(90) Dost not thou seek after deeper subtlety than we? Thou wilt [wishest to] climb into the most hidden secrets of God, which is not fit for any man to go about. We seek only after human prudence and subtlety, but thou wouldst be equal with God, and know all; how God is in every thing, both in heaven and in hell, in devils, angels and men. Therefore, sure it is not unlawful to seek for a cunning, sharp wit, and after crafty designs, which bring honour, power or authority, and riches. A Reply.

(31) "Every man naturally desires a superiority, to have treasures of Gold and Silver [intellect and soul], and to seem great in the eyes of the world. God indeed created all things for the use of man, that he might rule over them, and acknowledge therein the singular goodness and omnipotence of God, give Him thanks for His benefits, honor Him and praise Him. But there is no man looks after these things, otherwise than by spending his days idly; they would enjoy them without any previous labor and danger; neither do they look them out of that place where God hath treasured them up, Who expects also that man should seek for them there, and to those that seek will He give them. But there is not any that labors for a possession in that place, and therefore these riches are not found: For the way to this place, and the place itself hath been unknown for a long time, and it is hidden from the greatest part of the world. But notwithstanding it be difficult and laborious to find Out this way and place, yet the place should be sought after.

(4) But it belongs to him who has sought, to find; and to him to seek, who thinks previously that he does not know. Hence drawn by desire to the discovery of what is good, he seeks thoughtfully, without love of strife or glory, asking, answering, and besides considering the statements made. For it is incumbent, in applying ourselves not only to the divine Scriptures, but also to common notions, to institute investigations, the discovery ceasing at some useful end.

(4) Whence, "Seek, and ye shall find," holding on by the truly royal road, and not deviating. As we might expect, then, the generative power of the seeds of the doctrines comprehended in this treatise is great in small space, as the "universal herbage of the field," as Scripture saith. Thus the Miscellanies of notes have their proper title, wonderfully like that ancient oblation culled from all sorts of things of which Sophocles writes: "For there was a sheep's fleece, and there was a vine, And a libation, and grapes well stored; And there was mixed with it fruit of all kinds, And the fat of the olive, and the most curious Wax-formed work of the yellow bee."

(94) That the spirit first goeth over the astringent and bitter qualities unperceived, signifieth that the gate of God is everywhere in this world all over, wherein the Holy Ghost ruleth; and that the heaven stands open everywhere, even in the midst or centre of the earth; and that the devil nowhere can either see or comprehend or apprehend the heaven, but is a grumbling and snarling hellhound, which afterwards, when the Holy Ghost has built or raised to himself a Church and Temple, first cometh out from behind and destroyeth it in the wrath, and hangeth behind at the word as an enemy, who will not endure that a Temple of God should be raised or built in his land or country, whereby his kingdom might be lessened or diminished.

(61) If a man would find out the Mystery, and the deepest ground, he must diligently and exactly view and consider the creation of this world, the government or dominion, and rule or order, as also the qualities of the stars and the elements.

(51) Whatsoever thou dost but look upon, there, is God, but in this world the comprehensibility stands in the wrath, which the devil has kindled; and in the hidden kernel, in the midst or centre of the wrath, the light or heart of God is generated, incomprehensibly as to the wrath; and so each of them remaineth in its seat.