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
state is sure in the state of Creation as afore cited now I write to you I must come close for you are quick eyed but slow paced in veras now I state this state I am neerer a Gentile in practise than you for I act in love I plead for love I plead for reconciliation by love this is a declarative of truth in me to all exce meam action is in se in veras veritat as I write it full bard in Now to state the TY that will hold us both and our evasions that the way may be cleer deciphered in this decipheration that the meanest capacity may reach into this you say I am for the Law I say so I fay you are for the Gospel you say so The state iâ— stated both in the state pleased now to prove my self to be of is not proper but in this state it must stand for the people to understand Now to prove my self of the Gospel and you of the Law may be done but to prove you to be of neither Gospel nor Law neither this seems strange but on the event let the people pass sentence now I am for the Law I answer I am now what is that Law I am for that must be enquired into Paul saith that if there had been a Law given that could have given life then righteousness had been by the Law Have you a greater TY for me then this The Law is death 't is granted what would you have more The Law or Sacrifice could not perfect the commers thereunto Do you understand Pauls word here 't is well I shall open them for you in another place that you know better then this but you will blush to hear them now the Law is death undeniable else it could not make an in-let into a better and gloriouser life whence comes this original rule except from this The day thou eatest thereof thou shalt dy the death What death this is must be known is it the death of our flesh and of our spirit It is how then to give life to the imprisoned within the spirit in our spirit What is that Life eternal to know him is life eternal Flesh and bloud cannot inberit eternal life so saith the Text 't is true but this doth not cleer the point Once more Sin is death it is made by and of us for we it are from God but not in God now to state the Law is death but how in disobedience and for disobedience it layeth hold its destruction of us is to give us a better being thus we resting on the Law is death because it is a name of a thing not the thing but pointing unto another thing The Gospel is the same the name is not the thing but pointing us unto anothing thus these in this state are one for they are both but letteted names of one very same thing entire in it self that is God for saith the Law Do thus the Gospel thus That saying cannot give us ability of doing and in doing is the true delarative of that that is done in us for so long as we say we are names as the Law is a name the Gospel is a name but doing is the thing now what thing is that they call for Love love why where is love there is no law Love is the fulflling the Law Love is Gospel it self and Law it self why then where love is there is neither law nor Gospel it is it self and that self is Jehovah thus are we one with him through love in the eternal Spirit Now my brethren to your declaratives Are ye as ye say I cannot say it ye abound how many in every one of your inclosures in want this is not love How many have lost their lives by your aggravation for your fetching about your own purposes Have you not said and unsaid this is not the lesson of Christs teaching no it is a declarative of your acts that that says tongue thou lyest and to the people you have a way that you will not let them know for you say one thing and do another Is this the light of your Gospel I desire not to partake with you in this Now to prove you Jews that as you term it is a declarative well now to be an in-let into you one more this help I give you ye Jews the Priests were valiant men now I know not how you will prove for a coward shows not before he comes to be tryed and now I see you are harnassed with the ancient heroick weapons whether the spirit be in the cask or no I leave to time to make manifest Is this Christs Gospel of peace Ye are Jews for Christ convered none with a sword to preach to them in another world I like not that Gospel but I am afraid that when the time comes you have one preached up an innocent man to lead up to save you from danger else you have lost your old trade in all times if it did well then the Priests hand was in it but ill that is took not well the Priest had another hole to creep out at and indeed the people in all ages have been set on by you you clap your hands the people fall together by the ears when they are at it for your quarrel you will be sure to save your selves and clap one another and by their fall raise your selves but God hath cut you in England but not down Now to tell you plainly the name of a Jew ye hate the name of a Preacher of the Gospel by acts you deny So now you are in effect neither Jews nor Gospellers yet both Jewes and Gospellers that is indeed Heathens for the unbelieving Gentile is a Heathen the unbelieving Jew is a Heathen for there 's but light and darkness in the whole Creation now know that to this great work that God is bringing about there is many men fitting as this day from an unlearn'd man that is in the work came a letter wrote in the Indian Greek Hebrew and Latine of which languages he knows not one word but thus dear brother and the next is Greek and so carryed on that his name is not to it Are we thus and the world asleep Sirs the day is neer Return why will ye dy and be destroyed When was the like in the whole Creation not since the earth was there is like to be the greatest overture that ever came unce men inhabited the Globe the great day is at hand that was prophesied so long ago The Earth shall burn as an Oven and all the wicked and ungodly shall be as stubble to this flame Consider all ye proua that are lifted up and forget God he 's a coming to take vengeance on all ungodly men Alah alamanach alvah asanah ab si Herocloch absalamons in somanu in arorarum solamana acklah abdonarielalo sanatar alma roi delit meco This is wrote in the Tartarian tongue in the East Armenia from the Hebrew Radaxes
in seeing not obeying for Christ is light the law is light Now the obedience to these makes us it and it us and so an union with the father all which is but obedience but to come nearer thus Christ say we is our rule which light is truth the anointed of the father now if ye walke contrary to his prescript ye are not ruled by him nor by his light then take your own translated text if the gospel be hid t is to them that be lost Now they may in a proper sence be said to be lost that have had light acknowledged it to be the light and they in darknesse that walke not in that light when that light is utter darknesse to themselves O poor souls I pitty you in this that you think you are rich and need nothing not knowing you are poor blinde and naked is Christ your hope your glorying glory alas he is the substance of that lettered name he commands love ye are murderers he commands do work of mercy how many starve for want of bread he saith cloth how many naked O leave off the name and in your obedience pursue the thing in new obedience by better declarative acts t is a dishonour to name Iesus to act in other wayes are these the good works of the gospel that should joyne bring in unbeâ—ers No you put them by that would come in and indeed are enemies to Christ and put him in as much as in you lyes to open shame but you hurt your selves not him for he is ye are not Now I come to the Iew my brethren according to the flesh they are darke light is coming to them and freedome too from their outward bondage to a glorious freedome Now though there is darknesse yet there is love one to another if we say darknesse and fruits of love proceed is not that darknesse better then our seeing and doing nothing Minde that state well may that speak for them that if more light more works now we run contrary the more we know the lesse we do but to turne to the vaste difference that is betwixt these two people so called that is Iews and Gentiles under which state the whole creation lies intitled that though men account many yet to the Lord but one people yet two distinct light and darknesse now the Iew is the seed to whom the promise was made saying in thy seed shall all the earth rejoyce was this made to Abraham when he was circumcised or before before for obedience led him to the act Now faith was before circumcision and circumcision was a seale to Abraham of the Ty or Covenant betwixt God and him now know circumcision was not a vaine thing because it was the declarative act of obedience of the father of the faithfull now we own Abraham to be the father of us both Iews and Gentiles then if you be both sons where is your obedience to your father that commanded his children to walke in his wayes and his wayes was Gods way and what he commanded his God commanded him Now to come to the full state of Iew and Gentile t is thus the name causes the difference not the substance but the maine is they being not in the being is light is the cause of the censuring one another for they that be in that being never disputes for to be is to end disputes and not to be is all disputes So then the shaddows dispute the substance is one and both in one and so there is union and communion with our God neither Iew nor Gentile neither circumcision nor uncircumcision but a new creature and this that creates this new creature is obedience now if obedience be the Ty that is required of all nay it was the Ty on your Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Hamah which is the same intended now to be obedient is the restored being for disobedience cast out and obedience brings in here the depth of mystery lies to know how lost how restored we fell we all in Hamah that is Adam your bible reades it so now the Iews law saith do this and t is life what is the meaning of that was it dubiously laid down then the people could not be guilty but t is as the Radaxes are every one distinct and perfect unity in it selfe and joyned t is the fame so was al Gods declaratives to his people for people could not have been charged with guilty but by disobedience and they knowing clearly the command was contrary to that that they would act now t is properly stated sed hominibus in se spetiam in regulative sed nam meam orata alvahin obedeunter hosaret ad me mecum ad me solah sonat and at ono pon derah allah nedet ad me male one seraret oloco solam per hoc oli medat in aquiesse the English but men in all things would disobey me setting up themselves that I command not but to obey me in that light I prescribed unto them but they denied me in all and so became nothing of me but rest in themselves which is no rest but death to that should have been life that is their injoyment sorrow and misery But you scollars that view my book titled Aurora Tranlagorum now know you know not my learning you learne it but t is knowledge and learning there is learning I count the parrets learning that is headlearning without heart-knowledge now know when Icite any Latin Hebrew or Greek or Arabick or Siriack or transilvanian or Muscovian or Orcadialis Orientalis in any one of these with anyone word I can influ the whole sentence I can impede the whole sentence or any word in the sentence stating it betwixt two Radical words in any method I can lessen or weaken the Ty of any Bar in what word or letter or sentence I please and if you cannot do this you cannot write true you know ×’ gimell is the Hebrew key kion the greek key E the English Radicall but you know not this method nor none shall know it but he to whom it is sent if you were not stupid in ignorance you might know me and from whence I come and my work is the greatest on the whole Globe for to bring variety into unity but not to dispute but to give a state or take a state in any created thing or things in Earth Aire fire or water Terrestriall Ce estiall the influences of the starres But to the matter of obedience it is a due unto God and to be paid by us who are his leage-people Now to consider that disobedience casts forth and obedience is an inlet to happinesse now see how many pursues the one and flies from the other now we are blind in disobeying and seeing is to obey t is the light of life the glory of Excellency the divine truth the law the gospell the all required of man Now know who requires it God for what For our good and shall we be such en emies
but because I know the Truth you have the learned Ly and an old one now I can influ in the least compound as se or impeade or lessen the TY in rendring the state stated But now to Baptisme thus they were baptised to what to Johns Baptisme nay to believe on him that should come after who was that that was Christ Life Jehovah Jah this is but name and cannot confer the thing the thing is it self and the name is let down to hint us of the thing as that Text rendred There is no name given under heaven that we must be saved by but the name Christ Jesus I say it is false translated in the intendant in the Spirit Of the Spirit I speak your word of the true meaning of the Spirit is that they should believe in God believe in him that sent me Who was that The All of all things so it is things the Spirit rests on and not names for the name is not consistent with the thing but the thing is the material in all of all and by all that by it gave a being to all therefore is all to that all be glory Amen In truth Baptisme was a seal of Fellowship and no more and that is all it is deifie it as you please not that a man is better or worse for it or without it Paul saith Circumcision or uncircumcision availeth not but obedience in love is the birth of God To that Child the reward of glory is promised and no other thing To be in love is to be in light to be in light is to be in God Amen Polycarpus in his writings he wrote hierogliphycally and ye read it literally How say you can we do otherwise no 't is true he wrote by light and ye read with spectacles of your own making so you see not his scope He was an Historian indeed but he was Divine as well as Humane as his Citations will manifest that were his but I deny you to have his words for they were prest out when your Fathers fell a Printing for ye printed out the true print and put a base stamp of your own on not in him alone but in Augustine and Jerome and all the rest Now you will say this man is well learned I say in knowledge for say you he knows the Fathers To that I answer I know the Fathers and can cite Authors and their word in any tongue under heaven yet never saw nor read book in my life of them nor any one of them Now you admire to take off that admiration I answer this What is hid from the light it self Know but that short state truly and admiration is gone 'T is for want of Knowledge ye admire Non sum in Re ex hock ad meam in sola mem derata alvah I am not in this matter to my own alone but to you are these high things sent to enlighten you Now light is come to this poor wearied Nation and from her the Son of Righteousnesse shall arise in full luster to the whole earth nay the Declarative of Truth from the Radax it self but for the sake of the cast off Jewes as you say but Arise and shine for thy time is come thou poor Shulamite thy God will adorn thee with glorious Majesty as in thy Virgin dayes when thou wast the beautiful Queen and Princesse of the Provinces when thy beauty was fresh and delightful and thy glory did atract the hearts and eyes of the whole Nations when thou wast chast and unspotted but thou hast fallen from thy first love for what end that thy fall might bring in others and a far more glorious resurrection to thy self and enlighten the whole Earth with thee They shall come from far to worship in Jerusalem temporal for that state of coming can hold no other sense but Men and Women to the House of the Lord There is neither Mule nor swift Beasts in the Heavenly Jerusalem I Theaurau John saw and beheld but that state to express I am taken with the inravishment My Spirit will not keep center'd in my body for the out reachings after that glory O O O For O it is Devicie Devinam in Tranlagorum in Evangelorum in se vose non hominem sed Evangelieficalius in re ex re id re negat O vale O vale O vale sed enim tempus quia resurrecksit ad se in meam oculous ad celum satiatam ad me non locat verbus sed Devinam est est est O no other Heaven I could desire so I mightenjoy but this rapture I am in at this Writing O terra O Terra O Terra Abballa ad me sed estemat te Skubulo oreat in se Now to come into Hell which is this Earthly prison oh how have I lost my enjoyment in heaven and Divine things O that there were no place but that This is errour peccavi in this because I see the state stated by the Eternal Being enim tempus But to come to the dry bones the Jews are intended in that mysterious alluse for are they not now at this day bones without flesh scaterd th' earth over Have they not had the evil Vials of wrath poured on them and shal not the good promised be enjoyed by them surely God is just Ye Gentiles love the Jewes my Brethren ye Jewes love the Gentiles do but this throughly and then neither Jew nor Gentile nor Gentile neither Jew but both one in the Unity of Love which is one Spirit and both one in the Father this is the resurrection from death to life Love love is God God is Mercy this Mercy is tendred to all The Jew a name the Gentile a name but love is that that unnames both grafting it self into both to bring both into it and then is written this new Name that no man knoweth but he that hath received it which is Love My name is John the significant is the Dove now the nature of a Dove is Loving alone alone is one that one is God The Dove brought an Olive leaf in her mouth as the Story saith what is the thing intendant in that Hierogliphyck for an Hierogliphick is an Embleme of somwhat more than is exprest in that semblance that semblance cited is to alluse to somewhat more significant F is imperfect and to be layd by when I write the Divine Mystery the alluse in the Dove and her leaf was not I think it was so but I know it is so Think is a ly Truth it self admits no thoughts the Dove to Noah his name was Holah that signifies highly beloved now where God loves it is perfection and his perfection is not spelt by or with a false Name Can Truth it self cite false names to illustrate the Truth no you are deceived now Noah is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holah is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is perfection in the last and imperfection in the first the TI in R Hettau is imperfect now
the third descent in that language from the Creation Salu ablah vocoalis High wo and alas is fallen upon the Inhabitants of Oppressors for Jehovah will thunder vengeance in a flame of whirl-wind on and upon the rebellious sons of men for iniquity is great before the Lord a consumption is coming to consume all that is not Now I beseech you some of the words are brought down to your understanding that are more properly rendred in its own sense but them you could not understand that high wo is the cause of mans alas as he is flesh for the affliction makes us cry is fallen you may say if it were fallen as you say we should see it Gods decree is done though it fall not many yeers after It is that is it is decreed 't is fallen now for Jehovah will hear 't is the present tense and the furture tense stated thus to make it good present and future are all one to the Lord but the present is stated It is and the future impeads the present this is the reason 't is for the chosen sakes they know all hearing this the decree is seal'd and it is his mercy in with-holding his decree while his people is gathered out for the spirit that speaks to them is the same with it that speaks as Christ saith My sheep hear my voice but a stranger they will not hear to you it is given to know the mysterie of the Kingdom now know all you that read this book it is a miracle that a man unlearned should reach such a discovery I answer again what is it that light reaches not Once more I am but pen-man and to think any thing of me you do me wrong and your self if any thing you retain or admire return to him that it belongs to that is my God and if you see your God to him be glory I am his and your brother to serve you in love which is the Gospel which is Christ which is God in the Trinity in Unity worship him alone Now to come toward a conclusion for my appointed time of three daies is out that I have been a part from men and wrote hard now beloved I shall shew you my method in a short scope for my time is Gods time not when I will but when he pleases then I write Now I theaurau John show my heart John is the alluse in that name that name God gave me by voice saying Theaurau John my servant I have chosen thee judge by this book whose I am But for John he 's a Dove he 's the beloved Disciple the highest for mysterie what is all this 't is love what is love Love is God O I could dwell here in repetition of these words Beloved God is Love So said my Brother John his Eagles EY Had the high light in the Divine myster ie He from that Imperial Throne Declar at the glory of Union O Unions variety 'T is super super super transcendancy 'T is divine Evangelical 'T is the glory Cilestial 'T is the pavement of our God in glory bright Alwaies a Day there is no night 'T is Sun 't is Moon 't is Stars and all This is not half Celestial A greater glory I poor John did see My ey is there I see Eternity But I poor John in this House of Clay My comfort is the ends my way Unto that glorious Imperial Throne Where I shall reigne in Union O then my sorrows then shall cease That on and in me now so fast increase O were not that pitcht in mine ey I should faint in my misery My friends you read these names to you they be From me full words in Miserie The highest light the most in tears Because he 's drenching forth from fears But to return I had almost lost my self in expressing the Sea of trouble I ly under Love Love Love O my Beloved how lovely are ye being in love Why love turns all things into it self turns hatred envie malice murder it turns all these and more into it self this is love 'T is the Philosophers stone that turns all into its inclu this love there is no end in it no beginning no middle no part 't is one 't is all 't is all things this all and one and all things is God then to be Gods is to love O love one another that this envie may have no being amongst you nor in you O that ye would be but your selves then you would be love now when you are not in love you are not your selves Love is the restoration from death to life Would you have a resurrection 't is love or never or no heaven love purchases all payes all unties all and ties all Love there is no speaking of it for 't is excellencie 't is transcendant mans mouth to utter the Evangelical voices are too narrow to express love I could dwell here for ever and ever I cannot get off from this rock Love is the fulfilling of the Law the obedience of the Gospel the inlet to eternal blessedness for ever which without love no blessedness but the wrath of God abideth on us for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A lab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hosaret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Creation God in himself and the Creation in it self and both in himself that is Jehovah himself in himself there is the first perfection of the excellency of Hamah your Adam that is Man and all things with him in strength this is the feigned Paradise and garden in Eden Eden is false wrote for the significants that is Creations cannot be tied to one place or garden for the multiplicity cannot be confined to any one place except it be radically intendant in himself for his glory he will not give to any other neither undignifying himself so as to have his royal preheminence confined in any one thing for you cannot speak any one properly but God he is one and all things to him are one but not so in themselves properly or essentially but in him all is one was one and to come is the same for Jehovah cyphered is the union his name the intent of Eden is the same but not rightly understood for Eden cuts thus Eden ought to have been Edenei Eden is no language as I have wrote but 't is a divine Siphirates of Siphrates Siphrates them three are the same with Edeneiii for the meaning of the Eternity operating in it self then where can any bar or stop be set for you cannot write an influ with a TY in the last letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nun is a bar in any place except she be the radical or leader in any state Henok 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ahlu Hene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ophrono pallu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philiades oli oko araret alvah deat sem hu hanri alvah pear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ralu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in se sahatt