DIVINITY AND PHILOSOPHY Dissected and set forth by a mad Man The first Booke divided into three Chapters Chap. I. The description of the World in mans heart with the Articles of the Christian Faith Chap. II. A description of one spirit acting in all which some affirme is God Chap. III. A description of the Scripture according to the history and mystery thereof Amsterdam Printed in the Yeare 1644. Deare 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 satisfie the curious eye or abide the censure of the nice Mercuriallist who is apt to carpe more at the misplacing or neglect of words then 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 minde unto those who will under stand it after my mad manner The reasons why I expose it to the generall 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 Loe here and loe there is Christ that many are put besides their wits in straining them out of joynt 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 searcht after nor are there any to bee found amongst the multitudes of those who beare the name of men that are able or at least willing to rectifie them by resolving the question Wherefore I have thrust my selfe upon the Theatre in this mad posture and act in publishing my mad minde amongst the rest to prove if any will accept my madnesse 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 wisdome 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 esteeme of it as the greatest blasphemy folly and lie in the world Besides I am not so ignorant in my madnesse but that I know likewise that severall eyes and judgements will looke upon and into it and according to their eye or judgement it will appeare to or in them and so I doe expect their thoughts and verdicts to passe upon it therefore I say I will not nor dare not maintaine it to them in respect of their various capacities conceptions and dispositions but only leave it to the diversitie of censures as every one doth finde it to or in them earnestly desiring that they may understand the best sense for 〈◊〉 or profit which is my reall intention As also I propound it for a triall 〈◊〉 there be any in this uncharitable and selfe loving age that out of true love and sound judgement will extend his hand to helpe a mad man and answer him so as is able throughly to rectifie and cure his judgement in demonstrating to him by more probable substantiall and apparant 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 alwayes willing to submit my judgement upon better grounds however deare Reader whosoever thou art whether friend or enemy whether wise or mad man I wish thee no lesse happinesse then to my selfe who desire to be in my wits and right minde 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 owne or others judgements or religions by this ensuing Discourse I beseech thee pacifie thy selfe first and judge not rashly or before thou knowest nor blame me but first enter in judgement with thy selfe by pondering and considering in thy selfe 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 lesse could the words of a mad man have stumbled or offended thee for to the wise all things are profitable but if any doe reap good thereby let them know that out of a hearty love I earnestly intend good to them and to all and wish from my heart that they may attaine unto the perfection thereof for their owne everlasting peace and tranquility in minde nor is it impossible but perhaps that which seemeth to be a lie and madnesse to some may appeare to be the reall truth and true wisdome to others thus wishing thee the true knowledge of all things and their cause together with the fruition and enjoyment of the truest happinesse 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 Mans heart AS for the creation of the world it is in Mans heart as Ecclesiastes saith in the third Chapter it is internally and in the first of the Hebrewes he saith that God hath created the worlds speaking in the plurall number that is he makes a first and second creation of Man now the creation of Gods first world in Man is Man and God joyned 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 darke and blacke 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 our selves I meane the firmament and separating light and darknesse 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 mindes of God and Man which was separated the minde of God floweth above the firmament and in his owne light or sphere or in himselfe The Man his minde floweth under the firmament and on the earth or in himselfe that his dry land or earth might appeare and this separation of mindes or waters is the second day or light that discovers two one discoursing to the other and saith let us make or doe 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
eyes for that Christ that seemed to have a body to be nailed on a cosse was a spirit and shewed 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 griefe and paine 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 soule is an eye and is composed of joy and harmony and desires to flye into harmony which is God and sorrow and paine 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 Sonne of God Jesus Christ was and is a Spirit God and man which now doth live and walke amongst us and we doe really kill and crucifie him every day to ourselves and the flesh and bloud of Christ which he would have us eat and drinke was not such flesh and bloud 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 sigure 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 bloud and passion which is the death and mortifying of our sinfull 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 drinke his bloud and joyne our sinfull flesh to his flesh so his death or flesh doth destroy our death or sinfull 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 curtaine and vaile before the most holy place and all that will be saved must enter through this vaile and when this vaile or flesh or death hath done the worke he came for hee must be taken out of the way for no flesh and bloud that is death can enter into the Kingdome of Heaven therefore when we enter into the most holy place the vaile or flesh of Christ is rent in twaine from the top to the bottome 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 wayling in the most holy place for all teares 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 hee knew him so no more as I shall speake of all these things more at large in this booke Now when Melchisedeck appeared on the earth hee 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 sinnes 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 bloud for Elias is said to be the power of God in man and I beleeve that all mankinde 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 likenesse as they were and did appeare in these lower elements my reason is this because Samuell assumed the likenesse of his owne body and came to the witch at Endor and Moses and Elias appeared to Peter and Christ on the Mount so I beleeve any one may appear to their friends as many have for there have many appeared that have beene killed in secret to discover their murthers 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 spirituall body they assumed which was the likenesse of their former and lower elementary bodies and like unto Christs spirituall 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 intellectuall mau and Christ called Lazarus his spirit and made him appeare 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 hee recide 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 beleevers we read that Elias raised a childe from death and another when the Prophets 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 booke therefore let us consider well how all these things can stand together with reason or else wee 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 dye againe or where they now be for wee never read of any thing they did on earth since for it seemes they have seen the last day before it comes to us and before it came to Christ as the childe 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 recide with their corporeall body of clay and elements till Christ did open heaven gates â— sure therefore the man must be a spirit and hath assumed and taken this body out of the foure elements and casting it off againe as a borrowed garment and may assume a more rarified and aircall body to appeare in as Christ Melchisedeck Samuell and Moses for nothing is impossible only that may appeare
to our darke eyes to be flesh which is not as the three Angells to Abraham and to Lot for we beleeve appearances to be that which they are not in deed and in truth which we finde by wofull experience the which makes such contention and cutting of throats about Religion the cause of this distraction is that we doe not see things with a righteous eye I desire all friends and readers who doe read this booke and all to whose hands it shall come that you will looke into it rightly and not construe it amisse 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 doe not meane that the Almighty and powerfull Godhead can dye or be lost but as he is dead and lost to the man that despises truth and treads it under foot and so I meane that God is dead and lost and the truth lyeth in the streets of his heart which is God who is that truth and the two witnesses lye dead in the street of his heart unregarded which is mercy and righteous judgement and is God which we should have shewed 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 Beleeve in God the Father Almighty maker of the holy Heaven and earth in the man I confesse 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 reall truth of things and how all things are in their places and in or to the Man and he is the reall beeing 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 doe for his good and convincing his conscience for what hee hath done to himselfe and against God or goodnesse so he raiseth up all our sinnes as judges to condemne us for what we have done and they correct or punish us for God or goodnesse hath put it in them to doe it and God hath opened our eyes with his power to see it which makes us hate and condemne our selves for what we have done his holy power or light hath perswaded our hearts to have true sorrow and reall repentance for our sins with a broken and a contrite heart and sorrowfull spirit and so we begin to hate our selves and our sins and doe really forsake them and doe confesse that we doe deserve to bee for ever lost and damned and be deprived of God and goodnesse for ever because we have chosen hell death and devill and joyned our selves unto it but Gods mercy and goodnesse hath inlightned our hearts with his law and hath really corrected 〈◊〉 for our sin and hath brought us to the beleefe of Jesus Christ by his law or fatherly correction for he receiveth no sonne 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 Iohn the Baptist or the light of Gods grace that doth dip or dye us in the river Iordan or Iudgement of Gods glacious goodnesse and this his judgement doth cleanse us from all our sinnes that were as red as searled and we come out as white as snow and this is the first Baptisme in the Fathers Name 2. I beleeve in Jesus Christ the only begotten Son of God or good and that he is the reall substance of God and that he is the goodnesse that proceedeth from God or good And I beleeve that all good things are made in the man by him and through him and that all goodnesse doth consist in him and proceedeth forth of him into the man for his goodnesse in us beareth in us our sinnes by his mighty power of patience and long sufferance with grievous sufferings and agonies which hee hath for our sinnes and there hee lyes or reignes in us till our sinnes bee vanquished or rooted out by this mighty power of patience and long sufferance and when all our evill is overcome by this power of his goodnesse then he delivers us which is the Kingdome of God to his Father that God may be all in all 3. I beleeve the Son of God or Righteousnesse is borne of the holy virgin Mary which virgine is the pure humanity and this pure humanity is overshadowed by the Angell Gabriell or the power of the most highest God and this Son or righteousnesse 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 beleeve that this holy seed of blessing the Sonne of God Jesus Christ the Saviour of us hath suffered death under Pontius Pilate the law of sinne in us and that he dyeth for and to sinne in us and is dead and buried and in hell under our earthly beeing 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 crosse of patience to endure all the reproaches and blasphemies contempts and false defamations or accusations for our sinnes 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 sinnes to condemne us for doing them and that wee should condemne and forsake them and be dead to them and they to us by the power of Iesus Christ that saveth us in us and this is the baptisme of the Sonne and is the fiery tryalls or the baptisme of fire with which he saveth his owne 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 sinnes that is to suffer under the law of sinne death for sinne and to sinne the death of the crosse which is the patience and long sufferance of Christ to the killing of sinne 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 passe in him for they must all taste of this cup or passion and be baptised with his baptisme for if we doe not suffer and dye with him we shall never rise and reigne with him 5. I beleeve that the holy God hath raised up his Sonne Jesus from the dead and that he was three dayes