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
what is the mystery the mystery is the Revelation the Revelation the mystery so the everlasting Gospel is the true discoverer both of history and mystery Thus I John saw what was that I Theaurau-John saw what John saw Now minde The is from the Greek word Theos a compound now The stands before in my name given by God which is to say the eye or Gods eye discovering the light in the hidden mysterious mystery of John For know 't is Gods eye that must give light and sight of his own intendants Brethren let me speak you know not me I am in you ye know it not I am your life and ye understand it not nor what I speak From this very expression is forged the humanity of Christ to be very God when the truth is the speech is spoken by the inside spirit as it is essencied in the eternal being who is your essence if ye are risen and so an unione in one Brethren let me speak unto you the Lord swore unto me saying Theaurau-John my servant I have chosen thee my shepherd Now time will speedily manifest whose I am Brethren this I know that all the whole Scripture I shall abstract into a short scope and then the abstract of that with that that God will declare and manifest by signes and wonders for God will confirm the testimony of his servant but I am a childe as yet but my strength is daily increased but I remember nothing at all for what I have given me 't is suddenly in the word I utter and no other ways Eltham the 25th of March. O Lord demonstrate thy self in the beauty of excellency that all may know thee O Lord for thou art a great and glorious God clothed with Majesty The Earth the Heavens the All is but Thee and thou O God art that All. From which All all things came forth and being here refined they return to their centred being which art thou O God The prayer is but short but in this short abstract lies imbodied all that can be spoken Epistle VIII Brethren THat that you charged upon me to answer what I had declared and stand and say Gods gift is perfect I besecch you hear me and minde my words know 't is the glory of the message if admited the weaker the person is for my not being able to dispute the thing 't is my glory that I am taken into that thing and lost in my self Now if you would be judicious you might see cleerly 't is God all in me I dead in the thing to my coyned invention and it self demonstrating it self because man shall have no glory but in being it self mans all So brethren minde Pauls words I am dead to live not I but he in me surely you forget this text Now beloved here lies the great difference betwixt knowledge and lying learning he that hath knowledge his labour is to keep close his heart that a motion stir not to think a thought but even to be dead clay before God The learned labours to know names and words of excellency of expression to please men for his own credit and repute but brethren I tell you that now since I spake to you last I know no man shall be able to stand before me in knowledge although I am thus weak at this day Beloved John in his Revelation saw the variety in the unione from whence comes unto us this letting down I am Alpha and Omega the end and the beginning Now to render the reason to your capacity why I hold not the word as the original holds it forth the reason is my brother John was a beginning flowing forth in that makka demikal expression I come to put an end to that makkademikal expression therefore as he said I am Alpha and Omega the beginning and the end Now I Theaurau-John say Omega Alpha eloustrationes heck duo nose in videmus summum in abstrackcie in reamus ol sene sebat allah-en The derivaey the end to man is better then the beginning for the beginning is trouble the end is rest So beloved I say Omega Alpha the end and beginning I am to inter or bury the falfe gloss put upon the true Scripture in the grave of oblivion and darkness and likewise to cause Christ to raign in the true divine Evangelical expressings which at this day lies murdered by the greekish composive in the new-Testament so called O aloe senat annai sele rem O the hidden truth shall have an â—lustrative Evangelical expression Id via in reamus salma onch hal ab oli penan reasana alphi sele O the divine truth shall have a peaceful glorious resurrection raigning over the Kings of the Earth in full transcendency O the riches of God shall be letten down to men to attract their beatious souls to the beautified builded and center centered in it self which is God himself now the pearls that the soul of of man lusts after shall be letten down even to the injoyment of it and the soul shall imbrace its delight in the eternal being which is God This is the everlasting Gospel that should be preached which is God dwelling with men by a divine Evangelical living in them they in it here lies the mystery Theos est Deus in cor alla sapuit ad amalam in re The derivacy God is God when he rules in the heart in the heighth here is a Negative read from an Affirmative state The heart lives in God when God lives wholly in the heart Now here is the mystery Thus God lives in us he cannot live out of us 't is so stated therefore t is true because 't is declared by God himself but man lives not in God till God live wholly high in the heart of man here lies the riddle of this expression God is good and all is God minde when the heart of man doth live wholly high in God then the saying is true but when God doth live in man without man living in God then the state is false Further thus God lives in us by property in creation thus his essence is our life now know he cannot live our of us except he live out of his own essence which can never be now you will say that God lives not in wicked men but I Theaurau-John say and know that God lives in wicked men thus God is the life of all and every appearing thing is but a representative outwardly of that inward essence which is God living in us as we are descended from the essence of God which is our life in life minde that state stated Now for God to live in all things if duly considered 't is not strange for 't is truth and truth is not strange for things not true is strange for that is a stranger that hath no center or dwelling and that a lye hath not for it is nothing and nothing can have no center Now then God living in us by our blinde rule it follows that
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
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
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
do you understand but what perfection is and it admits no help no desire no lust now judge ye seriously of your own riddle and when you are return'd from me declare to your lying Ministers saying That they are lyers in tongue though the truth be in the heart for they prate they know not what I desire but any or all would engage me in any matter of Old or New-Testament surely they have taught to a fair end that they dare not maintain what they have spoken otherwise they are content to live upon the prey of the people and hold that but this I know I shall shorten their methods and put an end to their Tythes for people will nor neither shall they be blinded any longer to part with their labour for the telling of a lye by the Priest Now you may say to me You finde fault with them and you teach the same now I answer I teach not that you may all perceive by my weakness in defending any state know if it were a composure of man by learning then man could answer the objection but know this day that God hath raised up unto you the Prophet that was promised in Mal. 7.5 but that is not in our insert but the coherence is one with Mal. 3.2 but who may abide the day of his appearing for he is like fullers sope a refiners fire he shall even fine the sons of Levi now I beseech you minde who is the spirits intent in me to drive at but at the sons of Levi and their work which as the Lord lives I must effect for which work since I saw and spoke to you I have a stronger strength added to my name that is Eval alsiel Scholars when I sound L hebraick you know what it meaneth But to come to the woman and the mystery and the inticement spoken of in Genesis or the intire meaning this is the spirits meaning for this you say was wrote by Moses which I say was not my Negation is as strong as your Affirmation nay stronger for say you Moses entered not the Land what is meant by Moses and the Land in the true hieroglyphicy to hold qualification with its inherent diameter Scholars that word diameter must in that state be read backward as well as forward for as Genesis is a denotatâ—on stammeringly of things below so 't is a point of compass in the spirits hand to shew the celestial center 〈◊〉 which center is all things perfect and from that center all even it self came forth now it is perfect in its center and imperfect in its demonstration for 't is Gods weakness in his appearances which taken up into its regency all 't is perfect But go come to Moses the original of that word is Musshah that is a proper word in the hebrew the derivacy to cause the composure of the word is from the hebrew Alphabet wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Scholars read Musshah from them three radical radaxes then you will see what Moses is and what the import of the word beareth in his originality 't is thus much a dark discovery of the truth in light now Moses tyes up less in his inclue then his true originality will bear Well you say he entred not into the Land why by reason of being impeded with darkness which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he braick wrote and where God gives a name if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be there he is impeded and after him shall a discovery of a higher nature be manifested The next that came was Jesus a Saviour or a Redeemer to raise the truth out of Moses his darkness or dark discovery but how comes Christ that very C is his impede that is the humanity that locked in the divinity this will not serve for all men are locked in flesh but the word Christ is derived into English from the Greek word Kristos now the ancient Greek wrote it that is the same with the hebraick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not the Character a derivacy in strength from the hebraick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kof so the strength of import was the same in the Greek as Massah in the hebrew for they were but one in one strength for the Greek is understood from a true derivacy from the hebrew is as true as the he brew is if it be held in meeter and method which must be done by one spirit in both tongues and all tongues as I have laid down before But to come to Moses and that story of Genesis the woman first I say Moses wrote not Genesis thus that book was wrote before Moses time five thousand years and you write but five thousand years and odde since the Creation give me leave to put one question to you How long was it since there was a God You will say ever I say not Ever stops in the center but God Is that Is all time and all things at once ever the same in that state ever will stand but Enock the seventh from Addam what wrote he for he was higher then any where is the hieroglyphicks he wrote in where is that there was such a man your riddle saith and that man wrote more then all the Old and New-Testaments and we have none of them where are they the ancient Jewish root have them in the East Orcades in the clue of the Moon under Saturn this state is strange to our Astronomers but at length we shall see this product produced Now Moses led the children of Israel from Egypt to Canaan that I grant but for him to write Genesis I deny prove you that he did and then I am satisfied But to come to the verity of the mystery inserted 'T is this Gods letting down his royal essence in appearances which lies involved in these words Theos-ologi that is Gods light in his declared Creation now that word is proper Genesis for now I come to propriety of speech Now the woman cited in that riddle and named Eve do but minde the weakness of the combine for that word lies open in the very originality of it to misprision Now to come to grapple with you in that citation it is necessary that we state the point that cannot be evaded from this rule I lay down to demonstrate forth from that you cannot deny God created all things say you No say I there is one thing essencied in all things that are Minde the being of your termed things Now you look that I must keep to the riddle or Scripture as you tearm it well I will though I know but the Scripture yet I know beyond the insert there inserted that is not neither hath a foundation though there inserted and stated Now the man say you God made of the dust of the earth I pass that for greater maxims sake But the woman the poor woman deceived by the Apple and her meetness of help was destruction to both Weigh it well and bring forth true judgement to determine in truth but
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
which is murther oppression and deceit now I demand if these fruit grow upon that root that you I my self held forth to the people which we said was for the glory of the Gospel liberty law righteousness do you remember all these named snares the word is proper for the end is the cleer manifester of our heart acting and God is the witness of my soul I lye not Now let us see our purchase purchased by this we have attracted we in power by your own strength are murderers of that number murdered and their blood and the cry of their distressed ones both joyn in one crying for vengeance against you your estate is their blood your bread is their blood you eat and drink the blood of them you have cruelly murthered I prove it thus We all ingage in the reality of our hearts for one absolute good the thing is good in it self good to all and all posterity by our combinining together the end is effected Now our loss is great in lives and estates Now comes the winding up That crowns our labour and it is wound quite contrary to most that ingaged and a few make prey to themselves by another way that the rest never thought upon Now in this act they have brought upon them 〈◊〉 all the blood shed and are robbers of all the rest and stand indicted before the Lord for to answer for the fact yet beloved let me tell you your safety with my own lies now in these men and you are bâ—â—und to uphold these men for you have a being amongst these men and if the other prevail as the Lord lives you shall neither have being nor breath amongst them now God will purge these men himself this I know But beloved the time hastens on that Israel shall return to his own Land O beloved cry unto our God that he may hear and have mercy upon us for our bondage in flesh and spirit is very great O for thy sake O Israel I have forsaken all I have emptyed my self to support thy children and in thy work O sepe peon aluâ— sele et terra in re et in me O Jerusalem my joy thou art my sorrow in earth Non tempus orrattah ellah sallu edereat alpi sele mem 'T is not time for me to deliver thee But thy deliverance my eyes in this flesh shall see thee in glory and majesty O pall penan alli neat allu perereat allu Jah sede sophim The Lord thy God will restore thee in the pinch of time in mercy when thy people are throughly purged from iniquity that they may weigh Gods mercy at a true value O apolinariam in sabine L. Then the people shall praise the Lord and sing unto him in glory and dignity beloved what is here spoken the Prophets my brethren have confirmed and affirmed that the Lord will make good his promise to the whole house of Israel Beloved this day I declare to you my quietus est that is I hope rest to my self for I shall now be silent for a season in which my spirit rejoyces but 't is but the retracting for a time for to speak in a higher light in the divine and Evangelical expressing for the work of God shall stand in which work I know I must labour for the Lords harvest is great in England for brethren you poor dejected ones you cast off ones you even you shall rejoyce for our redemption hastens and the time is neer but such sorrow and troubles is at hand to the worldly men that the like hath not been in any age since man inhabited the Globe This I know by the Spirit of the Lord. My next resurrection shall come in Print speedily Called Theaurau-John his second part of his Theous-Ori Appokolipical or Gods light declared in mysteries Theaurau-John Tanniour allah al High-Priest March 6. 1650. Positions to the Clergy so called Or The Priests so called Know there is a name and a thing and all names are no thing and God is the Thing and all things are but the name of that Thing For when you leave una in duo is the Creation for Jehovah his opening is the creating the Creations 1 WHat is that God ye teach to the people 2 What is he you your selves affirm ye know 3 What is the humanity of Christ in his first principle in his second principle and in his third principle that is flesh I have half opened this state for you 4 What stories do you teach out of your own fancy for the divine truth 5 Now you have done this how came you by your holy calling as you call it but know call is a lye and so are ye Priests that are not radaxed in your foundation and the intendant foundation is God 6 What is the heighth you attain in your learned learning This I answer my self to show you 't is the learned lying lye Now that is the heigth your studyed lye can reach for a lye reaches a lye and no further 7 What is the Celebrating the body of Jesus as you call it 8 What is the Deity in the humany that can or could be offered up 9 What is the trine of Sol in the humane part of this terrestial body 10 What is the operation of the Moon in Sol 11 What is the influx in the Trine of Sol 12 What is the Dameter in the Sea 13 What is meant by the bands of Orion spoken of in Job 14 What is Venus her operation in the Moon 15 What is light in its essential being from God Search deely 't is not the Sun 16 What involveth the Waters into the great deep The secondary cause I require 17 What is the inlet to these and the knowledge in them You say God Minde what follows then your answer excludes Man and in this state man is but dead earth for the things of God are revealed in truth by his Spirit in Man and not Man 18 What is the Deity in the humanity 19 What is Christ the Son in the Trinity operative 20 What is the Virgin that brought forth Emanuel or Jesus 21 What is Addam in the Garden 22 What is Rebecka that brought forth Isaack Know all temporals are Hieroglyphicks Celestial 23 What is the Trine in the Deity that is placed in humanity 24 What is the influx in the Celestial spheres in every generation and Creation Created 25 What is the intendant in truth in this figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26 What influences from the Celestial bodies inheres in us 27 What is the influe in the Matrickx and womb in the Morning 28 What is the transcendency in the Aurora 29 What is the stays in the watery world or Abyss Orbis 30 What is the inherent in the Philiades 31 What is the Sperm in the whole Creation in the Generator 32 What is the influx that causes the procreated in the tertia loca or bottom 33 What is the inherent inclue in the Trine of Sol 34 What is the Radicak
shutting up the glory of the Law and Gospel in a most glorious glory magniphiciencically expressing his truth out of both them dark vails so long by us contended for Heva Assa al oli mem This Hebrew state I open not not that I want light Brethren ye priests ye would be always talking the conversion of the Jews but you would never have it come to pass as you have pratingly prayed for the conversion of the Jews and now you begin to persecute Us Jews all this is because you are afraid your trade of lyes must down now brethren I would not have you be angry because the Gospel is love if you be true Ministers that is truly called then know Christ hath preached in you this lesson Fly from anger But I shall state six Queries to which you shall do well to answer ye Priests my brethren First How came the holy Apostolick calling conferred to you for above this sixteen hundred year together and the world never knew nor heard of it brethren you are men that will hide nothing that may advance the glory of your trade Secondly You must be Ministers of Christs second coming and that is in greater signs and miracles then before as all the Scriptures manifest and what have any of you done but tell us over dead names Thirdly What have you to do to make a trade of the Apostles dead names as to abuse their writing in exhorsism being you have not their spirit that that was truth in them is a lye in you for they were that spirit of which ye have and are but the dead name Fourthly Ye deny the Scripture making your self-will Scripture and under that name you cloak your covetousness and are perjured men for Thou shalt not take the name of the Lord thy God in vain and let all the people judge do not you exact Tythes from your brethren that Gospel Ministers have no warrant to do So Gods word is taken in vain because his word is your colour to act your own will and word and Law in and by he that but nameth Christ must depart from his evil way and you preach Christ to maintain your evil way Fifthly Whom Christ called and sent they never studied for the light of study is but the witch of the minde deceiving the simple man in the same body for know if by study Christ can be attained then not Gods free gift for God giveth wisdom to the simple and maketh the tongue of the stammerer speak plainly mysterious mysteries yet unlearned this I know and from sense I speak this is a riddle to you Ajaxk al Saby oli el dele mem Who was my teacher here None but the Lord I read no books though I am mad I tell you by madness I am instructed â— was as serpentine wise as any of you but God hath destroyed it in me me in it and I am become a fool and a babe Sed selose in Re aggarim el pethrat alvi sene accorata The English though I understand not the Latin nor Hebrew here is another riddle yet the English of that state is this But the heavenly light doth give light to view the deep mysteries of it self in the terrestrial Creation now you will say this mad man speaks some Latin some Hebrew and some greek and confound in broken words this reason I render you 't is to confound you great ones Rabbies I mean Now know that the spirit is not confined but speaks one intire language in the whole Creation combining and conjoyning all languages into one truth what think you to that reason is it not strange Now know that my teacher is my God who hath afflicted and broken me for his own use to confound you and all men for know that in England Babel is a declining and covetousness raigning Sixthly Wherefore if ye were the Ministers of Christ do you flye to the secular power to defend your cause with their sword and not commit your cause to Christ willingly rendring a reason of your Faith being intreated earnestly thereunto This know that Christ you own is a dead Christ as your selves declare by reason that your strength lies in the Magistrates sword now then speak plainly that we may know that the Magistrate you serve and his sword is your Christ nay I will give you a plainer definition you are many of you Magistrates and Ministers of Christ but you hang him by your sides Are ye not turned mercinary Captains Now show me in your word of God that ever your master Christ whose servants ye pretend to be ever preached with a sword to convert men into another world I desire a Text in the word of God to bare out these actions nay I pray you give me leave you have got swords that if now men will not pay Tythes you are able to fetch them in your selves I beseech you bare with me if I tell you the truth have we not all ingaged against Popery and to show the zeal we have against it we have made holes in all our Church Windows in show of abolishment ye Statesmen this is but Mince and Commin but the great thing of righteousness is neglected this day I say by your own Acts Covenant and Engagement That whomsoever in this Nation or in our Dominions doth pay his Tythes according to what he did customary that man or men are perjured persons and the Law of the Land requires their ears and the Law of God they shall not escape again they that raign by forcing men to pay Tythes are perjured by the Law and Engagement they have made I say not I but the Lord wo unto the perfideous generation that maketh a Covenant of deceit and themselves condemn themselves by the same Law I beseech you by the mercy received that this may be broke off 't is now time and hightime to turn from evil for the harvest is ripe and the sickles is ready Selat â—ry a saba arri nedat me The divine light cannot be measured by humane learning Arri sele oli supuit nedat mecum Nor the divine light stoupe to mans capacity Ye grudging Priests at my name and me I challenge ye all to dispute in the mystery That is in the divine expressing Evangelical The light the depth in mystery magical In earth in aire in fire or water In Orbes in Earbs or any material matter In Sun in Moon in Star or Stars or all The depths beneath the sphears Celestial Exse me non literas homo Sed devitie insperati alvat Hackkarim elvah halileuah sam Arbi selorum madad allah al Vita madad ai el sonarum Alma a facti osonet me The English out of this mysteyous state is this The lightest light that ever shone Is now letting down from Unione Which shall unvail mens lights to see The onely one that they in Unione be FINIS My Book called Arorau Tranlagorum will show my discenting from all Sects printed the 25 of February 1650. It will clear many points of aspersion laid on me Yours to serve you in love Theaurau-John Tanniour the Jew Eval alsiel Sabbah Skribahjail
THE AVRAVJOHN His THEOUS ORI APOKOLIPIKAL Or Gods Light declared in Mysteries Salem Ori ad te Israel Beware of false Prophets that come to you in sheeps clothing but inwardly are ravening wolves But behold Christ hath told you By their fruit you shall know them Beloved God is love and love is light and in it is no darkness at all So then know he that is in light acts in love not lust and he that acts not in love is in darkness even till now I will pour out my Spirit in the last days and that Spirit shall be your alone teacher saith the Lord my God Jehovah Ire ad te O England Theauraujohn Tanni Dedicated to the Army and the risen people in all Lands coming forth in the first fruits in the Evangelical operation Rev. 14.1 And so a lamb stood on Mount Sion and with him an hundred forty and four thousand having his Fathers name written in their foreheads To these is the dedication of this Book and their eyes behold the Truth none else I have added to this Book the particular Charges in the Indictment against Captain Robert Norwood and myself and my Defence against the Charge London Printed for the Author and are to be sold by Giles Calvert at the Black-Spread-Eagle at the West end of Pauls 1651. Dearly beloved THe word grafted in our souls makes oneness in unione in our lives and conversation for God teaches us to be like himself in love Dearly beloved I am constrained to publish to the view of the world the writing I have declared It is to a tittle without alteration as every Epistle stands in his place without adding or diminishing one tittle upon my oath I will affirm though sometime I was out of my self yet the Charge of calumny upon me being so great I am forced to declare my greatest weakness which might have been in obscurity But I beseech the courteous Reader know that the great sound and name of things are not the very things themselves for if so Christ and his Apostles suffered justly all whereas charged upon them but Christ and his Apostles were one truth and the dark world persecuted them even unto death now know that the new heaven and the new earth is not yet erected in the generality and till that work of Grace and power come there is and must be enmity betwixt light and darkness condemn not things by another mans sight but know that thou whosoever thou art must be saved in thy own sight and light and not in another mans Every man must give an account of himself but brethren I am accounted a blasphemer now I am come to try the truth in your Gospel the Gospel in me that you account blasphemy hath made me act strangely and whether truly or no according to the truth in the same Gospel I commit to judgement Now if you condemn me for blasphemy and my actions are the very substance that Gospel or writing points at or unto I say that then my blasphemy is holiness and you are found blasphemers with your high cry of holiness Now brethren I must have you come from your high cry of names and by things you are and must be justified and I will put in my actions in the balance because I am but one and many against me First know that after fourteen weeks in humiliation in fasting and Prayer frequently Then the power fell upon me in my shop and smote me dumb then after blinde and then dead in the beholding of hundreds of people then I was corded and bound in my bed and then I received instruction which afterwards I was forced to put the same into action which was this Distribute all to the poor Release all pawns without advantage give back to them that were not able to redeem fain to proclaim if I had injured or wronged any man to restore him four-fold according to the Law Brethren the name of this would not serve me for I was forced to act the thing I durst not act any thing O beloved the Gospel is peace in it self but 't is a fiery Law to flesh and blood Now how have I walked since my affliction can any man charge me either for drinking swearing whoring or deceiving or lying or uncivil walking which do you know and all the world that blasphemy is the root on which them names depend and where a godly life is there these actions are not to be found and where godliness is not in the root or soul these are and will be for know that blasphemy is onely the tye in the soul of man loosed from its principle of obedience and from that loosness comes a dissoluteness in life and take Christs own word which is this By their fruits that is actions you shall know them Again what end or advantage have I sought to my self ever since as my Epistles will declare now I say the love of Christ hath constrained me hereunto which is not blaspemy but love in truth without deceit Now brethren you that are so high in holiness in name I come to see what things you declare for the Gospel is not a lying name but an over-powring and commanding thing who amongst you is gone beyond this blasphemy I have stated and who is but short of what I have spoken and done he is a blasphemer and a perjured man for 't is written Thou shalt not take the Name of the Lord thy God in vain and have ye not all learned and heard that it is not speaking but doing is the justification of him that doth it and a declaration to the world that God hath done his work in him from whence this doing doth proceed So then be ye hearers no more deceiving your own selves but doers O how many high expressions of Christ and holiness and the Lord help you before five pound to help to relieve him in need nay five shillings now if you say that the Gospel is true I say 't is made a lye by you for that being truth commands thee not to speak without acting and thou speakst all and acts not which action is the life of the Gospel and in truth and indeed how many of you are without the Gospel for your cloak Jam. 1.27 Pure religion and undefiled before God even the Father is this To visit the fatherless and widows in their adversity and to keep himself unspotted of the world Brethren this is a metaphorical expression but I will give you the literal meaning that is this the fatherless hold in it all that are in need for as the Father is the staffe on which the whole Creation depends so the fatherless amongst us is all that are in want so as God in his mercy and love condescends to our relief so to condescend to the fatherless is no less then helping all in need the widow is but the same for to give out to the capacity of our knowing our duty that we may be left without excuse for
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
decerner and not flesh Now beloved the Jews were lost when the Gospel was preached The Gentiles lost in their Jesus and Jesus another thing then the Gentiles worship so both lost that in one both may be found January 20. 1650. Epist II. Beloved Brethren THe Divinity of Christ is the beloved of God the Father the Son in us we in the Father This is the restored Hamah or Adam Beloved having been drawn into the bosom of the Father by the eternal spirit in the which Spirit I dictate forth unto you the hidden depths of the eternal wisdom and foreknowledge of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though declared in the appointed time in himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing in variety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into unity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is into himself and in him both Jew and Gentile is one and shall be one in themselves that is in Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that root is God himself for we are his off-spring The divine Law is a coming to take its regency in the species of this world that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength shall come in the wisdom power and excellency of it yea the earth shall be enlightened with the lustre and transcendency of that divine light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now to state the state that we are lost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin is the cause now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O orarau in salem absi sissere O the morning light that doth bring us again from our buried condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Star in Jacob our Father O the transcendency of the divine wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the excellency in truth the declaratives thereof shall be illustrated to the confounding self-righteousness and inherent pride shall become abortive in the species of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin shall be discovered her foundation raced her rubbish cast into the abyss and on her foundation shall righteousness raign for where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin doth abound grace shall much more abound O wonderful the foundation of the great-deep is and shall be opened unto the view of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Creation Beloved What is Hamah or Adam To let you know Hamah is God 't is Man 't is Earth 't is Ayr 't is Fire 't is Water 't is all and the all of al things This is Hamah in his first principle or your intendant Adam Minde the Mystery Hamah or Adam in God all things in him even in Adam or Hamah Look you curious generation that are Eagleevâ—â— whose souls are cast off with the quickness of your understanding the truth in the heart in the same man that formed innocent Babe in the center is a lye in the evaporation and utterance O the Head the head the head spoyls many a declarative truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now truth is the pâ—radice the Vita the Evangelicales in rem the Evangelical living in the that thing intendant in this state is schovah that Jehovah our Throne where we shall raign in union Man is God God is Man this is the garden that is fained Paradise but the true intendant is Adam or Hamah in his first principle that is he in the eternal Spirit it in him both in one both unclothed clothed is the fall that is being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we could not be said to be we no looner were but we â—ell by weakness What ignorance so stupid that doth not perceive that within himself is a straining to the Center That is the weak Babe would go to the Mother to be clothed upon that word of Pauls is dubious 't is better said to be taken into which is the proper Orthodox word Ori absait sedet me O when shall I sit in the divine Light Arrat a sapit ad me mecam the divine light taketh us into himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abdi abat oli oso ari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scle teuei mem nebet ammi nisan addi oon olo hissait arri soan abni allati nesat ole abbi denat absi orat hosaret alua tueat adni beneat oli sana absi meltah The derivacie Hem oen sanu eal abse hocat all a cuti oau sene een sele lona mam sebat abbi hosaret seui neat adma hosana alleu ene oi pele terte euan asabdi husuoli inse meat adni tele peen peutai tran in lagoas a salla hori pean tebe he le phecatt adni avit ille next averrit hui medet alvat absi tele nene ori appa sabb osoli dele mene nan sagat absi teucoesalvah eni ori absaet steutolen in se abat anni tere eset ackri in le menet hosaten oli pead adma amanet addesh shela ariei sele terte sebat adma â—uan asadi dene avat olo hosaret a malta uanni tebe onat anni men sola osâ—ret alvah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The English derivacie Now if you the Paradise would see 'T is the heighth felicitie 'T is the paradaical throne In which is onely unione 'T is the glory Celestial 'T is the life Evangelical 'T is the pavement of our God 'T is the Lilly 't is Aarons Rod 'T is the sparkling glory in that skie 'T is inhabited withal all unitie 'T is the Aurorau 't is the morn 'T is the inclue our birth our born 'T is the union in three 'T is the Tran his excellencie 'T is the light Celestial To be inhabited vestual 'T is the glorious glory Throne That is the perfection in unione 'T is the Rod that rules the skie 'T is the influe nay Eternitie 'T is the holy holy holy one 'T is the Deity in una unione 'T is the three that Celestial bee 'T is the onely onely onely one That never was but is in one And still the same remains in three Here is unfolded a glimpse of Paradicitee Here is a glimpse of glory from that skie That is that was and shall be Eternitie Allah sabat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This we were Now from this our fall begins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now all you unvailed may plainly see The Fruit typ'd out by the forbidden Tree Know the fall is being created for when we were not created and uncome forth we were as he is that is in perfection But coming forth from we fell into these earthly forms as Sensitables and Vegitables yet again we were in innocency then being so but the Spirit of the great world took us into it and so we became one with that and two in our selves that were unions in our selves before we were his thirteen Radiases unions in themselves yet in Multiplicities in the Influences in their understanding Now to finde this weakness out and to discover it to the open view of blinde men I cannot for it will
trouble seeing men to see into it for the not seeing is the not knowing and in that state man is a beast and no more now we were and presently we were not this state is mysterious for that may truly be said to be a mystery that is not nor cannot be known Remember Johns sealed book and that is not opened to this very day Now to the unfolding that Mystery that hath been hid from the view of the sons of men 't is Paradice what that is what jesus is what Mary is what hell is that Abaddon that deceiver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Paradice is from mans first principle that is Jehovah He and the Creation issued forth from the womb of the Deity nay the Deity issued forth from itself into itself desentive that is thesecond declarative which is the Son the second person in the Trinity operative for he said Let there be light and behold the Sun the life in all things this is Jesus this is our Massah which is called the second person in the Trinity desentive operative yet this is not the Son 't is the Father 't is not the Father nor the Son 't is one and that union from whence all things do proceed Proceed is the third person for 't is the product of both the other neither one nor other but either of and in each other and neither each other but all three one and they in union This is Trinity in Unity in se in himsalf but the great mystery is how these three yet one dwels in the Creation and not the Creation nor in the Creation yet in him and by them all things do subsist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in irineis sem fratris Mary is perfection from these Radaxes she is wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well knew the Papal saction that the perfection in the name would cenceal the thing But time will not admit truth to be declared in the lusturous excellency What hell is hell is stated for the wages due to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin charactar Now to discover what them two are them two are three nay them are one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin Now 〈◊〉 is no character in the whole Alphabet that carries the peats as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth but stands as it were rooted in the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sambah she stands like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on her soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phe carries an half sole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caph a quarter sole now these four Characters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carries her three points open upward and her demonstratives is to open upward for the opening upward and the soul tied in the earth is the cause of sorrow and weakness is the same that is the character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sambah stands on her soul intire as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth but she is closed and barred upward I speak as they are Hebraically wrote in their first Apparition Let there be light and it wae so Allah Rosoli samat albo bonoso raal ma shener ephrait solo monete avar sallu ponderah al hosonare raalma pedu oriko soonne pelma nataras hosi pekod oli deon hosonari apaet elma rationalem sobat arri sele lokatar albo boonna stonus selat arri peke non habemus sobeanus salmoa monita avariena sammat arri Now beloved Our brother Paul wished that they could speak all Languages but interpretation is to the understanding to edification these gifts both God hath been pleased to communicate to me the unworthiest of all men to confound the worldly in this wise seeming seeing age but never more dark in the general then now The Gosspel is hid the illustrations thereof are buried in the grave incredulity now to awaken and enlighten the dark corners of the earth in man is this light manifested in me and the rest of my Brethren that God is bringing to the view of the world The derivacy from the tongues but 't is but one language because 't is the major part wrote in the Tartarian tongue in the east Armenia the third descent Now a descent is a third refining since that being a tongue For the restitution is restoring things to what they were the Major includes the Minor in writing though it consists of many tongues take notice of this Allab High light is coming or rising to the night-people that thereby they may be made day and light for the purpose of God is to unseal the hidden secrets of darkness through the manifestation of light in its illustration and by that light turn all into union that is into love ☟ Take notice there is two all 's a light all and a dark all and God but one all to them two all 's Light and darkness to him are one I was forced to break the derivasie by reason I would give you notice of two all 's light and darkness and yet in their essential being but one all Love is that great day that shall burn as an oven for love is fire and jelosie by which God will burn up that that seems and is not and by the consumption of the one inlet the other and so bring the one all by light into himself for God will utter his voyce from his Throne and that voyce shall shake terribly the earth to nothing that he may be all This is the extent of that language cited but it tuns in more strength in it own tongue for the derivacy is alway weaker then the radax as 't is the herogliphiks of God and his creations January 8. 1650. Epistle III. Beloved Brethren ☟ THe Excellency of knowledge is to know the divine Truth which truely none can know but those that the divine Light takes into it self It is the eye that sees it self and all things in it self which is God for we have an unione with him through one spirit Now beloved having his eye that is all things and sees all things as they truly are and not as they seem this sight is descentive from being drawn up into himself that is the Light and Life of all things which is God the Center in which all things centred do subsist and exsist and are impeaded by the same power Now Beloved God doth send down his declaratives through his Son Jesus Christ Now I intreat you brethren look well and the Lord unvail your understandings in this coherent discovery for t is the Mystery that is hid in the eternal wisdom unto this day Minde these words Christ shall come in the glory of the Father which is the full clusteration in the lightning the whole creation made by himself Now to know Christ is eternal life Now I beseech you understand for the knowledge here intended is perfection which is God himself for to behold Christ is in truth the turning us into himself and so into the Father by the Son
but not in Minde and consider this state thus God could not make any thing greater or gloriousser then himself he being the fountain Now man being come forth into the creation there was the first fall 'T is said that Lucifier was cast down from heaven and Michael and his Angels fought with the Devil and his Angels here lies the sem sapuit the knowledge in the thing Abuisse senarder olo ophron pero these words will not be brought into English but lose half their strength in their importance in their original exemplification but thus much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel fell that with him many were wounded the expression is dark so was light when it took darkness thus that Lucifer or Satan or Devil is the spirit in man that is not the spirit of God but by God this Devil is suffered Now how this Lucifer was an Angel of light he was in the fountain in light in God from whom all things in their origine had their being 't is undeniable Now know that man no sooner but a Devil there cannot be one word betwixt man and Devil for they are one thus the man Devil the Devil man Now this Angel of light here intendant is the essence of God in man which fell or descended into earth to imbody it self in it being imbodyed it could not be light as it was in the fountain for descents must be from ascents in this state here intended Se absat L he is the glory glorifâ—ing all things Now that light descended took earth and that earth became light in it self deriving light from that true light and yet it self a false light Thus the Sun is the true light the Moon is a false light her self as she stands in competition with the Sun for she receives from the Sun and shews to us as it were her own light and that is a false deceit for when we say the light of the Moon of is proper in that state because t is an asseveration for the light from the Moon is in the Sun and through the Moon and not in the Moon for nothing can properly be said to be in but that that is substantially the same Now if our eyes were fully opened then we might see the full state for the whole mystery lyes in the Sun and Moon of which the creation ciphereth out and are in their center herogliphicks temporal of the trines celestial But to this Lucifer this Devil 't is man and not man 't is the false conception in the heart in man that is the spirit of man that is the Devil as Christ said yea are of your father the Devil the Devil and Satan is a deceiver and a dweller in the heart in man that is the spirit of man But for the hell that is as the Papists say and we ignorants say 't is a lake of fire Now I desire to know in what world it doth center if in the Aire the winde would coole it and that is light and not utter darkness If in the earth there the cumbustible stuff cannot contain it for fire must ascend upward O that times could hear with truth in the highest and deepest things but they cannot I see by the hintings of the spirit in me and the knowledge it doth reveal unto me Hos se sapuit adma mali meded mekam ad se sepit nedat oli dene derat alvah The heigth and extent in things is to be declared and the people are fitting to receive the same but weakness impeads them O alva holi seon â—sâ— O thou highest help thy lowest to obtain the thing which is thy self February 16. 1650. Epist IV. THe Query insisted on at our last meeting was held that the spiritual man is not God The which Negation I deny Thus to be short God is the Spirit and not man and to be spiritual is perfect God we are an union with him in one The same spirit is in us the glory of God nay our glory thus God hath made man his out-work demonstrating the inward life for the life of the Creature is from within and within is the Spirit and that inmost Spirit is God in his Creature that is Gods Spirit in Man Now God could not dye I answer No but man must dye therefore was he made not that by his dying God could be any thing more or any thing less for he is the same though we go and come 't is his life operating in the Creation I say nothing dyes but changes from glory to glory and so returneth to the perfection from which perfection it came forth Now perfection in the beginning weakness in the way perfection the end Now in this lyes the whole concernative in the thing Now if ye were all able to bear what is but truth in the point concerning Jesus Christ at Jerusalem what he suffered what it was that he suffered and what he did effect by his sufferings The mystery is hid to this day in that text and all the texts coherent to that intendant and minde the Translation is rendred to truth it is abom nable and a monster and an abortive birth because the being is not centered in the truth That Man is wholly Passive the state was denyed But man is wholly passive in the new Creation is proved manifestly Thus Man is nothing but the case or garment in which God doth act his own will and mans acts are a declarative of what God hath done in him Now to prove God to be all in man man nothing 't is easie to be done but to prove man to be God is hard because the teached principle hath took so great an impression in us that are a teached yet an unknowledged people for man cannot teach God but God doth teach man knowledge and teaching these two be one in God and two distincts in man for 't is God and the called devil 't is Sathan 't is that deceiver for 't is the name and not the thing but knowledge is both the name and the thing and that thing knowledge in its full is Jehovah who is knowledges that we account knowledge 't is weakness and in him is the all of knowledge a sapit arri True light is the true discoverer which is not man but God Hogoous also sona in sam ackki pele leat al The heighth discoverer is Jehovah discovered discovering himself for Paul saith that we know not but by his Spirit for our Spirit is enmity against God now the Spirit of God is himself for the Spirit of God moved and behold the Creation NOw to prove man God 't is thus Man is a flower flourishing from that root that is life in it self and that life is God the life of all things now then you answered that If God be all and man nothing then 't is God teaching God No I say not neither 't is the eternal spirit teaching its weak image in man Assaniel vertet al orome mem tuli eldrate naxi phele
sem in asata alma hosaet addad ollo sola mem 'T is the God instructing his image in the Creation in man and not man This is the life of God within our spirits which spirits being inlightned by the eternal power 't is the resurrection to life visible and an union made with the invisible spirit it doth receive and doth convey the thing into the heart Now that is the Spirit of God which in its proper essence is God for know all things make not God though that God be all things for the things made are but part let down from the maker as much as to say a demonstrative of God himself and them in him why then man in God I grant it in part Can that that made all and by that God all consists and exists and are influed and by the same they are impeaded can that properly be said to have part in any thing no 't is all the thing is all that all is God and that is part of that Gods Creation so man is part of Gods Creation and God is mans all Si Ego soon allah avaret eckko o◠ede in sem attar albah absoalo mon dia tele athrat raxi sebat arri alle neck olo son Thus if I be all how can any thing be part there can no state be stated to hold competency with the eternal being ☟ But thus man cannot properly be said to be any thing because that in a moment the glory of it is withdrawn that is the life which life is Gods essence in the called thing but to understand thing in its origine There is in reality but one thing and that one thing is God which is the thing and we and the whole Creation is but cifrates of that one thing thing and no more yet again in the terrestial orb counting the numbers I finde man to be the chief thing amongst the things named by the thing I say God named the created things and not Addam for Addam came forth from God and God demonstrating his light and knowledge in himself named the created for take your name spelled in Genesis God made man perfect then that perfect man was perfect God for no perfection but in Jehovah but I know beyond that is translated in that state the Spirit of roots is the rooted root Now to come to the thing that we call man 't is in two parts but divers for the soul is in the body and not the body for 't is divine the other part as the body you call is humane subject to weaknesses which the life that is the soul or Spirits spirit 't is all one intendant in this state the Spirit of man is his wisdom and that is properly called man which wisdom is but imagery and notion and vanity and a lye this is mans wisdom in himself as he is descentive from his first descent being united for obedience is a tye that tyes man to God which tye is Love But to draw the states close to the view of all in a short compendious method expressing the full significants controverted thus the state is stated Man is not God 't is not true for man is God that is true all lies in these words thus God is man that 's true for man is not God is true to be true man is perfect God for true God became perfect man and perfect man is true God for perfection is restoration into whence we came forth The spirit of man is nothing as I said before but imagery and nothing is not God for God is all things and no name all things so called is but names and not thing therefore not God Here is Logick you may account it but 't is the heighth divinity so to be short God speaks to his own Spirit in us teaches us that is his spirit brings our nothing to a conformity for I count mans outside and outward actings shadowy and nothing But now to come to the divine evangelical demonstration 'T is love perfect what is that 'T is God himself creating us to act that love upon and into viva voce in the Ecle living voice Ecle is perfection and 't is an Indian word radical and 't is proper in that tongue derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecleo is the proper compound word Nox saggi erocloi dele mem tabithai nelle meat arki ally The eternal perfection is clothed with all things and is in all things and comprehends all things and yet not seen for the life of all things cannot be seen felt heard nor understood This is God Now to come to Isa 8.10 which points to this very day as the Spirit doth dictate forth to me Let the rest inlightend judge the text read from the original root in the Caldean tongue Ousono oon a sabat olemus mem derata abbat a lus beneal sabat allu phene solamoas inter apti sagat mem Take not counsel for I will destroy the thing that I have made and thereby take adventage to bring my chosen again that is the true intent of the Spirit in them words but it would bring in the next verse and part of the twelfth veise but in this text is the whole discovery of what I affirm and for what end God hath raised me up to declare to the world the hidden depth that lies involv'd in the inside spirit of this outside letter but beloved I am but one and the whole world against me the groundsel or foundation of mans building since Christ his time I must unty their tyed ceremony and destroy their foundation and so a discovery of the everlasting gospel shall be preached and received Hosaick alba abmon absi sola menderata alvah holo oon sabdi deat al tagoas sabin dele mem The perfectest perfection is the strength of the Law the perfectest perfection is the strength of the Gospel the strength of the Law is God the strength of the Gospel is God neither Law nor the Gospel for they are but names lettered out typifying that God who is the substance of that shadowy pointing out Paul saith The strength of the Law is sin now what is sin in Pauls true intent and extent 't is the Creatures weakness and the weakness cannot be avoided by reason of the humane clothing the Law is weakness for 't is but the name of a thing and not the thing so the Law and the Creation are both but Gods weakness thus the Law is but name of the thing the Creation is but name of the thing now here they are both one Now it remains to shew how these two names of one thing can destroy one the other The Law saith Do this the humanity cannot do this the Law commands now for not doing this 't is death to what to the name of that that is in another so the Law is nothing in effect because in another that is God therefore the Law is death because it is name and not thing in doing the Law
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
then we must live in God no it follows contrary so that our rule is false that we have measured our certainty by for in that state your negative will not hold the affirmative to center in thus I beseech you minde the point is great God is good undenyably by any but for all his creation to be good in themselves that is denyed Thus the essence creative in us is good for 't is Gods image but our discenting from that living life in us causes the evil in us and for want of sight of that good essence causes our detraction to go a whoring after other Gods then we are loosened from the Tye within us yet still the essence of God is in us but by the detracting acts we declare that we are not in God or as you say of God for Christ saith you are of the devil your Father for he was a murther from the beginning how was that he was darkness and light neither darkness nor light what then he was the opposer of light and his stength was to unbase the light or unfoundation the light to erect his own foundation which is darkness and the prevalency of the one is the extirpation of the other that is murthering one another Now know that the light is God darkness is suffered by God which lyes in these two great declaratives of day and night for the day is the night is not the night is and the day is not this is to us but to him that is both night and day all is but one for light and darkness is both one unto the Lord. These two hieroglyphicks of day and night were they but looked upon with enlightned eyes they hold all in them and do fully represent all things and contain under their hieroglyphicie whatsoever is and is not for 't is time O noble time O glorious time this time is our time of our glory but though we are contained in time in time we are loosened from time so time is nothing to us we nothing to that we are two in our distincts both one in God for to him all things is but one but God living in us is manifest but our living in God is Aufnah allah non That is not descernable in any height as the declaratives of England do manifestly declare for we have a name of the thing but 't is a bare name without the thing O Loadicca truly Englands true Emblem neither hot nor cold but lukewarm therefore is thy judgement coming like a smoaking â—ea that will overwhelm thee with violence O the time of thy peace is past destruction begins to enter thy Orbe or habitations for thou labourest to bare rule and sway by violence that is not the Gospels rule but 't is a false rule of thy own making making a noyse of acting righteousness in name but the truth in the root is another thing God looks not at thy outside paintings but sees thy secrets and thy secret actings yet know that God lives in thee but thou livest not in God Thus God lives in thee as thou art essenced in him but thy living in him is not found in thee This is a strange state but to open it it will appear too true to thy sorrow and unexpressable sufferings that are to come Thus minde I prove though God lives in thee thou livest not in him for thou livest in thy self for actions is the true declarative of living the reason is the action is more ponderous or weighty then the word and is a visible declarative to men what is in the heart for the living in God must be declared from the heart obedience to be declared in acts of love mercy compassion long-suffering patience this is a demonstrative of God living in thee nay thy living in God then is truth when the negative comes to be read from an affirmative state that is thus when thy will is unwilled and willed again in obedience to act righteosness then thou art in God and God in thee and both in one This was spoken by Paul when he was in his updraft the life that I now live is in the Son of God and 't is not I but he in me I in him Here was before an affirmative and a negative then by acts secondly two negatives thirdly both affirmatives fourthly one acting distributive which is mercy mercy is God and man drawn into that center is made one spirit so an unione betwixt God and man I speak your term to let you understand but men is not man but I pass Now you will say that man hath free-will and again man hath not free-will here is the main work in the disputing creation First I say man had free-will in his first state now you are pleased then I say that man hath not free-will in his second State now you are pleased But to define what is meant in this mystery The Spirit of God is the true establishment of both First man was man which in his proper essencial center is perfect God we in him did act his will because we in that will were â—ncluded in what act soever he acted we in it all our all was in him Now minde we by and in that will issued forth still the will was free but minde that state held not long after we were created For Angels will was strength and that strength and the motion by that strength caused the fall from the freedom of will then out of this fall came we that we call men which declarative of number is a declarative of weakness being in count with us for strength is when the numbers are drawn into one that one is God the centred centred Center But to come to term or name Addam that is as you conceive as we are but you say he was perfect that point will not be convenient in that state to speak to nor at that this time Thus the will in Addam was free though he was in flesh but thus the motion of that will was tied upon the principle of obedience now obedience denied free-will buried but not lost for from that graue in which the stem lies buried the celestial strength causes a resurrection to obedience and then free-will is produced out of that grave that held the free-will in captivity then your will is free-will because in obedience and obedience is free-will and no other thing Now men hath not free-will by reason of weakness t is comprehended under that term men but when you come to be proper man then free-will is your proper strength to caâ—â—t in righteousness for Christ is the freedom of will nay your obedience will Now as man had in his first strength free-will so in Christ restored man hath his freedom of will renued to his first original Principle that is in God by obedience in Christ that is our freedom in him for we are bound in our selves and free in him for if the Son have made you free then shall ye be free indeed Glavo
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
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
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