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the eternal being ☟ But thus man cannot properly be said to be any thing because that in a moment the glory of it is withdrawn that is the life which life is Gods essence in the called thing but to understand thing in its origine There is in reality but one thing and that one thing is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
osana olla sabinai el ono ophrates elma rationalem ad me amalet ter seke on saddi audit petro ogamus sola rem sadit al The glory of excellency of the creature lives in free obedience of will to will its will in obedience to his will that gave it a being in light of his own free will O selos sapuit in rem moum rationalom cudit erko on sâ—le rem O the heavenly wisdom is divine obedience in the thing required by wisdom required by wisdOm obeyed then Christ in us we in him both in God But the opinion of many is I may cut my own throat or destroy my self and say they is not this free-will and an act of my own To both which states I answer it is thy self and thâ— acts declare it to be onely thy self but not in free-will for thou mistakes free-will grows on this foundation that is Christ freeing us from bondage of our corrupt conceived free-will planting us in him he in us then is man in free-will but before in bondage to his own lust which he through the blindness of his deceived imagination appropriates to himself free-will when in truth t is bounden bondage in himself in which every natural man lyeth buried Another objection is this from the same blinde principle I can eat drink walk do this or let it alone Now know that in them actings is not freedom for know they are centred in thy self and thy life bound in darkness that thou seest not thy freedom therefore thy acts must and are bound up in thy thick darkness and as the Primum mobile is so is the issuing declaratives all in bondage for Christs freedom is perfect freedom both in body and spirit and declared by outward acts of mercy pity and compassion and thou art unmerciful to thy self and by thy increasing darkness thou labourest to extinguish the light that should unprison thee and so thou becomest a fighter against thy God Now you will say how can men be fighters against God Now know you must understand when I speak men you account man and when I speak man you take it to be one man when both the holy writ and my spirit intend Christ the Saviour alas till you come to these distinctions you see not for your heart is vailed But beloved I in the love I have to the gathering the Lords people my brethren I would become to be the soal for to let the lowest tread upon to raise him equal with the highest Hoso avallo onso oli rebeah sal The divine light humbles men to the lowest center to give an equal rising to all in the thing that thing is God but the tongues will not bear it in proper word to hold truth in word and composure O agoremus in sabie senat allah phiei sebat Them two last words are the Greek words to bring the meaning down from the original to a composure of Olymet under the equinoctial for do you know the word must be truth in the word in composure and adjunct and conjunct and in the very horizantal must bear equal witness with the word else not truth but this is Gods word when t is writ in truth of word in truth of place in truth in time these three make it truth and it cannot be truly Gods word if any forecited thing be wanting in the English derivacy of the forecited state O! the glory of the thing is to have its obedience due unto it self O! allah in rem sapuit allah sanatar al The heighth of obedience is the glory of the tyed thing to return to the free thing that free thing is God unto whom is obedience due as he is the Creator Now beloved brethren to come to the explicatory point of points which is this God in man man is in God God cannot be properly out of any thing for the all things make but his essence which essence is truth and taken up to the center is God in perfection Now then will you say that God is all understand but your own word and then you will say as I say for if he had not been your all you had had no being Now this is his essence all which is a divine all But I shall shew you another all to you but both all 's is but one in him for there is a regency all as well an essency all and a regency essence as a regency all Thus the regency essence is when we are taken into it it operateth in us all obedience that is the essence regency Now the regency all is this when the regency essence is taken up into the regency all then and not before to us all is all and then we are that all from whence we came forth but yet a creation but of Angels for then our all is his all his all is our all and together both one all The express of man and woman holds forth the true emblem of this saying for the woman and man are but one flesh nay the woman and the man then are but one spirit This hieroglyphicy of man and woman holds forth more then can be fetched out with mens learning but not such matches as we make for we in our blindness make a trade of matching 'T is matching indeed 't is no more then buying and selling one another this is not the man and woman spoken of in unione but t is of the Devil and unlawful whatsoever mans law saith to that and lust saith to that I say by the grace given unto me it is whoredom and adultery and the time is at hand that God will punish for these things Mans laws cannot make Gods paths but Gods paths ought to be the rule of mans laws O England then where is thy pretended holiness but know pretence is a lye and not the thing Vis in se in afflictionem in tran humanitas in sal elomon Thâ—â— wilt see when affliction is centered in thee then is the time that my word will take place Remember what I speak this day for the time of visitation hastens O se o se o se O thy self oh thy self oh thy self is thy own ruine yet these words will not print in thy spirit but when afflictions have made naked thy vains then thy lancing is near then the plaister will be seasonable but not before then a word will enter when affliction hath made the way thou art too high to hear I was too high to speak but know I am thy true emblem but mine is in mercy for thy at last healing I know what I speak O I dare not pray for thee because I know thy punishment is sealed and the sentence is gone forth O amorum is turned to bellum that is O thy loveliness is war which is weakness O how hath our religious ones purchased to themselves by blood The foundation shall not stand O afuah al sene am ardine aam sab oli open sera vertet al O the perversness of men slaying one
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
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
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
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
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
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
is death because it is but name and voyce of a thing and not the thing but the death by the Law is life in God the doing the Law is the life in it self in outward actings and not in God ogoas in sem albat arri neelet me erko al sabbat ar siat al The Law is death to life the life is death to the Law they both dead in themselves that they may be nay they are alive both in God for God taking up his lettings down that is man and the Law for Law and man is one in him nay in their essencied essence for they came from God and are taken into God through Christ then there is neither man nor Law they are both made one by the Gospel which is peace love Christ God Jah Jehovah Now where is your riddle of Law to be ridled out 't is for want of knowledge that the bondage of the Law lies so hard on and upon the Creation ☟ for the Law to light is ignorance and man to knowledge is ignorance so both one the Gospel is light and that causes ignorance to pass away but 't is not the name Gospel but 't is the Gospel named thing that works this effect O agallo moon sabi alle neck sedit arri pele mem arbat al alsane mem The divine truth is the true discoverer in the depth of Mystery for our eyes reaches not the living center Now know Brethren that God that hath let down to us his glorious invitations eiphered out by alluring words minde it is but Jeâ—ovah conversing with his Son in the humane nature or with his Angel in flesh for we are the vegetables of the Deity tied to himself by the Angel in us for our Angel converses with him Now an Angel is the true discover of us to God God to us and the unione Maker with God the Cavenanter with God the Covenanter with man the both the one the all that is God conversing with himself in the humanity by his spirit in us we in it Minde that state February 24 1650. Epistle V. Beloved Brethren THe word of the Lord came unto me upon the seventeenth day being Munday at four a clock in the morning and did command me to write Addam I keep your state though my intention is another name and thing but for your dispute and contest here is satisfaction that God hath been pleased to discover unto me I beseech you minde for this Mystery is not yet revealed to the sons of men The Apostles themselves were ignorant in this Mystery that you are ye think so perfect in You shall see they knew it not else they would have declared it in some one place or other Now you are so confident that every one knows it but the wisdom of God is onely the confounding of man and so to bring him unto himself Now minde Addam you say was man so say I with the woman for know that a man is not a man without the woman for they two are but one flesh nay one spirit if they be once brought to be man Now man being descended from his first principle which was God know that the desent must be sub under the ascent and man is Gods descent Now the very being created was a fall you cannot deny for created must be the workmanship of the Creator this cannot be denied Now man was made you hold man to be one man as we account I say multitudes of men and women for understand the distarings of the spirit for a million is to him but one all that was and is and is to come â—ea but one man I let the Query lye in your own name Addam Now his descent forth was a fall but we must understand that state was happy because innocent minde I intreat Now to be innocent is the state that God stated man in Now knowledge is the fall and I prove knowledge to be the restoration thus weakness is mans accounted knowledge but that that man accounts to be is not for t is nothing and nothing cannot be knowledge for God is all knowledge and man as we account man no knowledge for man is a vain thing and a vain thing cannot be knowledge but God is knowledge and all things are in him Now this point will open way to dispute but I would bar it out you will say if all things are in him why then sin is in God I beseech you minde sin is nothing therefore not in him thus t is the invention in man that is not in God for as man is a desent from God so there may be properly said to be desents from man Now to be desents in man it turns him from being God like in his essential being for God made him one and he not content in being one he became multiplicity but it was in imagination and that overthrew him and us for the wisdom of man is creating allways false creatives which is like God but 't is not God and yet sits in the seat of God this is mans spirit lift up by himself out of its center Now Addam in this first desent was happy because innocent Now how became he unhappy in not being innocent what was the cause he lost that state innocency it was seeming knowledge that was a false conception in the heart what was the garden it was God his command to be obeyed in love Look well brethren for Addam was no more then you are if yea Be minde that B in that lies the mystery The garden was not a place fenced in but it was a command that man ought to have obeyed then it gave fruit that was life but disobedience threw men out from the command then man became a wanderer Minde in your selves how doth love tye you to obedience how doth hate untye that that love hath tyed judge ye Now to finde this serpent that deceived Eve 't is the Devil turned into an Angel of light it was no created thing that ticed Eve neither was Eve ticed but the man and woman are accounted one in that state for the woman is the glory of the man why Paul said so and he and I know so thus God made man and woman not as that story saith of a rib of the man I deny that Now you will say I deny the Scripture I say no First prove you that to be the Scripture and then you are able to erect your sentence but let me tell you both in the Old and New Testament I see too much of the serpentine knowledge involved in with the divine Truth for where light in the intendant spirit was repealed man by his wisdom would connex and so on to make his nothing somthing and indeed by so doing hath indeavored to make that that was not to be Now what is the woman intended in that state 't is the creation of God what is the man 't is Christ that is the true intendant as the Lord lives and fancy what you
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
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
things to a stand or maze and â—n that standing maze their beholding his glory of excellency in a mâ—mâ—nt are turned into himself the fountain yet rest to all for the transcendency of his excellency is over all and that all is all things and yet that all is not comprehended in any one thing or all things for 't is himself comprehending himself and all things are but subserviant unto him that is their all without them yet they not without him This is Jehovah his name and to it obedience is made the same in love Beloved God in his foreknowledge saw the creature would detract by reason of the strength of motion in the will for the strength of motion was the fall Now the free-will in God caused the creation so the free-will in God is our restoration by Christ which is but the mercy of God letten down to take his created into himself Hos se annus solma anni dede mem The letting down the creation was a declarative of Gods excellency In evan sam sene allah en sele mem The taking up the life created into him is the bringing his wearied creative into perfection in himself O avallo eternitas in sem sadei mel tedet alli ne pekod ol on The point of election is not in any original but for want of the true understanding the true intent of the spirit in that place of the Romans concerning election and reprobation Now brethren I beseech you by the mercy received if not my words are in vain for 't is that mercy that giveth you eyes to see mercy even but it self in a higher illstration for the truth of mercy is as true in the essence all as t is in the regina or reigning all that is when the essence is taken up into the regency that is to say God in himself reigning in himself that is when the essence is taken into himself Thus you are derivacy from and in that essence you are a derivative derived from that essencial essence Now your tye or life is in the essence you came from Now when you that are the derivative are unessencied that is thus much when your soul is taken away which is your essence into the regency all then you cease to be a derivative here but you are a regency in that all that you were but essenced too and from before Brethren you weak ones I cannot let the state down to you but God will build you to it for the spirit that I come forth in is to confound the Gyants in notional knowledge or learning for since man inhabited the Globe was not there a greater shew of light in name but bring it to truths rule then its center will not be found for 't is mans conceived thing but 't is not the true thing that is centred in God but ayry vanishing lye But now beloved I Theaurau-John am sent to unlock the locked depths of mans darkness and unvail the truth that lies buryed in the Greekish composure or the New-Testament so called amongst us Gentiles but the true Jew hath the true sight to make a clear discovery of the truth in that called Testament Now to the point of points the all points That is stated in these words Gods election from eternity of some and Gods reprobation to eternity of others O my God open your understanding for this riddle shall be unridled before you all Aloe sene mem deloos in sabiet elma aparata al. Minde the divine God thinketh not mans thoughts but in himself is free I beseech you minde that word free for that word carrieth the whole import in the state Segos al beneam addi en een selet alpht segat ar-ab in se Neither doth God call man to an account as we account it for minde Hels or I Am. Now if the truth were but reached out of Is or I Am disputes were at an end but for want of the true knowledge in that short state come the multiplicity of writing and disputing without end But beloved now to come close to the point that is first Gods eternal decree or election of some or rejection of other som First we will reason as Brethren as men then I will show the cited word from the truth but no original that root hath to grow on but 't is a foysted weed privately crept in to lessen nay destroy the sweet fragrancy of the true beautious delectable flowred flowers growing in Gods garden which is the spiritual spirit in the heart of man then you shall see the coherent of the written word called Scripture both Old and New But to begin to reason as men First know that God Is that is unione his acts are intire One always the same now know that if it should be as is declared the very words would destroy God and make him no God at all For thus you make God partial like man which God doth condemn all along in Scripture the words of God are do just without partiality know Gods commands are like himself nay they are himself now minde for God to take part of his essence and destroy part know you God cannot do it for he Is and cannot be otherways I beseech you minde Is is the mystery lies in that state though so short yet you reach it not though 't is cleer as the light but thus for God to receive part of his essence and cast away the other 't is as much as I should pluck out one of my eyes and affirm I have two and see with both when all people that views me know the contrary But one more look to this contrariety if God should but act as you speak I declare before all the world he could not be God the receiving some say you is mercy to them the rejection of some is justice upon them Now I Theaurau-John demand of you my Brethren what was it that created and gave life to all things as well as men and women and farther what were they made of you must all say that God or the Spirit of God caused this produced creation now I demand what caused God to create was it not his will alone no he hath no will for he Is and Is hath no will for 't is and that Is God in his free all where is no will therefore in the whole current of the Old and New-Testament that word will is false for Is is the proper demonstration of his excellency yet Brethren again God could not chose for it was himself essencying himself in created appearances what a madness below men to think that God could chose when all was but himself what could he chuse when all was to come forth of himself I tell you there neither was nor could be chosing when all was wraped in the womb of unione One step farther thus what a God would you make if he could chuse or not chuse be pleased or be angry by this very doctrine you make him that is all one intire figure or
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
the help that is to patch up this lye withal is this God suffered it to be so for mans greater glory Now minde could man have greater glory then he had when he was included in the essence of God in the raigning all or essence regina or raigning in God Mind what doth this produce thus much God was little before and he would be greater now that makes no God at all else he would bring man to greater glory in reverence to his Majesty I speak that was to no glory at all thus I prove if greater or less in the essence of God no God at all Farther thus God cannot admit of more or less then no God I speak in his Regency essence But now I come to his declarative essence creating to speak to that thus that God that made all is the all of that all accounted things Now man and woman are one figure the chief in the terrestrial field the highest flower Now for God to give it an help to overthrow it to woe and misery and the help made by Gods word good God how will this stand in the riddle ridled forth God that is just holy and good for to give a help to destroy both how could it stand with his essencial essence But to come to the true originality of things God did give a good help to man now I prove the woman good and a meet help to the man thus the desirable minde of man is to lust the woman taketh away that lust that desired in that state the woman was good you men and women understand what I mean but this will not hold in full with Gods word for good by God is always good and at all times to eternity no end of goodness if by God spoken thus the woman is perfect good for the woman is the she out of whom is produced the whole issue of the appearance in Creation in that state she is good But to come to tearm the woman is weakness to strength and that is good for it doth like a foyle set off the luster of the diamantal perfection thus God could not declare his strength unless a weakness to work his strength upon thus if all strength no variety and variety is the declarative of uniones strength for 't is the sole for unione to erect I may say his foundation upon But to come to this poor woman in fault 't is stated Hevah or you say Eve now to come to prove the woman a perfect help to the man according to the word the woman there is taken for the increase of weakness to strength thus God out of unione that was and is strength produced all things so the woman that the spirit drives at in that state is Hevah that is the bringing the weaknesses in creation to strength in the end perfection for what the woman that is weakness did produce is by the strength of the Creator taken into perfection that is strength that is the head of weakness or the womans head that is Christ or God But to come to this poor simple woman 't is man for man and woman make both but one flesh so saith your Scripture alas poor woman accounted the weaker sex when in truth the strength of both was in one spirit minde them words they are your own translation for the woman is not without the man neither the man without the woman in the Lord they two be one flesh and the spirit of Jesus makes them two and himself with the Creation but onely one in the unione minde that stretch in that drift of extent Still the poor woman that is so hardly thought upon by ignorant man 't is himself without eyes for there the woman is the weak figure of Christ in the time in the humanity Sala operal el al in se humanitantibus in se oly dele mem The light divine doth inlighten the dark light in man and woman to see their originality from whence they came Selos in se scoli pekad addet on et on in se separati aal in se perna aquitarian et elosterationem The Divine All giveth eyes to see it self the soul in all things and all things is but an eloustration from that radical root which is the thing of things Now beloved if you could but see this rooted Root of and from that radical root you descencially descended into what you are then you would not look at the woman as in that dark manifestation she was looked upon but the truth in looking is to see both one in the unione Now minde to winde up all Abrahamus et Sarahi et in duo sed una in rem Abraham and Sarah were two in show but one in the All Thing that is obedience in God now the reason that the woman is outwardly the weaker figure or semblem this is the reason for she is dubious in generation that is to say the doubtful gender or geneos that word is the ancient Calde signifying generation in that state stated but the word will hold with other maxims importance of multiplicity or numbers yet the radical root lives in the terminine qualification but to take this asperse from this poor woman this it is as the Lord lives the woman is the mans weakness the woman in that state is the Creation representing Christ in the flesh that was subject to vanity and perish to outward appearances but in that displace they are placed in him in the eternal center from whence they came forth Now minde God Created all say you for his grory no say I his glory is the all created for he could not be greater nor less but still and always the same remember but the rule of perfection and it doth not admit of degrees but to shut up the sum in a short state it is in short thus much God in appearances they in forms of Essency are weaker then in regency Now there is all writings disputations all election reprobation all sinning all saving all learning all truth all teaching in that short state the man the woman in the Garden Paradice typified out if duly weighed 〈◊〉 the spirit that inditeth it O agorâ—â—â—ns in salvorum in se operted ad amalum in sambah alin phiei sele mem O the heighth of things in their center is beautiful but in their obstruct is darkness being from their centered center The major of this Epistle was wrote at Eltham by me Theaurau-John Eval alsiel allah al sabbah skribah Jael Tanniour the Jew April the 5th 1651. Epistle X. O ye Babes YE glorious figures of eternal Deity Beloved God hath letten the state down this day to your capacity Beloved the glorious unione in the transcendent excellency of the divine knowledge hath declared unto nay in us by his spirit the divine knowledge which is himself thus God from all eternity did create states and degrees in Creation though but one Creation and no degrees unto himself for glory or not glory to him is but
glory nay one glory for when as we say to do well 't is all one to him or when we do ill 't is the same neither adding to him nor diminishing from him who is asa oli pene mem delos in se salu in rem emanet al. The goodness in man proveth no advantage to God or the evilness in man hurteth him not for know once come to be man that is in propriety of speech you cannot act out of his will as you call it but God hath no will for he Is and Is hath no will Now to come to lay down unto you some methodical method that that you may take from that some instruction or inlighten your understanding The Text is this Love one another O allu selos in rem Evangelies in se arri el. O the loveliness turns men into Angels with God himself in the Celestial center O avaran in sal moniam in re faciunter ad amalam The Love in us ties us to one another in love and being made in love by that love are taken into the heavenly center of eternal rest O amorum in se salvorum in re semper apellorum O the loveliness in love is the extract of beauty from God himself Beloved That you could but see your selves to be your true selves then loveliness is your royal ornament in the excellentest transcendent magnificentest manner O noble love that unnobles the noblest Nobles of their accounted nobility and implants its nobleness in them then are they truly nobled noble Beloved God did let down the nobility of his royal Creation in unione that is in love and how came thence detraction it is for want of love in themselves Thus God loved us that he gave his son Jesus which is a Saviour for to suffer for us this was love Now how this Saviour suffered 't is not understood First God created all good then the detraction or falling away was the fall Thus for God to have a detraction in him it cannot be for God cannot detract from himself Now beloved man detracted or fell what was the reason it was for wanting love now I beseech you minde as man detracted for want of love 't is the same in you for love ties the true-loves knot for love there is no end of it neither beginning for 't is God himself in himself Selose in re ex id in amalam ar Love is the heavenly and divine beautifyer of that that was evil in it self thus thy envy malice and lust and every contrariety if once love come to erect his throne thou art turned into love thy acts are in love so far that from night thou art turned into cleer day O beloved I can but speak what I know of love but I cannot confer it to you the naming it to you will not confer it to your precious souls Now beloved I shall speak a strange doctrine to what hath been taught unto you by your Ministers they say Do this and do that good work now mistake me not for in that good work though good to another yet 't is not thy goodness for know untill thou be crucified in thy self thy actions are dead though never so great and good to another Thus saith the Scripture Be dead to live how is that word meant that word is a glorious truth in its originy for he that speaks it is the Lord whose power is in that word to cause a death unto thy lustful living life and from that death raiseth himself in his own power then thou actest from the true living principle for thou art crucified to the world through the operation of Gods spirit then thou art in unione with God through â—esus Christ which was Gods mercy letten down in the power of that word and by that power did cause a death in thee to bring forth himself in thee thou declaring by acting mercifulnesses that thon art in God he in thee so an uniâ—ne a marriage is made betwixt thee and God by the living word of his power that causes such an effectual death to cause his glorious life in thee to raign in glory unto himself So beloved You see that man is nothing but passive in propriety of speech and nothing but God is mans free all Now beloved thus I prove it thus man had nor hath no true originality but in God for forth from him in the power of his word were we created there was our first state in created appearances well we no sooner were men but we were in need of mercy for I say that the created was tyed upon the obedience which obedience implies and cannot be denyed but there is some wanting and then not perfection in mans first state created Now I shall brethren discover to you through Gods mercy that that is hid to the sons of men I beseech you minde for Jesus sake these words are perfect in their center Thus Jesus is the Saviour which is but thus much the declarative of Gods mercy Now I prove by reason and you shall all be witness to what I say and let no mans passion be prevalent over his understanding thus God gave forth a Creation Now minde God gave in that creation a life that was not created neither could nor never can detract This is in the whole Creation in every figure living and accounted dead with us for there is in every appearance a living life that though it is the primum mobile yet it is not of the body nor receiveth from the body but 't is it self raigning in all storms and tempests in man which thing is typifyed out in that typication of Moses and Paul saw it it lies within the inmost vail which must not be lookt upon no the high-Priest must go into that vail but once a year That was thus much typified that that one yeer was a time representing every one intire figure or man that must be looked upon at the time in Gods mercy Now beloved That time of Gods looking into that inmost vail of ours 't is I may say the opening all the other vails and that is our departing from this world and then he takes that living life of our spirit into himself for that is the divine nature that cannot detract his essence this is Gods figure in man for minde who is it saith Let us make man in our own image saith the Bible or riddle Now them words are falsly translated I will insert the true Text. Anni Elohim Sambah allu salvah in re them two words of Latin are to make the full import in the state The true declared text is this Be thou like me in the humanity of my Creation Beloved Brethren in that state Re lies the import it is the Creation for we count Re a thing and Re is Gods Creation that is Gods thing Now to open the meaning of these words to the learned though as the Lord lives I neither can or ever could read any Hebrew or Greek or any tongues but
said That God must save the divel This state is altered to what I declare my Book will show it I say that Christ came to save men-devils devils men Christ said as much if duly understood for I come not to call the righteous but sinners to repentance is there not in our understanding a devil in this word Satan did not Christ say unto Peter Get thee behind me Sathan or devil get thee behind me you know that there is but two spirits in your account as good and bad then know not of God then of the devil there is your state stated short Make you what you will of it 't is not what you conceive but what it in truth is 8 That I said that God had just mercy to save all and no more He that saith the contrary is a blasphemer for I say God had just strength to create and not a tittle more and just mercy to save his created and not a tittle more what a height in Christs School are ye seeing that this is a paradox to you I need not go no further for to search the reason of your dark actions for if you did know God you must know him to be just and just is perfection and perfections is just for if he were in himself more or less then know he could not be perfect or if he were more at one time then at another he could not be just and God is a just God and holy perfect God and because you do not know God as he is in himself but you have a God of your own gotten by learning and by hearing therefore you persecute them whom God hath taught himself and planted himself in by his spirit of light 9. That I said that the New-Testament is a lye So in the truth of true speech it is for you say It is the holy Gospel of Christ and the holy word of God and I say It is but a name of dead letters set together with much interweaving of mans invention and more many places translated to hold up the Pope and the Clergies supremacie and burdening the People to their tyranny and It is not Unione in it self therefore not Gods declarative in truth of name for a name is but a shadow of a substance which substance is Christ the Lord you understand me not nor one in ten millions knows not truly what Christ is nay not one in the Creation now are you stound or are amazed I will prove it against all opposers therefore 't is not looking for an outward Christ at Jerusalem but a living life of righteousness within your selves that gives you sight towards Christ this you say 't is the word of God and I say 't is dead letters set together and is that whore that hath deceived the Nations now know that truth which is Gods Gospel of peace to the soul is not got by hearing an outward name named by a Priest for naming what God hath done in me cannot confer the substance thing to you which is Christ in the soul the name doth deceive you but the substance cannot for it is Gods strength that is Christ the Lord taking you into himself then that is true Gospel not wrote in and upon Paper but upon the soul of man but my book will open it in the first and second part to the full view of all men here lies the state you say that the Testament is the word God I say it is but the name of the word of God and much false spelling in it and I say God is the word himself converting you without that written word by his free mercy which is Christ a substance and not a lettered name for you may learn the name and deceive your selvs not having the thing which is Christ the substance converting you unto himself now I speak Allegorically and you understand literally so you wrong me and cause my true innocent and harmless intention to suffer Brethren let us not fall out in names but let us live honestly in things 10 I said that he that added or diminished to the Book of the Revelation there is a curse stated on them which I say is not in the truly true original but added by the Pope to cause an adorative worship to be tendred to he knew not what and that is blasphemy thus for man to state a word to cause obedience to that word stated is blasphemy because it is stated in the seat of God and is not God and this is the whole book called holy and 't is an Idol robbing God of his glory for there is none holy but the Lord and no created or made thing is holy but God alone where is your holy named Gospel in letters there is not two holies but one holy that is God and holy is not names of letters but the Lord living by his spirit in the souls of men and not confined Brethren out of love not for lucre of gain have I communicated what God hath made known unto me and my desire is that you should not shut your eyes against the light preferring your own reason and self-will wedded to the letter of whose translation you know noâ— ye shall all be taught of me saith the Lord but you will have your God out of them written dead names called Scripture 11 And that I said that there is neither election nor reprobation That I say still for know God Is and Is is no chuser or refuser but Is search you that out Onely I give you this Query How could God chuse when all was wrapped in the womb of unione you say From all eternity declare you the product and then I will answer for in this state I lye barred in unione without product 12 They say that I said that God was not for ever Which I protest I never spoke and though it is not lawful for to draw consequences to prove or produce evidences yet in your own Charge you say that I said The soul was of the essence of God and say that the soul cannot suffer minde what you make that is the soul God in denying what I truly spoke for that that cannot suffer is a God for all things must suffer but one thing and that is God and the suffering of all things to that God is the due homage they ow unto God as he is their Liege Lord. Now I say before all men you my accusers are blasphemers and I am not but rage not I can pass it by God give you more light to see the beauty of his excellency that you and I and the whole body may be gâ—thered into one then peace 13 I said that God was neither angry when men did ill nor pleased when they did well Ye weak Babes who in your weakness do ye liken God unto Is he like man The lowest of men Nay weakest men I desire you to bring anger and see how you can make it stand in Gods perfection and bring pleasing to Gods justness