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
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
trouble seeing men to see into it for the not seeing is the not knowing and in that state man is a beast and no more now we were and presently we were not this state is mysterious for that may truly be said to be a mystery that is not nor cannot be known Remember Johns sealed book and that is not opened to this very day Now to the unfolding that Mystery that hath been hid from the view of the sons of men 't is Paradice what that is what jesus is what Mary is what hell is that Abaddon that deceiver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Paradice is from mans first principle that is Jehovah He and the Creation issued forth from the womb of the Deity nay the Deity issued forth from itself into itself desentive that is thesecond declarative which is the Son the second person in the Trinity operative for he said Let there be light and behold the Sun the life in all things this is Jesus this is our Massah which is called the second person in the Trinity desentive operative yet this is not the Son 't is the Father 't is not the Father nor the Son 't is one and that union from whence all things do proceed Proceed is the third person for 't is the product of both the other neither one nor other but either of and in each other and neither each other but all three one and they in union This is Trinity in Unity in se in himsalf but the great mystery is how these three yet one dwels in the Creation and not the Creation nor in the Creation yet in him and by them all things do subsist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in irineis sem fratris Mary is perfection from these Radaxes she is wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well knew the Papal saction that the perfection in the name would cenceal the thing But time will not admit truth to be declared in the lusturous excellency What hell is hell is stated for the wages due to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin charactar Now to discover what them two are them two are three nay them are one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin Now 〈◊〉 is no character in the whole Alphabet that carries the peats as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth but stands as it were rooted in the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sambah she stands like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on her soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phe carries an half sole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caph a quarter sole now these four Characters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carries her three points open upward and her demonstratives is to open upward for the opening upward and the soul tied in the earth is the cause of sorrow and weakness is the same that is the character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sambah stands on her soul intire as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth but she is closed and barred upward I speak as they are Hebraically wrote in their first Apparition Let there be light and it wae so Allah Rosoli samat albo bonoso raal ma shener ephrait solo monete avar sallu ponderah al hosonare raalma pedu oriko soonne pelma nataras hosi pekod oli deon hosonari apaet elma rationalem sobat arri sele lokatar albo boonna stonus selat arri peke non habemus sobeanus salmoa monita avariena sammat arri Now beloved Our brother Paul wished that they could speak all Languages but interpretation is to the understanding to edification these gifts both God hath been pleased to communicate to me the unworthiest of all men to confound the worldly in this wise seeming seeing age but never more dark in the general then now The Gosspel is hid the illustrations thereof are buried in the grave incredulity now to awaken and enlighten the dark corners of the earth in man is this light manifested in me and the rest of my Brethren that God is bringing to the view of the world The derivacy from the tongues but 't is but one language because 't is the major part wrote in the Tartarian tongue in the east Armenia the third descent Now a descent is a third refining since that being a tongue For the restitution is restoring things to what they were the Major includes the Minor in writing though it consists of many tongues take notice of this Allab High light is coming or rising to the night-people that thereby they may be made day and light for the purpose of God is to unseal the hidden secrets of darkness through the manifestation of light in its illustration and by that light turn all into union that is into love ☟ Take notice there is two all 's a light all and a dark all and God but one all to them two all 's Light and darkness to him are one I was forced to break the derivasie by reason I would give you notice of two all 's light and darkness and yet in their essential being but one all Love is that great day that shall burn as an oven for love is fire and jelosie by which God will burn up that that seems and is not and by the consumption of the one inlet the other and so bring the one all by light into himself for God will utter his voyce from his Throne and that voyce shall shake terribly the earth to nothing that he may be all This is the extent of that language cited but it tuns in more strength in it own tongue for the derivacy is alway weaker then the radax as 't is the herogliphiks of God and his creations January 8. 1650. Epistle III. Beloved Brethren ☟ THe Excellency of knowledge is to know the divine Truth which truely none can know but those that the divine Light takes into it self It is the eye that sees it self and all things in it self which is God for we have an unione with him through one spirit Now beloved having his eye that is all things and sees all things as they truly are and not as they seem this sight is descentive from being drawn up into himself that is the Light and Life of all things which is God the Center in which all things centred do subsist and exsist and are impeaded by the same power Now Beloved God doth send down his declaratives through his Son Jesus Christ Now I intreat you brethren look well and the Lord unvail your understandings in this coherent discovery for t is the Mystery that is hid in the eternal wisdom unto this day Minde these words Christ shall come in the glory of the Father which is the full clusteration in the lightning the whole creation made by himself Now to know Christ is eternal life Now I beseech you understand for the knowledge here intended is perfection which is God himself for to behold Christ is in truth the turning us into himself and so into the Father by the Son
but not in Minde and consider this state thus God could not make any thing greater or gloriousser then himself he being the fountain Now man being come forth into the creation there was the first fall 'T is said that Lucifier was cast down from heaven and Michael and his Angels fought with the Devil and his Angels here lies the sem sapuit the knowledge in the thing Abuisse senarder olo ophron pero these words will not be brought into English but lose half their strength in their importance in their original exemplification but thus much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel fell that with him many were wounded the expression is dark so was light when it took darkness thus that Lucifer or Satan or Devil is the spirit in man that is not the spirit of God but by God this Devil is suffered Now how this Lucifer was an Angel of light he was in the fountain in light in God from whom all things in their origine had their being 't is undeniable Now know that man no sooner but a Devil there cannot be one word betwixt man and Devil for they are one thus the man Devil the Devil man Now this Angel of light here intendant is the essence of God in man which fell or descended into earth to imbody it self in it being imbodyed it could not be light as it was in the fountain for descents must be from ascents in this state here intended Se absat L he is the glory glorifâ—ing all things Now that light descended took earth and that earth became light in it self deriving light from that true light and yet it self a false light Thus the Sun is the true light the Moon is a false light her self as she stands in competition with the Sun for she receives from the Sun and shews to us as it were her own light and that is a false deceit for when we say the light of the Moon of is proper in that state because t is an asseveration for the light from the Moon is in the Sun and through the Moon and not in the Moon for nothing can properly be said to be in but that that is substantially the same Now if our eyes were fully opened then we might see the full state for the whole mystery lyes in the Sun and Moon of which the creation ciphereth out and are in their center herogliphicks temporal of the trines celestial But to this Lucifer this Devil 't is man and not man 't is the false conception in the heart in man that is the spirit of man that is the Devil as Christ said yea are of your father the Devil the Devil and Satan is a deceiver and a dweller in the heart in man that is the spirit of man But for the hell that is as the Papists say and we ignorants say 't is a lake of fire Now I desire to know in what world it doth center if in the Aire the winde would coole it and that is light and not utter darkness If in the earth there the cumbustible stuff cannot contain it for fire must ascend upward O that times could hear with truth in the highest and deepest things but they cannot I see by the hintings of the spirit in me and the knowledge it doth reveal unto me Hos se sapuit adma mali meded mekam ad se sepit nedat oli dene derat alvah The heigth and extent in things is to be declared and the people are fitting to receive the same but weakness impeads them O alva holi seon â—sâ— O thou highest help thy lowest to obtain the thing which is thy self February 16. 1650. Epist IV. THe Query insisted on at our last meeting was held that the spiritual man is not God The which Negation I deny Thus to be short God is the Spirit and not man and to be spiritual is perfect God we are an union with him in one The same spirit is in us the glory of God nay our glory thus God hath made man his out-work demonstrating the inward life for the life of the Creature is from within and within is the Spirit and that inmost Spirit is God in his Creature that is Gods Spirit in Man Now God could not dye I answer No but man must dye therefore was he made not that by his dying God could be any thing more or any thing less for he is the same though we go and come 't is his life operating in the Creation I say nothing dyes but changes from glory to glory and so returneth to the perfection from which perfection it came forth Now perfection in the beginning weakness in the way perfection the end Now in this lyes the whole concernative in the thing Now if ye were all able to bear what is but truth in the point concerning Jesus Christ at Jerusalem what he suffered what it was that he suffered and what he did effect by his sufferings The mystery is hid to this day in that text and all the texts coherent to that intendant and minde the Translation is rendred to truth it is abom nable and a monster and an abortive birth because the being is not centered in the truth That Man is wholly Passive the state was denyed But man is wholly passive in the new Creation is proved manifestly Thus Man is nothing but the case or garment in which God doth act his own will and mans acts are a declarative of what God hath done in him Now to prove God to be all in man man nothing 't is easie to be done but to prove man to be God is hard because the teached principle hath took so great an impression in us that are a teached yet an unknowledged people for man cannot teach God but God doth teach man knowledge and teaching these two be one in God and two distincts in man for 't is God and the called devil 't is Sathan 't is that deceiver for 't is the name and not the thing but knowledge is both the name and the thing and that thing knowledge in its full is Jehovah who is knowledges that we account knowledge 't is weakness and in him is the all of knowledge a sapit arri True light is the true discoverer which is not man but God Hogoous also sona in sam ackki pele leat al The heighth discoverer is Jehovah discovered discovering himself for Paul saith that we know not but by his Spirit for our Spirit is enmity against God now the Spirit of God is himself for the Spirit of God moved and behold the Creation NOw to prove man God 't is thus Man is a flower flourishing from that root that is life in it self and that life is God the life of all things now then you answered that If God be all and man nothing then 't is God teaching God No I say not neither 't is the eternal spirit teaching its weak image in man Assaniel vertet al orome mem tuli eldrate naxi phele
sem in asata alma hosaet addad ollo sola mem 'T is the God instructing his image in the Creation in man and not man This is the life of God within our spirits which spirits being inlightned by the eternal power 't is the resurrection to life visible and an union made with the invisible spirit it doth receive and doth convey the thing into the heart Now that is the Spirit of God which in its proper essence is God for know all things make not God though that God be all things for the things made are but part let down from the maker as much as to say a demonstrative of God himself and them in him why then man in God I grant it in part Can that that made all and by that God all consists and exists and are influed and by the same they are impeaded can that properly be said to have part in any thing no 't is all the thing is all that all is God and that is part of that Gods Creation so man is part of Gods Creation and God is mans all Si Ego soon allah avaret eckko o◠ede in sem attar albah absoalo mon dia tele athrat raxi sebat arri alle neck olo son Thus if I be all how can any thing be part there can no state be stated to hold competency with the eternal being ☟ But thus man cannot properly be said to be any thing because that in a moment the glory of it is withdrawn that is the life which life is Gods essence in the called thing but to understand thing in its origine There is in reality but one thing and that one thing is God which is the thing and we and the whole Creation is but cifrates of that one thing thing and no more yet again in the terrestial orb counting the numbers I finde man to be the chief thing amongst the things named by the thing I say God named the created things and not Addam for Addam came forth from God and God demonstrating his light and knowledge in himself named the created for take your name spelled in Genesis God made man perfect then that perfect man was perfect God for no perfection but in Jehovah but I know beyond that is translated in that state the Spirit of roots is the rooted root Now to come to the thing that we call man 't is in two parts but divers for the soul is in the body and not the body for 't is divine the other part as the body you call is humane subject to weaknesses which the life that is the soul or Spirits spirit 't is all one intendant in this state the Spirit of man is his wisdom and that is properly called man which wisdom is but imagery and notion and vanity and a lye this is mans wisdom in himself as he is descentive from his first descent being united for obedience is a tye that tyes man to God which tye is Love But to draw the states close to the view of all in a short compendious method expressing the full significants controverted thus the state is stated Man is not God 't is not true for man is God that is true all lies in these words thus God is man that 's true for man is not God is true to be true man is perfect God for true God became perfect man and perfect man is true God for perfection is restoration into whence we came forth The spirit of man is nothing as I said before but imagery and nothing is not God for God is all things and no name all things so called is but names and not thing therefore not God Here is Logick you may account it but 't is the heighth divinity so to be short God speaks to his own Spirit in us teaches us that is his spirit brings our nothing to a conformity for I count mans outside and outward actings shadowy and nothing But now to come to the divine evangelical demonstration 'T is love perfect what is that 'T is God himself creating us to act that love upon and into viva voce in the Ecle living voice Ecle is perfection and 't is an Indian word radical and 't is proper in that tongue derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecleo is the proper compound word Nox saggi erocloi dele mem tabithai nelle meat arki ally The eternal perfection is clothed with all things and is in all things and comprehends all things and yet not seen for the life of all things cannot be seen felt heard nor understood This is God Now to come to Isa 8.10 which points to this very day as the Spirit doth dictate forth to me Let the rest inlightend judge the text read from the original root in the Caldean tongue Ousono oon a sabat olemus mem derata abbat a lus beneal sabat allu phene solamoas inter apti sagat mem Take not counsel for I will destroy the thing that I have made and thereby take adventage to bring my chosen again that is the true intent of the Spirit in them words but it would bring in the next verse and part of the twelfth veise but in this text is the whole discovery of what I affirm and for what end God hath raised me up to declare to the world the hidden depth that lies involv'd in the inside spirit of this outside letter but beloved I am but one and the whole world against me the groundsel or foundation of mans building since Christ his time I must unty their tyed ceremony and destroy their foundation and so a discovery of the everlasting gospel shall be preached and received Hosaick alba abmon absi sola menderata alvah holo oon sabdi deat al tagoas sabin dele mem The perfectest perfection is the strength of the Law the perfectest perfection is the strength of the Gospel the strength of the Law is God the strength of the Gospel is God neither Law nor the Gospel for they are but names lettered out typifying that God who is the substance of that shadowy pointing out Paul saith The strength of the Law is sin now what is sin in Pauls true intent and extent 't is the Creatures weakness and the weakness cannot be avoided by reason of the humane clothing the Law is weakness for 't is but the name of a thing and not the thing so the Law and the Creation are both but Gods weakness thus the Law is but name of the thing the Creation is but name of the thing now here they are both one Now it remains to shew how these two names of one thing can destroy one the other The Law saith Do this the humanity cannot do this the Law commands now for not doing this 't is death to what to the name of that that is in another so the Law is nothing in effect because in another that is God therefore the Law is death because it is name and not thing in doing the Law
will till you come to this center you are lost Thus the creation of God is the declaration of himself in earthly voyces and semblances or hieroglyphicies temporal of the Deity celestial Christ is the glory of God the wisdom of God the strength of God Now God let down the creation by and through and in Christ that is the strength of God conveyed through Christ into the creation and by the same strength that is Christ will God restore his faln creation and the creation restored is Christs Bride and his glory so the creation restored is the glory of the man which is Christ the Son of the living God This is the true intent of the intention in that hieroglyphicie in Addam and Hevah But to come to the tractat declarative declared which is Addam and Eve Addi sele localis in sem abbiuisse selemus abdi selat ori asabat arri The Addam is Eve and the Eve Addam both one in flesh and spirit in me their spirit and life Ory sabie selat arri nedat merki allat maby solemus abde sâ—gat ally penat ori apaet nedet me The beginning was the fall the end the restoration the depth heighth the heighth depth God all and in all things for the essential being in things is God declared in voyces and semblances and the creation created is Gods hieroglyphâ—ie So now Addam and Hevah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is her proper name and her derevacie is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heth that is from God Heth is Gods strength Hevah is the created by God Look into the state of them two Characters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their hieroglyphicie now look into their pronounciations Heth Hevah Heth is one pronounciation Hevah is two Now if you could but understand them two Characters they are the creation in God for know God cannot be God but by declared creatings nor the creation in God but by him in it here is the mystery of mysteries you cannot spake God but in the creation and that creation is himself in himself for he is the life and continuance in his created by him in him and to him Minde and do not study disputes for here is matter of minding not of disputing I beseech ye that if any be disputive for Masteries state your state and I will answer in writing or I will give the state in writing and if you can answer I shall submit to judgement Now the being made in innocency how came they to be tempted it was from within for though the allurements are as we think from without 't is within Now as 't is read God made the Serpent 't is utterly false for then he laid the snare and who could escape being he created all and he put enmity betwixt the seed of the woman and the Serpent Now what was this Serpent his hieroglyphick was the beast that was indued with wisdom above any thing in the material creation next under man and he tempted the woman and Moses said that man that lieth with any beast shall be put to death here is an outward disobeying produced from the false conception in the heart for she tasted the forbidden fruit of knowledge but the delusion was from within in not obeying and Addam he was tempted by her to act things not convenient So the creation became vain in their uninnocent actings Still the Devil is within that is the deceiving heart in man is always hatching his own deformity The Angels that fell were the Light of God in our innocent state eclipsed by our fall for an Angel is light light an Angel this Angel in us is faln from to be restored to the center they fell from that is into God by Jesus Christ who is the Angel of the everlasting Covenant he is Chogoas sola sol he is the high alone rising Sun Hezeche el parat attah esaboyne sabat allah occare he is the beams illustrating Gods excellency in his full creations Sabbah al holy or high holy this is the Angel of the Covenant Now an Angel is God and the Sons of God are his Angels that is the Light of God in man is Gods Angel in man An Angel is refined man or man unbodied or unvailed for vailing is a fall because t is not capable of the glory it dwelt in before imbodyed or invailed and our Angels behold his face in glory this is an allusive speech to Peter our Angel or his Angel 'T is thus an Angel in Commission then he can do what God doth please as to destroy multitudes but in his operative course he is the convertor and converfor with his fellow-Angels in us men and women We are come unto the innumerable company of Angels in rem sopience in the wisdom in the thing O ovallo in samoas in sepe pauvisse sem allat ori deni potarum ablah solamus in so soollah abbi selorum agoaus a pater orbis selat appi sele oramus in ormoous in se sola The vigor in the thing is the life of the thing and the thing is in it self one thing and that one thing all things and all Times and Titles and Triumphes and Trophies and Conquests Advantage and Death and Life and Mortality and Immortality and all things and the thing nothing This is the thing in things and it self nothing and out of that nothing all things came forth this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heth God Jesus or Christ that cannot fall or lessen he is always the same this is the true derivacy from the tongues into English Epistle VI. Belove THe Divine and Evangelical being is in God from which fountain we issued forth by the strength of God in the declarative of his Son for the Son is the Father and the holy Ghost is the product and he is the Father in the first Center but he is operating in the creation nay the life of the Creation for he is perfect truth and perfect truth is perfect God minde the state There is a perfect truth in every created Creature which is the essential being of God in the same for that that is not cannot be properly nor unproperly be said to be any thing for know that truth must be truth and admit no negotiation but must be it self and that self taken into it self ☟ is perfect God Now man he is the Lye as we account him man for we account and name weakness capable of sorrow man That is the Lye for 't is accounted for the thing and is not the thing as man accounts it Now to be man is truth and drawn up to his center is perfect God in his first perfection minde perfect man is perfect Christ Christ is God Now know that man is nothing till he be in Christ now when is that when we are centred in him who is our man and we are but names till then but he it is that made us names that is weakness and he it is that makes us things one
thing in himself and one in God through the everlasting Covenant what is that t is the mercy of God himself that is Christ minde that indraft for to speak the Deity proper t is unione that is Jehovah Declaratives are the persons as you call them which is but the heighth of motion of Jehovah Now know that God and Christ is all one ever was and to come the the same Now Christ promised was God himself that would take the life of the world into a more near living life into himself by illustrating himself in the beams of words they being let down to allure his people which inside spirit of them outside spellings or words is Jesus the Son of God for the life of Jesus is the declarative of God in the life of our life for there is a natural life and a spiritual life Now you are alive in Christ when your self is dead unto your self and his power raigns and rules in you and ye are ruled by it wholy then ye live before ye are dead though living for if we live t is being one in the unione Minde well and you may discern the basis on which the Scripture the truth of it is founded for I deny all to be inserted in the book called Scripture to be true for in the main point of the new Testament is stated the Lye for the truth that is the outside man for the anointing or inside spirit as I shall open Now brethren by creation that you cannot deny brethren by restoration to you to all to one and every one is this my Meathod laid down not to perswade any or all but to the quick-headed and unknowledge-hearted I know what I speak and again to the heart-knowledged whose receptacle or knowledge resides there that in that strength hath brought not onely the head to go out from the heart but hath brought the actions to be witnesses what is done by the Spirit of God in the heart Now these two states will hold all people for there is but light and darkness in the Creation Now minde and all stand upon your own Center whilst I open this vailed vailed and vailed Vail that is the Divinity buried with the Heads and Hands and Tongues and Pens of Humanity Christ was promised that he should come and restore faln man what was that It was restoring the buried Divinity up in the humanity that is Christ in us the hope of Glory for without Christ no hope nay no glory he is our glory and he is the gathering us into himself then gathered we are in strength and strength is man man is Christ and Christ is God So then there the beginning hath taken its end into it self so an unione in one that one is God Now know that Christ is God God is Christ both one the product are we Now minde Selat ori alter arbe opat mem siddei sem arbat al ogo â—oon addi nex homo The eternal purpose was reconciliation in himself by man not man both God and man and neither God nor man Here lyes the unridled mystery that lyes hid from the world I beseech you minde ☟ for 't is not my voyce that is here uttered 't is the eternal spirit dictating forth unto you its own instruction to cause your vailed ignorance to taste death by the living life offered unto you in its transcendeant life Allu saba ar dele mem selos in re facit me minde I am the high living rest to the restless thing that is man and the creation Selos abbi a salmoas in re facissere ad amalam orbeus sabat al The high denomination of God in man is the resting in wisdom in himself that is God This state is dark but 't is true for the beginning and middle are brought to center in the end that is God Now know that Christ created the world he is the life of the world the creation is Christs spouse know that the humanity is but the case for the divinity to act and operate in Now how could he that was the life of all things made all things and by him all things did do and shall consist and subsist how could he dye vox populos in sem alba arri nedet erko on The peoples voyce in the thing is not the true thing for know that the proper humanity could not dye for then the whole creation must dye at once neither the life of the Creator could not be confined in one that was and is all now let me speak truth he died not he suffered not he sinned not he saved not by any act that was done for t is the Priests trade from the Popish descent Christ hath been the great Priests market they have bought and sold him they got the name and knew not the thing But to state the text It s origine was Latine these words ver non homo sed in loca paucaveret A man not a man but in place of offence The Text in the Chaldean tongue Alla alarum in sam sagaus sab the meaning is the same with the Latine Text The true Greek Text in his first origine Ous te anagramon in sem seala alar ophrone adriei sebat The Hebrew in the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew in word ack ack Lâ—addi ne that is he is and is not the God the Hebrew Text will not admit no more bending to illustrate the state for to hold the truth in the truth of word it will not couch to your minde or will for minde and will must yield to the word I beseech you think on that last state stated for t is the divine truth Now to begin or enter into this alyso or deep sea I intreat you minde one Text saith The seed of the woman shall break the serpents head Minde that Text I prove that false and the Scripture is true So I deny not the Scripture but the Lye that is added to or set for Scripture Now I shall declare how you may know I know it to be the Scripture and I tell you how you shall know it to be the Scripture Thus when the life of Jesus is your life and your spirit taken into that Spirit that wrote the Scripture who is and none else the true expositor of his own intendants Minde them words the intent of the spirit was in that false translated text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hevah for know that woman is Hevah which is weakness that is the woman for the creation is the weak woman of God and Christs spouse The truth that lyes vailed in that Text or Lye I count it no better neither is it Now the truth that lyes vailed the intendant in that Text is the strength of the woman shall overcome weakness which you account sin Now who is the strength of the creation is not Christ for till you are in Christ you are woman that is weakness in Christ you are man that is a strong conquerer through him
who is the strength of the woman the woman and man one in him that is Christ The next is A Virgin shall conceive and bring forth her first born and they shall call his name Emanuel I give you this though the Text doth not hold in full what is this the intendant is Christ Who is this Virgin it was not Mary and it was Mary that you have confined Christ to be born of T is the spirits intent the whole birth born and brought forth in the whole creation was is and to come the same this is Mary that is perfection for where Christ is born a pure Virgin doth conceive and bring forth for he himself is Virgin birth and bringer forth of himself Now you whose reaches are tied to the traduced not understood letter called Gospel or word of God you begin to swell Let not swelling turn to rage but desire knowledge of him who is the true Expositor of his own intendants Now to come to your name Christ confined to Jerusalem I am a Jew of the Tribe of Ruben begotten by the Gospel by the life of Jesus Christ Jah Jehovah L Emanuel a One Tele Thre-on Pell Sanah Eloah Ad Eval Allu Haso Apal Venat On Sele Tran All these names in their Tongues and Languages the same and but one name that is God or Christ both one one both I say the man Christ suffered as you say so say I you understand not that do I Christ was born of the Virgin Mary was put to death suffered by the hands of wicked men rose from the dead descended into hell would you have any more I acknowledge all this Saith one Text He sitteth at the right hand of God and maketh intercession for us That I deny and charge it blasphemy but before I prove the blasphemy know them words is the sealed book not opened yet therefore minde I beseech you for Jesus sake that is your own word and my spirit mark that state To begin with the first that I have declared Christ was put to death and suttered by sinners here lies the ridled riddle First Christ created all things is the life of all things he could not dye for with him the whole creation nay God himself in that state it must stand thus for the divinity of Christ Secondly the humanity of Christ could not dye thus if the humanity must dye then the whole altogether the whole creation no part left nothing nor no earth for that is Christs humanity as well as we Now know you hold that Christ must be perfect God so say I then know that two perfections at once cannot be that is to say two Gods for names make not things but things make names there must be a living thing before a name there is another Mystery one of the greatest in the Scripture Know my learning is not of man nor by man but I am taught of the living God who is the true Expositer of his own intendants He desended in hell where was that coyned at Rome from the Papal diabolical doctrine the Panther that is a destroyer ineagling is quick catched and the carrying the Ty or catched into that fatal place The spirits denomination was the Panther or the ineagling the Tye into that fatal place the state was let down to me in them words at first I cannot reach it my manhood yet for know he that created all things was all things and is all things how can he be said to go into any local place for the intendant Jesus must descend into one place but Jeius must descend into Hell what is that that descent is into us who are Hell or Devils for ye are of your father the Devil what is the Devil he is not love then you know what is the contrary in man Christs descent into Hell was to redeem us t is true in the intendant for know they and we are but one spirit he descendeth now into us as he did then into them for his descending into our Hell is his own resurrection in us in him by one the very same spirit if the spirit of Jesus be in ye ye are risen from death to life so saith the true Scripture But now to that Text that saith He sitteth at the right hand of God and maketh intercession for us I charge it to be absolute blasphemy Thus God is one in the unione his Deity glorifie me with the glory that I had with thee before the world was There was but one God is but one God one glory in himself that is to say himself in himself Can one God intercede to another no Neither hath God hands neither any fear neither any place for he is all and nothing this is God Now for you to speak God truly you cannot for thus the all of the creation the beauty strength wisdom excellency and knowledge cannot spell his name All named together is his name that spell â—ehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Christ died not he suffered not he sinned not he saved not by any act that was done for the life of all things could not suffer which was his divine essence the humanity could not dye then the whole creation and God himself for if the 〈◊〉 of the subsistance be taken away the subsistance is dead for the humanity is all things the divinity the life of all things and they cannot be separated Christ is the life of God and if the creature can destroy the Creator which is the life of it self judge ye it may cause its own likeness to suffer that is a part of the humanity of Christ so Christs body being part of the humanity of God it suffered as man and no more for he was the transcendant pipe in which the Deity passed through to illustrate the will of his own commandings he was the first birth of the brethren the anointed above his fellows that was spiritual that could not suffer undeniably For know if God could suffer then he is no God but man he saved not by any act that was done for minde the acts of humanity cannot satisfie divinity or thus the obedience of man cannot satishe God for then you would make God weakness as you are weakness so by consequence you are as great a God as the eternal being which I deny and you will not affirm for the spirit of Jesus look to your own state Jesus is a Saviour a Saviour cannot suffer for then no Saviour minde and the Lord give you understanding For if he could be angry no God for anger is weakness that is in us not in God if he should but think at such a time he would satisfie himself for the sins of the people then that thought makes him no God but do you know that you were when you were not that that now you are and shall be God is unchangable for know that which we account to be is not and that we account not to be that is for though we be dark in our selves
one another to save both Now this was the called Christ or God which by illustrating in light into the invisible principle to cause a resurrection of himself or as you say his image in us to a living life in himself This is Mary this is Jesus and no other for know there remains the true figure of the Trinity in man that cannot be defaced quite that is the tye in man to God as soveraign and that tye in man looks for mercy from that soveraign which is thus much the tye acknowledges digression inlivened is remission that is Christs resurtection in us this is Christ and no other which is Gods mercy taking us into himself and then an unione is made for beloved be not so stupid in this point to think that God could die or suffer for know you all know the soul is chief and that ye say never dyes but is in joy or sorrow Now you state this name Jesus to be a Saviour what a madness if duly considered it is To think that a Saviour could die then your Saviour is less then your own soul so then by this rule your soul is a greater Saviour then he that should save you Thus brethren the same thing according to your belief being mans lye I beleeved it stood for it but when the Lord came upon me in power and called me to the Ministry of his truth he smote me dumb blinde and dead and my sufferings were unexpressible then I saw the sufferings of the body of that man Jesus my brother Now let me tell you many men suffer more then he did I beseech you minde I speak truth let not received opinion delude you but desire God to enlighten you that you may set your spirit upon the truth of the thing and not be deceived by the name which holds nothing but the thing is the life of God the mercy of God taking you into it this is Jesus our Saviour the son of the eternal God Brethren that I speak here I shall declare to the whole world and all things I speak is set down in writing and I am ready and do desire that the whole Assembly of Divines if they please to except against any point If I prove not by the true Scripture confounding the false falacie of men inserted in the book called Scripture I am willing to suffer I desire no more favour And from this day know I am not mad as they have accounted me but 't is the blindeness in them that counts it madness in me The name Jesus hath deceived the Nations taken from this word in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Massah which heighth of expression is thus much in the full 't is the all-saving the all his things this is the true text as the Lord lives from Massah That text with this text The seed of the woman shall break the Serpents head And a vigin shall conceive and bring forth Now let me say that both Mary and Jesus is both perfect names but Jesus is no name but the thing of things he is the life glory excellency of the Father He is the Father and the Son and Holy Ghost as you call them but calling doth not confirm it to be so for many a time a false name is put upon a true thing But I beseech you brethren let me speak truth to you for I cover after you not yours I preach not to prey upon you that is to inrich my self by constraint from you as too many of our diabolical dumb dogs Tythe-mongers I mean do for they misunderstand this text Feed my people and instead of feeding they fleece the people to your shame the Ministers of the Gospel as you call it to you I speak for doing is the true demonstrative of what we are in Christ for know we in England have got the name Jesus in our mouth which is a lye unto us for doing is Jesus for not be that heareth my words but he that doth what I command he is Christs disciple Now let me tell you brethren our Saviour in the most of us lies too high in us the word is proper thus Christ in the head is a lye without being in the heart that is to say in curious terms and names but without action from the heart 't is a lye and nothing but a dead vanishing but if Jesus be in you ye are risen from death to life how is that thus the head hath lost the strength of the name and the hands from the heart by declaring distributing acts of love and relief to the necessity of the poor that is the thing there is not one among you but is a namer of Jesus but how few are ye that do as he hath commanded Brethren till ye be doers ye are a lye and are deceived your Religion is of the devil for ye name Jesus to effect another end but love is Jesus acting by a living distributing life to his members But let me tell you there is a day of vengeance a coming from the Lord to try all flesh and purge all dross and then the door shall be glorifyed and the sayer or lyer shall be tormented Now this in the presence of God and his elect Angels I can speak in truth of heart I have coveted no mans gold or silver nor nothing though since the Lord hath called me to preach and declare the truth in the everlasting Gospel no mans breach and suffering like mine both in body and estate yet I joy because I know my work shall be rewarded which is I know multitudes of people are to be gathered by my ministry before the great overflowing scourge come Beloved all things below himself and my work in him to declare to you the people that the Lord will deliver out of bondage is doing to me all things to me but love to you received from him is dead and not esteemed of by me O my soul is drawn into that fountain of love which is God and from thence being thereby enlighned I account all things at a true value for before we are enlightened we value things not as they are but as they seem and so are deceived for we account that to be which is not in truth and then nothing Now beloved John in his Revelation when he let down the mysterious mystery his eye reached us and this day we are in for he said that the everlasting Gospel should be preached which is the love of God but in such a powerful manner that it should turn all things up and down to make an inlet for it self And know sufferings brings man to stability and the lifted up fatteth for the day of slaughter which Saint John saw when he had wrote this book called the Revelation of God Now mind there is not one of all the rest was so high for mystery as he was and yet his is called the Revelation which is meant a declaring cleerly to the understanding of men now if that be the Revelation
therefore true but if you will make a devil from whence had he his originy you will say from God well then ad Gods word the Creation is good Gods word is himself therefore true now how and what and where was this devil the first original that you know of was in the story of Creation in Genesis do you understand what Genesis doth import 't is thus much the genuine understanding in the practick part of Theos-ologi now many of you are as neer in the name Genesis Genesis is an Hebrew word compounded of all compounds for 't is wrote from the Hebraick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mophes that is the tyed strength or combinings combined into short simblems or radiases that in a short scope all may be viewed that was the Prophets Cabalesterial inclue and their methodical method that was much upon the â—â—undation of hieroglyphicy that is to say a short map to view the Land by there in Genesis according to their germine lighted light in that age for cleerer and higher discoveries are in me to come forth for no less then the full opening both Law and Gospel and shutting them together in one intire truth though now they lye jarring one against another by reason of expositions made by men but the thing is one the truth in both one that is truth but not all in both but in both false through mans invention which will be opened in the great day that is but thus much the illustration of Gods truth that is the resurrection from dead Anni selorum in sabeah el zedeck alphi elosterationem induo in enim una reamus in se segoas sal almenienna in transaluorum in rem sabie pelma aurauret eloah al et el seke em The English derivacy from this golden number being the five oriental languages the year of glory to the earthly man that is Peace let down from God on high but war and discord it shall beget because of its transcendency at length the Lion and the Lamb by it shall be made one no hurtful thing shall in my mountain be for I the Lord will alone be King But for the demonstration of the Devil In Genesis 't is said he was more subtile or wise then the rest of the beasts I intreat you minde but your own words or you are the same beast that he was for he was the quick life and motion in the bestial body which is but darkness which is but a confused Chaos before that light of the spirit of life rise and cast down and cast forth this Gyant of our own understanding and God erect his center in the cleer manifestation of his glorious excellency and then and not before you see your beastlike knowledge by reason of the inward indowment you are higher inlightned and organised otherwise then other bestial bodies are but all one dung in the center of dung that are you to the two own but 't is true therefore by men ought to be owned Now to know this subtile beast in the field in Genesis was the lustful desire that took hold within the woman for what representation soever outwardly cannot attrackt the eye of the soul unless it be unruddered or loosened from the tye of obedience within for if obedience eye his principle the devil that lustful deceiver desirer destroyer cannot act nor seduce us Now there is a mystery in Genesis concerning the woman you would have me keep unione onely Eve and she the mother of us all I shall adde but one hebraick sentence to hold my intent though locked from you and I will plead with your named Eve but my knowledge is locked in this state Avil seal sine sean them four words will hold me true though I discourse with you in your sained truth thus say you Eve was Addams wife made of his rib and that you know is crooked the woman was straight and not crooked then for Gods works are straight and perfect works the maxim will hold straight But to come to terms in knowledge it would be Quered who wrote the book called Genesis or Theos-ologi which word will hold the declarative of God but now 't is written 't is not Gods declarative for to come home Gods declarative cannot be written Thus God commands man to write gives him what he should write still this is not Gods declarative for we the living simblims or figures we are Gods declaratives and that writing is but a dead name of the living things of the thing that thing is God the living life of all things But to come to the woman in the called Garden she took an apple and it was death and it was death to them both I beseech you all people minde this abominable aspersion cast upon the great true holy and righteous Jehovah for God saith your riddle saw that it was not good for man to be alone but saith the same riddle Let us make man in our image who was that was spoken to Now fetch your Greek names and then comes persons in one essencial essence but I pass from that point that is too high for our English Scholars to deal with but let 's come to the woman that God first saw it was not good for man to be alone but he would make him a meet help to destroy both I beseech you mind in many places the translator hath represented the glorious God Creator to have less wisdom then a weak man nay a very lying Ideot ye stand out for your translated Baal for the lying translation because 't is wrote so therefore 't is so say you But I Theaurau-John say 't is a lye though writ so I will prove it so and all men living that stand in deâ—ending it so Now I beseech you judge judiciously and doth the woman stand in your riddle a meet help for the man certainly you understand not Gods word for you will make God to be a lyer or cheater or deceiver but whatsoever you tearm him to be less then truth the all truth you do indeavour to undignifie him for he Is that Is truth it self neither going backward by detraction or coming forward by elosteration but he is Now you may say What is he the highest expression if duly understood and considered the main that can be said he Is and that is the all things in appearances visible and invisible and yet not visible for the inlivening life of all things is not seen that is the essencial being of God in that appearance and the outside appearance is moved from within the inmost spirit But to come to this poor woman liking an apple and it brought death saith your riddle or Bible in that place of Genesis give me leave to treat with you I say there was no Apples neither Trees I prove it to your own state for you say God made man perfect in the Garden then know there cannot be a help in perfection for that destroys perfection neither Apples nor fruit for meat for
English neither do I know any Hebrew but my own Characters and them I had all in one day before night I could write them but knew not the meaning of any one of them onely it was said to me by the Spirit they were Hebrew and then my corrupt minde desired to be satisfied by man and then he said they were so but this was weakness in me and sin as you account it but I beseech you give me leave to declare to the learned the meaning of the words in the Hebrew The copy I insert in his proper Radiases intire as the were first wrote in there was but seven Characters for Scholars if you truly know seven in his originiâ— that is perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Character is Sambah or your Samech the next is Thau you say many times Tau the third is Koph the fourth is Mem the fifth is Jod you say Joth the sixth is Pe the seventh is Caph now Scholers you admire if highly read or else you cannot admire for as God the glorious Creator in whose presence we all are I in my masters majesty declare the very same Characters as was let down to the first created by God and the true demonstration of the fore cited Text is the full import to and of the minde of God Now for Kaph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will cleer your judgement I speak to you high and learned ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the impead in the perfection now how can an impead be in perfection no it cannot be but thus it is perfection takes fleshly appearances to act in and appearances is perfection there Kaph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that state is no impead because she is a state stated in perfection Now in her letting down she and all the rest is but one perfection and every one in them is perfections but when we come to place them to understand by them they become countable or numeral But I pass to other matter of concernment But beloved To make a cleer discovery in the point in the Image of God in man thus God said be thou like me in the humanity of my Creation now I beseech you minde The same that said Be thou like me was let down to us sensible creatures for the senceable is next of God so I may say is not speaking or sound for God is the substance of and from his substance all things and appearances is but sounds for beloved we are but sounds or figures of that substance which is God in every sound for know there is nothing that sounds but God is the substance of that sound now beloved I beseech you minde the trouble that comes to us it troubles us because we are but sounds but the substance is not troubled neither Brethren when our sounds are taken into him that is the substance of all things that is Christ or God then we are at rest because our sounds or shadows are in the substance in which substance is perpetual rest for I beseech you minde that that truly is cannot suffer but that that is not is that suffers for there is nothing that can properly be said to be but God and he is unione therefore in him all have rest for he is the center of rest to all and all things Now you will object and say that wicked men they have no rest in God Minde your own words God doth create all and nothing can create it self then know that God is the fountain whence all issued out Now then presently you will catch and say that I say wickedness come from God because I will give you more hold before I consute your opinion and make a cleer distinct betwixt God and sin Thus minde I lay down the rule that shall cause the product First there was no sin for say you God was alone 't is granted But say I that God created all things and sin as you account it is in that thing that God made Now I say if God had not made man or Angel they could not have sinned I speak your own term sin though I know what sin is now had there not been a seeming something there could not have been a sound of something and indeed that seeming something is but a sound and that sound nothing then where is that that is but a sound of that nothing So I beseech you minde flesh and blood cannot inherit eternal life that Text is almost full read from the originality of its root or radiâ—al expression the Text. Ante selem in re sabat alli jah in huri beneam sallu sebat The true words rendred in full to a tittle The earthly man is corrupt and cannot stand in light them very words are the true import of the Text in his true originality Now I will show you the odds or difference in those two citations your translation saith flesh and blood cannot inherit eternal life now I say the earthly man is corrupt and cannot stand in light now where is these Texts variation no where though the words alter much for both the Texts concludes that that is not cannot be There the scope is full weighed but the words vary in expression thus flesh and blood is not the earthly man for flesh and blood is when the life of that fleshly man is gone now know that without the life that is absent flesh and blood could not be acted Now minde for the earthly man carries in it whatsoever was offensive as you call it and that cannot stand in light for 't is all darkness in which the light was hid and the light then is taken into light and the earthly man which is meant the serpentine knowledge in that earthly body for flesh and blood is not knowledge for flesh and blood is when life and knowledge of the natural man is gone So you see there is more then flesh and blood to be understood in that Text for the spirit of man-shall not enter into eternal life as well as flesh and blood but the life of these lives is taken into God for as with reverence I may speak to his divine Majesty 't is part of himself nay all himself in that appearance both part and all and all things this is God our Saviour taking us into himself these words time cannot bear unlocking that is concerning Christ for Christ is not yet known the mystery lies in these words Christ shall come in the glory of his fathers wisdom and knowledge is with him nay himself Now I beseech you weigh seriously If the substance of man be but a noise of his own center as that life doth plainly manifest which is our sole and that word is translated soul Now minde the difference in them two words and the full import of both and of either distincts For foul is properly Gods essence derivative essenced in flesh now know that sole is our being in darkness that is without the discovered light of God risen in
radack in the Lunan constellative or the constellative of the Moon 35 What is the inlet into the Philiades in his operative part 36 What is the Tobass Celestial or alclu in the spheres in their Trines Celestial 37 What is the end of all Querie from God to man from man to God from both to one MY ANSWER Added to the CHARGE against Me. Brethren THrough the great Calumny of aspersion laid upon me I am forced to publish to the world what I have declared and withal I have added my Defence against the copy of my Indictment that the Book it self will manifestly declare how they have traduced my words through ignorance or envy what I did declare and this is a command Thou shall not bear false witness against thy neighbour And in judgement and righteousness onely shalt thou swear For I am a holy God and will visit the false swearer I have inserted all the points in the copy of the Indictment 1 They charge me with A dissoluteness in living and breaking all humane society Now for living that is obeying what God hath commanded know that no man is perfect but there is a closure and consenting to all that is commanded which is declared by outward actings and for that I shall not desire any favour at any mans hand but this I desire you to search my life in actions thtorowly and I shall prove unto you a Looking-glass whereby you may discern your own spots and foulness and wilful failings So much for the first Charge 2 The second Charge is That I deny Gospel-Ordinances To which I Answer That I do not nor cannot for the Ordinances of the Gospel are in truth the power of God upon whom soever it lighteth it maketh them obedient to the commands of God and that is love distributive and to that I say I was forced to make a distribution a releasing and a satisfaction now this was Gospel in power which power you my persecuters know not for ye have the name Gospel but the power of it is not known unto you for then you would love the afflicted help the needy but alas your Gospel lies in your head by parratlearning and not in the heart wrote by digitus Dei in Cor allah that is the Gospel is not in your hearts writ by the finger of God for if it were persecution would cease and acts of mercy would flow and deceit vanish your constant guest or constant inmate So much for the second 3 The third was That I said That the Bible was a riddle And I leave it to the world to judge of is it not a riddle a mystery a Microcosm to the world nay to you if not a riddle and a thing that you understand not wherefore is not obedience due unto it rendered for you make it worse then I do For a riddle is as proper a word as mystery but you make it a lye by your not obeying the things therein commanded and declare your self-actions to be truer then that for if you know it to be true wherefore not adored by you But ye cry the name Gospel high but you are a Gospel to your self-ends for the truth in the Gospel is doing deeds of mercy and not in disputing names of dead letters and for the translations they are false in many places and one thing stated for another thing intended that many knows 4 The fourth is that I should say That there is no such thing as Hell as your Ministers hold forth You will see in my Book what is spoken to it But I say Hell is not as the Ministers hold it forth neither as it is denoted in your insert Hell is a separation from an enjoyment and give you the definition and that is all that can be said but I refer you to the Book to see what I have said and know that there is nothing but must be denoted in word and then the main Quere is What that word doth include in it self and what the spirit doth intend in that word it is not what we conceive to be but what it in truth in it self is and thus none but the Spirit is able to make forth or define 5 Fifthly That I said The soul of man is essencied in God I say first There is a God that cannot be denyed then this God essencying himself in every created appearance and again all these appearances essencyed in God doth appear from these words In him we live and move and have our being now Priests your rule will be confounded thus know nothing below himself can bear or hold a state in competition with the Lord who is all and yet nothing this is Jehovah who is nothing and yet the thing in things not of the things nor by the things but he the life of all things and he in regency and essency and in derivacy and definacy and still he is unmoveable always for ever to come the same and yet Jehovah cyphered is his name here is one of my makka demical expressions allegorically alluding to the point into which all points but to come down from this sphear God is a spirit you say the soul is a spirit I will be one with the simple or I will dwell with the meek spirit saith the Lord now how is a spiritual dwelling not to be defined by natural men for they hear and understand not so saith the true Scripture a spiritual dwelling is being intirely one for these bodies of clay hold us at a distance as witness the spirit derivative in its growing to be in unione that is into the Essence regency in these words the state lies we groan and would be unclothed that mortality might be swallowed up of life these are both pointing to that oneness which is in God in unione Now know that the soul is spiritual light and light is God now by this rule envy would say I say that the soul is God no 't is in us a derivative from God essencied in God and at the unmoddeling every figure it s figured in returns to the essence Regina or God raigning and is one in the unione in glory transcendent for ever now know in a spiritual being that is light it is in oneness with that great light it came forth from this One or God letting down his oneness caused that oneness to appear in appearances now the appearances retracted the oneness is received into himself so then that light in the derivacy is taken into the essences regency and then unione a beginning and an end no end but a beginning neither beginning nor end but the middle and that is the center and that is God in his reigning all 6. That I did say that The Old and New-Testament was false and interwoven Know that is easily answered for the whole printing is mans connexion or interweaving together and for the Translation it is false in many places I say so still and in the point of Jesus our Saviour is the main 7. I
and see how it will stand there Thus if God can be angry in his essencial essence I say he is no God for anger is weakness and God Is and that is all strength and therefore no anger what can God be pleased in his essencial essence then no God for God is neither pleased nor angry both pleased and angry and yet neither pleased nor angry for God Is and Is is God here is a mystery that is not made known to the sons of men unto which I shall not speak at this time onely know that in perfection there is neither pleased nor anger for more or less not perfection I am that is perfection therefore ye sons of Jacob are not consumed 14 And that I said that Sin is Gods highest praise Thus sin is weakness which is the creature in his corrupt estate now comes light from God and doth cast forth this sin or weakness and then plants light then from that that was dark that is sin did raign there grace doth raign to the glory of God in a transcendent measure because 't is the work of the third person but the unione spirit if not sinful we needed no mercy from sin obstruction is righteousness raigning and so sin doth elosterate the strength of Gods mercy and Gods mercy doth elosterate sin to the full viewing of its ugly deformity this is safe nay your own Scripture for we being taken into light praise God for our deliverance that is redeemed from death and placed in life then we value Gods mercy and not before 15 And that I said God was little before the fall and the fall of man did raise God Now this point is clean traduced and never such a word spoken as the Epistle will show The point was this that it is said that man fallen was to be raised to a greater glory now I demand what greater glory could man be raised unto when man was wrapped in the essence of God before he came forth in appearance you must hold in all Gods declaratives him to be the perfection so man can but be raised to the same state and no more for God is neither greater nor less but always one always the same Brethren had you been in the Gospel as you are too much in the name of it not knowing the substance you would have commiserated my sufferings not persecuting me without a cause but God is just and in his good time he will restore my breach Luke 12.33 Sell that ye haâ—e and give almes have you not read thus but who practises according to the command Yours to serve you and the Nation Now know all people That blasphemy is this and no other that is for man to deny trine or Trinity and Unity in Trinity and there is no other blasphemy as thus for man to say that there is no God and for man to deny the operative Trine or Trinity these are accounted blasphemy and there is no other Now you are not to draw consequences to prove or produce evidences for if not denying in plain English words the God or Godhead thus named though no man living knows what it is yet in that state it stands stated that if any man shall deny the Trinity and Unity in Trinity it is death by the Law and do you but read thus that the Sun is of the Father is blasphemy in our English tongue for of is a Negative proper in our English writing though you read it an Affirmative would you be glad to suffer for wrong pronounncing God no the Law requires it not but 't is the devil envy got into the heart and head of the notional called Christians now before this time you have heard me disclaim the word Of as it is in print in my Book called Anroran Tranlagorum For God hath caused me to write all and not speak to dispute you are my witnesses now I come and refer you to your belief that is thus written and the Catholick Faith is thus That we worship one God in Trinity and in Unity and Unity in Trinity saith the writing there is one person of the Father another of the Son another of the holy Ghost there is the Negative denying the Affirmative in that state I prove it thus the Father is one the Son is one and the holy Ghost is one and not three ones but one onely one who is the all three in unione Brethren I desire that this main maxim in divinity may be resolved though stated by the mad man thus How you can assert from a spiritual unione a person or from a spiritual Trine three persons for know you that in the spiritual essence that there can be no person and yet three intire ones and these three one in unione and this Trinity I shall speak a little to what is discovered to me in this mystery and refer it unto them that have a clearer eye and deeper judgement for God hath confounded my knowledge as a man but as my desire is that truth may flourish and that mist we are in received by tradition from Rome as our Books are too full of their subtile pointings which I see plainly and in this that I shall speak to is the main First know that there is one essencial offence from whence all things descencially descended into created appearances this is undenyable by any Now to state this essence in a person 't is to confine nay vilisie the living life it self for know that the living life in the whole Creation cannot be person but spirit now God is a Spirit therefore no person judge ye for God Is and Is Is God that is all can be spoken so much for the Father the Son is Secundus viva vita the second living life in the Creation Now know that Christ saith I am the life of the world Now I would not have you think that I intend that that Jesus that you account and I know suffered at Jerusalem that he as he was then was the life of the world but the light of life in the soul of that Jesus as he was one with the Father in the regency or raigning essence so and no other was he the life of the Creation do not deceive your selves with a body of your own earth the Son of God was this upon whom thou seest the Spirit descend that is he this was spoken to John the Baptist Now brethren I would not have you to state an adorative opinion upon the Books called Scripture for know that they were but wrote by men and they themselves point us to a higher discovery that shall be manifested that is the calling the Jews and the preaching the everlasting Gospel as it is said in the last days saith God I will pour out of my Spirit and your sons and daughters both old and yong shall Prophecy saith the Lord. And what height of mystery is not yet known nor how God will teach in the last days is not manifested but in a transcendent manner