A real and unfeigned testimony, CONCERNING jacob beam Of OLD SEIDENBERG, in upper LAUSATIA. OR The LETTERS of two Learned Germans, both acquaintance, and Lovers of this author; called TEUTONICUS. The first is an Epistle of H. D. V, T. to H. P.V, H. Dated the 3. of Octob. Stilo novo, ANNO. 1641. The second is an Epistle of A. V, F. to D. O. B. J. O. S. the 21. of Octob. ANNO. 1641. Translated out of High Dutch, for Benefit and Information to those that red his Writings. Printed in the year, 1649. THE FIRST EPISTLE. Grace, Peace, and Mercy; light, life, and power, from God our Father, and Jesus Christ our Lord. 1. dear, and very worthy Friend, it doth in an especial manner make me glad and rejoice, that I find you have such an intimate entire thirst, after the precious pearl, and faire lily of Paradise, Viz. after the light, and life of God; especially in this Age, which is so filled with the excess of vanity, and iniquity; though Jesus Christ be richly Preached unto the World, and all flesh; but scarce known aright of any, or very few, according to the Spirit. 2. For when we search in the Writings of the philosophers and learned men, not onely those among the Heathens, but the Christians also, we shall find,( when they writ of the wisdom and knowledge of nature: and of all things) but very little, to show, that they laid the right Foundation; and built up their building, from HIM whence all things do Originally proceed; and whereupon they rest: namely, from God himself; whereby then it is an easy matter, to judge what kind of building and structure that is, which standeth onely upon the sand and mirey Bog of selfe-wisedome, opinion and reason; and whether this their knowledge and science be true and real; Or rather a mock wisdom, and a vapouring ostentation of knowledge, and the same of which Saint Paul saith, that it doth not edify, but onely p●ffe●h up. 3. Let a man but consider with himself, whether any can speak really, and essentially of a thing, without the true ground thereof; and how he can teach aright of nature, and the knowledge thereof without the very Creator of the same; and without the knowledge of HIM that hath founded it. How can there be light, where man maketh self the light, and where the Creature leadeth itself astray from its Creator? And how can that be wisdom, which layeth not its ground in the highest and essential wisdom, and doth not direct and led us in, to that again; but onely to an Imaginary concern, and fantastical apprehension of wisdom; and to an unprofitable vapour and fruitless show thereof? 4. And then it must needs follow, that they are altogether vain in their Imaginations, and contrived inventions, and that their ignorant, misunderstanding ●eart, hath been but so much the more darkened; and because they have held themselves to be wise they have been therein but fools in Gods account; whereby the glory of th● u● h●●g●●●le, imm●r●all God, hath been more and more changed, into an●●●●ge of their owns vain thoughts, and inven●ed opinions; and Man hath be●n lead away more ●nd more, from God, into his own wis●●●●, self ●●nfidence, and h●ld presum●●●●n●. 5 Now 〈…〉 away, this great evil, the merciful God; did 〈…〉 ●ince● raise ●nd 〈…〉 the precious man I( 〈…〉 〈◇〉) w●●re al●e●● us to the w●●d of God, and the Hol● 〈…〉 Co●●● 〈◇〉 his gospel, and ●ichly shewed and 〈…〉 of ●hrist, and F●●●●● him. 〈…〉 ●he reach of reason and nature, 〈…〉 and 〈◇〉 ●nd apprehended aright, by reason and 〈…〉 Sect made thereof, in general: 〈…〉 t● the external and to the person of some 〈…〉 the shell, but let the internal, Viz. the kernel 〈…〉 Viz. in the could fruitless Theory, and bare 〈…〉 not rega●ding the spirit,[ and practise]. 7. Whereas unwi●hstanding, that is the most precious ground, wherein and ma● be rea●ly renewed and b●rne again: wherein the holy Spirit( if we saith●●●y seek, and mind it) is given unto us: which then l●●d 〈◇〉 into all truth: and doth teach and open in us, all that is good, and nece●s●ry to Salvation, and the honour of God; by which gift of the holy Gospe●●, G●d hath here and there dispensed unto men, all manner of gifts in all kindes of wisdom and knowledge: but therewith Errors also and Tares have ●eene sown; by the Enemy, as Experience doth more then enough, alas! de●onstrate 8. At this our ti●e when the philosophy of the Noble ground of the gospel, and our faith is thought to be studied out and fortified: and now when reason supposeth that it is ascended up to the height, with its wisdom and Arts, God hath stirred up this our dear Jacob Be●e; a plain unlearned T●adesman; who could scarce writ; and gifted him with such a Noble end●wment of ●he U●iversall knowledge of God and Nature; and shewene him the ●entre of all Beings; how all things arise from God Original●y: consi●t in God, and again return, and flow in to him &c. thereby to call man t● the knowledge of God, of himself, and all things; that he might turn himself, fr●m the corrupt, dark Being of this World, to Christ the ●nely light; depend wh●lly on him; and be regenerate, and illuminate in him; and so reach and obtain the limit and end of his Creation, Redemption, and the Calling of the holy spirit; according to the measure of Faith, here in this[ life] time; and hereafter Perfectly to all eternity. 9. This high rare and precious gift( which hath not been manifested in the like manner and degree, height and depth, breadth and length, before these times) our Jacob Beeme, learned in God, hath employed in all faithfulness and simplicity, and laid it forth, as it was given and imparted to him: and in all his writings, hath laid his ground in God, and hath reared up his whole building, very deeply founded, from HIM: As Christ speaketh of the wise Master builder, that he digged deep and laid his Foun●ation on a Rock, whereupon he built his tower on high. 10. As it is clearly to be seen; h●w he doth all along, drive and press at God, Christ, and his spirit, at faith and love●; at the mortifying of the old, and the ren●vati●n of the new man, and in brief, at the Restoration in Christ, of Gods Image, in us, which did disappeare in Adam, and is become half dead; and as to Salvation in itself, and in the Elements of this World, is quiter dead; and especially how he doth discover, and admonish us about the destructive Babel that abominable and pernicious Turba ●agna, which doth so exceedingly hinder and keep men back( in their darkness, in the forestalled conceit of light, and love to their own will;) from the real contemplation of God: to the end, that we should labour and use all diligence to be freed from that falsehood darkness, and captivity, through the grace and light of God in us. 11. Also he sheweth the order, harmony, and birth, of all things; how and wherein each thing standeth, in its due order; and to what it tendeth, and how in the whole universal nature there is a continual, uncessant moving, drawing, and attraction, or a magical and magnetical wrestling; and how all things do subsist, by the power of the yet uncessantly working word of Gods Fiat; and hold their analogy, and orderly proportion in the wisdom of Gods wonders: whereby it may be seen, wha● the fall of Lucifer was; also what Man was, in his first noble excellency and true nature from the Creation; and how he is corrupt by the fall of Adam: and awakened and called unto life again by Christ, the essential word of love. 12. But he doth not express this and set it forth, with words of scholastic knowledge, and contrived Art, of wisdom in Babel; and of her Builders: but as it was given him according to the knowledge of nature, in his own Gift. Now albeit such terms& phrases as he doth use, might at first appear,( to one that is unaccustomed to them,) very hard, and harsh; and might seem dark and obscure, yet time, and the diligence of an observant Reader, that earnestly desires knowledge for his edification, will,( by the indwelling grace of God, together with experience,) so bring him into a right apprehension thereof, that what seemed difficult, and dark before, at length will be plain, clear, and easy; as it hath happened to myself, in many things. 13, Therefore let no man marvel or be offended, and complain; that it is expressed in such a manner, style or phrase; for it is the Gift of God, who doth therewith what he pleaseth; But unto the Children of the Mystery, who are capable, and worthy of this Gift,( If they do but seriously and d●ligently seek, and persevere therein,) it will plainly appear, and they shall find by Experience, that the expressions are very Proper and Exact, essential and good, in themselves; but hidden unto the high and se●se● wiselings: yea they are as a ston of stumb king and offence; and a ●ortresse before the Mystery, so that they run upon it, stumble and become more and more blind. 14. For the philosophy and Divinity of our dear Jacob beam, is a very noble, precious, and deep ground: An Universall thing, reaching it se●se f●rth into all things; Especially, the Doctrine, of the Three Principles, which have their original in the holy Trinity; Albeit the third Principle must be rightly distinguished from the other two. But I have according to the grace which God hath lent unto me; truly and conscientiously, weighed and examined, the gift and Doctrine[ or experimental essays] of this high-illuminate man and have found them to be Wholly spiritual; and very distinct, an● discreet: and that they do not so much as once clash against any Article of the Christian Faith,( Which is much to to be admired in this Gre●t and Large, and all-comprizing Knowledge; where he setteth all in such true Order, right distinction, and understanding) but he do●h v●ry, emphati●ally, and Convincingly clear and confirm The Articles of Christian Faith. them: And it is a light and Birth[ or Manifestation] of this time[ and Age,] such a one as hath not as yet been re●ealed; and opened so properly, exactly, and plainly, showing What God and Nature is. 15. Yea this knowledge in respect of its true Demonstrative ground, Universall light, and large comp●ehension, is even THAT, wherein all Nations, Turkes, Heathens, and Jews; And all Sects, and Heresies: be they as subtle and Cunning as i●●o●i●de, yet may be convinced in a rational way; for therein is exac●●l● to be seen, how the ground and means is laid down and declared, to the taking away of the vail, wherewith all Nations and Doctrines are covered, darkened, or h●oded up. 16. Also therein is to be seen, how the Axe is laid to the root of the great three, of Nebuchadnezz●●, and to the whole Growth thereof; and also to the Great Building and S●●u●ture in Babel; and thereby the Turbi M●gna, and gre●t Confu●ion, is discovered, and brought to light; which verily i● not the w●rke of a Man, but the Gift, and work of God; and f●r certain ●hall have its e●fe●t, in its due time: but the great Judgements must find precede or f●re-run; wherein wee see how at present, whole Ch●i●●endome standeth, and as yet shall stand, in a worse po ture: Seein● all things must be Judged aforehand; and Babel mu●t at la●t des●roy itself, but the Anti●hri●t shall be slain by the spirit of Christs Mouth 1●. Now as this pearl, and this Lilly-twig, which is so deep and high, so rare and excellent, noble and precious, was not Communicated unto the Author by Man, but imparted from the deep spirit of the Revelation and wisdom of God: So likewise the same, is especially to be sought for( in true faith, a Childlike purpose, and in a Divine fixed resolution, and humble confidence) from the true Light, and right giver of all good Gifts; and to be learned, and obtained through much diligence, Exercise and peculiar Experience, in the ways of God, and under the cross of Christ; for as this Gracious Revelation, is a Gift of God; so also the Gift of God is required, that men may come rightly to know and understand the same. 18. The Lord our God, and Father of our Lord Jesus Christ; the Father of lights, and all good gifts; illuminate your heart and mind, and open unto you the heart of his Love, in Christ, that you may come to the knowledge of himself, his son, and all things; in the instruction, and inhabitation of his holy Spirit: Amen. THE SECOND EPISTLE. The Noble Sophia from above, make the hearts of those that love it rejoice, and work in them an holy will; well-pleasing unto GOD. 1. BELOVED in the Beloved: I have with an especial observation, taken notice, that there are not onely every where, such as are mere Enemies, and Contemners of the Heavenly Marriage; as alas! too too many in this our distressed native country, but yet in some places there are Loving Friends, and well-wishers( albeit in the lesser number) to be found, who very diligently and seriously, seek after the hidden wisdom, and so far as they persevere, and hold out, do at length in a glorious, and worthy manner, enjoy their Divine, pleasant, and chased Love, with superabundant joy and satisfaction to their resigned souls in the spirit and truth. 2. To this hidden Manna, and true divine and supernatural The honey due of Heaven and the food of Angels. Nectar and Ambrosia, the victorious and triumphant voice of the great Jehovah, hath called and invited us, in this our new beginning Age, of the blessed Aur( eae H) orae, or Golden hour. Morning, with the sound of his Trumpet: in that instrument and witness of Jesus Christ( though indeed rejected of man, yet especially chosen of God,) Jacob beam of Old Seidenb●●e late Denizen at Gerlitz. Who in his profound and deepe-grounded writings,( surpassing the reach of Nature,) hath plainly hinted unto us, into what time we are fallen and what is yet to be further expected( and enacted) by the Generations to come, in the great wonders, and works of God; so that now it is our time to arise from the drunken drowsiness, of Great Babel; and to go out, to meet the bridegroom that calleth and kno●keth. 3. For certainty, this blessed man,( now rep●sed in God,) was a burning light, and it is likely, that new wonderful star Mystically, and miraculously appearing in the sky; which in the year 1572( being two yeares before his birth, did remarkably show itself, in the Cassiopaea & via lacto●, or Saint Jacobs white path, unto the European Nations, for a special pregnant sign of a total New birth[ and manifestation] out of the upper fiery crystalline waters; to the stirring up of many profound, learned, and deep searching mindes: And as one effect thereof, he happi●y finished his last mystical book, which as he often told me by word of mouth, was most worthy the reading: Viz. the Mysterium Magnum[ or Commentary] upon Genesis, in the year 1623.( being from the year 1604. and 1607.( when the New stars appeared again) the Exit of the seven or seventh Trigonall Conjunction, and the eighth from the seventh Centrall Beginning) Whereupon in the year following, namely, 1624. in the Jubilee, or fiftieth year of his Age, according to the Mystery, he returned unto his Grave, or re-entered into the magical, and mental Principle. 4. Although at first, the His first book. Aurora, in its rising( which is, the root, or Mother of philosophy, astrology, and Divinity. theology, &c.) and also the little Book of The way to Christ( which beginneth, according to the order of the New Testament with Repentance, and Faith, to the Entrance into the holy kingdom of God) and then also his own person; and afterward his dead Corps, and at last the poor Grave, and wooden cross in the Church-yard; were with blind furious zeal, and very unbeseeming behaviour, abused, assaulted, and defaced; and yet those things were never brought to a due[ legal] hearing: neither was this blessed J. B. convicted of any error in the Evangelicall Faith; but much rather( as it appears by his Life and Conversation; also by his Sound Writings concerning Election, and the two Testaments[ Viz. baptism, and the Lords Supper] as also concerning the Suffering, Death, and Resurrection of Jesus Christ) he was found steadfastly to continue unto his very end, in the pure, and un-sophisticated lutheranism; besides what he hath sufficiently declared, in a peculiar Apology, upon the false and hearsay Censure of Gregory Rickter, Primarius, Anno 1624. who was Primate of Gerlitz. 5. And the contention about the Sealed Grave of Christ; and of his faithful witness J. B. is of like importance and consequence, as that about blessed Luther, which at Wittenberg was environed, and molested by the northern and southern people( not to speak of the eastern and western Nations) and yet( although dearly purchased) it hath prosperously remained under the electoral Highnesse his Protection, so that both of the past and present Age, the two dear and faithful witnesses, of the true, clear, and pure Evangelicall light and righteousness, like Moses, have remained in their Graves undisquieted, by the Babylonians; and the Evangelicall christendom hath an especial remarkable, real, and wonderful sign, whereby they may know the gracious visitation of God, and his spirit in Christ Jesus, their onely and eternal head and Saviour. 6. Therefore this Our age ought seriously to consider these wonderful Writings, immediately revealed, and Communicated from God, that they are not, as the Books of other men, scraped together by the spirit of astral wit, or earthly Reason, patching and piecing, picking and choosing, here and there, according to its fancy, notional hints, and astral glances of illumination; now writing, and then canceling, adding or interlining; but they are written by the Author himself, with the overshadowing, and indwelling co-operation of the Great and secret Spirit of God throughout, with one continued draft, and instinct of the given, and not taken or usurped Pen: of which I myself, with many more, are eye witnesses; and that from the very original Copy, and hand writing of the Author; and therefore they are to be looked upon and judged far otherwise, then with the eyes of Common historical Reason. 7. Not to mention, that the fullness of time is not yet come, wherein these, and other Wonders hidden hitherto, might be generally, fully, and satisfactorily known and received: Also this work is not to be undertaken and mastered, or censured with unwashed hands, but it must be begun and carried on steadfastly, and constantly with all uninterrupted diligence, in the sweat of the face, with a holy spirit, and such a will of the mind, as is wholly and onely sacrificed, and devoted to God; yet so as continued and accomplished in God and by God, with Christ, and his holy Spirit of grace, whereby also the hidden kingdom of God, and therein the Sealed Image of Jesus Christ, is opened again; and very prosperously and effectually advanced in the desiring Seekers, and lovers of the glory of our Lord and Saviour Jesus Christ, with inward entire light, and eternal joy, and jubelizing triumphant melodies of heart; to the glory of the most High, and to the salvation of our souls, and our Sences, which are departed from the Divine light and righteousness; the loss of which is infinitely more then the gain of the whole World; and which to obtain, we must lose ourselves, and all that we have in us, in God the highest and chiefest good; and so we shall for ever find true constant rest, and assured Peace, onely in the Pierced living Rock, and heart of Jesus Christ, Amen. 8. To which High, and happy End, we ought on all sides, by the assistance and help of the Divine grace, to put forth ourselves( so far as is possible in this mortality) without any lingering delays; and so labour to enter into the light, and walk in it, while we have it, and so enjoy it here in Time, and hereafter in Eternity. O Jesu! the Onely and real Light and Salvation of our souls, which is come into the World, to free us from the power of Night, and of darkness, and eternal Death; grant us, and give us This, So be it, Amen. Amen. A WARNING FROM jacob Beem THE Teutonique philosopher, To such as read his Writings. OR, An Extract of divers Passages out of His Writings, for information to those that red them. Prove all things: hold fast that which is good. Note; That this Warning is gathered out of divers of the Authors Books, and Epistles, and put into such order and form of a continued Speech, by the Translator. Printed in the year, 1649. A WARNING From J. B. T. TO THE READER. 1. LET the Reader be warned, not to search further in these very deep Writings, or to ascend higher with his will, and to imagine deeper then he apprehendeth: let him always rest satisfied in the Capacity, reach[ and Comprehension of his understanding] for in the comprehension, he standeth yet in the Essence, where he erreth not, how deep so ever the Spirit leads him: For, far more will be given to one then to another; onely this is the bound, mark, or limit, that every one continue steadfast in humility towards God; and wholly resign up himself to God, that God may work in him the will, and the dead, as he pleaseth. 2. When thou dost this, then thou art as dead in thyself; for thou desirest nothing but Gods will, and the will of God is thy life; which goeth in itself inwardly, even unto the The crown of Virgin Sophia. Thousandth Number, and searcheth the Depths of the Deity with all wonders: He leadeth thy will, resigned to him, into the Virgin of his wisdom, that thou mayst contemplate, and see all wonders; but thou mayst not set thy Imagination, off from him, into the wonders; so soon as thou dost so, thou departest from Gods will, which is the eternal Liberty, and art Captivated in thy own Imagination: mark this; for every Imagination maketh an Essence, and therein thou standest; and thou must get out thence again, or thou seest not God. 3. Therefore Christ teacheth us humility, Love, Mercy, purity of heart, and commandeth us to seek in Gods will, and to resign up ourselves thereunto; for in Gods will wee may do all things: Our own nature must not do it, but God himself is zealous in U S; and he is our dead, or Actor, if we work any wonder: For no human Soul shall say, or think, I will do wonders; no that cannot be, for the wonders surpassing the outward Nature, proceed all only from the Centre of the eternal Nature out of the The eternal fi●e. Tenth Number; Which the Creature cannot[ reach into:] But if it be resigned unto the will of God, then God doth wonders in the Creature; For it is his pleasure to manifest himself in the weak[ in the low, meek and humble mind,] for the strong is stiff in his own will, and will not resign and surrender it to God; He trusteth to himself in his own wit. 4. Thus his will is without God, and can do nothing; and if he then speaketh of the Being, and will of God, he is a liar, for he speaketh not from the spirit, and will of God; but from his own self, from his own weening, and Conjecture; In which is mere doubt[ and uncertainty, albeit he may allege, quote, and draw never so many sayings of other men according to his apprehension to confirm his opinion and way,] And hence arise, the many divisions, Controversies, and contentions, about Faith, and divine knowledge, that men go about to seek God in their own will, and ●kill; men would find God in their own will, and he is not therein; for he dwelleth onely in that will, which resigneth itself up with all its reason, and skill to HIM; to such an one he giveth real living knowledge, and power; to know and understand his Being. 5. Therefore we shall be dumb, dark, and historical to every one that is not born of God; For we are according to the outward man in this World and according to the inward in God: the inward man born of God speaketh of the kingdom of Heaven, and the outward spirit produced from the Principle of this World, speaketh of this World; Thereupon one mans understanding is far otherwise then another; all, according as every one is Gifted with wisdom, so he apprehendeth, and so he interpreteth. 6. Every one will not understand my Writings according to my mind,[ meaning, and understanding,] yea perhaps not one: but every one receiveth according to his Gifts, for his edification, and profit; according as the spirit hath its property,[ form, and Idea] in him. 7. He that will not seek thereby,[ to be] a new man, born in God,[ or the regeneration in the spirit of Christ] and wholly, and unfeignedly apply himself thereto, let him let my Writings alone, and leave them uncensured; I have written nothing for such a Seeker; also he will not be able wholly to understand our meaning though he excerciseth[ and striveth] much about it, unless he entereth into the Resignation in Christ; and there he may obtain, and apprehended the spirit of the Universall, else all will be to no purpose; and we will warn the curious, critic, speculator, and rational Artist; that he amuse not himself; he effecteth nothing in this way, except he himself entereth thereinto, and then it will be manifest unto him without much seeking, for the way is plain and Childlike, and it is truly, and faithfully Declared, and described in my Writings. 8. Let no man blind-fold himself in respect of the simplicity of this hand: for we must be Children if we will find the lily of the holy Plant, and enter into the kingdom of Heaven; our desire must onely be directed in all plainness, and down-right sincerity, unto our first Mother again; from whom we are departed in Adam, and become Selfists; we must go out from, and disclaim our reason, and step into the obedience of our first eternal Mother, and then we receive the spirit and life of the Mother, and then also we know her habitation, and her food. 9. Indeed it lieth not in the power of outward reason; but to the spirit of God there is nothing impossible: and if we be the Children of God, and regenerate again of God in Christ; the son may well see what the Father doth in his House, and also learn his Art, and work: If we then be the Mystery of God, we ought not to think, as if we might not dare to meddle with Mysteries, as Antichrist teacheth; For none can take unto himself any thing of Gods Mysteries, unless it be given him; and Saint James saith, Every good, and perfect gift cometh down from above, from the Father of lights, with whom there is no change, or alteration. 10. We have in our Writings, set you down according to the true ground, what man was before his fall, what he is now in the fall, and what he is again in the New-birth; and also what he shall be after this life: for we know what he is in death, and what in life; also we know, what he is in Hell: also we have set you down the whole ground of the Divine Being; and also of the Creation of all things: of that which is eternal, and of that which is corruptible: and how every thing is made, and come to be as it is, and also what it shall be afterwards; and therein lieth the Key of the Grand Mystery, so far as a Creature is able to comprehend and bear. 11. And this we have done, not from our own wit and reason, as if it were greater then any mans living; but in the Mothers bosom, in the mothers spirit: I am dead and as a nothing; when I speak and writ so, I writ not from my self; but from the knowledge and seeing of the Mother: and yet I live in care, trouble, and labour, in fear, and trembling, and in temptation, like other men; for I have Adams skin and live in the hope of Israel: This I writ that the Reader might know, wherein my knowledge and skill standeth; that so he seek not that by me, which I am not; for I am no more then all other men, who in Christ Jesus our King wrestle for the crown of eternal joy, and live in the hope of perfection, &c. 12. The Reader may perhaps wonder how a plain Lay-man could come to understand such high things, having never red them, nor heard them from any man; but I tell you, that which you see set down in my Writings is but a glimpse of the Mysteries; a man cannot writ them: if God shall count you worthy to have the light enkindled in your soul, you would see, taste, smell, feel, and hear, unspeakable words of God, concerning this knowledge; and therein is the true Theosophicall School of Pentecost, where the Soul is taught of God; Christ saith Mat. 7.7. Seek and you shall find, knock and it shall be opened unto you: Also, my Father will give the ho●y spirit, to them that ask him for it. If the Soul yield itself up to wisdom, for a full possession, then shee penetrateth through it, with her flaming fire of love, and unlocketh all Mysteries unto the soul: none can give it to another, every one must get it himself of God; one may well give a manuduction, or Direction to another, but he cannot give him the understanding. 13. I have no other cause, and incitement to writ, but only from a desire of upright love, towards Gods Children; that I might once recreate and refresh myself with them; I do it not for any temporal wealth, honour, or gifts, But for the hope of Israel, that in the other life I might eternally rejoice and triumph with my Brethren, and then my labour which here I perform in love towards them, shall be well recompensed; therfore I am in good earnest, seeing Christ faithfully warneth us, Not to hid our Talent under the napkin, or bury it in the earth. Mat. 25. Luke 19. Therefore, We ought not greatly to be afraid of man, who can onely kill the body, and then can do no more: but fear him that is able to destroy both body and soul, and cast them into Hell, Mat. 10. 14. I declare in the presence of God, as I shall answer it before his Judgement where all things shall appear, and every one shall give an account of his deeds; that I myself know not how it comes to pass, with me, save onely that I have a fiery incitement, or strong driving and instigation in my will: I know not also what I shall writ, for when I writ, the spirit dictates to me, in great and wonderful knowledge; insomuch that I often know not whether according to my spirit, I be in this World or no, and at this I do exceedingly rejoice, where then sure and certain knowledge is imparted to me, and the more I seek the more I find; and continually deeper, that I oft times account my sinful Person too mean, low, and unworthy, to set upon such Mysteries; but then the spirit setteth up my Banner, and saith, Arise thou shalt eternally live therein, and be crwoned therewith, why art thou amazed? 15. Seeing therefore I have an effectual knowledge in the light and power; it is a mere Gift of God, who likewise in such sort, giveth me a driving will thereto, so that I must writ what I see and know; thereupon I must obey God rather then man, least my bishopric, or Ministry. Office be taken away from me and given unto another, which verily would for ever grieve me: and albeit while I live I shall obtain small thankes from some, who love their Belly, more then God and the kingdom of Heaven, yet my writings have their Gifts, and are for their time; for they have a very rare precious and earnest original. Birth, and rise, there is many a noble Rose bud contained in them, which by reason of the great darkness in Babel cannot be known, and acknowledged, but there is a Time, whereto it belongeth; according to its spirit. 16. I am verily a simplo man, and have neither Learned, nor after this manner, sought after this high Mystery, nor knew I any thing of it, I onely sought the heart of love in Jesus Christ and when I had obtained that with great Joy of my soul, then was this Treasure of natural and divine knowledge, opened and given unto me; wherewith I have not hitherto proudly prancked and vaunted, but desired from my heart and earnestly sought of God, whether the time was come that this knowledge might be revealed, in the hearts of many: concerning which I also obtained a very powerful and effectual Answer, so that I well know, what I have hinted and signified in my writings. 17. And although I am therefore despised and hated of many in the World, yet men shall see very shortly, wherefore God hath opened unto a simplo plain Lay-man The Grand Mystery, that is, the ground of all secrets and Mysteries; and I may not reveal all, that is made known unto me; and yet it might verily be revealed unto worthy men; if I found that it were the will of God and profitable to man: do not so greatly wonder at the simplicity wherewith God doth it; for the time of the proud and haughty is drawing to a period. 18. I warn and exhort the Reader in the love of Christ to try and examine my writings with a right Christian mind, and then his eyes will be opened that he shall see, and understand, and it is my Prayer to God, for the true earnest seeker, that he may be crwoned with the fair Garland of Divine honour, in the knowledge of the wisdom, that so he may have no need to use either mine or others Writings for the knowledge of God; but know the Lord in himself, as the like is happened[ or granted] to me: from which I writ, and make use of nothing else; for it is written, They shall all be taught of God, and know the Lord, I will power out my Spirit upon all flesh: Also Your Daughters and your sons shall prophesy and your young men shall see Visions; wherefore then will men despise and contemn this, when God poureth forth his spirit upon so simplo a man, that he must writ, above the reason of all men, yea deeper then the Foundation of this World is? 19. dear Christians, it proceeds from Gods love towards you; that you might once see the root, and ground of your School contentions[ and controversies of scholastic Reason] for many have sought but not at the right place,[ mark, or Gate,] whence they have fallen into contending, disputing, wrangling, and verbal jangling; which hath filled the World, and almost quiter destroyed all brotherly Love; therefore God calleth you with an higher voice, that you might see whence all things, both good and evil do arise, and proceed Originally, to the end ye should cease from strife, and learn to know him, really, and fundamentally; which hath been hide from the Time of the World hitherto, and hath been onely revealed in the Children of the Saints. 20. If you have a desire and delight to red my Writings, red them diligently, and especially apply yourselves to the Note. Centre of all Beings; and then the Three Principles will be plain and easy to you, and I know and am assured that if you apprehended the Centre in the spirit, that it will afford you such joy as far surpasseth the joy of the whole World; for the precious The P●●losophers ston. ston of the wise men lieth therein, which giveth the certainty, and real ground of all things; it freeth man from all trouble[ and perplexive thoughts] in the controversies of Religion; and it openeth unto him the highest Mystery that is in him; it bringeth that work to which nature hath chosen him, to the highest perfection; and it is able to see into the heart of every thing; is not this a jewel surpassing all the treasure and riches of the World? 21. Our Writing, standeth upon the ground of the holy Scripture; and it is no fiction or strange invention of reason, or a novelty, and innovation foisted in from an astral instigation; it is not New, and there shall also be nothing new save onely the true knowledge, in the holy spirit, of the Being of all Beings; we writ what the time hath brought forth and manifested; and if it were not revealed by man, yet the Beasts must reveal it, for the time is born, and there is no withholding, the most High accomplisheth his wo●ke; my Writings are not written for the wise and prudent of this World, for the Fat Swine of the devil, who contemn the light of nature, and walk in brutish ways, but for the hungry Seeking Children of God, who shall profess the kingdom of Heaven: We must give bread to the Children that are worthy, that they may eat, and praise our Father in Heaven; but not cast pearls before Swine. 22. Do not account it a jesting matter, which God now out of his Love revealeth unto us; do but seriously consider what this manifestation and revelation betokeneth; which is now presented unto the World; look not upon the simplicity, by which God doth it, it seems good in his sight, and it is well pleasing unto him, to m●nifest his might in the weak and foolish, as the World accounts them; it is brought to pass for Instruction to the World; seeing all live in contention, and will not suffer his spirit to draw them; that they might know Gods kingdom to be within us; now therefore the Centre of his Being, and of all Beings, is revealed unto them; all this befalleth us from his gracious Love towards us, to the end we might leave off from the miserable strife and contention, and enter into a brotherly, and childlike Love. 23. No self wit obtaineth the Crown of Gods Mystery, although we writ deeply and profoundly thereof, yet the understanding is not our own, but it belongeth to the Spirit of the Mother; he speaketh and expresseth by his Children, what he pleaseth; he manifesteth himself divers manner of ways, in one far otherwise then in another; for his wonderful wisdom is an infinite unfathomable depth; and you need not marvel that the Children of God use not all one phrase and style; for to every one is imparted, what he shall open, and manifest in God; that the great Mysteries and Wonders, which were foreseen from Eternity, in his wisdom, might be revealed and made known. 24. Every one speaketh from the wisdom of the Mother, whose number is infinite and unsearchable; but the Centre or bound mark, is the Heart of God; they all run thither; and that is the proof[ or Touch-stone] whereby you shall know whether the spirit speaketh from God, or from the devil; for the devil hath also a Matrix and therein are his Children, who speak also from the spirit of their Mother, from their self, and not from the spirit of Christ; for they have not the filial spirit of humility in obedience, and love towards the Mother, much less towards the Children; they also do not live in the wonders of the Mother, in her humility and Purity; but in their own Conjecture and conceit, in an Antichristian show of holinesse, devout hypocrisy and pride, and tread, plain downright humility, under foot. 25. But if we be too hard, and difficult to the Reader; we do admonish him in Love, that he would pray unto God in the name of Jesus Christ, for the illumination of his holy Spirit; that he would be pleased to enlighten him, for without that, he will understand nothing; we writ from another Principle; no Reader understands us in the true ground, unless his mind be new born in God; there is a strong enclosed fortress before it, that must first be opened; and that no man can do, onely the holy spirit is the opener and unlocker. 26. Therefore he that will have an open gate into such Mysteries; he must be Regenerate anew of Christ, of Christs flesh and blood, of that word which became man, and walk in Gods love; and then he will attain unto the right understanding, and esteem it as a great jewel, for the mind gives not over till it comes into the most inner ground. 27. Onely we will faithfully warn the Reader as he loveth his own Soul, and Eternity: to beware of doubting, unbelief, and contempt, least in any wise he Dally with the high Mysteries and thereby blaspheme the holy spirit of God; and his mind become like Lucifer, when he saw the greatest Mystery, and the Deity to stand in such humility, he was offended, and turned himself from the light of love, and entred into the strong might of the fire, and would in his own wit, and cunning craft, Lord it over God; quiter contrary to the right of eternity: God should be subject to him; he would be a former in nature, and rule the magical ground, as a peculiar Lord, and Artist; he would play and sport with the Centre of the Transmutation of the properties; and do all things, as he listed and pleased, and despised Gods love and humility, and therefore he was cast out of his own creaturall place into the eternal darkness into the abyss of the Austere Fiat, and there he must remain to his Eternity, had he but imagined into the light of the majesty, as the other angelical Thrones: he had still been an angel: but he went himself out of Gods love into the anger, thus now he is a devil, Viz. An Enemy of Gods love and all holy Angels: for in love, meekness, and humility, consisteth the kingdom of Heaven, and the angelical World, and the power of the heart of God. 28. But that selfe-reason which without Gods spirit is onely letter-learned doth taunt, cavile, and contemn, all that doth not punctually agree, and comform to the Cannons, Rules, and Institutions of the universities, and high schools, I wonder not: for it is from without,( but Gods spirit is from within) it is good and evil: it passeth like the wind and is driven too and fro; it esteems mans Judgement: and according as the high and Great ones who have the respect and authority of the World do judge and censure, just so it gives its credit, and verdict, it knoweth not the mind of the Lord, for the same is not in it: its understanding is from the Stars, and 'tis nothing else but a counterfeit shadow of fancy in comparison to the divine wisdom. 29. Although the Children of God have not all one gift, style, and form of expression,( for knowledge is manifold:) yet it behoveth us to try their heart and will: now when we find that they arise and spring from one Centre, namely from the spirit of Christ; we should of right rest satisfied on the Centre, and commend the expression to the Highest Or, Language. Tongue, Viz. To the spirit of Gods wisdom, which through the wisdom doth open, and reveal to every one, in his eternal soulish Constelation, according to the manner, and measure as he pleaseth, therefore it is a very unjust and unchristian course, for the Antichrist to rage, and rave, reproach, and revile, when the gifts of God do appear in a divserse manner in men, having not all one knowledge: what can a man receive, unless the same be born in him? 30. Judge no man, for the proud censure and false babblings of reason, where men contemn and condemn the gifts of the spirit, and onely look upon the bare controversy, and dispute about the Letter[ Exchanging Scripture for Scripture;] is onely Babel, a Mother of spiritual whoredom, where reason would always fain be the fairest child in the house; men must honour and adore it. 31. The spirit of God himself judgeth, all things; if that be in us, why should we then amuse and captivated our minds with such prating? should we not much rather rejoice at the gifts of our Bretheren: if they have had other gifts to express then we: should we therefore judge them? doth any herb flower or three say unto the other, thou art sour and unlovely, I will not stand by thee? have they not all one Mother whence they grow? even so all souls proceed from one; and all men from one, why then do we boast and glory to be the Children of God; notwithstanding that we are more unwise, then the flowers and herbs of the field. Is it not so with us? doth not God impart, and reveal his wisdom to us diversely, as he bringeth forth and manifesteth the Tincture of the Mystery in the Earth with fair Plants and flowers; even so in us men; we should rather congratulate, and hearty love one another, that God revealeth his wisdom so variously in us? 32. Therefore know, he that judgeth and condemneth in a wicked way, and runs on in pride to show himself, he is the Opressour in Babel[ The great hunter the mighty Nimrod] a Or, a whirling wheel. perverse stickler that stirreth up contention, and strife: a true Christian hath contention with none in reference to the different Gifts; he can unite and reconcile them all in himself, he brings them only unto the Centre, and there he hath the Touchstone of all things[ and can rightly distinguish between good and evil:] here dear Brethren lieth the pearl, the Grand Mystery, and without this, all Seeking and Searching is dead, and obtains not the Virgins crown[ The Pearl of Sophia] but onely thorns and briars, that sting and gull the Children of God. 34. The Touchstone of knowledge, is first the true Corner-stone Jesus Christ: that man may see whether a thing proceed from love, and tend unto love: whether or no the love of God[ and the good of our Neighbour, in all humility, meekness, and self denial] be sought and desired? or whether it proceed out of pride,[ and a singular pharisaical scorn;] Secondly it is the holy Scriptures, the Bible; And thirdly, it is the heart and Soul of man, Wherein the Book of Gods life is imprinted, and incorporate; and it may very well be red by Gods Children; where then the upright sincere mind hath its Touchstone in itself, and is able to distinguish and difference all things aright. If the holy spirit dwel●eth in the ground of the mind; Man hath a sufficient Touchstone; The same will led him into all truth. 35. dear Christians, consider this aright, become members of Christ: and grow as living Branches, in the three of Christ; red with diligence and Observation The Epistles of Paul: and see how we must enter into the suffering and death of Christ, and die from the old Earthly man, and step into an upright love and Unity. 36. For sure and undoubted it is: that there is no spirit of Christ in contention, and contempt; in disputing, and despising one another; but onely a Painted Image and representation of fancy without life and knowledge. Consider that we are Branches in one onely three; the same three is Christ, and God is Christs three. 37. Why do we then contend so much about knowledge; knowing is not alone the way unto Salvation! The devil knows more then we; what doth that help him? nothing at all! For that I know much, gives me no joy: but that I love my Saviour Jesus Christ; and continually desire him, this affords me joy; for the desiring, is a receiving. 38. I know nothing, I desire also to know nothing; neither have I sought ever any knowledge, for I am a Child, and a nothing in the knowledge? I am willing also to know nothing; that so I may be dead and as a nothing in the knowledge, that God in the spirit of Christ may be my knowing, willing, and also doing, that so I may run in his knowledge and will: and not I, but H E: that I may be onely the Instrument, and H E the hand which worketh. 39. To what end then will you Contend so much with me? I know nothing of your knowledge neither have I ever learned it; seek yourselves( in whom the knowledge is,) wherein I know, seeing I am dead in knowing, for his sake, that will know in me. 40. I do not first gather Sayings, and literal Notions in my knowledge, out of many books, together: but I have the Letters in me; doth not Heaven and Earth, and all things lie in man; yea God himself, and should he not then dare to red in that Book which he himself is? 41. If I had no other Book, but onely my book which I myself am, I had Books enough; the whole Bible lieth in me, if I have the spirit of Christ! what need I then any more Books? shall I contend about that which is without me, before I learn to know what is within me? 42. When I red myself; then I red in Gods book; and ye my loving Brethren are altogether the Letters, that I red in me; for my mind and will findeth you in me; and I wish from my heart that ye also could find me. 43. I admonish you as Brethren and Children, from my precious Talent; that you leave off contending and red the Brotherly Upright Christian love. A.B. C. in you; for it is a vain and unprofitable thing; and altogether unavailable in the presence of God, to contend about the Letters. Are they not in all men! the Country-man is as learned, and nigh unto the kingdom of Heaven as the Doctor, if he red the brotherly Upright Christian love. A. B. C. in him. 44. No knowledge makes you happy; but that you enter into that you know, and become doers of the knowledge; not proud, ambitious, aspiring, stiff-conceited, wild, dry branches; but living in the three of God, where one branch doth mutually and lovingly impart sap and life unto another. 45. Alas! how doth the Mother complain of some of you, that you are dry revolting Branches, unprofitable Suckers and Dreiners; it is told you that the withered Branches shall be cut off, for the three shall Restituti O Renovatio M Reditus N Reparatio I Regeneratio U Revolutio M Renew itself, and manifest its first form and feature; for the End belongeth to the Beginning. 46. But if you shall despise all that is at present declared unto you, and not return into yourselves, and learn to red your own book; then shall an Axe from the East and South cut you down, that you shall never say, I red in strange books, or feed in a strange pasture. 47. God hath sent his Christ Jesus the essential word of Love. heart with his life into us, wherein all is written; he that reads this book in himself, is learned enough; the other Learning is but Babel, and Fable; that one will be learned in the Letters without him, before he can red his own book; if he first red his own, he should therein find all what ever the Children of God have written. 48. For we Men have but one onely Book, which directeth and sheweth us to God; and that we have in Common; every one hath it in himself: that is, the high exceeding precious Name of God; its Letters are the flames of Love, which he our of his heart in the precious Name JESUS hath manifested in US; read onely these Letters in your heart and mind; and then you have books enough; all the Writings of the Children of God, do direct you into this onely Book; for all the Treasures of wisdom lie therein; give heedful diligence, that you be born again in the Life, and in the spirit of Christ, and then you have all what God is, and can do. 49. But ye are drunk, and go astray, and seek the Key to the Book, and contend about the Key: every one saith, I have the Key; and none will open his own lifes Book: every one might have the Key to God in himself if he sought it in the right place; but you choose rather to contend, then to seek the Key in you: therefore you are blind even all of you that contend; ye Court your own delusive shadows of fancy; and do as one that beats the air, wherefore do you not go into the Centre? with such kind of seeking, you find not the Key, be as learned as ever you will: it helpeth not. 50. It doth not lie in Art and reason, but in an earnest resolved fixed will to go out from self, and forsake all self knowledge, and to cast yourselves with a penitent humble desire into Gods knowledge, and disclaim all your own knowing, and desire nothing but Gods knowing; yet in that manner that he may know in you what he pleaseth: and so you shall attain divine knowledge, and find the Key, for which you contend. 51. Loving Sirs, and Bretheren in Christ; become Schollers of the wisdom of God, let no man say of himself that he understands it: we know nothing of God, what God is, Gods spirit must be the knowing in us: else our knowledge is but a Fable, a continual confusion, always learning, and yet understand nothing, of the ground in the Centre. 52. What is it, that I am able to speak and dispute much of wisdom, out of the Writings of others; and could even con the whole Bible by heart and yet understood nothing, what the wisemen have spoken, from their spirit, and knowledge: if I have not likewise the same spirit, which they have had, how can I understand them? 53. To such knowledge as this, no conjectural supposals, and bringing together abundance of Texts and Sayings to ratify and confirm what we intend and conclude upon, doth belong: no Saint, or wiseman hath done so: but there belongeth a living spirit out of God; which is able to look into the Mystery, and walk in its own peculiar knowledge. 54. Gods spirit must be in the reason, if reason will see God: an humble resigned heart is required thereto, and no proud contemning boasting in the reason: where reason vaunts, and pretends an illuminate [ right-rectifyed] judgement; this is nothing else but an astral Sydereall[ starry outward] illumination; whereby it becomes subtle, and quick of apprehension. 55. Is any man a child of God; then let him seek The good of his Brother in the love of God: and then I can trust him: but if he be a Reviler[ and a demure pharisaical scorner] he hath put on the Monstrous Cap of the devil, and walketh in pride: such an one is no Christian, but a titular Text, mouth-Christian. Christian: a Christian from the teeth outward: a confounding Babel; and all contemptuous disdainful, Contentious books and Pamphlets are such a Babel; that cause confusion. 56. If we did show one another the way of God, in love, humility, and in the fear of God, as it becometh the Children of God: there would not be such Contention and contempt in the World: whereby the simplo Lay-man is deceived, and misled; and falleth to contemn, condemn, and despise his Brother, which is not of his Opinion, and Name of Religion; and yet knows no cause at all: and the one is as blind in Religion( which without the spirit, and power of God, is nothing but an invention, and conjecture) as the other. 57. For true Religion doth not consist onely in outward words, in devout shows: in verbal confessions, and outward professions: but in Living working, effectual Power, that one desireth, from the ground and bottom of his heart, to practise and effect, that which he knoweth, in love towards another. 58. It must come to the practise and dead; or else it is nothing but a Painted feighned faith; an historical Babel: where Gods spirit is not; there is no faith; also no Christian: but where it is, there it worketh mere works of love, it teacheth and reproveth meekly, and mildly, it is not puffed up, and disdainful; as the pharisaical Reason in Babel. 58. Where there is a good spirit in man, there it should draw good out of evil, and not pervert any thing to a wrong sense and use: the spirit of God seeketh nothing else but good; he contendeth with none, he loveth man: and where he is in man, there he driveth him to love and humility towards his neighbour: he teacheth and instructeth with meekness, mildness, and forbearance as a loving Father his Children; he doth not push with the horn of revilement and scorn, he cometh not with thunder and lightning: like the Anger in the Fathers Nature, on the Mount Sinai, and also by Elias: but with a still soft voice, as in the Day of Pentecost. 59. God hath Regenerated us again in Christ, in Love; and not in the property of the Fire: to the end we should meet and prevent each other, in a kind Christian friendly will: with all moderate, modest, and mildred deportment, and sincerity; entreat and admon●sh each other as Bretheren; we must help the weak: and direct those that go astray, and lovingly show them the way: not presently cast them into Gods Anger, into the Hellish fire, as the proud pharisaical reason in Babel, that spits out hell and damnation, against those that are not of his Sect. way, and Opinion. 60 Christ said whosoever shall say unto his Brother thou fool: he is is guilty of Hell fire: or Racha, He is in danger of the council; But what shall he be worthy and guilty of that calls his Brother a devil, and condemns him to hellfire: O man! Consider thyself, turn away, from such a way. 61. We have however in this Valley of misery, in our Pilgrimage a very small path, and narrow way into ●he kingdom of God: Is it Christian like to beat and hurl down one another? doth any man err and go astray, let another show him the way: let us deal with one another as Bretheren. 62 We are altogether born blind: but being that fight is granted unto us out of grace: wherefore will not one Brother beteeme eyes unto another? Every one seeth as God granteth him, as the sight is given unto him; why should one envy and hate another, in that respect? Seeing he knows not what the Lord hath given him. 63. Ah alas! how miserable is our time: how doth the devil bestir himself, to take us in his nets, and 'gins? that one Brother doth vilify, reproach, slander, contemn, and slay another; to the end he might catch us in Gods anger: Oh! he cannot beteeme us that high honour, which he had, and yet lost it, through pride. 64, Loving Bretheren, beware of pride; especially of that which proceds from much knowing, and great learning: that is the pride of Reason, and it is the worst enemy of man: it hath never yet advanced any thing, but war and contempt. 65. sirach saith: The higher thou art, the humbler demean thyself, pride goeth before a fall; the knowledge of our reason is foolish; if Gods spirit doth not enkindle and enlighten the knowledge, and if I could say all the Scripture by heart, and knew all Writings without Book, and yet had not the spirit of understanding; what would my knowledge be but an invention? 66. An Opinion that a man confirmeth with the alleging and quoting of many Or, Texts. sayings; is no Divine knowledge; for every Or, Texts. Saying, hath both its understanding, and meaning, according to the place where it standeth: according to the Context, according to the same matter; many times it signifies clea● otherwise then as it is quoted, and alleged, for the proving of an opinion. 67. Herein consists true knowledge: if any man will judge aright: his knowledge must be confirmed in him, from ●h● spirit of God: it must proceed from the Centre, and not from a strange mouth, from the saying of another. 68 Or do you think that the spirit of God hath ceased to speak, or that he is dead? that the spirit( if it moveth in the Divine seeing) dare not any more say, Thus saith the Lord? 69. The spirit sheweth, what he must speak: onely let him have a care, and take heed of the cunning infinuations, and mixture, of the spirit of this World, and of the Imagination of the devil, that the true human spirit of the will, which proceeds from the fire of the soul into the light, be not infected, and poisoned in its curse. 70 There is no better Medicine or Antidote, then the desire of love, and humility; so long as he proceeds, and judgeth in love, and humility in the seeing[ or Illumination] of the Divine Power: His word is Gods Word: for it is approved by the spirit of God; H E E moveth upon the Wings of the wind; in the pure human spirit of the will, as David saith, The Lord goeth on the wings of the wind. 71. You find by none of the Prophets, or Apostles, that any hath spoken from the mouth of another, but from his own peculiar Gifts, indeed sometimes the spirit hath brought in a Text and thereby cleared another Scripture, but the chief of the matter, did flow from his own peculiar spirit and mouth. 72. Who hath forbidden us that we should not speak from the Gifts of our Spirit: but that we must onely speak with a strange mouth: from our spirit; as pharisaical reason will have it. 73. Who hath made a law, that the spirit should hold its peace; who hath turned the speech of the spirit into another form, but onely the Antichrist: who hath set himself up as Lord over Gods spirit; and hath changed the Mouth of the Holy Children:[ Or the holy Scrip ures] into his own colour, and will? 74. This the high Apostles never commanded us: but they said, Hold in remembrance Jesus Christ who died for us and is risen again; and bid us to teach, and preach: they have not shut up any mans spirit, and commanded him to change his tongue wholly into their words: did they not all mutually speak, every one from his own tongue: and yet from one and the same spirit: and that was Christs. 75. We have at this day the same spirit, provided that we be Regenerate of him; and should he not now be able to say and speak what is necessary for this time; who is the cause that the Centre of the Tri-unity doth manifest and reveal itself? Even the seeking of man; their desire. 76. Men contend at present about Christs person: about the Election of God:[ about the Ordinances and way of Divine worship;] and therefore fight, wrangle; and revile one another: This Gods love will no longer endure, but rather manifests itself: that so man might see what he doth; and depart from st●●se and contention, about the will of God, and enter into a right apostolical ●●e, and no longer contend about knowledge: as hath been the practise for a long time in Babel. 77. But that now a simplo mouth must speak and declare such great things; and not one, that is high, and deeply learned: ask God wherefore he doth it; if now a shepherd as David was, should from Gods command become a King; the World would not believe it, till he sa●e in royal honour. 78. Did not Christ come in a low, mean estate, and form; also were not his Apostles mean people? This God can still do, that he may nullify, befoo●e, and bring to nought the self reason of this World: I declare unto you; we speak what we know, and testify what we see. 79. There groweth a lily in the human Essence, which shall speak the great deeds and wonders of God in its own peculiar tongue; That it shall sound over the face of the whole Earth, Hallelujah. 80. Therefore let none contend about opinions, all contention is the image of an idol; Christ hath told us of his Omnipresence; but of no opinion, when he said, that He would be with us always even to the end of the World, Matth. 28.20. He said not, in this or that opinion; but when he signified his presence, he said, Like as the lightning ariseth and shineth unto the West, even so shall the continual coming of the son of Man be, Matth. 24.27. And said, That the kingdom of God is within us, Luke 17.21. 81. The light, and power of Christ ariseth in the internal ground in his Children; and gives them Light through the whole course of their life; and in this fountain of light, the kingdom of G d, is in man; if man hath not this, let him contend, profess, dispute, as much as he will; he cannot bring it into him, with any opinion: but if he hath it, then from this fountain mere streams of Love will flow and issue forth; let him but heedfully mind, that the kingdom of Christ be regenerate, in him; that Christ becomes man( or be born) in him; otherwise he is no Christian, let him be in what opinion he will, he must stand in the Vine Christ, as a living Branch, bearing fruit, John 15. Opinion is not at all available unto him, but real saith, which works out itself into Love; or is powerful and effectual in the breakings forth of Love; And worketh good works, Gal, 5.6. hath he not the works of Love, then he hath no faith: opinion maketh no Salvation; but it is Babel, a confusion of the tongue of unanimous Love; none is a Christian, unless he loveth his neighbour, and defireth[ and endeavoureth] to do him good. 82. Grace imputed from without:[ or an external appropriation and imputation of grace] without the innate filial child-like grace, is wholly false; when Christ worketh in man, then he is a Christian; and then the suffering merits and satisfaction of Christ, do avail him; when he hath him in him for an intercessor that hath done it, that he doth it also in him[ Viz. destroy sin, death, and Hell in him] and put his merit on him; then the kingdom of God is in that same merit; otherwise all ima●inary opinions and apprehensive conjectures are false; no work pleaseth God, but what he himself worketh, by his spirit in Man; therefore let us be Children of Christ, and not Children of Images, Opinions, and mental Idols. 83. Christ hath bequeathed us his kingdom in his Testaments; he that will receive the same, must become a child[ he must be regenerate in the spirit of Christ] else there is no Inheritance: To work repentance, is better then a desire to know much; if the knowledge be not given of God unto Man, he will not understand the Ground of the Divine Mysteries; but if it be given him, then he needs no opinion[ or mental idol.] To continue steadfast in the humility and simplicity of Christ, and to hold close unto his Love and grace, without contemning any, is Good Christianity; all that speaketh of itself is Babel, in Christ we are all members, and onely One. 84. And so I commend all those that seek and desire the child Jesus, into the meek, and effectual working Love of Jesus Christ; that he may be Conceived. Incarnate, and born in all, and then strife and contention hath an end: When the Seed of the Woman breaks the head of the Serpent, we come again into the Temperature; and are in Christ onely one, as a three in many boughs and Branches: AMEN. A TABLE OF THE CONTENTS. I. EPISTLE. 1. A Christian Salutation: 3. What a Christian is, and how he cometh to be capable of so high a title: 20. That true justification consists not in an external imputation of grace, but in the real Regeneration in the spirit of Christ: 28. How we are justified by Faith in Christ. 39. Wherein true Faith the immortal Seed( or Divine Love-Ens whence the New-birth ariseth) doth cons●st; and how it is preserved. 46. Not lip-labour, or outward forms of word-worship do manifest the new-birth in man; but the real practise of Christianity. 48. That the eager contending and censuring that is practised in the unprofitable Pratings, is but a mere Antichristian ●uske, void of Love and Faith. 52. That contention about opinions, is but a deceit of the devil. 53. Wherein our Religion consists. 54. What evil a man shall find in himself, if he beholds himself in the Looking-glasse of the Law and gospel. 62. How the Menster of the Serpent, Viz. False desire; and all evil inclinations, and properties come to be in man. 69. How a man may repent and get rid of th●●, 〈◇〉 obtain the pearl of the New-birth. 1. A Salutation with an hearty congratulation. 5. The way wherein he attained his deep knowledge, and high illumination, and how his Divine light was withdrawn for a time. 14. Cut of what book he wrote. 17. That outward reason, unless it be enkindled with Gods light, is opposite to the Divine Mystery. 22. How we are to judge of the several C●sts, judgements, and Writings of men. 37. The touch-stone or true note of Gods Children, also of the true way to come unto God, wherein the pearl of Divine light is obtained. 42. That a true Christian hath no controversy with any body, in reference to the variety of Gifts, but dieth in self-denial to all controversies. 46. Whence it is that the children of God do clash in their knowledge. 47. That zion must be found within, and manifest its virtue by good example to others. 52. An excellent answer to the opinion of Swenckfelt, Weigelius, &c. 66. Concerning his Books, and what they contain. 78. That he wrote not for the proud cavilling wi●elings of this World, but for the Children that hunger and thirst after their first eternal Mother. III. Epistle. 1. He rejoiceth to see that any high persons do look after the Divine Mysteries, being it is so rare a thing in the World: temporal honour and worldly pleasure being a clog thereunto. 2. That his intent was not to publish his Writings, but to keep them as a memorial to himself; and that in respect of his outward man he had no fitness or capacity to writ of the Mysteries; but when the Garland of wisdom was set upon him, he wrote those hints, and sparklings of Divine light which he saw in the Mystery, as is to be seen in his first Book Aurora. 6. That he foresaw his persecution which befell him; after which he intended not to writ any more; but the lily returning with an hundred fold increase, stirred up his w●ll to writ again; but not according to the fiction and dictation of Reason. 10. That in the space of nine moneths, he wrote three books, Viz. the Three Principles[ which are an hundred st●eets ●n his own hand writing:] the Threefold Life[ which hath about sixty sheets:] and the Forty Questions[ which contain twenty eight sheets.] 15. Why his Writings will seem strange to the Reader. 16. The transcendent virtue of wisedoms Diadem, or Sophias pearl, which the true earnest Seeker obtaineth. 21. That his Writings are not the work of his Reason and Understanding; and that although he never studied in all his life, yet he must manifest and bring to light such Mysteries, as all the high schools in the height of their acute Reason, and Reasonings were not able to do; yet he attributes nothing to himself, but accounts himself a mere Instrument of God, wherewith God effecteth what he pleaseth. 28. Concerning his book Aurora; and that in the other three books, the Mysteries are more clear; and profound, or deeper grounded. 34. That he had the sight and knowledge of the Universall Tincture, though no manual Art; and that in his writings he hath set forth an open Gate unto the Divine Mystery, whereunto God will stir up Labourers of his own. 35. Why his Writings were not more accurate according to the Art of Reason and rhetoric. 36. Why more then one book was made, and why it were well that of all onely one might be made. 37. Whence babel is arisen, and how it is drawing to its Period. 39. How he is to be understood when he writes We, and when I. 4. He is glad to see the pearl to be sought for in the power and light of the holy Spirit; the manifestation of which light doth onely discover what the hypocritical zion is, and what the true zion is. 6. How we are to wage our spiritual warfare, and fight for the crown of life in Christ Jesus. 9. That it is not enough to exclaim against Babel, but seriously to go out from Babel. 11. That he is none of Gods Builders, that will pull down, unless he can tell how to rebuild it better. 13. That the dark Mysteries are onely to be known in the holy Ghost, in the light whereof a man may search out, and know all things. 17. That there be many Masters that will judge of the Divine Mysteries, and yet were never sent by God. 21. Concerning Babel, and her Cain-like imprecations. 24. That shee is her own prophetess in the Mystery of iniquity. 26. And that shee destroyeth herself. 28. Concerning zion, how it shall arise in great misery and tribulation, and break forth and flourish, but not continue to the End of the World. 37. That a man ought not to make conclusions upon the Divine Mysteries without the command and light of God. 38. Many considerations concerning the thousand yeares Sabbath, the first Resurrection, and the last Judgement. 73. Concerning the End of Babels downfall. 78. Concerning his book Aurora. 84. That his Writings are not to be looked upon, as coming from a man of high Arts and endowments in this World. 87. Why he gives not Paul Keym a large Answer upon his Book of the thousand yeares Sabbath. 91. Concerning the soul separated. 93. That the manifestation of the thousand yeares Sabbath is not of much importance to the World. 95. That the works of the righteous( both good and evil works) shall be brought before the judgement. 99. How every one shall arise, and answer for himself at the Resurrection. 110. Of the great Mystery, and philosophers ston. 113. Why the Magists( or those who had the true knowledge of the Divine magic, or real wisdom) wrote darkly of the Tincture. 115. Whence the outward instigation to manifest the Mystery proceeds. 117. Why the Prophets, and Christ spake Parabollically. 1. Still perceiving his zealous inflamed mind he tenders him his Service as a debtor in the Love of Christ. 2. And directs him to the fountain of knowledge. 4. that being we are dead in Adam to the Divine understanding, we know no more of God then the bare History, unless we be born again. 9. As Adam by his imagination after the dominion of this World became earthly; so likewise by imagination and serious desire, we are regenerate in God, and obtain the new body; also how the new body is in the old body of this World, and receiveth Divine understanding. 18. Wherefore God created Angels and men. 19. That the will of the external man would fain keep the Divine light in its own possession, but it cannot. 22. Why man is created into the external World. 23. That by earnest longing, and spiritual hunger( the workings of true Faith the immortal Seed) we apprehended the kingdom of Heaven within us. 25. How, and wherein the poor imprisoned soul findeth rest. 26. Why it must bear the curse and cross in this life, and stand in such anguish, and earnestly seek the Divine rest. 32. How the fire of the soul becomes dark and evil. 33. How it re-obtaines the Divine light. 35. How the Noble Twig, or Plant of Paradise, the Divine Image is opposed by the devil, and how the Noble Twig, or Seed of Faith defends itself. 40. Concerning the Threefold life in man. 50. That all conjectures and opinions, and interpretations, of the Divine Mysteries from the history without the knowledge of God in the holy Ghost, are onely from the Babilonicall school. 55. That the true Image of God is brought forth under Tribulatiun, and hard combats against Reason, and flesh and blood. 59. That albeit the kingdom of Heaven be as small as a grain of Mustard-seed, yet if it be well preserved it becometh a great three, whereon the fruits of Paradise grow. 62. Concerning the thousand yeares Sabbath. 76. Concerning the Revelation, and who onely is fit to interpret it. 81. How a man must try his instigation, and learn whether his knowledge be from the astral school of this World, or from the Divine school of Sophia. VI. Epistle. 1. That man being the extract of all the Three Principles of the Divine Being hath the science of the eternal speaking word of God within him. 4. Whence man understands all things, and not the creatures. 8. That in God, all Beings are onely one, and how they are severally creaturized. 12. Whence the form of bodies arise. 18. Whence the mixture of good, and evil comes to be in the various bodies of the Earth. 19. in what degrees, or distinct centres all things are contained. 20. Of the first Centre. 21. Of the Second Centre. 25. Of the third Centre. 27. Whence the third Principle, this visible World doth arise. 29. Of the two-fold fire and light. 32. Whence the false light ariseth, and how it worketh, and also of the true light. 46. Whence the various properties, and vain imaginations arise in man, also how Man is become the beast of all Beasts; also why Man cannot attain true Rest in this body. 52. Why it is the most necessary for a man to learn to know himself, that so his knowledge may be fundamental, and his understanding essential in the Divine Being; else his seeking obtains onely a shadow of fancy. 68. That all States and Orders of this World are to seek for this real light to guide them. 69. What Reason is, and how it may be used aright. 71. What all seekers of Mysteries, and lovers of Arts ought first to do. 76. Of God. 77. Of Nature. 78. 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 this sixth Epistle is a preface, or Introduction to the Table of the Three Principles, which is a invidiam, or Map, wherein is briefly deciphered, and portrayed, how God is to be considered without Nature in himself, and then in Nature according to the Three Principles of the Divine manifestation: also what Heaven, and Hell, World, Time, and Eternity, together with all Creatures are; likewise whence every thing hath taken its original; and what the visible and invisible Being is. 1. An exhortation to go out from Babel that holds us Captive. 5. And that by the Regeneration in the spirit of Christ. 6. Who onely is a member on the body of Jesus Christ. 7. How the grand Mystery lieth in man, 13. What the imputed Grace is, that makes a true Christian. 14. What the Temple of the Holy Ghost in man is. 15. How the Divine Speaking, or Operation of the eternal Word did disappeare in man, and how it is regained. 16. That this present Cain-like Age speaks forth by the power of Money, many thousand Soldiers to maintain its self-will. 17. An admonishment to take heed of the faithless Turba that devours its own Father and Mother, that brings it forth. 19. Likewise to beware of devoting our Conscience to any supposed contrived Religion, for which men contend and fight, and what the onely true saving Faith is. 23. That good Friends shall be tried, and faithful Friends shall love one another. VIII. Epistle. 1. Whence controversy and contention about the diversity of opinions is arisen in the World; also what a Christian is, and how the imputation of Christs righteousness is to bee understood. 18. Of the Serpent, which after the Curse must eat earth, and creep upon the Belly. 27. Of Paradise and the Garden of Eden. 29. Whether the Beasts( being they were in Paradise, and moreover wholly earthly) did also feed upon Paradisicall fruit? 31. Whether the Beasts before the Curse, were so wild, hairy, and rugged, as now they are? IX. Epistle. Man himself is the book wherein all Mysteries are contained. 8. The outward flesh engendered of the four Elements of this World cannot inherit the kingdom of God; but the Divine body regenerate of the immortal Word. 12. That through strife or contest in Nature, the eternal Mystery is made manifest. 16. All that babel teacheth of an external imputed righteousness; and a particular Election is without Ground. 21. No selfe-reason maketh a child of God. 29. he that is in earnest shall find the Mystery. 31. That to continue steadfast in humility and resignation to Christ, is a good mean to hinder all vain constellations, and mixture of fancy in our Divine knowledge. X. Epistle. It sheweth what the Antichrist in man is; and also how he must be slain and mortified; also what a Christian is, and how he is in the new-birth; in brief, how a man must die to self; and live to God; and attain Divine Contemplation, Vision, and Fruition. XI. Epistle. That all true fundamental knowledge of GOD must arise from the Revelation and Operation of the Divine spirit within us: That self-love is the great and potent Enemy, when the marriage of the Lamb is to be celebrated in man. That the Children of God have been usually persecuted by those that have pretended to teach the ways of God. That the pearl which God did entrust the Author with, is so hide, that the unworthy and scornful do not see it, but remain blind in the wisdom of their own Reason. XII. Epistle. That man cannot learn truly to know himself by the sharp searchings of his outward Reason; also whence the true living understanding of God, and his written Word doth arise in man. XIII. Epistle. It sheweth what Temptation and trouble of mind is; whence it proceedeth, and how it is to be resisted and remedied. That the buddings of the precious coral in the souls of men do foretell the Summer of Christ. That God convinceth the World by mean simplicity: Also that he hath given the wonders of his hidden wisdom in Writings to the World for the light thereof. That God giveth the pearl freely. XV. Epistle. That a Christian soul doth freely impart its Love and good will unto others, as a pleasant flower its virtue and smell: That being we are Plants of God, we ought not to be discouraged by any outward calamity that might befall us, but press forward with constant perseverance, and grow up in the life of God, and bring forth Divine fruit: How the Apostles on the day of Pentecost were understood to speak many Languages, when as they spake but one onely: And how it is likewise possible for one man to understand the spirit and meaning of another in the deepest Ground: That albeit he useth some Latin terms in his Writings, yet his meaning resteth not barely in the signification of the Latin tongue, but much more in the language of nature: That the ruin of Babel is nigh at hand. XVI. Epistle. That the knowledge of the Centre of all Beings giveth a right understanding of Election: That all disputing is unprofitable without the light, and spirit of God: The way whereby a man attains fundamental or experimental knowledge of God. XVII. Epistle. Concerning Election, and the ground of real Knowledge. XVIII. Epistle. How the Article of Election is to be understood: Also whath the Sound of the seventh Trumpet declareth. XIX. Epistle. Of the will and Decree of God concerning man. At the 31. Verse begins a Prediction concerning christendom. XX. Epistle. A Description what is contained in his book of Predestination. At the 23. Verse begins a wonderful prophesy. XXI. Epistle. That the Treatise of Election doth show how the seeming Contradictory places of Scripture are to be understood in their own native sense and meaning. XXII. Epistle. That Reason though never so acute, and well exercised in logic attains not the Knowledge of the Divine Mysteries without the light of God: Also concerning the process of the noble Tincture, or Panacea. XXIII. Epistle. That the cross is the first mark wherewith Noble Sophia signeth her Children: What the Temple of the Holy Ghost is in man, also how Christ dwelleth in man: A brief Interpretation of the northern crown, mentioned in the Aurora: Of the language of nature, and the philosophers ston. XXIV. Epistle. An Answer to a Question, why the Statue of one that was deceased wept. XXV. Epistle. Of the first intent of the Author, when he began to writ: That God doth manifest himself in all things, but especially in man: What man hath lost in his fall: Also what he hath retained after the Fall: Of the heavenly man, and also of the bestial body. That if the authors wisdom were from the school of this World, the World would embrace and Love it: A Prediction of great rents and divisions in christendom: Of the lily: Of the Antichrist and Babel: That there cometh a time that is not from the Starry Heaven. XXVII. Epistle. An excellent description of the Noble pearl: That his knowledge is a mere gift of God: A serious Protestation that he wrote onoly according to the dictation and instigation of the Spirit. XXVIII. Epistle. That we ought mutually to help one another in our several Gifts. XXIX. Epistle. That the Contentions and dissensions in Religion shall be reconciled, and enter into the Temperature. XXX. Epistle. That God will have a pure resigned soul, and therefore wee ought patiently to undergo the reproach of the World. That the aim of his desire in writing was to serve his brethren: That he foresaw great alterations, and calamities approaching upon christendom. XXXII. Epistle. How the soul may search aright for knowledge and illumination in the Mystery of Nature and Grace: That a lily blossometh in the northern Countries. XXXIII. Epistle. Of his Persecution by Gregory Rickter: Also of Truths best defence. XXXIV. Epistle. That true Christians are here onely Pilgrims and strangers; and must walk through the Thistles and thorns of Gods Anger to their native home: That the present christendom is much adulterated and sophisticated in her Love: That the time of trial is at hand. XXXV. Epistle. Of the opposition against the way to Christ: That the Enemies of Christ are to be overcome by Patience and Prayer, and not with the temporal Sword. advice to his Wife how to carry herself in the Tumult at Gerlitz. Of his acquaintance with some Noblemen of the Prince Elector of Saxony's counsel. The End. Errata. Preface. page. 2. line 30. b●ot out who. p. 10. l. 1. r. being freed. Epistles, p. 20 l. 10. for eternal, r. external. p. 24. l. 10. r. souls property. p. 33. l. 18. r. or. p. 56. l. 14. r. naturally. p. 64. l. 14 r. their. p. 8●. l. 11. r. play. p. 102. l. 27. r. when, l. 29. r. Imagination. p. 132. l. 25. r. out of. p. 139. l. 31. r. Men and Devils p. 142 l. 26. r. Devills and Men. p. 166. l. 24. r. wholly. p. 169. l 41. r. putteth p. 177. l. 33. r. conceived. p. 185. l. 31. r. Father. p. 187. l. 6. r. pedantical. p. 195. l. 17. r. conjuncture. p. 196. l. 23. blot out which p. 197. l. 7. r. Writings. p. 201. l. 21. r. you ye. p. 204. l. 24. r. revealed. p. 205. l. 30. r. soul. Testimonys p. 4. l. 11. blot out thing. p. 8. l. 39. r. the might and night of darkness. Warning, p. 14. l. last. r. that it is. p. 16. l. 40. for profess, r. possess. Table, p 5. l. 28. r. wrote darkly.