DIVINITY AND PHILOSOPHY Dissected, and set forth, by a mad Man.  
The first Book, divided into three Chapters.  

Chap. I. The description of the World in man's heart: with the Articles of the Christian Faith.  
Chap. II. A description of one spirit acting in all, which some affirm is God.  
Chap. III. A description of the Scripture according to the history and mystery thereof.   
Amsterdam, Printed in the Year, 1644.   

Dear Friend and Reader,  
HEre is Divinity and Philosophy dissected and laid open to the view of the world, by a mad man; therefore if the manner & phrase be not so exact, as that it is not able to satisfy the curious eye, or abide the censure of the nice Mercuriallist (who is apt to carp more at the misplacing or neglect of words than matter) it is no great wonder, nor care I whether they be satisfied or not, seeing my intention is to declare the matter according to my own mad mind, unto those who will under stand it after my mad manner: The reasons why I expose it to the general view needs not much be questioned or inquired after in this age, wherein the whole world is full of so many distracted heads and religions (which say, Lo here, and lo there is Christ) that many are put besides their wits in straining them out of joint to inquire with Pilate what is truth; by which it may be gathered that in many ages the same hath been in obscurity without being discovered or searched after: nor are there any to be found amongst the multitudes of those who bear the name of men, that are able, or at least willing to rectify them by resolving the question. Wherefore I have thrust myself upon the Theatre in this mad posture and act, in publishing my mad mind amongst the rest, to prove if any will accept my madness for truth, the which I dare not avouch for truth to all, because I know most men are full of self conceited or imaginary knowledge; so that if the highest, divinest and greatest wisdom and truth that can be written or expressed by letters, were laid down to them, they will not admit of, nor receive it in their understandings, but will esteem of it as the greatest blasphemy, folly and lie in the world. Besides, I am not so ignorant in my madness, but that I know likewise that several eyes and judgements will look upon and into it, and according to their eye or judgement, it will appear to or in them, and so I do expect their thoughts and verdicts to pass upon it: therefore I say, I will not, nor dare not maintain it to them, in respect of their various capacities, conceptions and dispositions, but only leave it to the diversity of censures as every one doth find it to or in them, earnestly desiring that they may understand the best sense for 〈◊〉 or profit, which is my real intention. As also I propound it for a trial, 〈◊〉 there be any in this uncharitable and selfe loving age, that out of true love and sound judgement will extend his hand to help a mad man, and answer him so as is able throughly to rectify and cure his judgement in demonstrating to him by more probable, substantial and apparent reasons, his error in this following Treatise, & be his director to a more sublime and higher truth in the thing treated of. I doubt not but the truly divine, and right reasonable, or the truly wise, able and sound in judgement, is so wise and good, that he is able and willing to cure distempers of all sorts, to whom I am always willing to submit my judgement upon better grounds: however, dear Reader, whosoever thou art, whether friend or enemy, whether wise or mad man, I wish thee no less happiness then to myself, who desire to be in my wits and right mind to God, although a fool and mad man to the world: if those things spoken here, trouble or offend thee, so as thou conceive hatred or malice against me for the same, or that thou thinkest that any prejudice may redound to thy own or others judgements (or religions) by this ensuing Discourse, I beseech thee pacify thyself first, and judge not rashly, or before thou knowest, nor blame me, but first enter in judgement with thyself, by pondering and considering in thyself, that if thou hadst ever under stood or known things aright thou couldst never have been offended at any thing spoken, or at least intended for thy good, much less could the words of a mad man have stumbled or offended thee, for to the wise all things are profitable: but if any do reap good thereby, let them know that out of a hearty love I earnestly intent good to them and to all, and wish from my heart that they may attain unto the perfection thereof, for their own everlasting peace and tranquillity in mind: nor is it impossible but perhaps that which seemeth to be a lie and madness to some, may appear to be the real truth and true wisdom to others; thus wishing thee the true knowledge of all things and their cause, together with the fruition and enjoyment of the truest happiness, which is God: I am thy true friend.   

Errata.  
Page 21. line 36. For negative read vegitative. p. 22. l. 16. r. feeleth. p. 37. l. 21. r. taste of.   

CHAP. I. The description of the world in Man's heart.  
AS for the creation of the world, it is in Man's heart, as Ecclesiastes saith in the third Chapter, it is internally; and in the first of the Hebrews, he saith that God hath created the worlds, speaking in the plural number; that is, he makes a first and second creation of Man: now the creation of God's first world in Man, is Man and God joined together from eternity; and this was that deep silence and waters that God moved or brooded on, and he separated the waters from the waters, for God is that light and holy spring, and Man is that dark and black water; and God is the Heaven, and Man is the Earth; and the separation is the first day for distinctions sake that we may know God from ourselves, I mean the firmament and separating light and darkness is the distinction; and that is the first day in Man which is called the Evening and the Morning: So these waters is the flowing of the minds of God and Man which was separated; the mind of God floweth above the firmament and in his own light or sphere or in himself. The Man, his mind floweth under the firmament and on the earth or in himself, that his dry land or earth might appear; and this separation of minds or waters is the second day or light that discovers two, one discoursing to the other, and saith, let us make or do these things, and so this day or light hath its evening and morning, which is a whole day: and God saith, let the Earth bring forth fruits; now the desires and affections are the herbs and fruits with their seeds, that is their proper selves that bringeth forth their own kind in Man, for every affection, thought and inclination, hath its own seed in itself, and doth produce its own fruit out of us, which is good in their own kind; and the appearance of these things in us is the third day in man, with its evening and morning, for the evening and morning maketh the whole day. And God said, let there be light in the firmament, which light is the Son and glory of God and Man Christ Jesus, and is the light which distinguishes or discovers the minds both of God and Man to each other: and the Moon that is in this distinction that rules the night or the dark Man, is the instruction, and the good advices, that the Sun or true day light shineth through them to the Man, and all the stars in this firmament are the lights of God's graces that is several to the Man to enlighten his dark heart that he might see the glorious Son through these gimmering lights, for his dark eyes is not able at the first to behold the glorious Son, but by degrees the holy God brings him to it; so these holy lights in the Man are the fourth day with his evening and morning. And God said, let the waters bring forth fowl and fishes; which waters are the flowing sea of thy mind, and the fowl or birds are the flying fantasies that fly about the heaven of our souls, and the fishes are thy delightful thoughts that swim up and down in thy mind, and all these are proper selves with their seeds, and are very good in their own kind, and are useful for the Man, and for his pleasure and delight; and this is the fifth day in man with its evening and morning. And God said, let the Earth bring forth all beasts and creeping things; which beasts is the passions of thy mind, some of which thou mayest use and eat of, and some thou must keep under and not eat of, as the Hare which is thy fearful passions, and the Swine which is thy voluptuous appetite, and the birds and fishes (which will not be orderly) thou must keep under and not taste of; for we must reign and keep our fantasies (that is the ravenous and destructive birds) hood winked, that they may not see nor go beyond their limits to disturb the soul with their disorderliness; for David did kill a Lion and a Bear, and fought with Goliath and killed him; which Lion is thy strong unruly appetite, and the Bear is thy unorderly and bloody self will, and the Goliath is that evil or devil, that is thy unreasonableness that raileth against thy God, or good which is thy reasonableness. Now these thoughts and fantasies (unruly passions, appetites and unreasonableness) must be kept under and ruled, or else they will disturb and destroy thy soul, but kept under, ruled and ordered are useful to the Man; but this keeping them under is death to them, for they are mad and cruel (let lose) and keeps the soul and reason in all subjection, so that no good shall appear in the soul but they will destroy it; for these beasts, birds and fishes, will destroy and devour all the rest of the peaceable beasts, birds and fishes (as the dove, or thy innocence or meek lamb, or peaceableness) and all those peaceable creatures that would be at rest in thee, and please thee, and give thee rest: for Samson killed that Lion that came roaring upon him, that was his strong and ravening appetite that would have devoured him, so he saith afterward (when he had overcome his ravening appetite) there came sweetness out thereof where with he was refreshed; for he saith, out of the eater came meat, and out of the strong came sweetness, so that appetite that would have devoured him (keep'st under and set upon the love or desire of goodness) was meat and sweetness to him. And God and Man said, let us make or set forth our image, which is male and female, that is true righteousness, holiness and pureness, that should rule over these birds, beasts, fishes, and all creeping things that moveth in the world of Man; and they give them names according to their natures and qualities that they see in them: so this is the sixth day in Man with its evening and morning, and all things is good in their kind. So the rest of Gods discovering (or creating things) is that holy rest and dwelling of God and good in the Man, for he hath showed Man all things, and he discovers himself the last, which is the best and holy rest and peace of things, and is the Sabbath or seventh day with its evening and morning, the holy rest in man which he should have kept for ever, and never have lost or broken: this rest is the holy Godhead or breath of life that is given to the Man, and is light of his light, and the life of his life, or breath of his breath; for Man without God is dead, and his life and breath is death without the life and breath of God: So God gave himself into the hands of Man to see what he would do with him, for he loveth the Man as himself. Now when the Man seethe that God hath given all things in his own power, then comes the subtlest beast that is in the earth of Man to entice or allure the Man, and to be master of all in him, and to rule all things, and this beast is the wisdom of the flesh, or the wisdom of the dark man which is sensual and devilish; and now the Man or female having her will, and being free, having all things in her possession by the free gift & love of God to her, desires to rule by her will and wisdom, and to let God alone, and forsake his counsel and wisdom, & rule by herself and wisdom, which is blind, sensual and evil, and this is her guide, and she will be her own God to do her will, lusts and desires, and she in blindness will distinguish between good and evil, who knows nothing at all but by the light of God's grace and goodness in her, which she hath forsaken, and is ruled by her own self and wisdom, that calls good evil, and evil good, and so it is all lies and falsehood which the Man is ruled by; and so he is lost and damned from God and goodness, and is joined to a lie and deceitfulness, and hath made God taste of her deceitfulness by her forsaking him: for she that is his wife hath forsaken him which is her mate and yoke fellow, and so he is lost and hidden from her, and is under her earthly man of sin, which is in hell: for that which should be uppermost is undermost (which is God) and that which should be undermost is uppermost, for all thy brutiall passions and beastly appetites (which should be kept undermost and ruled) is uppermost, and they rule and govern thee, and all things in thee, for they keep God and goodness under them and will not let them appear in thee, but kills and crucifies them as soon as they appear in thee to give thee counsel for thy good; and so the Lamb of God is slain in the beginning of our first world, or at the first appearance, discovering and distinctions of things in us; for in one infancy or nonage, all things is in silence, and we are a Chaos, and God is in this silence, and with us in this Chaos, and in his time and when he saw the ripeness of this Chaos, he set forth all things in us, and made them appear in their order and places to us, and gave all things to us as our own, and in our own power, because we should be free to bind ourselves or stand free according to our pleasure; for there was life and death set before us, so that we might bind ourselves to either or stand free as we were, and bind ourselves to neither, because that Man should not complain, nor grieve in his spirit that he should be tied against his will to any thing, therefore all men appear free to stand or fall, or bind themselves to what they please: but Man ties himself to the brutiall passions of his mind, and leaves God and goodness, and so they be hidden and lost in him, so thy passions, rules & domineers over thee, and thy blind wisdom or subtle serpent carries thee into all misthiefe and lies, and deceives thee, and makes thee have a hellish mind which is a cage of all unclean and hateful birds: for thou art the kingdom of hell, and thou art full of hellhounds, dogs and swine, wolves, and Tigers, Lions, and Bears, Serpents, and Cockatrices, and all venomous things, so that there is no good thing in thee in thy off-fallen estate, for if God or goodness should appear in thee, thy beastly and devilish crew would destroy him out of thee, so that thy God or goodness doth lie under thy earth (or under thy hellish being) which a mighty power holding forth a slickering sword, which is the law of sin that cries vengeance, and saith, I will repay, and saith, thou must die, and all thy hellish crew: for this law requires death for death, eye for eye, and tooth for tooth, for thou hast killed God and goodness, and these murders flieth in thy face by this mighty power with the sword of justice in his hand, that stands to execute thee and kill thee for killing: and this is the patience of the Saints, which saith that they that killeth by the sword must die by the sword; for this is justice that the bloodthirsty might drink blood, and so Man thou shalt never be happy till this justice is executed upon thee and upon all thy hellish crew, and that thou art dead, buried, damned and lost with Christ and God, and that thou and thy wicked crew is seen no more, and thou art turned to thy dust, and into thy old silence with God again, and art as if thou wert not; and than God in his time will create thee a new world, and renew all things again in thee; for there shall be new heavens and a new earth, wherein shall dwell righteousness in thee. David saith, Create in me a new heart, O Lord, and renew a right spirit within me; that is, when thy old world, or Adam is destroyed in thee, that Man of sin, or that vessel of wrath that was borne for destruction or to be damned; for our old world is to show the glory and justice of God and his mighty power in the Man, and to the Man, and that the Man should see himself lost and damned; and when he is come to this pass than shall he see his mighty power in saving him, and creating him a new creature or new world: for the first world was to show the manhood, and all her glory, what she is, and that all things were given into her hands to do what seemed good in her own eyes: and she let all things run disorderly and spoilt all things, and that which she should have governed did govern her, so that all things is turned upside down, and Man sees his own strength and wisdom is foolishness: for God lets man alone with his first creation, to show him what he is in his own freedom; and if man had not been left alone and free, and had not had all things in his own power, he would have repined, therefore he was left free to see his own weakness and inability: so he desired to be his own God and ruler, therefore God gave man all things in his power, yea even himself also, to see how he would use him, for God saw man's covetous desires, and so God put himself and all things else into his hands to do what seemed good in his own eyes, and so nature or man appeared, for that that is natural is first, and is the first Adam, and that which is spiritual is last, and last Adam or God; for the first man Adam is earthly, and the last Man or Adam, is the heavenly or Godhead Man: so man if he desres not to be changed, or become the last Adam, shall remain for ever in his first estate, creation or first world, for his first world is his misery, because he desires to be his own guide, and his blind wisdom is his own destruction; and because he disregards all good, so he shall be with himself and his hellish crew till he is weary of himself, for he hath given himself to pride, which makes him think he is better than other men, which is a lie and a deceit: and he is given to covetousness of the riches of this world, which all perish with the using; and he is given to luxury, gluttony and drunkenness, which makes him ready to starve, another time for mispending the goods he getteth to maintain his livelihood: and he is given to seek honour and worldly estimation, to wrath and furiousness, about these things which are all lies and vanities, and perish with the using; and to backbiting and evil surmising one another, to murder in secret and openly, to hatred malice and hypocrisy, with all uncharitableness, about these lies which all perish with the using, for here is nothing but howling, crying, sighing and mourning, about these lies and deceivable things: for when pride hath exalted a man to honour and great estimation, than he rejoyees, and that is his heaven or God to him; and strait envy in another man is troubled at this his honour and greatness, and devises some plot to throw him down, and when he is thrown down, that is hell and death to him, than he sighs, mourns and grieves for this deceivable lie; and the covetous man he covets the riches of this world, and will cozen, lie and cheat any man to make himself rich thereby, and many times comes fire and destroys his riches, or one backbiter or slanderer or other, devices some mischief against him, and bringeth him under the penalty of some law of men, that he pretendeth he hath broken, whereby all his riches that he hath gotten is lost and taken from him, than he mourns and grieves, because this deceivable god hath left him, and is fled, leaving him comfortless; and the glutton and drunkard that lives in luxury and voluptuousness (which is his heaven or god) when penury, want and grievous diseases cometh upon him, then cries he out against himself, and grieves at his folly, which is a hell to him, now when it is too late; yet so soon as he recovers health and means again, he returns as bad as he was before, like the dog to his own vomit, and the sow that is washed to her wallowing in the mire: and the murderer that in his wrath and choler doth kill a man (which murder in his passion is the heaven or god of lies that pleased him) afterwards when the law of sin, or justice of man, comes to execute him, than justice or the law of sin executing its office, proves a hell unto him: therefore if thou desirest no harm to be done to thee, thou oughtest not to do any to another, but if thou dost, this revenge (or justice in him whom thou wrongest and does to him as thou wouldst not he should do to thee) retort bacl upon thyself, and thy own conscience cannot deny but that it is just and good, although it be death and hell to thee, and that thou canst not abide to suffer it, for thy justice and law of sin saith, an eye for eye, tooth for tooth, and life for life: the moral Law and ten Commandments is in thyself, and it is thy own natural desires to them, for thou lovest God or good with all thy soul, mind and strength to be done to thee, and thou dost naturally love thy neighbour as thyself, because he is thy Samaritane, and doth good to thee, for thou dost naturally love those that do thee good, and that is reasonable; thou dost love the Sabbath day, for naturally thou dost love rest, and naturally thou dost love and honour the place from which thou camest which is thy father and mother; thou dost not naturally desire to be killed, therefore thou sayest, I must not kill; thou dost not desire any should take thy natural propriety from thee, nor falsehood to be done to thee, therefore thou sayest, I must not wrong another man by enjoying his wife and propriety, or rob or steal from him his right, or what he hath laboured for, for the labourer is worthy of his hire; thou dost naturally hate to have a false accusation on thee, therefore thou dost say, I must not bear false witness against any one, and so the rest is what thou wouldst not have done to thee that thou must not do to another; for S. Paul cried out against himself, and said, that he did the thing he hated, and did disallow, and did not the thing that he did allow and love, but sold himself under the law of sin which he hated; for this law and curse is added because of the transgression, which is just to reward every man according to his works, for this law of works saves no man, but condemns all because all men have sinned; and as long as man lives in the fleshly lusts of sin and concupiscence, he is under this law of sin and curse, and cannot please God: but the world is mistaken of Paul, and thinks that he meant and said that as long as he lived in the flesh (or in this organical creature of the four elements of clay) he should sin; if this were the meaning of St. Paul, sure he must kill himself, and advise all men to do the like, or else they could not please God, for that which hinders us from pleasing of God must be taken out of the way; but Paul saith, that Christ hath taken him away from the curse and law of sin by faith, which faith is the power of persuasion, and convincing the heart of sin and unrighteousness, and the works of faith is to crucify the sinful flesh and lusts, and to be obedient to God and goodness, and that faith of Christ saves thee: and Paul saith, that he thanks God he is dead, and that Christ is now his life, and that he lives now by the faith of the Son of God, which is by his loving persuasions, and that confidence and reality of truth which he found by the obedience of Christ in him to God and goodness, and so that flesh of Paul is dead and crucified to him, so that it is evident by the sense of Scripture that Paul meant that flesh of sin, and not the organical creature that he then lived in: for we know nothing of God nor of the devil, but what we see in ourselves: for St. John saith, what we have heard and seen and tasted, that declare we unto you; for we must not imagine the powerful and mighty Godhead to be any Idea, Image, or likeness of any thing, but what he hath declared himself to be to us; for it is said, that Christ is in us, and God is in Christ, so that the Godhead lives bodily in us that hath ceased from sin, for of that omnipotent and mighty power that upholdeth and discovereth all things, we know nothing neither of ourselves or any thing else but what he pleaseth to discover unto us: therefore in thy first creation, or first birth, God discovers thyself to thee which is Esau or Adam, and thou hast all things in thy possession, and thou art the God and Lord of all, for thou art the God of this first world that hath blinded thine own eyes with thy serpent subtlety and wisdom of the flesh, and thou art ashamed of the naked truth, that is the light of God's grace to discover and lay all things naked and bare before thee; but thou coverest and hides the truth with the leaves of thy own fruits, for thou art ashamed of the truth, and when God calls thee in the cool of his day, and that his light and fire gins to wax cold in thee, thou hidest thyself from him and art ashamed of him as thy nakedness, for thy wisdom hath opened thine eyes to thyself will, and hath shut them up to the naked truth, and so thou art lost and damned from God and goodness, for thou hast deprived thyself of him, and hath hid God in thyself as thy shame, for thou art ashamed to come before him, and therefore thou hidest him with thy partition walls of sin, and now thou art clothed with thy own death, that is the law of sin, and thy own justice in thee; for the skins of thy innocency that thou hast lulled within thee (which is the death of God and Christ) is thy clothing, and so thou art clothed with the death of God in thee, and God now never appears to thee but in this death, with terror and fear which terrifies thee, and this justice of terror and fear lieth in the death of God, which thou hast slain and disregarded, and is that slickering sword that keeps this death (which was the tree of life) till thou be killed by it as thou hast killed: as it is said, I have been dead but now am alive for evermore, for this tree of life is the Lamb of God that is slain in the beginning of our first world, and so he lieth dead to us till our wicked world is at an end, and this our wicked world shall bring forth nothing but thorns and thistles, which is sins that shall prick thee to the heart, and thou shalt eat of thy own fruits with the sweat of thy brows; that is the labour of thy sins, that toileth thee with their laboriousness, and this toil shalt thou have with thy sins till thou returnest to thy dust again, or to thy old silence wherein thou wert before, and thy serpent (or sleshly wisdom) shall go creeping on thy earthly being of sin, and shall live on their dust or first original, which is lies, and is thy subtle serpent's food, and thy husband which is thy lie or unreasonableness that thou hast united thyself too) shall rule and domineer over thee, and thou shalt be subject to his will, and all thy children or sins that he begetteth of thee thou shalt bring forth in sorrow, and they shall be a pain unto thee; for what is said to Adam is said to both, for she or he is one, and is the female of God, for man or woman signifies both, and this sword of justice which standeth in the death of Christ, is the enmity the seed of the woman or human nature, that shall break the serpent's head, and destroy his seed; and this enmity shall bruise the humanity's heel or foot that he shall never walk any more in false ways; so this enmity or sword standeth in the death of Christ, crying vengeance and saith, that this world (or Adam, Edom, or Esau) is the child of wrath, and he hath prepared or ordained himself to destruction, and so this whole world of Man is destroyed, damned and utterly lost, and Man shall never be happy in his first birth, because of his fall, for he must be dead, buried and borne again, or else he shall never enter into the Kingdom of heaven, for his own nature is wrath, but God did not make him so, but his nature was so for ever, for according to Scripture we are the children of wrath by nature, and at the first we appear so, and God did make him appear to himself what he was, and gave himself and all things into his power, that he might not complain, and that the Man might see how he would use God himself, and all things in him, and so he destroys himself, God, and all things within him, and hath ordained himself and all to be lost, so the first creation in Man is lost, and God shows Man his miserable condition in this death and loss of God and goodness, and the power of God that lieth in this death, is called the death of Christ, or the two edged sword that standeth to divide the soul asunder, or that flesh of Christ that is the curtain that stands before the most holy place, or Sanctum Sanctorum: and this power of Christ is in hell under our earthly being and Man of sin, till we and all ours is turned to dust again, and this power or death stays with patience and long sufferance under us in hell till we are weary of ourselves and sins, for we grieve the Spirit of God by whom we are sealed, and he daily shows us our own misery, and toil and sorrow sin doth make in us, and this toil we shall have for ever till we are weary of ourselves and desire to be ended with all our hearts, and to forsake ourselves and our own wicked world, and all that is within us that is wicked, then doth this holy power, Man himself in us, and destroys us and all within us, and turns us to our dust again; and when we are in silence with God again, then doth he create us anew and make us a new world, and prepares us a bride for himself, a heavenly Jerusalem, a City and house for God, and he is our Lord and husband, and he is a holy and righteous ruler, and doth govern all the faculties of our soul in peace and love, with all orderliness and union, for then the Lion (our strongest passions) is in peace with the lamb or innocence, and all our other beasts, birds and fishes (which is our fantasies) is orderly and in peace; then shall the child or innocence lay his hand on the Cockatrice hole, and the Wolves, Bears and Lions shall be together, and one shall not sting or hurt the other, for God is King and ruler in man, which order all things well and in peace in him, and the Son of glory or God, shines seven times more brighter than he did in the former world, and this glorious world or Man of God shall last for ever and ever, in his glorious transcendent brightness, and there is no sorrow or pain in this world, but everlasting ravishing joys and sweet content of mind; for this holy God doth ravish the soul continually with his delectable pleasures, so the soul is ever satisfied; for God when he is our Lord, and we have given ourselves to him, he uses us thus sweetly, and doth give us all pleasure and content, but when he gave himself to us in our first creation, and first world, we were ashamed of him, and hid and destroyed him from us, but he is not ashamed of us, but uses us with all love; for nature appeared first and in that Adam all died, for God and Christ was Son and borne there, and he became mortal in this nature, for God appeared there in weakness, which weakness is humility and lowliness of spirit, with all gentleness and love; and when the wisdom of the flesh (the serpent's subtlety) had opened natures eyes to pride and high mindedness, and to wrath, covetousness and envy, which eyes is the serpent's eyes, which is the evil eyes or the Devils, which the nature or man looked through, which made him think that this high mindedness and pride, with self-will, was a glorious tree, and that there was glorious fruit on it, and that it would elevate him highly, and that he should be his own God and ruler, and that he should know good and evil which he did by woeful experience, taste of its good which had the evil in it, for it was full of confusion as was said before, and was the man's toil: but he thought it was a glorious fruit, and much to be desired, and so do all men that are in the first creation, and first world: so when Man had tasted of pride, high mindedness, and self-will (the forbidden fruit) he despised God which is humility and lowliness of spirit and meekness, and was a shamed of this, and thought it foolishness, to be humble, meek and lowly, for he thought this to be poor beggarly nakedness, and was ashamed of such a lowly and beggarly mind as he thought it to be, so he covered this meek and lowly spirit with his lofty high mindedness, and so the divine, gentle and holy nature is in hell under this filthy covering; and this is the covering upon God and Man, and is the partition wall betwixt them, and so man hath made the Devil god and lord of all, and hath given all that was given him into his hands, so God in man is in the Devil's power, and he reigns as King and Lord of all in this first world or creation that is fallen into the Devil's hards by man's will that gave it him: for God gave man himself and all, and man delivered, and gave or sold him to the Devil; for nature in the first creation is a Judas that is raised up to destruction, and is the son of perdition that sells the innocent life in him, and afterward he hangs and destroys himself, and puts himself wholly into the Devil's hands, and in the end of time when the man is weary of this wicked world with all his soul and mind, and will, wholly return all into the hands of God again, he takes all upon him with his mighty power and sword that stands in justice hands, and redeems himself and the man out of the Devils hands, for he comes to redeem himself the lost sheep of the house of Israel, which was lost and hid in man, and covered with man's sins. Now this holy and mighty power taketh all upon him for he becomes our first borne Esau, Adam or Edome, and will be our first world that is fallen, and will suffer with us and for us, as if he had door all out sins, for when be hath our man of sin on him he gives the humanity power to endure this justice of the death of God for his sins, and this sword of justice and God's death doth destroy death, and this death or sword of God that frights and fears the man, is the beginning of the wisdom of God in him to destroy sin, for the man in his first appearance destroyed the Lamb of God or good, and then he and the Devil, the wisdom of the flesh rule all in all in him till the man is weary of himself, and desires this death of God to help him, and this death of God is his back parts that made Moses face to shine, for the wrath, anger and frowns of God (which is his back parts) is better for the man then the Devil's face or smiles; and God's death is better for the man then the Devil's life, and his hell better than his heaven; for it is better to be in the house of mourning, then to hear the song of fools, though man in his off fallen estate thinks it not so: but this death and mortality of God (which is his back parts) doth make our face shine, for no man shall see his face & live, nor shall or can we see his face, glorious countenance, and cheerful smiles till our man of sin is destroyed and rooted out, and we return to our dust as we were before, and in silence with God again; and so this death and mortality of God (which i● his angry frowns and the wrath of the Lamb that takes away the sins of our wicked world) is entered into our Esau or Adam (which is the vessels of wrath prepared for destruction) and is become our flesh which is dead in sins and trespasses; and this death of God doth destroy us which is death, for this Esau with the death and wrath of God is a hunter, and doth kill meat or venison for his father's supper, which venison is the wild and heathenish brutiall man whose death shall reconcile us to God again: for in the fifth of the Rom. he saith, that we are reconciled to God by the death of Christ, which death hath mortified us and killed our man of sin, so this death hath given us power by his death to destroy, kill and mortify ourselves, for this Christ after the flesh or death, was it that lay under our earthly being, and said, that he was a worm and no man, and that the great Bulls of Bashan gaped upon him to devour him, which was our sins, and that the great water floods and seas of our sins run over him, and he lay still, and the man of sin thought that he had been asleep or dead, and did not see their evil works, but he made this darkness (or dark man) his hiding place, and so he saw and heard all his evil works; for he saith, I create light, and I create darkness, that is that, I set forth myself which is light, and I set forth man which is darkness, and he regards not me, nor my light, because his deeds are evil, and so I am hid in his darkness; but when the man is weary of himself, than he seeketh for me, and hath need of me, though he thought I did not hear nor see him before, than he runs to me and cryeth, and saith, arise, O Lord, in me, and thy enemies (which is my sins) shall be scattered and rooted out in me; so this death or flesh of God (which is death) destroyesman (which is death) in God in becoming his death or his flesh, for in becoming the man of sin, he destroys man which is sin and evil of himself without this power of the holy Godhead, which holy power he hath given to the man to arraign himself before himself, and to condemn himself in himself and to execute himself, and so make an end of the whole man of sin, and so he becomes dead and buried with this power of the holy Godhead, for it is better be dead with God, and to be at rest with him, then to be alive with the Devil, and to be in torment in his hell: for this death of God is death to the sin (which sin is death) and shall raise us up into everlasting immortality and ravishing joys of mind: for he saith, that that which never eye saw, nor care heard, nor ever entered into the heart of wicked man (in his first creation) is now revealed to them that love him, and those that are of the new borne creature, and the second creation that love him, and are the men of God who are ruled and governed by him; for he saith, that the troubles and sufferings which we endure (in the crucifying the man of sin in the former world) is not worthy of that joy and sweet consolation that we shall receive, and shall be given to us that hath tasted of the death of Christ, and hath gone through his sufferings with him into the second world that is full of joy, for this end of Esau (or Edom) is the end of the first creation, and the vessel of wrath that hath ordained himself to destruction, and God foreknew that he would do all these things to himself, and gave him all in his hand that he should not complain, and say he was tied from any thing, so that he was free, and might have stood or fell; but he fell, and all adam's knows this, their own conscience accusing them, for he made man upright and shown himself to be good, but he sought out many inventions to destroy himself, yet God hath mercy on him, and hath brought forth his elected seed to save him, which was Isaac or Jacob, that wrestled with God in this dark night of man to save and bless him; for this Esau was feign to sell his birthright, and was so hungry with hunting and killing the man of sin that he had almost lost himself, but his brother's pottage (which is love, and mercy, and power) was given him to strengthen him to overcome the man of sin in himself; yet he thought this pottage should not have taken away his birthright and destroyed his first creation, which he wept for, although it was too late, for it was for his further good which is hid from his eyes for a time, and whilst he is a hunting, for Jacob puts on Esau's rough garment or flesh (which is the law of sin which made the man of sin mad) and he thought to destroy this Jacob, or this second creation which appeared in the man; but in the end when sin is destroyed, they will be loving brothers, and one man of God, for this Jesus Christ (or seed of promise the destroyer of sin) will make all peace and quietness, for this holy God is in Christ reconciling the world to himself (in mortifying and cleansing this man, and burnning up all the chaff of sin with unquenshable fire) that there might be great love betwixt God and man again, for this Jesus was three days and three nights in the man of sin, and in the heart of the earth, and was carried into his wildernessed land, and was tempted of him, the manner whereof shall afterwards be expressed; for he shown Man all his filthiness, and how wicked he was and regardless of God and goodness, and this was the first day in him, and the night of that day was the death and wrath of God that appeared in the Man, which did terrify and fear him, and was the wounds of conscience that told him what he deserved, and he threw down himself at God's mercy; and the second day or light God gave him true grace and sorrow for his sins, and the night of that day is that bloody fight in heaven between the Man of sin and God, and that terrible agony and sweat of death was on the humanity; and the third day or reign of Christ is that day that Christ shall reign a thousand years in Man with death, which day is that power of patience and long sufferance that lasts till the Man of sin is rooted out, for a thousand years is but as one day with the Lord, and one day in this suffering and reign of Christ is as a thousand years to the man; for he must reign till all sin is subdued, and the night of that day all hell is broke lose to torment the Man for a short time, but this Almighty power gives the Man a strong and victorious power that he fights with himself and overcomes himself and all his devilish crew, and so the wicked world is ended, and Man shall come into a happy condition: There are many that think that Christ will come and reign a thousand years here on earth personally, but they will be deceived, for they look and judge of the Scripture after the outward appearance, which is not righteous judgement, for we are to look on it with a spiritual eye, and then shall we see it as it is, for the looking on it as a history (and not as it is a sacred and holy mystery) makes so many false Religions; for the birth of Christ in this elementary world was after a extraordinary manner, and not after the ordinary manner of men, for he was not as the seed of man, nor did the Virgin Mary feel any manner of pain in bringing him forth (as the wise and learned hold) nor doth the Scripture make mention of her pain as they do of others, as Rebeckah Isaac's wife, and Rachel jacob's wife, for the Divinity is a spirit, and the humanity is a spirit, and the Divinity and the humanity joined together in conjunction as man and wife, is but one spirit, and spirits bring forth a spirit, and can do no otherwise; for this Jesus Christ is a Spirit, and is the Spirit and life of God that is sown in our hearts and spirits, which makes us cry, Abba Father, for he was and is a Spirit coming forth of God and man that were and is spirits, and that organical body or figure that he seemed to be in (and to eat and drink, and that he was like flesh and blood) was as three Angels that appeared to Abraham, which he did dress a kid for, who seemed to be men, and did eat and drink with them as they thought ● so Christ seemed to be in that figure and flesh of the man, but he was a real spirit, for with that body he walked on the sea, the which Peter could not do with his heavy body, but did sink; and Christ did hid himself many times and could not be found, for he did walk in visibly, and when they did leek him to destroy him they could not find him till he pleased to give himself into their hands, and he could come with his body into any room the doors being shut, as he did after the resurrection come to his Disciples, saying, Peace be unto you, and he did eat a broiled fish, and they knew him by eating and breaking of bread; and there is surely some secret mystery in that, for when he walked like a gardener they knew him not, but by breaking of bread; and Thomas would not believe that it was the body that was crucified (because he could come through a chink of the door as he thought) till Christ shown him the print of his nails, after which, he said, he believed because he saw those things; but Christ said to him, they were more blessed that believed and saw not, but believed and trusted in God without the death of Christ: for if we had believed and trusted in God, we should not have fallen and sinned, but have been more blessed, for the whole had not had need of the Physician: but we all have fallen, and need the death of Christ to make us whole again, and we cannot believe till we see the print of his death and nails in our hearts and spirits, which he hath taken on him, and is now his humane nature; for his Godhead and humanity is in us, if Christ be in us, for he is whole Christ in us, God and man, nor can he be divided and be in part in us; and if he had a corporal body of clay (consisting of four clements, made up of flesh and blood as ours is) it were impossible, and against reason that he could be in us; therefore look into the Scripture with spiritual eyes, for that Christ that seemed to have a body to be nailed on a cross was a spirit, and shown to thee how he is nailed with thy sins to patience and long sufferance in thee which is death to him, for he grieveth and mourneth for thee; for we grieve the holy Spirit by whom we are sealed and made the sons of God, and we quench and put out the Spirit of God from us, and this is death or grief and pain to God for us; for there is no death to any but grief and pain, and no life but joy and pleasure, and sweet content, for the soul is an eye, and is composed of joy and harmony, and desires to fly into harmony which is God; and sorrow and pain is a living death and dying life; nor know I any other life and death but these, though there is some other things that is called life, as stirring and motion and the leaving the body is called death, and in forsaking any thing, I am said to be dead to that, and that dead to me. The Son of God, Jesus Christ was and is a Spirit, God and man, which now doth live and walk amongst us, and we do really kill and crucify him every day to ourselves, and the flesh and blood of Christ which he would have us eat and drink, was not such flesh and blood as ours is; but there were then some that followed Christ as foolish as we are now, that when Christ spoke these words they did leave him, for they thought he meant they should eat this figure or organ that he seemed to be in when he was a Spirit. The flesh of Christ which he would have us eat is his blood and passion, which is the death and mortifying of our sinful flesh; which St. Paul saith, so long as he lived in he could not please God: so Christ would have us eat his flesh and drink his blood, and join our sinful flesh to his flesh; so his death or flesh, doth destroy our death or sinful flesh; and so that death of Christ doth save us, and reconcile us to God again. Now I know no other flesh of Christ but this flesh which is the new and living way, is the curtain and veil before the most holy place, and all that will be saved must enter through this veil; and when this veil or flesh or death hath done the work he came for, he must be taken out of the way, for no flesh and blood that is death, can enter into the Kingdom of Heaven; therefore when we enter into the most holy place, the veil or flesh of Christ is rend in twain from the top to the bottom, and so the death and flesh of Christ is finished and ceaseth, and he is taken out of the way; for there is no mourning, nor wailing in the most holy place, for all tears are wiped from our eyes. Now he saith, that he (Christ after the flesh) must be taken out of the way, or else the comforter will not come, which is the life and ravishing joy of Christ: And Paul saith, though he knew Christ after the flesh: now he knew him so no more, as I shall speak of all these things more at large in this book. Now when Melchisedeck appeared on the earth he was without father and mother, and he seemed to Abraham to be a man, a Priest and King, and blessed him when he came from the slaughter of the Kings, which are the seven deadly sins: This Melchisedeck is that Christ that was before Abraham; as it is said, Before Abraham was, I am; and this Christ that appeared in the end of time, is that Melchisedeck that was before Abraham, and that Elias that was carried up into Heaven in a fiery chariot with fiery horses, which was a Spirit and the power of God, though he seemed to be a man of flesh and blood; for Elias is said to be the power of God in man, and I believe that all mankind (when they have put off this lower elementary body that is dead clay without Spirit) shall be like Christ: Melchisedeck and Elias, which are spirits, and may assume any bodily likeness as they were and did appear in these lower elements: my reason is this, because Samuel assumed the likeness of his own body, and came to the witch at Endor, and Moses and Elias appeared to Peter and Christ on the Mount; so I believe any one may appear to their friends as many have, for there have many appeared that have been killed in secret to discover their murders, and many of the Saints appeared when Christ was crucified: certainly it was not their lower elementary bodies of clay that appeared, but some aireall and spiritual body they assumed, which was the likeness of their former and lower elementary bodies, and like unto Christ's spiritual body that appeared like flesh and was not flesh but to our appearance, and that it might discover to us and tell us what we do internally and in our intellectual mau; and Christ called Lazarus his spirit, and made him appear as if he had been in his former flesh and blood; sure these things must be so, or what did become of Lazarus, and where did he reside before Christ opened Heaven gates; for it is said, that he is the first that riseth from the dead, and openeth heaven gates to all believers: we read that Elias raised a child from death, and another when the Prophet's dead body did touch his dead body, the dead body of the Prophet did raise the dead, so the dead did raise the dead, which is a miracle; therefore there is some greater and further consideration in it; for certainly they could not be dead, but this elementary body seemed to be dead, which was dead before (never being alive) although it seemed to be alive whilst the spirit of man lived in it, as I have spoken more at large in this book; therefore let us consider well how all these things can stand together with reason, or else we shall make a confusion of the holy written word of God that is given to lead us into all truth; for there must be a reason given where Lazarus and all the Saints were that appeared, whether they did die again, or where they now be; for we never read of any thing they did on earth since; for it seems they have seen the last day before it comes to us, and before it came to Christ; as the child that was raised by Elias, and the dead man raised by the dead Prophet, and Lazarus that was raised by Christ, as also a maid, where did they reside with their corporeal body of clay and elements till Christ did open heaven gates ● sure therefore the man must be a spirit, and hath assumed and taken this body out of the four elements, and casting it off again as a borrowed garment, and may assume a more rarified and aircall body to appear in, as Christ, Melchisedeck, Samuel and Moses, for nothing is impossible; only that may appear to our dark eyes to be flesh which is not, as the three Angels to Abraham and to Lot; for we believe appearances to be that which they are not in deed and in truth (which we find by woeful experience) the which makes such contention, and cutting of throats about Religion; the cause of this distraction is that we do not see things with a righteous eye.  
I desire all friends and readers, who do read this book, and all to whose hands it shall come, that you will look into it rightly, and not construe it amiss, but as it is really intended for the good of all; and where I speak of the death of God, and Christ in man, I do not mean that the Almighty and powerful Godhead can die or be lost, but as he is dead and lost to the man that despises truth and treads it under foot; and so I mean that God is dead and lost, and the truth lieth in the streets of his heart (which is God, who is that truth) and the two witnesses lie dead in the street of his heart unregarded (which is mercy and righteous judgement and is God) which we should have showed forth to all the world, even mercy, and righteous judgement, but we have hid these witnesses. So I desire that the most holy and righteous God may be your guide and director to lead you into all truth.  

The true Articles of the Christian Faith.  
1. I Believe in God the Father Almighty, maker of the holy Heaven and earth in the man: I confess and acknowledge that the same is a true holy living God or good, and that he is a mighty Spirit, and a perfect clear light that discovers to the man the real truth of things, and how all things are in their places, and in or to the Man, and he is the real being, the truth, light, life and love to the Man, and this is his name light, life and love, for he is all this to the man: for the love of God to the man was such that he brought him under the law of discipline and correction, instructing him what to do for his good, and convincing his conscience for what he hath done to himself, and against God or goodness; so he raiseth up all our sins as judges to condemn us for what we have done, and they correct or punish us, for God (or goodness) hath put it in them to do it, and God hath opened our eyes with his power to see it, which makes us hate and condemn ourselves for what we have done, & his holy power or light hath persuaded our hearts to have true sorrow and real repentance for our sins, with a broken and a contrite heart and sorrowful spirit, and so we begin to hate ourselves and our sins, and do really forsake them, and do confess that we do deserve to be for ever lost and damned, and be deprived of God and goodness for ever, because we have chosen hell, death and devil, and joined ourselves unto it; but God's mercy and goodness hath enlightened our hearts with his law, and hath really corrected 〈◊〉 for our sin, and hath brought us to the belief of Jesus Christ by his law or fatherly correction; for he receiveth no son but whom he correcteth, and none comes to Jesus Christ but whom the Father drawea to him, and this drawing to Jesus Christ is by the law of discipline, and this law is the river Jordan or judgement, and john the Baptist (or the light of God's grace) that doth dip or die us in the river jordan or judgement of God's glacious goodness, and this his judgement doth cleanse us from all our sins that were as red as searled, and we come out as white as snow: and this is the first Baptism in the Father's Name.  
2. I believe in Jesus Christ the only begotten Son of God or good, and that he is the real substance of God, and that he is the goodness that proceedeth from God or good: And I believe that all good things are made in the man by him and through him, and that all goodness doth consist in him, and proceedeth forth of him into the man, for his goodness in us beareth in us our sins by his mighty power of patience and long sufferance, with grievous sufferings and agonies which he hath for our sins, and there he lies or reigns in us till our sins be vanquished or rooted out by this mighty power of patience and long sufferance; and when all our evil is overcome (by this power of his goodness) than he delivers us (which is the Kingdom of God) to his Father that God may be all in all.  
3. I believe the Son of God or Righteousness, is borne of the holy virgin Mary; which virgin is the pure humanity, and this pure humanity is overshadowed by the Angel Gabriel, or the power of the most highest God; and this Son or righteousness of God is begotten upon the humanity, and is the promised seed to the man, which is borne for a blessing to all generations of man, as was promised.  
4. I believe that this holy seed of blessing, the Son of God, Jesus Christ the Saviour of us, hath suffered death under Pontius Pilate the law of sin in us, and that he dyeth for and to sin in us, and is dead and buried, and in hell under our earthly being and man of sin: and he suffers for our sin in this hell, for they be all upon him, and he is nailed to the cross of patience to endure all the reproaches and blasphemies, contempts and false defamations or accusations for our sin's cause on him, and for the love of God and to us, hath taken us upon him that we should suffer with him all our own reproaches, contempts and sins to condemn us for doing them, and that we should condemn and forsake them, and be dead to them, and they to us, by the power of jesus Christ that saveth us in us; and this is the baptism of the Son, and is the fiery trials, or the baptism of fire with which he saveth his own body or us, which is the humane nature that he hath taken on him to suffer for and with, and that it might be saved through him, and by his power in us, and whosoever doth not suffer this death with Christ for their sins, that is, to suffer under the law of sin (death for sin and to sin) the death of the cross, which is the patience and long sufferance of Christ to the kill of sin in us, he is no Christian; let him brag how much he will of his Christianity, till he hath tasted the death and life of Christ, and that all this is come to pass in him; for they must all taste of this cup or passion, and be baptised with his baptism: for if we do not suffer and die with him, we shall never rise and reign with him.  
5. I believe that the holy God, hath raised up his Son Jesus from the dead, and that he was three days and three nights in hell under the earthly man of sin, and in the heart of his earthly being; and the first day he showeth and discovereth unto man his sins, and the night of the day doth terrify and wound the conscience, and doth fear the man which is the law of sin, or the wrath of God upon the man that sinneth. And the second day is the grace and power of God, which giveth the true sorrow and repentance for thy sins; and the night of that day, is that bloody fight, in which is the sweat and agony of death in thee that crucifies and kills thee for thy sins. And the third day is the power of Christ that gives thee victory over death, devil, hell and sins, so that thou art dead unto sin; and the night of this day is the patience and long sufferance of Christ in thee till thou hast overcome the evil one; for in this day and night is the whole mystery of Christ finished, and the Son of God is darkened in thee, and thou becommest dead and buried in him, and he in thee, so the last day is coming on to thee which is the resurrection of Christ in thee, and with thee, which is the new creature, or man of God, Jesus Christ, which was dead in thee, and with thee, and when you have suffered together, you shall reign together in perpetual joys with him in God, for ever, and for ever.  
I believe that this Jesus, or our Saviour, is ascended up to his Father, and doth carry them up that have suffered with him, and hath cleansed them, and prepared them a Kingdom for his Father, that God may be all in all in us, for he, Christ after the flesh (which is death and mortification) must reign in us till all sin be subdued, and then he delivers, us up to his Father: for he saith, except we eat his flesh and drink his blood there is no life in us; therefore let us eat this flesh and drink this blood of mortification, and killing and crucifying our sins: This was the flesh of Christ that St. Paul spoke of, saying, though he knew Christ after the flesh, yet now he knew him so no more: O that we had all eaten this supper of Christ, then were we happy, but till than most unhappy; for we must drink this cup or passion, and show the Lords death till he come in his life and glory.  
7. I believe that jesus shall come from the strength or right hand of God with all his Saints or Angels, or the good motions which are thousands of them, and they with Christ shall judge the quick and dead in us, which quick is himself and all his Saints and holy Angels to live, reign and dwell in us, and judge the dead sins never to live any more in us, but be damned and lost for ever out of us: so this is the last day or light, or day of righteous judgement that shall last for ever in us. O that it were so come to pass in all, and that they might see this last and everlasting day or new day, which shall last for ever and for ever.  
8. I believe in the Holy Ghost, and that he is the ancient of days, and is the love of the Father and of the Son, which is the reciprocal love of singing one to one, and this holy love or Holy Ghost hath joined God and man together, and hath pulled down all partition walls that hindered their coming together, and hath baptised or dipped or died the man in this his most holy life or holy spirit, and hath made him a holy house, Church or Temple for God to live and dwell in, and Christ is the head stone or foundation of this most holy house. O that all men were become this Temple or house of God to dwell in.  
9 I believe that there is one holy Church, and this Church are all holy men that are without sin, spot or wrinkle, for all holy men are the body of our Lord jesus Christ; that is, cleansed by him and made pure, for he is the head of a pure body, and there is no sin in his body or Church, nor is he head of a sinful body, therefore look to it you that are sinful men, for you are not the members of Christ's body or Church of Christ, as you may see in the fifth of the Ephesians, where it is evident that he saith, that his body or Church is without sin.  
10. I believe that all sins are forgiven in this Church, for Christ hath forgiven them the sins that are past, and hath covered them with his holy life, so that those evils shall never rise against us more, but we shall live and reign over devil, death and hell with Christ for evermore, and sit with him at God's right hand for ever and for ever.  
11. I believe the resurrection of the flesh of Christ that is joined to the humanity, and this flesh or death of Christ, with the humane nature shall arise into immortality, and for this mortality of theirs, shall put on immortality, and all death shall be swallowed in victoriousness; so happy art thou, O man, that hast put on the flesh or mortality of Christ; for this flesh or mortality shall carry thee into everlasting immortality, and into everlasting life and joy of holy minds.  
12. I believe that there is but this one holy and everlasting life, and this life is the holy life of God, and he hath chosen the man to live in it, and to her one with him for ever. Take it to heart, for this is the real truth, and surely thou shalt find it: so if thou seekest for it, thou shalt find it, and it shall be so unto thee.    

CHAP. II. A description of one spirit acting in all, which some affirm is God.  
NOw what a spirit is, is to be considered; for all things appearing to the man he gave them several names according to their natures, and as they appeared unto him; for in Gen. it is said, that Adam the man, gave every thing and creature his name according as his nature was to the man, and it was so, and could be no otherways; for the genius and wisdom of God in man gave these several names by his inspirations and lights which he discovered to the man how the natures and qualities of things were, and they are really so, for they be named by the Spirit of God in man: but there are many cavellers that dispute about it, and would destroy all order, and bring all into confusion; for they say they cannot tell what a spirit is, nor what man or beast is, nor what fire, water, earth or air is; yet they themselves see all these several things, and their several natures and operations in them and to them; so that if these things had no name they must of necessity give them some name, or else all the world would be dumb, and have no discourse; for they could not discourse of these several things (and their natures) unless they had names to call them by that the one might understand the other, and know what subject they speak of, and what each would have another to do; but these mad people love to confound themselves.  
A spirit is that internal fire, life and motion of all things, as the spirit or fire, and life of herbs, and trees, which is named the negative spirit that manifesteth itself to the world and all other spirits. Now there is another spirit or sure that groweth and bloweth itself up into one organ, and feeleth any thing that toucheth it, and its name is the sensitative spirit. There is another spirit, eye, light or fire, that groweth and bloweth itself up into an organ, whose name is called the rational spirit or eye of capability and judgement, which discerneth all things in their order and place, and this is the man.  
And there is another spirit, eye, light or fire, that is a motion joined to the man, that discovers the real truth of all things to him for his good or hurt, and his name is called the spirit of wisdom or God, and this is the light or right eye to the man, that forseeth all things for his good, if he will regard his instructions.  
And there is another spirit, eye, light or fire, that is a motion that moves to the man that he feeleth in his intellectual, which is the spirit and eye of darkness that looketh into all things for the man's harm, the which if he look through leads him into all folly and blindness, and worketh him into all mischief; and this spirit is the destruction of the man, and bringeth him to all misery and calamity; and this spirits name is called the Devil, the worker of mischief; for these two spirits move to the man in his intellectual, and he feedeth, seethe and heareth them internally, and discourseth with them as two men discourse and talk one with another, and these spirits are instrumental to the man to persuade him to what he shall do, for he can do nothing but by these instruments, the one for his good, the other for his harm, and he tasting of both he knows the difference, and how opposite the onces to the other, and how they change him and make him good or evil; for if any man doth good by the good instrument, he that is ruled by the evil instrument contradicts the good works of the good, and the good instrument contradicts the man that is ruled by the evil instrument: but there be some that say, the evil is good, and the good evil, which cannot be so; for the good is good still to the man, and is one and the same for ever, and the evil is evil still to the man, and is one and the same for ever; for if thou dost evil to any man that evil is evil to thyself, and if that man that thou dost evil to, should retort the like back on thyself, than thou wouldst quickly be sensible that it is evil, and not call that evil good (falling upon thyself) which falling upon another thou didst, call good: for if thou shouldst vassallize any man, abuse or starve him, or cut off his limbs, and do him all the harm thou couldst, what good is this to thee? surely thy conscience tells thee, it is evil and not good to thee; for thou dost not like to have those things done to thyself, for retorting and falling bacl upon thyself thou findest it evil: So thou art evil and wicked. O man, whosonver thou art that dost those things, and teachest another so to do, for thou teachest him lies, that the evil is good, and the good evil, and thy own conscience condemns thee in doing the evil, and so doth the conscience of the others whom thou teachest so to do, also defnding him with thy lies to deceive himself with, for thou oughtest not to do any thing to any man that thou dost not like to be done to thee, nor must thou do that which thou wouldst not have done bacl again; for thou seest it is evil, say what thou wilt, to deceive thyself, for thou dost cozen thyself with these vain delusions. Surely those that are of the mind that one spirit acts in all, would (if it were not for sear of the laws of men) fall a cutting one another's throats, and do● all mischief being devils one to the other in their passion, for they will admit of no law of goodness for their restraint. If but one man had this evil power to execute his will upon all the world for pleasure then might it be thought to be good; but you see in all men a desige to have their will, therefore thou must expect and it is just and fight according to thy desert, that thou shouldest be killed for killing, and for stealing to restore double, or be his servant to work it out, and make double satisfaction for his loss and troubling him, for this is the law of sin, and death for sin, and this is in man and can be no other wife, for the evil that he doth to another man riseth up in judgement against him, by the other whom he bathe wronged to retort the like back upon him, for this law of sin in the man saith, an eye for an eye, tooth for tooth, arm for arm, etc. and so with the froward to be froward, and evil for evil, saith the law of sin in man, which is just to reward every man according to his own evil works: but thou caused not abide this law of sin, for thou wouldst do a great deal of mischief and injury to other men, and take pleasure in it, but that this pleasure brings this sting of death and pain bacl again to thee, which thou canst not abide, so this thy God or pleasure perisheth with the using, and change thy pleasure into pain by falling bacl upon thee. But thou wilt say, that if thou murderest a man in secret (so that none be private thereto but thyself) how can that murder be discovered, or the law of sin be executed upon thee? I answer, that the law of sin is in thyself, and riseth up in judgement against thee in condemning and wounding thy conscience, so that thou art weary of thy life (and in the and discovers thyself) never being at quiet till the law of sin be executed upon thee; for we see few murders that are long concealed: another question may be demanded, if this law of sin (which seemeth to be good or God, and is executed upon thee) is not murder and cruelty likewise: I answer it is, and is thy God and ruler (in thy off-fallen estate) that is a furious God and a consuming fire, who will consume thee in his wrath and in his sore displeasure, forty sins have raised up this furious God that holdeth thee in with a rough bit and bridle, whilst thou art a wild ass colt that striveth to overthrow thy rider, and this cruel God shall be thy Lord, King and husband, and will torment thee, so long as thou livest in thy sins, and in thy heathenish nature, for thy sins have sold thee into his hands; as it is said in the Thessalonians, that thou hast thrust the holy God out of his room or Temple, and wouldst not receive the love of the truth, that is the real good or God, and is true life and joy to the man, who is one and the same for ever, and is no change to the man, as the delusive God is, for he seemeth to be good, or is not the God, nor real good to the man for ever, as the most holy God is: for if we break the Law or Commandments of this angry God, he is very cruel and jealous, and will make us drink the cursed and bitter waters that shall make our belly swell, and our thigh to rot if we break his Commandment, commit adultery or Idolatry against him, for he it is that worketh this evil of punishment in our City, and is that cruel thundering voice that terrifieth us and makes our hearts to tremble: we would feign be at quiet with our sins, and delight ourselves with our wicked abominations; but this God doth so trouble us, that we cannot enjoy our wicked selves, he doth so torment us, and shall do so still till we are weary of ourselves and sins, and desire to be freed from all, or to seek some way to please this furious God which we by our sins have raised up; for this law is added because of the transgressions, and doth continue till sin endeth in us; but we are not able of ourselves alone to satisfy this severe God that is the strong delusion and consuming fire (and is not the real God or good to us, which we shall find in the second world or creation) which now sitteth in the Temple of God as God, and hath thrust the real holy God out of his room, and is the just God that roigneth in the man of sin, being froward with the froward, rendering evil for evil, and is righteous with the righteous; for he is just in rewarding every one according to his works; and although the man is so wicked that he cannot abide this judge, yet he shall be with this seeming God or good for ever, if he do not hate and forsake himself, and send for the mourning woman, and call and proclaim a fast, and rend his heart and not his garments, which is an acceptable day to him, and seek for the innocent Lamb to make satisfaction to this angry God, that he may overcome him with his innocent life; for when this innocent Lamb is borne in thee, he doth strive and wrestle with this severe God for thee, and doth overcome his wrath and evil with his goodness; and if any do wrong him he doth not revenge, but doth good for evil, and so overcommeth this revenging God: he doth no wrong to offend this God, and when he hath wrong done him he will not become the evil God, or judge, to revenge evil, for evil: thus and in this manner doth he take away the linnes of the world and the law or punisher of sin, and in taking away the cause, the effect ceasoth: but whilst the crucifying the man of sin is a doing. it makes the humanity in a great agony and bloody sweat in overcoming the sin and the wrathful judge; and this is that most innocent Lamb which worketh all in all in us, and for us, and he is that still and soft voice that lieth in thy inmost self (and in the cave of thy earth) till thou seek, cry and call for him to save thee; therefore look to it in time, and whilst time doth last. What time is, and concerning man, I shall speak more at large hereafter in this book. The spirit of man, and the two instrumental spirits, is to be seen and felt in the man and by the man, and is discerned by their several natures, the good instrument is justice with which the just doth justly; and prudence, with which the prudent doth use prudence; and fortitude, with which the strong doth valiantly, the good in heart; and temperance, with which the temperate walketh temperately; and faith, with which one believeth that to be true that they do not understand, if they see reason for it; and hope, with which one hopeth and confideth in that that is good; and charity, with which (having proper goods) he maketh them common to the good of another that needeth them; and patience, with which the patiented overcommeth, and is not overcome; and piety, with which the pious condoleth the miseries of another that is in misery: so if thou art guided by these good virtues thou needst not be afraid of the law ofsin, nor any thing else, for thy conscience justifieth thee that thou dost what thou wouldst have done to thee, and if any one is angry with thee for thy charity that thou useth to another, this evil flieth in his own face and doth thee no hurt, for he condemneth the good he would have done to him if he stood in need, and so he is a devil to himself for condemning the good that thou dost, for all evil flieth in the faces of them that use it, so that none is so great an enemy to a man as himself: therefore thou art happy, o man, whosoever thou art, that is guided by the good spirit, for he is all good to thee, and the other is all evil: let it seem never so good to thee, yet thou shalt find it so in the end, for his qualities are these: the first is avarice, with which the rich is poor and a beggar, because he knoweth not how to use his riches: and gluttony, with which the glutton is imprisoned, and is never free to enjoy himself in regard of his slavery to it: and lechery, with which the man useth the powers of his body unlawfully to his destruction: and pride, with which the proud man endeavours to be above all others, which is a lie and deceiveth him: and sloth or negligence, with which the idle grieves at the good of another man, and rejoiceth at their harm: and envy, with which the envious desires unjustly the goods of another, which covetousness is Idolatry: and wrath or anger, with which the angry man binds his own liberty, so that he is not free but is a slave to wrath or passion: and lying or a lie, with which the liar speaks against the truth, doing great mischief in the world: and unconstancy, with which the man is manifestly changeable, so that no good man dare trust him: so thou mayest plainly see and discern if thou wilt (for thy own conscience tells thee) which is the best of these two, think what thou wilt to deceive thyself, for none shall suffer for it but thyself. This good instrument is the ten stringed instrument or harp of David, on which he praised the Lord, and chased a way the envious evil spirit of Saul; and thy soul being an eye or light that is composed of harmony and joy, this instrument (which is the most holy life) is given thee to sound sweet harmony to thy harmonious soul; for if thou sound on the evil instrument of ten strings, which instrument is that which was founded in Daniel before the Image, and made him be cast into the Lion's den, it raised up the most horrible sound of thunder, lightning, and violent fire; so that if thy brutiall passions touch the mount where this sound comes forth, he shall be shot through with a dart, for thy touching of this evil ten stringed instrument, hath raised up the most furious God that is a consuming fire, who turns thy joys into sorrow and pain, so that thy life is now a living death, and a dying life, which thou shalt find by woeful experience; for thou thinkest thou knowest not what of thyself, that thou art something, and that thou camest from nothing, then by consequence thou art nothing, and to nothing must return; so that thou art like a mad man that can give no reason of thyself from whence thou camest, and whither thou goest, and so dost what thou list and what seemeth best in thy own eyes, although it be never so much hurt to another man. O dost not thou think that he that is the cause of thy appearance will take account of thy life, and of thy stewardship, and what thou hast done here, whether good or bad, thy own conscience tells thee he will, therefore do not deceive thyself with thy fallacies and deceits? Thou art that one spirit that is or may be acted in all, and thy spirit or eye is the great Abyss of eternity, and thy eye doth or may look in or through all eyes or worlds, whether good or evil, and if thou be joined or look through the evil eye, and art guided by that evil instrument, thou art most unhappy, and all that evil that is said before falleth upon thee, and thou shalt or mayest for ever be with that evil eye or world, unless thou desire with all thy heart, soul and mind, to be changed and delivered out of this evil and wicked world; for it is thy will that hath damned thee by the evil instrument, and thy will saves thee by the good instrument, for thou art passive, and mayest be carried by thy will to give thyself to what thou pleasest, to be carried or ruled by the good or by the evil, and thou canst not be joined to both at once; therefore thou must be dead to the evil, and the evil to thee, before thou canst be joined to the good to be moved thereby. Now when thou art acted by the evil instrument, thou callest evil good, and good evil; so that when thou thinkest it good, and takest pleasure in doing wrong or mischief to another, thou takest pleasure in a lie, and thinkest that evil to be good, because thou art not sensible, nor feelest the truth of the thing acted, but the fallacy, lie and deceit which deceiveth all mankind; therefore all things are not to man as he imagineth, for many imagine themselves to be better than other men, as Kings, Lords, and all others who think themselves great, taking pleasure in the same, although indeed and truth there is no such matter, for all men are alike and made of one mould; so that it may evidently appear that they who doth think so, take pleasure in a lie, and this seemeth to them to be good: this lie transformeth himself into an Angel of light to be like the real God or good, when indeed and truth, it is but a delusion, and a joy or pleasure which perisheth with the using; for the real God or good is one and the same for ever, and no man or thing can take away that joy, for it continueth still the same, being no change; but thou takest pleasure in that which is nothing to thee, and grievest at that which is nothing to thee, so thy grief and joy is lies; for when thou thinkest that to be to thee which is not real indeed and in truth, thou deceivest thy own soul, and none shall suffer for it but thy own self: when thou a busest any man the action falleth upon him and he it is that feeleth it, and if the like action falleth upon thee thou feelest it in the same manner; for all actions of one kind falleth alike to all that are passive or suffers, therefore deceive not thyself for thou that actest is one and he that suffers is another; and thou that acteth is not the other that suffereth; for that which is felt by the one is nothing to the other that feeleth not, for the passive and active are two, therefore do not thou deceive thyself and take pleasure in that which is pain to another, for in doing so thou joyest, whereas thou wouldst grieve if it did fall upon thyself; and if harm fall to any man we should participate of his grief as if it did befall us, and not rejoice at another's harm, for this is the delusion of the Devil to rejoice where is no cause of joy, but is his own imagined joy, which is a lie, and perisheth with the using; and to grieve where is no cause of grief, is a delusion and lie to torment ourselves withal, as some do torment themselves that they have not so much means and riches as they would have, and such honour and estimation as they would have, or to be so well or better thought of than others; and they grieve that they cannot do as much mischief as they intended to do, and they grieve when any shows mercy or charity to another whom they hate, although they see that other stand in need of his charity, and doth say that this action of charity is a Devil to that man that hated him, and God to him that received it, so making an action to be God or the Devil; canst not thou discern the fallacy and the lie here? is this charity any thing to thee seeing thou didst not receive it? if it had been to thee, and thou hadst received the same, it had been as good to thee as to him, for all things fall alike to all as was said before: therefore thou rejoycest at thou knowest not what till thou feelest the same, and seest where the fallacy lies: wherefore when thou discernest the fallacy, thou mayest see that thou oughtest to be glad when any good cometh to another as if it had come to thyself; for nature tells us, that we should make every man's case our own: and the Scripture speaketh (without exception) saying, Rejoice with them that rejoice, and receive good, and grieve with them that grieve or receive hurt or harm; but to grieve at another man's joy or good, is the Devil that grieveth where no cause of grief is; for in grieving at the other man's joy he imagineth a lie (which is not the truth of that joy in the other man) so tormenting himself with that which is not, for if that joy of the other were in thee it could not be grief, but thou deludest thyself when thou makest another's grief thy joy, or his joy thy grief, and so thy faith or belief is that that is not, but is a lie, for joy is not grief, nor grief joy; but thou dost deceive thyself in saying another's grief is thy joy, or his joy thy grief, for another's joy or grief can be nothing to thee in reality, but by participation, and so it is thy joy or grief, and no otherways, so that by participation, we rejoice with them that rejoice, and grieve with them that grieve, and when we do the contrary (as to grieve at another's joy, or joy at his grief) it is a delusion of the Devil that maketh joy seem grief, and grief seem joy, by his deceitful fallacies; and when thou shalt look with a righteous and just eye, than thou shalt see all these fallacies and deceits, wherein thou hast so willingly cozened thyself to lose thy own soul: but thou thinkest thou canst not lose it, for thou thinkest thou art something, and nothing, and it is no matter let every thing run which way it will, all things will be well at last, but thou art as greatly mistaken in this, as thou art in the rest, as thou shalt find by woeful experience when it falls upon thee, and it is as true as thou art, and that there is a God, that thou must answer for all that thou hast done whether good or evil, to him that is the cause of thy appearance, think what thou wilt to deceive thyself. So thou thinkest also that all things else is something and nothing, when something is something still, for there is no such thing as nothing, neither is there any demonstration or words to express the same, therefore in saying thou knowest nothing, it is true so fare and in this manner, thou canst not possibly know that that is not, but canst know something, and possibly all things if thou hast to do with all or some; for that that thou usest and hast to do with all thou knowest its qualities, for all things hath qualities and quantities, and are to be known by the same; and as their qualities be, so are they called and named, for every thing hath its several quality and so a several name, and thy own eyes sees these several things and their qualities, for thou seest the quality of fire that it will consume or burn any thing that is put in it, and some things it will melt, and harden others; so thou seest really what fire is by these qualities, and it is verily so and very true, and is no other thing than it shows itself to be: and the quality of water is to moisten and cleanse, or to quench thirst or fires, and many other things that I need not express, which is really so as it manifesteth itself to all the world, and can be no other thing then as it is manifested: And the air's quality is manifested by many several operations, for it makes the fire burne and set forth his quality, and it deadneth and taketh away the life of many thing, and reviveth and refresheth many things that walk in it, and many other operations of life and death it hath which I cannot express: And the earth hath divers setting forth of its qualities, as to make all seeds set forth themselves in their shapes and forms, making them appear to all the world: and all these seeds and herbs have their several qualities and setting forthof themselves, which those who study nature can set forth and show the real truth of by their effects; for the least herb, tree or mettle, or any other living creature hath his several qualities, as the Galenist, Herbalist, or those who study minerals find out; and those Doctors and Physicians see the several qualities of things with the antipathies and sympathies of their several qualities, and it is really so and they be the very same thing as they set themselves forth to be, for their nature is really declared by these their qualities.  
Now every man and woman hath several qualities, and is proper self. and their qualities are either antipathies or sympathies one with another, for the natures of some are so opposite, and there is such antipathy that they cannot agree nor abide to live one with the other, but in continual opposition; and there are others whose natures and qualities do sympathise, and those do agree and live most happily together in sweet society: now every man's nature is as his complexion is, and is composed of the spiritual elements of earth, water, air, and fire, which is the intellectual and internal man: I do not mean the earth, water, air, and fire that is material (and those lower elements which is a dead matter) but the intellectual, internal and spiritual elements which are all spirit and life; for some men and women are compounded most of the spiritual element of fire, and they are more full of fury and wrath; and another is more compounded of air, and he is more amorous, sweet and pleasantly disposed, and given more to the act of generation than any other, for his mind is full of spirits that would appear by him; for the spirits of men and women do more animate the air all man then any other to make them appear in this lower elementary world; the reason is, because he is most flexible, and more easy to be moved by their instigation to bring them forth: and the phlegmatic man that is more compounded of the spiritual waters is more dull, and his capacity cannot very soon reach or conceive any thing, but when he receives he will hardly lose it again, whether good or bad, therefore it is good for him to have his mind set upon the best object: and the man that is more compounded of the spiritual earth, he is of the most deep reaching mind of all, for he hath all the elements more powerfully contracted together in him, and he contains more of them then all the rest, being more capatious; and if his mind be set upon the evil object the Devil, he is the most wicked that is upon the earth, and the Devil can work more mischief by him then by all the rest, for his capatious mind can sooner conceive mischief (when it is showed him) than all the rest besides, and the Devil by him doth most prodigious and horrid cruelties, although he doth enough and too much by all; for this wicked spirit through and by them all, sets Kingdoms together by the ears, making one to kill another, persuading them to take pleasure in doing such mischief, but it is a mad pleasure and wickedness so to do, and so it will be found in the end, let them think as well as they will of it for the present: sometimes they set Countries on fire, consuming all their victuals and corn, and this they take pleasure in, but if rightly considered it is miserable pain and madness, for they themselves come afterward to suffer such misery and want for their wasteful spoiling and consuming of things, that they starve and die for hunger, and are forced many times to eat one another, as may be seen and heard of where these practices are. If this be God or good that acteth those things, and tells me that it is pleasure, I will abandon such a god as the most abominable and hateful thing that is, and desire to have nothing to do with such and abominable and wicked god that blinds my eye, and makes me think good to be evil, and evil good; for the Scripture faith, Woe to him that calleth evil good, and good evil, and light darkness, and darkness light; for we are all ready to mistake, but our nature and qualities cannot be altered, for we use our qualities and natures upon what object we light on, whether good or evil: For the choleric man, whieh is most composed of fire, if he light upon the evil instrument, he hath so many several temptations to wrath and anger, that his soul or himself is never at quiet for one disturbance or other, and many times in his wrath the Devil tempts him to kill a man, and he is in continual vexations; so that he is in a living death and dying life, although he see it not, but loves this living death more than the everlasting life which hath no bitterness therein, but is full of all sweet content, and all the works that this life or spirit animates thee to do, breeds thee no sting, discontent or any thing to be repent off; but this evil instrument animates thee unto horrid and cruel things full of mischief, which cruelties riseth up in thy conscience and flieth in thy face, making thee condemn thyself, saying, what a wicked man and beastlike wretched creature am I that doth such wicked actions, I would not have such things done to me, why would I do thus to another? sure there shall some heavy judgement fall upon me, and I shall have the same measure met to me again, and so still the law of sin flieth in the wicked man's face, and is called the law of God or the wrath of God, that moveth man to repent for the wickedness he hath committed, and to condemn and arraign himself at this bar of God's judgement within himself, which shows him all his sins and wicked life, and so he kills and crucifies himself with these horrible wounds of conscience in him, and is never at quiet, nor never shall till the cause is taken out of the way, which cause is the Devil and sin, and there must a greater power take away this death with another death (that is by the death of Christ being a death unto Devil and sin) which death is called the death of Christ in us, that sighteth against our sins and all our lusts and affections, and crucifieth all our sin and sinful life, so that there is no more sin, death and devil in us; for it is this death of Christ that destroys the death for sin, and the cause of sin, which death of sin was done by the law for sin executed upon sin so taking away the cause and the effect, which cause was the devil and sin, and the effect was the law of sin; so that when the cause is taken away, of necessity the effect must cease: and this death or mortality of Christ, shall raise us up into immortality; so that we may say, O death, where is thy sting? O grave, where is thy victory? for the strength of our sins was the law of sin, which law or wounds of conscience was our grave wherein we were dead and buried: so this death of Christ hath freed us from all deaths and mortalities, and his death and mortality will bring us into the true sweet and everlasting life, which I desire all souls may come into and enjoy. Now he whose spirit is most composed of spiritual fire (as was said before) when he was ruled by the evil instrument doing such wrathful and cruel things, when he is turned to God and goodness, his quality and nature of fire is turned into burning zeal, so that he is on fire of love to do all goodness, and is never well but when he can do some deeds of charity and love to others; so that his mind is swallowed up in God, and this his nature and quality of fire is turned to all God or goodness, for the Divine Nature is wholly incorporated in him; the which I desire all fiery and choleric men may attain unto.  
As for the spiritual ayreall or sanguine man, if he sets his nature or quality upon the evil instrument, he is very lascivious and given to lechery, gluttony, and drunkenness, and to all vain pleasure which doth besot the mind, for nothing doth besot the mind so much as lechery and drunkenness, and all these his follies do fly in his face, calling him fool and sot, and it doth so besot them to all good, that it makes them careless of wife, children, and all other friends, and makes them apt only to devise a thousand plots and mischiefs to maintain their beastly, brutiall and sensual life, so that they spend all their own estates and other men's, and in the end go a begging or live upon others, and they defile and spoil their own bodies with the pox and other diseases, so spoiling both body and mind with their sensual living, for they are in an extasio below themselves, and ravished with a brutiall and sensual life; and this their evil instrument (the Devil or unreasonableness) hath brought them to: and when they have lost their organical man, then cometh in their greater grief or hell, because they cannot execute their beastly and sensual life; so they are tormented in that they cannot do as they formerly did when they had a body here, for their minoe is upon nothing else but on their beastly, brutiall and sensual life, which perisheth with the using, leaving them in great discontents; and the Devil sets always this joy and pleasure before their eyes, and the want of their bodies to execute their former fooleries, which want torments them to the death, so that they are in a living death, and dying life, and the law of sin still rising out of their conscience condemneth them for what they have done, and for what they desire, and so they are with death and hell, except they could return: but the Scripture speaketh of time, and of a day, and whilst time doth last; and he saith, there is an appointed time, and after that time there is no time more, for in that time the death of Christ should have taken away death and the cause of death, which is the Devil and sin, who hath brought them into this miserable condition under the law of sin and condemnation which is the second death: for he saith, in dying thou shalt die the death; so than all men of all qualities and complexions shall be in this condition for ever, except they be amended by the death of Christ, for he is that innocent Lamb which taketh away the sins of the world, and so maketh amends for all.  
Now when this ayreall or sanguine man returneth, and is moved by the good instrument which is God, and doth wholly follow him, then doth God ravish his mind with his sweet contents and ravishing joys, so that his soul is taken off from all things below, and is never at quiet but in this sweet contemplation: for he sings in mind, rejoicing in the spirit, so that his soul is wrapped up in God and goodness, and he showeth forth to all the world all love and goodness, so that happy is that man that can enjoy his company: I do earnestly wish that all ayreall or languine men or women, may set their mind upon the holy God that they may enjoy this good, for their mind in this estate, is carried up in such raptures in the holy God, that they live here below in this world as if they lived not.  
As for the phlegmatic or spiritual watery man, which hath a dull and gross capacity if he suffer his mind to be moved by the evil instrument, he is so strongly set on him that he will very difficultly leave him; and he maketh him live so lazily that he is good for nothing, and setteth his mind on all lasciviousness, on evil surmisings and suspicions, constrning all things in the worst sense, so that he is never at quiet for one suspicion or another, being in continual mistrust of every one, because his capacity is shallow, and the Devil hath blinded his eyes with these fallacies, so that he thinketh every one to be his enemy; and he doth a great deal of mischief in these his evil suspicions thinking to begin with others first, and in his blindness of mind doth undo himself and others, and then riseth up the law of sin in his mind tormenting him, accusing him of what mischief he hath done to others without any other cause, save only his own wrong apprehensions, and so this law of sin condemns and wounds him to the death, till the death of Christ takes away this death, and the cause of this death, which is the devilish delusions, and the evil surmisings which makes him do all this mischief to others without a cause: And if this spiritual watery or phlegmatic man forsake the evil instrument with all his soul and mind, and return to the holy God, or good instrument with his whole strength and mind to be joined to and ruled thereby, than all his thoughts are set upon goodness, and then doth he construct all things in the best sense which is done to him, and he seethe all things that fall cross in this world, to be good for him, to wean and draw his love from earthly things which perish with the using, and his mind is wholly swallowed up in God and goodness, and all his thoughts and contemplations are upon God, and he sheweth forth nothing in all his life but God and goodness to the whole world, and to the sons of men, for his life is swallowed up in the most holy Godhead; if all the phlegmatic men and women were come to this estate, than were they happy, but till than most unhappy.  
And for the spiritual earthly or melancholy man, if he join himself to the evil instrument the Devil to be ruled thereby, he is wisest of all in doing mischief, for he hatha vast capacity and can receive all suggestions, and (as was said formerly) by him is acted the greatest cruelties, and therefore he hath the greater wounds of conscience; for the law of sin raiseth up all his cruel deeds against him, so that his soul is heavily vexed unto the death, and he hath such fear and dread in him, that he wisheth that he had never been, for he hath such fearful and melancholy thoughts that every hour he feareth to be torn in pieces, and this is in him till the death of Christ takes away the cause, and then this wounding law of sin will cease: but many love their sins too well to part with them, to let Christ take them away, and so they live and die with them, so that the Devil and they are together for ever and for ever in his world which is without end; for the beginning of his world is the ending with the man, for the beginning and ending is with the man one and the same for ever; for as he was at first to him, so he is the last and the same for ever, for he changeth not but continueth still evil: therefore, O man, look to it in time, and whilst time doth last, for after one time there is no time more, and look to it before the decree (where of the Prophet speaketh) come forth, for after that decree is past, there is no hope; therefore look to it whilst it is called to day, and whilst this day doth last in thee, which day is Jesus Christ that cometh to help and save thee; but if thou dost not regard this day or Jesus Christ, than the decree cometh forth to thee, which is the eternal black night of death and darkness, which darkness or night, is the depriving thee of God's grace and comfort, for thou regardest it not when it was offered to thee, and so in despising it thou shalt be for ever without it, think as much as thou wilt to the contrary; for as sure as there is a God, and as thou livest, this will come to pass upon thee if thou dost not look to it before all these things come to pass in thee: so if this melancholy and earthly man forsake the Devil and evil one, and turn to God and goodness, to be joined to and guided by him, he conceiveth more of the secret mysteries of God than all the rest, for he findeth out all the deepest mysteries, and all things are opened unto him; for as he hath suffered more, so more is revealed to him, and so God and he are joined for ever in all love, and he is in everlasting joy and comfort in God for ever and for ever. I wish that all spiritual earthly and melancholy men and women may be joined to this everlasting joy and comfort.  
Where as I have spoken of the delusive God in this Chapter, I desire I may not be mistaken, for the Scripture speaketh of two Gods, the most holy God, and the wicked God of this world that blindeth the eyes of mankind; one is the real good, and the other is the real evil. And the Scripture maketh mention of two Satan's, Devils or evils; and of two guiles or two delusions; the one Satan, guile, evil or delusion, is for the good of the man; and the other Satan, guile or delusion is for his utter destruction; for the incestuous person was delivered to the good Satan or evil, for the destruction of his sin full flesh, that his spirit or soul might be saved in the day of the Lord; and St. Paul took his disciples with a good guile, and made them grieve and mourn, deceiving them by that godly sorrow for their good. And in the Thessa. it is said, that God did send them strong delusions that they should believe a lie, because they would not receive the love of the truth. Now all the delusions that God sends to the man is for his good, and the delusion is, that he worketh such a belief and persuasion in the man's heart for the sin's cause, that he seemeth to the man to be nothing else to him but wrath, fury, and destruction; and thus he terrifieth man to make him forsake sin for his good, and to make him return from his evil life: for whatsoever God doth too or for the man, it is for his real good, whatsoever the man thinketh to the contrary; and it is just so, as if a father should correct his child for his good and future profit, although for the present it seem contrary to him; even so is man deluded by God's fatherly discipline and law, till sin cease in him, and then this rod, discipline or delusion (which kept him in a we or fear to offend God) shall be taken away; that is to say, when sin wholly ceaseth in him, and when he ceaseth to offend God his Father any more: and this is the evil which is spoken of by the Prophet saying, Is there any evil in the city, and I the Lord have not done it? that is the evil of punishment. And that lying spirit spoken of in the Kings (that the Lord did send to be a deluder in the mouth of the false Prophess) was sent for a punishment to them, because they would not believe the truth; and this is done to reclaim the man, and to let him see his errors, and that he may return home again to the real truth: And again it is said, he created the destroyer to destroy, and hath sent forth the evil Angels with flaming fire, rendering vengeance to those that will not know God. And it is said in the Psalms by Dauld, and in Job, That the arrows of the Almighty stuck fast in him, all which evils, wraths, furies, or delusions, is the law of sin which was added because of the man's transgression, and they shall continue with him (as I have formerly said) till sin cease in him: but God in himself is none of all these, for he is a most pure and holy Spirit, and is subject to no passions, but is a real essence full of goodness, neither is there any thing can change or disturb him: but the evil one transformeth himself into an Angel of light, to delude and deceive the man with his seeming goodness for his hurt, loss and damnation: So the most holy God, by his ministering spirits assumes an Angel of darkness, or taketh upon him the body of sin to destroy sin; and in the Scripture the Divinity is sometimes said to be Satan in the destroying of sin, being evil, with the evil, and he is said to be Lucifer the son of the morning, or that morning star that is fallen in our hearts, for he could fall no where else, and it must be he that is that day or morning star that shall arise in our hearts again: so we must look into the Scripture with a righteous eye, and consider it rightly in its order and place, how all things hang and depend one upon another, or else we shall lose ourselves, and confound the Scriptures, or forsake and neglost them as many do, because they see many seeming contradictions not having the spirit of unity to reconcile or unite them together; for it speaketh sometimes, and in some cases that man is passive, and God active, and that God is passive in some case, and man the active; and in some case it is said that the Divinity suffers for sin and doth all in all, and sometimes it is understood that the humanity suffers for sin; therefore if we have not the spirit of the most holy Godhead, we cannot find out the intricacies and secret mysteries of the spirit and mind of the holy written word, and how all things stand in their orders and places: for some things seem strange, as that God which is all goodness should destroy so many for David's numbering the peoples and in one place of the Scripture it is said, that God moved him to number the people, and in another place it is said, that Satan moved him to number them; and in the fifteenth of Jeremy it is said, that he would destroy so many with several deaths for the sins of Manasses: so that the Prophet Jer. was troubled and said, that the Lord seemed to him to be a liar, because he thought these things seemed strange to him to come forth of goodness; but all these things are secret mysteries bidden from all sinful flesh and blood, and none shall see them aright but those which have ceased from sin; for God and man have been for ever together, and they both have appeared in time to each other, and in this time there hath been a partition wall let in by the man which hath parted their union of love, so that the man seemeth to fight against God and goodness, and God fighteth against man and his evilness, and nothing can be discerned rightly by the man till the partition wall of sin be pulled down; so in the end of time that holy Jesus the Son of God pulleth down all partition walls that have made the divisions betwixt God and man, and he uniteth them again in all lovely unity.   

CHAP. III. A description of the Scripture according to the history and mystery thereof.  
MOSES hath spoken of the Creation of the World, and certainly it cannot be that he meaneth this external world; for I could never hear any true reasons that can be given to prove the same, for it stands at one stay, and the Sun, Moon, and Stars keep one course; and the Sea runs her race up and down, and they still are one and the same in their orders and places; neither do they increase or decrease to or from what they first seemed to be unto man, nor do they wax old as a garment, nor as the creatures which we see appear that have a beginning and ending; for we see every spirit that appears here hath a created body which increaseth and is diminished, and is gone again and is seen no more: but this external world is one and the same for ever, for any thing I could see or hear to the contrary.  
The greatest multitude of men believe it to be created of nothing, but I cannot see nor hear any reason for the same, because that of nothing can come nothing; then what must it be made off? for sure it cannot be made of the most holy God as some do imagine and say, that there was nothing before but God, and therefore of necessity (if it be as they allege) he must make all things of himself, but it cannot stand with reason that out of one should come so many antipathies; therefore without all question the most holy Godhead that is one is of a more pure and excellent nature than these lower changeable elements of earth, water, air, and fire, of which this lower world is composed off; for this lower world bringeth forth nothing but his own nature, as earth, water, air and its spirit of fire, from which all spirits have borrowed a body which they cannot keep for ever, because its nature is changeable and runneth or whirling round, never standing at one certain stay; for the Sun (which is soul, fire or life of this world) never standeth still but every year runneth his race round, and in his running he melts, hardens, congeals, withers, and makes grow green, so that there is a continual death and resurrection every year of things under the Sun; for nothing stands at one stay but is in continual motion and change, and in this change is, was, and shall be one and the same for ever; for no man can consume, diminish, or annihilate the least atom or dust, or bring any thing that is to nothing, neither can any man find the beginning or end of things; but thou hast borrowed a garment or body which did lie potentially in that matter, and when thou makest it appear, it is said to be a beginning to thee, and when thou leavest it as it was, it is called an ending to thee: As for the world whereof Moses speaketh (that the most holy God made) certaine it is some more excellent, better, or purer world for man to live in then this: for he hath no true content here in this world or body of clay; for this world is the visible God or good that is in continual change, but in the invisible world or invisible God is no change nor shadow of turning, but is one and the same for ever: if thou borrow a body or garment of this internal and invisible world, he never looketh for it again, for he is the righteous that dareth never looking for it again. O that all souls did keep this body or garment that was given them out of this internal world, that they might see with those eyes the Sun, Moon, and all the glorious orders of Stars, which glorious world is for thee, O man, therefore look for thy internal garment that is given thee for ever; for the eyes or lights of this body shall never wax dim, but in those lights or eyes we shall see and behold the eternal eye or light from whence those our eyes or lights came, which shall be our everlasting body that we need not fear losing or changing, for it continues one and the same for ever, being the free gift of the internal God.  
There is a time wherein it seemeth to us that we had a beginning to this internal and invisible body, although indeed and in truth this body hath neither beginning nor ending, because it lay potentially hid in God and in his essence, for its beginning to us is its ending, because the beginning reacheth unto eternity, and we shall for ever have this body if we do not lose and disregard it, as I fear we all have done; for we have not remembered our Creator in these days of our youth, before our evil days came, wherein we have had no pleasure; for our evil days is this, when we disregrad this holy body, and then those eyes begin to wax dim in us, though in themselves they are one and the same for ever; and those grinders cease from eating the internal life, the food of our souls, and the mourners shall carry this dead body about the streets and walks of our hearts, mourning and grieving for us and for our great loss, and this is the grieving of the holy Spirit by whom we are sealed & made sons of God; for we have quenched, crucified, and killed this holy body of the Lord which he gave us for a garment for ever to cover our nakedness, and so he returns to that holy divine earth from whence he came, and the soul, spirit, or life of that body, returns to him that gave it. And now, O man, what shall we do for our great loss? for we see nothing but death on every side, for this external world is but a living death to us, for we are in continual expectation to be called out of it; and besides there is one that is worse than death that follows us to  us with his mortal garments or body of wickedness: for he prepareth a body which is a lie or delusion, and shows us a body which is a lie or vanity to  us with, so that this body is worse than death, for it is a living death, and dying life, and we were better to be dead and (and if possible to be annihilated quite) then to live in such a wicked body of sin and death: and it had been better we had never been borne or brought forth in it, as Job saith, cursing the hour of his birth, and the day wherein he was borne, and wisheth that he had died in the birth, and that he had never been seen in this wicked world; therefore we see many worlds, yet cannot see what reason man hath to believe that this external world was ever made as he imagineth, seeing there will follow so many absurdities on it; for what reason can be given that there was but one man and one woman at first, seeing there is blackmores or men, and white, and it is contrary to nature and impossible for a man naturally black or blackmore to bring forth a white, or a white to bring forth a black, and we see it so by experience? and when Cain killed Abel, the Lord being angry with him, said, that he should be a vagabond and runagate; Cain answered, that his punishment was greater than he could bear, and if any man should meet him he should kill him, when there was none to kill him; for if there was but one man and woman created at first, there was but his father and he in the world; and afterward it is said that he went into the land of Nod, and took him a wife, who did inhabit that land, and what man was the father of his wife? how can all these things be made good by the letter of the Scripture? or do you think that there was a material garden, or a tree whereon did grow the fruit of good and evil, or that a Serpent did go up in the same to speak to the woman? sure it cannot stand with reason that it could be so, for it is said that all the creatures did come to Adam, and he gave them names according to their natures: now it is contrary to the Serpent's nature to speak after the manner of men, unless you will allege that she understood the language of the beasts, and thought them wiser than God, and resolved to be ruled by them, which to me seems altogether against reason, that the woman should be so ignorant and irrational, who was created rational after the image of God to be ruler of all creatures: for at this day if a Serpent went up into a tree, and did speak from thence to men and women, it would make them afraid in so much that they would not do what he bid them: or dost thou think that in Mesopotamia (a great way off beyond the seas) that there is a material garden wherein standeth the tree of life, and the tree of knowledge of good and ill, both in one place, and an Angel standing with a slickering sword to keep the tree of life from the man; and that Adam and Hevah were cast out of this garden (for harkening to the Serpent) to till the earth, and that it should bring forth nothing but thorns and thistles, all which in my judgement cannot stand with reason or truth? for the Scripture saith, that none shall be saved but those who shall eat of the tree that is in the paradise of God: why then do not all souls or men go to look for this paradise and garden of Eden to eat of this tree of life whereby they must be saved, for none can be saved without it? And why do not all men and women go to fight with this Angel that holdeth this sword which keepeth them from the tree of life, and consequently from salvation? I see none, nor heard I ever any that went to seek out this garden, Angel, nor tree of life: and so if the Scripture be to be understood according to the literal sense, or this a material garden, none can be saved because the same hath never been found out by any since the fall of Adam: and that earth which is said to bring forth nothing but thorns and thistles, cannot be the external earth, for we see it bringeth forth very good herbs, fruit and corn, fit for the use of the external manhood, and but few thorns and thistles.  
Therefore, O man, look not thou on the history of the Scripture, but upon the mystery which is hidden since thy wicked world began, for these are all holy and sacred mysteries which are hid from all fleshly and sinful hearts, whose foreskin of sin is before them as a partition wall: therefore, O man, let thy partition wall be pulled down by the mighty power of God in thee, and let the foreskin of thy sinful flesh be cut off, and be thou plunged, dipped, died, or baptised in the most holy and divine nature, or in the most holy Godhead; for if thou goest into this river of Jordan or judgement as red as blood with thy sins, thou shalt come forth as white as snow, and then thou shalt see all these secret and holy mysteries which are revealed to perfect and just men, and to no other; for to the wicked and sinful men, it is a closed book, and a dead letter, for S. Paul saith in the second chap. of the second to the Corinth's, that he speaketh the wisdom of God to them that are perfect, for none can understand it but such as are perfect and without sin, for to the wise of this world the wisdom is foolishness, and they laugh it to scorn, and think it mere madness, as Felix did of Paul, saying, That too much learning had made him mad. O that all souls, had this foolishness and madness, it would be more precious to them then all the wisdoms and riches of this world, for the wisdom of this world is earthly, sensual, and divillish, all which perish with the using; and the foolishness and madness of God (as men esteem) is to us our right and perfect mind. O that all men were baptised into the Father Son, and Holy Ghost, then should they see things clearly and never have more trouble in soul, then should they know all good things, and all tears should be wiped from their eyes, and be in everlasting ravishing joys and sweet content of mind.  
As for the seven Nations (that the Scripture maketh mention of) which should be destroyed when their sins were full, as the Amorites, Jebusites, Hittites, etc. it cannot be meant the destruction and killing of men, because it is contrary to the nature of God and goodness to be the cause of destruction, for he is the author and cause of all goodness and preservation; therefore we should be like God, to pray for them, and do them all the good we can, and not destroy and kill them in their sins, for we should deal with them by the spirit of meekness, and not send them to hell headlong, for we know not how soon they may return to God & goodness: wherefore those seven are the seven deadly sins which have set themselves forth as Nations in us, which when they are at the full in us, the Israel of God (Jesus Christ) must come and destroy them out of us that the whole society of God with Saints and Angels may dwell in us, and that our soul may be a land that floweth with milk and honey, and till all those good things come to pass in us we are not saved.  
And whereas it is said of Abraham's being commanded to kill his son Isaac (which is contrary to the law of nature and to God and goodness to command him to kill his natural son) there is some secret & sacred mystery in it, for in this is set forth the whole passion of Christ; or Isaac (or Jesus Christ) is the promised seed which is brought forth in the Ancient of days, or in the end of time, and is the sole and only joy of the man; and God to try the man would have this sole joy and life of the man to be brought to the sacrifice, but the Divinity or holy life cannot die (but as it may seem to the man) but the ram or humanity which was caught in the bush of sin, he must die and be sacrificed for sin, for all sacrifices are for sin, and the soul that sinneth he must die: wherefore we should not look on the Scripture as a history, but as a holy and secret mystery: for in Gal. 4.24. it is said, that by Hagar and Sarah is signified the two Testaments, and that their children are two seeds, the one fleshly, and the other spiritual; and Jacob and Esau that wrestled in the womb are said to be two Nations, the one spiritual, the other carnal: and the Scripture testifieth them to be two worlds, which is meant the first and second birth in man, and not as most imagine, that God ordained the one to damnation, and the other to salvation; and the Scripture witnesseth plainly that those are allegories, and to be understood as mysteries, or else we shall altogether disorder and confound the Scripture, and this is the reason of so many Religions one fight against the other: for the Scripture in the letter seemeth to contradict itself, so that if we have not the Spirit of God (which is above the Scripture) we cannot understand one word or tittle thereof aright, and none can have that Spirit, but he that hath ceased from sin.  
As for the drowning of the world and building of Noah's Ark so many cubits high and broad, as the Scripture speaketh, it could not contain all the creatures in the world by couples and sevens, and all their meats so long time, also it might be thought that God did inspire & move all the creatures to come to Noah's Ark to be saved, the which I desire you to consider of, and the many absurdities that would fall upon it to be understood according to the letter, which cannot be agreeable to reason, but that there must be some higher mystery in it; for the Scripture saith, that there was but eight persons in the Ark, and that all the world was drowned save these eight; and presently after he speaketh of Kings and Kingdoms: I pray tell me, from whence these Kings and Kingdoms came from in so short a time? for we read how many of the children of Israel went into Egypt, and were there four hundred years; mark their increase during that space, and compare the times, and you shall see how many eight persons could bring forth in so short a time; for the Egyptian Kingdom, and all the rest of the Kingdoms must come from those eight persons, which they can never prove to have increased so many in so short a time; for we read but of sixty six persons that came of Shem, betwixt his coming forth of the Ark, and their entering into Egypt, and their abode in Egypt was four hundred and thirty years, the which in all that time did but increase to six hundred thousand till the time they came out of Egypt again to go into the land of Canaan: therefore if you will compare those things and exactly calculate the times, you will find strange contradictions in them; wherefore you must not look to the history of the Scripture but to the mystery, for the deluge of God's wrath must needs fall upon some other world than this external, even the world of sin and iniquity, and drowns all their delightful pleasures and marriages by his heavy judgement and law of sin that he executeth upon them many and divers ways: but the holy and divine manhood with all the beasts (which are the passions and fantasies of his mind) and the eight persons (which are the five senses, with the will, reason and understanding, which is to rule and govern all these beasts) are shut up in the Ark, Chest or Divinity of God while this deluge runs over the wicked world, and are preserved in the same to be brought forth as a new and heavenly Jerusalem to a better and more divine world, which is the humanity to live in the Godhead, or the holy divine life. Likewise the history of Joseph & his brethren, is to be understood spiritually, for the twelve sons of Jacob, with their father and mother, is the whole divinity and humanity joined together, and Joseph signifies the highest perfection or divinity, which was sold into the hands of the wicked by his brethren which is the humanity with his affections, and the wickedness sold him unto the lust of the flesh, which was Potiphars wife, so that the lusts of the flesh desired to enjoy the perfection to her lust, will and desires, as the Devil did to Christ, which this doth presigurate, and he left this garment of flesh (which he seemed to be clothed with) into her hands for a witness against him that he was with her: so the wicked lusts of the flesh put this perfection or Joseph in prison, because he would not consent to her, and helyeth in this dungeon or hell under the fleshly lusts of sin, till our Pharaoh (King of ignorance and servitude) begin to dream of all the miseries and famines that is to come upon us; then joseph or our perfection is sent for in haste, to provide food for us in this our famished land of servitude and ignorance, where we must sell ourselves under this perfection (who is as King and Lord in this land for a time) otherwise we cannot be saved nor preserved; and after a small time this Joseph dyeth in the land of servitude and ignorance, after whose death comes a cruel Pharaoh to reign over thee, who doth impose such cruel and hard burdens and tasks on thee, which makes thee long and cry out for a Saviour; then comes the most powerful God with his mighty signs and wonders to help thee, plaguing thy wicked king of wickedness in thee; and when all those wonders and plagues are fulfilled upon thy king of servitude, thou must enter into a wildernessed land where is no comfort, carrying the dead bones of Joseph (or thy dead perfection) and in thy going thou must eat the paschal lamb, or the supper of our Lord; which wildernessed land, is the whole passion and death of our Lord Jesus, whereby thou must forsake the onions, garlic, flesh pots, and all the pleasant meats which thou catest of in the land of Egypt: and in walking through this wilderness (or this death and passion of our Lord jesus) we are brought to the heavenly jerusalem, or City of God, wherein we shall rest in all peace and sweet content: I do not deny the history or literal sense of the Scripture, but there is nothing therein profitable for me, save only the mystery and spiritual sense. As for the sacrifice in the old law, where mention is made of killing of bulls, rams, goats and lambs, sure it cannot be that the kill of these creatures could ever make satisfaction for sin; nor could the speech of a Priest speaking over the head of a goat, carry away sin into the wilderness, as it is said of the scape goat; but these are holy mysteries, and must be understood otherwise, and the choosing of the Priests as that they should have no impediment, as a lame leg, or one arm, or but one eye, and that their attire should be most glorious, with the breastplate of Urim and Thummim, and the Crown with writing upon it, and the pure white linen, which to understand according to the history seemeth strange for the Priests to wear such babbling things, but that all those are mysteries.  
As for the sacrifices which should be without blemish (as the lambs and innocent doves, with the sweet odours and perfumes) is this to offer up a most holy and upright life without spot or blemish of sin, which is his holy Son jesus in us, a sacrifice most pleasing in his sight, for he careth not for the sacrifice of bulls and rams, but this most holy body hath he chosen: O therefore, let us offer up this most holy body and pure life for an acceptable sacrifies most pleasing in his sight; this holy life is the odours and sweet perfumes, which sweet savour delighteth his' nostrils, and ravisheth his mind with most sweet contents; and the divine humanity is the Priest that must offer up this most pure sacrifice, for he must be a perfect man without the blemish of sin, and must wear the breastplate of judgement with Urim and Thummim, which is light and perfection, with the crown of glory which is holiness to God, and be clothed in white linen which is a most pure and innocent life: and now you see that Priest, people, and sacrifice must be pure and unspotted without sin having all perfection.  
As for the holy Ark which was builded by the free will offering of the people, and Moses going up into the mountain to the Lord for a pattern to show the people that it might be builded with all their precious stones, and fine silks for curtains, and the drinking pots of gold, with the candlesticks, snuffers, and snuffing dishes, and the mercy seat, with the Cherubins that holdeth up the mercy seat, and the holy and most holy place, with the curtain betwixt the holy and most holy; and the Altar and hooks, the table and shewbread, with Aaron's rod that budded, and the pot of manna, which to understand as a history, that such a glorious building was made to look upon is nothing to me; for to look or judge of it so is to look according to the outward appearance which is not righteous judgement, for in this is to be seen the whole mystery of the Godhead and the humanity; for in the holy place is the whole work of the law, with the death and sacrifices for sin for a reconciliation, which death and sacrifices is the Godhead and manhoed which lieth upon the holy Altar, fire, wrath, cross or patience till the man of sin be destroyed and rooted out of us: And the golden candlesticks, with the lights in the holy place, is the law or grace that shineth from the morning till the evening, or till sin is extinguished and done away in us, and is the lights of God's grace which is true repentance for sin, with a broken and contrite heart and sorrowful spirit, which shineth till all things are finished, and then giveth up the ghost unto the Father from whence he came, and then the veil or curtain which standeth in the most holy place is rend in twain from the top to the bottom, which veil is the flesh and death of Christ, and is the new and living way, through which all must enter or else they cannot be saved, nor enter into the most holy or Sanctum Sanctorum, where the mercy seat is held up by the Angels and Cherubins.  
Now when the Priesthood which is the holy humanity, hath fulfilled the whole work of the Law (the sacrifice for sin in the holy place) than they put on all their holy garments and attires, and so enter into the most holy place with their bells or hymns that soundeth forth the praise of God internally to God, and externally all good to men, for in this holy attire must he enter in the most holy place with odours and sweet perfumes of a holy life, and the smoke of these odours, and perfumes of a holy life, ascendeth to the mercy's seat, and ravisheth the most holy Godhead, and then he embraceth him in his arms saying, Thou art my beloved Son in whom I am well pleased; and this is he that maketh us Kings and Priests to God, and giveth us himself to be offered up for a sacrifice to God his Father for us. O man, how great is the love of God to thee, that he becometh thee to save thee, and makes thee himself for the great love he hath to thee? for in thy first appearance he created himself in thee, and then there appeared unto thee four worlds; first this external world, whereof thou hast borrowed a body or garment, and knowest not how foone it shall be called for again, for the world whitleth about and calleth for her own again, and there can be no certainty of any thing here, because here is nothing but change and mortality; for this world of itself is death, but that the spirits that are in it is its life, so that this world is not worthy so much as to be thought off, for it perisheth with the using as doth a garment, only it is good in this respect, because we could not know light but by darkness, nor life but by death, nor immortality but by mortality; and the reason we were in obscurity or in silence before we could come here, is this, that there is one eternal increase of the seed of man, and they can but appear in time here; for this external world is time, and time is a running round, and there is no new thing here but as it is to me; for this material world doth neither increase nor decrease, but is one and the same for ever in its turning round, only it seemeth to me to increase and diminish, and so it is finite, and because the seed of man is an eternal increase; and this world being one and the same may be called finite in this respect, because there is not matter enough for all spirits to have bodies or garments of at one time, and therefore some must go before others can come, for the spirits to come are infinite, and this world is finite, because of its material confine, not increasing but running round, so that which is called the body of one to day, may be called the body of another to morrow; for there is no certainty here, and all souls must stay their time till they can come here, and in their coming and being here is the time to see distinctions and all worlds, and if thou do not look about thee and see them here in this world of time (but be neglective of the time) thou hadst better never have been born or brought forth in time, for this time vanisheth away to thee and thou shalt be seen no more; for when man is in honour and knows it not, he is like the brute beast that perisheth being without God in the world: therefore whilst time doth last to us, let us look about us and redeem our misspent time, and seek the everlasting good or real true world that is beyond all time or change; and this is the divine world which God hath placed in thy heart, as is said in Ecclesiastes the 3. and the world whereof Moses speaketh Gen. 1. and is the Angelical world or paradise out of which the man had an Angelical body which is but a part of God's house, for God shown himself but in part, and this part he lost, and in that part he was that great Lucifer or Angel that was the Sun of the morning, or star that fell, and in falling fought against his Maker, or him that gave him that Angelical body or world, in which the most holy world stood as a tree of life unseen or untouched by the man, for he had more mind of the diabolical world, for all world's being opened to the man he desires the evil and worst of world's desiring to be free before his time, because he could not abide the servanthood to till and dress the garden of the Lord (which servanthood is the angelical body or world, which is the servant of the Lord) but desired to be as great as God himself before his time, and so his pride threw him down into the most lowest world which is the diabolical; so that his body is now the body of sin, death, and all wickedness: and besides, he hath pulled down the divine and most holy world upon him as a judge with wrath and violent fire, and so he standeth still over him till the man desire to come forth again out of the diabolical world and return with humility, true repentance and real sorrow for his sin, and then the divine and most holy world doth work this true real death in man's heart, and descendeth into the hell of his heart (that is into the lowest parts of his earth where the wrath of God is) and there pacifieth this wrathful judge or God with his humility and true sorrow for sin, by which sorrow and humility he crucifies and destroys all sin out of the man, and then he raiseth him out of the lowest world into the divinest and most holy world; and this world is the second creation that God maketh in man and is himself which he createth in him, for in his coming he first humbleth and then exalteth the man; for the divine and most holy world in his coming down into hell (or the most lowest world to the man to save him) doth appear in humility and lowliness of spirit, very meek and gentle, enduring patiently all that the law would have him suffer, and so teacheth and incorporateth this humility and lowliness of spirit into the man that hath learned God, so that they twain are made one spirit; and this is the new creation of which David speaketh, saying, Create in me a clean heart, O God, and renew a right spirit in me: this is that poor, humble, meek soul that lieth in the dust and seethe no help which shall be ●●ised up from thence to dignity, and shall sit with Princes, which is to sit with the most highest God; and he is the barren that shall bear, and bring forth the holy Godhead or divine life out of him.  
Now, O man, mayest thou see how great the love of God is to thee; therefore forsake all worlds for his sake, because he loveth thee so dear, and look upon all things through his spiritual and holy eyes, and then shalt thou see things clearly and as they are, and not esteem of any thing above itself, nor above its own deserving. Wherefore we must look into the Scripture with those holy eyes, or else we shall see nothing aright, or as it is.  
Now to look upon all the histories of the Prophets, Judges and Kings without those divine and holy eyes, where through we see the holy mystery of the same, it will appear very strange to us, and contrary to nature and reason; as for example, that of Bilaams' Ass speaking to him, and Nabuchadnezzar being turned to a Beast to eat grass with the Oxen till the dew of heaven had wet him seven times; and the fiery furnace spoken of in Daniel, in which the three children were cast, wherein they had no hurt, nor so much as their  burned; and the great Image of brass, iron and clay, which is also spoken of in Daniel, with many other mysteries which setteth forth the creation, fall and restauration of man by the whole work of the law, together with his new creation: so that the whole history of the Scripture (rightly understood) tendeth to those things, but are illustrated and set forth many and divers ways; therefore this work of man is wonderful, and would make an eternal discourse in the mind of man to express himself. And the history of David that he did kill a Lion and a Bear, and did kill Goliath, is the whole work of the law to destroy the Devil and sin out of the man; also he complaineth sometimes that he is in the lowest hell, and in a deep pit, and that he is a worm and no man, and that he is in the deep waters and the raging seas run over him, so that in all this he carries a double death which is to kill and be killed, for the whole work of the law is to kill and be killed; therefore the law (or David) cannot build a house for God to dwell in, for he saith that David or the law is a man of blood, and that he should pull down all buildings of sin, and destroy the enemies of the Lord, and prepare timber and stones hewed and cut for the house of the Lord, that there might be no noise of the hammer, or of the work man's tools; for the law of the Lord hews, cuts and prepares us for the house of the Lord before we are or can be set in, that there should be no noise of hammer or work man's tools hewing or cutting, which hewing or cutting is the wounds of conscience making a true sorrow and mourning for sin, and when we are prepared and made living stones and a spiritual house (Christ being the head and corner stone that upholdeth this house and holy building, and this whole house is covered within and without with pure gold, that is with a most pure, holy and glorious life) than the most holy and wise Solomon (the wisdom of the Godhead, the son of David, or the law) enters in this most glorious house that shineth with his most bright and glorious rays, and there he worships and adores this great and most holy Godhead, and there was and is continual songs of Hallelujah, praise and thanksgiving to him that liveth for evermore: and without this house is the middle court where the peace offerings that was and is offered up to this most holy God, and was and is the fulfilling of the law by obedience in killing the man of sin, the which doth pacify and reconcile us to God again, that we may enter the Temple with this holy and wise Solomon to worship and sing praises to the most glorious and most holy God. O that it were so well with all the souls of men, and that it were so come to pass in them, than were they happy, but till than most unhappy.  
Now to understand these buildings of the Temple and house of the Lord as a history, with all these glorious external things, how that there were galleries and chambers, and in those rooms pictures of Angels and Cherubins, and that they did uphold the Ark and Altar, and that the same should be covered within and without with pure gold, and that the stones must be hewed and prepared before they were set in that there should be no noise of the hammer or workman's tool: what is that to thee, O man, to read the history of these things? for all external buildings must perish with the using, and thou never the better for it; but look thou into the mystery thereof because it concerns thyself, for this building is thee and God joined together, and is the rock Christ Jesus, that living stone disallowed of men, but chosen of God, and ye as living stones are joined to him and made a spiritual house, and an holy Priesthood to offer up spiritual sacrifices to God by this holy jesus Christ our Lord and only Saviour, that hath called us from death to life, and hath made us sit with him in his holy place, that is in the most holy Father: therefore O man, seek after this holy building, and let it be built in thee, for all the histories of the Scripture is concerning thyself, thy falling, rising, or something that concerns thee or the holy Godhead; therefore thou oughtest to look into the scripture with a vigilant eye, and with due respect, for it is the true looking glass which shows thee in what condition thou art, and therefore read it not as thou dost other histories, but read it and take it to heart, and esteem it as it is the most holy and sacred mysteries concerning the great and most powerful Godhead and thyself, O man.  
And as for the History of jesus Christ that he was borne in an Inn, and in a stable, betwixt an Ox and an Ass, and laid in a Crach, and that the Inn was full and no room in it but the stable, is a great mystery, for this Inn is thyself O man, and the chambers of thy heart is full of thy sins, the great Kings of thy earthly being, which is pride, vain glory, hypocrisy, lust, vanity wrath and self will: so that the chambers and rooms of thy heart are full of such guests as these, and there was nor is no room for the most holy life but in the worst place of thy house, and thy Herod (or bloody mind) will not let him lie there, but seeketh to destroy and kill him, and so he is carried away and hid in thee till those be dead that seek his life: Now when Christ (the holy divine nature) comes into our earthly Man of sin, he hath not a place to lay or rest his head on, but is sought for by our sins to be destroyed, for he sayeth, the foxes (that are our worldly Passions) have holes, and the birds (that are our vain Fantasies) have nests, but be hath not whereon to lay his head; Dost thou not see (O vain man) that the most holy and divine world or divine life is neglected of thee? and kept under thy earthly being, and he is in the most lowest parts of thy earth, and under thy sinful manhood, he is that most glorious and holy light that cometh into thy wicked world of sin, but thou art ashamed of him, because he discovers thy deeds of darkness, so thou putst out this light and quenchest this spirit, for thou lovest the deeds of darkness more than the works of light, therefore this light or holy life is carried away by joseph and Marie (the perfection and fountain of Love) to the holy light, from whence he came, till all thy sin and iniquity which sought his life is dead in thee, for the holy life cannot live in thee, till sin be dead and rooted out of thee.  
Now to look upon Christ coming into this external world, in such a mean manner, his birth so low, and his condition so poor and despised, and sought out by the Kings of the earth to be destroyed, was because they thought scorn that one of so poor and mean birth should be King of all the earth; And thou mayest see the mystery of his coming into this world in so poor and despised manner, which is to show thee how he is in thy self and in thy internal world despised and sought for to be destroyed by thy fins the great Kings of thy earthly being: therefore (O man) if thou readst the history of the birth of Christ, and not look into the mystery how much it concerns thee, thou art never the better for his coming; for his external coming to the sight of the world shall vanish away like a tale that is told, or a dream that is seen no more: therefore O man look into the Scripture (and into the holy writ) with a diligent and circumspect eye, and into thyself where is written the holy word to thy condemnation or to thy salvation: compare thyself and the scripture together, and thou shalt see thyself there for it is the true real looking glass wherein thou mayest behold thyself; and thy own soul or spirit is a witness to thee, that it relates to thee thyself, and it speaks the real truth to thee in condemning or justifying thee, wherefore O man take it to heart, for thou needst not not other witness of the truth thereof but thyself.  
As for Christ's being led aside by the spirit into the Wilderness to be tempted of the Devil, and that he fasted forty days and forty nights, and that he was set upon a Pinnacle of the Temple, showing him from thence all the Kingdoms of the earth in the twinkling of an eye, and that he told him all the Kingdoms of the earth were his, for they were given him, and if he would fall down and worship him they should be his; certainly this cannot be meant of the external, for no mortal creature (taking on this elementary body of clay) can subsist without food so long, nor could it be that all the Kingdoms of the world were the Devils, for who did give them to him? nor can there be any reason given, why or how he could possible see all the Kingdoms of this world with his external eyes at one time: for this world being imagined round, high and low, it is impossible that any external eye should see it at once: therefore O man look to the mystery thereof, for when this holy Jesus is borne into us, this wicked spirit cometh to him, and seeing him clothed with our frail and weak nature thinking to overcome him, showing him our barren and wildernessed nature wherein is no good thing for food for him, so that he must be starved if he lived in it, therefore he would have him obedient unto him and he should have all his honour kingdom and riches, but he did forsake them all as abominable, and brought his own food or kingdom with him, for he liveth by the power and life of the Godhead from whence he came, and by this mighty power he makes this stony and barren ground of man's nature food for him to live of and with, for he participates and liveth of both natures; the Godhead and the manhood, and this Godhead and manhood being joined together by a conjunction (or reciprocal union) have betwixt them both brought forth Jesus Christ the Son of God and Son of man, who is both God and man, and being in the womb of the humanity, is nourished and fed by the same as of his mother, for all children live of the mother's life and nature, and are fed by it: so this jesus Christ comes into our barren ground, and by his mighty power maketh it fertile and fruitful, bringing forth himself in us, to live of us, and we by him, for our barren ground is ploughed up by the law of God, and all the thorns and thistles which is our sins, is plucked up and thrown away, that this holy seed may be sowed in our hearts in place of our sins, and this seed is a tender plant: wherefore, O man, look diligently to it, and weed up all things that is like to destroy the same in thee.  
And as for the Devil carrying Christ up into the holy City, and setting him upon a pinnacle of the Temple, and showing him all the Kingdoms of the Earth in the twinkling of an eye, and saying, that those Kingdoms were given to him; this holy City is thyself, O man, and thou hast given it to the Devil, and he hath begot many wicked generations and kingdoms in thee which is his; and Christ taking thy sinful nature upon him to destroy it, the Devil being in that nature of sin thinks to exalt Jesus, showing him what kingdoms he had got in that nature, for which he would have him worship him, and he would give him them all; but he reproves him and cares not for his wicked kingdoms, but crucifies him and them, and casts him out of this nature, and makes this his humanity to worship God, and saith, Get thee from me Satan, for I will worship my Lord and God; so Christ the divine power of God, taking upon him the sinful nature, had upon him the power of the Devil who thought to destroy him in it, so the Devil and he being in one nature strove for victory who should have this nature for his possession and dwelling place, the divinity hath the victory when the humanity consenteth thereto, and then there is two against one, but if thou consentest to the devil there is no fight for thee, nor art thou worthy the fight for; therefore if thou hast a mind to stay with the Devil still thou mayest, for he will not pull thee out of his claws against thy will: wherefore look to it, O man, for there stands before thee life and death, choose life and live for ever; but if thou lovest death, thou hast death for ever.  
As concerning the Ass that Christ took away, and his cursing the figtree, it seemeth strange in the letter, because it contradicteth the truth, for the truth saith, that we should use no violence, nor take any man's goods from him, and that we should not curse but bless; but we see here that Christ hath taken away the Ass that was bound, and cursed the figtree against reason, for the time of figs was not yet come; therefore certainly there is another mystery in it, for it cannot be true according to the history that Christ should do such unjust things, for no falsehood nor guile was found in his hands: therefore this Ass is that simple innocence that is tied in thee with the cords of iniquity and cannot stir; for the humanity never did ride thereon, till Christ came in our humanity to make it free, and then he rideth into Jerusalem the City of God meekly sitting upon this Ass, which Ass is now the simple innocence of God, on which (before Christ came into thy humanity) balam's did ride upon and did kick and spurn this innocence without a cause; therefore be thou, O man, this simple innocent Ass, that the King of Zion may ride meekly upon thee to Jerusalem the holy City of God.  
And for the figtree that had no time to bring forth its fruits but was cursed, is the humanity that Christ did take upon him, enduring therein the curse of the law for the sins cause, nor could it bring forth fruit till Christ came in it, and made it endure the curse of the law, which made it seem to die and vanish away: for this figtree or humanity, could not bring forth fruit till Christ came again in spirit to vivify and renew the same, for he is the life of the true figtree that bringeth forth fruit in due season: so this first figtree that was accursed shows unto us the first creation in man, how that it could not bring forth fruit being liable to the curse for sins cause; and this tree is the humanity of Christ according to the flesh, that endureth the judgement and curse of God with us for sirs cause, without cause in himself, save only his love to us.  
And as for that certain man that fell amongst the thiefs and was hurt, many passing by and would not help him till the Samaritane came: O man, this certain man is thyself that is gone out of jerusalem (the City of God) to travel, and hath met with the Devil and all his company, which is pride, vainglory, hypocrisy, lust, intemperance, wrath, envy, malice, bitterness of spirit, covetcusnesse, evil censuring, murderous minds, and all the wickedness that is: and these are the thiefs that hath rob thee of all goodness, wounding thy soul, and leaving thee for dead: so the Priest and Levit that passeth by thee is the law, wrath, and curse of God that is upon thee, and leaves thee alone to thyself for thy condemnation, because thou baste left the city and house of God to travel thou knowest not whither to lose and damn thyself with the Devil and all his Angels and wicked spirits, that hath killed and spoilt thy soul, for thy wounds of sin stink and are puttified within thee (as David saith, my wounds are festered and stink within me) and so we lie as dead in trespasses and sins till the good Samaritane (which is jesus Christ) come and have mercy on us, and take us up and set us upon his Ass which is his most innocent and harmless life, whereon he carries thee as half dead, and after poureth in the oil of his gracious goodness into thy wounds to heal them, so that he becometh a plaster for thy sores to heal thee, and endures all thy stinking filthiness upon him, for he hath thy sores in his salve which is himself, and is that most innocent and harmless life, and he it is that bears the iniquities of us all, for all our sins and transgressions is upon him; so this holy Christ is in hell in us till we are cured of sin, for he is a salve for our stinking sores that is a hell to him, and he endures thee, and the wrath of God upon thee, which is upon him in thee, till thou art perfectly cured and made whole from all blemish or spot: O how great is the love of God to thee, O man! why doth not thy heart melt in love to him again, seeing he is so good to thee? Where, O man, canst thou find such a love and lover, or such goodness as he is to thee without any cause of thine, but for his own goodness sake whereby he takes pity on thee to help and save thee? therefore, O man, (whosoever thou art that is dead in trespasses and sins) if thou dost not feel this power of God Jesus Christ in thee, who is a salve for all sores (which doth draw, scour and wash them within thee, and put thee to pain with the power of his working salves) thou shalt never be well, think or believe what thou wilt of Christ without thee, and of his great works, he nor they shall profit thee nothing unless thou hast the power of Christ working within thee, and that thou sensibly feel the power of his working against sin in thee, which is a grievous hell and torment to thee for the present to endure; but thou hadst better endure this hell against thy sin for a moment, then be for ever lost and damned, and be deprived of God and goodness for ever, having the sting of conscience stinging thee for what thou hast done, and for what thou hast lost and deprived thyself off for ever: therefore, O man, look to it in time whilst time doth last, for this world is time, the which if thou mispendest there is no time more; and in this time is all worlds opened to thee, and if thou dost not choose the divine and most holy world in this time, it is for ever shut up against thee, and so thou art deprived of God and goodness, and art in a most miserable condition: wherefore, O man, do not dally with thyself, nor defer the time, putting it off from one time to another; for time is a thief and steals away from thee, therefore do not cheat or cozen thyself with false beliefs and faiths of jesus Christ, and what he hath done for thee, the which he never hath done till thou feel the power of his working in thee with many agonies and bloody sweats; and till thou feel the nails of his crucifying prick thee to the very heart, and that thou feelest the stings of death for sin in thee; therefore O man, put no confidence in Christ till thou findest the mighty power and work of Christ in thee; for if thou dost thou deceivest thyself, and thy belief is in vain, and a dead faith without this work of Christ working mightily in thee, pulling down all thy strong holds of sin and vain imaginations, and offering thee up a pure soul to his Father, that God may be all in all in thee: O that it were so come to pass in all souls, than were they happy, but till than most unhappy.  
And for that man that was said to be borne blind, is Christ after the flesh in thee, which became thyself, who is conceived and borne in iniquity in thee to save thee; for thy father (which is the devil) is become his father and thy mother (which is lust) is become his mother; and jesus Christ is that true Physician that maketh himself see in thee, and Christ saying to his Disciples that the father of this blind man sinned not, nor the son, is meant that as he is Christ (the holy unction or anointing) he cometh of God, and is the Son of God, and God is his Father, and they be no sinners, neither he nor his Son; but Christ to show the glory of God became this blind man in us, and opened his own eyes in us, which see not in man any good thing till sin is destroyed out of the man: so these holy eyes are blind in us, till that time that Christ have destroyed sin out of us, and then he openeth his own eyes in us, which eyes then are ours which sin had blinded in us before, so that we could not see with those righteous eyes, but made those eyes to us to be the eyes of the wicked nature, through which we looked not as they were in deed and in truth (righteous and holy eyes) but as they seemed to us, in so much that we have taken the holy God to be that to us which he is not in himself, for our sins hath made us think him our enemy when as he is our dearest, friend, that till our sins are destroyed he doth and will seem so to us that which he is not in himself, for his eyes shall be blind to us, and his ears deaf to us, so that he will neither see nor hear when we call and cry to him, because there is a dark cloud of sin that separateth him and us, and he will not hear us till this cloud is taken out of the way, and that we become a true father and mother to him, for we have been wicked parents to him heretofore, and have brought him into all wickedness and misery, and have killed him in suffering for us as if he had done all wickedness, when as there was no guile found in his mouth, but is that innocent Lamb that was slain in the beginning of thy world of sin.  
Also thou art that woman that is bound with Satan eighteen years, and art become double with his bonds until thou goest to Christ, that he may lose thee from the bonds of Satan, and make thee whole and straight again.  
And thou art she that hast that bloody issue of sin for twelve years: O touch therefore his garment, his flesh or mortification, and thou shalt be made whole; and this garment is the law of sin which cleanseth thee from sin.  
And thou art he that is possessed with legions of Devils or sins; O then let Christ by his mighty power cast him out of thee that thou mayest be in thy right mind again.  
And thou art the man possessed with a deaf and dumb Devil, so that thou canst not speak to God, nor hear him when he speaketh to thee: O fast thou the true real fast, which is from all thy sins) and pray to God continually, (with a broken and contrite heart and true sorrowful spirit) then mayest thou speak to God and hear him when he speaks to thee.  
And thou art or mayest be in that ship on that stormy sea, that is ready to sink thy ship with its boisterous waves, for God and the Devil are at strife for thee, when thou hast once joined thyself to God, and then beginneth the bloody wars betwixt these two Kingdoms in thee, for when thy wicked world of sin gins to be at an end, then is there Kingdom against Kingdom, and nation against nation in thee, and stormy raging seas roaring, so that the heart of thy man of sin gins to fail in thee, and Christ is asleep in the  (that is in thy inmost self, and is that still and soft voice) therefore seek for him and awake him that he may save thee, and calm these raging stormy seas within thee, with his most still and soft voice: and these are the seas that St. Paul did sail through, God, and the Devil the truth, and thely, which clasheth one against the other, and the humanity is the ship that saileth betwixt those two seas and tastes of both and is broken, and the forepart of that ship that stuck fast, (and was not hurt nor moved by the clashing waves of those seas) is the most holy and divine Godhead Jesus Christ within thee, which can endure, and is able to make thee endure (if thou stay in the ship with him) all the stormy seas of hell, death, and Devil. But the hinder part of the ship (which is the humanity,) must be broken because of our sins and transgressions, and must taste of death for sin's cause, but nothing in the ship that stays in it to endure this storm of death shall perish, and all the prisoners that are bound in it shall be saved and swim to shore on the broken pieces of this ship: the true sense and consummation of all is, that when we have endured the battle till sin be destroyed, then do we enter into the most holy life and are saved.  
Now to read the history of Christ's last supper how that the same was kept in an upper Chamber, and that he did eat bread, and drink wine, and give of the same unto his disciples: and that he was whipped, scourged, and crowned with thorns, and how Judas sold him, and how that he was afraid to die, insomuch that he did sweat drops of blood, and that he was nailed upon a Cross, and was pierced through with a Spearel, so that there came forth of his side blood and water, and that at his death the sun was darkened and the moon was put out, and that he had gall and vinegar to drink, and that he was crucified between two thiefs. This is the most holy and sacred mystery which is acted in the soul of every man that is saved; and this upper chamber is thy inmost self, and this bread and wine, is the bitter cup of God's wrath and indignation whereof thy soul must drink for the sin's cause, and thou art not able of thyself to bear or drink this cup without some mighty power come to assist thee to do it: now thy Judas or man of sin that is raised up to destruction, hath sold the most innocent life into the hands of the wicked to suffer for thy sins; for the most innocent life cometh to thee in fearfulness and trembling, and thou being in him (in this fear and trembling) preparest thyself to suffer with him; and thy Judas, Devil or wicked nature cometh to thee as if he were thy friend; and now seeing that thou wilt leave him he fawneth on thee as if he loved thee and were thy friend, saluting thee as if it were with a kiss of love; but he selleth thee to the blind Jews to be killed and crucified of them, which Jews are thy blind self will that now crucifies thyself and Saviour within thee, and thyself will carries thyself and Saviour into condemnation (with thy condemning conscience) into the judgement hall of condemnation, where all thy sins riseth up against thee taunting, mocking and scourging thee, and crowning thee with the thorns of thy sinful life, which pricketh and woundeth thee and thy Saviour with grief for what thou hast done; so that thou and he art in a bitter agony and sweat of death, insomuch that thou desirest and wouldst feign have this bitter cup to pass from thee; but thou must endure it if thou wilt be saved, for Gods will must be done and not thine, for it is he that raiseth up all thy sins against thee to condemn thee, crowning, whipping and scourging thee with what thou hast done, so that thou must now taste of the death of thy sins or otherwise thou shalt never taste of the life of God, for the life of thy sins is the death of God in thee, and the life of God is the death to sin; and thou and thy sins must be nailed to this cross, which cross is the patience and long suffering of Jesus Christ in thee, unto which thou and thy sins art nailed till thou art dead to thy sins, and thy sins to thee, for thy sins hath nailed thee and thy Saviour together, and hath pricked him and thee to the very heart, so that he and thou dost die of those wounds, and he and thou criest out, My God, my God, why hast thou forsaken me? and in the time of thy sufferings (or jesus that makes thee endure this curse or shameful reproach of thy sins according to thy due desert) the Son of glory, the life and brightness of the Godhead is darkened or put out, so that there is all darkness, death and hell over the internal divine, and most holy world, till thy sins and thou art dead one unto another; so thou seest that the divine and most holy world is in hell under thy earthly being till thy sins be destroyed; and being in hell under thy body of sin and death, he raiseth up all thy sins against thee to condemn and shame thee, and shows thee what a partition wall is betwixt thee and him, which is the law of sin and death that condemneth thee, always rising against thee till sin be destroyed: so the love of God to thee offers thee his power, which is jesus Christ that enters into thee to destroy the body of sin in thee, which body of sin is the works of the Devil that hath destroyed the body or works of God in thee. It is not the divine and holy God that is against thee, but it is thy sins that standeth in judgement against thee to condemn and arraign thee, so that thou must go under their judgement, condemnation and execution for what thou hast done against God and goodness; for he it is not that is angry with thee, nor condemneth thee for he is that righteous and holy one that can endure all, and is one and the same for ever; nor can he be any other, for he cannot be moved to wrath or fury, for than were he changeable; but he is the unchangeable, and one and the same for ever; but the deeds that thou hast done (against that holy One that is so good to thee) slayeth in thy face crying vengeance against thee, and telling thee that thou must die for what thou hast killed and cast away from thee, so till the law of sin hath done his office and killed thee (for killing) and laid thee under the earth in hell (where thou hast laid the holy One) thou shalt never be at rest; for thou hast killed, but art loath to be killed; but thou must cast off this death or ●●p, otherwise thou shalt be ignorant of justice, for justice is to reward every one according to his works, and as he hath done to another, whether good or evil; so the most holy One by his mighty power inlightens thee, and shows thee all thy sins how they sly in thy face against thee, and shows the justice of the law of sin, and that thou must die for thy evil deeds, the which worketh fear and trembling in thy heart, and then dost thou cry and morn for help and can find none, till the goodness of God cometh to thee, taking pity and compassion on thee, and helpeth thee to endure the death of sin for sin in thee; so that now thou liest on the patience of God till thou art freed from sin, and the Devil lieth upon the other side of the patience or cross, and is that thief that cannot repent, and thou art the other thief that art repentant for what thou hast done, and so findest mercy, and in that day or light of mercy thou shalt enter into Paradise thy Master's joy, for now you have suffered together, you shall also rise and relgne together and enter into the joy together, which joy lies into thy inmost self in the cave of thy earth, even there lieth the most still and soft voice, which was not in the great winds that did blow down the rocks of sin, nor in that carthquake for sin, nor in that fire that consumeth sin in which God is lost to the man, for in that the man casteth the holy God from him, is the very thing that doth condemn him and rise against him, so that he can never be at rest nor quiet till he hath found God again; and even thus doth God appear to the man that which he is not in himself, even a consuming fire, as he saith in Thessalon. God sendeth them strong delusions that they should believe lies because they will not receive the love of the truth; for man thinketh that God is angry with him, and he neither can nor shall believe otherwise until sin be destroyed out of him, for God doth seem to appear in thy sins as an angry judge, condemning thee till thou hast suffered under them and for them, and so worketh fear in thy heart, and all these angers that he seemeth to have against thee, and those fears that he worketh in thy heart, is for thy future good, and for the great love he hath to thee recalling thee from thy sinful life, and when thou hast forsaken sin, than he doth appear to thee in his glorious, amiable and bright rays full of sweet ravishing contents, and then thy Judas, Devil or sins hath condemned themselves in thee and with thee, and hath arraigned themselves at the bar of God's justice, and then they hang themselves, in thee and break their own necks and burst their bowels asunder, and so there is an end of them to thee, and an end of thee to them, and then thou criest to thy Father or God. It is finished, and so yieldest up thy ghost or spirit into him, and the veil (that is the flesh of Christ that divided betwixt the holy and most holy place) is rend in twain from the top to the bottom, which veil, death or flesh, is the longsufferance and patience of Christ, that tasteth in us till our sins are extinguished and blotted out, and this standeth betwixt the holy place, and the Sanctum Sanctorum, and all that will be saved must taste of this flesh, death, patience, longsufferance, bitter cup, agony, or bloody sweat which stands before the holy of holies; and when we have tasted this bitter death or cup, we enter through this veil, flesh or death of Christ (which is the new and living way) into the holy of holies, or Sanctum Sanctorum, which is the Kingdom of Heaven that is within you, and is peace, righteousness, and joy in the Holy Ghost.  
Now when the flesh of Christ hath finished his course, then is he taken out of the way, and then cometh he again to thee the second time, and is thy holy Ghost or Spirit which leadeth thee into all truth, which truth is meekness, lousiness of Spirit, gentleness, lovingness, rejoicing in mind, ravishing thoughts, sweet contemplations, singing Hymns and hallelujahs, praise and thanksgiving to the Holy Ghost for their victoriousness, and this is thy ravishing joy and comfort eternally, so that all the external losses in this present world doth not trouble thee, for thy mind is not below on these perishable things; for thou art dead to them and livest here as if thou livedst not, and useth all things here as if thou used them not, and if thou had all the honours and riches of this world thou wouldst despise them, and think them but dung and dross, for thou hast fare more excellent honour and riches than this world can afford, but if by chance the Godly have the riches of this world, as it is but a chance, seeing the Godly and ungodly oftentimes enjoy them alike here, he accounteth not the same his, but distributeth as he seethe need or necessity, as a faithful steward, but the ungodly thinketh all that he getteth here is his; and will suffer another to starve and perish by him, and in this thou may perceive a difference betwixt the Godly and ungodly, let them brag of their Christianity as much as they will, their works show what they be, but we see what a Christian is, and what a difficult thing it is to be one, and how many difficulties he must run through, before he attain to the perfection to be a Christian.  
Now to understand and read the history of the crucifying of Christ, of his condemnation, death, and burial, what is this to thee or me, if we feel not the mystery of his condemnation, death, and burial, his resurrection, ascension, and coming to judgement in me and with me, for if we do not suffer with him, we shall not reign with him? therefore let us die and be buried with him, that we may arise and ascend into the heaven with him, and from thence come to judge the quick and the dead, which dead is the sins that is dead and lost for ever out of us: and the quick, is the living righteousness to reign in us for ever; therefore unless I see the mystery of these things wrought in me, the history thereof can do me no good, for in the history of the death of Christ, is showed a great deal of weakness, for it is said that he was so mightily afraid of death, that he did sweat drops of blood, and all the wrath of his Father did but extend to the death of the external manhood upon the Cross, but it seemeth strange to me (that he that had the power of heaven and earth) should be so much afraid of an external and bodily death, when there hath been many since that have died for their religion, and for his sake more terrible deaths: being drawn to pieces with wild horses, flayed, burned alive, broiled, roasted, boiled in lead, and all the terrible deaths that could be devised by wicked and devilish men to put them to, as is made mention of in the book of Martyrs, yet there was seen no such weakness in them, but they went to their deaths cheerfully, thinking themselves happy to suffer for his sake: Wherefore you may easily perceive, that there is a greater mystery in the same which few do see or discern.  
For my part I do not deny the history of the Scripture, but do believe that those things were acted upon the Theatre of this external world, to show to us what is acted upon the Theatre of our internal world; but if we look upon the history of Scripture, as things acted by other men, and take no more notice of it, we deceive ourselves, for all the histories points upon us, and we are the man intended; for when Nathan the Prophet came to David, he seemed to speak to him of another, when as he meant himself, and David did conclude what the action represented to him in the person of another (by Nathan) was unjust, not thinking that the Prophet intended himself but another, and so judged him to death: but when the Prophet said it was himself; and that he was the man; he was sorry, and loath to die himself, although he did judge the other to death, and thought he deserved death justly: but in condemning the other he judged himself. Therefore we are the men that are to be condemned or saved, according as our deservings are, and the Scripture is the real truth, and is our true Nathan the Prophet that tells us what we have done, but he tells us ourselves in histories, and in the person of others, to try how fare we condemn others, and justify ourselves, but when we condemn others we condemn ourselves, for we are the guilty and that wicked man, therefore look into the scripture as if it were thy own soul, for all that is written there, is written in thyself: and there is the two tables, the table of stone, (thy stony heart) that is engraven with a rough pen and with a thundering voice, which is the whole work and curse of the law for thy sins, and the other table is the heart of flesh, which is soft and melteth at the word that is written in thee, and is ready to obey all the words of the commandments that speaketh in thee: but the table of stone (thy disobedient and stony heart) must be broken for thy sin and disobedience cause, and for thy Idolatries and all thy sins rising up against thee, crying vengeance, so that thy God (or goodness in his great zeal) throweth down thy stony heart, breaking it to pieces, and burneth up all thy Idol Gods to powder, making thee drink up their ashes (which is to make thee taste of the death and loss of them) and still his zeal is so great towards thee, that he maketh thee sheathe thy sword into thy brother's belly, which brother is thy nearest self will or thy darling sins, so when thou hast fulfilled the will of thy Jealous God, he returneth to his place where he was before, and the tables of stone or stony heart is turned to flesh, and is obedient to the will of God and keepeth his commandments, the which I wish all Souls may do for their soul's health and safety.  
There be many at this time that look externally for an infallible spirit, when as the infallible spirit is internal in the soul of every man, for the same spirit is Jesus Christ▪ the word of life that is near thee, even in thy heart and mouth to do it, and to be obedient unto the same; and he is that pearl hid in the field of thy heart, for which thou must sell all that thou hast to purchase this field that thou mayest enjoy that pearl.  
And there are others that think that the external body is the soul, and that it must die and must answer for sin by that death, and that it must rise again at the last day by Christ; therefore God cannot be their God whilst their body is dead, for he is not the God of the dead but of the living; then whilst they live here they may live as they list, and commit what sins they will, for their body dying which they take for the soul) doth make satisfaction for their sin, which of necessity must draw this consequence, that if one man kill another he doth but the will of God, for he saith, the soul that sinneth must die: I wonder much what those people (that hold such opinions) can say or think of little children that die in the womb, or as soon as they are borne certainly no man in reason can say that their soul hath sinned, but you will allege their parents have sinned for them, as others have said; if it be so, the sin of one condemneth a great many that of themselves hath not sinned, the which to me appeareth to be altogether against reason and justice, and is against the nature of God to condemn the children for the sin of the parents, for Ezkiel saith 18. that this proverb should be no more in israel, that the fathers had eaten four grapes, and the children's teeth are set on edge; at he saith that every soul standeth upon his own bottom or its own self, and the four● that sinneth shall die: also there are many creatures or bodies (which they call souls) that are drowned in the sea, and divers fishes have fed upon that body, or that which they call the soul, and these fishes have concocted or digested the soul of this man, and it is turned into the flesh of a fish, and afterwards this fish is taken, and another man or soul eats this fish which is the concocted soul of the other man, so that his soul is made fat and increased thereby, the one soul by eating the other, and Cannibals which are men, eat other men and are fed thereby: now when the souls of all these men are dead and concocted in those that have eat them, how shall every one have his own proper soul at the last day when all the souls shall arise? I would willingly hear it proved by good reason how every one can have his own soul again, seeing they are all concocted and digested one in another: but perhaps you will say we must believe against reason, which is consequently that we must believe an absurdity; and the Apostle St. Paul desireth to be delivered from unreasonable men, which were absurd and did believe against reason, for all men have not faith whose foundation is grounded upon reason; this body which they call the soul is dead without the spirit, as St. James witnesseth in the second Chap. where he saith, that as the body without the spirit is dead, even so is faith without works; by which Scripture it is manifest, that the body without the soul or spirit is dead, and as is said before, God cannot be their God, because their body (which they term the soul is dead, so as he ceaseth to be their God while they are dead, all which is contrary to sense, reason and Scripture, where it is said that he is the living God, and the God of the living and not of the dead; also it is contrary to sense and reason in this, that that which is the God, good, felicity, or chief happiness of those that live, and are rational and sensible of the same, cannot in sense, reason or Scripture, be said to be the joy, happiness, or God of the dead, because he is not sensible or capable of any joy, felicity or happiness at all.  
THe sum of all, and the whole discourse of this Book is, that we should fear to disobey the holy God, but keep all his Commandments which is the whole duty of man, and to live a pure, exact, just and holy life, not doing to any man what we would not have done to us, but doing all the good to another that we would have done to us; and this is the infallible Spirit, Jesus Christ, the power of God in us, which directs, corrects, instructs, persuades, and makes us wise unto salvation; for he is the holy word of life unto us, and he is the Father, Elder, true Bishop, and high Priest of our souls; so that we need no other Father, Elder, Bishop, nor high Priest, but this holy jesus Christ in us, for he is the holy unction that we have from above, and the holy One that teacheth us all things, and discovers all mysteries unto us, leading us into all truth, if so be that we are obedient unto him; but if we are not obedient unto this infallible Spirit jesus Christ in us, than we shall know nothing of God or of the Scripture, but it shall be a sealed book, a dead letter, and seeming contradiction unto us: but I hope we shall all learn and be taught of him, and declare every one to his friend and neighbour what the Lord (the infallible Spirit) hath done for his poor soul, saying, What we have learned, heard, felt and tasted of the good word of life, that will we declare unto you.  
FINIS.