The
Epistles
of
JACOB
BEHMEN
aliter
,
TEVTONICVS
PHILOSOPHVS
.
Very
usefull
and
necessary
for
those
that
read
his
Writings
,
and
are
very
full
of
excellent
and
plaine
Instructions
how
to
attaine
to
The
Life
of
CHRIST
.
Translated
out
of
the
German
Language
.
LONDON
:
Printed
by
M.
Simmons
for
Gyles
Calvert
,
at
the
Black
Spread
Eagle
,
at
the
West
end
of
Pauls
Church
,
1649.
THE
PREFACE
TO
THE
READER
.
AS
there
is
no
Booke
or
Treatise
which
this
Author
hath
written
,
but
the
footsteps
and
Characters
of
Divine
Light
,
and
knowledge
are
therein
Imprinted
and
discerned
,
and
may
be
of
speciall
use
and
improvement
to
the
Christian
,
impartiall
,
Reader
;
so
likewise
these
his
Epistles
,
written
at
sundry
times
,
and
occasions
to
severall
Friends
;
and
thus
gathered
and
compact
together
,
may
of
right
be
reckoned
as
one
Booke
,
not
of
the
smallest
benefit
and
direction
to
the
Reader
,
Lover
,
and
Practitioner
of
that
Divine
light
,
and
knowledge
,
which
his
Writings
doe
containe
,
and
hold
forth
:
breath
the
spirit
of
wisedome
into
us
:
for
the
sound
of
understanding
is
not
to
be
Characterized
,
or
Painted
on
Paper
;
no
more
then
the
Notes
,
and
Characters
of
Musick
can
give
the
reall
Sound
,
and
Tune
,
unto
the
Eare
;
but
they
are
a
direction
how
the
skilfull
Musician
shall
play
on
the
Instrument
;
so
also
our
minde
is
as
an
Organ
,
or
Instrument
;
but
it
Sounds
onely
according
to
the
Tune
,
and
Note
,
of
that
Spirit
,
that
doth
possesse
and
act
it
:
And
we
doe
convert
,
and
assimulate
all
things
according
to
that
Spirit
,
and
will
that
is
ruling
,
and
predominant
in
us
;
and
therein
the
minde
,
thoughts
,
and
sences
,
are
enkindled
,
and
enflamed
;
for
if
we
have
a
bare
Astrall
,
Worldly
,
Carnall
,
Selfe-conceited
,
Contemning
,
Cavilling
,
Pharisaicall
,
Hypocriticall
Spirit
;
accordingly
we
doe
forme
,
and
frame
our
Notions
,
Judgement
,
and
Censure
;
and
pervert
all
things
to
a
wrong
sense
and
use
;
but
if
the
Divine
Spirit
of
Love
,
Light
,
meeknesse
,
humility
,
selfe-denyall
,
syncerity
,
and
holy
desires
doe
dwell
,
rule
,
and
act
in
us
;
then
our
understanding
is
accordingly
holy
,
Divine
,
and
reall
:
for
To
the
pure
,
all
things
are
pure
;
but
to
the
impure
,
all
things
are
impure
;
for
their
very
Mindes
and
Consciences
are
defiled
:
As
this
Author
received
not
his
Learning
,
Gifts
,
and
high
Endowments
,
from
the
Schooles
of
this
World
;
not
desire
to
become
one
with
the
same
spirit
of
Divine
knowledge
;
and
endeavour
to
have
it
innate
,
and
essentiall
in
us
,
to
the
living
expression
of
Divine
love
and
righteousnesse
;
they
would
be
but
as
dark
and
Historicall
unto
us
:
and
the
frame
and
structure
of
our
knowledge
,
which
by
our
artificiall
Reason
we
should
build
unto
our selves
upon
that
foundation
;
would
be
but
a
vapouring
Notion
,
a
blind
Pedanticall
Luciferian
ostentation
of
a
Pharisaicall
knowledge
,
that
would
not
edifie
,
but
puffe
up
;
almost
quite
destroyed
all
brotherly
love
;
but
the
God
of
love
,
by
the
efflux
and
breakings
forth
of
his
Divine
light
,
and
holy
spirit
in
us
,
so
expell
and
drive
them
into
the
Abysse
of
darknesse
,
from
whence
they
come
,
that
in
the
severall
dispensations
of
his
Divine
Gifts
,
and
manifestations
of
light
unto
us
,
We
may
rightly
understand
,
and
serve
one
another
in
Love
:
that
the
great
Babylonish
building
of
our
owne
tottering
imaginations
,
and
wanton
opinions
,
which
we
(
by
the
sharp
inventions
,
and
glozing
glosses
of
vain
contriving
reason
,
in
the
many
and
various
conjectures
,
about
the
ways
,
how
God
is
to
be
worshipped
and
served
)
have
endeavoured
to
rear
up
unto
our selves
,
may
fall
:
that
so
we
may
all
come
to
speake
the
One
holy
language
of
Christian
Love
to
each
other
:
who
hitherto
have
been
so
divided
,
that
in
sted
of
building
up
one
another
in
the
holy
Faith
of
Christ
,
we
have
bruised
,
battered
,
and
beaten
down
one
another
in
the
spiritual
pride
and
hypocrisie
of
Antichrist
.
There
are
some
that
are
so
farre
forestalled
with
a
strong
selfe-conceit
of
their
owne
light
and
love
of
selfe-will
,
right
Orthodox
judgement
,
rectified
in
all
points
of
Phylosophy
,
and
Divinity
;
but
these
cannot
see
how
farre
they
are
like
the
blinde
selfe-conceited
Scribes
and
Pharisees
,
those
Luciferian
wiselings
that
thought
none
could
teach
them
any
thing
;
because
they
were
skilled
in
the
Letter
of
the
Scripture
;
but
Christ
told
them
,
that
They
erred
,
not
knowing
the
Scriptures
,
&c.
Others
againe
,
the
Mysterious
Antichrist
in
Babel
,
by
a
selfish
illumination
,
and
blind
perswasion
,
hath
so
deeply
captivated
,
and
imprisoned
;
yea
,
bewildred
,
and
bewitched
,
in
his
Mystery
of
iniquity
and
hypocrisie
,
that
they
doe
not
onely
take
upon
them
to
contemne
,
and
condemne
all
that
seem
to
contradict
their
received
Principles
,
and
opinions
,
but
from
the
workings
of
the
uncleane
Pharisaicall
spirit
in
them
,
They
will
draw
strange
conclusions
,
and
perverted
meanings
,
from
the
words
and
works
of
others
;
to
make
them
odious
and
abominable
;
but
these
are
like
unto
Toads
,
that
turne
all
they
eate
into
a
poysonfull
nourishment
,
which
they
will
spit
out
againe
,
upon
those
that
doe
but
touch
them
.
Others
there
are
also
,
of
their
approved
Masters
;
and
to
them
they
have
so
chained
,
devoted
,
and
Sacrificed
their
consciences
in
blindfolded
Hypocrisie
;
that
nothing
can
take
any
true
impression
upon
them
:
but
that
which
speakes
for
,
pleads
for
,
and
maintaines
their
cause
,
their
way
,
their
Sect
,
unto
which
they
have
given
up
and
addicted
themselves
;
and
that
they
will
hold
,
and
beleeve
,
rather
because
they
will
,
or
because
such
,
and
such
,
of
whom
they
have
a
good
opinion
doe
say
so
;
or
because
they
have
already
received
and
maintained
it
,
then
from
any
true
impartial
consideration
that
it
is
right
,
or
from
any
effectuall
living
essentiall
knowledge
,
and
reall
spirituall
Being
of
it
in
their
owne
Soules
,
&c.
But
for
those
that
know
enough
already
,
and
are
so
well
conceited
of
their
owne
selves
,
this
Author
hath
written
nothing
;
but
for
the
Seeking
,
hungry
,
desirous
Soule
;
that
by
unfeigned
repentance
,
conversion
,
and
introversion
of
its
will
,
mind
,
and
thoughts
to
God
,
doth
endeavour
the
reall
practice
of
Christianity
,
and
the
leading
of
an
upright
conversation
in
all
humility
,
meekenesse
,
simplicity
,
patience
,
forbearance
,
righteousnesse
,
and
Christian
love
towards
all
men
,
without
a
Selfish
singular
disrespect
,
or
Pharisaicall
contemning
and
condemning
of
Others
.
The
true
way
and
meanes
for
a
man
to
free
himselfe
from
all
blind
contentions
,
get
out
of
that
tedious
Maze
,
and
wearisome
laborinth
of
perplexing
thoughts
,
wayes
,
and
opinions
concerning
God
,
Christ
,
Faith
,
Election
;
the
Ordinances
,
or
the
way
of
worship
,
wherein
the
World
doth
trace
it selfe
,
is
faithfully
set
downe
,
and
declared
according
to
the
ground
of
the
Scripture
,
and
true
experience
in
this
Authour
;
the
attainement
of
which
light
,
will
give
reall
satisfaction
,
and
assurance
to
the
Soule
,
so
that
it
shall
not
need
say
,
Is
it
true
?
What
Arguments
are
there
for
it
?
How
can
it
be
proved
,
&
c
?
But
it
shall
finde
the
reall
Signe
and
Seale
of
truth
within
it selfe
,
as
the
Scripture
declareth
,
1
John
2.
20.
27.
That
the
unction
from
the
holy
One
teacheth
all
things
;
new
birth
,
whereby
the
light
,
and
life
of
God
is
renued
in
us
;
the
essentiall
Word
of
Divine
love
,
Christ
himselfe
is
begotten
and
formed
in
us
;
to
the
reading
,
and
experimentall
understanding
,
of
which
Word
of
Life
,
Light
,
and
Love
;
the
whole
Scripture
,
and
the
Writings
of
Divine
illuminate
Men
doe
direct
us
,
and
all
words
,
workes
,
and
Bookes
,
that
proceed
not
from
that
Word
,
and
lead
us
againe
to
that
Word
,
are
either
onely
Astrall
,
outward
,
and
transitory
;
or
the
fantasticall
Idola
mentis
,
the
shadowes
of
fansie
,
and
learned
Pharisaicall
Reason
,
which
by
its
feighned
words
of
suttlety
,
and
humane
wisedome
,
enticeth
men
to
beleeve
strong
delusions
,
and
follow
after
lyes
in
Hypocrisie
.
In
our
owne
Book
which
is
the
Image
of
God
in
us
,
time
and
Eternity
,
and
all
Mysteries
,
are
couched
and
contained
,
and
they
may
really
be
read
,
in
our
owne
soules
,
by
the
illumination
of
the
Divine
Spirit
;
for
our
minde
is
a
true
mysticall
Mirror
,
and
Looking-Glasse
,
of
Divine
and
Naturall
Mysteries
;
and
we
shall
receive
more
reall
knowledg
from
one
effectuall
innate
essentiall
glimps
,
within
us
;
then
in
reading
many
hundred
of
Authors
;
whereby
wee
scrape
abundance
of
carved
workes
and
conceits
together
,
and
frame
a
Babel
of
knowledge
in
the
Notion
,
and
Fansie
,
to
our selves
;
for
in
the
true
light
we
receive
the
pledge
and
earnest
of
that
Spirit
,
which
Searcheth
all
things
,
yea
the
depths
of
God
:
let
no
man
thinke
that
it
is
now
impossible
;
for
in
a
Christian
,
new
borne
in
Christ
,
Christ
the
light
of
life
,
and
being
of
Love
doth
dwell
;
and
in
him
are
all
the
treasures
of
wisedome
and
knowledge
;
and
he
doth
expresse
the
same
,
in
the
humble
resigned
Soule
,
according
to
the
manner
and
measure
,
as
he
pleaseth
;
and
as
is
best
requisite
for
the
Time
and
Age.
These
Epistles
are
not
fraught
with
fine
complementall
straines
,
and
pleasing
Notions
of
humane
Art
;
or
with
the
learned
Quotations
of
ancient
Authors
,
or
with
the
witty
glances
of
accute
Reason
,
trimmed
up
in
the
Scholastique
pompe
,
and
pride
of
words
,
to
tickle
and
delight
the
fansie
of
the
Reader
;
neither
doe
they
savour
of
a
Sectarian
spirit
of
Hypocrisie
and
affectation
;
arrogancy
and
Pedantick
presumption
,
to
make
himselfe
that
which
in
reallity
he
is
not
,
to
get
a
great
Name
,
and
to
amuse
and
captivate
mens
mindes
,
with
strange
high-flowne
conceits
,
thereby
to
gaine
a
selfish
confidence
and
approbation
in
others
,
to
make
a
Sect
in
Babel
;
but
he
hath
written
(
according
to
the
Divine
Gift
which
he
received
)
of
the
greatest
,
and
deepest
Mysteries
,
concerning
God
and
Nature
;
and
hath
expressed
them
in
such
suitable
and
significant
tearmes
and
phrases
,
as
are
best
apt
to
render
them
,
in
their
owne
native
and
proper
Idea
and
meaning
,
to
the
understanding
and
capacity
of
others
:
Albeit
few
will
understand
them
according
to
the
depth
of
his
sense
;
but
every
one
may
receive
benefit
according
to
his
capacity
;
if
his
owne
Image-like
fansie
,
and
the
over-weening
conceit
of
his
owne
light
doth
not
prepossesse
and
hinder
him
;
and
no
doubt
his
Writings
are
left
unto
Posterity
,
as
a
precious
Talent
to
be
improved
:
Not
that
we
should
onely
gather
a
talkative
Historicall
litterall
Notion
of
the
Mysteries
;
but
that
in
all
simplicity
and
syncerity
,
we
practice
the
way
of
Regeneration
in
the
Spirit
of
Christ
;
and
Divinitize
our
knowledge
into
an
effectuall
working
Love
;
and
so
attaine
the
experimentall
and
essentiall
being
thereof
in
our
owne
Soules
.
It
would
be
too
large
here
to
speake
of
that
foundation
and
stedfast
[
*
](A28521-e1060-b)
*
Or
,
Ground
▪
Bysse
which
his
Writings
doe
containe
,
whereby
true
Phylosophy
may
be
restored
to
its
Originall
purity
;
being
from
those
Idols
of
fansie
,
and
vaine
Reason
that
doe
darken
and
perplex
it
;
for
by
the
knowledge
of
the
Centre
of
all
Beings
(
of
which
his
Writings
speake
)
we
come
rightly
to
understand
what
Time
and
Eternity
is
;
and
therein
the
Science
of
the
Nothing
,
Something
and
All
things
;
whereby
we
may
come
to
find
out
whence
the
inward
radicall
Ens
,
working
essence
,
true
subsistence
,
and
full
existence
of
every
thing
proceedeth
;
and
also
to
what
end
every
thing
hath
such
an
Essence
,
life
,
power
,
vertue
,
forme
,
colour
;
and
then
whither
it
goeth
,
and
what
it
shall
be
hereafter
in
Eternity
;
by
which
we
may
come
to
see
how
it
is
,
that
all
things
proceed
from
God
,
subsist
in
God
,
and
againe
returne
to
God
;
and
therein
obtaine
the
right
knowledge
of
our Selves
and
of
God
in
Nature
;
and
from
this
Centre
ariseth
the
true
knowledge
of
the
Three
Principles
:
and
also
of
the
Threefold
,
or
Tri-une
life
in
Man
;
whereby
the
deepest
,
darkest
,
and
hardest
Questions
,
and
Quaere's
,
that
can
arise
within
the
minde
of
man
,
or
come
under
the
reach
of
any
Imagination
or
thought
,
may
be
rightly
understood
,
and
determined
;
and
this
must
needs
advance
all
Arts
and
Sciences
,
and
conduces
to
the
attainment
of
the
Universall
Tincture
,
and
signature
;
whereby
the
different
secret
qualities
,
and
vertues
,
that
are
hid
in
all
visible
and
corporeall
things
,
as
Mettals
,
Minerals
,
Plants
,
and
Hearbes
,
&c.
may
be
drawne
forth
and
applyed
to
their
right
naturall
use
for
the
curing
,
and
healing
of
corrupt
and
decayed
nature
;
and
by
the
powerfull
effects
and
operation
that
will
hence
arise
,
all
false
Sophisticate
Artists
that
soare
aloft
in
their
owne
contrived
Imaginations
,
and
tottering
experiences
,
may
be
convinced
of
their
unsound
,
sicke
,
and
sandy
foundation
;
and
moreover
this
signall
,
fundamentall
,
Centrall
knowledge
,
will
quicken
,
and
revive
the
life
of
Divinity
so
deeply
buryed
in
the
painted
Sepulchers
of
Pharisaicall
Hypocrisie
,
and
Verball
formality
;
and
settle
all
Sects
,
and
Controversies
in
Religion
on
the
true
ground
,
that
so
we
may
come
to
serve
God
aright
in
the
true
unity
of
the
Spirit
,
and
each
other
in
all
Christian
Love
and
Righteousnesse
.
In
these
Epistles
there
is
much
seasonable
and
wholesome
Doctrine
,
Mercurius
Teutonicus
.
In
a
word
,
Courteous
and
Christian
Reader
,
these
Epistles
will
serve
as
an
Introduction
,
improove
thee
aright
in
Christianity
.
Therefore
be
like
to
the
laborious
Bee
that
seeketh
Honey
at
every
Flower
,
John
6.
4
,
5.
Heb.
8.
11.
But
let
the
end
of
all
be
Love
;
for
if
thou
couldst
speake
with
the
tongue
of
Men
and
Angells
,
and
couldst
Prophesse
,
and
understand
all
Mysteries
,
and
hadst
all
Faith
,
yet
without
Love
,
thou
wert
but
as
tinckling
Brasse
,
and
a
sounding
Cymball
,
1
Corinthians
13.
It
is
even
this
Love
that
distinguisheth
betweene
the
knowledge
of
the
Devills
in
Hell
(
for
they
know
,
beleeve
,
and
tremble
)
and
the
Angels
in
Heaven
;
and
as
true
Love
is
a
deadly
poyson
and
paine
to
the
Devillish
nature
of
evill
Spirits
;
even
so
is
all
Selfe-denying
Love
,
as
a
Plague
and
Pestilence
to
all
sophisticall
Pharisaicall
Hypocrites
,
who
pervert
the
Gospell
of
Peace
and
Love
,
by
vaine
Distinctions
,
and
Heathenish
practices
:
Therefore
beloved
Reader
,
let
thy
Divine
light
lead
thee
unto
a
Divine
life
,
and
so
enter
into
the
Divine
Love
,
the
bond
of
perfection
;
and
so
thou
shalt
be
made
partaker
of
the
Divine
nature
,
for
God
is
Love
.
Now
therefore
let
us
be
mercifull
,
Yours
in
all
Service
of
Christian
Love
.
J.
E.
Toe
Scorner
seeketh
wisedome
,
and
findeth
it
not
,
but
knowledge
is
easie
to
him
that
understandeth
,
Prov.
14.
6.
A
Scorner
loveth
not
one
that
reproveth
him
;
neither
will
hee
goe
unto
the
wise
:
Prov.
15.
12.
Knowledge
puffeth
up
,
but
Love
Edifieth
:
1
COR.
8.
1.
A
[
*
](A28521-e1480-b)
*
Or
Letter
of
Divine
Wisedome
.
Theosophicall
LETTER
,
WHEREIN
The
life
of
a
true
CHRISTIAN
is
described
.
Shewing
what
a
Christian
is
,
and
how
he
commeth
to
be
a
Christian
;
and
likewise
what
a
Titular
,
Nominall
or
Hystoricall
Christian
is
,
and
how
the
Faith
and
Life
of
each
differ
.
The
Fountaine
of
Jesus
Christs
heart
be
our
quickning
consolation
,
renovation
,
and
eternall
life
.
1.
BELOVED
,
and
much
respected
friend
in
Christ
.
From
a
member-like
obligation
(
as
one
branch
on
the
Tree
is
bound
to
doe
to
the
other
)
and
a
fellow-working
desire
,
I
wish
unto
you
the
open
well-spring
of
grace
,
which
God
in
Christ
Jesus
hath
manifested
in
our
humanity
;
so
that
it
may
richly
spring
up
in
you
,
and
the
Divine
Sun
may
thereby
cast
the
influence
of
its
Love-beams
into
the
soule
;
and
also
therewith
stirre
up
,
and
open
the
great
Magnetick
hunger
of
the
soule
(
being
the
true
Divine
mouth
)
after
Christs
flesh
and
blood
,
together
with
bodily
wellfare
.
2.
Being
I
have
often
understood
by
your
deare
friend
,
D.
K.
and
also
observed
in
my
presence
with
you
,
that
you
in
the
drawing
of
the
Father
do
bear
a
peculiar
thirst
,
and
an
earnest
sincere
longing
after
his
life
,
which
he
,
out
of
his
highest
Love
hath
manifested
in
Christ
Jesus
;
therefore
I
would
not
(
upon
the
desire
of
Mr.
D.
and
also
of
your selfe
)
omit
from
a
member-like
,
and
mutuall
obligation
to
visit
and
salute
you
with
a
short
Epistle
,
and
so
to
recreate
,
quicken
,
and
refresh
my selfe
somewhat
with
you
,
in
the
same
fountaine
of
the
life
of
Jesus
Christ
;
for
it
is
meer
joy
unto
me
to
perceive
that
our
Paradisicall
Corall
flourisheth
,
and
bringeth
forth
fruit
in
my
fellow-members
,
to
our
eternall
recreation
and
delight
.
3.
And
hereupon
Sir
,
I
will
declare
unto
you
,
out
of
my
small
gifts
and
knowledge
:
What
a
Christian
is
▪
and
wherefore
hee
is
called
a
Christian
;
Namely
,
that
he
onely
is
a
Christian
,
who
is
become
capable
of
this
high
Title
in
himselfe
;
and
hath
resigned
himselfe
with
his
inward
ground
,
4.
Even
thus
also
that
man
is
onely
a
Christian
,
whose
soule
and
minde
entereth
againe
into
the
first
Mother
,
whence
the
life
of
man
hath
its
rise
;
Viz.
into
the
Eternall
Word
,
which
hath
manifested
it selfe
with
the
true
Milk
of
salvation
in
our
humanity
(
being
blind
in
regard
of
God
)
and
sucketh
this
Milk
of
the
Mother
into
his
hungry
soule
,
whence
the
new
spirituall
man
ariseth
;
and
thereby
the
fiery
[
dark
,
and
dry
]
soule
,
proceeding
from
the
Fathers
property
,
doth
reach
and
obtaine
the
place
of
Gods
love
,
in
which
place
the
Father
begetteth
his
beloved
Sonne
;
and
therein
onely
the
Temple
of
the
holy
Ghost
,
which
dwelleth
in
us
,
is
found
;
and
therein
also
the
spirituall
mouth
[
or
beleeving
desire
]
of
the
soul
,
which
eateth
Christs
flesh
,
and
drinketh
his
blood
,
is
understood
,
or
experimentally
and
essentially
enjoyed
.
5.
For
he
onely
is
a
Christian
,
in
whom
Christ
dwelleth
,
liveth
,
and
hath
his
Being
,
in
whom
Christ
as
to
the
internall
ground
of
his
soule
is
arisen
,
6.
For
in
Christ
alone
we
are
received
to
be
Children
of
God
,
and
heyres
with
Christ
,
not
by
an
outward
,
advent●●ou●
,
strange
,
shew
of
a
sundry
select
Appropriating
of
Grace
(
I
say
)
no●
through
a
strange
merit
of
grace
[
or
application
of
promises
]
imputed
from
without
[
or
received
in
an
Historicall
apprehension
of
being
justified
and
acquitted
by
another
,
as
Malefactors
]
but
through
a
child-like
regenerating
,
innate
,
in-dwelling
member-like
,
and
essentiall
Grace
:
Where
Christ
the
conquerour
of
death
doth
arise
in
Us
with
his
life
Essence
,
and
power
from
Our
death
,
and
hath
his
mutuall
ruling
influence
and
operation
in
us
,
as
a
branch
on
its
Vine
;
as
the
Writings
of
the
Apostles
doe
throughout
witnesse
.
7.
He
is
farre
from
a
Christian
,
who
onely
comforteth
himselfe
with
the
Passion
,
8.
But
to
turne
,
and
become
as
a
child
,
and
be
borne
anew
of
Gods
grace-water
of
love
,
and
the
holy
Ghost
,
that
pleaseth
him
not
.
Even
so
it
pleaseth
not
the
Titular
Christian
,
who
will
put
upon
himselfe
the
mantle
of
Christs
grace
[
and
apply
his
merits
unto
himselfe
by
an
Historicall
laying
claime
to
a
promise
]
and
yet
will
not
enter
into
the
Adoption
and
New
birth
;
albeit
Christ
saith
,
that
he
cannot
otherwise
see
the
Kingdome
of
God
.
9.
For
what
is
borne
of
the
flesh
,
is
flesh
,
and
cannot
inherit
the
Kingdome
of
God
,
John
3.
To
be
fleshly
minded
is
enmity
against
God
,
but
to
be
spiritually
minded
is
life
and
peace
:
And
he
onely
heareth
Gods
Word
,
that
is
borne
of
God
,
for
onely
the
spirit
of
grace
in
Christ
heareth
Gods
Word
.
10.
For
,
Our
conversation
is
in
Heaven
.
11.
Of
which
also
all
the
Saints
of
God
,
and
especially
St.
Paul
,
hath
complained
,
that
they
had
an
earnest
syncere
will
,
and
did
serve
God
with
the
minde
of
the
internall
Ground
;
but
with
the
flesh
the
Law
of
sinne
;
so
that
the
Flesh
lusteth
against
the
Spirit
,
which
lust
and
evill
concupiscence
is
daily
drowned
,
and
mortified
in
the
death
of
Christ
,
by
the
inward
ground
[
or
the
centre
of
light
regenerated
in
the
darke
abysse
of
the
soule
]
but
this
is
in
those
onely
in
whom
Christ
is
arisen
from
death
;
and
thus
there
is
no
condemnation
to
them
which
are
in
Christ
Jesus
;
who
walke
not
after
the
flesh
,
but
after
the
spirit
,
&c.
For
the
bestiall
body
belongeth
to
the
earth
,
but
the
spirituall
body
belongeth
to
God
;
but
whosoever
hath
it
not
,
he
is
dead
while
he
liveth
,
and
neither
heareth
,
nor
perceiveth
any
thing
,
of
the
spirit
of
God
;
It
is
foolishnesse
to
him
as
the
Scripture
saith
.
12.
Therefore
this
point
is
not
sufficiently
understood
and
cleared
,
by
teaching
and
maintaining
onely
and
alone
an
outward
receiving
,
and
application
of
grace
and
forgivenesse
of
sinnes
.
The
pardon
of
sinne
,
and
the
receiving
of
us
into
filiall
adoption
and
grace
,
consisteth
in
the
justifying
blood
,
Reall
Temperature
,
where
variety
doth
concenter
and
accord
in
unity
.
]
13.
And
even
then
the
wrath
of
the
Father
(
which
was
awaked
in
the
properties
of
our
life
,
and
had
set
it selfe
to
be
Lord
and
Master
in
soule
and
body
,
whereby
we
were
dead
to
the
Kingdome
of
Heaven
,
and
become
children
of
wrath
)
was
turned
againe
into
the
unanimous
love
,
likenesse
,
and
unity
of
God
;
and
our
own
humane
will
,
dyed
in
the
death
of
Christ
,
from
its
selfnesse
,
and
selvish
willing
;
and
the
first
humane
will
(
which
God
breathed
from
his
spirit
into
Adam
)
did
spring
forth
afresh
through
the
conquest
of
Gods
sweetnesse
[
and
love
]
in
Christs
heavenly
blood
;
14.
Now
as
Sinne
came
from
One
,
and
passed
from
one
upon
all
,
so
also
the
sweet
grace
and
victory
in
Christ
,
passed
,
pressed
,
and
pierced
from
one
upon
all
:
Now
this
death
and
the
anger
[
of
God
]
was
broken
in
pieces
in
that
one
Adamicall
soul
in
Christ
,
15.
Now
as
the
disclosing
of
death
must
be
done
in
the
person
of
Christ
himselfe
in
our
soule
,
and
humanity
;
so
that
the
eternity
in
Christ
(
wherewith
he
was
come
from
heaven
,
and
was
also
in
heaven
,
John
3.
)
overcame
the
time
(
Viz.
the
life
and
will
of
the
time
)
and
did
change
time
with
its
will
into
the
eternall
will
of
the
Deity
;
and
all
this
must
be
brought
to
passe
in
our
received
humanity
:
So
likewise
the
desire
of
our
soule
must
receive
into
it selfe
that
same
eternall
will
in
Christ
(
wherein
time
and
eternity
stand
in
equall
agreement
and
harmony
)
and
through
the
power
of
the
same
,
immerse
,
or
cast
it selfe
into
the
adoption
of
free
grace
in
Christ
;
that
the
same
inward
Paradisicall
ground
which
dyed
in
Adam
,
might
again
spring
forth
in
the
will
of
the
obedience
of
Christ
,
through
his
heavenly
,
and
from
us
assumed
humane
blood
.
16.
The
atonement
and
expiation
must
be
made
manifest
,
and
experimentall
in
our selves
through
that
atonement
which
Christ
once
made
;
17.
For
that
same
Image
which
dyed
in
Adam
from
the
heavenly
Worlds
Essence
,
being
the
true
Paradisicall
Image
,
dwelleth
not
in
the
foure
Elements
;
its
essence
and
life
standeth
not
in
this
world
,
but
in
Heaven
(
which
is
manifest
in
Christ
in
us
)
Viz.
in
that
one
pure
holy
Element
,
whence
the
foure
Elements
sprung
forth
in
the
beginning
of
time
;
and
this
same
inward
new
spirituall
man
eateth
Christs
flesh
and
blood
;
for
he
is
,
and
liveth
in
Christ
,
Christ
is
his
stock
,
and
he
is
a
branch
on
the
stock
.
18.
For
every
spirit
eateth
of
that
whereof
it
taketh
its
Originall
,
the
Animall
[
sensuall
]
mortall
soule
eateth
of
the
spirit
of
this
World
,
of
the
Stars
and
Elements
,
of
the
Kingdome
of
the
World
,
but
the
true
eternall
soule
(
which
was
inspired
out
of
the
Eternall
Word
into
man
,
being
Divine
life
)
eateth
also
of
its
Mother
,
Viz.
of
the
holyessentiall
Word
of
God
.
19.
But
seeing
it
was
impossible
for
her
after
her
owne
departure
and
separation
from
God
,
in
her
excluded
condition
,
property
,
and
spirit
;
20.
Therefore
I
say
,
that
by
a
shew
and
select
forme
of
grace
appropriated
and
imputed
from
without
,
none
commeth
to
be
a
true
Christian
;
for
if
he
be
so
,
his
sinnes
are
not
forgiven
him
by
once
speaking
of
a
word
,
or
appropriating
a
forme
,
or
promise
of
absolution
to
himselfe
,
from
without
;
as
a
Lord
or
Prince
in
this
World
doth
freely
give
a
Malefactor
his
life
by
an
externall
imputed
favour
;
no
,
this
availeth
nothing
before
God
.
21.
There
is
no
grace
or
favour
wherby
we
come
to
the
adoption
,
save
onely
in
the
blood
and
death
of
Christ
;
Sweet
Name
Jesu
out
of
Jehovah
)
infused
into
him
:
He
is
that
onely
Sacrifice
that
God
accepteth
of
,
to
reconcile
hi●●nger
.
22.
Now
if
this
Sacrifice
or
free
offering
of
grace
shall
doe
me
good
,
23.
For
I
can
do
nothing
,
24.
And
then
I
live
in
two
Kingdomes
,
Viz.
with
my
newborne
spirit
of
life
,
or
spirituall
man
,
in
Paradise
,
in
the
Kingdome
of
Heaven
,
in
the
inward
spirituall
World
,
and
with
the
outward
mortall
man
,
in
the
vanity
of
time
,
in
the
Kingdome
of
this
World
,
in
the
dominion
of
the
Starres
and
Elements
,
in
the
contrariety
,
and
malignant
discord
of
the
properties
,
wherein
the
yoake
of
sinne
yet
liveth
;
this
Christ
taketh
upon
himselfe
in
the
inward
Kingdome
of
the
Divine
World
,
and
helpeth
my
soule
to
beare
it
.
25.
For
the
yoak
of
this
World
,
is
Christs
burthen
which
he
must
beare
,
untill
he
shall
againe
deliver
up
the
Kingdome
to
his
Father
,
which
he
hath
given
him
;
All
power
in
Heaven
and
Earth
,
is
given
to
me
of
my
Father
;
so
also
this
burthen
or
charge
is
layd
upon
him
,
that
he
should
beare
Gods
Anger
,
Hell
,
death
,
and
all
Evill
in
us
,
as
Isaiah
saith
,
Hee
tooke
on
him
our
diseases
,
and
carryed
our
sorrows
;
but
we
esteemed
him
stricken
,
smitten
of
God
,
and
afflicted
.
26.
And
hence
it
is
that
a
Christian
must
be
a
bearer
of
the
crosse
,
for
so
soone
as
Christ
is
borne
in
him
,
the
assaulting
of
Hell
,
and
the
anger
of
God
in
the
eternall
nature
beginneth
,
and
then
the
Hell
in
man
is
destroyed
,
and
the
Serpent
is
troden
under
foot
;
whence
great
unquietnesse
,
27.
And
even
then
,
Christ
helpeth
to
beare
the
yoak
,
and
man
is
Sacrificed
in
Christs
processe
,
contempt
,
and
scorne
,
in
his
suffering
and
death
,
to
the
justice
of
God
in
the
anger
,
and
becomes
conformable
to
Christs
Image
.
28.
The
holy
Scripture
witnesseth
in
all
places
that
we
are
justified
from
sinnes
by
Faith
in
Christ
,
and
not
by
the
workes
of
our
merit
;
but
by
the
blood
and
death
of
Christ
,
which
indeed
is
so
taught
by
many
,
but
rightly
understood
of
few
that
teach
us
so
.
29.
We
are
taught
indeed
an
imputed
grace
,
but
what
faith
is
,
and
how
it
is
begotten
,
and
what
it
is
in
its
Essence
,
reall
Being
,
and
Substance
,
and
how
it
layeth
hold
on
the
merit
of
Christ
with
the
grace
;
herein
the
greatest
part
are
dumbe
and
blinde
,
and
depend
on
an
Historicall
Faith
(
James
2.
)
which
is
onely
a
bare
knowledge
or
literall
conjecture
,
and
therewith
the
man
of
sinne
doth
tickle
and
comfort
himselfe
,
and
through
an
imagination
,
and
blind
perswasion
,
doth
flatter
and
sooth
up
himselfe
,
and
calls
himselfe
a
Christian
,
though
he
is
not
yet
become
either
capable
or
worthy
,
of
this
so
high
a
title
,
but
is
onely
a
titular
Nominall
Christian
,
externally
cloathed
with
Christs
Purpur-Mantle
;
of
whom
the
Prophet
speaketh
,
saying
,
They
draw
neere
to
mee
with
their
lips
,
but
their
heart
is
farre
from
me
:
And
Christ
sayd
,
Not
all
that
say
Lord
,
Lord
,
shall
enter
into
the
Kingdome
of
Heaven
but
they
that
doe
the
will
of
my
Father
in
Heaven
.
30.
Now
Christ
alone
is
the
will
of
the
Father
in
whom
the
acceptation
o●
grace
and
adoption
confisteth
,
and
none
can
doe
the
love
will
of
the
Father
,
save
alone
that
onely
throne
of
grace
,
Christ
himselfe
,
as
the
holy
Scripture
declareth
,
no
man
can
call
God
Lord
,
without
the
holy
spirit
in
him
.
31.
For
we
know
not
,
what
and
how
to
pray
before
God
as
wee
ought
,
but
he
,
even
the
holy
spirit
in
Christ
,
maketh
intercession
for
us
,
with
unutterable
sighes
before
God
in
our selves
,
as
it
pleaseth
God
;
we
cannot
attaine
any
thing
by
our
willing
,
and
knowing
;
he
is
too
deeply
hidden
from
us
,
for
it
lyeth
not
in
any
mans
knowing
,
willing
,
running
and
searching
,
but
in
Gods
Mercy
.
32.
Now
there
is
no
mercy
▪
but
onely
in
Christ
,
and
if
I
shall
reach
that
mercy
,
Am
I
to
beleeve
?
then
must
the
spirit
,
desire
,
and
will
of
Christ
,
beleeve
in
my
desire
,
and
will
,
for
I
cannot
beleeve
.
33.
But
he
receiveth
my
will
being
resigned
to
him
,
and
comprehends
it
in
his
owne
will
and
bringeth
it
through
his
victory
into
God
,
and
there
he
intercedeth
for
the
will
of
my
soule
in
his
owne
will
before
God
;
and
so
I
am
received
as
a
child
of
grace
in
his
will
of
love
.
34.
For
the
Father
hath
manifested
his
love
in
Christ
,
and
Christ
manifesteth
that
same
love
in
my
will
being
resigned
to
him
;
Christ
draweth
my
will
into
himselfe
,
and
cloatheth
it
with
his
blood
,
and
death
,
and
tinctureth
it
with
the
highest
tincture
of
the
Divine
power
,
and
so
it
is
changed
into
an
Angelicall
Image
,
and
getteth
a
Divine
life
.
35.
And
forthwith
that
same
life
beginneth
to
hunger
after
its
body
,
which
body
is
the
degenerated
fiery
soule
,
into
which
the
will
in
Christ
is
entered
,
so
that
the
new
life
in
Christ
doth
now
also
tincture
the
soule
;
whereby
the
soule
in
the
spirit
and
property
of
this
[
new
]
will
obtaineth
a
right
Divine
hunger
,
and
is
made
to
long
after
,
and
desire
the
Divine
grace
,
and
begins
to
behold
and
consider
in
the
spirit
of
his
Divine
will
in
Christ
,
what
shee
is
,
and
how
shee
in
her
propertyes
,
inclinations
,
and
dispositions
is
departed
from
God
,
and
lyeth
captivate
in
the
wrath
of
God
;
and
then
shee
acknowledgeth
her
abominations
,
and
also
her
deformity
in
the
presence
of
Gods
Angels
,
and
findeth
that
she
hath
nothing
wherewith
shee
is
able
to
protect
her selfe
,
for
shee
sees
that
shee
standeth
in
the
jawes
of
death
,
and
hell
;
encompassed
with
evill
spirits
,
which
continually
shoot
the
strong
influence
of
their
evill
desires
into
her
,
to
destroy
and
corrupt
her
.
36.
And
then
she
diveth
into
that
same
new-borne
spirit
of
the
will
,
and
wholy
immerseth
her selfe
into
very
humility
it selfe
;
and
so
the
spirit
of
Christ
taketh
hold
of
her
,
and
bringeth
her
into
the
spirit
of
this
new
will
,
so
that
the
soule
essentially
,
and
experimentally
feeleth
and
findeth
him
,
whereupon
the
Divine
glymps
,
and
beame
of
joy
ariseth
in
the
soule
,
being
a
new
eye
,
in
which
the
dark
fiery
soule
conceiveth
the
Ens
and
Essence
of
the
Divine
light
in
her selfe
,
and
thereupon
hungreth
and
thirsteth
after
the
grace
of
God
,
and
entreth
into
an
effectuall
repentance
and
sorrow
,
and
bewaileth
the
evill
which
it
hath
committed
.
37.
And
in
this
hunger
and
thirst
it
receiveth
Christs
flesh
and
blood
,
for
the
spirit
of
the
New
will
(
which
in
the
beginning
entered
into
the
grace
of
Christ
,
and
which
Christ
received
into
himselfe
)
becommeth
now
substantiall
and
essentiall
,
by
the
magnetick
impressure
,
hunger
,
and
desire
,
of
the
soule
.
38.
And
this
essentiality
is
called
Sophia
,
being
the
essentiall
wisedome
,
or
the
body
of
Christ
;
and
in
this
the
faith
in
the
holy
Ghost
doth
consist
;
Here
Christ
and
the
Soule
,
beleeve
in
one
Ground
.
39.
For
true
Faith
doth
not
consist
in
thoughts
,
or
in
meere
assenting
to
the
History
:
40.
Christ
feedeth
the
soule
with
the
Essence
of
Sophia
,
Viz.
with
his
owne
flesh
and
blood
,
according
to
his
saying
,
whosoever
eateth
not
of
the
flesh
of
the
Sonne
of
Man
,
he
hath
no
life
in
him
,
but
whosoever
eateth
the
same
,
he
abideth
in
him
.
41.
And
herein
the
Testaments
of
Christ
,
and
also
the
right
Christian
Faith
consist
;
for
an
unsubstantiall
[
unessentiall
,
conjecturall
or
verball
]
Faith
is
as
a
glimmering
fire
smothered
in
smoak
or
moysture
,
which
would
willingly
burne
,
but
yet
hath
no
right
Ens
thereto
,
but
when
a
right
Ens
is
given
to
it
,
then
that
little
sparke
of
fire
encreaseth
,
whence
a
faire
shining
light
ariseth
;
and
then
t
is
manifest
,
that
in
the
wood
such
a
fire
and
faire
light
lay
hid
,
which
before
was
not
known
.
42.
And
this
is
to
be
understood
likewise
in
a
child
of
God
,
while
the
poore
soule
is
wrapt
up
in
the
anger
of
God
,
it
s
like
a
glimmering
[
*
](A28521-e2520-b)
*
Wi●k
of
a
Candle
o●
smoaking
〈◊〉
Wi●k
,
that
would
willingly
burne
,
and
cannot
,
by
reason
of
the
vanity
of
sinnes
,
and
the
anger
of
God
;
but
when
the
soule
,
being
a
little
sparke
of
Divine
fire
getteth
into
it selfe
Gods
Love
.
[
*
](A28521-e2540-b)
*
That
which
lyeth
●id
,
and
yet
is
in
〈◊〉
,
as
well
as
in
Potentia
.
Ens
,
Viz.
Christs
flesh
and
blood
,
then
that
sparke
groweth
to
a
great
fire
and
light
,
which
shineth
and
sendeth
forth
its
light
with
faire
vertues
and
good
workes
,
and
liveth
in
great
patience
under
the
vanity
of
this
World
,
and
yet
groweth
forth
as
a
faire
flower
out
of
the
wild
Earth
.
43.
A
similitude
whereof
we
have
in
the
Sunne
and
the
Earth
;
44.
And
thus
it
is
with
man
;
the
ground
of
the
soule
is
the
Divine
field
,
when
it
receiveth
the
Divine
Sun-shine
into
it selfe
,
a
Divine
plant
springeth
forth
;
and
this
is
the
new
birth
,
whereof
Christ
speaketh
;
now
this
plant
must
bee
nourished
from
above
,
by
the
celestiall
influence
,
and
drawne
up
in
growth
by
the
Divine
Sun
,
and
by
the
Divine
Water
,
and
preserved
by
the
Divine
constellation
,
Viz.
the
Divine
vertue
or
power
of
God
,
till
it
commeth
to
bee
a
Divine
body
,
of
a
Divine
,
and
Angelicall
figure
,
as
the
body
on
the
stalke
.
45.
And
as
the
body
on
the
stalke
must
stand
in
raine
,
winde
,
and
stormes
;
in
heat
,
and
cold
,
and
suffer
the
Sunne
to
ripen
it
:
So
likewise
must
a
Christian
stand
in
this
thorny
World
,
in
the
awaked
anger
of
God
,
in
the
Kingdome
of
the
Devill
,
amongst
many
wicked
men
,
and
suffer
himselfe
to
be
beaten
,
with
scorne
and
contempt
,
and
yet
he
must
turne
his
hope
and
confidence
from
all
creatures
onely
and
alone
upon
the
Divine
Sun
,
and
suffer
it
to
ripen
him
and
beget
him
to
an
heavenly
fruit
.
46.
Not
Temples
or
houses
of
stone
,
or
humane
Ordinances
,
and
formes
of
[
*
](A28521-e2700-b)
*
Which
is
bu●
lip-labour
.
Word
worship
do
beget
[
or
regenerate
him
]
to
a
newnesse
of
life
;
47.
A
man
must
come
to
the
practice
,
effectuall
performance
,
and
fruitfulnesse
in
Christianity
,
otherwise
the
new
birth
is
not
yet
manifest
in
him
,
nor
the
Noble
branch
yet
born
;
no
tickling
or
soothing
,
comforting
with
promises
or
Scripture
evidences
,
and
boasting
of
a
Faith
,
doth
availe
any
man
at
all
,
if
the
faith
make
him
not
a
child
conformable
to
God
in
Essence
and
will
,
which
faith
bringeth
forth
.
Divine
fruit
.
48.
All
that
men
now
doe
strive
,
dispute
,
contend
,
and
fight
about
,
and
thereby
destroy
and
lay
desolate
,
countrey
and
people
,
is
onely
a
meere
huske
without
fruit
[
a
forme
without
power
,
a
Mammon
without
Christian
mercy
]
aand
it
belongeth
to
the
fiery
World
for
separation
[
and
shall
be
decided
in
the
judgement
of
the
Lord.
]
There
is
●o
true
understanding
in
any
party
,
they
contend
all
onely
about
the
Name
and
the
Will
of
God
,
and
no
Party
will
doe
it
;
they
minde
nothing
but
their
owne
glory
,
preferments
,
and
pleasure
of
the
flesh
;
if
they
were
true
Christians
they
would
have
no
strife
,
or
contention
.
49.
A
good
Tree
beareth
good
fruit
for
every
one
,
and
though
sometimes
it
must
suffer
the
wind
to
break
off
its
branches
and
fruit
,
and
the
Sun
to
wither
and
dry
them
up
;
yea
when
they
are
ripe
,
to
be
devoured
of
Swine
,
or
trodden
under
foot
;
yet
for
all
this
,
it
endeavoureth
still
to
bring
forth
more
good
fruit
.
50.
And
thus
a
true
Christian
in
Christ
can
will
nothing
else
,
but
what
Christ
willeth
in
him
;
51.
Therefore
beloved
Sir
,
and
Christian
Brother
,
we
have
more
need
to
endeavour
for
the
growth
and
encrease
of
the
precious
Corall
,
and
how
we
may
come
to
it
,
then
to
run
after
the
unprofitable
Pratings
and
conjecturall
Fictions
in
the
feigned
holinesse
,
52.
I
tell
and
declare
unto
you
in
my
knowledge
which
God
hath
given
me
;
that
it
is
a
meere
deceit
of
the
Devill
,
who
thus
doth
bring
us
poore
men
into
Opinions
,
to
contemne
and
reproach
one
another
(
crying
downe
,
and
holding
one
another
for
Hereticks
and
Fantasticks
that
bindeth
not
his
conscience
to
our
mentall
Idoll
or
Opinion
)
so
that
we
strive
,
and
wrangle
about
the
huske
,
and
in
the
meane
time
lose
love
,
and
faith
,
and
attaine
not
the
new
birth
.
53.
Our
whole
Religion
is
but
a
child●like
worke
;
namely
,
that
we
wholly
forsake
,
54.
Now
if
we
will
doe
this
,
then
we
must
not
come
to
her
in
our
owne
selfe
will
,
[
*
](A28521-e2880-b)
*
Which
loveth
all
our
brethren
through
ou●
enemies
.
brotherly
love
,
and
well
examine
our
heart
whereto
it
is
inclined
.
55.
Now
,
when
we
doe
this
,
wee
shall
finde
in
our selves
many
hundred
evill
Beasts
,
which
we
have
set
up
in
Gods
stead
,
and
doe
honour
and
love
the
same
above
God
;
and
even
then
we
shall
see
what
hideous
horrible
Beasts
were
manifest
in
Adam
by
false
lust
,
or
imagination
;
and
wherefore
God
sayd
to
Adam
,
The
Seede
of
the
Woman
shall
breake
the
Serpents
head
;
to
wit
,
the
Monstrous
Beasts
.
56.
As
first
,
we
shall
see
in
our
Desire
the
proud
Lucifer
,
who
is
departed
from
Divine
and
brotherly
humility
,
and
contemneth
the
members
of
his
body
,
and
hath
set
himselfe
to
be
a
God
and
Lord
over
them
,
in
whom
there
is
no
Divine
love
,
to
love
either
God
,
or
his
Brother
.
57.
Secondly
,
we
shall
find
a
Beast
in
our
propertyes
,
resembling
the
coveteous
greedy
Swine
,
which
will
take
all
to
it selfe
,
and
alone
devour
and
possesse
all
,
and
desireth
more
then
it
needeth
;
wherewith
the
proud
Lucifer
might
be
able
to
vapour
,
brag
,
and
vaunt
himselfe
,
that
he
is
a
God
over
[
*
](A28521-e2940-b)
*
Or
,
Every
thing
.
Substance
,
and
that
he
can
domineer
,
having
power
and
might
over
his
fellow
branches
;
and
we
shall
see
how
this
proud
Lucifer
hath
broken
himselfe
off
from
the
Tree
of
life
,
and
the
mutuall
growth
and
increase
of
love
,
and
would
be
a
Tree
of
himselfe
;
and
therefore
hee
is
a
withered
dry
branch
in
respect
to
God
.
58.
Thirdly
,
we
shall
finde
the
poysonfull
envious
Serpent
in
our
properties
,
which
teareth
,
and
rageth
as
a
poyson
;
I
meane
,
Envy
,
which
wisheth
no
man
so
well
,
as
it selfe
;
which
stingeth
,
rageth
,
and
rideth
in
other
mens
hearts
,
and
slandereth
them
with
words
,
and
onely
applaudeth
its
owne
haughty
Lucyfer
,
and
tearmeth
its
falsehood
[
and
cunning
hypocrisie
]
an
Angell
of
God
.
59.
Fourthly
,
We
shall
finde
in
our
properties
,
the
fiery
Dragon
sitting
in
hellish
fire
,
I
meane
Anger
,
which
(
if
covetousnesse
and
envy
cannot
obtaine
that
which
it
would
have
)
will
lay
violent
hands
upon
it
,
and
take
it
by
force
,
and
is
so
raging
madd
,
that
it
bursteth
its
life
for
very
malice
and
iniquity
,
and
breakes
in
pieces
in
fiery
malice
,
and
is
a
very
dry
branch
on
the
Tree
;
and
is
onely
fit
for
the
fire
.
60.
Fifthly
,
We
shall
finde
many
hundred
evill
Beasts
in
our
Desire
,
which
Pride
loveth
,
and
honoureth
,
more
then
God
;
and
covetousnesse
draweth
them
to
it selfe
for
a
Treasure
,
wherewith
Pride
vapoureth
and
vaunteth
as
if
they
were
Gods
;
and
thereby
doth
withdraw
sustenance
and
comfort
from
his
Brothers
life
;
so
that
he
is
forced
to
spend
it
in
misery
,
trouble
,
and
perplexity
,
by
reason
of
his
violence
and
extortion
.
61.
Now
when
a
man
doth
thus
behold
himselfe
▪
in
this
mirror
of
selfehood
,
and
perceiveth
these
evill
Beasts
;
then
let
him
rightly
imagine
to
himselfe
that
he
is
deeply
guilty
of
them
,
and
thereby
consider
the
greevous
fall
of
Adam
,
and
thinke
,
that
all
these
evill
desires
,
and
vaine
imaginations
doe
wholly
take
their
rise
and
originall
in
him
,
from
the
Monster
of
the
Serpent
,
through
the
influence
,
and
insinuation
of
the
Devill
into
our
first
Parents
.
62.
For
all
the
properties
of
the
desires
lay
in
one
harmony
and
stedfast
unity
in
Adam
;
63.
All
which
is
contrary
to
the
Divine
will
and
ground
,
and
is
a
perjury
against
God
;
yea
,
it
opposeth
the
course
and
order
of
nature
;
as
we
see
by
the
Trees
and
Plants
of
the
Earth
;
how
all
stand
,
and
g●ow
lovingly
one
by
another
,
and
rejoyce
in
one
Mother
;
and
how
one
branch
on
the
Tree
doth
impart
its
sap
and
power
to
the
other
,
and
mutually
serve
each
other
.
64.
For
in
such
a
lovely
equality
and
harmony
the
life
of
Man
(
John
1.
)
was
inspired
out
of
the
eternall
Word
into
the
humane
Image
,
being
out
of
the
Limus
of
the
Earth
:
So
that
all
the
propertyes
of
the
life
stood
in
an
equall
proportion
in
the
temperature
;
in
one
Love
,
and
mutually
loved
each
other
.
65.
But
when
the
Devill
mixed
his
poyson
,
and
false
desire
therein
;
the
propertyes
of
life
were
divided
into
many
desires
:
whence
strife
,
discord
,
sicknesse
,
infirmityes
,
the
cumbersome
grossenesse
and
mortall
frailty
of
the
body
is
risen
through
the
false
desire
,
and
insinuation
of
the
Bestiall
propertyes
;
by
reason
whereof
the
Image
of
God
(
which
was
from
the
heavenly
Essence
)
disappeared
;
concerning
which
God
sayd
unto
them
,
In
that
day
that
thou
eatest
of
the
Tree
of
the
knowledge
of
good
,
and
evill
,
thou
shalt
dye
the
death
:
That
is
,
thou
shalt
dye
to
the
Kingdome
of
God
,
as
it
also
came
to
passe
.
66.
And
we
must
really
[
*
](A28521-e3150-b)
*
Or
,
Consider
with
our selves
.
imagine
to
our selves
that
this
Bestiall
false
desire
in
man
,
is
the
Monster
of
the
Serpent
,
and
an
enmity
against
God
,
and
the
Kingdome
of
Heaven
,
and
that
we
therein
are
onely
the
children
of
Hell
,
and
of
the
Anger
of
God
,
and
cannot
therein
inherite
,
or
possesse
the
Kingdome
of
God
;
neither
is
God
manifest
in
any
such
desire
;
but
onely
his
anger
and
the
property
of
the
darke
,
and
earthly
World
;
and
we
live
therein
onely
to
the
vanity
of
this
World
,
and
stand
therewith
onely
upon
the
abysse
of
the
darke
World
and
the
anger
of
God
:
that
is
,
of
Hell
,
which
continually
gapeth
and
hungereth
after
these
propertyes
,
and
counteth
these
propertyes
its
owne
fruits
,
and
children
,
which
it
shall
reape
and
take
into
its
Barne
;
for
they
doe
belong
unto
it
by
the
right
of
nature
;
for
these
desires
are
all
originally
from
it
,
and
have
their
roote
in
the
ground
of
Hell
and
destruction
,
and
indeed
no
where
else
.
67.
Therefore
sayd
Christ
,
Vnlesse
a
man
be
borne
anew
,
hee
shall
not
see
the
Kingdome
of
God
:
All
these
false
wills
and
desires
are
predestinated
to
damnation
;
if
any
will
see
God
,
he
must
bee
converted
,
and
become
as
a
child
,
and
be
new
borne
in
the
holy
Ghost
,
through
the
water
of
eternall
life
:
Viz.
through
the
heavenly
Ens
,
which
God
hath
revealed
in
Christ
;
that
the
first
right
man
,
which
dyed
in
Adam
(
proceeding
from
the
heavenly
Worlds
Essence
)
might
againe
spring
forth
in
Christ
,
and
become
living
.
68.
All
these
evill
Beasts
are
condemned
,
and
must
dye
in
us
,
and
though
their
desire
doth
somewhat
cleave
and
stick
unto
us
in
the
flesh
,
yet
they
must
all
be
mortyfied
during
this
[
life
]
time
in
the
soule
:
Viz.
In
the
inward
ground
,
and
the
inward
ground
of
the
soule
must
be
Tinctured
by
the
true
Tincture
in
the
blood
of
Christ
;
that
the
propertyes
of
the
internall
Ground
may
againe
live
in
harmony
and
concord
,
for
otherwise
they
cannot
reach
the
Deity
in
themselves
.
69.
Now
when
man
knoweth
this
,
he
cannot
better
be
rid
of
his
evill
beastiall
desires
,
70.
Let
him
with
all
his
strength
give
up
his
earnest
will
thereunto
,
that
he
from
this
very
time
forward
,
will
repent
and
amend
,
and
no
longer
love
these
evill
Beasts
;
but
this
must
be
in
earnest
,
in
reall
sincerity
without
delayes
,
and
not
to
thinke
of
a
day
,
weeke
,
or
yeare
;
but
his
minde
must
utterly
and
continually
condemne
them
to
the
damnation
of
death
,
and
not
will
to
love
them
any
more
,
but
count
them
enemyes
,
and
so
resolve
to
turne
himselfe
to
the
mercy
and
grace
of
God
.
71.
When
this
is
done
(
I
speake
as
I
have
highly
knowne
it
in
the
precious
light
of
grace
)
that
then
he
may
turne
himselfe
to
earnest
praying
in
humility
,
and
beseech
God
for
grace
;
and
though
his
heart
saith
utterly
,
no
;
and
the
Devill
sayth
,
stay
yet
a
while
,
it
is
not
now
good
and
convenient
,
thou
wilt
have
better
opportunity
to
morrow
;
and
when
to
morrow
commeth
,
then
sayth
he
,
againe
to
morrow
,
and
suggesteth
to
the
flesh
,
saying
,
Thou
must
first
doe
this
,
or
that
;
gather
first
a
treasure
for
thy selfe
,
that
thou
mayst
not
need
the
World
,
and
then
enter
into
such
a
life
;
yet
I
say
,
the
minde
must
remaine
firme
and
stedfast
in
its
purpose
,
and
thinke
with
it
felse
,
these
suggestions
and
thoughts
are
mine
evill
hungry
Beasts
,
these
I
will
kill
,
and
drowne
them
in
the
blood
of
Christs
love
;
Come
to
me
all
yee
that
are
weary
[
grieved
]
or
heavy
laden
with
sinnes
,
and
I
will
refresh
you
:
My
Father
will
give
the
holy
spirit
to
them
that
aske
him
for
it
.
72.
Let
him
imagine
and
[
*
](A28521-e3320-b)
*
Imprint
and
settle
it
in
his
res●lution
.
impresse
this
into
his
very
heart
,
and
come
with
the
lost
Sonne
to
the
Father
;
and
when
the
Father
shall
see
,
that
the
minde
of
the
soule
is
directed
to
him
,
and
would
wil●ingly
and
unfeignedly
turne
,
and
yet
cannot
;
then
he
will
presently
meet
him
,
and
claspe
the
soule
into
the
armes
of
his
drawing
,
and
bring
her
into
the
passion
,
and
death
of
Christ
,
where
shee
through
earnest
repentance
and
sorrow
will
dye
from
(
or
n●rtifie
)
those
abominable
Beasts
,
and
arise
out
of
the
death
of
Chr●●
with
a
new
will
,
and
a
true
Divine
desire
;
and
so
he
will
begin
then
to
be
another
man
indeed
,
and
not
a
whit
esteeme
that
which
before
he
loved
and
held
for
his
Treasure
;
and
it
will
be
to
him
as
if
hee
had
it
,
and
also
had
it
not
;
and
afterwards
he
will
account
himselfe
in
all
his
power
,
ability
,
and
possessions
,
but
as
a
servant
and
Steward
of
God
.
73.
For
so
soone
as
he
is
able
to
master
and
overcome
the
proud
Lucifer
of
Pride
,
all
the
other
evill
Beasts
will
grow
weak
and
faint
,
and
lose
their
●uling
power
and
dominion
;
although
they
yet
live
in
this
[
life
]
time
in
the
earthly
flesh
,
yet
they
are
onely
as
an
Asse
,
which
must
carry
the
Sack
,
or
as
a
mad
Dog
in
a
chaine
,
their
strength
is
broken
.
74.
For
when
Christ
riseth
,
Lucifer
must
lye
captive
;
and
if
there
be
an
earnest
full
perseverance
,
such
a
precious
Jewell
would
follow
,
as
this
Pen
cannot
here
describe
;
and
those
alone
know
who
have
been
at
the
heavenly
Mariage
,
where
the
noble
Sophia
is
espoused
to
the
soule
;
concerning
which
Christ
sayd
,
That
there
is
greater
joy
in
Heaven
ever
one
sinner
that
repenteth
then
over
ninety
nine
righteous
:
Which
joy
is
kept
also
in
the
heaven
of
man
,
in
this
espousall
or
marriage
;
this
is
understood
by
our
Schoole-fellowes
.
75.
Deare
Sir
,
and
Christian
fellow-brother
,
I
thought
it
good
(
Christianly
and
sincerely
meaning
well
unto
you
)
to
put
you
in
minde
of
this
,
and
to
lay
it
forth
out
of
my
little
Treasury
,
in
a
child-like
simplicity
,
not
intending
thereby
to
shew
and
set
forth
my Selfe
;
but
out
of
a
true
and
hearty
desire
,
wishing
that
this
might
be
felt
also
in
your
heart
,
and
that
I
also
might
recrea●e
,
and
refresh
my selfe
a
little
with
you
,
as
a
fellow●member
,
though
absent
,
and
yet
present
in
desire
,
and
co-operating
in
the
Divine
gifts
;
and
this
upon
your
desire
,
as
formerly
is
sayd
.
76.
And
if
my
good
will
should
finde
place
,
and
God
would
open
the
doore
of
his
mystery
;
then
had
I
yet
haply
some
other
more
precious
Jewels
in
my
little
Treasury
,
in
which
Time
and
Eternity
may
be
knowne
;
being
ready
and
willing
to
tender
you
my
service
therein
;
And
so
I
commend
you
and
yours
,
to
the
sweet
,
and
pleasant
Love
,
Grace
,
and
Will
of
Jesus
Christ
.
A
Letter
to
CASPAR
LINDERN
,
Customer
at
BEVTEN
.
WHEREIN
Is
described
the
plaine
,
and
simple
way
,
which
the
Author
took
for
the
attainment
of
his
high
Knowledge
:
ALSO
,
His
Censure
,
Judgement
,
and
answer
,
concerning
diverse
Authors
of
different
opinions
,
tending
to
lead
Christians
into
the
excellent
and
desired
way
of
Love
and
Union
.
1.
THE
open
Fountaine
in
the
heart
of
Jesus
Christ
refresh
us
,
and
lead
us
to
himselfe
,
that
we
may
live
in
his
power
,
and
rejoyce
in
him
;
that
so
wee
may
Love
and
understand
one
another
,
and
enter
into
one
onely
Will
.
2.
Much
respected
and
discreet
Sir
,
my
most
worthy
Friend
in
the
Love
,
and
humanity
of
Jesus
Christ
;
my
hearty
desires
from
God
in
Our
Immanuel
for
prosperity
upon
soule
and
body
premised
;
I
give
you
Sir
to
understand
,
that
I
have
received
your
Letter
,
and
therein
perceive
that
you
are
a
Seeker
,
and
great
Lover
of
the
Mystery
,
or
of
the
knowledge
of
God
;
and
doe
diligently
take
care
,
every
where
to
pick
up
some
Divine
crums
,
bearing
likewise
a
great
desire
and
hunger
after
them
.
3.
Which
on
my
part
doth
highly
rejoyce
me
,
that
God
doth
thus
draw
and
lead
his
children
;
as
t
is
written
,
Those
,
who
are
driven
by
the
spirit
of
God
,
be
the
Children
of
God
;
and
as
one
branch
on
the
Tree
doth
rejoyce
in
the
other
,
and
mutually
minister
Sap
,
and
assistance
one
to
another
;
so
likewise
doe
the
children
of
God
in
their
Tree
,
Jesus
Christ
:
And
at
this
,
my
simple
person
doth
exceedingly
rejoyce
,
that
God
in
the
Fountaine
of
his
heart
doth
draw
us
,
(
as
simple
children
of
our
Mother
)
to
himselfe
;
even
to
the
right
breast
,
and
bosome
of
our
Mother
,
that
so
we
should
long
after
him
,
as
children
after
their
Mother
.
4.
And
whereas
(
my
beloved
Sir
,
and
brother
in
the
love
of
Christ
)
I
see
and
perceive
,
that
you
doe
thirst
after
the
open
Well-spring
of
Christ
,
and
likewise
doe
enjoy
the
same
according
to
the
will
of
God
,
yet
you
doe
enquire
after
the
enjoyment
of
your
brethren
,
and
desire
(
as
a
branch
on
the
Tree
)
mutually
to
recreate
,
refresh
,
and
satiate
your selfe
in
them
;
and
it
is
also
acceptable
to
me
,
to
impart
my
Sap
,
and
my
spirit
(
in
my
knowledge
which
God
hath
given
me
)
unto
my
brethren
and
members
(
being
my
fellow-branches
in
the
Tree
,
Jesus
Christ
)
and
so
to
rejoyce
in
them
;
namely
,
in
their
sap
,
power
,
and
spirit●
for
it
is
the
pleasant
food
of
my
soule
,
to
perceive
,
that
my
fellow-branches
,
and
members
,
doe
flourish
in
the
Paradise
of
God
.
5.
But
I
will
not
conceale
from
you
the
simple
child-like
way
,
which
I
walke
in
Christ
Jesus
;
for
I
can
write
nothing
of
my selfe
,
but
as
of
a
childe
,
which
neither
knoweth
or
understandeth
any
thing
;
neither
hath
ever
been
learned
,
but
onely
that
which
the
Lord
vouchsafeth
to
know
in
me
;
according
to
the
measure
,
as
hee
manifests
himselfe
in
me
.
6.
For
I
never
desired
to
know
any
thing
of
the
Divine
Mystery
,
much
lesse
understood
I
the
way
how
to
seeke
or
finde
it
;
I
knew
nothing
of
it
,
as
t
is
the
condition
of
poore
Lay
men
in
their
simplicity
,
I
sought
onely
after
the
heart
of
Jesus
Christ
,
that
I
might
hide
my selfe
therein
from
the
wrathfull
anger
of
God
,
and
the
violent
assaults
of
the
Devill
;
and
I
besought
the
Lord
earnestly
for
his
holy
spirit
,
and
his
grace
,
that
he
would
be
pleased
to
blesse
and
guide
me
in
him
;
and
take
that
away
from
me
,
which
did
turne
me
away
from
him
,
and
I
resigned
my selfe
wholy
to
him
,
that
I
might
not
live
to
my
owne
will
,
but
to
his
;
and
that
hee
onely
might
lead
and
direct
me
;
to
the
end
,
that
I
might
be
his
Child
in
his
Son
Jesus
Christ
.
7.
In
this
my
earnest
Christian
seeking
and
desire
(
wherein
I
suffered
many
a
shrewd
repulse
,
but
at
last
being
resolved
rather
to
put
my
life
to
utmost
hazard
,
then
to
give
over
,
and
leave
off
)
the
Gate
was
opened
unto
me
,
that
in
one
quarter
of
an
houre
I
saw
and
knew
more
,
then
if
I
had
been
many
yeares
together
at
an
University
;
at
which
I
did
exceedingly
admire
,
and
I
knew
not
how
it
happened
to
me
;
and
thereupon
I
turned
my
heart
to
praise
God
for
it
.
8.
For
I
saw
and
knew
the
Being
of
all
Beings
,
the
[
*
](A28521-e3550-b)
*
The
Ground
or
Originall
●oundation
.
☞
Bysse
,
and
[
†
](A28521-e3560-b)
†
And
that
which
is
without
ground
or
bottomlesse
and
fathomlesse
.
Abysse
;
also
the
birth
[
or
eternall
Generation
]
of
the
holy
Trinity
;
the
descent
,
and
originall
of
this
World
,
and
of
all
creatures
,
through
the
Divine
Wisedome
;
I
knew
and
saw
in
my selfe
all
the
three
Worlds
;
Namely
,
the
Divine
,
Angelicall
,
and
Paradisicall
[
World
]
and
then
the
darke
World
;
being
the
originall
of
Nature
to
the
Fire
:
And
then
thirdly
,
the
eternall
,
and
visible
World
,
being
a
procreation
,
or
extern
birth
;
or
as
a
substance
expressed
,
or
spoken
forth
,
from
both
the
internall
,
and
spirituall
Worlds
;
and
I
saw
,
and
knew
the
whole
Being
[
or
working
Essence
]
in
the
Evill
,
and
in
the
Good
;
and
the
mutuall
originall
,
and
existence
of
each
of
them
;
and
likewise
how
the
[
*
](A28521-e3570-b)
*
Gene●●ix
or
fruitful
bearing
womb
of
eternity
.
Pregnant
Mother
brought
forth
,
so
that
I
did
not
onely
greatly
wonder
at
it
,
but
did
also
exceedingly
rejoyce
.
9.
And
presently
it
came
powerfully
into
my
minde
to
set
the
same
downe
in
writing
,
for
a
Memoriall
to
my selfe
;
albeit
I
could
very
hardly
apprehend
the
same
in
my
externall
Man
,
and
expresse
it
with
the
Pen
;
yet
however
I
must
begin
to
labour
in
these
great
Mysteryes
as
a
Childe
that
goeth
to
Schoole
:
I
saw
it
(
as
in
a
great
Deep
)
in
the
internall
,
for
I
had
a
thorow
view
of
the
Universe
,
as
in
a
CHAOS
,
wherein
all
things
are
couched
,
and
wrapt
up
,
but
it
was
impossible
for
mee
to
explicate
and
unfold
the
same
.
10.
Yet
it
opened
it selfe
in
me
from
time
to
time
,
as
in
a
young
Plant
;
albeit
the
same
was
with
me
for
the
space
of
twelve
yeares
,
and
I
was
as
it
were
[
†
](A28521-e3600-b)
†
Or
,
Breeding
of
it
.
Pregnant
withall
▪
and
found
a
powerfull
driving
and
instigation
within
me
,
before
I
could
bring
it
forth
into
an
externall
forme
of
writing
;
which
afterward
fell
upon
me
as
a
sudden
showre
,
11.
However
,
afterward
the
Sun
did
shine
on
me
a
good
while
,
but
not
in
a
continuall
constant
manner
;
for
when
the
same
did
hide
it selfe
,
I
scarce
knew
,
or
well
understood
my
owne
labour
[
or
Writings
]
so
that
,
man
must
acknowledge
,
that
his
knowledge
is
not
his
owne
,
or
from
himselfe
,
but
Gods
,
and
from
God
;
and
that
God
knoweth
[
or
manifests
the
Ideas
of
his
Wisedome
]
in
the
soule
of
Man
after
what
manner
,
and
measure
hee
pleaseth
.
12.
I
intended
to
keep
this
my
Writing
by
m●
,
all
the
dayes
of
my
life
,
and
not
to
deliver
▪
it
into
the
hands
of
any
;
but
it
fell
out
according
to
the
providence
of
the
most
High
,
that
I
entrusted
a
certaine
person
with
some
of
it
;
by
meanes
whereof
,
it
was
published
,
and
made
knowne
without
my
knowledge
and
consent
,
and
the
first
Booke
(
called
Aurora
)
was
thereby
[
*
](A28521-e3660-b)
*
By
Gregory
Richter
,
Lord
Primate
of
Gerlitz
.
taken
from
me
;
and
because
many
wonderfull
things
were
revealed
therein
(
which
the
mind
of
man
was
not
presently
capable
to
comprehend
)
I
was
faint
to
suffer
much
,
from
Reason
.
13.
I
saw
this
first
Booke
no
more
in
three
yeares
;
I
supposed
that
it
was
dead
,
and
gone
;
till
certaine
learned
men
sent
me
some
Copies
of
it
,
who
exhorted
me
to
proceed
,
and
manifest
my
Talent
;
to
which
,
the
outward
Reason
would
by
no
meanes
agree
,
because
it
had
suffered
so
much
already
,
for
it
;
moreover
,
the
spirit
of
Reason
was
very
weake
,
and
timorous
,
for
my
High
light
was
for
a
good
while
also
withdrawne
from
me
;
and
it
did
glow
in
me
as
a
hidden
fire
:
[
†
](A28521-e3720-b)
†
Or
,
According
to
.
through
the
three
Principles
,
doth
demonstrate
;
and
the
godly
Reader
,
whose
heart
is
opened
,
shall
see
[
that
it
is
so
.
]
14
,
Thus
now
I
have
written
,
not
from
the
instruction
,
or
knowledge
received
from
men
;
not
from
the
learning
,
or
reading
of
Bookes
;
but
I
have
written
out
of
my
own
Book
which
was
opened
in
me
,
being
the
Noble
similitude
of
God
,
the
Booke
of
the
Noble
and
precious
Image
(
understand
Gods
owne
similitude
,
or
likenesse
)
was
bestowed
upon
me
,
to
Read
;
and
therein
I
have
studied
,
as
a
child
in
the
house
of
its
Mother
,
which
beholdeth
what
the
Father
doth
,
and
in
his
child-like
play
,
doth
imitate
his
Father
;
I
have
no
need
of
any
other
Booke
.
15.
16.
For
I
have
besought
,
and
begged
of
him
many
hundred
times
,
that
if
my
knowledge
did
not
make
for
his
glory
,
and
conduce
to
the
[
*
](A28521-e3800-b)
*
Bettering
or
benefit
.
amending
,
and
instructing
of
my
Brethren
,
he
would
be
pleased
to
take
it
from
me
,
and
preserve
mee
onely
in
his
love
;
yet
I
found
,
that
by
my
praying
,
or
earnest
desiring
,
I
did
onely
enkindle
the
fire
more
strongly
in
me
;
and
in
such
inflamation
,
knowledge
,
and
manifestation
,
I
made
my
Writings
.
17.
Yet
I
did
not
intend
to
make
my selfe
knowne
with
them
among
such
Persons
,
as
now
I
see
is
come
to
passe
;
I
still
thought
I
wrote
for
my selfe
onely
;
albeit
the
spirit
of
God
,
in
the
Mystery
of
God
,
in
my
spirit
,
did
sufficiently
shew
me
to
what
end
it
was
;
yet
outward
Reason
was
alwayes
opposite
,
save
onely
sometimes
when
the
morning
Starre
did
arise
,
and
even
then
Reason
was
also
thereby
enkindled
,
and
did
dance
along
,
as
if
it
had
comprehended
[
the
Pearl
,
]
yet
it
was
far
from
it
.
☞
18.
God
dwelleth
in
the
Noble
Image
,
but
not
in
the
spirit
of
the
Stars
,
and
Elements
;
he
possesseth
nothing
,
save
himselfe
onely
,
in
his
owne
likenesse
;
and
albeit
he
doth
possesse
something
(
as
indeed
he
possesseth
all
things
)
yet
nothing
comprehends
him
,
but
what
doth
Originally
arise
and
spring
from
him
;
as
namely
,
the
soule
in
the
similitude
of
God
.
19.
Besides
,
all
my
Writings
are
like
unto
a
young
Schollers
,
that
is
going
to
Schoole
;
God
hath
according
to
his
will
brought
my
soule
into
a
wonderfull
Schoole
;
and
in
truth
I
cannot
ascribe
,
or
arrogate
any
thing
unto
my selfe
,
as
if
my
selfehood
were
,
or
understood
,
any
thing
.
20
No
man
must
conceive
higher
of
me
,
then
he
seeth
;
for
the
worke
in
my
studying
,
21.
But
because
,
deare
Sir
,
and
beloved
Friend
,
I
see
and
perceive
that
you
are
a
seeking
in
this
way
;
therefore
I
write
unto
you
with
diligence
,
my
child-like
course
;
for
I
understand
,
that
you
make
use
of
diverse
Authors
,
and
Writings
;
concerning
which
you
desire
my
judgement
,
the
which
I
shall
impart
unto
you
as
my
fellow-member
,
so
far
as
God
hath
given
me
to
know
,
and
that
onely
in
a
briefe
and
short
comprisall
:
In
my
Booke
of
The
threefold
life
you
shall
find
it
at
large
;
according
to
all
circumstances
.
22.
And
this
is
the
Answer
I
give
unto
you
:
Viz.
That
Selfe-reason
(
which
being
voyd
of
Gods
spirit
,
is
onely
taught
,
and
instructed
from
the
bare
Letter
)
doth
cavill
,
[
*
](A28521-e3930-b)
*
Highly
priseth
.
esteemeth
mans
judgement
;
and
according
as
the
high
and
great
ones
,
who
have
the
respect
and
authority
of
the
World
doe
judge
and
censure
,
just
so
it
gives
its
credit
,
and
verdict
:
It
knoweth
not
the
mind
of
the
Lord
,
because
the
same
is
not
in
it
;
its
understanding
is
from
the
Starres
,
and
t
is
nothing
else
but
a
counterfeite
shadow
of
phansie
,
in
comparison
of
the
Divine
wisedome
.
23.
How
can
he
judge
of
Divine
matters
,
in
whom
the
spirit
of
the
Lord
is
not
?
24.
Now
whereas
the
Children
of
God
have
diverse
and
manifold
gifts
in
Writing
,
25.
The
children
of
God
have
a
diversity
of
gifts
,
according
to
the
Rule
of
the
Apostle
;
26.
For
God
bringeth
not
a
new
,
or
strange
Spirit
into
us
;
but
he
openeth
with
his
spirit
our
spirit
;
My
Father
worketh
,
and
I
also
worke
:
Now
the
Father
worketh
in
the
Essence
of
the
soule
,
property
:
and
the
Son
in
the
Essence
of
Gods
owne
Image
,
that
is
in
the
Divine
Similitude
,
or
Harmony
.
27.
The
property
of
the
soule
belongeth
to
the
Father
;
For
Christ
sayd
,
Father
,
the
men
were
thine
,
and
thou
hast
given
them
mee
,
and
I
give
unto
them
Eternall
life
:
Seeing
then
,
the
property
of
the
soule
is
from
Eternity
,
of
,
and
from
the
Father
;
therefore
he
hath
wrought
in
it
from
Eternity
,
and
still
worketh
in
that
same
Image
to
Eternity
,
light
,
and
darknesse
,
to
either
of
which
the
Will
of
the
soules
property
doth
incline
,
and
give
up
it selfe
.
28.
Seeing
then
,
the
Fathers
property
or
wisedome
is
unmeasurable
,
and
infinite
;
and
that
he
being
the
wisedome
it selfe
worketh
,
and
yet
through
his
wisedome
all
things
doe
arise
;
thereupon
the
soules
of
men
are
diversly
Constellated
;
indeed
they
arise
,
and
originally
proceed
out
of
one
onely
Essence
,
yet
the
operation
is
diverse
,
and
manifold
;
all
according
to
Gods
wisedome
:
Now
the
spirit
of
Christ
openeth
the
property
of
every
soule
,
so
that
each
speaketh
from
its
owne
property
,
of
the
wonders
in
the
wisedome
of
God
.
29.
For
the
spirit
of
God
maketh
no
new
thing
in
man
,
or
it
infuseth
no
strange
spirit
into
him
;
Turba
Magna
;
as
the
Prophets
have
many
times
spoken
,
and
denounced
unto
the
people
their
punishment
which
by
Gods
permission
through
the
Turba
Magna
should
come
upon
them
for
their
violence
and
sinfulnesse
;
[
and
their
bitter
imprecations
,
wicked
contentions
and
wrathfull
indignation
in
their
envious
will
one
against
another
,
doe
awaken
the
Sword
of
Anger
in
the
Turba
Magna
.
]
30.
Now
the
spirit
of
God
speaketh
in
his
Children
,
diverse
manner
of
wayes
;
31.
And
though
it
hapneth
oftentimes
,
that
the
spirit
of
the
outward
World
doth
make
its
sport
with
its
representations
of
phansie
in
Man
,
and
from
its
owne
Might
and
strong
influence
doth
insinuate
it selfe
into
the
spirit
of
man
,
and
sheweth
diverse
strange
and
marvellous
Figures
;
which
onely
findes
place
among
those
,
who
run
on
in
their
owne
Reason
onely
,
pins
his
Faith
upon
the
sayings
of
other
men
.
]
32.
And
I
say
further
,
that
all
those
pretious
men
,
who
have
been
illuminated
of
God
(
some
of
whose
Writings
you
may
have
at
hand
)
have
spoken
from
their
manifestation
,
and
revelation
;
each
according
to
his
apprehension
or
the
Modell
of
his
capacity
;
yet
the
centre
is
the
soule
,
and
the
light
is
God
;
the
revelation
is
wrought
,
and
brought
to
passe
by
the
opening
or
manifestation
of
Gods
spirit
,
through
the
Constellation
of
the
soule
.
33.
All
the
Prophets
from
the
beginning
of
the
World
,
have
prophesied
of
Christ
in
different
formes
,
one
thus
,
and
another
so
;
they
have
not
all
concurred
in
one
style
,
34.
These
Authors
which
you
mention
,
and
others
besides
(
concerning
which
you
desire
my
judgement
,
Highest
Tongue
,
Viz.
To
the
spirit
of
Gods
wisedome
,
which
through
the
wisedome
,
doth
open
and
reveale
to
every
one
according
to
the
measure
and
manner
as
hee
pleaseth
.
35.
I
judge
none
,
and
to
condemne
any
is
a
false
,
and
Idle
arrogancy
,
and
vaine
prating
;
the
spirit
of
God
himselfe
judgeth
all
things
;
if
that
be
in
us
,
what
need
we
care
for
prating
,
I
much
rather
rejoyce
at
the
gifts
of
my
brethren
;
if
they
have
had
other
manner
of
gifts
to
hold
forth
,
then
I
,
should
I
therefore
judge
them
?
36.
Doth
any
hearb
,
flower
,
or
tree
,
say
unto
the
other
,
thou
art
sowre
,
and
darke
;
I
will
not
stand
by
thee
?
Have
they
not
all
one
Mother
whence
they
grow
?
Even
so
all
soules
proceed
from
One
,
and
all
men
from
one
;
why
then
doe
we
boast
,
and
glory
to
be
the
children
of
God
,
notwithstanding
that
we
are
more
unwise
then
the
Flowers
and
Hearbs
of
the
field
;
is
it
not
so
with
us
?
Doth
not
God
impart
,
and
reveale
his
wisedome
to
us
diversly
?
As
he
bringeth
forth
and
manifesteth
the
Tincture
of
the
Mystery
in
the
Earth
,
through
the
Earth
with
faire
plants
;
even
so
in
us
Men
;
we
should
rather
congratulate
and
heartily
love
one
another
,
that
God
revealeth
his
wisedome
so
variously
in
Vs
;
but
he
that
judgeth
condemneth
,
and
contemneth
in
a
wicked
way
,
he
onely
runneth
on
in
pride
to
shew
himselfe
,
and
to
be
seen
;
and
is
the
Oppressou●
in
Babel
,
a
perverse
stickler
,
that
stirreth
up
contention
and
strife
.
37.
The
true
Tryall
of
Gods
Children
is
this
,
which
we
may
securely
,
38.
And
albeit
that
reason
suggesteth
doubts
,
(
whereby
a
sinner
is
terrified
,
39.
Therefore
Christ
saith
,
Vnlesse
you
be
converted
and
become
as
Children
,
you
cannot
see
the
Kingdome
of
God
:
Also
you
must
be
borne
againe
(
that
is
,
we
must
wholly
disclaime
and
depart
from
our
own
Reason
,
and
come
againe
into
resignation
[
and
selfe-denyall
]
into
the
bosome
of
our
Mother
,
40.
And
if
we
will
be
taught
,
and
driven
of
God
,
then
we
must
arise
againe
from
the
Cradle
,
and
wholly
submit
and
give
up
our selves
unto
him
;
that
so
Gods
spirit
may
be
in
us
wholly
both
the
will
and
the
Deed
:
that
we
may
acknowledge
the
knowledge
to
be
his
,
and
not
ours
;
that
he
only
may
be
our
Knowing
.
41.
We
must
take
no
thought
,
or
sollicitous
care
,
what
we
are
to
know
,
tread
in
his
footsteps
;
and
follow
him
,
and
think
that
we
are
here
onely
upon
our
Pilgrams
path
,
where
we
must
walke
through
a
dangerous
way
,
and
enter
againe
in
Christ
on
the
narrow
way
into
our
native
Countrey
,
whence
Adam
hath
led
us
astray
;
in
this
way
onely
lyeth
the
Pearle
of
the
Mysterium
magnum
[
or
the
Jewell
of
the
great
Mystery
]
all
studying
,
Book-reading
,
seeking
,
searching
,
and
grounding
[
on
our
Received
Principles
,
or
Orthodox
apprehensions
]
besides
,
and
without
this
way
,
are
but
dead
meanes
,
and
obtaine
not
the
Virgins
Crowne
[
or
the
Pearle
of
Sophia
]
but
gather
together
heaps
of
thistles
,
and
thornes
,
which
sting
,
and
gall
the
Children
of
God
,
42.
Therefore
deare
Sir
,
seeing
you
have
desired
my
knowledge
and
judgement
,
I
have
no
better
counsell
and
advice
to
impart
unto
you
,
43.
I
have
no
controversie
with
the
Children
of
God
,
by
reason
of
the
variety
,
[
*
](A28521-e4630-b)
*
Note
this
carefully
.
I
can
reconcile
them
all
in
my selfe
[
I
can
make
a
good
construction
,
and
understanding
of
them
to
my selfe
]
I
onely
bring
them
to
the
Centre
;
and
there
I
have
the
proofe
,
and
touchstone
of
all
things
:
Now
then
if
you
will
imitate
and
follow
me
,
then
you
shall
find
it
so
by
experience
;
and
afterward
perhaps
better
understand
what
I
have
written
.
44.
A
reall
true
Christian
hath
no
controversie
or
contention
with
any
body
,
new
man
,
but
onely
the
old
man
of
this
World
;
with
the
same
the
World
may
doe
what
it
pleaseth
,
it
belongeth
unto
the
World
,
but
the
new
man
belongeth
to
God
.
45.
This
is
my
way
,
my
deare
friend
,
in
which
I
walke
,
and
in
which
I
must
know
without
my
fore
knowledge
:
I
doe
not
purpose
,
premeditate
,
46.
And
though
it
fall
out
many
times
,
that
the
Children
of
God
are
contrary
one
to
another
[
or
clash
together
]
in
their
Knowledge
;
yet
it
proceeds
onely
from
the
Turba
of
the
externall
Reason
,
which
is
in
all
men
;
[
*
](A28521-e4710-b)
*
No●●
.
and
God
permitteth
it
,
that
man
might
be
proved
and
exercised
,
and
by
praying
and
pressing
unto
God
,
he
might
more
earnestly
and
fervently
enkindle
his
spirit
;
and
then
the
spirit
of
God
ariseth
in
the
Mystery
of
the
Humanity
,
like
a
burning
and
shining
fire
;
and
all
must
serve
for
the
best
to
the
Children
of
God
.
47.
But
concerning
some
persons
of
your
Neighbourhood
,
of
whom
you
make
relation
,
which
make
money
of
all
[
they
have
]
and
run
to
the
Supposed
Zion
;
I
should
rather
think
it
better
advise
for
them
to
stay
at
home
,
for
Zion
must
be
begotten
and
borne
in
us
:
when
they
shall
come
to
that
Place
;
it
will
be
with
them
as
formerly
;
and
they
must
however
live
under
the
yoke
of
Christ
.
48.
God
is
in
Heaven
,
and
the
Heaven
is
in
man
;
and
if
man
desireth
to
be
in
Heauen
,
Earnest
serious
Repentance
,
and
hearty
Resignation
,
or
unfeigned
selfe-deniall
;
and
this
they
may
doe
as
well
at
home
in
their
owne
places
;
that
which
they
thinke
to
run
from
,
they
are
like
to
run
into
;
it
would
be
more
acceptable
to
God
,
to
walke
at
home
in
a
godly
Divine
way
;
that
others
might
take
example
by
them
.
49.
There
be
among
them
arrogant
,
proud
,
scornefull
,
deriding
People
,
Confession
[
of
faith
]
is
rather
an
Opinion
,
then
a
true
and
sincere
Earnestnesse
,
for
all
of
them
are
not
that
which
they
boast
and
glory
to
be
;
there
may
be
many
honest
hearts
among
them
;
but
many
of
them
are
onely
Historicall
,
and
Titular
;
and
desire
onely
to
shew
themselves
,
and
to
be
applauded
,
as
I
my selfe
had
experience
of
one
of
the
chiefest
among
them
;
they
may
learne
at
home
to
despise
other
men
[
without
their
running
to
an
outward
supposed
Zion
.
]
50.
It
is
the
way
of
the
Children
into
Gods
Kingdome
,
and
moreover
their
way
is
[
*
](A28521-e4950-b)
*
To
Revoke
,
or
Recall
themselves
.
Revoca
;
and
this
they
themselves
make
shew
of
,
but
privately
they
are
,
as
they
were
before
;
I
would
to
God
it
were
in
Earnest
with
them
,
51.
Concerning
[
*
](A28521-e5000-b)
*
Hans
Weyrauck
.
John
Weyrack
,
so
farre
as
I
can
see
by
these
his
Writings
,
he
may
be
one
that
walketh
in
the
love
of
God
;
if
this
his
way
be
held
in
the
reall
sincerity
of
the
heart
,
but
that
he
taunteth
and
dispraiseth
others
,
by
reason
of
the
knowledge
of
the
light
of
nature
,
it
sheweth
that
he
hath
no
knowledge
therein
,
and
his
gifts
reach
not
thither
;
and
because
he
hath
no
such
gift
,
we
must
passe
it
over
;
and
yet
for
all
this
,
esteeme
of
him
as
a
true
and
honest
Brother
;
for
God
produceth
his
gifts
not
onely
in
simplicity
,
but
in
many
in
a
high
straine
[
or
in
a
deep
grounded
understanding
or
magicall
meaning
:
]
For
he
is
onely
high
,
and
ordereth
,
and
directeth
all
his
workes
as
he
pleaseth
.
52.
In
like
manner
,
I
answer
to
the
rest
of
the
Authors
which
you
mention
,
some
whereof
were
indued
with
high
gifts
,
but
they
were
not
sufficiently
capable
to
comprehend
all
;
yet
for
their
Time
,
they
have
done
enough
,
but
because
this
present
time
hath
need
of
another
Medicine
;
therefore
at
this
time
also
there
are
found
other
skilfull
,
understanding
knowers
,
and
shewers
of
the
Disease
,
and
all
according
to
Gods
loving
providentiall
care
,
helped
and
cured
.
53.
If
the
same
Authours
were
alive
at
this
present
,
it
may
be
they
might
have
written
in
some
points
more
clearely
,
and
in
another
●orme
;
aloeit
for
their
time
they
have
done
enough
,
and
they
are
in
no
wise
to
be
despised
and
rejected
,
although
some
points
might
be
amended
:
But
their
Doctrine
concerning
the
Vnion
of
the
Deity
and
Humanity
is
very
cleare
;
and
we
may
see
how
Gods
spirit
hath
been
in
them
,
but
Reason
turnes
all
things
to
the
worst
;
and
by
its
false
expositions
and
Logicall
glosses
,
wresteth
them
to
a
perverse
sense
.
54.
[
*
](A28521-e5130-b)
*
Swenckfelt
.
Swenckfelt
stumbleth
at
this
point
,
in
that
hee
holdeth
Christ
to
be
no
Creature
;
he
hath
not
as
yet
comprehended
the
Principles
,
and
therefore
it
is
impossible
for
him
to
distinguish
,
how
and
in
what
he
is
no
Creature
;
for
in
respect
of
the
Deity
he
is
no
Creature
;
That
he
was
come
from
Heaven
▪
and
was
also
in
Heaven
)
he
is
in
the
Humanity
creaturall
,
and
without
the
Humanity
uncreaturall
.
55.
As
we
men
live
in
the
foure
Elements
,
and
we
our selves
are
the
property
of
the
foure
Elements
,
and
they
are
in
Us
creaturall
;
and
without
us
they
are
uncreaturall
,
and
yet
the
unformed
,
uncreaturalized
Elements
without
us
in
whom
we
live
,
and
the
formed
creaturaliz'd
Elements
within
us
are
but
one
thing
;
and
so
it
is
in
the
Person
of
Christ
.
56.
The
whole
Angelical
World
(
which
is
the
second
Principle
)
is
his
bodily
Being
or
personall
Essence
,
and
as
to
the
heavenly
essentiality
in
the
Person
of
the
Humanity
it
is
creaturall
,
&
without
the
Person
uncreaturall
;
Fathers
Heart
and
Word
,
and
the
heart
is
every
where
in
the
Father
;
so
that
where
his
heart
is
,
there
is
also
Heaven
,
and
the
Divine
essentiality
environed
with
the
compleate
fulnesse
of
Wisedome
.
57.
Concerning
his
soule
,
which
he
commended
into
his
Fathers
hands
,
and
of
the
which
he
sayd
upon
the
Mount
of
Olives
,
That
it
was
afflicted
and
heavy
,
even
unto
death
;
the
same
is
also
of
the
property
of
our
soule
;
for
it
was
for
the
soules
sake
that
God
became
man
,
that
he
might
bring
the
same
againe
into
himselfe
,
and
draw
our
will
unto
him
againe
out
of
the
earthlinesse
;
this
same
is
a
Creature
.
58.
And
the
third
Principle
(
which
is
the
externall
Kingdome
of
this
World
,
which
God
through
his
Wisedome
hath
brought
forth
out
of
Eternity
)
is
also
creaturall
in
him
;
for
the
whole
Deity
hath
manifested
it selfe
in
the
Man
Christ
:
Viz.
59.
Also
[
*
](A28521-e5280-b)
*
Weigelius
.
Weigelius
writeth
,
that
Mary
is
not
the
Daughter
of
Joachim
and
of
Annah
,
and
that
Christ
assumed
nothing
from
us
;
but
that
shee
is
an
Eternall
Virgin
;
and
this
indeed
is
true
in
respect
of
the
Mark
or
Signe
of
the
Covenant
,
according
to
the
Virgin
of
the
Divine
wisedome
:
the
Threefold
life
is
set
forth
at
large
60.
Except
this
,
Weigelius
writeth
also
of
the
new
birth
,
and
of
the
union
of
the
humanity
in
Christ
,
very
well
with
us
;
the
which
to
speake
of
here
I
omit
,
because
I
have
written
clearely
and
punctually
thereof
;
and
I
neither
contemne
nor
despise
his
Writings
,
nor
those
that
read
them
.
61.
Doth
not
a
Bee
gather
Honey
out
of
diverse
Flowers
;
and
though
one
Flower
is
better
then
another
,
yet
she
sticks
not
at
that
,
but
taketh
what
serve●h
her
turne
,
and
if
the
sap
and
vertue
of
the
Flower
doth
not
like
her
,
should
shee
therefore
thrust
her
sting
into
it
?
As
the
despiser
and
mocker
useth
to
doe
:
Men
contend
and
controvert
much
about
the
Shell
[
or
outside
of
knowledge
and
Religion
]
62.
What
good
doth
knowledge
doe
me
,
if
I
live
not
in
and
according
to
the
same
;
the
knowing
,
and
also
the
will
and
reall
performance
of
the
same
must
be
in
me
:
The
mantle
of
Christs
suffering
and
satisfaction
which
men
doe
now
usually
put
about
them
;
shall
become
unto
many
,
a
snare
,
and
hell●sh
fire
;
in
that
they
will
onely
tickle
and
flatter
themselves
with
the
merits
and
satisfaction
of
Christ
,
and
still
keepe
their
cunning
hypocrisie
and
wickednesse
.
63.
It
is
sayd
,
You
must
bee
borne
againe
,
else
you
shall
not
see
the
Kingdome
of
God
:
You
must
become
like
Children
,
if
you
will
see
the
Kingdome
of
God
:
Not
onely
to
contend
and
dispute
about
knowledge
[
and
opinions
]
but
you
must
become
a
new
man
[
a
new
creature
]
which
liveth
in
God
in
righteousnesse
,
and
holinesse
;
the
wicked
one
must
be
cast
out
,
and
Christ
must
be
put
on
;
and
then
we
are
buryed
in
his
death
,
64.
I
am
at
variance
with
none
,
but
onely
against
the
wicked
,
and
him
the
spirit
rebuketh
to
his
face
;
this
I
desire
to
let
you
know
,
and
my
intent
is
sincere
and
upright
towards
you
.
65.
As
for
my
Bookes
you
may
easily
get
them
(
I
suppose
)
if
you
have
a
minde
to
them
;
for
Christianus
Bernard
,
Customer
at
Zagan
,
doth
certifie
me
that
he
hath
lent
two
of
them
(
namely
,
the
Booke
of
the
Threefold
life
,
which
is
the
chiefest
in
Teaching
;
and
then
the
forty
questions
concerning
the
soule
)
to
your
Butlers
Brother
,
if
you
make
him
acquainted
with
it
,
he
will
not
deny
you
,
but
if
not
,
then
I
will
helpe
you
to
them
in
another
way
;
you
may
also
have
them
of
Mr.
Christianus
Bernard
,
if
you
desire
them
of
him
,
and
you
cannot
get
them
nearer
at
hand
,
I
will
write
unto
him
,
that
he
shall
lend
them
unto
you
,
for
I
have
mine
seldome
at
home
;
yet
in
case
you
get
them
not
,
I
will
as
soone
as
I
can
get
them
home
,
lend
them
you
one
after
another
.
66.
The
severall
Bookes
,
and
the
Titles
of
them
are
these
;
the
first
Booke
called
Aurora
,
climeth
up
out
of
infancy
,
and
shewes
you
the
Creation
of
all
Beings
;
yet
very
mysteriously
,
and
not
sufficiently
explained
;
of
much
,
and
deep
magicall
[
cabalisticall
]
or
parabolicall
understanding
or
meaning
,
for
there
be
many
mysteries
therein
,
that
shall
yet
come
to
passe
.
67.
The
Second
is
a
great
Book
of
an
hundred
sheets
,
it
treateth
of
the
Three
Principles
of
the
Divine
Essence
,
and
of
the
Being
of
all
beings
;
the
same
is
a
Key
and
an
Alphabet
for
all
those
,
who
desire
to
understand
my
Writings
;
it
treateth
of
the
Creation
,
also
of
the
Eternall
birth
or
generation
of
the
Deity
,
of
Repentance
,
of
the
justification
of
man
,
of
his
Paradisicall
life
;
also
of
the
fall
,
and
then
of
the
new
birth
,
and
of
the
Testaments
of
Christ
,
and
of
the
totall
Salvation
of
Man
;
very
profitable
to
be
read
,
for
it
is
an
eye
to
know
the
wonders
in
the
Mystery
of
God
.
68.
Thirdly
,
a
Booke
of
the
Three
fold
life
,
the
same
hath
sixty
sheets
;
it
is
a
Key
for
above
,
and
below
to
all
Mysteries
,
to
whatsoever
the
minde
is
able
to
thinke
upon
,
or
whithersoever
the
heart
is
able
to
turne
,
and
move
it selfe
;
it
sheweth
the
whole
ground
of
the
Three
Principles
,
it
serveth
every
one
according
to
his
[
*
](A28521-e5580-b)
*
〈…〉
.
property
;
he
may
therein
●ound
the
depth
and
the
resolve
of
all
questions
,
whatsoever
reason
is
able
to
devise
and
propound
;
it
is
the
most
necessary
to
serve
your
turne
,
you
would
bee
soone
weary
of
all
contentious
Bookes
,
if
you
entertaine
and
get
that
into
your
minde
.
69.
Fourthly
,
The
forty
Questions
about
the
Soule
,
it
hath
twenty
eight
sheets
;
it
treateth
of
all
things
which
are
necessary
for
a
man
to
know
.
70.
The
fifth
Book
hath
three
parts
,
the
first
part
is
concerning
the
Incarnation
of
Christ
;
the
second
part
is
very
deepe
,
and
profound
,
treating
of
Christs
Passion
,
Suffering
,
and
Death
;
and
how
we
must
enter
into
Christs
death
,
and
both
dye
,
and
arise
againe
in
●nd
with
him
;
and
why
Christ
was
to
dye
;
wholly
brought
forth
,
enlarged
,
and
confirmed
out
of
the
Centre
,
through
the
three
Principles
,
very
deep
:
The
third
part
is
the
Tree
of
Christian
Faith
;
also
demonstrated
through
the
three
Principles
,
very
profitable
to
be
read
.
71.
The
sixth
Booke
,
or
part
of
these
Writings
are
the
six
Points
,
treating
of
the
greatest
depths
and
secrets
:
Viz.
How
the
three
Principles
doe
mutually
beget
,
bring
forth
,
and
beare
each
other
;
so
that
in
the
Eternity
there
is
no
strife
[
for
contrary
Enmity
betwixt
them
]
and
yet
each
Principle
is
in
it selfe
as
it
is
in
its
owne
property
,
as
if
it
were
onely
one
,
and
alone
;
and
they
shew
whence
strife
and
disunity
doe
arise
,
and
whence
Good
and
Evill
have
their
Originall
,
wholly
induced
out
of
the
ground
:
(
that
is
,
out
of
the
Nothing
into
the
Something
)
and
all
in
the
ground
[
and
centre
]
of
Nature
;
this
sixth
Booke
is
such
a
Mystery
(
however
in
plainnesse
and
simplicity
it
is
brought
to
light
,
that
no
Reason
[
or
naturall
,
Astrall
head-peece
,
though
never
so
acute
,
and
litterally
learned
]
can
sound
,
fathom
,
or
understand
the
same
,
without
the
light
of
God
,
it
is
the
Key
to
all
.
72.
Seventhly
,
a
small
Booke
for
the
Melancholly
,
being
written
for
the
tempted
and
afflicted
in
spirit
,
shewing
whence
sadnesse
,
and
dejectednesse
of
soule
commeth
,
and
how
the
same
may
be
resisted
,
and
remedied
.
73
,
Eightly
,
a
very
deep
Book
,
De
signatura
rerum
[
concerning
the
signature
of
all
things
]
and
of
the
signification
of
the
severall
formes
and
shapes
in
the
Creation
;
and
it
sheweth
what
the
beginning
,
ruine
,
and
cure
of
every
thing
is
;
this
entreth
wholly
into
the
Eternall
,
and
then
into
the
Temporall
,
inchoative
,
and
externall
Nature
,
and
its
forme
.
74.
These
are
my
Bookes
,
besides
some
small
Treatises
which
I
have
given
here
and
there
,
and
have
kept
no
copy
of
them
;
for
I
have
no
need
of
them
for
my selfe
,
I
have
enough
in
my
three
Leaves
.
75.
If
my
occasion
permit
me
(
for
I
must
oftentimes
take
journeys
,
by
reason
of
my
affaires
)
then
I
my selfe
will
call
upon
you
,
so
soone
as
I
come
that
way
;
it
was
my
full
intent
to
have
seene
you
at
Weyko
after
Easter
,
but
God
disposed
it
otherwise
;
by
his
providenc●●
I
light
upon
another
man
,
who
led
me
out
of
that
intended
way
,
to
one
,
who
had
need
of
me
;
so
that
afterward
I
understood
that
my
way
was
from
the
Lord
.
76.
Mr.
Balthasar
Walter
stayed
the
last
Winter
and
Spring
with
the
Prince
Augustus
of
Tanhalt
at
Peltzka
;
and
hath
written
unto
me
from
thence
:
Now
he
is
with
the
Earle
of
Gleyken
,
three
miles
from
Erford
;
he
is
his
Physitian
,
and
is
to
stay
with
him
an
whole
yeare
.
77.
[
*
](A28521-e5840-b)
*
Ezekiel
Meth.
Ezekiel
Meth
,
is
also
at
the
same
Court
,
yet
they
be
not
both
of
one
minde
,
as
the
Letter
of
Balthasar
sheweth
,
which
I
received
three
weeks
since
:
If
you
have
a
desire
to
write
,
and
there
goeth
no
Messenger
this
way
,
be
pleased
to
send
to
Christianus
Bernard
,
Receiver
at
Zagan
;
to
him
I
can
have
opportunity
to
send
weekly
;
he
is
a
pious
Christian
companion
.
78.
If
you
finde
any
thing
that
is
too
hard
and
dark
to
be
understood
in
my
Writings
,
I
pray
set
it
downe
,
and
let
me
know
it
,
and
I
will
make
it
plainer
unto
you
,
that
you
may
understand
it
;
for
the
wise
,
and
full
taught
,
who
are
high
,
and
advance
themselves
in
their
owne
knowledge
,
who
can
go
alone
,
and
a●e
rich
aforehand
,
I
have
written
nothing
;
but
onely
for
the
Babes
and
Sucklings
,
who
suck
on
their
Mothers
Brests
,
and
would
faine
learne
.
79.
He
that
can
understand
it
,
let
him
understand
it
;
but
he
that
cannot
,
let
him
not
censure
and
cavill
at
it
,
for
such
cavillers
,
and
deriders
,
I
have
written
nothing
;
I
have
written
for
my selfe
.
80.
But
if
a
Brother
thirsteth
,
and
asketh
water
of
me
,
to
him
I
give
to
drinke
;
he
shall
experimentally
finde
and
feele
,
what
I
have
given
him
,
if
the
Lord
voutsafe
him
the
drinking
;
and
I
commend
my selfe
to
your
Favour
,
and
Us
all
into
the
pleasant
and
gracious
Love
of
Jesus
Christ
:
Dated
at
Gerlitz
,
on
the
day
of
Mary's
Ascention
,
1621.
JACOB
BEME
.
The
Name
of
the
Lord
is
a
strong
Tower
,
the
Righteous
goeth
thither
,
and
is
exalted
.
A
Letter
to
ABRAHAM
of
SOMMERFELD
,
Concerning
the
Booke
AVRORA
:
ALSO
,
A
Description
of
his
processe
,
and
the
excellency
,
and
surpassing
Vertue
of
Sophia's
Pearle
.
Light
,
Salvation
,
and
Eternall
Power
flowing
from
the
well-spring
of
life
,
Jesus
Christ
,
be
our
refreshment
,
and
comfort
.
NOBLE
LORD
,
(
First
wishing
to
you
the
grace
of
God
,
and
all
health
,
and
happinesse
)
being
informed
that
you
beare
a
great
delight
,
love
,
and
affection
to
my
Writings
,
which
hitherto
have
beene
unknowne
to
you
;
I
must
answer
you
,
that
the
same
likewise
is
a
much
greater
delight
,
and
surpassing
joy
in
my
spirit
;
because
I
understand
,
that
God
doth
drive
and
carry
on
his
worke
in
such
great
and
high
persons
;
which
is
not
a
thing
commonly
to
be
found
in
the
World
,
for
the
Temporall
honour
,
and
pleasure
of
this
life
is
an
hinderance
to
it
.
2.
But
I
can
very
well
perceive
in
what
manner
Gods
spirit
hath
touched
,
and
awaked
your
Noble
heart
,
in
token
whereof
you
have
bestowed
so
much
paines
and
cost
upon
this
Work
,
which
was
written
by
a
very
simple
,
and
plaine
hand
,
without
any
Art
,
or
great
understanding
[
or
large
Capacity
in
litterall
endowments
]
but
onely
in
the
knowledge
and
manifestation
of
the
gifts
of
God
;
and
moreover
over
it
was
not
the
intent
of
the
Author
,
that
it
should
come
into
the
hands
of
so
high
Persons
;
because
he
wrote
it
onely
for
a
Memoriall
to
himselfe
,
to
st●re
and
ro●●e
up
himselfe
from
the
dark
,
and
drousie
sleep
in
flesh
and
blood
,
and
not
out
of
an
intention
to
make
such
a
Work
.
3.
Indeed
there
was
a
fiery
instigation
,
but
without
foreknowledge
of
this
Worke
,
that
lay
hid
in
him
as
a
Mystery
,
which
the
spirit
of
God
did
stirre
up
and
awake
;
whereupon
there
arose
a
great
longing
,
4.
And
he
considered
the
evill
Nature
,
and
its
working
influences
,
and
oftentimes
the
deceit
of
the
Devill
,
and
the
anger
of
God
,
and
also
the
love
and
mercy
of
God
;
where
indeed
many
a
storme
and
strong
encounter
,
was
held
against
Reason
,
and
also
against
flesh
and
blood
,
and
the
Devill
;
and
all
in
a
powerfull
driving
,
and
instigation
of
the
spirit
,
till
at
last
a
most
precious
Garland
,
or
Diadem
,
was
set
upon
his
head
,
which
this
hand
cannot
set
downe
in
writing
;
but
I
rather
wish
that
the
Reader
of
this
Epistle
might
finde
it
by
experience
,
and
then
he
should
understand
what
the
sweetnesse
of
God
is
;
and
not
so
much
marvell
,
why
a
Lay-man
should
undertake
to
meddle
with
such
things
[
or
write
of
such
Mysteries
.
]
5.
Therefore
I
say
now
,
that
when
the
precious
graine
of
Mustard-Seed
was
sowne
;
this
worke
was
brought
forth
to
be
written
,
which
was
then
beheld
as
in
a
Mystery
couched
very
deep
,
without
a
sufficient
comprehension
,
yet
with
exceeding
joy
;
as
this
Worke
(
being
the
first
Booke
)
sheweth
,
where
the
great
Mysteries
,
are
set
downe
very
simply
,
without
sufficient
explanation
and
expression
,
and
in
much
abbreviation
and
defect
,
like
a
sudden
shower
that
passeth
by
,
whatsoever
it
lighteth
upon
,
it
hitteth
;
even
so
likewise
the
spirit
of
the
Wonders
.
6.
For
the
Author
was
an
illiterate
man
,
and
of
a
very
small
understanding
,
7.
I
purposed
likewise
(
after
the
Persecution
)
not
to
write
any
more
,
but
onely
to
keep
my selfe
still
in
Obedience
to
my
God
,
and
to
let
the
Devill
roare
over
me
with
his
scorne
,
revilement
,
and
derision
;
8.
But
my
externall
man
would
write
no
more
,
it
was
somewhat
discouraged
and
timerous
;
till
it
came
so
farre
,
that
the
internall
man
did
captivate
,
and
overpower
the
externall
,
and
even
then
the
Great
Mystery
did
Appeare
;
and
then
I
understood
Gods
Counsell
,
and
cast
my selfe
upon
his
will
;
also
I
would
not
invent
,
or
feigne
any
thing
out
of
Reason
;
neither
would
I
give
way
and
place
any
more
unto
Reason
:
but
resigned
my
will
to
Gods
will
,
that
so
my
Reason
might
be
as
it
were
dead
;
that
he
(
the
spirit
of
God
)
might
doe
and
worke
what
,
and
how
he
pleased
;
I
willed
nothing
in
Reason
,
that
it
might
be
alone
his
will
and
deed
.
9.
And
when
this
was
done
,
then
the
internall
man
was
armed
,
and
got
a
very
faithfull
guide
,
and
to
him
I
wholly
yeelded
my
Reason
;
and
did
not
study
and
invent
any
thing
,
neither
did
I
give
Reason
leave
to
dictate
what
I
should
write
,
10.
And
there
was
then
a
purpose
in
me
againe
to
write
something
,
and
in
the
space
of
nine
monthes
Three
Bookes
were
made
;
the
one
concerning
the
three
Principles
of
the
Divine
Essence
;
that
is
,
of
the
Being
of
all
Beings
,
wherein
the
great
Mystery
hath
somewhat
opened
and
revealed
it selfe
,
and
therein
are
many
excellent
things
contained
much
deeper
then
in
this
first
worke
[
Viz.
the
Aurora
]
(
which
your
Honour
hath
sent
hither
for
me
to
peruse
)
and
it
hath
about
an
hundred
sheets
of
Paper
.
11.
After
this
,
there
was
one
made
containing
sixty
sheets
;
which
treateth
of
the
threefold
life
of
man
,
and
also
of
the
whole
Creation
,
a
great
open
Gate
of
the
Mystery
;
and
't
is
euen
a
wonder
that
surpasseth
,
and
goeth
beyond
the
reach
of
all
Reason
:
at
the
which
I
my selfe
in
my
Reason
doe
wonder
,
and
marvell
what
God
intendeth
to
doe
;
that
he
useth
such
a
meane
instrument
to
such
weighty
matters
;
for
therein
are
revealed
and
laid
forth
the
Mysteries
about
which
(
since
the
heavie
fall
of
Adam
)
the
world
hath
contended
,
and
alwaise
fought
;
yet
there
hath
not
beene
such
a
Ground
brought
to
light
,
which
notwithstanding
shall
not
be
understood
of
the
World
,
but
of
the
Children
of
God
;
as
the
same
is
manifest
and
knowne
.
12.
And
then
Thirdly
,
there
were
forty
Questions
sent
to
me
of
a
Learned
,
and
an
understanding
man
who
also
is
a
lover
of
the
Mystery
;
and
a
great
Friend
of
the
same
:
who
exhorted
me
to
answer
them
according
to
these
gifts
;
and
spirit
;
which
indeed
are
very
high
questions
;
and
they
containe
in
them
the
great
depths
and
secrets
of
the
Originall
of
the
soule
;
and
all
the
secrets
,
or
Mysteries
of
the
Mystery
,
wherupon
there
is
such
an
Answer
brought
forth
,
at
which
the
World
might
well
rejoyce
,
if
the
anger
,
iniquity
,
and
malice
of
the
Devill
did
not
hinder
it
,
yet
the
Counsell
of
God
must
stand
.
13.
Now
because
I
perceive
that
your
Noble
minde
,
and
heart
,
hath
a
singular
hunger
,
and
thirst
after
such
Mysteries
,
and
regard
not
the
World
which
despiseth
such
Mysteries
;
therefore
I
acknowledge
the
Counsell
of
God
herein
,
and
it
is
my
bounden
duty
to
impart
the
same
to
you
;
for
to
the
Children
belongeth
bread
,
they
are
worthy
of
it
,
Peter
to
Cornelius
,
that
hee
may
tell
,
and
declare
to
him
the
words
of
Eternall
life
.
14.
And
though
I
am
a
stranger
,
and
very
simple
,
yet
your
desire
,
and
will
doth
embolden
me
to
write
to
your
Honour
,
albeit
with
a
simple
hand
[
in
a
plaine
and
course
phrase
and
style
]
(
but
Gods
gifts
are
not
bound
to
any
humane
Arts
)
and
I
am
the
more
bold
with
you
,
because
I
perceive
,
that
your
Noble
heart
appeareth
so
low
and
humble
,
as
to
send
to
me
,
who
am
but
a
meane
,
and
abject
person
;
but
seeing
t
is
thus
,
I
doe
likewise
assuredly
hope
,
that
the
spirit
of
God
shall
open
the
doores
,
and
gates
of
the
Mysteries
for
the
soule
;
and
grant
a
right
understanding
to
apprehend
,
and
know
his
wonderfull
gifts
,
the
which
I
heartily
wish
to
your
Honour
.
15.
My
Writings
will
seeme
somewhat
strange
to
you
,
for
in
some
places
the
ze●le
is
vehement
,
or
earnest
,
especially
against
Babel
and
the
Antichrist
,
who
is
knowne
by
God
in
his
anger
;
[
or
come
up
in
wrath
to
remembrance
]
therefore
I
say
that
I
could
not
,
nor
durst
not
write
otherwise
,
then
the
same
was
given
and
indited
to
me
;
I
have
continually
wrote
as
the
spirit
did
dictate
it
,
and
did
not
give
place
to
Reason
[
or
to
the
wisedome
of
the
naturall
,
the
last
Judgement
;
that
he
will
try
and
examine
every
Being
through
the
fire
;
and
I
could
not
,
neither
might
I
write
at
all
(
even
in
the
fiery
instigation
)
except
I
did
set
it
downe
,
as
the
spirit
did
represent
it
;
therefore
I
have
made
it
for
a
Memoriall
to
my selfe
,
I
have
no
further
intention
therewith
.
16.
But
because
you
are
desirous
to
read
the
same
,
I
will
send
it
,
and
I
pray
you
to
returne
it
back
againe
,
for
I
will
keep
it
for
a
Memoriall
,
and
I
am
assured
(
that
so
farre
as
your
Noble
minde
shall
give
God
the
praise
,
and
read
it
diligently
,
and
take
this
way
to
heart
with
a
desire
to
understand
the
same
)
that
the
Lord
will
open
to
you
the
doore
of
his
love
in
the
Mystery
,
and
crowne
you
with
the
Diadem
of
his
wisedome
,
which
is
more
precious
then
the
created
Heaven
and
this
World
;
Philosophers
Stone
,
the
ground
of
all
Mysteries
and
Secrets
doth
lye
therein
;
and
this
same
Diadem
[
or
Garland
of
wisedome
]
is
beset
with
this
Stone
;
which
[
Diadem
and
Crowne
of
light
in
the
holy
Ghost
]
the
soule
puts
on
as
a
Garment
;
being
a
new
body
,
in
,
and
for
,
the
Kingdome
of
God
;
wherein
it
is
the
Child
of
God
,
and
wherewith
it
is
able
to
staud
in
the
fire
of
Gods
anger
without
any
hurt
,
or
griefe
,
and
can
therein
overcome
the
Devill
,
Death
,
and
this
World
;
and
therein
also
can
rule
over
the
Stars
,
the
poysonfull
influences
of
the
Constellation
,
and
this
outward
life
,
which
otherwise
is
a
thing
impossible
for
Reason
;
for
it
giveth
that
knowledge
of
things
which
no
Art
[
or
litterall
acrument
from
externall
Reason
]
is
able
to
search
out
,
or
dive
into
;
it
seeth
through
Heaven
and
Earth
,
and
it
reapeth
where
it
hath
not
sowne
;
it
asketh
not
the
question
,
Is
it
true
or
no
?
It
hath
the
signe
of
truth
,
and
righteousnesse
in
it selfe
;
it
hath
all
vertues
lying
in
hope
;
there
is
no
feare
of
Gods
anger
in
it
,
it
affordeth
a
very
joyfull
hope
,
and
ratifieth
and
assureth
the
same
;
and
it
confirmeth
the
soule
to
be
the
Child
of
God
.
17.
This
garland
is
a
Virgin
,
and
a
chast
purity
,
and
divine
Beauty
;
best
Treasure
.
18.
Such
a
Garland
is
set
upon
him
that
seeketh
after
it
with
earnestnesse
,
19.
I
doe
likewise
wonder
how
you
,
and
many
more
in
Silesia
have
gotten
my
Writings
;
for
I
have
no
acquaintance
with
any
of
them
;
and
I
am
so
close
in
respect
of
publishing
of
them
,
that
the
Citizens
here
about
me
know
nothing
of
them
,
save
onely
of
the
first
part
,
which
was
Per-force
taken
from
me
;
which
by
meanes
of
a
Person
in
the
Mysterie
of
Babel
(
who
persecuted
it
out
of
envy
)
was
proclaimed
among
them
for
Heresie
;
which
notwithstanding
they
never
read
,
neither
was
it
examined
ever
as
it
was
meet
.
20.
Indeed
I
never
asked
any
mans
advise
about
it
,
or
ever
committed
it
to
the
censure
and
judgement
of
man
to
this
very
houre
;
but
commended
it
to
God
;
yet
hereby
I
know
and
acknowledge
the
way
of
God
;
and
likewise
I
understand
,
that
it
is
not
knowne
only
in
Silesia
,
but
also
in
other
Countries
,
without
my
fore-knowledge
;
and
I
must
even
say
,
that
he
that
hath
so
persecuted
it
,
he
hath
thereby
published
it
,
for
my
intent
was
to
keep
it
by
me
as
long
as
I
lived
;
and
I
wrote
it
for
my selfe
onely
.
21.
But
what
God
purposed
in
his
Counsell
,
is
now
manifest
;
and
it
shall
yet
appeare
more
clearely
,
when
the
[
*
](A28521-e6610-b)
*
The
three
Principles
and
the
three
fold
Life
.
two
last
Bookes
shall
be
read
;
at
the
which
I
my selfe
in
the
externall
man
doe
exceedingly
wonder
,
and
marvell
what
God
intendeth
,
and
will
do
;
for
I
acknowledg
my self
to
be
altogether
unworthy
and
ignorant
,
and
yet
the
greatest
and
deepest
Mysteries
are
revealed
to
the
internall
man
,
a
Wonder
,
wherein
God
will
reveale
great
things
,
whereinto
my
reason
doth
speculate
,
and
continually
marvelleth
at
it
.
22.
For
I
never
in
all
my
life
studied
these
Mysteries
,
and
likewise
knew
nothing
of
them
;
for
I
am
a
Lay-man
;
and
yet
I
must
bring
such
things
forth
to
light
,
which
all
the
high
Schooles
,
or
Universities
have
not
been
able
to
doe
;
to
whom
notwithstanding
in
comparison
,
I
am
but
a
Child
,
and
have
none
of
their
Arts
or
wisedome
,
and
I
must
write
wholly
from
another
Schoole
;
and
which
is
yet
greater
then
all
this
,
the
Language
of
Nature
is
made
knowne
to
me
,
so
that
I
can
understand
the
greatest
Mysteries
in
my
owne
Mothers
Tongue
.
23.
Though
I
cannot
say
that
I
have
learned
or
comprehended
it
,
but
as
long
as
the
hand
of
God
stayeth
upon
me
,
I
understand
it
;
but
if
it
hides
it selfe
,
24.
I
am
onely
a
simple
meane
Instrument
,
God
worketh
and
maketh
what
he
pleaseth
;
what
God
willeth
,
that
I
will
also
;
and
whatsoever
he
willeth
not
,
I
will
be
nothing
,
and
dead
,
that
he
may
live
and
worke
in
me
,
what
he
pleaseth
,
I
have
cast
my selfe
wholly
into
him
,
that
so
I
may
be
safe
,
and
sure
from
the
Devill
.
25.
And
though
I
must
leave
my
outward
body
and
life
to
the
disposall
of
the
World
,
and
suffer
the
Devill
to
roare
against
me
;
yet
I
will
not
trust
neither
the
Devill
,
nor
the
World
with
my
internall
man
;
neither
will
I
doe
(
according
to
the
inward
man
)
what
the
World
will
have
me
;
and
albeit
my
outward
man
is
bound
,
and
obliged
to
the
World
,
outward
Obligation
requireth
of
me
,
yet
my
internall
man
shall
onely
be
obedient
to
God
,
and
not
to
the
World
;
for
he
is
not
in
the
World
,
but
hath
made
himselfe
dead
thereto
,
that
God
might
live
in
him
,
and
be
both
the
will
and
the
deed
in
him
;
and
though
I
cannot
say
,
that
it
is
possible
to
live
so
[
in
perfection
]
yet
my
will
is
so
directed
and
bent
;
and
this
neither
the
World
,
nor
the
Devill
shall
breake
,
albeit
my
outward
life
should
faint
and
perish
,
and
though
Reason
doth
oftentimes
flatly
gainsay
it
,
and
temptation
appeareth
by
heapes
,
to
the
terrour
and
sadnesse
of
the
externall
life
(
where
the
spirit
also
hides
it selfe
,
as
if
all
were
dead
,
and
gone
)
yet
it
bringeth
forth
alwayes
new
fruits
,
and
that
in
abundance
.
26.
This
I
have
related
to
you
at
large
,
that
you
may
know
and
acknowledge
what
manner
of
man
I
am
,
and
what
the
beginning
,
and
cause
of
my
writing
is
;
and
from
what
Art
and
spirit
it
was
produced
,
or
generated
;
and
also
to
what
end
;
namely
,
to
keepe
it
as
a
Memoriall
to
my selfe
;
but
because
I
perceive
honest
religious
hearts
to
thirst
after
it
,
therefore
I
will
not
conceale
it
from
them
,
[
but
impart
]
in
a
brotherly
and
Christian
way
,
and
commend
and
commit
it
to
God
,
that
he
may
worke
,
and
doe
what
hee
pleaseth
in
them
;
and
this
wee
are
bound
,
and
obliged
to
doe
one
for
another
.
27.
Lastly
,
I
intreat
you
to
conceale
my
name
among
the
Learned
,
for
I
know
that
a
meane
Lay-man
is
accounted
but
ridiculous
,
and
contemptible
with
men
Learned
in
Scholastique
Art
;
and
though
God
hath
his
Children
also
among
them
,
yet
I
care
not
for
having
my
Name
put
upon
it
,
or
authorized
upon
me
;
for
the
praise
belongeth
to
God
,
28.
Concerning
the
Book
Aurora
,
which
your
Honour
hath
sent
me
to
peruse
,
I
have
read
some
of
it
over
,
and
finde
that
it
is
my
Worke
,
and
well
copyed
out
;
but
some
Syllables
are
left
out
,
for
brevity
sake
,
and
yet
the
sense
and
meaning
is
not
thereby
diminished
;
I
am
well
contented
for
all
that
,
seeing
(
so
farre
as
I
have
perused
in
hast
)
I
have
found
no
addition
,
but
the
great
Mysteries
are
couched
therein
very
deep
;
they
were
understood
and
apprehended
by
the
Author
,
but
it
was
not
very
feisible
for
Reason
to
comprehend
it
at
the
first
time
,
although
it
was
knowne
in
the
depth
well
enough
,
yet
the
Author
was
not
accustomed
to
it
;
when
the
heavenly
joy
met
him
,
then
he
only
followed
the
spirits
guidance
,
29.
In
the
other
three
Bookes
you
shall
finde
the
Mysteries
more
clearely
,
and
so
throughout
,
the
further
the
deeper
;
each
Booke
from
the
first
is
grounded
ten
times
deeper
;
so
that
the
fourth
is
a
very
cleare
mirrour
,
wherein
the
great
Mystery
is
sufficiently
,
and
visibly
seene
and
understood
,
yet
onely
of
its
Children
:
Reason
shall
remaine
blinde
,
for
the
spirit
of
God
dwelleth
not
in
the
outward
Principle
,
but
in
the
inward
;
and
proceedeth
forth
from
the
inward
into
the
outward
[
principle
of
this
World
]
yet
the
outward
doth
not
comprehend
him
.
30.
But
Sir
,
I
must
tell
you
,
that
the
Booke
Aurora
was
not
finished
,
for
the
Devill
intended
to
make
a
Bone-fire
of
it
,
because
he
saw
that
the
day
would
breake
forth
in
it
;
but
for
all
that
,
the
day
hath
even
overtaken
the
Aurora
[
or
morning
]
so
that
it
is
already
cleare
day
;
there
belong
yet
about
thirty
sheets
to
it
;
but
because
the
storme
did
breake
them
off
,
it
was
not
finished
;
and
in
the
meane
time
it
is
growne
day
light
,
and
the
morning
is
extinguished
;
and
since
that
time
the
labour
hath
beene
to
bring
forth
the
day
:
Yet
it
shall
remaine
so
for
an
eternall
Remembrance
,
because
the
defect
is
restored
,
and
supplyed
in
the
[
*
](A28521-e6890-b)
*
The
Booke
of
the
three
Principles
.
Second
;
the
fault
and
blame
of
the
defect
is
to
be
attributed
to
the
Enemy
.
31.
But
I
will
lay
the
fault
upon
none
,
but
onely
the
falshood
,
and
iniquity
of
the
Devill
,
who
is
an
enemy
to
all
good
;
he
doth
even
confound
and
entangle
Kings
;
how
shall
then
a
poore
meane
Man
,
being
employed
in
such
a
worke
,
be
so
soone
acknowledged
and
knowne
;
32.
But
thus
it
was
published
without
my
knowledg
,
cons●nt
,
and
will
,
and
that
by
the
persecutors
themselves
,
the
which
I
acknowledge
to
be
from
the
providence
,
and
appoyntment
of
God
;
for
I
had
no
copy
of
it
for
my selfe
;
neither
did
I
ever
know
those
that
have
it
,
also
I
have
it
not
my selfe
,
and
yet
it
hath
beene
copyed
out
;
and
brought
to
my
fight
and
hands
foure
times
already
;
so
that
I
see
that
others
have
published
it
:
and
I
esteem
it
a
wonderfull
work
,
that
the
graine
groweth
against
the
will
of
the
Enemie
;
but
that
which
is
sowne
by
God
,
none
can
let
or
hinder
[
from
growing
.
]
33.
But
that
which
you
,
and
others
also
do
misconstrue
in
my
Booke
Aurora
(
which
appeareth
to
be
wrong
in
the
apprehension
,
and
which
also
needeth
some
clearing
,
and
exposition
)
you
shall
finde
sufficiently
cleared
at
large
in
my
third
and
fourth
Booke
;
Stone
of
the
wise
men
unto
all
the
Secrets
and
Mysteries
both
in
the
Divine
and
earthly
Mystery
:
by
this
knowledge
,
and
understanding
,
all
the
Mettalls
of
the
Earth
may
be
brought
to
the
highest
degree
or
perfection
;
yet
onely
by
the
Children
of
the
divine
Magia
,
who
have
the
Revelation
[
or
experimentall
science
]
of
the
same
.
34.
I
see
it
well
enough
,
but
I
have
no
manuall
operation
,
instigation
or
Art
unto
it
;
but
I
onely
set
forth
an
open
Mystery
,
whereunto
God
shall
stir
up
labourers
of
his
owne
;
let
no
man
seeke
the
worke
from
me
,
or
thinke
to
get
the
knowledge
,
and
operation
of
the
Phylosophers
stone
[
or
universall
tincture
from
me
]
and
though
it
is
knowne
clearly
and
might
be
opened
more
clearly
,
yet
I
have
broken
my
will
,
and
will
write
nothing
;
but
as
it
is
given
to
me
:
that
so
it
may
not
be
my
worke
;
least
I
should
be
imprisoned
in
the
Turba
.
35.
And
if
you
will
have
any
thing
copyed
out
of
these
writings
now
sent
to
you
,
it
is
requisite
,
that
the
Transcriber
be
a
Learned
understanding
man
;
for
many
syllables
are
not
fully
written
,
neither
have
all
Grammaticall
autography
;
and
in
many
words
some
letters
may
be
wanting
;
and
sometimes
a
Capitall
Letter
stands
for
a
whole
word
,
for
Art
hath
not
written
here
,
neither
was
there
any
time
to
consider
how
to
set
it
downe
punctually
according
to
the
right
understanding
of
the
Letters
,
but
all
was
ordered
according
Divine
CHAOS
]
it
would
then
be
three
times
more
,
and
deeper
grounded
.
36.
But
it
cannot
be
,
and
therefore
there
is
more
then
one
Booke
made
;
more
then
one
Phylosophicall
discourse
,
and
throughout
deeper
;
so
that
what
could
not
be
conteined
in
the
one
might
be
found
in
the
other
,
and
it
were
well
that
at
last
,
out
of
all
,
onely
one
,
might
be
made
and
all
the
other
done
away
[
or
laid
aside
]
for
the
multiplicity
and
plurality
causeth
strife
,
contrariety
,
aversenesse
,
and
wrong
apprehensions
by
reason
of
the
sudden
catching
conceits
,
and
conjectures
of
the
Reader
,
which
knoweth
not
to
try
,
and
discerne
the
spirit
,
which
useth
such
wonderfull
phrase
,
where
oftentimes
Reason
supposeth
,
that
it
contradicts
it selfe
;
and
yet
in
the
depth
it
is
not
contrary
at
all
.
37
Out
of
which
misunderstanding
[
or
feigned
glosses
of
Reason
and
litterall
outward
Art
upon
the
Writings
of
holy
Men
]
the
Great
Babel
upon
earth
hath
beene
brought
forth
;
or
force
of
Armes
.
38.
I
speake
not
of
and
from
my selfe
,
but
from
that
which
the
spirit
sheweth
,
which
no
man
can
resist
;
for
it
stands
in
its
Omnipotence
,
and
depends
not
on
our
weening
and
willing
,
as
the
[
*
](A28521-e7190-b)
*
The
Forty
Questions
.
Fourth
Booke
of
these
Writings
doth
exceeding
deeply
declare
,
which
is
strongly
grounded
in
the
light
of
nature
,
and
can
be
demonstrated
in
all
things
.
39.
Further
I
give
you
to
understand
,
that
in
these
Writings
which
are
now
sent
you
,
the
Author
useth
sometimes
to
speake
of
himselfe
,
Wee
,
and
sometime
I
:
Now
understand
by
the
word
Wee
,
the
spirit
(
being
spoken
in
the
Plurall
)
in
two
persons
;
and
in
the
word
I
,
the
Author
understands
himselfe
;
this
I
give
you
for
direction
and
information
,
to
take
away
wrong
apprehension
and
suspicion
.
40.
And
herewith
I
send
you
the
Fourth
Part
,
being
the
forty
Questions
,
and
therein
you
may
behold
your selfe
;
and
at
the
next
opportunity
I
will
send
you
the
Second
and
third
Part
,
if
you
desire
to
have
them
;
and
I
pray
to
returne
it
to
mee
againe
by
the
next
occasion
,
for
I
will
send
it
to
him
,
who
framed
and
sent
me
the
Questions
;
and
so
I
commend
and
commit
you
to
the
love
of
God
,
heartily
wishing
that
God
would
illuminate
your
NOBLE
heart
,
and
give
you
rightly
to
understand
the
Sense
and
meaning
of
the
Author
in
the
internall
Principle
;
with
all
Temporall
,
and
Eternall
welfare
:
Dated
,
Gerlits
,
1620.
Yours
in
the
Love
of
J.
C.
J.
B.
Teutonicus
.
A
Letter
to
PAUL
KEYM
:
BEING
An
answer
to
him
concerning
Our
Last
Times
.
Wherein
He
Treateth
of
The
first
Resurrection
of
the
dead
;
and
of
the
thousand
yeares
Sabbath
.
ALSO
,
Of
the
Fall
of
BABEL
,
and
of
the
new
Building
in
ZYON
.
I.
Light
,
Salvation
,
and
Eternall
Power
flowing
from
the
fountaine
of
the
heart
of
Jesus
Christ
,
be
our
quickning
Consolation
.
2.
WORTHY
,
and
much
esteemed
Sir
,
and
good
Friend
in
the
Illumination
of
the
holy
Spirit
;
and
in
the
Love
of
our
Lord
Jesus
Christ
,
beloved
Brother
;
I
received
of
Mr.
C.
E.
the
Letter
you
sent
me
,
dated
about
the
20.
of
July
,
together
with
two
small
Treatises
annexed
;
and
therein
I
understand
that
you
have
received
,
and
read
some
of
my
small
Manuscripts
,
concerning
the
wisedome
of
God
,
and
as
you
affirme
,
the
same
doe
rejoyce
you
;
and
withall
you
beare
a
great
desire
,
and
longing
to
them
being
in
the
like
exercise
in
the
wisedome
of
God
.
3.
Which
on
my
part
doth
likewise
rejoyce
me
to
see
,
that
even
now
the
time
is
at
hand
,
Jerusalem
shall
againe
be
built
up
,
and
that
mans
true
Image
which
disappeared
and
went
out
in
Adam
,
doth
againe
put
forth
it selfe
in
Zyon
with
a
right
humane
voyce
,
and
that
God
doth
powre
forth
his
spirit
into
us
,
that
the
precious
Pearle
in
the
power
,
and
light
of
the
holy
Ghost
is
againe
knowne
,
sought
,
and
found
.
4.
Whereby
then
we
doe
clearely
see
and
understand
in
what
blindnesse
we
for
a
long
time
have
beene
in
Babel
,
going
astray
in
carnall
,
evill
wayes
;
whereby
we
have
forsaken
the
true
Jerusalem
,
and
shamefully
mispent
our
Patrimony
,
and
lightly
esteemed
our
Angelicall
Trophee
or
Diadem
(
Viz.
the
faire
Image
)
and
wallowed
in
the
filth
of
the
Devill
;
and
under
a
shew
of
Divine
obedience
have
played
with
the
Serpent
,
and
walked
on
in
meere
erroneous
wayes
:
This
the
Divine
light
doth
at
present
set
before
our
eyes
,
and
exhorts
us
to
returne
with
the
lost
Sonne
,
and
enter
into
the
true
Zyon
.
5.
Not
with
Historicall
supposals
,
opinions
,
or
blind
perswasions
;
as
if
we
had
apprehended
and
understood
the
same
very
well
;
this
is
not
Zyon
,
but
Babel
,
which
confesseth
God
with
the
mouth
,
and
maketh
devout
speeches
to
him
from
the
lipps
,
but
in
the
heart
hangeth
unto
the
Great
Babylonicall
Whore
;
unto
the
Dragon
of
selfe-love
,
pride
,
covetousnesse
,
and
pleasure
,
and
yet
will
set
forth
her selfe
as
if
shee
were
a
Virgin
;
No
,
this
is
not
the
Virgin
in
Zyon
;
it
must
be
seriousnesse
.
6.
We
must
be
borne
of
God
in
Zyon
,
and
know
,
and
also
doe
his
will
;
goodnesse
,
and
holy
fruits
of
Christianity
;
and
so
we
may
sight
for
the
noble
Prize
,
or
Crowne
of
life
.
7.
For
we
have
a
powerfull
Warrior
against
us
,
8.
Therefore
beloved
Sir
,
and
brother
in
Christ
,
seeing
,
you
doe
apply
your selfe
to
the
Divine
wisedome
,
and
labour
in
the
same
;
it
is
right
and
requisite
that
we
exhort
one
another
to
be
vigilant
to
withstand
the
Devill
;
go
out
of
Babel
,
that
the
World
may
see
that
we
are
in
earnest
.
9.
It
is
not
enough
,
that
we
lay
open
,
and
Manifest
Babel
,
and
yet
be
found
doing
as
Bibel
doth
;
for
if
we
doe
so
,
we
thereby
testify
that
God
discovereth
his
light
unto
us
,
10.
It
is
well
that
we
lay
open
Babel
;
but
we
must
take
heed
in
what
spirit
and
minde
,
and
in
what
kinde
of
knowledge
the
same
is
done
;
11.
Besides
the
holy
Scripture
doth
declare
,
that
our
workes
and
words
shall
follow
us
;
therefore
we
are
seriously
to
consider
in
what
spirit
and
knowledge
we
set
upon
the
high
Mysteries
,
for
he
that
will
pull
downe
a
thing
that
is
evill
,
must
set
up
a
better
in
the
roome
,
otherwise
hee
is
none
of
Gods
Builders
,
also
he
laboureth
not
in
Christs
Vineyard
;
for
it
is
not
good
to
pull
downe
,
unlesse
a
man
knowes
how
to
make
up
the
Building
againe
in
a
better
frame
and
forme
.
12.
For
God
onely
is
the
Master●builder
of
the
World
;
we
are
but
servants
,
we
must
take
great
heed
how
we
labour
,
if
we
will
receive
reward
;
and
also
that
we
have
learnt
his
work
in
his
Schoole
,
and
not
runne
without
being
sent
,
when
as
we
are
not
yet
capable
of
his
service
;
else
we
shall
be
found
to
be
unprofitable
Servants
;
this
I
speake
in
good
affection
,
and
in
all
faithfulnesse
to
instruct
and
direct
one
another
what
we
ought
to
doe
,
that
so
our
labour
may
be
accepted
of
God
.
13.
For
the
darke
Mysteries
are
no
other
way
at
all
to
be
knowne
,
experimentally
finde
in
the
illumination
of
God
,
that
what
we
averre
,
is
the
truth
and
will
of
God
;
and
that
it
is
also
agreeable
to
his
Word
;
and
grounded
in
the
light
of
Nature
;
for
without
the
light
of
Nature
there
is
no
understanding
of
Divine
Mysteries
.
14.
The
great
Building
of
God
is
manifest
in
the
light
of
Nature
;
and
therefore
hee
whom
Gods
light
doth
illuminate
,
may
search
out
and
know
all
things
;
albeit
knowledge
is
not
in
one
and
the
same
way
and
measure
;
for
Gods
wonders
and
works
are
boundlesse
,
infinite
,
and
immense
;
and
they
are
revealed
to
every
one
according
to
his
gifts
,
and
he
to
whom
the
light
shineth
hath
meere
joy
in
Gods
workes
.
15.
And
also
that
which
is
old
and
past
above
a
thousand
yeares
agoe
,
16.
And
if
we
see
in
his
light
,
then
we
must
declare
his
wonders
,
and
manifest
and
praise
his
glorious
Name
,
and
not
bury
our
Talent
in
the
Earth
;
for
we
must
deliver
it
unto
our
Master
with
Increase
;
he
will
require
an
account
of
us
,
how
we
have
Traded
with
it
;
and
without
knowledge
,
or
certaine
illumination
from
God
,
no
man
must
presume
to
judge
,
or
be
a
Doctor
,
or
Master
in
the
great
Mystery
;
for
it
is
not
committed
to
,
or
commanded
him
,
but
he
must
labour
to
attaine
the
true
light
,
and
then
he
goeth
rightly
to
worke
in
the
Schoole
of
God
.
17.
For
there
be
many
Masters
to
be
found
,
they
call
themselves
the
Shepheards
and
Pastours
of
Jesus
Christ
;
they
runne
,
and
yet
are
not
sent
,
much
lesse
doth
God
owne
them
;
and
what
they
doe
,
they
doe
for
their
honour
,
and
[
*
](A28521-e7940-b)
*
Their
Livings
.
Belleys
sake
,
and
they
would
not
runne
neither
,
if
they
did
not
obtaine
it
in
their
Course
of
spirituall
whoredome
and
hypocrisie
.
18.
They
have
turned
the
right
and
exceeding
precious
Mystery
of
God
,
to
a
Mystery
of
their
Whoredome
and
pleasure
;
and
therefore
the
spirit
calleth
it
Babel
,
a
Confusion
;
where
men
doe
practice
an
hypocriticall
Service
and
worship
of
God
;
acknowledging
him
with
the
tongue
,
but
denying
him
in
the
power
;
where
men
doe
dissemble
and
flatter
God
with
the
lipps
,
but
in
the
heart
they
embrace
and
love
the
Dragon
(
in
the
Revelation
.
)
19.
Such
as
these
we
must
not
be
,
Wonders
in
Nature
,
and
Grace
.
20.
I
have
read
over
your
Bookes
,
and
therein
have
found
your
great
diligence
with
very
much
labour
,
in
that
you
have
gathered
together
the
Texts
of
the
holy
Scripture
in
great
abundance
;
21
First
,
what
concerneth
Babel
;
how
it
hath
growne
up
,
and
how
it
shall
againe
be
destroyed
,
is
sufficiently
manifest
;
the
Destroyer
is
already
on
foot
,
and
is
now
about
the
worke
;
he
hath
long
since
made
a
beginning
,
however
the
World
will
not
see
or
take
any
notice
of
it
.
22.
Men
cry
Mordio
,
[
murder
,
confusion
,
and
destruction
,
to
there
adversaries
]
and
yet
there
is
no
strange
Enemy
,
but
it
is
the
Turba
onely
which
hath
growne
up
in
the
middest
of
Babel
in
her
wickednesses
and
unrighteousnesses
;
that
hath
found
the
limit
,
and
destroyeth
onely
that
which
for
a
long
time
hath
been
naught
,
uselesse
,
and
selvish
;
the
which
should
at
all
times
have
beene
rejected
:
for
where
God
should
have
been
honoured
,
and
loved
,
and
our
neighbour
also
as
a
man
loveth
himselfe
,
23.
This
Bastard
is
now
at
odds
with
himselfe
about
the
great
prey
,
and
spoyle
,
and
doth
it selfe
discover
its
owne
wickednesse
and
great
shame
,
so
that
we
may
see
what
good
ever
was
in
her
;
for
the
great
wickednesse
which
shee
hath
committed
doth
plague
her
;
and
no
strange
thing
,
whereby
it
may
be
seene
,
that
her
whoredome
hath
been
manifold
;
and
that
the
Devill
had
beset
and
caught
us
in
manifold
Nets
;
and
that
one
whoredome
[
or
Mystery
of
hipocricy
and
iniquity
]
runnes
in
opposition
to
another
;
and
are
malicious
,
biting
,
devouring
,
destroying
,
and
slaying
each
other
in
an
hostile
manner
.
24.
For
the
great
Paine
is
come
upon
her
,
25.
The
Revelation
saith
,
Goe
out
from
her
my
people
,
that
you
may
not
be
partakers
of
her
Plagues
;
for
shee
hath
filled
her
Cup
full
with
the
abominations
of
her
Whoredome
in
the
anger
of
God
;
the
same
Shee
shall
drinke
off
,
and
bee
forced
to
burst
Her selfe
thereby
.
26.
And
this
is
that
which
I
say
of
Babel
,
that
shee
is
a
Whore
,
and
shall
suddenly
breake
in
pieces
and
be
destroyed
,
and
no
stranger
shall
doe
it
;
the
spirit
of
her
owne
mouth
doth
strangle
her
,
her
owne
Turba
destroyeth
her
;
Shee
cryeth
for
vengeance
,
and
murder
upon
Heresie
,
and
yet
shee
doth
it
not
for
Gods
sake
;
but
for
her
Adulterous
Bratt
,
and
Belley-God
:
For
otherwise
if
it
were
for
God
,
shee
would
enter
into
his
Command
,
and
will
of
Love
;
where
Christ
saith
,
Love
one
another
,
for
thereby
men
shall
know
that
you
are
my
Disciples
.
27.
The
Kingdome
of
God
doth
not
consist
in
Warre
and
revilings
,
or
in
an
externall
shew
in
delicious
dayes
;
herein
the
Children
of
God
are
not
to
be
found
,
but
in
Love
,
in
patience
,
in
hope
,
in
faith
,
28.
Secondly
,
concerning
Zyon
,
I
speake
and
declare
according
to
my
knowledge
,
even
as
the
spirit
sheweth
it
to
me
;
that
there
shall
surely
come
an
ending
and
removall
of
the
Deceit
[
or
Mystery
of
iniquity
wherewith
men
are
blinded
]
and
Zyon
shall
be
found
onely
of
the
Children
of
Faith
;
not
in
generall
,
as
if
there
should
be
no
wicked
man
.
29.
30.
But
the
Generall
Zyon
appeareth
first
in
greatest
Misery
;
when
Babel
commeth
to
ruine
,
then
it
shall
stand
desolate
and
miserable
;
and
the
Children
of
Zyon
shall
then
say
,
How
hath
the
Lord
forsaken
us
?
Come
we
beseech
you
let
us
seek
his
face
;
let
us
cease
from
strife
and
Warre
;
Have
we
not
,
alas
!
made
our
Country
desolate
?
Is
not
all
store
and
Provision
wasted
and
spent
?
Are
we
not
Brethren
?
Wherefore
doe
wee
fight
?
We
will
now
enter
into
Love
and
Unity
,
and
seeke
the
Lord
,
and
no
more
fight
,
and
destroy
our selves
,
we
will
be
content
;
are
we
not
here
altogether
Pilgrims
and
Strangers
,
and
seek
our
native
Countrey
?
31.
In
this
time
a
Zyon
verily
shall
be
found
,
and
the
Heaven
shall
drop
downe
its
dew
,
and
the
Earth
yeeld
her
fatnesse
;
yet
not
so
,
as
if
wickednesse
should
be
wholly
done
away
,
for
it
shall
continue
unto
the
end
,
Thinkest
thou
that
when
the
Sonne
of
man
shall
come
,
that
there
will
be
Faith
upon
the
Earth
?
And
though
the
Children
of
Zyon
shall
have
a
fiery
deliverance
,
that
they
shall
remaine
,
Maugre
the
will
of
the
Devill
;
insomuch
that
God
will
worke
great
things
,
as
at
the
time
of
the
Apostles
,
yet
it
endureth
not
unto
the
end
;
for
as
it
was
in
the
dayes
of
Noah
,
when
he
entred
into
the
Arke
,
so
shall
the
comming
of
the
Son
of
man
be
,
as
it
is
written
.
32.
But
that
the
holy
Ghost
shall
be
in
the
hearts
of
the
faithfull
in
Zyon
,
I
acknowledge
&
I
know
it
;
for
Zyon
shall
not
be
from
without
,
but
in
the
new
man
;
it
is
already
borne
,
hee
that
would
seeke
it
,
let
him
but
seeke
himselfe
,
and
depart
from
the
old
Adam
,
into
a
new
life
;
and
hee
shall
finde
whether
Jesus
bee
borne
in
him
.
33.
If
he
findes
it
not
,
let
him
enter
into
himselfe
;
Bethleem
Jehuda
in
the
darke
Stable
,
not
in
Jerusalem
,
as
reason
faine
would
have
it
,
that
Christ
should
be
born
in
the
old
Asse
;
the
old
Asse
must
become
servant
,
and
serve
the
new
man
in
Zion
.
34.
But
that
in
Foure
hundred
yeares
there
shall
be
a
meer
golden
Age
;
I
know
nothing
of
it
,
it
is
not
revealed
to
mee
;
also
the
limit
of
the
Worlds
End
is
not
revealed
to
me
:
I
cannot
speake
of
any
four
hundred
Yeares
;
for
the
Lord
hath
not
commanded
me
to
teach
it
,
I
commend
it
to
Gods
might
;
and
leave
it
for
those
to
whome
God
would
vouchsafe
the
knowledg
of
it
;
seeing
therefore
I
have
not
as
yet
apprehended
it
I
rest
satisfyed
in
his
gifts
;
yet
I
despise
no
man
,
if
he
had
a
knowledge
,
and
command
so
to
teach
.
35.
For
the
fourth
Book
of
Esdras
is
not
sufficient
as
I
understand
to
give
a
positive
assurance
to
it
;
yet
I
wait
for
my
Saviour
Jesus
Christ
,
and
rejoyce
that
I
may
finde
my
Lord
;
when
I
have
him
,
then
I
hope
after
the
death
of
my
old
Adam
fully
to
recreate
my selfe
in
the
Still
rest
of
Zion
,
and
to
wait
in
my
God
expecting
what
he
will
doe
with
me
in
his
,
and
my
Zion
;
for
if
I
have
but
him
,
New
man
,
at
this
I
doe
in
the
meane
time
rejoyce
in
this
miserable
Vale
of
Tabernacles
.
36.
The
first
resurrection
of
the
dead
to
the
thousand
yeares
Sabbath
(
of
which
there
is
mention
in
the
Revelation
)
is
not
sufficiently
made
knowne
to
me
,
how
the
same
may
be
meant
,
seeing
the
Scripture
doth
not
mention
it
elsewhere
,
and
Christ
also
and
his
Apostles
give
not
an
hint
of
it
in
other
places
,
save
only
John
in
his
,
Revelation
;
but
whether
they
shall
be
a
thousand
Solar
yeares
,
37.
For
they
be
Secrets
,
and
it
belongeth
not
to
man
to
make
conclusions
about
them
,
without
the
command
and
light
of
God
;
but
if
any
had
knowledge
and
illumination
of
the
same
from
God
,
I
should
be
ready
and
willing
to
learne
;
If
I
could
see
the
ground
thereof
in
the
light
of
nature
.
38.
But
seeing
it
behooveth
me
not
to
hide
my
knowledge
of
it
,
so
farre
as
I
apprehend
it
in
the
light
of
Nature
;
I
will
therefore
set
downe
some
Suppositions
,
or
considerable
Opinions
,
which
are
in
my
minde
,
not
positively
to
affirme
,
but
give
it
to
consideration
;
for
good
and
wholesome
instructions
may
be
drawne
forth
thereby
,
and
t
is
also
profitable
for
man
so
to
search
;
I
will
doe
it
in
all
syncere
uprightnesse
,
to
see
if
we
might
attaine
somewhat
neerer
the
matter
,
and
perhaps
there
may
be
some
to
whom
God
shall
bestow
such
a
gift
,
stirred
up
thereby
to
write
more
clearely
.
39.
As
first
,
Seven
thousand
yeares
▪
and
one
thousand
of
them
should
be
a
meere
Sabbath
;
Seeing
that
God
created
all
in
six
dayes
,
and
began
the
rest
on
the
sixt
day
towards
evening
,
whence
the
Jewes
begin
their
Sabbath
on
Friday
evening
:
and
Elias
also
saith
,
that
the
World
should
stand
but
Six
thousand
yeares
;
and
Christ
likewise
declareth
,
that
the
dayes
of
tribulation
shall
be
shortned
for
the
Elects
sake
,
else
no
man
should
be
saved
,
which
you
apply
to
the
fall
of
Babel
,
and
to
the
time
of
Zyon
;
but
it
seemes
as
if
Christ
sp●ke
of
the
fall
of
the
Jewes
,
and
the
end
of
the
World
,
and
foresheweth
an
evill
End
.
40.
Also
Christ
saith
,
that
it
shall
be
at
the
time
of
his
comming
to
judgement
,
as
it
was
in
the
dayes
of
Noah
,
where
men
did
Marry
,
and
were
given
in
Marriage
;
now
we
know
very
well
(
as
the
Scripture
testifieth
)
what
manner
of
wicked
World
was
in
the
days
of
Noah
,
that
the
Deluge
must
come
and
destroy
them
:
(
This
would
intimate
,
and
denote
a
very
meane
Sabbath
.
)
41.
And
though
a
man
should
otherwise
expound
the
words
of
Christ
concerning
his
comming
,
yet
that
would
not
be
sufficient
to
prove
it
;
being
also
that
the
Disciples
of
Christ
doe
alwayes
represent
the
End
to
be
nigh
;
and
Paul
saith
,
That
the
end
should
come
after
that
Antichrist
is
revealed
.
42.
But
that
the
Resurrection
of
the
dead
,
and
the
last
Judgement
should
be
understood
of
both
(
namely
that
the
righteous
shall
arise
to
the
thousand
yeares
Sabbath
,
and
among
them
some
ungodly
;
and
that
Gog
and
Magog
at
the
End
of
the
thousand
yeares
should
fight
against
the
Saints
)
it
seemes
to
run
quite
contrary
to
the
light
of
Nature
.
43.
For
first
I
cannot
apprehend
how
the
first
Resurrection
must
come
to
passe
,
seeing
the
Saints
shall
have
their
workes
follow
them
,
according
to
the
words
of
the
spirit
;
besides
wee
know
very
well
,
that
all
our
workes
are
sowne
into
the
great
Mystery
;
that
they
are
first
brought
forth
into
the
foure
Elements
,
and
so
passe
into
the
Mystery
,
44.
But
if
mens
workes
shall
follow
them
in
the
first
Resurrection
as
you
affirme
,
then
God
must
verily
move
the
Mystery
(
that
is
,
himselfe
)
which
denotes
the
last
Judgement
.
45.
For
God
hath
moved
himself
,
but
twice
onely
from
Eternity
;
once
in
the
Creation
of
the
World
;
and
secondly
in
the
Incarnation
of
Christ
according
to
his
heart
:
the
first
motion
belongeth
to
the
Father
of
all
beings
,
and
the
second
to
the
Sonne
according
to
Gods
heart
;
now
the
third
motion
of
the
holy
Ghost
is
yet
to
be
accomplished
both
in
love
and
anger
,
Three
Principles
;
where
all
what
ever
hath
beene
corrupted
shall
againe
be
restored
in
the
motion
of
the
holy
Ghost
,
and
each
given
unto
its
owner
.
46.
How
can
then
the
dead
arise
in
their
workes
without
the
motion
of
the
holy
Spirit
both
in
love
and
anger
?
When
as
the
restoration
of
life
doth
onely
consist
in
him
;
moreover
I
doe
not
know
how
the
first
resurrection
should
come
to
passe
,
whether
it
should
come
to
passe
in
the
twofold
man
(
which
cannot
otherwise
be
understood
,
)
that
is
,
in
good
and
evill
;
but
what
perfect
Sabbath
can
we
hold
therein
,
was
not
Adam
unable
so
to
stand
?
47.
Now
if
the
new
man
should
onely
arise
,
then
he
would
not
be
in
the
foure
Elements
of
this
World
;
moreover
the
new
body
in
Christ
need
no
resurrection
;
it
liveth
eternally
without
any
want
,
necessity
,
or
death
,
in
Christ
,
and
doth
onely
wait
when
God
shall
move
the
Mystery
,
where
he
shall
then
put
on
the
Crowne
of
his
wonders
and
workes
.
48
The
manner
of
the
Resurrection
is
thus
;
49.
Now
I
cannot
apprehend
,
how
this
should
agree
with
the
dwelling
upon
the
Earth
,
for
if
it
should
be
after
a
Paradificall
manner
that
man
should
arise
with
the
wonders
,
then
it
could
not
be
done
without
the
motion
of
the
great
Mystery
;
for
your
writings
say
,
that
also
some
wicked
men
shall
arise
;
this
sheweth
that
the
Mystery
must
be
moved
,
and
at
the
motion
,
the
inflamation
,
[
or
last
Judgment
of
fire
]
must
needs
be
;
if
now
the
Mystery
should
be
moved
it
would
not
onely
move
[
awaken
and
raise
up
]
some
,
and
that
in
one
source
onely
;
seeing
that
likewise
some
ungodly
shall
arise
.
50.
Besides
you
say
,
that
they
shal
all
dye
at
the
end
of
the
six
thousand
Yeares
,
then
there
must
be
a
dwelling
upon
,
or
an
inhabiting
the
Earth
,
where
the
ungodly
that
arise
should
again
marry
,
and
build
;
of
whom
there
should
not
be
onely
some
as
according
to
your
opinion
,
but
according
to
the
Scripture
they
shall
be
as
the
Sand
upon
the
Sea
shore
;
whence
else
should
Gog
and
Magog
come
,
51.
Also
it
were
not
necessary
,
52.
What
should
they
fight
for
?
Are
the
Saints
in
Paradise
?
Then
they
make
no
use
of
the
externall
Elements
,
but
onely
of
the
internall
Element
,
wherein
all
the
foure
are
couched
in
unity
;
so
that
they
have
nothing
to
strive
for
,
but
they
are
separate
in
the
Source
.
53.
But
should
the
ungodly
dye
,
and
also
arise
againe
in
the
soure
Elements
;
this
seemeth
much
more
strange
,
but
if
they
should
●●ise
in
the
spirituall
body
,
then
the
foure
Elements
could
not
containe
it
,
but
the
Abysse
;
and
still
they
would
be
separate
as
light
,
and
darknesse
;
54.
And
though
you
would
say
,
that
they
should
not
fight
,
but
the
Lord
for
them
,
what
liking
could
God
take
to
raise
up
the
Saints
and
to
set
them
againe
in
the
presence
of
the
ungodly
;
or
should
not
the
joy
in
Abrahams
bosome
be
much
greater
then
this
in
the
foure
Elements
;
whence
naturall
strife
and
contention
doe
arise
;
but
if
they
should
dwell
in
Paradise
without
the
four
Elements
,
then
no
strife
,
or
ungodly
man
can
reach
them
.
55.
Besides
,
to
what
end
should
the
ungodly
be
upon
the
Earth
,
if
there
shall
be
such
a
Sabbath
?
Their
source
is
not
in
the
foure
Elements
but
in
the
Abysse
,
whither
their
soule
goeth
,
when
the
body
dyeth
.
56.
Besides
,
should
none
but
those
dwell
in
the
Sabbath
who
have
dyed
for
Christs
sake
(
of
which
verily
there
cannot
be
such
a
number
as
is
set
downe
in
the
Revelation
)
that
they
should
be
sufficient
to
possesse
the
Earth
;
and
should
the
ungodly
also
dwell
upon
the
Earth
,
and
hold
their
Hellish
Sabbath
?
This
runs
directly
against
the
light
of
Nature
.
57.
Moreover
Christ
saith
,
That
they
shall
marry
,
and
bee
given
in
marriage
,
as
in
the
dayes
of
Noah
:
Also
two
shall
be
grinding
in
one
Mill
,
and
two
sleeping
in
one
bed
,
and
the
one
shall
be
taken
,
and
the
other
left
;
when
the
last
day
shall
come
.
58.
Besides
,
All
generations
and
kindreds
shall
see
him
,
and
tremble
before
him
;
and
the
wicked
shall
waile
,
and
lament
,
and
say
to
the
wise
Virgins
,
give
us
of
your
oyle
;
all
this
denotes
a
Generall
expectation
of
the
last
Judgement
.
59.
For
if
at
the
last
Trumpe
,
two
shall
bee
lying
in
one
bed
,
(
namely
,
one
holy
,
the
other
ungodly
)
this
shewes
no
difference
,
and
if
the
Saints
be
mixed
with
the
ungodly
,
then
verily
there
must
needs
be
a
poore
Sabbath
.
60.
When
we
looke
upon
the
words
of
Christ
and
his
Apostles
,
they
will
not
in
the
least
manner
agree
thereto
;
and
though
there
is
mention
made
of
a
thousand
yeares
in
the
Revelation
,
yet
the
same
is
hidden
from
us
;
when
they
may
begin
,
or
whether
they
are
begun
;
if
the
first
Resurrection
bee
Paradificall
,
then
it
may
be
done
without
our
knowledge
.
61.
They
shall
not
dwell
among
us
,
also
they
shall
not
Marry
;
for
we
dye
once
from
Male
and
Female
,
and
we
shall
not
arise
Male
and
Female
,
but
we
shall
live
in
Paradise
in
the
forme
of
Angels
,
Matth.
22
,
30.
62.
Besides
,
the
wicked
shall
in
the
appearance
of
Christs
comming
,
entreat
the
wise
for
Oyle
of
Faith
;
and
you
write
that
the
fire
of
God
(
being
the
anger
and
hellish
source
,
shall
be
in
them
,
and
that
they
shall
be
tormented
(
here
upon
the
Earth
in
the
foure
Elements
)
in
the
anger
of
God
,
whereas
the
anger
of
God
is
not
manifest
in
the
foure
Elements
;
for
therein
good
and
evill
are
mixt
together
.
63.
But
how
shall
he
that
is
once
dead
to
good
,
and
cannot
so
much
as
have
one
good
thought
,
entreat
the
Saints
for
Faith
and
comfort
?
It
much
rather
declareth
,
that
when
Christ
shall
come
to
judge
the
World
,
64.
And
though
you
mention
that
they
shall
onely
awake
,
and
not
arise
,
yet
the
uncorrupted
are
to
be
understood
;
now
you
say
,
that
they
shall
dwell
upon
the
Earth
in
the
foure
Elements
and
the
Saints
in
Paradise
;
when
this
commeth
to
be
,
then
there
will
be
no
more
any
strife
or
controversie
;
but
they
are
Eternally
separate
.
65.
But
shall
the
Saints
dwell
upon
the
Earth
in
Paradise
,
as
Adam
before
the
fall
;
and
the
ungodly
be
opposed
to
them
,
then
they
are
in
danger
as
Adam
was
,
that
they
should
againe
eate
of
the
forbidden
fruit
,
whereof
they
should
yet
once
dye
.
66.
But
shall
they
be
hidden
from
the
ungodly
a
thousand
yeares
and
also
from
the
foure
Elements
,
neither
agree
with
Scripture
or
Reason
.
67.
The
first
Epistle
of
Saint
Paul
to
the
Corinthians
,
Chap.
15.
doth
indeed
teach
of
Christs
,
and
also
our
Resurrection
,
yet
not
of
a
third
:
But
first
of
Christs
,
and
then
of
Ours
;
for
he
saith
there
,
That
Christ
is
the
first
fruits
;
and
then
we
who
belong
unto
Christ
;
this
is
the
generall
Resurrection
;
and
though
he
saith
,
That
then
commeth
the
end
,
yet
by
the
end
hee
signifieth
no
Resurrection
,
but
the
end
is
our
Resurrection
;
this
is
much
rather
to
bee
understood
,
then
that
hee
should
meane
by
the
End
,
another
Resurrection
,
or
time
;
for
just
after
our
Resurrection
commeth
the
End
of
the
World
.
68.
The
dead
shall
first
appeare
before
the
judgement
,
ere
that
the
end
of
this
World
,
and
the
foure
Elements
commeth
;
for
the
End
is
the
enkindling
of
the
fire
,
and
the
Last
.
69.
Also
the
Apostles
of
Christ
,
and
all
Teachers
from
God
have
alwayes
represented
the
End
as
nigh
at
hand
,
for
John
himselfe
saith
in
his
Epistle
,
That
we
are
in
the
End
;
he
speaketh
indeed
of
the
last
houre
;
but
if
the
wicked
were
assured
that
he
had
yet
four
hundred
yeares
unto
the
End
,
how
would
hee
seeke
after
riches
for
his
Children
.
70.
Besides
we
are
to
looke
unto
the
End
,
for
this
World
is
confined
and
determined
in
the
beginning
of
the
Creation
;
and
then
into
the
End
where
the
Creation
ceased
;
all
which
,
was
finished
in
six
dayes
;
and
in
such
a
time
the
Mystery
of
Gods
Kingdome
shall
be
finished
,
and
a
thousand
yeares
are
before
him
as
one
day
.
71.
Concerning
the
Seventh
day
of
Rest
,
whether
or
no
,
the
World
shall
yet
be
in
rest
a
thousand
yeares
;
72.
What
I
might
further
answer
concerning
this
matter
,
you
finde
sufficiently
in
my
Writings
;
although
I
could
set
downe
a
large
Answer
about
it
,
yet
I
thought
it
not
expedient
,
seeing
this
knowledge
is
not
given
to
me
;
thereupon
I
let
it
alone
,
for
I
know
that
I
must
give
an
account
of
my
Workes
,
and
I
se●d
you
by
the
Bearer
hereof
your
two
Bookes
againe
,
and
give
you
thankes
for
them
.
73.
Concerning
the
End
,
or
limit
of
Babels
downefall
(
Viz.
that
Babel
should
be
wholly
destroyed
about
the
yeare
1630
▪
according
to
your
computation
,
and
albeit
many
more
bee
of
the
same
minde
)
the
same
likewise
is
not
sufficiently
manifest
to
me
.
74.
To
me
indeed
is
given
to
know
,
without
certaine
knowledge
,
otherwise
I
should
be
found
a
Lyar
before
God
.
75.
But
I
waite
for
my
Saviour
Jesus
Christ
,
and
will
see
what
he
will
doe
;
will
he
that
I
shall
know
it
,
then
I
will
know
it
;
if
not
,
then
I
will
not
know
it
;
I
have
committed
my
will
,
knowledge
,
understanding
,
and
desire
unto
him
;
he
shall
be
my
knowing
,
willing
,
and
also
doing
;
for
without
him
there
is
meere
danger
,
and
uncertainty
.
76.
Man
doth
hardly
reach
that
which
is
before
his
eyes
,
much
lesse
that
which
is
hidden
and
Mysticall
,
except
God
be
his
light
;
this
answer
I
give
you
out
of
good
affection
to
consider
of
;
albeit
I
I
am
a
simple
meane
man
,
and
borne
of
no
Art
in
this
World
[
or
not
bred
up
in
any
Scholastique
Learning
.
]
77.
But
what
I
have
,
that
is
the
gift
of
God
,
I
have
it
not
from
any
Art
,
78.
As
for
the
Booke
Aurora
(
which
is
the
first
)
it
were
needfull
to
be
better
explained
in
many
places
;
for
at
that
time
the
full
apprehension
was
not
born
in
me
,
for
like
as
a
sudden
shower
,
whatsoever
it
lights
upon
,
it
hits
;
even
so
it
went
with
the
fiery
instigation
.
79.
Although
I
had
no
purpose
at
all
,
that
any
should
read
it
;
I
wrote
onely
the
wonders
of
God
which
were
shewne
unto
me
,
for
a
memoriall
to
my selfe
;
and
it
went
abroad
without
my
consent
,
and
it
was
taken
from
me
per-force
,
and
published
without
my
knowledge
;
for
I
thought
to
keepe
it
by
me
as
long
as
I
lived
;
and
had
no
intent
to
be
knowne
with
all
,
among
such
high
persons
as
now
is
,
come
to
passe
.
80.
But
the
most
high
(
in
whose
hands
and
power
all
things
are
)
had
another
purpose
therewith
as
is
now
manifest
;
and
as
I
am
informed
it
is
knowne
in
many
Cities
,
and
Countries
;
at
which
I
doe
wonder
,
and
also
not
wonder
;
for
the
Lord
doth
effect
his
worke
marvellously
,
beyond
and
above
all
reason
;
although
he
should
employ
a
Shepheard
in
the
work
:
and
albeit
the
Art
,
and
outward
Reason
will
give
him
no
Roome
,
and
place
,
yet
however
his
purpose
must
stand
against
all
the
Ragings
of
the
Devill
.
81.
And
though
I
have
not
obteined
many
dayes
of
pleasure
thereby
;
yet
I
must
not
therefore
resist
his
will
;
I
have
written
onely
according
to
the
forme
as
it
was
given
to
me
;
not
according
to
other
Masters
or
Writings
.
82.
And
besides
my
intent
was
onely
for
my selfe
,
albeit
the
spirit
shewed
me
how
it
should
fall
out
;
yet
my
heart
willed
nothing
,
but
committed
the
same
to
him
to
doe
therewith
what
he
pleased
.
83.
I
have
not
run
with
it
(
not
being
called
)
and
made
my selfe
knowne
to
any
;
for
I
can
say
also
with
truth
that
my
acquaintance
knew
least
of
it
;
but
what
I
have
shewne
unto
any
,
the
same
was
done
upon
his
entreaty
and
importunate
desire
.
84.
And
then
further
I
give
you
to
understand
,
seeing
that
you
have
my
writings
in
hand
to
read
,
that
you
would
not
looke
upon
them
▪
as
comming
from
a
great
Master
,
85.
And
yet
it
could
not
be
written
more
clearely
,
and
ready
for
the
understanding
;
although
I
conceive
that
the
same
is
cleare
,
and
plaine
enough
in
such
a
depth
;
but
yet
if
there
were
any
thing
that
should
seeme
too
obscure
,
and
difficult
;
I
might
represent
it
in
a
more
simple
and
plaine
manner
if
it
were
mentioned
to
me
.
86.
There
are
yet
other
Bookes
besides
this
,
written
concerning
the
wisedome
of
God
,
of
a
very
deep
sence
,
and
understanding
;
treating
of
the
great
depths
of
the
wonders
of
God
,
which
at
present
I
have
not
at
hand
.
87.
But
that
I
give
you
not
a
large
answer
of
my
judgement
upon
your
Booke
concerning
the
thousand
yeares
Sabbath
,
and
the
foure
hundred
yeares
in
Zyon
(
which
you
suppose
to
prove
with
many
places
of
holy
Scripture
)
is
,
because
I
doe
not
fundamentally
and
certainely
know
whether
those
Texts
may
be
applyed
to
such
a
meaning
.
88.
For
there
be
many
sayings
of
Scripture
which
seeme
to
intimate
onely
one
Generall
Resurrection
of
the
dead
;
and
they
are
cleare
,
especially
in
the
words
of
Christ
in
the
soure
Evangelists
,
which
I
hold
for
the
most
certaine
.
89.
In
like
manner
the
Cause
stands
with
Zyon
;
that
wickednesse
shall
continue
to
the
end
,
and
though
a
Zyon
shall
be
,
yet
it
will
not
be
wholly
Universall
;
Babel
shall
go
to
ruin
,
and
get
another
forme
;
yet
they
shall
not
all
be
Children
of
God
,
that
are
called
Children
in
Zyon
.
90.
Also
I
have
no
knowledge
of
the
thousand
yeares
Sabbath
;
I
know
not
sufficiently
to
ground
it
with
Scripture
;
for
we
finde
one
place
seeming
to
crosse
another
;
men
may
interpret
the
Scripture
as
they
are
disposed
,
no
command
from
God
of
it
;
I
let
it
alone
and
leave
every
one
to
answer
for
his
owne
opinion
:
This
I
tell
you
syncerely
out
of
good
affection
,
and
am
however
your
faithfull
Friend
in
the
love
of
Christ
.
91.
In
your
forty
second
,
and
forty
third
Page
,
where
you
write
of
the
Mystery
of
the
Soules
departed
[
or
separated
]
you
bring
the
opinion
of
Theophrastus
,
and
others
into
question
,
and
suspition
,
as
if
they
had
not
written
aright
of
the
Mystery
;
it
were
better
,
tha●
had
been
left
out
,
seeing
you
have
not
understood
their
Opinion
,
●s
you
say
,
and
just
so
it
seemes
:
you
shall
finde
in
my
Booke
of
the
Forty
Questions
[
about
the
thirtieth
Question
]
concerning
the
last
Judgement
,
and
also
in
other
Questions
,
sufficient
and
large
information
;
if
the
same
be
read
and
rightly
understood
.
92.
There
is
no
need
of
any
further
searching
,
there
cleare
enough
,
what
the
Mystery
is
,
that
comprizeth
body
and
soule
;
and
also
what
condition
the
separated
soules
are
in
,
both
with
their
expectation
of
the
last
Judgement
;
and
also
in
the
meane
time
in
respect
of
their
habitation
▪
source
,
life
,
and
difference
:
I
had
thought
that
it
was
so
deeply
and
highly
grounded
,
that
the
minde
of
man
should
be
satisfied
enough
therewith
;
and
if
you
neither
have
,
nor
cannot
set
forth
any
thing
more
fundamentall
;
then
it
remaines
of
right
in
its
owne
place
,
the
thousand
yeares
Sabbath
,
and
the
foure
hundred
years
in
Zy●●
will
but
finde
fault
with
all
,
and
bring
it
into
suspition
;
and
though
many
objections
might
be
made
,
yet
they
would
be
of
no
service
or
esteeme
.
93.
Moreover
the
manifestation
of
the
thousand
yeares
Sabbath
is
not
of
much
importance
,
or
concernement
to
the
World
,
seeing
we
have
not
sufficient
ground
of
the
same
,
it
should
of
right
rest
in
the
Divine
Omnipotence
;
for
we
have
enough
in
the
Sabbath
of
the
new
birth
;
for
that
soule
that
obtaines
this
Sabbath
[
of
Regeneration
]
will
after
the
death
of
the
earthly
body
,
94.
For
I
suppose
there
should
be
a
better
Sabbath
in
God
,
then
in
this
World
;
and
if
man
should
dwell
upon
the
earth
in
Paradise
,
then
must
God
restore
that
which
in
his
curse
entred
into
the
Mystery
,
as
is
to
be
seen
in
the
forty
Questions
.
95.
But
that
you
suppose
that
the
righteous
shall
not
be
brought
with
their
workes
before
the
judgement
,
is
contrary
to
the
words
of
Christ
,
who
saith
,
That
all
things
shall
bee
proved
through
the
Fire
.
96.
I
say
not
(
that
they
shall
come
)
into
the
judgement
,
for
the
judgement
is
in
the
wicked
understand
the
judgement
of
Anger
,
of
which
the
Scripture
saith
the
righteous
,
or
as
Christ
saith
,
He
that
beleeveth
on
me
commeth
not
unto
judgement
;
hee
understands
hereby
,
the
source
or
paine
of
the
judgement
,
his
words
doe
hold
forth
,
that
they
shall
all
come
together
before
the
judgement
,
and
every
one
heare
his
sentence
;
The
ungodly
depart
hence
,
and
the
righteous
come
hither
,
&c.
97.
Also
every
one
shall
stand
forth
with
his
owne
workes
in
the
Mystery
;
and
themselves
be
judged
according
to
their
workes
;
now
you
know
very
well
that
our
workes
in
this
World
have
beene
wrought
in
good
and
evill
,
and
shall
be
proved
and
separated
in
the
fire
of
God
;
how
shall
they
then
being
unseparated
,
follow
the
Saints
in
the
Resurrection
to
the
Sabbath
,
and
they
hold
Sabbath
therein
?
But
if
they
shall
follow
them
,
98.
If
we
would
speake
of
Paradise
,
and
apprehend
the
same
,
then
we
must
have
cleare
eyes
to
see
into
it
;
for
the
internall
Paradificall
World
,
and
the
externall
World
doe
hang
one
within
another
;
we
have
onely
turned
our selves
out
of
the
internall
into
the
externall
,
and
so
we
worke
in
two
Worlds
.
99.
Death
cannot
separate
our
workes
,
100.
It
is
not
understood
that
they
shall
answer
for
their selves
with
words
,
for
the
Kingdome
of
God
consists
,
and
proceeds
in
Power
;
and
albeit
the
ungodly
shall
cry
out
,
Woe
upon
his
abominations
,
and
Seducers
;
yet
every
mans
worke
shall
bee
Summoned
in
POWER
,
which
shall
either
rejoyce
,
or
torment
him
.
101.
Now
the
old
body
of
this
World
,
is
the
Mystery
of
this
World
,
and
the
new
body
is
the
Mystery
of
the
Divine
light
World
,
and
the
soule
is
the
Mystery
of
God
the
Father
,
and
the
Earth
with
the
Elements
hath
also
both
Mysteries
,
which
shal
be
moved
through
the
Principle
of
the
Father
.
102.
And
then
the
doores
of
the
Mysteries
shall
be
set
open
,
and
each
shall
give
and
set
forth
its
Figures
which
it
hath
swallowed
up
,
for
the
Principle
of
the
soule
must
stand
before
the
judgement
with
both
the
Mysteries
.
103.
Happy
are
they
which
shall
have
the
body
of
Christ
in
the
Mystery
of
the
wrath
[
or
fire
of
Gods
anger
]
they
shall
have
the
soules
fire
,
earthly
Mystery
remaineth
in
the
fire
,
and
is
a
food
of
the
fire
;
whence
the
light
ariseth
,
and
the
Righteous
looseth
nothing
.
104.
For
the
works
of
love
which
were
brought
forth
in
the
new
body
,
105.
But
that
which
hath
been
wrought
and
acted
in
an
wholly
evill
and
malicious
manner
in
the
third
Principle
;
and
yet
in
this
World
hath
not
been
renewed
by
earnest
Repentance
,
and
Reconcilment
toward
his
Brother
;
that
falleth
unto
the
centre
of
Nature
;
that
is
,
the
root
of
the
darke
World
.
106.
But
the
workes
of
the
ungodly
shall
not
be
able
to
remayne
in
the
fire
;
for
the
fire
swalloweth
them
downe
in
it selfe
to
the
darke
Centre
Viz.
the
Originall
of
nature
wherein
the
Devills
dwell
;
and
thither
also
goeth
there-soules
fire
being
the
Fathers
principle
;
for
this
fire
of
the
soule
shall
have
no
matter
to
make
it
burn
aright
;
but
it
shall
be
as
a
quenched
darke
painfull
sourse-fire
;
onely
as
an
anguish
that
would
faine
produce
fire
;
this
is
called
Gods
wrath
(
and
not
a
principle
)
a
death
or
a
dying
source
.
107.
For
the
principle
of
the
father
,
wherein
the
right
,
and
true
soule
consists
,
is
a
flaming
fire
which
giveth
light
,
and
in
the
light
is
the
pretious
Image
of
God
;
for
that
light
doth
qualify
,
and
sweeten
the
burning
light
with
the
essentialty
of
Love
;
so
that
it
is
a
pleasing
delight
,
and
a
cause
of
nature
,
and
of
life
.
108.
Therefore
I
tell
you
,
that
you
should
not
thinke
it
strange
or
misunderstand
it
;
when
I
or
any
other
(
let
it
be
Theophrastus
or
who
it
will
)
write
,
that
man
,
shall
stand
before
the
Judgment
with
his
body
which
he
had
here
:
I
perceive
very
well
,
that
you
have
not
as
yet
understood
my
Writings
in
the
Book
of
the
Threefold
life
,
and
also
in
the
Booke
of
the
Incarnation
of
Jesus
Christ
(
which
treateth
of
Christs
suffering
,
109.
For
they
lay
their
ground
much
deeper
then
your
apprehension
is
in
this
;
doe
but
read
them
right
,
you
shall
verily
find
what
the
Mystery
is
,
what
the
magicall
Bysse
,
and
Abysse
is
,
also
what
the
Being
of
all
Beings
is
;
there
needs
no
consulting
with
one
,
or
another
;
he
that
understands
the
great
Mystery
whence
all
Beings
have
proceeded
,
and
doe
still
proceed
;
he
doth
not
encumber
himselfe
with
such
large
circumferences
.
110.
You
have
undertaken
a
very
hard
labour
which
doth
nothing
but
perplex
,
eat
up
,
and
consume
your
life
?
it
is
wholly
needlesse
,
he
that
findeth
,
and
knoweth
the
great
Mystery
,
he
findeth
all
things
therein
;
there
need
no
literall
demonstration
;
God
,
Christ
,
and
the
eternity
with
all
wonders
do
lye
therein
;
the
Holy
Ghost
is
the
Key
to
it
;
111.
Searching
onely
doth
nothing
;
the
Phylosophers
Stone
is
a
very
dark
disesteemed
Stone
,
of
a
Gray
colour
,
but
therein
lyeth
the
highest
Tincture
;
would
you
search
out
the
Mysterium
Magnum
,
then
take
before
you
onely
the
Earth
with
its
Mettals
,
and
so
you
may
well
finde
what
the
Magicall
or
Cabalisticall
ground
is
.
112.
The
deep
and
Mysticall
numbers
,
Numbers
themselves
,
for
the
outward
Kingdome
must
accomplish
its
wonders
.
113.
Wherefore
should
the
earthly
Mystery
,
be
unvailed
before
the
time
;
enquire
of
the
[
*
](A28521-e11050-b)
*
Magi.
Magists
,
who
have
understood
the
heavenly
and
earthly
Magia
;
wherefore
they
have
kept
the
Tincture
secret
,
and
not
revealed
it
;
there
is
no
other
cause
at
all
,
but
that
the
World
is
not
worthy
of
it
;
so
likewise
it
is
not
worthy
of
the
Numbers
of
the
Mystery
.
114.
Therefore
God
hath
hidden
them
from
us
,
115.
The
outward
instigation
to
manifest
and
reveale
the
Mystery
,
proceedeth
from
the
Starres
;
for
they
would
faine
be
freed
from
vanity
,
and
they
drive
mightily
in
the
Magicall
Children
to
manifestation
;
therefore
we
must
prove
and
examine
the
instigation
,
whether
it
proceed
from
Gods
light
,
from
Gods
spirit
,
or
from
the
Dominion
or
Government
of
the
Stars
.
116.
For
Gods
spirit
speaketh
plainely
of
his
Mystery
,
he
onely
declareth
the
Turba
,
Seven
formes
of
Nature
to
the
wonders
of
God
;
and
againe
he
hath
signed
it
in
the
Love
in
the
humanity
of
Christ
,
with
the
Seven
golden
Candlesticks
and
lights
;
and
therewith
hee
continues
untill
the
judgement
;
each
number
manifests
it selfe
in
its
owne
Age
;
no
creature
hath
power
to
manifest
the
same
,
for
he
that
hath
it
,
dares
not
;
else
he
transgresseth
the
Magicall
order
,
and
becomes
a
loathing
to
the
Mystery
.
117.
And
therefore
the
Prophets
,
peculiar
purpose
of
God
,
that
the
Number
shall
bee
plainely
revealed
;
as
Daniel
who
did
clearely
denote
the
time
of
Christ
with
its
owne
Number
;
he
had
command
so
to
doe
;
this
I
tell
you
syncerely
and
in
all
faithfulnesse
,
also
in
right
Christian
love
towards
you
,
not
out
of
contempt
,
but
from
my
knowledge
and
gifts
,
seeing
you
desired
it
of
me
;
I
have
given
you
a
short
hint
,
what
you
are
to
doe
herein
,
and
entreat
you
to
looke
upon
it
in
a
Brotherly
way
.
118.
But
yet
what
I
am
able
to
serve
you
in
,
with
my
few
gifts
,
if
you
shall
further
desire
,
it
shall
be
done
with
a
good
will
;
provided
,
I
shall
perceive
you
are
in
good
earnest
,
and
that
it
shall
serve
to
the
honour
of
God
,
and
the
welfare
of
mankinde
;
and
so
I
commend
you
into
the
Love
of
Jesus
Christ
.
Dated
,
Gerlits
,
14th
.
of
August
,
ANNO
DOM:
1620.
ANOTHER
LETTER
TO
PAUL
KEYM
:
Concerning
the
way
to
true
Knowledge
,
and
the
Regeneration
in
CHRIST
:
Likewise
concerning
the
thousand
yeares
Sabbath
;
and
how
the
Mysteries
in
the
Revelation
are
to
be
understood
.
Our
Salvation
in
Christ
Jesus
.
1.
WORTHY
,
and
much
respected
Sir
,
and
in
Christ
beloved
Brother
;
I
have
received
your
last
Letter
,
and
therein
I
have
once
more
understood
,
and
well
observed
your
zealous
inflamed
minde
,
in
your
intended
labour
,
and
hard
Study
;
and
then
your
anxious
earnest
desire
after
the
light
of
the
true
knowledge
thereof
;
and
thirdly
,
the
great
thirst
after
the
fountaine
and
well-spring
of
Christ
,
wherein
the
minde
is
refreshed
,
quickned
,
comforted
,
satisfied
,
and
appeased
;
and
considering
that
I
am
a
Servant
to
my
Brethren
,
and
no
lesse
then
a
Debtor
in
the
Love
of
Christ
to
them
;
therefore
I
shall
in
the
same
Love
,
shew
and
impart
to
you
what
I
know
,
and
what
is
given
to
me
;
seeing
your
desire
also
requireth
it
.
2.
Christ
said
,
I
am
the
vine
,
ye
are
the
branches
;
he
that
abideth
in
me
,
Divine
understanding
floweth
;
there
is
no
other
ground
to
the
true
and
reall-knowledge
in
the
wisedome
of
God
,
no
other
seeking
,
studying
,
or
searching
doth
availe
,
any
thing
.
3.
For
every
spirit
searcheth
onely
its
owne
depth
;
[
or
reacheth
no
further
then
its
owne
naturall
capacity
or
instinct
]
and
apprehendeth
that
wherein
it
doth
enkindle
its
selfe
;
and
though
it
doth
search
in
its
owne
enkindling
,
yet
it
findeth
no
more
but
a
type
or
representation
of
things
like
a
shadow
,
or
dreame
;
it
is
not
able
to
behold
the
Being
it selfe
;
for
if
it
would
see
the
Being
,
then
it
must
be
in
the
Being
,
and
the
Being
in
it
;
that
so
it
may
be
capable
of
the
Being
,
and
see
really
in
the
Being
it selfe
.
4.
Now
then
,
seeing
that
we
are
dead
in
Adam
to
the
Divine
essence
and
are
become
blind
and
estranged
;
we
have
no
power
in
us
as
from
our selves
,
we
know
nothing
of
God
in
our
Reason
,
but
onely
the
hystory
,
that
there
is
a
God
,
we
doe
neither
feele
his
power
,
nor
see
his
light
,
unlesse
we
returne
,
and
become
like
unto
Children
,
which
know
nothing
but
are
guided
,
and
ruled
;
and
as
a
Child
lookes
upon
its
mother
,
and
longeth
after
her
;
and
shee
also
cherisheth
,
and
bringeth
it
up
;
so
must
the
externall
reason
be
blinded
,
beaten
downe
,
and
quite
quasht
.
5.
And
the
desire
must
resigne
,
and
cast
it selfe
into
the
grace
,
and
Love
of
God
,
and
not
reguard
the
opposition
,
and
contradiction
of
the
outward
reason
,
which
saith
,
it
is
nothing
so
;
God
is
afar
of
;
you
must
search
,
meditate
,
and
represent
him
onely
to
your selfe
by
your
apprehension
;
you
must
seeke
after
his
will
,
how
he
hath
revealed
himselfe
;
[
*
](A28521-e11630-b)
*
How
he
hath
revealed
himselfe
in
his
Word
.
so
he
will
be
knowne
,
and
no
otherwise
;
thus
the
externall
,
hystoricall
,
Astrall
reason
doth
judge
;
and
it
ruleth
also
the
whole
World
except
a
very
small
number
of
Gods
Children
.
6.
Christ
said
,
you
must
abide
in
me
,
for
without
me
you
can
doe
nothing
;
you
can
neither
know
nor
search
out
any
thing
really
,
and
fundamentally
of
God
?
for
he
that
cometh
to
me
;
him
I
will
in
no
wise
cast
out
;
in
me
you
shall
bring
forth
much
fruit
;
now
every
branch
groweth
on
its
owne
tree
;
and
hath
the
sap
,
power
,
influence
,
vertue
,
and
property
of
the
tree
;
and
beareth
fruit
according
to
the
quality
,
kinde
,
and
property
of
the
tree
.
7.
Thus
likewise
he
who
desireth
to
be
taught
of
God
,
and
to
have
Divine
knowledg
,
8.
We
must
drink
of
the
new
milk
of
Christs
Incarnation
;
that
so
we
may
be
made
partakers
of
his
flesh
,
and
spirit
;
his
vertue
,
and
sap
must
be
our
vertue
,
and
sap
;
we
must
become
Gods
Children
in
Divine
Eating
and
Drinking
.
9.
Nicodemus
said
;
How
can
it
be
that
a
man
should
be
borne
againe
in
his
old
age
?
Yes
good
Nicodemus
;
and
good
externall
earthly
Reason
,
how
could
it
be
that
Adam
who
was
a
perfect
Image
of
God
,
did
perish
in
his
perfection
,
and
became
earthly
;
did
it
not
come
to
passe
by
Imagination
,
because
he
induced
his
desire
,
longing
,
and
lust
,
into
the
outward
Astrall
,
Elementall
,
and
earthly
Kingdome
[
and
did
set
his
minde
upon
the
Dominion
of
this
World
]
whereupon
he
in
his
desire
,
lust
,
and
imagination
,
was
forthwith
impregnated
,
and
became
earthly
;
and
thereby
he
fell
into
the
sleep
of
the
externall
Magia
;
and
thus
it
is
also
with
the
New
birth
.
10.
Through
Imagination
,
and
an
earnest
serious
desire
,
we
become
againe
impregnated
of
the
Deity
,
another
Tincture
and
spirit
,
then
the
rough
matter
in
the
stone
;
thus
also
is
the
New
man
in
the
Old
,
the
rough
stone
knoweth
nothing
of
the
Gold
;
and
so
likewise
the
earthly
Adam
knoweth
nothing
of
the
Divine
heavenly
Adam
;
and
therefore
there
is
strife
in
Man
,
and
Man
is
contrary
to
himselfe
.
11.
The
earthly
Adam
will
see
,
feele
,
and
taste
,
but
he
receiveth
onely
a
ray
,
type
,
and
twinckling
reflex
from
the
internall
Man
;
where
he
indeed
at
some
times
tasteth
somewhat
of
the
Divine
Man
,
but
not
essentially
;
but
as
the
light
of
the
Sunne
doth
disperse
,
or
swallow
up
the
sad
darknesse
,
so
that
it
appeareth
as
if
there
were
no
darknesse
more
at
all
;
and
yet
the
darknesse
is
really
hidden
in
the
light
,
which
againe
is
manifest
when
the
light
of
the
Sun
withdraweth
.
12.
Thus
oftentimes
the
New
man
doth
in
the
Divine
Power
,
swallow
up
the
Old
,
that
the
Old
man
supposeth
that
he
hath
apprehended
the
Deity
,
whereas
he
is
not
capable
of
that
essence
,
but
the
spirit
of
God
from
the
New
man
doth
passe
through
the
Old
;
but
when
the
same
entreth
againe
into
its
Mystery
,
then
the
Old
man
knoweth
not
what
hapned
unto
it
;
13.
But
the
New
man
,
14.
For
God
who
is
a
spirit
,
and
also
a
Being
,
hath
manifested
himselfe
by
the
externall
World
in
a
similitude
,
that
the
spirit
might
see
it selfe
in
the
Being
essentially
,
and
not
so
onely
,
but
that
the
Creature
likewise
might
contemplate
and
behold
the
being
of
God
in
the
Figure
,
and
know
it
.
15.
For
no
Creature
is
able
to
see
the
Being
of
God
without
it selfe
;
the
spirit
seeth
God
in
the
Essence
and
Lustre
of
the
Majesty
;
and
the
same
likewise
in
its
selfe
,
and
its
owne
fellow
creatures
like
it selfe
;
for
God
is
himselfe
the
spirit
of
all
Beings
(
understand
of
heavenly
Beings
)
so
that
when
we
see
the
Divine
Creature
,
then
we
see
an
Image
or
likenesse
proceeded
from
Gods
Being
;
and
when
we
see
the
will
and
working
of
that
Creature
,
then
we
see
the
will
and
working
of
God
.
16.
Thus
also
is
the
New
man
borne
of
God
;
what
it
willeth
and
doth
,
that
is
Gods
will
and
worke
,
its
knowing
is
Gods
knowing
,
for
we
know
nothing
of
God
without
Gods
spirit
.
17.
The
externall
cannot
see
the
internall
,
but
if
the
internall
draweth
the
externall
by
a
glimps
[
or
influence
of
light
in
its
owne
Idea
or
speculation
]
into
it selfe
;
then
the
externall
apprehendeth
the
mirrour
or
resemblance
of
the
internall
for
an
instruction
and
direction
,
to
shew
that
the
externall
World
taketh
its
rise
and
originall
from
the
internall
,
and
that
Our
workes
shall
follow
us
in
the
Mystery
;
and
that
by
the
separation
of
Gods
judgement
;
by
the
sire
of
the
Principle
,
they
shall
be
set
into
the
eternall
World
.
18.
To
which
end
God
hath
created
Angels
,
and
Men
,
namely
,
for
his
deeds
of
Wonders
,
Divine
Power
might
appeare
,
and
that
God
might
behold
himselfe
in
the
resemblan●es
and
Ideas
of
the
Creatures
,
and
have
joy
in
himselfe
with
the
Beings
created
out
of
his
owne
wisedome
.
19.
Loving
Brother
,
take
it
not
ill
,
that
I
speak
roundly
to
you
;
you
complaine
that
you
are
not
alwayes
able
to
reach
,
comprehend
,
and
keepe
the
Divine
Mysteries
;
and
moreover
you
say
that
many
times
you
get
a
glimps
of
them
;
and
that
my
Writings
are
hard
and
difficult
to
be
understood
of
you
;
I
wil
therfore
shew
unto
you
,
according
to
the
power
and
ability
that
I
have
received
from
God
,
how
the
being
of
your
hidden
Mystery
standeth
,
which
at
present
you
are
not
able
to
understand
.
20.
Your
meaning
,
and
will
is
to
keep
[
the
light
of
the
Mystery
]
in
a
continued
stedfast
comprehension
;
this
is
the
will
of
the
externall
World
in
you
,
it
would
faine
be
capable
of
the
Deity
,
and
be
freed
from
vanity
;
but
the
spirit
of
the
externall
World
,
must
stand
in
continuall
travell
,
21.
For
God
doth
not
alwayes
move
himselfe
,
but
the
longing
,
and
earnest
travelling
of
the
Creature
moveth
the
Mystery
,
that
the
Image
,
or
Idea
of
the
Divine
wisedome
may
be
sought
and
found
;
therefore
Christ
commandeth
us
to
Seeke
,
and
knock
;
and
withall
,
promiseth
to
give
us
the
Pearle
or
Jewell
in
the
seeking
.
22.
The
externall
World
likewise
is
of
God
,
and
from
God
,
and
Man
is
to
that
end
created
into
the
externall
World
,
that
he
might
bring
the
externall
Figures
into
the
internall
;
that
he
might
bring
the
end
into
the
beginning
.
23.
The
more
man
longeth
after
God
,
and
the
more
he
panteth
,
and
runneth
after
him
,
Humane
Mystery
draweth
the
Kingdome
of
God
into
it selfe
;
of
which
Christ
sayd
,
The
Kingdome
of
Heaven
suffereth
violence
,
and
the
violent
take
it
by
force
to
themselves
.
24.
A
Being
or
Essence
that
is
not
attractive
,
cannot
grow
up
,
or
get
a
body
to
it selfe
,
but
it
starveth
and
pineth
away
;
as
we
see
the
fire
of
the
Candle
draweth
,
or
attracteth
the
fat
into
it selfe
,
and
devoureth
it
and
yet
it
affordeth
from
its
devouring
,
a
shining
light
;
thus
it
is
with
Man
,
he
is
shut
up
,
and
enclosed
(
with
his
first
Divine
Essence
)
in
the
darknesse
of
death
;
but
God
hath
againe
opened
the
same
to
the
soule
in
Christ
.
25.
Now
the
poore
captivated
soule
is
this
very
hungry
Magicall
fire
,
which
doth
aga●ne
attract
to
it selfe
out
of
the
,
Incarnation
of
Christ
the
Divine
disclosed
Essence
;
and
so
it
feedeth
on
Gods
Being
,
and
taketh
it
into
it selfe
,
and
from
this
[
spirituall
and
essentiall
]
eating
,
consuming
,
or
digesting
,
it
giveth
forth
a
body
of
light
,
which
is
both
like
unto
,
and
capable
of
the
Deity
;
thus
the
poore
soule
becomes
cloathed
with
a
body
of
light
,
as
the
fire
in
the
Candle
,
and
in
this
body
of
light
it
findeth
rest
;
but
in
the
darknesse
of
this
World
[
in
its
earthly
carkasse
and
cloathing
of
clay
,
wherein
the
Curse
of
God
,
and
all
evill
inclinations
and
false
desires
do
stick
]
it
hath
anguish
,
and
trouble
.
26
But
now
seeing
it
is
so
,
that
it
hath
with
Adam
put
upon
it selfe
the
earthly
Image
,
it
must
therefore
beare
the
same
;
as
the
fire
of
the
Candle
must
take
its
burning
light
from
the
darke
lumpe
of
fat
;
if
it
had
with
Adam
abode
in
Gods
being
,
and
had
not
put
on
the
earthly
Image
,
it
needed
not
to
have
borne
the
same
,
27.
For
Saint
Paul
saith
,
To
whom
you
give
your selves
as
Servants
in
obedience
,
his
servants
you
are
;
be
it
to
sinne
,
unto
death
,
or
to
the
obedience
of
God
,
unto
righteousnesse
:
Now
seeing
the
soule
hath
put
on
the
earthly
Image
,
which
worketh
nothing
but
fruit
to
death
,
and
hath
yeelded
and
devoted
it selfe
a
servant
to
Sin
,
it
is
therefore
now
become
the
sinfull
servant
of
death
.
28.
Wherefore
is
it
fallen
in
love
with
a
strange
Master
that
domineereth
over
it
?
Had
it
but
remained
a
childe
,
and
had
not
lusted
after
the
Tree
of
knowledge
of
good
and
evill
;
it
needed
not
then
to
have
beene
in
subjection
to
both
Governments
,
but
being
it
would
be
as
God
in
love
,
and
anger
,
according
to
both
the
Principles
of
Eternity
,
thereupon
it
must
now
beare
the
Image
,
and
undergoe
the
force
and
sway
of
both
,
29.
Therefore
it
s
called
a
bearing
of
the
Crosse
,
for
when
the
Magicall
fire
ariseth
,
30.
And
if
the
soule
had
let
the
body
of
light
be
onely
Lord
and
Master
,
and
had
not
imagined
on
the
externall
Kingdome
of
this
World
(
that
is
,
on
the
spirit
of
the
great
World
in
the
Starres
,
and
Elements
)
nor
lusted
after
the
earthly
fruit
;
then
the
wrath
[
or
the
working
power
of
darknesse
in
the
Curse
of
God
,
which
is
the
departure
of
his
love
from
a
[
*
](A28521-e12340-b)
*
O
,
Thing
.
Being
]
had
been
as
it
were
swallowed
up
in
it
;
[
and
would
not
have
beene
manifest
or
apparent
]
there
would
not
have
been
any
sense
,
perceivance
,
or
feeling
of
the
same
;
but
seeing
it
is
departed
from
the
meeknesse
of
the
light
and
gone
out
of
the
love
of
God
;
therefore
it
seeleth
now
the
wrath
,
or
burning
anger
of
the
eternall
Nature
.
31.
And
therefore
it
must
worke
,
labour
,
and
endeavour
to
obtaine
the
light
againe
;
whence
it
is
that
the
life
of
man
standeth
in
such
anguish
,
in
painefull
seeking
,
in
continuall
abstinence
,
and
repentance
;
it
earnestly
desireth
the
Divine
Rest
,
32.
The
more
the
life
desireth
to
fly
from
the
wrath
[
or
fiercenesse
of
Nature
]
the
more
strong
and
vehement
the
strife
groweth
in
the
life
,
besides
that
which
the
Devill
by
his
poysonfull
Incantations
,
Magicall
imaginations
,
representations
,
and
insinuations
,
doth
stirre
up
,
and
bring
into
his
Nest
[
being
the
Centre
of
the
soule
]
he
continually
representeth
before
the
soule
,
the
Magicall
Image
of
the
poysonfull
Serpent
,
that
the
soule
might
still
imagine
upon
it
,
and
kindle
or
inflame
it selfe
in
the
poyson
of
the
same
,
which
daily
commeth
to
passe
;
and
thus
the
fire
of
the
soule
becommeth
an
evill
poysonfull
burning
brimstony-fire
.
33.
Yet
if
the
soule
departeth
from
the
Serpent-like
Image
of
the
Devill
and
rejecteth
the
evill
earthly
Tree
[
whereon
the
Serpent
hath
cunningly
twin'd
himselfe
]
which
Tree
is
Pride
,
Coveteousnesse
,
Envy
,
Anger
,
and
Falshood
;
and
longeth
not
after
it
,
but
maketh
it selfe
as
it
were
dead
in
this
Figure
,
as
if
it
knew
nothing
of
it
;
and
casteth
away
the
very
concupiscence
and
imagination
it selfe
;
and
desireth
onely
the
love
of
God
submitting
it selfe
wholly
to
Gods
will
and
working
,
that
he
may
be
onely
its
willing
,
working
,
and
doing
;
then
the
Divine
light
beginneth
to
shine
in
it
,
and
it
obtaineth
an
eye
of
the
right
seeing
,
so
that
it
is
able
to
behold
its
owne
naturall
forme
and
feature
,
whereby
it
steppeth
into
plaine
,
downright
,
and
meek
humility
.
34.
It
willeth
nothing
,
it
also
desireth
nothing
,
but
resigneth
,
and
casteth
it selfe
into
the
bosome
of
its
Mother
;
35.
I
speak
according
to
my
knowledg
,
Tree
of
life
,
Christ
,
within
us
,
and
doth
cast
vaine
infinuations
,
false
desires
,
and
earthly
imaginations
]
after
the
root
of
nature
,
that
is
,
after
the
formes
of
the
fire-life
in
the
first
principle
[
to
enkindle
them
in
their
owne
naturall
working
properties
,
which
are
selfe-pride
,
covetousnesse
,
envy
,
anger
,
falshood
,
hypocrisie
,
lust
,
&c.
]
and
would
continually
by
all
meanes
quite
destroy
the
pretious
sprout
[
or
noble
twig
of
grace
]
He
continually
shooteth
his
evill
poysonfull
rayes
into
the
soules
Magicall
fire
with
evill
lusts
,
concupiscence
,
and
thoughts
;
and
ministreth
strange
matter
or
fuell
to
the
soules
fire
to
burne
or
feed
upon
,
so
that
it
might
by
no
meanes
attain
to
a
shining
light
;
he
quencheth
,
suppresseth
,
and
hindreth
it
;
that
his
Kingdome
might
not
be
knowne
.
36.
But
on
the
other
side
,
the
noble
twig
defendeth
it selfe
,
and
will
none
of
the
fierce
darke
,
and
wrathfull
source
;
it
ariseth
,
and
springeth
forth
like
a
plant
out
of
the
wild
earth
,
yet
the
Devill
st●iveth
contnually
against
it
.
37.
Therefore
my
dearly
beloved
freind
▪
there
is
such
strife
,
and
contention
in
man
;
and
hence
he
seeth
the
Divine
light
as
in
a
mirror
,
and
sometimes
he
getteth
a
perfect
glimps
thereof
,
38.
For
when
the
Magicall
fire
of
the
soule
receiveth
the
Divine
essence
(
that
is
the
divine
body
,
Christs
flesh
)
then
the
holy
spirit
doth
apparently
arise
,
and
glance
forth
in
the
soul
as
a
triumph
,
as
he
goeth
forth
from
God
the
Father
through
the
word
or
mouth
of
the
sonne
(
that
is
,
from
the
Heart
of
the
sacred
Ternary
)
out
of
the
Divine
essentiality
;
and
thus
he
goeth
or
proceedeth
forth
out
of
the
being
or
essence
of
the
noble
lilly-twig
,
which
springeth
forth
and
groweth
out
of
the
fire
of
the
soul
;
which
(
lilly-twig
▪
)
is
the
true
Image
of
God
,
for
it
is
the
new-born
or
regenerated
spirit
of
the
soul
,
the
spirit
of
Gods
will
;
the
Triumphing
Chariot
of
the
holy
spirit
,
in
which
he
rideth
into
the
sacred
Ternary
into
the
Angelicall
World
.
39.
And
with
this
twig
,
or
Image
[
of
God
renewed
in
us
]
as
is
before
mentioned
;
we
are
in
Christ
without
this
World
,
in
the
Angelicall
World
,
of
which
the
old
Adam
hath
no
understanding
,
or
perceivance
;
also
it
knoweth
it
not
,
as
the
rough
stone
knoweth
not
the
Gold
,
which
yet
groweth
in
it
.
The
Gate
of
the
true
knowledge
of
the
Threefold
life
.
40.
Man
is
the
true
Similitude
or
Image
of
God
;
as
the
pretious
man
Moses
testifyeth
;
at
large
in
my
Booke
of
the
threefold
life
.
41.
And
secondly
he
is
out
of
the
light
,
or
Angelicall
World
,
out
of
the
true
Being
of
God
;
and
then
thirdly
,
he
is
out
of
this
externall
World
of
the
Sunne
,
Stars
,
and
Elements
;
an
entire
Image
of
God
,
out
of
the
Being
of
all
Beings
.
42.
His
first
Image
stood
in
Paradise
,
in
the
Angelicall
World
;
but
he
lusted
after
the
externall
World
(
that
is
after
the
Astrall
and
Elementall
World
)
which
hath
swallowed
up
,
and
covered
the
precious
Image
of
the
internall
Heaven
,
and
ruleth
now
in
the
similitude
as
in
its
owne
propriety
.
43.
Therefore
't
is
sayd
,
You
must
be
borne
againe
,
or
else
you
cannot
see
the
Kingdome
of
God
:
And
therefore
it
is
that
the
word
or
heart
of
God
entred
into
the
humane
Essence
,
44.
Therefore
the
old
Carcasse
must
rot
,
putrifie
,
and
perish
;
for
it
is
unfit
for
the
Kingdome
of
God
,
it
carryeth
nothing
but
its
owne
Mystery
into
its
first
beginning
;
that
is
,
its
wonders
and
workes
,
understand
,
in
the
Essence
of
the
first
Principle
,
which
is
immortall
,
and
incorruptible
;
being
the
Magicall
fire
of
the
soule
.
45.
And
not
this
alone
,
but
he
must
bring
and
unite
the
End
with
the
Beginning
;
for
the
externall
World
is
generated
out
of
the
internall
,
and
created
into
a
comprehensible
Being
;
the
wonders
whereof
belong
unto
the
Beginning
,
and
they
were
knowne
from
Eternity
in
the
wisedome
of
God
;
that
is
,
in
the
Divine
Magia
;
not
in
the
Being
or
essentiality
,
but
in
the
mirrour
of
the
Virgin-like
wisedome
of
God
,
whence
the
Eternall
nature
doth
alwayes
arise
[
or
take
its
Originall
]
from
Eternity
.
46.
And
to
this
end
,
the
poore
soule
standeth
in
the
prison
of
the
Astrall
and
Elementall
Kingdome
,
that
it
might
be
a
Labourer
,
and
reunite
the
wonders
of
the
externall
Nature
with
the
light
World
,
and
bring
them
into
the
beginning
;
and
though
it
must
now
be
bruised
and
pressed
,
and
endure
much
,
yet
it
is
the
Servant
in
Gods
Vineyard
,
which
prepareth
the
precious
Wine
that
is
drunk
in
the
Kingdome
of
God
,
it
is
the
onely
cause
of
the
understanding
,
that
the
desire
worketh
in
the
Mystery
,
and
manifesteth
and
bringeth
forth
to
light
the
hidden
wonders
of
God
,
as
we
see
plainely
how
man
doth
search
out
,
and
[
*
](A28521-e12810-b)
*
Or
,
Bring
forth
.
reveale
the
wonders
of
Nature
.
47.
Therefore
we
must
not
be
amazed
,
and
strangely
perplexed
,
when
as
many
times
the
noble
Image
is
hid
,
48.
It
hath
then
a
Twig
or
Branch
of
the
wilde
Vine
given
unto
it
,
it
must
trim
,
and
dresse
that
;
and
plant
in
into
the
Divine
,
and
Heavenly
Mystery
,
it
must
unite
it
with
the
Kingdome
of
God
;
this
is
to
be
understood
thus
.
49.
As
a
plant
,
or
grift
that
is
set
,
doth
worke
so
long
till
it
putteth
forth
its
branches
;
knoweth
God
,
then
it
yeeldeth
its
faire
fruits
,
which
are
good
[
*
](A28521-e12900-b)
*
Instructions
,
or
admonitions
.
Doctrines
,
Workes
,
and
Vertues
;
it
leadeth
to
the
Kingdome
of
God
,
it
helpeth
to
plant
,
and
build
,
the
Kingdome
of
God
;
and
then
it
is
a
right
labourer
in
the
Vineyard
of
Christ
.
50.
And
thus
that
of
which
I
teach
,
write
,
and
speake
,
is
nothing
else
,
but
the
same
which
hath
beene
wrought
in
me
;
otherwise
I
could
know
nothing
of
it
,
I
have
not
scrap't
it
together
out
of
histories
,
and
so
made
opinions
;
as
the
Babilonicall
School
doth
,
where
men
Eagerly
contend
about
words
and
opinions
;
I
have
by
Gods
grace
obteined
eyes
of
my
owne
,
and
am
able
in
my selfe
to
worke
in
Christs
vineyard
.
51.
I
speake
plainly
,
and
freely
,
that
whatsoever
is
patcht
together
from
Conjecture
,
and
opinion
(
wherein
man
himselfe
hath
●o
Divine
knowledge
whereupon
he
makes
conclusions
)
that
[
I
say
]
is
Babel
,
an
whoredome
;
for
conceit
,
or
thinking
must
not
doe
it
;
yea
not
any
opinion
,
or
conjecturall
apprehension
,
but
the
knowledge
of
God
in
the
holy
Ghost
.
52.
The
Children
of
God
have
spoken
,
as
they
were
driven
by
the
holy
spirit
;
53.
The
words
of
the
holy
,
Children
of
God
remain
as
an
hidden
Mystery
unto
the
Earthly
man
;
and
though
he
thinkes
that
he
understands
them
;
yet
he
hath
no
more
then
a
darkesome
[
hystoricall
]
glimps
of
them
;
as
we
see
now
adayes
how
men
doe
wrangle
and
contend
about
Christs
doctrine
,
and
worship
,
and
fight
about
Gods
will
;
how
he
must
be
served
,
whereas
he
is
not
served
or
worshipped
with
any
opinion
,
but
in
the
spirit
of
Christ
,
and
in
truth
men
serve
God
.
54.
It
depends
not
on
what
ceremonies
,
and
manners
we
doe
use
,
every
one
laboureth
in
his
worke
,
and
gifts
,
from
his
owne
Constellation
,
and
property
,
but
all
are
driven
,
and
lead
from
one
,
and
the
same
spirit
,
otherwise
God
should
be
finite
,
and
measurable
,
if
the
gifts
were
onely
one
;
but
he
is
a
meere
Wonder
,
whosoever
apprehends
him
,
he
walketh
in
his
Wonders
.
55.
This
I
doe
impart
unto
you
in
all
syncerity
,
out
of
a
true
Christian
zeale
,
from
my
Fountaine
,
Gifts
,
and
knowledge
;
and
I
doe
exhort
you
to
[
*
](A28521-e13070-b)
*
Or
,
Take
.
understand
it
in
a
right
sense
as
it
is
meant
;
I
doe
not
extoll
,
or
set
up
my selfe
,
but
I
speake
brotherly
to
your
minde
,
to
stirre
you
up
and
to
comfort
you
;
that
you
should
not
thinke
the
yoak
of
Christ
to
be
heavy
,
when
oftentimes
the
externall
man
doth
cloud
the
internall
,
that
the
poore
Soule
mourneth
for
its
Image
,
which
yet
is
purified
,
and
truly
begotten
,
and
brought
forth
under
Tribulation
[
and
the
Crosse
of
Christ
]
it
is
even
so
with
me
,
and
other
Christians
besides
,
thinke
not
strange
at
it
.
56.
It
is
very
good
when
the
poore
soule
is
in
Combate
,
much
better
then
when
it
is
imprisoned
,
That
all
things
shall
serve
for
the
best
to
them
that
love
God
.
57.
Now
when
the
combate
of
the
soule
doth
arise
,
and
proceed
,
that
it
would
faine
see
God
,
and
yet
cannot
at
all
times
attaine
the
same
;
then
know
,
that
it
fighteth
for
the
Noble
Trophee
,
of
which
the
externall
man
knoweth
nothing
;
yea
the
spirit
of
God
fighteth
in
the
naturall
soule
,
for
that
which
is
supernaturall
,
that
so
he
may
lead
the
Creature
into
God
;
hee
would
alwayes
faine
Crowne
the
soule
with
the
precious
Image
,
if
the
blinde
Reason
would
but
give
him
roome
,
and
suffer
the
understanding
to
Cooperate
.
58.
We
must
labour
and
strive
against
the
externall
Reason
,
and
also
against
flesh
and
blood
,
evill
thoughts
,
motions
,
and
influences
,
and
effectually
[
with
our
whole
soule
]
with
prayer
,
supplication
,
or
internall
resignation
,
presse
into
Gods
mercy
.
59.
Thus
the
precious
graine
of
Mustard-seed
is
sowne
,
which
if
it
be
well
preserved
;
becommeth
great
like
a
Tree
,
upon
which
Tree
the
fruits
of
Paradise
doe
afterwards
grow
,
on
which
the
soule
feedeth
,
when
it
will
Prophesie
,
and
speake
of
the
Kingdome
of
God
;
when
as
it
beholdeth
the
Divine
Magia
,
even
then
it
speaketh
of
the
Wonders
of
God
.
60.
For
the
Being
of
God
is
undivided
,
it
needeth
not
any
room
or
place
,
but
it
ariseth
[
moveth
,
and
flyeth
]
in
the
spirit
of
understanding
,
as
the
splendor
of
the
Sunne
in
the
ayre
;
it
shooteth
,
or
glanceth
into
the
Image
,
like
lightning
,
whereby
the
whole
body
is
oftentimes
enkindled
,
and
enlightned
.
61.
Moreover
know
that
we
in
this
life
are
labourers
and
not
idle
persons
,
Crowne
and
Glory
before
God
;
as
in
my
other
Writings
is
set
forth
at
large
.
62.
Concerning
the
Sabbath
in
this
World
,
of
which
you
have
written
,
and
still
continue
in
the
same
opinion
,
the
knowledge
and
understanding
thereof
is
not
given
to
me
;
also
I
doe
not
know
how
there
can
be
any
perfect
Being
in
the
Torment-house
of
the
Starres
and
Elements
;
I
cannot
finde
such
an
understanding
thereof
in
the
Mystery
,
being
the
first
man
was
not
able
to
stand
,
when
the
heavenly
Governour
did
rule
in
him
,
but
was
overcome
by
the
Kingdome
of
the
Starres
and
Elements
;
Might
it
not
therefore
be
still
dangerous
?
63.
When
we
consider
the
possibility
and
the
impossibility
thereof
in
the
Mystery
,
it
doth
then
appeare
,
as
if
there
would
be
no
Sabbath
in
the
sad
and
sorrowfull
Mirror
of
the
Divine
Being
,
for
the
Devill
is
a
Prince
of
this
World
,
and
though
he
should
be
bound
for
a
thousand
yeares
in
the
darke
World
,
yet
the
fierce
wrathfull
Starres
,
and
also
heat
and
cold
,
have
their
rule
and
predominance
in
this
World
,
and
this
World
is
nothing
else
but
a
Valley
of
Misery
.
64.
Now
if
the
Dominion
of
the
Starres
should
not
reach
us
,
or
have
any
influence
upon
us
,
then
we
should
not
be
in
this
World
,
but
in
Paradise
,
where
no
wicked
man
could
oppose
us
,
or
see
us
,
for
in
Paradise
we
are
swallowed
,
or
shut
up
in
God
.
65.
As
little
as
we
with
our
earthly
eyes
see
the
Angels
,
so
little
likewise
shall
a
wicked
man
of
this
World
see
a
new
[
regenerate
]
man
in
Christ
;
when
we
attaine
the
new
man
in
Christ
,
then
we
are
(
as
to
that
new
man
)
already
in
the
Sabbath
,
and
doe
onely
waite
for
the
Redemption
of
the
wicked
earthly
life
.
66.
For
we
are
with
Christ
in
God
,
we
are
together
with
him
planted
into
his
death
;
67.
And
if
the
wicked
should
be
tormented
for
a
thousand
years
in
this
World
,
then
the
place
[
of
this
World
]
must
be
translated
,
or
withdrawne
into
the
darke
World
;
for
in
this
Sol●●
World
there
is
not
yet
any
Hellish
Torment
;
but
if
the
Sunne
were
taken
away
,
then
it
would
be
so
indeed
;
and
then
the
wicked
would
be
yet
far
separated
from
the
judgement
;
and
there
would
be
a
Gulfe
of
a
Principle
interposed
and
fixt
.
68.
Moreover
God
is
not
a
God
of
evill
,
that
desireth
revenge
,
or
Torment
;
69.
He
hath
never
desired
the
fall
of
man
;
but
the
wrathfull
Nature
gott
the
upper
hand
and
the
spirit
of
mans
will
(
which
is
free
,
as
God
himselfe
)
did
freely
and
willingly
yeeld
it selfe
up
into
the
Combate
,
supposing
to
domineere
,
and
rule
.
70.
It
was
out
of
pride
that
the
Devill
sell
,
and
man
also
;
if
they
had
stayed
in
humility
,
God
would
have
continued
in
them
;
but
they
themselves
departed
both
away
from
God
;
but
God
did
so
exceedingly
love
mans
Image
,
that
he
himselfe
out
of
love
did
re-enter
into
the
Image
of
man
;
why
should
he
then
desire
his
Torment
?
71.
In
God
there
is
no
Evill
desire
,
but
his
wrath
which
is
the
dark
World
is
a
desire
of
evill
,
dark
World
caused
the
Devill
to
fall
;
and
the
externall
wrathfull
Nature
caused
Man
to
fall
;
and
yet
both
these
are
tyed
and
bound
one
to
another
;
which
we
should
well
see
,
and
feel
,
if
the
sun
were
taken
out
of
this
World
.
72.
Therefore
I
yet
say
;
that
the
righteous
keepeth
Sabbath
in
Abrahams
bosome
,
in
Christs
rest
;
for
Christ
hath
destroyed
the
wrathfull
death
for
us
,
that
held
us
Captive
;
he
hath
opened
life
;
that
we
in
a
new
man
are
able
to
spring
forth
,
blossome
,
and
rest
in
him
.
73.
But
the
old
man
of
the
Stars
,
and
Elements
must
abide
in
his
owne
Region
,
in
his
house
of
Torment
and
misery
,
till
he
be
committed
to
the
Earth
;
and
then
all
passeth
into
its
owne
Mystery
again
;
and
the
soule
abideth
in
its
principle
till
the
Judgement
of
God
;
where
God
shall
again
move
,
and
enkindle
the
Mystery
;
and
then
every
thing
Severeth
it selfe
into
its
owne
property
;
Each
world
shall
take
in
its
owne
harvest
,
be
it
good
,
or
bad
;
it
shall
part
it selfe
as
light
,
and
darknesse
.
74.
And
therefore
I
doe
entreat
you
wholly
as
a
brother
,
and
a
Christian
,
that
you
would
be
pleased
to
have
a
care
that
you
apprehend
the
Sabbath
in
the
Rest
of
Christ
;
and
be
not
so
moved
by
the
enkindling
of
the
spirit
,
[
or
servent
instigation
of
your
minde
]
but
search
whether
you
be
able
to
ground
the
same
in
the
light
of
Nature
;
if
you
be
able
to
ground
,
and
reach
it
in
the
light
of
the
Eternall
Nature
,
then
indeed
you
may
goe
on
;
but
shew
it
us
plainely
that
we
may
see
it
,
else
our
minde
will
be
unsatisfied
,
unlesse
it
findes
the
ground
.
75.
It
is
not
to
be
proved
with
Scriptures
,
which
might
be
seemingly
alleadged
for
it
,
76.
The
Revelation
is
spirituall
,
and
coucheth
or
sticketh
deepe
in
the
Mystery
;
it
requires
an
high
illuminate
minde
,
and
understanding
,
which
hath
Power
to
enter
into
the
Mystery
of
God
;
it
speaketh
Magically
:
There
belongeth
likewise
a
Magicall
understanding
about
it
;
on
this
manner
I
finde
not
the
Magicall
apprehension
,
for
that
is
an
Hystoricall
apprehension
.
77.
He
that
will
set
upon
the
Heavenly
Magia
,
he
must
know
the
Heavenly
Figures
of
the
forme
of
the
internall
Heaven
:
Turba
Magna
hath
power
to
Spew
him
out
of
the
Divine
Magia
.
78.
John
the
Evangelist
,
or
whosoever
wrote
the
Revelation
,
knew
the
Figures
of
the
Divine
Magia
,
and
though
he
saith
that
he
was
ravished
in
the
spirit
and
it
was
shewen
him
;
yet
they
are
Figures
which
remaine
in
the
Divine
Magia
,
and
though
they
be
revealed
,
yet
thereto
belongeth
such
a
Magist
,
who
understands
Thesaurinella
[
the
little
Treasury
of
Wisedome
or
Cabinet
of
the
Divine
Magia
.
]
79.
He
must
understand
all
the
Three
principles
with
their
Figures
;
and
then
he
hath
power
to
open
and
reveal
them
,
else
his
labour
[
writings
or
expositions
]
fall
unto
the
Turba
;
I
speake
syncerly
;
if
you
please
,
read
my
Booke
of
the
Three
fold
life
aright
,
and
there
you
shall
finde
the
root
of
the
Magia
;
although
there
be
other
much
deeper
extant
,
yet
I
would
you
might
but
understand
that
,
for
it
hath
sufficient
ground
,
else
you
will
not
be
able
to
apprehend
the
other
;
if
it
please
you
then
to
search
further
you
may
very
well
obtein
them
,
onely
there
must
be
Earnestnesse
withall
,
otherwise
they
will
remaine
dumbe
[
or
seeme
to
be
onely
a
bare
obscure
hystory
.
]
80.
For
the
ground
of
it
is
deeply
magicall
,
as
the
illuminate
minde
shall
finde
indeed
,
if
it
will
but
dive
into
it
;
therein
the
Revelation
is
very
easily
to
be
understood
,
and
in
no
other
manner
shall
it
at
all
be
understood
save
from
the
Mystery
of
God
,
he
that
is
able
to
dive
or
sinck
himselfe
into
that
,
he
findes
whatsoever
he
doth
but
search
.
81.
Accordingly
I
would
faine
have
you
to
prove
your
inflammation
,
that
you
might
know
the
Guide
of
the
internall
World
,
and
then
also
the
Guide
of
the
externall
World
,
that
so
the
Magicall
Schoole
of
both
Worlds
might
be
knowne
to
you
,
and
then
the
Noble
minde
would
be
freed
from
Opinion
,
and
Conjecture
,
for
in
Conjecture
there
is
no
perfection
.
82.
The
spirit
must
be
capable
of
,
and
acceptable
to
the
Mystery
,
that
Gods
spirit
may
be
the
guide
in
its
seeing
,
else
it
onely
seeth
in
the
outward
Mystery
:
Childlike
minde
.
83.
The
externall
Guide
laboureth
and
speculates
onely
in
the
Glasse
,
but
the
internall
speculates
in
the
Essence
,
which
yet
it
is
not
able
to
doe
,
unlesse
Gods
spirit
guide
it
;
therefore
God
makes
choyse
.
84.
Whomsoever
the
heavenly
Schoole
taketh
,
he
is
made
a
Magist
,
without
his
hard
running
,
and
albeit
he
must
run
hard
,
yet
he
is
taken
by
God
,
and
driven
of
the
holy
spirit
.
85.
Therefore
man
must
try
of
what
guide
he
is
taken
,
if
he
finds
that
he
hath
the
Divine
light
shining
in
his
seeing
,
that
his
Guide
doth
bring
him
into
the
heavenly
Schoole
upon
the
way
of
truth
to
Love
and
Righteousnesse
,
86.
But
if
it
be
in
Conjecture
and
Doubt
,
and
yet
in
a
fiery
driving
,
then
the
Guide
is
from
this
World
,
which
ought
to
be
tryed
by
its
will
and
purpose
,
whether
he
seekes
Gods
▪
or
his
owne
honour
and
applause
,
whether
hee
willingly
resignes
himselfe
to
the
Crosse
,
and
onely
desire
to
labour
in
Christs
Vineyard
,
●nd
to
seeke
the
Good
of
his
Neighbour
,
whether
he
Seekes
God
,
or
●read
;
and
accordingly
must
his
understanding
judge
,
and
give
it
leave
,
or
reject
,
and
●●me
it
as
need
requires
.
87.
This
I
would
not
as
a
Brother
conceale
from
you
in
a
Christian
exhortation
,
and
I
entreat
you
,
that
you
would
accept
of
it
no
otherwise
,
then
as
meant
well
unto
you
,
as
my
due
obligation
requireth
;
for
upon
your
desire
I
am
your
D●b●or
in
Christ
,
to
your
anxious
Seeking
minde
,
as
one
Member
is
bound
to
assist
another
.
88.
Concerning
your
very
Christian
offer
,
I
acknowledge
and
accept
of
it
as
done
in
Love
,
as
one
member
commeth
to
helpe
the
other
in
time
of
need
;
it
shall
be
requited
in
Love
;
be
pleased
to
make
me
acquainted
with
what
your
minde
doth
further
desire
,
and
I
shall
not
withhold
any
thing
from
you
,
so
farre
as
God
shall
enable
me
;
and
so
I
commend
you
unto
the
Love
of
Jesus
Christ
.
Dated
Thursday
senight
after
Martins
day
,
1620.
Your
affectionate
Friend
,
and
Servant
,
J.
B.
The
Name
of
the
Lord
is
a
strong
Tower
,
the
Righteous
runneth
thither
and
is
exalted
.
THE
SIXTH
EPISTLE
:
BEING
A
very
deepe
and
Phylosophick
Letter
,
WRITTEN
To
Doctor
GODFREET
FREUDEN-HAMMERN
;
and
to
Master
JOHN
HEUSERN
.
Concerning
the
Knowledge
of
God
,
and
of
all
things
.
ALSO
A
Short
Declaration
of
the
Falfe
and
True
LIGHT
.
The
Salvation
of
our
Lord
Jesus
Christ
by
his
entrance
,
and
Manifestation
in
the
humanity
,
worke
with
his
Love
in
Us
all
.
1.
MUCH
respected
Sirs
,
and
dearely
beloved
Brethren
in
Christ
;
when
God
doth
open
to
us
by
his
Grace
,
the
right
understanding
,
that
we
are
able
to
know
,
and
understand
aright
the
Image
of
God
(
Viz
,
Man
)
what
he
is
in
body
,
soule
,
and
spirit
,
then
we
acknowledge
that
he
is
the
visible
,
and
also
the
invisible
spirituall
World
;
namely
,
An
Extract
of
all
the
three
Principles
of
the
Divine
Being
.
2.
In
whom
the
hidden
God
through
the
expression
and
impression
of
his
various
distinct
Power
,
and
eternall
Wisedom
hath
set
forth
himselfe
in
a
visible
Image
,
through
which
hee
doth
Idea
,
forme
,
and
shape
,
in
the
same
Being
the
wonders
of
the
expressed
Word
;
in
that
the
Word
of
his
powers
maketh
it selfe
essentiall
.
3.
And
so
in
or
by
man
he
hath
represented
,
and
set
forth
an
Image
of
his
speaking
,
and
out
spoken
Essentiall
word
,
in
which
the
Divine
Science
with
the
various
divisions
of
the
Eternall
speaking
is
couched
.
4.
And
hence
he
hath
the
understanding
and
knowledge
of
all
things
,
that
he
is
able
to
understand
the
conjunction
of
Nature
,
and
also
its
disjunction
;
for
no
spirit
hath
any
higher
rule
,
or
deeper
reach
then
in
its
owne
Mother
whence
it
taketh
its
Originall
,
and
in
that
ground
it
standeth
or
abide
h●
in
its
Centre
.
5.
This
we
see
in
the
Creatures
of
the
Stars
,
and
Elements
,
that
their
understanding
and
knowledge
is
no
higher
then
of
their
Mother
in
whom
they
live
;
each
leadeth
its
life
after
the
nature
and
condition
of
its
Mother
,
wherein
it
is
bounded
in
the
distinct
division
of
the
expressed
Word
;
and
no
Creature
in
the
foure
Elements
whose
Originall
is
not
out
of
the
Eternall
Science
,
is
able
to
attaine
the
knowledge
of
the
hidden
spirituall
World
of
Power
,
save
onely
and
alone
Man
,
who
with
his
soule
and
understanding
spirit
is
couched
in
the
eternall
Spiration
[
or
generation
]
of
the
Divine
power
,
and
various
distinct
division
of
the
eternall
Word
of
God
.
6.
Therefore
the
humane
Science
receiveth
in
the
Centre
of
its
understanding
,
good
and
evill
,
and
doth
Idea
,
and
shape
it selfe
both
in
good
and
evill
,
and
maketh
it selfe
Essentiall
therein
;
and
so
with
,
and
by
the
Science
doth
induce
it selfe
into
will
,
desire
,
and
essence
.
7.
That
so
the
Abyssall
will
out
of
the
eternall
word
of
various
distinct
division
,
doth
bring
it selfe
in
the
Creaturall
Word
(
Viz.
in
the
Creaturall
Science
of
the
Soule
)
into
an
Ens
and
Being
,
in
manner
and
forme
as
the
Spiration
of
God
hath
brought
it selfe
through
the
various
division
of
the
Eternall
will
,
in
the
visible
world
,
into
diverse
properties
;
namely
,
into
good
and
evill
,
into
love
and
enmity
;
that
in
such
a
contrary
,
the
Being
might
be
distinct
,
severall
,
formall
,
sensible
,
and
perceivable
;
that
each
thing
might
in
such
a
Contrary
,
finde
and
perceive
it selfe
.
8.
For
in
God
,
9.
Therefore
the
same
hath
breathed
forth
it selfe
out
of
its
selfe
,
that
a
plurality
and
distinct
variety
might
arise
,
which
variety
or
severalty
hath
induced
it selfe
into
a
peculiar
WILL
and
properties
;
the
Properties
into
Desires
,
and
the
Desires
into
Beings
.
10
Insomuch
that
all
things
visible
(
both
Animals
,
Vegitables
,
and
Minerals
)
doe
arise
from
the
severalty
and
comprehensive
impressure
,
or
formation
of
the
expressed
Word
,
out
of
the
Science
of
the
great
Mystery
;
every
thing
from
the
Experience
of
the
Severalized
Word
.
11.
Every
thing
hath
its
owne
separation
in
it selfe
;
the
Centre
of
every
thing
is
[a]
Spirit
from
the
Originall
of
the
Word
;
the
separation
in
a
thing
is
a
selfe
peculiar
will
of
its
owne
impressure
,
Essentiall
Desire
.
12.
The
forme
and
feature
of
bodies
arise
from
the
Experience
of
the
will
,
where
the
Centre
of
Every
thing
(
being
a
particle
or
spark
from
the
expressed
word
)
doth
againe
expresse
or
speake
it selfe
forth
,
and
bringeth
it selfe
into
a
various
distinct
Particularity
,
in
manner
and
forme
of
the
Divine
Speaking
;
[
or
operation
of
the
Eternall
word
in
its
Generation
,
and
Manifestation
.
]
13.
Now
if
there
were
no
Free
will
in
such
Speaking
then
the
Speaking
should
have
a
law
,
14.
But
it
is
a
Spiration
of
the
Abysse
,
and
a
distinct
severation
of
the
Eternall
Stilnesse
[
or
immobility
]
an
effusion
or
distribution
of
it selfe
where
the
particularity
doth
againe
stand
in
its
owne
distinct
Severation
in
a
peculiar
selfe-will
,
and
is
againe
an
Expressing
of
it selfe
;
whence
Nature
and
the
Creaturall
life
take
their
Originall
and
hence
in
every
thing
a
selfe-will
is
arisen
.
15.
That
every
thing
doth
bring
it selfe
from
its
owne
experience
into
forme
,
feature
,
and
shape
,
and
likewise
into
life
,
and
operation
as
it
standeth
in
its
Centre
,
in
the
Vniversall
experience
;
namely
in
the
Great
Mystery
,
in
the
Mother
of
all
Beings
.
16.
This
we
see
in
the
Earth
,
which
in
the
beginning
of
its
Materialls
is
risen
out
of
the
Severation
of
the
Divine
Spiration
in
a
Spirituall
manner
;
where
the
Severation
of
the
word
hath
formed
it selfe
by
its
owne
proper
will
into
an
Ens
and
Being
,
and
so
by
the
formation
,
or
impression
it
hath
brought
it selfe
into
the
Perceivancy
of
the
Essence
.
17.
In
which
Perceivancy
or
Sensibility
the
Magneticall
Desire
is
arisen
,
that
the
properties
of
the
Severalized
distinguishing
,
or
separating
will
,
have
brought
themselves
through
the
Desire
,
into
bodies
,
according
to
,
and
from
the
Nature
of
the
three
Principles
of
the
Divine
Manifestation
.
18.
From
which
Originall
the
Earth
hath
so
many
and
divers
bodies
good
and
evill
,
as
Earths
,
salts
,
stones
,
Metals
,
&c.
;
and
such
bodies
lye
mixt
in
the
Earth
;
for
the
three
Principles
are
mutually
in
one
another
as
one
Being
.
19.
And
they
stand
only
in
three
differences
or
distinct
degrees
of
Centres
(
being
the
divine
Manifestation
)
where
each
Centre
doth
make
and
produce
out
of
it selfe
its
owne
Spiration
[
expression
]
Nature
and
being
;
and
yet
all
doe
arise
Originally
from
the
Eternall
ONE
.
20.
The
First
Centre
is
the
breathing
sorth
or
Spiration
of
the
Abysse
Viz.
21.
The
Second
Centre
,
or
Spiration
is
the
Expressed
Essence
of
the
Divine
Power
and
it
is
called
Gods
Wisdome
;
through
this
same
the
Eternall
word
breaths
forth
it selfe
into
knowledge
,
namely
into
an
infinitenesse
of
plurality
,
and
brings
the
plurality
of
knowledge
into
Imagination
,
and
the
Imagination
into
desire
,
and
the
desire
into
Nature
and
Strife
till
it
comes
to
Fire
.
22
,
Therein
the
Strife
in
the
painfull
Agony
doth
dye
in
the
Consumption
of
the
fire
,
from
its
owne
Naturall
Right
,
and
property
;
and
yet
no
dying
is
to
be
understood
;
but
so
the
Power
doth
bring
it selfe
into
Sensibility
,
and
by
the
killing
of
the
Selfe-desire
of
the
properties
through
the
dying
or
Mortification
of
its
selfenesse
it
brings
it selfe
through
the
Fire
into
the
Light
.
23.
Where
,
in
the
light
,
another
Principle
(
being
the
Grand
Mystery
of
the
true
divine
manifestation
)
is
understood
;
and
in
the
Fire
the
First
Principle
being
the
Eternall
Nature
,
is
understood
;
and
they
are
two
in
one
;
as
fire
and
light
.
24.
The
Fire
giveth
Soul
,
and
the
power
of
the
light
giveth
spirit
;
and
in
this
Power
of
the
light
of
the
Divine
Spiration
through
the
wisedome
,
through
the
manifestation
of
the
Fire
(
understand
the
Spirits-fire
)
the
Mother
of
the
Eternall
spirits
(
namely
of
Angels
,
and
the
soules
of
men
,
)
is
understood
;
and
so
also
the
spirituall
Angelicall
World
,
Viz.
t●e
hidden
internall
World
of
Power
,
which
is
a
Mother
of
the
Heaven
,
stars
,
and
Elements
;
that
is
,
of
the
Externall
World
.
25.
The
third
Centre
is
the
Verbum
Fiat
(
Viz.
the
Naturall
word
of
God
)
from
the
Power
of
the
first
,
and
second
Principles
;
being
a
Separatour
,
or
Creatour
,
and
Maker
of
all
Creatures
in
the
Internall
,
and
Externall
World
,
in
each
World
according
to
its
property
.
26.
This
Seperator
,
or
Spirator
of
the
Severation
of
the
Divine
Powers
hath
spoken
it selfe
forth
from
it selfe
,
out
of
the
first
and
second
Principle
:
Viz.
out
of
the
fiery
and
light
World
,
and
also
out
of
the
impression
,
and
enclosure
of
the
Adumbration
;
that
is
,
out
of
the
darknesse
;
and
with
the
severation
of
the
Spiration
hath
modellized
and
formed
it selfe
,
and
made
it selfe
Materiall
,
moving
,
and
sensible
.
27.
Hence
the
third
Principle
,
that
is
,
the
visible
World
with
its
Being
and
Life
is
arisen
;
and
also
the
whole
Creation
of
the
visible
World
,
whose
life
and
Being
is
come
out
of
Three
into
a
Being
and
Life
;
Namely
,
out
of
the
eternall
Nature
,
out
of
the
great
Mystery
;
that
is
,
out
of
the
darknesse
,
fire
,
and
light
;
to
wit
,
out
of
Love
and
Anger
.
28.
The
Fire
is
called
Anger
,
being
a
paine
and
enmity
,
and
the
light
signifieth
,
or
is
called
Love
,
being
a
sweet
yeelding
and
giving
of
it selfe
;
and
the
darknesse
is
a
separation
of
the
knowledge
and
skill
,
that
so
it
may
be
understood
what
Light
and
Life
is
,
and
also
what
is
evill
and
painefull
.
29.
There
is
a
twofold
Fire
,
and
also
a
twofold
Light
to
be
understood
;
30.
The
second
Fire
is
an
Hot
fire
,
and
it
hath
a
fundamentall
true
light
arising
from
the
Originall
of
the
Divine
Will
,
which
doth
also
bring
it selfe
forth
in
Nature
through
the
fire
into
the
light
.
31.
In
this
twofold
fire
,
and
twofold
light
,
two
Principles
,
and
also
a
twofold
will
are
understood
.
32.
For
the
false
light
out
of
the
Imagination
,
ariseth
out
of
the
selfe-will
of
Nature
;
namely
,
from
the
impression
of
the
properties
,
where
the
properties
doe
prove
one
another
,
whence
selfe-●●st
ariseth
,
and
an
Imagination
,
wherein
nature
doth
modellize
and
fansie
to
it selfe
in
its
owne
desire
,
the
Abysse
;
and
desireth
to
bring
it selfe
in
its
owne
might
without
the
will
of
God
into
a
Dominion
,
and
Government
of
its
owne
selfe-will
and
rule
.
33.
Where
this
selfe
will
refuseth
to
●e
obedient
and
submissive
to
the
unsearchable
,
and
Abyssall
will
of
God
(
which
●●th
its
Originall
in
its
selfe
without
nature
,
and
Creature
in
the
Eternall
One
)
also
it
will
not
resigne
,
and
wholly
give
up
it selfe
unto
him
,
and
be
One
will
with
him
,
but
maketh
its
selfe
to
be
its
owne
Seperator
,
and
Maker
.
34.
It
draweth
and
maketh
to
its
selfe
a
Science
in
it selfe
,
and
severeth
it selfe
from
Gods
will
,
as
we
may
understand
and
see
in
the
Devill
,
and
also
in
the
[
*
](A28521-e15190-b)
*
Or
,
Wicked
false
fallen
Man
;
whereupon
they
were
cast
out
of
the
Divine
Separation
,
so
that
the
Devill
must
remaine
with
his
owne
will
in
the
Separator
of
the
darke
impression
,
wherein
the
Word
doth
induce
it selfe
in
nature
,
and
painefulnesse
to
sensibility
;
namely
,
in
the
Originall
of
the
fire-source
,
which
notwithstanding
cannot
reach
or
obtaine
the
true
fire
,
wherein
the
will
of
God
induceth
it selfe
into
the
sensible
life
and
nature
;
namely
,
into
a
shining
light
.
35.
For
the
Separator
of
the
naturall
selfe
hood
hath
no
true-Ens
,
wherein
its
light
may
remaine
stedfast
,
for
it
draweth
not
with
its
desire
,
out
of
the
eternall
One
;
(
namely
,
out
of
the
meeknesse
of
God
)
but
draweth
it selfe
into
Essence
,
its
light
ariseth
onely
in
the
owne
hood
of
Selfe
.
3●
Therefore
there
is
a
difference
betweene
Gods
light
,
and
the
false
light
,
for
Gods
light
ariseth
[
or
takes
its
Originall
]
in
the
Eternall
One
;
namely
,
in
the
Essence
of
the
Divine
Generation
,
and
doth
bring
it selfe
through
the
Will
of
God
into
Nature
and
Being
;
it
is
formed
and
brought
by
the
Divine
Separator
into
an
Ens
,
and
shineth
in
the
same
Nature
in
the
darknesse
,
John
1.
37.
For
the
formed
,
or
immodellized
Science
is
(
in
respect
of
the
Impression
)
a
darknesse
;
but
the
Divine
light
illustrates
it
,
so
that
it
becomes
a
fiery
light
,
wherein
the
Spiration
,
or
Speaking
of
God
is
made
manifest
in
Nature
and
Creature
,
and
standeth
in
a
sensible
or
percei●able
life
;
of
which
Saint
John
speaketh
,
Chap.
1.
The
life
of
man
was
in
him
[
Viz.
in
the
Word
]
and
CHRIST
saith
,
John
8.
That
hee
is
the
light
of
the
World
,
that
giveth
life
to
the
World
.
38.
For
without
this
Divine
light
proceeding
from
the
Generation
of
the
Divine
Try
unity
there
is
no
Constant
true
light
,
but
onely
a
light
of
the
Imagination
of
the
Naturall
Impression
of
selfe-will
.
39.
Therefore
man
(
being
the
Image
of
God
)
must
open
and
lift
up
the
Eyes
of
the
understanding
(
wherein
Gods
light
doth
encline
and
tender
it selfe
to
him
,
and
desireth
to
shine
in
him
)
and
not
be
as
a
Beast
,
which
standeth
not
with
its
Separatour
in
the
internall
in
the
Eternity
,
but
onely
in
an
Externall
Figure
of
the
expressed
word
.
40.
Which
hath
onely
a
Tem
porall
life
in
a
finite
;
and
inchoative
Separator
,
in
which
the
Eternall
Separator
doth
represent
it selfe
as
in
a
Glasse
[
or
mirror
of
Ideas
]
and
bringeth
the
Divine
Science
into
formes
,
and
Figures
,
like
a
Pattern
or
Imitation
of
the
Grand
Mystery
of
the
Spirituall
World
,
where
the
Eternall
Principles
doe
Cooperate
and
play
in
a
Type
or
resemblance
;
both
according
to
fire
,
and
light
.
41.
And
yet
man
in
respect
of
his
externall
comprehensible
or
finite
body
,
standeth
onely
in
such
a
●litting
figurative
shadow
,
or
resemblance
,
and
with
his
spirituall
body
he
is
the
true
essentiall
Word
of
the
Divine
property
,
in
which
God
speaketh
and
begetteth
his
Word
,
and
there
the
Divine
Science
doth
distribute
,
import
,
impresse
,
form
,
and
beget
it selfe
to
an
Image
of
God
.
42.
In
which
Image
God
is
manifest
(
in
a
Sensible
and
Creaturall
being
)
and
dwelleth
and
willeth
there
himselfe
,
and
therefore
man
must
break
his
owne
will
,
and
entirely
submit
himselfe
to
Gods
will
.
43.
But
if
mans
selfe-will
will
not
doe
it
,
44.
For
God
hath
made
all
things
in
his
Divine
pley
or
operation
out
of
his
Spiration
,
through
and
in
his
Separator
,
and
all
things
doe
hold
,
or
stand
still
unto
him
;
onely
the
false
light
causeth
the
Saparator
of
the
Creature
to
bring
it selfe
into
a
selfe
will
,
that
the
Creature
opposeth
the
will
of
God
.
45.
Which
false
light
in
man
hath
its
foundation
from
the
will
of
the
Devill
,
46.
Whereupon
in
the
humane
body
(
which
was
formed
out
of
the
Limus
of
the
Earth
in
the
Divine
Fiat
)
a
bestiall
Separator
is
arisen
;
which
hath
revealed
or
made
manifest
all
the
properties
of
all
Beasts
,
whence
such
manifold
,
and
divers
Lusts
,
Imaginations
,
desires
,
and
wills
,
are
in
man
.
47.
Which
false
Separator
hath
advanced
it selfe
to
the
height
,
and
got
the
Dominion
,
and
attracted
all
the
Principles
unto
it selfe
,
and
hath
made
a
Monster
,
out
of
Gods
Order
.
48.
Which
monstrous
Image
hath
in
or
with
its
will
,
and
desire
,
whol●y
turned
it selfe
away
from
the
will
of
God
;
from
the
Divine
light
;
whereby
the
Divine
Ens
from
the
being
,
or
essence
of
the
holy
World
,
did
vanish
or
disappeare
in
him
;
and
he
(
Viz.
man
)
remained
onely
as
a
Monster
of
Heaven
;
and
was
by
his
Separator
made
a
Beast
of
all
Beasts
,
which
even
now
ruleth
in
,
over
,
and
with
all
beasts
;
in
whom
the
Spirit
of
the
World
with
the
Stars
,
and
Elements
hath
obtained
the
Rule
and
dominion
.
49.
Therefore
man
now
runneth
,
and
Seeketh
againe
his
first
right
home
,
Native
Countrey
;
for
in
this
Condition
,
or
property
he
standeth
in
meer
unquietnesse
;
and
sometimes
he
is
Seeking
in
one
thing
,
and
by
and
by
in
another
,
and
supposeth
to
bring
himselfe
to
Rest
in
this
Monster
;
and
yet
he
runneth
on
in
the
false
awakend
bestiall
will
,
which
cannot
reach
the
will
of
God
.
50.
He
runneth
now
onely
in
the
false
light
of
his
selfehood
,
which
is
borne
in
his
Imagination
with
a
Monstrous
Separator
which
maketh
him
an
Earthly
Minde
,
wherein
the
Constellations
have
their
influence
,
and
operations
;
and
he
hath
the
whole
visible
World
for
his
Enemy
.
51.
And
he
standeth
as
a
rose
in
a
bush
of
thornes
which
is
continually
rent
,
scracht
,
and
torne
by
the
thornes
;
and
yet
he
could
not
be
said
to
be
a
Rose
,
if
the
Divine
Grace
had
not
come
to
assist
and
restore
him
,
and
againe
inspired
,
and
given
in
it selfe
into
his
internall
Ground
,
wherein
the
Love
of
God
to
the
new
Regeneration
is
tendred
unto
him
.
52.
Therefore
I
say
that
it
is
most
exceeding
necessary
for
man
to
learne
to
know
himselfe
,
what
he
is
;
before
he
runneth
,
and
Seeketh
;
for
his
Seeking
else
,
will
prove
onely
a
Tormenting
,
whereby
he
tormenteth
,
and
perplexeth
himselfe
in
a
false
Separator
,
and
yet
cannot
obtaine
the
Rest
;
and
true
Satisfaction
.
53.
For
all
these
Earthly
wills
[
and
wayes
]
wherein
he
thinketh
to
bring
himselfe
into
rest
and
quietnesse
,
are
onely
an
adverse
will
,
striving
against
God
,
Viz.
the
Eternall
One
.
54.
For
it
lyeth
not
in
any
mans
owne
willing
,
that
is
in
the
Grace
which
is
inspired
into
him
.
55.
For
without
Grace
man
is
dead
,
and
blind
in
respect
to
God
,
and
he
is
not
able
to
attain
any
true
life
;
unlesse
the
Grace
be
stirred
up
,
awakened
and
revealed
in
him
.
56.
Moreover
in
these
Earthly
wills
there
can
be
no
awakening
;
for
they
cannot
reach
or
obtain
Grace
,
much
lesse
awaken
it
;
and
therefore
the
whole
Man
in
soul
,
and
minde
,
must
onely
immerse
it selfe
into
the
Grace
and
be
willing
to
become
a
nothing
to
it selfe
;
that
desireth
nothing
but
the
Grace
,
that
Grace
might
be
living
and
working
in
him
;
and
his
owne
will
be
Stupifyed
,
overcome
,
and
mortifyed
,
57.
As
the
Sunne
breaketh
forth
in
the
night
[
or
darknesse
]
and
changeth
the
Night
into
day
;
the
like
is
to
be
understood
concerning
man
;
of
w●●●h
Christ
saith
;
unlesse
you
turne
,
and
become
like
Children
you
shall
not
see
the
Kingdome
of
God
,
namely
the
divine
Separator
,
whence
all
things
are
risen
,
and
spring
Originally
.
58.
For
no
knowledge
is
right
or
fundamentall
unlesse
it
comes
from
the
Divine
Science
,
out
of
the
severation
of
the
Divine
Spiration
from
whence
all
things
have
their
Originall
.
59.
Now
if
such
a
knowledge
shall
againe
arise
in
man
,
then
the
Divine
Seperator
must
stand
in
an
Essence
of
his
likenesse
;
namely
,
in
a
Divine
Ens
,
wherein
the
Divine
Word
speaketh
,
and
the
Divine
light
shineth
in
that
same
Speaking
,
or
Spiration
.
60.
And
even
then
the
humane
Science
(
which
inchoatively
is
arisen
from
the
Spiration
of
the
Word
)
may
in
that
same
light
see
,
not
onely
it selfe
,
but
likewise
all
other
naturall
things
according
to
the
severation
of
the
Word
;
and
after
a
Magicall
manner
worke
in
and
with
all
things
in
a
Divine
way
,
nature
and
property
.
61.
For
man
is
blind
in
all
Gods
workes
,
62.
All
the
searching
and
seeking
of
Man
,
whereby
hee
will
finde
out
the
ground
of
a
thing
is
blind
,
and
is
wrought
onely
in
the
shell
or
outside
;
wherewith
the
Essence
of
the
Tree
is
covered
.
63.
If
there
shall
be
a
true
finding
,
then
the
humane
Science
must
enter
into
the
property
of
the
thing
,
and
be
able
to
behold
the
very
Separator
.
64.
Therefore
it
is
the
greatest
and
most
toylesome
misery
of
mankinde
,
that
they
run
,
annd
seeke
altogether
in
blindnesse
,
and
begin
to
seeke
the
shell
in
the
bare
letter
,
and
its
expression
[
or
many
formes
of
writings
]
whereas
all
things
are
outwardly
signed
,
as
they
are
in
their
internall
Ens
and
Essence
,
and
the
Separator
of
all
things
hath
shewn
,
and
set
forth
himselfe
visibly
,
and
formally
,
so
that
the
Creator
is
known
in
and
by
the
Creation
.
65.
For
all
Beings
are
but
one
onely
Being
,
which
hath
breathed
forth
it selfe
out
of
it selfe
,
and
hath
severized
,
and
formized
it selfe
;
and
yet
it
proceedeth
out
of
that
same
impressure
or
formation
into
a
Centre
pecullarly
distinct
;
that
is
,
with
each
impressure
and
forming
of
the
desire
.
66.
Where
the
severized
,
parted
,
and
divided
will
,
doth
impresse
,
and
forme
it selfe
into
a
peculiar
particularity
,
where
a
Centre
doth
arise
,
and
in
the
Centre
a
Separator
,
or
Creator
of
its
owne
Selfe
[
or
Being
]
namely
,
a
former
of
the
re-expressing
,
or
re-spirating
Will
,
as
we
see
the
same
in
the
Earth
,
where
every
Hearb
,
hath
its
owne
Separator
in
it selfe
,
which
doth
so
make
and
severize
it
into
forme
.
67.
Now
if
Man
(
beings
Gods
Image
,
in
whom
the
Divine
speaking
,
all
things
will
be
opened
and
revealed
in
his
understanding
.
68.
Otherwise
he
runs
on
in
his
seeking
as
a
blind
Man
that
speaketh
of
Colours
,
and
doth
neither
see
nor
know
any
Colour
;
this
all
States
and
Orders
of
the
World
are
to
consider
,
that
they
all
run
blindfolded
without
the
Divine
Light
,
onely
in
an
Astrall
Sydereall
imaginary
fansie
,
according
as
the
Constellations
of
the
Stars
doe
forme
and
frame
in
and
upon
Reason
.
69.
For
Reason
is
nothing
else
but
an
humane
Constellation
;
which
is
a
darke
draught
,
or
resemblance
of
all
the
Principles
;
it
standeth
onely
in
an
imaginary
figure
,
and
not
in
the
Divine
Science
.
70.
But
if
the
Divine
light
be
manifest
,
and
shineth
therein
,
then
the
Divine
Word
beginneth
to
speake
[
or
worke
]
therein
out
of
the
Eternall
knowledge
[
Science
,
or
Wisedome
]
and
then
Reason
is
a
true
mansion
or
receptacle
of
Divine
Knowledge
and
Revelation
,
and
even
then
it
may
be
rightly
and
truely
used
;
but
being
voyd
of
this
it
is
no
more
then
an
Astrum
of
the
visible
World
.
71.
It
is
therefore
declared
to
all
lovers
of
Arts
(
whose
Separator
is
an
Artist
of
Great
Subtility
in
them
)
that
they
first
seek
Gods
Love
and
Grace
,
72.
The
which
is
forbidden
to
the
Children
of
God
,
in
whom
the
grace
is
revealed
,
that
they
cast
not
Pearl
before
Swine
;
upon
paine
of
Eternall
Punishment
.
73.
Onely
it
is
freely
granted
them
to
declare
the
light
,
and
to
shew
the
way
of
attaining
the
Pearl
.
74.
But
to
give
the
Divine
Separator
into
the
bestiall
hand
,
is
prohibited
;
unlesse
a
man
knoweth
the
way
,
and
will
of
that
man
[
that
desires
it
.
]
75.
Thus
my
beloved
brethren
upon
such
consideration
and
instruction
,
I
will
(
through
the
permission
of
divine
grace
and
the
Cooperation
of
this
present
time
)
a
little
decipher
,
and
represent
unto
you
the
Divine
Mystery
,
how
God
through
his
word
hath
made
himselfe
Visible
,
Sensible
,
Perceivable
,
moreover
Creaturall
,
and
formall
;
be
pleased
to
consider
further
of
it
;
yet
let
it
be
done
as
is
above
mentioned
;
otherwise
I
shall
be
as
one
dumbe
unto
you
,
and
the
blame
thereof
is
not
to
be
imputed
to
me
.
76.
God
(
what
he
is
in
himselfe
)
is
neither
nature
nor
creature
,
neither
this
nor
that
,
neither
high
nor
deep
;
he
is
the
Abysse
,
and
the
Bysse
of
all
Beings
,
an
eternall
One
;
where
there
is
no
ground
or
place
;
he
is
to
the
Creature
in
its
strength
[
or
capacity
]
a
Nothing
,
and
yet
is
through
all
things
77.
Nature
is
his
Something
wherewith
hee
makes
himselfe
visible
,
sensible
,
and
perceivable
,
both
according
to
Eternity
,
and
time
.
78.
All
things
are
arisen
through
the
Divine
Imagination
,
and
do
yet
stand
in
such
a
birth
,
station
,
or
Government
.
79.
The
foure
Elements
likewise
have
such
a
ground
[
birth
,
or
Originall
]
from
the
Imagination
of
the
Eternall
One
,
concerning
which
I
will
here
set
downe
a
Table
,
how
the
one
doth
unfold
and
spirate
or
breath
it selfe
forth
out
of
another
.
80.
In
which
annexed
Table
,
the
ground
of
all
the
Mysteries
of
the
Divine
Manifestation
is
pourtrayed
;
for
a
further
consideration
of
the
same
;
the
understanding
and
capacity
whereof
,
is
not
in
Natures
owne
ability
without
the
light
of
God
;
but
it
is
easily
to
be
understood
of
those
who
are
in
the
Light
;
and
it
is
childlike
[
simple
,
plaine
.
]
81.
Like
as
my
Writings
doe
sufficiently
,
and
largely
shew
;
and
here
onely
is
represented
briefly
in
a
Figure
or
Scheme
.
82.
And
so
Sirs
,
I
commend
and
commit
you
to
the
salutation
of
the
Love
of
Jesus
Christ
;
who
by
his
aspect
,
and
salutation
,
is
the
very
Key
to
understand
this
Table
.
Dated
,
11.
November
,
1623.
J.
B.
THE
SEVENTH
EPISTLE
,
TO
One
of
the
NOBILITIE
IN
SILESIA
.
Our
Salvation
[
is
]
in
t●e
life
of
Jesus
Christ
in
us
.
1.
NOBLE
,
and
right
Honourable
Sir
,
The
Divine
light
,
and
the
internal
Divine
contemplation
of
the
Soule
in
it selfe
,
and
all
bodily
wellfare
,
with
syncere
wishes
,
and
cooperating
desires
of
fellowship
and
Member-like
society
in
Our
IMMANVEL
,
premised
.
2.
Seeing
I
have
observed
,
that
you
are
a
lover
of
Divine
Wisedome
,
and
also
a
growing
branch
in
the
Life-Tree
of
God
in
Christ
,
in
whom
all
the
Children
of
God
are
as
Members
,
and
moreover
perceived
how
the
drawing
of
the
Father
hath
brought
you
into
an
hungry
desire
after
the
true
Sap
,
and
Divine
Power
,
and
likewise
in
some
measure
hath
enriched
you
with
the
knowledge
of
the
same
Tree
of
Life
;
thereupon
I
have
taken
occasion
(
in
a
Christian
and
Member-like
property
and
desire
after
the
same
Life-Tree
of
Christ
)
once
more
to
salute
you
,
and
mutually
to
exhort
one
another
,
as
Labourers
set
in
the
Vineyard
of
Christ
,
and
called
to
this
Worke.
3.
Especially
that
we
looke
well
to
our selves
in
this
valley
of
darknesse
,
and
lift
up
our
eyes
and
heads
,
in
that
we
see
the
darknesse
and
the
very
workings
thereof
before
our
eyes
;
and
put
our selves
in
minde
,
that
Christ
hath
taught
us
,
that
Our
Redemption
draweth
neere
;
and
indeed
,
Goe
out
from
Babel
,
which
hath
a
long
time
held
us
captive
,
and
imprisoned
.
4.
And
not
regard
the
loud
cry
,
and
pratings
,
where
they
promise
to
us
golden-Mantles
of
grace
,
and
put
them
about
us
,
and
comfort
,
●ickle
,
and
flatter
us
with
a
strange
pretence
[
or
shew
of
holinesse
]
as
if
we
were
received
to
be
Children
of
grace
[
*
](A28521-e16580-b)
*
Externally
from
without
by
a
sundry
particular
Election
;
also
that
we
looke
not
upon
,
or
regard
Our
owne
Merits
,
or
abilities
.
5.
All
which
availe
nothing
before
God
;
but
a
new
Creature
in
Christ
,
borne
of
God
,
availeth
before
God
;
for
Christ
is
onely
the
Grace
,
which
availes
with
God
.
6.
Now
whosoever
is
borne
of
Christ
,
Suffering
,
Death
,
and
Resurrection
;
he
is
a
Member
on
his
body
,
from
him
onely
flow
the
streames
of
living
Water
,
through
the
powerfull
Word
of
Christ
,
which
as
to
the
internall
ground
is
become
Man
in
him
,
Cosmick
Spirit
of
the
externall
Man
.
7.
For
as
God
hath
manifested
the
grand
Mystery
(
wherein
the
whole
Creation
hath
lyen
in
an
Essentiall
manner
without
formings
)
out
of
the
power
of
his
Word
,
and
through
the
grand
Mystery
hath
expressed
[
the
word
of
powers
]
into
the
Severation
or
variety
of
spirituall
formings
;
in
which
spirituall
formes
the
Science
of
the
Powers
,
have
stood
in
the
Desire
;
that
is
,
in
the
Fiat
;
wherein
every
Science
in
the
Desire
to
manifestation
,
hath
brought
it selfe
into
a
corporeall
bodily
Being
;
Even
so
likewise
the
same
grand
Mystery
,
Viz.
The
Essentiall
Word
of
Gods
power
lyeth
in
Man
(
the
Image
,
and
likenesse
of
God
)
both
according
to
Eternity
,
and
time
.
8.
By
which
Mystery
the
living
Word
of
God
doth
utter
and
expresse
it selfe
either
in
Love
or
Anger
,
or
in
fans●e
;
according
as
the
humane
Mystery
standeth
in
a
moveable
Desire
[
or
affection
]
to
Evillor
Good
;
as
it
is
written
,
With
the
holy
thou
art
holy
,
and
with
the
perverse
thou
art
perverse
;
also
,
such
as
the
people
is
,
such
a
God
they
also
have
.
9.
For
in
what
property
the
Mystery
in
Man
is
excited
,
and
awakened
;
such
a
word
uttereth
it selfe
from
his
powers
,
as
wee
plainely
see
,
that
nothing
else
but
Vanity
is
uttered
by
the
Wicked
.
10.
Now
how
should
there
be
a
good
expression
and
will
,
where
the
Mystery
to
the
Speaking
[
and
willing
]
is
a
false
ground
,
and
poysoned
by
the
Devill
in
the
wrath
of
nature
;
which
false
Mystery
can
neither
will
,
nor
doe
any
good
,
that
may
be
acceptable
to
God
;
unlesse
it
be
first
enkindled
by
God
,
that
it
obtain
a
Godly
will
and
desire
;
whence
a
divine
expression
,
and
operation
of
good
followeth
.
11.
For
Christ
said
,
An
Evill
tree
cannot
bring
forth
good
fruit
;
How
then
will
he
bring
forth
good
fruit
,
where
a
false
tree
standeth
,
under
a
strange
shew
[
or
glittering
hypocrisie
?
]
The
purple-mantle
of
Christ
hath
its
fruits
in
it
;
but
what
is
that
to
a
false
beast
,
that
is
full
of
poyson
,
and
will
cover
himselfe
with
that
Mantle
and
take
it
for
his
owne
;
and
yet
bringeth
forth
nothing
but
hellish
fruit
?
Or
what
hath
the
Titular
Christian
to
doe
to
boast
,
and
glory
that
he
is
a
Christian
;
whereas
he
liveth
,
walketh
,
and
is
,
without
Christ
?
12.
None
is
a
Christian
,
unlesse
he
be
Tinctured
anew
with
the
spirit
of
Christ
;
Gods
love
;
that
the
grace
of
God
in
Christ
be
manifest
in
the
Mystery
of
his
life
as
to
the
soul
;
and
cooperateth
and
willeth
in
the
humane
life
.
13.
Now
if
he
will
become
such
a
one
,
then
he
must
turne
from
his
Imagining
in
the
Cosmick
Spirit
wherewith
the
soule
is
covered
and
disguised
,
imputed
grace
must
be
borne
,
and
become
man
in
him
,
as
to
the
internall
ground
;
without
this
,
there
is
none
a
Christian
,
let
him
make
never
such
devout
shewes
;
dissemble
,
flatter
,
and
doe
what
he
will
,
his
sins
must
be
forgiven
him
onely
through
the
Divine
Alloquy
,
or
in
Spiration
in
himselfe
.
14.
Eor
when
Christ
is
Conceived
in
the
inspired
[
inspoken
]
word
of
grace
,
which
the
soule
doth
take
and
impresse
into
it selfe
from
his
Promise
,
then
the
foundation
is
layd
in
the
corrupt
,
or
decayed
Mystery
to
a
Child
of
God
;
and
then
the
divine
[
*
](A28521-e16940-b)
*
Or
,
Breeding
or
Hatching
.
Impregnation
beginneth
and
proceedeth
,
wherein
the
humanity
of
Christ
is
conceived
and
borne
;
which
onely
is
the
Temple
of
the
Holy
Ghost
;
and
from
this
new
birth
,
the
fiery
soule
eateth
Gods
bread
,
which
commeth
from
Heaven
;
and
without
this
,
man
hath
no
life
in
him
,
John
6.
which
no
Hypocrite
under
the
Purple
Mantle
of
Christ
can
enjoy
,
but
onely
that
man
who
is
not
borne
of
flesh
and
blood
,
nor
of
the
will
of
man
,
but
regenerate
of
God
,
in
whom
the
Word
of
God
(
whence
the
first
man
was
created
)
speaketh
,
ruleth
,
liveth
,
and
willeth
.
15.
For
the
life
of
Man
was
in
the
beginning
in
the
Word
(
John
1.
)
when
the
same
was
inspired
or
breathed
into
the
created
Image
;
but
when
it
turned
it selfe
from
the
speaking
of
the
Word
into
a
peculiar
selfe
willing
and
speaking
in
good
and
evill
,
that
is
,
into
its
owne
lust
and
contrived
Imagination
,
then
the
first
good
will
in
the
Creature
to
the
re-expressing
,
did
perish
;
and
now
he
must
enter
againe
into
the
first
Speaking
Word
and
speake
with
God
,
or
he
is
eternally
without
God
.
16.
Which
this
present
World
cannot
nor
will
not
understand
,
with
Money
,
through
the
selfish
power
and
violence
,
many
thousand
Soldiers
,
who
must
maintaine
it
by
force
,
that
the
selfe-will
that
is
departed
from
God
,
may
be
truely
upheld
,
as
we
now
see
before
our
eyes
,
by
which
expression
this
selfe-will
also
is
beaten
downe
,
and
kils
,
and
destroyes
it selfe
.
17.
Therefore
beloved
Sir
,
and
fellow
member
in
the
life-Tree
of
Christ
,
I
would
entreat
you
in
a
Christian
way
,
and
stirre
you
up
(
as
one
Member
is
bound
to
doe
to
another
)
in
the
present
Expression
[
wayes
and
courses
]
of
the
World
(
where
the
Turba
Magna
doth
also
play
,
and
expresse
it selfe
,
and
a
great
contesting
,
pulling
downe
,
or
degrading
shall
be
)
constantly
and
stedfastly
to
keep
your selfe
in
the
internall
speaking
of
Gods
mercy
,
and
continually
to
enter
into
your
internall
ground
,
and
in
no
wise
to
be
perswaded
and
misled
by
the
Serpent
to
the
false
speaking
of
Brother-slaughter
;
but
you
(
as
a
famous
Lord
)
continually
behold
your selfe
in
the
Looking-glasse
of
Christs
processe
and
Doctrine
.
18.
For
this
present
speaking
is
spoken
in
the
wrath
of
God
through
his
awakend
and
enkindled
Anger
;
and
it
is
very
evill
,
and
dangerous
to
have
a
hand
and
voyce
therein
,
especially
when
the
[
*
](A28521-e17150-b)
*
Punishment
,
or
severe
Execution
.
Turba
must
be
spoken
;
it
is
altogether
unfaithfull
,
and
it
devoures
its
Father
and
Mother
that
brings
it
forth
,
and
it
is
a
Besom
of
Gods
Anger
.
19.
Supposed
Religions
,
for
which
men
contend
and
fight
;
and
not
to
assent
with
the
conscience
of
Faith
,
to
one
Party
that
gets
the
Victory
;
for
there
is
no
other
true
Faith
which
saveth
,
CHRIST
IN
VS
,
he
onely
destroyeth
sin
in
us
,
and
bruiseth
the
head
of
the
Serpents
Imagination
in
us
;
and
ariseth
in
Gods
righteousnesse
(
which
he
with
his
blood
hath
fulfilled
in
us
)
from
the
sleep
of
Death
.
20.
Christ
must
arise
from
death
in
our
poore
soule
;
namely
,
in
a
new
humanity
,
which
walketh
and
dwelleth
with
,
and
in
Christ
in
Heaven
,
where
Heaven
is
in
the
new
man
;
whereout
proceede
the
workes
of
Love
,
as
it
is
meete
and
requisite
for
the
Children
of
God
.
21.
And
though
the
externall
man
liveth
in
earthly
weaknesse
and
infirmityes
,
yet
that
taketh
not
away
the
Temple
of
Jesus
Christ
,
for
Christ
in
the
internall
ground
doth
continually
bruise
the
head
of
the
Serpent
in
the
flesh
;
and
Christ
must
be
continually
stinged
by
the
Serpent
in
the
heel
,
till
we
be
freed
of
this
Beast
.
22.
Moreover
loving
Sir
,
I
doe
intreat
you
in
a
Christian
brotherly
way
,
seriously
to
take
notice
of
this
present
time
,
in
the
true
feare
of
God
;
if
you
be
pleased
to
let
my
good
meaning
take
place
with
you
,
it
will
never
repent
you
;
for
I
speak
that
which
is
made
known
to
me
from
the
Most
high
,
out
of
his
Grace
,
be
pleased
diligently
to
consider
of
i●
,
and
let
the
spirit
of
God
be
your
Meditation
.
23.
For
there
shall
shortly
come
a
time
,
where
good
friends
shall
be
sifted
and
proved
,
that
we
might
stand
stedfast
in
Christ
;
of
the
which
,
in
love
,
I
would
put
you
in
minde
;
for
the
time
of
Refreshment
commeth
soone
after
,
where
faithfull
people
shall
intirely
love
one
another
;
after
which
love
I
continually
hunger
and
thirst
,
and
it
is
my
syncere
and
constant
wish
,
that
Babel
may
soone
come
to
her
end
,
and
Christ
may
come
into
the
Valley
of
Jehosophat
,
that
all
Nations
might
see
and
praise
him
.
24.
I
entreat
you
to
send
my
three
Treatises
(
Viz.
1.
of
Repentance
:
2
of
the
New
birth
:
3.
of
Resignation
;
some
whereof
I
gave
you
my selfe
,
and
the
rest
I
sent
by
Mr.
Rudolff
)
to
Mr.
Rudolffus
of
Gersdorp
;
for
I
have
written
to
him
that
he
should
send
them
me
to
Zagan
,
to
Mr.
Christianus
Bernhard
,
from
whom
I
shall
have
them
by
one
or
other
;
or
if
you
your selfe
had
any
occasion
toward
Zagan
,
be
pleased
to
send
them
to
Mr.
Christianus
Bernhard
,
dwelling
upon
the
Market
place
;
a
yeare
since
he
was
Customer
;
he
is
a
young
companion
of
the
Theosophick
Schoole
;
to
him
I
have
convenient
opportunity
every
weeke
.
25.
These
Treatises
are
very
much
desired
of
the
Lovers
,
and
may
doe
much
good
;
I
pray
send
them
by
the
first
opportunity
;
for
it
is
of
much
concernment
;
and
when
you
shall
finde
convenient
leasure
to
study
,
I
will
send
you
somewhat
more
deep
,
for
I
have
written
this
Autume
,
and
Winter
,
without
ceasing
:
And
I
commend
you
unto
the
Love
of
Jesus
Christ
,
and
his
gracious
Protection
.
Dated
,
19.
Feb.
1623.
THE
EIGHTH
EPISTLE
:
An
Answer
upon
four
QVESTIONS
.
-
1.
Of
the
Serpent
,
which
after
the
Curse
must
eate
Earth
,
and
creep
upon
the
Belly
.
-
2.
Of
Paradise
,
and
the
Garden
of
Eden
.
-
3.
Whether
the
Beasts
(
being
they
were
in
Paradise
,
and
moreover
wholly
earthly
)
did
also
feed
upon
Paradisicall
Fruit
?
-
4.
Whether
the
Beasts
before
the
Curse
,
were
so
wild
,
hairy
,
and
rugged
,
as
now
they
are
?
Our
Salvation
in
the
Life
of
Jesus
Christ
in
Us.
WORTHY
,
much
respected
,
very
Learned
,
and
beloved
Friend
and
Brother
,
in
Christ
our
onely
life
;
I
heartily
wish
unto
you
an
happy
New
yeare
,
that
you
may
begin
the
same
in
a
Divine
will
,
in
the
drawing
of
the
Father
to
Christ
,
and
likewise
finish
it
in
this
time
,
in
an
effectuall
working
power
of
the
spirit
of
Christ
in
his
Vineyard
,
and
that
many
Grapes
may
grow
in
the
Garden
of
Christ
within
you
,
and
that
God
would
be
pleased
to
preserve
you
in
the
bundle
of
the
living
,
in
this
yeare
when
the
Constellation
of
his
Wrath
doth
draw
the
Sword
;
as
I
doe
not
doubt
,
but
that
you
(
as
a
Cooperating
branch
on
the
Vine
Christ
)
will
shew
forth
your selfe
in
Good
,
New
,
and
Heavenly
fruits
.
2.
For
the
Gate
of
grace
and
knowledge
standeth
likewise
in
a
peculiar
motion
[
and
doth
open
it selfe
in
a
singular
desire
,
and
affection
]
that
the
Children
o●
Christ
might
also
reape
in
their
harvest
[
and
fruits
of
Christian
love
,
and
piety
,
as
well
as
the
Children
of
Babel
their
harvest
of
Envy
,
Contention
,
and
desolation
]
if
they
would
but
seriously
labour
;
and
not
lye
so
faint
and
sluggish
in
the
Sleep
of
Antichrist
;
as
the
grace
of
the
most
High
hath
given
me
to
know
,
and
understand
.
3.
I
intended
to
have
spoken
wi●h
you
againe
the
last
time
at
my
Returne
;
but
by
the
Guidance
of
God
I
was
led
another
way
;
and
I
shall
yet
doe
it
,
when
ever
I
come
that
way
,
if
occasion
permitt
.
4.
I
think
also
of
the
discourse
we
had
then
at
our
Meeting
,
where
many
things
were
put
to
the
Question
which
by
reason
of
the
many
objections
then
made
(
which
cause
much
mistaking
,
and
confusion
)
could
not
be
so
well
determined
as
they
ought
,
being
I
was
also
in
hast
.
5.
Yet
(
upon
the
desire
of
some
high
persons
,
with
whom
I
did
Converse
in
the
Christmasse
holy
dayes
when
I
departed
from
you
,
where
some
very
Learned
men
of
Iaver
,
and
of
Strieg
,
together
with
other
brave
Gentlemen
,
were
present
)
I
have
written
a
pretty
large
Book
concerning
Election
;
in
that
all
those
questions
,
and
more
are
set
downe
at
large
and
determined
in
the
deepest
ground
.
6.
And
I
hope
that
the
same
shall
put
an
End
to
many
contentions
,
7.
Whereas
yet
among
the
true
Christians
,
and
the
Children
of
God
in
all
nations
there
hath
not
been
any
controversy
,
and
division
,
for
in
Christ
we
are
all
but
one
Tree
spread
forth
into
many
branches
,
and
twigs
.
8.
And
controversie
is
hence
arisen
,
that
the
World
is
fallen
into
its
selvish
lust
and
Imagination
;
whereby
they
have
rent
themselves
of
from
Christ
their
Stem
;
in
whom
Christians
should
stand
in
unity
but
have
turned
themselves
unto
Images
[
opinions
mentall
●dols
]
and
questions
.
9.
Out
of
which
questions
such
controversies
,
and
contentions
are
arisen
;
where
the
pride
of
the
Devill
hath
been
involved
in
the
questions
,
and
hath
so
imprinted
,
and
immodellized
it selfe
on
the
Image
of
man
;
that
they
have
fought
for
their
Images
and
opinions
,
and
have
therein
extolled
,
and
advanced
themselves
;
and
Christs
Humility
,
wherein
we
should
dye
in
Christ
from
our
evill
nature
,
is
quite
forgotten
;
so
that
for
the
present
we
are
rather
a
Monster
of
an
Image
,
then
a
living
Christendome
,
in
spirit
,
and
in
Power
.
10.
For
a
Christian
must
,
and
ought
to
stand
in
the
Tree
of
Christ
with
the
Encrease
and
groweth
of
Christs
life
,
and
also
live
in
the
spirit
of
Christ
,
11.
Christ
must
wholly
receive
and
take
possession
of
the
internall
ground
of
the
soule
;
that
the
severe
justice
of
God
(
which
holdeth
us
captive
in
the
Anger
)
might
be
satisfied
with
Christs
fulnesse
[
and
effectuall
merit
]
that
Christ
may
fulfill
the
anger
of
God
in
us
with
love
,
and
mortifie
the
will
of
the
Devill
;
and
also
the
nature
in
the
wrath
of
God
,
and
wholly
annihilate
it's
will
,
that
so
he
may
dye
in
the
love
of
Christ
,
and
bring
forth
a
new
will
in
the
L●ve-spirit
of
Christ
through
the
nature
of
the
soule
,
which
liveth
and
walketh
in
God
,
as
St.
Paul
saith
,
Our
conversation
is
in
the
Lord
.
12
Lip-labour
,
and
the
Pratings
of
the
mouth
avail
nothing
;
the
same
make
no
Christian
;
a
Christian
must
alwaies
be
borne
(
or
regenerated
)
of
Christ
;
else
he
is
no
Christian
,
no
outward
imputed
righteousnesse
,
or
grace
helpeth
at
all
.
13.
All
the
comforting
,
flattering
,
soothing
,
and
dissembling
is
but
in
vaine
;
where
the
purple-mantle
of
Christ
is
put
upon
the
man
of
iniquity
and
malice
,
[
or
the
Cain-like
hypocrite
,
]
who
from
without
will
be
an
adopted
Child
of
grace
.
14.
For
no
Whore
,
or
[
*
](A28521-e18030-b)
*
One
that
is
gotten
with
Childe
.
one
that
is
impregnated
,
can
be
a
Virgin
,
albeit
she
puts
on
a
maides
Garland
;
yea
no
Prince
,
or
Potentate
can
grace
her
with
any
Virginitie
.
15.
Thus
the
flattering
hypocrisie
,
and
comforting
[
with
Christs
Merits
,
and
promises
]
is
to
be
understood
,
unlesse
we
be
converted
,
and
become
like
Children
which
hang
on
the
breasts
of
their
Mother
,
and
receive
and
conceive
in
us
the
Ens
[
or
essentiall
Power
]
of
Christ
,
which
destroyeth
the
Harlot
;
that
a
new
spirit
may
be
borne
in
us
out
of
Christ
,
whole
processe
of
Christ
,
which
is
the
imputed
grace
in
Christ
.
16.
A
Christian
must
be
begotten
,
and
regenerated
of
the
same
grace
,
17.
Beloved
friend
Mr.
Frederick
your
questions
require
a
large
declaration
;
in
the
Treatise
or
Commentary
upon
Genesis
they
be
all
determined
at
large
;
and
if
you
obtain
the
eyes
and
fight
of
Christ
,
then
there
need
not
any
such
questions
at
all
in
such
smal
things
;
which
indeed
are
too
high
for
Reason
;
but
in
Christ
they
are
nothing
but
a
Childlike
play
;
but
however
I
will
answer
you
breifly
thus
.
The
First
Poynt
.
Of
the
Serpent
,
which
after
the
Curse
must
eate
Earth
,
and
Creep
upon
the
Belly
.
18.
First
,
concerning
the
Article
of
the
Serpent
(
which
after
the
curse
must
feed
upon
Earth
,
and
creep
upon
the
Belly
)
[
I
answer
]
that
her
Shape
and
Forme
was
such
,
but
her
Body
and
Spirit
was
not
so
evill
in
the
fiery
Science
of
the
ground
of
nature
,
as
after
the
Curse
.
19.
For
both
Tinctures
of
good
,
20.
She
was
in
her
ground
before
the
Creaturall
originall
(
whence
she
in
the
Grand
Mystery
was
put
into
the
Severation
to
a
creature
)
a
faire
and
excellent
Ens
of
great
power
and
vertue
.
21.
But
the
Devills
Imaginations
(
when
he
sate
like
an
Enthroned
Prince
in
the
ground
of
nature
in
very
high
power
and
dominion
,
)
poysoned
this
Ens
;
which
in
the
Severation
formed
it selfe
into
a
Serpent
;
and
therefore
he
made
use
of
her
for
his
Instrument
by
the
same
cunning
and
by
the
same
poyson
in
which
lay
the
mightiest
power
to
make
Eve
monstrous
.
22.
Yee
Physitians
!
It
behoveth
you
doubtlesse
well
to
know
,
and
understand
the
Mystery
of
the
Serpent
,
and
wha●
lyeth
hid
under
her
poyson
;
if
you
take
out
the
same
,
and
proceed
aright
in
the
processe
thereof
,
then
you
may
get
a
Tincture
against
poyson
,
the
like
whereof
is
not
to
be
had
.
23.
Shee
was
in
the
Ens
of
the
Grand
Mystery
,
before
shee
was
a
Creature
,
a
Virgin
;
but
after
the
Curse
,
shee
became
an
Whore
;
Magically
[
or
Parabolically
]
to
be
understood
.
24.
She
saw
in
her
the
ground
of
the
inward
,
and
outward
World
,
and
therefore
one
must
come
out
of
the
inward
World
and
kill
her
monster
,
which
she
hath
putt
upon
Eve
;
and
an
whole
Booke
might
be
written
,
of
what
the
desire
of
the
Devill
hath
wrought
,
by
and
through
her
,
25.
But
when
she
did
helpe
to
deceive
the
Image
of
God
;
then
God
accursed
the
same
that
she
became
blind
as
to
the
internall
ground
;
and
was
also
altogether
Manifest
in
the
four
Elements
;
and
so
she
fell
into
the
Earth
whence
the
body
was
taken
,
and
moreover
she
fell
onely
to
the
wrath
[
or
bad
part
]
of
the
Earth
;
she
can
no
more
obtain
or
reach
the
good
part
or
quality
of
the
Earth
as
other
Beasts
doe
;
and
therefore
shee
must
eate
Earth
;
namely
,
the
property
of
the
curse
in
the
Earth
.
26.
Shee
was
a
flying
Worme
,
else
nature
would
have
provided
her
legges
,
as
other
Wormes
have
on
Earth
;
but
her
nimblenesse
,
wily
subtlety
,
and
cunning
,
made
Eve
to
long
[
after
the
forbidden
fruit
.
]
The
Second
Point
.
Of
Paradise
,
and
the
Garden
Eden
.
27.
Paradise
was
the
temperature
in
Man
,
when
hee
knew
not
what
good
and
evill
was
;
where
the
Divine
light
did
shine
through
Nature
,
and
Tinctured
and
tempered
all
things
;
for
Paradise
is
revealed
in
us
againe
in
Christ
,
as
to
the
internall
ground
.
28.
But
when
God
saw
and
knew
that
he
would
fall
,
then
Paradise
sprung
not
forth
with
fruit
any
more
through
the
Earth
in
the
whole
World
(
albeit
it
was
every
where
manifest
)
but
onely
in
the
Garden
of
Eden
where
Adam
was
tempted
;
for
that
is
the
place
;
but
Paradise
is
the
quality
;
to
wit
,
the
life
of
God
in
the
similitude
[
or
Harmony
of
the
universall
Being
.
]
The
Third
Point
.
Whether
the
Beasts
(
being
they
were
in
Paradise
,
and
more-over
wholly
earthly
)
did
also
feed
upon
Paradisicall
fruit
?
29.
Beloved
Friend
Mr.
Frederick
,
every
Spirit
eateth
of
its
Mother
;
out
of
what
the
Eeasts
were
of
that
likewise
,
they
did
eate
;
namely
of
the
[
*
](A28521-e18530-b)
*
Quint-essence
in
Spiritu
Mundi
.
fifth
Essence
of
the
Earth
in
the
Cosmick
spirit
;
for
the
deepest
ground
of
the
Beasts
is
not
by
many
degrees
like
unto
Man
;
thus
did
they
feed
upon
their
Mother
;
namely
,
the
spirit
of
them
feeds
upon
the
Cosmick
spirit
,
and
the
body
upon
the
foure
Elements
.
30.
God
knew
very
well
that
man
would
not
stand
but
fall
,
what
use
or
profit
then
should
the
Paradificall
food
be
to
the
Beasts
;
in
the
Quintessence
there
lyeth
indeed
a
Paradificall
property
;
upon
that
they
feed
even
to
this
day
;
for
in
every
Beast
there
is
a
power
which
is
incorruptible
,
which
the
Cosmick
spirit
draweth
into
it selfe
to
the
Separation
of
the
last
Judgement
.
The
Fourth
Point
.
Whether
the
Beasts
were
so
wilde
and
rough
before
the
Curse
as
they
now
are
?
31.
Beloved
Mr.
Frederick
;
the
Garment
which
Adam
had
before
the
Curse
when
he
was
yet
naked
,
was
exceeding
faire
,
and
became
him
very
well
,
so
likewise
was
the
hide
of
the
Beasts
rough
and
hairy
,
unto
them
;
but
in
the
Curse
all
things
(
both
in
the
Beasts
,
and
in
the
Plants
of
the
Earth
)
were
deformed
,
and
changed
into
a
monstrous
strange
forme
;
they
had
indeed
such
a
cloathing
,
but
far
more
glorious
in
Colours
,
Feature
,
and
Ornament
,
of
the
pure
Tincture
.
32.
And
I
entreat
you
about
these
Queries
,
to
looke
into
the
[
*
](A28521-e18680-b)
*
Or
,
the
Book
called
the
Mysterium
Magnum
;
An
Exposition
upon
Genesis
.
Grand
Mystery
with
the
eyes
of
Christ
,
in
whom
all
the
Treasures
of
Wisedome
doe
lye
;
and
then
you
shall
see
them
better
in
the
understanding
,
then
I
can
in
hast
briefly
set
downe
in
writing
;
and
I
commit
you
to
the
Love
of
Jesus
Christ
.
THE
NINTH
EPISTLE
.
The
open
Fountaine
of
God
in
the
heart
of
Jesus
Christ
bee
our
refreshment
,
and
constant
Light
.
1.
WORTHY
,
much
respected
,
and
very
Learned
Sir
,
I
heartily
wish
unto
you
even
that
which
my
very
soule
desireth
of
God
;
namely
,
the
reall
true
Divine
Knowledge
in
the
love
of
Christ
,
that
God
would
vouchsafe
to
open
the
Centre
of
the
Soule
,
whereby
the
Paradificall
Lilly-twig
in
Christs
Rose-garden
,
might
spring
forth
,
grow
,
blossome
,
and
beare
fruit
;
and
the
streames
out
of
Christs
Fountaine
might
flow
from
you
;
and
you
might
be
taught
of
God
,
that
his
holy
spirit
might
drive
and
rule
you
:
As
it
is
written
,
Those
who
are
driven
and
moved
by
the
Spirit
of
God
,
they
are
the
Children
of
God
.
2.
I
have
received
your
Letter
,
and
thereby
understand
that
you
have
read
my
Writings
,
and
that
you
doe
delight
in
them
;
and
I
wish
from
my
very
heart
,
that
the
sense
and
right
meaning
of
the
same
may
be
apprehended
and
understood
;
and
then
there
would
be
no
need
of
any
further
asking
and
searching
.
3
For
the
Booke
in
which
all
Mysteries
lye
,
is
Man
himselfe
;
he
himselfe
is
the
Booke
of
the
Being
of
all
Beings
;
4.
But
if
the
Lilly
in
the
humanity
of
Christ
springeth
for●h
in
the
new
birth
out
of
the
soule
;
then
out
of
the
same
Lilly
the
spirit
of
God
proceedeth
,
as
out
of
his
owne
originall
and
ground
;
and
the
same
[
spirit
]
seeketh
and
findeth
all
Mysteries
in
the
Divine
Wisedome
.
5.
For
the
Lilly-branch
which
springeth
forth
in
the
new
birth
ou●
of
Christs
humanity
(
understand
the
new
borne
spirit
,
out
of
the
soules
●ssence
,
out
of
Christs
power
)
is
the
true
reall
branch
spr●nging
from
,
and
remaining
in
Gods
Tree
.
6.
As
a
Mother
beareth
a
childe
,
even
so
is
the
new
man
borne
in
and
out
of
God
;
and
no
otherwise
at
all
is
he
Gods
childe
and
heire
,
a
child
of
Heaven
and
of
Paradise
.
7.
No
imputed
righteousnesse
availeth
(
a
stranger
cannot
inherite
Gods
Kingdome
)
but
an
innate
righteousnesse
out
of
Gods
Essentiality
,
We
must
become
like
unto
Children
,
and
be
conceived
in
Gods
Essence
,
and
like
new
children
in
God
,
we
must
spring
forth
,
and
be
borne
anew
;
as
a
faire
flower
springeth
out
of
the
wilde
Earth
,
or
as
precious
Gold
groweth
in
a
rough
stone
,
or
drossy
Oare
;
otherwise
we
cannot
see
,
nor
inherite
the
Kingdome
of
God
.
8.
For
whatsoever
will
possesse
the
internall
spirituall
World
,
must
be
borne
out
of
the
same
;
the
earthly
flesh
from
the
foure
Elements
cannot
inherite
the
Kingdome
of
God
.
9.
But
the
Quint-essence
(
which
is
the
one
Element
;
namely
,
Paradise
)
whence
the
foure
Elements
have
their
rise
,
birth
,
and
proceeding
,
that
same
must
be
predominant
,
and
rule
over
the
foure
Elements
,
in
like
manner
as
the
light
containeth
the
darknesse
as
it
were
swallowed
up
,
and
yet
the
same
is
really
in
it
;
even
so
it
must
be
with
Man
.
10.
Onely
it
cannot
be
so
with
the
outward
man
in
this
time
of
the
earthly
life
;
for
the
outward
World
ruleth
ove●
the
outward
Man
;
seeing
it
was
made
manifest
in
Man
,
which
is
his
fall
.
11.
And
therefore
the
externall
man
must
perish
,
as
the
externall
World
perisheth
and
passeth
away
;
and
therefore
Man
in
this
time
cannot
attaine
perfection
;
but
the
true
man
must
continue
in
combate
and
strife
against
the
earthly
corrupt
life
,
which
is
its
owne
enemy
▪
where
eternity
and
time
strive
one
against
another
.
12.
For
through
strife
or
the
mutuall
combate
in
Nature
,
the
great
Arcanum
is
opened
,
and
the
eternall
wonders
in
Gods
wisedome
are
made
manifest
out
of
the
soules
Essence
.
13
As
the
eternall
God
hath
manifested
himselfe
through
the
time
,
Mysterious
Nothing
]
might
open
it selfe
and
be
brought
to
light
;
even
so
in
strife
and
combate
,
the
great
Mystery
must
be
revealed
in
Man
,
where
Gods
anger
and
love
,
as
fire
and
light
are
in
combate
and
strife
.
14.
For
in
the
soule
(
which
ariseth
out
of
the
Eternall
fire
out
of
the
Fathers
property
,
that
is
out
of
the
Eternall
un-inchoative
Nature
,
out
of
the
darknesse
)
that
light
(
which
did
extinguish
and
disappeare
in
Adam
)
must
be
renued
and
borne
againe
in
the
incomming
of
Christ
,
and
then
the
Kingdome
of
Christ
,
and
of
God
is
freely
given
him
out
of
grace
.
15.
For
none
can
take
the
same
unto
himselfe
unlesse
the
love
of
God
doth
againe
presse
out
of
grace
into
the
Centre
of
the
soule
;
and
bringeth
the
divine
will
out
of
the
fire
of
the
soul
as
a
new
spro●t
or
new
Image
into
the
heavenly
essent●ality
;
as
the
light
shineth
out
of
the
fire
.
16.
Therefore
all
whatsoever
Babel
teacheth
of
the
externall
imputed
righteousnesse
,
and
the
externall
assumed
Adoption
,
[
and
particular
Election
and
Rejection
from
eternity
)
is
without
foundation
and
footing
;
Christ
said
,
You
must
be
borne
againe
,
else
you
cannot
see
the
Kingdome
of
God
.
17.
The
seeming
holy
flattering
comfort
with
Christs
death
,
avalleth
nothing
,
but
to
enter
into
Christs
death
;
and
to
spring
up
a
new
in
him
;
and
to
arise
in
him
and
with
him
and
become
Christ
,
[
or
an
annointed
child
of
God
]
in
the
new
man
.
18.
Like
as
Christ
hath
mortifyed
,
extinguished
and
overcome
the
World
,
his
Desire
;
even
so
must
we
in
and
with
Christs
spirit
quell
and
quash
the
earthly
Adam
in
Gods
anger
,
and
mortify
it
through
Gods
love
,
that
the
new
man
may
spring
forth
;
else
there
is
no
forgivenesse
of
fin
,
nor
any
Adoption
[
or
●liation
]
nor
any
righteousnesse
.
19.
The
Kingdome
of
God
must
be
inwardly
innate
,
and
borne
within
us
,
else
we
cannot
see
with
the
eyes
of
eternity
into
the
angelicall
World
.
20.
All
Imaginations
,
inventions
and
wayes
;
all
reading
,
studying
,
and
teachings
is
to
no
purpose
,
[
without
this
way
of
the
new
birth
]
no
art
or
reason
can
attain
it
:
we
must
enter
onely
through
the
gate
which
God
hath
opened
to
us
in
Christ
;
and
spring
forth
in
Gods
Kingdome
and
dye
unto
the
earthly
will
,
so
that
it
neither
hindereth
nor
sticketh
on
us
and
cloggeth
us
;
the
seed
of
the
Woman
must
continually
,
bruise
the
Serpents
head
in
us
.
21.
Selfe-reason
cannot
make
a
child
of
God
;
for
it
lyeth
not
in
our
willing
,
running
,
and
keeping
a
doe
,
as
saint
Paul
saith
;
but
on
Gods
mercy
and
Compassion
.
22.
My
selfehood
cannot
attain
it
;
my
selfehood
must
dye
in
Christs
death
;
word
Fiat
;
where
Gods
mercy
in
Christs
entrance
into
our
humanity
doth
make
[
or
recreate
]
the
new
man
out
of
grace
.
23.
And
therefore
the
corrupt
earthly
will
must
dye
in
a
reall
true
,
upright
repentance
,
and
enter
into
the
Resignation
;
that
is
,
into
the
nothing
,
and
wholly
surrender
the
will
of
reason
unto
death
,
and
neither
will
or
know
himselfe
any
more
,
but
enter
into
the
mercy
and
compassion
of
God
.
24.
And
then
this
saying
hath
its
place
and
meaning
,
as
God
speaketh
in
the
Prophet
,
My
heart
breaketh
in
me
,
that
I
must
take
pitty
on
him
,
can
a
Mother
forget
her
Childe
,
that
shee
should
not
have
compassion
on
the
Sonne
of
her
wombe
?
And
albeit
shee
should
forget
,
yet
I
will
not
forget
thee
;
Behold
,
I
have
noted
thee
in
my
hands
.
25.
In
this
(
namely
,
in
Gods
mercy
)
the
new
man
doth
arise
,
and
springeth
up
in
the
Kingdome
of
Heaven
and
Paradise
,
26.
For
Saint
Paul
saith
,
Our
Conversation
is
in
Heaven
:
Thus
the
new
man
walketh
in
Heaven
,
and
the
old
man
in
this
World
,
for
the
Heaven
in
which
God
dwelleth
is
in
the
new
man
.
27.
Thus
(
beloved
Sir
,
and
Brother
)
and
in
no
other
way
and
manner
,
have
I
found
the
Mystery
;
I
have
not
studyed
or
learned
the
same
;
but
if
you
or
any
other
doth
thirst
after
it
,
I
am
engaged
as
a
Brother
in
my
affection
and
love
,
to
shew
him
the
way
how
I
met
with
it
,
as
I
have
set
downe
at
large
in
my
Writings
,
chiefly
in
the
Booke
of
the
Threefold
life
of
Man
,
and
in
the
Booke
of
the
three
Principles
of
the
Divine
Being
.
28.
Indeed
I
did
it
for
my selfe
,
as
a
spirituall
exercise
in
Gods
knowledge
,
in
the
Mystery
of
the
great
Wonders
of
God
;
which
notwithstanding
by
Gods
providence
and
guidance
is
come
so
farre
as
to
be
published
and
read
;
and
I
would
gladly
that
every
one
that
earnestly
desires
to
understand
the
same
,
might
have
it
;
and
I
wish
from
my
heart
,
that
it
may
be
really
manifest
and
made
knowne
to
the
Reader
of
this
Epistle
,
and
to
every
one
in
himselfe
,
and
then
there
would
be
no
need
of
any
further
searching
and
seeking
.
29.
But
seeing
God
hath
promised
by
the
Prophets
(
especially
in
Joel
)
that
he
will
powre
forth
his
spirit
in
the
last
dayes
upon
all
flesh
,
therefore
the
time
is
to
be
considered
and
taken
notice
of
.
30.
I
say
as
I
have
knowne
it
,
31.
Yet
let
every
one
be
faithfully
warned
,
that
if
Gods
light
doth
arise
in
him
,
that
he
continue
stedfast
in
great
humility
in
resignation
,
namely
in
the
death
of
Christ
.
32.
(
For
the
Heaven
shall
now
at
last
powre
forth
its
long
contrived
Egestum
of
the
Constellations
which
it
hath
wrought
in
the
humane
property
)
least
he
also
be
taken
hold
of
by
the
starry
Heaven
,
and
goe
beyond
the
limit
out
of
resignation
.
33.
As
it
may
be
seen
by
the
[
*
](A28521-e19520-b)
*
Tbe
Prosolites
or
Disciples
of
Isaias
Steefel
,
and
Ezekiel
Metts
,
that
held
perfection
in
this
outward
flesh
.
Metists
,
who
came
even
unto
the
gates
of
the
Deep
,
and
were
againe
captivated
by
the
starry
Heaven
,
and
entred
into
themselves
,
and
exalted
themselves
,
and
surceased
the
strife
against
the
Serpent
,
and
entred
into
a
selfehood
[
or
a
singular
Luciferian
conceit
of
their
owne
holinesse
]
supposing
that
they
were
changed
into
a
Deity
,
and
so
they
have
confounded
the
externall
World
with
the
internall
.
34.
Which
is
unfound
,
and
voyd
of
ground
,
and
of
which
we
must
take
great
heed
,
and
see
that
we
continue
stedfast
in
deepest
humility
,
that
the
seed
that
is
sowne
may
grow
unto
a
Tree
,
and
may
come
to
the
blossoming
,
and
the
spirit
of
God
get
a
forme
in
us
.
35.
For
out
of
the
Blossome
ariseth
the
morning
Starre
,
that
Man
may
learne
to
know
himselfe
what
he
is
,
and
what
God
and
Time
is
.
36.
I
give
you
Sir
out
of
good
affection
to
understand
,
that
this
present
time
is
seriously
to
be
taken
into
consideration
;
37.
At
what
the
one
shall
exceedingly
rejoyce
,
the
other
shall
mock
at
it
;
whereupon
followeth
the
sore
and
severe
judgement
upon
Babel
.
38.
And
so
I
commit
you
and
yours
unto
the
pleasant
and
amiable
Love
of
Jesus
Christ
.
Dated
,
Gerlits
,
27.
October
,
1621.
THE
TENTH
EPISTLE
,
OF
The
Killing
of
Antichrist
in
our Selves
,
AND
ALSO
How
wee
may
attaine
unto
Divine
Contemplation
.
Our
Salvation
is
in
Christ
Jesus
.
1.
WORTHY
,
and
much
respected
Sir
,
I
wish
unto
you
the
grace
,
knowledge
,
and
blessing
of
God
in
Christ
Jesus
;
after
I
was
informed
of
D.
K.
that
you
as
a
Christian
Brother
,
and
fellow-member
in
the
Lord
,
doe
stand
in
an
hearty
Desire
in
the
drawing
of
the
Father
to
Christ
Jesus
;
and
doe
also
labour
in
your
minde
how
you
may
come
to
Divine
Contemplation
and
Vision
in
your selfe
;
therefore
upon
the
request
of
the
Doctor
,
I
would
not
omit
to
visit
and
salute
you
with
a
short
Epistle
,
and
briefly
to
declare
unto
you
out
of
my
Gifts
,
out
of
Christian
love
the
way
to
Divine
Vision
and
Feeling
;
and
hereby
to
present
unto
you
in
brotherly
love
the
Sap
of
my
little
Corall
in
the
spirit
and
life
of
Jesus
Christ
,
as
one
branch
or
twigg
on
the
Tree
is
bound
to
doe
to
the
other
;
and
I
desire
that
I
might
be
well
understood
,
if
peradventure
I
might
give
further
occasion
to
your
zeale
.
2.
Seeing
that
you
very
well
perceive
in
your selfe
that
Antichrist
in
Babel
beareth
the
sway
and
government
in
Christendome
;
and
acteth
selfehood
and
the
lust
of
the
flesh
;
and
that
our
deare
Immanuel
hath
faithfully
warned
us
thereof
,
and
sayd
,
That
flesh
and
blood
shall
not
inherit
the
Kingdome
of
Heaven
,
John
6.
And
yet
the
Antichrist
seeketh
and
desireth
nothing
else
,
[
*
](A28521-e19890-b)
*
Or
,
His
seamlesse
C●ate
.
Purple
Mantle
,
that
men
have
not
discerned
him
,
but
they
have
honoured
and
adored
him
for
a
Saint
;
the
which
is
reasonably
well
revealed
to
me
in
the
Grace
of
the
most
high
;
and
thereupon
I
would
declare
unto
you
in
briefe
what
a
Christian
is
;
and
also
what
the
Antichrist
in
man
is
,
for
your
further
consideration
.
3.
Christ
saith
;
Whosoever
forsaketh
not
houses
,
land
money
,
goods
,
wife
,
children
,
brothers
and
sisters
,
and
deny
himselfe
,
and
follow
me
,
he
is
not
my
Disciple
or
servant
;
also
you
must
turne
and
become
like
children
;
or
be
borne
a
new
of
water
and
the
spirit
,
else
you
shall
not
see
the
Kingdome
of
God
;
this
is
not
meant
that
one
should
run
out
of
his
vocation
and
[
*
](A28521-e19970-b)
*
Or
,
Employment
.
calling
from
his
wife
and
children
into
a
solitary
Desart
and
wildernesse
,
and
forsake
all
;
but
onely
he
must
forsake
the
Antichrist
;
that
is
,
the
SELFE
in
all
[
the
meum
and
tuum
,
the
mine
and
thine
.
]
4.
Whosoever
will
attain
to
Divine
contemplation
and
feeling
within
himselfe
;
5.
And
though
he
be
a
King
yet
his
mind
must
forsake
all
owne-hood
,
and
esteem
himselfe
in
his
place
,
dignity
,
and
Tempora●l
goods
no
other
then
a
Servant
of
God
;
and
that
he
therein
ought
to
serve
God
,
and
his
Bretheren
,
and
that
he
hath
and
possesseth
all
that
he
hath
,
not
after
the
right
of
nature
,
as
if
it
were
his
owne
[
to
doe
according
to
his
owne
will
and
pleasure
therein
]
but
that
it
is
his
fellow-bretherens
and
members
;
and
that
God
hath
set
him
as
a
Steward
and
officer
over
it
;
and
he
must
thinke
that
he
therein
serveth
his
Lord
,
who
will
require
an
account
of
him
.
6.
He
must
wholy
and
fully
resigne
up
in
himselfe
his
owne
will
(
which
driueth
him
to
such
possession
of
owne-hood
[
or
selvish
affection
or
union
with
the
Creature
]
)
to
the
suffering
and
dying
in
the
death
of
Jesus
Christ
;
and
humbly
beseech
God
in
right
earnest
repentance
and
conversion
,
that
he
would
mortify
this
evill
will
to
selfenesse
and
temporall
lust
,
in
the
dea●h
of
Jesus
Christ
,
and
bring
the
will
of
his
soule
into
the
true
adoption
or
fil●ation
of
God
;
that
so
he
might
not
will
and
desire
any
longer
to
his
selfe
;
but
that
Gods
will
might
be
in
him
his
will
and
desire
;
that
he
might
be
dead
(
as
to
the
will
of
the
soule
,
)
in
and
to
his
selfe
or
owne-hood
and
that
God
in
Christ
might
be
his
life
.
7.
He
must
wholly
immerse
his
will
in
deepest
humility
into
Gods
mercy
,
8.
When
this
commeth
to
passe
,
then
his
owne
will
(
being
the
Antichrist
will
be
apprehended
,
and
mortifyed
in
the
death
of
Christ
;
and
his
soule
will
soone
become
as
a
young
simple
child
which
hath
lost
its
naturall
understanding
of
selfehood
;
and
beginneth
to
lament
before
God
as
a
young
child
before
its
Mother
,
and
trusteth
in
the
Mother
to
give
what
she
pleaseth
to
it
.
9.
And
this
is
that
,
which
Christ
said
,
ye
must
turne
and
become
as
children
,
and
forsake
all
,
four
Elements
were
in
him
in
equall
weight
or
Temperature
.
10.
And
of
this
God
warned
him
,
saying
;
eat
not
of
the
Tree
of
the
knowledge
of
good
and
evill
else
you
shall
dye
;
meaning
thereby
the
death
to
the
Kingdome
of
Heaven
;
namely
[
the
disappearing
]
of
the
faire
Angelicall
Image
,
which
dyed
presently
in
the
false
introduced
desire
of
the
Serpent
;
and
therefore
this
false
will
of
the
Serpent
must
first
dye
in
Christs
death
by
true
Conversion
;
and
out
of
this
death
Christ
ariseth
in
his
spirit
againe
in
us
,
in
the
heavenly
Image
which
dyed
in
Adam
;
and
the
inward
man
is
regenerated
and
new
borne
in
Christs
spirit
.
11.
This
new
Spirit
commeth
to
Divine
vision
or
contemplation
in
himselfe
;
it
heareth
Gods
Word
and
hath
Divine
understanding
,
and
inclination
,
and
may
behold
the
Grand
Mystery
,
in
Divine
and
naturall
Mysteries
;
and
albeit
the
earthly
flesh
yet
cleaveth
unto
him
in
its
inclination
,
yet
the
same
hurteth
or
spoyle●
not
[
the
new
borne
spirit
]
at
all
in
him
.
12.
He
is
in
this
new
birth
as
solid
fine
Gold
in
a
rough
drossy
stone
,
the
Seed
of
the
Woman
,
Viz.
the
new
Man
borne
in
Christ
,
bruiseth
the
head
of
the
Serpents
will
in
the
flesh
[
which
will
]
is
Antichrist
.
13.
And
beloved
Sir
,
I
give
you
as
a
Christian
and
Brother
in
all
faithfulnesse
,
syncerity
,
and
uprightnesse
to
understand
,
that
we
in
our
Supposed
Religion
(
wherein
men
doe
nothing
but
contend
,
confute
,
and
revile
one
another
about
the
Letter
[
and
the
different
Opinions
thence
contrived
]
are
as
yet
in
the
midst
of
Babel
,
and
that
it
was
never
Worse
then
now
;
whereas
yet
men
doe
boast
that
they
are
gone
out
from
Babel
,
and
have
the
true
Religion
,
which
I
leave
in
its
worth
[
to
be
well
considered
.
]
14.
But
for
so
much
as
is
knowne
to
me
in
the
Lord
my
God
,
in
my
exceeding
precious
Talent
given
to
me
of
God
,
I
say
,
that
men
indeed
have
dipped
Christs
Mantle
with
its
purple
colour
in
the
blood
of
Christ
,
and
taken
it
upon
them
for
a
covering
;
and
therewith
they
have
onely
covered
the
Antichristian
childe
of
selfe
will
,
and
so
have
painted
over
the
Antichristian
Bastard
with
a
strange
colour
.
15.
For
men
doe
exceedingly
flatter
it
,
and
cover
it
with
Christs
suffering
merit
,
and
death
,
and
comfort
it
,
that
Christ
hath
payd
all
for
it
,
saying
,
It
ought
onely
to
[
apply
or
]
comfort
it selfe
with
the
merit
of
Christ
,
and
receive
it
in
faith
as
a
satisfaction
,
and
thus
they
shew
us
an
outward
imputed
righteousnesse
.
16.
But
it
hath
far
another
A.
B.
C.
in
the
true
understanding
;
no
comforting
,
selfe-willing
,
running
,
or
keeping
a
round
,
availeth
any
thing
;
the
suffering
,
the
death
of
Christ
,
will
not
be
given
to
the
Antichristian
Beast
in
Selfe
,
but
to
them
that
depart
from
,
and
relinquish
all
the
ownehood
[
and
propriety
]
of
the
creatures
,
Red
Banner
;
to
them
I
say
,
it
will
be
given
,
these
put
on
Christ
in
his
processe
,
and
become
in
the
inward
spirituall
Man
Christs
members
,
and
the
Temple
of
God
,
who
dwelleth
in
V
S.
17.
None
hath
right
to
comfort
himselfe
with
Christs
merits
,
unlesse
he
desireth
wholly
to
put
on
Christ
in
himselfe
;
and
he
is
also
no
Christian
before
he
hath
put
him
on
by
true
repentance
and
conversion
to
him
with
an
absolute
resignation
,
18.
The
beginning
of
which
comes
to
passe
in
the
Covenant
of
Baptisme
,
where
the
childe
promiseth
and
sweareth
under
Christs
Red
Banner
,
that
which
afterwards
must
follow
in
very
deed
,
or
reall
practice
;
or
if
one
hath
turned
himselfe
away
[
from
the
practice
of
what
he
then
promised
]
he
must
in
such
a
conversion
of
his
will
turne
himselfe
thereinto
againe
;
and
I
say
upon
sure
ground
that
to
many
an
one
the
Mantle
of
Christ
will
turne
to
hellish
fire
,
in
that
he
covereth
Antichrist
therewith
,
and
yet
remaineth
but
a
Beast
.
19.
For
a
Christian
must
be
borne
of
Christ
,
and
dye
to
the
Adamicall
will
;
he
must
have
Christ
in
him
,
and
be
a
branch
or
member
on
his
flesh
and
spirit
,
not
according
to
the
Animall
Beast
,
but
according
to
the
spirituall
Man
.
20.
For
the
spirit
of
God
possesseth
not
the
Beast
[
the
outward
sensuall
naturall
or
rationall
Man
]
but
indeed
,
the
Temple
of
Christ
,
Viz.
Christs
spirituall
flesh
and
blood
in
Vs
;
for
Christ
sayd
,
Whosoever
shall
not
eate
the
flesh
of
the
Sonne
of
Man
,
hee
hath
no
life
in
himselfe
.
21.
Now
there
must
be
a
mouth
which
indeed
is
proper
and
fit
to
eate
it
,
for
it
will
not
be
given
to
the
Beast
,
much
lesse
to
the
Ens
of
the
Serpent
;
for
every
spirit
eateth
of
its
Mother
,
whence
it
is
a●isen
;
which
I
give
to
every
understanding
man
to
consider
of
,
and
here
I
onely
mention
what
a
Christian
ought
to
be
,
if
he
will
account
himselfe
a
Christian
.
22.
For
a
Beast
is
no
Christian
,
but
he
that
is
Baptized
with
the
Holy
Ghost
in
the
Death
of
Christ
,
tasted
Christs
Supper
,
and
sitteth
with
Christ
at
Table
;
he
is
a
Christian
that
walketh
in
Christs
footsteps
,
and
continually
mortyfieth
the
Antichristian
evill
Beast
in
flesh
and
blood
(
which
still
adhereth
to
a
Christian
)
binds
it
,
and
depriveth
it
of
its
strength
,
and
patiently
resigneth
himselfe
up
in
temptations
,
which
many
hundred
wayes
are
offered
him
,
for
his
tryall
and
purification
.
23.
A
Christian
must
learne
the
A.
B.
C.
backwards
,
and
account
the
wisedome
of
his
Reason
scolishnesse
,
that
Christ
may
gaine
a
forme
in
him
,
and
he
be
made
capable
of
the
heavenly
Wisedome
.
24.
For
the
wisedome
of
the
outward
World
is
blind
in
respect
of
God
,
and
seeth
him
not
;
Albeit
all
things
live
and
move
in
God
,
and
he
himselfe
is
through
all
things
,
and
yet
he
possesseth
nothing
,
save
that
which
dyeth
from
its
owne
will
;
that
he
must
possesse
,
and
he
possesseth
it
willingly
,
for
it
willeth
nothing
without
him
,
and
it
is
in
the
End
of
the
Creation
,
and
also
in
the
Beginning
.
25.
Whereof
I
could
further
mention
unto
you
,
if
occasion
here
did
permit
,
the
which
I
have
in
my
Writings
largely
described
and
declared
out
of
the
centre
,
and
Originall
of
all
Essences
;
and
here
onely
I
have
hinted
in
briefe
,
what
a
Christians
state
,
being
,
and
condition
is
;
if
it
should
please
you
further
to
consider
of
it
,
and
to
give
up
your selfe
into
this
processe
,
as
I
likewise
hope
that
you
are
already
in
it
.
26.
But
for
a
more
brotherly
recreation
,
I
thought
good
to
visit
you
with
a
short
Epistle
;
and
to
solace
my selfe
a
little
with
you
in
the
hope
and
faith
which
worketh
,
and
is
in
Vs
,
untill
we
be
once
freed
from
this
Cottage
,
and
be
afterwards
refreshed
,
and
quickned
perfectly
one
with
another
in
Divine
and
brotherly
Union
,
and
Vision
.
27.
And
this
I
have
done
upon
the
desire
of
the
Doctor
above
mentioned
,
in
all
syncerity
and
uprightnesse
;
and
so
I
commend
you
to
the
tender
Love
of
Jesus
Christ
.
THE
ELEVENTH
EPISTLE
:
Our
Salvation
is
in
the
effectuall
working
Love
of
Jesus
Christ
in
Us.
1.
DEARE
Brother
in
the
life
of
Jesus
Christ
,
I
wish
from
my
heart
the
Divine
working
Love
unto
you
,
that
your
noble
Lilly-twig
sprung
forth
in
Christ
,
may
in
the
power
of
Christ
,
grow
great
,
and
bring
forth
much
fruit
in
the
Paradise
of
God
,
to
the
heavenly
joy
of
us
all
,
and
our
eternall
brotherly
fellowship
.
2.
I
rejoyce
in
my
soule
,
when
I
perceive
that
a
goodly
,
vertuous
,
faire
Branch
is
sprung
up
in
our
Tree
of
life
Christ
;
and
I
hope
also
to
be
a
partaker
of
its
good
fruit
.
3.
As
one
branch
on
the
Tree
doth
enjoy
the
sap
and
power
of
the
other
,
and
they
all
doe
mutually
grow
,
and
beare
fruit
in
one
onely
Power
;
so
likewise
we
are
in
the
Tree
of
Christ
all
onely
One
,
which
[
Tree
]
is
CHRIST
in
us
ALL.
4.
Seeing
then
that
you
freely
and
unfeignedly
with
all
acknowledgement
of
heart
and
mouth
,
doe
approve
your selfe
to
this
Tree
of
life
;
and
on
the
contrary
doe
renounce
,
and
gainesay
the
poyson
,
and
delusion
of
Satan
;
therefore
I
wish
nothing
more
at
present
,
then
that
I
might
be
able
in
the
power
of
this
Tree
which
is
Christ
,
to
impart
and
give
the
influence
of
my
power
received
from
him
unto
you
,
that
we
might
grow
together
as
members
in
one
Power
.
5.
And
I
make
no
doubt
,
but
the
most
High
hath
begotten
his
Lilly-twig
in
you
,
for
without
Divine
Power
we
have
no
longing
,
or
hunger
after
God
,
and
also
we
cannot
know
him
without
his
spirit
in
us
;
all
that
we
understand
and
know
of
him
fundamentally
[
or
in
reality
]
commeth
from
his
Revelation
and
Operation
.
6.
For
albeit
the
World
prateth
and
talketh
much
of
God
,
yet
it
doth
it
onely
from
Custome
,
and
receiveth
its
knowledge
from
the
Hystory
of
the
literall
word
[
by
the
habituall
faculties
of
its
naturall
reason
]
and
yet
it
is
void
of
true
knowledge
.
For
none
knoweth
the
Father
but
the
Sonne
and
he
to
whom
the
son
will
reveal
him
.
7.
And
therefore
we
have
no
true
knowledge
of
God
,
unlesse
it
be
given
us
of
the
son
,
8.
For
Christ
said
,
whosoever
is
of
God
he
heareth
Gods
word
;
and
to
the
Reason-learned
who
were
onely
skillfull
and
taught
in
the
letter
,
he
said
,
therefore
you
doe
not
heare
,
because
you
are
not
of
God
;
also
you
are
not
my
sheep
;
you
are
ravening
wolves
,
and
hirelings
.
9.
Therefore
I
say
,
that
if
we
will
speake
aright
of
God
,
and
understand
his
will
,
then
his
words
must
abide
in
us
,
in
a
quicke
and
living
working
;
for
Christ
said
without
me
you
can
doe
nothing
;
also
none
can
call
God
Lord
without
the
holy
spirit
in
him
;
for
his
calling
Lord
must
be
borne
of
God
,
and
flow
from
the
holy
Ghost
.
10.
Nothing
is
pleasing
to
God
,
all
the
plants
which
my
Heavenly
Father
hath
not
planted
shall
be
rooted
out
and
burnt
with
fire
,
11.
Therefore
my
beloved
brother
,
you
doe
well
to
hold
and
keep
your selfe
to
the
Originall
of
life
;
and
desire
power
and
strength
from
it
;
you
shall
be
well
quickned
refreshed
and
strengthened
,
you
are
an
acceptable
guest
to
God
and
the
members
of
Christ
,
in
[
this
]
your
purpose
.
12.
And
if
you
persevere
stedfastly
and
resist
the
devill
,
the
World
,
and
the
Earthly
flesh
and
blo●d
;
and
prepare
your selfe
to
fight
like
a
true
Noble
Champion
,
for
Conquest
against
all
these
;
and
overcome
in
you
the
Potent
,
and
open
Enemy
selfe-love
;
and
come
aright
into
our
Generall
LOVE
;
then
you
shall
certainly
know
,
and
finde
by
experience
that
the
noble
and
exceeding
worthy
Trophee
,
or
Crowne
,
of
Christs
conquest
,
which
he
obtained
in
the
overthrow
of
death
and
Hell
shall
be
set
upon
you
,
with
the
Heavenly
Kingdome
of
joy
.
13.
And
then
all
the
Children
of
Christ
together
with
the
holy
Angels
,
shall
exceedingly
rejoyce
more
with
you
,
then
for
99
righteous
ones
,
who
have
allready
obtained
it
.
14.
And
the
fair
and
noble
Sophia
shall
be
given
for
a
spouse
unto
your
soule
,
which
now
at
present
standeth
at
the
doore
of
your
soule
,
and
doth
earnestly
entreat
and
call
you
with
her
vo●ce
;
and
knocketh
bidding
you
to
come
forth
,
and
hold
out
aright
,
in
Battle
against
sin
,
death
,
Devill
,
and
hell
,
and
with
your
earnestnesse
or
fixed
resolution
,
to
set
the
grea●
Petards
against
the
strong
Fort
of
nature
,
and
shee
will
helpe
you
to
blow
up
,
and
demolish
this
strong
Fort.
15.
And
then
you
shall
see
great
wonders
,
and
at
the
hour
of
Conquest
the
joyfull
nuptialls
or
marriage
of
the
Lambe
shall
be
celebrated
in
Heaven
in
you
;
and
then
the
[
*
](A28521-e21270-b)
*
Shepheards
Crooke
.
Shepheards
staffe
shall
be
given
by
Christ
,
into
the
hand
of
your
soule
.
16.
But
be
sure
,
remember
to
keep
truly
and
faithfully
unto
the
end
,
what
you
have
promised
unto
this
chast
Sophia
;
it
must
be
in
right
earnest
and
not
to
looke
back
again
into
Sodom
,
as
Lots
Wife
;
pillar
of
Salt
.
17.
But
you
must
goe
out
of
Sodom
with
Lot
according
to
Gods
command
,
and
enter
into
the
footsteps
of
Christ
,
not
at
all
regarding
the
scoffings
,
reproaches
,
and
opprobrious
speeches
of
the
World
;
but
love
the
[
*
](A28521-e21380-b)
*
Or
,
Marke
.
Brand
of
Christ
more
,
then
the
friendship
,
honour
,
and
goods
of
the
whole
World
,
and
then
you
may
walke
along
with
us
,
upon
the
Pilgrims
path
of
Christ
.
18.
But
if
you
doe
not
relish
this
,
but
minde
and
desire
rather
the
pleasure
and
honour
of
the
World
,
then
you
are
not
as
yet
ready
and
prepared
for
the
Marriage
,
and
to
come
to
your
Spouse
,
our
loving
and
deare
Sophia
.
19.
Therefore
consider
well
your selfe
,
behold
and
examine
well
your
whole
heart
,
if
you
finde
a
longing
desire
and
drawing
thereunto
(
as
I
in
part
perceive
and
take
notice
of
)
then
doe
not
delay
or
put
it
off
an
houre
,
but
goe
forward
,
and
enter
with
a
right
earnestnesse
[
or
fixed
minde
]
into
repentance
,
and
yeeld
up
your
will
wholly
and
fully
,
to
enter
instantly
thereinto
,
and
never
to
goe
out
from
it
againe
;
albeit
you
should
therefore
forsake
body
,
LIFE
,
Honour
,
and
Goods
.
20.
And
if
you
doe
thus
then
you
are
rightly
prepared
,
and
the
true
Pioneer
will
come
unto
your
soule
,
and
doe
that
in
you
which
you
cannot
doe
without
him
.
21.
And
although
afterwards
[
vaine
]
inclinations
,
and
great
strife
and
opposition
in
the
flesh
might
stick
and
cleave
unto
you
;
and
your
reason
call
you
a
Foole
;
yea
though
Gods
anger
should
cover
and
cloud
you
in
soule
and
body
,
yet
all
this
will
not
hurt
you
;
you
shall
spring
forth
under
such
thornes
with
a
new
minde
,
and
walke
with
the
spirit
in
Heaven
.
22.
And
albeit
the
earthly
body
must
be
conversant
with
the
creatures
,
yet
it
shall
be
with
it
,
as
with
a
rough
stone
,
in
which
fine
Gold
groweth
.
23.
Be
not
at
all
offended
at
my
tribulation
,
and
persecution
;
neither
be
afraid
;
for
it
is
the
marck
of
Christ
;
Looke
but
back
into
the
Scripture
,
and
see
how
it
went
with
the
children
of
God
;
how
were
they
continually
persecuted
and
killed
by
those
who
should
have
taught
the
wayes
of
God
.
24.
For
I
am
entrusted
with
a
precious
Pearle
,
which
God
doth
so
cover
,
that
the
unworthy
see
it
not
,
but
are
blind
therein
,
and
are
offended
at
the
simplicity
of
the
person
;
that
so
they
may
remaine
blind
to
themselves
in
the
wisedome
of
their
owne
Reason
;
this
they
see
,
and
yet
doe
not
understand
it
,
seeing
they
scorne
and
despise
the
simplicity
of
Christ
.
25.
But
the
time
is
very
nigh
at
hand
when
they
shall
give
an
earnest
account
for
it
.
26.
But
that
God
hath
given
you
to
understand
what
it
is
,
and
from
whence
it
commeth
;
be
thankfull
to
him
for
it
,
it
is
befallen
you
out
of
grace
;
for
you
have
humbled
your selfe
before
him
,
and
there
may
yet
greater
grace
happen
unto
you
,
if
you
persevere
stedfast
in
humility
,
and
earnest
Prayer
.
27.
I
will
willingly
impart
unto
you
my
Love
,
as
a
member
of
Christ
,
with
praying
and
cooperating
;
for
it
is
meer
joy
in
my
heart
so
to
doe
;
albeit
I
must
therefore
suffer
bodily
trouble
and
calamity
;
yet
I
rejoyce
to
see
what
God
the
Lord
hath
done
by
me
poore
Man
hitherto
.
28.
Satan
cannot
hinder
the
wayes
of
God
,
and
though
it
seemes
as
if
he
hindered
them
by
his
murtherous
cryes
,
yet
they
are
thereby
the
more
divulged
and
made
knowne
,
so
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
shall
see
before
a
yeare
come
about
;
and
though
they
kill
me
,
yet
it
must
goe
forward
;
for
it
is
from
the
Lord
.
30.
And
I
commit
you
to
the
tender
effectuall
working
Love
of
Jesus
Christ
;
and
commend
my selfe
unto
your
brotherly
love
,
favour
,
and
affection
.
Dated
at
Gaerlits
,
April
25.
1624.
J.
B.
THE
TWELFTH
EPISTLE
:
TO
Mr.
JOHN
BUDOFSKY
.
Our
Salvation
in
the
life
of
Jesus
Christ
.
Worthy
,
much
respected
Sir
,
All
syncere
wishes
of
Divine
Salvation
in
holy
Power
;
and
of
all
temporall
welfare
premised
.
1.
I
Have
received
your
Letter
sent
to
me
for
Christian
friendship
and
refreshment
,
in
Divine
knowledge
,
in
Divine
desire
,
and
affectionate
hearty
Christian
Love
,
and
it
is
exceeding
welcome
,
and
acceptable
to
me
.
2.
And
also
I
doe
rejoyce
that
yet
God
hath
his
children
,
and
little
flock
here
and
there
,
whereas
else
at
present
the
World
is
deeply
drowned
in
wickednesse
,
and
is
apprehended
in
the
fire
of
Anger
,
which
shortly
shall
make
a
great
rent
in
the
Antichristian
Christendome
,
as
it
is
knowne
and
manifest
.
3
,
And
that
man
doth
very
well
and
right
,
who
learneth
to
know
himselfe
aright
what
he
is
,
[
*
](A28521-e21850-b)
*
Or
,
Following
,
processe
of
Christ
,
in
a
reall
resigned
soule
,
which
disclaimeth
and
forsaketh
the
Reason
,
and
its
owne
wit
and
humane
selfnesse
,
and
entreth
with
a
true
conversion
from
the
earthly
way
into
the
highest
simplicity
of
Christ
into
the
true
and
deepest
humility
under
the
Crosse
of
Christ
,
as
Christ
hath
faithfully
taught
us
,
and
sayd
,
Vnlesse
you
turne
and
become
as
Children
,
and
be
borne
anew
of
the
water
,
and
holy
spirit
,
you
cannot
see
the
Kingdome
of
God
.
4.
Whereunto
a
true
reall
Resignation
,
and
renouncement
of
humane
selfe
doth
belong
;
true
Searcher
in
Divine
knowledge
,
and
the
light
of
the
soule
,
in
which
light
it
beholdeth
and
knoweth
God
,
and
in
no
other
way
may
it
attaine
to
Divine
and
Naturall
knowledge
,
vision
,
and
contemplation
.
5.
For
the
naturall
rationall
man
understands
nothing
of
the
Mystery
of
Gods
Kingdome
,
for
it
is
without
,
and
not
in
God
,
which
is
plaine
and
manifest
by
the
learned
in
Reason
,
in
that
they
contend
,
and
wrangle
about
the
Being
and
will
of
God
,
and
yet
know
it
not
,
for
they
heare
not
Gods
Word
in
them
.
6.
And
all
is
dead
and
voyd
of
understanding
in
reference
to
God
,
which
hath
not
the
living
voyce
,
and
the
Divine
hearing
of
the
new
birth
in
the
Ens
of
Christ
in
it
;
that
the
spirit
of
God
may
give
Testimony
of
his
outward
hearing
and
teaching
in
him
,
in
which
internall
seeing
,
God
onely
is
knowne
,
and
his
Being
understood
,
to
which
the
outward
literall
,
or
written
Word
is
onely
a
forme
and
a
prepared
Instrument
.
7.
But
the
true
understanding
must
flow
from
the
inward
ground
,
revealed
in
Man
)
and
enter
into
the
written
Word
.
that
there
may
be
one
concordance
and
harmony
,
else
all
teaching
of
the
Divine
Being
and
Will
is
nothing
but
a
building
upon
the
great
Babylon
of
earthly
Reason
and
Wonders
.
8.
In
which
internall
ground
all
my
knowledge
concerning
the
Divine
and
naturall
ground
hath
taken
its
rise
,
beginning
,
and
understanding
;
for
I
am
not
borne
of
the
Schoole
of
this
World
[
or
educated
in
Scholastick
Arts
]
and
am
a
plaine
simple
Man
;
bu●
by
Gods
spirit
and
will
,
I
am
brought
without
my
owne
purpose
and
desire
,
in
to
Divine
knowledge
in
high
naturall
Searchings
.
9.
Which
knowledge
,
and
free
gift
of
Grace
,
I
shall
●eartily
and
willingly
impart
to
my
deare
Brethren
,
and
fellow
members
in
the
life-Tree
of
Jesus
Christ
,
and
dayly
make
supplication
to
God
,
that
their
hearts
might
be
opened
in
Divine
hearing
and
understanding
▪
that
such
knowledge
might
be
manifest
,
and
made
knowne
also
〈◊〉
them
,
and
we
might
be
delivered
out
of
the
contentious
Disputing
Babylon
,
and
be
brought
into
one
brotherly
love
,
and
heare
in
us
what
Gods
will
and
being
is
.
10.
And
Sir
,
I
let
you
understand
that
your
acknowledgement
and
tendered
friendship
,
is
of
great
acceptance
with
me
;
and
I
wish
also
to
discourse
with
you
of
Divine
matters
,
and
recreate
my selfe
therein
,
which
(
being
we
are
so
from
one
another
)
cannot
be
done
so
well
,
and
yet
it
may
fall
out
;
for
I
am
fully
intended
(
when
the
dayes
be
a
little
lengthened
,
and
we
be
somewhat
better
assured
of
more
constant
weather
,
if
God
grant
so
much
favour
and
time
of
Peace
)
to
conferre
with
you
and
other
good
Brethren
,
and
friends
in
those
parts
by
word
of
mouth
;
and
then
I
will
answer
your
propounded
points
,
and
speake
with
you
fundamentally
of
them
,
which
now
in
haste
cannot
be
done
:
And
I
commend
you
,
and
yours
,
to
the
meek
Love
of
Jesus
Christ
.
Dated
,
13.
December
.
1622.
THE
THIRTEENTH
EPISTLE
.
A
LETTER
Written
to
one
In
TEMPTATION
,
and
trouble
of
Minde
,
shewing
whence
it
ariseth
.
Our
Salvation
is
in
the
life
of
Jesus
Christ
in
US
.
1.
DEARE
Sir
,
my
Fellow-member
,
2.
Whereupon
Sir
,
I
must
tell
you
,
that
I
in
the
same
gracious
compassion
obtained
such
an
insight
and
Vision
of
your
condition
and
Temptation
,
that
the
ground
and
cause
of
it
is
made
knowne
to
me
;
and
I
will
set
it
downe
in
briefe
for
a
Memorandum
,
that
you
may
consider
and
ponder
it
seriously
by
your selfe
.
3.
The
first
cause
of
such
strong
working
temptation
,
is
the
supernaturall
super-abundant
and
unspeakable
love
of
God
;
(
that
is
,
the
Divine
good
will
,
owne
love
of
transitory
things
;
and
loveth
it selfe
,
and
the
[
*
](A28521-e22360-b)
*
Or
,
Things
.
beings
of
this
World
more
then
God
.
4.
Therefore
mans
own
nature
(
which
in
its
owne
centre
without
the
love
of
God
,
standeth
in
meer
anguish
,
strife
,
enmity
,
and
unquiet
contrariety
)
tempteth
him
;
into
which
also
the
Devill
snooteth
his
false
desire
,
to
lead
man
astray
from
such
high
grace
,
and
love
of
God
.
5.
This
temptation
is
the
greatest
;
and
it
is
even
the
combate
which
Christ
maintaineth
with
his
love
(
shed
forth
into
the
nature
of
man
)
against
such
selfenesse
,
also
against
Gods
anger
,
sin
,
death
,
Devill
,
and
hell
,
in
which
combate
the
humane
Dragon
must
be
devoured
by
the
love
of
Christ
,
and
changed
into
an
angelicall
Image
.
6.
And
if
the
love
of
God
in
Christ
had
not
its
influence
in
you
,
any
such
conflict
or
disturbance
.
]
7.
Now
therefore
this
perplexing
,
and
distressing
temptation
is
wrought
very
sensibly
in
nature
by
the
Dragon
,
who
is
in
travelling
anguish
with
his
owne
nature
,
when
such
great
love
of
God
commeth
into
him
and
would
change
his
naturall
right
into
a
divine
[
selfe
denying
]
will
.
8.
For
here
Christ
[
the
Serpent-stroyer
]
standeth
in
man
,
in
hell
,
and
stormeth
,
or
assaulteth
the
strong
prey-fort
of
the
Devill
,
whence
ariseth
such
strife
;
where
Christ
and
Lucifer
fight
for
the
soule
,
as
God
hath
given
you
to
see
,
and
know
experimentally
in
the
first
Temptation
.
9.
Thus
Christ
b●uiseth
the
head
of
the
Serpent
,
and
the
Serpent
stingeth
Christ
in
the
heel
,
10.
And
here
the
soule
standeth
with
Christ
in
the
Wildernesse
,
in
the
f●●ty
dayes
●emptation
;
where
the
might
,
glory
,
riches
,
and
pleasure
of
this
World
is
tendred
unto
it
;
alluring
it
to
elevate
it selfe
,
and
enter
into
its
owne
selfe●
will
.
11.
The
Second
Temptation
of
Lucifer
,
and
the
selfish
Dragon
of
nature
,
12.
This
Dragon
(
Viz.
the
fiery
nature
)
must
be
changed
with
its
owne
will
into
a
Love-●●re
and
forgoe
his
naturall
right
;
but
he
is
unwilling
to
doe
it
;
but
he
in
such
a
charge
or
transmutation
looketh
for
an
owne
selfe
power
,
and
yet
findeth
none
,
and
therefore
he
beginneth
to
doubt
of
grace
,
because
he
seeth
that
in
such
working
he
must
forsake
his
naturall
desire
and
will
;
and
hence
he
continually
is
afrayd
,
and
will
not
dye
in
the
Divine
light
from
his
owne
naturall
Right
,
but
alwayes
thinketh
that
the
light
of
Grace
(
which
worketh
without
such
sharpnesse
and
fiery
might
)
is
a
false
light
.
13.
Whence
it
commeth
,
14.
Thus
it
commeth
to
passe
,
that
then
the
internall
ground
doth
sigh
and
pant
after
the
inflammation
and
motion
of
the
light
,
and
faine
would
have
it
;
but
the
nature
is
able
to
doe
nothing
;
it
is
as
if
it
were
wholly
rejected
of
God
,
which
is
also
true
,
as
to
the
Selfe-will
;
for
God
hath
planted
a
new
will
into
it
,
it
must
dye
to
its
owne
will
,
and
be
changed
into
Gods
will
.
15.
And
because
the
will
of
nature
must
here
dye
and
resigne
up
its
owne
right
to
the
will
of
God
,
therefore
such
griev●a●
te●p●ations
are
therein
;
for
the
Devill
will
not
have
his
P●e●
F●rt
to
fall
,
or
be
demolished
;
for
if
Christ
shall
live
in
Man
,
then
the
spirit
of
selfe-lust
and
imagination
must
dye
,
and
yet
it
doth
not
wholly
dye
in
the
time
of
this
life
by
reason
of
the
flesh
,
but
it
dyeth
dayly
,
and
yet
liveth
;
and
therefore
there
is
such
contest
,
which
no
wicked
man
feeleth
;
but
onely
those
who
have
put
on
Christ
,
in
whom
Christ
fighteth
with
Lucifer
.
●
16.
The
Third
Temptation
is
in
the
strong
holds
of
the
Devill
,
17.
Therefore
beloved
Sir
,
and
Christian
Brother
,
I
tell
you
,
and
give
you
to
understand
what
our
loving
Lord
Jesus
Christ
hath
shewn
me
in
my
consideration
;
examine
your selfe
,
what
your
Temptation
is
;
our
Deare
Lord
sayd
,
We
must
forsake
all
,
and
follow
him
;
and
so
we
should
be
right
[
*
](A28521-e22890-b)
*
Or
,
Truely
spiritually
poore
.
Christ-like
poore
.
18.
Now
if
you
yet
stick
with
your
minde
in
the
selfe
lust
,
imagination
,
and
love
of
earthly
things
,
then
therein
(
namely
in
those
Cen●●es
which
yet
worke
in
you
)
you
have
such
Temptation
.
19.
But
if
you
will
follow
my
child-like
counsell
,
●aine
be
conformable
to
his
Image
,
and
with
all
unfaigned
willingnesse
follow
him
in
his
[
*
](A28521-e22960-b)
*
Or
,
Way
of
life
.
processe
,
and
patiently
endu●e
whatsoever
is
layd
upon
you
to
suffer
,
and
that
willingly
for
his
sake
;
and
desire
onely
to
be
conformable
or
like
unto
him
;
and
for
his
love
sake
and
will
be
content
to
be
abject
,
despised
,
in
contempt
,
and
affliction
,
that
you
might
but
mainetaine
and
keepe
this
his
l●ve
in
you
,
and
will
no
longer
to
your selfe
,
but
onely
what
Christ
willeth
through
you
.
20.
Deare
Sir
,
I
feare
me
,
there
is
yet
somewhat
in
you
,
that
is
displeasing
to
Christ
,
by
reason
whereof
there
is
such
strife
in
you
,
Christ
willeth
,
that
you
should
with
him
dye
to
your
owne
will
,
in
his
death
,
and
arise
in
his
will
,
and
live
with
him
;
and
Christ
is
at
present
in
your
soule
,
and
striveth
for
your
soule
.
21.
Let
all
earthly
will
goe
,
and
resigne
up
your selfe
wholly
and
fully
;
a
Conquerour
over
the
World
,
Devill
,
Death
,
and
Hell
;
and
at
last
finde
by
experience
what
Christ
hath
beene
in
you
;
and
wherefore
this
hath
hapned
unto
you
,
which
hath
been
the
processe
of
all
the
children
of
Christ
:
I
speake
out
of
Christian
affection
.
Dated
on
the
day
of
Christs
going
to
his
Suffering
,
and
Dying
:
AN.
DOM.
1623.
J.
B.
THE
FOURTEENTH
EPISTLE
.
TO
FREDERICK
CRAUSEN
,
AT
GOLTBERG
.
The
open
Fountaine
in
the
heart
of
Jesus
Christ
be
our
refreshment
and
constant
Light
.
1.
WORTHY
,
Learned
,
and
kind
Sir
,
my
Friend
and
beloved
Brother
in
Christ
;
all
hearty
wishes
of
the
love
,
illumination
,
and
blessing
of
God
premised
;
your
diligent
Study
in
the
Divine
Wisedome
is
very
acceptable
,
and
joyous
to
me
.
2.
And
so
much
the
more
,
in
that
I
perceive
in
your
Letter
,
that
God
hath
opened
your
heart
and
spirit
to
a
right
understanding
;
and
I
wish
from
my
heart
(
as
indeed
I
doe
not
at
all
doubt
)
that
the
precious
Corall
in
the
humanity
of
Christ
might
againe
spring
forth
(
in
the
spirit
of
Christ
,
and
his
tender
humanity
in
us
)
from
the
inward
man
in
your
Paradisicall
Plant
withered
in
Adam
,
and
bring
forth
true
fruits
for
the
Table
of
God
.
3.
And
that
the
noble
,
and
pretious
branch
may
be
fast
engrafted
in
the
vine
of
Christ
,
and
spring
forth
a
fresh
from
the
same
;
and
may
blossome
with
us
amidst
this
present
wicked
Thorny
World
;
and
helpe
to
●oretell
the
Summer
of
Christ
in
his
time
of
the
Lilly
;
indeed
some
branches
out
of
Christs
Rose-garden
doe
here
and
there
appeare
;
and
doe
spring
forth
as
a
wonder
of
God
in
the
midst
of
the
fire
of
tribulation
in
Babel
.
4.
But
that
you
say
,
my
Writings
have
given
you
some
direction
,
goe
to
;
be
thankfull
to
God
for
it
,
who
thus
manifesteth
his
wonders
,
and
deep
hidden
wisdome
by
mean
and
unexercised
People
,
and
sets
them
for
a
light
to
the
children
who
in
the
Cradle
of
the
World
,
worke
in
their
Babel
,
and
Fable
;
and
that
they
are
convinced
by
mean
Simplicity
,
that
their
workes
,
will
,
and
life
,
is
onely
a
carved
Image
,
and
a
forged
selfish
invention
;
that
hath
not
its
foundation
and
root
in
him
.
5.
As
at
present
the
most
high
hath
given
us
manifoldly
to
understand
whence
in
short
time
his
wonders
in
his
hidden
wisdome
are
[
and
shall
]
be
declared
to
the
World
in
Writings
for
the
light
thereof
;
in
which
our
posterity
,
and
all
those
who
obtain
understanding
from
God
in
them
,
shall
not
onely
wonder
,
but
exceedingly
rejoyce
.
6.
I
understood
by
Mr
Walter
,
that
you
have
received
some
of
my
Writings
,
which
doe
much
delight
you
;
yet
I
could
wish
that
you
had
the
last
peeces
also
,
which
are
more
plaine
and
cleare
,
and
have
a
Sweeter
foundation
,
in
which
the
manifested
God
,
may
be
knowne
in
all
his
wonders
,
and
workes
very
clearely
.
7.
They
will
in
many
places
open
more
light
unto
you
in
your
practice
▪
for
the
ground
of
nature
is
very
clearly
discovered
therein
;
as
also
our
very
fair
pleasant
Garden
of
Christ
,
of
the
new
birth
.
8.
Beloved
Frederick
it
will
give
you
much
furtherance
to
temporall
and
eternall
exercise
;
and
I
hope
that
you
(
being
an
engraffted
cyon
)
shall
not
breake
of
from
the
tree
of
the
Divine
wisdome
;
for
shortly
there
will
come
a
time
when
it
shall
be
of
needfull
use
and
you
shall
rejoyce
among
the
firstlings
that
goe
out
from
Babel
.
9.
I
highly
thank
you
for
your
Present
which
I
have
received
;
and
I
shall
,
for
its
recompence
,
cary
it
in
my
will
into
the
Mystery
of
the
most
high
;
and
it
shall
be
received
as
a
treasure
for
you
;
and
I
acknowledge
hereby
,
your
true
open
heart
.
10
,
However
the
Pearl
will
not
be
therefore
given
,
but
for
nothing
;
as
God
hath
done
for
us
in
Christ
;
and
so
one
member
is
bound
unto
the
other
;
and
I
commend
you
to
the
sweet
,
and
pleasant
love
of
Jesus
Christ
and
exhort
you
further
to
seeke
after
the
Pearl
.
Dated
,
17.
July
1622.
J.
B.
THE
FIFTEENTH
EPISTLE
.
The
Salvation
and
Light
of
God
in
the
life
of
Jesus
Christ
enlighten
you
,
and
give
you
further
to
understand
his
will
.
1.
COURTEOUS
Sir
,
and
good
Friend
;
I
cannot
but
rejoyce
with
you
,
in
that
you
have
given
up
your
life
to
[
be
]
a
plant
of
God
;
and
so
it
springeth
and
buddeth
sorth
in
the
body
of
Jesus
Christ
the
Sonne
of
God
,
who
hath
begotten
us
againe
to
a
living
creature
in
himselfe
,
and
hath
set
us
before
his
Father
as
a
lovely
plant
in
his
pleasant
Paradisicall
Garden
,
to
his
joy
and
deeds
of
Wonder
.
2.
And
I
finde
(
if
I
consider
aright
)
that
you
are
not
onely
a
Plant
of
God
for
your selfe
,
but
as
a
pleasant
Hearb
,
and
Flower
doth
not
hold
its
strength
and
vertue
within
its
Selfe
,
but
doth
cast
forth
and
diffuse
its
vertue
for
a
sweet
rellish
unto
all
living
[
*
](A28521-e23680-b)
*
Or
,
Things
.
Essences
;
and
freely
presents
it selfe
unto
all
creatures
,
what
ever
become
of
it
,
and
so
it
doth
not
spare
it selfe
,
but
continually
produceth
its
power
and
smell
,
3.
And
thus
I
finde
it
to
be
with
the
soule
of
man
,
which
continually
groweth
and
freely
yeeldeth
its
power
or
vertue
for
him
to
tast
that
desireth
it
,
and
is
capable
of
receiving
its
power
;
be
it
either
to
love
,
or
anger
,
to
the
life
of
God
in
Christ
,
or
to
the
life
of
pride
,
leading
into
the
utmost
drift
of
misery
,
which
in
the
end
befalls
those
that
are
not
growne
in
God
.
4.
But
prai●e
,
glory
,
and
honour
,
unto
those
who
are
regenerate
in
Christ
,
Tho●ny
Plant
as
a
poore
uselesse
Hearb
,
that
is
trampled
under
foot
;
but
as
an
Hearb
that
is
out
downe
and
●s
no
more
seene
or
discerned
,
and
reason
sayth
it
is
,
quite
gone
,
but
for
all
that
it
hath
its
root
in
the
Earth
,
and
springeth
up
;
thus
likewise
the
soule
of
the
Saints
is
engrafted
into
the
holy
life
of
Jesus
Christ
,
and
standeth
in
God
his
Father
,
and
springeth
forth
againe
through
Death
.
5
At
which
(
seeing
we
have
knowne
the
same
effectually
)
we
doe
rejoyce
;
and
therefore
we
esteeme
the
life
of
this
World
,
which
confisteth
in
the
source
of
the
Stars
and
Elements
,
as
the
least
,
and
doe
rejoyce
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
soule
is
in
God
,
and
springeth
up
in
God
,
and
the
body
is
in
the
Dominion
of
the
Stars
and
Elements
,
according
to
the
source
of
this
World
.
7
Thus
we
are
Gods
Image
and
likenesse
,
who
himselfe
is
all
;
Should
we
not
therfore
rejoyce
?
Who
will
separate
us
from
God
,
if
the
soule
be
in
God
,
where
no
death
or
destruction
is
?
8.
Therefore
my
deare
faithfull
Friend
,
and
Brother
in
Christ
,
Thorny
Plant●
of
Antichrist
intended
to
devoure
us
.
9
But
as
God
commeth
to
helpe
the
branches
which
stand
in
him
with
his
power
that
they
might
not
perish
;
albeit
Devill
and
Death
doe
storme
against
them
;
so
they
must
spring
forth
againe
through
death
,
and
the
wrath
or
fiercenesse
of
the
anger
and
Sting
of
death
;
and
though
God
bestow
the
most
noble
and
precious
hearbe
of
his
Garden
upon
it
,
yet
his
will
must
stand
;
what
is
sowne
in
him
,
that
must
grow
in
him
.
10.
This
we
know
,
in
that
he
hath
given
his
heart
(
Viz.
the
most
precious
plant
in
himselfe
)
to
become
Man
for
us
to
a
strong
sweet
savour
of
regeneration
in
him
;
that
when
we
were
in
death
,
we
might
be
able
to
spring
forth
,
with
,
and
through
him
out
of
death
,
in
God
his
Father
;
and
bring
forth
the
fruits
of
Paradise
.
11.
Being
then
we
know
that
we
are
the
Plants
[
Fruits
or
Nurserie
]
of
God
,
let
us
not
feare
any
thing
,
but
continually
grow
in
the
life
of
God
,
and
bring
forth
fruit
to
Gods
honour
,
and
deeds
of
Wonder
,
we
shall
enjoy
them
eternally
.
12.
And
being
we
know
,
Savour
of
[
*
](A28521-e24030-b)
*
Sin
,
iniquity
wrath
into
us
,
for
to
corrupt
and
spoil
us
;
whereby
the
pretious
fruit
is
hindred
in
the
growth
and
God
should
complain
of
us
;
that
he
is
like
a
vine-dresser
that
gleaneth
;
and
would
faine
enjoy
the
pretious
grapes
.
13.
Therefore
let
us
be
watchfull
to
fight
against
the
Prince
of
wrath
;
that
the
pretious
Grapes
,
and
fruites
of
God
may
growe
in
us
;
in
which
God
may
have
a
good
smell
and
tast
;
that
we
may
be
a
Pleasant
sweet
savour
to
him
in
Christ
.
14.
We
shall
well
enjoy
it
,
when
we
are
rid
from
the
vanity
of
this
life
;
and
then
we
shall
live
and
spring
up
in
God
,
and
eate
of
the
pure
life
of
God
without
defect
;
and
he
will
be
our
food
,
and
we
his
that
so
there
may
be
a
pleasant
mutuall
Paradisicall
growth
in
one
another
,
we
in
God
,
and
God
in
us
;
in
the
eternall
source
of
the
holy
life
in
Gods
Nursery
;
wherein
is
meere
perfection
in
pure
love
.
15.
For
which
cause
we
labor
so
earnestly
,
and
suffer
the
scorne
and
contempt
of
the
World
,
that
while
our
earthly
life
springeth
in
death
,
our
heavenly
life
may
spring
forth
through
death
,
that
so
the
earthly
life
may
appeare
before
the
heavenly
as
a
scorne
;
which
indeed
is
not
worthy
to
be
called
a
life
,
comparing
it
with
the
heavenly
.
16.
And
therefore
we
suffer
patiently
in
the
earthly
life
,
freed
from
vanity
;
and
then
we
shall
be
well
refreshed
with
consolation
;
what
we
have
beene
faine
here
to
sow
in
tribulation
and
trouble
,
we
shall
reape
in
great
joy
.
17.
Wherefore
my
very
deare
Brother
in
the
life
of
God
,
in
which
you
stand
,
you
are
more
acceptable
to
me
,
that
you
have
awaked
me
out
the
[
*
](A28521-e24150-b)
*
That
is
By
his
writing
to
him
to
employ
his
Talent
,
for
he
intended
to
write
no
more
after
his
first
B●ok
was
by
force
taken
f●●m
him
.
Sleep
,
that
I
might
goe
on
to
bring
forth
fruit
in
the
life
of
God
,
and
afterward
to
rejoyce
therein
with
the
Children
of
God
.
18.
And
I
give
you
to
understand
,
that
after
I
was
againe
awakened
,
a
very
strong
Odour
was
given
to
me
in
the
life
of
God
;
and
I
h●pe
to
bring
forth
fruit
therein
,
and
to
awaken
the
sleepy
,
as
God
hath
awakened
me
out
of
the
sleep
wherein
I
lay
.
19.
And
I
entreat
you
for
the
holy
life
sake
of
God
in
Christ
,
that
for
the
future
,
you
would
not
be
faint
or
weary
;
but
animate
,
and
quicken
up
your
life
in
Christ
,
that
our
spirits
may
be
apprehended
and
understood
,
which
cannot
be
without
the
Divine
Power
.
20.
For
every
one
speaketh
from
his
Essences
in
the
Wonders
of
God
,
according
as
his
life
is
enkindled
in
God
;
[
†
](A28521-e24240-b)
†
Out
of
,
●●
p●●●eeding
f●om
G●d
.
of
God
,
which
in
the
day
of
Pentecost
did
in
the
mouth
of
the
Apostles
change
the
tongues
of
all
Nations
into
one
,
that
the
languages
of
all
Nations
could
understand
the
tongues
●f
the
Apostles
,
whereas
they
spake
but
from
one
tongue
,
but
the
heart
and
spirit
of
the
Hearers
were
opened
in
God
,
that
they
all
understood
them
every
one
in
his
owne
language
,
as
if
the
Apostles
had
spoken
in
their
language
.
21.
Thus
it
is
onely
〈…〉
God
that
one
spirit
can
apprehend
and
understand
another
;
〈…〉
feare
me
,
that
in
many
places
of
my
Writings
I
shall
be
difficult
〈…〉
understood
;
but
in
God
I
am
very
easie
and
plaine
to
the
Rea●●r
,
if
〈◊〉
soule
be
grounded
in
God
,
from
which
knowledge
I
onely
W●●e
.
22.
For
I
have
ve●●
〈◊〉
from
the
historicall
Art
of
this
World
,
and
I
write
nor
for
the
Pride
and
Honour
sake
of
their
Art
,
for
I
am
not
begotten
of
their
Art
but
out
of
the
life
of
God
;
that
I
might
beare
fruit
in
the
Paradisicall
Rose-Garden
of
God
.
23.
And
that
not
for
my selfe
onely
,
but
for
my
Brethren
,
and
Sisters
;
that
we
might
be
one
holy
body
in
Christ
to
God
our
Father
,
who
hath
loved
and
chosen
us
before
the
foundation
of
the
world
was
layd
.
24.
Therefore
as
Christ
spared
not
his
life
,
25.
But
I
am
sorry
that
I
am
so
difficult
to
be
understood
of
you
in
some
points
of
my
Writings
,
and
I
wish
that
I
could
impart
my
soule
to
you
,
that
you
might
apprehend
my
meaning
.
26.
For
I
understand
that
it
concerneth
the
deepest
points
on
which
the
maine
depends
;
where
I
have
used
some
Latine
words
,
but
my
meaning
resteth
in
truth
,
not
barely
in
the
Latine
tongue
;
but
much
rather
in
the
Language
of
Nature
.
27.
For
it
is
opened
unto
me
in
some
measure
to
sound
out
the
Spirits
of
the
letters
,
from
their
very
Originall
;
and
I
would
very
gladly
give
you
the
meaning
and
interpretation
of
those
words
which
I
have
used
,
and
in
which
you
have
a
misunderstanding
;
but
seeing
it
will
take
up
some
roome
;
and
now
(
being
I
am
in
hast
)
it
cannot
be
done
;
I
am
very
willing
to
offer
my selfe
to
give
you
a
very
cleare
interpretation
of
them
very
shortly
.
28.
For
I
have
beene
so
busied
with
travelling
up
and
downe
,
and
other
affaires
,
that
I
could
not
pleasure
you
therein
:
I
pray
have
a
little
patience
to
waite
for
it
.
29.
For
I
have
yet
so
much
to
doe
,
by
reason
of
my
Brothers
Daughter
(
who
is
lately
dead
)
that
I
must
run
every
week
into
the
Countrey
;
and
was
also
faine
to
make
two
sore
journeys
,
with
which
the
time
is
run
away
.
30.
If
it
please
God
,
that
my
travelling
be
once
over
,
I
hope
,
that
it
shall
doe
many
a
poore
soule
good
service
in
its
hunger
;
yet
what
God
will
,
be
done
;
as
many
a
spile
of
Grasse
[
*
](A28521-e24600-b)
*
Or
,
withereth
.
perisheth
,
when
the
Heaven
giveth
not
its
raine
;
so
doe
worldly
affaires
hinder
Gods
Kingdome
.
31.
Yet
I
know
at
present
no
other
remedy
or
meanes
to
maintaine
the
earthly
body
,
with
Wife
and
Children
;
therefore
I
will
use
all
diligence
,
and
set
the
heavenly
before
all
earthly
things
,
as
much
as
lyeth
in
my
power
;
and
it
shall
(
if
you
have
a
desire
to
read
any
thing
of
my
Writings
)
be
faithfully
communicated
unto
you
;
albeit
I
would
faine
learne
of
Gods
Children
,
and
refresh
my selfe
also
in
their
Writings
.
32.
For
I
account
my selfe
to
be
the
most
simple
among
them
;
33.
For
I
acknowledge
your
great
paines
,
that
you
bestow
therein
;
and
I
thanke
God
,
that
he
in
this
World
hath
sent
me
a
man
with
whom
I
may
boldly
conferre
about
Gods
Kingdome
,
whereas
else
all
is
full
of
such
blindnesse
and
madnesse
,
that
I
dare
scarce
open
my
mouth
.
34.
I
heare
the
Scoffers
,
which
come
along
,
but
care
little
for
their
scoffes
;
I
know
what
spirits
Children
they
are
;
I
could
wish
,
that
they
had
my
knowledge
,
and
then
they
would
leave
their
jeering
.
35.
Concerning
the
Transcribing
of
my
Writings
which
I
am
to
send
,
I
cannot
tell
whether
they
may
be
so
safely
done
by
N.
for
he
cannot
hold
his
peace
,
and
I
often
heare
vaine
scoffing
men
speake
of
my
Writings
,
which
I
suppose
comes
from
him
,
and
cannot
beleeve
otherwise
;
for
he
is
onely
a
worldly
man
,
and
borne
wholly
from
the
Schoole
of
this
World
;
we
should
have
little
fidelity
or
security
by
him
.
36.
We
should
not
at
first
cast
the
Pearles
(
seeing
they
are
costly
)
in
the
way
,
but
stay
for
another
time
,
till
they
be
more
common
,
least
the
Oppressour
devoure
them
.
37.
It
may
well
be
handed
him
to
Transcribe
,
yet
not
the
first
time
;
but
after
that
it
is
once
copied
out
,
that
so
the
Oppressour
may
not
be
able
to
destroy
the
same
.
38.
Concerning
your
desire
about
the
Affaires
at
Prague
,
where
I
was
present
at
the
con●●ing
in
of
the
new
[
*
](A28521-e24840-b)
*
Palsgrave
Frederick
.
King
(
that
the
same
is
brought
into
Sagan
you
have
understood
that
it
is
already
done
)
he
came
in
at
the
Fort
upon
Retshin
of
Shlan
,
and
was
received
of
all
the
Three
Orders
with
great
Solemnity
,
as
the
custome
hath
been
formerly
among
all
Kings
.
39.
I
exhort
you
to
heed
well
what
the
prophet
Ezekiell
hath
written
in
the
38.
and
39.
Chapt.
whether
the
time
of
the
great
expedition
be
not
at
hand
upon
the
Mountaines
of
Israel
in
[
†
](A28521-e24960-b)
†
Confused
Christendome
.
Babel
,
especially
in
respect
of
the
[
*
](A28521-e24980-b)
*
Bethlem
Ga●●
.
Seveberger
who
should
get
help
from
the
Turck
and
very
easily
come
to
the
River
Rine
.
40.
Where
the
great
Slaughter
of
the
children
of
Babel
may
then
come
to
passe
;
where
two
great
rods
of
God
shall
appeare
;
the
one
by
War
,
the
other
by
Mortality
,
in
which
Babel
shall
be
ruined
;
sheweth
the
spirit
of
the
Lord
in
all
those
who
have
prophesied
before
us
.
41.
Although
I
account
the
election
of
a
right
Germane
Emperour
must
be
yet
a
little
while
deferred
,
and
in
the
meane
time
great
War
and
Contention
;
also
desolation
of
many
Citties
strong
holds
,
and
Potent
Countries
shall
follow
,
so
far
as
even
now
is
the
right
time
,
of
which
the
spirit
prophecieth
;
which
we
doe
not
so
punctually
understand
.
42.
For
a
thousand
yeares
before
God
is
as
one
day
;
the
spirit
seeth
all
things
nigh
at
hand
,
and
then
the
[
*
](A28521-e25110-b)
*
The
Astrall
Spirit
,
or
apprehension
of
reason
.
fidereall
man
supposeth
that
it
will
be
instantly
,
yet
it
stands
in
Gods
coun●ell
.
43.
However
we
know
for
certain
the
ruine
of
the
Citie
Babel
to
be
very
nigh
,
44.
For
God
keepeth
the
time
and
houre
to
himselfe
;
and
yet
sheweth
by
his
spirit
,
the
wonders
that
are
to
come
.
45.
I
give
you
to
know
,
that
H.
N.
hath
sought
to
copy
out
my
desired
Booke
;
and
seeketh
to
get
the
right
originall
of
the
[
†
](A28521-e25200-b)
†
The
Aurora
.
Being
then
in
the
hands
of
the
Common
Counsell
.
first
,
the
which
as
I
understand
shall
be
effected
;
it
may
the
most
conveniently
be
brought
forth
by
N.
N.
46.
However
it
be
;
the
[
*
](A28521-e25230-b)
*
The
Worldly
.
new
Antichrist
doth
mightily
Triumph
in
the
growth
of
the
[
†
](A28521-e25260-b)
†
The
Spirituall
.
old
,
and
burneth
like
a
fire
in
Juniper
wood
;
it
supposeth
it
is
joy
;
and
[
a
golden
time
]
but
it
is
in
misery
;
and
oppression
;
and
[
*
](A28521-e25280-b)
*
The
confused
Christendome
.
Babel
is
of
a
flaming
fire
.
47.
At
present
being
in
hast
,
I
have
no
time
to
write
more
at
large
to
you
;
for
there
is
nothing
more
as
yet
begun
;
yet
I
hope
soon
to
begin
it
,
as
my
minde
in
the
driving
will
continually
sheweth
me
;
I
shall
faithfully
send
it
you
at
the
place
appointed
48.
And
I
faithfully
commend
you
into
the
Meeknesse
of
Jesus
Christ
.
Dated
,
Thursday
after
Martinus
,
1619.
THE
SIXTEENTH
EPISTLE
.
The
open
Fountaine
in
the
heart
of
Jesus
Christ
bee
our
refreshment
.
1.
NOble
,
Honoured
,
and
much
respected
Sir
,
The
salutation
and
kind
wish
of
Divine
love
,
and
fulnesse
of
joy
in
Our
Immanuel
,
in
his
wonderfull
sweet
power
,
together
with
all
temporall
prosperity
of
body
premised
;
I
desire
to
let
you
know
,
that
I
am
certified
how
you
are
a
Well-wisher
to
the
[
*
](A28521-e25430-b)
*
Text.
Fons
Sapientiae
.
Fountaine
of
wisedome
,
and
doe
make
use
of
some
of
my
Writings
,
and
also
that
you
bear
a
great
desire
after
the
well-spring
of
Christ
,
and
the
Noble
Wisedome
,
which
hath
moved
me
to
write
unto
you
seeing
you
have
perused
some
of
my
Writings
.
2.
But
there
are
some
found
,
who
out
of
envy
,
misapprehension
,
and
misunderstanding
of
them
doe
prate
and
storme
against
them
,
as
may
be
seen
by
the
annexed
Pamphlet
,
how
the
poore
,
proud
,
silly
,
man
,
vapoureth
,
and
stormeth
,
and
yet
hath
not
the
least
understanding
whence
my
writings
flow
.
3.
Yea
he
puts
a
false
and
most
strange
sence
and
meaning
upon
them
that
he
might
thereby
onely
confirme
his
miserable
opinion
,
for
he
hath
spread
abroad
some
writings
concerning
Gods
Election
of
us
,
and
thereby
thinketh
to
entangle
and
snarl
us
in
despaire
,
and
so
to
open
a
gate
of
all
lewdnesse
,
and
wantonnesse
.
4.
And
therefore
he
liketh
not
the
tast
of
the
open
fountaine
of
Christ
in
my
writings
;
whereupon
I
have
made
short
a
declaration
upon
his
annexed
pamphlet
,
and
have
given
it
onely
in
breife
to
the
consideration
of
him
that
reads
my
Book
,
seeing
the
ground
is
else
where
sufficiently
and
satisfactorily
to
be
found
in
my
writings
;
that
men
may
see
how
this
Carping
Pamphletter
thinketh
to
beguil
,
and
bereave
us
of
the
cheifest
treasure
,
on
which
our
Eternall
Salvation
and
happinesse
dependeth
,
and
that
with
Cunning
words
by
alleadging
and
quoting
of
the
Scripture
;
as
a
Toad
that
sucketh
poyson
out
of
honey
;
even
so
he
[
*
](A28521-e25530-b)
*
Text.
Pulleth
it
about
by
the
haire
:
(
puls
it
by
the
eares
.
)
Perverteth
the
Scripture
;
as
is
to
be
seen
in
his
description
of
the
Virgine
Mary
and
the
promised
seed
of
the
Woman
;
how
he
therein
falsifiyeth
,
and
imbittereth
the
Scripture
whereupon
he
buildeth
the
Election
.
5.
At
the
which
I
am
much
grieved
in
my
heart
,
that
the
man
is
so
burthened
;
and
possessed
with
such
an
opinion
,
which
burthen
is
very
heavy
,
and
he
cannot
get
rid
of
it
,
unlesse
he
learne
to
understand
the
Centre
of
all
Beings
;
whence
good
and
evill
arise
;
what
Gods
love
and
anger
is
,
and
learne
to
understand
the
Three
Principles
,
else
he
will
not
be
freed
from
such
Opinions
.
6.
Albeit
I
wonder
not
,
that
my
Writings
seeme
strange
unto
him
;
for
there
is
somewhat
New
that
surpasseth
the
reach
of
reason
,
they
have
another
sense
,
another
understanding
then
his
;
another
root
whence
they
spring
;
for
I
have
not
gathered
them
together
from
the
Letter
,
neither
learned
I
them
from
other
mens
Writings
;
I
was
an
ignorant
childe
in
that
respect
,
as
Lay
men
usually
are
;
I
knew
nothing
of
such
things
;
I
sought
it
not
also
in
such
a
way
;
I
sought
onely
the
heart
and
open
well-spring
of
Jesus
Christ
,
to
hide
my selfe
from
the
Tempest
of
Gods
anger
,
and
from
the
opposition
of
the
Devill
,
that
so
I
might
get
a
guid
and
leader
that
might
rule
and
direct
me
in
my
life
.
7.
But
when
this
did
presse
so
hard
upon
me
,
and
my
minde
forced
so
strongly
into
the
Combate
against
sinne
,
and
death
;
and
towards
the
mercy
of
God
;
that
I
was
resolved
rather
to
part
with
my
life
then
to
give
in
,
or
desist
;
such
a
Garland
was
then
set
upon
me
,
which
I
hope
to
enjoy
,
and
rejoyce
in
it
for
ever
;
and
I
have
no
Pen
sufficient
to
describe
it
;
much
lesse
can
I
expresse
it
with
my
mouth
;
and
from
thence
my
knowledge
came
,
and
also
the
desire
to
set
it
down
,
onely
for
my
owne
memoriall
,
and
I
was
intended
to
keepe
it
by
me
till
the
last
of
my
dayes
,
and
how
it
came
to
passe
[
that
it
was
published
]
you
know
Sir
,
very
well
,
by
Mr.
N.
But
Gods
providence
and
permission
herein
was
such
,
that
you
and
your
Brother
were
called
as
Firstlings
unto
it
,
by
whose
meanes
it
was
propagated
.
8.
Therefore
I
exhort
and
entreat
you
for
the
eternall
salvation
sake
,
Divine
birth
;
therefore
there
must
also
be
the
very
like
spirit
,
to
understand
them
aright
;
no
speculation
[
or
acute
apprehension
or
notion
of
reason
]
reacheth
them
,
unlesse
the
minde
be
illuminated
from
God
,
to
the
finding
of
which
,
the
way
is
faithfully
shewn
unto
the
seeking
Reader
.
9.
I
speake
in
good
truth
and
syncerity
,
before
God
and
Man
,
and
appeale
also
therewith
before
the
judgement
of
God
,
and
declare
;
that
there
is
no
good
at
all
in
any
Disputing
,
without
Gods
light
,
and
spirit
,
also
nothing
that
is
permanent
,
constant
,
undoubtedly
grounded
,
or
well-pleasing
to
God
,
may
arise
from
thence
.
10.
Therefore
he
that
will
learne
to
understand
the
right
and
true
way
to
God
fundamentally
,
let
him
depart
and
forsake
his
owne
Reason
,
and
enter
into
a
penitent
,
humble
,
and
to
God
resigned
childlike
,
or
filiall
life
,
and
so
he
shall
obtaine
heavenly
power
and
skill
,
and
shall
put
on
Christs
filiall
spirit
,
that
shall
lead
him
into
all
truth
;
else
there
is
no
true
way
to
God
,
but
this
onely
.
11.
If
it
come
so
farre
that
the
[
*
](A28521-e25840-b)
*
The
Pearle
of
Sophia
.
The
Divine
illumination
.
Virgins
Garland
be
set
upon
him
,
he
shall
not
need
say
any
more
,
Teach
me
,
&c.
For
it
is
written
,
They
shall
all
be
taught
of
God
;
otherwise
I
have
no
knowledge
skill
or
understanding
;
I
have
been
in
my
Writings
as
a
young
scholar
that
goeth
to
schoole
;
or
as
a
shower
that
passeth
by
,
what
it
lighteth
upon
,
it
hits
;
thus
hath
my
apprehension
beene
,
even
to
this
day
.
12.
The
Booke
Aurora
was
my
first
childish
beginning
,
I
wrote
also
contrary
to
Reasons
conceit
,
onely
according
to
the
appearance
of
light
;
in
a
magicall
[
cabalisticall
or
parabolicall
manner
]
I
understood
it
very
well
,
but
it
was
not
sufficiently
explained
;
it
needed
a
more
large
description
and
exposition
;
for
I
intended
to
have
kept
it
by
me
,
but
it
was
taken
from
me
against
my
will
,
and
Published
,
as
you
Sir
,
know
;
and
I
commend
me
into
your
favor
,
and
us
all
into
the
meeke
love
of
Jesus
Christ
.
Dated
the
third
of
July
,
Anno
Dom.
1621.
THE
SEVENTEENTH
EPISTLE
.
Worthy
,
and
much
respected
,
Noble
Sir
,
1.
THE
hearty
salutation
and
desire
of
Divine
love
and
fulnesse
of
joy
in
Our
IMMANVEL
,
in
his
wondrous
sweet
power
,
with
all
bodily
and
temporall
welfare
premised
:
I
give
you
friendly
to
understand
,
that
I
have
entirely
considered
of
the
conference
lately
held
;
and
being
I
perceive
you
to
be
a
zealous
lover
of
the
truth
,
and
Divine
Mysteries
,
I
would
not
omit
to
visit
you
with
this
Epistle
,
seeing
opportunity
hath
beene
given
me
to
answer
somewhat
,
upon
the
Article
of
a
Person
,
who
opposed
me
in
the
Article
of
Gods
Free-grace
[
of
]
Election
;
and
I
have
sent
this
my
Answer
for
you
to
read
over
.
2.
But
so
far
forth
as
the
minde
cannot
rest
satisfyed
with
this
little
;
I
am
ready
,
and
willing
,
if
it
be
desired
,
to
write
such
a
Book
,
and
to
enlarge
,
and
unfold
it
so
,
out
of
the
Centre
,
that
the
heart
might
rest
satisfyed
thereupon
;
albeit
I
should
suppose
that
Christian
might
finde
so
much
in
this
little
that
he
might
be
satisfyed
in
reference
to
this
,
and
other
Articles
.
3.
But
seing
neverthelesse
that
this
Article
hath
perplexed
many
men
,
not
as
yet
been
understood
from
the
very
ground
,
and
I
wish
from
my
heart
,
that
it
might
be
understood
;
that
we
might
not
looke
so
strangely
one
upon
another
as
Men
Devills
,
but
as
loving
bretheren
;
and
the
innate
,
dearely
purchased
children
of
Christ
,
that
we
might
walk
in
a
right
true
love
one
towards
another
,
which
in
such
a
conceit
and
conjecture
,
that
God
chuseth
one
and
not
another
,
can
never
be
done
.
4.
But
if
I
looke
upon
my
brother
as
my
[
owne
]
flesh
and
spirit
,
then
it
may
be
truely
effected
;
which
the
Scripture
and
also
the
Original
of
mankind
do
powerfully
testify
and
convince
us
of
;
and
yet
much
more
my
Conscience
in
the
spirit
of
the
Lord
convinceth
me
that
I
ought
to
love
my
brother
as
my
owne
life
,
or
as
my
God
;
what
would
God
command
me
to
love
[
one
that
is
]
a
damned
Devill
?
no
,
but
[
one
that
is
]
the
member
of
my
[
owne
]
body
.
5.
Therefore
for
this
cause
I
have
taken
an
occasion
to
write
unto
you
and
christianly
to
entreat
and
admonish
you
,
better
to
consider
this
article
,
and
in
that
consideration
,
not
to
suffer
any
thing
at
all
to
possesse
your
minde
,
or
take
place
in
you
,
save
the
pleasant
Name
of
Jesus
,
who
is
come
into
this
world
and
manifested
himselfe
in
our
humanity
,
6.
I
write
not
this
,
to
be
a
master
over
you
,
but
in
a
brotherly
manner
,
for
a
mutuall
Search
,
and
recreation
with
you
,
that
our
saith
,
and
confidence
towards
God
,
may
be
strengthened
in
the
Lord
for
we
are
on
all
sides
but
men
,
and
should
of
right
behave
our selves
in
Doctrine
,
and
life
towards
one
another
,
as
members
;
for
he
that
findeth
his
brother
in
the
spirit
of
Christ
findeth
himselfe
.
7.
Much
disputing
is
not
at
all
profitable
,
it
maketh
onely
confusion
;
goe
with
me
in
my
Writings
unto
the
Centre
of
all
Beings
,
and
you
shall
see
the
[
*
](A28521-e26300-b)
*
Or
,
Vnderstanding
.
originall
in
good
,
and
evill
,
and
be
freed
from
all
this
error
,
for
you
shall
finde
so
much
in
my
Writings
that
will
give
reall
satisfaction
to
the
minde
;
so
far
as
the
centre
of
all
beings
is
apprehended
there
ariseth
such
joy
in
the
minde
,
which
surpasseth
a●l
the
joy
of
this
World
;
for
the
noble
and
pretious
[
*
](A28521-e26350-b)
*
Or
,
The
Phylosophers
Stone
.
stone
of
the
wise
men
lyeth
therein
,
and
he
that
findes
it
,
accounts
it
of
higher
excellency
then
the
outward
World
,
with
all
its
glory
;
should
not
that
be
joy
to
finde
and
know
God
,
so
that
man
in
himselfe
is
able
to
see
and
finde
all
things
,
and
what
is
scarce
deciphered
in
a
thousand
Bookes
;
and
to
know
it
really
in
every
thing
?
with
whom
shall
I
contend
and
wrangle
about
Religion
,
if
the
same
be
manifest
in
my
heart
;
that
I
am
able
really
to
behold
all
things
in
there
root
;
and
originall
.
8.
I
doe
not
speake
this
to
boast
of
my selfe
;
who
am
as
nothing
,
and
God
is
all
in
me
,
but
to
the
end
that
if
any
had
a
minde
to
seeke
;
that
he
might
also
seeke
and
obtain
;
albeit
I
sought
it
not
in
that
manner
,
also
understood
not
,
yea
knew
nothing
of
it
;
I
onely
sought
the
pleasant
love
heart
of
Jesus
Christ
to
hide
my selfe
therein
,
from
the
wrathfull
Anger
of
God
,
and
the
enemy
,
the
Devill
;
but
then
more
was
revealed
to
me
then
I
understood
,
and
sought
for
;
and
thence
I
have
written
,
not
thinking
to
be
known
withall
among
such
High
People
.
9.
For
I
thought
that
I
wrote
onely
for
my selfe
,
and
intended
to
have
kept
it
by
me
,
even
to
my
end
;
yet
now
it
is
manifest
,
and
come
into
many
mens
hands
without
my
knowledge
and
endeavour
;
thereupon
I
am
urged
to
entreat
you
and
others
,
and
to
put
you
in
minde
not
to
looke
upon
the
simplicity
or
meannesse
of
the
Author
,
10.
Therefore
if
my
Writings
come
into
your
hands
,
I
would
that
you
should
looke
upon
them
as
of
a
Childes
,
in
whom
the
Highest
hath
driven
his
worke
;
for
there
is
that
coached
therein
,
which
no
Reason
may
understand
or
apprehend
;
but
it
is
childlike
,
plaine
,
and
very
easie
to
the
illuminate
;
it
will
not
be
apprehended
of
Reason
,
unlesse
Reason
be
enkindled
with
Gods
light
;
without
that
,
there
is
no
finding
;
and
this
I
desire
to
minde
you
of
,
and
all
tho●
that
read
them
.
11.
Christ
sayd
,
Seeke
and
you
shall
finde
,
knock
and
it
shall
be
opened
unto
you
:
my
Father
will
give
the
holy
Spirit
to
them
that
aske
him
for
it
:
Herein
lyeth
the
Pearle
hidden
,
he
that
will
have
it
must
thus
obtaine
it
,
else
there
is
no
finding
,
save
onely
an
halfe
[
lame
]
blind
knowledge
,
like
a
delusive
shadow
of
fansie
[
or
a
painted
sound
]
in
the
Pearle
there
is
a
living
knowledge
,
where
a
man
need
never
aske
,
is
it
true
?
For
it
is
written
,
They
shall
be
taught
of
God
:
Also
,
We
will
come
unto
you
,
and
make
our
abode
in
you
:
Also
,
Hee
that
hath
not
the
spirit
of
Christ
is
none
of
his
:
And
therefore
Christ
saith
,
Seeke
first
the
Kingdome
of
God
and
the
Righteousnesse
thereof
;
and
then
all
other
things
shall
be
added
unto
you
:
He
biddeth
us
to
endeavour
and
seeke
after
it
;
not
to
fit
still
,
and
wait
upon
Election
;
but
To
come
to
him
,
Matth.
10.
and
to
labour
in
his
Vineyard
;
and
not
wait
and
expect
driving
,
but
to
come
willingly
.
12.
Seeing
then
I
have
found
a
wise
heart
in
you
,
I
am
the
more
emboldened
to
write
unto
you
,
hoping
that
you
will
judge
wisely
;
now
if
any
thing
in
my
Writings
should
seeme
darke
and
obscure
,
and
difficult
to
be
understood
;
I
pray
set
it
downe
and
send
it
me
as
occasion
serveth
;
I
will
make
it
more
childlike
,
plaine
,
and
cleare
:
And
I
commend
you
and
yours
,
and
my selfe
with
them
,
in
brotherly
union
,
into
the
meek
tender
love
of
Jesus
Christ
.
Dated
,
3.
July
,
1621.
THE
EIGHTEENTH
EPISTLE
.
1.
NOBLE
Sir
,
After
wishing
you
the
Divine
love
and
fulnesse
of
joy
in
Our
Immanuel
,
in
his
wondrous
sweet
power
,
and
all
bodily
and
temporall
prosperity
;
I
friendly
certifie
you
,
as
now
opportunity
giveth
me
leave
,
that
I
have
considered
of
the
Conference
wee
had
lately
;
and
being
I
have
observed
your selfe
and
others
there
present
in
high
Divine
zeale
,
as
lovers
of
God
,
and
his
truth
;
who
desire
to
search
with
earnestnesse
the
Mystery
,
and
ground
of
all
Beings
,
and
to
come
into
the
light
;
thereupon
I
would
not
omit
to
write
unto
you
,
and
put
you
all
in
minde
thereof
;
and
withall
give
further
advantage
to
such
zealous
seeking
,
and
declare
how
the
Pearle
is
to
be
sought
and
found
.
2.
For
I
am
also
among
the
Seekers
,
and
it
lyeth
me
most
chiefly
in
hand
,
not
to
hide
,
or
bury
that
which
God
hath
entrusted
me
withall
,
but
to
set
it
forth
,
that
Gods
will
might
be
knowne
in
us
,
and
his
Kingdome
might
come
and
be
manifest
in
our
Seeking
and
Desire
;
and
we
might
be
found
as
Children
of
the
most
High
,
one
towards
another
,
and
acknowledge
one
another
as
Members
and
Brothers
,
and
not
as
strangers
and
Outcasts
;
or
as
Devill
Men
one
towards
another
,
as
the
Article
of
Election
(
as
it
hath
of
some
beene
hitherto
handled
)
doth
give
forth
and
import
little
lesse
.
3.
And
albeit
we
are
apprehended
and
captivated
in
the
heavy
fall
of
Adam
in
the
Anger
,
that
his
Anger
hath
indeed
chosen
us
to
be
Children
of
Damnation
;
yet
God
hath
bestowed
his
beloved
heart
,
Viz.
The
Centre
of
the
Deity
,
thereupon
;
and
hath
manifested
it
in
the
humanity
;
that
he
might
againe
regenerate
us
in
him
,
and
manifest
the
life
againe
in
us
.
4.
And
as
the
heavy
fall
came
from
one
upon
all
,
that
Jesus
Christ
came
into
the
World
to
seeke
,
and
save
that
which
is
lost
;
that
is
,
the
poore
,
lost
,
damned
sinner
,
apprehended
in
the
wrath
of
God
,
and
chosen
to
damnation
;
and
not
the
righteous
,
and
who
with
Abel
,
Seth
,
Henoch
,
Noah
,
Sem
,
Abraham
,
Isaac
,
and
Iacob
,
are
comprehended
in
the
Love
;
but
the
poor
sinfull
man
captivated
of
Gods
anger
;
as
Cain
,
Ismael
,
Esau
,
and
the
like
;
[
he
came
]
to
seek
and
call
these
,
to
returne
,
and
be
converted
;
as
God
said
to
Cain
,
rule
over
the
sin
let
it
not
have
its
power
;
if
Cain
could
not
have
done
this
,
God
would
not
have
commanded
it
him
;
also
if
it
had
not
been
possible
for
Adam
to
have
stood
;
then
he
had
never
forbid
him
the
tree
.
5.
But
being
man
cannot
thus
absolutely
conclude
,
demonstrate
,
and
give
satisfaction
to
the
minde
;
for
it
searcheth
further
after
Gods
Omnipotence
,
thereupon
there
is
another
Study
requisite
;
that
a
man
learne
really
to
know
the
centre
of
all
essences
,
to
love
,
and
anger
;
what
the
eternall
love
of
God
,
and
what
the
eternall
anger
of
God
is
,
which
doth
harden
,
and
devour
man
,
and
maketh
him
to
be
a
child
of
eternall
death
;
and
how
man
may
and
is
able
in
the
time
of
this
life
to
be
freed
out
of
his
prison
and
captivity
[
of
Gods
anger
.
]
6.
But
Seeing
that
I
have
so
declared
,
and
set
it
forth
at
large
in
my
Bookes
,
that
I
thought
the
minde
should
be
satisfied
;
especially
in
the
Booke
of
the
Threefold
life
,
and
in
the
Three
Bookes
of
the
Incarnation
of
Jesus
Christ
;
and
yet
further
and
deeper
in
the
Book
of
the
Six
points
concerning
the
Grand
Mystery
;
the
eternall
birth
of
the
deity
;
and
of
the
three
principles
of
the
three
Worlds
,
ho●
they
stand
mutually
in
each
other
as
one
,
and
how
there
is
an
eternall
peace
and
agreement
towards
each
other
;
and
how
one
doth
beget
the
other
,
and
desire
each
other
,
also
that
one
without
the
other
were
a
Nothing
;
I
supposed
that
the
minde
would
therein
finde
satisfaction
,
seeing
the
same
can
be
demonstrated
in
every
Being
,
and
thing
.
7.
But
seeing
Master
N.
hath
part
of
these
Writings
in
his
hands
,
though
not
all
,
be
pleased
to
enquire
after
them
;
if
they
have
a
minde
to
them
,
they
shall
not
onely
finde
the
ground
of
this
Article
concerning
Election
,
but
of
all
Articles
;
and
even
of
all
whatsoever
the
minde
of
man
turneth
it selfe
unto
;
if
the
ground
be
followed
and
attained
which
is
there
opened
.
8.
My
Noble
heart
,
I
pray
take
not
in
jest
,
draw
them
,
that
they
might
know
and
acknowledge
Gods
Kingdome
to
be
in
VS
;
therefore
the
Centre
of
his
Being
,
and
of
all
Beings
is
manifested
unto
them
;
this
is
done
all
out
of
his
love
towards
us
,
that
we
might
yet
depart
from
the
miserable
strife
,
contentions
,
and
wranglings
,
and
step
into
a
brotherly
and
child-like
Love
.
9.
Sir
,
seeing
I
have
found
a
longing
minde
in
you
,
I
would
not
conceale
from
you
;
that
it
will
be
a
time
of
serious
earnestnesse
;
and
I
say
,
blessed
and
happy
are
those
that
are
comprehended
under
the
Sound
of
the
Trumpet
,
that
hath
already
sounded
;
for
there
commeth
hereafter
such
an
earnest
severity
,
that
Babel
and
contention
,
together
with
all
Pride
,
Ambition
,
Falshood
,
and
unrighteousnesse
,
shall
drinke
an
earnest
draught
,
and
even
that
which
shee
hath
filled
;
I
entreat
you
for
Eternall
Salvation
sake
,
further
to
consider
of
it
;
it
is
knowne
.
10.
I
am
ready
,
so
farre
as
the
minde
might
not
finde
ground
enough
in
my
Writings
,
for
its
rest
and
satisfaction
(
if
the
same
were
noted
downe
and
sent
me
)
so
to
explaine
,
and
enlarge
it
,
out
of
the
Centre
of
all
Beings
,
that
I
hope
the
minde
should
be
satisfied
;
although
it
lyeth
not
in
Searching
,
for
no
searching
obtaineth
or
reacheth
the
Pearle
without
Gods
light
;
a
penitent
humble
minde
is
required
thereunto
,
bright
morning
Star
,
that
the
minde
findeth
such
a
Pearle
,
wherein
soule
and
body
rejoy●eth
;
and
when
this
is
found
,
then
there
need
no
further
searching
or
teaching
;
for
it
is
written
,
They
shall
be
taught
of
God
:
Such
a
Pearle
as
this
the
sound
of
the
seventh
Trumpet
doth
open
in
the
hearts
of
many
;
who
with
earnestnesse
shall
seek
it
in
a
humble
,
and
unto
God
resigned
will
.
11.
Therefore
my
Noble
heart
,
I
would
not
conceale
this
from
you
;
much
disputing
,
and
grubling
in
Selfe-Reason
,
findeth
not
the
Pearle
;
but
an
earnest
fixed
penitent
will
,
findeth
the
same
,
which
is
more
precious
and
costly
then
the
World
;
and
hee
that
finde●
it
,
he
would
not
give
it
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
midst
of
the
Dungeon
of
darknesse
,
and
he
accounteth
the
goods
of
this
World
as
dirt
and
dung
in
comparison
of
it
:
Christ
sayd
,
Seeke
,
and
you
shall
finde
,
knock
and
it
shall
be
opened
unto
you
:
Also
,
My
Father
will
give
the
holy
Spirit
to
them
that
aske
him
for
it
:
HEREIN
LYETH
THE
GROVND
.
12.
Let
no
man
say
,
My
heart
is
shut
up
I
cannot
pray
;
and
if
my
heart
say
flatly
no
,
yet
I
will
cast
my selfe
into
the
suffering
and
death
of
Christ
;
let
him
cast
me
into
Heaven
or
Hell
,
yet
I
will
be
in
his
death
,
he
is
made
an
Eternall
life
to
me
;
and
then
,
it
is
sayd
,
None
can
pluck
my
Sheep
out
of
my
hands
.
13.
The
way
to
seeke
and
know
the
precious
Pearle
is
very
sufficiently
opened
in
the
Booke
of
the
Threefold
life
,
else
I
would
have
mentioned
something
thereof
:
And
I
commend
me
into
your
favour
,
and
us
all
into
the
meek
love
of
Jesus
Christ
.
Dated
,
2.
July
,
1621.
THE
NINETEENTH
EPISTLE
.
1
NOBLE
,
Worthy
,
and
honoured
Sir
:
All
sincere
wishes
(
through
the
Love
of
Christ
wherewith
he
loveth
us
in
himselfe
by
his
Incarnation
in
us
)
of
an
happy
,
and
in
God
joyfull
new
yeare
,
and
all
bodily
welfare
premised
.
2.
drawing
of
the
Father
in
the
spirit
of
Christ
doth
continually
stirre
up
and
worke
in
you
a
constant
hunger
after
the
precious
Pearle
of
the
Divine
knowledge
,
which
(
being
it
hapneth
in
the
tree
and
growth
,
wherein
I
also
spring
up
and
grow
)
doth
bring
to
me
(
as
from
a
fellow-branch
in
our
Angelicall
Paradificall
Corall
)
meer
desire
,
and
acceptable
Love
will
;
and
it
rejoyceth
me
in
my
meditation
,
that
the
spirit
of
Christ
hath
yet
his
Church
and
Temple
in
the
midst
of
the
thornes
,
as
it
now
appeares
;
and
I
wish
from
my
heart
with
panting
desires
,
that
it
might
flourish
and
grow
yet
stronger
;
that
Babel
,
and
the
Kingdome
of
contention
and
strife
might
thereby
be
abolished
and
taken
away
,
that
we
might
converse
and
walke
together
in
love
and
union
as
the
Children
of
Christ
.
3.
I
should
be
glad
withall
my
heart
,
seeing
you
read
some
of
my
Writings
,
that
they
might
be
understood
according
to
my
comprehension
,
and
minde
not
for
a
temporall
praise
,
and
glory
to
me
,
which
is
in
Christ
onely
,
and
not
mine
;
but
for
our
eternall
fellowship
and
fraternity
sake
,
which
we
shall
have
in
Generall
one
with
another
after
this
life
.
4.
And
I
would
very
heartily
impart
to
my
loving
bretheren
my
Pearl
which
God
hath
given
me
,
that
they
also
with
me
might
in
Divine
knowledge
and
love
bring
in
their
fruits
upon
the
table
of
God
,
which
worke
and
labour
is
more
acceptable
to
me
then
all
the
temporall
praise
,
honour
,
and
goods
of
the
World
.
5.
And
though
I
am
in
comparison
to
you
as
a
child
void
of
understanding
,
yet
my
Saviour
hath
beene
pleased
out
of
his
love
and
grace
to
bestow
his
sence
,
minde
,
and
understanding
upon
me
and
to
open
it
through
himselfe
,
6.
Which
[
albeit
it
seemeth
foolishnesse
unto
reason
]
is
as
cleare
as
the
sun-shine
unto
me
,
and
it
affordeth
me
joy
,
and
desire
,
that
I
in
all
temptations
and
afflictions
from
the
Devill
,
and
his
confederates
am
able
boldy
and
confidently
to
hide
my selfe
therein
;
and
my
hope
is
therein
stirred
up
and
enkindled
with
Gods
love-fire
;
and
I
have
as
it
were
a
fair
Garden
of
roses
therein
,
which
I
doe
not
onely
beteem
unto
my
bretheren
to
partake
of
;
but
I
also
desire
,
and
wish
from
my
heart
,
that
the
golden
roses
might
also
blossom
in
them
.
7.
I
have
understood
how
that
you
are
yet
solicitous
and
troubled
in
the
Article
about
the
will
of
God
and
his
Election
of
mankinde
,
and
are
yet
in
a
deep
conceit
in
reference
to
the
Decree
concerning
man
,
as
if
God
chose
some
according
to
his
purpose
,
and
some
again
he
chose
not
out
of
his
decree
and
purpose
,
and
therefore
he
draweth
them
not
in
the
spirit
of
Christ
to
the
Father
;
or
that
the
father
draweth
them
not
in
Christ
;
which
for
my
part
hath
very
often
perplexed
me
,
and
I
wish
unfeighnedly
that
it
might
be
apprehended
,
8.
For
the
words
of
the
Scripture
are
right
,
and
true
about
Election
,
but
they
are
not
understood
aright
;
and
thence
commeth
the
great
Evill
and
Mischeife
with
contending
,
and
eager
contests
;
when
I
goe
into
the
centre
,
then
I
finde
the
whole
ground
;
there
is
nothing
so
subtile
,
or
profound
,
there
is
nothing
that
can
be
asked
about
the
will
of
God
but
it
is
manifest
therein
as
clear
as
the
sun
.
9.
For
I
finde
the
whole
understanding
both
of
good
and
evill
;
Divine
mercury
)
with
Divine
essentiality
(
namely
in
the
blood
of
Christ
,
)
and
the
wrath
which
was
manifest
with
Adam
in
the
humane
property
was
wholly
drowned
▪
and
shut
up
in
eternall
death
;
of
which
the
Scripture
now
declareth
;
Hell
where
is
thy
Victory
?
Death
where
is
thy
sting
?
10.
As
the
Artist
,
or
Philosopher
doth
change
Saturne
,
and
Mars
,
in
the
Mercurie
,
(
which
in
Saturne
and
Mars
in
their
owne
fierce
wrathfull
[
*
](A28521-e28250-b)
*
Or
,
Strength
.
might
,
is
an
evill
poysonfull
source
or
quality
)
into
a
Panacéa
,
that
is
into
a
Paradificall
source
and
property
,
where
neither
Saturne
,
Mars
,
or
Mercurie
are
perceived
in
their
wrathfull
properties
;
but
out
of
their
fierce
wrathfull
Malignant
property
there
,
ascension
of
love
and
great
joy
;
thus
it
is
now
also
with
the
evill
man
,
when
he
departeth
out
of
his
wrathfull
,
malicious
will
,
and
in
resignation
wholly
giveth
himselfe
in
the
death
of
Christ
into
the
Panacéa
(
Christ
.
)
11.
And
as
the
sun
in
the
Firmament
shineth
upon
the
good
and
evill
,
so
likewise
the
desire
of
the
Panacéa
Christ
(
being
the
Divine
sun
that
shineth
therein
)
presents
it selfe
to
all
men
;
if
they
would
but
open
their
will
,
and
depart
from
their
selfehood
,
and
set
there
desire
into
that
,
Christ
would
be
borne
therein
.
12.
For
the
soul
(
as
it
is
purely
in
it selfe
)
was
spoken
or
breathed
into
the
humane
body
out
of
the
eternall
speaking
word
of
the
Father
out
of
the
fire
and
light
World
,
as
out
of
Gods
owne
Being
,
and
it
hath
both
wills
Free
;
out
of
the
fire
(
that
is
,
out
of
the
Fathers
anger
,
which
is
the
eternall
nature
,
in
which
shee
is
a
creature
,
in
the
spirituall
Sulpher
,
Mercurie
,
and
Salt
,
)
and
out
of
the
light
of
the
Divine
power
in
the
Divine
sound
,
in
which
the
soule
is
an
Angel
,
and
an
Image
of
God
.
13.
And
though
it
hath
lost
the
light
with
Adam
,
centre
of
love
,
that
the
life
of
the
light
(
if
it
stirreth
up
its
desire
)
may
again
in
the
humanity
of
Christ
(
which
passeth
from
one
upon
all
,
as
the
anger
passeth
from
one
upon
all
)
enkindle
it selfe
.
14.
And
though
it
might
be
said
,
that
he
enkindleth
whom
he
pleaseth
;
yet
I
declare
it
as
a
precious
truth
worthy
of
acceptation
,
that
the
Divine
light
is
not
ingressive
[
or
a
light
comming
into
a
man
from
without
]
but
it
is
hidden
even
in
the
wicked
man
in
the
Centre
;
as
God
is
hidden
in
the
time
,
15.
Man
is
not
so
altogether
corrupt
[
forlorne
,
or
decayed
]
that
there
should
not
be
any
possibility
at
all
left
in
him
;
and
though
he
be
corrupt
,
and
sp●yled
;
yet
God
(
when
he
received
and
took
pity
on
man
)
againe
stirred
up
,
and
awakened
the
Centre
of
his
Love
(
being
the
true
Deity
which
hidd
it selfe
[
or
disappeared
]
in
the
Sinne
[
or
fall
of
Adam
]
)
in
the
humane
Property
.
16.
And
as
the
Sinne
and
Wrath
of
Adam
(
being
yet
but
One
)
pressed
upon
and
into
all
;
through
the
whole
humanity
of
all
men
.
17.
Christ
is
againe
become
the
heart
in
the
Humane
Tree
;
the
Divine
Sound
[
voyce
,
or
word
]
which
hath
revealed
it selfe
in
Christs
humanity
effectually
,
that
soundeth
through
Christs
humanity
in
the
Vniversall
humane
Tree
;
and
there
is
nothing
wanting
,
or
in
the
way
,
but
that
the
twig
which
is
on
the
Tree
will
not
draw
the
Sap
of
the
Tree
into
it selfe
.
18.
It
hapneth
oftentimes
,
that
the
property
is
too
much
in
love
with
Mars
,
and
draweth
it
into
it selfe
,
and
stirreth
up
the
heat
,
whereby
the
twigg
withereth
;
and
so
the
Mars
of
the
soule
draweth
wrath
and
falshood
into
it selfe
;
whereby
its
Mercurie
becomes
poysonfull
,
and
then
Saturne
(
which
is
the
impression
of
the
lifes
property
)
groweth
altogether
obscure
and
darke
;
and
as
long
as
the
Mercurie
of
the
life
,
liveth
in
such
a
property
,
he
may
not
be
drawne
of
the
love
of
God
,
but
of
the
anger
of
God
,
and
is
chosen
to
damnation
,
so
long
as
he
liveth
,
or
continueth
in
that
Free
evill
wicked
will
.
19.
The
love
of
God
offers
it selfe
unto
him
,
but
he
refuseth
to
accept
of
it
;
God
is
desirous
of
him
;
but
the
wrath
holdeth
dim
:
As
Christ
sayd
,
O
Jerusalem
,
Jerusalem
!
How
often
would
I
have
gathered
thy
Children
,
as
a
Hen
gathereth
her
Chickens
under
her
wings
,
but
you
would
not
?
20.
The
unwillingnesse
lyeth
in
the
way
;
that
man
in
his
life
letteth
himselfe
be
kept
or
held
of
Gods
anger
,
being
the
wrath
in
the
out-spoken
[
or
expressed
]
Mercury
,
according
to
the
fiery
Property
of
the
Father
.
21.
Deare
Brother
,
here
lyeth
the
wicked
Childe
;
learne
but
to
know
what
God
Almighty
is
in
Love
and
Anger
;
and
how
Man
is
even
that
same
Being
,
and
an
Image
,
out
of
the
Eternall
Spirit
.
22.
Doe
not
say
,
God
willeth
the
evill
;
he
cannot
will
or
desire
any
thing
that
is
evill
;
according
to
the
property
,
in
which
he
is
called
God
;
but
if
I
should
call
this
property
[
Viz.
of
Anger
]
God
;
then
I
call
Hell
,
Heaven
;
darknesse
,
light
;
and
the
Devill
an
Angell
.
23.
True
,
all
belong
unto
God
[
or
all
is
Gods
]
yet
God
is
onely
understood
in
the
Source
[
or
working
property
]
of
the
love
of
the
light
;
the
Anger
is
in
his
light
a
cause
of
the
love-desire
,
and
of
the
Kingdome
of
joy
.
24.
When
the
soule
bringeth
its
fire
desire
out
of
its
owne
selfe-will
into
the
Love-desire
of
God
;
and
goeth
out
of
its
owne
selfenesse
,
aud
sinketh
into
the
mercy
and
compassion
of
God
,
and
casteth
it selfe
into
the
death
of
Christ
;
and
willeth
no
longer
the
fire-source
,
but
desireth
in
its
fire
life
to
be
dead
in
the
death
of
Christ
;
then
the
poyson
of
the
Mercuriall
life
dyeth
in
the
will
of
iniquity
,
and
there
ariseth
a
new
twigge
,
and
budding
of
love-desire
.
25.
Loving
Sir
,
and
Brother
,
know
,
that
I
write
not
as
one
blind
or
dumbe
,
without
knowledge
;
I
have
my selfe
found
it
by
Experience
:
I
have
beene
as
deepe
in
your
opinion
as
your selfe
:
yet
my
Saviour
hath
opened
my
eyes
,
that
I
see
:
I
doe
not
see
in
my
owne
ability
or
power
but
in
his
;
as
he
knoweth
me
in
himselfe
,
and
he
will
see
;
and
I
wish
with
all
my
heart
,
that
you
might
have
an
insight
into
my
seeing
;
and
that
you
might
see
with
me
out
of
my
seeing
;
I
would
willingly
impart
my
heart
and
love
to
you
for
a
propriety
,
and
looke
through
this
glasse
out
of
you
.
26.
But
I
perceive
that
I
am
as
yet
dumbe
unto
you
,
and
that
I
am
not
as
yet
knowne
to
you
,
in
my
knowledge
which
is
given
me
;
and
I
wish
from
my
heart
,
that
it
may
yet
[
once
]
be
.
27.
I
intreat
and
exhort
you
as
a
Christian
,
in
all
humility
that
you
would
but
gather
your
Objections
together
,
and
send
them
to
me
in
Writing
;
I
will
deale
according
to
my
gifts
,
as
a
Christian
ought
,
and
I
will
declare
and
explaine
them
in
such
a
manner
,
that
I
hope
you
shall
acknowledge
me
as
a
Brother
in
it
.
28
Not
that
I
presume
to
doe
it
from
my selfe
,
29.
I
exhort
you
in
love
to
a
filiall
humility
in
the
true
Resignation
of
Christ
;
therein
you
may
be
able
onely
to
obtaine
and
comprehend
it
;
otherwise
my
well-wishing
,
good
intent
,
and
beginning
is
to
no
purpose
;
for
I
can
give
you
nothing
but
my
good
affection
,
and
charitable
will
;
if
you
will
accept
of
it
,
't
is
well
!
If
not
,
I
protest
,
and
testifie
before
you
,
and
the
face
of
GOD
that
I
have
begun
my
christian
devoir
aright
towards
you
,
and
in
you
;
I
have
done
my
part
;
as
I
am
bound
in
Conscience
to
doe
.
30.
I
may
come
to
see
you
my selfe
,
if
my
affaires
will
permit
;
provided
that
it
may
conduce
to
Gods
Honour
and
mans
Salvation
;
for
I
know
many
thirsty
soules
thereabouts
,
with
whom
I
might
refresh
my selfe
,
and
they
in
me
.
31.
I
have
at
present
found
a
very
pretious
Jewell
,
which
might
be
profitable
not
onely
for
the
soule
but
for
the
body
,
and
good
for
your
Patients
.
32.
If
men
would
labour
in
Christs
vineyard
,
God
might
even
now
give
us
such
a
sunshine
,
which
might
warme
the
Apothecaries
shop
,
of
which
many
honest
People
have
beene
a
long
time
desirous
;
which
sun-shine
would
boldly
dispell
the
smoak
in
Babel
and
be
a
refreshment
to
the
Children
of
Christ
in
their
Oppression
,
Misery
,
and
Tribulation
.
33.
But
in
truth
because
men
will
be
so
Wicked
and
Godlesse
,
there
shall
be
an
horrible
storme
of
hail
,
and
rain
,
at
which
the
Earth
shall
quake
,
and
many
thousand
soules
be
drowned
in
the
water
.
34.
I
would
gladly
heere
mention
somewhat
unto
you
,
but
at
this
time
it
cannot
be
;
be
pleased
to
take
notice
of
the
storme
towards
the
East
,
that
towards
the
North
,
is
not
far
from
it
;
in
the
South
,
there
is
a
great
smoak
,
that
causeth
the
eyes
of
those
in
the
West
,
to
smart
.
35
,
Let
no
man
say
,
when
the
storme
passeth
by
,
that
this
man
,
or
that
man
is
righteous
before
God
;
it
shall
goe
well
with
him
because
of
his
Religion
?
the
anger
of
God
is
enkindled
in
all
,
and
they
are
all
alike
unto
him
for
all
their
Religion
,
as
long
as
the
one
liveth
like
the
other
.
36.
The
most
High
sweepeth
out
one
besom
with
another
;
Lilly
unto
all
nations
;
happy
are
those
,
that
apprehend
the
same
.
37.
The
thirsty
soul
must
not
say
;
the
Lord
hath
forsaken
mee
,
he
hath
forgotten
me
;
as
little
[
can
God
forget
]
as
a
Mother
can
forget
her
child
,
and
albeit
shee
should
forget
;
yet
the
Lord
hath
not
forgotten
his
poor
exceeding
distressed
and
afflicted
Christendome
,
he
hath
noted
her
in
his
wounds
peirced
with
nailes
,
his
light
shall
shine
from
the
East
to
the
West
for
a
Testimony
unto
all
People
.
38.
From
the
South
there
ariseth
a
Lilly
towards
the
North
;
39.
Thinke
upon
my
darke
sayings
,
for
at
this
time
I
might
not
be
more
plaine
;
seeing
men
have
onely
sought
after
Pride
,
not
repented
,
but
have
wrought
iniquity
with
iniquity
,
untill
iniquity
devoures
it selfe
,
and
the
wrath
of
God
is
well
satiated
.
40.
Humane
Reason
shall
here
hinder
little
with
its
Consultations
;
but
blow
up
the
fire
,
and
give
further
occasion
.
41.
God
was
good
before
distresse
;
but
seeing
men
forsake
God
,
thereupon
followeth
scorne
and
misery
.
42.
Let
every
one
have
a
care
of
himselfe
;
Jesus
Christ
.
THE
TWENTIETH
EPISTLE
.
Our
Salvation
in
the
life
of
Jesus
Christ
in
US
.
1.
NOBLE
Sir
,
&c.
All
Cordiall
wishes
of
Divine
light
in
effectuall
Divine
working
power
,
in
the
fountaine
of
Love
,
Jesus
Christ
,
and
all
temporall
prosperity
premised
:
I
thought
good
to
visit
you
with
an
Epistle
,
and
to
put
you
in
minde
,
out
of
a
Christian
faithfull
intent
and
affection
,
of
the
Conference
between
H.
N.
and
D.
S.
about
the
Divine
purpose
,
and
will
,
concerning
Man
.
2
,
And
D.
S.
was
not
sufficiently
answered
at
that
time
,
upon
his
question
;
being
I
was
not
exercised
in
their
Scholastick
way
,
in
reference
to
this
Article
in
the
contemplation
of
the
internall
ground
,
through
the
outward
ground
;
and
also
because
such
meetings
by
reason
of
the
Drink
(
to
which
I
am
unaccustomed
)
do
darken
,
pure
understanding
.
3.
Also
by
reason
of
their
Latine
tongue
[
or
Scholastique
expressions
]
I
was
hindered
to
comprehend
the
same
in
his
ground
;
in
so
much
that
he
began
to
tryumph
with
his
received
Opinion
;
yet
without
sufficient
understanding
of
the
alleadged
sayings
of
Scripture
,
and
also
without
sufficient
ground
of
Logicall
conclusions
in
Reason
,
in
which
verily
he
is
excellently
well
exercised
,
in
their
Scholastique
way
.
4.
With
which
discourse
afterward
I
turned
my selfe
in
Divine
grace
to
the
internall
ground
of
Divine
Vision
,
to
prove
the
same
;
and
prayed
unto
the
Lord
that
he
would
open
the
understanding
of
the
whole
ground
thereof
unto
me
,
that
I
might
know
the
same
in
its
proper
and
peculiar
Species
.
5.
Whereupon
it
appeared
so
unto
me
,
that
I
(
by
a
Divine
introduction
into
the
wonderfull
workes
of
God
)
have
sufficient
cause
and
ground
therein
;
whereby
also
it
came
upon
me
with
great
desire
,
to
set
downe
this
Ground
of
the
Divine
will
and
eternall
purposes
in
Predestination
,
and
to
bring
it
into
a
Booke
;
the
which
afterwards
,
being
it
was
desired
of
Mr.
B.
T.
and
others
,
I
tooke
occasion
to
doe
.
6.
Not
to
the
intent
to
despise
any
body
in
his
Opinion
,
or
to
undertake
to
prejudice
him
with
any
unchristian
disgrace
,
or
girding
taunts
;
but
out
of
a
faithfull
reall
Christian
affection
,
and
brotherly
imparting
of
my
Talent
,
lent
me
of
God
.
7.
Which
worke
is
so
deeply
and
profoundly
grounded
,
8.
And
also
how
the
same
Grand
Mystery
hath
brought
it selfe
through
the
expression
or
outspeaking
of
the
divine
Science
,
9.
In
which
the
hidden
God
,
may
not
onely
be
understood
in
his
Being
and
will
,
but
likewise
the
whole
ground
of
his
manifestation
through
his
expressed
Word
,
out
of
the
eternall
Powers
of
the
Grand
Mystery
,
being
the
Essence
of
Eternity
;
and
how
the
same
is
come
into
a
visible
,
comprehensible
,
creaturall
,
externall
Being
;
and
what
likewise
the
ground
of
all
Mysteries
is
?
And
how
the
same
is
sufficiently
made
knowne
and
manifest
.
10.
Also
therein
is
a
large
expositive
ground
of
the
[
*
](A28521-e29820-b)
*
Spiritus
Mundi
.
Cosmick
Spirit
,
wherein
the
Creation
of
this
World
liveth
;
and
withall
,
a
very
cleare
ground
of
the
internall
,
spirituall
,
Angelicall
,
and
soulish
life
;
also
of
the
rise
,
fall
,
and
restitution
of
man
;
and
also
of
the
Typifications
of
the
Scripture
in
the
Old
and
New
Testament
,
concerning
the
Kingdome
of
Nature
and
the
Kingdome
of
Grace
;
what
Gods
righteousnesse
,
and
his
Election
,
or
purpose
is
;
how
the
same
is
to
be
understood
?
11.
Also
a
cleare
demonstration
of
the
Line
in
the
Kingdome
of
Nature
,
from
Adam
upon
his
Children
;
and
of
the
Kingdome
of
the
manifestation
of
grace
in
the
inspired
Grace
voyce
of
the
incorporized
Divine
Science
,
in
the
Word
of
Love
,
in
the
wombe
of
Grace
.
12.
And
then
a
cleare
explanation
of
the
places
of
Scripture
;
especially
of
The
9.
10.
11.
Chapters
of
the
Epistle
of
Paul
to
the
Romans
:
On
which
,
reason
props
up
it selfe
,
where
a
full
[
*
](A28521-e29890-b)
*
Or
,
Sensible
,
or
perceptible
.
Sensall
ground
is
demonstrated
by
the
quotation
and
examination
of
the
Scriptures
.
13.
Yet
not
in
a
Logicall
way
,
as
't
is
treated
on
in
the
Schooles
;
where
they
make
onely
Objections
and
Contradictions
one
against
another
,
contriving
knotty
Arguments
,
and
Dilemma's
;
and
the
one
will
not
prove
and
examine
the
ground
and
meaning
of
the
other
in
a
Sensall
way
in
the
understanding
;
whereupon
they
bang
,
urge
,
judge
,
condemne
for
a
Heretick
,
and
revile
one
another
;
which
indeed
is
nothing
else
but
Babel
,
a
Mother
of
proud
,
haughty
,
grand
Whoredome
,
of
errours
and
confusion
;
where
the
Name
of
God
is
blasphemed
,
and
the
holy
spirit
is
reviled
and
judged
by
Reason
,
in
the
literall
Word
.
14.
Which
I
wholly
disliked
of
to
follow
in
my
Talent
;
for
not
one
jot
or
tittle
of
the
Law
in
the
Scripture
shall
perish
till
all
be
fullfilled
;
and
the
sayings
of
the
Scripture
together
with
there
types
must
remaine
true
,
and
be
not
contrary
,
as
reason
supposeth
.
15.
And
thereupon
I
have
taken
those
sayings
of
Scripture
which
seem
contrary
one
unto
another
(
as
,
it
is
written
;
God
will
that
all
men
shall
be
saved
;
and
then
again
God
hardneth
their
hearts
,
that
they
understand
not
albeit
they
see
it
)
and
so
cleared
and
reconciled
them
together
;
that
I
hope
to
God
,
and
his
Children
;
that
they
will
see
the
Divine
manifestation
of
grace
,
and
understand
it
,
and
depart
from
such
strife
and
controversy
about
the
will
of
God
,
and
the
person
of
Christ
,
and
see
the
Justification
of
a
poor
sinner
before
God
;
and
learne
to
understand
it
.
16.
which
I
have
faithfully
and
diligently
done
towards
every
one
according
to
my
gifts
,
out
of
a
christian
brotherly
heart
;
with
a
further
Offer
,
that
if
any
should
yet
stick
in
such
a
conceit
and
opinion
,
and
were
not
satisfyed
in
his
thoughts
;
that
he
would
in
a
Christian
and
friendly
way
set
down
his
opinion
with
his
conclusions
thereupon
in
writing
,
and
send
them
to
me
;
and
hee
shall
receive
such
an
answer
upon
his
Questions
and
objections
,
that
he
shall
see
,
that
I
meant
christianly
,
and
that
it
came
from
a
Divine
gift
.
17.
Seeing
Sir
,
that
you
together
with
your
Brother
Mr.
H.
S
and
likewise
the
deepe
learned
Doctors
J.
S.
and
J.
D.
K.
are
my
very
much
respected
Friends
,
and
in
the
Life-Tree
of
Christ
my
Eternall
fellow-members
and
Brethren
in
Christ
;
and
I
as
a
fellow-member
(
from
a
religious
heart
)
doe
rejoyce
also
with
them
,
seeing
God
hath
adorned
and
endowed
them
with
understanding
,
and
wisedome
,
and
other
Christian
Vertues
;
whom
likewise
I
have
acknowledged
alwayes
as
my
favourable
,
charitable
,
and
gracious
Maesters
;
thereupon
I
have
taken
order
that
they
should
get
a
copy
of
this
Treatise
among
them
,
desiring
and
entreating
them
to
deale
one
with
another
,
in
a
Christian
brotherly
way
,
and
communicate
it
to
each
other
for
the
transcribing
of
it
,
by
reason
of
greater
imployments
of
my
Talent
,
and
that
would
be
an
hindrance
to
me
;
else
I
would
have
sent
to
each
a
copy
of
it
.
18.
Yet
if
this
Treatise
should
be
intercepted
and
not
come
unto
their
hands
,
then
I
will
send
them
my
owne
Manuscript
;
and
I
entreat
them
that
they
would
be
pleased
to
read
it
over
and
consider
it
without
prejudice
or
irksomnesse
;
they
shall
finde
such
rich
sense
and
meaning
therein
,
that
it
will
be
profitable
to
them
in
many
things
,
but
especially
in
the
Christian
exercise
of
the
New
birth
.
19.
And
wherein
I
can
be
further
serviceable
to
them
in
my
small
gifts
,
I
shall
be
mindfull
alwayes
faithfully
to
performe
the
same
,
as
an
obliged
Christian
,
in
thankfull
gratefulnesse
of
their
good
affections
,
uprightnesse
,
candor
,
and
favours
towards
me
.
20.
And
albeit
I
am
a
man
of
no
repute
,
in
respect
of
their
greatnesse
or
highnesse
,
and
also
in
respect
of
D.
D.
yet
let
them
but
for
a
while
a
little
shut
up
Reason
,
and
think
that
it
pleaseth
the
most
High
to
manifest
his
wonders
by
simple
people
;
and
[
such
as
are
]
accounted
foolish
in
the
Worlds
eye
;
as
it
hath
come
to
passe
from
the
beginning
of
the
World
hitherto
,
when
Alterations
have
beene
to
come
.
21.
Sirs
,
know
for
certaine
,
that
I
will
not
be
wanting
in
giving
an
answer
unto
any
mans
high
or
profound
questions
,
if
they
be
vertuous
,
apt
,
and
Christian
;
for
the
same
is
committed
to
me
in
trust
from
the
most
High
,
22.
The
which
I
mention
in
a
Christian
intent
and
affection
,
that
if
any
had
yet
any
scruple
in
that
opinion
[
to
see
]
whether
I
in
love
could
helpe
him
to
quit
himselfe
of
it
,
and
bring
him
into
the
Temperature
of
the
minde
;
I
should
not
thinke
any
paines
too
much
to
impart
my
gifts
and
understanding
to
him
:
And
so
I
commend
you
and
yours
into
the
Love
of
Jesus
Christ
,
and
my selfe
into
their
favour
.
Dated
,
20.
Feb.
1623.
A
POSTSCRIPT
.
23.
The
tribulation
,
&
destruction
of
Babel
approacheth
with
exceeding
hast
,
the
storme
ariseth
upon
all
Coasts
;
it
shall
be
a
soar
Tempest
;
vain
hope
deceiveth
;
for
the
breaking
of
the
Tree
is
at
hand
;
which
is
knowne
in
the
wonders
.
24.
The
[
*
](A28521-e30420-b)
*
Domestick
intestine
.
homebread
fire
hurts
its
owne
native
countrey
;
righteousnesse
and
truth
are
troaden
under
foot
;
great
heavinesse
trouble
and
Calamity
grow
on
apace
.
25.
Men
shall
mourne
for
an
old
empty
ruinous
Cottage
on
which
Salvation
relyeth
not
;
they
will
be
enraged
for
the
Nest
wherein
Satan
hath
hatcht
his
[
†
](A28521-e30470-b)
†
Pride
,
coveteousnesse
,
envy
,
wrath
,
and
all
falshood
,
under
an
holy
shew
of
Religion
.
young
.
26.
The
Towre
of
Babel
is
without
foundation
;
men
suppose
to
prop
it
up
,
but
a
wind
from
the
Lord
overthrows
it
.
27.
The
hearts
and
thoughts
of
men
shall
be
revealed
;
for
there
commeth
a
[
*
](A28521-e30530-b)
*
Or
,
Proofe
.
Proba
from
the
Lord
wherby
the
verball
Titular
Christian
shall
be
laid
open
in
his
false
heart
,
and
soule
;
as
a
reed
that
is
tossed
too
and
fro●
of
the
wind
;
seeing
his
heart
is
wavering
,
now
this
,
now
that
way
;
that
his
false
ground
becomes
manifest
.
28.
Many
shall
betray
themselves
,
and
ruine
both
body
,
and
goods
,
through
Hypocrisie
;
the
Hypocrites
,
and
titular
Christians
shall
quail
for
fearé
when
their
false
ground
shall
be
revealed
.
29.
The
Orientall
[
†
](A28521-e30640-b)
†
The
Turck
shall
turne
a
true
Christian
.
Beast
getteth
an
humane
heart
;
and
ere
this
cometh
to
passe
,
30.
In
the
darknesse
of
the
North
there
ariseth
a
Sun
which
taketh
its
light
from
the
sensall
properties
of
the
nature
of
all
beings
;
from
the
formed
,
expressed
,
and
re-expressing
word
;
and
this
is
a
wonder
at
which
all
Nations
doe
rejoyce
.
31.
An
[
*
](A28521-e30730-b)
*
The
Emperor
of
Germany
.
Eagle
hath
hatcht
young
Lions
in
his
Nest
;
and
brought
them
prey
so
long
,
till
they
have
growne
Great
;
hoping
that
they
should
likewise
bring
their
Prey
to
him
again
;
but
they
have
forgotten
that
;
and
they
take
the
Eagle
,
and
pluck
of
his
Feathers
,
and
bite
of
his
Clawes
for
unfaithfullnesse
;
so
that
he
can
fetch
no
more
prey
albeit
he
should
Starve
for
hunger
.
32.
But
they
fall
out
about
the
Eagles
nest
and
teare
one
another
in
anger
;
till
their
anger
becomes
a
fire
,
which
burneth
up
the
nest
;
and
this
is
from
the
Lord
of
all
beings
.
33.
If
the
Rich
man
knew
upon
what
foundation
he
stood
,
he
would
enter
into
himselfe
,
and
looke
unto
his
latter
end
.
34.
The
Sun
giveth
to
many
things
life
,
and
likewise
to
many
things
death
.
35.
But
he
that
lyeth
still
in
Selfe-will
;
and
giveth
way
for
his
internall
ground
(
out
of
which
man
is
originally
,
)
to
lead
and
guide
him
,
he
is
the
Noblest
,
and
richest
upon
the
Earth
.
36.
The
Postilion
arising
out
of
the
ground
of
nature
,
cometh
,
and
carryeth
the
Sword
over
the
Earth
;
and
hath
six
windes
for
his
assistants
,
which
for
a
long
time
have
ruled
upon
the
Earth
;
these
breake
the
Postilions
Sword
through
the
Revelation
of
the
Seventh
winde
,
which
they
alwayes
kept
hidden
in
them
;
but
by
reason
of
the
Postilions
Power
,
they
must
call
and
manifest
him
.
37
Which
Seventh
winde
a
new
fire
revealeth
,
and
at
this
time
the
fountaine
of
grace
shall
flow
with
sweet
water
,
the
afflicted
and
oppressed
shall
be
refreshed
.
THE
ONE
AND
TWENTIETH
EPISTLE
.
TO
FREDERICK
CRAUSSEN
,
1.
DEAREST
Sir
,
Christian
,
and
faithfull
Friend
,
I
wish
unto
you
and
yours
,
and
all
those
who
Desire
and
Love
Jesus
(
in
all
faithfull
reall
Cooperating
Love-desire
,
)
the
light
,
and
effectuall
working
power
of
God
in
our
Life-Tree
Jesus
Christ
;
together
with
all
bodily
welfare
.
2.
Upon
the
desire
of
your selfe
,
and
Mr.
N.
I
have
considered
those
sayings
of
scripture
,
which
Mr.
N.
set
downe
in
his
Letter
,
which
you
delivered
to
me
;
wherein
I
was
exhorted
to
expound
the
same
in
Christian
love
,
according
to
my
gifts
and
understanding
;
but
especially
the
ninth
and
eleventh
Chapter
of
the
Epistle
of
Paul
to
the
Romans
;
at
which
Reason
stumbleth
;
which
I
have
not
onely
done
willingly
,
and
readily
in
Christian
obligation
and
good
affection
with
expounding
those
alleadged
Texts
;
but
I
have
also
set
downe
and
described
the
true
GROVND
of
the
Divine
Manifestation
in
such
a
manner
,
that
I
hope
,
men
will
see
the
truth
.
3.
But
if
there
be
a
minde
divinely
bent
,
and
addicted
that
can
give
the
honour
unto
God
;
I
hope
it
will
be
understood
,
and
taken
according
to
my
meaning
,
and
apprehension
;
and
not
otherwise
interpreted
,
as
was
done
formerly
;
which
I
passe
over
,
and
rather
prefer
christian
love
,
as
we
are
bound
in
Christ
to
instruct
one
another
friendly
in
our
severall
gifts
and
therein
give
God
the
honour
,
and
despise
none
in
his
Divine
gifts
,
for
he
that
doth
so
,
he
blasphemeth
the
holy
spirit
;
and
against
such
a
one
the
Scripture
pronounceth
an
hard
sentence
4.
Now
although
this
Treatise
be
somewhat
large
,
yet
let
not
the
Reader
account
it
tedious
and
irksome
;
for
I
thought
it
of
little
importance
for
me
to
goe
about
to
prove
and
cleare
such
a
writing
without
sufficient
ground
;
and
therefore
I
have
set
the
alleadged
places
of
Scripture
upon
the
inner
most
ground
;
and
shewne
how
they
Originally
arise
out
of
their
centre
;
and
what
their
sence
and
understanding
is
.
5.
For
it
is
not
enough
,
the
least
tittle
,
or
letter
of
this
Law
shall
not
passe
away
till
all
be
fulfilled
saith
Christ
;
the
sayings
of
the
scripture
must
remaine
true
,
and
not
clash
one
against
another
;
and
though
they
seem
to
be
contrary
,
and
gainsay
one
another
;
yet
it
is
onely
to
those
,
to
whom
the
understanding
of
them
is
not
given
;
and
are
not
gifted
,
or
made
capable
to
explain
and
interpret
them
.
6.
But
he
that
will
undertake
clearely
to
interpret
them
aright
,
he
must
have
the
understanding
of
the
Accordance
;
that
he
may
know
how
to
reconcile
those
places
which
unto
reason
seem
contradictory
;
and
not
transfer
or
place
them
upon
a
conjecture
,
or
opinion
;
whether
it
be
so
or
no
;
if
he
will
teach
fundamentally
and
assuredly
thereof
;
for
from
opinion
and
conjecture
ariseth
onely
strife
and
controversy
;
upon
which
great
Babylon
is
erected
,
Viz.
the
spirituall
pride
,
and
Whoredome
;
where
one
will
be
an
Apostle
;
and
yet
is
not
sent
or
acknowledged
of
God
;
but
he
runneth
in
opinion
and
in
the
driving
[
or
instigation
]
of
the
[
*
](A28521-e31430-b)
*
Spiritus
Mundi
.
Cosmick
Spirit
.
7.
And
albeit
many
runne
in
the
Drawing
of
the
Father
;
yet
if
the
true
light
of
the
eternall
life
in
the
word
of
the
Divine
essence
(
being
an
expressing
or
spiration
of
the
holy
,
and
also
of
the
naturall
word
in
its
severation
,
whence
the
creation
is
arisen
,
and
whence
good
and
evill
have
their
Originall
,
)
doth
not
appeare
unto
,
and
illuminate
him
;
he
will
be
far
from
being
able
to
unite
the
supposed
contraries
of
the
Scripture-sayings
,
and
to
speake
from
ONE
centre
so
,
that
not
the
least
tittle
be
diminished
in
the
Accordance
[
or
reconcilement
of
them
.
]
8.
The
which
I
set
downe
,
not
to
displease
N.
or
any
other
;
but
onely
by
reason
of
the
long
continued
opposite
disagreement
of
reason
,
in
which
the
World
runneth
astray
,
and
truth
lyeth
Vailed
;
wherby
men
in
this
article
about
the
will
of
God
doe
so
judge
,
and
run
on
in
reason
and
its
reasonings
without
ground
:
but
where
Christ
is
borne
in
man
,
there
strife
ceaseth
,
and
God
the
Father
speaketh
his
Word
in
Christ
through
the
soule
of
man
;
to
such
conclusions
[
and
reasonings
]
there
must
be
an
inward
divine
light
,
which
affordeth
certainty
;
else
there
is
no
grounding
upon
the
reason
.
9.
You
may
get
this
Treatise
of
Mr
Michael
of
Ender
,
who
hath
now
received
it
,
which
containeth
in
my
owne
hand
Writing
about
42
,
sheets
;
and
if
you
are
pleased
to
communicate
the
same
to
N
,
as
your
good
friend
and
Kinsman
,
I
am
content
;
provided
,
that
you
tell
him
that
he
would
not
understand
it
so
,
as
if
I
had
written
anything
therein
passionately
against
him
,
in
my
soule
,
without
Vrgent
and
great
cause
;
albeit
I
am
not
without
failings
,
and
declinings
,
yet
my
Saviour
Christ
in
me
hath
shewne
me
such
grace
,
10.
Further
it
is
againe
desired
of
N
,
out
of
christian
love
,
that
seeing
upon
his
desire
I
have
expounded
his
alleadged
places
of
Scripture
according
to
my
small
gifts
,
which
are
knowne
unto
God
;
he
would
be
pleased
(
if
this
my
exposition
did
dislike
him
,
and
were
not
in
his
opinion
sufficiently
grounded
and
fundamentall
)
to
doe
me
so
much
favour
as
to
expound
the
alleadged
texts
.
especially
the
9.
and
10.
Ch.
of
the
Epistle
of
S.
Paul
to
the
Romans
and
even
those
very
Scriptures
which
I
have
explained
;
together
with
the
whole
ground
of
the
Divine
will
to
good
and
evill
;
how
its
originall
is
in
man
,
or
out
of
man
;
and
un●old
and
declare
them
in
a
sensall
manner
,
11.
And
then
I
desire
that
he
would
declare
and
expound
unto
me
,
the
inspired
word
of
grace
,
in
the
seed
of
the
Woman
in
Paradise
;
and
then
the
two
lines
;
Viz.
Of
the
Kingdome
of
the
Corrupt
humane
nature
,
and
of
the
Kingdome
of
grace
in
the
in-spoken
voice
of
grace
.
12.
Or
if
my
exposition
in
respect
of
Abraham
,
Ishmael
,
Isaac
,
and
also
of
Jacob
,
and
Esav
,
did
not
like
him
;
that
he
out
of
christian
love
would
shew
his
gifts
,
and
expound
the
ground
of
them
,
that
I
might
finde
his
gifts
,
and
understanding
in
those
places
;
and
then
if
I
can
see
that
God
hath
gifted
him
with
a
larger
measure
of
understanding
in
these
high
Mysteries
then
me
I
will
accept
it
with
great
gladnesse
and
will
love
him
in
his
gifts
and
give
thankes
unto
our
God
therein
,
willfull
selfe
sake
.
13.
But
I
pray
unto
my
God
in
Christ
,
that
he
would
be
pleased
to
open
his
heart
that
his
soule
may
see
into
the
ground
of
my
gifts
;
for
truely
I
am
a
simple
man
;
and
I
never
either
studyed
or
learned
this
high
Mystery
;
neither
sought
I
after
it
in
such
a
way
,
or
knew
any
thing
of
it
;
I
sought
onely
the
heart
of
love
in
Christ
Jesus
,
14.
And
though
I
am
therefore
hated
by
many
in
the
World
;
yet
men
will
shortly
see
;
wherefore
God
hath
opened
and
revealed
unto
a
lay
,
meane
[
abject
]
man
the
grand
Mystery
;
Viz.
The
ground
of
all
secrets
and
Mysteries
;
and
yet
I
may
not
reveale
all
that
is
made
knowne
unto
me
;
but
notwithstanding
it
might
be
done
unto
worthy
People
,
if
I
found
that
it
were
Gods
will
,
and
profitable
to
men
,
as
a
while
since
a
very
pretious
Pearl
was
revealed
to
me
,
which
hath
its
time
for
effectuall
practicall
use
and
benefit
;
but
it
is
alwaies
a
benefit
very
profitable
in
my
soule
;
and
doe
not
so
much
wonder
and
marvell
at
the
simplicity
of
what
God
doth
;
for
the
time
of
the
proud
is
come
to
the
end
.
15.
Further
I
desire
and
entreat
Mr
N
,
to
deale
christianly
and
candidly
,
in
love
,
with
his
gifts
;
and
not
as
formerly
to
taunt
and
scandalize
my
name
;
whereby
the
gifts
of
the
holy
Ghost
are
evill
spoken
of
;
and
then
he
shall
be
answered
in
like
modesty
,
mildnesse
,
and
respect
;
but
if
it
shall
fall
out
contrary
to
my
good
inten●
a●d
hope
that
I
be
further
scandalized
by
People
,
or
with
writings
,
let
him
know
(
that
if
I
either
see
or
hear
the
same
with
certain
ground
,
)
that
he
shall
not
want
an
answere
to
purpose
,
in
a
Divine
gift
;
and
he
shall
have
no
advantage
or
praise
thereof
.
16.
And
I
mean
syncerely
;
and
I
doe
exhort
him
out
of
christian
love
and
obligation
to
answer
;
if
he
will
not
declare
and
explaine
those
places
in
a
sensall
large
answer
;
then
let
him
reconcile
the
contraries
which
seem
to
be
one
against
another
;
and
so
we
shall
mutually
exchange
our
gifts
,
and
bring
them
into
one
ground
,
to
the
love
and
profit
of
our
bretheren
.
17.
And
I
commend
you
and
yours
,
and
all
those
who
seek
and
desire
the
child
Jesus
into
the
effectuall
working
love
of
Jesus
Christ
[
desiring
]
that
he
may
be
conceived
incarnate
,
and
borne
in
all
,
and
then
strife
and
contention
hath
an
end
;
when
the
seed
of
the
Woman
breaks
the
head
of
the
Serpent
,
we
come
againe
into
the
Temperature
;
and
are
in
Christ
onely
one
;
as
a
tree
in
many
boughs
,
and
branches
.
Dated
,
Feb.
19.
Anno
1623.
THE
TWO
AND
TWENTIETH
EPISTLE
.
1.
MUCH
respected
Sir
,
2.
But
if
the
Honour
of
God
and
member
like
love
,
affectionate
will
,
he
will
remain
blind
in
them
;
for
no
reason
understands
this
ground
without
the
eternall
love
of
God
;
wherein
all
the
treasures
of
wisdome
are
couched
.
3.
But
what
his
opinion
is
,
I
pray
send
me
word
back
again
,
in
a
Letter
;
his
hidden
ground
is
hereby
opened
;
I
hope
that
he
also
will
become
seeing
,
being
he
hath
otherwise
a
sharp
reason
,
and
hath
well
studyed
the
Logick
;
peradventure
he
will
search
further
,
but
if
he
will
not
,
his
opinion
doth
not
abrogate
the
gifts
of
God
;
he
cannot
overthrow
this
my
ground
,
especially
the
Exposition
of
those
Texts
,
with
any
Scripture
;
I
meane
syncerely
towards
him
.
4.
Moreover
I
would
entreat
you
to
shew
me
this
friendship
,
as
to
send
the
Treatise
of
Election
to
Mr.
N.
to
read
over
,
seeing
he
is
a
curteous
Gentleman
,
and
also
the
Disputation
of
this
Article
,
came
off
so
with
him
,
that
it
is
not
so
to
be
looked
upon
,
as
if
man
were
struck
dead
in
ignorance
.
5.
But
if
need
require
,
I
shall
so
explaine
my selfe
,
that
they
shall
see
from
what
ground
I
write
;
let
them
give
me
what
Questions
they
please
;
let
them
be
in
Nature
,
or
out
of
Nature
,
in
the
Time
,
or
in
the
Eternity
,
I
will
not
at
all
be
lacking
therein
,
in
Divine
Grace
,
but
give
a
sufficient
answer
;
provided
that
it
be
done
in
a
Christian
way
,
and
not
out
of
affections
,
passion
,
cavilling
,
or
reviling
;
I
shall
in
like
manner
deale
with
them
.
6.
In
our
late
meeting
I
was
ill
disposed
to
such
a
Disputation
,
for
Wine
,
hide
the
Pearl's
ground
,
especially
because
I
am
not
accustomed
thereunto
,
and
at
home
I
fare
very
meanly
and
soberly
;
and
Mr.
N.
was
not
sufficiently
answered
;
but
I
offer
to
answer
him
,
and
all
other
that
mean
Christianly
;
let
them
but
give
me
their
Questions
in
writing
,
and
explaine
their
opinion
therein
,
that
I
may
see
what
they
conclude
;
I
will
give
them
a
fundamentall
large
expositive
answer
,
and
not
defend
my selfe
with
any
Sect
or
Sectarian
Name
,
or
Patronize
my selfe
therewith
,
in
the
ground
of
truth
,
not
a
Flaccinian
as
N.
supposeth
,
but
I
shall
stand
in
the
ground
.
7.
For
I
teach
no
Selfe
ability
without
Christ
,
to
atteine
the
Adoption
as
N.
thinketh
,
onely
I
am
not
satisfied
with
his
opinion
,
much
lesse
with
Mr.
N.
N
▪
which
wholly
clasheth
against
the
Scripture
;
for
I
am
dead
to
all
opinions
in
me
,
and
have
nothing
but
what
is
given
me
of
God
to
know
;
and
I
leave
all
you
to
judge
whence
I
know
what
it
is
;
that
I
as
a
Lay
,
Illiterate
,
unexercized
man
have
to
doe
with
you
,
who
are
bred
up
in
the
high
Schooles
,
and
must
set
my selfe
against
Learned
Art
,
and
yet
in
my
reason
I
know
not
,
without
Gods
knowing
,
8.
Concerning
our
secret
discourse
(
as
you
know
)
you
must
yet
be
patient
to
goe
on
in
that
knowne
pro●esse
a
good
while
;
Essentiall
Sunne
,
and
are
to
be
opened
in
order
,
as
their
birth
and
originall
is
.
9.
First
,
Saturnes
Sunne
is
opened
through
the
Key
of
the
outward
Sunne
;
that
the
Severation
of
nature
is
discerned
.
Secondly
,
Jupiters
Sun
is
opened
,
and
then
the
powers
are
discerned
,
10.
Thirdly
;
Mars
,
Viz.
the
fire-soule
is
opened
,
and
then
Virgin
Venus
appeareth
in
her
white
robes
,
and
playeth
with
the
soule
to
see
if
it
might
move
the
same
to
the
desire
of
Love
;
it
goeth
out
and
in
,
up
and
downe
with
the
soule
;
and
lovingly
accolates
with
it
,
to
see
whether
it
would
introduce
the
fugitive
properties
of
selfe-will
(
where
the
soule
departed
out
of
the
temperature
into
the
fugitive
life
,
of
the
divided
properties
of
the
body
)
againe
into
her
;
that
Virgin
Venus
might
be
againe
animated
[
or
Soulized
]
and
re-obtaine
the
Fires
Tincture
,
wherein
its
joy
,
and
its
life
consisteth
.
11.
For
Virgin
Venus
is
the
splendor
of
the
white
in
the
Sunne
,
12.
And
even
then
comes
the
Sun
,
is
become
Man
,
Viz.
the
expressed
Word
in
the
re-expressing
[
or
speaking
it selfe
forth
]
into
the
severation
of
the
Powers
,
you
will
see
how
Virgin
Venus
is
severed
,
and
how
the
formes
of
nature
doe
take
her
into
them
,
and
goe
about
in
a
pitifull
estate
with
her
;
and
take
her
into
their
owne
Domination
,
and
change
themselves
in
her
,
into
a
purple
colour
;
they
would
murther
,
but
shee
is
their
Baptisme
to
the
new
life
,
in
this
place
.
13.
The
fifth
Key
is
Virgin
Venus
her selfe
,
[
*
](A28521-e33140-b)
*
Aliter
,
God
.
Gold
,
Viz.
the
Sunne
,
that
shee
giveth
her
will
and
faire
Garland
to
the
murtherers
;
so
that
shee
standeth
as
one
impregnate
[
or
humbled
]
then
supposeth
the
Artist
that
he
hath
the
new
child
,
but
he
is
far
enough
from
it
,
till
the
birth
thereof
:
14.
The
sixth
Key
is
Luna
,
when
the
Sun
openeth
this
,
then
Mars
,
Jupiter
,
and
Saturne
,
must
all
forsake
their
owne
will
,
and
let
their
fugitive
aspiring
Pompe
fall
;
for
the
Sun
in
Luna
taketh
them
into
the
Incarnation
;
then
the
Artist
beginneth
to
be
sad
,
and
thinketh
he
hath
lost
,
but
his
hope
shall
not
be
ashamed
;
for
the
Moone
in
its
opened
Sun
is
so
hungry
after
the
true
Sun
,
15.
Deare
Mr
▪
Doctor
the
pen
is
not
to
be
trusted
,
yet
have
a
care
unto
the
worke
,
it
will
be
so
;
and
no
otherwise
,
move
it
not
▪
least
Mercury
be
enraged
before
his
opening
;
16.
Loving
Mr
Doctor
,
the
Phylosophicall
body
is
the
spirituall
water
from
the
fire
,
greatly
in
love
with
him
.
17.
This
is
well
knowne
to
me
,
for
I
have
lately
seen
it
at
which
I
doe
not
onely
wonder
but
rejoyce
;
18.
Mr
Doctor
become
seeing
,
read
the
treatise
of
Election
with
inward
deliberation
[
or
ponderings
]
it
hath
more
in
it
in
its
internall
ground
,
then
outwardly
,
in
reference
to
the
sayings
of
the
Scripture
[
is
to
be
expressed
]
which
inward
ground
,
I
dare
not
give
,
or
unfold
to
the
unwise
.
19.
Be
faithfull
in
the
[
*
](A28521-e33700-b)
*
Text
,
In
Arcanis
.
Mysteries
and
account
the
wicked
World
not
worthy
of
them
in
its
coveteousnesse
;
what
you
cannot
understand
Parabolically
,
there
questions
are
requisite
;
somewhat
more
shall
be
revealed
to
you
;
yet
in
order
onely
to
doe
that
,
I
am
prohibited
by
the
Prince
of
the
Heavens
;
in
nature
and
manner
of
the
blossoming
earth
,
I
dare
well
doe
it
.
20.
Therefore
imitate
the
Bees
that
gather
honey
of
many
flowers
;
God
takes
God
,
need
takes
need
,
[
each
thing
receiveth
its
like
.
]
THE
THREE
AND
TWENTIETH
EPISTLE
.
TO
CHRISTIANUS
STEENBERGER
DOCTOR
OF
PHYSICK
.
Our
Salvation
is
in
the
life
of
Jesus
Christ
in
U
S.
1.
WORTHY
,
Learned
,
Christian
deare
Friend
;
all
hearty
wishes
of
Divine
Love
and
Grace
premised
:
Desiring
,
that
the
Fountain
of
Divine
love
might
be
opened
through
the
Sun
of
life
,
unto
you
,
whence
the
Divine
water
springeth
;
as
I
doubt
not
but
the
Bridegroom
hath
called
his
Bride
,
Viz.
Your
soule
,
to
this
well-spring
;
seeing
I
understand
that
God
hath
placed
you
under
the
Crosse
,
and
Tribulation
.
2.
This
is
the
first
marke
and
signe
of
the
Noble
Sophia
,
wherewith
shee
signeth
her
Children
;
for
shee
useth
to
manifest
her selfe
through
the
thornes
of
Gods
anger
,
as
a
faire
Rose
on
the
thorny
Bush
;
so
farre
forth
as
the
soule
keepeth
it
vow
and
fidelity
,
for
there
must
be
a
faithfull
and
firme
Bond
and
Covenant
between
the
soule
,
and
this
fire
burning
Love
of
God
.
3.
Man
must
set
upon
such
a
purpose
,
renewing
of
his
minde
,
and
understanding
:
He
must
be
anointed
and
illuminated
of
the
holy
spirit
:
and
put
on
Christ
,
with
his
suffering
death
and
resurrection
,
that
he
may
be
a
true
branch
on
the
vine
of
Christ
;
in
whom
Christ
himselfe
worketh
and
ruleth
,
according
to
the
internall
ground
of
his
Spirit
.
4.
Which
Mystery
is
comprehended
in
faith
,
where
the
deity
and
humanity
are
then
conjoined
according
to
that
same
internal
ground
,
in
manner
as
the
fire
doth
[
*
](A28521-e33890-b)
*
Or
,
Make
the
Iron
red
hot
.
through
heare
the
Iron
,
and
yet
the
Iron
retaines
its
substance
;
but
so
long
as
the
fire
burneth
therein
,
it
is
changed
into
a
meer
fire
.
5.
Not
that
the
creature
apprehends
it
in
its
owne
might
;
but
it
is
apprehended
;
when
the
will
doth
wholly
resigne
it selfe
up
to
God
;
and
the
spirit
of
God
ruleth
in
this
resigned
will
;
and
the
will
is
the
true
Temple
of
the
holy
Ghost
;
wherein
Christ
dwelleth
essentially
;
not
in
an
Imaginary
thought-like
creaturely
manner
,
but
as
the
fire
in
the
Iron
;
or
as
the
Sun
in
an
hearb
,
where
the
influentiall
power
of
the
sun
doth
forme
and
make
it selfe
essentiall
in
[
and
with
]
the
tincture
of
the
hearb
.
6.
Thus
it
is
to
be
understood
likewise
in
the
spirit
of
man
,
when
the
holy
power
of
God
doth
forme
and
Image
it selfe
in
mans
spirit
and
faith
;
and
becomes
a
spirituall
being
[
or
essence
]
which
onely
the
soules
mouth
of
faith
,
doth
lay
hold
on
;
and
not
the
earthly
man
in
flesh
and
bloud
,
which
is
mortall
;
it
is
an
Immortall
Being
,
wherein
Christ
dwelleth
in
man
;
it
is
the
Heaven
of
God
enstamped
on
the
little
World
;
and
it
is
a
Revelation
of
the
place
[
Throne
or
seat
]
of
God
,
where
the
paradise
doth
again
spring
forth
,
and
beare
fruit
.
7.
Therefore
the
Dragon
must
be
first
slain
,
and
albeit
he
yet
hangeth
unto
the
earthly
flesh
,
as
the
rind
and
barke
on
the
tree
;
yet
the
spirit
liveth
in
God
,
as
Saint
Paul
saith
;
our
conversation
is
in
Heaven
,
and
as
Christ
also
said
,
he
that
eateth
my
flesh
,
and
drinketh
my
bloud
he
abideth
in
me
,
and
I
in
him
,
also
without
me
you
can
doe
nothing
.
8.
Therefore
I
say
,
if
any
one
be
a
true
Christian
;
he
is
so
,
in
Christ
,
to
him
;
and
thus
also
Christ
doth
overcome
sin
,
death
,
Devill
,
and
Hell
in
him
;
and
thus
he
is
reconciled
and
united
with
God
,
in
Christ
.
9.
For
the
new
birth
is
not
a
grace
imputed
from
without
;
that
we
need
onely
comfort
our selves
with
Christs
Merits
,
and
continue
in
the
Hypocrisie
of
sin
;
no
it
is
a
childlike
inna●e
grace
;
that
God
hath
put
Christ
with
the
Justification
,
on
the
convert
;
that
Christ
also
doth
redeem
him
in
himselfe
,
with
the
power
of
his
Resurrection
from
Gods
anger
;
else
,
he
is
no
Christian
,
let
him
flatter
,
and
make
devout
shewes
in
hipocrisie
,
as
he
pleaseth
.
10.
Concerning
the
interpretation
of
some
words
(
and
also
of
that
which
you
desire
of
me
,
)
which
are
specifyed
in
my
Book
called
Aurora
(
which
have
very
hidden
Meanings
,
the
knowledge
whereof
was
given
me
of
the
most
High
;
)
I
give
you
to
understand
that
at
present
it
is
not
convenient
to
write
at
large
and
Expressly
thereof
in
Letters
seeing
the
time
is
dangerous
,
and
the
Enemy
of
Christ
doth
horribly
rage
and
rave
;
till
a
little
time
be
past
,
yet
I
will
give
you
a
short
hint
,
further
to
consider
of
it
.
11.
As
first
,
there
is
a
twofold
meaning
of
the
Northern
Crowne
;
The
first
poynteth
at
the
Crowne
of
life
;
Viz.
The
Spirit
of
Christ
,
which
shall
be
manifest
in
the
mid'st
of
the
great
darknesse
,
Viz.
In
the
contrition
[
or
distresse
]
of
the
sensible
nature
of
the
Conscience
;
where
a
peculiar
motion
is
present
;
then
commeth
the
Bridegroome
;
Viz.
The
power
of
Christ
in
the
mid'st
of
such
a
motion
.
12.
The
other
signification
is
a
Figure
of
the
outward
Kingdome
;
where
the
great
confusions
,
figure
,
Viz.
the
Victory
intimated
;
as
it
stands
in
the
Spirituall
figure
;
how
it
shall
goe
,
and
what
People
shall
at
last
Conquer
,
and
how
in
the
mean
while
,
in
such
lamentable
time
of
Tribulation
Christ
shall
be
made
manifest
and
knowne
;
and
that
after
,
and
in
that
miserable
time
the
great
mysteries
shall
be
revealed
,
that
men
shall
be
able
to
know
even
in
Nature
the
hidden
God
in
Trinity
,
in
which
knowledge
the
strange
Nations
shall
be
converted
and
turn
Christians
;
and
therein
is
signifyed
how
the
Sectarian
contentions
in
Religion
shall
be
destroyed
in
such
Manifestation
,
for
all
gates
will
be
set
open
,
and
then
shall
all
unprofitable
Praters
which
at
present
lye
as
so
many
Bars
before
the
Truth
,
be
done
away
;
and
all
shall
acknowledge
,
and
know
Christ
,
which
Manifestation
shall
be
the
last
,
then
the
Sun
of
life
shall
shine
upon
all
Nations
;
and
even
then
the
Beast
of
inquity
with
the
Whore
,
end
their
dayes
,
which
is
signifyed
under
the
Characters
Ra.
Ra.
Ra.
P.
in
R.
P.
As
is
to
be
seen
in
the
Revelation
.
13.
We
dare
not
at
present
make
this
large
Interpretation
more
cleare
,
all
will
shew
it selfe
;
and
then
men
shall
see
what
it
was
,
for
there
is
yet
clean
another
time
.
14.
Concerning
the
language
of
nature
,
I
certifie
you
;
that
it
is
so
;
but
what
I
understand
in
it
,
I
cannot
teach
or
give
another
;
indeed
I
can
give
a
signification
thereof
,
how
it
is
to
be
understood
;
but
it
requireth
much
roome
;
and
there
must
be
a
Personall
Conference
and
intercourse
in
it
,
it
is
not
to
be
set
downe
in
writing
.
15.
Also
concerning
the
Phylosophicall
worke
of
the
Tincture
,
its
progresse
is
not
so
bluntly
and
plainely
to
be
described
;
albeit
I
have
it
not
in
the
Praxis
,
the
Seale
of
God
lyeth
before
it
to
conceale
the
true
ground
of
the
same
,
[
*
](A28521-e34550-b)
*
Enter
into
the
New
birth
.
that
himselfe
which
he
seeketh
therein
;
no
skill
or
Art
availeth
,
unlesse
one
give
the
Tincture
into
the
hands
of
another
,
he
cannot
prepare
it
unlesse
he
be
certainely
in
the
new
birth
.
16.
There
belong
two
Centrall
fires
unto
it
,
wherein
the
might
of
all
things
consist
;
which
may
easily
be
attained
,
if
man
be
rightly
fitted
:
Therefore
Sir
,
doe
not
trouble
and
toyle
your selfe
in
that
manner
and
way
which
you
mention
,
with
any
Gold
or
Minerals
,
it
is
all
false
;
every
where
,
where
it
may
be
had
;
but
every
one
is
not
fit
and
prepared
for
it
,
neither
doth
it
cost
any
money
,
but
what
is
spent
upon
the
time
and
bodily
maintenance
;
else
it
might
be
prepared
with
two
[
†
](A28521-e34640-b)
†
Four
shillings
.
Florens
,
and
lesse
.
17.
The
World
must
be
made
Heaven
,
and
Heaven
the
World
;
it
is
not
of
Earth
,
Stones
,
or
Mettalls
,
and
yet
it
is
of
the
Ground
of
all
Mettals
;
but
a
spirituall
Being
,
which
is
environed
with
the
four
Elements
,
which
also
changeth
the
foure
Elements
into
one
;
a
doubled
Mercury
,
yet
not
Quick-silver
,
or
any
other
Minerall
or
Mettall
.
18.
Read
the
[
*
](A28521-e34700-b)
*
A
Book
entituled
,
Wasser
Steinder
Weisen
.
Water-Stone
of
the
Wise
men
,
which
is
in
Print
;
therein
is
much
truth
;
simple
,
a
Boy
of
Ten
yeares
might
make
it
;
but
the
Wisedome
therein
is
great
,
and
the
greatest
Mystery
;
every
one
must
Seeke
it
himselfe
;
it
behooves
us
not
to
breake
the
Seale
of
God
,
for
a
fiery
Mountaine
lyeth
before
it
;
at
which
I
my selfe
am
amazed
,
and
must
wait
whether
it
be
Gods
wil
:
How
should
I
teach
others
expresly
thereof
,
I
cannot
yet
make
it
my selfe
;
albeit
I
know
somewhat
;
and
let
no
man
seeke
more
of
me
then
I
have
,
yet
cleare
enough
signified
;
and
I
commend
you
,
together
with
all
the
Children
of
God
,
into
the
Love
of
Jesus
Christ
.
JACOB
BEEM
.
THE
FOUR
AND
TWENTIETH
EPISTLE
.
In
Answer
to
a
QUESTION
,
WHY
,
The
Statua
of
one
that
was
Deceased
,
Wept
,
or
shed
Teares
?
1.
TOUCHING
the
Question
,
it
is
dark
in
the
understanding
,
and
there
needs
a
Joseph
to
explaine
it
;
2.
Yet
I
will
open
and
shew
you
in
very
briefe
,
what
my
Opinion
is
thereupon
;
not
that
I
would
conclude
and
passe
an
absolute
determinate
judgment
concerning
it
,
and
leave
you
and
other
illuminate
men
of
God
,
to
their
opinion
and
apprehension
in
it
;
but
whether
God
hath
given
me
to
[
*
](A28521-e35010-b)
*
Or
,
resolve
it
.
prove
it
,
that
I
leave
to
your
judgement
,
who
know
the
condition
of
the
mentioned
Person
better
then
I
;
for
all
things
proceed
according
,
to
the
time
,
measure
,
and
limit
of
that
thing
.
3.
A
hard
rough
[
†
](A28521-e35040-b)
†
Or
,
Statue
of
Stone
framed
by
a
Stone-cutter
,
or
an
Image
set
up
for
a
Monument
.
Murall
Stone
hath
no
life
that
is
moveable
[
or
active
]
for
the
Elementall
vegetable
life
standeth
mute
and
still
therein
;
and
it
is
shut
up
with
the
first
Impression
;
yet
not
in
that
manner
,
as
if
it
were
a
Nothing
;
there
is
not
any
thing
in
this
World
,
wherein
the
Elementall
as
well
as
the
Sydereall
Dominion
doth
not
lye
;
but
in
one
thing
it
is
more
moveable
,
active
,
and
working
,
then
in
another
;
and
we
cannot
say
neither
,
but
that
the
foure
Elements
,
together
with
the
Starres
,
have
their
daily
operation
in
all
things
.
4.
But
being
this
is
a
hard
Stone
,
therefore
the
Miracle
is
above
the
wonted
and
ordinary
course
of
Nature
;
5.
For
a
Stone
consisteth
in
three
things
,
and
so
all
Beings
consist
of
these
three
things
,
but
inclosed
in
a
twofold
property
:
Viz.
in
a
spirituall
and
in
a
corporall
;
and
those
three
,
wherein
all
whatsoever
is
in
this
World
consist
,
are
Sulphur
,
Mercury
,
and
Salt
,
in
two
propertyes
;
the
one
Heavenly
,
the
other
Earthly
;
as
God
dwelleth
in
the
Time
,
and
the
Time
in
God
,
and
yet
the
Time
is
not
God
but
out
of
God
,
as
a
pourtrayed
Image
of
Eternity
.
6.
So
Man
likewise
is
out
of
the
Time
,
and
also
out
of
the
Eternity
,
and
consisteth
of
three
things
,
Viz.
of
Sulphur
,
Mercury
,
and
Salt
,
in
two
parts
;
the
one
being
out
of
the
time
Viz
▪
the
outward
body
,
and
the
other
standeth
in
the
Eternity
,
Viz.
the
soule
;
seeing
then
,
that
Man
,
and
the
Time
,
as
well
as
the
Eternity
stand
in
one
Dominion
,
in
Man
;
thence
wee
are
to
consider
of
the
Question
.
7.
For
man
is
a
[
*
](A28521-e35310-b)
*
Microcosmus
ex
Macrocosmo
.
little
World
out
of
the
great
World
,
and
hath
the
property
of
the
whole
great
World
in
him
,
for
God
sayd
unto
him
after
the
fall
;
thou
art
Earth
and
unto
Earth
thou
shalt
turne
;
that
is
,
Sulphur
,
Mercury
and
Salt
,
therein
stand
all
things
in
this
World
be
it
Spirituall
,
or
Corporall
,
save
the
soule
which
standeth
in
such
a
property
according
to
the
right
of
the
eternall
nature
,
as
I
have
sufficiently
demonstrated
in
my
Writings
.
8.
Now
when
man
dyeth
,
9.
Now
if
the
soule
hath
[
†
](A28521-e35420-b)
†
Or
,
Set
its
minde
upon
.
put
its
desire
into
any
temporall
thing
,
and
therewith
hath
imprinted
it selfe
;
[
or
strongly
set
its
Imagination
thereupon
]
then
it
hath
impressed
the
property
of
that
thing
into
its
desire
,
and
holdeth
it
magically
,
as
if
it
had
it
bodily
;
indeed
it
cannot
hold
the
body
,
understand
the
elementall
,
but
it
holdeth
the
sydereall
body
untill
the
Stars
also
consume
it
,
and
it
often
hapneth
that
People
doe
appeare
after
there
death
in
Houses
with
there
owne
body
,
but
the
body
is
cold
,
dead
,
and
num
,
and
the
spirit
of
the
soule
doth
onely
put
it
on
,
by
the
astrall
spirit
,
so
long
,
till
the
body
putrifyeth
.
10.
Also
many
a
body
is
so
strongly
possessed
of
the
Astrall
[
or
starry
]
Spirit
,
Popish
Religion
there
was
somewhat
handled
about
it
;
but
without
sufficient
understanding
.
11.
Now
you
may
easily
consider
how
it
fell
out
,
that
the
Engraven
Grave-stone
,
[
*
](A28521-e35580-b)
*
Or
,
Shed
Teares
.
shed
water
,
or
wept
,
it
is
not
done
from
the
power
or
vertue
of
the
stone
,
but
from
the
strength
and
might
of
the
spirit
;
whose
the
stone
is
,
whose
Image
it
beares
;
also
it
is
not
done
from
the
soules
owne
essence
,
but
magically
through
the
astrall
Spirit
;
the
constellations
in
the
Spirit
of
the
soule
have
impressed
themselves
,
into
the
sydereall
Spirit
in
the
stone
;
all
according
to
the
soules
desire
;
it
hath
hereby
signified
;
that
there
was
something
that
lay
heavy
in
its
minde
when
it
lived
;
and
this
sadnesse
[
or
sore
pensivenesse
of
Spirit
]
was
yet
in
the
sydereall
spirit
;
for
Christ
said
,
where
your
heart
is
there
is
also
your
Treasure
;
also
in
the
Revelation
of
Jesus
Christ
it
is
written
,
our
WORKES
shall
follow
us
.
12.
Deare
Sir
,
it
behooves
me
not
to
Judge
further
herein
;
consider
whether
the
mentioned
Person
had
not
something
in
her
,
13.
But
that
this
might
be
laughed
at
,
and
be
accounted
ridiculous
;
I
passe
not
for
it
,
I
am
not
deceived
;
I
understand
(
I
blesse
God
)
this
ground
very
well
;
for
such
knowledge
I
have
not
learned
of
,
or
by
,
Man
,
but
it
hath
been
given
me
;
and
I
would
sufficiently
ground
it
with
further
,
and
larger
exposition
if
I
should
write
of
the
Humane
Property
;
how
Man
is
in
Life
,
and
how
in
Death
.
14.
I
send
you
the
Booke
of
the
Forty
Questions
,
there
you
may
see
further
ground
,
which
notwithstanding
is
better
grounded
into
the
Centre
of
all
Beings
in
the
Booke
of
the
Threefold
Life
;
and
yet
much
more
in
the
Book
of
[
*
](A28521-e35790-b)
*
De
signatur●
Rerum
.
the
Signature
of
all
things
:
Furthermore
I
entreat
you
not
to
mention
this
my
jndgement
and
explanation
of
the
Question
,
much
among
light
people
;
for
to
a
Cow
there
belongeth
Fodder
,
and
to
the
intelligent
[
there
belongeth
]
understaning
;
the
wicked
man
judgeth
wickedly
;
the
understanding
man
proveth
all
things
:
I
speake
from
a
good
intent
and
affection
.
1.
Jan.
1622.
J.
B.
THE
FIVE
AND
TWENTIETH
EPISTLE
.
TO
[
*
](A28521-e35890-b)
*
Carel
von
Endern
.
CHARLES
OF
ENDERN
.
1.
NOBLE
,
Right
Honourable
Sir
,
I
wish
and
desire
unto
you
(
from
the
most
holy
omnipresent
God
,
who
is
the
fulnesse
of
all
things
,
and
the
power
of
all
Beings
)
a
happy
joyfull
new
yeare
,
and
all
prosperous
welfare
.
2.
Albeit
I
being
a
simple
man
,
never
in
all
my
life
intended
to
have
intercourse
and
converse
with
such
high
Persons
,
with
my
Gift
,
which
God
hath
bestowed
upon
me
,
out
of
his
mercy
and
love
,
or
thereby
to
be
knowne
and
acquainted
with
them
;
but
when
the
high
light
was
enkindled
in
me
,
and
the
fiery
instigation
fell
upon
me
,
then
my
will
was
onely
to
write
what
I
saw
man
an
effectuall
peculiar
manner
,
and
knew
in
the
Spirit
;
and
I
intended
to
keepe
my
Writings
to
my Selfe
.
3.
I
saw
well
enough
what
would
come
to
passe
,
but
that
I
should
esteeme
my selfe
,
as
to
have
my
Writings
knowne
;
never
as
yet
came
into
my
minde
;
for
I
esteemed
my selfe
too
simple
;
I
intended
to
write
downe
the
Pearle-like
Garland
onely
for
my selfe
;
and
to
imprint
it
on
my
heart
.
4.
But
seeing
that
I
(
as
a
very
simple
man
)
did
not
understand
or
take
notice
of
this
;
That
there
is
no
respect
of
Persons
with
God
;
but
he
that
dependeth
on
him
,
is
accepted
and
beloved
of
him
;
and
he
driveth
his
worke
in
him
;
for
he
is
onely
high
,
and
is
pleased
to
manifest
himselfe
in
the
weak
,
that
it
may
be
knowne
,
That
the
Kingdome
and
the
Power
is
his
alone
.
5.
And
also
that
it
lyeth
not
in
humane
Searchings
and
Reason
,
or
depends
on
the
Heavens
and
their
powers
;
for
they
doe
not
comprehend
him
,
but
that
he
is
well
pleased
to
reveale
himselfe
in
the
low
and
humble
;
that
he
may
be
knowne
in
all
things
;
for
the
Powers
of
the
Heavens
doe
also
worke
themselves
forth
continually
in
shapes
,
formes
,
plant●
and
colours
,
to
manifest
and
reveale
the
holy
God
,
that
he
may
be
knowne
in
all
things
.
6.
Much
more
high
and
cleare
can
the
manifestation
of
God
be
made
in
man
;
being
he
is
not
onely
an
Essence
[
or
Being
]
out
of
the
created
World
;
but
his
power
,
matter
,
and
peculiar
Being
,
which
he
himselfe
is
;
standeth
,
and
assimulateth
with
all
the
three
Principles
of
the
Divine
Being
.
7.
And
there
is
nothing
diminished
from
the
Being
of
the
divine
creature
,
in
its
fall
,
but
onely
the
divine
light
,
wherein
it
should
live
,
walke
,
and
be
in
God
,
in
perfect
love
,
humility
,
meeknesse
and
holynesse
;
and
so
eat
the
[
Manna
]
or
Heavenly
bread
of
the
word
,
and
divine
power
,
and
live
in
perfection
like
the
Angels
.
8.
This
light
,
same
root
.
9.
Thus
he
is
according
to
the
body
,
and
also
according
to
the
spirit
,
become
a
Child
of
this
created
World
,
which
ruleth
,
acteth
,
and
leadeth
him
;
and
also
giveth
him
his
meat
,
and
drink
,
and
hath
conceiveth
in
him
the
corruptibility
,
and
painfulnesse
,
and
hath
gotten
a
Bestiall
body
,
which
must
again
Corrupt
in
its
Mother
.
10.
For
he
should
not
have
the
Monstrous
form
;
the
constellation
of
the
great
World
should
not
domineer
over
him
;
but
he
had
his
owne
Constellation
in
himselfe
,
which
did
assimulate
with
the
holy
Heaven
of
the
Second
Principle
of
the
Divine
Being
;
that
is
,
with
the
rising
and
birth
of
the
Divine
Nature
.
11.
Now
man
is
not
so
farre
broken
and
decayed
,
as
if
he
were
not
any
more
the
first
man
,
whom
God
created
;
onely
he
hath
gotten
the
monstrous
forme
,
which
is
corruptible
,
and
hath
its
beginning
onely
and
meerly
from
the
most
outward
and
third
Principle
,
and
hath
awakned
and
opened
in
him
the
Gate
of
the
first
Principle
(
being
the
severe
,
earnest
Source
)
which
however
burneth
in
the
great
created
World
,
and
is
wholly
enkindled
in
the
damned
.
12.
But
the
right
man
,
which
God
created
;
which
onely
is
the
true
right
man
,
is
yet
hidden
in
this
Corrupt
man
,
and
if
he
denyeth
himselfe
in
his
beastiall
forme
,
and
liveth
not
according
to
the
acting
,
driving
,
and
will
of
the
same
;
but
surrenders
himselfe
to
God
with
his
whole
minde
,
thoughts
,
and
senses
;
then
this
man
liveth
in
God
,
and
God
worketh
in
him
the
will
and
the
deed
,
for
all
is
in
God
.
13.
The
right
holy
and
heavenly
man
,
which
is
hidden
in
the
monstrous
,
14.
The
Bestiall
body
is
not
his
owne
native
Countrey
,
where
he
is
at
home
;
but
he
is
therewith
without
Paradise
;
but
the
right
man
regenerate
and
borne
anew
in
Christ
,
is
not
in
this
World
,
but
in
the
Paradise
of
God
;
and
albeit
he
is
in
the
body
,
yet
he
is
in
God
.
15.
And
though
the
Bestiall
body
dyeth
,
yet
nothing
is
done
to
the
new
man
,
but
it
then
commeth
forth
right
out
of
the
contrary
Will
and
Torment
house
,
into
its
native
Countrey
;
there
need
not
any
farre
removing
or
distance
of
place
,
whither
hee
supposeth
to
goe
,
that
it
might
be
better
with
him
;
but
God
is
manifest
in
him
.
16.
The
soule
of
man
is
out
of
the
first
Principle
of
God
,
but
in
that
,
it
is
no
holy
Being
;
but
in
the
Second
Principle
it
is
manifest
in
God
,
and
is
a
Divine
Creature
,
for
even
there
the
Divine
light
is
borne
;
therefore
if
the
Divine
light
be
not
borne
[
begotten
or
brought
forth
in
it
[
Viz.
the
Soule
]
then
God
is
not
in
it
,
but
it
liveth
in
the
most
originall
,
earnest
Source
,
where
there
is
an
Eternall
contrariety
[
enmity
,
or
contrary
will
]
in
it selfe
.
17.
But
if
the
light
be
borne
,
then
there
is
joy
,
love
,
and
pleasant
delight
in
the
Creature
,
and
the
new
Man
,
which
is
the
Soule
,
is
in
God
;
How
should
not
there
be
knowledge
where
God
is
in
the
Creature
?
18.
Now
it
lyeth
not
in
the
willing
,
19.
Now
then
,
if
God
doth
manifest
himselfe
in
the
soul
;
what
hath
the
soule
done
towards
it
?
nothing
?
it
hath
onely
the
Longing
or
travelling
to
the
birth
;
and
looketh
to
God
,
in
whom
it
liveth
;
whence
the
divine
light
commeth
apparent
,
and
shining
in
it
:
and
the
first
fierce
[
earnest
]
Principle
,
whence
mobility
doth
originally
arise
is
changed
into
Triumphing
joy
.
20.
Therefore
it
is
a
very
unjust
thing
,
that
the
World
doth
so
rage
,
and
rave
;
so
Tyranize
,
reproach
,
contemne
,
and
revile
,
when
the
gifts
of
God
doe
shew
themselves
differently
in
man
,
and
all
have
not
one
,
and
the
same
knowledge
.
21.
What
can
a
man
take
unto
himselfe
;
if
it
be
not
borne
in
him
?
which
notwithstanding
standeth
not
in
mans
choise
,
as
he
desires
or
liketh
of
it
,
but
as
his
Heaven
is
in
him
,
so
likewise
is
God
manifest
in
him
.
22.
For
God
,
God
will
however
be
manifest
in
all
Creatures
.
23.
If
the
World
were
not
so
blind
,
it
might
know
the
wonderfull
Being
of
God
in
all
Creatures
,
but
now
that
it
doth
so
rage
and
rave
,
it
doth
it
wholly
against
it self
and
against
the
holy
Spirit
of
God
,
at
whose
light
,
they
shall
once
be
astonished
;
they
shall
not
hinder
the
Sonne
which
the
Travelling
Mother
bringeth
forth
in
her
old
Age
,
for
this
the
Heaven
declareth
.
24.
God
shall
enlighten
him
against
all
the
raging
and
raving
of
the
Devill
;
and
his
light
[
splendor
or
glory
]
shall
reach
from
the
East
unto
the
West
;
I
write
not
of
my selfe
,
but
I
onely
foreshew
that
this
is
at
hand
,
and
shall
come
.
25.
I
would
gladly
have
pleasured
you
at
present
with
what
I
promised
,
wherein
all
that
is
herein
touched
and
hinted
at
,
might
be
clearly
explained
,
and
also
what
that
good
,
and
known
[
*
](A28521-e36700-b)
*
Doctor
Baltasar
Walter
.
Forty
Questions
.
Doctor
hath
desired
touching
the
Originall
,
Being
,
life
,
and
drift
of
man
,
and
of
his
soule
;
and
also
his
Finall
End
;
onely
it
is
not
yet
finished
.
26.
For
the
gifts
which
were
once
given
mee
of
God
are
not
therefore
quite
dead
and
gone
;
albeit
they
were
hid
by
the
Devill
and
the
World
,
yet
now
they
oftentimes
appeare
and
shew
themselves
more
deep
,
and
more
wonderfull
.
27.
And
very
shortly
(
God
willing
)
you
shall
receive
somewhat
thereof
;
for
there
is
an
higher
beginning
made
towards
it
;
especially
of
the
THREE
PRINCIPLES
of
the
Divine
Being
,
and
so
forth
of
all
the
things
which
are
promised
in
my
[
*
](A28521-e36770-b)
*
Aurora
.
Booke
.
28.
Onely
I
am
much
busied
with
worldly
affaires
and
employments
,
else
a
great
part
might
have
been
finished
;
but
I
will
be
[
†
](A28521-e36790-b)
†
Or
,
Vse
all
care
and
diligence
.
diligent
,
by
Divine
and
earnest
Exercise
;
what
God
will
,
shall
be
done
:
And
herewith
I
commend
you
into
the
Protection
of
the
Almighty
.
Dated
,
18.
Jan.
1618.
Written
in
haste
.
J.
B.
THE
SIX
AND
TWENTIETH
EPISTLE
.
TO
[
*
](A28521-e36880-b)
*
Carel
von
Endern
.
CHARLES
of
ENDERN
.
1.
THE
Love
in
the
heart
of
God
the
Father
,
and
the
light
of
his
power
,
in
the
life
of
Jesus
Christ
,
be
our
refreshment
;
and
helpe
us
to
the
new
birth
,
that
the
true
Image
may
appeare
to
Gods
honour
and
deeds
of
wonder
;
and
cause
the
faire
sprout
of
his
Lilly
to
grow
in
us
,
in
the
Paradisicall
Garden
of
Jesus
Christ
.
2.
Noble
,
Right
Honourable
Sir
,
my
humble
and
most
willing
Service
,
with
hearty
wishes
of
all
temporall
and
eternall
prosperity
,
premised
;
I
have
received
by
the
Bearer
your
Man
,
a
measure
of
Corne
,
which
you
have
sent
unto
mee
,
and
I
thank
you
most
kindly
;
and
I
pray
God
Almighty
Blesse
you
in
abundance
for
it
.
3
,
Being
Noble
Sir
,
you
are
so
humble
,
and
doe
not
looke
upon
,
and
regard
what
the
World
doth
;
and
also
you
doe
not
value
the
subtilty
[
or
pert
prudency
]
of
the
high
;
but
you
seek
and
labour
after
that
which
the
Lord
of
Heaven
buildeth
;
albeit
it
appeare
foolishnesse
in
this
World
;
but
it
seemeth
good
in
his
sight
to
drive
on
his
worke
in
meane
,
low
,
plaine
,
and
Childlike
people
,
that
he
onely
might
be
exalted
;
and
no
man
might
have
wherewithall
to
boast
;
and
you
likewise
may
surely
hope
for
the
same
knowledge
;
which
is
more
beautifull
and
excellent
then
all
pompe
and
riches
of
the
World
;
Hoast
of
Angels
,
into
his
right
eternall
native
Countrey
[
or
home
.
]
4.
Now
seeing
we
know
,
and
exceedingly
well
understand
that
we
are
onely
Pilgrims
in
this
World
,
in
a
strange
lodging
,
in
very
great
danger
,
lying
captive
in
a
sore
and
hard
prison
,
and
must
continually
feare
,
and
expect
death
;
therefore
Noble
Sir
,
you
doe
very
well
,
and
deale
more
wisely
then
the
prudent
of
the
World
,
in
that
you
looke
about
you
,
and
endeavour
after
your
Eternall
native
Countrey
,
and
not
after
the
Pompe
,
Power
,
and
Riches
of
this
World
,
as
generally
the
high
and
great
Ones
doe
.
5.
I
make
no
doubt
,
but
that
you
herein
shall
obtaine
a
very
faire
Garland
from
the
Virgin
of
the
eternall
wisedome
of
God
;
which
if
it
come
to
passe
,
will
be
of
more
value
and
acceptance
with
you
,
then
all
temporall
riches
,
and
this
whole
World
with
all
its
Being
and
Splendor
;
of
which
[
Crowne
or
Trophy
of
Sophia
]
if
I
had
no
effectual
knowledge
,
I
would
not
write
;
for
of
the
wise
of
this
World
(
who
onely
out
of
selfe
pride
without
Gods
spirit
doe
arrogate
,
and
attribute
all
knowledge
and
understanding
to
themselves
)
I
have
not
onely
poore
thankes
,
but
also
nothing
else
but
derision
,
and
scorne
;
at
the
which
I
doe
rejoyce
,
the
rather
in
that
I
beare
reproach
for
the
Name
and
knowledge-sake
of
God
.
6.
For
if
my
knowledge
had
beene
gotten
in
their
Schoole
,
Prophets
,
Christ
and
his
Apostles
,
this
shall
not
trouble
or
turne
me
aside
;
but
as
I
have
begun
,
I
will
depend
on
my
God
and
Creatour
,
with
the
greater
earnestnesse
,
and
fixed
resolution
;
I
will
commit
my selfe
unto
him
,
let
him
doe
with
me
what
he
please
.
7.
I
attribute
no
wisedome
unto
my selfe
,
moreover
I
rely
not
upon
any
purpose
or
intention
of
reason
;
for
I
see
most
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
reason
(
but
onely
depend
one
him
with
true
desire
and
right
earnestnesse
;
and
put
all
our
confidence
in
him
)
then
we
obtain
sooner
the
noble
Virgin
of
his
wisedome
;
then
in
our
sharp
inventions
,
and
acute
reasonings
;
for
when
shee
cometh
shee
bringeth
true
Wisedome
,
and
Heavenly
understanding
along
with
her
and
without
the
same
I
know
nothing
.
9.
But
seeing
you
have
a
great
delight
to
read
such
Writings
concerning
the
highest
being
,
(
and
as
I
hope
it
is
Gods
providence
,
)
therefore
I
will
not
withhold
from
you
what
the
cheifest
good
hath
put
me
in
trust
withall
;
but
shortly
I
will
send
you
something
that
is
more
full
;
for
there
is
a
very
wonderfull
and
excellent
Booke
begun
concerning
the
life
of
man
;
which
if
the
Lord
please
to
continue
his
hand
over
me
,
shall
clearely
open
what
man
is
?
and
what
he
hath
to
doe
,
to
obtain
the
cheifest
good
.
10.
For
it
goeth
very
clearly
through
the
three
Principles
;
so
that
a
man
(
unlesse
he
will
willfully
of
himselfe
be
blind
)
may
know
God
,
and
the
Kingdome
of
Heaven
and
also
himselfe
;
likewise
our
lamentable
fall
,
and
also
the
restauration
in
the
life
of
Jesus
Christ
;
and
it
shall
especially
treat
of
the
fair
Lillies
,
which
God
will
bestow
upon
the
last
World
;
which
will
be
very
pleasant
to
be
read
.
11.
And
though
I
know
not
sufficiently
the
full
and
whole
ground
what
it
shall
be
;
yet
I
see
it
in
a
great
depth
;
and
I
hope
if
God
grant
so
much
grace
,
not
to
give
over
,
till
it
be
finished
;
and
also
for
the
future
finish
the
promised
writings
which
are
now
kept
back
by
the
Oppressour
;
as
also
[
my
Exposition
]
upon
Moses
;
where
the
great
wonders
of
God
shall
be
clearely
manifest
to
the
light
of
the
Day
;
the
which
God
will
freely
bestow
and
afford
unto
the
last
World
.
12.
However
at
present
all
is
in
Babel
,
and
there
shall
a
great
rent
be
made
;
13.
Also
none
need
thinke
,
that
even
now
the
whole
Destruction
of
the
City
Babel
shall
come
to
passe
;
there
shall
verily
be
an
exceeding
great
Rent
,
such
a
one
as
men
now
doe
not
beleeve
;
for
the
Antichrist
is
not
wholly
revealed
,
though
verily
in
part
.
14.
Men
shall
suppose
that
they
have
wholly
rooted
him
out
,
and
after
some
sorrow
,
great
joy
shall
follow
,
and
they
shall
make
Laws
and
Covenants
,
together
with
severe
,
sharpe
Articles
of
Religion
;
yet
for
the
most
part
,
for
the
advancement
of
their
Honour
and
Might
;
and
men
shall
suppose
that
the
holy
spirit
of
Heaven
speaketh
;
and
now
there
is
a
golden
World
;
yet
it
sticketh
full
of
Gods
Anger
,
and
is
still
in
Babel
,
and
the
true
Essence
of
the
right
life
in
Christ
is
not
yet
therein
.
15.
Also
the
Rider
on
the
Pale
Horse
shall
come
after
,
and
cut
off
many
with
the
Sickle
,
yet
in
the
meane
time
the
Lilly
springeth
in
the
wonders
,
against
which
the
last
Antichrist
shall
raise
Persecution
;
even
then
commeth
his
End
;
for
the
appearance
of
the
Lord
terrifieth
him
.
16.
And
then
Babel
burneth
up
in
the
zeale
and
Anger
of
God
,
and
the
same
is
wonderfull
,
of
which
I
have
no
[
*
](A28521-e37640-b)
*
Authority
,
or
leave
.
power
to
write
more
plainely
;
yet
at
that
time
my
Writings
shall
be
very
serviceable
;
for
there
commeth
a
time
from
the
LORD
which
is
not
from
the
Starry
Heaven
.
17.
Blessed
is
he
that
seekes
the
Lord
with
full
earnestnesse
,
for
he
shall
not
be
found
in
the
History
,
but
in
true
affiance
,
and
in
the
right
resignation
into
the
life
,
and
into
the
Doctrine
of
Christ
:
Therein
the
holy
Ghost
shall
appeare
with
wonders
,
and
powers
,
which
Babel
at
present
in
her
inventions
[
forged
hypocrisies
]
doth
not
beleeve
;
yet
however
it
certainely
commeth
;
and
is
already
on
foot
,
yet
hidden
from
the
World
.
18.
I
have
sent
you
by
Mr.
Fabian
,
the
whole
worke
of
the
Second
Booke
,
but
I
know
not
whether
you
have
received
it
,
for
since
that
time
by
reason
of
my
Journey
,
I
have
not
spoken
with
Mr.
Fabian
;
if
not
,
then
you
may
demand
it
of
him
:
And
so
I
commit
you
to
the
meeke
Love
in
the
life
of
Jesus
Christ
the
Sonne
of
God
.
Given
in
haste
:
Goerlits
,
Friday
,
before
the
Advent
,
1619.
The
Name
of
the
LORD
is
a
Strong
Tower
,
the
Righteous
flye
unto
it
,
and
is
exalted
.
THE
SEVEN
AND
TWENTIETH
EPISTLE
.
[
*
](A28521-e37900-b)
*
Carel
von
Endern
.
CHARLES
of
ENDERN
.
1.
NOBLE
,
Right
Honourable
Sir
,
my
humble
,
ready
,
and
willing
Service
,
with
all
Cordiall
wishes
of
Gods
love
and
grace
,
to
your
new
creature
,
in
the
New
man
,
in
the
body
of
Jesus
Christ
;
as
also
all
temporall
prosperity
and
blessing
for
the
earthly
body
,
premised
.
2.
I
have
considered
your
Noble
heart
,
to
read
it
,
and
to
copy
it
out
with
your
owne
hand
.
3.
Which
give
mee
perswasion
,
that
God
hath
opened
a
little
gate
[
of
his
wisedome
]
unto
you
,
which
was
fast
shut
to
the
Oppressor
;
being
he
sought
for
it
in
Art
,
and
Pride
;
therefore
it
was
concealed
to
him
;
for
he
was
offended
at
the
hand
of
the
Writer
,
and
did
not
minde
what
is
written
in
the
holy
Scripture
;
My
power
is
mighty
in
the
weake
;
and
how
Christ
thanked
his
Father
,
that
he
had
hid
it
from
the
prudent
and
wise
,
and
revealed
it
unto
Babes
;
And
sayd
further
,
Yea
further
!
For
so
it
hath
pleased
thee
.
4.
Also
I
am
verily
perswaded
and
convinced
in
my
spirit
,
that
you
have
not
done
it
out
of
any
Curiosity
,
but
as
it
becommeth
the
Children
of
God
,
which
seeke
the
precious
Pearle
,
and
are
desirous
of
it
;
which
if
it
be
found
,
is
the
most
precious
Jewell
,
which
man
loveth
farre
beyond
his
earthly
life
,
right
path
,
and
goeth
along
with
him
into
death
,
and
brings
him
forth
to
life
out
of
death
;
it
quelleth
the
anguish
of
Hell
,
and
it
is
very
where
his
light
;
it
is
Gods
friend
in
his
love
;
it
affordeth
him
Reason
and
Discretion
to
governe
his
earthly
body
;
it
leadeth
him
from
the
false
and
evill
way
;
and
whosoever
doth
obtaine
,
and
keep
it
,
him
it
Crowneth
with
its
Garland
.
5.
Therefore
,
noble
Sir
,
I
have
no
other
cause
to
write
unto
you
,
but
from
a
desire
of
unseighned
love
towards
the
Children
of
God
;
that
I
might
but
refresh
,
and
recreate
my selfe
,
with
them
;
I
doe
it
not
for
temporall
goods
or
gifts
(
albeit
you
have
tendred
your
kind
and
loving
favours
to
me
(
though
a
stranger
)
in
a
curteous
and
friendly
manner
)
but
for
the
hope
of
Jsrael
,
that
I
may
highly
rejoyce
with
the
Children
of
God
,
in
the
life
to
come
;
and
my
labour
which
here
I
undergoe
in
love
towards
them
;
shall
then
be
well
recompensed
;
when
I
shall
so
rejoyce
with
my
Brethren
,
and
every
ones
work
shall
follow
him
.
6.
Therefore
I
am
in
right
earnest
,
being
that
a
Sparkle
of
the
pretious
Pearl
is
given
to
me
,
and
Christ
faithfully
warneth
us
not
to
put
it
under
the
table
,
the
Earth
;
and
thereupon
we
ought
not
so
much
to
feare
man
,
that
can
kill
the
body
onely
and
then
is
able
to
doe
no
more
,
but
we
ought
to
feare
him
that
can
destroy
body
and
soule
;
and
cast
them
into
Hell
.
7.
And
though
in
my
time
I
shall
receive
but
little
thankes
from
some
,
who
love
their
Belly
more
then
the
Kingdome
of
Heaven
,
yet
my
Writings
have
their
gifts
,
and
stand
for
their
time
;
for
they
have
a
very
pretious
worthy
earnest
Birth
and
descent
;
and
when
I
consider
my selfe
in
my
poor
,
low
,
unlearned
,
and
simple
person
,
I
doe
then
wonder
more
then
my
very
adversary
.
8.
But
seeing
I
know
Experimentally
in
power
,
and
light
,
that
it
is
a
meer
gift
of
God
,
who
also
giveth
me
a
driving
will
thereunto
,
that
I
must
write
what
I
know
and
see
;
therefore
I
will
obey
God
rather
then
man
;
least
my
Office
and
Stewardship
be
taken
away
from
me
againe
,
and
given
unto
another
;
which
would
Eternally
grieve
me
.
9.
But
seeing
Sir
,
that
you
have
obtained
a
longing
and
delight
to
read
the
same
,
and
that
(
as
I
verily
hope
)
from
the
providence
and
appointment
of
God
,
therefore
I
shall
not
conceale
it
from
you
,
seeing
that
God
the
most
High
hath
called
you
,
through
his
wonderfull
Counsell
,
to
publish
the
first
Worke
;
when
I
thought
the
Oppressour
had
devoured
it
;
but
even
then
it
sprung
forth
as
a
green
Twig
,
wholly
unknowne
to
me
.
10.
And
though
I
know
nothing
of
my
Selfe
,
what
God
is
about
to
doe
;
and
his
Counsell
and
way
also
,
which
he
will
goe
,
is
hidden
from
me
,
and
I
can
say
nothing
of
my selfe
;
also
the
Oppressour
might
impute
it
to
me
,
for
a
Pedentick
Pride
,
that
I
would
thus
onely
arrogantly
vaunt
with
my
small
gifts
(
which
were
of
grace
given
to
me
)
and
thereby
set
forth
the
thoughts
and
imaginations
of
my
heart
for
my
owne
vaine
glory
,
and
boasting
.
11.
Yet
I
declare
in
the
presence
of
God
,
know
not
what
is
hapned
to
me
,
or
how
it
goeth
with
me
,
save
onely
that
I
have
a
driving
will
.
12.
Also
I
know
not
what
I
shall
write
,
for
when
I
write
,
the
Spirit
doth
Dictate
the
same
to
me
in
great
wonderfull
knowledge
,
so
that
I
often
cannot
tell
whether
I
(
as
to
my
Spirit
)
am
in
this
World
or
no
,
and
thereat
I
doe
exceedingly
rejoyce
;
and
therein
sure
and
certaine
knowledge
is
imparted
to
me
.
13.
And
the
more
I
seeke
the
more
I
finde
,
and
alwayes
deeper
,
that
I
many
times
account
my
sinfull
person
too
weake
,
and
unworthy
,
to
set
upon
such
high
Mysteries
,
where
then
the
spirit
sets
up
my
Banner
,
and
sayth
,
Arise
!
thou
shalt
live
therein
Eternally
,
and
be
Crowned
therewith
;
Why
art
thou
amazed
?
14.
Therefore
Noble
Sir
,
I
give
you
to
understand
in
few
words
,
the
ground
,
and
cause
,
both
of
the
will
and
Search
of
my
Writings
,
if
you
have
a
minde
to
reade
any
thing
therein
,
I
leave
it
to
your
choyce
;
I
send
you
now
what
was
made
formerly
,
when
I
was
with
you
;
namely
,
from
the
beginning
of
the
two
and
twentieth
Chapter
to
the
End
,
where
in
very
deed
,
the
noble
Corall
is
opened
,
and
my
minde
sheweth
me
that
you
shall
take
likement
and
delight
therein
;
and
herein
also
you
shall
obtaine
a
little
Pearle
,
if
your
minde
be
approved
and
directed
to
God
.
15.
The
rest
(
which
are
about
some
thirty
Sheets
)
our
known
and
good
friend
hath
them
,
he
shall
give
them
to
you
;
there
are
very
high
,
and
deepe
things
contained
in
the
same
;
and
are
very
worthy
of
Preservation
;
you
shall
likewise
have
them
,
if
you
please
to
read
them
.
16.
And
albeit
I
set
my selfe
to
keepe
the
same
somewhat
still
and
secret
,
yet
it
is
manifest
,
for
I
hear
that
haughty
People
doe
desire
it
;
by
whom
the
Enemy
(
being
a
destroyer
)
might
make
it
away
;
for
I
know
well
what
manner
of
Enemy
the
Devill
is
that
doth
gainsay
and
oppose
me
;
therefore
I
entreat
you
to
deal
wisely
and
carefully
,
I
shall
spedily
(
if
need
require
)
call
for
it
.
17.
And
shortly
,
if
God
permit
,
more
,
and
deeper
things
shall
be
made
upon
Moses
,
and
the
Prophets
;
and
then
at
last
upon
the
whole
Tree
of
the
life
,
in
the
Being
of
all
Beings
;
shewing
how
all
things
begin
and
end
,
and
to
what
being
,
each
thing
appeareth
and
cometh
to
light
,
in
this
World
.
18.
That
I
hope
the
fair
and
excellent
lilly
promised
of
God
,
shall
spring
forth
in
the
Corall
in
his
owne
spirit
in
the
Children
of
Gods
love
in
Christ
;
for
we
finde
a
very
pretious
pearl
yet
springing
,
not
now
knowne
to
me
in
the
body
,
but
blooming
in
the
minde
;
and
so
I
commend
you
to
the
pleasant
love
of
God
.
THE
EIGHT
AND
TWENTIETH
EPISTLE
.
TO
[
*
](A28521-e38870-b)
*
Carol
von
Endern
.
CHARLES
OF
ENDERN
.
The
Light
,
Salvation
,
and
Eternall
power
,
flowing
from
the
heart
of
Jesus
Christ
,
be
our
refreshment
.
1.
NOBLE
,
right
Honourable
Sir
,
all
Cordiall
wishes
of
Divine
Salvation
,
and
therein
all
prosperity
premised
;
I
cannot
omit
to
salute
you
with
this
short
Epistle
,
seeing
your
Curteous
and
Generous
heart
,
hath
bestowed
a
Measure
of
Corne
upon
me
,
which
I
gladly
received
,
and
doe
returne
exceeding
many
thankes
for
it
;
and
I
shal
pray
God
the
Creator
and
Preserver
of
all
things
,
in
whose
power
all
things
are
,
to
blesse
you
in
abundance
for
it
.
2.
And
though
I
have
not
deserved
it
at
your
hands
,
and
am
but
a
Stranger
to
you
,
therefore
I
acknowledge
your
kinde
heart
herein
towards
the
Children
of
God
;
but
because
you
are
so
very
humble
,
and
that
for
Gods
and
his
Kingdomes
sake
;
and
out
of
your
highnesse
of
this
World
,
doe
cast
your selfe
,
with
your
favour
and
love
into
the
plaine
humility
of
Gods
Children
;
thereupon
I
doe
acknowledge
it
to
be
the
feare
of
God
;
and
a
desire
after
the
Communion
with
the
Children
of
God
,
in
which
[
Communion
and
Fellowship
]
we
are
in
Christ
,
all
one
body
in
God
,
in
many
members
and
Creatures
.
3.
At
which
we
should
not
onely
highly
rejoyce
,
but
resigne
our selves
up
to
him
,
in
one
love
,
that
his
power
may
be
effectuall
and
abound
in
us
,
and
his
Kingdome
may
be
begotten
and
brought
forth
in
us
,
and
that
we
might
be
made
mutuall
partakers
of
his
being
,
in
one
knowledge
.
4.
And
it
is
not
onely
plainly
manifest
to
us
in
the
holy
Scripture
but
also
in
the
light
of
nature
,
[
*
](A28521-e38990-b)
*
Or
,
Draw
upon
the
kind
heart
.
afford
unto
the
kind
heart
,
rich
and
aboundant
blessing
,
not
onely
for
the
earthly
life
,
but
hereby
likewise
,
a
path
,
and
way
is
made
into
the
Kingdome
of
God
,
so
that
if
he
turnes
himselfe
to
God
;
and
desires
his
love
and
grace
;
then
his
friends
love
,
which
before
hath
brought
him
in
to
God
,
doth
helpe
him
to
presse
and
force
his
way
to
God
;
and
enable
him
to
wrestie
with
the
Turba
,
with
the
corrupt
Infection
[
or
poysonfull
desire
,
]
in
which
,
the
Devill
holds
us
captive
;
and
so
assists
him
to
destroy
the
limit
,
or
receptacle
of
the
Anger
;
which
for
my
part
I
am
not
onely
obliged
,
but
likewise
wholly
desirous
and
willing
to
doe
.
5.
Now
because
God
hath
given
to
me
out
of
his
kinde
grace
,
a
deepe
and
high
knowledge
of
his
will
and
being
;
therefore
I
am
ready
and
willing
to
serve
you
both
with
my
Prayers
for
you
towards
God
,
and
also
with
what
I
shall
set
downe
in
writing
,
so
far
as
you
may
acknowledge
,
that
it
is
from
God
(
as
I
am
verily
perswaded
,
)
and
that
you
have
a
sy●cere
desire
to
read
it
;
I
shall
not
conceale
it
from
you
;
and
also
be
forward
to
have
mutuall
and
personall
discourse
with
you
.
6.
And
if
you
should
therein
finde
a
misunderstanding
,
I
would
sufficiently
cleare
it
and
inform
you
about
it
,
or
if
any
thing
should
seem
too
difficult
to
be
understood
,
I
would
willingly
bring
it
into
a
more
ea●
understanding
;
or
if
you
are
pleased
to
put
any
thing
that
is
higher
or
more
profound
to
the
question
I
hope
to
God
(
unto
whose
will
I
commit
all
things
,
)
that
it
will
be
granted
me
to
manifest
it
,
and
I
shall
indeavour
carefully
in
all
wayes
,
with
Prayers
unto
God
,
that
I
may
again
shew
my selfe
in
acceptable
services
of
love
towards
you
;
which
I
hope
in
God
that
he
will
not
deny
me
of
it
,
as
my
heart
is
wholly
given
up
thereunto
;
and
doth
indeavour
that
it
may
make
a
true
labourer
in
the
Vineyard
of
God
,
and
may
be
manifest
in
God
,
and
become
a
fruit
in
the
Kingdome
of
God
.
7.
As
every
tree
laboureth
to
impart
its
sap
unto
its
branches
and
twigs
,
that
at
last
it
might
be
knowne
by
the
fruit
that
groweth
on
its
branches
;
which
likewise
we
are
all
bound
,
and
obliged
to
doe
;
and
I
am
very
desirous
of
it
,
&c.
THE
NINE
AND
TWENTIETH
EPISTLE
.
TO
[
*
](A28521-e39190-b)
*
Carol
van
Endern
.
CHARLES
of
ENDERN
.
1.
RIGHT
Honourable
,
and
beloved
in
Christ
;
I
wish
unto
you
the
rich
and
effectuall
blessing
of
God
,
in
his
power
,
that
the
Pearls
ground
in
the
life
of
Jesus
Christ
may
be
manifest
in
the
Divine
shining
light
,
in
your
owne
light
of
life
in
you
;
and
that
it
may
bring
forth
abundance
of
fruit
to
Divine
Contemplation
,
and
Eternall
joy
.
2.
Like
as
I
have
alwayes
knowne
you
to
be
a
Wel-wisher
to
the
Study
of
wisedome
;
and
my
whole
desire
is
at
present
(
that
for
an
expresse
of
thankfulnesse
for
my
many
received
courtesies
,
and
favours
)
I
might
be
able
to
impart
to
you
that
which
the
most
High
hath
in
a
short
time
given
me
out
of
his
wel-spring
of
Grace
.
3.
And
albeit
I
have
no
ability
to
doe
it
at
my
pleasure
,
yet
my
minde
is
so
wholly
enkindled
in
its
Centre
,
that
I
would
very
heartily
,
and
readily
impart
it
to
my
bretheren
in
Christ
;
and
I
continually
entreat
the
Lord
that
he
would
be
pleased
to
open
the
hearts
of
men
that
they
might
understand
the
same
;
and
that
it
may
come
in
them
to
a
right
quick
[
essentiall
]
and
living
[
effect
]
and
operation
.
4.
And
from
a
syncere
intention
I
would
not
conceale
from
you
,
that
I
(
since
the
new
Yeare
)
upon
the
desire
of
some
learned
men
and
persons
of
quality
have
written
a
treatise
of
Election
or
of
Gods
will
concerning
man
;
and
so
expressed
and
inlarged
it
out
of
such
a
ground
[
or
deep
soundation
]
that
all
Mysteries
both
of
the
outward
,
visible
,
Elementall
;
and
then
also
of
the
hidden
spirituall
World
may
be
therein
discerned
;
and
thereunto
I
have
in
an
especiall
manner
alleadged
the
[
†
](A28521-e39360-b)
†
Or
,
Texts
.
sayings
of
the
holy
scripture
,
which
speake
of
Gods
will
to
harden
,
and
then
of
his
un-willingnesse
to
harden
,
and
so
tuned
or
harmonized
them
together
,
that
the
right
understanding
and
meaning
of
the
same
may
be
seen
.
5.
And
it
is
so
proved
and
demonstrated
,
Babel
▪
that
hath
set
up
it selfe
in
Christs
stead
,
together
with
other
great
alterations
;
concerning
which
,
although
men
now
will
hardly
believe
me
,
yet
in
a
short
time
shall
really
appeare
,
and
shew
themselves
;
and
this
beloved
Sir
,
I
would
not
,
for
your
further
consideration
and
christian
meditation
,
omit
to
hint
unto
you
&c.
THE
THIRTIETH
EPISTLE
.
IMMANVEL
.
1.
MY
very
Christian
Brother
and
Friend
,
the
Crosse
of
Christ
,
premised
.
2.
God
in
the
very
beginning
of
your
knowledge
hath
Sealed
you
with
the
mark
of
Christ
unto
a
further
confirmation
;
and
hath
Crowned
you
to
be
a
Champion
,
that
you
should
worke
as
a
true
owner
in
his
Service
.
3.
And
I
exhort
you
as
a
Christian
,
that
you
would
with
Prayer
and
supplication
commit
the
cause
to
God
in
patience
,
and
stand
qnietly
under
the
Crosse
of
Christ
;
and
be
diligent
in
your
Talent
entrusted
to
you
;
you
shall
see
great
wonders
,
and
your
Talent
will
be
more
and
more
pleasant
and
beloved
,
for
so
Christ
hath
also
taught
us
,
that
we
should
forsake
all
for
his
Name
sake
;
and
cleave
onely
unto
him
;
for
he
requireth
a
pure
,
resigned
soule
;
in
that
he
will
dwell
.
4.
You
have
no
cause
to
be
amazed
,
or
terrifyed
,
God
knoweth
well
,
for
what
use
he
employeth
you
;
and
so
you
will
dye
unto
the
World
and
live
unto
Christ
;
and
then
you
will
exercise
your
warfare
aright
for
his
loves
sake
;
and
therefrom
gain
the
Noble
Crowne
of
eternall
life
,
where
we
shall
rejoyce
and
injoy
one
another
eternally
.
5.
God
hath
planted
him
a
Rose
Garden
in
your
young
heart
;
take
heed
that
the
Devill
sow
not
thornes
and
thistles
therein
,
there
will
soon
come
another
time
,
that
your
Rose-bud
shall
bring
forth
its
fruits
;
strive
not
to
be
in
Office
,
but
stand
still
unto
the
most
high
,
to
what
he
will
have
you
;
let
the
smoak
of
the
Devill
passe
away
;
rejoyce
rather
at
this
reproach
in
the
mark
of
Christ
,
&c.
THE
ONE
AND
THIRTIETH
EPISTLE
.
1.
DEARE
Sir
,
and
Christian
Brother
;
all
faithfull
Cordiall
and
syncere
desires
of
my
spirit
,
of
true
Divine
light
,
power
,
and
knowledge
,
with
intimate
joy
in
the
Divine
contemplation
,
and
[
in
]
our
Eternall
fraternity
in
the
life
of
Christ
.
2.
I
have
received
your
Letter
which
you
sent
,
and
I
rejoyce
in
the
Lord
my
God
,
who
doth
so
richly
and
abundantly
impart
his
grace
unto
us
;
and
so
open
our
hearts
,
that
we
,
in
the
conjecture
of
our
Gifts
,
desire
to
Search
into
his
wisedome
,
and
wonders
.
3.
And
your
tendred
friendship
is
very
pleasing
,
and
acceptable
to
me
;
and
according
as
this
letter
doth
import
,
I
acknowledge
you
,
for
a
springing
,
and
very
desirous
branch
on
the
Vine
Christ
;
and
also
for
my
member
and
fellow
twig
on
this
[
*
](A28521-e39880-b)
*
Or
,
Tree
of
Pearle
.
Corall
;
and
I
wish
in
the
power
of
my
knowledge
,
Coralline
branch
of
the
new
birth
is
begotten
in
you
,
out
of
Christs
spirit
and
wisdome
.
4.
Thereupon
I
also
would
faine
,
unto
which
I
am
in
an
especiall
manner
driven
in
my
gifts
;
and
for
which
sake
I
have
spent
much
time
and
paines
,
yet
in
great
desire
,
longing
,
and
delight
;
and
it
hath
been
continually
my
earnest
hope
,
and
the
very
drift
,
and
ayme
of
my
desire
to
serve
my
Brethren
in
the
Lord
,
in
the
Vineyard
of
Christ
.
5.
And
though
I
am
a
simple
man
,
and
un-expert
and
un-experienced
in
Scholastick
Learning
,
and
Arts
;
mortification
of
my
sinfull
man
,
inherited
from
the
corrupt
Adam
,
how
I
might
dye
to
my
selfehood
,
and
selfe
will
in
the
death
of
Christ
,
and
arise
in
his
will
to
a
new
spirit
,
and
will
of
Divine
renovation
of
minde
and
understanding
.
6.
Thereupon
I
once
so
strongly
and
sixedly
[
*
](A28521-e40070-b)
*
Presumed
.
resolved
rather
to
for
one
my
earthly
life
,
then
to
desist
from
this
Purpose
,
and
Combate
;
and
●hat
I
have
suffered
therein
,
and
therefore
,
the
Lord
knowes
,
who
so
led
me
through
his
judgement
of
my
sinnes
;
but
afterwards
Crowned
me
with
the
fairest
tryumphing
aspect
of
his
Divine
Kingdome
of
joy
;
which
to
expresse
,
I
have
no
Pen
sufficient
,
but
doe
willingly
beteeme
,
and
heartily
wish
it
to
the
Reader
of
this
Epistle
,
and
to
all
the
Children
of
God
.
7.
And
from
this
Tryumphing
light
[
or
joyfull
convincing
illumination
of
God
]
that
hath
been
given
to
me
,
which
I
hitherto
have
written
for
many
yeares
;
for
I
obtained
therein
so
much
grace
as
to
see
and
know
my
owne
Booke
which
I
my selfe
am
,
Viz.
the
Image
of
God
;
and
moreover
to
behold
and
really
to
contemplate
the
Centre
of
all
Beings
;
and
to
understand
the
Formed
Word
of
God
;
also
to
understand
the
originall
and
meaning
of
the
compacted
framed
or
formed
Sensall
tongue
of
all
properties
;
and
likewise
the
mentall
,
unformed
,
holy
tongue
,
wherein
I
have
written
many
high
Books
,
which
in
part
will
be
unapprehensive
to
Reason
,
without
Gods
light
.
8.
Albeit
I
,
as
an
earthly
weake
instrument
,
according
to
the
externall
man
,
this
high
worke
to
the
understanding
[
or
fidy
expresse
it
for
the
understanding
]
as
is
to
be
seen
in
the
Aurora
,
which
is
the
first
part
of
my
Writings
;
also
I
intended
not
to
make
it
knowne
unto
any
man
;
but
I
wrote
it
for
my
memoriall
of
the
very
wonderfull
knowledge
contemplation
,
and
seeling
illumination
;
and
though
the
spirit
signified
to
what
end
it
should
be
;
yet
Reason
,
Viz.
the
externall
man
,
could
not
comprehend
it
,
but
it
saw
its
unworthinesse
,
and
lowlinesse
;
and
I
kept
these
Writings
(
Viz.
the
Aurora
)
by
me
,
till
at
last
I
spoke
of
it
unto
one
,
by
whose
meanes
it
came
before
the
Learned
,
who
presently
studyed
and
indeavoured
,
that
it
might
be
taken
from
me
;
where
then
Satan
thought
to
make
a
Bon-fire
of
it
,
and
thereby
to
scandalize
and
cast
an
Odium
upon
my
person
;
wherefore
I
have
suffered
much
for
Christ
my
Lord
his
sake
,
that
so
I
might
follow
him
aright
in
his
processe
.
9.
But
as
it
hapned
to
the
Devill
about
Christ
;
so
also
it
hapned
to
him
about
my
Writing
;
Earthly
Adam
;
and
did
more
and
more
disclose
and
breake
open
the
Gates
of
the
deep
;
[
or
hidden
depths
of
Eternity
]
and
am
come
unto
the
cleare
light
;
insomuch
that
my
Writings
are
both
far
and
near
read
with
oelight
,
and
copyed
out
by
many
very
Learned
Doctors
,
and
other
persons
both
of
high
noble
and
of
low
descent
,
and
that
wholly
without
my
incitement
,
or
running
;
through
Gods
providence
.
10.
I
would
have
very
willingly
imparted
som
of
them
now
unto
you
,
but
I
have
them
not
at
hand
,
and
cannot
get
them
so
soone
at
present
;
and
it
is
true
,
that
some
Treatises
are
written
;
so
that
I
hope
many
an
hungry
soule
shall
be
refreshed
,
for
the
latter
writings
,
are
much
clearer
,
and
better
to
be
[
*
](A28521-e40430-b)
*
In
a
better
understanding
.
understood
then
the
first
,
of
which
you
have
told
me
;
but
if
you
would
but
take
so
much
paines
as
you
mention
,
and
come
to
me
your selfe
;
and
in
the
feare
of
God
converse
with
me
in
Divine
wisdome
;
I
shall
be
glad
,
and
you
may
take
your
opportunity
with
me
as
you
please
;
for
I
am
continually
exercised
in
writing
,
and
therefore
I
have
laid
aside
my
Trade
to
serve
God
and
my
brother
in
this
Calling
,
and
to
receive
my
reward
in
Heaven
;
albeit
I
shall
incur
displeasure
and
an
ungratefull
Odium
at
the
hands
of
Babel
and
the
Antichrist
.
11.
I
returne
many
thankes
for
Mr
Nagels
salutation
;
and
other
Christian
fellow-members
who
are
in
the
[
†
](A28521-e40520-b)
†
In
the
imitation
of
Christ
.
Pilgrimage
of
Christ
,
as
I
am
informed
;
and
when
your
occasions
give
leave
,
salute
them
from
me
againe
most
kindly
;
Mr.
Elias
Teikman
is
not
come
yet
unto
me
,
neither
doe
I
know
where
he
is
;
Mr
Balthasar
Walter
hath
often
made
mention
of
him
in
love
;
but
I
know
him
not
,
save
onely
in
the
spirit
;
for
I
have
onely
heard
of
him
by
others
.
12.
Concerning
my
condition
I
certify
you
upon
your
desire
,
that
I
am
(
blessed
be
God
)
very
well
at
present
;
but
I
see
in
the
Spirit
a
great
Persecution
and
Alteration
approaching
upon
the
Countrey
and
People
;
which
is
very
nigh
at
hand
,
as
is
mentioned
and
foretold
in
my
Writings
;
and
it
is
high
time
to
goe
out
and
flye
from
Babel
;
therefore
I
cannot
speake
of
any
Rest
or
settlement
;
[
*
](A28521-e40620-b)
*
Note
.
onely
all
will
be
full
of
misery
,
Robbings
,
Murtherings
,
and
unheard
of
Devillishnesse
in
Christendome
;
that
outragious
practices
of
the
Cessacks
breaking
through
Silesia
among
our
neighbouring
Countries
,
is
very
likely
knowne
unto
you
;
which
is
a
certain
type
and
symptom
of
the
anger
to
come
upon
these
Countries
;
and
I
commend
you
and
all
Christian
members
unto
the
meek
love
of
Jesus
Christ
,
and
my selfe
to
their
,
and
your
love
and
favour
.
Dated
the
10.
of
December
,
New
Style
,
1622.
J.
B.
THE
TWO
AND
THIRTIETH
EPISTLE
.
Our
Salvation
consisteth
in
the
effectuall
working
Love
of
Jesus
Christ
within
Us.
1.
MY
very
loving
,
and
Christian
Friend
;
I
wish
you
the
highest
Peace
with
the
hearty
Love
of
a
fellow-member
of
Christ
working
in
the
desire
,
that
the
true
Sunne
of
the
effectuall
love
of
Jesus
Christ
may
continually
arise
and
shine
in
your
Spirit
,
Soule
,
and
Body
.
2.
Your
Letter
dated
the
24.
of
January
,
I
received
14.
dayes
after
Easter
;
rejoycing
to
see
in
it
,
that
you
are
a
thirsty
,
fervent
,
and
desirous
,
Searcher
,
and
Lover
of
the
true
ground
[
of
the
knowledge
of
Divine
Mysteries
]
which
I
perceive
you
have
sought
,
and
searched
for
with
diligence
.
3.
But
that
my
writings
are
come
to
your
hands
and
please
you
,
is
certainly
caused
by
the
appointment
of
God
;
who
bringeth
lovers
to
[
that
which
they
love
,
]
and
often
useth
strange
means
whereby
he
satisfyeth
the
desire
of
them
that
love
a
thing
;
and
feedeth
them
with
his
gifts
,
[
and
graces
]
and
putteth
an
[
*
](A28521-e40840-b)
*
Or
,
Living
Sparke
.
Ens
of
the
true
fire
into
their
love
that
it
may
burne
aright
,
and
you
may
rest
assured
that
if
you
continue
your
constancy
in
love
to
truth
,
certainly
knowne
;
but
the
searching
of
it
must
be
begun
aright
;
for
we
attain
not
the
true
ground
of
Divine
knowledge
by
the
sharpe
searching
,
and
speculation
of
our
reason
from
without
;
but
the
searching
most
begin
from
within
in
the
hunger
of
the
soule
,
for
reason
penetrateth
no
further
then
its
owne
[
†
](A28521-e40930-b)
†
Or
,
Constellation
.
Astrum
of
the
outward
World
,
from
whence
reason
hath
its
Originall
.
4.
But
the
soule
searcheth
its
owne
Astrum
,
Viz.
In
the
inward
spirituall
World
from
whence
this
visible
World
hath
its
rise
efflux
,
and
production
,
and
wherein
its
ground
[
and
foundation
]
standeth
.
5.
But
if
the
soule
would
search
its
own
Astrum
[
or
Spirituall
constellation
]
Viz.
the
[
*
](A28521-e41000-b)
*
Mysterium
Magnum
.
grand
Mystery
[
or
the
eternal
divine
nature
]
it
must
first
wholly
yeild
up
all
its
power
,
and
its
will
to
the
divine
love
and
grace
;
Centre
;
by
repentance
,
and
desire
to
doe
nothing
but
that
onely
which
the
spirit
of
God
is
pleased
to
search
by
it
,
[
or
employ
it
about
.
]
6.
And
when
it
hath
thus
yeelded
,
and
resigned
up
it selfe
,
seeking
nothing
but
God
,
and
its
owne
Salvation
;
and
also
how
it
may
serve
,
and
love
its
neighbour
;
and
doth
then
finde
in
it selfe
a
desire
to
have
Divine
,
and
also
naturall
knowledge
;
it
may
assure
it selfe
,
that
it
is
then
drawn
[
and
inclined
]
to
it
by
God
;
and
then
it
may
well
search
and
finde
the
deepe
ground
that
is
mentioned
in
my
Writings
.
7.
For
the
spirit
of
God
searcheth
by
that
soule
;
and
bringeth
it
at
length
into
the
depths
of
the
deity
,
as
Saint
Paul
saith
,
the
Spirit
searcheth
all
things
,
yea
the
deep
thinge
of
God
.
8.
Loving
Sir
,
childlike
way
that
leadeth
to
the
highest
wisedome
,
the
World
knowes
it
not
;
you
need
not
seek
for
wisedome
in
remote
places
or
Travaile
into
strange
Countries
for
it
;
she
standeth
at
the
doore
of
your
soule
and
knocketh
;
and
if
shee
shall
but
finde
an
empty
resigned
free
place
in
the
soule
,
shee
will
there
reveal
her selfe
indeed
;
and
rejoyce
therein
more
then
the
Sun
in
the
Elements
;
if
the
soule
yeeld
it selfe
up
to
wisedome
for
a
full
possession
;
then
shee
penetrates
it
with
her
flaming
fire
of
love
and
unlocketh
all
Mysteries
to
the
soule
.
9.
Sir
you
may
perhaps
wonder
,
how
a
plain
lay
man
could
come
to
understand
such
high
Mysteries
,
having
never
read
them
,
nor
heard
them
from
any
man
;
but
loving
Sir
I
tell
you
,
that
which
you
have
seen
in
my
Writings
,
is
but
a
glimps
of
the
Mysteries
,
for
a
man
cannot
write
them
;
if
God
should
account
you
worthy
to
have
the
light
enkindled
in
your
soul
,
you
would
see
,
tast
,
smel
,
feel
,
and
heare
,
unspeakable
words
of
God
,
concerning
this
knowledge
;
and
there
is
the
true
Theosophicall
School
of
Pentecost
where
the
soule
is
taught
[
†
](A28521-e41180-b)
†
From
,
or
by
.
of
God
.
10.
After
this
there
is
no
more
any
need
of
searching
,
and
painful
toiling
[
about
it
]
for
all
gates
stand
open
;
a
very
simple
mean
man
may
attaine
it
,
if
he
hinders
not
himselfe
by
his
owne
willing
[
Imaginations
]
and
running
;
for
it
lyeth
in
man
before
hand
,
and
needeth
onely
to
be
awakened
[
stirred
up
or
quickned
]
by
the
spirit
of
God
11.
In
my
Talent
[
or
Writings
]
(
as
in
my
simplicity
I
was
able
to
describe
it
)
you
shall
easily
finde
the
way
to
it
;
especially
in
this
annexed
[
*
](A28521-e41240-b)
*
That
is
,
The
Book
entituled
The
way
to
Christ
;
containing
a
Treatise
of
Repentance
,
Resignation
,
or
Selfe-denyall
,
and
Regeneration
.
.
Booke
,
12.
But
for
the
ground
of
the
high
Naturall
Mysteries
;
which
you
and
M.
Walter
,
&
M.
Leonhart
Elvern
desire
a
further
,
&
clearer
explanation
of
;
be
pleased
to
enquire
of
M.
Walter
for
it
;
for
I
have
sent
to
you
and
him
an
explanation
and
other
new
Writings
;
if
you
shall
like
them
you
may
cause
them
to
be
copyed
out
,
you
will
finde
very
great
knowledge
in
them
,
I
would
that
all
of
you
●ight
truely
understand
it
,
I
would
faine
have
made
it
more
plain
;
but
in
respect
of
the
great
depth
;
and
also
in
regard
of
the
unworthy
,
it
may
not
be
done
;
Christ
saith
Math
7.
7.
Seek
and
you
shall
finde
;
knock
and
it
shall
he
opened
unto
you
,
none
can
give
it
unto
another
Every
one
must
get
it
himselfe
of
God
;
one
may
well
give
a
manuduction
,
or
direction
to
another
;
but
he
cannot
give
him
the
understanding
of
it
.
13.
Yet
know
that
A
Lilly
blossometh
unto
you
the
Northern
Countries
;
if
you
destroy
it
not
with
the
sectarian
contention
of
the
learned
;
then
it
will
become
a
great
Tree
among
you
;
but
if
you
shall
rather
choose
to
contend
,
then
to
know
the
true
God
,
then
the
ray
[
or
beam
of
light
]
passeth
by
,
and
hitteth
onely
some
;
and
then
afterward
you
shall
be
forced
to
draw
water
for
the
thirst
of
your
soules
,
among
strange
Nations
.
14.
If
you
will
take
it
rightly
into
consideration
,
then
my
Writings
shall
give
you
great
furtherance
and
direction
thereto
;
and
the
Signate-star
above
your
pole
shall
help
you
,
for
its
time
is
come
about
[
or
borne
.
]
15.
I
will
freely
give
you
what
the
Lord
hath
given
me
,
onely
have
a
care
,
and
employ
it
aright
;
it
will
be
a
witnesse
for
you
,
against
the
mocker
;
let
no
man
looke
upon
my
person
;
it
is
a
meer
gift
of
God
,
bestowed
,
not
onely
for
my
sake
,
but
also
for
your
sake
,
and
all
those
that
shall
get
to
read
them
.
16.
Let
no
man
gaze
any
longer
after
the
Time
;
it
is
already
borne
[
begun
or
come
about
]
whom
it
lighteth
upon
,
him
it
hitteth
;
whosoever
waketh
,
he
seeth
it
;
and
he
that
sleepeth
seeth
it
not
;
the
time
is
appeared
,
and
will
soone
appeare
;
he
that
watcheth
seeth
it
;
many
have
already
felt
it
;
but
there
must
first
a
great
tribulation
passe
over
,
before
it
be
wholy
manifest
;
the
cause
is
,
the
contention
of
the
Learned
;
who
tread
the
Cup
of
Christ
under
foot
,
and
contend
about
a
Child
that
never
was
worse
since
men
were
,
this
shall
be
manifest
;
therefore
let
no
honest
man
defile
himselfe
with
such
contention
;
there
is
a
fire
from
the
Lord
in
it
,
who
will
consume
it
;
and
himselfe
reveal
the
truth
.
17.
You
shall
receive
of
Mr
Walter
what
he
hath
besides
,
especially
a
table
with
an
Exposition
of
it
;
therein
the
whole
ground
of
all
Mysteries
is
plainely
layd
downe
and
so
I
commend
you
Sir
to
the
love
of
Jesus
Christ
.
Dated
,
the
20.
&c.
THE
THREE
AND
THIRTIETH
EPISTLE
.
Of
the
Persecution
against
JACOB
BEEM
,
BY
GREGORY
RICKTER
,
Primate
,
or
Superintendent
of
GERLITZ
.
Our
Salvation
and
Peace
in
the
life
of
Jesus
Christ
.
Mr.
Marcus
Mausern
,
1.
MUCH
respected
,
and
beloved
Sir
;
all
cordiall
wishes
of
the
stedfast
working
Love
of
our
Lord
Jesus
Christ
in
Soule
,
Spirit
,
aad
Body
,
premised
:
I
have
received
both
your
Letters
,
and
have
observed
your
Christian
heart
,
syncerely
inclined
in
a
fellow-memberlike
Love
,
towards
mee
and
the
pure
truth
;
and
I
desire
that
God
would
ratifie
,
strengthen
,
and
preserve
you
in
such
a
purpose
,
that
you
may
grow
in
the
Tree
of
life
,
Jesus
Christ
,
and
bring
forth
abundance
of
good
fruit
.
2.
Your
owne
reason
will
give
you
to
know
,
that
the
hand
of
the
Lord
according
to
his
will
,
hath
guided
me
hitherto
and
brought
me
to
such
knowledge
;
wherewith
I
have
again
willingly
and
readily
served
many
,
seeing
I
have
not
learned
my
knowledge
in
the
Schools
or
Bookes
;
but
[
*
](A28521-e41810-b)
*
Or
,
Out
of
.
from
the
great
Booke
of
all
Beings
;
which
the
hand
of
the
Lord
hath
opened
in
me
.
3.
Seeing
then
that
there
is
in
that
Booke
a
Crosse
of
the
true
understanding
;
therefore
God
signeth
his
Children
(
to
whom
he
giveth
this
Booke
to
read
)
with
that
same
Crosse
,
on
which
Crosse
the
humane
death
is
slain
,
and
eternall
life
restored
.
4.
I
give
you
(
as
a
brother
)
to
know
,
that
the
same
mark
is
enstamped
on
my
forehead
with
a
Tryumphing
Trophy
,
on
which
the
Resurrection
of
Jesus
Christ
is
imprinted
.
5.
Which
mark
is
dearer
unto
me
then
all
the
honour
and
goods
of
the
World
,
Conquering
signe
of
his
beloved
son
Jesus
Christ
.
6.
At
which
signe
of
conquest
the
Devill
is
terrifyed
,
that
he
must
even
burst
for
very
anger
,
and
thereupon
hath
raised
up
a
great
tempest
out
of
his
Sea
of
death
against
me
,
and
hath
cast
his
horrible
floods
upon
me
;
thinking
thereby
to
overwhelme
and
drowne
me
.
7.
But
his
violent
streames
have
hitherto
beene
altogether
uneffectuall
;
for
the
conquering
Trophy
of
Jesus
Christ
hath
defended
me
,
and
smitten
his
poysonfull
darting
rayes
unto
the
earth
;
whereby
Sathans
pharisaicall
murthering
poyson
,
hath
been
revualed
in
many
hundred
men
,
who
since
that
time
have
turned
themselves
to
the
marke
of
Christ
;
so
that
I
see
with
joy
that
all
things
must
turne
to
the
best
to
them
that
love
God
.
8.
The
report
or
outcry
which
came
unto
you
,
was
nothing
else
but
a
pharisaicall
revilement
and
scorne
by
meanes
of
a
scandalous
reproachfull
lying
Pamphlet
of
one
sheet
of
paper
in
the
Latin
tongue
,
wherein
Sathan
hath
plainly
set
forth
and
laid
open
the
pharisaicall
heart
;
which
by
Gods
permission
is
so
come
about
,
that
the
People
might
learne
to
know
and
flye
from
the
Poyson
of
this
pharisaicall
heart
.
9.
And
I
confidently
beleeve
that
the
grossest
Devill
did
dictate
that
Pamphlet
,
for
his
clawes
are
manifestly
and
plainely
therein
discovered
;
that
it
may
be
clearly
seen
that
he
is
a
lyer
,
and
a
murtherer
;
and
it
shall
be
as
a
warning
unto
many
that
they
have
a
better
care
unto
their
soules
;
as
this
Pamphlet
with
us
is
almost
by
all
the
learned
ascribed
unto
Satan
.
10.
The
cause
of
this
rage
and
fury
,
was
by
reason
of
the
printed
Booke
concerning
repentance
and
the
true
resignation
;
which
Booke
hath
been
very
profitable
unto
many
.
11.
Which
shrewdly
vexed
the
pharisaicall
spirit
,
that
such
a
ground
should
be
manifested
;
thinking
that
such
a
doctrine
and
life
should
be
looked
for
and
required
of
him
also
:
which
is
not
well
relished
,
so
long
as
men
●it
in
the
lust
of
the
flesh
,
and
serve
the
belly-God
in
carnall
pleasure
,
and
delight
.
12.
Know
yet
for
a
direction
,
that
his
reproach
and
lyes
,
do●
but
publish
and
manifest
my
Booke
;
insomuch
that
every
one
both
of
the
high
,
learned
,
and
low
degre
,
doe
desire
to
read
it
,
and
have
it
in
great
request
.
13.
Which
Booke
in
a
short
time
hath
[
†
](A28521-e42170-b)
†
Or
,
Sounded
come
through
Europe
and
it
is
much
made
of
,
yea
in
the
Prince
Electors
Court
of
Saxony
;
where
I
am
invited
to
a
conference
with
high
People
;
the
which
I
have
consented
unto
,
at
the
end
of
Leipfick
Fa●r
,
to
performe
;
who
knoweth
what
may
be
done
;
whither
the
mouth
of
the
bold
slaunderer
may
not
be
stopped
,
and
the
truth
made
known
and
manifest
.
14.
I
exhort
and
entreat
you
therefore
to
wait
with
patience
,
in
Christian
love
and
joy
,
the
coming
,
and
revelation
of
Jesus
Christ
,
and
his
appearance
,
which
shall
soon
breake
forth
,
and
destroy
the
works
of
the
Devill
.
15.
I
feare
not
the
Devill
;
if
God
will
use
me
any
longer
for
his
Instrument
,
he
will
no
doubt
defend
me
well
enough
;
for
the
truth
needeth
no
defence
,
her
defence
is
this
,
as
Christ
speaketh
;
when
you
are
persecuted
for
my
name
sake
;
and
when
they
speak
all
manner
of
evill
of
you
falsely
for
my
sake
,
rejoyce
,
your
reward
is
in
Heaven
,
also
he
that
is
just
let
him
be
just
still
;
and
he
that
is
wicked
let
him
be
wicked
still
;
every
one
shall
reap
,
what
he
hath
sowne
.
16.
Seeing
then
my
conversation
is
in
Heaven
and
I
as
to
my
body
and
soul
run
thither
,
where
aforehand
my
spirit
dwells
in
Christ
;
what
advantage
then
is
temporall
dignity
and
honour
to
me
?
I
onely
suffer
persecution
in
the
body
,
and
not
in
the
soulet
17
What
need
I
feare
the
shell
which
covereth
the
Spirit
?
when
the
shell
is
gone
,
then
am
I
wholy
in
Heaven
[
*
](A28521-e42360-b)
*
That
is
,
wholly
uncloathed
of
this
corrupt
flesh
,
which
cannot
inherit
the
Kingdome
of
God
.
with
a
naked
face
;
who
will
deprive
and
bereave
me
of
this
?
none
;
why
need
I
then
feare
the
World
in
an
Heavenly
cause
?
18.
If
the
cause
and
ma●●e●
be
evill
,
why
suffer
I
disgrace
and
reproach
;
and
stand
in
trouble
misery
and
feare
?
why
doe
I
not
get
rid
of
it
?
but
is
it
good
,
what
need
I
then
despaire
,
seeing
I
know
whom
I
serve
?
namely
Jesus
Christ
;
who
makes
me
conformable
to
his
Image
.
19.
Is
he
dead
,
20
Yet
I
wait
for
the
Crowne
of
conquest
which
Jesus
Christ
hath
said
up
,
and
am
ye●
in
combate
and
wrestling
as
a
Champion
and
I
exhort
you
as
my
fellow-wrestler
to
fight
a
good
fight
in
faith
,
and
waite
in
patience
for
the
Revelation
of
Jesus
Christ
;
and
still
stand
fast
.
21.
For
this
smoaking
fire-brand
which
now
smoaketh
,
shall
shortly
be
consumed
in
the
fire
;
and
then
the
remainder
shall
rejoyce
;
then
it
will
be
manifest
what
I
could
have
written
unto
you
;
which
for
the
present
is
slandered
and
reviled
,
yet
onely
by
the
Ignorant
.
22.
But
the
wise
will
observe
,
mark
,
and
take
notice
of
it
;
for
they
observe
the
time
and
see
the
darknesse
and
also
the
dawning
of
the
day
.
23.
Beloved
Mr
Marcus
;
that
you
and
your
Father
are
in
good
health
,
doth
rejoyce
and
glad
me
;
I
have
received
the
Box
of
comfits
and
returne
you
thankes
for
them
.
24.
I
would
fain
write
againe
to
the
Apothecary
at
Wildan
in
Livonia
▪
●f
I
had
but
an
opportunity
to
send
that
way
,
I
pray
let
me
know
when
you
have
.
25.
That
which
my
native
Country
casteth
away
,
other
Nations
shall
take
up
.
I
send
to
you
and
your
Father
each
of
you
a
copy
of
my
Bookes
;
somewhat
for
good
friends
;
for
I
heard
that
formerly
you
had
gotten
some
of
them
for
you
all
.
27.
I
have
none
of
the
other
writings
at
hand
,
I
would
gladly
have
sent
some
of
them
to
you
,
but
shortly
I
hope
to
come
into
those
parts
;
and
then
God
willing
I
will
bring
some
along
with
me
and
I
commend
you
to
the
kind
and
gracious
love
of
Jesus
Christ
.
Dated
,
5.
March
,
1624.
J
B.
THE
FOURE
AND
THIRTIETH
EPISTLE
.
TO
FREDERICK
CRAUSSEN
.
Our
Salvation
[
is
]
in
the
life
of
Jesus
Christ
in
Us.
1.
DEARELY
respected
Sir
;
crasie
distemper
.
2.
The
state
of
my
body
is
yet
tolerable
,
for
which
I
thanke
God
;
but
it
is
wholly
besmeared
with
the
Pharisaicall
dirt
of
Aspersion
,
that
the
Common
sort
can
scarce
discern
or
acknowledge
me
to
be
a
man
.
3.
So
wholly
and
gtievously
is
Sathan
enraged
against
men
,
and
my
printed
Booke
;
4.
Thus
Christ
covereth
his
bride
,
and
the
pretious
Pearl
by
reason
of
the
unworthinesse
of
men
;
for
the
anger
is
enkindled
in
them
and
vengence
is
at
hand
.
5.
I
pray
for
them
and
they
curse
me
,
I
blesse
,
and
they
revile
me
;
and
I
stand
in
the
[
*
](A28521-e42800-b)
*
Tryall
,
or
proofe
.
Proba
;
and
beate
the
mark
of
Christ
on
my
forehead
.
6.
Yet
my
soule
is
not
dismayed
therein
;
but
it
accounts
it
for
the
Triumphing
Victorious
signe
of
Christ
;
7.
For
Christ
must
be
continually
persecuted
,
reviled
and
shine
;
he
is
a
signe
which
is
spoken
against
;
but
upon
whomsoever
he
falles
,
him
he
bruiseth
;
and
destroyeth
the
inbred
malice
and
iniquity
of
the
Serpent
.
8.
Have
I
taught
others
this
way
?
(
I
must
teach
it
,
)
where●fore
should
it
be
greivous
and
irksome
to
me
to
walke
in
the
same
?
it
hapneth
no
otherwise
unto
me
,
then
I
have
told
others
that
it
would
goe
;
and
it
goeth
very
right
;
for
this
is
the
pilgrims
path
of
Christ
.
9.
For
true
Christians
are
here
onely
guest
,
and
strangers
;
and
they
must
travell
through
the
Devils
Kingdome
to
their
owne
home
;
through
the
thistles
and
thornes
of
Gods
curse
;
here
we
must
wrestle
stedfastly
and
overcome
,
till
we
get
through
;
and
then
we
shall
be
well
rewarded
.
10.
For
those
that
doe
now
judge
us
,
shall
in
the
day
of
Gods
Judgement
,
be
set
before
our
eyes
;
where
we
with
Christ
shall
passe
sentence
upon
them
;
what
will
they
then
say
unto
us
,
will
they
not
be
dumb
,
and
judge
themselves
,
even
as
they
judge
us
now
;
ah
that
they
could
but
consider
of
it
here
,
and
now
defist
and
returne
from
it
.
11.
I
desire
that
God
would
have
mercy
upon
them
,
for
they
know
not
what
they
doe
;
of
the
Devill
,
who
doth
so
infect
,
torment
,
and
poyson
them
,
that
poyson
is
their
life
.
12.
And
therefore
they
rejoyce
,
that
they
bring
forth
the
thornes
and
thistles
of
the
Devill
;
namely
fruits
in
Gods
anger
,
of
which
the
Children
of
Christ
whom
they
persecute
and
drive
towards
their
native
Countrey
,
ought
well
to
consider
;
that
they
pray
unto
God
for
redemption
,
not
onely
for
themselves
,
but
likewise
for
these
,
their
miserable
poore
captivated
,
and
imprisoned
fellow-members
;
that
God
would
likewise
illuminate
them
,
and
bring
them
home
.
13.
Deare
brother
it
is
now
a
time
of
great
earnestnesse
,
let
us
not
sleep
;
for
the
Bridegrome
passeth
by
and
inviteth
his
Marriage
guests
,
he
that
heares
it
he
goeth
along
with
him
to
the
Marriage
.
14.
But
he
that
refuseth
;
and
will
sleep
onely
in
the
lust
of
the
flesh
;
he
shall
be
exceedingly
sorry
and
grieved
,
that
he
hath
slept
away
such
a
time
of
grace
.
15.
It
seemeth
strange
unto
the
World
,
that
such
should
be
acceptable
to
God
,
whom
the
scribes
[
the
learned
Preists
,
and
Pharises
]
doe
contemne
and
persecute
;
and
it
looks
not
back
to
consider
what
the
learned
did
unto
the
Prophetes
;
Christ
,
his
Apostles
,
and
their
Successors
.
16.
But
the
present
Christendome
,
the
heart
is
worse
then
when
they
were
Heathens
;
17.
Let
us
exhort
,
and
comfort
one
another
,
that
we
may
hold
out
in
patience
;
(
for
there
cometh
yet
a
great
storme
of
affliction
,
and
Tribulation
;
)
that
we
may
persevere
and
stand
stedfast
.
18.
For
Christianity
consists
not
onely
in
words
and
knowledge
,
but
in
power
;
[
what
are
the
present
contentions
about
,
but
onely
the
conjecturall
knowledge
,
[
mentall
Idolls
,
phantasticall
Images
and
opinions
of
men
]
they
wrangle
and
jangle
in
notions
,
and
Images
[
which
they
have
blindly
perswaded
their
minde
and
Conscience
to
adore
]
but
they
deny
the
power
[
of
Christianity
.
]
19.
But
there
cometh
a
time
of
tryall
,
where
it
will
be
seen
what
their
[
*
](A28521-e43270-b)
*
Text
,
Images
[
or
mentall
Idolls
.
]
opinions
have
been
[
and
what
their
formall
Church-wayes
of
worship
and
blind
Cain-ike
hypocrycy
have
been
]
and
now
they
have
stuck
unto
them
;
when
they
shall
fall
from
one
opinion
unto
another
,
and
yet
have
no
rest
or
undoubted
stayednesse
.
20.
Ah
;
their
opinions
are
nothing
but
the
Heathenish
Idols
;
as
they
were
,
before
they
had
the
name
of
Christ
.
21.
The
Learned
,
devout
Commendations
and
praise
;
to
him
they
will
sell
plausible
[
†
](A28521-e43380-b)
†
Curious
contrived
opinions
,
Images
;
and
they
care
not
for
their
Soules
;
if
they
may
but
gain
and
enjoy
their
temporall
Goods
.
22.
O
;
dark
night
;
where
is
Christianity
?
is
shee
not
turned
to
a
[
*
](A28521-e43430-b)
*
Or
,
Perfidious
Whore
.
faith-breaking
Adultresse
;
where
is
her
love
?
is
it
not
wholly
turned
to
Copper
,
Steel
,
and
Iron
?
whereby
may
the
present
Christendome
be
knowne
?
whot
difference
is
there
between
her
and
the
Turcks
and
other
Heathens
?
are
not
they
as
good
?
23.
Where
is
her
Christian
life
?
where
is
the
communion
of
Saints
;
in
us
all
?
There
is
not
yet
one
branch
on
the
tree
of
Christian
life
like
unto
the
other
,
and
there
are
growne
meer
adverse
twiggs
,
in
opposition
one
against
another
.
24.
O
Brother
,
[
*
](A28521-e43540-b)
*
The
confused
entanglements
of
Sects
and
opinions
.
Babel
;
it
is
high
time
,
albeit
they
scorne
and
slay
us
,
yet
we
will
not
worship
the
Dragon
nor
his
Image
;
for
they
that
doe
so
shall
be
eternally
punished
.
25.
Be
not
offended
at
my
Persecution
;
and
though
the
like
happen
unto
you
;
yet
remember
that
there
is
another
life
?
and
that
they
doe
onely
persecute
our
owne
Enemy
which
we
our selves
hate
;
they
can
take
no
more
from
us
but
the
shell
[
or
bark
]
wherein
the
[
†
](A28521-e43600-b)
†
The
New
Man
.
Tree
is
grown
.
26.
But
the
tree
standeth
in
Heaven
,
and
in
Paradise
,
in
the
ground
of
Eternity
;
no
Devill
can
root
it
out
;
let
the
Devills
stormy
g●sts
passe
over
it
:
their
oppressing
,
and
tormenting
is
our
growth
.
27.
I
am
again
moved
by
the
adversaries
,
through
the
motion
of
Gods
anger
;
that
I
may
grow
,
and
wax
great
;
for
now
is
my
Talen●
published
unto
my
native
Countrey
.
28.
The
Enemyes
intention
is
evill
:
yet
thereby
he
publisheth
and
spreads
abroad
my
Talent
;
it
is
here
mightily
desired
and
many
an
hungry
Soul
is
thereby
refreshed
;
albeit
the
ignorant
sort
doe
cast
out
their
reproach
and
scorne
against
it
;
you
shall
yet
heare
wonderfull
things
.
29.
For
the
time
is
[
*
](A28521-e43700-b)
*
Text
,
Borne
.
come
;
of
which
it
was
told
me
three
yeares
since
by
a
Vision
;
namely
OF
REFORMATION
;
the
end
[
event
or
time
when
it
shall
come
to
passe
]
I
commit
to
God
;
I
know
it
not
yet
perfectly
.
30.
And
herewith
I
commend
you
unto
the
love
of
Jesus
Christ
.
Dated
,
the
8.
of
May
,
1624.
THE
FIVE
AND
THIRTIETH
EPISTLE
.
A
LETTER
From
JACOB
BEHMEN
.
Written
from
DRESDEN
to
GERLITZ
,
in
the
Time
of
his
Persecution
;
Dated
the
13.
of
June
,
1624.
TO
Doctor
KOBERN
.
Immanuel
.
1.
MY
very
deare
sir
,
and
Christian
Brother
;
I
heartily
desire
the
continuall
working
of
the
Love
of
Jesus
Christ
in
you
,
that
your
Tree
of
Pearle
may
grow
great
under
the
Crosse
of
our
Lord
Jesus
Christ
,
in
such
stirring
and
exercise
;
and
that
we
may
all
in
that
power
,
withstand
in
the
Faith
and
in
the
meeknesse
of
Christ
,
the
wrathfull
enemy
of
Christ
,
which
at
present
roareth
like
a
raging
Lyon
;
that
we
may
with
Paul
fight
a
good
fight
,
and
at
length
get
the
prize
,
Our
Salvation
,
thereby
;
and
not
for
temporall
honour
and
pleasure
sake
,
deny
Christ
in
the
Truth
once
acknowledged
;
it
would
be
very
hard
to
recover
it
againe
.
2.
For
my
part
,
I
thanke
God
in
Christ
Jesus
,
that
he
hath
signed
me
with
his
Markes
,
and
dayly
maketh
me
like
unto
his
Image
;
whom
I
pray
,
that
I
may
continue
stedfast
;
also
that
he
would
deliver
my
Enemies
from
the
abominable
death
of
Eternall
horrour
,
wherein
at
present
they
lye
captivated
,
and
know
it
not
;
and
bring
them
also
into
the
light
,
that
they
may
know
this
way
,
and
come
into
our
Eternall
Fraternity
.
3.
Yet
to
speake
judiciously
of
these
things
,
we
certainely
see
before
our
eyes
,
that
this
way
is
wholly
opposite
to
the
Devill
;
because
he
rageth
so
much
against
it
without
cause
;
it
is
indeed
a
very
great
wonder
,
that
he
should
make
so
great
a
stirre
against
so
small
a
piece
of
Devotion
,
onely
against
the
Way
to
Christ
,
that
none
might
walke
in
that
way
.
4.
For
at
this
very
time
especially
,
hee
thinketh
to
set
up
his
Kingdome
powerfully
,
and
yet
he
seeth
at
present
that
it
hath
breaches
in
it
every
where
:
For
the
Assaylant
breaketh
in
hither
from
many
Quarters
,
5.
For
he
is
but
a
●fiery
flash
of
Gods
Anger
,
[
*
](A28521-e44070-b)
*
Gregory
Rickter
,
the
Primate
of
Garlitz
.
☞
which
must
bee
quencht
with
Divine
Love
and
humility
;
wee
must
in
no
way
add
fuell
to
it
,
to
make
it
burne
;
but
kill
it
with
Christs
Victory
;
as
Christ
with
his
Love
overcame
the
wrath
of
God
and
Hell
,
and
bruised
Death
,
and
mightily
ruled
over
all
his
Enemies
;
and
then
such
Enemies
in
the
Anger
of
God
,
shall
not
long
prevaile
;
as
Christ
hath
taught
us
,
that
we
should
feed
our
Enemies
with
Meate
and
Drinke
,
and
rejoyce
when
they
afflict
us
for
his
sake
;
our
recompence
is
in
Heaven
.
6.
It
is
not
good
,
Worldly
Sword
,
or
Weapon
against
such
an
enemy
of
Christ
;
for
●o
he
would
be
but
the
stronger
;
but
with
Patience
and
Prayer
we
shall
well
overcome
him
:
I
regard
not
his
unjust
[
*
](A28521-e44190-b)
*
Or
,
Reproaches
.
revilings
;
I
have
a
good
Conscience
concerning
him
;
the
time
is
comming
apace
,
that
such
an
Enemy
will
be
cut
in
pieces
by
the
Sword
of
Gods
power
.
7.
It
is
fit
we
should
consider
the
Time
;
for
Babel
burneth
in
the
whole
World
;
and
there
is
woe
in
every
Street
;
onely
men
see
it
not
yet
;
but
are
blinde
concerning
it
.
8.
I
give
you
very
great
thankes
for
your
Brotherly
faithfulnesse
and
Christian
care
,
Electorall
Counsell
,
for
having
stormed
my
House
by
his
trusty
Officers
,
and
broken
the
Windows
;
if
others
should
doe
,
or
cause
such
a
thing
,
the
Counsell
would
not
suffer
them
in
the
City
.
9.
Therefore
I
much
marvell
that
they
make
such
an
uproare
in
Gerlitz
,
and
without
cause
,
occasion
the
raising
such
a
[
*
](A28521-e44310-b)
*
Or
,
Evill
report
concerning
the
City
.
Clamour
abroad
against
the
City
,
if
the
ground
should
be
enquired
after
,
it
will
sound
but
odly
;
neverthelesse
it
must
be
so
;
for
the
time
is
Borne
:
there
will
suddenly
come
somewhat
else
;
this
is
but
a
signe
,
Type
,
or
Figure
;
seeing
they
have
so
solemnely
celebrated
the
[
†
](A28521-e44360-b)
†
The
day
of
Pentecost
.
Feast
of
the
Holy
Ghost
;
therefore
he
must
needs
powerfully
assist
them
;
whereby
it
may
be
very
well
discerned
,
what
spirit
they
are
the
Children
of
,
which
Spirit
they
serve
;
and
this
will
give
us
so
much
the
more
cause
to
avoyd
them
:
I
suppose
it
is
loathsome
enough
,
it
stinketh
of
Pharisaicall
Pitch
,
and
Hellish
Soot
:
O
that
God
would
once
have
pitty
on
the
simple
people
,
who
are
so
very
blinde
and
doe
pull
downe
the
judgement
of
God
upon
themselves
;
which
will
shortly
be
poured
forth
.
10.
Their
stability
is
very
well
seene
;
that
which
they
approve
of
at
one
time
,
the
same
they
disallow
at
another
time
:
O
if
some
Jesuits
should
come
,
and
remand
the
Church
from
Luther
againe
;
what
good
Papists
would
they
make
.
11.
But
let
it
goe
as
it
doth
;
Silence
is
best
:
they
hunt
after
a
Gnat
,
small
Graine
of
Mustard
seed
of
the
Crosse
,
in
it
,
which
put
Christ
to
death
,
that
shall
burst
their
Guts
,
and
grow
to
be
a
great
Tree
,
and
this
none
can
resist
.
12.
My
Wife
need
not
cause
any
Window-shuts
to
be
made
;
if
they
will
breake
them
,
they
may
;
and
then
the
fruits
of
the
High
Priest
will
be
seene
;
let
her
have
a
little
Patience
:
if
shee
can
not
get
a
place
in
Gerlitz
,
I
will
get
a
place
for
her
some
where
else
,
where
shee
shall
have
quiet
enough
;
but
let
her
stay
within
at
home
and
not
goe
out
,
except
upon
necessity
,
and
let
the
Enemy
rage
,
he
will
not
eate
her
up
.
13.
I
must
wa●te
yet
a
while
here
,
and
●●pect
what
God
shall
please
to
doe
;
for
I
have
but
newly
gotten
a
litt●e
acquaintance
among
the
Great
ones
here
,
which
happeneth
daily
;
and
I
am
well
yet
,
thankes
be
to
God
;
but
I
have
not
had
any
opportunity
to
desire
any
thing
for
my
Protection
,
from
the
Lords
,
the
[
*
](A28521-e44580-b)
*
The
Prince
Elector
of
Saxony
.
Prince
Elector
being
gone
a
Journey
,
and
some
of
the
chiefe
Lords
with
him
.
14.
Though
I
doe
not
rely
upon
any
Worldly
protection
;
but
will
adventure
it
on
Gods
name
,
and
trust
him
onely
,
of
whom
I
have
received
my
Talent
.
15.
Next
Sunday
,
there
is
a
Conference
appointed
here
at
my
Landlords
,
which
the
[
†
](A28521-e44630-b)
†
Doctor
Aegius
Strauch
.
Superintendent
himselfe
desireth
to
have
with
me
;
and
I
am
invited
to
Supper
,
where
some
of
the
Prince
Electors
Counsellors
of
State
will
be
present
;
what
shall
passe
there
,
I
shall
let
you
know
with
the
first
opportunity
.
16.
For
he
loveth
my
Treatise
of
Repentance
;
onely
he
would
faine
aske
,
and
himselfe
heare
[
of
●●
]
concerning
some
points
which
are
too
high
for
him
,
from
what
Ground
they
flow
;
which
I
am
well
pleased
with
,
and
shall
observe
the
li●●
.
17.
So
I
expect
likewise
,
the
Resolution
of
Privy
Counsellour
Losz
,
to
whom
I
shall
repaire
with
the
soonest
;
and
what
sh●●
pa●●e
there
,
I
will
let
you
know
with
the
first
opportunity
:
I
hope
a●l
will
goe
well
;
without
any
intent
and
purpose
of
mine
.
18.
By
this
Bearer
,
I
send
two
Rixdollers
to
my
Wife
,
for
her
occasions
;
if
shee
want
any
thing
,
shee
knoweth
well
where
shee
may
have
it
;
the
Key
of
the
[
*
](A28521-e44740-b)
*
Belonging
to
a
Table
.
Drawer
lyeth
in
the
Parlour
by
the
Warming
Pan
,
upon
the
Shelfe
:
Your
Treatise
lyeth
in
the
Drawer
,
you
may
aske
for
it
,
your
Letter
which
you
sent
to
Zitta
,
is
not
yet
come
to
my
hands
;
if
any
thing
happen
,
let
me
know
it
;
and
if
there
be
no
sure
Messenger
at
hand
,
send
but
to
Mr.
Melcher
Berntten
at
Zitta
,
he
hath
opportunity
hither
every
week
;
and
let
him
know
,
that
he
may
send
it
away
,
as
we
have
agreed
.
19.
Salute
my
Wife
and
two
Sonnes
from
me
;
and
exhort
them
to
Christian
Patience
and
Prayer
;
and
to
purpose
no
selfe
revenge
;
that
the
Enemy
may
have
no
advantage
.
20.
The
businesse
with
Mr.
Furstenaus
his
Family
,
is
indeed
not
good
,
neverthelesse
it
will
prove
no
great
matter
;
for
it
is
the
High
Priests
owne
reproach
;
and
it
would
even
turne
to
his
great
disgrace
,
if
it
were
well
replyed
to
:
I
would
his
Prince
did
but
rightly
know
of
it
,
he
would
Protect
him
with
a
witnesse
,
they
are
the
good
fruits
of
the
High
Priest
.
21.
I
hope
to
visit
you
very
speedily
,
though
I
should
returne
hither
againe
,
it
will
not
cost
me
my
Neck
;
it
is
but
●●ad
clamour
,
for
there
is
nothing
in
it
but
the
Priests
Bell-Clapper
which
sounds
so
sweetly
,
you
need
be
ashamed
of
;
it
is
nothing
but
Babels
[
*
](A28521-e44920-b)
*
Or
,
Peale
.
Bell
,
which
is
rung
to
give
warning
[
or
to
sound
the
Alarum
.
]
22.
Doe
but
stand
to
it
stoutly
in
the
Spirit
of
Christ
,
and
then
Christs
*
Bell
will
also
be
rung
;
God
give
them
and
us
all
,
a
good
minde
.
23.
Pray
salute
Mr.
Frederick
Renischen
;
I
could
doe
nothing
for
him
here
yet
;
for
things
goe
here
very
much
by
Favour
,
and
here
are
many
attendants
when
there
is
any
thing
to
be
had
,
I
would
very
readily
serve
him
in
Love
,
if
I
were
but
able
;
I
cannot
yet
counsell
my selfe
,
till
God
helpe
me
:
my
[
Sonne
]
Jacob
shall
stay
still
at
Gerlitz
,
that
his
Mother
may
have
some
comfort
there
,
till
I
can
dispose
it
otherwise
;
it
should
be
already
,
if
I
were
not
to
stay
here
,
let
her
have
but
Patience
:
And
so
I
commend
you
into
the
Love
of
Jesus
Christ
.
Translated
into
the
Nether-Dutch
out
of
Jacob
Behmens
owne
hand-writing
:
And
out
of
the
Nether-Dutch
into
English
.
Notes, typically marginal, from the original text
Notes for div A28521-e110
Notes for div A28521-e1460
Notes for div A28521-e3390
Notes for div A28521-e5970
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Notes for div A28521-e19720
Notes for div A28521-e20830
Notes for div A28521-e21700
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Notes for div A28521-e43800