could captivate God is not he all undeniable then who is Gods opposer the Devil what is the Devil t is not love where doth he dwel in the hearst nay spirits of men when shall he be cast out at the appearing of God which is the burning up of sin in man but to prove Matthew the first Luke the 5 and John the 3 thus Matthew Luke and John was one spirit and in them one birth in the Trine and all in one another and every one distinct by name yet the thing one there is neither one nor a thousand nor a Million of Millions for the whole creation to him is but one man was is and shall be light the same darknesse the same but distinct from one another thus the Lord doth unfold himselfe in some more in some lesse but the same spirit in all light to him but dark in and to our selves Now to know how this darknesse came and continues on and over the face of the new creature the new creature is not at first able to unvaile that thick and heavy vaile that lyes upon it why because the manhood is not able to bear it at once or many times dayes and years not but that he was able to have made us able but t is his pleasure so to make us and in thus being made our happines consists in so being content then in truth his will is done in earth as in heaven this is obedience to the law nay t is the divine law in us obedience is our royalty our glory our Majesty our excellency our union in him with our selves and with one another this is love this is God in us unto himselfe for God is love Now Ieremiah complaines of oppression of injustice and wickednesse what would he have done in these dayes fours who covenant in lyes to destroy O I weep for to see it my soul is in heavinesse and my tears flow continually for the afflicted and deliverance appears not in power arise O Lord our God and plead our cause against our oppressors and deliver thy chosen we are necessitated to them that hate us and thy law which is love they condemne Now to account that to be which is not is to imbrace the ly and let truth passe thus to say we act righteously we wrong God but to speak truth though we cannot helpe people to the enjoyment of it we are innocent when we do not bid God speed to their wicked works Now what doth a man get in and among wicked men reproach and infamy and counted the worst of men though in truth they can charge him with no crime how are we termed Ranters and lascivious and wicked in this matter I answer for my selfe as the answer of another will not free me Now know I have been rent and divided among many and my day of healing is not come from my God to me as yet but it draweth near for I see hope in this lowest dust Now to declare my selfe I hate every evil vvay not by quivocation but in truth as thus if I were not what I seem to be Nay more then I can expresse how could I be the Lords Hi-priest and holy writer of the law which is love as these words import allah al Sabbah Scribah jail Now know I never was any schollar I could read English In 7 dayes I was absent saw no man and in that time my God taught me that now I am able to translate the Bible to it selfe which is truth then insert that truth into any language under heaven and yet not a quarter of a year since I came forth My light is dayly more and more yet I am sent to the Iews my brethren Paul saw something when he said rejoyce ye Gentiles with his people now is the returne to the Iews which have been outwardly cast off but inward obedience is the sweet smelling savoured sacrifice the undeniable truth on both sides as Abraham believed and it is Righteousnesse the thing spoken from the Lord is word and that word is restoration to life from the dead which word is obedience that is love O wonderfull wonderfull the Jew in obedience love that love is God the Gentile which word signifies an unbeliever the unbeleever turned obedient obedience is love love is God here is the Jew in God the Gentile turn'd Jew and in God where is the differance t is in the name what is the name Jehovah and Jesus I am a Jew my Jefus is the Jews Jehovah the Iews Iehovah my Iesus these two are but names of the same intended thing Thing is the substance of both the names Now my brethren the Iews by line cannot relish the name Jesus nor the Gentile cannot own the law Now what is the law t is the gospel what is the gospel t is the law the law is gospel being true revealed the gospel is law concealed the gospel is hid Paul saith to them that are without Now you have translated OVRECOVS that was Pauls words that his lips pronounced and you have stated an irrecoverable estate upon that which Paul intended not he was better instructed then to state a final sentence and difinition on that him selfe lay under not long before but the word runs thus in Pauls true method if light be hid t is to them that are without Now minde the difference if the gospel be hid it is to them that are lost what work is in this text can all your wit wave this cited translation you cannot for your affirmaive wil admit no negosiation but bindes up finally which Paul durst not do he had the root you not the leaves that grew of the twigs therefore examine the rest and you will finde no more odds but darknesse stated for light in many places Now here is hope for all that was in darknesse then which the Iews was most opposit then because the manifestation of Iesus was fresh before them as I may say and there was hope of their greater obedience Paul thought and therefore he stated many invitations that the word held forth dubiously as the Scripture is all mystery as I shall open by and by in this little treatise to come to the law Paul our Apostle saith t is holy just and good Christ saith I came not to destroy the law but to fulfill by what by obedience is obedience the fulfilling the law then remember Moses my servant and the commandements I commanded by him as my mouth speaking to you that is you should obey me and keep my commands for ever Now let us reason as men for we understand ever to be alwayes and we are not guilty in not knowing but knowledge makes us guilty for light is come but men love darknesse that is not departing from that and turning to that light points them unto Now what have you Gentiles gotten with your upbraiding the Iews with their darknesse it preaches to you the greater destruction for it had been better you had not seen then
the perfect Trinity forth from thence we came to it we must returne againe This is the working of the three Persons so called in the Deity in sesola in reveras sed homo non homo sed Deous inse so Pater orbus in elma rationis in sesetera Now when I cite any language or tongue know the Major includes the Minor as part Hebrew part Latin The Major t is properly wrote in but I am forced to cite many simblims or words for the radicall examplication of the sentence for no one language can carry the truth in its full species radically But the Radaxes in themselves which no man can speake For they are the key and inlet to the Deity and outlet to his creatived creation and creations know no man created the world Neither no man gave a law unto the same but Man in his state was the conduit-pipe in which the Deity passed through in its own commandings to effect the will of it selfe in sesola non multus lattinnas Schollars you think I speak false Latin because I follow not learned lying rule Know a rule cannot be true that is learned for the rule is life learning and all things Now how will you have your Rule to be measured this must be your answer the learned Fathers and holy men left us this that we walke by and understand one another in know that a ly with a ly is one method Now know you cannot read the truth in Saint Augustine but your translated ly of Augustine know that the difference in the state citing Jehovah and every name of him are distinct and no name can hold him that is all things at once and alwayes the same for thus in God and of God that is all that can be spoken there is the whole Mystery of the Deity so the truth in Augustine could not be wrote for it was it selfe and the thing and name now if no man can speake the intentive of the spirit of the Radaxes Radiases is the proper word or simblim in the Hebrew but the word or simblim must be stated according to the Method or language where it is wrote Now having made introduction into this Mystery of Mysteries through the light of the eternall being which is my light and life in so great a measure that my humanity cannot understand the divinity neither have I yet strength to bare it I am like to a mite to the creation in this mystery intendant And to be truly nothing in our selves that is passive is to be wholly Gods all I beseech you brethren minde I cite to you but cannot conferre for that in me is it selfe the same in you if ye be in God t is the union of one spirit by which we have not onely boldnesse in him but accesse to him in reality Now to come to the Methods Mystery t is this the Deity and humanity which in effect is all and all things This is a strange state but t is a true one for the humanity is the created of the Deity Now to begin your translation saith Adam Now I demand in what time and tongue that derived took both beginning and name I beseech you read with circumspection for t is the eternall spirit dictating forth into the understanding that causes a resurrection from the dead there is one Mystery that the witnesses pointed unto that were President Now this I must declare unto the eternall praise of the Deity I had no learning but in seven daies when I was a part I received my divine learning by inspiration so that my light is over all all languages and truth in them I can read The ly I leave it to the inventors of it as for our translation of our divine mystery as you call it the translation is most false now for me to asperse and cannot prove it I should be found a false witnes before my God but because that something you may know I know what I affirme I have rendred these reasons in English to the capacity of all The first the Radaxes by men radically understood they understood not Secondly the spirit of the Radaxes being unions in themselves intire yet their influences being mullicities Thirdly their conjuncts various Fourthly their adherents intricable Fiftly their intendant extent to this day is concealed Sixtly their combines is numerous Seventhly their evangelical life lives in themselves which is God and what to whom he sends this message they are open unto and locked to the whole creation there is seven states stated which is perfection pointed unto that the glory of glories that should come unto the Jews the fulnesse of transcendency in excellency know you that excellency exceeds transcendency Tran carries in it treas personas but excellency carries una persona which is the whole 3 in the unions Deity yet not confounding the three but in this state the greatest mystery which the world knowes not to this day The name is not knowledge knowledge is the the thing and name and in this I am the Lords Reuben in the same and to let you know what Reuben is he is Gods first born that is no lesse then the evening and the morne but these are hieroglyphiks or saffiks to you but to open your contracted time and name as Adam now if Adam was the first where was he placed the earth he gave to the sons of men and then he did not confine man to one place I argue with you in your own riâ—dle though I know how where and when and what and how what came to be that is the mystery Now to your Adam I state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hamah and prove this radically radified in all learned learnings nay your learnings but to shew you your Hebrew is the tenth derivacy of and from the Hebrew radiases and fallen weake by handling and mingling and worst of all humanity adding and adjoyning and weaving in his own invention that is weaknes and hath made that a ly which is strength but it is the same and is like a glasse that shewes him his vilifying the same now know that to write the Hebrew in full t is Gods influence in his full creation for t is word in him and name on and in us the substance in himselfe Now know I write the hebrew in his virgin state as Moses wrote it and the same spirit in me dictating forth what it selfe pleases to insert for we are but servants and pens in its own hand we are weak nay we are weakest men So the fittest to be Gods scribes we are nothing yet in that nothingnesse is Gods glory most illustrated to the confounding the learned wise men weak emeaneto confound strong strongest strengths Now Moses wrote in Radaxes in voce Evangelorum sed legit hominibus he spake in the voice of Angels and ye read it as men and by your reading and indeavour you would bring in your filthy humanity to be shearers in that divine gift alas the more ye reach the
to our selves as not to retrune to our happinesse O Lord helpe us we are a helplesse lump a stupid ignorance Now the main difference betwixt the Iew and Gentileis when they neither of them are in light for darknesse dispute names and take it for things but to be in light is an end of disputes for light is the substance and cannot stoop to shaddowes or notions Now to be in light is to be the children of Abraham Then Jew and Gentile both one and both restored Hamahs or Addams by obedience in him Now to come to the point of points nay the primum mobile is this that causes the farre dissent of the Jew from the Gentile is the humanity of Christ now know faith goes not to seek an author for t is the substance and tries all now let us look into the devinity and the humanity of Iesus and be circumspect that by the one we confound not the other t is a mystery to this day the Apostles they could not reach the heighth and is it so easy to us that are blinde to them Now Christ is the glory of the father by him created he the world he is the life of the world without him made he nothing that was made equall with the father now I deny any man can reach these or any one of these t is not what another saies but the matter what I know now this I know this very day I have the greatest reach in this that any man on the globe hath and yet I reach not full this is the divinity the humanity is harder to define now Christ the first borne among many brethren this text is wrong rendred for the Antecedent goes before the relative as hos in patroas in a lagma in a saleph in rem fratris t is in his full intendant he was the birth of the first brethren know my knowledge transcends the translated coppies as I shall shortly shew in my next book which will be the Elementary alsabs now I shall cite a cite that was never cited yet he was the first in the first trine interceding you understand not this mystery he was the anointed of God that text holds pertinent to the state but not rendred in full but I passe that he died for us saith the text that text is falsely transtated from the very roote and another thing stated for the thing intended the word in the true orthodox is these ver non homo sed in loca pancaveret a man not a man but in place of offence Now look I beseech you all into this dubious text and conclude not before due examination that text stands in entire latin and admits of no adjunct of any other language ye have your derivacy from the greek that hath violated the intended mystery t is derived from this essency in the greek ous te annagramon in sem seala alar ophone adriei sebat this is the true greek intendant to their state but t is true wrote from the Hebrew Radaxes as is here inserted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I peat that last for your nodification but Tread without it and never use no broken patched peeces of Radaxes to insert I know not what as you do constantly now you may lay on the same burden again and dispute for it you may know what you will finde in me though I cite no more on the affirmative He sitteth on the right hand of God to intercede for us is not this open to the world what is made here but I passe till time that truth may take place while then I amsilent though I know God wilconfound all men that the glory may be unto himselfe not by might nor by power but by my word will I overcome them saith the Lord my God Now if light be come from heaven to light the dark corners of the earth let us rejoyce and give glory for great things are at hand do you think it is in vaine folly that people run to and fro in this City crying wo and vengeance I my selfe was forced to go and cry in the streets wo unto this bloody City it shall be destroy'd but because vengeance is not executed suddenly therefore are the hearts of the sonnes of men set on fire to do wickednesse though we declare a time and the time come not know it effects its own end and the wicked goeth on more wickedly to make himselfe fit for the slaughter we sit down and acknowledge what is truth is Gods that that is the ly is our selves we are silent till the Lord appear to refresh our fainting spirits Now to come to this state betwixt Iew and Gentile now the humanity of Christ it doth stumble the Iew now let me speak the humanity hath been so handled with humane hands and heads that it doth in a manner darken the divinity of Christ as I could shew in divers places and confound all and all men I weigh the Creation as a feather in the divine mystery for I am the Lords gimell schollers you know that unlocking and locking is all mystery in the whole Creation and none reaching me if they could I was not fit to be the Lords Hi-priest now the Iews stand off through you Gentiles disorderly walking now where so much light in words is acknowledged to be and such fruits flow that light for the effects are the declaratives of our inward roote for by their fruite you shall know them now to give a declarative of that that should be the Crown of a beleevers acting truly I blush and am asham'd to declare it because if the power that must bring in the Iews where not stronger then that power of darknesse that rules in most of you I should beat them quite OFF but they are grafted in by the power of the Almighty and that ingrafting shall appear in glory to your shame that seem and are not but are of the synagogue of Satan that deceiver to deal plainly with you who have been the great professors how are you fallen How is your glory turned into shame nay many of you I may say are unmand this is strange but will appear too true in the incluso Now you are falssifiers of covenant ye are covetous oppressors unjust having respect to your selves unrespecting all others ye are adulterers and whore-mongers nay unsatiable worse then beasts O that man should so farre unman his noble spirit that his declaratives prove more ignorant then a beast nay many of ye will plead for it I say as ever I said t is lust love is love whose end is love I shall declare two points to try this by as I have ever affirm'd the same First O man I speak to thee who art the head thou art the male thou comest to the female and through thy perswasion thou bringest her to thy will what this will is love or lust the effect I commit to judgement betwixt me and you having attained your will she is made
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