H XHnique ^anuecript
IRev. peter (fbillcv
(Brotbet 5abe3)
Ipriot of tbe Epbrata Communitig, in lancaster Count^e, pennaslvanfa
WRITTEN FOR
BENJAMIN FRANKLIN
TOGETHER WITH A
FAC-SIMILE AND TRANSLATION OF
— ^Beissel's 99 flDi^stfcal proverbs
ORIGINALLY PRINTED BY BENJAMIN FRANKLIN IN 1730
COMPILED AT THE REQUEST OF THE
EXECUTIVE COMMITTEE OF
THE PENNSYLVANIA-GERMAN SOCIETY
BY
JULIUS F. SACHSE
LANCASTER, PA.
1912
Copyrighted 1912
BY THE
pennstlvaniasOerman Socictie.
Press of
The New era printins company
Lancaster, pa.
THE PENNSYLVANIA-GERMAN SOCIETY.
PRIOR JAEBEZ (REV. PETER MILLER),
OF THE EPHRATA COMMUNITY, IN HIS ANCHORITE CELL,
THE WRITER OF THE LETTER TO BENJAMIN FRANKLIN.
FROM AN OLD SKETCH IN POSSESSION OF JULIUS F. SACHSE.
A UNIQUE EPHRATA MANUSCRIPT BY
REV. PETER MILLER (PRIOR JABEZ),
Prepared for and Sent to Benjamin Franklin.
T the annual meeting of the Pennsyl-
vania-German Society, held at York,
'^Pa., Friday, October 14, 19 10, the
retiring President of the Society,
John E. Roller, Esq., of Harri-
sonburg, Rockingham County,
Va., stated that he had obtained
heretofore unknown Ephrata Manu-
script folio of some 120 pages from a
dealer in England, which he now pre-
sented to the Society.
Upon examination this proved to be
entirely in the handwriting of Prior Jabez (Rev.
Peter Miller) who had succeeded Father Fried-
sam (Conrad Beissel) as Prior or Superintendent of the
Ephrata community.
This manuscript was prepared for Benjamin Franklin
by Peter Miller some three years after his election (April
8, 1768) as a member of the American Philosophical
Society and was sent to Benjamin Franklin, who was then
2 The Pennsylvania-German Society.
the president of the society, and the book was undoubtedly
at one time the property of that venerable scientific in-
stitution.
The contents of this manuscript consists of a letter to
Franklin, two pages of which are here reprinted:
First Page.
To Benjamin Franklin Esquire:
Sir:
Being prevented by many interruptions, the Discharge
upon your worthy Letter was so long postponed. I send
you hereby a collection, which for the most part uncom-
mon : I do not pretend, that they Word for Words hath
been the Father's Tenets; for he himself would never
publish any, and protested against others, which, by doing
also, hath increased the Division in the Church. Yet can
I give Assurance, that if the Father was alive, and would
read them, that he would own them. I wish, that it hath
been in my Hand, to make all pallatable according to the
modem Taste : but Truth hath haired Lipps, & used in its
utterance a rough Tune. I offer the whole to your Free-
dom, either to burn or publish the same, or to make such
alterations, as you think best : for altho' I am convinc'd of
the Veracity of the Substance of the whole, yet must I sue
for Pardon when the Expressions are defective, for I am a
Foreigner to the Idiotism of the Language, which I hope
to obtain from your Clemency. I hope, the whole will be
forwarded by the Care of your Lady, with which and her
Family we have in your Absence cultivated the same
Friendship, which was established for many years: but I
gave Mr. Christ: Marshal,^ Liberty, to peruse said writ-
^ Christopher Marshall, a Philadelphia publisher.
A Unique Ephrata Manuscript. 3
ings, and even to copy of for his Friends, If he would,
which have Inquired for such Things, which I thought
necessary not to conceal from you.
The Present, which I have added, was the Father's
musical Book, wherein are contained the most part of the
Musical Concerts, by himself composed. It did cost three
Brethren three Quarters of a Year Work to write the
same: by the Imbelllshment thereof It will appear, what
a great Regard we had for our Superior, In the whole
Book there Is no musical Error. And as It was written
before the Mystery of Singing was fully discovered, there-
fore are not all the Keys therein mentioned. The Masters
of that Angelic Art will be astonished to see that therein
a Man, destituted of all human Instruction, came therein
to the highest Pitch of Perfection, merely through his own
Industry. Also, that when he did set up a School In the
Camp, not only the Members of the Single Station were
therewith occupied for many years : but also the Family-
Brethren were also thereby enamoured, that their natural
Affection, to their Family suffered a great Loss.
It Is a Wonder, how the even Notes and few half-notes
can be so marvellously transposed, as to make thereby
1000 Melodies, all of 5 Tunes, and some of 6 Tunes, yea
some of 7 Tunes, also that they came not one the other In
the Way. In the Composition the Father had the same
Way as in his Writings, viz : he suspended his considering
Faculty, and putting his Spirit on the Pen, followed its
Dictates strictly, also were all the Melodies flown from the
Mystery of Singing, that was opened within him, there-
fore have they that Simplicity, which was required, to
raise Edification. It Is certain, that the Confusion of Lan-
guages, which began at Babel, never did affect Singing: and
therefore is in Substance of the Matter in the Whole
4 The Pennsylvania-German Society.
World but one Way of Singing; altho? in particulars there
may be Differences.
As concerning our Oeconomy : It is true that it received
by the Father's death a severe Shock; yet have we through
the Grace of God, both Brethren & Sisters, hitherto main-
tained our Ground and a visible Congregation. But shall
not propagate the Monastic Life upon the Posterity; since
we have no Successors, & the Genius of the Americans is
bound another way.
I have your kind Greeting communicated both to the
Brethren & Sisters in the Camp : Which all send you their
humble Reciprocation, the number of Brethren being 12 —
and of the (3) Ladies 26, all good old Warriours. We
all wish, that God would grant you in your high Age the
Spirit of Rejuvenescency, and that, when satiated with
Years, you might occupy your Lot in the Lord's Inheri-
tance : in which humble wishes I in particular remain
EPHRATA in Sir
Pennsylvania
the i2thof June Your obedient Servant
177 1. Peter Miller.
P. S. Please to tell Mr. Neate the humble Respect from
all the Camp, especially from Brother Obed & me.
This is followed by an introduction, three pages; then
follows an elaboration of Beissel's Dissertation on Mans
Fall, "Printed in Ephrata in 1765, and sold by Christo-
pher Marshall in Philadelphia." This consists of nineteen
chapters of 104 folio pages.
In conclusion of this dissertation the writer states:
Conclusion.
These Sheets were by no means written with an Inten-
tion, to sell them for infallible Truths: but to stir up the
A Unique Ephrata Manuscript. $
capacity of the Reader, and therefore is every line sub-
mitted to Judgment Supernatural Things, if proposed
even in the best method in Words, carry not with them
that Impression, which they had, before they were uttered :
and therefore are the Words of the h. Scripture defective.
The Father would never publish any Creed, and was not
well pleas'd with the many, we have now : I hope therefore
the Reader will use in Reading those Lines the same Free-
dom, which I have used in writing the same. For altho'
the Substance of the matter stands firmly, yet am I a
Foreigner to the Language, and have not sufficiently
Words at Command to express clearly the Idees of the
Mind. And if any Expression should seem offensive, or
destroy any Article of our common Faith: I shall not refuse
to acknowledge my Fault, knowing well that our own self
is nothing else, but a concatenated Series of all Errors.
With this I take my humble Leave from the Reader.
Written at Ephrata in Lanca-
ster County in Pennsylvania
in the Year 177 1.
Then follows: A translation of Beissel's Ninety and
Nine Mystical Proverbs, after which comes a " Supple-
ment to the Antecedent Discourses, 9 pages," and an
appendix of a collection of 57 *' Apophtegens taken from
the Father's Writings."
Peter Miller's translation of the 99 Mystical Proverbs
unfortunately does not cover the whole of Franklin's im-
print of 1730, but only the first fourteen (14) pages, of
the original book. These are here reproduced upon oppo-
site pages with a fac-simile of the German-Franklin Edi-
tion of 1730.
In the original as printed by Franklin, these 99 Mystical
Proverbs are followed with Sixty-two Poetische Gedichte
6 The Pennsylvania-German Society.
(poetical poems), pp. 14-23. Lection eines Christen,
welche ihne sein Chrmeister zu lernen auf gegben (AJ
Christian's Lesson — imparted for study by his instructor) ,
pp. 24-25.
Eine sehr nachdenchiche unter werfung, und hevgung
unter diese lehr (A very impressive submission, and obedi-
ence to this doctrine under this rule), pp. 26-27: Andere
Section (Another lesson), pp. 28-32.
Conrad Beissel and sectarian associates were among the
earliest patrons to encourage and patronize Benjamin
Franklin in his efforts as an independent printer in Phila-
delphia, after his return to America from England in 1726.
According to the Chronicon Ephratense, the first book
issued by these Sabbatarians, was Beissel's Buchlein von
Sabbath. This was printed, according to the Chronicon,
in 1728, the year when Franklin formed the partnership
in the printing business with Hugh Meredith. As no copy
of this book in the German has thus far been found, nor
known to exist, it is impossible to even surmise by whom
it was printed.
As the book aroused considerable attention, Michael
Wohlfarth (Welfare in English) later Brother Agonius
of the Ephrata community, translated the book into Eng-
lish. This was printed in the following year, 1729, by
Andrew Bradford. It bore the following title -} \ Mys-
tyrion Anomias, | The | Mystery of Lawlesness | or | Law-
less Antichrist] Discovered and Disclosed.]
At the same time a book of Wohlfarth was issued from
the same press, under the title : | The | Naked Truth | Stand-
ing against all Painted and Disguised | Lies, Deceit, and
Falsehood | or the | Lords Seventh-Day | Scc.^
^ For account of this book, " Full Title and Fac-Simile," see " The Ger-
man Sectarians of Pennsylvania," Philadelphia, 1899, Vol. i, p. 140 et seq.
' Ibid., p. 148 ei seq.
A Unique Ephrata Manuscript. 7
But a single copy of above books is known to exist, one
being in the library of the writer.
In the year 1729 there were no less than four printing
offices in the infant City of Philadelphia. These were:
Andrew Bradford, at the Sign of the Bible in the Second
Street; Samuel Keimer, in Second Street; David Harry,
printer in Philadelphia in Second Street; Franklin and
Meredith, New Printing Office in High Street near the
Market.
A careful examination of the above two issues abso-
lutely proves them to be issues of the press of Andrew
Bradford.
At an early day an acquaintance had been formed be-
tween Conrad Beissel, Michael Wohlfarth, Samuel Ecker-
ling and Benjamin Franklin. This resulted in Beissel
engaging Franklin to print a new work for him in 1729
under the title: Mystische, und sehr geheyme Sprtieche.
Usually known as the "Nine and Ninty Mystical Prov-
erbs." This book bore Franklin's imprint and date 1730.
Franklin's earliest business journal, which has come
down to us, begins July 4, 1730. A careful examination
of the issues of Franklin's press for the year 1729 shows
that he had but two paid commissions besides Conrad
Beissel's Mystical Proverbs, viz: Ralph Sandiford — A
Brief Examination of the practice of the times &c.,^ and
John Thompson — An Overture Presented to the Reverend
Synod.2 ^^ other issues of his press during that year
appear to have been ventures of his own. Neither the
Mystische Sprueche, nor the Gottliche Liebes iind Lobes
Gethone, bearing the Franklin Imprint of 1730 are men-
tioned in his journal, consequently both were finished and
paid for before Franklin began his business journal, July
4, 1730-
8 The Pennsylvania-German Society.
There is but a single original copy of the Mystische
Sprueche known to exist. This was formerly in possession
of Mr. Henry S. Heilman, of Lebanon, who lately sold it
to a Philadelphia dealer for the sum of five hundred and
fifty dollars. Several years prior to the above sale, the
present writer secured photographic negatives of every
page of this unique Franklin imprint, fourteen pages of
which are reproduced in connection with this paper.
When Prior Jaebez sent this manuscript to Franklin, he
also sent him one of the illuminated Manuscript Music
Books. No trace of this book is now to be found in the
Archives of the American Philosophical Society.
In the latter part of his introduction to this unique
manuscript Rev. Peter Miller directly states that all of this
music was composed by the " Father" ( Conrad Beissel) , and
that in the whole book there is no musical error. Further
that " The Masters of that Angelic Art will be Astonished
to see therein a Man, destitute of all human Instruction
[i. e., musical knowledge], came therein to the highest
Pitch of Perfection, merely through his own Industry."
A careful perusal of this part of Rev. Miller's introduc-
tion will show that it substantiates and verifies the trans-
lations and statements in the paper on the " Ephrata
Music " in Vol. XII of the Proceedings of the Pennsylvania-
German Society and Sachse's " German Sectarians," Chap-
ter VI., Vol. II.
As before stated Beissel's Ninty and Nine Mystical
Proverbs are followed with 62 Poetische Gedichte (poeti-
cal poems) these Peter Miller did not translate but in their
place added fifty-seven short, pithy, instructive sayings,
selected from Beissel's writings, as these have never been
published, they are printed here as a fitting conclusion to
this paper.
Ninety Nine Mystical Sentences.
MY STI S C HE
Und fehf geheymc
SP RUECHE,
Welche in der Himlifchcn fchule des
heiligen geiftes erlemet.
Und dan folgensy eittige
<J>OEriSCHE GEDICHTE.
AUFFGESETZT.
Den liebhabern und fchulem dei
Gottlichen und Himmlifchen
wcifzheic zum dienft*
V O R
Die fau diefer weltabcr, habcnwirkcine
fpcife, werden ihncii auch vrohl cin
vciichloflcner garden, und
vcrfiegclter bnm-
neti bleiben.
Tax P HILjfDELPHl^i
Gcdiuckt bey B.FRANKLIN in Jahr 17JO.
lo The Pennsylvania-German Society.
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M YSTIS C HE
Und fehr geheyme
SPRUE CHE, &c.
X.
1t%S5 I C H felUr redht crkennen ift die
5J ^ hdchfte voUkommenhcit, und den eini-
^. S »_a» gen, Ewigen, und unfichtbahrcn GotC
tS L^ L1L ^" Chrifto Jefu recht verehren und an-
klmlkJh beten, ift das Ewige leben.
e. Alleuntugend ift funde, aber dochiftkeineib
grofz als die; von Gott gefchieden fein.
3. WerGottliebet, derift vonGott, undhatden
eingebohrnen fohn in ihm blcibeud, dann dcifelbe
ift auf^egangen und kommeii von Gott,
4. Die hSchfte wcifzhcit ift, kcine weifzheit ha-
bcn: doch ift der der hochfte, dcr Gott bcfiizci,
daun Er ift allein weifz. -,,
A a 5- Alle
Ninety Nine Mystical Sentences. ii
NINETY NINE
MYSTICAL SENTENCES, PUBLISHED FOR THE
SCHOLLARS OF DIVINE WISDOM BY THE REV:
FATHER CONRAD BEISSEL AND PRINTED
AT PHILADA. BY B. FRANKLIN
Anno 1730.
1. To know truly himself, is the highest Perfection: and to
worship and adore right the only, everlasting and invisible God
in Jesus Christ, is Life eternal.
2. All wickedness is Sin: yet is none so great, but to be sep-
arated from God.
3. Whosoever loveth God, is from God, and hath the unigenite
Son remaining in himself, for the same did proceed from God.
4. The highest Wisdom, is, to have no Wisdom: yet is he the
highest, which possesseth God, for He is alone Wise.
12 The Pennsylvania-German Society.
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J. Alle wercke die cin menfch thut, bringen ihn
an das ende, worzu fie gefchehen, cs fey urn Gottc*
Oder um fein fclbft willen.
6. Baue Gott keinen tern pel, aufler Jerufalem,
damit du kcincm frcmden dcine gabe bringell,
und er dir auch lohnc.
7- Trace kein feuer in einem h(>lt7.ernen gef^fii
damir es dich nicht verfchre. Baue abcr eineu Al-
tar von ncuen fteinen, und lege fein rauchwerck
darauff, und lafz cs durchgliien von dcm feuer dcr
liebe Gottcs, fo wird ein lieblichcr gcruch auf-
ilcigen vor feine heilige nafen.
8. Sey allezeit klein, und niedrig im hoben
ftande, und baueja nicht fiberfich, ehe du die tiefen
remeffcn, du m>eft fonft fiber die maafji kommen,
m deinem auf-ftei^en, und dcin bau zerbrechen.
9. Und i)auc i3ir u keinen ftul in den Himmel,
ehe du die erde zu deinem fusbanck haft ; du mog-
tcft fonft die erde fur den Himmel crwahlet habcn.
10. Srreitc wicder nichrs, dafz dirzu roaichtigift,
doch halte wache bey dir ftlbft, damit du nicht
von deinem eigencn Haufgefindt crmordet verdeft.
1 1. Bauedein Haufs mit emfigktit, und lege den
grundt nicdetwerts, und fetze cs auf feulcn ; und
wann du auf die h8hc kommeft, fo wende fieifs
an, dafz du ein gut dach darubcr dcckcft, damit
du dich darunter vcrber^eft, wanns trSb hergehcf,
und nicht vcrbcrben mGucft zur zeit dcr noth.
12. Bewahrc dcin hertz vor den nacht-dieben,
doch fehc wohl zu dafz der mittags-teufFel nicht
mit feincn Engcln in deinen gartcn komme, und
denweinttockendicaugen abbeiflcn, welches fchlim-
mcr, als wen die wilden fchweync hinein brecheOf
den dicfelbige zerwdhlen nut die erde.
13. Zur nacht wanns trUb und /infter ift» (b
wcnde dcin aug allezeit gcgeo aufgang, dana
inrann die (bnne aufgehet, fo verbei^en Hch aJJe
^ilde
Ninety Nine Mystical Sentences. 13
5. All Works, which a man Worketh, bring him to that End,
for which they are calculated, either for God's or his own Self's
sake.
6. Build no Temple without Jerusalem, lest thou mightest offer
thy Gifts to a Foreigner, and he also might reward thee.
7. Carry no Fire in a Wooden Vessel, lest it might burn thee
but build an Alter from new Stones, and put thereon good Frank-
incence, and let the Fire of divine Love penetrate the same: then
shall a pleasant Odour raise before his holy Nose.
8. Be always little and humble in a high Station, and raise not
they Building high, before thou hast measured the Depth, lest thou
mightest in thy ascending come above the Measure, and thy Build-
ing be destroyed.
9. And build not for thyself a Seat in Heaven, before thou hast
made the Earth thy Footstool: lest thou mightest have chosen the
Earth for the Heaven.
10. Fight with nothing, which proves to mighty for thee: yet
keep good watch with thyself, lest thou mightest be killed by thine
own Domestiks.
11. Build thine House with Industry, and make its Foundation
in the Depth, and let it be supported by Pillars: and when thou
commest to the Roof thereof, study to make a good Covering,
whereunder thou mayst hide thyself in Cloudy Seasons, and
mightest not perish in Time of Distress.
12. Beware thine Heart against Night-Thieves, yet take good
care, lest the Noon-Devil with his Angels might enter into thy
Garden, and bite off the Eyes of thine Vines : which is worse, than
when the wild Boars break in, for those only rout the Soil.
13. At Night-Time, when it is cloudy and dark, turn thy Eye
continually towards Son-raising: for when the Sun raiseth, then
14 The Pennsylvania-German Society.
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wilde thierc, und verkriecherv fich in ihre hohlen.
14. Und wann dir die fonne auf^egangen, fo
fehe an deine arbeit, und arberte fehr emfig in
cinem tagwerck fort, und wende dein aug fehr
oflt gegen auf und niedcrgang, damir du Ichcft
v?ie weit dcr tag verloflfcn, auf das dir die fonne
cicht untergehe und die oacht dich iiberfalle, ehe
du dein tagwerck vollendct, unri du mufleft hauflca
auf dcm reld bleibcn, wann die thure der Sradc
verfchloiren find. So du abcr dein tagwerck vol-
lender am liechten-tage, fo gehe bin und Iielffe
deincn brfidcm ; lb wirft du cine Sch8ne wohnung
im lande dcr lebendigen haben, und dein gewSchs
wird grSnen uud bliihcn zu fcincr xcir» und wirft
dich erkChlen am abend dcs tages, da dich kdae
fbnne mehr ftcchen wird.
15. Sey nicht trSge indeinem thun, damit dtt
dein maaft erffllleft, es (cy lum guten oder zum
b6fcn» fo wirftu deffelbigen lohn empfahcn ; doch
lafx das bedc allezeit das liebftc lein.
16. Vcrtrau, noch vermuthc niemal das befte zu
dir, damit dich dein fcind nicht fahe mit dcinem
eigenen netz ; dann nicmand id gut als der cinigc
Gott.
1 7. Wer bey fich felbft wei(c ifV, der id ein narr,
dann alle wci^^heit id von Gott, und die ihn lieb-
baben chren diefelbige.
18. Alles was dcr menfch thut, das bringet ihn
zu demfclbigcn cude, vorxu es gcichichet, cs (ty
das leben, oder der todt. Darum, io lafz keine
wcrckc an dir gcfundcn werden, die den todt za
ihrem befitzcr babcn.
19. Nicht ift das erofs und hoch, wo man davor
hSit : Sondern das ift hoch zu achten, wo in dcr
nicdrigkcir dcs fohns Goffes rrflundcn wird.
20. Es find wcdcr hdhcn, noch flcfen gcmeffcn,
doch hat des bcydescsehen.wowcnievon ihm
fdberbalt. ® ^ Weir
Ninety Nine Mystical Sentences. 15
all wild Beasts hide themselves in their Holes.
14. And when the Sun raiseth to thee, go about thine own
Business with Industry, and Labour in thy Task, and turn thy
Eye often towards Sun raising and Setting, to see, how far the
Day is passed away: lest the Sun might Set, and Night overcome
thee, before thou hast finished thy Task, and thou art forced, to
tarry the Night on the Fields, when the City-Gates were shut.
But if thou hast finished thy Task with Day-Light: then go and
help thine Brethren, and thou shalt have a fine Abode in the Land
of Living, and thy Fruit shall be verdant and blossom at her
proper Season, and thou shalt refresh thyself at the Evening of the
Day, when the Sun shall scorch thee no more.
15. Be not lazy in thy Doings, that thou mayest fill thy
Measure either in good or evil: yet prefer allways the best.
16. Never have a good Confidence to thy own self, lest thine
Enemy might catch thee in thine own Net: for none is good but
the only God.
17. Whosoever is wise with himself, is a Fool: for all Wisdom
is from God, and all those, which love him, honour the same.
18. All actions of a Man bring him to the same End, for whose
sake they are done, either for Life or Death: therefore let no
Works be found on thee, whose Possessor is Death.
19. Not is he great and high, which is looked upon as flesh: but
he is highly to be esteemed, which hath his Conversation in the
Meekness of the Son of God.
20. Neither the Heights nor Depths are yet measured; but he
hath seen both, which thinketh little of himself.
i6 The Pennsylvania-German Society,
(<S)
51. Wcit ift der gcrciflt, dcr nahe l>ey ihm fcl-
bcr ift ^ hoch ift dcr gcftiegen» dcr allctcit in dec
ticfcn wandclc.
22. Gehc richtig vor dich hin, nach Jerufalcm,
und fche nicht hiadcr dich , dann in Babel find die
fprachcn verwirret.
23. Scy richrig in dcinem thun, und befuche
dein Hauls dcs nachts, datnic du am cage k^nncft
wandcln.
24. Haft du dcinen faamen gedct, fo bringe ihn
bey zeiren unter die crden, es m^greu fonftcn die
v6gel des Himmcls ihn auSreflcn, und du in dcr
crndtc mfifTcft maufjel Iciden
2 J. Bauc kcin Haufs aufTcr dcincm vattcrlandf,
und habe kctncn wolm-plati, wo du nicht dahcim
bifl ; doch wohne allczeit in dcm Tempcl z\i Jeru-
falem, fo liaft du cine fichcre wohnung, denn
dafelbft verhciflccder Hcrr fricdcfeinen einwohncrn,
und ift felbft in dcr mirten.
16. Wer feinen gcdaocken nachfolget, dcr fchlet
des rechten weges, und wci auf das gefchrcy der
v%cl achtct, dcr wrrd nimnier weila
ay. Alle werckc des Hcrrn, Hnd ISblich , bey
den weifcn, aber die narrcn uandein im finllcmus;
«rann ihncn I'dion eitel gutcs wiederfahrct.
28. Gute, und trcu begegnen cinatidcr auf dcm
wegc, wahrhcii und gerechtigkcit kuOen fich cii»-
ander.
29. Weraufdcn wind achrcr, der fa'cr nichr, und
wer um der kalce willcn nicht pflflget, dcr erndtct
nicht , und wcr unoothigcn handclii rwchgcher,
mu(x verderbcn.
50. Wcr feUcn foil, dct mufz, xuvor ftchen, und
wen der Hen auffrichtcn foil, dcr mufa xuvor jje-
falleti (ein.
51. DeriftgToft und hochgclehrt> der alleieit
g«m die Dicderfte ftelle vercrio.
32. Haft
Ninety Nine Mystical Sentences. 17
21. Far hath he travelled, which is come to himself: and he
raiseth himself very high, which hath his Conversation in the
Depth.
22. Go strait forwards to Jerusalem, and do not look back: for
in Babel are the Languages confused.
23. Be upright in thy Doings, and visit thine House at Night-
Time, that thou mayest walk on the Day.
24. If thou hast showed thy Seed, bring the same in due Time
under Ground; lest the Birds of Heaven will eat it up, and thou
shalt suffer Famine in Harvest-Time.
25. Build not a House without thy native Country, neither
have a Dweling-Place, where thou art not at home: but dwell
continually in the Temple at Jerusalem, then thou are sure in thy
Habitation, for there the Lord promiseth Peace to his Inhabitants
and is himself in their Midst.
26. Whosoever followeth his own Thoughts, misseth the true
Way, and whosoever taketh Aside from the Singing of Birds,
shall never grow wise.
27. All works of the Lord are commendable with the Wise: but
the Fools walk in Darkness; altho' they richly are loaded with all
Sorts of Goodness.
28. Benignity and Sincerity meet one another on the Way:
Truth and Righteousness kiss one another.
29. Whosoever observeth the Wind, w\\\ not sow: and whoso-
ever will not plough because of the cold Season, shall also not
reap. And whosoever meddled with unnecessary Things, must
perish.
30. No man can fall, except he stood before: and whom the
Lord shall erect (lift up) must have been before fallen.
31. The same is great and high learned, which allways willingly
occupieth the lowest Station.
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32 Haft du delneii acker gct)3iict, und dcinen
faamcn gcl^et, fo gib dich in ruh ; doch nimm der
icit wohl wahr, damit du deincn faamcn nicht im
■wiurcf (Kcft, wann die fonnc kcine kraft liat.
33. Lafz frieden wohnen, in deincn thorcn, und
gcrechtigkeic in dcinen gangen, lb wird keinc plage
zu dciner htftten fich nahcn, und kein ungluck
wird dcin Haufs treflfen.
34. Wcr fich zu den gottlofen gcfcllet, der id
tin narr, und wer fpfittcrey liebcf, der t8dtet feine
eigenc feelc.
35. Die frucht der weifcn ift friede, und ein-
tracht; aber narrhcit wird gefundcn, beydencti die
den frieden haflcn.
56. Die thorc Jerufalems werden ofTen ftehcn,
den kindern meines volcks, bis zur mitt^nacht,
abcf die heuchler wcrden miiffen drauflen bleiben,
ob fie auch fchon am lichtcn tage wandcln.
37. Wer fein Haufs bauet niic anderer leut gut,
dCr famlet fcuer, dafTelbe xuverzehren.
58. Wcr Gott dienec, in cincni fremden kicidt,
dcflfen thorheit wird vor der gcmeync oftenbahr
werden.
39. Mein fohn, hutc dich vor diebftahl, damic
du keinem andern das feinc verprafleft, und du fcl-
ber dabey verderbeft, lafs aber deine feele fatt wcr-
den, von dciner cigenen hande v/erck ; fb wirft du
den fegen empfangen von Gott dcm allerhSchftcn,
dan gcraubct und gcftohlen gut gedcyef nicht.
40. Lafz. dich von niemand loben noch fchclten,
als nur von dcinen cigenen wcrcken die in dciner
Helen aulgebohren warden.
41. Grciff in kein frcmdes Ampt, <md mifchcdich
niclu in fremdc hgndel, fondern warte dics dcinen,
damit du dcin cigcn tagwerck vollendeft» und nimm
dich (lets dcflen an, was dir bcfohlen, fo wird cnd-
lich das gewachs dciner gercchtigkci: dir dieoen
xur
Ninety Nine Mystical Sentences. 19
32. Hast thou cultivated thine Acre, and fittried him, then sow
thereon thy Seed, and rest thyself: but take good Care of the
Time, lest thou mayest Sow thy Seed in the Winter-Season, when
the Sun hath no Strength.
33. Let Peace dwell in thy Gates, and Righteousness in thy
Passes, then no Pleague shall approach to thy Tents, and no
unluky Accident Shall touch thine House.
34. Whosoever associateth himself to the Wicked, is a Fool:
and whosoever loveth Mockery, killeth his own Soul :
35. The Fruit of the Wise is Peace and Concord : but Folly is
found there, where Men hate Peace.
36. The Gates of Jerusalem shall be open for the Children of
my People until Midnight Time: but Hypocrites must remain
without, altho' they walk at Day-Light.
ST. Whosoever buildeth his own House with the Goods of
others: gathereth Fire for its Destruction.
38. Whosoever worshipped God in a foreign Garment: his
Folly shall be revealed before the whole Congregation.
39. My Son ! beware of Thief ery : lest thou mayest wast anothers
Goods, which might tend to thine own Destruction: but let thy
Soul be satiated of the Works of thine own Hand, then shall thou
have blessing from the highest God ; for stolen and robbed Goods
will never prosper.
40. Let none praise or despise thee, but thine own Works,
which were begotten in thy Soul.
41. Meddle not with a foreign Office, neither mix thyself with
strange Business; but take care of thine own, that thou mayest
finish thy Task ; and take care of that, which is put to thy Charge,
so shall at last the Growth of thine Righteousness serve thee in the
Time of Necessity, and shall have Abundance in Time of Scarcity
and Famine. But whosoever meddled with unnecessary Things,
must perish.
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2ur xelt der noth» und wiill ia der groflcn theurung
und hutigerfnoth gcmig haben, wer aber unn6thig-
cn fachen nachgehet mus verdcrben.
42. Scy nicht doppclhcrtzig, noch zweyzGngicht,
dan einc zwcygabelichte zucgc machcc iiirften un-
eins, und ein doppehcs Hem verftSret die, fo gr<r
fen fricden habcn, und hat felber nimmer kelneiuh.
43. Hflre allezcit liebcr, dann dafz du rcdeft,
dann die ohren des wcifen mercken auf, aber dcs
jiarren Hertz lieget auf fciner zungen.
44. Wer leine zunge bcwahretderbewahret (ein
lebcn, darumfehc wohl zu, dafz fie nicht dein Herr
U'cide : und wo fie es ift ; fo lege fie in ftock, bis
der Herr ihr gefangnus wendct ; alsdann wcrdcn
der ftummen zungen lobfagen.
45. Eine fachc mag To unfchuldig fein als fie
will, fo foil man den fibcrflus der woitc meiden :
foil alfo nie mehr -worte machen, als was zur fach
gchtfret.
45. Ein welfer ift in dem allem geubt, und weifi,
dafz, wer wobl rcden will, dafz der crft wohl (chwcy-
gen Icmen mufz.
47. Ein verftandiger mercket zu crft, che cr fra-
get, ein narr aber bricht heraus, wic waffcr in cin-
cm zcrbrochenen damm.
4F. Reden brioget chrc, und reden bringet auch
/chandc, ein weifcr weifz fich in bcydes zu fchick-
en, und harret der xeit
4p. Dcsglcichen auch, hat fchwcygen fcine zeit,
zur chre und fchandc, der weifc aber triftis, dami
er wartet der T,t\x.
50. Die wcrcke des Herm find loblich, bey den
einfSitrgen ; Die aber vcrkehrtes weges find, niuflen
2U fchanden wcrden.
51. Wer die wcil7.heit und ruthe verachr, der ift
unfeelig ; dann fcinc wercke find vcilohren, und fein
ende ift der todt.
52. Wer
Ninety Nine Mystical Sentences, 21
42. Be not doubled-hearted, neither have a two-forked Tongue:
for a two-forked Tongue sets Princes at Variance, and a double
Heart destroyed such, which enjoy great Peace, and hath for itself
never any Rest.
43. Be more prone to hear, than to talk: for the Ears of the
Wise man attend to; but the Fool's Hearth lyeth on his Tongue.
44. He that guardeth his Tongue, guardeth his Life: therefore
take good care, lest she might become thy Master; but if she is it
already, put her into the Stocks, until the Lord changed her Cap-
tivity, then shall the Tongue of the Speechless give Praise.
45. Let a Thing be as innocent as ever it will: the Superfluity
of Words must be avoided: therefore shall we never make more
Words, than what belongeth to the Matter.
46. A Wise Man is in all this very exercised, and knoweth,
that whosoever will speake well, must first learn well to be silent.
47. A Man of Understanding taketh first Notice of the Matter,
before he asketh: but a Fool breaketh through like Water in a
broken Damn.
48. To Speak bringeth Honour, and sometimes to speake
bringeth Shame : a wise man knoweth to yield to both, and waiteth
for the Time.
49. The Works of the Lord are praise-worthy with the inno-
cent: but they which travell on perversed ways, shall be ashamed.
50. Also to be silent hath its Time, and sometimes inserves to
Honour, sometimes to shame: but a wise man will hit the Mark
in both, for he waiteth for the Time.
51. Whosoever despiseth Wisdom and the Rod, is unhappy:
for his Works are lost, and his End is Death.
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52. Wcr fich 7U fcinem fchSpffer kehret, imd
fticht Tccht, der wird mCihc 4U John, und wenet
2ur cinernde bekommcn.
53. Die weifzhcit ift cin fch6n ding, doch findet
He nicht viel licbhaber, denn (ic ift keuTch.
54. Der menfch bricht viel licber die Ehe mic
cines andern weib, als dafz, cr (ich verjgnugcn li'iec,
an dem wcibc, daJfi ihm Gott lugcfellc
55. Kcin hufcr, noch Ehebrechcr geht cin, ins
rcich der Himroeln, fondern nur die, fo in der
heiligen Ehe leben.
56. Kein cinielcr wird das angeficbt Gottes
fchauen, dann er Icbcc ihm felber, und bringet
Iccine frucht. Wcr aber in der heiligen Ehe ftehet,
der Icbct ihm felber nichr, dann er fuchet fcinem
ivcibe zu gefallcn, diewcil er in ihr fruchtbar ift.
57. Wcr ohne Ehe lebet, der ift gleich einem
fcaum, der zwar bliihet, und auch Sch^nc blotter
hat, Aber bringet kcine frucht.
58. Darum foil der menfch frfih darxu thuu,
dafz cr fich eine crfehe, womit er k^nne in liebc
pflegen, und alfo in ihr fruchtbar werdc. Mufz.
aber mit allcm flcifz xufchen, dafi er fich nicht
VcrhSnget an cine hcfzliche baurcn-tochtcr, odcr
an cinci armen burgers in der Stadt, allwo man fbin
btod rait faurer arbeit erwerbcn mus, fonft mufi er
ein knecht ond fclaf fein, fcinlebei]lang, und mufi
siuletit noch bCfen danclc zu lohn haben.
59. Darum fchc dich um, nach cincr fchSnen
teichcn, und Edelen, als die da ift von Adelichem
gcblCc, da daift* man nichr hart arbcitcn, um fcin
brod und klcydcr, und kan Icben in grofcm frit-
den und crg^txllchkcit an ihrcr fchfine, und ift von
ihrem reichthum vcribrgct, dafx einem an nahrung
liicht mangcin wird fein lebenlang.
60. Wann du aber erwachfcn, und xu deinem
volten alter kcmmen, kinder lU xcugeo, und haft
B die
Ninety Nine Mystical Sentences. 23
52. Whosoever converteth himself to his Maker, and not right:
shall have pains for his Reward, and Tempests for his Harvest.
53. Wisdom is a fine Thing: yet hath she not many Courtiers,
for she is chaste.
54. Men are more prone to commit Adultery w^ith another's
Wife: than to content themselves with that Wife, which God hath
associated to them.
55. No adulterer neither whoremonger shall enter into the
Kingdom of God; but only those, which live in holy Matrimony.
56. No single man shall see the Face of God, for he liveth for
himself, and bringeth forth no Fruit: but whosoever liveth in holy
Matrimony, liveth not for himself, for he studieth to please his
Wife, for in her he fructified.
57. Whosoever liveth without Matrimony, is like a Tree, which
blossometh, and hath fine Leaves: but beareth no Fruits.
58. Therefore shall we in early Time concern ourselves for one,
which we may love, and also fructify in her. Yet must we take
good Care, not to marry an ugly Farmer's or a poor Citizen's
Daughter, where we must gain our Bread with hard Labour all
our Life-time, and yet shall at last receive an evil Reward for all
our Labour.
59. Therefore concern thyself for a fine, righ and noble one,
which is of noble Blood: there thou needest not to work hard for
thy Bread and Rayment ; but canst live very contentedly, and canst
rejoice thyself in her Beauty and provide thyself with her Riches,
also that thou shalt not be in Want of thy Allowance for all thy
Life.
60. But if thou art grown up, and arriv'd to the Years of Ma-
turity, also that thou art fit to begot Children, and hast not yet
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^ie fchffnc und Edcle iioch nicht fiindeii. So leife
mit Jacob in dcmcr Mutter, Vatters-haulz, zu dei-
ncr Mutter Biuder, dcrfelbe hat xwey tochter, die
cine hcifdc wcifrheir, die andere thorheit. Die
witfl: do durch dcincii havteii dienll zu weibcrn ev-
vrcrben, wiewohl dir nur die fchCne als die v/eifx«
hcit (cdcv Rahcl) beliebcn wird, h witft du docli
zu crft dcf thorheit (odcr lea) mdfTen bcylicgca,
dann mit dcifclbigen wirft du evft fruchtbar wcvdcn.
Abcr fehe v/ohl xu, dafz du den cift gchohrnen
fo!in niche zum erbcn raacheft ; dann cr wird dutch
hochauffteigen dein bctt bellidcln. Der zweyte
und drirtc ids auch nicht, dann fie werdcn dutch
gleifznerey lusen redcncr fcin, und durch falfchcn
ichein zu m6rder werden. Gntes xxxv. v. 17,25,25.
Juda, dcr ills, den wcrden fcine Brffder loben. Zu-
letzt wird Jofeph, der Sohn dec wcifzhcit gtboii«
rcn, Dicfcr ifl Keufch, Zuchtig, und JungfrXulich.
Und wann du dicfen haft, fo mache dich auf, und
, zeuch nuch dcinem Vatterlandt ; Dann Gott, der
dich biHier gefcgnet hat, wird mit dir fcin atif,
deinem ^^ege, und v-ird dir auch dcincn erftgc-
bohrnen Brudci untcrth^nig machcn, damit du cler
crbe fcycft und blcibcft, immcr und Ewiglich.
61. Habc dcine Muitci in ehren, und vcrgifA
nicht wic fauer du ilir wotden bill, dann fie hat
dich untcr ihrem hertzcn getragen, und vor dich
^cforgct, dafi dir das lofi auft's licbliche fici, und
hat dich zum ctftgebohrnen fohn gcmacht, auf dafr,
dir cin gut erne vvcrdc im lande dcr lebendigen.
61. Vcrlaf/, nicht das weib deincr Jugend, und
liCtc dich mit allcm fleif^, dafx dein Heitz kcincm
fremden wcibe zufalle.
63 Dcr fonnen fchein, hahc allczcit hober dann
des mondtcn fchein. Doch fchc zu, da(z du reine
augen habeft, dafz dich das helleliccht nicht blende,
undmfiflet hernach im tunckcln wandclt), und durch,
ftlfchen fchein vcrfdhitt werdcn. <f4- Da.
Ninety Nine Mystical Sentences. 25
found that beautiful and noble Woman : then go with Jacob in the
House of thy Mother's Father, to thy Mother's Brother, which
hath two Daughters, the one called Wisdom, the other Folly.
Those shall thou gain by thine hard Labour for Wives. But
altho' the beautiful or Wisdom (:Rahel:) shall please thee, yet
must thou lay by first with Foolishness or Lea ; for with her shalt
thou fructify: Yet must thou take good Care, not to make the
first-born Son thy Heir, for he shall through Self-Elevation stain
thy Bed. Neither is it the second or the third: for Instruments
of Cruelty were found in their Habitations Gen: 49-5. But
Judah is it, whom his Brethren shall praise. At last will be born
Joseph, the Son of Wisdom: the same is chaste and virginal: and
if thou hast acquired him, go on thy Journey to thy native Country.
For God, which hath blessed thee hitherto, shall be with thee on
the way, and shall also make subject unto thee thy first-born
Brother, that thou mayest be the Heir for Ever.
61. Honour thy Mother, and forget not her Travells about
thee : for she carried thee under her Heart, and took Care for thee,
that the Lines fell unto thee in pleasant Places, and hath made
thee a first-born Son, that thou mightest have a good Portion in
the Land of the living.
62. Forsake not the Wife of thy Youth, and be carefull, lest thy
Heart might adhere to a foreign Woman.
63. Thou shalt allways prefer the Shine of the Sun before the
Shine of the Moon : yet take Care, that thy Eyes be pure, lest the
clear Light might dazle the same, also that afterwards thou must
travell in Darkness, and be deceived by a false Shine.
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<54. Darum fehe wohl xu, dafx du kexnera weib^
zufallcft in dem landc da dich dcine Murtcc gcboK-
rcn hat, damit du kcinec aus-Iandifchen ddncnXa-
amen gcbeft, und aifo deiu gdcgnetcs Jof;^undcxb"'
tbcil gcmeyn machcft.
6^. Wann du ficheft die (bnne untergelien,- (o
Tchc ihr nicht nach, dafr fie foil von da wledor
kommen, fonft crgrciffct dich die finfternus, dana
dicfelbe folget allcwit dcm liecht nach. Kchrc
abcr um, und wendc dcin angefichtgegcn Auffgang;
fo wird dich ihr helles liecht wicocrum umgcbeii,
uud wirft erquickec wcrdcn mit cincra hcblichen
Morgcn-thflu,
66. Dcm bllndcn ftcll kein liecht vor, und bcjr
dem dauben mache nicht viel wort. Dann die ko-
iften find umfonft, und die mtfhe id vcrlohrcn.
Doch fetze inm auch keinen anftofz, damit du nicht,
um feynet willen mi/lTcft fchuld tragcn.
6i. Der Herr ift feiud, alien doppclhertr/igcn
und z-wcyfceligen, vch dcncn I die damit verftrfckt
find, wic -will cs ihnen gchcn auf dca tag, wann
Gott die firelen richtcn w ird ?
68. Das ftraffen der wcifcn thut wo!, dcm der
cs zu hertzen uimmct, aber das liebkofen dcj heuch-
lers, btingct wfirmc und motten.
69. Die v/oitc der vrcifen find ein feucr, unj
brcnncn den fpStter, bis in fi:incingewcydt hincin.
Abcr das kflficndes hcuchlcrs thut ihm \vol.
70. An der fiucht fichet man wic dcs baums gc-
wartet ift, alfo fichet man einen Mann, an Icincm
wcfen und thun, was er iin finn hat.
71. Lobe niemand in fcinen wcickcn, vor dcm
endc und aulVang. Dann in dcm todt und cnde
der wcfcke, fichet man, was eincr vor cin Mrtuii
gewcfi:n.
72. Der todt ift 6iQt fiinden fold, darum find alle
wercke die vor dem todt hc^hcn, vorbeitcn dcs
B 2 todt«,
Ninety Nine Mystical Sentences. 27
64. Therefore have good Care, not to join with a Woman in
the Country, where thy Mother hath begotten thee: lest thou
mayest bestow thy seed upon a foreign on, and also make common
thy blessed Lot and Portion.
65. If thou dost see the Sun setting, do not look after her, as
if she would raise from thence again, or else Darkness will catch
thee, for the same followeth allways the Light: but turn thy Face
towards East, then shall her clear Light again surround thee, and
thou shalt be refresh'd with a pleasant Morning-dew.
66. Before the blind put no Light, and with the deaf do not
talk much, for the Costs are loss and the Pain for nothing: yet
give them no Of¥ense, lest a Guilt in his behalf might be laid upon
thee.
67. The Lord hateth all, which have double Hearts and two
Souls : wo unto them, which are insnared therewith ! how will they
fare at that Day, when Souls shall be judged by God.
68. The Reprovings of the Wise are acceptable with those, that
take them to Heart: but the Flattery of the Hypocrite created
nothing but Worms and Motts.
69. The Words of the Wise are a Fire, and burn the Morker
to his very Bowels: but the Kissing of the Hypocrite doth please
him.
70. By the Fruit is to be seen, how the Tree was tended: also
is a man known by his Behaviour, what is his Intention.
71. Praise nobody in his Deeds before the End: for in the Death
and End of the Works it appeareth, what a Man he was.
72. The Death is the Wages of Sin: therefore are all Works,
which precede Death, foretellers of the same ; but they, which
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todtes, and die nach dem todt folgcn, Zeigeo an, '
dafi ein neues leben gebohren.
75. Wol denen, die um der gerechtigkeic \viI1en
leyden, die fterben cinen feeligen todtes, denn der
todt der hciligcn, ift theuer geachtet.
74. Darum lehe lu, dali du cines (eeligen todtes
ftcrbeft, dann alle wercke vor dcm todte, find eine
uriach, zu cinem feeligcn, oder zu cinem unfccli-
gen todtc.
75. Wircmpfdhen, was unfere tharen werth find,
fagt der m6rder : Wol dcm, der fich nicht fclbcr
rcchifertigct, der kan cines {eeligen todtes fterben.
75. Wer iein leben licb hat, der wirds vcrliercn,
und wer cs verlieret, der wirds finden.
77. Der fpStter und hcuchler mufz vicl Icidcn,
dann cr will xwey leben zuglcich befitzen.
78. Todt und leben wohnen ntcht zugleich in
cinem Haufz beyfammen, dann wo das eine kom-
mt, da geht das ander wcg.
79. I^rum, lb nimm dir nicht vor, xwey Her-
rcn zugleich dicnen, fie mSgten dir zulctzt beyde
ubel lohncn.
80. So viel an dir ift, fo diene Gott mit gantzcm
hcrtzen, oder du wirft nur Srger dardurch, und
muft zuletzt doppelte ftreiche leyden.
81. Wer Gott mit halbem hertzen dienet, der
■wird wfirme und motten zu lohn haben.
82. Alles was du thuft, fo gedencke an das cndc
und aufgang deiner werckc, fo wirft du auch den
anfang erkennen lerncn.
S3. In alien dingen wo du fieheft, dafz dir Gott
am cndc nicht lohncn kan, fo verlafc den anfang,
fo kommcft du zu keincm b6fcn cndc.
84. Ein jeglicher Herr, lohnet ieincm knecht
nach feinem dicnft, darum k]\c wobl «Uy dalz
keine werke an dir gefunden werden, die €incn
bOfeu lohn zugewartcn habcm o c r
Ninety Nine Mystical Sentences. 29
follow after Death, indicate, that a new Life is born.
73. Happy are those, this suifer for Righteousness sake, they
dye a happy Death; for the Death of the Saints is very precious.
74. Therefore take good Care, to dye a happy Death: for all
Works preceding Death, are a Cause of a happy or unhappy Death.
75. We receive the due Reward of our Deeds, saith the Mur-
derer: happy is he, which doth not justify himself, for the same
can dye a happy Death.
76. Whosoever loveth his Life, shall loose it; and whosoever
loseth the same, shall find it.
77. The Mocker and Hypocrite must suffer much, for he wanted
to possess two Lives at once.
78. Death and Life do not reside together at once in one House :
for when the one cometh, the other goeth away.
79. Therefore do not propose to serve two Masters: for both
might at last give thee evil Wages.
80. Strain all thy Faculty, to serve God from the whole Heart:
or else thy Situation turns worster, and at last thou shall receive
double Stripes.
81. Whosoever worshippeth God with a half Heart: the same
shall have Worms and Motts for his Wages.
82. In all, what thou dost, consider the End and Issue of thy
Works, so shalt thou also learn to know the Beginning thereof.
83. In all Things, of which thou knowest, that God at the End
can not reward thee: leave also thee Beginning, then shalt thou
not come to a bad End.
84. Every Master pays out his Servant according to his Merits :
therefore take Heed, that no works might be found with thee,
which have merited bad Wages.
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85, Seeligift, der in fcincn wercken kein Softs
end xu gewarten hat.
8(J Wol dcm dcr cin gut gewiflcn hat, und vef
I Jfet alien b8fen anfang, (o findet er ein gutcs cnde.
87. Darum vcrlafe allc wcrclcc, die Gott nichtxu
ihrcm anfang habcn, dann in ciner fachen wo Gott
dcr anfang nicht ilt, da kan cr auch am cnde nicht
lohncn.
SS. Und fchc zu, dafz du in dcincn wercken
dich nicht felbcr xum xvveck habcft, fonft veifchl-
eft du des rcchtcn weges, und biingcft v-ohl deino
werckc ans cnde, aber dich fclber nicht.
89. Sey nimmer mfifig, fondem arbcitc flcifig in
dcinem ruft', aufdaCtdu was xu gebcn haft dcm
dflrrftigen
90. Vor alien dingcn hfite dich, dafz du kemeia
andern umfonft fcin brod abcflcft, cs m6gtccin hun-
ger ins land kommcn, und du mfiffcft cs hcmach
theuer bcxahlcn.
91. Darum verlafx dich auf keines andern tifch,
ob du cs fchon habcn kanft. Dan dcr hfichftc vcr-
gelter dcr allcs fichct, m^gtc dir es rechncn, uod
du mtJgtcft alsdann nicht /.ubciahlcn habcn.
92. Licbe den Ichlaft' nicht, auf dafx du niche
vcrarmeft, dann cin fchlSffcr mufx xuriflcnc klcydcf
tragen.
93. Darum, fo fchc xu, dafi du ftcts dcs dcinen
warteft, und dein bred efteft von dcincm eigcnen
ackerbau. Und kicideft dich, von den hecrden del-
net fchafe, und wcrdeft v/arm von den fcllcn, dei-
ncr ISmmcr, und cflcft honig aus den felfcn, und
Milch und Butter von den xygen, und werdcft
fett von den Hammeln und bficken, und al(b darf-
fcft wedcr kalte, noch fchneh, noch hunger fSrch-
tcn. Dan dein ganties Haufr. hat cine xwey facho
decke, und deine kammern find voll allcs voraihs
auf viel Jahr. Dafa du auch in dcr grofcn thear-
ung
A Unique Ephrata Manuscript. 31
85. Happy is he, which needeth not to expect in his Work a
bad End.
86. Happy is he, which hath a good Conscience, and quitted
every bad Beginning: also shall he find a good End.
87. Therefore leave all Works, which have God not for their
Beginning: for in a Thing, wherein God is not the Beginning, he
can also neither reward at the End.
88. And be carefull, not to have thy own self for a Scope in thy
Works, for also thou missest the true way, and bringest thy Works
to an End; but not thyself.
89. Be never idle; but work with Industry in thy Calling: that
thou mayst have something to give to the needy.
90. In all Things take care, not to eat anothers Bread for
naught: lest a Famine might come in the Country and thou must
pay dear for it.
91. Therefore put not thy Thrust upon another's Table, altho
thou canst have it: for the highest Recompenser, who doth see all
Things, might put it on thy Account, and thou mightst then have
nothing to pay for it.
92. Love not Sleep, lest thou might be impoverished: for a
drowsy Fellow must wear Suits worn out.
93. Therefore take Heed, never to neglect thine own Business,
and to eat Bread of thine own Farm; that thou mayst cloth thy-
self from the Herds of thy Sheep, and growest warm from the
Skins of thy Lambkins, and mayst eat Honey from the Rock, and
Milk and Butter from thy Goats, and growest fat from the Rams
and he-goats: and needest not to fear neither cold nor Snow or
Hunger. For all thy House hath double Coverings, and thy
Chambers are filled with Provisions for many Years, which shall
32 The Pennsylvania-German Society.
( «4)
ung und hungers-noth wirJt geiuig habcii.
94. Scy auch kciii fchlemmer und Prafl'er, damit
du oasdeine nichr ini wohlftand vcrzdircft, und hci-
oach in dcr noth, muflcll mangel Icidcn.
95. Tljcilc dcin brod dcm nungcrigen, und wo
du cinen nacket fichefl: fo klcydc inn. So wirfl du
cincn fchatz fammlen in dcr norh, und cinen vorath
auf vicl Jahr
^6. Sey nicht wcife, bey dir felbft, ehc du den
wcg dcr thorhcit durchwandclt haft Du m(>gtcft
fonft die thorheit vor wcifzheit befitzcn.
97. Und traue dir fclber nigs gutcs zu, bis du in
dcinen beftcn werckcn bid zu fchanden worden.
Dann nietnand ift gut, dann dcr einigc Gott.
98. Srcige ja nicht viber/ich, chc du die tiefen
gcmeffen, du m'6gteft, fonftcn in dcincm aufstcrigen
zu hoch kommcn. und ein andcirr roCiffe oich
fhirtzcn.
^, Klein und gcring fcjn, in fcinen eigcnenau-
gea. Das ill der (leg in Gottc^-kraflV.
^OETISCHE GEDlCnrE,
1
OMcnfch I bfdcnck es wohl, du (Icckft dem todt
im rachcn,
Wo du nach wolluft Icbft, kanGotr nigs au5 dir
madicn
2.
O Menfch I bcdcnck esdoch ! veilafz die eitlc welt ;
Sonft wirft du nimmermehT lur fiommcn fchaar gc-
z^hlt.
3.
Laizab, von deincm finn, dereitlcn woUuft freu4,
bonftmogt dichsTCUcndort, injennerewigkeir.
4. Vcrworffcn
A Unique Ephrata Manuscript. 33
suffice thee even in the greatest Famine.
94. Neither be a Glutton or luxurious, lest thou mayst ruin thy
Estate by debauching in Prosperity : and then suffer Want in Need.
95. Distribute thine Bread among the Hungry, and if thou dost
see any nacked, cloth him: then thou shalt gather a Treasure in
Distress and Provision for many Years.
96. Be not wise w^ith thyself, before thou hast travelled through
the way of Folly: lest thou mayst possess Folly for Wisdom.
97. And put no Trust in thyself, until thou are confounded in
thy best Works: for none is good, except the only God.
98. Ascend not too high, before thou hast measured the Depth:
lest in thy Ascending thou mayst come too high, and another might
cast the down.
99. To be little and low in his own Eyes, is the Victory in the
Power of God.
FINIS.
34 The Pennsylvania-German Society.
APPENDIX TO PETER MILLER'S
MANUSCRIPT
TO THE AFOREGOING SENTENCES, CONTAINING
A COLLECTION OF APOPHTHEGMS TAKEN
FROM THE FATHER'S WRITINGS.
1. Be still and retire within thyself. In all Things, which thou
undertakest to do: let not move thee from any Thing; except
which bringeth thee from the quiet Chamber of thine own Essen-
ciality. For from the stillness of Zion proceedeth the Brightness
of God: therefore be allwa)'s still, and attend to what the Lord
Speaketh within thee.
2. In all thy Doings carry thyself as poor and a Possessor of
nothing in this World, which by the Providence of God can be
every Hour transposed into an utter Dereliction on God, Angels
and Men, O what a happy Gain! when a Heart is emptied from
the Comfort of all Creatures, and O! what Gladness & Comfort
will it cause on the Day of the happy Eternity both on God and
his Grace.
3. If thou art mournfull, then be joyful! with the houfull: and
when thou art hoyfull, then be mournfull with the Mournfull, lest
thou mayst in an unbecoming Manner cumber others with thy
Burdens. Assist them, which were in Distress, and be merciful
towards the helpless. Comfort them, which were dejected, and
help the afflicted: so as thou wishest God to be toward thee, be
thou towards others.
4. Despise not those, which are in Favour with God, and love
not, which are by him hated. Let not thy Vessel be moved from
the Winds of thine own Thoughts: but when it is calm stretch
out thy Sails. When thy Time is over. Sleep: and when thou
awaked, look about after the fine Day-Spring.
5. In dark Times be bold and magnanimous: Prosperity be
afraid: if it goes mediocriter, be thou the same. In glad Days
be mournfull: in Prosperity Sorrowfull: if it goeth after thy
A Unique Ephrata Manuscript. 35
Wishes, mourn for it. And in all this have no other Concern : but
that thou mayst not neglect the Sufferings, which God hath
ordained for thy Salvation, as long thou livest on Earth.
6. Be of low mind, and cloth thyself not into a strange Form,
lest thou mightest be puffed up by something, which thou art not.
Also mind not, what thou art thyself, lest thou mayst abuse
another's Goods: therefore be emptied both of what thou and
others are, for an emptied Mind is a Tabernacle of God, and a
possessor of Nothing is His Property.
7. Cloth thyself in White, and have no Blood-coloured Gar-
ment, except what clotheth thee for the Cross ( :the Purple-Cloak
of Christ:) What hath in itself no remaining Substance, tell not
to others. Thou shall not lie neither against God nor Men; but
study both to talk, and to keep Silence well, then shall thou be
acceptable both before God & Men.
8. Thou shalt not rest securely in thine own Station. The more
thou thinkest to be safe, the more dubious thou shalt be thereon,
especially when thou art not yet returned from weeping, for it is
written: He that goeth forth and weepeth, bearing precious Seed,
shall doubtless come again with rejoicing, bringing his Sheaves
with him Ps: 126-6. O how many dangerous Irregularities are
found in our well-meaning contentedness with our own-Self.
Therefore, if thou will be sure, entertain a continual Disagree-
ment with thyself: yet have the most Confidence unto God and
thy Nighbour and the last of thy self.
9. Whosoever concerned himself for thee in thy Distress, for
him shalt thou concern thyself in his Wellfare. If thou dost pros-
per, bewail thyself: if Things do ill with thee, be glad. Carry
no Burdens, which are heavier, than thou art, or else thou shalt
have no Wages for thy Labour, and shalt besides forget thyself,
and neglect that, which is the most necessary. Only carry thyself
well, and thou hast worked well.
10. Thou shalt in all thine Words and Deeds have no other
Will and Intention, but to make thine Nighbor happy, and to be
unto him useful and edifying : and thou shalt between him and thee
36 The Pennsylvania-German Society.
neither be his or thine own Judge, lest thou mayst pass Judgment
for him too severe and for thee too Mild.
II. Thou shalt in all thy Life meddle with nothing else; but
to love the only God from thy whole Heart, above all Visible and
invisible & Created Things. And if this seemeth to thee too
tedious: then spend thy Time in such Things, wherein thou canst
be to thy Nighbour usefuU and edifying. But thine own Things
do also, that thou mayst be clear in thy Conscience at the Day of
Judgment.
11. Be not over-happy in passing Judgment over that, which is
good or evil, before thou hast known anothers Scope, and the
Issue thereof : for perhaps the one hath with an imperfect Thing a
good, and the other with a perfect Thing a bad Intention. There-
fore be carefuU at all, not to imbark into another's Affairs, whereby
thine own suffereth Detriment.
12. Be never idle, watch, contemplate and meditate, who
governs thy Doings: whether it be the chastising Spirit of God,
or thine own perverse Nature. Besides this be easy, and meditate
only such Things, which transcend thy Comprehension: then shall
thou be qualified to receive advises from God, & sinnest not.
13. Be peacable in all Things: art thou despised, content thyself
therewith, thou art safe: art thou put in Eminence, suffer it as a
Malefactor, and watch thyself narrowly. Whosoever hateth thee,
for him make Attonement: bear him, which loveth thee, and of
him, which prayeth thee, hold mediocriter.
14. Be not against any Person, except thy own self: for thou
canst bear this, without hurting another. Whosoever is not against
thee, against him thou shalt be neither. And if any is thy Adver-
sary: him shalt thou love, like thyself, and thank him, for he
laboureth for thee gratis. Him, which is concerned for thee, thou
shalt neither praise nor revile, for thou hast from both no Reward.
15. Rejoice at thy God; rejoice at his Love; rejoice, that he is
so marvellous in his holy Councils; rejoice, that he hath so
marvellously forseen thee to everlasting Salvation ; rejoice at that
great Work of Grace in the new Covenant; rejoice that a naked
A Unique Ephrata Manuscript. 37
Jesus, nailed on the Cross hath acquired for thee such a high
Warfare to thy own Salvation : and therefore be glad at all Times.
16. Not a better Proof have w^e of the Way to God, but this,
viz: if one gets rid of himself: for as much a man possesseth him-
self, as much is he an Evildoer, and hath an unlawful Property,
& can therefore not escape being punished. And therefore so far
as a man is emptied from himself, so far is he free from Sin, & so
far he is free from Sin, so far beginneth he to love God.
17. Before all Things be watchfull not to loose the Love of the
holy Being of God, when thy Nighbour, Brother or Friend Sin-
neth against thee: and, what is the most, beware of that Sin care-
fully, of which the Good is the Cause; for this Sin is the Pleauge,
which spoileth at Noon-Time, because we think to render God
thereby a Service. In all Winds and Storms sit thou calmly in thy
Hut, and Think on God.
18. If thou wanted to be sure of thy Salvation, it will be necesl
sary to raise sometimes within thee a Doubt and Mistrust against
that good, which thou hast acquired by thy Conversion, viz:
whether it is deriv'd from Grace or thy own own Natural Prop-
erty, and if thou findest, that thy Good is too much mixed with
Nature: thou owest yet God a Conversion; therefore take heed
not to be too careless in thy Life.
19. Love to be in a low Station: yet be not alone low, but also
upright; lest thou mightst fall into Hypocrisy. For as it is neces-
sary for thee, to be low-minded, even so shall thou learn therein to
boast upon thy Greatness, or else robbest thou God of His own.
20. Do not neglect the Time of thy Youth: that thou mayst
recommend thy Age unto God. Thou shalt neither mourn or
rejoice at any Thing, which hath in itself no Cause for Life
eternal. If thou art distressed, then remember the Vanity of this
and the Joy of the Life to come: and be for nothing more con-
cern'd; but that thou mayst possess thy Soul with God in Peace.
21. Be neither a Glutton, nor luxuriant: thou shalt neither in
temporal or Spiritual Things elevate thyself, lest thou mightest
appear in another Form, than thou art, and might afterwards at
38 The Pennsylvania-German Society.
another Time be humbled. A Greater Perfection is not, but not
to appear in a strange Shape : yet must Holiness have a Covering.
22. If thou art in Sufferings, and art Sorrowful! in thy Soul,
then take Care, not to burden therewith thine Nighbour, neither
in Words, nor Deeds or Gestures, or else thou robbest thine own
Crown: for in as much as thou disburdenest thyself from Suffer-
ings, thou deprivest thyself of the Crown of Life eternal. And
when thou cumberest therewith thy Nighbour, and he beareth the
same willingly, he will gain that, what thou loosest.
23. If thou prayest, be free from all Images, and empty thyself
from all created Things. Thou shalt not pray for any Thing,
which thou canst comprehend with thine own Thoughts, or else
thou adorest the Creature, and not the Creator. But will those
truely pray, then shall thou penetrate with thy will without the
World and Time: for also shalt thou come to the Godly Magia,
where thou will find all, for which thou hast prayed. And hast
thou attained to the Will of God, then thy Petition is granted.
24. If thou will find the way to Wisdom: then meddle meerly
with such Things, which thou understandest not. And from what
thou understandest not, thou shalt not speake: and if thou under-
standest the same, yet esteem the matter itself higher, than that,
what thou understandest thereof.
25. If thou wilt please God, dis-please thyself in all thy Doings
and levell all thy Designs against thine own Inclination: and
believe of God only such Things, which are against thee. What
thou likest, on the same shalt thou die, lest thou mightst change
Death into Life, and Life into Death. Make a Doubt of thine
own Doings whether right, and of thine Nighbours Doings,
whether wrong, and thou shalt please God.
26. Build not thine House with Sins, neither thine Apartments
with unrighteousness. Paint not thyself white with another Man's
Blackness, neither cloth thyself in another's Beauty. In all
Things let thy Soul be satiated of thine own Works, whether they
be good or bad, and according to them thou shalt be rewarded.
27. In all thine Adversities be easy, and have no Thoughts, lest
A Unique Ephrata Manuscript. 39
thou mightest Sin against God. If thou farest wall, remember
God, and be carefull, not to forget him. Neither shalt thou esteem
any Thing for thy Best, unless thou sufferest thereof Sorrow of
thine Soul: nor hold any Thing evil, except thou hast suffered
thereon Dammage in thy Salvation, or in the Hope to God.
28. Have no other Thoughts of thy own Self; but that thou
art against God, neither have any other Thoughts of God; but
that he is against thee: Yet shall thou think of God nothing, but
what is good, and suspect of thy own Self all Evil, and therefore
have a Dislike on thyself, and esteem greatly what commeth from
God, Also shalt thou please God, and hast fighted a good Battle.
29. Be not envious or uncharitable against thy Nighbour,
Brother or Friend: for an envious Heart is bound with Ropes of
the Hell, and can not reach future Comfort, and an uncharitable
Heart is separated from God and his Communion. Therefore
take Care, that thy Light be not extinguished, and thou must
travell in Darkness.
30. Be friendly to all Mankind, without Assimilating thyself to
the World, and Communicate not with the Sins of others. Thou
shalt wrong nobody on thy Side with thy Doings, neither cumber
any with thy Burdens. Him, that wrongeth thee, recompence with
Kindness, and pray for him, which aggravateth thee : and therefore
be in thy whole Life edifying both to Friends and Enemies.
31. Fight against nothing, which proves too mighty for thee:
neither shalt thou oppose that, which is lesser than thou ; but thou
shalt like to be least. Thou shalt act in no Thing, as thou
thinkest to be right: but shalt observe, what is right before God,
altho' thou hast a different notion thereof, for it is written: that
the Imaginations of the Thoughts of Man's Heart are only evil
continually Gen: 6-5.
32. Whosoever watched well over himself, ought to be praised:
and whosoever can quit himself, is honourable. Whosoever for-
gets himself, is rich: and whosoever will loose himself, shall be
found again in God.
33. Be with all thy Heart concern'd for thy everlasting Salva-
40 The Pennsylvania-German Society.
tion, and let the Days of the longanimous Visitation of God not
pass by in vain. O! what a Treasure canst thou gather, when
thou layest hold on Life eternal, and dischargest all Cares and
Sorrows of this World.
34. Be not a Backbiter among thy People, or else thou shalt not
ascend to the Mountain of God. Before all Things love Sincerity
and Truth from thy Heart, and have not a two-forked Tongue:
for also shalt thou be assimilated to God and his Image. Neither
talk nor think an Evil against another: or else thou art the same,
what thou talkest or thinkest. For whosoever is evil, thinketh
Evil: and whosoever is good, thinketh good.
35. Lobe all Men without Difference; but let the Saints, which
are acceptable before God, bestow upon thee as much Love, as they
have, also thou be acceptable before God, and Men shall honour
thee, And take good Care, not to refuse the Love of the Saints, or
by hurting them to make them cry to God because of their Love.
But the Wicked and refractory thou shalt love.
36. Carry no Burdens on the Sabbath-day: but when God
resteth within thee, thou shalt also rest within him. And when,
God worketh within thee, thou shalt also work within him.
37. A solitary Life, which is separated from the World and
Creatures, ought to be thy greatest Treasure: for we can easily
forfeit our Fortune in this World. Whosoever doeth so, as he is
from his Nativity, is already in his Place: therefore shall Man
learn to know himself and his Creator, and what the Grace of the
new Covenant is.
38. Take Heed, not to allow thine own Productions a free
Course to bring thee to their intended End, or else thou shalt
gather a great Heap of Fire-wood, which will make thee hot at
that great Day. But if thou wantest to be sure, be suffering and
dying in all they Doimgs, that of thy Doings might remain nothing,
of which thou canst not take an Advantage at the Day of Eternity,
For all, what we gather here, we must spend there, be it good or
bad.
39. Have not a precipitant Anger, and be zealous for nothing,
A Unique Ephrata Manuscript. 41
but what can again attone thy Zeal, 1. e. the Love to the holy Being
of God. Whosoever disjoined himself from thee, him shalt thou
maintain, and wait for him, under the Patience of God, to his own
Reconciliation, that he might not perish on the Day of Judgment.
For the Love hath the Shield of everlasting Salvation.
40. Talk nothing without Faith, in order to fructify on that
great Harvest-day; for it is written: that men must give an
Account from every vain Word. Hear not that, what thou darest
not to say : and what thou dost not like to hear, thou shalt not tell
it to another. In all thy Doings regulate thyself after thy Nigh-
bour's temporal and eternal Wellfare, and thou shalt live.
41. Be mercifuU, and have Compassion with the distressed:
remember in all thy Doings, what a Reward thou hast to expect
for thy Labour. Judge no man, before thou knowest his Thoughts,
perhaps hath he a good Intention : therefore take care, not to con-
demn an innocent.
42. Hate not neither thy Nighbour, Brother or Friend, and
take Care not to wrong the Elects of God, for they are his Orphans,
and their Supplications ascend through the Clowds before him,
which helpeth them and therefore despise them not.
43. Whosoever acted prudently with his Tongue, is a wise Man ;
but which followeth his own Thoughts, is a Fool, whosoever
taketh too much Care of himself, shall loose his Soul: but who-
soever neglected himself, shall find himself again in God.
44. In all thy Life concern thyself for a good End, because all
our Works shall be brought before the Judgment of God, let them
be good or bad. Therefore love only such Things, from which
thou canst expect a Benefit at the Day of Judgment. And let all,
what increaseth not thy Harvest on the Day of Eternity, pass by,
then art thou safe.
45. In affliction of thy Soul let thine Heart rejoice: but when
thou hast Gladness, then are Sorrowful for the Life to come.
Thou shalt neither want, nor know or desire any Thing of God ;
but shall allways think ; I understand not, neither do I know, what
is good, because I am not yet a Child. For these know alone, what
42 The Pennsylvania-German Society.
the Father wanted: and when they, being hungry, ask from him
Bread, he will not give them a stone.
46. Be not wise with thyself, and have no other Thoughts of
thyself, but such as thou art thyself : that thou mightst not sustain
a Loss. In wellfare, and when thou hast a good Cause, think little
of thyself: but when thou art low and despised, then boast upon
thy Greatness.
47. Be carefuU and solicitous in all Things: and meditate only
about such matters, which appertain to thy Salvation & Peace.
Forget all Things and thyself : then shalt thou get clear from vain
transitory Things, and shalt be taken up from God and the incom-
prehensible Eternity. All what we do and work out, is deficient:
but what do not work, is of great Value, and remaineth for Ever.
48. Thou shalt do neither Good not Evil for thy own Ease:
but die, that thou with a clear Conscience mightest live, and live,
that thou with a clear Conscience Mightest die: For whosoever
doth any Thing for his own Ease, is in that, what he doth, not in
the Communion of the Son of God.
49. Never reprimand thy Nighbour, Friend or Brother about
any Thing except thou canst answer for his Defects, and attone
him before God : or else instead of reforming him, thou lodest him
with heavier Burdens, also that his Debts and Burdens grow
heavier than his Defects. Therefore be carefull, never to talk or
think any Thing from thy Nighbour Brother or Friend without
Love and Mercy.
50. Love not the Sleep, lest thou mightst impoverish thyself:
neither be too precipitate in thy Running, lest thou mayst neglect
any Thing. In all Things, which thou takest in Hand, make
thereof the Beginning so, as thou wishest to have the end. Happy
is he, which in all his Doings hath not to expect a bad End. There-
fore take Care in all Things, not to make a bad Beginning, then
shalt thou come to a good End.
51. Thou shalt not leave the right way for the sake of others:
neither shalt thou because of the great Multitude of them, which
are Wicked, let the Love of God grow cool within thee. Nothing
A Unique Ephrata Manuscript. 43
shall disturb thee, to recede from the true Way: and if the Sins
and Iniquities of others over-whelm thee, be not disturb'd, but
make thereof Advantage to thy own Reformation.
52. Let none reprove thee, but thine own Evil, and reprove
thou nobody, except thine own Folly. Fly both from the Praising
of the Wicked, and from the Reproach of the Pious. Neither
shalt thou do any Thing either for temporal Honour's or Profits'
sake: but study alone to please God, that thou mightst live for
Ever.
53. Happy is the Man, which in his Calling soon becometh poor
both in Body and Spirit: in all Things, which we do besides this,
appeareth not the Image of God, but our own; but by Poverty
and Nakedness a man is free'd from all adherence to himself. For
every Man hath within himself a Selfishness, from which, if he is
not free'd, he can not see the Face of God.
54. There is no other Sin, but to live without the Nature of
God; it is written of Abraham: he kept my Laws and Statutes.
God is longanimous, merciful and friendly, and possesseth himself
not: and thou shalt neither possess thyself, nor have any Property,
if thou wantest to be found within him. God is righteous, and
therefore doth he never enter there, where we have yet something
to loose.
55. Whosoever possesseth earthly Things, can not possess him-
self; and whosoever possesseth himself, can not possess God; and
whosoever possesseth God, hath found his true Property. O how
happy is he, which came home, and rested also on his Mother's
Bosom. He hath travelled well, which left his own ugly Seat:
and he sitteth well, which hath Feasted at all Times that, which is
the most bitter.
56. Thou shalt value thyself neither too high, nor too low:
neither shalt thou in thy Judgment too much exact or suppress thy
Nighbour, that also (to his Character) both something better or
lesser might be added without perceptible Alteration. If thou
appearest to thyself much despised then have great Regard for
thyself ; and if thou seemest to thyself to be honourable, then humil-
iate thyself.
44
The Pennsylvania-German Society.
57. I know for the Future no other Labour, but to rest & to
bear the Work of God: if in former Times I hath not paid too
much Regard for myself, and instead of that exercised myself more
in quitting myself, I might have obtained that Peace, which my
Heart sought for. But now my Nullity is publickly revealed:
God have Mercy upon me, that I may Succeed.
AMEN.
THE ONLY KNOWN PORTRAIT OF PRIOR JAEBEZ (REV. JOHN PETER MILLER).
