THE AVRAV JOHN His Aurora in Tranlagorum in Salem Gloria OR The discussive of the Law and the Gospell betwixt the Jew and the Gentile in Salem Resurrectionem I Theaurau John Allah Al. am able to give a definition of all or part of the part of the History or Mystery in any quaerie stated either in the Law or Gospel for the reconciliation of both into One. Arise and shine O Daughter Sion for thy light is come forth from thy God who will honour thee with precious Ornaments of Glory and Dignity Imprematur I except against five letters in the english alphabet as WXYQF and OF is not proper in any state substantiall but the four are false according to any true state for a true state cannot be wrote with a false letter I write 2 VV for W for X K for Y I for Q G for F PH now C is weak but t is a sure impeade Now though them letters be wrote it is for to let downe the state to your capacity but I account them as they are stated in the insert now as the letters stand no tongue in the earth can hold forth the Hebrew as the English tongue can render it to it selfe in the perfection take notice scholars I am not book-learned but I am heart-knowledged by divine inspiration farewell O England O Earth Jew Gentile All ye Nations and People Behold Behold the beginning of daies hath sent you a new day a Gift Peace and reconciliation in himself in one another O England and all Nations behold the king of Righteousness is risen up in and upon you with healing that prince of peace to settle peace in your borders O England my love to thee constrains me to weepe and to weep bitterly least thou shouldest not in this thy day know the things that belong unto thy peace here 's not onely the shutting up of an old year and beginning of a new as to our account but t is the shutting up of theevening of many ages and the beginning of a new and most glorious day the binding up and casting away broken empty vessels lamps in which is no oyle doing away shaddowes bringing in the substance mighty anointings both to Iew and Gentile God Christ Iah Iesus Iehovah Emanuel Eloah laying himselfe the foundation and corner-stone O England thou art torne from the top to the abysse the bottom in thy civill in thy religious constitutions who O who shall binde thee up are not thy very foundations rottennesse are not gray hairs upon thee every whee nay upon all the nations wherefore hath the Lord done all this but that he himselfe might be thy foundation alone man cannot do Iehovahs work he indeed may pull down rotten branches but none can lay foundation but the Lord. The Lord calls for your most serious and intentive consideration and inspection ye Jews my Brethren ye Gentiles my Brethren be not offended at names ye Gentiles be not offended at Hi-priest for then you must be offended at Christ of whom Paul writes that he was Hi-priest for ever after the order of Melchisedeck and that he lives for ever Hi-priest for ever to make intercession for us he who was without father without mother without beginning of dayes or end of life who blessed Abraham before he received circumcision the seal of the covenant Lo the Gentiles Isus the Iews Hi-priest nay the Gentiles Iesus the Gentiles Hi-priest also my brethren the Iews stumble not be not offended at the Gentiles Iesus who is your Iah your Hi-priest consider my dear brethren after whome my soul pants would your God who loved you above all the Nations of the earth give you an Hi-priest subject to death no it was himselfe in Aaron in Moses and the rest he who lives for ever they could not as men do those mighty works but t was God even your God Iah Iehovah the Gentiles Iesus that did those great and mighty works in them and by them both Iew and Gentile brethren agree in this that there is but one that this one onely made and is all things gives life and being to all things whither then will the Iew whither will the Gentile go for life for salvation for deliverance if there be no other one but in this one in whom from whom and by whom are all things even God blessed for ever Iah Iehovah Iesus all speaking or signifying one and the same thing which is life deliverance salvation to all that in love obey him the difference then lies onely in the outwardnesse in name and forme O let us not contend let us not strive no differ for or in the things that are not knowing both have that which is my brethren the Iews have not you in a greater measure lost or are you not much corrupted in the things left unto you by Moses and Aaron so my brethren the Gentiles is it not now with you as it was with the Iews about the time that deliverance that salvation arose to you are not the like differences amongst you now as was amongst them then what true account can you my brethren the Iews give of your institutions and what true account can you my brethren the Gentiles give of your institutions if no true account then in truth and by good consequence no account onely hold the foundation God Thus is both law and Gospel fully slain by that man sinne not of sinne and the day of resurrection is at hand both to Iew and Gentile in one life in one law for life which is God or Christ or anointing is the law and Gospel in and unto us This Epistle was written by him who transcribed this book and is yours in love to serve you ROBERT NORWOOD To the Reader BEloved brethren God hath been pleased to manifest himselfe to me marvelously as by this little manuscript will appear if duly considered in as great a measure as he did in the times of our forefathers for there is a light coming forth that all the prophets pointed unto that is the transcendency of restoring the Iew and Gentile into one Radax now for this work hath God sent me forth and in this work I am Reuben the Lords first-borne and the first in the first Trine as wilappear in the manifestation of the dispensation Now I bescech you my brethren read exactly way carefully a greater mystery never was wrote if rightly understood The Lord give you understanding in all things Yours to serve you in love Theaurau Iohn Tannijour Allah al High-priest Sabbah Scribahjail TO THE STATES In ENGLAND and of ENGLAND BEloved the divine law is in and from God whose Majestie none can represent but it doth include all and is included in all and all things comprehending all and all things and is comprehended of neither all nor nothing but it selfe comprehending comprehending comprehending and enjoying it self alone yet one no one but all no all yet all no one yet one that one that none can ever see This is
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
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