the 
 Fire the Firft Principle being the Eternall Nature, is underftood j 
 and they are two in one •, as fire and light. 
 
 2-4. The Fire giveth Soul, and the power of the light giveth 
 fpirit *, and in this Power of the light of the Divine Spiration 
 through the wifedome, through the manifeftation of the Fire ( un- 
 derftand the Spirits-fire ) the Mother of the Eternall fpirits ( name- 
 ly of Angels, and the foules of men,) is underftood i and foalfo 
 thefpirituall AngelicaU World, Vix.- tbe hidden internall World of 
 Power, which is a Mother of the Heaven, ftars,and Elements j that is, 
 of the Externall World. 
 
 25. The third Centre is the Verbum Fiat (Vi:;^. the Naturall 
 word of God) from the Power of the firft, and fecond Principles j 
 being a Separatour, or Creatour, and Maker of all Creaturesrin 
 the Intcrnall, and Externall World, in each World according to its 
 property. 
 
 25. This Seperator, or Spirator of the Severatien of the Dlvipe 
 
 , Powers hath fpoken it fclfe forth from it felfe, out of the firft and 
 
 fecond Principle : K/:^. out of the fiery and light World, andalfo 
 
The Sixth Epifile» 87 
 
 out of the impreffiotty and cnclofore of the Adumbration •, that is, 
 out of the darknelTe i and with the feveration of the Spiration hath 
 modellized and ft)rBied it fclfe, and made it felfc Matcriall, moving, 
 and fenfible. 
 
 27. Hence the third Principle, that is, the vifible World with its 
 Being and Life is arifen •, and alfo the whole Creation of the vifible 
 World, whofc life and Being is come out of Three into a Being and 
 Life, Namely, out of theeternallNjrure, outot the great Myfte- 
 ry •, that is, out of the darkncflfe, fire, and lights to wit, out of 
 Love and Anger. 
 
 28. The Fire is called Anger, being a paine and enmity, and the 
 light fignifieth, or iscalled Love, being a fweet yeelding and giving 
 of it felfc j and the darknelTe is a fcparating of the knowledge and 
 sMl}, that lb it may be underftocd what Light and Life is, and alfo 
 what is evill and paincfull. 
 
 29. There is a twofold Fire, and alfo a twofold Light xohe uvdc:- 
 ■ ftood ; Namely, according to the darke impreffion a Cold fire, and 
 
 a falfe light arifing through the Imagination of the harfh imprtfllon, 
 which light hath its Originall onely in the Imagination, and hath no 
 true Ground. 
 
 ^o.iThe feoondFireisan Hst fire, and it hatha fundamenra!! 
 true light arifing from the Originall of the Divine Will, which cfoth 
 alfo bring it felfe forth in Nature through the fire into the lir,hr. 
 
 gi. In this twofold fire, and twofold light, two Principles, 
 and alfo a twofold will are underftood. 
 
 32. For the falfe light out of the Imagination, arifech out of 'he 
 felfe- will of Nature-, namely, from the imprelTion of the proper- 
 ties, where the properties doe prove one another, whence lelfe-iuft 
 arifeth, and an Imagination , wherein nature doth modeliize a'd 
 fanfie to it felfe in its ownedefire, the Abytfe i and defireth ro brir;g 
 it felfe in its owne might without the will of God into a Dominion, 
 and Government of its owne felftr-wiil and ru'e. 
 
 35. Where this fclfe will rtfufeth to be obedient and fubmlffive 
 to the unfcarchable, and AbylTail will of God ( which hith its O- 
 riginall in its felfe without nature-, 2nd Creature in the Eernall One) 
 alfo it will not refigne, and wholly give op it felfe unto him, and 
 be One win with him, but maketh its felfe to be its owne Seperator, 
 and Maker. 
 
 34. it draweth and makech ro its felfe a Science 'm 't fe'fe, and fe- 
 vererh it felfe from Gods will, as we may underftand and fee in 'he 
 Devill, and alfo in the '*' falfe fallen Man '-. whereL'pr;n they were ' Or, Wicked. 
 caft out of the Divine Separation, fo that rhe Devjll mnft rcmair.e 
 with his owne will in the Separator of the darke iriipreflTi.ori, where- 
 in the Word doth indace it fclfe in nature, andpainefulr.eflc to 
 
 fenfibilty. 
 
88 The Sixth Epifl/g. 
 
 fenfibility •, namely, in the Originall <sf the fiie-fource , which not- 
 withltatidiiig cannot reicho^ obta'nc the t>w rire, wherein the will 
 of God niduccth itfclic into the icnfible life and nature > namely, 
 iiicoa Oiioirig ligh% 
 
 5 5 . For the St parator of the naturall felfe- hood hath no true Ens^ 
 wherein Its light tudy rcmiine Itedtaft , for Ic draweth not with its 
 del'rf, outer thceternall One ; C nameiy, outof the meekncfleof 
 God j bur drjwt;h it felfe intoEffcnce, its light arifeth onelyin 
 theownch- cd of Selfe. 
 
 3 1 Therefore theie is a difference betweene Gods light, and the 
 fal'e light, for Gods iight arifeth [ or takes its Original] ] in the E- 
 ternalJ O.ie *, namely, in the Effence of the Divine Generation, and 
 doth bring it felfe through the Will of Gcd into Nature and Being', 
 it is formed and brought by the Divine Stpirator into an Ens , and 
 fhinerh in the fan e Nature in the ddrkncffc, John i. 
 
 57- For the formed, or immodcllized Science is C in rcfpeft of 
 rhelrrprcfTion) adarkncfle', but the Divine light iUuftrates it, fo 
 that it becomes a fiery I'ghr, v^ herein the Spiration, or Speaking of 
 God is made manifcft m Nature and Creature, andftandcth in a 
 fcnlibleorperceiable I'fe ', of which Saint John fpeaketh , Chap. 
 I. 7?;e life of man rem in him [ Vir^. in the Word ] a^d C H R I S T 
 fiirh, John 8. That hee is the light of the World, that givetb life to 
 the World. 
 
 58. For without this Divine light proceeding from the Gener- 
 ation of the Divine Try unity there is no Conftant true light, but 
 onely alightof the Imagination of the Natural! Imprcffion of fclfe- 
 will. 
 
 3p. Therefore man (being the Image of God) muft open and 
 lift up the Eyes of the underlbnding (wherein Gods light doth 
 enc/ine and fem'/er it feUe to him, anddcfircth to lliinein hira J and 
 not be as a Be4/I, which ftandeth not with its Scparatour in the in- 
 ternal! in the Eternity, but onely in an ExrernaU Figure of the ex- 
 *■ prtficd word. 
 
 40. Which hath onely a Temporal! life in a finite-, and inchoative 
 Separator, in which the Eternal! Separator doth reprefent itfeifeas 
 in a GlatTe [ or mirror of Ideas J and bringeth the Divine Science 
 into formes,' and Figures, like a Pattern or Imitation of theJ/rW 
 Myjfery oi the Spirituall World, where the Eternall Princ pies doe 
 Cooperate and play in a Tj peer refemblance i bothacco.dmg to 
 
 tire, and light. 
 
 41. Andyetman in refpeft of his external! comprehenfible or 
 finite body, ftandeth onely in fuch a flittiug figurative fhadow, or 
 refcniblance, and with hii fpirituall body he U the true ejfeniiall Word 
 of the Divine property, in which Osd fpeaketh and begetteth his Word^ 
 
The Sixth Epifilei 8^ 
 
 and there the Divme Science doth dijhibttte, importt ifpreffeffsm, and be- 
 gel it felfe to an Image ofQod^ 
 
 42. In which Image God is manifeft (in a Senfible andCrcatu- 
 rall being ) anddwellech and w\\\ci\\ there hi mfeHe, and therefore 
 man muft break his owne will, and entirely fubmic himfelfe to Gods 
 will. 
 
 45. Bucifnuns felfe-willwillnocdoeit, thcnhcismore voidof w,^-, 
 iHidcrftanding,and hurtfuller to hinnfclfc then the wilde earth,which 
 yet ftandeth ftill to its ownc Separator, and lets it forme, and nnake 
 oat of it what it pleafcth. 
 
 44. For God hath made all things in his Divine pley or ope- 
 ration out of his Spiration, through and in his Separator, and all 
 things doe hold, or rtand ftill unto him j onely the falfe light caufeth 
 the Separator of the Creature to bring it felfe imo a felfe will, that the 
 Creature oppofcth the will of God. 
 
 4$. which falfe light in man hath its foundation from the will of 
 theVevilltwho through the infinuation ofhis falfe defire hath made 
 man Mot^rous, that he alfo hath afifumed a falfe Innagination, wher- 
 by (through his owne dtfire ) hehach made the falfe introduced 
 defire of the Devill Effentiall'm him. 
 
 46. Whereupon in rhe bum jne body ( which was formed oat of 
 the Limus of ■the Earth in the Divine Fiat ) a belliall Separator is a- 
 rifen t which hath revealed or made manifeft all the properties of 
 all Beaftt, whence fuch manifold, and divers Lufts, Imaginations, 
 deJ|res, and wills, are in man. 
 
 4^. which falfe Separator hath advanced it felfe to the height, 
 and got the Dwninion, and attrafted all the Principles unto it felfe, 
 and hath made a Monfter, out of Gods Order. 
 
 48. which menftrous Image hath in or with its will, and defire, 
 whol,y turned it felfe away from the will of God j from the Divine 
 light j whereby the Divine Em from the being, or effence of the ho- 
 ly World, did vanifli or difappcarc in him j and he ( Vi^. man ") 
 remained onely as a Monfter of Heaven •, and was by his Separator 
 made a Beaft of alt Beajis,v/ti\ch even now ruleth in, ovcr,and with all 
 bcafts •, in wh»m the Spirit of the World with the Stars, and Ele- 
 ments hath obtained the Rule and dominion. 
 
 49. Therefore man now runneth, and Seeketh againe his firft 
 right homcj or Native Conntrey ; for in this Condition, or prepcrty 
 he ftandeth in meer unquietnefle j and foraetimcs he is Seeking in 
 one thing, and by and by in another, and fuppofeth to bring himlelfe 
 to Reft in this Monfter > and yet he runneth on in the falfe awakend 
 beftiall will, which cannot reach the will of God. 
 
 $0. He runneth now onely in the falfe light of his felfehood, 
 which is borne in his imagination with a Monftrous Separator which 
 
 N maketh 
 
5 b The Six th E^ If k, 
 
 ma'Herh him an EartMy Mirde, wherein the Conftellations have 
 iheir influence, ani cptrations j and he hitli the whole vifibk 
 W'->i }d for his Entmy. 
 
 5 1. And he ftindethas a roffe in a bafh of thornes which h con- 
 tinually rent, rcr»chr,and tome by the thornes •, and yet he could 
 not be laid tobeaRofe, if the Divine Gr^ce had not comcroaflrft 
 and reftore him, and agalne }nrpired,and given in it felfeintohjs 
 interrnH Ground, rfhere'm the Love of God to the neve Regeneration is ten- 
 dredmiohim. 
 
 52. Therefore I fay that it is moft exceeding neceflary for man 
 ro iearne to know himfelfe, what he is , before he runneth, and Seek- 
 cth -, for his Seeking elfe, will prove onely a Tormenting, whereby 
 he tornfitnreth, and perpicxeth himfelfe in a falfe Separator, and 
 yet cannot cbuine the Reft j and true SatiffaHion. 
 
 5 5- For all thefe Earrhly wills [ and M'ayes ] wherein he thrnk- 
 cth to bring himfelfe into reft and quietnefie, are onely ah adverfe 
 will, Ariving againft God, Vit;^. the Eternal! One. 
 
 54. For it lyeth not in any mans ovone willing^ goings YUmiingy as Saint 
 Paulfaith,butin Gods Mercy, that \iinthe Grace which is infpired into 
 him. 
 
 5 5. For without Grace man is dead, and blind in refpeft to God, 
 and he is not able to attain any true life j unleflerhe Grace be ftir- 
 red Q-pi arvakened and teve({]9i in him. 
 
 55i Moreover in thefe Earthly wills there can be no awakening ; 
 for they cannot reach or obtain Grace, much leffe awaken it j aind 
 therefore the whole Man in foul, and minde, rauft onely iranfcrfe it 
 fclfe into the Grace and be willing to become a nothing to it felfe j 
 that dcfireth nothing but the Grace, that, Grace might be living and 
 working in him i and his owne will be Stupifyed, overcome, and 
 Biortifyed, 
 
 $7. As the Sunne breakcth forth in the night [^ or darknefle ] 
 and change h the Night into day j the like is to be underftood con- 
 cerning man j of which Chrift faith •, unlcile you turne, and become 
 like Children you fhall not fee the Kingdome of God, namely tJbf 
 divine Separator, whence all things are riren,and fpring Original- 
 ly* 
 
 5S. For no knowledge is right or fundamental! unleffe it comes 
 from the Divfrje Science, out of the feveration of the Divine Spira- 
 tion fr.';m wherce all things have their Originall. 
 
 5p. Now if fuch 2 knowledge fhall againe arife in man, then the 
 
 Divine Seperater muft l\and in an Eifence of his likenefiTe j namely, 
 
 in a Divine E?is, wherein the Divine Word fpeaketh, and the Divine 
 
 light fhineth in th^t fame Speaking, or Spiration. 
 
 ^c. And eve;* ihen the humane Science ( which inchcwtively is 
 
 aciien 
 
Thi Sisth Epijik, ^l 
 
 arifcn from the Spiratlon of the Word ) may in that fame light fee, 
 n«t onely it feife, but likewife all otber naturall things according 
 to the feveration of the Word » and after a MagtcaU manner worl« 
 in and witKall things in a Divine way, nature and propes ty, 
 
 6 1. For man is blind in all Gods workes, and hath no true know- 
 ledge} uniefle the Divine {_ breathing ] fpi ration or fpeaking be re- 
 vealed in his internall ground, after the nature and property of the 
 SpiratJon, whence all Beings proceed Originally. 
 
 62. All the fearching and feeking of Man, whereby heewill 
 fmdeout chegroundofa thing is blind, and is wrought onely in 
 the fhell or outfidej wherewith the Effence of the Tree is co- 
 vered, 
 
 6g. If there fliall be a true finding, then the humane Science tnoft 
 enter into the property of the things and be able to behold the very 
 Separator. 
 
 64. Therefore it is the greatefl and moft toylefome mifery of 
 mankinde, that they run, annd fceke altogether in blindnelTe , and 
 begin to feeke the fhell in the bare letter, and its cxpreflion [ or 
 roahy formes of writings 3 whereas all things are outwardly figned, 
 as they are in their internall Eos and Effence, and the Separator of 
 all things hath fhewn, and fct forth himfclfe vifibly, and formally, fo 
 that the Creoior U known in and by the Creation. 
 
 6^. For all Beings are but one onely Being, which hath breathed 
 forth it felfe qut of it felfe, and hath feverized, and formizcd it felfe*, 
 and yet it proceedeth but of that fame imprefTjre or formation in- 
 to a Centre peculiarly diftinftj that is, with each impreffure and 
 forming of the delire. 
 
 66. Where the feverized, parted, and divided will, doth imprcfie, 
 and forme it felfe into a peculiar particularity, where a Centre doth 
 arife , and in the Centre a Separator y or Creator of its owne Selfi f or 
 Being"] namely, a former of thtre-expreffmg, or re fpirating WiU, 
 as we fee the fame in the Earth, where every Hear b , hjth its ovine 
 Separator in it felfe, which doth fo make and fcverize it iato 
 forme. 
 
 67, Now if Man ( beings Gods Image , in whom the Divine 
 fpeaking, according to the Divine Science is manifeft ) will fearcH 
 the Creatures, and getreall underftanding,and knowledge in them \ 
 be it either in Animals, Vegitables, or Mettais j he muft then againe 
 obtaine grace from GoJ, that the Divine light may fhine in his fci- 
 ence, whsreby hee may bee able to goe through the Naturall 
 light , and then all things will be opened and revealed in his un- 
 derftinding. 
 
 ^8. Otherwife he runs on in his feeking as a blind Man thfit fpea- 
 keth of Colours, and doth neither fee nor know any Colour j this 
 
 N 2 all 
 
^2 The Sixth Epiftie, 
 
 all States and Orders of the World are to confider, that they all run 
 blindfolded without the Divine Light, onely in an Aftrali Sydercall 
 imaginary fanlie, according as the Conftellations of the Scars doe 
 foime and frame in and upon Reafon. 
 
 69. For Re:ifon is nothing elfe but an humitne ConfieOation ; which 
 is a darkc draught, or refcmblance of all the Prim i^ks \ it ftandeth 
 oncly in an imaginary figure, and not in the Divir.e Science. 
 
 70. But if the Divine light be manifcft, anc* fh neth therein, then 
 the Diviue Word beginneth to fpeake [ or worke ] therein oat of 
 the Ecernall knowledge [Science, or Wjredamc3 and then Rea- 
 fon is a true manfion or receptacle of Q'vine Knowledge and Reve- 
 lation, and even then it may be rightly and rruely ufed j but being 
 voyd of this it is no more c hen an Afimm of the vifible World. 
 
 71. It is therefore declared to all lovers ofArtsY^hofc Separa- 
 tor i? an Ariifl of Gi tat Subtility in them ) that they jirjifeek.0pdi 
 Love and Once, and refigne up their fclves to, and become wholly 
 one with that i elfe all their Seeking is but a delufion, or the Court- 
 ing of afhadow, and to no purpofe •, and nothing is foundofany 
 fundamenrall worth j unlefle one doth entruft another with Sonrte- 
 what. 
 
 72. The which is forbidden to the Children of God, in whom the 
 grace is revealed, ihat they caJI not Pearl before Swine j upon paine 
 of Erernall Puniftiment. 
 
 73. Onely it is freely granted them to declare the light, and to 
 fbev^ the way of attaining the Pearl. 
 
 74. But to give the Divine Separator into the beAiiril hand, 
 is prohibited y unleife a man knoweth the way, and will of that man 
 \_ that dtfires it. '] 
 
 75. Thus my beloved brethrea upon fuch confederation and 
 inftrnftion,Iwill ( through the permiffion of divine grace and the 
 Cooperatiun of thi^ prefent time ) a little decipher, and reprefent 
 unro you the Divine Myftery, how God through his word hath made 
 himielfe Vifible, Senfible, Perceivable, moreover Creaturall, and 
 formall i be plcafed to confider further of it •, yet let it be done as 
 is above mentioned •, otherwife I fhall be as one dumbe unto you, 
 and the blame thereof is not to be imputed to me. 
 
 76. God ( what he is in himfelfe) is neither nature nor creature, 
 neither this nor that, neither high nor deep *, he is the Abyfle, and 
 the By fie of all Being?, an etecnall One > where there is no ground 
 or place *, he is to the Creature in its ftrength [ or capacity 2 * No- 
 thing, aad yet ii through alt things 
 
 77. Nature is hif Something wherewith hee makes hiaafelfe vi- 
 fible, fcnfibje , and perceivable, both according to Eternity, and 
 tiaae. 
 
 78. AU 
 
The Sixth EpifiU. ^^ 
 
 73. All things are arifen through the Divine Imagination, and do 
 yet ftand in fuch a birth, ftation, or Government, 
 
 79. The foure Elements likewife havefacha ground [birth, or 
 Originall J from the Ima^jiAtion of the Eternall One , concerning 
 which 1 will here fctdowoe a Table, how the one doth unfold and 
 fpirate or breath it felfe forth out of another. 
 
 80. In which annexed Table, the ground of all the Myfteries of 
 the Divine Manifeftation is pourtrayed } fer a further confideratioa 
 of the fame j theunderftandingandcapacity whereof, is not in Na- 
 tures owne ability without the light of God-, but it is eafily to be 
 Hndcrftood of thofe who are in the Light y and it is childlike [ fim- 
 pie, plaine. '] 
 
 81. Like as my Writings doe fufficiently, and largely fhew, and 
 here onely is reprefented briefly in a Figure or Scheme. 
 
 82. And fo Sirs, 1 commend and commit you to the falutation of 
 the Lsn'iof yefuiChrJji •, who by hisafpcd, and falutation, is the 
 very Key to undcrftand this Table. 
 
 DaHd^ i I , November^ 
 1623. 
 
 J.B. 
 
 THE 
 
P4 
 
 The Sevmth S^i^ie, 
 
 •ny^ l>u ^ " ^ 
 
 SEVENTH EPISTLE, 
 
 T O 
 
 Oneofthe CAiO'BILiriE 
 
 SILESIA. 
 
 Our Saltation [ is ] in the life of Jefm 
 Chrifi in us. 
 
 OB LE, and right Homurabk Sir, The Di- 
 vine light,and the internal Divine con- 
 templation of the Soule in it felfe, and 
 all bodily wellfare, with fyncere wiflies, 
 and cooperating defircs of fellowfhip 
 and Member- like fociety in Our IM' 
 MANVEL, premifed. 
 
 2. Seeing I have obferved, that yoa 
 are a lover of Divine Wifedome,' and 
 alfo a growing branch in the Life- Tree 
 of God in Chrift, in whom ail the Children of God are as Members ; 
 and moreover perceived how the drawing of the Father hath brought 
 you into an hungry dcfire after the true Sap, and Divine Power, and 
 likcwifc in fome tneafure hath enriched you with the knowledge of 
 the fame Tree of Life j thereupon I have aken occafion ( in a 
 Chriftian and Member-like property and defire after the fame Life- 
 Tree of Chrift) once more to falote you, and mutually to exhort 
 one another, as Labourers fetin the Vineyard of Chrift , and called 
 to this Worke. 
 
 5. Efpecially that we looke well ro our felves in this valley of 
 darkncfic, and lift up our eyes and heads , in that we fee the dark- 
 
 neOe 
 
The Seventh Epiflie, p 5 
 
 ncfie and the very workings thereof before our eyes j and put our 
 felves in minde , that Chrift hath taught us, that Our Redemption 
 (iuweth neere \ and indeed, Goeout fiomBabelf which hatha long 
 time held us captive, and imprifoned. 
 
 4. And no: regard the loud cry, andpratings^ where they pro- 
 mi fe ecus go!de;i Mantles of grace, and put them about us, and 
 corwfort, rrcltle, ahd flitter us with a ftrange pretence [ or fhew of 
 holineffe ] as if we were recei%'cd to be Children of grace *frora * ExtemaHy, 
 without by a fundry particular Ele^Hon ; alfo that we looke not upon, 
 or regard Our orcne Meriti, or abilities. 
 
 $• All wh'ch availe' nothing before God » but a new Creature in 
 Chrift, botne of God, availeth before God •, for Chrift U onely the 
 Grdce, which availeswi'ch G:d. 
 
 6. Now w-hofoev^r is borne of ChrifV, and liveth and walketh in 
 him, and purs him on ( according to his inner man ) in his Suffer- 
 ings Death, and RefwreBion; he is a Member on his bodyi from 
 him onely flow the Itreames of living Water, through the powerfull 
 Word of Chrift, which as to the internall ground is become Man in 
 
 him, and doth fpeake forth it felfe out of him through the Creature j ^j,:.^. 
 in the Cc/m?c^ ^piw ofthe externall Man. Mum 
 
 7. F(?) asGod harh manifefted the grand Myftery (wherein the 
 whole Creation hath lyen in an Effentiall manner without forming?) 
 out ot the power of his Word, and through the grand Myftery hath 
 expreflied [^ the word of powers J into the Severation or variety of 
 fpirituall formings', in vshich fpi ritual! formes the Science of the 
 Powers, have ftood in the Defirc ', that is, in the Fiat ', wherein 
 every Science in the Delire to raanifcftation, hath brought it felfe 
 inroa corporeall bodily Being', Even fi likewife the fame grand 
 Myftery, Ki;^. TheEflentiall Word of Gods power lyeth in Mm 
 (the Image, andlikeneflc of God) both accctding to Eternity, 
 and time. 
 
 8. By which Myftery the living Word of God doth utter and ex- 
 prefle it felfe cither in Love or Anger, or in fanfie ', according as 
 the humane Myftery ftandethin a. moveable Defire f or afrVftion ] 
 to Evillor Good; as it is written. With the hly thou art holy, and 
 with theperverfe thou artperverfe ; alfe^ fucb as the people is, fuch a God 
 they alfo have. 
 
 p. For in what property the Myftery in Man is e^^cired, and a- 
 wakcned j fuch a word uttereth it fclte fro-n his v>o«crs , as wee 
 plainely iee, that nothing elfe but Vaniry is uctered by the 
 Wicked. 
 
 lo. Nowhowfhould there beagoodeKpreffi^n and wi-lj, where 
 the Myftery to the Speaking [_ and willing ] is a falfe ground, and 
 poyfiJricd by the Dcvill in the wr-ath of nature ', which falfc Myftery 
 
 an 
 
96 
 
 The Sctienth Epfiie^ 
 
 In Spiritu 
 Afundi. 
 
 W^ Or, Breeding 
 or Haiching, 
 
 can neither wiH, nor doe any good,rhat may be acceptable to God ; 
 unlclTe it be firft enkindled by God, that it obtain a Godly wiil and 
 dcfirci whence a divine exprclfion, and operation of good foHovr- 
 eth. 
 
 11. For Chrift faid,i4K £w// tr« camot br'mg forth good fruit -^ How 
 then w ill he bring forth good fruit, where a falfe tree ftandeth,under 
 altrangefhew [ or glittering hypocrjfie? '] The pn- pie- mantle of 
 Chrift hath its fruits in it •, but what is that to a falfe bcaft, that is full 
 of poyfon, and will cover himfelfe with that Mantle and take it for 
 his owne ; and yet bringerh forth nothing but hellifh fruit ? Or 
 what hath the Titular Chnftian to doc to boaft, and glory that he is a 
 Chiiftian i whereas he livech, walketh, and is, without Chrift ? 
 
 12. None is a Chriftian, unlcfle he be TinUured anew with the 
 fpirit of Chrift ; and fprung forth out of Go(/; /ave •, that the grace of 
 God in Chrift be manifeft in the Myftsry of his life as to the foul ; 
 and cooperareth and willeth in the humane life. 
 
 ig. Nowifhcwill become fuch a one, then hemuft turncfrom 
 his Imagining in the Cofmicf^Spirit wherewith the foule is covered and 
 difguifcd, and enrcrs into Earthly workings, and [ muft '] become 
 as a Child, that onely inclineth it felfe with its who! affeftion to the 
 Mother •, ard draweth into it fclfe tJse Mothers Milke of grace, 
 whence a new Erv groweth, in which the life of grace arifcth •, thtc 
 is, the impHtei^r^ie muft be borne, and become man in him, as to 
 the internall ground •, without this, there is none <tC/j)//?i<W2, lec 
 him make never fuch devout fhewcs; diffemble, flatter, and doc 
 what he will, his fins muft be forgiven him onely through the Divine 
 Alloquy, or in Spiration in himfelfe. 
 
 14. Eor when Chrift is Conceived in the infpired [ infpokcn 3 
 word of gracei which the foule doth take and impreffeintoit felfe 
 from his Promife, then the foundation is layd in the corrupt, or de- 
 cayed Myftery to a Child of God •, and then the divine * Iffprcg- 
 nation beginneth and proceedeth, whereiothe humanity of Chrift 
 is conceived and borne ; which onely is the Temple of the Holy 9h$J} ; 
 and from this new birth, the fiery foule eatcth Gods bread, which 
 commeth from Heaven ■■> and without this, man hath no life in him, 
 John 6. which no Hypocrite under the Purple Mantle of Chrift can 
 enjoy, but onely that man who is rot borne of flcfti and blood, 
 nor of the will of man, but regenerate of God, in whom the Word 
 of God ( whence the firft man was created ) fpeakcth, rulcth, liveth, 
 and willeth. 
 
 1 5. For the life of Man was in the beginning in the Word ( John 
 I. ) when the fame was inCpired or breathed into the created Image i 
 but when it tnrned it feife from the fpeakingof the Word into a 
 peculiar felfe willing and fpeaking vn good and cvill , that is, into 
 
 its 
 
7 hi Seventh Epiftte* ^ 7 
 
 its owne luft and contrived Imagination, then the firft good will in 
 the Creature to the recxpreflTing, did perifti j and now he muft en- 
 ter againe into the ^rfl Sneaking Word and {peake with God, or he is 
 eternally without God. 
 
 16. Which this prefent World cannot nor will not underftand, 
 for it hath whoJIy and folly turned it felfe into a felfiffa fpe^king to 
 the|)/e4/«reofthe fiefii and it fpeaketh forth in felfe-wiil meere 
 Earthlinefle, and trantitory things, as Honour, might. Power, and 
 Authority ; moreover, Pridc> covetoafnefle. Envy, and Malice -, it 
 utters nothing elfe bat the cunning crafty Serpent with its young, 
 and when thefe her young, cannot get, and uphold that which the 
 felfe-will willethj then it fjp^keth forth from the cunning mifchie- 
 vous Malice and Iniquity,, with Money ^ through the fclfifh power and 
 violence, many thoulmd Soldiers, who muft maintaineit by force, 
 that the felfe-will that is departed from God, maybetruely upheld, 
 as wc now fee before our eyes, by which expreffion this fclfc- will alfo 
 is beatea dcwne, and kils, and deftroyes it felfe. 
 
 .17. Therefore beloved Sir, and fellow member in the life-Tree 
 of Chrift, I would entreat you in a Chriftian way , and ftirre you 
 up ( as one Member is bound to doe to another ) in the prefent 
 Exprejfton {_ wayes and courfes ] of the World C where the Turba 
 Magna doth alfo play, and exprefle it felfe , and a great ccntef^ing, 
 pulling downe, or degrading fhall be ) conftantly and ftedfaftly to 
 keep your felfe in the internall fpeakingof Gods mercy , and con* 
 tinually to enter into your inrernall ground, and in no wife to be 
 perfwaded and mifled by the Serpent to the falfe fpeaking of Brs- 
 ther-floMgbter *, but you ( as a famous Lord ) continually behold 
 yoor felfe in the Looking-glaffe of Chrifts proceffe and Dodrine. 
 
 18. For this prefent fpeaking is fpoken in the wrath of God 
 through his awakend and enkindled Anger y and it is very evill, and 
 dangerous to have a hand and voyce therein , efpecially when the 
 ^Turba muft be fpoken j it, is altogether unfaithfuU , and it de* ¥ punill:menty 
 voures its Father and M other that brings it forth, and it is a Befom ,^ j-^^g^g £xe- 
 of Gods Anger. cution. 
 
 19' Alfo there is great heed to be taken in refpeft of accepting, iff^f, 
 and joyning to any of the Suppofed Religions, for w hich men contend 
 and fight *, and not to affent with the confcience of Faith, to one 
 Party that gets the Viftory *, for there is no other true Faith which 
 faveth, butonely CHRIST IN V S , he onely dcl^royeth fin 
 in us , and bruifeth the head of the Serpents Imagination in us \ 
 and arifeth in Gods righteoufnefle ( which he with his blood hath 
 fulfilled in us j firora the fleep of Death. 
 
 20. Chrift muft arife from death in our poore foule ; namely, in 
 a nevr humanity, which walketh and dwelleth with| and in Chrift in 
 
 O Heaven, 
 
p3 The Seventh Efiflte. 
 
 Heaven, where Huven is in the new man *, whcreont proceede the 
 vporkff. of Love f as it is mtete and requifice .for the Children of 
 God, 
 
 21. Andthoagh the externa! 1 man llvethin earthly vreakneflfe 
 and infirmitycs, yet that rake;h not away the Temple of JefosChrift, 
 for Chriftin the intcrnall ^ o nd doth continually bruife the head 
 ofthe Serpen in the Hefli j and Chuft ir.uft be continually fiingeiby 
 the Serpent in the heeX till we be freed of this Be<0^ 
 
 22. Moreover loving Sir, I doe intreat you in a Chriftian brother- 
 ly way, fcrioofiy to take notice oi this prefent time, in the true feare 
 of God 5 if you be pleafed to le. my good meaning rake place with 
 you,it will never repent youif<.r I fpeak that which is made knownto 
 me frojn the'Mofl highf out of his Grace, bj pleafed diligently to con- 
 fider of ir, and let the fpirit of God be your Meditation. 
 
 2 J. For there fhall (hortly come a time, where good friends fhall 
 be ///te^ aid proved, thatwem'ght ftand ftedfaft in Chrift r of the 
 which,in lcve,l v?ould put you in minde', for the time of Refrejbment 
 commeth foi-ne after, where faithfuU people jhaS intirely love one amtber, 
 after whlti. iove i continually hunger and thirft, and it is my fyncere 
 and conftant wifh, that Babel may foone come to her end, and Qu'ih 
 may come into the Valley »f Jehofopheu^ that (dl Nations might fee tnd • 
 praife htm. 
 
 24. I entreat you to fend my three Trcatifes ( K/t« '• «/ Repen- 
 tance: 2. ofthe New birth: ^.of Refignatim\ fome whereof I ^ave 
 you my felfe, and the reft I fent by Mr. Rudolf) to Mr. Rudolf m of 
 Gerfdorp > for I have written to him that he fhould fend them me to 
 Zagan, to Mr. CJnijlianM Bernhard, from whom I ftiall have them by 
 one or other •, or if you your felfe had any occafion' toward Zaganf 
 be pleafed to fend them to Mr. Chriftiamu Bembardj dwelling upon 
 the Market place i a yeare fince he was CHjlomer 5 he is a young com- 
 panion of die Theofophick Scboole ; to him I haVe convenient oppor- 
 tunity every weeke. 
 > 2 $ . thcfe Trcatifes are very much defired of the Lovers, and may 
 doe much good j I pray fend them by the firft opportunity j for it 
 is of much concernment j and when you fhall frnde convenient lea- 
 fore to ftudy, I will fend you fomewhat more deep* for I have witten 
 this Autume,ind Winter, without ccafing : And I commend yon on- 
 to the Love of Jefus Chril^, and his gracious Vtabc&km. 
 
 Ddpcdy 19* Feb, 1^25. 
 
 THE 
 
rhi Eighth Efi^K 90 
 
 THE 
 
 EIGHTH EPISTLE: 
 
 An Anfwa upon four 
 
 Q V E S X I O N S 
 
 X# of the Serpent y which after the ff^Je muji eate 
 Earthy Andcreep upon the Beliy, 
 
 2, Of Taradifiy and the Garden of Eden. 
 
 3, fyhether theSeajls (Seingthey were in Para^ 
 dife, and moreover wheliy earth iy ) did alfo feed 
 upon 'Paradificall Fruit i 
 
 4, fvhether theBeafts hfere the Cf^rfe^vpere Jo wild^ 
 hairff andruggedy as now they are i 
 
 Our Salvation in the Life of Jefm 
 Chrifl in Us. 
 
 O R T H Y , much refpe^ed , very 
 Learned, and beloved Friend and 
 Brother, in Chrift our onely life i I 
 heartily wifh unto you an happy 
 New yeare , that you may begin 
 the fame in a Divine uill, in the 
 drawing of the Faihcr to Chrift, 
 andlikcwife finifh it in thistirre, 
 in an ctfeftnali working power cf 
 the fpiric of Chrift in his Vineyard, 
 and that many Giapts may grow in 
 the Garden of Chrift within you» and that God would be p'eafeH to 
 P'eferve ynu in the bundle of the living , in th'S yeare when the 
 Conffellation of hit Wrath doth drav the Swcrd ; as I dee not doubt, 
 
 O 2 but 
 
lOO The Eighth Epiflie. 
 
 but that you Cas a Cooperating branch on the VineChriftJ will 
 (hew forth yoar felfe in Good, New> and Heavenly fruits. 
 
 2. For the Gate of irace and knowledge ftandeth Ukewife in a 
 pecaliar motion [' and doth open it felfe in a Angular defire, and af- 
 fedion ] that the Children ot Chrift might alforeapein their har> 
 vcft Q and fruits of Chriftian love, and piety, as well as the Children 
 of Babel their harvcft of Envy, Contention, and dcfolation 3 if they 
 would but ferioully labour ; and not lye fo faint and fluggifh in the 
 Sleep of Antichrift i as the grace of the nioft High hath given mc 
 to know, and under(\and> 
 
 3. I intended to have fpoken with youagaine the laA time at my ' 
 Returnc i but by the Guidance of God I was led another way ; 
 and I fhall yet doe it, when ever I come that way, if occafion per- 
 mitc. 
 
 4< I think alfo of the difcourfe we had then at our Meetingy 
 where many things were put to the Queftion which by reafon of 
 the many obje^ion? then made ( which caufe much mif^aking, and 
 confufion) could not be fo well determined as they ought, being 
 I was alfo in haft* 
 
 $. Yet ( upon the defire of fome high perfons, with whom I did 
 Converfe in the Chriftmaflc holy dayes when I departed from you, 
 where fome very Learned men oflaver , and of Strteg, together with 9- 
 ther brave Gentlemen, wereprefent) I have written a pretty large 
 Book concerning EkUm ', in that all thofe queftiens, and more are 
 fet downe at large and deterffiinedin the deepeft ground. 
 
 6. And 1 hope that the fame fhall put an End to many conten- 
 tions, and controverfies j efpecially, of fome points betwixt the 
 Lutheranest And Calvii^si and other controverfiall Selfs befides } 
 for there the true ground is fet downe at large before their eyes y 
 and every ones Opinion,is fatiffyed , and the two Contraries are as 
 it were united into one body *, if any fhall be able to fee, know, and 
 underftand the fame againft the poyfon of the Devill, by reafon of 
 the Earthly Imagination -, as I doubt not, but that the time is at 
 hand that (trife, and controverlie ihali be changed Into truth. 
 
 7* Whereas yet among the true Chriftians, and the Children of 
 God in all nations there hath not been any controverfy, anddivi- 
 lion, forinChrift we are all but one Tree fpread forth into many 
 branches, and twigs. 
 
 8. And controverfie is hence arifen, that the World is fallen into 
 its felvifti Iu(\ and Imagination ', whereby they have rent themfelves 
 of from Chrift their Stem i in whom Chriftiansfhould ftand in u- 
 nity but have turned themfelves unto Images [^ opinions mentall 
 idols 3 and queftions. 
 
 5>. Oat of which queftions fuch controverfies, and contentions 
 
 are 
 
rbe Eighth Epiflie. loi 
 
 ire irifcn > r'hcrc the pride of the Devill hath been invoIve<'i/i the 
 qceftions, and hath fo iaiprinced, and errmodellized itfeUeonthe 
 Image of n an j that they have fougbt for their Imager and opinions, 
 and have therein extolled, and advanced thcmfclves •, and Chrifts 
 Hutnithy, w-herein we (hould dye in Chrift from our eviil nature, it 
 quite forgotten j fo that for the prefent we are rather a Monfter of 
 an Image> then a living Chriltendome, in fpirit, and in Pow'- 
 cr. 
 
 10. For a Chriftian muft, and ought to ftand in the Tree of 
 Chrift with the Encrcafe and groweth of Chrifts life, and alfo live in 
 thefpiritofChrift, and beare fruit; in whom Chrift himfelfe (as to 
 the internall ground ) liveth and is all in all in him '■, who continual- 
 ly breaketh the head of the Serpents will in the fltfh ', and bringeth 
 to naught the workcsofthe Devill ^ he muft know, will, and do 
 from Chrift •, it oiuft come to effeftuall doing ( that is, into the Di- 
 vine working ) for without this> none is a Chriftian, 
 
 11. Chrift muft wholly receive and take poffeflfion of the internall 
 ground of the foale jthat the fcvcre juftice of God ( which holdcth 
 us captive in the Anger) might he fatisfied with Chrifts fulneffe [and 
 effcftuall merit^ that Chrift may fulfill the anger of God in us with 
 love , and mortifie the will of the Devill •, and aifo the nature in the 
 wrath of God , and wholly annihilate it's will, that fo he may dye in 
 the love of Chrift, and bring forth a new will in the L' ve-fpiritof 
 Chrift through the nature of the foule , which liveth and walketh in 
 God J as St. Paul faith, Our converfation U in the Lord. 
 
 12 Lip-labour, and the Pratings of the mouth ava'il nothing-, 
 the fame make no Chriftian ', a Chriftian muft alwaics be borne ( or 
 regenerated) of Chrift j elfe he is no Chriftian, no outward imput- 
 ed rigbtcoufneffe, or grace helpeth at all. 
 
 13. All the comforting, flattering, foothing, and dilTembling is 
 but in vainej where the purple-mantle ol Chrift is put upon the 
 man of iniquity and malice, | or the Cain-like hypocrite, 3 ^bo 
 from wthout will be an adopted Child of grace. 
 
 14. Forno Whore, or *one that is impregnated, can beaVir- * One that is 
 gin, albeit (he puts on a maides Garland ; yea no Prince, or Poren- got ten with 
 tate Can grace her with any Virginitie. Childe- 
 
 15. Thus the flattering hypocrifie,and comforting [ with Chrifts 
 Merits, and promifes ] is to be underftood, unleflfe we be con- 
 verted, and become like Children which hang on the breafts of their 
 Mother, and receive and conceive in us the Em [or effentiall Pow- 
 er 3 of Chrift, which deftroyeth the Harlot j that a new fpiritmay 
 be borne in us out of Chrift, which hath in it Chrifts futferings, and 
 death i tlwt we be borne out of his Refurreftion, and refigne up our 
 felve^into the whole procejfe oi Chufk, which is the imputed grace in 
 Chrift, 15. A 
 
JQ2 \Tbi Eighth Efiftk* 
 
 16. AChriftian muftbe begotten, and regenerated ofthetane 
 grace, thr* he be a chriftian in, and of Chrift, namely, a true brandi 
 m the tree whkh is Chrift*, that the Engrafted word of life may 
 fpring forth and become eflcntiall, living and working in the foole j 
 and then the merit of Chrift and the imputed grace doth af«U, when 
 he is growing on the trce,"a8 to the inrernali ground. 
 
 17. Beloved freind Mr. Frederkkyour queftions reautf e a large 
 declaration-, in the Treaiifeor Commentary upon Gwf^ they be i!l 
 determined at large*, and ifyou obtain the eyes and fight of Chrift, 
 then there need not any fuch queftions at all in fach fmal things » 
 which indeed are too high for Reafon *, botfn Chrift they are no- 
 thing but a Childlike play j but however Iwillanfwer youbreifly 
 thus. 
 
 The Firft Poynt. 
 
 Oftbi Serpent^ trbivb afttr the Cur ft muft eate Earthy 
 and Creep upon the Belly. 
 
 18. Firft, concerning the Article of the Sccpent (which after 
 the curfe muft feed upon Earth, and creep upon the Belly ) [ I an- 
 fwer 3 that her Shape and Forme was fuch, but her Body and Spirit was 
 mt foeviilin the fiery Science of the ground of nacoie, as after 
 the Curfe. 
 
 I p. For both Tirftures of good, and evilljof the originallof 
 the firft and fecond prineiple were manifeft in her *, and therefore 
 fhe was fo exceeding Cunning *, that the nature was able to fee in her 
 Centre in thcTinfturcs the ground cf the whole creation. 
 
 20. She was in her g'ourd before the Crcaturall originall 
 ( whence (he in the Grand M>ftery was put into the Sevctation to a 
 creature ) a faire ard excellent Ens of great power and vcrrne. 
 
 21. But the Devills In agik.ations (when he fate like an Enthron- 
 ed Prince in the ground of nature in very high power and domi- 
 r'on, ) poyfoncd ihis £ns •, which in the Severation forofcd itfe'fe 
 into a Serpent i and therefore he made ufe of her for his Ir.ftruraenc 
 by the fame cunning and by the fame poyfon in which lay the 
 mightieft power to viak^ Eve monjirom, .;,... 
 
 22. Yee Phyfit-ans ! it bthoveth you doubtlefic well ta know, and 
 urderftand iheMyftery of the Serpent, and whar lychhid under 
 her poyfon ; ifyou take out the fame, and proceed aright in the pro- 
 ceCe Thereof, then you may get a T7«^h)V agaicft poyfon, the like 
 whereof is not to be hjd- 
 
 25. Shcewas in the £wof the Grand Myfiery^ befcreftieewasa 
 
 Creature, 
 
The Eighth Epifi/e, 103 
 
 Crcarore, a virgin; biit after the Curfe, fhecbecimean Whore ", 
 Magically [ or Parabolially ] to be underftood. 
 
 24. Sbe faw in her the ground of the inward, and outward World, 
 and rhcrefore one mu(\ come out of the inw ard World and kill her 
 monger, which fhc hath putt upon Eve > and an whole Booke 
 wight be written, of what the defirc of the Devill hath wrought, by 
 and through her, 
 
 25' But when fte did helpe to deceive the Image of God, then 
 God accurfed the fame that fhe became blind as to the internall 
 ground-, and wasalfo altogecher Manife(\ in the four Elements, 
 and (o fhe fell into the Earth whence the body was taken, and more- 
 over fhe fell onely to the wrath [_ or bad part "] of the Eirth *, fhc 
 can no more obtain or reach the good part or q uality of the Earth as 
 other Beafts doe ; and therefore Ihee muft eate Earth j namely, the 
 property of the curfe in the Earth . 
 
 25. Shee was a flyiog Worriie, elfe nature would have provided 
 her leggcs, as other Worroes have on Earth j but her nimblenefle, 
 wjly fubtlety, and cunning, made£v(to long [after the forbid- 
 den ftuic 3 
 
 The Second Point. 
 
 Of Psradifif and the Gjrden Eden. 
 
 27. Paradife was the temperature in Man', wheoh.ee knew not 
 what good and evill was ; where the Divine light did fhine through 
 Nature, and Tinftared and tempered all things j for Paradife is re- 
 videdm m againe in Chrifi, as to the ;«tet7i(j/7 ground. 
 
 2-8. Bat when God dw and knew that he would fall, then Paradife 
 fprang not forth with fruit any more through the Earth in the whole 
 World (albeit it was every where manifeft) but ontly in the Garden 
 •f Eden where Adam was tempted j for that is che place v but Para- 
 dife is the quality j to wit, ihe life of God in the finsilitude [or 
 Hafmonyofthe univerfallBeiiig. 3 
 
 The Thkd Point. 
 
 Whethzr tht B^*/?/ ( being they rvirz in Paradife^ and 
 
 more-avir wholly earthly ) did alf)feeditp}n 
 
 Faradijicjll fruit ? 
 
 ap. Beloved Friend Mr. FredsTickt every Spirit catethof its 
 
 Mother y 
 
JC4 '^^^ Eighth Epiflie. 
 
 Mother > out of what the Beafts were of that likcwife , they did 
 
 * ilu.m-e§enci cate'i namely of the '*' fifth ElTence of the Earth in the Cofmkk. fpi- 
 
 in Spirhu ric » fpr the decpcft ground of the Beafts is not by many degrees tike 
 
 Mundr. unto Man •, thus did they feed upon their Mother •, namely, the fpi- 
 
 rit of them feeds upon the Cofmkk^ fpirit , and the body upon the 
 
 foure Elements. 
 
 go. God knew very well that man would not ftand but fall, whit 
 ufe or profit then fhould the Paradlficall food be to the Bca(ls > in 
 the Quintcflence there lyeth indeed a Faradifical] property*, upon 
 that they feed even to this day •, for in every Beaft there is a power 
 which is incoriuptible, which the Cofmkk, (pint draweth into. Ic 
 felfe to the Separation of the lad Judgement* 
 
 The Fourth Point. 
 
 *Or,the Book 
 called the My- 
 fterhtm Mag- 
 num j An Ex- 
 pofition upon 
 Oenefu. 
 
 WhtthtT tbe Be'flf xvere [9 tvilde and rmgb before the 
 Curji at tbtynotv art} 
 
 31. Beloved Mr. Frederkk,-y the Garment which i4idm had be- 
 fore the Curfe when he was yet naked, was exceeding faire, and be- 
 came him very well, fo likewifc was the hide ot the Beafts rough and 
 hairy, unto them j but in the Curfe all things ( both in the Beafts^ 
 and in the Plants of tbe Earth ) were deformed, and changed into a 
 monftrous ftrange forme •, they had indeed fiich a cloathing , but 
 far more glorious in Colours, Feature, and Ornament, of the pure 
 tinlfure. 
 
 32. And I entreat you about thefe Queries, tojookeinto the 
 * Grand Myftery with the eyes of Chrift, in whom all the Treafures 
 of Wifcdome doe lye j and then you fhall fee them better in the un- 
 derftanding, then I can in haft briefly fet downein writing) audi 
 commit you to the Love of Jefus Chrift. . | . r-. 
 
 THE 
 
7ht Ninth Epifi/e. toj 
 
 THE 
 
 N I kth epistle. 
 
 The open Fount sine tf God in the heart of 
 Je[u6 Chrift bee our refrefl^menty and 
 con fi ant Light, 
 
 [ORTHY, much refpefted , and very 
 Learned Sir, I heartily wifh unto you 
 even that which ray very foulc defireth 
 of God-, namely, the reall true Divine 
 Knowledge m the love of Chrift , that 
 God would vouchfafe to open the Cen- 
 tre oi theSoule, whereby the Paradifi- 
 call Lilly-twig in Chrifts Rofe-garden , 
 might fpring forth, grow, bloflbme, and 
 beare fruit j and the ftreames out of 
 Chrifts Founraine might flow from you ; and you m-ght be taught of 
 God, that his holy fpirit might drive and rule you : As it is written, 
 Thofe who are driven and moved by the Spirit of God, they are the Chil- 
 dren of God* 
 
 ^. I have received your Letter, and thereby underftand fhat you 
 have read my Writings , and that you doe delight in them •, and I 
 willi frOm my very heart, th^t the fenfe and right meaning of the 
 fame may be apprehended and undeiftood , and then there would 
 be no need of any further asking and fearching. 
 
 ? For the Booke in which all Myfter-es lye, is Ma^n himfelfe ', he 
 hirTifelfcistheBocke of the Being of all Beings*, feeing he is the 
 likenelTe £ or fimilitude ] of God ; the great Arcanum lyerh in him, 
 the revealing of it bclongeth onely unto Gods fpirir. 
 
 4. But if the Lilly in the humanity of Chrift fpring^ for h in 
 the new birth out of the feule •, then out of the fjine Lilly the fpirir 
 of God prcceedeth, asoutof his owneorik;inaIl and ground i and 
 the fame [fpirit J feekethand fndeth all Myfteries in the Divine 
 Wifedome. 
 
 $. Ft the Lilly branch which fpringerh forth in the new birth, 
 OUT of Chrifts humanity ( underftand the nevp borne fpirit, out of the 
 foules L' ITence, out of Chrifts power ) is the true reall branch fpring- 
 ing from, and remaining in Gods Tree. 
 
 P ^. As 
 
10^ Tht7{J/tth Epifl/e, 
 
 6. As a Mother beareth a childe, even fo is the new man borne 
 in and out of God •, and no otherwife at all is he Gods childe and 
 htfire, a child of Heaven and of Paradife- 
 
 7. No imputed righreoufneffc availech ( a ftrangertcannot inhe* 
 rireGodsKingdonne ) but an innate righteoufoeffe out of GodsEf- 
 fcntiality, oat of the water and fpirit of God, as Chrift told us, that 
 We mujl become lik^ mto Children, and be conceived in Gods EflTence, 
 and like new children in God, v^e muft fpring forth, and be borne a- 
 new ; as a fairc flower fpringeth out of the wildc Earth, or as pre- 
 cioHS Gold groweth in a rough ftone, or droffy Oare j otherwife we 
 cannot fee, nor inherite the Kingdonse of God. 
 
 ? . For V hatfoever will pcffeflie the internall fpirituall World,muft 
 be borne out of the fame i the earthly flcfh from the foure-EJements 
 - cannot inherite the KingdomeofGod. 
 
 p. But ihe J^int-effence (whi-ch istheone ELerre&t *, namely. 
 Paradife) whence the foure Elen ents have their rife, birth, and 
 proceeding, that fame muft be predominant, and rule over the foure 
 Elements, in like manner as the light containeth the darknefie as it 
 weie fvral lowed up, and yet the fame is really in it •, even fo it muft 
 be with Man. 
 
 10. Onely it cannot be fo with the outward man ia this time of 
 the earthly life i for the outward World luleth over the outward 
 Man ; feeing it was made manifeft in Man, which is his fall. 
 
 1 1 . And therefore the externall man muft perifh, as the extcrnall 
 World perifherh and paSeth away j and therefore Man in this ti«e 
 cannot attaine;;er/e^/7onj but the true man muft continue in com- 
 bate and ftrife againft the earthly corrupt life, which is its ownc ene- 
 my, where eternity and time ftrive one againft another. 
 
 15. For through ftrife or the mutuall combatc in Nature, the 
 great Arcanum is opened jand the eternall wonders in Gods wifedomc 
 arc made manifeft our of the foules EiVcnce. 
 
 1^- As the eternall God hath manifcfted himfelfe through the 
 time , and bringech his eternall Wonders through the time, into 
 combatc and contcft, that through the combatc [ or ftrife ] ihat 
 which is hidden [_ and lyeth in the Afyflerios^ Nsthing 1 might open 
 ! t selfe and be brought to light •, even fo in ftrife and combatc, the 
 great Myftery muft be revealed in Man, ^here Gods anger and love, 
 a$ fire and light are in comba^ e and ftrife. 
 
 14. For in thefoule (which arifeth out of the Eternall fire out 
 of the Fathers property, that is out of the Eternall un-inchoative 
 Nature, out of the darkncfie ) that light ( which did extinguifh and 
 difappeare in Adam ) muft be renacd and borne againe in the in- 
 cooareing of Chrift, and then the Kingdome of Chrift, and of God is 
 freely given him out of grace- 
 
 15. For. 
 
Thf N'iath Spijile, loy 
 
 1$. For non«c«n take the fame unto himfelfe unlcfTe the love of 
 God doth againe pfefle out of grace into the Centre of the foule j 
 and brirgeth the divine will oat of the fire of the foul as a new fproot 
 or new Image into the heavenly eiTentiality y as the light fhineth out 
 of the fire. 
 
 i6. Therefore all whatfoever BaW teachechoftheexternallim- 
 potcd rightoufReife, and the externall aflbmed Adoption, [ and 
 particular Eleftion and Rejedion from eternity ) is without founda- 
 tion and footing j Chrift faid. Ton muft be borne againe, else you cannot 
 \ fee the Kjngdsme ofOod. 
 
 17. The feeming holy flattering comfort with Ch rifts death, a- 
 vaileth nothing, but to enter in CO Chrifls death ^ and to fpringup 
 anew in him y and to arife in him and with him and become Chrift, 
 [_ or an annointed child of God 3 in the new man. 
 
 18. Like as Chrift hath mortifyed,cxtinguiftied and overcome the 
 World, and alfo the anger of his father, (being the centre of the 
 Eternall Nituse) in the foules property, with his love, (that if, 
 with the new lore fire introdaced into the foules eflcnce •, into 
 which, the Devi 11 before had brought in, and placed his Defire\ 
 even fo moft we in and with Chrifts fpiric quell and qoafh the earth- 
 ly Adam in Gods anger, and mortify it through Gods love, that the 
 new man may fpring forrh •, elfc there is no forgiveneffe of fin, nor 
 any Adoption [ or tiliation 3 norany righteoufnefle. 
 
 19. ThcKiflgdome ofGod muft be inwardly innate, and borne 
 within us, elfe we cannot fee with the eyes of eternity into the an- 
 gelicall Woj-ld. 
 
 20. All Imaginations, inventions and wayes ; all reading, ftudy- 
 ing, and teachings is to no purpofe, [ without this way ot the new 
 birth ] no art or reafon can attain it : we rauft enter onely through 
 the gate which God hath opened to us in Chrift •, and fpring forrh 
 in Gods Kii^dome and dye unto the earthly will, fo that it neither 
 hindereth nor fticketh on us and clog^eth us •, fhe feed of the Weman 
 muji commuallyibruife the Serpents head in us, 
 
 2r. Sclfe-reafon cannot make a child of God ■■, for it lyeth not in 
 9urrtnlliniy running^ and keeping a doe^zx, faint Paul faith j bAtcnGods 
 mercy and Compajfion. 
 
 22.. My lelfehood cannot attain it ; my felfehood muft dye in 
 Chrifts death ; and fall or rcfigne unto the nothing •, and then iry 
 felfehood falleth into Gods Mercy ; and is in the limit ofthefirft 
 man, and ftandeth againe in the word Fiat •, where Gods mercy in 
 Chrifts entrance into onr humanity doth make \_ or recreate J the 
 new man ait of grace. 
 
 k2§. And therefore the corrupt earthly will muft dye in a real I 
 true, upright repentance, and enter into the Refignation j that is, 
 P 2 into 
 
io8 The Ninth Epifiie. 
 
 into the noth!ng,and wholly furrender the will of rcafbn unto death, 
 and neither will or know himfelfc any more , but enter Into the 
 mercy and cotnpaflion of God. 
 
 24. And then this faying hach its place and meaning.as God fpeak- 
 crh in the Prophet, My heart hreaketh in me, that I muft take-pitty on 
 him, can a Mother forget her Childe, that ff)ee fl}ou!dnot have compaffion 
 on the Sonne of her wmtbe .«' And albeit Jfjee P>ould forget, lyet I will not 
 forget thee ; Behold, I have noted thee in my hands. 
 
 2$. Ill this ( rabidly, in Gods mercy ) the new man doth arife, 
 ar.d ipri!)i;e[h up in rhe KingdoiTLtfof Heaven and Paradife > though 
 the earthly body be in this World. 
 
 25. For Siint Pad faith, Our Conversation U in Heaven : Thus the 
 new man wa'keih in Heaven, and the old man in this World, for the 
 Heaven in which Gjd dweilcth is in the new man. 
 
 27 Thus (beloved Sir, and Brother ) and in no other way and 
 manner, have I found the Myftcry ; I have not ftudyed or learned 
 the fame •, but it you or any other doth thirft after it, I am engaged 
 as a Brother in my afteftion and love , to fhew hinn the way how I 
 met with I'r, as 1 have fee downe at large in my Writings, chiefly in 
 • the Booke of the Threefold life of Man, and in the Booke of the three 
 Principles of the Divine Being. 
 
 28. Indeed 1 did it for my felfe, asa fpirituall exercife in Gods 
 knowledge, in the Myftery of the great Wonders of God i which 
 nocwithftanding by Gods providence and guidance is come fo farre 
 as to be publifhed and read •, and I would gladly that every one that 
 earneftly defires to underftand the fame, might have ic j and I wifh 
 from my heart, thttic may be really manifcft and made knowne to 
 the Reader ofth'n Epifikt and to every one in himfelfe, and then there 
 would be no need of any further fearching and feeking. 
 
 2p. But feeing God hath promifed by the Prophets ( efpecially 
 in Joel) tlu: he will powre forth his fpirit in thejaft dayes upon 
 all ticfli, therefore the time is to be confidered and taken notic? 
 of. 
 Note, ?0' I **/ ^s 1 have knowne it, that whofoever at prefent will dye 
 
 tohimfclfe, him fhall the fpirit of the Lord according to Joels Pro- 
 phefie apprehend, and manifeft his Wonders by him •■, therefore if a- 
 ny be in earnert, he fhall finde it by experience. 
 
 31. Yet let every one be faithfully warned, that if Gods light doth 
 arife in hin9,thac he continue ftedfafl in great humility in refignation, 
 namely in the death of Chrift. 
 
 32. r For the Heaven fhall now at laft powre forth its long con- 
 trived EgejJum of the Conjlellations which it hath wrought in the hu- 
 mane property ) leaft he alfo be taken hold of by the ftarry Heaven, 
 and goe beyond the licnic out of retignation. 
 
 33* As 
 
fiejh. 
 
 jbi TSljntb Epijiie, lo^ 
 
 ' 33. As it may be fcen by the •♦' iVm}?j, who came even unto the ^jbe Profolhes 
 gates of the Deep, and were againe captivated by the ftarry Heaven, ^^ vifciples of 
 and enircd into themfelves, and exalted themfelves, and furceafed jj^j^ 5^ee- 
 the ftrife againft the Serpent, and entred into a felfehood Qora fel and Erekiel 
 fingular Lucifcrian conceit of their owne holinelfe ] yiipp9^«^ that jy/g(fj f^. 
 they were changed into a Deit), and fo they have confounded the ex- f^^j^ herfe^ion 
 ternall World with the internall. • .^ outward 
 
 34. Which is unfound , andvoyid of ground, and of which we 
 mult take great heed , and fee that we continue ftedfaft in deepeft 
 humility , that the feed that is fowne may grow unto a Tree, and 
 may come to the blofibming , and the fpiritjof God get a forme 
 in uj. 
 
 55. For out of the Bloffome arifetht/re ^horn/w^S'Mrre, that Man 
 may Icarne to know himfclfc what he is,and what God and Time is. 
 
 35. I give you Sir oat of good affcdion to underftand, that this 
 prefent time is ferioufly to be taken into confiderarion •, for the Se- 
 venth Ange! in the Revelation hath prepared his Trumpet ', the powers 
 ofHeaven be in peculiar motion i moreover both Gates ftandopen, 
 and light and darkneffc are in great defire i as every thing is taken, 
 foit fhallgoein. 
 
 37. At what the one fhall exceedingly rejoyce, the other fhall 
 mock at if, whereupon followeth the fore and fevere judgement 
 upon Babel. 
 
 38. And fo I commit you and yours unto the pleafant and amia- 
 ble Lox'e of Jefus Chrift. 
 
 Dated^ gerlits^ 27* OBober^ I 6i i. 
 
 THE 
 
xlo 
 
 The Ttnih Efipe* 
 
 THE 
 
 TENTH EPISTLE, 
 
 O F 
 
 The Killing of Antichrift in 
 
 our Selves. 
 
 A N D A L S O 
 
 How wee may attaine unto Divine 
 Contemplation. 
 
 Our S&hatisn is in Chrifi Je/k. ' 
 
 O R T H Y, and much refpe^cd Sir, 
 I wifli unto you the grace, know- 
 ledge, and blcfllng of God in 
 Chrift Jefus •, afrer 1 was informed 
 ef D. K. rhat you as a Chriftian 
 Brother,3nd tellow-membcr in the 
 Lord, doe ftand in an bearty T>e- 
 fire in the drawing of the Father to 
 Chrift ]efus -, and doe alfo labour 
 in your minde how you may come 
 to Divine Contemplation. and Vi- 
 fion in your felfe •, therefore upon the requcft of the Doftor, I would 
 not omit to vifit and falute you with a fhort Epiftle, and briefly to 
 declare unto you cut of my Gifts, out of Chriftian love the way to 
 Divine Ki//on and Fee//n^; and hereby to prefent unto you in bro- 
 therly love the Sap of my little Corall in the fpirit and life of Jefus 
 Chrift, as one branch or twigg on the Tree is bound to doe to the o- 
 ther •, andldefire thati might be well underftcod, ifperadvcnture 
 1 might give further occafion to your zeale. 
 
 2. Seeing that >ou very well perceive in your felfe.that Antichri t 
 in B4/>e/beareth the fwav and government in Cbrijiendome ; and aft- 
 
 eth 
 
Tbt Tenth EpgftU. XII 
 
 eth felfehood and the luft of the flcfh ; and chat oar dcare Immamtl 
 h«h faithfully warned us thcreofi and fayrJ, thatjlejh and blood jhall 
 not inherit the Kingdome of Heaven^ John 6. And yet the Antichrift 
 feeketh and dcfircch noihing tlfe, but onely tempotall honour, 
 might, and po.*cr, to cHmbc up and advance himfelfe in the luft of 
 the flefh j and moreover that this Anti-hr ift hath for a long time fo ^ 
 
 civilly and demurely deckc and .idorned himfelfe with Clirifts * Fur- Or,HiiJtstn' 
 pie MantU , that men have not difcerned him, but they have honou- ^^^ Coate. 
 red and adored him for a Saint ', the which is reafonably well revealed 
 to me in the Grace of the nioi\ high ■, and thereupon I would de- 
 clare unto you inbriefe what aCfiriftianis i and alfo whac the An- 
 tichrift in i'.ian is, for your fun her confiderarion. 
 
 5. Chr.ft faith ■, IVhofoever forfaketh nn houfeSy hnd money, goods\wife, 
 chiLircn^arothers and ftfters, and deny himfelfe-, andfollsvo me., he is not my 
 Difiipk orfervant-f alfoym mufi turne and become like children '■, or be 
 borne a new of water and the fpirit, elfe youpallnotfee the Kingdome of 
 God-, chib is nJt meant tha: onefhould run out of his vocation and 
 
 * calling from his wife and.children into a folitary D.fart and wilder- ^ Or, Employ- 
 nclTe, a.id lorrakeall 7 but onely he muft forfike the Antichrift j tnent. 
 thit is, I he SELF E in all [ ihe meum aiid tmm, the mine and 
 thine. ] 
 
 4. Whofoever will attain to Divine conten phrion and feeling 
 within himfelfe > he muft mortify the Antichrift in his/5«/e,and 
 depart from all ow.oehood of the will ^ yea from all Creatures i 
 aadbccr.mc the poor eft creature in the ownc hood [fclfeneffeor 
 fclfei nee reft 3 of his mind •, fo that he hath or cwnerh nothing any 
 more for a propriety, be he in what eftate and cond tion he will. 
 
 $. Aad though he be a Kis^ yet his mind muft fo, fake all owqe- 
 hood, andeftcem himfelfe in his place.diguity.and Tert.porail goods 
 no other then a Servant of God ', and that he therein ought to ferve 
 God, and his Biet^eren, and that he hath andpotlelTechall that he 
 hath, not after the rightof nirure, asifit werehisoA-ne ^ to doe 
 according to his owne will and p'eafure therein "J but that it is his 
 fcUow-bretherens and members-, and that Gad hath fee him as a 
 Steward and officer over it •, and he muft ihinke that he thereio 
 fervcth his Lord,who will require an account oi him. 
 
 6. He muft wholy and fully refigne up in himfelfe h's owne will 
 C which driucth him to fuch poflfcflion of owne'hood Qor felvifh 
 aflfe^ion or union with the Creature ] ) to the fufferin^ and dying 
 in the death of Jefus Chrift •, and humbly bcfeech God in right 
 earneft repentance and converfion, that he would mortify this cvill 
 will to felfeneffe and temporall luft, in the dearh of Jefus Chriji, and 
 bring the will of his foalc into the true adoption or filiation of God •, 
 that fo he might not will anddefircany longer to hit /e//^ 3 but that 
 
 Gods 
 
Ill The Te^th Epiflle, 
 
 Godb will might bein him his will and defire *, that he might be 
 dead ( as to the will of the foulc, ) in and to his felfe or owne hood 
 and that God in Chrift might be his life. 
 
 7. He muft wholly immerfe his will in deepeft humility into Gods 
 rnercy* and lay hold on fach a will and refolurion in the Divine pro- 
 mife of grace, that he this very houre will depart from all owne- hood 
 of thtpleafure of thisWoild; and never enter any more therein i 
 albeit he thereby fhould become the foole of all the World •, he muft 
 wholly immerfe himfelfe into the deepeft fubmiflive lowlineffe and 
 unworthinclTe before God with repentance j and yet in the foule 
 apprehend and hold faft the promife of grace, andftand therein, as 
 a Souldier before his Enemy, when it concerns his body, and 
 life. 
 
 8. when this comrreth to palTe, then his owne will (being the 
 u4nt7c/;)'}f will be apprehended, and mortifyed m the death of Chrift y 
 and his foule will loone become as a young firrple child which hath 
 loft its naturall underftanding of felfehood •, and beginneth to la- 
 ment before God as a young child before its Mother, and trufteth In 
 the Mother to give what fhe pieafeth to it. 
 
 9. And this is that, which Chrift faid, ye muft turne and become 
 as children, and forfake all, and follow roe j for Aditn departed 
 fiom Gods will into- felfe-« ill j and hath in his owne felfe-defire 
 bj ought the infinuations of the Sepenr, and the will and defire of 
 the Devill into himfelr'e •, fo that he hath brought himfelfe and his 
 lifes colli fort (which afore ficod in mutuall harmony' and Agree- 
 ment in one onely will whxh was Gods ) into a divifion, and difuni- 
 on, where the properties of nature departed from the Equall Agree- 
 ment and Concordance i each property entrrng into its felfe-hood 
 (being an owneor peculiar felfe defire) wheme the luft, and I- 
 magination to good and evilldid aiife in him ; and heatand cold 
 prefcntly fell on him, and be dyed from the holy life in the equal! 
 and mutuall concordance; wherein he lived in one onely pure £/e- 
 ment^ wherein the font . Elements were inhimij;>,equall weight pr 
 Temperature. " . ., / .; ^.■. •■. • ,. .;; 
 
 10. And ofthis God warned him, faying •, eat mt of the Tree of the 
 knowledge of good and evillelfe youfJmll d)e '■, meaning thereby the 
 death to the Kingdome of Heaven •, namely [_ the difappearing ] 
 of the faire Angelicall Irrage, which dyed prefently in the falfe in- 
 troduced defire of the Serpent •, and therefore this falfe will of the 
 Serpent muft firft dye in Chriftsdeath by true Converfion •, and out of 
 this death Chrift arifeth in his fpirit againe in us, in the heavenly I- 
 mage which dyed in Adam •, and the inward man is regenerated and 
 new borne in Chrifts fpirit. 
 
 11. Thii new Spirit commeth to Divine viilon or contemplation in 
 
 himfelfe ; 
 
7he tenth Epifl/e, X I j 
 
 himfelfe*, ithearcth Gods Word and hath Divine underftandlng, 
 and inclination, and naay behold the Grand Myfteryy in Divine and 
 naturall Myfterics •, and albeit the earthly flcfh yet cleave. h unto 
 him in its inclination, yet the fame hurteth or fpoyles not \_ the new 
 borne fplrit ] at all in him. 
 
 12. He is in this new|birthas folid fine Gold in a rough drofiy 
 ftone, thedrofly foyle of the ftone being not able todeftroyor 
 fpoyle the Gold j for his right will is dead to the earthly defire, and 
 continually defircth co kill and mortifie the luft of the flclli , and 
 doth likewifc kill it without intermifllon, for here the Seed of the 
 Woman, Ki<. the new Man borne in Chrift, bruifeth the bead of the 
 Serpents will in the flcfh Q which will 3 is Amkhriji* 
 
 13. And beloved Sir, I give you as a Chriftian and Brother in all 
 faichfulneffc, fyncerity, anduprightneffc to uwderftand, that we in 
 our Suppofed Religion ( wherein men doe nothing but contend, con- 
 fute, and revile one another about the Letter [ and the dift'erent O- 
 pinions thence contrived '] are as yet in the micift of Babel, and that 
 it was never VTorfe then now i whereas yet men doe boall that they 
 are gone out from Babel^ and have the true Religion, which I leive 
 in its worth \_ to be well confidered. ] 
 
 14. But for fo much as is knowne to me in the Lord my God, in 
 my exceeding precious Talent given to me of God, I fay, that men 
 indeed have dipped Chrifts Mantle with its purple colour in the 
 bloed of Chrift, and taken it upon them for a covering ; and there- 
 with they have onely covered the Antichrifiian childe of felfe will, 
 and fo have painted over the Aotichriftian Baftard with aftrange 
 colour. 
 
 15. For men doe exceedingly flatter it, and cover it with Chrifts 
 fuflfering merit, and death, and convfort it, that Chrift hath payd all 
 for it, faying, It ought onely to [apply or J comfort it felfe with 
 the merit of Chrift, and receive it in faith as a fatisfadion, and thus 
 they fhew us an outward imputed rightecuf'^elTe. 
 
 16. But it hath far another A. B. C. in rhe true underftandirg ^ 
 no comforting, fclfe-willing, running, or keeping a round, avjileth 
 any th'ng j the fnffering, the deatl) of Chrift, will not be given to the 
 Antichriftian Beaftin5e//e, but to them that deparcfrom, arid re - 
 linqnifh all the ownehood [ and propriety 3 of the creatures , and 
 wholly refigne up ihem'eives into the foftering and dearh of Chrift 
 jtfus •, and dye to their owne will, in and with Chrift , and are ha- 
 ried with him, and alfo arife in him to a new will and obedience, rnd 
 hate finne ', who put on Chrift in his fuffering reproach, and perfc- 
 cution, and take his Croffe upon them, and folio v him under h'S 
 Red Banner '■> to them 1 fay, it will be given, thefe put on Chrift 
 in his procelfe, and become in the inward fpiricuall Man 
 
 CL Chrifts 
 
114 Tbt Tenth Efi^U. 
 
 Chrifts members, and the Temp/eof God, whodwelleth in V S. 
 
 17. None hath righc to comfort himfelfe with Chrifts merits, on- 
 lefie he dcfirech wholly to put on Chrift in hirofdfe i and he is alfo 
 no Chriftian before he hath put hmi on by true repentance and con* 
 verfion to him wich an abfolute refignation , and unfeigned felfe- 
 denyall j fo that CHRIST cfpouleth and bcitrothcth himfelfe 
 with him- 
 
 I?. The beginning of which comes to pafle in the Covenant of 
 Eaptifme, where the childe promil'eth and fweareth under Chrifts 
 Kid Banner, that which afterwards muft follow in very deed, or re- 
 allprafticei or if one hath turned himfelfe aw^ C ^foni the pra- 
 (fticeof what hethen promifed ] he muft in fuch a converiion of 
 his will turne himfelfe thereinto againe i and 1 fay upon fure ground 
 that to many an one the Mantle of Chrift will tnme to hcllifh fire, 
 in that he covereth Antichrift therewith, and yet rcmaineth but a 
 Beaft. 
 
 ip. For a Chriftian muft be borne of Chrift , and dye to the A- 
 damicall wi-I \ he n-xft have Chrift in him, and be a branch or mem- 
 ber on hii flefh and fpirit, not according to the Aniraall Beaft , but 
 according to the fpirituall Man. 
 
 20. For the fpirit of God poffeffeth not the Beaft [ the outward 
 fenfuall naturall or rationall Man J but indeed,the Temple of Chrift, 
 V'lT^. Chrifts fpirituall flel}i and blood in Vs j for Chrift fayd, Whofo: 
 ever (hull not eate the flejh of the Sonne of Man , hee hath no life in 
 himfelfe, 
 
 2. 1. Now there muft be a mouth whch indeed is proper and fir to 
 cate if, for it will not be given to the Beaft, much Icfle to the Ens of 
 the Serpent ; for every fpirit eateth of its Mother, whence it is a- 
 rifen \ which I give to every underftanding man to confider of, and 
 here I onely mention what a Chriftian ought to be, if he will ac- 
 count himfelfe a Chi iftian. 
 
 22. For a Beaft is no Chriftian, but he that is Baptitjed yf'xxh 
 tlie Holy Ghgfi in the Death of Chrift , who hath put on Chrift , and 
 liveth in Chrifts heavenly flefli and blood ; who hath tafted Chrifis 
 Supper, and luteth with Chrift at Table •, he is a Chriftian that walk- 
 eth in Chrifts footfteps, and continually mortyfieth the Antichi iftian 
 evill Beaft n flcfh and blood ( which ftill adhereth to a Chriftian ; 
 binds it, anddeprivcth it of its ftrcngth , and patiently refigncth 
 himfelfe up in temptations, which many hundred wayes are offered 
 him, for hi? tryall and purification. 
 
 23. A Chriftian muft learne the ^.B. C. backwards, and account 
 the wifedcmeof his Reafon foolifhnefle , that Chrift may gaine a 
 forme in him, and he be made ct^able of the heavenly Wifedome. 
 
 24. Fox the wifedome of the outward World is blind in refpeft 
 
 of 
 
The Tenth Epiflle, 1 1 5 
 
 of God, and fceth him not 5 Albeit all things five and move in God, 
 and he hirafelfe is through all things, and yet he poflelTcth nothing, 
 fave that which dyeth from its ov^ne will j that he muft pofl'cfle, and 
 he poffcffcih it willingly, for it willeth nothing without him, and ic 
 is in the End of the Creatim, and alfo in the Beginning. 
 
 25. WheiSiofI could further mention unto you, if occafion hire 
 did permit, the which 1 have in my Writings largely defcribed and 
 declared out of the centre, and Originall of all Etrences •, and here 
 onely I have hinted in bricfe, what a Chriftians ftate, being, and 
 condition li *, if it fhould pleafeyou further to confider of ir, and 
 to give up your felfc into this proccffe, as I likewife hope that you 
 are already in it. 
 
 25. Bat for a more brotherly recreation, I thought good to vlfit 
 you with a fhort Epiffle ; and to folace my felfe a little with you in 
 the hop6 and faith which worketh, and is in 'I'/, untillwe be once 
 freed from this Cottage, and be afterwards refrefhed, and quickned 
 perfeftly one with another in Divine and brotherly Union , and 
 Viftort. 
 
 27. Andthi^Ihavedone upon thedefirc of the Doftor above 
 meiitioft^d, in all fyncerityand uprightnetTe j andfo I commend 
 you to the tender Love of Jefus Chrift. 
 
 a* 
 
 THE 
 
II£ 
 
 The Eltvtnth Efiflle. 
 
 THE 
 
 ELEVENTH EPISTLE: 
 
 Our Salvation is in the effeBuaU working 
 Love ofjejui Chrffi in Us. 
 
 EARE Brother in the life of Jefus 
 Chrift, I wifh from my heart the Di- 
 vine working Love unto you, that yoar 
 noble Lilly-twig fprung forth in Chrift, 
 may in the povi'er of Chriftjgrow great, 
 and bring forth much fruit in the Pa- 
 radife of God, to the heavenly joy of 
 us all, and our eternall brotherly fcl- 
 lowfhip. 
 
 2. Irejoyce in my foulc, when I 
 perceive that a goodly, vertuous, fairc Branch is fprung up in our 
 Tree of life Chrii^ v and I hope alfo to be a partaker of its good 
 fruir. 
 
 5. Asone branch on the Tree doth enjoy the fap and power of 
 the other, and they all doe mutually grow, and beare fruit in one 
 onely Power ; fo likewlfc we are in the Tree of Chrift all onely One, 
 which LTree] is CHRIST in us ALL. 
 
 4. Seeing then that you freely and unfeignedly with all acknow- 
 ledgement of heart and moath, doe approve your felfc to this Tree 
 of life', and on the contrary doe renounce, andgainefay thepoy- 
 fou) and delufion of Satan •, therefore I wifh nothing more at pre- 
 fent, then that I might be aS!e in the power of this Tree which is 
 Chrijiy to impart and give the influence of my power received from 
 him unto you , that we might grow together as members in one 
 Power. 
 
 5. And I make no doubt, bat themoft High hath begotten his 
 Li//y-W7^ in you, for without Divine Power we have no longing, or 
 hunger afier God, and alfo we cannot know him without his fpirit in 
 us ', all that we underftand and know of him fundamentally [ or in 
 reality 1 commeth from his Revelation and Operation- 
 
 6. For albeit the World prarerh and talketh much of God, yet it 
 dorh it onely from Ckjlomef and receiveth its knowledge from the 
 
 Hyftory 
 
rbi E/eventh Epipe, jl- 
 
 Hyftory of the literall word [ by the habituall faculties of its naturail 
 realbn ] and yet it is void of true knowledge. 
 
 For none kpoweth the Father bu t the Sonne and he to vchom the [on wiQ. 
 reveal him. 
 
 7. And therefore we have no true knowledge of God, anleflTeic 
 be given us of the fon, who iiveth in us, if we be {_ living ] branches 
 on the vine. 
 
 8. For Chrift faid, rehofoever is of God he hear eth Godsrvordi and 
 to the Reafon- learned who were onelyfkillfull and taught in tht let- 
 ter ^ he faid, therefore you doe not heare, becaufeyou are not of God ■■, alfo 
 yoH are not myjheep ; you are ravening voolvei^ and hirelings. 
 
 .9 Therefore I fay, that if we will fpeake aright of God, and un- 
 dcrftandhis wiU,then h^s words muft abide in U5, in a qoicke and li- 
 ving working •, for Chrift faid without me you un doe nothing ^ alfo none 
 can call God Lord without thehily fpirit inhim ", for his calling- Lord 
 muft be borne of God, and flow from the holy Ghoft. 
 
 10. Nothing is pleafing to God , and alfo nothing is accepted of 
 God, but that which he himfelfe doth and worketh in and ihrough 
 the fpirit of man *, therefore faith Chrift, all the plants which my Hear 
 venly Father hath not planted jhallbe rooted 9ut and burnt witbfre^ * 
 
 11. Therefore my beloved brother, you dee well to hold and keep 
 yoar felfe to the Originall of life\ and dedre power andflrcngth 
 from it i you fhall be well quickned refrefhed and ftrengthened, yoa 
 are an acceptable gueft to God and the members of Chrift, in [ this ] 
 your purpofe. 
 
 12. And if you perfevere ftedfaftly and rtfift the devil!, the 
 World, and tbe Earthly flcfh and blond*, and prepare your felfe to 
 fight like a true Noble Champion, for Conqueft ae;aip.ft all tbefe ; and 
 overcome in you the Porent, and open Encsr\y felfe-love ; and come 
 aright into our Generall LOVE; then you Ihall certainly know,, 
 andfindeby experience that the noble and exceeding woi thy Tro- 
 phee, or Crowne, of Chrifts conqueft, which he obcained io the o- 
 verthrow of death and Hell fhall be fet upon you, with the Heav; nly 
 Kingdome of joy. 
 
 Ig. And then all the Children of Chrift together with the holy 
 Angels, fhall exceedingly rejoyce more with yor,then for 99 r'ghte- 
 ous ones, who have allready obtained it. 
 
 14. And the fair and noble S'opW-j lliall be given for a fpoufe unto 
 your foulej which now at prefent ftandeth at . he do-.re of your foule, 
 and doth earneftly entreat and call y^u with her vo ce j and knock- 
 eth bidding you to come forth, and hold out ar ght, in B^tle againft 
 fin,death,Devill, and hell, and with your earncftritlfe <"r fixed rctolu- 
 tion, to fet the great Petard* againft the ftrrngFortof nituie, and 
 Jhce will helpe you to blow up, and-dcmolifh cm j itrong Fort. 
 
 l^ And- 
 
ilg The Eleventh Efifie* 
 
 It. And then yoa fball feeguax wonders, and at the hour of Con- 
 queft the joyftill nuptialls cr marriage of the Liriibe fhall be celcbra- 
 * Shepheards ted in Heaven in you •, and then the ••* Shetheards jiafe fhall be given 
 Crooke. by Chrift, into the hand of yout foule. 
 
 If. But be fure, remember to keep truly and faithfully unto the 
 end, what you hive promifed unto this chaft Sophia y itffiuft be in 
 right earneft and not to looke back again into iodom, as Lou Wife} 
 who was turned into a pi//<ir ef Salt. 
 
 17. But you muft goe out of Sodom with Lor according to Gods 
 command, and enter into the footfteps of Chrift, not at all r^arding 
 the fcoffings, Ptproaches, and opprobrious fpcechcs of the World > 
 •^Or Miirke. but love the * Brand of Chrift noore, then the friendfhip, honoar, 
 and goods of the whole World, and then you may waike along with 
 us, upon the Pilgrims path of Chrift. 
 
 i8. But if you doc not relifh this, but raindc anddefire rather 
 the pleafurc and honour of the World, then you are not as yet ready 
 and prepared for the Marriage, and to come to your Spoofe, our lo- 
 ving and deare Sophia. 
 
 19. Therefore confiier well your felfc, behold and examine \rell 
 your whole heart, ifyoufinde a longing defire and drawing there- 
 unto ( as 1 in part perceive and take notice of) then doe not delay 
 orputitofFanhoure, but goe forward, and enter with a right ear- 
 neftnefle [ or fixed minde ] into repentance, and yeeld up yout 
 will wholly and fully, to enter inftantly thereinto, and never to goe 
 out from it againe ; albeit you fhould therefore forfak^bodyj LIF E, 
 Honour, and Goods. 
 
 20. And if you doe thus then you are rightly prepared, and the 
 true Pioneer vill come unto your foule, and doe that in you which 
 you cannot doe without him. 
 
 21. And although afterwards [ vaine] inclinations, and great 
 ftrife and oppofition in the fltfti iHiight ftick and cleave unto you j 
 and your reafon call you a Fcole ) yea though Gods anger ftiould 
 cover and cloud you in foule and body, yet all this will not hurt you ; 
 you fhall fpring forth under fuch thornes with a new minde, and 
 walke with the fpirit in Heaven. 
 
 22. And albeit the earthly body muft be converfant with the 
 creatures, yet it fhall be with it, as with a rough ftone, in which tine 
 Gold growcth. 
 
 2?. Be not at all offended at my tribulation, and perfecution j 
 neither be afraid ', for it is the marck of Chrift i Looke but back in- 
 to the Scripture, and fee how it went with the children of God ; how 
 were they continually ptrfecuted and killed by thofe who fhould have 
 taught the rvayes of Ood. 
 
 24. For lam entrufted with a precious Pearle, which God doth 
 
 fo 
 
7he Eleventh Epiftie. i ip 
 
 fo cover, that the unworthy feci c nor, but are blind therein, and 
 are offended at rhe limplicity of theperfonj that fo they may re- 
 maine blind to tnenifclves in the wiredomcof their owne Reaibn j 
 rhis they fee, and yet doe not underftand it , feeing they fcorne and 
 defpife the fimpli^ity of Chrift. 
 
 25. But the time is very nigb at hand when they fhall give an ear- 
 ncft account for it. 
 
 26. But that God hath given you to undesftand what ic is, and 
 from vvhenoe it conwocch •, be thajikfull to him for it, iris befallen 
 you oat of grace •, for you have humbled your felfe before him, and 
 there may yet greater grace happen unto you, if you perfcvere fted- 
 faft in hHmilitjy and earneji Prayer. 
 
 27. 1 will willingly impart unto you my Love , as a member of 
 Chrift, With praying and cooperating j for it is meer joy in my heart 
 fo to doe j albeit I muft therefore fuffer bodily trouble and calami- 
 ty ; yet I rejoyee t© fee what God the Lord hath done by me poore 
 Man hitherto. 
 
 28. Satan ftirmot hinder the wayes of God, and though it feemes 
 as if he hindered them by his murtherous cryes, yet they are there- 
 by the more divulged and made knowne, fo that the Children of God 
 doe enquire after the true ground. 
 
 29. But the wicked crew is thereby hardned and hindred ^ but 
 Others are thereby called, and this you fhall fee before a yeare come «• 
 bmt •, and though they kjU me , yet it muft goe forward ; for it is 
 from the Lord. 
 
 30. And I commit you to the tender effeftualj working Love of 
 jefus Chrift ;, and commend my felfe unto your brotherly lore, fa- 
 vour, and afteftion. 
 
 Dated at G^erlits^ Afrii 
 25. 1624. 
 
 J. B. 
 
 THE 
 
no The Taelfth Spijlie, 
 
 THE 
 
 TWELFTH EPISTLE: 
 
 T O 
 Mr. JOHN BUPOFS KY. 
 
 Our Salvation in the life of Jejm C^rifi, 
 fForthy^much refpeBed Si^^ 
 
 All fyncercwiflicsof Divine Salvation in 
 
 holy Power ; and of all temporall 
 
 welfare premifed. 
 
 Have received your Letter fcnt to me 
 for Chriftlan fricndfhip and refrcfh- 
 menr, in Divine i<nowIedge, in Divine 
 dcfire, and affc^ionate hearty Chrifti- 
 an Love, and it is exceeding welcome, 
 and acceptable to me. 
 
 2- Andalfoldoe rejoyce that yet 
 God hath his children, and little flock 
 here and there, whereas elfe at prefent 
 the World is deeply drowned inwick- 
 edneffe , and is apprehended in the 
 fire of Anger, whjchj^ort/>' fliall make a great rent in the Antichri- 
 ftian Chrijhadowe, as it is knowne and manifeft. 
 
 g, And that man doth very well and right, who learneth to kpoyp 
 himfelfc ar'ghc what he is, which cannot be brought to pafle through 
 Reafon, and fhitpe fejrching J^or dcepftudying and fpecnlation in 
 ^Ot^FoUoW' naturallacrBmcnrsof Reafon J but in the true ^precejfe of Chrijl^ 
 ing^ in a real! re/f^ne(i foule, which difclaimeth and forfaketh the Reafon, 
 
 andits owne wit and humane felfncffe , and entreth with a true 
 converHon from the earthly way into the higheft f mplicity of Chrift 
 into the true and deepeft humility under the Crojfe of Chrifi, as Chrift 
 hath faithfully taught us, and fayd, Vnlejfe pu turne and become as 
 
 Childrejiy 
 
7hi Twelfth Epifi/e. 
 
 I2t 
 
 ChlldreH, and be borne mevp of the water, and holy fpmt,you cannot fee 
 the Kingdonte of Ood. 
 
 4. Whcrcunto a true rcall Refignation, and renourcement of hu- 
 mane felfe doth belong i that man wholly berakcth himfelfe into his 
 :n ward Ground, and wholly annihi'ate himfelfe in Selfe, and turne 
 himfelfe by earneft Repentance wirh inward entire df fire from this- 
 Worlds Bgw^ in to God, and wholly dye in the death of Chrift to 
 his owne ftrengchand felfe willi, andfa'l downeor finck into ihe 
 mercy and compaflion of GoJ ; that fo he may be apprehended of 
 the holy Spirit in the inward ground in himl'elte, that the fame may 
 fee, will, and aft through him, what is pleafing to God i who onely 
 is the true Searcher in Divine knowledge, and the light of the fou!e, 
 in which light it beholdeth and knoweth God , and in no other way 
 may it attaine to Divine and Naturall knowledge, vifion, and con- 
 templation. 
 
 5 . For the naturall ratiotiall man undei ftards nothing of the My- 
 ftery of Gods Kingdome, for it is wirhour, and not in Gcd, which is 
 plaine and manifeft by the learned in Rcafon, in thit they contend, 
 and wrangle about the Being and will of God, and yet knew it nor, 
 for they heare not Gods Word in them. 
 
 6. And all is dead and voyd cf undeiftanding in reference to 
 God, which hath not the living voyce, and the Divine hearing of the 
 neve> birth in the Ens of Chrift in it •, that the fpiric of God may give 
 Teftimony of his outward hearing and reaching in him , in which 
 inrernall feeing, God onely is knowne, and his Being underftocd, to 
 which the outward lirerall , or written Wor<i is onely a forme and a 
 prepared Infirutnent. 
 
 7. But the true underftanding muft flow from the inward ground, 
 out of the living Word of God ( which mnft before be opened and 
 revealed in ManJ and enter into the rvritten Word, that there may be 
 one concordance and harmony, elfeall teaching of the Divine Be- 
 ing Jand Will isnoihirgbut a buiiding upon the great B.bjlon of 
 earthly Reafcn and Wonder?. 
 
 8. In which internal! ground a'! my knowledge concernirg the 
 Divine and naturall ground hath taken its rife, fceginning, and un- 
 derhand ing •, for I am not borne cf the Schocle of this World [or 
 educated in Scholaftick Arts ] and am a plaij e fimpk Man ; ho: by 
 Gods fpirit and will, lam brought wiihcc my cwne purpofe snd 
 dtl^re, in to Divine knovi ledge in high n^arall Searchings 
 
 9. Which knowledge, and free g ftof G/^ce, Ifh ll.'eartily aid 
 willingly in.partto my dene Brcthro, and ftl'ow ne5bvr;s in ihc 
 life-Tree of. Jefus Chrift, and dayly make fuppVicaticn to God, tl at 
 their hearts might becptnedin Divine hearirg snd un'ejiandiiig\ 
 that fuch knowledge might be maniicft, and made kncsvi e alfo in 
 
 R thenij 
 
,22 The Twelfth E^iftle. 
 
 tbem, and we might be delivered out of the contentious Difputing 
 Babylouy and be brought into one brotherly love, and heart in us what 
 Gods will and being is. 
 
 lo. And Sir, I let you underftand that your acknowledgement 
 and tendered friendfhip, is of great acceptance with me i and I wifh 
 alfo to difcourfe with you of Divine matters , and recreate my fclfe 
 therein, which (being we are fo from one another) cannot be 
 done fo well, and yet it may fall out •, for I am fully intended ( when 
 the dayes be a lictle lengthened, and we be fomewhat better affured 
 of more conftant weather, if God grant fo much favour and time of 
 Peace ) to conferre with you and other good Brethren, and friends 
 in thofe parrs by word of mouth ', and then I will anfwer your pro- 
 pounded points, and fpeake with you fundamentally of them, which 
 now in hafte cannot be done : And I commend you, and yours, to 
 the meek Love of Jefus Chrifl. 
 
 Dated^ i^»*Decemher, 1^22. 
 
 THE 
 
Tht TbirteeHtb Efijlk', 
 
 "J 
 
 THE 
 
 THIRTE ENTH 
 
 EPISTLE. 
 
 i. 
 
 A Letter Written to one 
 
 In Temp T a T i o n, and trouble 
 
 of Minde , (hewing whence 
 
 it arifeth. 
 
 Our Salvation is in the life of Jefus 
 Cfjrifl in U S, 
 
 E A R E Sir, my Feltow-memher, and 
 Brother in Chrift our Saviour ; my 
 cordiailwilh and cooperating delire 
 of the Divine Love and Grace pre- 
 mifed : I defire to let you know in 
 ChriftianLove, that I have con fide- 
 red your condition in a Chriftian 
 Sympathy and fellow- feeling j and 
 have brought it before the gracious 
 companion of the moft high, to fee 
 what hee would be pleafed to let 
 me know therein. 
 
 2. Whereupon Sir, Imuft tell you, that I in the faive gracious 
 coropaffion obtained fuch an infight and Vifion of your condirion 
 and Temptation, that the ground and caufe of it is made knoAne 
 to me 3 andlwillfetitdownein briefe for a iWewortWifjiw, that you 
 may confider and ponder it ferioHfly by your felfe. 
 
 §. The^)^ caufe of fuch ftrorg working temptation, is the fuper- 
 naturall fupcr-abundant and unfpeakable loveof Godj (that is, the 
 
 R 2 Divine 
 
11^ The Thirteenth Epiftle, 
 
 Divine go: dvf ill, and then the creaturall will ofmanftrugHngone 
 againft; another ) that the humane will rcfufeth fully to rcfigne and 
 give it fcife up with totall confidence unto fuch great grace of God ; 
 which is tendred unto it out of pure love i but fcekcth itfclfe and 
 Or, "nw^f. Its on>m love uf uanuioiy things-, and lovethic felfe,andEhe '''be- 
 ings of this World more then God. 
 
 4. Therefore msns own nature C which in its owne centre without 
 the love of God, ftandeth in tneer anguifh,ftrife, enmity,and unquiet 
 concrariery ) tenipreth him j into which alfo the Dcvill fhooteth 
 hisfalfe ddhe,to Icidman aftray from fuch high grace, and love 
 of God. 
 
 5. This tempration is the greateft 3 and i^ is even the combate 
 which Chrift maintaincth with his love ( fhed forth into the nature 
 of man) againft fucli/e/fenejfe, alfo againfl Gods angeri fin, death, 
 Devill, and hell, in v/hich combate the humane Dragon muft be de- 
 voured by the love of Chrift, and changed into an angelicalll- 
 m.?ge. 
 
 6. And if the love of God in Chrift hid not its injkence inyou, you 
 flT;ou'd have none of th s combate j but the Dragon ( Ki;^. The 
 falfe dcvclifhwill ) wou'd niainraine his naturall right [and pof- 
 ftffion without dny/wi/j confi^ or difturbance. ~\ 
 
 7. Now therefore this perpTexIng-and diftreflfing temptation is 
 wrought very fenfibly in nature by the Dragon, who is in travelling 
 anguifh with his owne nature, when fuch great love ofGodcom- 
 merh into him and would change his nacuralliight into 4 divine 
 i^ felfe defying ] will. .. '.-''. 
 
 8. For here Chrift T the Serpent-ftroyer^ ftandeth in man, in 
 hell, and ftorn.crh) or aflaulreth the ftrOng prey-fort oftheDcvilJ, 
 whence ariferh fuchftrife*, where Chrift and Lucifer fight for the 
 foale, as God hath given yoa to fee, and know experimentally in the 
 firft Temprarion. ,-. . 
 
 p. Thus Chrift bruifeth the head of the Seifeii^am. the Serpent fiingeth 
 Chriji in the heel, and the poore foule ftindctfef liii the middeft in great 
 trembling and fadnelfes, and can doe nothing, but onely ftand ftill 
 in hope *, it is not able alfo to life up its face before God *, andpowre 
 forth its effeftuall prayers i for the Dragon turneth its face towards 
 the Vanity of this World, and fhewes it the beauty, and glory of this 
 "World ; and mocketh it, becaufe it will become another creature i 
 and reprefents unto it the Kingdome in which it liveth and its na- 
 turall grcund. 
 
 10. And here rhe foule ftandeth with Chrift in the WildernefTejin 
 the forty dayes Temptation j where the miglit, glory, riches, and plea- 
 
 fure 
 
The 7hirteerjth Epiftle. \i^ 
 
 fure of this World is tendred unto it •■, alluring it to elevate it fclfe, 
 and enter into its owne fclfe will. 
 
 1 1. The Second Temptation of Lucifer, and the felfifh Dragon of 
 nature, is this, that when the foule hach rafted the Divine love, and 
 hath becne once illuminated, then the foule will have that fame 
 light for its OAne propriccy, and works therein in its owne Power 
 and ability as in its owne psculiarpoflclTion i underftand, the nature 
 of the foule, which being without Gods light is a Dragon as Lucifer^ 
 that I fay will have it for its owne pro'^riety ■■, but this Dragon will 
 rot refigne up his nacurall right 3 he will be a maker and difpofer of 
 the Divine power, and live therein in great joy in his fiery j_ feififh ] 
 nature j and this cannot be. 
 
 iz. This Dragon ( K/:^. the fiery nature ) muft be changed with 
 itsowne will into a Love- fire andforgoe his naturall right j but he 
 is unwilling to doe it', but he in fuchacharg:; or tranfmutation 
 looketh for an ovcnefdfe power, and yet findeth none, and therefore 
 he bcginneih to doubt ot grace, becaufe he fcech that in fuch work- 
 ing he muft forfake his naturall defire and will •, and hence he con- 
 tinually is afrayd, and will not 4)^ in the Divire light from his owne 
 naturall Ri^ht, but alwayes t/wn/^et/; that the light of Grace (which 
 worketh without fuch fhaipnefife and fiery might ) is a fa!fe light. 
 
 13. Whence it comnieth, that the outward Reafon ("which how- 
 ever is blind [^ and feeth nothing aiight of itfelfe] ) continually 
 thinketh : O ! who knoweth how it is \sith thee, whether it be true 
 or no, thit God hath illuminated thee, that he is in thee? It may 
 likely proceed from fuch a Fanfie; thou feeft not the like in other 
 people, and yet they thinke to be faved as well as thou, tliou makeft 
 thy feife thereby oncly thefooleof the World, and ftandcll in feare 
 and trembling at Gods anger , more then thofe who corcfort 
 themfelves onely wich the freinife of grace upon the future Re- 
 velation. 
 
 14. Thus it commeth topaffe,that then the internall ground 
 doth figh and pant after the inflammation and motion of the light, 
 and faine would have it •, but the nature is able to doe noching ■■, ic 
 is as if it were wholly rejefted of God, which is alio true, as to the 
 Selfe will ; for Goi hath p/^m«/ a new will into it, it muft dye to its 
 owne will, and be changed into Gods will. 
 
 15. And becaufe the will of nature muft here dye and refigne up 
 its owne right to the will of God, therefore fuch grievous tenip a- 
 tions are therein ; for the Devill will not have his Prey-Fort to fall, 
 or be dcnnolifhed j for if Chrift fhail live in Man, then the fpirit of 
 
 felfe-lull. 
 
ia^ The thirteenth Efiftle. 
 
 felfe-luft and imagination muft dye, and yet it doth mt wholly dye in 
 the time of this life by reafon of cheflcfh, hmhdyethda^fyi and m 
 Ikieth f and therefore there is fuch conteft, which no wicked man 
 feeleth ; but onely thofe who have put on Chrift, in whom Chrift 
 fightech with Lucifer, 
 
 16. The iVwii Temptation is in the ftrong holds of the Devil!, 
 ramcly, in the will, and minde, as alfo in flefh and blood *, where 
 thefalfe Centres lye in man, as a peculiar felfe-will to the proud 
 temporall \\ie» to the luft of the flefh, to earthly things j alfo many 
 curfes of men which have beene wifhed upon his body and foule, 
 through his temptation •, all the fins which have grounded and con- 
 centred, and yet ftand in the AjluH fpirit as a ftrong Forti in which 
 Chrift now fighteth, and will deftroy it •, which ftrong hold of might, 
 pleafure, and beauty of this World, the humane will doth ftill c- 
 ftecme and hold for its propriety and beft treafure •, and will not re- 
 figne it up, and be obedient to Chrift. 
 
 17. Therefore beloved Sir, and Chriftian B>-othcr, I tell you, and 
 
 give you to underftand what our loving Lord Jefus Chrift hath fhewn 
 
 roe in my confideracion ', examine your felfej what your Temptation 
 
 is > our Dcare Lord fayd. We mujlforfak^ dl, and follow him ; and fo 
 
 •'' Or, Trwe/y welhouldbe right ^Chrift-l'kepoore. 
 
 fpiritMlfy 1 8 . Now if you yet ftick with your minde in the felfe luftj imagi- 
 
 peore. nation, and love of earthly things, then therein ( namely in thofe 
 
 Centres which yet workc in you ) you have fcch Temptation^ 
 
 19. But if you will follow my child like counfeil, I tell you this, 
 that when fuch Temptation doth arife in you, you muft then ima- 
 gine nothing elfc to your felfe, fave the bitter fuftering and dying of 
 oar Lord, and confider his reproach and fcorne, his contempt, and 
 poverty in this World, which he harh undergone and done for us 
 poore men •, and refigne your deftre and whole will thereinto, that 
 you would very faitie be conformable to hU Image^ and with all un- 
 
 *0r, Way of faignedwillmgncliij follow him in his '*' procelle, and patiently en- 
 ]jfe, dure whatfoever h layd upon you to foflfer, and that wjlliogly for his 
 
 fake j anddelire onely to be conformable or like unto him ^ and 
 for his love fake and will be content to be abjeft, defpifed, in con- 
 tempt, and affliftion, that you might but mainetain^ and k§epe thk 
 hif Love in you, and will no longer to your felfe, but onely what 
 Chrift willeth through you. 
 
 20. DeareSir, Ifeaie roe, there is yet femerchat in you, that is 
 difpleafmg to Ch lift, by reafon whereoi there is fuch ftrife in yoii, 
 Chrift willeth, tha t you fhou!d with him dye to your owne will , in 
 his death, and arife in his will, and live «ith him 3 and Chrij^ is at 
 prefent inyour fouky andftriveth foryeur joule, 
 
 21 Let 
 
The Thirteenth Efifkm 127 
 
 21. Let all earthly will goc, and refigoc up your felfe wholly and 
 fully, let joy and fadneffe, comfort and conflft, be all one unto 
 you ; and fo you fhall with Chrift be d Crnqnerom over the Worldj 
 Devill, Death, and Hell •, and at laft findc by experience whitjChrlix 
 hath bccne in you •, and wherefore this harh hapned unto you, which 
 hath been the proceffe of all the children of Chrift: I fpeakeout 
 of Chriftian afcdion. 
 
 Dated on the day 9f Chrifls 
 going t0 his Suffering , and 
 Djying : 
 
 An. Dom. 1523. 
 
 J. B. 
 
 THE 
 
 b 
 
J»5 
 
 The Vourteemh Epifile. 
 
 THE 
 
 F O IJR T E EN TH 
 
 EPISTLE. 
 T O 
 
 Frederick Crausen, 
 
 A T 
 
 GOLTBERS. 
 
 The open Fountains in the heart ofjefm Chrifl 
 he ottr refrefh/nent and con^ant Light, 
 
 O R T H Y, Learned, and kind Sir, my 
 Friend and beloved Brother in Chrift '■, 
 all hearty wiflies of the love, illumina- 
 tion , and blcfling of God premifed ; 
 your diligenr Study in the Vkm Wife- 
 dome is very acceptable, and joyous to 
 me. 
 
 2. And fo much the more, in that I 
 perceive jn yoi^r Lerrcr, that God hath 
 opened your heart and fpirit to a right 
 underftanding -, and I wifh from my 
 heart ( as indeed I doe not at all doubt ) that the precious CoraH in 
 thehumanity of Chrift might againe fprlng forth ( in the fpirit of 
 Chrift, and h'S tender humanity in w ) from the invrard man in your 
 Paradificali Plant withered in AUtn^ and bring forth true fruits for 
 the Table of God. 
 
 9. And that the noble, and pretious branch may be faft engraft- 
 ed in the vine of Chrift, and fpring forthafrcfh from the fame » 
 and may bloflbme vi'ith us amidft this prefent wicked Thorny World; 
 andhelpe to foretell the Swrnmer of Chrift in his time of the Lillys 
 
 indeed 
 
7h§ Fourtienth Epifllel ti9 
 
 indeed /)We hrmches owt ofChrifts Rofe-garden doe here and there 
 appearc j and doe fpring forth as a wonder of God in the midft of 
 the fire of tribulation in Babel. 
 
 4. But that you (ay, nay Writings have given you fome dire(ftiof), 
 gee to J bethankfull to God for it, who thus manifeftech his won- 
 ders, and deep hidden wifdome by mean and unexercifed People, 
 and fets them for a light to the children who in the Cradle of the 
 World, worke in theirBaif/, and FdWe •, and that they arecoRvin- 
 ced by mean Simplicity, that their workes, will, and life, isonelya 
 carved Image, and a forged felfifli invention ; that hath not its foun- 
 dation and root in him. 
 
 5. Asatprefent the moft high hath given us manifoldly to un- 
 der ftand whence in (hort time his wonders in his hidden wifdome are 
 [] and fhall ] be declared to the World in Writings for the light there- 
 of) in which our pofterity, and all thofe who obtain underrtandmg 
 from God in them, fhall not onely wonder, bat exeedingly rejojce. 
 
 6. I underftood by Mr Walter, that you have received fome of 
 my Writings, which doe much delight you ) yet I could wifh that 
 you had the laft peeces alfo, which are more plaine and cleare, and 
 have i$weeter foundationj in which the manifcfted God, may Le 
 knowne in all his wonders, and workes very clearcly. 
 
 7. They will in many places open more light unto you in your 
 pra^ice: for the ground of nature is very clearly difcovcred therein j ' 
 as alfo our very fair pleafant Garden of Chrift, ofthe nerv birth. 
 
 8. Beloved Frederickji will give you much furtherance to tem- 
 poralland eternall exercife •, and 1 hope that you (being an en- 
 graffted cyon) fhall not breake of from the tree ofthe Divine wif- 
 dome i for fhortly there will come a time when it (hall be of needfitll 
 ufe and you fhall rcjoyce among the jirftlings that goe out from 
 Babel. 
 
 9. I highly thankeyoufor your Fre/ent which I have received; 
 and I fhall, for irs'recompence, cary it in my will into the jyi)i(fe)y of 
 the mcft high ', and;, itfhall.be received as a treafure for you •, and I ac- 
 knowledge hereby, your true open heart. 
 
 1 o. However the Pearl m\\ not be therefore given, bHtfornnhing \ 
 as God hath done for us in Chrift *, and fo one member is bound 
 unto the other i and I commend you to the fweet, and pleafant love 
 cfjfefus Chrift and exhort you fiirther to feeke after the Pearl. 
 
 J. B. 
 S THE 
 
I'O 
 
 The Fifaemh Efi^le. 
 THE 
 
 FIFTEENTH 
 
 EPISTLE. 
 
 * Or, Things. 
 
 The Salvation andLight of gad in tbtlife of Je- 
 
 fits Chrifl tntighten you^ and give you further 
 
 to underftand his will. 
 
 O U R T E O U S Sir,ancl good Friend ; I 
 cannot but rcjoyce with you,in that you 
 have given up your life to [ bc^ a plant 
 ofGc^i andfo it fpringeth and bud- 
 deth forth in the body of Jefus Chrift 
 the Sonne <Jf God, who hath begotten 
 us againe to a living creature in himfelfet 
 and hath fet us before his Father as a 
 lovely plant in his pleafane Paradificall 
 Garden, to his joy and deeds of Won- 
 der. 
 
 2. And ifinde (if I conSdtr aright ) that you are not onelya 
 Plant of Ged fcr your felfe, but as a pleafant Hearb, and Flower 
 dotb not hold its ftrength and vertue within its Sf//e, but doth caft 
 forth and dirtufe its vertue for a fwcet rellifh unto all living * EJfen- 
 ces ', and freely prefents it felfe unto all creatures, what ever be- 
 come of it, and fo it dothnotfpare it felfe, but continually produ- 
 ccch ifs power and fmel), 
 
 3. And thus I finde it to be with the Toulc of man,which continu- 
 ally groweth and freely yeeldeth its power or vertue for him to tajf 
 thtit defneih it, and is capable of receiving its power •, be it either to love, 
 oranger'j to the life ofGod in Chrift, or to the life of pride, leading 
 into the utmoft drift of mifery, which in the end befalls thofethac 
 are not growne in God. 
 
 4. But praife , giory , and honoiar, unto thofe who are regene- 
 rate in Chrift , who although they doe here lofe their life, and 
 appeare before the Stiag of the TImny Plant as a poore ufclefie 
 Hearb, that is tranr.pled under foot j but as an Hearb that is cut 
 downe and is no more feene or dlfcerned, and reafon fayth it is quite 
 gone, but for all that it hath itsioot in the Earth, and fpringeth up j 
 
 thus 
 
The Fifteenth Epiflle, i j i 
 
 thus likewife the foule of the Saints is engiafted into the holy life of 
 JefusCtirift, and ftandcth in God his Father , and fpringech forth 
 againe through Death. 
 
 $ At which ( feeing we have knownc the fame effcftually ) vre 
 doe tejoyce y and therefore we efteeme the life of this World, which 
 confirtcth in the fource of the Stars and Elements, as the kajl^ and 
 doe rcjoycc that we are the Children of God. 
 
 6. Seeing we know that God is really in us, and yet he is hidden 
 to our earthly life, therefore we know that our foule is in God, and 
 rpringeth up in God, and the body is in the Dominion of the Stars 
 and fclements, according to the fource of this World. 
 
 7 Thus we are Gods Image and likeneffe, who himfelfe is all j 
 Should we not therforc rejoyee ? Who roill jeparate its from Ged-, if the 
 foule be in God, where no death or deftruftion is ? 
 
 8. Therefore ray deare faithfull Friend, and Brother in Chrift, I 
 efteemeitgrcat joy unto rae, that I have found a precious plant of 
 God of you, of which my foule fmelt) and thereby was ftrengthcn- 
 ed, when the Oppreflbur would hare tome it out of the Land of the 
 living i when ic lay under the Oppreffours •, and the Thorny Plants of 
 Amkhrifi intended todcvoure us. 
 
 9- But as God commeth to helpe the branches which (land in him 
 with his power that they might not perifh ; albeit Devill and Death 
 doe ftormc againl^ them j fo they muft fpring forth againe through 
 death, and tl» wrath or ficrceneffe c f the anger and Sting of death •, 
 and though God beftow the moft noble and precious hearbe of his 
 Garlen upon ic, yet his will muft ftand ; what is fowne in him, that 
 muft grow in him. 
 
 lo. This we know, in that he hath given his heart ( Vit^. the moft 
 precious plant in hin)felfe ) to become Man for us to a ftrong fweec 
 favour of regeneration in him *, that when we were in death, we 
 might be able to fpring forth, with, and through him out of death, 
 in God his Father j and bring forth the fruits of Paradife. 
 
 n. Being then we know that we are the Plants [Fruits or A^wr- 
 ferie'] of God, let us not feare any thing, but continually grow in 
 the life of Qod, and bring forth fruit to Gods honour, and deeds of 
 Wonder, we fhall enjoy them eternally. 
 
 12. And being we know, that our pretious life ftandcfh in great 
 danger ( betweene the Kingdome of Heaven, and the Klngdorae of 
 Hell ', lying Captivall to both , in this time of life ) therefore we 
 muft walke warily, and circumfpedly i that our Pearl raay not be 
 broken •, we muft not let the Savour of * wrath into us, for to cor- ^in, iniquity. 
 rupt and fpoil us •, whereby the pretious fruit is hindred in the 
 growth and God fhould complain of us ■-, that he is like a vine'drejfer 
 that gleaneth > and wmldfaine enjoy the pretious grapes. 
 
 S 2 13. There- 
 
13 1 The Fifteenth Epijlh, 
 
 15. Therefore let us be watchful! to fight againft the Prince of 
 wrath', that the pretioDS Grapes, and fruitesofGod may grove fn 
 uj i in which God may have a good fmell and raft j chat we may be 
 a PJcafant fweet favour to him in Chrift. 
 
 14. Wefhjll well enjt-yit, whence are rid from the vanity of 
 this life •, and then we (hall live and fpring up in God, and cate of 
 the puie life of God without defect *, and he will be oar food, and 
 we his that fo there may be a pleafant muruall Paradificall growth 
 in one another, we in God, and God in us ", in the eternall fource 
 of the holy life in Gods Nurfery ", wherein is meere perfeftion in 
 pure love. 
 
 If. For which caufe we labor fo carBeftiy,3nd fuffer the fcorne and 
 contempt of the World , that while our earthly life fpringeth in 
 death, our heavenly life may fpring foith through death, that fo the 
 earthly life may appcare before the heavenly as a fcorne j which 
 indeed is not worthy to be called a life, comparing it with the hea- 
 venly. 
 
 16. And therefore we fuffer patiently in the earthly life, and re- 
 joyce,in the heavenly, in hope that we fhall be freed from vanity j 
 and then we fhall be well refrcfhed with confolation i what we have 
 bcene faine here to fow in tribulation and trouble, we fhall reape 
 in great )oy. 
 
 17. wherefore my very deare Brother in the life of God, in 
 which you ftand, you are more acceptable to me, that you have a- 
 
 * That U, By waked me out rhe ^ Sleep, that 1 might goe on to bring forth fmit 
 
 hn writing to in the life of God, and afterward to rtjoyce therein with theChil- 
 
 -/'m to employ dren of God. 
 
 I-U Talent, for 18. Aud I give you to underftand,thaE after T was againe awakcn- 
 
 be intended to ed, a very ftrong Odour was given to me in the life of God ', and I 
 
 n^ite no more hope to bring forth fruit therein, and to awaken the fleepy , as God 
 
 after bU Hrji harh awakened me out of the fleep wherein 1 lay. 
 
 Bookwas by rp. And I entreat you for the holy life fake of God in Chrift, that 
 
 force tal^n for the future, you would not be faiftc or weary *, but animate, and 
 
 from him. quicken up your life in Chri(\, t>iaE our fp'-rits maybe apprehended 
 
 and underltood, vpbich cannot be w'\thout the Divine Power. 
 
 20. For every ore fpesketh from his ElTences in the Wonders of 
 Note. God, according as his life is enkindled in God •, and no man can 
 
 bring us to an uriderftanding , but rhconely fpirit f of God s which 
 T Out of, sr 'n the day of Penttcoft did in the mTuih of the Apo^les change the tmgues 
 proceeding from cf all Nations ims one, that the languages of all Nation! cou'd underfiand 
 OoJ. the ungues of the Apples, vfhereiH tbiy [pake but from one tongue, imt the 
 
 heart and fpirit ef the Hearers were opemd in Ood^ that they all tmderficod 
 
 tbtm no* one in hi^^vene Unguagef af if the Apojiks had fpokpi in their 
 
 language-,. . 
 
 XI. Thus 
 
k 
 
 The Fifteenth Epiflle. " ^ j j 
 
 2 1. Thus it is onely pofliye in God that one fpirit can apprehend 
 and undcrftand another j for 1 feare we, .hat in many places of my 
 Wrhings I fhall be di^mh to be underfloed •. but in God I am very esfie 
 and plaine to the Reader,\i his foule be grounded in God/tom vrhich 
 knowledge I onely Write. 
 
 22. For I have very iirtle from the hiftoricall Art of this World, 
 and I write not for the Pride and Honour fake of their Art, for I am 
 not begotten of their Art, but out of the life of God •, that I might 
 beare fruit in the Paradificall Rofe-Garden of God. 
 
 23. And that not for my felfe onely, but for my Brethren, and 
 Sifters •, that we might be one holy body in Chrift to God our Fa- 
 ther, who hath loved and chofen us beff>re the foundation of the rcsrld 
 was la)d. 
 
 24. Therefore as Chrift fpared not his life, and fo alfohis true 
 Difciples, but did freely Preach the Kingdome of God ; albeit they 
 fnffercd fcorne and death in this World for i t, and that onely for the 
 fake of the heavenly Kingdome -. fo muft we not feare fo much the 
 ten porall fcorne and i/wf/?, for the heavenly lifcs fake, and fo pray, 
 that God would deliver us from all evil!, and give u8 unity in one 
 mindc. 
 
 25. But I am forry that I am fo difficult to be underftood of you 
 in fome points of my Writings, and I wifh that I could impart my 
 foule to you, that you might apprehend my meaning. 
 
 26. For I undcrftand that it concerneth the deepefi po'mt! on 
 which the muine depends ■, where I have ufed forre Latine word?, but: 
 noy meaning refteth in trurh, rot barely in the Latine tongue j but 
 much rather in the Language of Nature. 
 
 27. For it is opened unto me in foine nieafure to found ont the 
 Spirits of the letters, from their very Originally and I would very 
 gladly give you the nr.caning and interpretation of thofe words which 
 I have ufed, and in which you have a mifunderjlanding ■■, but feeing it 
 wi\l take up fome roomc •, and now ( being I am in haft ) it cannot 
 be done j I am very willing to offer my felfe to give you a very chare 
 7n'ter/)ref4Won of them very ftiortly. 
 
 28. For I have beene fo bufied with travelling np and downe, and 
 other aflaires, that 1 could not pleafure you therein : I pray have a 
 little patien.e towaite for it. 
 
 29. For I have yet fo much to doe , by reafon of my Brothers 
 Daughter ( who is lately dead ) that I muft run every week into the 
 Countrey i and was alfo faine to make two fore )ourneys, with vi'hich 
 the time is run away. 
 
 90. If Itpleafe God, that my travelling be once over, I hr^pe, 
 that it fhall doe many a poore foule good /emre in its hunger-, yec ^ Or, wuher- 
 %»hat God wijl, bs done j as many a fpile. of Graje ^ \eriflieth, eth. 
 
 whcH 
 
^ 
 
 i]4 
 
 V 
 
 * Paljluve 
 Frederkhi 
 
 t Cmfu[ed 
 Chrifiendome. 
 ^ Beiblem Ga 
 
 7'he Fiftse.fjth Epiiile* 
 
 when the Heaven giveth not its raine ; fo doe worldly afaires hinder 
 Gods Kingdon.e. 'V 
 
 g 1- Yet 1 know at prefent no othei- remedy or meanes to main* 
 taine the earthly body, with Wife and Children ; therefore I will ufe 
 all diligence, and fee rhe heavenly bcfcre all earthly things, as much 
 as lycth in my power •, and it fhall ( if yoi] have a defire to read any 
 thing of my Writings ) be faithfuMy communicated unto you i al- 
 beit 1 would faire Icarne of Gods Childrcn» md refiefl) my felfe alfo in 
 their IVrit'mgs. 
 
 5*. For 1 account my ftlfe to be the moftfimple among them j I 
 hive written onely a little for my owne remembrance, and Divine 
 exercife ; but feeing ycu doc fo pleafe to read it, I have no caufe to 
 conceale it from you. 
 
 33. For I acknowledj^e your great paines, that you beftow there- 
 in •, and I thanke Godj that i e in this W ->rld hath fent me a man rvitb 
 vrhom I may boldly conferre about Gods Kingdome , whereas elfe 
 all is full of fuch blindneffe and madncfle > that I dare farce open 
 my mouth. 
 
 34. I heare the Scoffers , which come along, but care little for 
 their fcoft'cs i I knew what fpirits Children they are; I could wifh, 
 that they had my y^now/eJ^e, and then they would /edt;e their jeering. 
 
 §$. Concerning the Tranfcribing of my Writings which lam to 
 fend, I cannot tell whether they may Ije fo fafely done by N. for he 
 cannot hold his peace, and I often heare vaine fcoffing men fpeake of 
 my Writings, which I fuppofe comes from him, and cannot beleeve 
 otherwife ■, for he is onely a worldly man, and borne wholly from 
 the Schoole of this World j we fhould have little fidelity or fecuri- 
 ty by him. 
 
 3d. We fhould not at firft caft the Pearles C^cc'ig 'hey are coft- 
 ly ) in the way, but ftay for another time , till they be more com- 
 mon, leaft the Oppreffbur devome them. 
 
 37. It may well be handed him to Tranfcribe, yet not the firji 
 time ; bat after that it is once copied out, that fo the Opprejjhur may 
 not be able to deftroy the fame. 
 
 38. Concerning your defire about the Affaires at Prague, where 
 I was prefent at the cornming in of the new * King ( that the fame is 
 brought into Sagan you have underftood that it is already done ) he 
 ame in at the Fort upon Retjhin of Shktiy and was received of all 
 the Three Orders v^'nh s,vczz Solemnity^ asthecuftome hath been for- 
 merly among all Kings- 
 
 39. I exhort you to heed well what the prophet E:^eliel! hzth 
 written in the 38. and 59. Chapt. whether the rime of the great €x- 
 
 ■ pedition be not at har^ upon the Mountaines of Ifrael in -f Babe!y 
 cfpccially in rcfpeft of the "^ Sevenberger who fhould get help from 
 
 the 
 
The Fifteenth Epifl/e, 
 
 the Turck^wad very eafily come to the River Rine. 
 
 40. Where the great Slaughter of the children of Babel may then 
 come topaflfc •, where two great rods of God fhill appeare j the one 
 by IVatf the other by Mortality j in which Babel {hall be ruined i fliew- 
 eththefpiritofthe Lord in all thofe who have prophcfied before 
 
 US' 
 
 4t. Although [account the eleBionofa right Germane Emperour 
 muft be yet a little rvhile deferred, and in rhe meane time great War 
 and Contention > alfo defolation of many Citties ftrong holds, and 
 Potent Countries fhall follow, fo far as even now is the right time, 
 of which the fpirit prophecieth *, which we doe not fo pundually 
 underftand. 
 
 42. For a thoufand yeares before God is as one day > the fpirit 
 feech all things nigh at hand^ and then the '•' fidereall trian fuppof- 
 cth that it will be indantlj/, yet it ftands in Gods counlell. 
 
 43. However we know for certain the ruine of the Citie Babel ro 
 be very nigh, and itappeareth to us as if the time were evenin- 
 ftantlyat hand ; whereasyet we cannot fully apprehend the Coun- 
 fell of God, but as a Pilgrim, that is a day in a Countrey cannot learn 
 all, even fo it is wi th us. 
 
 44. For God keepeth the time andhoureto himfelfc ; and ytt 
 fheweth by his fpirit, the wonders that are to come. 
 
 45. I give you to know, that H. N. hath fought to copy out my 
 defiredBookej andfeeketh to get the right original! of the ffirft, 
 the which as I underftand fhall be eflefted j it may the moft con- 
 veniently be brought forth by N. N. 
 
 4(5. However it be •, the ^ new Antichrijl doth mightily Triumph 
 in the growth of the f old, and burneih like a fire in Juniper wood ^ 
 it fnppofeth it is joy, and [a golden time] but it is in mifery ', 
 and oppreflion •, and ^ Babel 'n of a flaming fire. 
 
 47. At prefent being in hafi:,t have no Omc to write more at large 
 to you •, for there is nothing more as yet begun ; yet I hope foon to 
 begin it, as my minde in the driving will continually fheweth me j I 
 fhall faithfully fend it you at the place appointed- 
 
 48. And I faithfully commend you into the Meekpejfe of Jefus' 
 Chrid, 
 
 V Bated^ ihurfdaj after Martinus^ 
 16 19^ 
 
 U5 
 
 ^TheAftrall 
 Spirit, or ap- 
 prehenfton of 
 reafin. 
 
 f The Aurora : 
 
 Being then in 
 
 the hands of 
 
 the Common 
 
 Counfell. 
 
 ^The Worldly, 
 
 t The SpiritH- 
 
 a!l. 
 
 * Theconfufed 
 
 Chrijiendeme. 
 
 € 
 
 t H E 
 
11(? 
 
 The Sixteenth Epjlie, 
 
 THE 
 
 SIXTEENTH 
 
 EPISTLE. 
 
 The open Fount sine in the heart of Jefus 
 Chriftbes our refreshment, 
 
 Ob?e, Honoured, and much rcfpefted Sif , 
 The falutation and kind wirti of Divine 
 love, and fulneffe of joy in Our ImtnA- 
 nuelf in his wonderful! fweec povj'er, 
 together with alltemporall profperity 
 of body premircd j 1 defire to let you 
 know, that 1 am certified how you arc 
 *Texf Fdtis ^^^^^^mm^ * Well-wifher to the '''Fountaine of 
 
 Sapignti^' ^^^^^^^^mm^ wifedome, and doe make ofe of fome 
 
 of my WricingSi and alio that you bear 
 a great defire after the well-fpring of Chrift, and the i^ahk Wifedome^ 
 which hath moved me to write unco you feeing you have perufed 
 /owe of my Writings. 
 
 2. But there are fome found, who out of envy, mifapprehenfion, 
 and mifandeiftanding of them doe prate and l^orme againft them, as 
 may be feen by the annexed Pamphlet, how the poore, proud, iilly, 
 man, vapoureth, and ftormeth, and yet hath not the leaft underftand- 
 ing whence my writings flow 
 
 g. Yea he puts a falfe and moft ftrange fence and meaning upon 
 
 them that he might thereby onely confirme his miferable (j^irmi, 
 
 ' for he hath fpread abroad ferae writings concerning Qois Ekti'vm of 
 
 us, and thereby thinketh to entangle and fnarl us in defpaire, and fo 
 
 to open a gate of all lewdneffe, and wantonnefle. 
 
 4. And therefore he liketh not the taftof the open fountaineof 
 Chrift in my writings j whereupon 1 have made a fhort declaration 
 upon his annexed pamphlet, and have given ic onely in breife to the 
 confideration of him that reads my Book, feeing the ground is elfe 
 where fiifficiently and fatiffaftorijy to be found in my writings ; that 
 men may fee how this Carping Pamphlecter thinketh to beguil, and 
 bereave us of the cheifeft trcafure, on which our Eternall Salvation 
 
 and 
 
The Sixteenth Epiflle, 
 
 and happlneffe HepeQderh,and that with Cunning words by alleadg- 
 ing and quotini of the Scripture j as a Toad thac fuckcch poyfon out of 
 honey •, even lo he * Perverteth -die Scripture j as is ro be feen in 
 his defcripcion of the Virgm Mary and the promifed feed of the Woman'y 
 how he therein falfifij'eth, and imbirterech the Scripture whereupon 
 he buildeth the Eleaion. 
 
 5. At the which I am much grieved in my heart, that die man is 
 fo burthened 3 and poflcflcd with fuch an opinion, which burrhen is 
 very heavy, and he cannot get rid of ir, unleflTe he Icarne to under- 
 ftand the Centre of all Beings; v^hencegood andevill arife •, what 
 Gods love and anger is, and learne to underftand the Three Principles, 
 elfe he will not be freed from fuch Opinions. 
 
 6. Albeit I wonder not, thjt iny Writings leeme ftrange unto 
 him \ for there is fomewhat New that furpjffeth the reach of reafon, 
 they h^vc another fenfe, another undcrftanding th«n his j another 
 root whence they fpring •, for I have not gathered them together 
 from the Letter, neither learned I them from other mens Writings j 
 Iwas an ignorant childe in that refped, as Lay men ufoally are •, f 
 knew nothing of fuch things •, I fought it not a!fo in fuch a way i I 
 fought onely the heart and open well-fpring of Jefm Chrift, to hide 
 my felfe from the Tempeft of Gods anger, and from theoppofition 
 of theDevill, that fo I might get a guid and leader that might ru!c 
 and direft me in my life. 
 
 7. But when this did prefle fo hard upon me , and my mlndgf 
 forced fo ftrongly into the Combate aga*nft finre , and death > 
 and towards the mercy of God y that I was refo.'ved rafher to 
 part with my life then to give in, ordefift', fuch a OArlmdwis 
 then fet upon me, which I hope to enjoy, and rejoyce in it for ever*, 
 and I have no Pen fufficient to dcfcribe it ; much lefie can I ex- 
 preffe it with my mouth ; and from thence my knowledge came, 
 and alfo the deftre to fet it down^onely for my owne memoriall, and 
 I was intended to keepe it by me till the laft of my dayes , and how 
 if came to paffe [that it was publilhed] you know Sir, very well, 
 by Mr. N, But Gods providence and permiflion herein was fuch, 
 that you and your Brother were called as FirftHngs unto it, by whofc 
 meanes it was propagated. 
 
 8. Therefore I exhort and entreat you for the eternall fali^ation 
 fake, to heed and minde well, the Pearle that God favourcth us with; 
 for there will come a time, that it fhall be fought after, and greatly 
 accepted of*, let no ftormy gufts drive you to and fro -, but looke 
 upon it aright, and pray God the moft High, that he would be plea- 
 fed to open the doore of knowledge, without which no man will un- 
 derftand my Writings, for -they furpaffe and tranfcend the Aftrall 
 Reafon*, they apprehend and comprehend the Divine birth j there- 
 
 T fore 
 
 137 
 
 * Text. Put- 
 
 kth it about by 
 the haire : 
 C puis it by the 
 eares' ) 
 
1^8 The Sixteenth EfiflU^ 
 
 fore there muft a*fo be the very Hk^fphit, to anderftand them arighli 
 no fpeculacion Q or acute apprehenfion or notion of reafon] reach- 
 eth thcnti, unleffe the niinde be illummated from God, to the finding 
 of which, the way is faithfully fhewn unto rhe feeking Reader. 
 
 p. I fpeakc in good truth and fyncerity, before God and Man, and 
 appeale alfo therewith before the judgement of God, and declare j 
 that there is no good at all in any Difpmmg, without Gods lroht,and 
 fpirir, alfo nothing that is perraanent> conltant, undoubtedly groun- 
 ded, or well-p!eafiiig to God, may arife from tbence. 
 
 J o. Therefore he that sviil learne to underfl:and the right and true 
 
 way to God fundamentally, let him depart and forfake his owne 
 
 Reafon, and enter into a penitent, humble, and to God rcugned 
 
 childlike, or filiall life, and fo he fhall obtaine heavenly power and 
 
 skill, and fhall pur on Chrifts filiall fpirit, that Jhall lead him into all 
 
 ^ the Pearle truth j elfe there is no true way to God, but this oncly. 
 
 of Sophia. 11. If it comefo farrethat the ^Virgins Garland be fee upon 
 
 Jlje Divine il- him, he fhall not need fay any more, Teach me, (^c. For it is writ- 
 
 hmination, ten, tbey jfmllallbe taught of God y othcrwife I have no knowledge 
 
 skill or underftanding •, I have been in my Writings as a young fcho- 
 
 larthat goeth to fchook i or as a fhower thatpatfeth by, what it 
 
 lightethupon, it hits j thus hath my apprehenfion beenej even to 
 
 this day. 
 
 1 2. The Booke Aurora was my firft childifh beginning , I wrote 
 [o contrary to Reafons conceit, pnely according to the appearance 
 light j in a magicall [[ cabaliliicall or parabolical! manner ^ I 
 uqderftopd it very well, but it was not fufficiently explained j it 
 needed a more large defcription and expofition •, for I intended to 
 have kept it by me, but it was taken from me againft ray will, and 
 Publi/hed^ii you Sir, know y and I commend me into your favor ,and 
 us^ali iHto the meek^ loye of Jefus Chrift. . 
 
 ^ated the third of July^ Anno 
 Dom. 2 ^ 2 1 • 
 
 THE 
 
 « 
 
The Sevtntieftth Epijile, 15^ 
 
 T HE 
 
 SEVENTEENTH 
 
 EPISTLE. 
 
 worthy^ and much reJ^eUedy Noble Sir, 
 
 HE hearryfalufadonancldcfire of Di- 
 vine love and fulncfle of joy in Our 
 J MAfANV E L , in his wondrous 
 fweer power, with all bodily and tem- 
 poraiJ welfare premifed : I give you 
 friendly to underftAid , that I have 
 entirely confidercd of the conference 
 lately held ; and being I perceive you 
 to be a s^ealous lover of the tru^.hy and 
 Divrne Myjleries, I would not omit to 
 vifit you with this £/)7^/e, feeing opportunity hath beene given me ta ' ^T' 
 anfwer fomewhat, upon the Article of a Perfon* who oppofcd x^^ jjj'^ 
 in the Article of Qoh Free-grace C of 3 Ele^Jon ; and I have fent '»' 
 this my Anfwer for you to read over. 
 
 2. But fo far forth as the minde cannot reft fatisfyed with this 
 little j I am ready, and willing, if it be dcfired, to write fuch a Book, 
 and to enlarge, and unfold it fo, out of the* Cent re, that the heart 
 might reft fatisjyed thereupon j albeit I ftiould fuppofe that a Chrif- 
 tian might finde fo much in this little that he might be fatiffyed in 
 reference to this, and other Articles. 
 
 g. But feing neverthelefle that this Article hath perplexed ma- 
 ny men, and thereupon fuch opinions are ftated and concluded, 
 which doe fet open a gate for all iniquity, unto the World, lam 
 therefore greived at it •, being it is given me to know from the moft 
 high, that this article hath noM; jet been underftood from the very 
 ground, and I wifti from my heart, that it might be underftood '■> that 
 we might not looke foftrangefy one upon another as Men- Devills, 
 but as loving brecheren i and the innate, dearely purchafed children 
 ofChrift, that we might walk in a right trHe/oi;e one towards ano- 
 ther, which in fuch a conceit and conjeHure, that God chufeth one and not 
 another f can never be done. 
 4« But if I looke upon my brother as my [[ ownc 3 Aefh and 
 
 T 2 fpirit, 
 
1^0 TT&tf Seventeenth Epijlie, 
 
 fp'\rit, then it may be truely effcfted 5 which the Scripture and alfo 
 the Orig'nal of nnankind do powerfully teftify and convince us ofj and 
 yec much more my ConfcieHce in the fpirit of the Lord convinceth 
 me that I ought to love my brother as miy owne life, or as my God j 
 what would GodccmmJtnd roe to love (^ one that is J a damned 
 Dtvill^. no, but [ one thafiis3 the member (ii^my [ owne 3 body. 
 
 5. Therefore for this caufe I have taken an occafion to write un- 
 to you and chfiRianly to entreat and admonifh you, better tocon- 
 fidcr this article, and in that confideration, not to fuflfcr any thing at 
 Sitcopcfleffeyour minde, or take place in you, fave the pleafanc 
 Name of ye fus, who is co.ne into this world and manifefted himfelfe 
 in cur hureanity, to feek and fave us poore loft tBen dead to the 
 Kingdomexjf G od •, and to reftore agairie, what was loft in Adam. 
 
 6. I write not this, to be a mafterover you, but in a brotherly 
 manner, for a mutuall Starch, and recreation with you, that our 
 fairh, and confidence towards God, may be flrengthened in the Lord 
 for we are on all fides but men, and fhould of right behave our 
 felvesin Doftiine, and life towards one another, as menabers j for 
 he that findtth his brother in the fpirit of Chrift findcth him- 
 je'fe. 
 
 7. Mu«h difputing is not at alKprofirable,it makcth onely confufi- 
 ^ , on) goe wiih me in my Wrhings unto-the Centre of all Beings, and you 
 
 r^, Under- fl-iall fce the ^ originall in good, and evil], and be freed from all 
 
 / an.iing. ^ ^^.^.^^ ^^^ ^^^ ^^,j j^,^^^ j-^ much in my Writings that will^ve 
 
 reaHfatiffa^ion to the minde j fo far as the centre of all beings i 8 
 
 apprehended there arifeth fuch joy in the minde, which furpa&th' 
 
 * Or,The Fhy- a J the joy of this World j for the noble Mdpretious ^fione of the 
 
 hjophers Stone. ^'^^^ "^*" 'y*^^'^ therein, snd he- that findee it, accounts it of higher 
 
 eKcellencythcn the cutward World, with all its glory, fhould not 
 
 that be joy to finde undknorv Go^, fo that; man in himfelfe is rt/'/e to 
 
 feeandfiude all things, md what is fcarcer deciphered in a thoufand ■ 
 
 Bockes; and to know it really in every thisg ? with whom fhall I 
 
 cjntend and wrangle about ile%M«, if^ihefaimibemanifeft in my 
 
 heart f that I am able really to behold ail things, in there roQt j 
 
 and origjnall. 
 
 8. I doe not fpeake this to boafl of my fcife > whoajn aimthivi., 
 and God is a// in m.c, but to thcend thacif jny hada minde tofeek^^i 
 that he might alfofeeke and obtain; albeit! fought 'nnto^ in that 
 manner, alfo nndeftood nor, yea knew nothing pf i,t ; I onely loughc 
 thepleafant love heart of ye/i^C/jri/l to hide my, fclfe therein, fr^rU: 
 the vvraihtull Anger of God, and^the enemy, tlie.Devilli burthen 
 more was revealed to me theni u»der.ftood,,,acclfoirighf fo/5 a;»d-' 
 thence I have written, not thinking to be knowawkhaU-ajpif^fuf^ 
 Nigh. Peopk' ■ . . 
 
 9- For 
 
The Seventeenth Bpifi/e* l^l 
 
 p. For I thought that I wrote onely for my fclfe, and intendecl to 
 have kept it by rae , even to my end i yet now it is ntanifeH;, and 
 come into many mens hands \*ithout my knowledge and endeavour j 
 thereupon I am urged to entreat you and others, and to put you in 
 njindc not to looke upon the fimplicity or meanncfle of the Author, 
 or toib^offended at thfe Perfon j for it p.'eafeth the moft High to ma- 
 nifest his counfell by fooli/l) people, which before the World are ac- 
 counted nothing, that it may be knowne and acknowledged that it 
 comes from his hand. 
 
 lo. Therefore if my Writings come into your hands,I would that 
 you'fhould looke upon tlicm as of a ChUdes , in whom the Higheft 
 hath driven his woriie} for there is that couched therein, which no 
 Reafon may underftand or apprehend •, bur it is childlike, plaine,and 
 very eafie to the illuminate j it will not be apprehended of Reafon, 
 unlefle Reafon be enkirrdled with Gods light ■, without that, there is 
 no finding j and this I defire to ralndc you of, and all thofe that 
 read them. 
 
 ir. Chrift fayd, Seekemdyoufltalljinde, ^9ck, and it ffjallbn opened 
 unt9 yoH : my. Father mil give the hly Spirit to them that ai.ke him for it : 
 Herein lyeth the Pcarle hidden, he that will have it muft this obraine 
 it, elfe there is no finding, fave onely an halfe (^ lame J blind know- 
 ledge, like a deluiive fha<tow of fanfie [ or a painted found ] in the 
 Pearle there it a living.knowledge, where a pian need never aske , is 
 it true? ¥ot itiSwtkteQtTheyjhull be taught of God: Alfo, We will 
 come unt<o you and make our abode in yguy Alfo, Heethxt^haih nn the 
 fpirit of Chrifl is mne of hU : And theiefore Chr ff fairh, Seeke ftrji 
 the 'King^ivne of Bod and the' Righte«ufnejfe thereof ; and then all other 
 tbift^ fhallbe oiidedunto yon: He'biddeth us to endeavour and feeke 
 after it,i not to fit fi;il1,a^id wait upon £Miortj but To cometohim^ 
 Matth.io. and to labour in h'n Vineyard j and not wait and expeft dri- 
 ving, but to kotc; willingly. 
 
 12. Seeing then 1 have found a wij? heart'xn you, I am the more 
 emboldened to write orico you, hoping that you wvll ) adge wifely > 
 now it any thi!?g in my WMrini^fhouklfeenne d4rke and obfcufe, 
 and difficult to b^ underftood i I pray fet it downe and fend it me as 
 oceafian ferveth •, I wiilmakeit mor^-childlike, p'aine, and clearer 
 And I conjimend yau^.nd yourSjandmy felfe with them, in brotherly 
 union, iaio the Jii€ek teader loveof. Jefm Chrift* 
 
 Dated, i.Ja/yy i 6 Hi 
 
 THE 
 
141 
 
 The Eighteenth Epifie. 
 
 T H E 
 
 BIG H T E E N T H 
 
 EPISTLE. 
 
 • J 
 
 O B L E Sir, After wifblng yoo the Di- 
 vine Inve and fulneffe of joy in Our 
 Immanuel, in his wondrous fweet pow- 
 er, and ail bodily and temporall prof- 
 pericy j I friendly certifie you, as now 
 opportunity gireth me leave, that I 
 have confidcred of the Conference wee 
 had lately ', aad being I have obferved 
 your felfe and others there prefent in 
 high Divine zeak, as lovers of God,and 
 his truth •, who defire to fearch with 
 earne{\neffe the Myftery, and ground of all Beings, and to come in- 
 to the light; thereupon I would notonalt to write unto you, and 
 put you all in minde thereof •, and withal! give further advantage to 
 fuch n^ealoHs feekjng-) and declare how the Pcarle is to be fought and 
 found. 
 
 2. For I am alfo among the Seekers, and it lyeth me mdft chiefly 
 in hand, not to hide, or bury that which God hath entrujfed me mth- 
 all, but to fet it forth, that Gods will might beknowne in us, and 
 his Kingdome might come and be manifeft in our Seeking and De- 
 fire •■) and we might be found as Children of the moft High, one to- 
 wards another, and acknowledge one another as Members and Bro- 
 thers, and not as (Grangers and Outcafls ; 6t is Devill Men one to- 
 wards another, as the Article of Eklfjon (as it hath of'fome beene 
 hitherto handled ) doth give forth and import little lefle. 
 
 5. And albeit we are apprehended and captivated in the heavy 
 fall of Adam in the Anger, that his Anger hath indeed chofen us to 
 be Children of Damnation ; yet God hath beftowed his beloved 
 heart, K?;^. The Centre of the Deity, thereupon •, and hath manifcfted 
 it in the humanity j that he might againe regenerate us in him , and 
 manifeft the /ffeagaine WW. 1 : '• J 
 
 4. And as the heavy fall came from one upon all, and pafled' [ or 
 prefled ] opon all •, fo likewife the grace came from one and pafled 
 upon all 5 and the Apoftle faith, that Jefus Chriji came into the World 
 
 to 
 
7 hi Eighteenth Epiflle, jaj 
 
 t^feekfi and five that which is loji \ that if, the poore, loMamned (in- 
 ner, apprehended in the wrath of God, and chofen to damnation j 
 and not the righceous, and who with ylit'/, 5ef/j, Henoch^Noah^Semy 
 Abraham, Ifxac, and lacob, are comprehended in the L<ne •, but the 
 poorlinfull man captivaced of Gods an^er ^ as Cain, Ifwael, Efau, 
 and the like; |.he ca;v.e ] tofcek and cdil thefe, to returne, and be 
 converted y as God Paid to Cain, rule over the fm let it not have its power » 
 if Cain could not have done this, God would not have commanded 
 it him 5 alfo if it had not been pcffible for Adam to have ftood ; then 
 he had never io. bid him the tree. 
 
 5. But being mm cannot thus abfolurcly conclude, demonftrare, 
 and give facifiaftion to the miiide i for n fearcheth further after Gods 
 Omnipotence, thereupon there is anorher Study rcquifire ; that a 
 roan learne really to know the centre of all ejfences, ro love, and an- 
 ger •, V(hat the ectf nail love of God, and what the crernall anger of 
 God is, which doth harden, and devour man, ar.d n akerh him to be 
 a child of eternall death ', and how man may and is able in the time 
 of th'n life to be freed out of thisprifon and captivity \_ of Gods 
 anger. 3 
 
 6. But Seeing that I have To declared, and fet it forth at large Ih 
 my Bookes, that I thought the mi;.de fhould be farlsfied ■■, efpecially 
 in the Bcokeof the Threefold life, and in the Three Bookes of the Incar- 
 nation ofjefm Chriji ■■, and yet fui ther and deeper in the Book of the 
 Sixpoints concerning tht Grand Myftery^ the eternall birth of the 
 deity ■■, and of the three principles of the three Worlds, hor they 
 ftand mutually in each o:her as one , and how that is an erernall 
 peace and agreement towards each other ; and how one doth beget 
 the other, and dcfire each other, alfo that one wiihout the other 
 were a Nothing i I fuppofed that the minde wouIJ therein finde 
 lafisfjftion, feeing the lame can be demonftratcd in eveiy Beirg, 
 and thing. 
 
 7. But feeing Mafter iV^. hath partof thefe Writings in his hands, 
 though not all, be pleafed to enquire after them i ifchey have a 
 minde to them, they fhali not onely finde the ground of this Article 
 concerning Eleftioit, hut of all Articles y and even of all rpbatfoever 
 the minde of man tumeth itfelfe unto •, if the ground be followed and at- 
 tained which U there opened. 
 
 %' My Nobic heart, I pray take not in jeft, what God manifefteth 
 nnto us out of his Lovej looke not upon the fimplicity of the men 
 by whom he doth this ; it is his good pleafore to manifefi: his might 
 in the weake and filly, as the World accounts them •, It is done for 
 inftruftion to the World •, feeing all live in contention and itrife, 
 and will not fuftci his fpuirto drarv t/jem, that they might know 
 and ackuowlcdge Gods Kmgdome to be in V S ; therefore the ■ 
 
 Centie 
 
144 ^^^ Eighteen^ Epiffie* 
 
 Centre of his Being, and of all Beings is maniftfted onfo them i 
 this is done all cut of his love towards us, that we ni'ght yet depart 
 from the mifcrable rtrife, conrentions, and wranglings, and ftep into 
 a brotherly and child-like Lmje. 
 
 p. Sir, feeing 1 hare fouwd a longing minde in yoo, I would not 
 conceile from you -, that it will be a rime of ferious earneftneffe j 
 and 1 fay, blcfied and happy are thofe that are coroprchended under 
 the Sound of the Trumpet, that hath already founded y for there com- 
 meih hereatrcr fnchan earncftfeveriry, that Babel 3nd contention, 
 together with all Pride, An bicion, Fajfhood, and unrighteoufncffe, 
 fhall drinks an earneft draught, and even that which fhec hath filled; 
 1 entreat you for Etcrnall Salvation fake, further to confider of it •, 
 it is knowae. 
 
 10. I ara ready, fo farre as the minde might not finde ground e- 
 nough in my Writings, for its reft and fatisfaftion ( if the fame 
 were noted aorcne and fent me ) fo to explaine , and enlarge it, out 
 of the Centre of all Beings, that I hope the minde fhould be &- 
 tished i alrhou:h it lycth not in Searching, for no fcarching ob- 
 taincth or reacherh the Pearle without Gods light ', a penitent hum- 
 ble minde is required thereunto, that wholly refigocthitfelfeinto 
 the grace of God •, and that doth not fearch, or will any thing, fave 
 Gods Love and Mercy, in thatarifeth at laft the bright morning Star, 
 that the minde findeth fuchaPearle, wherein foule and bodyrc- 
 )oy eth •, and when this is found, then there need no further fearch- 
 iHg or reaching ■■, for it is written> They jhall be taught of God: Such 
 a Pear leas this the found of the feventh Trumpet doth open in the hearts 
 of many j who with eamcflneffe fhall feek it in a humble, and unto 
 God rcfigned will. 
 
 11. Therefore my Noble heart, I would not conceale this from 
 you ; muchdifpucing, and grubling in Selfe-Reafon, findeth not 
 the Pearle ', but an earneft fixed penitent will , findeth the fanne, 
 which is more precious and coftly then the World •, and hee that 
 findeiit, heviouldnotgiveit for the riches of the whole World; 
 for it affordeth him Temporall and Eternall joy, that he is able to 
 rejoyce, and be merry in the midft of the Dungeon of darknefi'e , 
 and he acccunteth the goods of this World js ^wand dung in com- 
 parifonof it: Chrift fayd, Seeh, and you fhall finde , knock,and it 
 ]l)all be opened unto ycu : Al'b, My Father will give the holy Spirit 
 to them that ask? him for it : HEREIN LTETH THE 
 OROVND, 
 
 12. Let no man fay, My heart is fhut up I cannot pray, and if 
 my heart fay flatly no, yet I will caft my felfe into the fuffering and 
 
 death 
 
Thi Eighmnth Efiftitl 14 1 
 
 death of Chrift } let hitn caft me into Heaven or Hell, yet I will be 
 in his death, he is made an EterniU life to me t and theiit it is fayd, 
 None cin pluck, ny Sheep aut of my hmds' 
 
 13. The way to feeke and know the precious Pearle is veryfDffi- 
 ciently opened in the Booke of the Threefold life, clfc I would have 
 mentioned fomethipg thereof : And I con. end me into your fa* 
 vour, and U5 all into the meek love of Jefm Chriji. 
 
 Vsted^ i.July^ l6i I- 
 
 V THE 
 
14* 
 
 The Nineteenth Efifiie. 
 
 NINETEEN T H 
 
 E P I S T L E. 
 
 B L E, Worthy, and hononred Sir : All 
 fincere wifhes (through the Love of Chrift 
 wherewith he loveth ns in himfelfe by his 
 IncAYMtm in w )of an happy, and in God 
 joyfall newyeare, and all bodily welfare 
 premifed. 
 
 i. I am glad of your bodily health, 
 and yet much more glad am I, that I ob- 
 ferve, how the drawing of the Father in the 
 fpirit of Chrift doth continually ftirre upandworke in you a con- 
 Itanc hunger after the precious Pcarlcof the Divine knowledge, 
 which^ ( being it hapnech in the tree and growth , wherein I alfo 
 fpiing up and grow) doth bring tome (as from a fellowbrancli 
 in our Angelicall Faradificall Corall ) meer defire, and tcceptable 
 Love will i and it rejoyceth me in my meditation, that the fpiritof 
 Chrift hath yet his Church and Temple in the raidft of the thomeSj as 
 it now appearcs •, and I wifh from my heart with panting defires* 
 that it might flourifh and grow yet ftrongerj thit Babel, and the 
 Kingdome of contention and ftrife might thereby be abolifhed and 
 raken away, that we might copvcrfe and walke together in love and 
 union as the Children of Chrift* 
 
 3. I fhould be glad withall my heart, feeing you read fomeof my 
 Writings, that rhey might be undeijiood according to my compre- 
 henfion, aod minde not for a temporall praife, and glory tome, 
 which is in Chrift onely, and not mine •, but for our eternall fellow- 
 fliip and fraternity fake, which we fhall have in Geotnll one with a- 
 nothenUet this life. 
 
 4. And I would very heartily impart to my loving brctheren my 
 Pearl which God hath given me, that they alfo with me might in Di- 
 vine knowledge and love bring in their fruits upon the table of God, 
 which worke and labour is more acceptable to me then all the tem- 
 poral! praife, honour, and goods of the World. 
 
 5". Ar,d though 1 am in comparifon to you as a child void of 
 anderftanding, yet my Saviour hath becne pleafed out of his love 
 aad grace to.beftow his fence, minde, and Hnderfianding upon me and 
 
 to 
 
i 
 
 f^i Kighteejttb EpiftU,' j/^y 
 
 to open it through Aifrj/f"/^, that I cffcdually know him and his 
 will. 
 
 6. Which [albeit it feemeth foolifhneffe uncoreafon] is as 
 clcarcas.thcfun-fhine mto me, ^nd'n affordech me)oy,and defire, 
 that I in all temptations and affliftions from the Devill, and his con- 
 federaiej i^ible boldy and confidently to hide my felfe therein ; and 
 my hope is therein ftirredupand tnkindkd with Gods love- fire j 
 and I have as it were a fair Grarden ofrofes therein, whxhldoenoc 
 onelybeteem unto ray brethcren to partake of i butlalfo defire, 
 and wifh from my heart, that tbe golden refes might alfo blofom in 
 them. 
 
 7. I have underftood how that you are yet folicitous and troubled 
 in the ArticJe about the will of God and his Ele^im of mankindc,and 
 are yet in a deep conceit in reference to the Decree concerning man, 
 as if God choUe fome according to his purpofe, and fome again he 
 chofenoioutofhis decree and purpofe, and therefore he drawcth 
 them not in the fpint of Chrift to the Father -, or that the father 
 drawcth thenn not in Chrift •, which for my part hath very often 
 perplexed roe, and I wifh unfeighnedly that it might be apprehend- 
 ed, how. iht grmnd is in its owne property, 
 
 8. For the words of the Scripture are right, and true about EkSli- 
 cn» but they are not underftood aright y and thence commeihrhe 
 great Evill and Mifcheife with contending , and eager contefts j 
 when I goe into the centre, then I finde the whole ground •, there is 
 nothing fo fubtilc, or profound, there is nothing that can be afJ^dz' 
 bout thCi will of <jod but it is manifeft: therein as clear as the^^ 
 fun. ^' 
 
 9. For I finde the whole underftanding both of gocd and evill •, 
 ofGodblovc, and anger j bothdefires \_VJs^.o(the darkneffeand 
 of the light 3 thefe Ifctinto the hummity of Chrift, how Godis 
 become man J and I confidcr how the formes of the humane pro- 
 perties in the humanity of Chrift, were wholly and univerfally with- 
 out particularity m^redvfhh the love of God in Chrift, with the 
 eternall word or voice of the deity ( that is with the Divine mercury ) 
 with Divine effentiality Cnaraely in the blood of Chrift, ) and the 
 wrath which was manifeft with ^^^im in the humane property was 
 wholly drowned, and fhnt up in eternall death j of which the Scrip- 
 ture now dcclareth •, Hell where is thy ViBory ? Death rvhere is thy 
 fting.^ 
 
 I o. As the Artift, or Philofophcr doth change Satume, and Marsy 
 in the Mercurie, (which in Satume md Mars in their owne fierce ^Or^Strength. 
 wrathful! * might, is an evill poyfonfuH fource or quality) into a 
 Panacea, that is into a Paradificall fource and property, where nei- 
 ther Satume, Mars^ or Mercurie are perceived in their wrathfall pro* 
 
 V 2 perries, 
 
1^8 The Nittitunth Epiftle* 
 
 pertles'y but oat of their fierce wrathfull Malignant property there* 
 is an ^cenfwn of love and great jo) i thus it is now alfo with tnc erill 
 man, when he departeth out of his wrathfoll, malicious will, and in 
 refignation wholly giveth hlmfelfe in the death ofChrift into the- 
 Panacea (Chrift.) 
 
 1 1. And as the fun in the Firmament fhineth opon tbegood and . 
 evUl,fulikewire thedefireof theJPdndcc'dChrifl (being the Divine 
 fun that fhineth therein ) prefcnts ic felfe to aO men » if they would 
 but open their will, and d^Ft from their felfehoody znd fet there 
 defiic into that, Chnft would be borne' therein. 
 
 12. For the foul (as it is purely in it felfe) was fpoken Of 
 breathed into the humane body out of the eternal! fpeakjng word of 
 the Father out of the fire and light World, as out of Gods owne Be- 
 77?g, and ic hath both wills Free i out of the fire ( that if, out of the 
 Fathers anger, which is the eternall nature, in which fhecis a crea- 
 ture, in the fpirittjall Sulpher, Mercurie,ind Salti) and out of the 
 light of the Divine power in the Divine found, in which the foule is 
 an Angel, and an Image of God. 
 
 I?. And though it hath lol^ the light with Adam^ yetChrift hath" 
 regained the fame j and hath again moved or awakened the centre of- 
 /w;e, that the life of the light (if it f^irreth up its defife> ma^-a- 
 gain in the humanity of Chrift ( which pafleth from one upon all, as 
 the anger paffeth fiom one upon all ) enkindle it felfe. 
 
 14- And though ic might be faid, that he enkindleth whom he 
 
 pleafeth j yjt I declare it as a precious truth worthy of acceptation, 
 
 &IU ^^^^ ^^^ Divine hght is not ingrelTive fl or a light commingintoa 
 
 yvPinianfrom without J but it is hidden even in the wickfdmm in the 
 
 ^^ Centre i as God is hidden in the time, but it is Aiifive [ that is a 
 
 light fpringing vp Of- opening ic felfe from within 3 as the light of 
 
 the Candle arifetb out of the Candle. 
 
 1$. Man is not fo altogether corrnpt"[forIornc, or decayed] 
 that there Ihould not be any pLiTibility at all left in him vand though 
 he be corrupt, and fpoyjed •, yet God (when he received- and<took 
 pity on man) againe ftirred up, and awakened the Centre of his*~ 
 Love. ( being the true Deity which hidd it felfe Q or difappea- 
 red J in the Sinne Qor fall of Adam ] ) in the humane Pro- 
 perty. 
 
 i5. And as the Sinne and Wrath of Adam ^ being yet but Cw/ 
 preffed upon and into ail ', folikewife paflied and preffcd the motion 
 \_ or aflfcftion ] of Gods love in Cbrii^i humanity, and out of Chrif^s 
 feumanity through tht whole humanity of all men' 
 
 17, Chrift is againe become rhe heart in the HimanrTree; the 
 Divine Sound [voyce, or word 3 which hath revealed it felfe in 
 ChriAshoonanity cffe^uallyi that foundeth through. ChriftsiiumaQi ry 
 
 m 
 
TbilfheteefitbEpiflk, 14 9 
 
 io the Vnherpill hunum T^ee > and there is nothing wanfing, or in 
 the way, but that the twig which is on the Tree will not draw the 
 Sap of the Tree into it felfe. 
 
 18. It hapnethofcencimes, that the property istoomach in love 
 with Martt anddrjweth it into it felfe, and ftirreth up the heat, 
 whereby the twigg withereth j and fo the Mart of the foule draweth 
 wrath and falfhood into it fclfe j whereby its Mercurie heeotnci poy- 
 fonfull, and then Situme (which is the imprtflfion of the lifes pro- 
 perty ) groweth alcogtther obfcure and darke •, and as long as the 
 Mercurle of the life, liveth in fiicha property, he may not be drawne 
 of thelovc of God, but of the anger of God, andischofen to dam- 
 nation, folong as he liveth, orcontinaech in that free d^r// wick- 
 ed rvill. 
 
 19. The love of God offers it fclfe unto him, but he refufethto" 
 accept of ic y God is defirous of him j but the wrath holdeth dim : 
 As Chri(\ fayd, Jerufdem, Jemfdem ! Hovf often would I havegd' 
 thered thy Children, as a Hen gathtuth her Chick^s under her wingh but 
 yoHTfvouldnot ^ ■ 
 
 20. The unwIlHngneflfe lyeth in the way •, that man in his life let- 
 teth himfelfe be kcpror held of Gods anger, being the wrath in the 
 out-fpoken Corexpreffed3 Mercury, according 10 the fiery Pro- 
 perty of the Father. ' 
 
 a I. Deare Brother, here lyeth the wicked Childe; leaTne but 
 to know what God Almighty is in Love and Angers and how Man 
 is even that fame Being, and an Image, oat of the E'tcrnall 
 5^pirit. 
 
 3;, Doe not fay, God willeth the evill -, he cannot will or delTre 
 any thing that iis evill ; according to the property , in which he is 
 called God i but if I fbonid call this propcrty^ [ Vix.. of Anger ] 
 God i then I call Hell, Heaven j darknelfc, light j and the Devill 
 an Angel). 
 
 33. True, all belong unto God (^ ot all is Gods 3 yetGodisone* 
 ly tindeiftood in the Soarce \_ or working property '] of the love of 
 the light •, the Anger is in his light a caafc of the love-dcfire, and of 
 the Kingdome of joy. 
 
 24. When the foule bringcth its fire defireonc of its owne felfe- Or^*^ 
 willinto the Love-dcfire of God •, andgoethout of its owne felfe- 
 aeffe, aud finketh into the mercy and compaflion of God, and caft- 
 cth it fehie into the death of Ghril\ \ and willeth no longer the fire- 
 fource, but defireth in its fire- life to be dead in the death of Chrift i 
 then the poyfon of the ^ercknd// lifedyeth in the will of iniquity, 
 and there arifeth a new twigge, and budding of lovedefire. 
 
 1$. Loving Sir, and Brother, know, that I write not as one blind' 
 or^umbe, without knowledge y I have my felfe found it by Etc^- 
 
 fiemei'f 
 
 f^ 
 
1 ^o Tbs VJntte^t^th ^ft^le. 
 
 rience : I have becne as deepe in your opinion a^ your fcffe : yet nay 
 Saviour hath opened my eyej, that I fee : I doe nor fee in my owne 
 ability or power but in hii; as he knoweth me in himfelfe,and he will 
 fee i and I wifh with all my heart,rhat you might have an infight in- 
 to my feeing j and that you might fee with me out of my feeing j I 
 w^uld willingly impact ray heart and love to you for a propriety , 
 and looke through this glalTe out of you. 
 
 25. But 1 perceive that I am as yet dumbc onto yea, and that I 
 am not as yet knownc to you, in my knowledge which is given mc ; 
 and I wifh from my heart, that it may yet [ once ] be. 
 
 27. lintreat and exhort you as a Chriltian, in all humility that 
 you would but garher your Ob)eBions together, and fend them to me 
 in Writing •, I will deale according to my gifts, as a Chriftian ought, 
 and I will declare and explaine them in fuch a manner, that I hope 
 you (hall acknowledge me as a Brother in it. 
 
 28 Not that 1 prefume to doc it from my feife , but ray defire 
 which burnes in me like fire, reqairesitof you j and I (as I am I) 
 hope to God that we fhall both fo profper in it, that God will unite 
 us in his lovedefire and knowledge ■, and it fhall not prejudice you 
 at all, with fcorne 01 difgrace j for I have a heart that can conceale 
 Seciefie. 
 
 2p. I exhort you in love to a filial! humility in the true Kefigm- 
 tionof Chrift j therein yon may be able onely to obtaine and com- 
 prehend it i otherwife my well-wifhing , good intent, and begin- 
 ning is to no purpofe i for I can give you no' hing but my good af- 
 feftion, and charitable wiir,*if you will accept of it, 'w well/ 
 If nor, I proteft, and teftifie before you, and the face of G OJ) 
 that I have begun my chriftian devoir aright towards you, and 
 in you i 1 have done my part, as I am bound in Confcience to 
 doe. 
 
 30. I may come to fee you my felfe, if my affaires will permit ; 
 provided thatit may conduce to Gods Honour and mans Salvation •, 
 for I know many thirfty foules thereabouts, with whom I might re- 
 frefh my felfe, and they in me. 
 
 31. I have at prefent found a very prctioos /ewe//, which rai^ht 
 hs prof table not onely for the foulc but for the body, and good for 
 your Patients. 
 
 32. If men would labour in Chrifts vineyard, God might even 
 BQwgive us (uch a funjhiney which might warmethe Apothecarits 
 Jhop, of which many honeft People have beene a long time defirous j 
 
 which fun-fhine would boldly difpell the fmoak in BabeUnd bca re- 
 frefhment to the Children of Chrift in their Oppreflfion, Mifery, and 
 Tribulation. 
 
 33. But in truth becanfe men vrill be fo Wicked and. Godleffe, 
 
 there 
 
r 
 
 t^k Nihtmnth Epifllei 1 5 1 
 
 there fhall be an honWAtjlorme of hail, and rain, at which the Earth 
 fhall qaake, and many thokfahd fmles U: drowned in the water. 
 
 34. I would gladly hcere mention fomewhat unto you» but at 
 this time it cannot be i be pleafed to take notice of theftftfllfle to- 
 wards the £4/?, thatJtow^ds the Norths is not far fi-ona if, 'in the 
 South, there is a great fmoak, that caufeth the eyes of thofeinthe 
 Weft, to fmart. 
 
 35. Let no man fay,^en the ftorme pafleth by, that this man, 
 or that man is righteous before God •, it fhall goe well with him be- 
 caufe of his Religion ? the an^r of God is enkindled in all, latid they 
 are all alike unto him for all their Religion, as long as the one liveth 
 like the orher. 
 
 36. Tke moft High fweepeth out one befom with another j but 
 there fpringeth up a LiOy unto all nations 3, happy arc thofe, that ap- 
 prehend the farne. 
 
 37. The' thirfty foul muft riot fay •, the tord hath forfaken mee, 
 heh'ath forgotten me •, as little C can God forget] as a Mother 
 can forget her child, aridalbeit fhecfhobld forget i yet the Lord 
 hath not forgotten his poor exceeding diftrelfcd^nd aiflifted Chrift- 
 endome, he hath rioted her in his wounds );ieirced with nailcs, his light 
 PjaSJIme from the Eaft to the Weft for a. Teftimony unto aU People. 
 
 38. Frona the South there arifeth a Lilly towards the North ; he jjcte 
 that getteth it for a propriety Q or for his owne ] fhall fing the fong 
 
 of Gods mercy •, and at that time the Word of the Lord flourifheth 
 asgraffe upon the Earth and the Nations fing the Song of Babel in 
 one Tune j for the beginning hath found the end. 
 
 39. Thinke upon my darkc fayings, for at this time I might not 
 be more plaine j feetng men have onely fought after Pride, and co» 
 veteoufneflre,and defpifed the mirror of Anger •, and have not repented^ 
 buthave wrought iniquity with iniquity, untill iniquity devoures it 
 felfe, and the wrath of God is well fatiated. 
 
 40. Humane Reafon^dW here hinder little with Its Confultatims ; 
 but blow up the fire, and give further occafion. 
 
 41. God was good before diftreflfe ; but feeing men forfake God, 
 thereupon followeth fcorne and mifery. 
 
 42. Let every one have a care of himfelfe j but he that doth not 
 feek and preferve himfelfe fhall be fought, and preferved : And fo I 
 commit you into the Love of Jfefm Chrift, 
 
 THE 
 
15» 
 
 The TvftHtUth Ejflfie* 
 
 ^ 
 
 THE 
 
 TWENTIETH 
 
 E^ IS TLE. 
 
 Our Salvation in the life of Jefm Cf>riji 
 in U S. 
 
 O B L E Sir, ^. All Cordiall wifhcs 6F 
 Divine light in effcftuall Divine work- 
 ing power, in the fountaine of Love, 
 Jifwi Chriji^ and all tensporall profpc- 
 rity prcmifed : I thonght good to vi- 
 fit you with an Epiftle, and to put you 
 in reinde, out of a Chrii^ian faithfull 
 intent and affection, of the Conference 
 between H. N. and D.5. about the Di- 
 vinefurpofe, and wil],Gonccrning Man. 
 2, And D. S. was not fufficiently anfwered at that time, upon his 
 queftioni being 1 was not exercifed in their 5f/joii/?/c^ way, in refe- 
 rence to this Article in the contemplation of the internal! ground, 
 thr oogh the outward ground i and alfo becaufe fuch meetings by rea- 
 fon of the Drink. ( to which I am unaccultomed ) do darken, and 
 cloud the fubtile, and pure underftandingM 
 
 5. Alfo by reafonof their Latine tongue iQ or Scholafticjue cx- 
 preflions] I was hindered to comprehend the fame in his ground', 
 in fo much that he began to tryumph with his received Opinion j 
 yet without fufticient underftanding of the alleadged fayings of 
 Scripture, and alfo without fcfficient ground of Logkall conclufions 
 m Reafon, in which verily he is c^ccellently well cxercifed, in their 
 Scholaftique way. 
 
 4. With which difcourfc after^vard I turned my felfe in Divine 
 grace to the intcmall ground of Divine Vlftoit, to prove the fame i 
 and prayed '-'nto the Lord that he wou!d open the underjliinding c;f the 
 whole ground thereof unto me, that I might know the fame in its 
 proper and peculiar Species. 
 
 5. Whereupon it appeared fo unto me, that I (' by a Divine m- 
 trodudion into the wondcrfull workes of God ) have fufficient caufe 
 
 and 
 
7. hi Twentieth Epiflle, 157 
 
 and ground therein •, whereby alfo it came upon mc with great de- 
 fire, to fct downe this Ground of the Divine wili and eternall purpo- 
 rts in Predefuiuuion, andtobring it into aBooke •, the which afrer- 
 warda, being h was defiredof Mr. B.T. and ochers, Itookeocca- 
 f on to doc. 
 
 ^- A^arcotheintenttodefpifeauy body in his Opinion, or to un- 
 dertake to prcjedice him with any unchriftian difgrace, cr girding 
 taums i hue out of a taithfull reall Chriftian affection, and brother- 
 ly iniparting of nay talent, lent mc of God. 
 
 7' Which worke is fo deeply and profoundly grounded, that not j,^^^g^ 
 onely the ground of this Queftion concerning Gcds v. ill may be un- ^rl -^ ' 
 dcrllood-, buclikcwifc the hidden God may be knowne in his mani- rained in the 
 feitation in all vifible things, with a very cleare explanation how the ^^^^ ^r £. 
 ground of the Grand Myftcry ( which is the etcrnall expreffed word /^w^j,. 
 of God, wherein the wifcdome hath wrought from Eternity, and 
 wherein all things have beene feene in a Magicall manner or Idea, 
 wichout any creaturall being ) is to be underftood. 
 
 8. And alfo how the fame Grand Myftery hath brought it fclfe 
 throngh the exprcflion or outfpeakirrg of the divine Science,through 
 the Word of God ( in the plai?*of this World ) into a fcveration 
 and comprehcnfibility to the Creation ; and how the originall of 
 good and evill in the Severation of the Divine Science In the Grand 
 Myftery, in the Eternall Principles , to the Divine maniftftation , 
 and working, is to be underftood . 
 
 9. In which the hidden God, may not onely be underftood in his 
 Being and will, but likewife the whole ground of his manifeliation 
 through his exprcfled Word, cut of the eternall Powers of the Grand 
 Myftery, being the Eflence of Eternity •, and how the fame is come 
 into a vifible, coTpehcnfible, creaturall. externall Being ; and what 
 likewife the ground of all Myjierks is ^ And how the fame is fufticient- 
 ly made knowne and manifeft. 
 
 10. Aifo therein is a large expofitive ground of the ^ Cofmkk. ^ Spirjtui 
 Spirhy wherein the Creation of this World livech ', andwithall, a Mundi' 
 very clearc ground of the internall, fpiriruall, Angelicall, and foul- 
 
 ifh life •, alfo of the rife, fall, and rertitutiou of man ■, an:iairo of 
 the Typificationsof the Scripture in the Old and New Tcnaa;enr, 
 concerning the K'ngdomeof Niture and the Kingdome of Grace •, 
 what Gods rigH-.courpefl'c, andhis Eleftion, orpurpofe is -, how the 
 fame is to be underftood ? 
 
 11. Alfo a cleare demonftrationof theLine in the Kingdonneof 
 Nature, from Adam upon h'S Children i and of the Kingdome of 
 the manifeftation of grace in the infplred Grace voyce of the in- 
 corporized Divine Science, in the WW e/ Love, in the wonibe of 
 Grace. 
 
 X 12. And 
 
154 The T^en^ietb EpijlU, 
 
 12. And then aclcare explanation of the places of Scrcptore j 
 
 crpeciallyof The $» ic. ir. Cheaters of the Epifile of Paul to the Ro- 
 
 * Or Senftbk ^'^^ • ^" which, reason props up it felfe , where a full * Senfail 
 
 or perceptible. ' ground is dcmonltrated by the quotation and eKaminacion of the 
 
 Scriptures. 
 
 15. Yet not in a Logicall way, as 'tis treated on in the Schooles ; 
 where they makeonely Objeftions and Contradiftlonsone againd a- 
 nother, concriving knotty Arguments, and Dilemma's j and the one 
 will not prove and examine the ground and meataJflg of the other in 
 a Senfail way in the underftanding •, whereupon tney bang» urge, 
 judge, condemnc for a Hcr«tick, and revile one another j which 
 indeed is nothing elfe but Babel, a Mother of proud, haughty, grand 
 Whoredome, of erroars and coafufion -,, where the Name of God 
 isblafph med, and chehoSyrpirit is rcvHed arid jacTged by Reafon, 
 in the Iherall Word. 
 
 14. Which I wholly difliked of to follow in my Talent ', for not 
 one jot or tittle of the Law in. the Scripture fhallpcrifh till all be 
 fullfilled ', and the fayings of the Scripture together with there 
 types muft remaine true, and be not contrary, as reafon fuppof- 
 eth. 
 
 15. And thereupon I have taken thofe fayings of Scripture which 
 feetn contrary one onto another (as, it is written j Ood will that all 
 men fljall be faved i and then again God hardneth their heartsy that they 
 underjiand not dbeit they {ee it ) and fo cleared and reconciled them 
 together •, that I hope to God, and his Children j that they will fee 
 the Divine manifeftation of grace, and underftand it, and depart 
 from fuch ftrife and controveriy about the will of God, and the per- 
 fon of Chrtft, and fee the Juftification of a poor finner before God } 
 and learne to untierftand ir. 
 
 16. which I have faithfully and diligently done towards every 
 one according to my gifts, out of a chriftian brotherly heart j with 
 a further Offer ^ that if any fhould yet (tick in fuch a conceit and o- 
 pinion, and were not fatiffyed in his thoughts ', that he would in a 
 Chriftian and friendly way fet down his opinion with his conclufions 
 thereupon in writing, and fend them tomei and hee fhall re- 
 ceive fuch an anfwer upon his Qoeftions and objeftions, that^^ 
 fhall fee, that I meant chriftianly, and that it came from a Divine 
 gift. 
 
 17. Seeing Sir, that you together with your Brother Mr. H.S 
 and likew ife the deep<: learned Doctors ]f. S* and J. D. K. are my 
 very niach refpefted Friends, and in the Life- Tree of Chriftmy E- 
 ternall fellow- members and Brethren in Chrift i and I as a fellow- 
 member C from a religious heart ) doe rejoyce alfo with them, fee- 
 ing God hach adorned and endowed them with underfkanding, and 
 
 wifedome, 
 
The Ttpentieth Epifile. * 1 $ 5 
 
 wifedome, and other Chriftian Vertues •, whom likewife I have ac- 
 knowledged alwaycs as my favourable, chariuble, and gracious Mi' 
 fiers J thereupon 1 have taken order that they ftieuid get a copy of 
 this Treatife among them, defiring and entreating them to dealc one 
 with another, in a Chriftian brotherly way , and communicate it to 
 each other for the tranfcribing of it , by reafon of greater imploy- 
 ments of my Talent, and that would be an hindrance to me > elfe I 
 would have font to each a copy of it. 
 
 1 8 . Yet if this Treatife fhquld be intercepted and not come unto 
 their hands, then I will fend them my owne Mamfaipt •, and I en- 
 treat them that they would be pleafed to read it over and confider it 
 mthont prejudice or irkfomnefle ; they fhall finde fuch rich fenfe and 
 meaning therein, that it will be profitable to them in many thing?, 
 but efpecially in the Chriftian exercife of the New birth. 
 '■ 19. And wherein I can be further fetviceable to them in my fmall 
 gifts, I fball be mindfull alwaycs faithfully to performe the fame, as 
 an obliged Chriftian,in ihankfull gratefulnejfe of their good affcftions, 
 uprightneffe, candor, and favours towards me. 
 
 20. And albeit 1 am a man of no repute,!n refpeft of their great- 
 nefle or highpeffe, and alfo in refpeft of D. D. yet let them but for 
 a while a /mfei|fhut up Reafon ^ and think that itpleafeth the moft 
 High to manifeft his wonders by fimple people j and [ fuch as are^l 
 accounted foolifh in the Worlds eye j as it hath come to pafle from 
 the beginning of the World hitherto, when Alterations have beene 
 to come. 
 
 zi. Sin, know for certaine, that I will not be wanting in giving 
 an anfwer unto any mans high or profound queftions, if they bever- 
 tmusy apt, and Chriftian j for the fame is committed to me in trufl: 
 from the moft High, and given as a free gift of grace. 
 
 22. The which I mention in a Chriftian intent and affcftion, that 
 if any had yet any fcruple in tliat opinion (^to fee 3 whether I in 
 Jove could helpc him to quit hirafelfe of it» and bring him into the 
 Temperature of the minde ; I fhould not thinke any paines too much 
 to impart my gifts and undeiftanding to him : And fo I commend you 
 and yours into the lx)vc of pfta Chrift > and my felfc into their 
 favoor. 
 
 7)ate(ly io»feif, 162^. 
 
 Xz A 
 
i^o T^he Twentieth Efipe^ 
 
 ¥ 
 
 A POSTSCRIPT. 
 
 23. 'the hibuktm^i^ dtftruftion of Babel approacheth with exceeding 
 bajf^the/iorme arifeth upon all Coajis y it ^S be a foarTempeft; vain 
 hope deceivetb i for the breaking of the Treeh at hand ; which is kpowrie 
 in the wonders. > 
 
 Vomeftic/^ 24. The * homebread fire hurts its owne native countrey y righteouf- 
 
 imefiine. nejfe and truth are troaden underfoot i great heavinejfe trouble and Calami- 
 
 ty grow on apace. 
 
 2 S . Menjl)all meurnefor an old empty ruinous Cottage m v^Jnch Salva- 
 tion relyetb not; they will be enraged for the Neft wherein Satan hath 
 t Fride^ cove- hatcht his -f young. ^ , 
 
 teoufmjje, envy, 26. TheTowrt of Babel is without foundation '1 meufuppofetopropit 
 wrath, and a!l up, but awhid (torn the Lord overthrows it. 
 
 fal/fmd, under 2 7 . The hearts and rhouohrs of men fliall be revealed i fdr there com- 
 an holy fliew of meth a ^Proba /rom \he Lord wherby the verball titular Chrijfian/hall be 
 Religion. laid open inhis fa fe heart, and foule'j as a reed that if tojfedtooandfro 
 
 Or, Proofe. of the wind ; feeing his heart is wxvering^ now this, now that wcef Vthat his 
 iilfc ground becomes manif eft. ■...'. 
 
 t The Turck^ ^^ • ^'^'^ny ff)all be tray thewfelves, and ruine both body^ancTgoodsi fhrmgb 
 
 fl>allturnea Hypociific v the H}pocrites, and titular Chnftiansjhall quail for fear e 
 true Chrifiian. when their falfe ground fljoll be tevakd' 
 
 29. The O.ieiitdil •][ Beaft getteth an humane heart i and ere this 
 Cometh to paje, he helpeth to tear dorvne the Towre of Babel with his 
 CJawcs. 
 
 qo. In the darknejfe of the North there arifeth a Sun which tak§th its 
 * The Emperor light from the fenfallpropaues of the nature of all beings -yfrom the formed, 
 sf Germany. exprejfed , and re-exprejjing wor4 '7 andthis is a wonder at which dill Ui' 
 tioiis doe rejoyce. 
 
 §1. An ^ Eagle hath hatcht young Lions in his Neji i and brought 
 them prey fo long, tilt they have growne Great -, hoping that they jhquld 
 Ukewife bring their Prey to him again •, but they have i'orgotren that -, 
 and they take the Eagle, andpluck.ofbis Feathers, and bite of his Clawes 
 for mfaithfullnejfe i fo that he can fetch no more prey Mbeit he fljould 
 Starve for hunger. 
 
 52. But they fall out about the Eagles neft and teareme another in 
 anger i till their anger becomes afire, which bumetb up the neft > and 
 this is from the Lord of all beings .^ 
 
 35- (f 
 
Thi Twentieth Epijiie, 1 5 1 
 
 5 J. IftheK'tch man kpexp upon what foundation he fiood, he would eti' 
 ter into himfelfe, andlooke unto his latter end. 
 
 %^. The SuR giveth to many things life, and likeivife to many thingf 
 death. 
 
 § 5 . But he that 1} eth ftill in Selfe- wi II ; and giveth way for his inter- 
 haflground f out of which man is originally^J to letcdand guide him^ he is 
 the Nobleft, and richeft upon the Earth. 
 
 5 5. the Poftilion ariftngout of the ground of nature, cometh, and 
 carryeththe Sword trver the Earth", and hath iix windes for hit ajfi- 
 fiants , which for a long time have ruled upon the Earth •, thefe breake 
 the Poftilions Svcord through the RrveUnon of the Seventh winde, 
 which they alwayes kept hidden "m rhem ', but by reafon of the Poftilions 
 Power, they mujl call andmanifefl him. 
 
 ^7' Which Seventh winde a new fire revealeth, and at this time the 
 fountaine of grdce (l)all flow with fweet water, and the afflifted and 
 opprclfcd (hall be rcfrefhcd. 
 
 THE 
 
 rp ii it] : ^, ) <■■' 
 
 — -+-7-~4 — '-^ 
 
158 
 
 Ttt «»« and iwtntieth Efijile, 
 
 THE 
 
 ONE AND TWENTL 
 
 ETH EPISTLE. 
 T O 
 
 Frederick Craussen, 
 
 DOCTOR 
 
 OF PHrsiCK. 
 
 Our Salvation in the life of Jefm Chrift 
 in U S, 
 
 BAREST Sir, Chriftian, 
 and faithfull Friend, I wifh 
 unto you and vours , and all 
 thofe who Defire and Love 
 Jefm (m A\ faithfull reall 
 Cooperating Love-defire , ) 
 the light, and eA'e^uall 
 working power of God in 
 our Life-Tree Jefm Chrift y 
 together with all bodily wel- 
 fare. 
 2- Upon the defire of year 
 ' fclfe, and Mr. N. I have con- 
 fidered thofe fayings of Scrip- 
 ture, which Mr. N. fet downe in his Letter, which yon delivered to 
 me y wherein I was exhorted to expound the fame in Chriftian love, 
 according to my gifts and underftandir g -, but efpecially the ninth and 
 eleventh Chapter of the Epiftle of Paul to the Romans -, at which Rcafon 
 fiumbleth y which I have not oncly done willingly, and readily in 
 
 Chriftian 
 
7hi one and twtntiith Epi^le* ^ rA 
 
 ehriftlan obligation and good afteftion with expounding thofc al- 
 Ieadg«d Tests •, but I have alfo fet downe and defcribed the true 
 GROVND of theDivineManifcftationinfucha manner, that I 
 hope, men will fee the truth. 
 
 3. But if thetebea minde divinely bent, and addided that can 
 give the'honour unto God •, I hope it will be underflood, and taken 
 according to my meaning, and apprchenfion •, and not otherwife 
 interpreted, as was done formerly i which I pafie ever, and rather 
 prefer chriftian lovej as we are bound in Chrift to infiruB one another 
 friendly tn ow ftver all gifts and therein give God the honour, and 
 tWptfc none in his D'vine gifts, for he that doth fo, he blafphemetb 
 iheB^lyffirit i and againft fuch a one the Scripruie pronounceth an 
 hard femence 
 
 4. NoW although this Treatifebe fomewhat large, yet let not the 
 Reader accounuic tedious and irkfome •, for 1 though: it of jirtle 
 importance for me to goe about to prove, and clearc I'uch a writing 
 without fufficient ground •, and therefore 1 have fet the alleadged 
 places of Scripture upon the innermcft ground j and fhewne how 
 they Or/g/W/y arife out of t/'eirc^mre > and what their fence and h«- 
 derjianding is. 
 
 $. Fork is not enougb, thatlHiouId gather together a great 
 heap of fcriptare places for to cppofe and contradid rhe al'eadgcd ; 
 no, no", this avaiJeth nothing before God, and the truth-, for the 
 leafi tittle, or kner of this Law /hull not pajfs away till all be frllflled 
 faith Ch rift •, thefaymgsof thefcripturemuft remame true, and not 
 clafhone againft another i and though they fecmtobe contrary, 
 and gainfay one another ', yet itis onely to thofe, to whom the un- 
 dcrftandrngof ihem is not given •, and are not gifted, or made ca- ' 
 
 pable to explain and interpret them. 
 
 6. Bat he that will undertake clearely to interpret them aright, 
 he mnft have the underftanding of the Accordance; that he may 
 know how to reconcile thofe places which unto reafon /eemcontra- 
 diftory "» and not transfer or place them upon a conje^ure, or opini- 
 on ', whether it be fo or no i if he will teach fundamentally and 
 affuredly thereof*, for from opinion and conjefture arifeth onely 
 ftrife and controverfy ; upon which great Babylon is erefted, Vi^^. the" 
 fpirituall pride, and Whoredome j where one will be an Apoftle •, and 
 yet is not fent or acknowledged of God ■■, but he runneth in opinion 
 
 and in the driving [^ or inftigation 3 of the ^ Cofmick^Spirit. ^ SpiritHS 
 
 7. And albeit many runne in the Drawing of the Father j yet if Mundi, 
 the true light of the eternall life in the word of the Divine elfence 
 (beinganexprefling orfpirationof the holy, and alfo of the natur- 
 al! word in its feveration, whence the creation is arifen, and whence 
 
 good and evill have their Originall, ) doth not appeare unto, and 
 
 illuminate 
 
1^^ 7'he one and twentieth Epiflte, 
 
 illuminate him i he will be fir from being able to unite thefuppo- 
 fcd contraries of the ScripcurL-fayings, and to fpeake from ONE 
 centre fo, that not tiic Icjft tittle be diminifhed in the Accordance 
 [or reconcileaisii!: of ihem. J 
 
 8. Jhe wliich I fet dow ne, not to dlfpleafe N. or any other •, but 
 oncly by reafon of the long conrinued oppofire difagreemenr of rca- 
 fon, i!i which the World runneth ajlray^ and trath lyeth Vailed •, whcr* 
 by men in this article about the will of God doe fo judge,and run on in 
 reafon and its reafonings voithout ground : but where Chrift is borne 
 in man, there ftrifeceafcth, and God the Father fpeaketh his Word 
 in Chrift through the foiileof n^an > rofuch condufions (^ and rea- 
 fonings J there muft be an inward divine light, which affoideth cer- 
 taint) j elfe there is no grounding upon the reafon. 
 
 9. Ycu may get this Trcatile of Mr Michael of Endeft who hath 
 now received it, which conraincih in my ovene hand Wriiing about 42, 
 fheetsi and if you are pleafed to comrriunicate the fanie toiV,as 
 your good friend and Kinfman, I am content i provided, that you 
 rellhim that he wobH not underftand it fo,as if 1 had written any- 
 thing therei'i paffionately againrt him, or any other*, forfoch paf- 
 iions or afteftions !ye nor fo near in my foule , without Vrgent and 
 great caufc v albeit I am not without failings, and declinipgf» yet my 
 Savicur Chrift in n^.e liath fhewneme fuch grace, that all invedivcs 
 and oppofire objcdions againft m.e, ( by one word which proceeds 
 out of Divine love towards n e, vherc I perceive a divine earneft- 
 nefie) doe fall away and are rtjeftedas a weed, which I would noc 
 wil'i gly plant in my Garcen *, for from thence groweth nothing but 
 a naighty wted ag^in. 
 
 lo. Furihei it is 2g?ine dcfired of A^» our of chriftian love, that 
 feeing upon hisdefire I have expounded his illezdged places of Scrip' 
 iure according to my Hrali gius, which are knowne unto God i he 
 would he pleafed ( if thss my expofition did diflike him, and were 
 not in his opinion fiifficiently groaiidcd and fundamental!) to doe 
 me To much /i-jowr i% 10 expound xhc alleadged texts, efpecially the 9' 
 end ic. Ch.of the Epijlle of S.Paul to the Romans and even thofe verySi^rip- 
 tures vchiih I have explained y together with the vhole ground ol the 
 Divine will, to good and cvijl ; how i s criginall is in man, or out of 
 man-, and unfold and declare thenr» in a fenfd,! manner, 
 
 I ! . A nd ihen I dtfire that he would declare and expound unto me, 
 the fff/pfrprf word ef grace, in the feed of the Woman in Paradife j and 
 then the rwo lines jK?:^. Of the K'ngdome of the Corrupt humane 
 nature* and cf the Kingdome of giace in the in-fpckcn voice of 
 grace. 
 
 I 2. Or if my opofitton in respcft of Abraham.Jfhmael, Jfaac, and 
 alfo ofjacob^and Ejav, did «ot like him •, that he out of chriftian Icvc 
 
 would 
 
Ths one and tmntieth Eft fie, ^ ^ j 
 
 would fhew fc« ^f/w, and expound the ground of them, thft I might 
 finde his gifts, and under fTcmding in thofe p!a' cs j and then if 1 can fee 
 that God hailh gifted hm . ich a larj^er mtAfure of underftanding in 
 thefe high Myftcrits then me I will accept it with great gladneffe 
 and will love him in his gitcs and give thankes unto our God therein, 
 and I will rejoyce with hm, as a member, in oar gift?, in the fpirit of 
 Chrift all which would coi.dtice moretotliepiofit , and benefit of 
 our brethren , and chi rtian fellow-members •, and would be more 
 Godly, commendable and praife-worthy, thenaraw contradiftion, 
 out off afteftrons, for man: mUfuUfelfe fake. 
 
 15. Bud pray unto my God in Chrift, that he would be pleafed 
 to ojea hii heart that his f'Ule may/>e into the ground of my gifts j 
 for truely 1 am zfimpk man } ajd i never either ftudycd or learned 
 this high Myftery ', ncitlcr fought I after, ic.in fuch a way, or knew 
 any thing of it •, 1 foughc onely the heart of love in Chrift Jefus, but 
 when I bad obteined tha , with exceeding great joy of my foule, then 
 this Treafure of divine and naturail knowledge was opened, and given 
 unto me-,wherewith I have not hitherto vaunted,bu: heartily defired 
 and begged of God whether the time were yec curae that this know- 
 ledge might be revealed in the hearts of many , concerning which I 
 obteined my effeilmll infwet > fo that 1 know very well what I have 
 hinted, and made mention of j^ in my writings. ] 
 
 14. And though I am therefore hated by many in the Worldj yec 
 men v/Wlfhortlyfee j wherefore God hath opened and revealed unco a 
 lay, meane [ah)cft]] wan ihc grand Myft cry ■■, Vix^. The growni of all 
 fecrets and Myfteries i and yet I may not reveale all that is made 
 knowne unto me j but notwithftanding it might be done unto wor- 
 thy People, it I found that it were Gods will, and profitable to men, 
 as a while fince a very prerious Pearl "va revealed to me, which hach 
 its time for elieftuall prafticall ufe and benefit •■y hue it is alwaiesa 
 benefit very profitable in myfoule'^j and doe not fo much wonder 
 and marvell at the fimplicicy of what God doth i for the time of the 
 proud is come to the end. 
 
 1$. Further I defireand entreat Mr iV, to deale chriftianly and 
 candidly, in love, with his gifts i and not as formerly to taunt and 
 fcanddi^e my name •, whereby the g^ifrs of the holy Ghoji are evill fpo- 
 ken of •, and then he fh4!Lbe anfwefcd in like modcfty,mildnei'e,and 
 refpeti ; bur if it ftiall fallout contrary to my good intent and h;)pe 
 that I he further fcandalized by Peop!e,or with writings, let him kaow 
 C that if I eichcr fee cr hear the fam.e wich certain ground, ) that he 
 fhall not want an anfwere to purpofe* in a Divine gift j and he ftiali 
 have no advantage or praife thereof. 
 
 \6. Aud 1 mean fyi ccrely j and I doe exhort him out of chriftian 
 love and obligation toanfwcr j ifhs will noc declare and e!?p!aine 
 
 Y thofe 
 
1^1 The one and twentieth Epiftle* 
 
 thofe places in afenfaU large anfwer *, then let him reconcile the 
 contraries which /eem to be one apainft another » anH To >»e fhall 
 mutmlly excharge our gifts, and bring their, into Ciic ground, to the 
 love and profit of our b* etheren. 
 
 17. And I commend you and yours, and all thofe whofeek and 
 defire the child Jefus into the cffedirdU working lovw • ^ Jefits Chrifi 
 [^dcfiringj that he may be conceived incarnate and borne in all, ind 
 then ftrifc and contention hath an end ; when the feed of ihe Wo- 
 man breaks the head of the Serpent, we come againe into the 
 Temperamre ', and are in Chrift onely one'y as a tree in many bought, 
 and branches. 
 
 Dated^ FeS, 19, Anno iC%y 
 
 THE 
 
Tbi tm tnd twintieth Epijl/t. 
 
 I<5J 
 
 THE 
 
 TWO AND TWEN- 
 TIETH EPISTLE. 
 
 U C H refpefted Sir, and loving Doftor, 
 be pleafcd to give M:. N. my Letter 
 to read over, but not this Note ; and 
 cxiiort hiiH to Chriftian humtliry •, to 
 ciy if perad'cnture the eyes of his 
 fuule (light be opened, which I hearti- 
 ly and freely wifh unto him, it will 
 Le no difgrace unto him to love, and 
 imbrace the truth •, for 1 perceive 
 very we'll vvhar lyech in the way, and 
 holds him off-, nothing elfe but /e//3* 
 /we,in tliat he hath hitherto layd open and divulged hh- ground fo farj 
 and obtained gt eat repute and refpeft among many, and this my 
 ground dorh not wholly agree with h im ', thereupon felfe love dri- 
 veth him to the cojitrary •, whereas he hath not as yet apprehended 
 my Ground, and is as yet an Infant thereunto. 
 
 2. But if the Honour of God and raemberlike love, doe take place 
 in his affcdioDS, he hath in truth nothing againft me, and my Writ- 
 ings *, yea they might yet better and chriftianly improve him^ but 
 without anafeUionate will, he will remain blind in them •, for no 
 reafon undeiitan/s this ground without the eternalllove of God •> 
 whersin all the treafures of wifdome are couched. 
 
 g. But whit his opinion is, I pray fend me word back again, in a 
 Letter ■■, his hidden ground is hereby opened ; I hope that he a!fo 
 will become feeing, being he hath otherwife a fliarp reafon, and 
 hath well ftudyed the Logitk.] peradventure hewiiifearch turrf-er, 
 but if he will nor, his opinion doth not abrogate the gifts of Gcd ■., 
 hecannor overthrow this my ground, efptcially the Expofcion 
 of thofe Texts, with any Scripture i I meane fyucerely towards 
 him. 
 
 4. Moreover 1 wotild entreat you to fhew me this fricndfh'p, as 
 to fend the Treatifeof Ele^ion to Mr. N. to read over ^ feeing he is 
 a curteous Gentleman, and alfo the Difputation of th s Article, ca ; e 
 off fo with him, that it is not fo to be looked upon, as if man were 
 ^rwc^ dead in ignorance. 
 
 Y 2 5. But 
 
1^^ The ttto and twefitietb Epifilt. 
 
 ♦ $. But if need require, I fhall fo explaine my felfe> that they fhall 
 fee from what ground 1 v^'ite i let them give me what S^efiions they 
 pleafe •, let them be in Nature, or out of Nature, in the Time, or 
 in the Eternity, I will not at al! be lacking therein, in Divine Grace, 
 but give a fufficient anfrver j provided thar it be done in a Chriftian 
 way, and nor our ofaffeftions, paffion, cavilling, or reviling ', I fhall 
 in like manner deale with them. 
 
 6. In our lace meeting I was ill difpofed to fuch a Difputation, for 
 Wine, zndfumptuous fare doe hide the Pearrs ground, efpecially becaufe 
 I am not accuftomed thereunto, and at home I fare very meanly and 
 fobcrly ; and Mr. M. was not fufficiently anfwered •, but I offer to 
 anfwcr him, aridaH other that mean Chnftianly •■, let them bur give me 
 their Qjeftions in writing-, and explaine their opinion therein, that 
 1 may fee what they conclude ', I will give them a fundamental! large 
 expolitive anf/s'er, and not defend my fclfe with any Seft or Seda- 
 rianName, or Patronize my felfe thenewith, ia the ground of 
 truth , not a Fkccinian as N. fuppofcth , but I fhall ftand in the 
 ground. 
 
 7. For I teach no Selfe ability vpithout Chriji, to atteine the Adop- 
 tion as N. thinkcth, onely I am not fatisfied with his Opinion, much 
 icfie with Mr. N. N^. which wholly clafheth againfl: the Scripture i 
 for I am dead to all opinions in me, and have nothing burwhat is gi- 
 ven me of God to know i and I leave all you to judge whence I know 
 what it is y that 1 as a Liy, Illiceraie, uiiexercized man have to doe 
 with you, who are bred up in the high Schooles, andmuftfet my 
 felfe againft Lwrnei^ ^rf, and yet in my reafon 1 know not, without 
 Gods knowing, to actaine thereunto, but I looke upon what God 
 doth 1 but in the ground of my gifti I know well enough what I doe 
 in this purpcfe and intention ", and yet it is no intention in me j but 
 thus the time doth bring it forth, and thus //££, whorulethall 
 things, doth dri^re and order it. 
 
 8. Concerning our pcrerdifcourfe Casyooknow j you muftyec 
 be patient togoe on in that knowne pro effe a good while ', and in 
 this beginning no other will be admitted •, it may welkin the fevcnth 
 yeare, be accomplifhed hi this prcceffe ; for it muft bee opened 
 through all the fix Properties of the fprimdl Ground j albeit it is 
 already opened tinough the Sunne^ yet the Key is fcarce come into 
 the firl\ or fccond degree of the Centre of nai iiie ^ for each proper- 
 ty among the (ix formes of the fptrituall life hathafundry or pe- 
 culiar ^^Hnne in it, from the ft rengh, influence, andoriginall of the 
 light of nature j that is, of the Effemiall Sunnei and are to be open- 
 ed in order, as their birth and originall is. 
 
 9.. FiiftjS'^tMrawSunne is opened through the Key of the out- 
 ward Sunnej that the Severation of nature is difcerncd. Secondfy, 
 
 Jupiietf- 
 
The tnxh and twentieth Epifl/e^ tS$ 
 
 Jupteis Sun is opened, and theo the powers are difcerned, as a blof- 
 lomipg Trce» and hitherro you are come. 
 
 10. Thirdly, Mars, Vix^. the fire foule is opened, and then Virgin 
 Venus appeareihin her Ahite:obc5, and playcth with the foule co 
 fee if it noghr move the fame ro the defire of Love j it goeth out 
 and in, up and downe with the foule j and lovingly accolates with 
 it, to lee wiicrhcr it would introduce the fugitive properties offelfe- 
 veill ( where the i'cule departed out of the temperature into the 
 fugitive life, of the divided properties of the body ) againe into 
 her', thit Virgil Kenjwmighr be jg.iincanimared forSoulized] 
 and re-obtaine the Fires Impure, wherein its joy, and its life 
 confil.cfh. 
 
 11. For VTgin Ken;jf isthe fplendor of the white in the Sunne, 
 undeiftuod in this place*, but the Jability to the fhining is not its 
 owne ', the (pirituall water is its owne propriety, which water ari- 
 feth out of the fire, where the feparaticn beginneth in the Salnher 
 in Mars his Sun, then Virgin Venw feparates it fclfe in it felfe , and 
 covcreth her Iclfe with a Copper Vcfture ', for Mars would have her 
 for a propriety i but he defiles her exceedingly in his malignity j 
 and fpattcrs in earth and ruft •, for he cannot have her as his efpoufed, 
 unleffe he givss her his owne fire will for a propriety •, and that hce 
 willeth not •, and therefore they ftrive a long time> they are marry- 
 ed ones, but they are faichlcffe to each other. 
 
 12. And e'en then comes the Swrt; and cpeneth the Sunoi Mer- 
 cury, which is the fourth Key, where you fhall fee great wonders y 
 how God hath created the Heaven and the Earth •, and moreover the 
 ground o( the foure Elements ', and if you then rightly obferve, you 
 fhall fee your owne proper OeniiH unfolded before you, and fee Imv ■ 
 the Word « become Man, Ki;^. the exprelled Word in the re-eypref- 
 fing [ or fpeaking it fc'le forth 3 into the feveration of the Powers, 
 you will fee how Virgin Venus is fevered, awdhow the formes of na- 
 ture doe take her into them, and goe about in a pitiiull eftare with 
 her j and take her into their ov/ne Domination, and change them- 
 felves in her, into a purple colour -, they would murther> burfticc is 
 their Baptifme to the new life* in this place 
 
 13. The fifth Key is Virgin Venui her felfe, wherewith fhee open- 
 
 ethher * Gold, Ki:^. the ^wnne, tha: (hee giveth her will and faire ^ Aliter, God. 
 Garland to the murtherers ■■, fo that iTiee ftandcth as one impregnate 
 [_ or humbled 3 then fuppofeth the Arrift that he hath the new child, 
 but he is far enough from it, till the birth thereof. 
 
 14. The fixth Key is I.Hn<i,when the Sun openeth this, then MarSf 
 Jupiter, and Satume, muft all forfake their owne will, and let their 
 fugitive afpiring Pompe fall •, for the Sun in Luna taketh them into 
 the Incarnation ; then the Artiil beginnech to be fad, and thinketh 
 
he hath loft, but his hope fhall not be afhamed •, for the Moone in 
 its opened Sun is fo hungry after the true Sun. that (hee atcra^eth 
 it with force and tffcft into them ', whercupoa Mas qu3i!rrh in his 
 wrath, and dyeth away in his owne righc , and rhen Vji^n Verms re- 
 cciveth him, and infinuates wich her love iazj him i whereby Mart 
 in Jupiter and Siturne is quick in this iove of a joyfu'l li-t, &..i all the 
 iix properties doe give their will in to Ke««Ji and fhee giveth her 
 will to the Sume, and then the life is borne, that ftandech in the 
 Temperature- 
 
 15. DeareMr Do^or thepen isnottobe trufted,ye: have a care 
 onto the wcrke, it will be fo 5 and no other wife, move i- not ; Icaft 
 iWi?rc«>7 be enraged before his opening j fo- -j^'-ardl) he isevill, 
 but inwardly he is good and the true life, yet Mars is the caufe to 
 life*, alfo they proceed notfopIaineJy andpup»^ually in the order 
 with their opening, albeit the opening is done m Order y bur the 
 fenfall wheel turncth ir fe!f about and windeth inwardly, til! Satmne 
 Cometh with his will into tfeinternall ground, and .hen heftand^th 
 in the Temperature, and prcduccth no lor.get inclinations j but all 
 that you now :ee, aie the revolting fugitive fpiiits j and Vatnt with 
 Virgifi Venus, but they live all in Whoredorr.e j and they tr.uftbe 
 converted and turnc ii,ro the inrer grounc*, that they may be fixed i 
 this is done fo^ long, rill Virgin Venus loofeth her i-aceriail groile 
 (^impure] water, in which the Adulterers wantonize with her in 
 falfe-wi 1 •, rhjt fo fhe may become holy fpirituall j and then 
 the_/«nfhineth in her j which changeth the nature into love. 
 
 16. Loving Mr Dcflor, the Phylofophicall body is the fpirituall 
 water from ths fire, and liohr •, Ki:^. The power of the fire, and of 
 the light i when it is fevered from its groffncflc, through the opefi- 
 ing of all the properties of nature, then ic is rightly fpirituall •, then 
 the i'o/^r fpirit rcceA'c;h no other property at all into it felfc) fave 
 onely that which :^^bie to reach its fenfall San inihe opened *, for 
 the fun taketh nohirg into itfeJfe, but its likenelle j it take'h its 
 Heaven out ot the earth, C if you will underftand me arighc ) for it is 
 its foodjwheoce it gcr,eiates a young Sun in it felfejwhich is s'fc call- 
 ed 50/ ', but it is a body, therefore I fay unto yru, keep ycj d'i- 
 gently and precifely to iti you (hall veil rejoyce^ if C}od let' ou live 
 10 long-, if cnelv you have the righc F<ifAer J which 1 have founded 
 for aiid an; great!) in love with him. 
 
 17. Thisiswcll kno.*ne tome, for 1 have lately /een it at which I 
 doe not onely wonder but rcjoycej therein much is rea^.'4.W to nc, 
 and albeit 1 m"ght write fomcw hat more large'y yet it is nc: i;ecefla- 
 ry in this prccefle •, alfo the pen is not to It trufted j it may be 
 done another time j and 1 pray you to keep ihis Letter fecret, and ra 
 faithfulnefle i if I come toyoo, Imay entruftyou with fomewhat 
 
 which 
 
The two and twentieth Epiflle, 1 ^7 
 
 which 1 have lately feen and rcceircd •, yet 1 fhall goe fo far as I dare 
 if opportunity give way and the troubles which are nighhinderme 
 not •, then 1 come to Breflaw about Shrovetide •, and fo I may vific 
 you in my rerurne. 
 
 1 8. MrVi^or become feeing, read the treitifc of EUBim mth 
 inward deliberation [or ponderings Jicharh more in it in its in- 
 ternal! groiiiid, then outwardly. In reference to thefayingsof the 
 Scripture (^ is to be exprefl'ed ] which inward ground, I dare not 
 give, or unfold to the unreife- 
 
 ip. Be faithfu!! in the ^^ MyfVeries and account the wicked World ^ j-ext In 
 not worthy of them in its coveteoufnefle j what you cannot under- . a^.^i^ 
 ftand Parabolically , there queftions are requ'fite •, fomewhit more * 
 fhall be revealed ro you i yet in order onely to doe t/j4t, I am pro- 
 hibited by the Prince of the Heavens; in nature and manner of the 
 bloflbmfng earth, I dare well doe it. 
 
 20. Therefore imitate the Bfe/ that gather honey of many flow- 
 ers i often writing might doe you fcrvice ", yet what you pleafe j 
 God tdies God, need takes need,[eich thing rccciveth its like, j ^ 
 
 THE 
 
158 
 
 Tbi three And twentieth Efiflle, 
 
 THE 
 
 THREE AND TWENl 
 
 TIETH EPISTLE, 
 T O 
 
 Christianus S T e e n b e rger 
 
 DOCTOR. 
 
 OF PHYSICK- 
 
 Our Salvation is in the life of Je[m Chrifi 
 in U S, 
 
 O R T H Y , Learned , Chriftian deare 
 Friend ; all hearty wifhes of Divine 
 Love and Grace premifcd : Defiring, 
 that the Fountain of Divine love might 
 be f pened through the Sun of life, un- 
 to you, whence the Divine water fpring- 
 eth ■, as I doubt not but the Bridegroonn 
 hath called his Bride, Vi^,. Tour fouk., to 
 this well-fpring j feeing I underftand 
 that God hath placed you under the 
 • Croffe, and Tribulation. 
 
 2. Thisisthefirftmarke andfigneof the Hohle Sophia ^ where- 
 with fhee figneth her Children-, forfheeufeth tomanlfcft herfelfe 
 through the thornes of Gods anger, as a faire Rofe on th« thorny 
 Bufh", fo farre forth as the foulckeepeth its vow and fidelity , for 
 there muft be a faithful! and firme Bond and Covenant between the 
 foule, and this tire burning Love of God. 
 
 3. Man muft fet upon fuch a purpofe, that he will enter into 
 Chrifts bitter p.iflijn, and death, and dye therein dayly to his iins, 
 and evill vanities, and pray earneftly unco God for the renewing of 
 his mink , and uaderftariding : He rauft be anointed and illumi- 
 nated 
 
The three and twentieth Epiftle. ^ ^p 
 
 nated of the holy fpirlt ; and put on Chrift, with his fuft'ering death 
 and rcfurrcftion, that he may be a true branch on the vine of Chriftj 
 in whom Chri(\ himfelt'c worketh and ruleth , according to the 
 internall ground of his Spirit. 
 
 4- Which Myftery IS comprehended infaith, where the deity and 
 humanity are then conjoined according to that fame internal ground, 
 in manner as the fire doth * through- heate the lion, and yet the *0r, 3/ij^e 
 Ironretaines itsfubftance i but fo long as the fire burncth therein, the Iron red 
 it is changed into a meer fire. hot. 
 
 5. Not that the creature apprehends it in its orvne might ^ but it 
 is apprehended', when the will doth wholly refigneit felfcupto 
 Gcd V ar.dthe fpirit of God ruleth in thisrefigned willj and the 
 rfill is the true Temple of the holy Ghofi , wherein Chrift dwellcth 
 effentJaUy j not in an Imaginary thought-like creaturcly manner, 
 but as the fire in the Iron ", or as the Sun in an hearb, where the in- 
 fluential! power ofthe fan doth formeandmakeit fclfe ejfemraU in 
 (^ and with 3 the tin^ure of tht heaib. 
 
 6. Thus it is to be undttftood liktwife in the fpirit of man, when 
 the holy power of God doch forme and Image it felfe in mans fpirit 
 and faith ", and becomes a fpirituall beiug f or cfieuce ] which one- 
 ly the foules mouth of faith, doth lay hold on •, and not the earthly 
 man in flcfh and blou'd, which is mortally it is an Immor call Beings 
 wherein C/j7i/Jdwclleth in man; it is the Heaven ofGode .ftampcd 
 on the little World j and it is a Revelation of tl;e place C Throne or 
 feat] of God, where the paraJife doth again fpring for r.h, and beare 
 fruit. 
 
 7. Therefore the Dragon muft be firft flain, and albeit he yet hang- 
 eih unto the earthly fltfh, as the rind and barke on the tree •, ycc the 
 fpirit liveth in God, as Saint Paul faith •, our converlsrion is in Hea 
 vei;, and as Chrift aifo fiid, he thitt euteth myfli/hi anddrinketh my blond 
 he abidetb in me, and I in him, alfo without me you can dee nothing. 
 
 8. Thcrefi,re I Uy, if any one be a true Chriftian '» he is fo, in 
 Chrifl, he «s beg~ tre.; and innate in the life and fpirit of Chrift , and 
 puts on the Refurredion of Chriftj for thus the fatiff. ftion of C/jrf/? 
 is imparted to /j/m i and thus alfo Chrift doth overcome fn, death, 
 Devili, ad Hell in him ; and thus he is reconciled and united with 
 God, in Chrift. 
 
 9. For the nexf im/> is not a grace imouttd from wichouc ■, that 
 we need onely comfort our felvcs with C.;rifts Meiiib, and cout nue 
 inthe H}TX)cr<fie of fin*, no it is a childlike ifin.uc gra-'^j rhit 
 God hath put Chrift with, the Juftincariou, on the conveit , that 
 Cr-iftdlfodothredee.n bimin himfelfe, with the [X>wer ofhisRe- 
 furicltion from Gods anger j elfe, he is no Chriftian, Icthiai flitter, 
 and make devout Ihcwts in hipocrifie, as he pleafc.h. 
 
 ♦ 1 10. Concerning 
 
 ^ 
 
ITQ The three and twentieth Epifl/e, 
 
 10. Concerning the interpretation offome words (andalfoof 
 that which you dtfire of me, ) which are fpecifycdin my Book called 
 Aurora ( which have very hidden Meanings, the knowledge whereof 
 was given me of the moft H'gh j ) I give you co underftand that ac 
 prelcnt it is not convenient to wrire at large aud Exprejfly thereof in 
 Letters feeing the time is dangerous, and the Enemy of Chrift doth 
 horribly rage and rave •, till a little time be paft, yet I will give you 
 a fliort hint, further to confder of it. 
 
 11. As tirft, there is a twofold meaning of the Northern Crovcne y 
 Thcfiift poynteth it the Crowne of life; V";;^. The Spirit of Chrift, 
 which fhall be manifeft in the mid'lt of the gtf at darknefTe, Kz;^. In 
 the contrition [or diftrefl'ej of the fenfible nature of the Confcience ', 
 where a peculiar motion is prefcnt i then corometh the Biide- 
 groome j Tz:^. The power ol Chrift in the mid'ft offucha mo- 
 tion. 
 
 12. The other fignification is a Fz^wre of rhe outrvard Kingdme'f 
 where the great confufions, entanglements and contentions, fhall be 
 w hen as the Nations fhall ftand in controverfie ', There alfo is the 
 fgureyk' the Vi^ory intimated', as it ftands in the Spirituall fi- 
 gure i how it (hall goe, and vehat People fhall at laft Conquer y and how 
 in the mean while/mfuch lamentable time of Tribulation C^'z/fyjSi<ii!/ 
 be made raaniftft and knowne, and that after, and in that miferable 
 time the great myfiei-Jes /hall be revealed, that men fhall be able to 
 knew even in Nature d.t hidden God in Trinity, in which knowledge 
 the Jlrange Naiiins fhall be converted and turn Chriftians i and there- 
 in is fignifyed how theSeftarian contentions in Religion (hall be 
 dcftroyedin fachManifcftation, for all gates will be fet open, and 
 then fhall all unprofitable Praters which atprefent lye as fo many 
 Bars before the Truthy be done away ^ and all fhall acknowledge, and 
 know CArz/?, which Manifeftation fhall be the laft, then the Sun of 
 life fhall fhine Li;on all Nations \ and even then the Beafi of iniquity 
 with the H^Mre,end their dayes, which is fignifyed under the Cnara- 
 fters Ri. Ra. Ra. P. in R.P. As is to be fcen in the Revektm. 
 
 1 g. We dare not at prefent make this large Interpretation more 
 cleare, all will fhew it felfe j and then men (hall fee what it was, for 
 there is yet clean another time. 
 
 14. Concerning the language of nature, I certifie yon '-, that it is fo ; 
 but what I underftand in it, I cannot teach or give another i indeed 
 I cm give a fignification thereof, how it is to be underftood ^ but 
 it requireth much roome ', and there muft be a Perfonall Confe- 
 rence and intercourfe in it, it is not to be fet downe in Kvriting. 
 
 15. Alfo concerning the Phylofophicall workc of the TmBure, its 
 progrelTe is not fo bluntly and plaineiy to be defcribcd ■■, albeit I 
 lave it not in the Praxis, the Scale of God lyeth before it to conceale 
 
 the 
 
The three and twentieth Epift/e, 1 7 1 
 
 the ttuc ground oi the fame, upon paine of etemall puninimcnt, un- 
 
 lelfe a man knew for cercaine, thac it might not be mif-ufed ■■, there is 
 
 alfo no power to attaine untoir, unlclTc a man fiift become * that * Enter int9 
 
 hinafe'fe which he feekech therein ■» no skill or Art availeth, anieffe the New birth, 
 
 one give the Tindure int> the hands of another, he cannot prepare 
 
 it unlcffe he be certainely in the new birth. 
 
 16. There belong two Cemrall fires uiito ir, wkcrein the might of 
 all things confift •, which may eaniy be atta'ued , if man be rightly 
 fitted : Therefore Sir, doe not trouble and toyie your fclfe in that 
 manner an.l way which you mention, with any Gold or Minerals, 
 it is all falfe i the beft in Hea/en and in the World, from above, and 
 below mud be ingredient to it, which s &rre off, and nigh at hand •, 
 the place is every where, where it may be had ; but every one is not 
 /if and prepared for it , neither doth it toft zny money, but what is 
 Ipent upon the time and bodily maintenance j elle it might be pre- 
 pared with two -^ Florens.,andlejJe. -^Four (hil- 
 
 17. The World muft be made Heaven, and Heaven the World i /w-. 
 it is not of Earth, Stones, or Mettalls , and yet it is of the Ground of 
 
 all Meitals j but a fpirituall Being, which is en>7ironed with the four 
 Elements, which alfo changeth the foure Elements into one i a dou- 
 bled Mercury y yet not Quick-filver, or any other Mincrall or Mettall. 
 
 i8. Read the ^ Water-Stone of the Wife men, which is m Print j ^< ^ Boikenti- 
 therein is much truth -, and it is moreover clear e, the worke is ^^^lgJ Wa(fer 
 eafiCy and the Art is fimple , a Boy offenyeares might make it ; but the steinder 
 Wifcdome therein is great, and the greatejl Myftery ; every one muft 
 Seek^ it himfelfe •, it behooves us not to breaks the SeaUof God, for 
 a fiery Momtaine lyeth before it *, at which I my felfe am amazed, and 
 muft wait whether it be Gods wihHow Ihould I teach others exprefly 
 thereof, I cannot yet make it my felfe ; albeit I know fomewhat ; and 
 let no man feeke more of me then I have,;et cleare enough ftgnified;and 
 1 comnr.end you, together with all the Children of God, into the 
 Xx)ve of Jefui Chrift. 
 
 Weifen. 
 
 JACOB BEEM. 
 
 Z» THE 
 
172 Th% fourt And tvpentieth EpiftU, 
 
 THE 
 
 FOUR AND TWEN- 
 TIETH EPISTLE. 
 
 Jn Anfwer to a Question, 
 WHY-, 
 
 The Stataa of one that was Deceaftd, 
 Weptj or fhcd Tearcs ? 
 
 O U C H I N G the Qgeftion , k is dark 
 in the underftandingy and there needs 
 a Jofe^h to cxplainc it j for it is a 
 MagkaH thing, and very wonderfull j 
 whereupon it is hard to be anfwered, 
 for it proccedeth from the Mtgia. 
 
 2. Yet I will open and fhew you 
 in very bricfe , what my Opinion is 
 thereupon •, not that I woald conclude 
 and palk an abfokte determinate judg- 
 ment concerning it, and !eave>o« and other illuminate men of Ocd, to 
 the'tr opinion an J apprebenjm in it ; but wheth«rr God hath given me 
 * Oi^refolve it. to * prove it, that 1 leave to your judgement, who know the condi- 
 tion of the mentioned Perfon better then I j for all thiugs proceed 
 according tothctime, mearure>and limit of that thing. 
 T Oic,Statue of j . A hard rough t Murall Stone hath no life that is moveable ^ or 
 S tone framed aftive ] for the Elementall vegcable lifeftandeth mote and ftill 
 b) a Stone cut- therein i and it is fhat up with the lirft Imprcflbn ', yet not in that 
 ter,or an Ima^e manner, as if it were a Nothing; there is not any thing in this 
 fetupforaMo- World, wherein the Elemental! as well as the Sydereall Dominion 
 Hk-nent' dorh nof -lye j but in one thing it ii more moveable, adive, and wor- 
 
 king, rhen 'n another *, and we cannot fay neither , bat that the 
 foure E'ements, together with the Starres, have their daily operation 
 in all things. 
 
 4. Bat 
 
Jhifoure And tntntitth Epi^le. ijy 
 
 4. But being this is a hard Stone, therefore the Miracle is above 
 the wonted and ordinary courfe of Nature i whereupon we can in no 
 wife fay, that it hath a naturall caufe in the Srone j as if the opera- 
 tion of the Stone fhould move and put forth chis \ but it is a Magi- 
 call motion from the Sprit, whofe Image is hewen out and pouftray- 
 ed in rhe Scone. 
 
 $. For a Stone conffteth in three things , and fo all Beings con- 
 Tft ot thefe three things, but inclofcd in a twofold property: Ki;^. 
 in a fpirituall and in a corporail i and thofe three, wherein all what- 
 I'ocver is in this World confift, are Sulphur, Mercury, and Salt, in 
 two propertyes \ the one Heavenly, the oiher Earthly i as God dwcl- 
 ieth in the Time, and the Time in God^ and yet the Time is not God 
 but our of God, as a pourrraycd Im^gcof Eternity. 
 
 6. So Mao iikevsife is out of the Tnre, and aifo out of the Eterni- 
 ty, and confirteth of three things, Vix^. of Sulphur, Mercuiy, and 
 ^S'a/t, in two parts '• the ore being-out of the time Vi^ the outward 
 body, and the other (tanHeih in ihe tittrnity , T?;^ the foule j fee- 
 ing then, that Man, and the Time, as well as the Eternity rtand in 
 one Dominion, in Man 3 thence wee aic to confiier of the J^ue- 
 fiion. 
 
 7. For man is a ^ little World ou'- of the great \Vor!d,and hirh the * Microcofmitt 
 property of the whole grear World in him, for God fayd unto hin) af- ex Macrocofmo. 
 ter the fall j thou, art Earth and unto Earth thou fl) ah turns-, that is. 
 Sulphur, Mercury and Salt, therein itand ail thinkjs in cii'S World he it 
 Spiiicnal!,or Corporail, fave thc/ow/ewhich fiandcth in ibch a pro- 
 perty according to the right of the eternall nature, as I have fiiilicienrly 
 demonftratcd m my Writings 
 
 8. Now when man dyeth, then the outward light in the out^vard 
 5'«/f>0Mr doth extinguifh andgoeout with its outward tire wherein 
 the life hath burned, and then the body fallerh to duft, and eritrcth 
 again into that, whence it iscon.e i bur the foule which is brought 
 forth out of the eternall nature, and infufcd isito Adam by the fpjrit 
 of God i that can not dye, for it is not out of the tin e,biu out oi the 
 Eternall Generation. 
 
 9. Now if the foule ha.th f put its defireinfo any temporal! fOr, Set its 
 thing, and therewith hath imprinted it felfe y [ ^^ ftrongiy fei its I- viinde upon. 
 magination thereupon 3 then ir hath imprelled the property of 
 
 that thing into its deli re, and holdeth it magically, as if it had it bodily •, 
 indeed ic cannot lioid the body , underlta: d the cicmentail, but 
 it holdeth the fyde^eali body ont ill the Stars alfo confume ir^and it 
 often hapneth that People doe appcare after there death in Houfes 
 with there owne body, but the body i$ cold, ri«ad, and mm, and the 
 fpirit of the foule doth onely put it on, by the aftrall fpirit, fo long, 
 till the body putrifyeth. 
 
 10. Alfo 
 
* 
 
 174 Thefoure and tr^^eKtitlh Epi(lie, 
 
 lo. Alio miry a body Jsfo ftrongly pofleflcd of thf: AJirall [or 
 ftarry ] Spirit, rhrcugh the Vefhe of the joule, that it is a long while 
 a decaying •, for ;he dtfire of the tbule doth bring the fydereall fpir- 
 »t thereinto J fothatthe Elements are as it were impreffed with an 
 AftralJ life, cfpecially if the foule hath not yet attained to reft, and 
 that in the life of the body it had ft rongly imagined upon any thing 
 ( and taken it to heart ) and in the rrean linnethe body dyed be- 
 fore it hiJ quirted icsdeHre^and taken it out of that thing j therc- 
 f:^re the will doth ftrl! continually run in that farue Impreffion -, and 
 it would fain rightly erieft its caufe, but cannot j and thereupon it 
 fceketh the cau'e or rcalbn of its dcrainment •, and would fain refi in 
 the Eternity ; but the imprcUed thing hath its etteduall working, 
 aid driviijg, niuii! the (tars confume it ', formerly in the Popijli Reli- 
 gion there was fomesvhit handled about it ; but without/«^dCT« 
 undefftanding. 
 
 1 1 . Now you may eafily confider how it fell out, that theEngraven 
 Or, Shed Grave-Jhne, "^^ ftied water, or t-epr, it is not done Ironn the power or 
 Jeares. vtrtte oftheftone, but from the ftrength and might of the )])mr •, 
 
 whofe the ftonc is, \vhofe Imnge it beares i alfo it is not done from 
 the fonlcs owj;e clicr.ce, but magically through the aftrall Sp lit *, the 
 conJfellatioHs in the Spirit of the foule hi\e impreffed themfelves, into 
 the fydereall lipirit in the ftonci all according to the foules deiire ^ 
 it hath hereby fignified', that there was fomcthing that lay heavy in 
 its minde when it lived •, and this fadneffe [ or fore penfiveneffe of 
 Spirit 3 vas yet in the fydereall fpiritj for CAri/i faidj rvhere your 
 heart is there is alfoyour Treafure i alfo in the Revelation of Jefus Chrift 
 it is written, our WO R K E S {hall follow w. 
 
 X2. Deare Sir, it behooves me not to Judge further herein ', con- 
 fider whether the rtientioned Perfon had not fomething in her, that 
 Jay heavy upon her, bcfo.e her endi whether any had done her 
 wro'^g •, orlheehad done wrong to any body, or whether the care 
 about her Husbar d and children ( fo far as fhee was a holy Perfon ) 
 did not trouble her i feeing any of them going on in an evil! courfe, 
 ^ that fo through the power of the Sydereall fpirit, through the Scone, 
 ^ fhee might give (uch admonition for amendment : Noble Sir, confi- 
 der your felfc aright, I may likely among all thefe mentioned things 
 hit one j but feeing I never knew the Perfon , alfo kuow nothing of 
 her, 1 leave the judgement unto your Favowt you know better then 
 I, what her condition herein was ; I write onely of the Pofibilityy 
 how it may bee ; and paffe no further judgement , or determi- 
 nation* 
 
 i§. But that this might be laughed at, and be accounted ridicu- 
 lous i I paffe not for it, I am not deceived j I underffand ( I bleile 
 God ) this ground very well j for fuch knowledge I have not lear- 
 ned 
 
Thi fture and twentieth Epiflie, I75 
 
 ned of, or by, Man, but it hath been given me ; and [I vrould fuffi- 
 ciently ground it with further, and larger cxpofition if I fhould 
 write of the Humane Property t how Man is in Lifef and how in 
 Death. 
 
 14. I fend you the Booke of the Forty ^eftions, there you may 
 fee further ^ro«m/ , which nocwithftanding is better grounded into 
 the Centre of all Beings in the Booke of the Threefold Life i andyec 
 much more in the Book of *the Signature of all things : Furthermore * Ve Ognatttra 
 I entreat you not to mention this my judgement and explanation of Remm. 
 the Qaeftion, much among Itghc people •, for to a Cow there belong- 
 eth Fodder, and co the intelligent Q there belongeth 3 underftan- 
 ing •> the wicked man judgeth wickedly, the underftanding man 
 provcth all things : I fpeake from a good intent aad affeftion. 
 
 I. Jan. i et 2. 
 
 J. B. 
 
 THE 
 
>7tf 
 
 Tbi fve »nd tvctntinh EpMit, 
 
 THE 
 
 FIVE AND TWENTI- 
 ETH EPISTLE. 
 
 » Caret von 
 Enderii' 
 
 T O 
 
 Charles of Endern. 
 
 ' B L E , Right Honourable Sir, I wifh 
 and dcfire unto you ( from the moft 
 holy omniprcfent God, who is the ful- 
 nelk of all things, and the power of 
 all Beings) a happy )oyfulI new yeare, 
 and all profperous vcelfare. 
 
 2. Albeit I bcinga fimple man, ne- 
 ver in all my life intended to havein- 
 tercou.'feaiid con verfe with fuch high 
 Perfons, with my Gift, which God hath 
 beftowed upon n.e, out of his mercy and love , or thereby to be 
 knowne and acquainted with them •, bm whsn the high light was en* 
 kindled in me, and the jierj jnjiigation fell tpon me, then my will 
 was onely to write whjr I [aw in an ettcftuall peculiar manner, 
 and knew in the Sp'.ric ; and I intended to kcept my Writings to 
 my Selfe. 
 
 g. Ifaw well enough what would come to paffe, but that I (honld 
 efteememy fclfe, as to hdve my Writings kuowne*, never as yet 
 came into my mlnde i for I efteemed my felfe too fimple i I intended 
 to wrire downe the PeArle-lik^ Qxrknd onely for my ftlfe \ and to 
 imprint it on my heart 
 
 4. B j: feeing that I ( as a very fimple man ) did not underftand 
 or rake notice of this i and yet I new feep!aincly, that God? in- 
 tention was farre ocherwife then ever ra re into aiy minde \ there- 
 upnn 1 karoefirft rhtf couuderatior. That then U no refpeH of Ferfons 
 veiih God ; bnt he that dependeth on hm^ it accepted and behvcd of him i 
 and he driveth his workc in him i fjr he is onely high, at»* «!p!«- 
 
 fed 
 
Tbi five and tmHtuth Ep iftlt. ^ - - 
 
 fed CO manifefthimfelfe in the weak, that ic may be knowne. That the 
 Kmgdonte and the Power ishk alone. 
 
 5. And alfo that it iyeth not in humane Searchings and Reafonjor. 
 depcrtds en the Heavens and their powers j for they doe not comprc 
 hend hiiB, but that he is well pJeafed to reveale hiaifelfe in the Jovr 
 and humble \ rhat he may be knowne in all things ■■, for the Powers of 
 the Hcavens'doc alfo workc themfelves forth continually in fhapes, 
 fof mes, plants and colours, to manifeft and reveale the holy God, 
 that he may be knowne in all things. 
 
 6. Much more high and cleare can the manifcftation of God be 
 niideinniaDj being he is notoncly an Elfcnce (^ or Being ^ out 
 of the created World i but his power, matter, and peculiar Being, 
 which he himfelfe is j ftandeth, and aflimulateth with all the three 
 Principles of the Divine Being. 
 
 7. And there is noihing dmm[hed from the Being of the divine 
 creature, in its fall, but onely the divine light, wherein it (hould live, 
 walke, and'be in God, in perfeft love, humility, meeknefle and holy- 
 neffej and fo eat the \_ Manna'] or Heavenly bread of the word* 
 and dmne powdr, and live in perfeAion like the Angels. 
 
 ':8. This light, which in the ft'cond Principle (hineth eternally in 
 God, (which is the onely caufe of joy, love, humility, meekncffe, 
 land mercy, ) is wlthdrawne, and hidden from man in his fall i in 
 that the firft man (when hf. was formed in his Mother of the great 
 World i) did fet his Imagmtim, luft, and longing, upo»i the Mother 
 of nature, and defired the food of thefiift Piir.cipfe-, (wherein the 
 Originalland bir-^h of nature*, tht fourcecf Anger, and the moft 
 Anxto<js biii'h, (whence all the comprehenfiblc thing' of this World 
 are made) -, doeconfift,) whereupon heisbeco.ne capable of the 
 fame> being, he Itood upon the fame root- 
 
 9. Thus he is according to the body, and alfo according to the 
 fpiric, become a Child of this created World, wh-rhriVeth, a^eth, 
 and leadeth him •, and alfo giveth him his meat, and drink, and hath 
 cOnceiveth in him the corruptibUity, and pmfnlncjc, and hath gotten 
 nBeffiall body^ which muft again Cormpt in its Mother. 
 •. 10. Foj he fhould not have ifhe Monftrous form i the conftellati- 
 onofthe great World fhould not domineer over him^j b>)thehad 
 his cwne Coi^ellation i>i himfelfe, which didaflimu'ite with the holy 
 Heaven of the 5eceni< Principle of the Divine Being j that- is, with 
 the fj/rn^ and birth of the Dawe iV^fxj-e. ■* ^' . 
 
 It. Now mad is' not fo far re broken and decayed,- as- if he were ' 
 not any more the firft man, whom God created •, onely he ^ h got- 
 ten the monftrous forme, which is corruptible, and ha-h its begin- 
 ning Onely and incerly from the moft outward and third Principle, 
 
 A a and 
 
1^3 The pvi and twentieth Efiftlel 
 
 uiA hath awakned and opened ki him the Gate of the firft Principle 
 ( being the fevere, earncft Source ) which however burneth in tlie 
 great created World, and is wholly enkindled in the damned. 
 
 12. But the right man, which God created ', which onely is the 
 true right man, is yet hidden in this Corrupt man , and if he denyeth ' 
 himfdfe in hit beaftkll forme j and liveth nor according to the aft- 
 ing, driving, and wi.U of the fame •, but furrenders himfelfe toQodwith 
 his whole minde, thoughts, and fenfes ■■, then this man livetb inOodi '^ 
 God worksth in him the will and the deed, for all is in God* 
 
 15. The right holy and heavenly man, which is hidden In the 
 monftrous, is as well in Heaven as God j and the Heaven is in him, 
 and the henrtj or light of God is begotten and borne in him j that is, 
 God in him> and he in God •, God is nearer to him , then the Be- 
 ftidll body. 
 
 14. The Beft' all body is nothisowne native Councrey, where 
 heisachomei but he is therewith vcithout Paradifes but the right 
 man regenerate and borne anew in Chrift , is not in this World , 
 but in the Paradife of God'y and albeit he is in the body, yet he is 
 in God. 
 
 15. And though the Bcftiall body dyeth , yet nothing is done to 
 the new man, but ic then commeth forth right out of the contrary 
 Will aad Torment houfe , into its native Countreyj rherie need 
 not any farre removing ordiftance of place, whither hce fuppo- 
 fethto goe, that it might be better with him i but God is maniteft 
 in him. 
 
 16. Thefouleofmanisoutofthe firft Principle of God, but in 
 that, it is no koly Being ^ but in the Second Principle it is manifeft 
 in God, and if a Divine Creature •, for even there the Divine light is 
 borne i therefore if the Divinelight be not borne [^begotten or 
 brought forth in it [ Ki;^. the Soule j then God is not in it, but 
 it liveth in the moft original!, earncft Source , where there is an E- 
 ternall contrariety [_ enm ty, or contrary will 3 is it fclfe. 
 
 17. But if the light be borne, then there is joy, love, andplea- 
 fant delight in the Creature, and the new Man, which is the Soulc, 
 is in God j How ftiould not there be kfiorvkdge where God is in the 
 Creature ? 
 
 18. Now it lyeth not in the willing, running, and toiling of the 
 Creature, to know the depths of the deity j for the foul© knoweth 
 not the divine Centre, how the divine eSence is generated ^ bat ic 
 depends on Gods will, how he will noanifell ic. 
 
 ip- Now then, if God doth manifeft himfelfe in the foul j what 
 
 hath 
 
the fi'Ve and twentieth Epifi/ei i ^9 
 
 hath the foule done towards it ? nothing ? it hath onely the Longing 
 or travelling to the birth i and looiteth co God, in whom it livcth ; 
 whence the divine light commeth apparent, and fhining in ii : ami 
 the firftfierte \_ earncft ] Principle, whence mobility doth origi- 
 nally arife is changed into Triumphing joy. ;-i \'> ■ 
 
 20. Therefore itisavery unjuft thing, that the World dorh fo 
 rage, and rave •, fo Tyranize, reproach, contemne, and revile, when 
 theglfts of God doe fhew themfelves diferently in man, and all have 
 not one, znd the fame kporvUdge. 
 
 2t. What can a man take unto himfelfe? if it be not borne Kn 
 him ? wjjjfhnotwithftandiag'ftandech not in mans choife, as he de- 
 fires or 'Wtcthiof it, but as^tis Heaven is in him, fo likewifeis God 
 manifeD; in him. 
 
 22. For God, is not a God of Deftruftion in the birth, [_ or llni» 
 verfall Generation 3 but an illuminator, cnkindicr, and nourifhcr, 
 and each Creature hath its owne Centre in it felfe, let it live eyther 
 in the holyoelTe of God, or in the anger of God ; Otd vfiO however be 
 manifeH: in all Creatures. 
 
 2g. If the World were not fo blind, it might know the wonder- 
 full Being of God in all Creatures, hut now thatitdorhfo rage and 
 rave, it doth it wholly againft it [elf and againft thcholy Spirit oi God, 
 ac^whofe light, they fhall once be i^onifljcd ; they fhall not hinder 
 the Sonne which the Travelling Mother bringeth forth in her old 
 Age, for this the Heaven declafeth* 
 
 24. God fhall enlighten him againft all the raging and raving of 
 the Deviir, and his light j^fplendnr or glory 3 fhall reach from 
 the Eafl unto the Wefi s I write sot efmyfelfeyhut I onely forcfhew 
 that this is at hand, and fhall come. 
 
 25. I would gladly have pleafured youatprefent with what I 
 promifed, wherein all that is herein touched and hinted at, might ? e 
 c|earlyexplained , and alfo what that good, and known *Do^or hat\\ * Do^foy Bal- 
 defired touching the Or iginall. Being, life, and drift of mjn, and of tcifax Walter. 
 his fouki and alfo his Finall Endj onely it is not yet finifhcd. poxty Jhiejii' 
 
 25. For the gifts which were once given mee of God are not 
 therefore quite dead and gone j albeit they were hid by the Dsvill 
 and the World , yet now thev oftentimes appcare and Ihew them- 
 felves more deep, and more vpmderfulU - 
 
 27. And very fhortly (God willing^ you fhall receive fome- 
 what thereof ; for there is an higher beginning made towards 
 if, efpccialiy of the THREE FKINCIF LES of the 
 
 Aa 2 Divine 
 
 tnx. 
 
l8o Th^ fve And twentieth Efifkl 
 
 Divine Being , and fo forth of aU the things which are ptpoiifed in 
 ^ Aurora. my * Booke* 
 
 28. Onely lam much bafiedwith worldly af&ircs and 'employ- 
 ments, elfeagreac pare naighc have been finifhed^ bat I will be 
 + Or Vf II t diligent, by Divine and earncftExercifc •, vh^c God w;JJ, fhalJ 
 c(tre and dT ^°"^ * ^^^ herewith I commend you into the Prote^on of 
 
 'Dated, x8. Jan. i6lS. 
 
 Written in haftc^ 
 J-B. 
 
 THE 
 
7h$ ft^ a»d iwttttM Efi^lel 
 
 l8i 
 
 \/ ■. ..1 , 
 
 ;f •; ,'^"i 
 
 THE 
 
 SIX1:VAN.D TWENTI. 
 
 ETH EPISTLE. 
 *■ Ch A R i fi S of E N D E R N. r 
 
 Cdrei -von 
 Endern* 
 
 H £ Love in the heart of God the Father, 
 and the light of his power, in the life of 
 Jefus Chrjft, be our refrcfhment j and 
 helpe us to the new birth , that the tree 
 Innage may appeare to Gods honour and 
 deeds of wonder *, and canfe the faire 
 fpront of his Lilly to grow ?//%■, in the 
 Paradificall Garden of Jtfus Chrift. 
 2. Noble, Right Honourable Sir, my 
 humble and-moft willing Service, with hearty wifliesof all ten^po^ 
 rail and eternall profperiiy, preniifcd i I have received by the Bea- 
 rer your Man, » meafure of Corne, which you have fent unfomec, 
 dnd I thank you moft kindly ; and I pray God Almighty Blefe you 
 in abundance for it. ^ 
 
 3, Being Noble Sir> you are fo humble y and doe not looke «potT, 
 and regard vv-hat the World doth j and alfo you doe n^r value the 
 fnbtilty [] or pert prudency '] of the high •, but you feek and labour 
 after that which the Lord of Heaven buildech ', albeit ic appeare 
 foolifhnetfe ill this Worlds but itfecmerhgood in hisfij^ht todrive 
 onhisworkcin meane, low, plaine, and Childlike peo^lCy thathij 
 onely might be exalted ', and no man might have wherewithali to 
 boaft '■> and you likeu-ife may furely hope for the fame kjiovoledge y 
 which is more beaotifall and excellent then all p'JU'pe jnd riches 
 of the World i for all whatfoever is remporall doth leave' and for- 
 fekeMan, but the honourable Garland [orTrojvhy] cf Chrift doth 
 not forlake man in death , but it bringeth him to the heavenly 
 tryumphing Hon^ e/ Angels ^ into his right eternall native Countrey 
 \_ or home. ] ' 
 
 4. Now feeing we know, and excee.l'ngly well underftand that we 
 are onely Pilgrims in this World, in a ftrange lodging^ in very great 
 
 danger, 
 
1 8 1 The px and tmntieth EfifU* 
 
 -f 
 
 danger, lying captive in a fore and hard prifon , and muft concinu' 
 ally feare, and expeft death ; therefore Noble Sir , yon doe very 
 well, and deale more wifely then tie prudent of the World, in thii 
 you looke about you, and endeavo jr afre"- your Eterndl native. Coutt' 
 •treyy and not after, the Pompe, Power, and Riches of this Woirldi as 
 generally the high and great Ones doc. 
 
 5.1 make qo doubt, hue that you herein fhall obtaine a very falrc 
 Garland from the Virgin of the cternaU wiicdome c;j Gcd i which 
 if it conne to pafie, will be of more value and acceptance with you, 
 then all temporall riches, and this whole World with all its Being 
 and Splendor j of which Q Crowne or Trophy c f Sophia '] if ^ had 
 no effieduall knov^ledge , / vfould not write ', ic; of the wife of this 
 World ^ who onely out of felfe- pride without Gods fpirit doe arro- 
 gate, and attribute all knowledge and undcifijndfng to therofelves ) 
 1 have not onely poore thankes, but alfo noching elfe but derifion, 
 and fcornc ; at the which I doe rcjoyce, the rather in that I beare 
 reproach for the Name and knowledge- fake ofQoi. 
 
 6. For if roy knowledge had bcene gotten in their Schwky then 
 they would imbrace and love their owne 7 but that it is from ano- 
 ther Schoole, therefore they know it not *, and moreover they de- 
 fpife it, as they have done unto all the Prophets, Chrift aad his Apo- 
 
 filesy this fhail not trouble or turne me afide i but as I have begun, 
 1 will depend on my God and Creacour, with the greater earneft- 
 neffe, and fixed rcfolution ; I will commit my telfe unto him, let him 
 doe with me what he pieafe. 
 
 7. I attribute no wifedome unto my felfe, moreover 1 rely not 
 upon any purpofeor intention of reafon j for I fee mpft plainly, 
 and finde it as cleare as the Sun, that God goeth clean another way to 
 worke- 
 
 - . 8. Therefore if we deal in a childlike manner ', and not in our 
 reafon ( but onely depend one him with true defire and right ear- 
 ncftneffe ', and put all cur contklence in him ) then we obtain /o««er 
 the noble Virgin of his wifedome; then In our Iharp inventions, 
 i|nd acute rcaioningS i for w'hen fhee comethfhee bringeth true 
 Wifedome, and Heavenly underftanding along with her and without 
 the fame I know nothing. 
 
 , p. But feeing you have a great delight to read fach Writings con- 
 cerning the higheft being, (and as I hope it is Gods providence, ) 
 therefore I wii! not withhold from you what the cheiitft good hath 
 put nK in truft witball ; but fhortlyl will fend you fomcthing that is 
 more full ^ for there is a very wonderfull and excellent Booke begun 
 concerning the life of man i which if the Lord pieafe to continue his 
 hand over me, lliall dearely open what man is ? and what he bath to 
 doc, to obtain the cheifeft good. 
 
 10. For 
 
Tht fix and twentieth Bpiflle, 
 
 10. For it goeth very clearly through the three Principles j and 
 fheweth the whole groundtfothat a man ( unlffle he will vfillfully of 
 himfelfe be blirid ) may kjww God, and the Kingdome of Heaven am dfo 
 bprfelfe j likewife our lamentable fall,and alfo the rertauration in the 
 life of Jcfus Chrift i and it fliall efpecially treat of the fair Lilliest 
 which God will bcftow upon the la^l World y which will be very plea- 
 fanttobe read. 
 
 1 1 . And though I know not fufficiently the full and whole ground 
 what it fhallbej yet Ifee /rina great depth j and I hope if God 
 grant fo much grace, not to give over, till it be finifhed s and alfo for 
 the future finifht/ie promifed writings which are now h^pt back^hy the 
 Opprelfour •, as alfo \_ my Expofition ~\ upon Mofes •, where the 
 great wonders of God fhall be f/etxre/y manifeft to the light of the 
 Day •, the which God will freely beftow and afford unto the laft 
 World. 
 
 1 2. However at present all is in Babel, and there fhall a great rent 
 be made ', yet let none defpiire •, for as God helped the Children of 
 ^de/ with Coiifolation in the BabilonicaU Captivity, and fent them 
 Frbpfi^f/j even fo fhall now atlfo Lillks grow up in the midftof 
 Thornes, atvJ this is wonderfull. 
 
 15. Anb hone neeS thinke, that even now the whole Deftrudion 
 of the City B^&e/ (hail come* to paffe-, th^re, fhall verily be an ex- 
 ceeding great Rent, fuch a one as men now doe not beieeve j for the 
 Antichrift is not whoVy revealed, though verily in part. 
 
 14. Men fhall fuppofe that they have wholly rooted him out, and 
 after fome forrow, great joy fhall follow, and they fhall make Laws 
 and Covenants, together with fevere, fharpe Articles of Religion^ 
 yet for the moji part-, for the advancement of their Hnour and 
 Might •, and men fhall fuppofe that the holy fpiritof Heaven fpeak- 
 eth •, and now there is a golden World ; yet it f\icketh full of Gods 
 Anger, and is ftill in Babel, and the crue Eflenceof the right life in! 
 ChrJfi is not yet therein. 
 
 |ji$.! Alfo the Rider on the Pale Horfe fhall come after, and 
 cut off many *ith the Sickle, yet in the weane rime rhe Lilly fpring- 
 eth in the wonders, againft whi.-hrhe lafl Antichriji fliall raife Per- 
 fecHtion i even then commeth his End j for the appearance of the Lsrd -f- 
 terrifieth him. 
 
 \6. And then Bdk/ burnerh up in the zealeaid Anger of God, 
 and the fame is wonderfull , of wh'ch 1 have no '*' piwer to write 
 more plaincly •, yet at that time my W/i 'rgs fhall hcvery fervice- 
 able ; for there commcth a time from the LORD which is not 
 from the Swrry Heaven. 
 
 17. Bleffedishe thatfcekesthe Lord with full earneftnef!e , for 
 he fhall not be found in the Hifkory, bat in true affiance, and in the 
 
 right 
 
 l^ 
 
 *■ Authority, or' 
 leave. 
 
iB4^ 7f « fix and twentieth Epiflie, 
 
 ^gficrefijgnation rnro the life , and into the Doftrine of Chrift : 
 Tbefeinthe hdly Gr/;^fhall appcarc with wonders, andporverst which 
 Bdft^/at prefent in her inventions [forged hypocrifies^ doth not; 
 belecve j yet however it ccrtaincly eommcth j and is already on foo^ 
 yet hidden from the World. 
 
 18. Ihavcfcntyou by Hr. Fabian, the whole workc of the Se-^ 
 condEooke, but I know not whether you have received it, for lincc' 
 tWit time by reafon of my Journey, 1 have not fpoken with Mr. Fa- 
 bian J if not, then you may demand it of him : And fo I commie 
 yoa to tKe meekc Love in the life of fefn^ Chrifi the Sonne of 
 God. 
 
 Given in hafle : Gcsrlits^ Friday^ he- . 
 fore the Advent ^1619. 
 
 The Nameofthe LORD isaStr^g 
 Tomr y the Righteoud fije mtd it^ V 
 and H exalted. 
 
 ■ ..fl. riri;. 
 
 T HE 
 
 
ThifnienandtmintitthEfifkl i8$ 
 
 T HE 
 
 SEVEN AND TWEN- 
 TIETH EPISTLE. 
 
 T O 
 
 *Charles of Endern. eS"" 
 
 O 6 L £ , Right Honourable Sir , my 
 humble, ready, and willing Service , 
 withal! Cordiall wifhesof Gods love 
 and grace, to your new creature, in 
 the New man, in the the body of Je- 
 fw Chrift J as alfo all temporall pro- 
 fperity and bkfling for the earthly bo- 
 dy, premifed. 
 
 2. I have confidcred your Noble 
 hearr» andminde, which is enkindled 
 and enflamed not onely towards God, 
 bat likcwife towards his Children, in love j which hath exceeding- 
 ly rejoyced me in Chrifi y and I muft in a fpeciall manner confider 
 of the true carneftneffe and zeale, which I know and acknowledge ; 
 for you have endeavoured much about my few Writings of the Jirfi 
 part, and not regarded the murthering [or confounding crye? J of 
 the Oppreffour, but fought after it your felfe to read it , and to copy it 
 out with your ownc hand. 
 
 3. Which give mee perfwafion , that God hath opened a little 
 gate [ of his wifedome '] unto you, which was faft (hut to the Op- 
 prelTor i being he fought for it in Art, and Pride y therefore it was 
 concealed to him •, for he was oifended at the hand of the Writer, 
 and did not minde what is written in the holy Scripture j Mypnrver U 
 mighty in the weake ; and how Chrijl th^kedhis Father ^ that he had hid 
 it from the prudent and wife , and revealed it unto Babes i And fayd 
 further, Tea further f Forfeit hath pleafed thee. 
 
 4. Alfo I am verily perfwaded and convinced in my fpirlr, that 
 you have mt done it out of any Curioftty, but as it becommeth the 
 Children of God, which feek? the preciom Peark ^ and are defirous 
 
 B b of 
 
lb It The feven and twentieth EptfiU, 
 
 of It j which if it be found,^ is the moft precious Jewell, which man 
 lovcth fane beyond his earthly life, for it is greater then the World, 
 and more faire, beautiful!, andexcdlent, then the Sun j it rejoy- 
 ceth Man in tribulation, and begets him out of darkncfle to the 
 light , it giveth him a certaine fpirit cf hope in God > and leadeth 
 hmi apoiixhc right path, andgceth along with him htio death , and 
 bni.igs him forch to life out of death ', ic quelleth the anguifh of Hell, 
 and it is every m here his light ; it is Gods fnendin his love j it af- 
 fordechhim ReafemvA Dfcretion to govcxnchls earthly body 'y itlca- 
 de'.h hiir. from the falfe and evill way j and whofocver doth obtaine, 
 and keep it, him it Crowneth with its Garland. 
 
 5. Therefore, noble Sir, 1 have no other caufc to write untoyout 
 but from a defire of Hnfcighncd love towards the Children of God ; 
 that I might but refrefli, and recreate my felfe, with them j I doe it 
 not for reniporall goods or gifrs ( albeit you have tendred your kind 
 and loving favours tome ( xho-^ghz jir anger ) in a curteous and 
 friendly manner ) but for the hope of Jfrael, that I may highly re- 
 joyccwithrhe Children of God, ?n the life to comes and my /a^oxr 
 which here I undergoe in love towards them j (hall then be well re- 
 compenled i when I fhall fo rejoyce with my Brethren, and every 
 ones wor/^fhall follow him. 
 
 6. Therefore I am in right earneft, being thtt ^ Sparkle oi the 
 pretious Pearl is givenxo me, and Chri^ faithfully warneth us not to 
 put it under the table, or to bury it in the Earth i and thereupon we 
 ought notfomu ch tofeare man, that can kjll the body mely and then is able 
 to doe no more, but we ought to fear e him that candefiroy body andfouk'y 
 ojid caji them into Hell. 
 
 7. And though in my time I fliall receive but little thankes from 
 fome, who love their Belly more then the Kingdome of Heaven, yet 
 my Writings have their gifts, and ftand for their time i for they 
 have a very precious worthy earneft Birth and defcencj and when 
 I confider my felfe in my poor, low, unlearned, ir\dffmple perfon, 1 
 doe then wonder more then my very adverfary. 
 
 8. But feeing I know Experimentally in power, and light, that it is 
 a meer gift of God, who alfo giveth me a driving will thereunto, that 
 I muft write what I know and fee *, therefore I will obey God rather 
 then man i Jeaft my Office and Stesvardfhip be taken away from me 
 agaiiie, and given unto axioiltti y which would Eternally grifue 
 me. 
 
 p. But feeing Sir, that you hjve obtained a longing and delight to 
 read the fame , and that ( as I verily hope ) from the providence 
 and appointment of God, therefore I fhall not conceale it from you, 
 feeing that God the moft High hath called you , through his won- 
 deifdl GounfelJ, to publifli the firji Worke j when I thought the 
 
 Opprefibr 
 
Tbefeveft and tppentieth EpijiU, 
 
 Oppreflbur had devaurtdh •, but even then it fprung forth as 2 green 
 Twig, wholly utikaowne to me. 
 
 10. And though I know nothing of my Selfe, what God is about 
 to doc T acd his Couufeil and way alfo, which he will goe, is hidden 
 from nic, and I can fay nothing of my felfe > alfo the OpprclTour 
 might impute it to me,(or z Pedentkk.P'ride, that 1 would thus onely 
 arrogantly vaunt with my fmall gifts ( which were of grace given to 
 me) andchcreby fet forth the thoughts and imaginations of my 
 heart for my owne vaine glory, and boafting. 
 
 11. Yet I declare in tiie prcfence of God , and teftifie it before 
 his judgement ( where all things fhall appeare, and every one fhall 
 give an account of his doings ) that I my felfe k?oiiv not what is 
 hapncdto nae, or how it goethwith me, fave onely that I have a 
 driving will. 
 
 12. Alfo I know not what I fiiali write, for when I write , the 
 Sprit doth DiEUte the fame to me in great veonderfM kjiowkdge, fo 
 that I often cannot tell whether I ( 23 to my'Spiric _) am in this World 
 orno, and rhereat I doe exceedingly rejoyce j and therein fureand 
 certaine knowledge is imparted to ire. 
 
 Tg. And the more I feeke th<; more I finde, andalwaycs deeper , 
 that 1 many times account my (infuU perfon too weake, and unwor- 
 thy, to fet upon fi.ch high Myfieries, where then the fpirit fets up 
 my Banner, andfayth, Arife ! thou fl)alt live therein Eternally, and be 
 Crowned therewith y Why art thou amaxed ? 
 
 1 4. Therefore Noble Sir, I give yon to underftand in few words, 
 the ground, and caufe, both of the will and Search of my Writings, 
 if you have a minde to reade any thing therein, I leave it to your 
 c{ioyce •, I fend you now what was made formerly, when I was with 
 you i namely, from the beginning of the two and twentieth Chap- 
 ter to the End, wherein very deed, the noble Corall is opehed, 
 and my minde fheweth me that you fhall lajje likementand delight 
 therein-, and herein alfo you (hall obraine a. imle Peark, if your 
 minde be approved and direded to God. 
 
 1 1;. The relt ( which are about fome thirty Sheets ) our known and 
 good friend hath them, hefliallgive them to you i there are veiy 
 high, and deepe things contained in the fame j and are verywor- 
 rhy of Prefervation ; you (hill likewife have them , if you pleafe 
 to read them. 
 
 16^ And albeit I fet my felfe to keepe the fame fomewhatftilland 
 fecret, yet it is manifeft, for 1 hear that haughty People doe defire it ', 
 by whom the Enemy (being a deftroyer ) might make itaA-av; 
 for I know well what manner of Enemy the Deviilh that doth ^ain-^ 
 fay and oppofe me 'j therefore I entreat you to dealwifcly and care- 
 fully, I fhill fpedily ( if need require) call for it. 
 
 B b 2 17. And 
 
 187 
 
3 3 The feve» and twentieth Efif^hm 
 
 17. And (hortly, if God permit, naorC} and cleq>er things fliall be 
 
 made upon Mofeiy and the Prophets ■■, and then^ lad upon th« whole 
 Tree of the life , in the Being of all Beings •, fhewing how all things be- 
 gin and end, and to what being, each thing appearethand cometh to 
 light, in this World. 
 
 I?. That I hope the fair and excellent lilly promifed ofGod, 
 fhall fpring forth in the Corall in his owne spirit in the Children of 
 Gods love in Chriji •, for we finde a very pretious pearl yet fpringingt 
 not now knowne to me in the body, bat blooming in the mindej 
 and fo I commend you to the pleafant love of God. 
 
 THE 
 
T^$ tl^t tutd tmntitth Efi^li, tif 
 
 THE 
 
 EIGHT AND TWEN- 
 TIETH epistle; 
 
 T O 
 
 *Charles of Endern. ^^l'^ 
 
 The Light ^ SalvMto/f y and Sternall j^ower ^ 
 flopping from the heart of JefusChrift, 
 U our refrefhment, 
 
 O B L E, right Honourable Sir, all Cordiall 
 wifhes of Divine Salvation, and therein 
 all profpcrity premifcd j I cannot omic 
 to falute you with this fhorc Epiftle, fee- . 
 ing your Curteousand Generous heart, 
 hath bcftov/ed a Meafure of Come upon 
 me, which 1 gladly receiver^, and doe rc- 
 turne exceeding many chankes for it ; and 
 1 Ihal pray God the Creator and Prefervcr 
 of al4 things, in whofe power all things are, to bicfl'e you in abun- 
 dance for it. 
 
 2. And though I have mt defervcd it ac your hands, and am but 
 a Stranger co you, therefore I acknowledge your kindc heart herein 
 towards the Children of God •, but becaufe you are fo very humble^ 
 and that for Gods and his Kingdomes lake ', and out of your high- 
 nefleof this World, dot caft yom felfe, with your favour and love 
 into the plainc humility of Gods Children ', thereupon I doc ac- 
 knowledge it to be thcfearcof God; and a defire after the Com- 
 munion with the Children of God, in which [Communion and 
 Fellowfhip] we are in Chnji, ail one body in God, in many mem- 
 bers and Creatures. 
 
 3. At 
 
i^o The eight and tmntitth Epiflie, 
 
 g. At which we fliould not oncly highly rejoyce , but refigne our 
 ftlvcs op to him, in one love, that his power may be effeftuall and 
 abound in us , and his Kingdome may be begotten ar.d brought 
 forth in us, and thac v. c rui^hc be mac'e diutuajl partakers of his be- 
 ing, in one kriOM'Icdgc 
 
 4. And it is not omlyplainlj manifcft to us in the holy Scripture 
 hue alfo in the Jight of nature, that if a man doth good unto another, 
 cfpecially if it proceed from a kind Charitable good will, heart and 
 inclinaiion ^ tliat hishe^rt fpiricand minde that hath received the 
 good, isagain inclined in favour and Jove towards his propitious 
 ftiend,and wifheth all biefTin.^ and good unto him ^ andin rhathe 
 prcfents b's owne wants, and condition before Gcd, helikewife 
 -brings in his will, minde and love; before and into God, his faithfoll 
 *0r Draw friends condition •, whichJn the power of God, doth * aftbrd unf»i 
 upon \he hjnd ^^^ ^"^ heart, rich and aboundan: blcffing, not onely for the earth- 
 fj^^yf^ ly life, but hereby iil^ewife, a path) and w^y is made into the King- 
 
 dome of God, fo that if he turnes himfelfe to God ', and defires his 
 Jove and grace •, then h'^s friends love, which before hath brought him 
 in to God, doth helpe himtoprefl'e znd ferce bis way to God; and 
 enable him to wreftle with the Tnrb.t, with the corrupt Infeftion 
 [^ or poyfonfuil defire, ] in which, the Devill holds us captive i 4^d 
 loafliftshira todti^roy the limit, or receptacle of the ^«gt?r •, which 
 for my part 1 am not onciy obliged, but likewife whdlly defirousgnd 
 willing to doe. 
 
 5. Now becaufe God hath given to me out of his kinde grace, a 
 deepeand high knowledge of his will and being; therefore I am 
 ready and v^illmg to/eirt- j-^jiboth with my Prayers for you towards 
 God, and alfo with what I fhall fct downe in writing, fo far as you 
 may acknowledge, that ic is from God ( as I am verily perfwaded, ) 
 and that you have a fyrcere dtfire to read it ; 1 fhal! not conceak ic 
 from you; and alfo bi: forward to havemutuali and perfonall dif* 
 courfe with you. 
 
 6. And if you fhould therein findea mifurderftanding,! would 
 fiifficiently c/f^t?irand iniorm you about ic, or if any thing fhould 
 feem too difficult to be underftood, I would willingly bring ir inro a 
 more easy underftancing ; or if yoti are picafed to put any thing that 
 is higher or more profound to the queftion 1 hope to God ( unto 
 whofe will I commit all things, ) that it will be grjuited me to mamfcji 
 n, andl fhall indeavour carefully in all waycs, with Praye-^s unto 
 God, that I may again fusw my felfe in acceptable fervicesoflove tO' 
 wards you ; which I hope in God that he will n'-t deny me of it, as 
 rr.y heart is wholly given up thereunto ; and doth indeavour that it 
 
 may 
 
Thi eight and tmntiith EpiftU. I^j 
 
 may make a true labourer in the Vineyard of God, and may be mani- 
 fcft in God, and become a fruit in the Kingdome of God. 
 
 7. As every tree labourethto impart its fap upto its branches 
 and twigs, that ac laft it might be knowne by the fruit that groweth 
 on its branches i which likewife we are all bound, and obliged to 
 doe ■, and I am very dcfirous of it, (^c. 
 
 THE 
 
19* 
 
 Thi nine and tmntitth Efifi/el 
 
 THE 
 
 NINE AND TWEN- 
 TIETH EPISTLE 
 
 * Carol van 
 Enderti. 
 
 T O 
 
 Charles of Endern. 
 
 t Of, Texts. 
 
 I G H T Honourable , and beloved in 
 Chriji ', I wifh unto you the rich and 
 effeftaall blcfiing of God, in his pow- 
 er, that the Pearls ground in the liic 
 of Jfefiti Chriji may be manifcfi: in the 
 Divine fhining light, in your owne 
 light of life in yoa ■, and that it nvay 
 bring forth abundance of fruit to D- 
 vine Contemplation , and Eternall 
 joy. 
 
 2. Like as I have alwayes knowne you to be a Wel-wijher to the 
 Study cf wifcdome •, and my whole defire is at prefcnt ( chat for 
 an expreffe of thankfulnefie for my many received courtefies, and fa- 
 vours ) I might be able to impart to you that which the rooft High 
 hath in a fhort time given me out of his welfpring of Grace. 
 
 3. And albeit I have 710 ability to doe it at my pleafure, yet my 
 minde is fo wholly enkindled in its Centre, that I would very hear- 
 tily, and readily impart it to my bretheren in Chriji i and I con- 
 tinually entreat the Lord that he would be pleafed to open the hearts of 
 men that they might mderjiand the fame j and that it may come in 
 them to a right quick [^effentiall] and living Qcffeft] and oper- 
 ation. 
 
 4. And from a fyncere intention I would not conceale from yen, 
 that I ( fince the new Yeare ) upon the defire of fome learned tren 
 and perfons of quality h^ive wnttcn a treatife of Ele^ion or oi Gods will 
 concerning manj and fo cxpreffed and inlarged it cut of fucha 
 ground [or deep foundation^ thit all Myfteries both of the out- 
 ward, vifible, Eleaentall ; and then alio of the hidden fpirituall 
 World may be therein difcerned ; and thereunto I have in an efpeciall 
 manner alleadged the -f-rayingsofthe holy fcripturc, \\hichfpeake 
 
 of 
 
" tbt uint a»d tmtMtietb Epiftle. ji I 
 
 of Gods will to harden, and then of his un-willlngneife to harden, and 
 fo tuned or harmonized them together, that the riiht underfland- 
 ing and meamni of the fame may be [ten. 
 
 $. And it is (o, proved and demonftrated, that I hope in God thac 
 it lliall give furttiferarice and occaiion to take away that ftrife and 
 controveify IP the C/^Mrc^e.f j whidiis known and manifciV. thac the 
 time is nigh and at hand > thac the contentions about Religion fliall 
 enter into thcIempentMret but with great ruination of the faife King- 
 dome in EaM^th^tJiath fet up it fclfc io Chriflt ftead, together 
 with 6tber great aberations j concerning which, although men now will 
 hardly belceve me, yet ina fhort time fliall redly appeare, and fhew 
 the.mfelves,^0nddiis beloved Sir, I would not, for your further con* 
 fidecatJoiliaBdchiJftian raedicacioo» omit to hint unco you ^c. 
 
 :>yriC'ilr. 
 
 Cc THE 
 
1^4 
 
 rhi thirtitth Efifikl 
 THE 
 
 THIRTIETH EPISTLE. 
 
 Y very Chriftian Brother and Friend, 
 all Cordra!! wifhes ef Divine LoTe,and 
 further illumination, with true perfe- 
 vcring , conftancy, and patience, pa- 
 tiently ro endure ihs Crojfg ofChriJff 
 premifed. 
 
 2. God in the very beginning of your 
 knowledge hath Seeded pu with the 
 mark^ of Chrifiuxv oi further confir* 
 ma'ion •, and hath Crowned /m to be a 
 Champion, that you fhould worke as a 
 true owner in h'S Service. 
 
 3. And I exhort you as a Chriftian, that you would with Prayer 
 and foppl cdtioo ccmm't the caufeto God in patience,and ftand (^n\- 
 etiy under the Croffe of Chrifi •, and be diligent in your TaUnt en- 
 trufted to you ', you fliall ke great wonders, and your Talent will be 
 more and more pleafanr and beloved, for fo Chrifthath alfo taught 
 US, that we fhould forfaki ai/ for his Name fake i and cleave onely 
 unto him •, for he requireth apure, re/rgne(/ soule'f in that he will 
 dwell. 
 
 4. You have no caufeto be amazed, or terrifyed> God knoweth 
 well, for w hat ufe he empoyeth you j commit yourfelfe onely to \ 
 him in Patience, and ftriveagainft reafon which gainfayerh ^nd con- » 
 tradiftsi and fo yoH will dye unto the World and live xntt Chrifi; and ^ 
 then you will cxcercife yooi warfare <jr7|j&t for his loves fake*, and 
 thercfn-m gain the Noble Crowne or etcrnall life, where we fhall re- 
 joyce ard injoy one atirther eternally. 
 
 5. God hath planted hira a Rofe Garden in your young heart j 
 take heed thai the Devill fow not themes and thirties therein, there 
 will foon come anoiher time, that your Rofe-inid fhall bring forth its 
 froitj j ftrive not to be in O^ciy but ftand ftill unto the moft high, 
 to what he will have you i let the fmwk of the Devill pafle away i 
 f ejoycc rather, at this reproach in the mark of Chrifi^ ^c. 
 
 THE 
 
Th§ $ni and tbirtiah l^fifK IP 5 
 
 THE 
 
 ONE AND THIR- 
 
 t;eth epistle. 
 
 Our Salvafhft Its'] in the lift of Jefut 
 ehrifi. 
 
 I. d^S^'iS^ ^^ffy E A R E Sir, and Chriftian Brother ', all 
 foithfull Cordtall and fynccfc defires of 
 my fpiric, of true Divine light, power, 
 and knowledge, with intimate joy in 
 the Divine contemplation, and \_'m'] 
 our Eternall fraternity in the life of 
 Chrift. 
 
 2. I have received yoar letter 
 which you fen t, and 1 rejoyce in the 
 Lurd my God* who doth fo richly and 
 abundantly ioiparc his pAce unto m; j and fo open our hearts, chac 
 we, in the conjeAure of our Gifts, dcfire to Search into his wife- 
 dome, and wonders. 
 
 %• And your tendred friendfliip is very pieafing, and acceptable 
 to me i and according as this letter doth import, I acknowledge 
 you, for a fpringing, and rery defirous branch on; the Vine Chrift i and 
 alfo for nay member and fellow twig on this *■ Coralli andlwifh ^q Treesf 
 in ihe power of my knowledge, that it may be a true, conftant, and p ) "' 
 immoveable earneftneiie i as I make no doubt, but the pretious ^ ^' 
 Coralline branch of the new birth is begotten in you, out of Chrifts 
 fpiritand wifdome. 
 
 4. Thereupon I alfo would faine, with all my heart impart my 
 little Tap, ftrength, and infljence, out of Gods gifts, unto my fel- 
 lowbranchtrs and twigj, and hcipe to quicken and rerVefti them in 
 my weakc power, and al(o receive enjoyment of their gifts •, as we 
 are obliged and bound mutually to doe for each other, both from 
 the command of God, and alfo in the right of Niture, unto which I 
 am in an efpeciall manner driven in my gifts ; and for which fake 1 have 
 fpent much time and paines, yet in great defire, longmg, and de- 
 light j and it hath been continaally my earned hope, and the vety 
 
 C c a drif: 
 
*^Pnfuwed,. 
 
 Thi one Aitd thirtieth Epiftk^ 
 
 Mkt andaymeof ray dcfire to /ervf my Brethren in die Lord, in 
 •ihe Vineyard ofCbrift' 
 
 5. And though I am a (Imple man , and un-expcrc and UH*eKpc° 
 rienccd in Scholaftkk. Learn'mgy and Arts \-., neither have J ever been 
 rrayned up to cxercife my fcife, iir'the wbrkes of high mafters, and 
 to comprehend great Myftericsin my Reafoiif but in my outward 
 occupation I have been a Tr<»/e/m(m, wherein 1 have honcftly main- 
 tained my felfc a long time j yet my inward occupation and cxercife 
 hath with very earneft i\rong dcfiie entried into the morti^ationgfmy 
 finfull mtXTif inherited from the corrjupc Adam , how 1 might dye to 
 my Iclithood, and feJfe will in the death of Chrift , and arifc in his 
 Will to a new fpirit, and will of Divine renovation of minde and un* 
 derftanding. 
 
 6. Thereupon I once fo fttongly and fixedly * refolved rather to 
 forgoe ray eartlily life, then to dcfift from thk Purpf^fe and Cen^dte'y 
 and what I have fuffcrcd therein , and therefore, the Lord knowes, 
 who fo led me through his judgement of my finncsj but afrer- 
 wards Crowned mcwith the faireft tryumphing afped of hts Divine 
 Kingdome of joy •, which to cxpreffe, IhavenoPenfufficient, but 
 doe willingly beteeme, and heartily^wifh itt td the Reader of thk E- 
 pjftle, and lOdll the Children of God. 
 
 7. And from this Tryumphing light [^or joyful! convincing il- 
 lumination of God ] that hath been given to me, which I hitherto 
 have wrirten for many ycare? •, for lobta'med therein fo much grace 
 as to fee and know myowne.Bookg which I my felfe am, Vi^. the I- 
 mage of God •, and moreover to behold and really to contemplate 
 the Centre of all Beings *, and to underdvid the Formed Word of 
 God y alfo to underlland the original! and meaning of the com- 
 pafted> framed or formed Senfall tongue of all properties j and like- 
 wife the raentall, unformed, holy tongue, wherein 1 have written ma- 
 ny high Booksf which in part will be unapprehensive to Rearon,with- 
 OHt Gods light. 
 
 8. Albeit I, as an earthly weake inftrumenf, according to the 
 externall man , could very hardly at firfl: { being an un*excrcifed 
 unlearned man^ comprehend and bring thU high workf to the 
 underOanding f or fi^'y exprcfl'e it for the underftanding 3 as is to 
 be feen in the Aurora, which is the firji part of my Writings ; alfo 
 I intended not to make it knowne unto any man 5 but 1 wrote it 
 for my memoriall of the very wonderfull knowledge-contemplation, 
 and feeling illumination 5 and though the fpirit (ignified to what 
 end it Ihould be i yet Reafon, Vi^. the externall man, could not Com- 
 prehend ir, but itfawitsunworthlneffe, and lowlinefle ^ and I kept 
 thefe Writings ( Ki^. the Aurora ) by me , till at laft I fpoke of it 
 UQtQone, bywhofemeanesit came before the Learnedj who pre* 
 
 fcntly 
 
7hi 6Hi and thirtitth Epiflle. tpy 
 
 (itntly ftaclyed and indcavourcd, that it might be takfn from me i 
 where then Saun thought to nuke a Ban-fire of it, and thereby to 
 fcandalize and caft an Odliim upon my pcrfon j wherefore I have 
 (uffered much for ehrsftmyLovdi his fake, that fo 1 might follow him 
 aright in his procelfc. '. 
 
 p. But as it hapned to the Devil! about Ciri^j foalfoir hapned 
 to him ab!>ut my Writing ", for he thit dcfircd, and intended ro per- 
 feme them, hcpHbli/hed them, and brouk,ht me into a greater ftronger 
 snd more feriousexcrcifej Whereby I was more exercifcd in lodge- 
 ment i and ftoixl the ftronger in c ppofmg the Dtvill and his vio- 
 lent alTaulfs lo the Serpenti,ne Ens of the Earthly Adam •■, and did 
 more aiid more dlfclofc arid breakc optn the Gates of the deep ; [ or 
 hidden depths of Eternity ] and am come unto the deare light \ in- 
 fomuch that niy Writings are btth far and near read with uclighr, 
 and copyed out by many very Learned Dolors, and o:h«r perfons b')th 
 of htgh noble and of low defcentjand that wholly without my incite- 
 ment, or running •, through Gods providence. 
 lo.I would have very willingly imparted fom of them now unto you, 
 but I have them not at hand, and cannot get them fo foone at pie- 
 fent i and it is true, that fome Treatifes are written •, fn that 1 hope 
 many an hungry foule fhall be refrcfhed, for the latter r^rhmgs, are 
 much clearer, and better to be ^ underftood then the fiij} , of which ^fna better 1 
 you have told me i butifycu would but take fo much paiies. asyou undcrfTanding. 
 mention, and come to me yotjr fclie •, and in thefeareof Godcon- 
 verfe with me in Divine wifdome j 1 fhall be glad, and you may rake 
 your opportunity with me as you pleafe j for 1 am continually ex- 
 ercifed in writing, and therefore 1 have laid afide my trade to ferve 
 God and mybrother in this Calling, and to receive my reward in Hea- 
 ven -, albeit I fhall incur difpleafiire and an ungratcfull OJiuna at the 
 hands of UdWand the Amichrifi. 
 
 H. I rcturne many thankes for Mr Ndgels falucation » and other 
 Chriftian fellow- members who are in the ■{ Pilgrimage of Chrift,a8 1 + /« the imha- 
 am informed •, and when your occafions give leave, falute them from tj^f^ ofchrift. 
 me againe mo(\ kindly j Mr. Elias Teikrrtan is not come yet unto me, 
 neither doe 1 know where he is ; Mr Balthafar Walter hath often 
 made mention of him in love •, but I know him not, fave onely in the 
 fpirit ) for I have onely heard of him by others. 
 
 12. Concerning my condition I certify you upon your defire, 
 that I am ( blefffd be God ) very well at prefent y but I fee in the 
 Spirit a great Persecution and Alteration approaching up^n the Countrey and 
 People i which is very nigh at handy as is mentioned a" id foretold in my 
 Writings j and it is high time to goe out and jlye from Babel; therefore 
 I^dnwatTpeaKcofany ile/?or fettlement i ""oney all will be full of * I^ote.: 
 nfiiTer-y, Robbings, Murtherings, and unheard of DevillifhncITe in 
 
 Chriften- 
 
I p S The one and thirtieth Epifile^ 
 
 Chriftendome ^ thac outragious pfadices of the C(^ad^ btaSdli^ 
 through Sikfa among our tieighbduring Couotries» is very [tkcly 
 knowne unco yoa y which U a certain type and fymftm of the anger 
 to come upon thefe Countries *, and I commend you and all Chrini- 
 an memba-& unto the meek lowtoiJifuiChr^t and my felfe to 
 Eheir» and your love and favour. 
 
 Dated the lo • (f VtcemSer^ 
 7{jtm Style, i6tii 
 
 J- ^ 
 
 THE 
 
n$ twisnd thsrtietb JSpifiki 
 
 in 
 
 THE 
 
 TWO AND THIRTt 
 
 ETH EPISTLE, 
 
 Our Salvation confiftetb tK thg effeStuaii 
 
 working Love 0/ Jefus Chrift 
 
 within Us. 
 
 Y very loving,and Clwiftian Friend j I wifh 
 you the higheft Peaee with the hearty 
 Love of a fellow- member of Chrift work- 
 ing in tjhecicrirc, that the true Sonne of 
 the eflfeftbi^il Jove |of Jefus Chrift may 
 continualfy af >l^~aQd fhine in your Spirit,^ 
 Scule, and Bod)} j. 
 
 2. Your Letter dared the 24. of Janu- 
 ary^ 1 received 14. dayes after Eafter -, 
 rcjoycing tofeein it, that you are athirfty, fervent, and defirous. 
 Searcher, and Lover of the true ground [ of the knowledge of Di- 
 vine Myfteries ] which I perceive you hive fought, and fearchcd for 
 widi diligence. 
 
 3. But that my writings are come to your hands and please you, 
 is certainly caufed by the appointment of God ; who bringech lovers 
 to 1^ that which they love, 3 and often afeth flrange means whereby 
 he fatiffyeth the ^djire of them ihit love a thing -^ and fecdeth them 
 with his gifts, f and graces] and putteth an *£« of the true fire ^q^ LjvJiX 
 into their love that it may burne arightt and you may reft alfured that cp^^L 
 tf yoD continue your conftgncy in love to frwri!?, that it will open re- 
 -uw/eand manifeftitfelfe to you in its tiamein^ love *, and make it 
 felfe certainly kriotvne ; but the fearching of it muft be begun aright j 
 for we attain not the true ground of Divine knowledge by the ftiarpe 
 fearching, and fpeculation of our reafon from without j but tf»e 
 fearcAing wmft begin from within in the hunger of the fonle, for rea- 
 son penetrateth no further then its owne ■\ Ajirumolihe outward tp*^! Cancel-' 
 World, from whence reafon hath its Original 1. litior<, 
 
 4.. But the foule fearcheth its ovne Ajhwii, Vi^. In the in- 
 ward 
 
300 
 
 * ^f)fieTium 
 
 Magmm. 
 
 
 X 
 
 The two And thirtieth Epifili, 
 
 ward fpjrituall World from whence this vifible World hath its rife 
 effiux, andprodudion, aud wherein it&ground [_ and foundation ] 
 ftandtth. 
 
 $. But if the foule would fearch its own Aftrum [tr Sphitualtcon' 
 jlelb^im'] Vi:^. ihe * grand Myltcry [ or the ctcmaldivine nature ]i£ 
 42W(x fijft wholly yeild up all ics power, and its will to the divine love 
 and graces and become as a child, and turne icfelfe to its Centre i 
 i) repentance, and define to dee iiothing but that pncly which the fpi- 
 rit ot God is pleafed to fearch by ir, \_ or employ it about ] 
 
 6. And when it hath thus yeclded, and refigned op ir fcifc, feek* . 
 ing nothing but God, and its owne Sdvatioo '« and alio how it may 
 ferve, and love its neighbour ; and doth rhen tinde in it Ic'fe a dcfire - 
 to have Divine, and alfonaturall knowledge*, it may Sffure ir felfe, ". 
 that it is then dxicivn [ aud incliscd ] to it by Oodj and then • 
 it may well fearch and finde ihc deepc ground that is rrencloned in 
 my Writings, 
 
 7. For thefpiritofGod fearchethijy that foule', andKringeth 
 it at length ints the depths of the deity , a Saint P4U! faith, the Spirit 
 fearcheth till thiHgf,)eA the deep things ofOod. 
 
 I 8. Loving Sir, it is a fimple childlike way that Icadeth ro the high- 
 left wifcdome, the World knowes it not -J you need not feck for Wifc-"\ 
 
 \ dome in remote places or Travaile into urange Countries for it •, (he, -^ 
 ■ ftandeth at the doore of your foule and knockerh j and if fhee fhil^ 
 but finde an empty refigncd free place in the foule, fhee will there 
 reveal her felfc indeed •, and rejoyce therein more then the Sun in 
 the Elements •, if the foule yeeld it felfeupto wifedome for a full 
 poffeflion j then fhee penetrates it with her flaBfting fire of love and f 
 unlockech all Myfie^ies to the foule. 
 
 9- Sir you may perhaps wonder, how a plain lay man could come 
 
 - to underftand fuch high Myfteries , having never read them, nor 
 
 ^ heard chem from any man •, but loving Sir I tell you, that which 
 you have feen in my Writings, is >«td^/im;>/ of the Myftcries, for a 
 man cannot write them /if God Ihould account you worthy to have 
 the light enkindled in your foul, you would fee, taft, fmcl, feel, and ^ 
 
 J heare, unfpeakable words of God, concerning this knowledge •, and J -4^ 
 
 j*thcre is the trr.e Theofcv'hicall School ofPentecojl where the foule 
 •f From, or by. I tanght ioi Cod. 
 
 lo. Af rer this there is no more any need of fearching, and painful 
 toiling [about it 3 for all gates ftand open', a viery fitiiplenean 
 man may acraine it, if he hinders not himfelfc by his ownc willing 
 t Imaginations J and running » foritlycth in min before l^and^ and 
 neederh oneiy robe awakened [^ftirred up or quickned ] by the fpi- 
 rh of God 
 
 J I- In (By Talent [^ or Writings 3 (asin^y fimplicity I was a- 
 
 ble 
 
The tm and thirtieth Epi{iie, . 
 
 ble to defcribe jc ) you fhall eafily finde tht way to ic •, efpec'ally in 
 this annexed * Book*-, which alfo is of my Talent; and biK few 
 Wcekes aijoe was puSlifhed in print, which Sir I prcfent toyouin^ 
 love i as to my Cbr:ftian fellow- membijF, and exhort you tv>re3d ic 
 over tf/i « ff r its vertue ij, the more the better liked,, ,[ or the long- 
 er the better beloved J in thi> Eookc you will fee a true fhorc 
 ground, acd it isa fure ground -, ibr the Author In this prafticehach 
 found it fo by experience. 
 
 12. But for the ground of the high Naturall Myfferies', which ;'o« and 
 M.M'a/fer,& M. Leonhxrt Elvem defire a further,& dcaref explanation 
 cf^bc pleafed to enquire of M..lValter for itjfor I have fent to ycu and 
 him an exp'ammnzud other new Writings j jfypa Ihall like them 
 you may caufe them tobecopyed out, you wnll fin'di: very great 
 knowledge in them, I would that all of you might truely underftand 
 It, I would faire have made it more plain *, but in refpeft of the great 
 depth", and alfo in regard o( the unworthy, it may not be done i 
 dnift faith Math 7. 7. Seekjmd you jfioll finde ■, kpocJ^and it (hall he open- 
 ed unto you, none can give it unto another Every one mujlget it himfelfe 
 ofOodf one may well give a raanuduftion, or ^/re<f?/on to another » 
 but he cannot give him the underftanding of it. 
 
 13. Yet know that A DUy bbjfometh unto you the Northern Countries; 
 ifyoudeftroy it not with the fedarian contention of the learned j 
 then it will become a grwt Tree among youj but if you fhiU rather 
 choofe to contend, then to know the true God, then the ray [ or 
 beam of light] pafleth by, and hittetb onelyfome; and then after- 
 ward you fhall be forced to draw water for the thiift of your foules, 
 amon? ftrange Nations. 
 
 14. If you will take it rightly into confideration, then my Wri- 
 tings (hall give you great furtherance and direSiion thereto ; and the 
 Signate-jlar above your pole fhall help you, for its time is come about 
 [ or borne. 3 
 
 1$. I will freely give you what the Lord hath given me.onely I)ave 
 a care, and employ it aright •, it will be awitncflfe for you, a^ainft 
 the mocker *, let no man looke upon ray perfon -, it is a meer gift of 
 God, beftowed, not onely for my fake, but alfo for your fake, and all 
 thufe that Jhall get to read them. 
 
 16. Let no man gaze any longer after the T/me ; it is already 
 borne [begun or come about J whom itlighteth upon, himithit- 
 teth •, whofoever waketh, he feeth it •, and he that flecpeth feeth it 
 not ; the time is appeared, and vrill foone appeare ■■> he that watch* 
 eth feeth it ; many hive already feltk; but there muft fiiftagreac 
 tribulation paffe over, before it be wholy manifeft ^ the caufe is, 
 the contention of the Learned; who tread the CupofChrift under 
 foot, and contend abqjJtaChild that never was worfe fince men 
 
 D d were, 
 
 201^ 
 
 *■ that is. The 
 Book.entiiuled 
 The way to 
 Chrift ; con- 
 iaining a Trea- 
 tife tf Repen- 
 tance, Refig- 
 nition, or 
 Selfe-denyall, 
 and Hegene* 
 ration. 
 
101 Thi two and thirtieth EfifilC 
 
 \ f««, this fhall be manifeft-, therefore let no honeft man defile 
 
 himfelfe with fuch contenmn j there is a fire from the Lord in it, who 
 will confume it i and hirafelfe re^e^ tJbe tr«r;b. 
 
 17. You (hall receive of Mr Walter what he hath befides, efpccial- 
 lyatablemthan Expofitmofit; therein ike whole ground ofdlMy 
 /?m« is plainely layd downe and fol commend you Sir to the love 
 offefin Chr'ijf. 
 
 ( 
 
 Dated, the ao. &c. 
 
 THE 
 
tbi thru *nd tbirtittb Epifilel 
 
 30} 
 
 THE 
 
 THREE AND THIR- 
 TIETH EPISTLE. 
 
 Of the Perfecution againft 
 fJCO'B "BEE^SM, 
 
 B Y 
 
 gREgo^r ^ig^ter. 
 
 Primate, or Sapcrintendcnt of 
 G E R L 1 T Z. 
 
 Our Salvation and Peace in the life of 
 Jefus Chrift. 
 
 Mr.iMarcusU^aafern, 
 
 UCH refpefted, and beloved Sirj all 
 cordiall wifhes of che ftedfaft work- , 
 ingLoveof our Lord Jefus Chrfft in< 
 Soule, Spirit ', aad Body^ prcmifcd :. I 
 have received both yoar letters, and 
 have obferved your Ghriftian heart, 
 fyncerely inclined in a fellow- mem- 
 berlike Love , towards raee and the 
 pure truth ', and I defire that God 
 would ratifie, ftrengthen, and preferve 
 you in fuch a purpoje , that you may 
 
 in the Tree 6f life, Jeftti Chrifly and bring forth abundance of 
 
 fruit. 
 
 Tour (mme reafin will give you to know, that the hand of the 
 
 according to his will, hath guided me hitherto and brought me 
 
 D d 2 to 
 
 grow 
 good 
 
 2. 
 
 Lord 
 
1^ 
 
 tVtAiftVai^'d th'irinth Epiflu, 
 
 to fuch knowledge i wherewith I have again willingly and readily 
 
 Itrrvcd mauy-j feeing 1 hive i.bt learned my knowledge in the Schools 
 
 O > Cut if. or Eockes j buc * rroa; the gym hooh^ of a'l Beings ; whxh the hand 
 
 - jo. ylefeg th4 thai*thirc4f-ln«4£ Bo<S(e d Cro/e of the rrDc 
 underfta.idiiigj th^i^^ Ood fi^ncth Mi ChiUiiea { towliom he 
 giverh this ^c/ok^fc *aij with chat laftie Crofle; onwhkh Crofe the 
 humane death is Jlain, and etermH life reftored. 
 
 4. l.givc you ( as a brother ) to know, that the fnv.e markis en- 
 ftii^ipelipniijny forehead ^ith a Tryumphing Trcphy,on whiduhe 
 R'efurreainliof Jej^ tbrifr is^ irrprintcd. 
 
 5. Wh;|J^{i.!arki daHlvr ^<(kf> me then atj^^e honour and g^ods 
 of th<r^'cftld;T:) a^tjod'hatli Co highly cfietmcd rre unworthy man, 
 2S to nr.ark n.c vvith the Con/^eriig f'gne ofhib beloved fon 7efni 
 
 hi. AiVhlAi r^e of cotqueft the DevilfisWirifycd, that he muft 
 even burfffor ve^y anger, and thereupon hath raifed up a great tcm- 
 peft cvxoihisSea of death ajaii.ft me, and hath calthis horrible 
 tioods upc^ i^^.,|hink;fg th«^«b}'. to •over^heimc aij'ct drownc 
 
 7. But hii viclent^ftrekmet have hicherco i)^ene altogether unef- 
 fc^uall i for the conquering Trophy oi Jefm Chrifi hath defended 
 nie, and fniittcn his poyfonfull darcing rayes unro the earth •, where- 
 by Sathans pharifaicall murthcrir g p^yfon, hath been revuakd in rEa- 
 ny hundred men, w ho /;nce . that time have turned thcmfelves to the 
 niarkeofC/jri/f ', fo thitl/ee »7t/; joy chat all things muft turne to 
 the btft to them that love God. 
 
 8. The report or outcry which came unto^yoa, was nothing elfe 
 but a pharifaicall revilemcHt and feorr>e by meancs of a fcandalous 
 repfoacht'ull lying Pamphlet of one fi-icet of paper in the Latin tongue, 
 Nvhcrein Sathan hath plainly let -forth and laid cpen the pharifaicall 
 heart-, ■ which by Godspermiflion is fo come about, rhat the People 
 might 'Jeirnel to knaw^nd^Hye. fifQ^cpr tjie Poyfon of this pharifaicall 
 
 hesirt.v-^''^^ ■:'\;:;;,;-,.';;'.u ::-;;:: 
 
 ^V Ariiilconfidencly belccvc that; the groffcft DevJlldid diftate 
 that Pamphlet, for his. elates are manifeftiy and plainely therein 
 difcovercdi that it may be clearly fcen chat he is a Iyer, and a mur- 
 therer •, and itfhall beas iwarnini^ unto many that they h.-vea bct- 
 tet care unto their foules i as^ fhi$^:P4ip,phictwith us is almoft by all 
 the learned afcribed tiritoSatan^r,; • '^ s ;•, 7 .'>■;, ■^- '-•^.'' -." ■■ 
 
 10. The caufe of this rage and fury, was'by reafon of thepritrted 
 Booke concerning repentance and the true refrgnaiion j which Booke 
 hath been very profitable unto many. 
 
 11. Which ftircwdly vexed the pharifaicall fpirir, that fuch a 
 
 ground 
 
The three (ind thirtieth EpifiU. 105 
 
 ground (hould be nianifcftedj thinking that fuch a d>)ft;ine and 
 life fhould be looked lor and required of him alfo : which ib not wtW 
 relifhed, fo long as men fit in the luft of chc ficfh, and ferve the bell)- 
 Ood in carnall pleafure, and delighr. 
 
 12. Know yet for a dired^on, rhar his reproach ani lyes, doe but 
 pnblilhand manifcft my Bookc > inforauch that everyone both of 
 the high, leirneJ, andjow dcgre, doe dcfirc to read it, and have it in 
 g-ieat requelf. 
 
 13. Which Booke in a fhort time hath fcome thro igh Enr9pc ■[ Or Sounded. 
 and it is much made of, yea mtbe Prince E'.eHors C :urt of Saxony ; 
 
 where I am i n v i ce J to dcon/^r^nce with high Pcoj^k, the which 1 
 have confented unto, ac the end of Leipfick Far, to performe i 
 who kno*ech \*hit may be done v whi.hsr the mouch of ihc 
 bold flaunderer may not be (\opped, and the truth made known and 
 manifeft. 
 
 14. I exhort and entreat you therefore to wait with patience, in 
 Chriftian love and joy, for the coming, and revelation ofjefm Chrift, and 
 his appearance, which ihiWfoon breake forth, and deiiroy the works ct' 
 the Dcvill. 
 
 I 5- 1 fearc not the Devill •, if God will ufe me any longer for his 
 Inftrument, he will no doubt defend me well enough-, for the lJ\L/ )\ 
 truth neede'h no defence, her defence is this, as Chrift fpeakeih ■■, -^ * " ^tAJ ) 
 tfhenpu are perfecuted for m) name fak^ -, and when the) fpeakall manner ^ 
 
 ofevillofyou tallely form) fake, re'pyce^your reward is in Heaven, alfo 
 he that Jsjuff let him be)uftffill , and he that is wicked let him be wicked 
 ftill-f ei'ery one fhall reap,rrhiithe hathfowm. 
 
 i6. Seeing then my converfation is in Heaven and 1 as to my bo-ly 
 and foul run thither , where aforehand my fpii it d-Aells in Chrift y 
 what advantage then is temporall dignity and honour to me ? 1 otie- 
 ly futfer perfecution in the body, and not in the foulct 
 
 17. What need 1 feare the fhell which covereth the Spirit ? when 
 the fhell is gone, then am 1 wholy in Heaven * with a naked face ; * That is^rrhol' 
 who will deprive and bereave me of this ? none i why need I then ly unc.'oaiheJ of 
 feare the World in an Heavenly caufe ? this corrupt 
 
 18. If the caufe and raatrer be cvill, why fuffer 1 difgrace and re- fie/h, rchich 
 proach •, and fland in trouble mifery andfeare ? why doc I not get cannot inherit 
 rid of it? but is it good, v^hat need I then defpaire, feeing I know the Ktngdome 
 whom I ferve? mwely Jefn^ Chrijl -j who makes me conformable to of God. 
 his Image. 
 
 19. Is he dead, and rifcn againe j why fhould not I then be alfo jVar?. 
 willing to futfcr dye and rife with him? yea, his Croirc is my daily 
 dying; and his Afcenfion into heaven is daily done in me 
 
 20. Tct 1 wait for the Crowne of conquelt which JefinChr'tji 
 hath laid up, and am yet in combate and wreftling as a Cnampton 
 
 and 
 
ao5 7f « three 4Kd thirtieth Epiflie* 
 
 and I - xhorc you as my fellow -wreftlcr to fight a good fight in faith, 
 and waicc in patience for the Revelation ofjefus Chrifi } and ftill 
 ftand faft. 
 
 a r . For this fmoaking firc»brand which now rnnoaketh,Oiall fhort* 
 ly be conlumed in the tire '■> and then the remainder fhall rejoyce \ 
 then it will be manifeft what I couldhivt written unto you j which 
 for the prcfent i& (landercd and reviled j yet onely by the Itnor- 
 ant. 
 
 zt But the wife will obferv^, mark,snd take notice of it •, for they 
 obferve rhc time and fee the darkneffcand al'o the dawning of 
 the day. 
 
 23. Beloved Mt Marcm j that you and your Father arc in good 
 healrh, doth rejoyce and glad me ', I have received the Box of com- 
 fits and returne you thankes for them, 
 
 24. I would fa'n write againe to the Apothecary at Wildan in Li- 
 vmia,-i I had bat an opportunity to fend that way,I praylet me know 
 when you have. 
 
 2^. that which my native Comtryct^eth away, other Nati«ns jhall 
 take up> 
 
 I fend to you and your Father each of you a copy of my Bookes ; 
 fomewhat for good friends •, for I heard that fornaerly you had got- 
 ' t •• ten fome of them for you all. 
 
 27. Iha-e none of the orher writings at hand; I would gladly 
 ha^c fent fome of them to you, but (hortiy 1 hope to come into 
 thofe parts', and ihen God willing I will bring fome along with me 
 and I commend you to the kind and gracious love ofjefns Chrifi, 
 
 Datod^ 5 . \March^ I ^ 2 4. 
 
 JB. 
 
 THE 
 
Thifoare and thirtieth Epifi/e. 
 THE 
 
 FOURE AND THIR- 
 TIETH EPISTLE. 
 
 T O 
 
 Frederick Craussen* 
 
 ao7 
 
 Our Salvation [ is ] in the life of Jefus 
 Chrift in Us, 
 
 E A R E L Y rcfpeftcd Sir j all hearty 
 wifhcs of the Divine Love, and all bo- 
 dily health, and profpericy premifed .• 
 God be pleafed according to his will 
 to cafe and turne away your cufie di- 
 fiemper. 
 
 2. Theftate of my body is yet to- 
 lerable, for which I thanke God j but 
 it is wholly befmcared with the Phari- 
 faicall dirt of Afferfion, that the Com- 
 mon fort can fcarce difcern or acknowledge me to be a man. 
 
 3. So wholly and gtievoufly is Sathan enraged againft me, and my 
 printed Booke j and doth fo exceedingly rage and rave in the chcife 
 pharifee, as if he would devour mc -, but yet for thefc three Weekcs . 
 the great fire hath begun to be fomewhat allayed *, in that he per- 
 ceiveth that many hundreds doc fpeake againft him j whom he hath 
 curfed reviled and condemned as well as me, he hath fo horribly be- 
 dawbt me with lyes, that I can fcarce be knowne. 
 
 4. Thus Cfntji covcrcth his bride, and the pretious Pearthy rea- 
 fon of the unworthinefle of men •, for the anger is enkindled in them 
 and vetigeace is at hand. 
 
 5. I pray for them and they curfeme, It)lefl'e,and they revile 
 mej and Iftand In the ^Proba ', andbcare the mark of Chrijioa 
 my forehead. 
 
 6. Yec 
 
 proofe, 
 
2 08 The f cure and thirtieth Epifliem 
 
 6. Yerrry fouleisnot difmayecl therem ', butit arcounrs It for 
 the Triumphing Ki^orioM/ fignc ofChJft', for !o, muft man be fee 
 aright in*^o the procelfe ot CAr/jl, that he may be-made like unto his 
 Image. 
 
 7. Fcr Chrift muft be conrinual'y perfecutecl, reviled andfliire j 
 he is a yJ^ne which is fpok^ agaiijl \ but upon whomfoever he.falles, 
 him he bruiftth i and deftioyeth the inbrtd ira'ice and jniqtiity of 
 the Serpent- 
 
 8. Have I taught others this way? Clnauft teach ir, ) where- 
 fore fhould it be greivocs and irkfome to mc to waike in;, the fam.e ? 
 It happcch no otherwife nntrj me, then I have ro'd others that ir 
 v.'ou'dg'^e •, and it goeth »ery right j for this is the pilgrims path of 
 Chrijt. 
 
 9. For trne Chrlflians arc here onelygucft, znA fix anger $'■, zvA 
 they muft travell through the Dexils Kingdome to their cwr e heme j 
 through the thlftles and themes of Gods curfe i here we muft wreftle 
 ftedfaftly and overcome, till we get through i and then we {hall be well 
 rewarded, 
 
 lo. For thofe that doe row judge UF,fhall in the day of Gods 
 Judgerrenr, be fet before our e>es', where wewithChriJi P)a!lpaj[e 
 fentence upon them*, what will they then fay unto us, will they not 
 be dumb, and judge themfelves, even as they judge us now •, ah that 
 they could but confider ofichere, and now defiji ir\d returne from 
 it. 
 
 ri. I defire that God would have mercy upon them, for they 
 know not what they doe j they are in greater mifery then thofe 
 whom they perfecute ', they are poore imprifoned Captives and flaves 
 sfthe Devillt who doth fo infc^,tormcnr,and poyfon them, that poy- 
 lon is their life. 
 
 12. And therefore they rejoyce, that they bring forth the thorncs 
 and thirties of the Devil! ; name!y fruits in Gods anger^of which the 
 Children of Chrift whom they perlccute and drive towards their na- 
 tive Countrey, ought well to confider •, that they pray unto God for 
 redemption, not onely for themfelves, but likewife for thefe, their 
 miferable poore captivated, and imprifoned fellow- members i that 
 God would likewife ilhminate them, and bring them home. 
 
 13. Deare brother it is now a time of great earneftnefle, let us 
 not fleep ', for the Bridegromepaffethby andinviteth his Marriage guejls, 
 he that heares it he goeth along with him to the Marriage. 
 
 14. But he that rcfufeth *, and will flecp onely in thelufl ofih^ 
 fejh •, he fhall be exceedingly forry and grieved, that he hath flepca- 
 way fuch a time of grace. 
 
 15. It feemeth ftrange unto the MVAf, that fuch fhould beaC' 
 ccptable to God,whom the fcrlbes f the learned Preifts, and Pharif-. 
 
 ■ fe3 
 
Thefoure And thirtieth Bpiflk* ' top 
 
 es 1 «Jce contcmw and perfe we *, and It looks not backto conMer 
 %yhat the leat ned did unco the Prophetes v Chrift, his Apofilcs, ifn4 
 their Su:ctlio(S. 
 
 1(5. But the prefent Chriftendome, is meerly Titular and verball 
 [_ formall and hyltoricali onciy ftirking ro the lip-labour and the de- 
 vour hypocricy ot the monch] the heart isworfi thcnN*hcn they were 
 fleatkens ^ let us ferim fly confider of ic, and noc aoiufc oar ftrlves , 
 
 wirh ihcrti V that a feed nray rtnnaine upon the cjrth i and that 
 Chri^ may not alwaics be ufed oneiy as a covering L ^^ thccunning 
 h) pocr'cy of in-qui ty. '] 
 
 1 7. Let us exhort, and comfort one another, that we nsay hold out 
 in pa»ence v ( ior there comcth yet a e«<ac ftornae of atflidion, aad 
 Tf ibuUrion ; ) that ^«e raav perfcvere a^^d ftandlteckaft. 
 
 18. For Qififtianity confifts not onely in woids anditnewledge, 
 but \x\f(n9er '■, \_ vt^at are the prefent contentions about, Iju; onely 
 the coiijcdurall knowledge^ £ nientall Uolls, phantalVicall Images 
 and opinions of men ^ they wrangle and jangle in notions, andl- 
 mages {_ which they have blindly perfwaded their nainde and 
 Confcince to adore ] but they deny the ^wer'L ofChciftianitjy* 1 
 
 19. Bat there cometh a time of tryall, where At wiy be fisen 
 
 what their ''' opinions have been \_ and what xhe'ir formall ChufefT-wayes Text^ Images 
 efrvorjhiptnd blind Cain- ike hypocrycy have been] and how ihcy [_or ment^H 
 have ftuck unto them j when they fhall fall from one opinion unto Idolls- ] 
 another, and yet have no reft or undoubted ftayedneffe. 
 
 20. Ahi their opinions are norh'wghat the Heatbenijh Idols ; as 
 they were, before they had the name of Chrift. 
 
 11. The Learned, and Rulers feeke notliingbuttheirowne pro- 
 fit ambition and honour therein *, and they have fet them up in I^ote 
 Cbrifis ^eid y buttheyzreontly Opjnion-pedlersj Q Sellers of Images 
 and menrall Idols, the internall fuperftitious reliques of their owne 
 reafon,Baby]onifh imaginations^ which they fell [_ or reach "] for 
 Money ; and he that giveth them much •, he fhall have devout Com- 
 mendations and praife « to him they will fell plaufible t Images •, and t CurioW con- 
 tibcr care not for their Soulesj if they may but gain and en)oy their trived opinions, 
 j^croporall Gocds. 
 
 22. O', dark night '-, where h Cbrifiianity i isfhec not turned 
 to a * faith breaking Adultrefie ; where is her love ? is it not whol- * Or, Perfd** 
 ly Tu hed ro Cipper, Steel, and Iron ? whereby may the prefent om Whore. 
 Chriftendome He knowne ? whot difference is there between her and 
 the rMTf j^ and oiher Heathens ? are nut they as good ? 
 
 2j. Where is her Chnftian life? where is the communion of 
 Saints ; where wc are but one in Chrift ; where Chrift is onely one 
 MitiaUl There is DOC yec one branch on the tree of Chri(tian life 
 
 £c like 
 
»lo 
 
 Thtfouft 4nd thirtieth Mfifl It. 
 
 like onto the othei»and there «regrowne n^eer idverfe twiggs, ia 
 oppofidon one againft another. 
 
 24. O Brother, we that ftand, let us be wary, and watchfull, and 
 
 * The anfufed get out of * Babel y it is high time, albeit they fcorne and flay us, 
 
 tntanglements yet vt^'tUmt vpor^i^ the Dragm mrbit Image ^ ior they that doe fo 
 
 efSeihand fhall be eternally ponifhed.: 
 
 •pinions. 25- Be not oftendcd at my Perfecution ; and though the like 
 
 happen unto you •, yet remember that there is another life / and that 
 rhey doc onely pcrfecute our owne Enemy which we our felves hate •> 
 they can take no more from us but the fliell [] or bark ] wherein the 
 
 iTheif*y» trreeis grovro. 
 
 jkftp,, t6. BuithetreeftandcthinH€aYcn,andinParadifc, /nt^tf^roHmf 
 
 »f Eternity v no Devill can root it out j let the Devills ftotmy guft$ 
 pafie over it : their opprcflTing, and tormenting i/ ourgrorvth- 
 
 27. I am again moved by the adverfarier, through thcmotioaof 
 Gods anger *, that I may grow, and wax great ;. for now i6 my Ta. 
 lent publifhed unto my native Countrey. 
 
 a8. The Enemyes intention is evill: y€t thereby he publifheth 
 and fpreads abroad my Talent v it is here mightily defircd and mar 
 ny an hungry Soul is thereby refrefhed *, albeit the ignorant fort doc 
 caft out their reproach and fcorne againft it y yon fl:all,yet hpare won- 
 der jkB things* r . .. 
 
 *r.v> R*r«^ 29. For the time is * cofiMS i of which it was told me three yeares 
 iext, ^^'^w^-g^Jjjy zVifton-y namely OF REF R MATlO Ny the end 
 r event or time when it fhall comeiopaffe 3 I commit to /(^od > 
 I Vnow'Mwt yet per feSly. 
 
 ^o. And herewith 1 commend you unto the jqve of /(g/k CAn/^ 
 
 Dated, the 8. •/ c^4>, 1524, 
 
 
 ■ boo;? c6 ysf [■» jU-I t>! 5 «rjttJXi^r\ t^«\;0 \jMi T^ )-.Mr^.- "" • 
 
ait 
 
 THE 
 
 FIVE AND THIRTI- 
 ETH EPISTLE. 
 
 A LETTER 
 
 From 
 
 fJCO'B "BEHMES^. 
 
 Written from Dresden to 
 G E RL I T z, in the Time of 
 
 his Pcrfecution j Dated the 
 ^•^^ Jf^f^s 1614* 
 
 TO 
 
 Doftor I^^BSR.^ 
 Immanuel. 
 
 jY rery dearc Sir , ind Chriftian Brother ', I htart'ily 
 dcfire rh< continoall working of the Love of Je* 
 lus Chrift in you, that your Tree of Pearle may 
 grow great under the Crojfe of our Lord Jefus 
 ChrifY, in fuch (\irring and exercife v and that we 
 may all in that power, withftand in the Faith and in the meeknetfe 
 of Chri(\, the wrathful! cncny of Chrift, which at prcfent roarcth 
 
 E c a like 
 
^j§ The five andthsrti.thEfiflie, 
 
 like a raging Lynn; and fe-^eth h'm'el e miahry againft Jcfus and his 
 Children-, xhit we ma.) whh Pd^il^h. a^oodjightyind ar length get the 
 pr-ze, Cur S(ilva^im,tf)cithfi-t Fid a^t for tcmporali honour and 
 pleafure fake^ dcn;^ Chrift m the Tujtb once ackuowiiedged y is 
 wouldlev^hirdiio recover ic|g#n^ j- -. V ] '; 
 
 i For fffy paft; ! thanke Gnd m thrij} 7</W, that he hath figne<I 
 me wiib hU Mirk§f, and.-dayjy aitkrth rue iirirc unto his Image j 
 whom i pray, that I miy eontinue ftecffaft •, alfo that he would de- 
 liver n.y Eiien its from the abcminable death of Efernali horrour, 
 vhcreinat p^nt rhey lye captivated, and know it not •, and bring 
 them 3\\om^be Ugh, that ihejr may know th'n waj, and come into 
 our Etcrnall Fraccrnity. 
 
 5. Yet to fpeake judiciou^ of thefe things, we certainely fee 
 before our eyes, that this wajrls X*hoIly oppofite to the Devil) j bc- 
 caufe he fagetfa fo wuch afaifift it wichcut cauTe *» it is indeed a very 
 greit vibhdcr, ^jr^efhouHjnakefo great a ftirrc againft fo ftiiall 
 a piece of Devotion, fure it muft nccdes not relifh-, but favour ill 
 with him i whereas there arc many greater Bookcs, full of Foppe- 
 ry atid Folly, and.firt^ of Idolacr|,fcr>berduod, wbich he do^ 
 not r.pprfe j but his fpitc is onely agamji the Way to Chrift, that-none 
 nightwdlke. irtchat way. ^ ' - • : 
 
 4. -For at ^His very tiflie eJpemUy ^ hee thinketh to fct up his 
 Kingdome povrtsrfuily, and yeciie fcech at prefent that it^ath brea- 
 ches in it every 4'here: For the Alfiylant hreakcth in hither from 
 Note, This fol' many Quarters, elpecially from %iic North, and«e can dee no bct- 
 lowed in the fe- terat prefcnr, then not to regard this Enemy, but overcome him 
 venthjeare af- with Pdtifnce under the CrolTe of Chrift, with carncft Repentance, 
 ter tbe Authors '•n^ ^o at length he will become fi&cbk and faint, and this Firebrand 
 Veath. ^'J' fi2ve an end. 
 
 * Gregory S- For he is bat a '^fiery flafh or<}od5 Anger, which nralt bee 
 
 Richer the <piencht with Divine Love and humility •, wee muft in no way add 
 
 Primate of fi^ellto it, to makeitburnej but kill it with Chrifts Kit/oj^ •, as 
 
 Oarlitr. Chrift with his Love overcame the wrath of God and Hell , and 
 
 bruifed Death, andmightHyxuk^^ov^ all his Enemies j and then 
 
 fiich Enemies in the Anger of God, (hall not long prevaile*, as 
 
 Chrift hath taught us, that we fhould feed our Enemies with Meate 
 
 and Drinke, and rejoyce when they affii^ us for his fake.* our re- 
 
 compcnce is in Heaven. ' - 
 
 fks temporall 6- It% not good , out of otir owne fclfe purpofe, to ofe a 
 
 Svford^ or t Worldly Sword, or Weapon againft fuch an enemy of Chrift ; for 
 make Wtti. fo he would be but the ftronger •, but with Fatience and Prayer we 
 * Or, Reproa- ftiall well overcome him : I regard not his unjuft ■" revilings \ I have 
 <bes. agoodConfeience concerning him i the timeu comming apace, 
 
 that 
 
Tbefve and thirtieth SpiflU, 
 
 that fach an Enemy will be cue in pieces by the Srvord of Gods 
 power. 
 
 7. Ic is fie we fhould confider die Time j for Babel burnethin 
 the whole World i and rhere iswoe in every StrceDj oncly men 
 fee ic not yet y buc are hrinde concerning it. 
 
 8. I give you very great thankes for your Brotherly faithfulneflfe 
 and Chriftian care, in that you have taken of my Wife, fome things 
 into yoar keeping j if (he High Pricl\ will needs aflault my HoufCj 
 let him doc it, that it may be knowne in all Countries) what a ma- 
 ker of upToares he is *, ic will tend much to the honour of him and 
 his i he will get a great deale of credit in rhe Ele^orall CounfeU, 
 for having ftormed my Houfc by his trofty Officers, and broken the 
 Windows i if others fhould doe, or caule fuch a thing, the Counfell 
 would not fuflfcr them in the City. 
 
 9. Therefore I mach mar veil that they make fuch an uproare m 
 Gerlit}^^ and without caufe, occafion the raifing fuch a * Clamour 
 abroad againft the City, if the ground fhould be enquired after, 
 it will found but odly *, nevertheleffc ic muft be fo j for the time it 
 Borne : there w'i]\ fudderJji come fomewhac elfe j this is but a figne. 
 Type, Or Figure i feeing they have fo folemnely celebrated the 
 t Feaji of the Holy Qhoft j therefore he muft needs powerfully alTil^ 
 them j whereby ic may be very well difccrned, what fpiric they are 
 the Children-of, which Spirit they fcrve i and this will give us /o 
 niHcb the more caufe to avoyd them ; I fuppofe it is loathfome enough, 
 it ftinkethof Pharifaicall Pitch, and Hellilh Soot: O that God 
 would once have pitty on the fimple people, who are fo very blinde 
 and doe pull downe the judgement of God upon themfelves ; which 
 will fhortly be poured forth. 
 
 to. Their ftability is very well feene*, that which they approve 
 of at one time , the fame they difallow at another time : O if fome 
 Jefuhs fhould come, and remand the Church from Luther againc j 
 what good Pi^ifts woald they make. 
 
 1 1. But let it goe as it doch ; Silence isbeft : they hunt after a 
 Gnat, and thinke they have caught Venifon ■■, but there lyeth coucli- 
 ed 3 fmall Graine of Mitflard feed of the Croffe, in it, which put 
 Chrift to death, that (hill burfl their Guts, and grow to be a great 
 Tree^ and this none can refift. 
 
 12. My Wife need not caufe any Window-fhurs to be made-, if 
 they will breake them, they may i and then the fruits of the High 
 Prieft will be fcene ; let her have a little Patience : if fhce can not 
 get a place in Ger//*^, 1 will get a place for her fome where elfe, 
 where fbee fliall have quiet enough •, but let her ftay within at home 
 and not goe onr, except upon neceifuy,and Icrthc Enemy rage, he 
 will not eate her up> 
 
 '3.1 
 
 21 J 
 
 r 
 
 * OTyExW re- 
 port concerning 
 tbedity. • , 
 
 •\Thtdajfof 
 Femecofi. 
 
114 
 
 * Tht Prince 
 
 EUaoT of 
 Sixonj. 
 
 t Do^or 
 StrOHch. 
 
 * Behng'wg 
 
 *- ttbk. 
 
 The five and thirtieth Spiflle^ 
 
 ig. I moft waitc yet a while here , and expeft what God fhall 
 pleafe to doe i for I have but newjy gotten a httlc acquaintance a- 
 ir.ong the Great ones here, which happeneth daily y and I am well 
 yet, thankes be to God •■, bat 1 have not had any opportunity to de- 
 ifire any thing for my frotcSien, from the Lords, the * Prince £• 
 leHor being gone a Journey, and fome of the chiefe Lords, with 
 him. 
 
 14. Though I doc nor re'y upon any Worldly' protcftion •, 
 but wi!i adventure it on Gods name, and truft him onely, of whom 
 I have received my Talent. 
 
 '5. Next Sunclav, there is a Conference appointed here at my 
 Landlords, which the t Suferintendent hin^elfe defircth to have 
 with me > ahd I am invited ro Supper, where fohie of the Prince 
 Eleftors Co«n/e/&r; 0/ 5t4tf Will be prefent •, what fhall paffe theie, 
 I fhall let you know with the fir(\ opportunity. 
 
 1 6. For he loveih myTreaiife of Repentance; onely he .would 
 faine aske, and himfelfe heare [ of me J concerning fome points 
 vf hich are too high for him, from whit Ground tbeyfkw *, which I am 
 well plcafcd with, and fhall oblerve the Iffue. 
 
 '17. So I cxpeft likewife, the Refolution of Privy Counfellom 
 Lof^, to whom I fhall repaire with the foonel^ i and what fhall paffe 
 there, 1 will let you know with the fiff\ opportunity ; I.hcpe all will 
 goc well •, as God will, fo I will : who knoweih what God will 
 havedone, orwhathe will doe with me-, I very much mar veil my 
 fclfe, how I am lead fo wonderfully without try intent and purpofe 
 , of mine. 
 
 18. By this Bearer, I fend two R'lxdoUers to my Wife, for her 
 occafions i if fhee want any thing, fhee knoweth well where fhee 
 may have it , the Key of the * Drawer lyeth in the Parlour by the 
 Warming- Pan, upon the Shclfe : Tiur Treatife lyeth in the Drawer, 
 you may aske for it -, your Letter which you fent to Zitta, is not yet 
 come to my hands i if any thing happen, let me know if, and if 
 there be no fure Meflenger at hand, fend bat to Mr. Melcher Bemt' 
 ten at 2md, he hath opportunity hither every week j and let him 
 know, that he may fend it away, as we have agreed. 
 
 ip. Salute my Wife and two Sonnes from me i it\d exhort them 
 to Chriftian Patience and Prayer *, andtoporpofc tt» felfe revert^e y 
 that the Enemy may have no advantage. 
 
 20 The bBfioclfe with Mr. Furfiennut his Family , is indeed not 
 goodj neverthclclTe it will prove no great matter-, for it H the High 
 Pfiefts cwne reproach ; and it would even turnc to his great dif- 
 grace, if it were well replyed to : 1 would hh Prince did but right- 
 ly know of it, he would Proteft him witha witneffe, they are the 
 good fruits of the High Pricft. 
 
 21. I 
 
The five and thirtieth Epift/e, ^ » . 
 
 21. I hope tovifit you very fpecdily , though I fhould returne 
 hither againe, it will not coft me my Neck •, it is but a mad clamour, 
 for there is nothing in it but the Friejis Bell- Clapper which founds 
 fofwectly, it iseafie to judge whether it be Chrirts voyce or the 
 Devils i you need not be fo deadly aftVaid of this Quarrell > it is not 
 
 a bufinclfc you need be ajhamed of ; it is nothing but Babels ^Bell, m{\ p r 
 which is rung to give warning [ or to found the Alarum. ~\ * rcut, 
 
 22. Doe but ftand to it ftoutly in the Spirit of Chrift, and then 
 Chrijfs * Bel! will alfo be rang •, God give them and us all, a good 
 minde* 
 
 xg. Pray falute Vit. FrederkKl^fnifchin ; J could doe nothiag 
 for him here yet •, for things gee here very much by Favour , and 
 here are many attendants when there is any thing to be had, I would 
 .very readily ferve him in Love, if I were but able i I cannot yet 
 counfcll my felfe, till God helpe mc : my [_ Sonne J Jacob fhall ftay 
 ftillat Oeriitii^^ that his iVotfeer may have fome comfort there, till I 
 can difpofe it otherwife ', it ftiould be already, if I were not to ftay 
 here, let her have bat Patience: And fo I commend you into the 
 Lone of Jefus Chrift. 
 
 Tranjlated into the l^ether-Dntch out tf/ Jacob 
 Behmens owne hand-vpriting : And out of th^ 
 JSJether.DHtch into EngliJJh 
 
TABLE OF THE 
 
 CONTENTS. 
 
 I. EPISTLE. 
 
 .1. A Chrijlian Sdntatien : ^,WhataChri- 
 ^A Jiian island how ^he commeth to be cafa- 
 ^ ^-ble of jo high a title : 20. ihnt true jn- 
 ftjficatjon confifis not m an 6xternall 
 imfutation of grace^ but m the reall Regeneration 
 in thefpirit of Chrifi : 28. Hovp we are 'ujiifed by 
 Faith in Chriji. 5^. Wherein true Faith the imwor- 
 tall Seed (or Divine Love-Ens whence the New-. 
 birth arifeth J doth conjiji ^ and how it is prefer- 
 ved, 46. Not lip-labour^ or outward formes of 
 ;^ord-worfi/p doe manifest the new-birth in man 5 
 [int *- 2 '^^-^U pru^jce- of Chrifijanity. 48. 7 hat the 
 eager contending and cenfuringthat is fra&ifedin 
 the unprofitable Pr a tings ^ is but a meere j4nti chri- 
 stian Hnske^voyd of Love and Faith, $2,1 hat con- 
 tention about opinions^ is but a deceit cfthc Devil I, 
 53. Wherein our Religion confifis, 54. What ev;lla 
 manjhallfinde in himfelfe^ if he beholds himfclfe in 
 the Looking-glaffe of the Law and C of pell, 6 2 . How 
 the MonUer of the Serpent^ Viz. Falfe dejire , and 
 allevill inclinations^ and properties come to be in 
 nran, 6^, How a man may repent and get rid of 
 them^ and obtaine the Pearle of the New-birth, 
 
 II.EprJr, 
 
A Table of the Contents. 
 
 II. Epiftle. 
 
 I. A Salutation with an hearty congratulation, 
 ^/ike vpay wherein he attained his deep knowledge ^ 
 and high iUummation , and how his Divine light 
 was Withdrawnefor atJtne. 14. OutofwhatEool^e 
 he wrote, 17. 1 hat outward reajon^ unle/je it he en^ 
 kjndledwjth Gods light^ isofpojtteto the Divine 
 Jll)ftery. 22. Ir^ow we are to judge of the fever all 
 C2J ts^ ^judgement s^ and Writings of n/cn. 37. 7 he 
 tcuch-^hneor true note cf Cods C hilarcn^ alfo of 
 the true way to comctmto God^ wherein the Fearle of 
 Divine light is obtained. 42. '^hata true C hrijiian 
 hath no controverjie with any body^ in reference to 
 the variety of Gijts^ but dycth in jelfe-dcnyallto all 
 controverjies, 46, Whence it is that the children of 
 God doe clafi in their h^iowledge, 47. l.hat Zyon 
 Muji be found within ^and niavifeji its vertue bygo'^^ 
 ex am pie to others, 52. Axn excellent anfwer to t^e 
 opinion of Swenckfeltj Weigelius, ^c, 66, Con^ 
 cerninghis Bookj^andwhat they contain, 78. 7 hat 
 he wrote not for the proud cavilling wilelings of this 
 World^ but for the Children that hunger and thirB 
 after their firji Eternall Mother, 
 
 III. Epiftle. 
 
 I . He rejoyceth to fee that any high perfons dee 
 looke after the Divine Af)Jieries^ being it isfo rare a. 
 thing in the World : Temporal/ honour aud worldly 
 fleafure being a clog thereunto. 2. That lis intent 
 •was not topublijli kis\Writings^ but to k^ep them as a 
 
 memoriaU 
 
A Table of the Contents. 
 
 mefH&riallto himfelfe'^ and that in re^& of his , 
 OHtwardman he had no fitnejfe or capacity to write 
 oftbeMyUeries'^ but Tphen the Garland of at if dome 
 TPosfet upon him^ he wrote thofe hints^ andjparkz- 
 lings of Divine light which he faw in the Myliery^ 
 as is to befeen in hisfirli Book^ Aurora. 6. ^ hat he 
 forefaw his perfecution which befill him-^after which " 
 he intended not to write an^^ more'^ but the Lilly 
 returning with an hundred foldincreafe^ jiirred up 
 his will to write againe^ but not according to the 
 fi&ion and djBation ofReafon, lo. "^hat in the 
 fpaceofnine moneths^he wrote three Bookes^ Viz. 
 the Three Principles [_ which are an hundred 
 Peets inhisowne handwriting:'] the Threefold 
 Life Q which hath about fixty Jheets : 3} and the 
 Forty Queftions [^which containe twenty eight 
 Jheets.'] 15. ffhy his Writings wiil^eemeji range 
 tQ the Reader, 16. The tranfcendentvertue.ofwife- 
 dowes Diadem^ or Sophias Pearle^ which the true 
 earned Seeker obtaineth, 2 1 . 7 hat his Writings are 
 not the workeofhis R£afon and VnderJiandiug ^ 
 and that although he never Studyed in all his life^ 
 ' yet he mull n/anifeff and bring to light fuch My- 
 Jieries^ as all the high Schooles in the height of their 
 acute Reafon^ and Reafonings were not able to doe 5 
 yet he attributes nothing to himfelfe^ but accounts 
 himfelfe a mccre Jnflrument of God^ wherewtth 
 Gpd eff'&eth what he pkafeth. 28. Concerning hit 
 F<?<?% Aurora 5 and that in the other three Bookef^ 
 the Myfieries are more clear e 5 and profound^ of 
 deeper grounded. 54^ That he had thejfght and 
 knowledge of the Vhiverfall Tin^ure ^ though no 
 
 & c mant^U 
 
A Table of the Contents. 
 ntanudlArtiy and that in hjsvpritings he hathfeP 
 forth an open Gate unto the Divine My fiery ^ where^ 
 unto Codmill fiirre up labourers of his owne, 3 5. 
 why his VI rittngs were not more accurate according 
 to the Art ofReafon and Rhetorique, ^6, Why 
 more then one Booke was made , and why it were 
 TPeU that of all onely one might he made, 57.. 
 whence Babell is arifen^ and how it is drawing to 
 its Period, 39. How hek to be underfiood when he 
 writes WCj and when I. 
 
 l^^ Epiftle, 
 
 The fir ft Letter, to Taul Key m^con-^ 
 
 cerningthe thoufand yeares 
 
 Sabbath. 
 
 4. Hers glad to fee the Vearle to be fought for in 
 the power and light of the holy Spirit 5 the mani- 
 fefiation of which light doth onely diCco'ver what 
 th'eHypocriticallZyonis^ and what the true Xyon 
 is. 6, Bow we arc to wage our SpirituaU warfare^ 
 and fight for the Crowne of life in Chrifl Jefn^, 9 . 
 7hat it is not enough to exclaime againji BabeJ^ buP 
 ferioujlyto goe out from Babel. 1 1. That he is none 
 pf'Gods Builders^ thatwiUpuUdffwne^ nnleffe he can ^ 
 teil how to rebuild jt better. 13. That the darks 
 Myfieries are onely to be k^owneinthe holy Chofi^ 
 in the light whereof a man may fear ch out ^ and 
 know ail things. 17. Ihat there be many Alafiers^ 
 that wiH judge of the Divine My ft eries ^ and yet 
 
 ntere 
 
A Table of the Contents. 
 
 Toere never fent by Cod, 21. ConcerningBabel^and 
 her Cain-like imprecations, ^4. ThatJJjee is her 
 oVPne TropheteJJe in /the M^fiery of iniquity, 26, 
 And that Pee dejiroyeth her Jelfe. 2 8 . Concerning 
 Zyon^ hovp it JImU arife in great mifery andtribu- 
 lation^ and breaks forth and flourifl) ^ but not con- 
 tinue to the End of the World, 37. Ihat a fum 
 ought not to make conclufions upon the Divirii 
 Myjleries without the command and light of God, 
 38. Many conjiderations concerning the thoufand 
 yeares Sabbath^ the firjl Refurre5iion^and the laji 
 Judgement, 73. Concerning the End of Babels 
 dovpnefall, 78. Concerning his Booke Aurora. 
 84. Ihat hk Writings are not to be lookedupon, 
 as commingfrdm a man of high Arts and endow- 
 ments in this World, 87. Why he gives not Paul 
 Keym a large Anfvoer upon his Book, of the thou- 
 fand yeares Sabbath, 91. Concerning the Soule 
 feparated, 93. That the manifefiation of the thou- 
 fand yeares Sabbath is not of much importance to 
 the World, 95. 'I hat the vfiork^s of the righteotis 
 ( both good and evil/ workes ) Jliall be brought be- 
 fore the judgement, 99, Bovp every one fJull arife^ 
 andanfpper for himfelfe at the Rejurre^ion, no. 
 of the great Myftery^ and Phylofophers fione, 115. 
 Why the Magi ft s ( or thofe who bad the true 
 knowledge of the Divine Magick , or reall wife- 
 dome^ wrote darkely oftheTin^ure, 115. Whence 
 the outward inftigation to manifeft the My fiery 
 proceeds, 117. Why the Prophets^ and Ckriftj^ake 
 VaraboUicaUy, 
 
 e t 2 V. Epiillc. 
 
A Table of the Contents. 
 
 V. Epiftle. 
 
 The Second Letter to Paul Key m, 
 
 I. Still perceiving his 'Lealoui inflamed minde 
 he tenders him hk Service as a debtor in the Love 
 ^yf Chriji, 2. And direli shim tothe fountaine of 
 knowledge. 4. that being we are dead in Adam 
 to the Divine frnderjianding^ we /{now no more of 
 Cod then the bare Bijiory^JinleJJe we be borne a~ 
 gaine, 9. As Adam by hk imagination after the 
 dominion of thk IVorld became earthly 5 fo Uk^- 
 wife by imagination and ferious dejire^ we are re- 
 generate in Cod^ and obtaine the 'new body 5 alfo 
 how the new body is in the old body of this IVorld^ 
 and receiveth Divine underfianding, 18. Whe/^e- 
 fore God created Angels and men, 19. That the 
 will of the externall man would faine keepe - the 
 Divine light in its owne pojjeffion^ but it cannot. 
 22. Why man is created into the externall World. 
 25. T hat by eafneft longing^ and Jpirituall hunger 
 (the workings of true Faith the immort all Seed) 
 VPe apprehend the Kingdome of Heaven within us, 
 25. liow^ and wherein the poore imprifoned foule 
 findethrefi. 16. Why it mufi beare the curfe and 
 Crojje in this life^ and fl and in fuch anguiJJ}^ and 
 earnefily feek^e the Divine refl. 92. Bow the fire 
 of the fenle becomes darke and evill. 33. How it 
 re-obtaines the Divine light. 35. How the Noble 
 Twig^ or Plant of Paradife^ the Divine Image is op- 
 fofed by theDcvill^ and b<)W the Noble Twig^ or 
 
 t-^rr Seed 
 
A Table of the Contents. 
 
 j£eed of Faith defends it felfe. 40. Concerning the 
 Threefold life in man. 50. ihat allconjeBures and 
 opinwns^andinterprctations^of the Divine Myfie- 
 ries from the HyfioryvpjthoKt the knowledge of God 
 jii the holy Ghofi^ are onely from the Babilonicall 
 School e, 5 5. '^hat the true Image of God is brought 
 forth under Tr/bulatiun^ and hardccmbates againji 
 Reafon^ andfiefi and blood, 59. That albeit the 
 Kingdome of Heaven be as f mall as a graine of 
 Mujiard'feed^ yet if it be vpell prefirved it becom- 
 meth a great Tree^ whereon the fruits ofParadife 
 grow. 62. Concerning the thoufandyeares Sabbath. 
 y6. Concerniugthe Revelation^ and who onely is 
 fit to interpret it. 81. How a man mufi try his infii- 
 gation^ and learne whether his knowledge be from 
 the Aftrall Schoole of this IVorld^ or from the Di- 
 vine Schoole of Sophia. 
 
 VI. Epiftle. 
 
 I. That man being the extract of all the Three 
 Principles of the Divine Being hath the fiience of 
 the Eternall fpeakjng word of God within him. 
 4. Whence man under ji and s all things^ and not 
 the creatures. 8. That in God all Beings are onely 
 one^ and how they are ferver ally creaturi%ed. 12. 
 whence the forme of bodies arije. 18. Whence the 
 mixture of good^ andevill comes to be in the vari- 
 ous bodies of the Earth, i^. in what degrees^ or 
 diflinB centres all things are contained. 20. Of the 
 fir fh Centre. i\*Of the Second Centre. 1%. Of the 
 third Centre. 27. Whence the third Trinciple^ this 
 
 viffble 
 
A Table of the Contents. 
 
 'vijlble World dolh arife. 29. Of the two-feld fire 
 a ft d light. :^2, whence th e falfe light arifeth^ and 
 how jt vporkph^ and alfo of the true light, 46. 
 whence the various properties^ andvame imagina- 
 tions arije m fnan^a'fo hoiv Man is become the beafi 
 of all Beafls 5 aljb vphy Man cannot attaine true 
 Rejl in this body* <)2,Whyit is the mofl necefjary 
 for a man to learne to k^now himfelfe^ that fo his 
 knowledge may be fundament all ^and his underjian- 
 ding efjentiall in the Divine Being 5 elfe his feek^ng 
 obtaincs onely a fiadoiv of phanjie. 68, That all 
 States and Orders of this World are to feekf fir 
 this real/ light to guide them, 6<^.What Reafon w*^ 
 and how it may be ufed aright, 7 1 . What allfeekers 
 of Myjleries^and lovers of u4rts ought firfi to doe, 
 ^6. Of God, yj.OflSlature. 7S, Of the Original/ of 
 all things^ and the ground of the four Elements, 80. 
 of that which is contained in the Table of the Three 
 Principles. 
 
 Note^ That thisfixt Epijile is a preface^ or 
 IntroduBion to the Table of the Three Prin- 
 cipleSj which is a Scheam^ or Map^ wherein 
 is briefly deciphered^ and pourtrayed ^ how 
 God is to be confidered without "Nature in 
 himfelfe^ and t hen m Nature according to the' 
 Three Principles of the Divine manifefta- 
 tion : alfo what Heaven , and BeU^ World^ 
 Time^and Eternity^ together with aU Creatures 
 are 5 likewife whence every thing hath taken 
 its OriginaU'^andwhat the vijfble and invijtble 
 Beingis, 
 
 VII. Epiftlc. 
 
A Table of the Contents. 
 
 VII. EpilHe. 
 
 I. An exhortation to goe out from Babel that 
 holds us Captive. 5. And that by th: Regenera- 
 tion in thefpirit of Chrifi. 6. Who onely is a 
 member on the body of Jefuf C hriji. 7. Hovp 
 the grand Myftery lyeih in man^ 1 3 . What the 
 imputed Grace is ^ that makes a true ^hrijiian, 
 ' 14. J^hat the Temple of the Holy Ghofi in man is. 
 15. Horp the Divine Speaking ^ or Operation of 
 the Fternall Word did difappeare in man^ and how 
 it is regained. 16. That this prefent Cain-li(^ 
 jge jpeakes forth by the power of Money ^ many 
 thoufand Soldiers tomaintame its felfe-will. 17. 
 An admonif^ment to take heed of the faithleffe 
 Turba that devoures its orvne Father and Mother^ 
 that brings it forth. 19. Lik,eVPife to beware of 
 demoting our Confcience to any fuppofed contri- 
 ved Religion , for which men contend and fight^ 
 and what the onely true faving Faith is. -23. Ihat 
 good Friends jliall be tryed^ and fajthfull Friends 
 jhall love one another. 
 
 VIII. Epiftle. 
 
 I. whence Controverjie and contention a- 
 bout the diver ft ty of opinions is arifcn in the 
 Vyorld ^ alfo what a Chriflian is , and how the 
 imputation of Chrijis right eoufnejje is to bee 
 
 underJiood> 
 
A TaMe 6f the Contents. 
 
 nnderfiood, i8. Of the Serpent ^ which after the 
 Curfe mufh eate earth , and creep upon the Belly, 
 27. Of Taradife and the Garden of Eden. 29. 
 Whethtrthe Beajis (^bemg they were m Varadife^ 
 and moreover wholly earthly) did a Ifo feed upon 
 raradificcill fruit ^ 31. I whether the Beajis be- 
 fore the ^ nrfe^ were Jo wilde^ hairy ^ and nigged^ 
 as novp they are .<=* 
 
 I X. Epiftle. 
 
 Man himfelfe is the Bookie wherein all My fie- 
 ries are contayned. 8. The outward flefi engen- 
 dred of the foure ElefJients of this PJorld cannot 
 inherit the Kingdome of God-^ hut the Divine 
 body regenerate of the immort all Vlord, 12. That 
 through Jirife or conteji in Nature , the Eternall 
 Myflery is made manifefl, 16. All that Babell 
 teacheth of an extemall imputed right eoufnejfe-^ 
 an da particular EleUion if without Ground, 21. 
 No felfe-reajon mak^th a child of God, 29. Bee 
 that is in earnefiflj all find the Myfiery, 31. Ihat 
 to continue fiedfafl in humility and refignation to 
 Chri.fi ^ is agoodmeane to hinder aU vaine conjieU 
 lations , and mixture of phanjie in our Divine 
 l^owledge. 
 
 X. Epiftle. 
 
 Jtfljeweth vphat the Antichriji in man is ^ and 
 alfo how he ffiufi be fl^ine and mortified:, alfo 
 what a chrijiian is^ and how he is in the new-birth^ 
 
 in 
 
A Table of the Contents. 
 
 inbriefe^ how a man muji dye to Selfe^ and live 
 to Cod 5 and attains Divine Contemplation , ^- 
 fitm^ and Fruition, 
 
 XL Epiftle. 
 
 -Vj". At... 
 
 That all true fundament all knowledge of GOD 
 muJi arife from the ^jevelation and Operation of 
 the Divine fpirit within m t That felfe4ove is tlje 
 great and potent Enemy ^ when the marriage of the 
 Lamj^ if to be celebrated in man. That the Chil- 
 dren of Cod have been ufually perfecnted by thofe 
 that have pretended to teach the wayes of God. 
 That thePearle "Vphich God did entmji the Author 
 VPith^ ff Jo hid^ that the unworthy andfcornefuU 
 doe not fee it^ but remaine blind m the wifedome 
 ef their owne Reafon. 
 
 XII. Epiftle. 
 
 That man cannot learne tritely to know himfelfe by 
 thejbarpefearchings of his outward Reafon ^ alfo 
 whence the true living nnderftanding of God^ and 
 his written Word doth arife in man, 
 
 XIII. Epiftle. 
 
 Itjheweth what Temptation and trouble ofminde 
 is ^ whence it proceedeth^ and how it is to be re' 
 fifted and remedied, 
 
 ff XIV. Epiftle. 
 
A Table of the Contents. 
 XIV. Epiftle. 
 
 Jhat the buddings of the preciotfs Corall in ffe 
 Stmles of mm doe foretell the Summer of chrifk^ 
 Ihat God coftvinceib tfx World by nteane ftmpUci- 
 ty : Alfo that he hath given the wonders cfhts hid- 
 den wifedome in Writings to the Worldfor the light 
 thereof. That Godgiveth the Pearle freely, , 
 
 » ' ■ . . . ■.■..'. ■ . - ... 
 X y . Epiftle* \ Hv.^^'4 hwfc \h'/\^ 
 
 That a Chrifijan Soule doth freely imp art its 
 Love and goodwill unto others^ as a pleafant flower 
 its vertmandfmell: T^hat being Vpe are Plants of 
 Cod^we ought not to be difconraged by any outward 
 calamity that might befall ^^^ but prefe forward 
 with confiant perfeverance ^ and grow up in the 
 life of God^ and bring forth Divine fruit: Bow 
 the Apofiles on the day of pentecofl were under- 
 fiood to fpeake fnany 'L'dnguages ^ when as they 
 j^ak^bntone onely : And how it is lil^ewife pojjt- 
 ble for one man to underftand the fpirit and mean* 
 ing of another in the deepe/i Ground : That albeit 
 he ujeth fome Latin termes-in his Writings yet 
 his meaningrefieth not barely in the ftgnification 
 of the Latin tongue , but much more in the lan^ 
 gnage of nature I That the Ruine of Babel is nigh 
 at hand,. w.iwd. 
 
 XVI. Epiftle.. ^ 
 
 That the knowledge of tk Centre of all Beings 
 '- « givith 
 
A Table of the Contents. 
 
 gtvetb a right underftandjng of Ele&ion : ThaP 
 all difputmg is unprofitable without the light ^ 
 and fprit of God : Ihe VPay whereby a man at^ 
 tames fnndamentall or experimentall k^iowledge 
 of God* 
 
 XVII. Epiftle. 
 
 Concerning Ele^ion ^ and the ground of reall 
 Knm>kdge. 
 
 XVIIL Epiftlc. 
 
 How the Article of Ele^ionis to be underjiood : 
 Alfo whath the Sound of thejeventh Tru^/petdc" . 
 . claret h. 
 
 XIX. Epiftle. 
 
 of the will aud Decree of God concerning man^ 
 At the 31. Verfe begins a Tredi^ion concerning 
 Chrijiendo/ne, 
 
 XX. Epiftle. 
 
 A Defcriptionwhat is contained in his Bookeof 
 Predejiination. At the 25. Verfe begins a won^ 
 derfull Frophejte, 
 
 XXI. Epiftle. 
 
 T/j4^ the Treatife of Ele&ion doth pew how 
 thefeemng Contradictory places of Scripture are 
 
 ff2 tf 
 
A Table of the Contents. 
 
 to be iinderjiood in their owne native fenfe and 
 meaning, - 
 
 XXII. Epiftle, 
 
 '^hat Reafon though never fo acute ^ and well ex- 
 ercijed in Logick attaines not the Knovpledge of 
 the Divine Myfieries without the light of God :. 
 Alfo concerning the procejje of the nobleTin&ure^ 
 er Panacea. 
 
 XXIII. Epiftle. 
 
 ihat the Crojfe is the firji marke wherewith No- 
 hie Sophia Jigneth her Children: What the Temple 
 of the Holy Ghofl is in man^ alfo how Chrifi dwel- 
 kthinman : A brief e Interpretation, of the Nor- 
 therne Crowne^ mentioned in ^^e Aurora; Ofthe 
 language of nature^ and the Thylofophers Stone, 
 
 XXIV. Epiftle. 
 
 Ah Anfwer to a ^ejiion^ why the Shtue of one 
 that was deceafed wept, 
 
 XXV. Epiftle. 
 
 Ofthefirfi intent of the Author ^ when he be- 
 gan to write: IthatGod doth manifefi himfelfe in 
 all thmgSy but ejpecially in man : VI hat man hath 
 lojiin his fall: Alfo what he hath retained after 
 the Fall: Of the heavenly man , md alfo of the 
 Beffiall bodp 
 
 ' XXVI. Epiftle. 
 
A Table of t(ie> Cmx^nts, 
 
 7 hat if the Authours vp'tfidome wen from the 
 Schoole of this World , the World n>ouId ewhrace 
 and toveit : A Vredi^'ion of great rents and di- 
 vijlonsin Chrifiendome : Of the Lilly : OftheAn- 
 tichriji and Babel : 7 hat there commeth a time that 
 is not front the Starry^ Heaven, 
 
 x:x:viT. Epiftic. 
 
 An excellent' defer ipti on of the Noble Pearle : That 
 his kpovpledgens a meere gift of God : Aferious 
 proteftation that he rfirote oncly according to^'ths^ 
 dictation and infiigation of the Spirit. ' -' ""'"'^'^ 
 
 XXVIII. El)iftle. 
 
 ^hat we ought mtftualfy to helpe one another 'in 
 eiir f^erail Gifts^ . ,,^v* ^ . ^vj .. ,.: 
 
 XXIX. Epiftle. 
 
 That the Contentions and Dijfentions in Reli-. 
 gionfjall be reconci^ed^, and enter into the^empe- 
 ratnrei 
 
 XXX/Epiftle* 
 
 ::.')■ <:\\ \ 
 
 \7hat God will have a pure refigtted Souk ^ and 
 therefore wee ought patiently Jo nnd^rgoe the Ye-^^ 
 proach of the World* 
 
 j,,j:| XXXLEpiftle. 
 
A Table of the Cements. 
 
 That the ay me of hk dejire in writing was tofenrvb 
 hk hreihren :■ ihat he forefaw great alteratims^ 
 andcdUtmitUsafproachmgnfonCkriftendome, 
 
 , -V XIXICIL Epiftle. 
 
 Btm the Soule may feareh aright for knowledge 
 gnd illuminatjon in the Myjiery of feature and 
 Grace : That a JJllyi blojjomth in the Northerne 
 Countries. 
 
 XXXIII. Epiftle. 
 Oflm TerfecHtion by Xjregory Rickter .• Alfo of 
 Truths heft defence* - ,, , ■ 
 
 XXXiy. Epiftle. 
 
 That true Chriftians are here onely Pilgrims and 
 fir angers ^ and mufl vPalke through the Thijihs 
 and 1 homes of Cods Anger to their native home : 
 Ihat theprefent Chrifiendome k much adulterated 
 and jophifticated in her Love : That the time of 
 Tryall is at hand, . ,, ,u ,v,iAv. " r^\ : 
 
 XXXV. Epiftle. 
 Of the oppofition agawji the way to Chrifi: Thai 
 the Enemies ofchrift are to be overcome by Patience 
 and Prayer^ and not with the temporal/ Sword. Ad- 
 vife to his Wife how to carry her filfejn the Tumult 
 at Gerlitz. of his acquaintance withfome Noble' 
 men of the Prince Ele&or of Saxony's ConnJelL 
 
 The End. 
 
Errata. 
 
 PwCkc page 2.fine jo. blot oat who. p.io.l.i. r. being freed, 
 EpifUes, p.«o I.io.for Eternally T.ExternaH. p.24, 1. 10. r. Souler 
 property, p.59. l.iS.r. er. p. 56. !• 14. r.nttturalty. p. 64. 1.i4.r. »;&«>. 
 p. 89. 1. 1». r. j)/4y.p.io2. l.ay.r. »^cn, I. a? . r. Ima^nation. p«i?2. 
 1.2?. r. e«t of. p. 139. 1. 31. r.Men and Devils, p. 142 1. 26. r. Dew/^f 
 <«nd iWen. p.i66. 1.24. r- wAo^ p. 169. 1 41. r. p«/rft&. p.177. l-jj.r. 
 ffinceivei. p.i85.4.3i.r. f4fAer. p.187. \.6.x. Pedanticall. p.i9$.l.i7. 
 r. conjunilure. p. 196. J. 23. blot out rvhich- p. 197. 1. 7. r. Wm'mgs. 
 p. 201.I.21. r.yw/ee. p.2o4.1.24.r.rea;?<i/erf. p.2o$. l.go.r. S'OK/e. 
 
 Teftimony, p4. Ln.blot out tA?ng. p.8t I.39. r. fie m/^fct andmght 
 of darkpejfe' 
 
 Warning, p.14.1. laft. r. that it is. p. 16, 1.40. (otprofejfeiT.poJfejfe. 
 
 Table, p.$. J.28. r. wrow d«r/l^. 
 

 
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