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
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
another for nought nay nothing for the glory of a name of dung o so agaous sal bene neck sissere mem The nothing which is dung slays the nothing for dung which is not perfection but weakness O that you were that you say you are then would mercy flow forth as a rising Sun but ye are not that you say you are your actions are true declaratives of what you are for they are of greater weight then your words But to come to the divine Mystery which is God himself in himself and all times in one time and that time is God Now beloved something is let dwon to lighten you concerning the promises promised to the ancient people the Jews my brethren according to the flesh Beloved do but reade the Bible and minde how the scope of scripture doth coatrefie one another to insert the entire certainty of the Jews return from whence the Lord hath scattered them O England thou Akeldama to that people O! thou hast murthered without mercy know that root shall unroot thee for thy judgement hastens and thy sin is brought in remembrance before the Lord. Beloved we many of us pray for the conversion of the Jews do you declare from the heart the thing you utter Now know I am Jew of the tribe of Ruben begotten by the gospel which is Massah El Jah or Jehovah Jesus or Christ all these are but names of that one merciful thing that is God Now beloved all you that have prayed for the conversion of the Jews ought to return praise to God that one is converted to the gospel and thousands by that one shall be brought forth in time and ye Gentiles shall rejoyce with his people t is Pauls own words saying Rejoyce ye Gentiles with his people Paul saw this time by the spirit that is produced by us for ye shall all be taught of God that teaching is turning all Jews Minde them words for t is not one outwardly but he that was one inwardly that is a spiritual one Now Paul was a Jew both outwardly and inwardly as I by the grace given unto me am He of the tribe of Benjamin I of the tribe of Ruben Now know God who is all can take and chuse and change when he pleases and where he pleases and no change in him from eternity but in us is his changing the Priest-hood in Levi the Priest-hood is now in Ruben for the gathering all the whole Tribes and Gentiles into one root that is Massah El Jah or Jehovah O arorum in sabie el sede cleckci per quod non hock ackki el sele orata in se meam operati el pekod oli in rem The saying of the holy Ghost termed by you Gentiles is but the speaking by the same spirit in the prophecy of the Prophets for that that you call the holy Goâ— or the holy Spirit it is but the same the truth of God in the messenger or Prophet speaking forth the received light to elustrate into the understanding to cause a resurrection unto obedience Now the words that are rendred in the New Testament is thus denominated Try the spirits whether it be of God or no these very words are false translated from the Original to hold up lying learning The word in truth of words is Penan al sede mem dene en sane The meaning is The spirit of God tryeth all things Now I shall appeal to every judgement to weigh these two Texts First consider man naturally is blinde for the natural man perceiveth not the things of God for they are spiritually descerned then how can the Expositor bend his exposition for the word stated holds all times and ages and people for t is an admonition to blinde people without eyes which is thus much I know a man stone blinde and I bid him judge of colours Weigh it well the Maxime will hold in veras veritatas Now to the spiritual man t is his sight it is as much as to say see your own eye when the eye is its own sight So do but consider judiciously you will begin to be sick of your learned lying believing and a hundred more of the like consequence is stated to hold up the Priests trade but now the light will unbottom all that have bottomed themselves or their self ends which is the teaching of God in a transcendant manner Ezeche el sele mem deos in se penan ori oramus in se salma apanar sele mem The derivacy in English The divine teaching is the spirit inspiring knowledge into the understanding of man which teaching is unavoydable true for it levels all before it and erects its own center in despite of opposition this is Gods teaching We do but name the thing from the experience we have in thing but God himself doth inlet the thing for it doth require no less strength then his own omnipotency Now know I am in my way as Moses was for the Jews was read to Our words stand stated and cannot be turned by the airy notion of an empty spirit to make they know not what What I have laid down let all look upon that please this shall stand I have the Lords Seal to confirm my testimony Sele mem sele mem sele mem This is the heavenly perfection in truth Humanitans in cor selorum in reamus mem These are the lettings down to mortals to draw their minds to perfection which is in God O ormoas in selem sabie el deorum sapuit dolma apanitorium selum O the lovely evangelical dwelling is in the peaceful dwelling which is in the paradaical essence which is God himself and our safe Center O beloved if your souls were but touched with that elixer or that evangelical Light O it would be so great an atrackt that your eye would so dwell upon that All below that would be donge unto you but ye dwell in your selves and your own life is your rule for you are ruled by base corruptable things O skubulo orkas the donge of donge O beloved do not dwell upon that that is not stand and look and expect the light of salvation from the Lord Not that I can say do this or that for know that doctrine lessens the merciful mercy as thus if any thing in me then 't is a help for me but nothing in me then hee 's my free all Allah asanal oli dene mem He is the heighth in restoring the hidden thing O avan aszi sele al ogoas sabdi an selorum O the contrary doctrine laboureth to deceive the thing but the essence Tye holds the tied thing unto the high all and at last brings it to the heavenly rest O in sanctum sanctorum metrobilorum in a nasah al oli dele mem The holy of holiest is the receiver of the divine thing into it felf unto which place bring us O God through Christ thy mercy Epistle IX Beloved brethren GOd who is the true Elixer and that Atrackt of beauty that atraâ—teth by his beauteousness all
simblim of the weakest in all his royal royalty in his whole creation that is to say the weakest man for a strong man will scarse be angry But now to come to his refusing or damning that word is like a sheperds dog to the sheep for to fright the sheep to the fold Brethren that word from his fatal habitation raysed Apollyon or Abaddon that is the greekish Faulkon to fly home to their preying upon that is thus much the priest holds you in aw with a devil and damnation while you are all your days pondering upon that torment they in plain terms pick your pocket for that was the great noise that hath deceived the people and brought them in miserable bondage in spirit and perpetually inbondaged them to the Clergy tiranny O if no Tythes then shake Abadons chains then make the all people tremble But now to come to the original word from whence this cheat came upon the Notions Patroas in sol ori in saba al opiei pelma abadit el seke avaron The ancientest Fathers saw a Sun in which this cheat had no center Now minde nothing can have a being but from and in God now this lye of darkness hath no being in light for 't is nothing but a meer cheat of the Romish Clergy to hold up themselves and the Popes supremacy Now to come to the originalest of things Then Priests your essence which is the Greek tonge or lying tonge you must search you a Father which must come at last to take Sanctuary the truth that is vailed in the Greek tongue must come to be radified in the Hebrew Alphabet there I shall espy your shifting cheats Now to come to the word from whence this Amazonian whore takes unto her her regency the fatal derivacy this was the whore that John saw that the peoqle committed fornication withal 't is the greekish composure of lies to intangle men withal with her whorish-forehead look in England is she not dyed in skarlet is not religion the colour for us to act all our vilany under if not a notion New-Testament man then there is no marching in our whorish train for we are gone a whoring aster other Gops for that God I know is love mercy goodness patience which is not found amongst men that cry up a name to effect another thing But for these dubious words from the Hebrew I finde none no neerer the devil or hell or damnation then Thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The derivacy in English is Gods truth that 's hell to darkness now you Scholars will say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin now to you great Magies I say and you must say that the true originality of the pronunciation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is your pointing her on her left peat that make you read her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know you read her shin siin sin but Brethren ye Priests I know thirty seaven distincts besides your three in that character when you know so far of that Character you are no neerer finding me then light to darkness for then I can make the knowledge of that Character run in motion in the Celestial influences and deliver that Character into the center from whence she issued forth that is in God himself you know not what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shinn is I will give you a denomination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shinn shinn is proper not without two nâ—n her significant in her originiâ— is the impeader of Sambah or Samâ—ch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she is shinar in the clue in the fraternity of the Planitor an Sheem Beloved I intreat your patience while I repeat these high declaratives of Gods wisdom showen me not of me but it self expressing it self through this vail of flesh these are let down to confound the wise worldly men to unbottom them that God may lay the foundation himself Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shin the English is a declarative of beauty or the illustration of cleerness though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shinar be an impead to Sambah that is the strong king 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Plannets yet the impead of his strength is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Shiner but from that impead of Sambah his strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shinns cleerness or beauty beautifies Sambahs strength so in them two Plannets is beauty and strength strength and beauty that product is produced in the terrestial orbs by the species of their influences So much for shin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thau them are the Hebrew radicals Now if I come to the greek the original and first word coherent in his tongue holding in weight with the Hebrew it is Othroas the exact significant in English is thus much a departing a detraction a diminution anihilating or a falling away this is neither devil nor damnation so much for Othroas Then one word more a greek word it is Penan now the ancient expositors have laid more upon this word Penan then it can bare for they have stated an irrecoverable state upon it as we tearm it thus much damned that as we in our unruddered English runs lost for ever which the word will not bare for to hold truth in word it is but the very same with Othroas that is a division or separation or diminution or lessening But to come neer your lying original this word Eusei eel that is the greek wrote from the hebrairak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kof in moâ—hes that you understand not Eusei eel now Eusei in your expression is lessening add but eel to Eusei then eel makes and takes into it self what Eusei had lessened and detracted that is thus much in se operat al asabi el dele mem The detracting detraction is taken into him that is perfection that is in plain tearms man taken into Ged and then is perfection to man Now I come from the place of torment in the words I search the Author of the place what is he 't is rendred in the greek Abadon or Apollyon now what is the weight of these words in their import Brethren I would not deceive you nor know I cannot deceive you and yet I shall deceive your supposed truth thus if I demonstrate the light and pull down your builded darkness then my light deceives your darkness and being thereby deceived in your own foundation we are made both one in light then your loss is gain But to come to Apollyon or Abadon these two names are rendred for one very supposed thing now the true import of the words will hold thus much a deceiver or I will give this that you have attracted an accuser now to show what this deceiver or accuser is this is the mystery The deceiver is in man that is the dark spirit in man that Paul tearmeth to be enmity against God that is the deceiver the accuser nay I give your own translation though it will not bare it the
accuser of our brethren what is this he that doth deceive the very same doth accuse that is still the dark spirit of unbelief in man that is the called devil that must be cast forth into ntter darkness where and when when the spirit of light is taken into the center of light which is in God himself the body Evangelical into the paradaical living the evil spirit or lust or deceiver or destrover into darkness in the grave or hell for the grave is denominated hell or the grave Now the papal faction hath made this fine cheating definition Ouse se antimon ante tere elomon in se evan Haluleiah in se bene nâ—l pethrat alli evan asareth sephi The Hegemonians or Papists do declare that there is three states for the refining the soul of man The first is here by penance Secondly In Purgatory by indulgence Thirdly in the bosom of Abraham which is rest after refinement This opinion is not new for Pope Boniface the first was the inventer of this exhausting sum of sums into the Clergies tuition for you being not perfect hereby Penance may have your indulgence or remission out of Purgatory for mony and so by consequence the kingdom of heaven is earned by Prayers or purchased by mony forgetting the word of Saint Peter their main piller that when mony was offered to purchase the holy Spirit by the Sorcerer Simon Magus Thy mony perish with thee so say I thy Prayers that are founded on that foundation to purchase or payfor Gods free mercy they perish and come to nothing But beloved know there is nothing lost but all that is come forth is refined acting his end he came for and returns to his center Now beloved know that the New-Testament we have at the third hand for the originality is in the Bible and must hold coherent in unione with the truth there for 't is but an illustrative by the Spirit of that unione maxim now to come to the Bible there is truth and the lye in the insert but that came through innocent ignorance in not knowing the weight or import of the originality of the various maxims that are herogliphically typed out in the Hebrew radiases for one radax by the litteral man is taken for another for onely the spirit that is light doth demonstrate the truth from his own lettings down which learned man cannot reach Now to cite the radaxes where the first error took denomination the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phe for she is read in many places for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being both much like our English great C standing with her points backward in the English Alphabet the one is in the interpretation an impead or hinderance and and the other is the great influ of all the radaxes for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phe she is the cleerness of obscurity or the transcendency of beauty â—n her state now she is in her self radical 3 4 5. she is the golden number thus cleerness comes from her root for she is bottomed on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shinn for that state but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before Shinn and then the state will bare perfection for they are both one now to know by stating a Character by another the mystery is to know the weight of both together several by themseves in any place of adjunct or conjunct in essency and derivacy and in examinacy and in definacy and admonicy in admittancy and conjuncksie and disjuncksie c. but to come from these high sphears and to begin to plow in this terrestrial field I Theaurau-John-Eval-alsi-al allah al do declare this day before all you people and desire you to declare from me this day That though Election and Reprobation be stated in the New-Testament so called it is absolute blasphemy and I in my masters Maâ—esty do challenge the whole world to answer and cleer the stated lye for it hath no originality and 't is fathered upon Paul which is a fained fiction and he that ended the Revelation of John the Expositor to lay a curse upon him that addeth or diminisheth 't is false and no original â—or its â—oundation but to binde men in an obedient fear to bring them in and keep them subject to the Popes supremacy Brethren though you do idolize that that hath set the world on fire it is but a bead Idol composed to hold men in obedience to time and state This I shall shortly declare for the life of all things is Christ the Lord which is the mercy of God taking us into it self that is the summum bonum the chief all or the chief good but 't is not so proper in that state as the chief all Now Brethren your Bible and New-Testament their originality is truth for 't is Gods declarative but for you to conceive the Book called Old and New-Testament to be true that is false for know their descent to us is from the Romish fingering interweaving and painting in their traduced opinion now we have that they have added to for there is an addition but no diminution but making multitudes of riddles to keep the peoples brains from idleness to keep all inslaved unto themselves Now Brethren let me speak plainly to you what have they or you to do with the writings of the Apostles why truly nothing at all for they were that thing that you have gotten the bare name of it this was such a ones words what is that to thee except his Spirit that is the substance of these lettered names be in thee then thou art it it thee before thou art but a lyer and thou art a thief for thou lookest to come in by the name which is not the thing neither the true way for the truth of Pauls words are the spirit seated in thee and thou by that spirit art made to act outward obedience from that inlightned and renued principle which is centered within thee from whence flows acts of mercy relief and pitty and compassion nay thou comest to be one acting distributive then Pauls words are thy words nay Paul is thee thou art Paul for light is but one spirit O agomeon in se alphy sele rem O the hidden thing when light is centered will show it self elohim ackki el selos in re affermater in rebeah sal oli penan arri afaniel The English The God of strength doth cause a resurrection from death to life by his own quickning Senat ori alsiel The living God doth give life to all Now Brethren concerning hell and the devil as you take them words in their center there is none as the Lord lives for hell and torment is when the light begins to appear and casteth forth darkness into utter darkness But to lay down some method to prove it thus I intreat your patience First know that there is but one originality out of whose product all things is produced this you cannot deny then God said all was good 't is Gods own word