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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. 

(3) 


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. 


(4) 

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&gteft  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. 


(5) 

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. 


l8  The  Pennsylvania-German  Society. 


(7) 

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. 


20  The  Pennsylvania-German  Society. 


(8) 

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. 


22  The  Pennsylvania-German  Society. 


(p) 

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 


24  The  Pennsylvania-German  Society. 


(10) 

^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. 


26  The  Pennsylvania-German  Society. 


(") 

<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 


28  The  Pennsylvania-German  Society. 


( >i) 

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. 


30  The  Pennsylvania-German  Society. 


( 13 ) 

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).