the resurrection of the just made perfect by his Resurrection in us is not the Child the Minor no 't is the Major and 't is all for a child is a son and a child and the child stated in that state includes the son so the son is but name the substance being in name and thing cited in the same state now the Major and Minor are both one the same no one or other but both one and other the same he was anointed above his fellows what is that He received a fuller measure then ever any did or shall do how was that God gave it to him not by measure this is a great mystery that is not known to this day the Apostles knew it not as I am able to make manifest Now know the Spirit is not measure but all beyond measure or comprehension this reaches not yet God is God Christ is God the Spirit is God and God every where acting forth as he pleases Now not that the body of Christ was more but that God the Father did reveal the light of nay himself through that vail more then any to that day Now God is A nay the Spirit and doth declare himself wondrous wayes the whole Creation is but his unfoldings of himself in his varieties and his clothing himself in the creative in their creatived estate Now afterward I shall unfold the humanity of Christ in some other place or book but 't is not pertinent Now I can say what you say and you understand not your selves nor the intended mystery Now concerning the Greek tongue that is our essential essence 't is the Abadon that Saint John saw that Destroyer that rose out of the bottomlesse pit that is the heart of Man for your Philosophers and Stoicks were very curious in new coyning new words and nice Syllogismes whilest they lost their old stamp for the wisdom of man is enmity against God as Paul well said but that would not bar them for invading and intrenching on and into the truth to make an in-let to their coyned invention and nicety in full they turned their glory into shame for they have vilified the truth by making it to bolster uy their in-weaved Ly into the truth named Now here comes the birth or generation of deceit in their forged Dipthongs As ae ei oa au el uieii c. Of this sort is to sound two in one one in three five in one and from this invention came the Now Logick to prove that that is not to be by rule and consequence and to prove that that is not to be to be by the same rule or consequence this is Logick but now 't is high Divinity amongst us called but call is a ly and so is that bolstering Divinity Now know I will not read any nor look on any books of Hebrew Greek or Latine or read any Father Now I cannot work at all times but when the Spirit will I need no Authours for a thousand or five thousand years I can find Authours What is hid from light it self remember I said I am but the Pen in the Spirit 's hand so as to say I am nothing that is Man and mans that is at mans command to act when he will by that character you may know it that it hath its own stamp upon it now 't is not so with me sometime an hour one day two dayes three dayes at this time Now I have been desired to speak to baptism and this Text stated Go and teach all Nations and baptize them in the Name of the Father of the Son and of the Holy Ghost to which Text I deny the very being in Baptism named in his essence that Text was wrote in Hebrew onely a collateral Word was Greek to lessen the Ty in the state stated by S. Mark the Radaxes in that Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is the Radaxes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hebraically cited there is but one impeade in the whole state which will not admit admit of any liquid substance the impead is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caf Now then you take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Impeaded by reason of the TY at his soal that is a proper-word and radically expressed to let you know 't is Prin that is Arabaically wrote to inlet the Greek Kion in to lessen the strength of the tyed TY to make an harmonious composure or assent in consent radically examplifying Now the simblim or word derived from his Radax is Thufali ol obenen in se okorari abbah absaet the derivasi is in English Go teach the people my knowledge or knowledge of me Where is there any bottom for Baptisme to stand in this Text but it is translated so and a custome Doth Knowledge stand on Custome no Learning doth stand on custome for Learning is a Ly and so a custom so a custome to Ly and Learning both we having Truth need not go to see what another hath said or doth say for truth is the thing in query a shaddow and nothing John baptised in Enon and who Men and Women Believers what is this to Infants baptism nothing for you well to that I answer if all then but not a rest to rest on but being in faith in obedience to that if it be moved within it matters not but the state now and then was different and will admit of no composure for theirs was in the womb ours at the last breath I write strangely but it will be true for the Lord of the Vinyard is coming to call his servants to account for the Talent delivered and not being faithful in the thing only holding a Name and that for the cloak to eflect an other end he condemned this I know he will give his Vinyard to another people and this is the Mystery opened in that Parable now what availed the Baptised at mans estate In Johns time they were Believers and to Believe is Obedience in Love and that is Lite Eternal why they must be Believers else non baptizatus in re locat ad me nullos in rem pacuisse sed volemus in tertia loca ad meam in trinas personas aluat adoramus in pacuisse velvat The English Not baptised because they did not believe but baptised because they did believe Now then they had not such a measure of headlearning nor tongue equivocations but in the innocency of their spirits submitted to the command Know a Believer must be an innocent harmlesse man Now know I can read a negative derivacy from an Affirmative state out from the same Radaxes by the collateral conjunct and adjunct now you admire I render not the Word as you do thus every Latine Word holding the same signification thus I show you in two words sed but this is quite another thing in another thing stated si if 't is glory in another state as treas personas three persons you see it is not named at all not because I know not as you know
farther off if not reached into first and if reachings do not reach from that divine reached unto you and that in you reaches at and unto from whence it came out From this is the true reaching reach that reaches from and unto Minde this last state stated well Now to come to our two names Adam and Hamah Now your intention with my truth is one but intention is not truth alwayes in its declaratives for the intentions in the heart are truth but by outward impeads it cannot reach to its declarative and so men judge that a ly which is Gods truth really and royalty Minde them words Now to prove your word Adam thus I know now the lesse learned the best and greatest scholler now you state Adam as one man Istate Hamah the man and whole creation Now Doctors I am the Doctor I am in your method thus a man is but one man I grant that but that man of many compounds you will not deny me this now to know not some compounds of and in man but to know al and every mite of and in man in its adjunct and coatrifyings which are variety of varieties I give you one hint in the primum mobulis that say you is the soul of man or spirit The first I deny and grant the second that is the soul in which is the preterparfuisse and to that belongs one hundred and fifty creatives and yet they give not life in sexa aurialis In cophi or the heart is belonging 63 creatives and yet no life sexta ne vo I ah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in the rest of and in man is creatives but this is by the way now to come to prove you name for the man I acknowledge to be Gods creation but for God to put a false name on a true created it cannot stand with his essentiall being for as he is the truth so his spelling and names are direct truth for let me tell you the spellings of God are the gatherings of his creative and joyning them together is the gatherings created now into himselfe then the name he gives them is himselfe can this be a false adjoyning or conjoyning but this is mysterious But to come to your Adam Adam Now whether 4 letters or 5 be more significant judge ye as two did now I say in the true spelling there is nod at all ד daleth is animpeade and in no method bears radical soundnes though in his state he is as proper perfect as any of the rest but thus you say God made man perfect t is true then how can an impeade be in this perfect thing or spell this perfect thing I would desire all you learned men in the earth to give me the radicall Radaxes of your Adam and then in a moment I would declare my Hamah and ye be so weak that you cannot spell the name why was fained a garden for the same but seeming pleasant fruite is the tree but time will not beare the unlocking of this mystery which I shall do shortly in your printed Hebrew as you call it for t is but call indeed and call is weaknesse and a ly your points and dividing the simblims or letters Or letters as you call them declare patching and peecing and indeed t is so so I say the fathers fathers conceived vanity and the sons bring forth the ly Now to come to that divine law which are we men if we be in the truth for the law is but name man is the law and thing and name Now man cannot be without himselfe can he no he is truly essentialy himselfe thus as he is Gods representative radically he is one of in himselfe yet detracting from himselfe is the division I may say truly to indetractation from his essential being for he hath annihilated himselfe in that he being himselfe he would be more not in respicie sanctus sed in multa divicies sed etiam non probat devinies sed mors sola in re in humitantibus in que sola est vita non loquiter verbusus voce sed nullos ad me sola gloria in santurum spiritus sola me opertet ad me the english Not in respect of being more holy then he was but he an holinesse did conceive which was riches nay life but it proved poverty and death for there is a life in all things if life were restored in us but we being dead things to us that are alive in themselves is dead to us so our injoyment is sorrow travell and teares and trouble there is the wages of our disobedience nay to all this the priests by subtill pollicy hath let in another Devill to torment us when we are dead and hell to plague us in To fright us to themselves which is Abaddon or Apollyon but I wave this till another time here ly es the bondage of the creation a derivacy from this ש wrote in the greek the oldest greek which you will say must be nearest now the differance betwixt the Indian greek and your greek is quite another thing in sound and substance this that you deifie so much your essence your trade for I account it no better nay when the masters of your own company was in power how many that would not hear a ly told was troubled and excommunicated but God hath cut off the head of the Abadonisme and I hope nay I know I shall binde up the Abbre and chain up that deceiving Devill that hath deceived the nations so long now if you say I am against teaching I answer I cannot for the true teacher is God and he makes an inlet for himselfe in his new creature or else he is in darknesse you will say what was not the Apostles teachers of God and ministers of the gospel I say no they were dispensers of the eternall workings of God in them to the same where it met it was nay and is the same an union in one spirit they spoke from the root you from the name of their dead letter you say Paul said so yea and it is the word of God God is word himself not a lettered name Paul was word you have not Paul's letters spelled then you are far from Pauls word nay my brethren ye priests ye have a truth within you and yet a ly nay the ly is preached by you for the spellings of a ly cannot teach truth but t is darke to you and for you I cite it to cause you to look into your selves now to cite one place in Matthew the first and 〈◊〉 verse that is an allusive to the whole method intended in the whole book now where will you find this chapter it is not Matthew t is in Saint Luke the 5 and the 18 verse t is not there t is in Saint John that is his third epistle was wrote by Matthew as shall be declared for love is God now what greater love was there then this God sent himselfe to redeeme himselfe who
will repay in wrath and sury I see a black Skie where that Meteor will dissolve it self into the terrestial Orbs I imagine nay I know fall it will with violence to consume the lifted up in pride but our deliverance is from God alone now Brethren know we and our Fathers have done wickedly and transgressed the holy Covenant now what is the Covenant 't is Love and for want of Love hath this great evil come upon us as we may with sad hearts and sorrowfull spirits set to our seals but I look fully to see Jerusalem restored re-edified for God causes not this Learning to come forth to be preached in another World Wo unto the inhabitants of the Earth for a fire is a kindling and the flame will not be quenched till it effect its end for days of sorrow and mourning is at hand Now John in the Revelation writes and as it is translated saying The time is at hand how many hundred years was it wrote that word is Truth in his Radax for it is the present tense stated and holds ever and all ages and times for at hand is they looked for its appearance and it hung and doth hang like a Commet in the Air attracting the Eye of all that pass that Species being a Watch-word to them now this word Eusebean is the ancient Greek word or radical expression of some event dangerous in its adherents or dependants as to say the destruction of this or that may be nay will be the destruction of this or that so Eroclidon is the same in effect both Greek Compounds from the Hebrew radiases holding the same influ but Eusabean is the proper Word as thus 't is Radaxed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Eroclidon is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet here is the oddes the one admits no adjunct and the other doth in its defendant ittere there it admits a connection and may be impeaded there and the T Y lessened which Eusabean cannot because 't is barred in Sambah or Samech being the full significant in the intendant state stated But to come to the Divine Story which is Christ in the flesh seen of men received up to glory here is in this the whole inklu of the whole Story what Christ was he is now what he is he was and ever the same no less he was he is and to come the Father Father Fathers glory he is not dead but risen a resurrection daily hourly when he was in the grave where vvas the life of the Creation sem in loco asaphet El doni aberet in loco tem deni aharet ad me inter perati alvah in sabat this I english not non quia pecavi sed but the people cannot bear it it confounds the vveak shakes the strong sed sum in loco olva in latinam ad re quia non habuit se in operis salvah heni tenrei vele nec amico oli bene dere ad me allah sola malta alsial ad me mecavi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plecavi ad me inserta alvah ola denet amo oli benederet lama absane in so operati addit verat alma the divine Mystery is a sealed Book many times to him that is Pon-Man vvhen I write I have no knowledge neither behind nor before but the vvord that comes I haste to bee rid of for 't is not like vvriting a Letter and thoughts hovv to contrive but it is it self expressing it self through this vail of flesh Novv to give the state and take the state I vvill confound the vvhole Earth not I but the Light in me to bring variety into unity and unity again into pure variety Novv the divine Vision of S. John that word is not vvell pleasing in our dayes the thing intended is truth then it may plead priviledge for the same but his mysteries are various in themselves and in translating they have made them more various and doubtfull as in this place The Godhead bodily and divers such metamorphos'd things I cannot tell vvhere to begin but take a say to shevv the whole Novv I desire to knovv vvhat is meant by the Godhead bodily from vvhence comes this Monster the Godhead bodily is absolute blasphemy the Text ought to have been rendered Evi en sanet arri beneal alter in ago asalet mem the English thus the Deity is not confin'd nor cannot be limitted then hovv can it be said to dvvell boaily vvhen it is in all bodies at once and one time and alvvayes the same and yet not bodied The Deity hath no body 't is spirit any 't is life and life is not body Doctors what say you this calls for your judgements the body is a body when life is gone and life is life the body nothing Now life is the spirit of the spirit in Man and not Man nor of Man nor by Man yet the life of the life of Man this is a glimpse of the Divinity of Christ or Jehovah or Adoniel or Aloah or L or Jah or God the same all all the same and but one Name One thing tendered by these distincts Now the next He was born of the Virgin Mary how comes this from the Greek Abadonisme how can he that created all and is all be humanity and born of a woman that woman intended in that state is not known in that state let me tell you that woman is Hevah that is the Weak Creation in Man and all things as Paul saith the whole Creation groans to be delivered the very Beasts groan for a deliverance with us A Virgin shall conceive the Text saith but 't is a Virgin shall bring forth her first-born Son what is this 't is the birth of God That of bears a right state there now I am forced for your understanding to write of but the intendant is contrary in me Now what is meant by the Virgin and her Son In sentarie Octabris in se sola ad me they shall call his name Emanuel that is A Saviour I grant all this the seed of the woman shall break his head and he shall bruise her heel what is this allusive to the same state yet nothing to the Greek rendered Translation To us a Child is horn to us a Son is given I deny the Minor and grant the Major this is a strange state when the Major includes the Minor most times thus I open sed pars partis in partis in sepe locat thus A Child is born is granted but not the Songiven A Child is the infant birth in the spirit of our spirit which is Christ or Gods spirit or unction or anointing that is the Virgin shall conceive but the word is A Virgin shall bring forth a Child which Child is Love To us a son is given how because he cannot be parted from himself the Trine must cease operation then no Deity thus God doth deliver us by the influes of himself and so doth awaken us to
oan verriko bele in hury peata perati The first decipherative is Jehovah Now all People Tongues and Languages know that Jehovah is all over all and evermore the same the beginning no time the all no place all places in one place and all times in one time and that time is the time of all times and yet he no time this is he that rules and reigns in eternity this is deciphered Jehovah his name to it obedience is the same I Theaurau John Tanniour Allah al hi-Priest send greeting to my brethren both Jews and Gentiles the perfect declarative of the first state but no time or yeers neither is there time or yeers with him that is all time and yeers but this is to let you and all people know that there is now a restoring the people to a pure language for this thing am I come forth fitted with light and divine knowledge in the depth of depths to unseal that sealed book and Evangelical light that lies wrapped in the womb of the so called Law and Gospel in se serta resi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obederat alma honasa huli penerati alvah ableuvisse in se locat amarvissem humanet rokoas salah azaret eltah alvah hon ono olephad in se mori melet ori neri maleorei onoriko olo ophons narratus asa sardoas lobcim olet ammi Phikepead ebelleier elma hosai in re meat olko ephrae peata alvah huri apanari in sem tulat in meadti amanet oliko absalem inter amaferet oko asani alvah poi kopo pion inresenalis in re pekat valuah Jahalu pai kautam absemuisse pelet amen oli veat anta onarial alvah allet hoko nederemâ—â— in sem tion valvah pie deneat valko ophinoiei pheredet pelko moneta seab tola mem in si lota phalla in poneie polik a vet dina inter se pokuneri olo bonose seem alvah oli olimalto onori pikuat remi moli poliat nem inteler lota vallalua meat oliriko in lobemus avarâ—t in si meam in locamus allah vallue anakatur ablat pheniolue adna apalet homen in teu oat alto mosisere verat adma liel pedi ovouvet odo moli asaderet manialta viat ono ponri opaalet honosoophroriko in laniah mempala verat olo peat salvah eri nedet hen mei abalet hosaret addi melet verko oli milet voko monsa anni pieti pel odi lodeata in ri pei pel pelta tianna mam ori de let adma palu lah atti nedet tuolo omen satar ollo adma osonet pek hosarret Here Learnings Learning you may see ' I is carried on Alphabetically And yet no Alphabet you see But 't is the Divinest Mystery So in tricable are all his waies That man his paintings cannot praise Now my Brethren God according to his promise which promise is himself hath sent his declarative to the Inliabitants in and upon the Globe and in and upon the influences that influes the intricables varietie in and upon the same that is the whole created by him Now as is expressed before I am Reuben the Lords Gimell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this new Creation and the first in the first Trine descending in vive vose in Evangelorum sem in phratris regi pecavit non vita sed enim vita est mors omnibus hominibus in loco alvat obiremus in solat peco ori sem abtracte in disobedience the English is Man is fallen to nothing by light that is vita life Now you may say How can light cause man to fall to nothing I answer Light doth not cause man to fall to nothing but that man is nothing by that light as thus man sees temporals they see him for sight is not in man but in the object that he sees to effect now to be properly said to see none nor nothing can be said to see but God only he is our sight if we see if not we see not thus in seeing we see not and in hearing we understand not for not to be in light is death and not to be one more now in him that is light we are were and shall be light out darkness is this vail we are in now to come to the essential state of man in his first state that was innocency so 't is named now to prove that name innocency we must consider what created hath relation to that is the mystery of man and all things How was man innocent thus he was nothing and to be nothing is pure innocency that was when we were not when was that when there was no God when was that never for know God could not be if not alwaies the same thus I prove that that comes to act after is for want of knowledge before and that that was before cannot act behind which is time times time look well into your own riddle in Genesis you see that he stood not at all but detracted and fell you say so say I thus his very being in flesh was his fall and he became like a beast that perisheth how by reason that his body now is and was beast-like for 't is said skubulo but dung you are mistaken to think this gross elementary substance is your bodies alas this is hell your body is another thing you are prisoned here and your resurrection is at going out of this hell to those paradaical bodies bodied in him that is Jesus Jehovah Adoniel L Jah Eloah Aove Tele Throon God the same And here I cease and cannot open this state nor translate them languages that are cited but in my next book I shall open them that I am sure of but the time I know not till he that is my light set up in me himself he is my light life glory glory to him which was and is and is to come the Jehovah omnipotent Amen no Amen to him we say Amen but includes that that cannot be included the Mystery is to come FINIS I Theaurau John the Jew of the Tribe of Reuben of the seed of David according to the flesh and spirit wrote this Book onely the Epistle I wrote not Now if any man or men be not satisfied in all or part or parts of the part I am willing in the humility of my spirit to render an account in writing for I have an impead in my speech and this favour I require which in Justice ought not to be denyed me being the Commoner of England Now let no man judge this book lest he be judged by the things therein contained for I am sent forth for the gathering the Jews my Brethren home ye say you pray for time will manifest it whether it be in truth or not I know the Lord will gather them as he hath spoken by all the Prophets and the time is now come that they shall be restored into their glorious Inheritance in the transcendant excellent stately state that that ancient people my Brethren shall be stated in even in their own land as the Lord hath shown me Once more judge not Blind men cannot discern colours but the seeing Ey sees all things as they are not as they seem mind Selat ory a saba arry nedat me The Divine light cannot be measured by Human Learning Arry sele oli sapuit nedat mecum Nor the Divine Light stoop to mans capacity Id est vita non solemus in rem fasit The seing ey sees it self all things we nothing in the thing Hereunto I have set my hand and seal Theaurau John Tannjour Allah Al Sabbah Skribahjail THough this Book was Licensed according to Law and Command yet contrary to that Law it was hindred till this 25. of February I could not get it Printed 1650. Oh this WILL Not LAW overthrows the Nations Foundation This book is to be sold at the Stationers in common and at the three golden Lyons without Temple-bar you may have them or hear where they are to be had Imprimatur John Downame Courteous Reader SOme interruptions in the Printing this Treatise together with the absence of the Master-printer hath occasioned many errors especially in the first part thereof the most material thou shalt find here corrected to thy hand those lesser mistakes and some pointings be pleased to mend with thy pen as thou readest IN the first Epistle page 1. line 23 for whee read where p. 2. l. 11. for Isas r. Jesus p. 3. l. 9 for onely hold r. onely both hold In the third page of the Treatise line 19. for president r. precedent p. 6. l. 15. for he heart r. the heart l. 18. for you name r. your name p. 7. l. 22. for to indetractation r. too inderractation p. 9. l. 4. for verse 10 r. verse 3. l. 24. r. and shall be light the same p 13. for unbeers r. unbelievers p. 14. l. 13. r. they being not in the being and leave out is light p. 16. l. 20. r. ought to be paid p. 17. l. 1. for dispute r. disputes p. 23 l. 31. for quiet r quite l. 31. for his Ideny r. this Ideny p. 30. l. 10. where you find it luma r. lama and after mecavi insert these letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 35. l. 10. for Thusali r. Thus Ali p. 39. l. 16. r. te skubulo sed skubulo orcat in se p. 40. l. 29. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 43. l. 27. for hears r. hearers