will repay in wrath and sury I see a black Skie where that Meteor will dissolve it self into the terrestial Orbs I imagine nay I know fall it will with violence to consume the lifted up in pride but our deliverance is from God alone now Brethren know we and our Fathers have done wickedly and transgressed the holy Covenant now what is the Covenant 't is Love and for want of Love hath this great evil come upon us as we may with sad hearts and sorrowfull spirits set to our seals but I look fully to see Jerusalem restored re-edified for God causes not this Learning to come forth to be preached in another World Wo unto the inhabitants of the Earth for a fire is a kindling and the flame will not be quenched till it effect its end for days of sorrow and mourning is at hand Now John in the Revelation writes and as it is translated saying The time is at hand how many hundred years was it wrote that word is Truth in his Radax for it is the present tense stated and holds ever and all ages and times for at hand is they looked for its appearance and it hung and doth hang like a Commet in the Air attracting the Eye of all that pass that Species being a Watch-word to them now this word Eusebean is the ancient Greek word or radical expression of some event dangerous in its adherents or dependants as to say the destruction of this or that may be nay will be the destruction of this or that so Eroclidon is the same in effect both Greek Compounds from the Hebrew radiases holding the same influ but Eusabean is the proper Word as thus 't is Radaxed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Eroclidon is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet here is the oddes the one admits no adjunct and the other doth in its defendant ittere there it admits a connection and may be impeaded there and the T Y lessened which Eusabean cannot because 't is barred in Sambah or Samech being the full significant in the intendant state stated But to come to the Divine Story which is Christ in the flesh seen of men received up to glory here is in this the whole inklu of the whole Story what Christ was he is now what he is he was and ever the same no less he was he is and to come the Father Father Fathers glory he is not dead but risen a resurrection daily hourly when he was in the grave where vvas the life of the Creation sem in loco asaphet El doni aberet in loco tem deni aharet ad me inter perati alvah in sabat this I english not non quia pecavi sed but the people cannot bear it it confounds the vveak shakes the strong sed sum in loco olva in latinam ad re quia non habuit se in operis salvah heni tenrei vele nec amico oli bene dere ad me allah sola malta alsial ad me mecavi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plecavi ad me inserta alvah ola denet amo oli benederet lama absane in so operati addit verat alma the divine Mystery is a sealed Book many times to him that is Pon-Man vvhen I write I have no knowledge neither behind nor before but the vvord that comes I haste to bee rid of for 't is not like vvriting a Letter and thoughts hovv to contrive but it is it self expressing it self through this vail of flesh Novv to give the state and take the state I vvill confound the vvhole Earth not I but the Light in me to bring variety into unity and unity again into pure variety Novv the divine Vision of S. John that word is not vvell pleasing in our dayes the thing intended is truth then it may plead priviledge for the same but his mysteries are various in themselves and in translating they have made them more various and doubtfull as in this place The Godhead bodily and divers such metamorphos'd things I cannot tell vvhere to begin but take a say to shevv the whole Novv I desire to knovv vvhat is meant by the Godhead bodily from vvhence comes this Monster the Godhead bodily is absolute blasphemy the Text ought to have been rendered Evi en sanet arri beneal alter in ago asalet mem the English thus the Deity is not confin'd nor cannot be limitted then hovv can it be said to dvvell boaily vvhen it is in all bodies at once and one time and alvvayes the same and yet not bodied The Deity hath no body 't is spirit any 't is life and life is not body Doctors what say you this calls for your judgements the body is a body when life is gone and life is life the body nothing Now life is the spirit of the spirit in Man and not Man nor of Man nor by Man yet the life of the life of Man this is a glimpse of the Divinity of Christ or Jehovah or Adoniel or Aloah or L or Jah or God the same all all the same and but one Name One thing tendered by these distincts Now the next He was born of the Virgin Mary how comes this from the Greek Abadonisme how can he that created all and is all be humanity and born of a woman that woman intended in that state is not known in that state let me tell you that woman is Hevah that is the Weak Creation in Man and all things as Paul saith the whole Creation groans to be delivered the very Beasts groan for a deliverance with us A Virgin shall conceive the Text saith but 't is a Virgin shall bring forth her first-born Son what is this 't is the birth of God That of bears a right state there now I am forced for your understanding to write of but the intendant is contrary in me Now what is meant by the Virgin and her Son In sentarie Octabris in se sola ad me they shall call his name Emanuel that is A Saviour I grant all this the seed of the woman shall break his head and he shall bruise her heel what is this allusive to the same state yet nothing to the Greek rendered Translation To us a Child is horn to us a Son is given I deny the Minor and grant the Major this is a strange state when the Major includes the Minor most times thus I open sed pars partis in partis in sepe locat thus A Child is born is granted but not the Songiven A Child is the infant birth in the spirit of our spirit which is Christ or Gods spirit or unction or anointing that is the Virgin shall conceive but the word is A Virgin shall bring forth a Child which Child is Love To us a son is given how because he cannot be parted from himself the Trine must cease operation then no Deity thus God doth deliver us by the influes of himself and so doth awaken us to
the perfect Trinity forth from thence we came to it we must returne againe This is the working of the three Persons so called in the Deity in sesola in reveras sed homo non homo sed Deous inse so Pater orbus in elma rationis in sesetera Now when I cite any language or tongue know the Major includes the Minor as part Hebrew part Latin The Major t is properly wrote in but I am forced to cite many simblims or words for the radicall examplication of the sentence for no one language can carry the truth in its full species radically But the Radaxes in themselves which no man can speake For they are the key and inlet to the Deity and outlet to his creatived creation and creations know no man created the world Neither no man gave a law unto the same but Man in his state was the conduit-pipe in which the Deity passed through in its own commandings to effect the will of it selfe in sesola non multus lattinnas Schollars you think I speak false Latin because I follow not learned lying rule Know a rule cannot be true that is learned for the rule is life learning and all things Now how will you have your Rule to be measured this must be your answer the learned Fathers and holy men left us this that we walke by and understand one another in know that a ly with a ly is one method Now know you cannot read the truth in Saint Augustine but your translated ly of Augustine know that the difference in the state citing Jehovah and every name of him are distinct and no name can hold him that is all things at once and alwayes the same for thus in God and of God that is all that can be spoken there is the whole Mystery of the Deity so the truth in Augustine could not be wrote for it was it selfe and the thing and name now if no man can speake the intentive of the spirit of the Radaxes Radiases is the proper word or simblim in the Hebrew but the word or simblim must be stated according to the Method or language where it is wrote Now having made introduction into this Mystery of Mysteries through the light of the eternall being which is my light and life in so great a measure that my humanity cannot understand the divinity neither have I yet strength to bare it I am like to a mite to the creation in this mystery intendant And to be truly nothing in our selves that is passive is to be wholly Gods all I beseech you brethren minde I cite to you but cannot conferre for that in me is it selfe the same in you if ye be in God t is the union of one spirit by which we have not onely boldnesse in him but accesse to him in reality Now to come to the Methods Mystery t is this the Deity and humanity which in effect is all and all things This is a strange state but t is a true one for the humanity is the created of the Deity Now to begin your translation saith Adam Now I demand in what time and tongue that derived took both beginning and name I beseech you read with circumspection for t is the eternall spirit dictating forth into the understanding that causes a resurrection from the dead there is one Mystery that the witnesses pointed unto that were President Now this I must declare unto the eternall praise of the Deity I had no learning but in seven daies when I was a part I received my divine learning by inspiration so that my light is over all all languages and truth in them I can read The ly I leave it to the inventors of it as for our translation of our divine mystery as you call it the translation is most false now for me to asperse and cannot prove it I should be found a false witnes before my God but because that something you may know I know what I affirme I have rendred these reasons in English to the capacity of all The first the Radaxes by men radically understood they understood not Secondly the spirit of the Radaxes being unions in themselves intire yet their influences being mullicities Thirdly their conjuncts various Fourthly their adherents intricable Fiftly their intendant extent to this day is concealed Sixtly their combines is numerous Seventhly their evangelical life lives in themselves which is God and what to whom he sends this message they are open unto and locked to the whole creation there is seven states stated which is perfection pointed unto that the glory of glories that should come unto the Jews the fulnesse of transcendency in excellency know you that excellency exceeds transcendency Tran carries in it treas personas but excellency carries una persona which is the whole 3 in the unions Deity yet not confounding the three but in this state the greatest mystery which the world knowes not to this day The name is not knowledge knowledge is the the thing and name and in this I am the Lords Reuben in the same and to let you know what Reuben is he is Gods first born that is no lesse then the evening and the morne but these are hieroglyphiks or saffiks to you but to open your contracted time and name as Adam now if Adam was the first where was he placed the earth he gave to the sons of men and then he did not confine man to one place I argue with you in your own riâ—dle though I know how where and when and what and how what came to be that is the mystery Now to your Adam I state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hamah and prove this radically radified in all learned learnings nay your learnings but to shew you your Hebrew is the tenth derivacy of and from the Hebrew radiases and fallen weake by handling and mingling and worst of all humanity adding and adjoyning and weaving in his own invention that is weaknes and hath made that a ly which is strength but it is the same and is like a glasse that shewes him his vilifying the same now know that to write the Hebrew in full t is Gods influence in his full creation for t is word in him and name on and in us the substance in himselfe Now know I write the hebrew in his virgin state as Moses wrote it and the same spirit in me dictating forth what it selfe pleases to insert for we are but servants and pens in its own hand we are weak nay we are weakest men So the fittest to be Gods scribes we are nothing yet in that nothingnesse is Gods glory most illustrated to the confounding the learned wise men weak emeaneto confound strong strongest strengths Now Moses wrote in Radaxes in voce Evangelorum sed legit hominibus he spake in the voice of Angels and ye read it as men and by your reading and indeavour you would bring in your filthy humanity to be shearers in that divine gift alas the more ye reach the
farther off if not reached into first and if reachings do not reach from that divine reached unto you and that in you reaches at and unto from whence it came out From this is the true reaching reach that reaches from and unto Minde this last state stated well Now to come to our two names Adam and Hamah Now your intention with my truth is one but intention is not truth alwayes in its declaratives for the intentions in the heart are truth but by outward impeads it cannot reach to its declarative and so men judge that a ly which is Gods truth really and royalty Minde them words Now to prove your word Adam thus I know now the lesse learned the best and greatest scholler now you state Adam as one man Istate Hamah the man and whole creation Now Doctors I am the Doctor I am in your method thus a man is but one man I grant that but that man of many compounds you will not deny me this now to know not some compounds of and in man but to know al and every mite of and in man in its adjunct and coatrifyings which are variety of varieties I give you one hint in the primum mobulis that say you is the soul of man or spirit The first I deny and grant the second that is the soul in which is the preterparfuisse and to that belongs one hundred and fifty creatives and yet they give not life in sexa aurialis In cophi or the heart is belonging 63 creatives and yet no life sexta ne vo I ah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in the rest of and in man is creatives but this is by the way now to come to prove you name for the man I acknowledge to be Gods creation but for God to put a false name on a true created it cannot stand with his essentiall being for as he is the truth so his spelling and names are direct truth for let me tell you the spellings of God are the gatherings of his creative and joyning them together is the gatherings created now into himselfe then the name he gives them is himselfe can this be a false adjoyning or conjoyning but this is mysterious But to come to your Adam Adam Now whether 4 letters or 5 be more significant judge ye as two did now I say in the true spelling there is nod at all ד daleth is animpeade and in no method bears radical soundnes though in his state he is as proper perfect as any of the rest but thus you say God made man perfect t is true then how can an impeade be in this perfect thing or spell this perfect thing I would desire all you learned men in the earth to give me the radicall Radaxes of your Adam and then in a moment I would declare my Hamah and ye be so weak that you cannot spell the name why was fained a garden for the same but seeming pleasant fruite is the tree but time will not beare the unlocking of this mystery which I shall do shortly in your printed Hebrew as you call it for t is but call indeed and call is weaknesse and a ly your points and dividing the simblims or letters Or letters as you call them declare patching and peecing and indeed t is so so I say the fathers fathers conceived vanity and the sons bring forth the ly Now to come to that divine law which are we men if we be in the truth for the law is but name man is the law and thing and name Now man cannot be without himselfe can he no he is truly essentialy himselfe thus as he is Gods representative radically he is one of in himselfe yet detracting from himselfe is the division I may say truly to indetractation from his essential being for he hath annihilated himselfe in that he being himselfe he would be more not in respicie sanctus sed in multa divicies sed etiam non probat devinies sed mors sola in re in humitantibus in que sola est vita non loquiter verbusus voce sed nullos ad me sola gloria in santurum spiritus sola me opertet ad me the english Not in respect of being more holy then he was but he an holinesse did conceive which was riches nay life but it proved poverty and death for there is a life in all things if life were restored in us but we being dead things to us that are alive in themselves is dead to us so our injoyment is sorrow travell and teares and trouble there is the wages of our disobedience nay to all this the priests by subtill pollicy hath let in another Devill to torment us when we are dead and hell to plague us in To fright us to themselves which is Abaddon or Apollyon but I wave this till another time here ly es the bondage of the creation a derivacy from this ש wrote in the greek the oldest greek which you will say must be nearest now the differance betwixt the Indian greek and your greek is quite another thing in sound and substance this that you deifie so much your essence your trade for I account it no better nay when the masters of your own company was in power how many that would not hear a ly told was troubled and excommunicated but God hath cut off the head of the Abadonisme and I hope nay I know I shall binde up the Abbre and chain up that deceiving Devill that hath deceived the nations so long now if you say I am against teaching I answer I cannot for the true teacher is God and he makes an inlet for himselfe in his new creature or else he is in darknesse you will say what was not the Apostles teachers of God and ministers of the gospel I say no they were dispensers of the eternall workings of God in them to the same where it met it was nay and is the same an union in one spirit they spoke from the root you from the name of their dead letter you say Paul said so yea and it is the word of God God is word himself not a lettered name Paul was word you have not Paul's letters spelled then you are far from Pauls word nay my brethren ye priests ye have a truth within you and yet a ly nay the ly is preached by you for the spellings of a ly cannot teach truth but t is darke to you and for you I cite it to cause you to look into your selves now to cite one place in Matthew the first and 〈◊〉 verse that is an allusive to the whole method intended in the whole book now where will you find this chapter it is not Matthew t is in Saint Luke the 5 and the 18 verse t is not there t is in Saint John that is his third epistle was wrote by Matthew as shall be declared for love is God now what greater love was there then this God sent himselfe to redeeme himselfe who
the resurrection of the just made perfect by his Resurrection in us is not the Child the Minor no 't is the Major and 't is all for a child is a son and a child and the child stated in that state includes the son so the son is but name the substance being in name and thing cited in the same state now the Major and Minor are both one the same no one or other but both one and other the same he was anointed above his fellows what is that He received a fuller measure then ever any did or shall do how was that God gave it to him not by measure this is a great mystery that is not known to this day the Apostles knew it not as I am able to make manifest Now know the Spirit is not measure but all beyond measure or comprehension this reaches not yet God is God Christ is God the Spirit is God and God every where acting forth as he pleases Now not that the body of Christ was more but that God the Father did reveal the light of nay himself through that vail more then any to that day Now God is A nay the Spirit and doth declare himself wondrous wayes the whole Creation is but his unfoldings of himself in his varieties and his clothing himself in the creative in their creatived estate Now afterward I shall unfold the humanity of Christ in some other place or book but 't is not pertinent Now I can say what you say and you understand not your selves nor the intended mystery Now concerning the Greek tongue that is our essential essence 't is the Abadon that Saint John saw that Destroyer that rose out of the bottomlesse pit that is the heart of Man for your Philosophers and Stoicks were very curious in new coyning new words and nice Syllogismes whilest they lost their old stamp for the wisdom of man is enmity against God as Paul well said but that would not bar them for invading and intrenching on and into the truth to make an in-let to their coyned invention and nicety in full they turned their glory into shame for they have vilified the truth by making it to bolster uy their in-weaved Ly into the truth named Now here comes the birth or generation of deceit in their forged Dipthongs As ae ei oa au el uieii c. Of this sort is to sound two in one one in three five in one and from this invention came the Now Logick to prove that that is not to be by rule and consequence and to prove that that is not to be to be by the same rule or consequence this is Logick but now 't is high Divinity amongst us called but call is a ly and so is that bolstering Divinity Now know I will not read any nor look on any books of Hebrew Greek or Latine or read any Father Now I cannot work at all times but when the Spirit will I need no Authours for a thousand or five thousand years I can find Authours What is hid from light it self remember I said I am but the Pen in the Spirit 's hand so as to say I am nothing that is Man and mans that is at mans command to act when he will by that character you may know it that it hath its own stamp upon it now 't is not so with me sometime an hour one day two dayes three dayes at this time Now I have been desired to speak to baptism and this Text stated Go and teach all Nations and baptize them in the Name of the Father of the Son and of the Holy Ghost to which Text I deny the very being in Baptism named in his essence that Text was wrote in Hebrew onely a collateral Word was Greek to lessen the Ty in the state stated by S. Mark the Radaxes in that Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is the Radaxes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hebraically cited there is but one impeade in the whole state which will not admit admit of any liquid substance the impead is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caf Now then you take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Impeaded by reason of the TY at his soal that is a proper-word and radically expressed to let you know 't is Prin that is Arabaically wrote to inlet the Greek Kion in to lessen the strength of the tyed TY to make an harmonious composure or assent in consent radically examplifying Now the simblim or word derived from his Radax is Thufali ol obenen in se okorari abbah absaet the derivasi is in English Go teach the people my knowledge or knowledge of me Where is there any bottom for Baptisme to stand in this Text but it is translated so and a custome Doth Knowledge stand on Custome no Learning doth stand on custome for Learning is a Ly and so a custom so a custome to Ly and Learning both we having Truth need not go to see what another hath said or doth say for truth is the thing in query a shaddow and nothing John baptised in Enon and who Men and Women Believers what is this to Infants baptism nothing for you well to that I answer if all then but not a rest to rest on but being in faith in obedience to that if it be moved within it matters not but the state now and then was different and will admit of no composure for theirs was in the womb ours at the last breath I write strangely but it will be true for the Lord of the Vinyard is coming to call his servants to account for the Talent delivered and not being faithful in the thing only holding a Name and that for the cloak to eflect an other end he condemned this I know he will give his Vinyard to another people and this is the Mystery opened in that Parable now what availed the Baptised at mans estate In Johns time they were Believers and to Believe is Obedience in Love and that is Lite Eternal why they must be Believers else non baptizatus in re locat ad me nullos in rem pacuisse sed volemus in tertia loca ad meam in trinas personas aluat adoramus in pacuisse velvat The English Not baptised because they did not believe but baptised because they did believe Now then they had not such a measure of headlearning nor tongue equivocations but in the innocency of their spirits submitted to the command Know a Believer must be an innocent harmlesse man Now know I can read a negative derivacy from an Affirmative state out from the same Radaxes by the collateral conjunct and adjunct now you admire I render not the Word as you do thus every Latine Word holding the same signification thus I show you in two words sed but this is quite another thing in another thing stated si if 't is glory in another state as treas personas three persons you see it is not named at all not because I know not as you know
but because I know the Truth you have the learned Ly and an old one now I can influ in the least compound as se or impeade or lessen the TY in rendring the state stated But now to Baptisme thus they were baptised to what to Johns Baptisme nay to believe on him that should come after who was that that was Christ Life Jehovah Jah this is but name and cannot confer the thing the thing is it self and the name is let down to hint us of the thing as that Text rendred There is no name given under heaven that we must be saved by but the name Christ Jesus I say it is false translated in the intendant in the Spirit Of the Spirit I speak your word of the true meaning of the Spirit is that they should believe in God believe in him that sent me Who was that The All of all things so it is things the Spirit rests on and not names for the name is not consistent with the thing but the thing is the material in all of all and by all that by it gave a being to all therefore is all to that all be glory Amen In truth Baptisme was a seal of Fellowship and no more and that is all it is deifie it as you please not that a man is better or worse for it or without it Paul saith Circumcision or uncircumcision availeth not but obedience in love is the birth of God To that Child the reward of glory is promised and no other thing To be in love is to be in light to be in light is to be in God Amen Polycarpus in his writings he wrote hierogliphycally and ye read it literally How say you can we do otherwise no 't is true he wrote by light and ye read with spectacles of your own making so you see not his scope He was an Historian indeed but he was Divine as well as Humane as his Citations will manifest that were his but I deny you to have his words for they were prest out when your Fathers fell a Printing for ye printed out the true print and put a base stamp of your own on not in him alone but in Augustine and Jerome and all the rest Now you will say this man is well learned I say in knowledge for say you he knows the Fathers To that I answer I know the Fathers and can cite Authors and their word in any tongue under heaven yet never saw nor read book in my life of them nor any one of them Now you admire to take off that admiration I answer this What is hid from the light it self Know but that short state truly and admiration is gone 'T is for want of Knowledge ye admire Non sum in Re ex hock ad meam in sola mem derata alvah I am not in this matter to my own alone but to you are these high things sent to enlighten you Now light is come to this poor wearied Nation and from her the Son of Righteousnesse shall arise in full luster to the whole earth nay the Declarative of Truth from the Radax it self but for the sake of the cast off Jewes as you say but Arise and shine for thy time is come thou poor Shulamite thy God will adorn thee with glorious Majesty as in thy Virgin dayes when thou wast the beautiful Queen and Princesse of the Provinces when thy beauty was fresh and delightful and thy glory did atract the hearts and eyes of the whole Nations when thou wast chast and unspotted but thou hast fallen from thy first love for what end that thy fall might bring in others and a far more glorious resurrection to thy self and enlighten the whole Earth with thee They shall come from far to worship in Jerusalem temporal for that state of coming can hold no other sense but Men and Women to the House of the Lord There is neither Mule nor swift Beasts in the Heavenly Jerusalem I Theaurau John saw and beheld but that state to express I am taken with the inravishment My Spirit will not keep center'd in my body for the out reachings after that glory O O O For O it is Devicie Devinam in Tranlagorum in Evangelorum in se vose non hominem sed Evangelieficalius in re ex re id re negat O vale O vale O vale sed enim tempus quia resurrecksit ad se in meam oculous ad celum satiatam ad me non locat verbus sed Devinam est est est O no other Heaven I could desire so I mightenjoy but this rapture I am in at this Writing O terra O Terra O Terra Abballa ad me sed estemat te Skubulo oreat in se Now to come into Hell which is this Earthly prison oh how have I lost my enjoyment in heaven and Divine things O that there were no place but that This is errour peccavi in this because I see the state stated by the Eternal Being enim tempus But to come to the dry bones the Jews are intended in that mysterious alluse for are they not now at this day bones without flesh scaterd th' earth over Have they not had the evil Vials of wrath poured on them and shal not the good promised be enjoyed by them surely God is just Ye Gentiles love the Jewes my Brethren ye Jewes love the Gentiles do but this throughly and then neither Jew nor Gentile nor Gentile neither Jew but both one in the Unity of Love which is one Spirit and both one in the Father this is the resurrection from death to life Love love is God God is Mercy this Mercy is tendred to all The Jew a name the Gentile a name but love is that that unnames both grafting it self into both to bring both into it and then is written this new Name that no man knoweth but he that hath received it which is Love My name is John the significant is the Dove now the nature of a Dove is Loving alone alone is one that one is God The Dove brought an Olive leaf in her mouth as the Story saith what is the thing intendant in that Hierogliphyck for an Hierogliphick is an Embleme of somwhat more than is exprest in that semblance that semblance cited is to alluse to somewhat more significant F is imperfect and to be layd by when I write the Divine Mystery the alluse in the Dove and her leaf was not I think it was so but I know it is so Think is a ly Truth it self admits no thoughts the Dove to Noah his name was Holah that signifies highly beloved now where God loves it is perfection and his perfection is not spelt by or with a false Name Can Truth it self cite false names to illustrate the Truth no you are deceived now Noah is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holah is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is perfection in the last and imperfection in the first the TI in R Hettau is imperfect now
state is sure in the state of Creation as afore cited now I write to you I must come close for you are quick eyed but slow paced in veras now I state this state I am neerer a Gentile in practise than you for I act in love I plead for love I plead for reconciliation by love this is a declarative of truth in me to all exce meam action is in se in veras veritat as I write it full bard in Now to state the TY that will hold us both and our evasions that the way may be cleer deciphered in this decipheration that the meanest capacity may reach into this you say I am for the Law I say so I fay you are for the Gospel you say so The state iâ— stated both in the state pleased now to prove my self to be of is not proper but in this state it must stand for the people to understand Now to prove my self of the Gospel and you of the Law may be done but to prove you to be of neither Gospel nor Law neither this seems strange but on the event let the people pass sentence now I am for the Law I answer I am now what is that Law I am for that must be enquired into Paul saith that if there had been a Law given that could have given life then righteousness had been by the Law Have you a greater TY for me then this The Law is death 't is granted what would you have more The Law or Sacrifice could not perfect the commers thereunto Do you understand Pauls word here 't is well I shall open them for you in another place that you know better then this but you will blush to hear them now the Law is death undeniable else it could not make an in-let into a better and gloriouser life whence comes this original rule except from this The day thou eatest thereof thou shalt dy the death What death this is must be known is it the death of our flesh and of our spirit It is how then to give life to the imprisoned within the spirit in our spirit What is that Life eternal to know him is life eternal Flesh and bloud cannot inberit eternal life so saith the Text 't is true but this doth not cleer the point Once more Sin is death it is made by and of us for we it are from God but not in God now to state the Law is death but how in disobedience and for disobedience it layeth hold its destruction of us is to give us a better being thus we resting on the Law is death because it is a name of a thing not the thing but pointing unto another thing The Gospel is the same the name is not the thing but pointing us unto anothing thus these in this state are one for they are both but letteted names of one very same thing entire in it self that is God for saith the Law Do thus the Gospel thus That saying cannot give us ability of doing and in doing is the true delarative of that that is done in us for so long as we say we are names as the Law is a name the Gospel is a name but doing is the thing now what thing is that they call for Love love why where is love there is no law Love is the fulflling the Law Love is Gospel it self and Law it self why then where love is there is neither law nor Gospel it is it self and that self is Jehovah thus are we one with him through love in the eternal Spirit Now my brethren to your declaratives Are ye as ye say I cannot say it ye abound how many in every one of your inclosures in want this is not love How many have lost their lives by your aggravation for your fetching about your own purposes Have you not said and unsaid this is not the lesson of Christs teaching no it is a declarative of your acts that that says tongue thou lyest and to the people you have a way that you will not let them know for you say one thing and do another Is this the light of your Gospel I desire not to partake with you in this Now to prove you Jews that as you term it is a declarative well now to be an in-let into you one more this help I give you ye Jews the Priests were valiant men now I know not how you will prove for a coward shows not before he comes to be tryed and now I see you are harnassed with the ancient heroick weapons whether the spirit be in the cask or no I leave to time to make manifest Is this Christs Gospel of peace Ye are Jews for Christ convered none with a sword to preach to them in another world I like not that Gospel but I am afraid that when the time comes you have one preached up an innocent man to lead up to save you from danger else you have lost your old trade in all times if it did well then the Priests hand was in it but ill that is took not well the Priest had another hole to creep out at and indeed the people in all ages have been set on by you you clap your hands the people fall together by the ears when they are at it for your quarrel you will be sure to save your selves and clap one another and by their fall raise your selves but God hath cut you in England but not down Now to tell you plainly the name of a Jew ye hate the name of a Preacher of the Gospel by acts you deny So now you are in effect neither Jews nor Gospellers yet both Jewes and Gospellers that is indeed Heathens for the unbelieving Gentile is a Heathen the unbelieving Jew is a Heathen for there 's but light and darkness in the whole Creation now know that to this great work that God is bringing about there is many men fitting as this day from an unlearn'd man that is in the work came a letter wrote in the Indian Greek Hebrew and Latine of which languages he knows not one word but thus dear brother and the next is Greek and so carryed on that his name is not to it Are we thus and the world asleep Sirs the day is neer Return why will ye dy and be destroyed When was the like in the whole Creation not since the earth was there is like to be the greatest overture that ever came unce men inhabited the Globe the great day is at hand that was prophesied so long ago The Earth shall burn as an Oven and all the wicked and ungodly shall be as stubble to this flame Consider all ye proua that are lifted up and forget God he 's a coming to take vengeance on all ungodly men Alah alamanach alvah asanah ab si Herocloch absalamons in somanu in arorarum solamana acklah abdonarielalo sanatar alma roi delit meco This is wrote in the Tartarian tongue in the East Armenia from the Hebrew Radaxes