(2) The Reader should not make himself blind through his Unbelief, and dull Apprehension; for here I bring in the whole or total Nature, with all her Children, for a Witness and Demonstration. And if thou art rational, then look round about thee, and view thyself; also consider thyself aright, and then thou wilt soon find from, or out of what Spirit I write.

(110) I shall make this more plain and clear, when I come to write of the Creation; for I do not borrow of other Men in my Writings: And though indeed I quote many Examples and Testimonies of God's Saints, yet all is wrote by God in my Mind, fo that I absolutely and infallibly believe, know, and see it, yet not in the Flesh, but in the Spirit, in the Impulse and Motion of God.

(1) Courteous Reader, here I would have you faithfully admonished, to let go your Opinion and Conceit, and not to gaze after the Heathenish Wisdom, nor be offended at the Simplicity of the Author: for this Work comes not from his Reason, but from the Impulse of the Spirit.

(1) Because I write here of Heavenly and Divine Things, which are altogether strange to the corrupted perished Nature of Man, the Reader doubtless will wonder at the Simplicity of the Author, and be offended at it.

(46) Of these Births or Generations, I will here write, and show to the Children of the last World, what God is; not out of any Boasting or Pride, thereby to disgrace or reproach any Body! no; the Spirit will instruct thee meekly and friendly, as a Father does his Children; for the Work is not from my fleshly Reason, but the Holy Ghost's dear Revelation, or breaking through in the Flesh. [Or the Reason of my Flesh.]

(6) I cannot at all write it in thy Heart, for it is not for every Man's Capacity, Understanding and Apprehension, especially where the Spirit stands in the House of Wrath, and does not qualify, operate, or unite with the Light of God. But I will show it to thee in an earthly Similitude, that thou mightest if possible get a little into the deep Sense.

(2) Now surely me thinketh that this is a well moved question, and therefore I think to answer thereto so feebly as I can. First when thou askest me what is he, this that presseth so fast upon thee in this work, proffering to help thee in this work; I say that it is a sharp and a clear beholding of thy natural wit, printed in thy reason within in thy soul. And where thou askest me thereof whether it be good or evil, I say that it behoveth always be good in its nature. For why, it is a beam of the likeness of God. But the use thereof may be both good and evil. Good, when it is opened by grace for to see thy wretchedness, the passion, the kindness, and the wonderful works of God in His creatures bodily and ghostly. And then it is no wonder though it increase thy devotion full much, as thou sayest. But then is the use evil, when it is swollen with pride and with curiosity of much clergy and letterly cunning as in clerks; and maketh them press for to be holden not meek scholars and masters of divinity or of devotion, but proud scholars of the devil and masters of vanity and of falsehood. And in other men or women whatso they be, religious or seculars, the use and the working of this natural wit is then evil, when it is swollen with proud and curious skills of worldly things, and fleshly conceits in coveting of worldly worships and having of riches and vain plesaunce and flatterings of others.

(143) For they are divine Mysteries, which no Man can search into by his own Reason, and I also esteem myself most unworthy of such a Gift, and besides I shall have many Scorners and Mockers against me; for the corrupted Nature is horribly ashamed before the Light.

(21) But if not, then it will be with thee, as it was with the wise Heathens, who gazed on the Creation, and would search and sift it out by their own Reason, and though with their Fictions and Conceits they came before God's Countenance or Face, yet they were not able to see it, but were stark blind in the Knowledge of God. [Reason]