we that make a God of the letter for if we dwel in the letter that is in the knowledge of the letter that letter shall condemn us and Gods judgement shall finde us for wo unto him that doth acknowledge the letter to be true and he not reformed in outward obedience to the same Yours to serve you in unfained Love Theauraujohn Tanniour Allah al Sabbah Skribahjail Errata PAge 3. line 16. adde her p. 7. l. 6. for dâ—ited r. deitied p. 11. l. 6. after we could be r. A Sambah or your Samâ—ch oâ— strength in God p. 13. l. 12. for here r. there Ibid. l 36. for Arminia r. Armenâ—a p. 15. l. 10. for sapait r. sapuit p. 17. l. 29 30. for Noon r. Moon p. 18. l. 15. r. â—ny thing less p. 22. l. penult for rea r. arc p. 26. l. 30. for basist r. basis p. 27. l. 27. for netet r. nedet Ibid. l. 36. for essence 1. offence Ibid. l. 4. for addiâ—â— r sadâ—â—ne p. 28. l. 34. for aone r. â—ove p. 29. l. 14. for in r. in o p. 31. l. 1. for sobao r. sobaos p. 34. l. 3. adde noâ— ibid. l. 33. for would r. will ibid. for doing r. dung p. 39. l. 23. dele that ibid. l. 26. for granâ— r. gravâ— ibid. l. 32. for cackt r. act p. 40. l. 3. for they r. thy ibid. l. 33. for Olimet r. Climâ—t p. 42. l. 16. adde a. ibid. l. 37. for God r. Ghost p. 43. l. 19. adde thâ— p. 44. l. 26. for illstration r. â—llustration p. 45. l. 9. adde â—u an p. 46. l. 34. r. all the. ibid. l. ult for tying r. lying p. 47. l. 4. r. to come p. 51. l. 34. r. that are you loâ—h to own p. 55. l. 28. dele God p. 56. l. 22. for time r. Trinâ— p. 57. l. 18. adde the. p. 59. l. 8. for cause r. causeâ—s p. 60. l. 14. â—or the r. th y. p 62. l. 17. for from r. foâ— p. 63. l. 25. for reader r. leader bid l. penult for in r. it s p. 64. l. 37. dele of ibid. l. 40. for bâ—ound r. bound p. 67. l. 15. for humany r. humanity p. 68. l. 5. for deely r. deeply Dr. Ba. Jhones his Letter of Queries to Theaurau John Tanniour Dear friend I Have often wondred that men should so jangle about the circumstance of Religion whiles the end of the thing it self if we may properly so call a non entity remains so obscure The end of Religion I take to be the well being of man after death To which is necessarily required an ability to compare qualities and then at leastwise opinionately to judge of them Which how it is retained in and after death the more I search for in the Books of the Learned the more I confess I remain dissatisfied So that I know not whether more properly to address my self for this point of knowledge then to you The accounted mad-man of the times who can speak somwaht experimentally thereof as having had at least one foot in the Boat already and therefore better prepared for Revelations of this kinde then any other I know Give me leave therefore to ask you 1. Whether the Soul be a created substance distinct from the Body and consequently departeth from the Body in the moment of death A perfect Creature understanding not onely whence it came but also knowing Acts c If so to what end is the resurrection of the Body Or what need the Soul be reunited to it 2. But if you finde that the Soul is traduced with the Body Then when is its separation Whether though this be a Question unbecoming a Phylosopher to ask in the moment of death or upon the putrefaction of the Body which seems to be somwhat proved by the aparition of some mens shapes some moneths after their decease otherwise I should propound to you this third Question viz. 3. Whether the whole man doth not rest in the grave until the last Trump 4. And lastly In what part or principle of the Creature doth this Germen of knowledge reside 5. And after the dissolution of the compound by what Organs actuated To enlarge my self to you on these were impertinent since you resolv'd me that at other times you cannot reason those discoveries that are revealed to you in your transportations For the Practical Part of Theology enough to me is That one Precept of let not the Authors name affright you Mahomet in his Alkaron viz. To resign my selt unto my God and be an honest man However if you could reconcile that fatal necessity of the Stoicks with the free-will of Arminius I conceive you would thereby put an end to most of the controversies now on foot amongst the Sectaries I am From my Lodging by Jame's fields this 7 March 1650. Yours affectionately Ba. Jhones The Answer to this Letter followeth Theaurau John his Salvat-ori or the true knowledge in light Honoured Sir I Have here inserted the state and the discovery made to me First as for the soul it is no created substance for 't is the divine breath of God or it may properly be said if radically understood the life of God in the humane body not of the body but inclosed within the circumference of the body That is to say the living life of our Spirit yet intire in it self free absolute unnecessitated acting truth this is the Image of God in Man Now at the departure the life returns to the fountain from whence it had its Origine The gross material body Bestial returns into the influences for know the influences from the stars draws with the Sun the Foyâ—on from the water under the Earth through the earth into the receptacle of the Moon for the Moon is a receptacle of the updraft from the earth as well as she is a receptacle of the celestial influences into her Conclave to let down his congealment into the Terrestrial Orbs. This is touching the corporal or earthly body now the spiritual body in Man is of a divine nature for there is a natural body and a spiritual body The Divine or Evangelical body is Spiritual That cannot be viewed with humane eyes which hath a restoration after the putting of this earthly body That body is life understanding and a restoied body by Christ that is the life of God that is the Paradaical body Now this body is not capable of any sorrow nor joy for t is perfect and perfection admits of no more for if more or less not perfection but 't is Joy it self Now this is Christs body of his Saints the Resurrection is at the parting the bodies at death To say the Soul re-enters again into the body 't is madness for know that this body is but the case and the wisdom remains within the inmost body that is spiritual and departs with that The body earthly is clay and dung Now to the short definition The Soul or Spirit Is the life of God in our Spirit absolutely free
unnecessitated which at its separation returneth to its center The gross body earthly into the Influences The spiritual body into the Evangelical living with it all wisdom and knowledge in the perfection So there is the Death Resurrection and Restoration the Judgement Execution and condemnation For the humane tasts death that the Spirit may take life for Paul saith We groan and are burthened and would be unclothed that mortality might be swallowed up of life A sack ally Oly Sabbat allu sah The light returneth and departeth to the everlasting God An si sabie corpus solat or arryre xx And the body remains with the Mettals to be refined Cax-alli sabdi one apolo mo onabfi The remainder of its adherents returns into Generations Callu Evangelious insem sabat al. The Evangelical body is buryed in the high thing that is God or Christ Jah or Jehovah So that here you see the body saved the body destroyed the soul centered Tu est vita ammi mem The life of my people is perfection in me O O solo ogagous in suolo sabdi sapuit O the high wonder in man is the Light of God Glory to him alone Now for the practical part of Theos-logi But to render it in your own term 'T is improper For the Negation doth tie up the Affirmation for the word in its proper essential center is Theos-ologi that is to say Gods Light in the excellency of his declaratives or as you will have it his declaratives of his excellency so much for Theologi or in propriety of speech Theos-ologi Now Theos-ologi is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samba or and your Theology is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew Radaxes is Thausi alli that is thus much The high declaratives of truth from those Characters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non tu resignatus non sè sed oli operat ad te oli thou resignest not thy self but light taketh thee into it self As for Mahomet he is blindness or darkness his name denominates no less for 't is derived from Mazzum For the declared truth by man know it cannot reconcile the difference betwixt men For if it could then man could confer Gods gift but though God do cause in man the declarative of truth that hath his Seal upon it yet men do not always assent to it by reason of the darkness in themselves But for the fatal necessity of the Stoicks 't is a grammered learned learning that will not be unbottomed easily though clearly confuted that in this short abstract I leave to the Judgement of all For the necessity of Salvation 'T is not to be obtained by Man neither is it lost by Man Thus that that man can attain 't is not God for then the attainer is as great as the attained or greater undenyable by any for the maxime will hold and will not admit of any Negation in the coertive part for in that state there cannot be two equals as to say two Gods and never a Creation but you must hold God and the Created by God So much for attaining Salvation Now man cannot lose his Salvation Thus That that can be lost that can have no center and take your own words the Soul lives ever and all times is a center in one time that is in God Now know that the Soul as you a◠count it is essenced in God and if the Soul could deliuate or detract its Essence then it is a greater God then he that gave it a being in himself Now for Free-will that the Arminians hold 'T is blindness in their seeming center For Free-will is free obedience of will to him that gave it a beeing of his own free will in Light which Freewill is Christs free obedience which is Gods free mercy which is called Christ the Saviour But to speak home the number of names of things are all but the Hyroglificy of one thing in which that one delighteth in the goodness of the beholding his things made One more Heaven Earth all things are but a case for the Divinity to operate or act forth in Lest you should object and say That Free-will is not fully confuted Take this The Free-will in man is but his free conceit of his Free-will in which Will he is loosed from the tye of his center Thus his will is Free in that his will is freed by Christs freedom but then 't is not his will but 't is a Divine Will freed by the Free-will of Christs obedience Satis est Epistle I. BEloved by divine inspiration I being lighted in the Evangelical and Sacred Mystery and History which is divine in it self and by polluted man the divine and evangelical light in its species is so far vilified that the lusture is buried in the grave of mans carnality O the Transcendent Excellency in the divine being that it that is all and all things should be so far by mans wisdom turned to another thing that is Adam in corruption His work now to unwork this Adam and unbury this buried truth 't is God his work in the restoring him and giving him his that was at first a perfect name that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hamah Now this name named on and in by God on and upon his new Creature 't is life and stability for he that gives that name confers himself into that new thing named by himself Now beloved I being named by God that name being Reuben Theaurou John the extent of the signification is the first strength in the evangelical and divine light in the transcendency of its own excellency that is into God himself Beloved this new name named by God the effects flowing from that ingrafted stem 't is love and for your sakes my brethren for God is union yet distillative into three persons but from and into unions Deity so to be named by God the name causes the named to be turned into a distillative that this name hath received the effects that flow is love else not new named Beloved to be named by God 't is to be restored by Christ this glory shakes your rotten foundations that that is may remain unshaken Now Adam in darkness is the Law in its demonstrative but Hamah in Christ is restoratived in and unto from whence he was faln Now beloved comes the true state of Adam as you reade it The thing in your intendant is truth but spelled by a salfe name Now Hamah was the first Light that gave a being to its adherent for it was the essential Deity deited in and unto it self in se in se in sc infolding infolding infolding in it self unfolding is created by and from the infoldings of himself he unfolded and we came forth not into a garden but upon the species of the earth Be not ignorant could a Garden compass and confine his creative No no the creations of numerous men and women at once and your Adam is not man and woman but the whole creation of God which is
his declaratives of his Excellency in and from him that cannot be limitted for millions of millions Nay all that were that is and is to come is but one to him which is your Adam and my Hamah But the difference is your intendant Adam was light and became dark My Hamah is and was light Look to it for both light and darkness in one name Hamah not in your Adam for Adam is death because a lye and Hamah is light and was and to come the same Hamah is Jesus Jehovah Eloal L. The all of all and in all things Now in this state all God no man In Adam all man no God but by God yea are Beloved I beseech you minde for it is not mans words but the eternal Spirit renued in me dictating it self into your understanding to cause you forth to arise out of your despicable destroy'd estate to make an inlet into that Holy of Holies Christ the hope of Glory in me in you both into one to bring the eternal unchangeable Decree to its Center and extended Period which is himself Now to open Hamah truely it is to shew you the bosom of the Father which no Adam can do because he is in a lost condition but Hamah can open himself Minde this state it is the greatest Mystery that ever was opened Nay it is the sealed Book that none was able to open that caused John to weep Now is come the judgement of the Great Day that shall burn as an oven and all the proude shall be stuble for that Flame And I looked and behold no man was worthy to open the Seals what are the seven Seals they are perfection pointed unto That state is allusive to the glorious transcendency in the eternal rest that them seven Seals pointed unto for John knew that God would manifest the opening of them seven Seals at the appearance of Jesus in his transcendant effate which all have pointed unto that hath been prefedent that is that the Glory of Glories should be manifested to the sons of men Now I beseech you minde God is one and in himself yet varieties in and from that one God created all things That state is undeniable by Jesus Christ he made the world Now what Jesus Christ is will be made known that say you was Josephs son the Carpenter and the Virgin Mary thank the Popish translation for that if it be worth it but the truth in the eternal being is That Jesus Christ is the bosom of nay in the Father yet farther it is the wisdom of God nay it is himself And he could not be properly be said to be born of One that was the Birth of all but one is God and from that God all came forth Now Jesus Christ I acknowledge but to be inclusive in the womb of the Virgin Mary I deny the intendant of your story as is sited I must deny thus that that holy thing and the Virgin stated is an allusive state transcendant the composing in one that is all yet let me tell you that the Virgin that shall conceive and bring forth her first birth it is another thing intendant in the explacatory influe for it is the birth of God in and forth from our spirits The Vir gin is the womb of our souls not souls but spirits not spirits but the spirit of the spirits in the conclave assome or bottom in the which is inherent the Deity this is somewhat to the matter Now the Virgin is Jesus Christ the son is the Virgin the work the same This is the true Trinity figurative in the earthly man that is the representative of the Deity God dwelleth in us by his Spirit Now this Spirit is Christ in us the hope nay it is the Fathers glory I acknowledge a man named Jesus Christ that he was the evangelical Life of God as Paul was the evangelical Life of God and the rest were so but he was the first in the first Trine and the spirit dwelt in him in its flue that is in its fulness that I acknowledge glory due to is to the perfect Spirit that is Light that is in its union God himself and in his declarative Christ with us that is his Spirit in us which is Christ Now I beseech you Brethren be careful that you graspe not to your selves a God and Saviour that God never sent you that is the body of Christ so named take heed that you adore not that that is not and let slip that that is For I tell you the flesh of Christs fleshly body profiteth you no more then your own flesh nor the words that are named of him unto you but it is this that is your salvation that Spirit that was in that Body that is he that is not toucht with humanity and yet dwells in flesh and not flesh but Spirit that is the divine Deity which is the mercy it self saving you by causing a resurrection of it self to arise in you and by that you are renued from Death to Life that is Christ the Son of the eternal God Now the body of Jesus cannot be defined for it carries in it the inclue of every thing for it is all things and in all things and by it all things are continued The body of Man is not this beastial body for the true essential body of Man is Christ Now to the Body Bodily of and in Man Be amased at the description The body of Man as you term it is a Person a Person I grant yet no Person but three persons for it is the created of the three Unions Deity and the Life of all them Three live in Man and not Man and by it man is and was and shall be Now how could Man fall having three persons in himself Thus he fell how Not by eating an Apple but by being nothing That is he is nothing and nothing can be nothing Thus he was not at first I was not he he is by me O Lord how wonderful is thy marveilous hidden depths I made man in my own Image he defaced it how could he by being more then I would impart That is the Tree if so accounted be January 30. 1650. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The aurausohn Tainniour Sabbah Skribahsail BEloved This day is fulfilled that holy Prophecy that saith I will gather into one fold Jew and Gentile and David my servant shall be their king That is Herogliphically allusive or pointing to another Now my Brethren both sews and Gentiles I am a sew begotten by the Gospel Circumcised both in flesh and spirit By the life of Jesus restored from Adam as you call him into Hamah that extent is into God the Father of our Lord Jesus Christ a Priest after the order of Melchizedeck after Aaron after Jesus after Paul after Luke after John whose substance I am I beseech you minde here is the Divinity declared in the Humanity and yet not humanity nor touched with humanity The depth of the mystery the spirit is the
who is the Light of the Father so an union is made but this is mysterious Now consider what Christ is what Hell is what Abaddon that deceiving Devil is what the Fall is what Mary is what the Virgin is and what death is All these things will the Spirit dictate forth to our understandings in due time Ye take your selves to be Christians can ye be his yea know not for Christ is the wisdom of the Fathers Glory he is the first and the last The declarative of the Farthers Excellency the truth of God nay God himself the demonstratives of God are declared in and by his Son Paul saith the Son is the lively Image of the Father the Text is better reade thus he is God Glorious in his ellustrations in the Transcendency of himself O orarau in salmoas in sem anus in se sapuâ— O the morning peaceful Person in the Divine being the wisdom of the Father This is one glimps of our Massah or Throon or L or Christ Iesous Christos in vita in se hominem Jesus Christ in himself is the Life of men Athra nati se at atti pel He is the self in the whole created Ola ogoas asaluat ol He is the Light in the light world in Man Hoso ovallo othronia salem He is the alone Peace to the created by himself Hevi e en eseu neke pele pel He is the safe Rock in the fulness of all things Ova asa ralau hosonaret arki He is the strong rocked strength in the whole creation by himself These expressions of Christ is but the outside bark your eye must see within that bark Now beloved to know Hell is to truly know Heaven And again to know Heaven is to know Hell thus to know our selves lost is truly to be taken into that paradise which is God Now to begin Hell is this earthly Mansion whereon and in we dwell Hell is a separation from happiness Hell is the restraint from injoyment Hell is the obstruct of all goodness Hoss se adma in rem T is the alone separating thing from it self Non fratris sed abbi selat arbe hosonaret raalma pedit me at kad ola vose neck habuise in sem laudat abieter rone sabat T is the deep world in the lowest center t is the assome bottom abysse bottomless t is the nothing in the thing but an empty arie vanishing in orat-â—mor ormoas sabi atta allah T is the deep heighth in the bitterness in morning I beseech you mistake not there is a heighth in deepness as there is a deepness in the heighth O allamana sapuit O the heighth and and depth of wisdom is in it self that is in God who is the all of all things know when I speak of t is to speak to you capacities but the state in me is an other intendant Beloved he descended forth and behold we were and are Gods essential descents thus the all things descended from the all that is thus much the creation came forth from God thus God said let it be and behold we came forth Now consider whether that forth or in in this state stated be proper for to be in God is the Paradice in pleasure but to be forth as is said t is a dubious word and must be exactly looked into thus though we are forth from the fountain we are in him essentially Now the water in the fountain is in peace but distilling from the fountain is trouble to the same that was one with the Fountain in the head or Center by the variety of ascents and descents that it doth encounter with in its course Now beloved in him was peace to us nay is peace and shall be peace in Glory not that we can be greater then we were in the fountain which is God but our restoration is to be taken into what we were for God is no greater but ever the same Now we come to the point of all points pointing into the Center that Center is God Now minde I beseech you brethren here is the aurora samoas in sem deus sepe pauvisse nisi nedarat Here is the morning peace to the fainting soul in this low world of darkness Oh! he that made all things out of himself and yet he the same and not the less nor lessened This is our Jehovah this Jehovah is the first Person in the Trinity The unfolding into the creation is the second Person which is Christ the Son the Glory of the Father Now know that the Son is the light of the Father the demonstratives into streams makes varieties yet from that one unione the life of those varieties is God illustrated in the second Person which is Christ manifested in flesh and not flesh I am the life of the world them is Christs own proper words as the second Person in the Trinity operative Now the third Person is the produced forth from the two Persons that is not vive vosa but vosa vive not the living voyce but the voyce living Look well to this distinction thus the Father and the Son are one I and my Father am one I work and the Father worketh Now there is a living living voyce and a voyce living Thus he said let there be light and behold the sun the life of all things this is the living voyce that created all things Now the voyce living is the Holy Ghost the third Person in the Trinity which proceeded from the Father and the Son thus the opening of the Father is the Son the conjunct of both is the produced creation Let us make man in our own image that is the Holy Ghost as you name it but there is more inherent in that state for the Holy ghost in man is the image of God the Holy ghost in its Center is equal with the Father for they three are but one in the God-head Now to come to the original of the being of things Thus God the Son the Holy ghost all one entire O sela sapuit pecatam nedet ad me mekavisse selem sam addi pedet arki all ah hos onneret peko oli ben O the heavenly divine being that reaches us into it to declare it to us us to it in its origine in its womb in its influe in its fulness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kevah ausait adki olat obediah allah hon The evangelical operation in it self finding us eyes to see us it it us both one and in one O obuisse selat mem O the seeing eye that sees it self all we nothing that is all Look well into this state Here some glimpses you may see a beginning opening to the Mystery For the Devil or Satan that deceiver To know the Devil you must first know man for man is the beginning the middle and end of the Devils work Now what was man I answer in his first principle he was God how did he fall by coming forth he no sooner was but he was not and yet he was by
glory nay one glory for when as we say to do well 't is all one to him or when we do ill 't is the same neither adding to him nor diminishing from him who is asa oli pene mem delos in se salu in rem emanet al. The goodness in man proveth no advantage to God or the evilness in man hurteth him not for know once come to be man that is in propriety of speech you cannot act out of his will as you call it but God hath no will for he Is and Is hath no will Now to come to lay down unto you some methodical method that that you may take from that some instruction or inlighten your understanding The Text is this Love one another O allu selos in rem Evangelies in se arri el. O the loveliness turns men into Angels with God himself in the Celestial center O avaran in sal moniam in re faciunter ad amalam The Love in us ties us to one another in love and being made in love by that love are taken into the heavenly center of eternal rest O amorum in se salvorum in re semper apellorum O the loveliness in love is the extract of beauty from God himself Beloved That you could but see your selves to be your true selves then loveliness is your royal ornament in the excellentest transcendent magnificentest manner O noble love that unnobles the noblest Nobles of their accounted nobility and implants its nobleness in them then are they truly nobled noble Beloved God did let down the nobility of his royal Creation in unione that is in love and how came thence detraction it is for want of love in themselves Thus God loved us that he gave his son Jesus which is a Saviour for to suffer for us this was love Now how this Saviour suffered 't is not understood First God created all good then the detraction or falling away was the fall Thus for God to have a detraction in him it cannot be for God cannot detract from himself Now beloved man detracted or fell what was the reason it was for wanting love now I beseech you minde as man detracted for want of love 't is the same in you for love ties the true-loves knot for love there is no end of it neither beginning for 't is God himself in himself Selose in re ex id in amalam ar Love is the heavenly and divine beautifyer of that that was evil in it self thus thy envy malice and lust and every contrariety if once love come to erect his throne thou art turned into love thy acts are in love so far that from night thou art turned into cleer day O beloved I can but speak what I know of love but I cannot confer it to you the naming it to you will not confer it to your precious souls Now beloved I shall speak a strange doctrine to what hath been taught unto you by your Ministers they say Do this and do that good work now mistake me not for in that good work though good to another yet 't is not thy goodness for know untill thou be crucified in thy self thy actions are dead though never so great and good to another Thus saith the Scripture Be dead to live how is that word meant that word is a glorious truth in its originy for he that speaks it is the Lord whose power is in that word to cause a death unto thy lustful living life and from that death raiseth himself in his own power then thou actest from the true living principle for thou art crucified to the world through the operation of Gods spirit then thou art in unione with God through â—esus Christ which was Gods mercy letten down in the power of that word and by that power did cause a death in thee to bring forth himself in thee thou declaring by acting mercifulnesses that thon art in God he in thee so an uniâ—ne a marriage is made betwixt thee and God by the living word of his power that causes such an effectual death to cause his glorious life in thee to raign in glory unto himself So beloved You see that man is nothing but passive in propriety of speech and nothing but God is mans free all Now beloved thus I prove it thus man had nor hath no true originality but in God for forth from him in the power of his word were we created there was our first state in created appearances well we no sooner were men but we were in need of mercy for I say that the created was tyed upon the obedience which obedience implies and cannot be denyed but there is some wanting and then not perfection in mans first state created Now I shall brethren discover to you through Gods mercy that that is hid to the sons of men I beseech you minde for Jesus sake these words are perfect in their center Thus Jesus is the Saviour which is but thus much the declarative of Gods mercy Now I prove by reason and you shall all be witness to what I say and let no mans passion be prevalent over his understanding thus God gave forth a Creation Now minde God gave in that creation a life that was not created neither could nor never can detract This is in the whole Creation in every figure living and accounted dead with us for there is in every appearance a living life that though it is the primum mobile yet it is not of the body nor receiveth from the body but 't is it self raigning in all storms and tempests in man which thing is typifyed out in that typication of Moses and Paul saw it it lies within the inmost vail which must not be lookt upon no the high-Priest must go into that vail but once a year That was thus much typified that that one yeer was a time representing every one intire figure or man that must be looked upon at the time in Gods mercy Now beloved That time of Gods looking into that inmost vail of ours 't is I may say the opening all the other vails and that is our departing from this world and then he takes that living life of our spirit into himself for that is the divine nature that cannot detract his essence this is Gods figure in man for minde who is it saith Let us make man in our own image saith the Bible or riddle Now them words are falsly translated I will insert the true Text. Anni Elohim Sambah allu salvah in re them two words of Latin are to make the full import in the state The true declared text is this Be thou like me in the humanity of my Creation Beloved Brethren in that state Re lies the import it is the Creation for we count Re a thing and Re is Gods Creation that is Gods thing Now to open the meaning of these words to the learned though as the Lord lives I neither can or ever could read any Hebrew or Greek or any tongues but