who is the Light of the Father so an union is made but this is mysterious Now consider what Christ is what Hell is what Abaddon that deceiving Devil is what the Fall is what Mary is what the Virgin is and what death is All these things will the Spirit dictate forth to our understandings in due time Ye take your selves to be Christians can ye be his yea know not for Christ is the wisdom of the Fathers Glory he is the first and the last The declarative of the Farthers Excellency the truth of God nay God himself the demonstratives of God are declared in and by his Son Paul saith the Son is the lively Image of the Father the Text is better reade thus he is God Glorious in his ellustrations in the Transcendency of himself O orarau in salmoas in sem anus in se sapuâ— O the morning peaceful Person in the Divine being the wisdom of the Father This is one glimps of our Massah or Throon or L or Christ Iesous Christos in vita in se hominem Jesus Christ in himself is the Life of men Athra nati se at atti pel He is the self in the whole created Ola ogoas asaluat ol He is the Light in the light world in Man Hoso ovallo othronia salem He is the alone Peace to the created by himself Hevi e en eseu neke pele pel He is the safe Rock in the fulness of all things Ova asa ralau hosonaret arki He is the strong rocked strength in the whole creation by himself These expressions of Christ is but the outside bark your eye must see within that bark Now beloved to know Hell is to truly know Heaven And again to know Heaven is to know Hell thus to know our selves lost is truly to be taken into that paradise which is God Now to begin Hell is this earthly Mansion whereon and in we dwell Hell is a separation from happiness Hell is the restraint from injoyment Hell is the obstruct of all goodness Hoss se adma in rem T is the alone separating thing from it self Non fratris sed abbi selat arbe hosonaret raalma pedit me at kad ola vose neck habuise in sem laudat abieter rone sabat T is the deep world in the lowest center t is the assome bottom abysse bottomless t is the nothing in the thing but an empty arie vanishing in orat-â—mor ormoas sabi atta allah T is the deep heighth in the bitterness in morning I beseech you mistake not there is a heighth in deepness as there is a deepness in the heighth O allamana sapuit O the heighth and and depth of wisdom is in it self that is in God who is the all of all things know when I speak of t is to speak to you capacities but the state in me is an other intendant Beloved he descended forth and behold we were and are Gods essential descents thus the all things descended from the all that is thus much the creation came forth from God thus God said let it be and behold we came forth Now consider whether that forth or in in this state stated be proper for to be in God is the Paradice in pleasure but to be forth as is said t is a dubious word and must be exactly looked into thus though we are forth from the fountain we are in him essentially Now the water in the fountain is in peace but distilling from the fountain is trouble to the same that was one with the Fountain in the head or Center by the variety of ascents and descents that it doth encounter with in its course Now beloved in him was peace to us nay is peace and shall be peace in Glory not that we can be greater then we were in the fountain which is God but our restoration is to be taken into what we were for God is no greater but ever the same Now we come to the point of all points pointing into the Center that Center is God Now minde I beseech you brethren here is the aurora samoas in sem deus sepe pauvisse nisi nedarat Here is the morning peace to the fainting soul in this low world of darkness Oh! he that made all things out of himself and yet he the same and not the less nor lessened This is our Jehovah this Jehovah is the first Person in the Trinity The unfolding into the creation is the second Person which is Christ the Son the Glory of the Father Now know that the Son is the light of the Father the demonstratives into streams makes varieties yet from that one unione the life of those varieties is God illustrated in the second Person which is Christ manifested in flesh and not flesh I am the life of the world them is Christs own proper words as the second Person in the Trinity operative Now the third Person is the produced forth from the two Persons that is not vive vosa but vosa vive not the living voyce but the voyce living Look well to this distinction thus the Father and the Son are one I and my Father am one I work and the Father worketh Now there is a living living voyce and a voyce living Thus he said let there be light and behold the sun the life of all things this is the living voyce that created all things Now the voyce living is the Holy Ghost the third Person in the Trinity which proceeded from the Father and the Son thus the opening of the Father is the Son the conjunct of both is the produced creation Let us make man in our own image that is the Holy Ghost as you name it but there is more inherent in that state for the Holy ghost in man is the image of God the Holy ghost in its Center is equal with the Father for they three are but one in the God-head Now to come to the original of the being of things Thus God the Son the Holy ghost all one entire O sela sapuit pecatam nedet ad me mekavisse selem sam addi pedet arki all ah hos onneret peko oli ben O the heavenly divine being that reaches us into it to declare it to us us to it in its origine in its womb in its influe in its fulness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kevah ausait adki olat obediah allah hon The evangelical operation in it self finding us eyes to see us it it us both one and in one O obuisse selat mem O the seeing eye that sees it self all we nothing that is all Look well into this state Here some glimpses you may see a beginning opening to the Mystery For the Devil or Satan that deceiver To know the Devil you must first know man for man is the beginning the middle and end of the Devils work Now what was man I answer in his first principle he was God how did he fall by coming forth he no sooner was but he was not and yet he was by
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
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
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
simblim of the weakest in all his royal royalty in his whole creation that is to say the weakest man for a strong man will scarse be angry But now to come to his refusing or damning that word is like a sheperds dog to the sheep for to fright the sheep to the fold Brethren that word from his fatal habitation raysed Apollyon or Abaddon that is the greekish Faulkon to fly home to their preying upon that is thus much the priest holds you in aw with a devil and damnation while you are all your days pondering upon that torment they in plain terms pick your pocket for that was the great noise that hath deceived the people and brought them in miserable bondage in spirit and perpetually inbondaged them to the Clergy tiranny O if no Tythes then shake Abadons chains then make the all people tremble But now to come to the original word from whence this cheat came upon the Notions Patroas in sol ori in saba al opiei pelma abadit el seke avaron The ancientest Fathers saw a Sun in which this cheat had no center Now minde nothing can have a being but from and in God now this lye of darkness hath no being in light for 't is nothing but a meer cheat of the Romish Clergy to hold up themselves and the Popes supremacy Now to come to the originalest of things Then Priests your essence which is the Greek tonge or lying tonge you must search you a Father which must come at last to take Sanctuary the truth that is vailed in the Greek tongue must come to be radified in the Hebrew Alphabet there I shall espy your shifting cheats Now to come to the word from whence this Amazonian whore takes unto her her regency the fatal derivacy this was the whore that John saw that the peoqle committed fornication withal 't is the greekish composure of lies to intangle men withal with her whorish-forehead look in England is she not dyed in skarlet is not religion the colour for us to act all our vilany under if not a notion New-Testament man then there is no marching in our whorish train for we are gone a whoring aster other Gops for that God I know is love mercy goodness patience which is not found amongst men that cry up a name to effect another thing But for these dubious words from the Hebrew I finde none no neerer the devil or hell or damnation then Thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The derivacy in English is Gods truth that 's hell to darkness now you Scholars will say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin now to you great Magies I say and you must say that the true originality of the pronunciation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is your pointing her on her left peat that make you read her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know you read her shin siin sin but Brethren ye Priests I know thirty seaven distincts besides your three in that character when you know so far of that Character you are no neerer finding me then light to darkness for then I can make the knowledge of that Character run in motion in the Celestial influences and deliver that Character into the center from whence she issued forth that is in God himself you know not what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shinn is I will give you a denomination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shinn shinn is proper not without two nâ—n her significant in her originiâ— is the impeader of Sambah or Samâ—ch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she is shinar in the clue in the fraternity of the Planitor an Sheem Beloved I intreat your patience while I repeat these high declaratives of Gods wisdom showen me not of me but it self expressing it self through this vail of flesh these are let down to confound the wise worldly men to unbottom them that God may lay the foundation himself Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shin the English is a declarative of beauty or the illustration of cleerness though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shinar be an impead to Sambah that is the strong king 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Plannets yet the impead of his strength is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Shiner but from that impead of Sambah his strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shinns cleerness or beauty beautifies Sambahs strength so in them two Plannets is beauty and strength strength and beauty that product is produced in the terrestial orbs by the species of their influences So much for shin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thau them are the Hebrew radicals Now if I come to the greek the original and first word coherent in his tongue holding in weight with the Hebrew it is Othroas the exact significant in English is thus much a departing a detraction a diminution anihilating or a falling away this is neither devil nor damnation so much for Othroas Then one word more a greek word it is Penan now the ancient expositors have laid more upon this word Penan then it can bare for they have stated an irrecoverable state upon it as we tearm it thus much damned that as we in our unruddered English runs lost for ever which the word will not bare for to hold truth in word it is but the very same with Othroas that is a division or separation or diminution or lessening But to come neer your lying original this word Eusei eel that is the greek wrote from the hebrairak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kof in moâ—hes that you understand not Eusei eel now Eusei in your expression is lessening add but eel to Eusei then eel makes and takes into it self what Eusei had lessened and detracted that is thus much in se operat al asabi el dele mem The detracting detraction is taken into him that is perfection that is in plain tearms man taken into Ged and then is perfection to man Now I come from the place of torment in the words I search the Author of the place what is he 't is rendred in the greek Abadon or Apollyon now what is the weight of these words in their import Brethren I would not deceive you nor know I cannot deceive you and yet I shall deceive your supposed truth thus if I demonstrate the light and pull down your builded darkness then my light deceives your darkness and being thereby deceived in your own foundation we are made both one in light then your loss is gain But to come to Apollyon or Abadon these two names are rendred for one very supposed thing now the true import of the words will hold thus much a deceiver or I will give this that you have attracted an accuser now to show what this deceiver or accuser is this is the mystery The deceiver is in man that is the dark spirit in man that Paul tearmeth to be enmity against God that is the deceiver the accuser nay I give your own translation though it will not bare it the
accuser of our brethren what is this he that doth deceive the very same doth accuse that is still the dark spirit of unbelief in man that is the called devil that must be cast forth into ntter darkness where and when when the spirit of light is taken into the center of light which is in God himself the body Evangelical into the paradaical living the evil spirit or lust or deceiver or destrover into darkness in the grave or hell for the grave is denominated hell or the grave Now the papal faction hath made this fine cheating definition Ouse se antimon ante tere elomon in se evan Haluleiah in se bene nâ—l pethrat alli evan asareth sephi The Hegemonians or Papists do declare that there is three states for the refining the soul of man The first is here by penance Secondly In Purgatory by indulgence Thirdly in the bosom of Abraham which is rest after refinement This opinion is not new for Pope Boniface the first was the inventer of this exhausting sum of sums into the Clergies tuition for you being not perfect hereby Penance may have your indulgence or remission out of Purgatory for mony and so by consequence the kingdom of heaven is earned by Prayers or purchased by mony forgetting the word of Saint Peter their main piller that when mony was offered to purchase the holy Spirit by the Sorcerer Simon Magus Thy mony perish with thee so say I thy Prayers that are founded on that foundation to purchase or payfor Gods free mercy they perish and come to nothing But beloved know there is nothing lost but all that is come forth is refined acting his end he came for and returns to his center Now beloved know that the New-Testament we have at the third hand for the originality is in the Bible and must hold coherent in unione with the truth there for 't is but an illustrative by the Spirit of that unione maxim now to come to the Bible there is truth and the lye in the insert but that came through innocent ignorance in not knowing the weight or import of the originality of the various maxims that are herogliphically typed out in the Hebrew radiases for one radax by the litteral man is taken for another for onely the spirit that is light doth demonstrate the truth from his own lettings down which learned man cannot reach Now to cite the radaxes where the first error took denomination the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phe for she is read in many places for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being both much like our English great C standing with her points backward in the English Alphabet the one is in the interpretation an impead or hinderance and and the other is the great influ of all the radaxes for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phe she is the cleerness of obscurity or the transcendency of beauty â—n her state now she is in her self radical 3 4 5. she is the golden number thus cleerness comes from her root for she is bottomed on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shinn for that state but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before Shinn and then the state will bare perfection for they are both one now to know by stating a Character by another the mystery is to know the weight of both together several by themseves in any place of adjunct or conjunct in essency and derivacy and in examinacy and in definacy and admonicy in admittancy and conjuncksie and disjuncksie c. but to come from these high sphears and to begin to plow in this terrestrial field I Theaurau-John-Eval-alsi-al allah al do declare this day before all you people and desire you to declare from me this day That though Election and Reprobation be stated in the New-Testament so called it is absolute blasphemy and I in my masters Maâ—esty do challenge the whole world to answer and cleer the stated lye for it hath no originality and 't is fathered upon Paul which is a fained fiction and he that ended the Revelation of John the Expositor to lay a curse upon him that addeth or diminisheth 't is false and no original â—or its â—oundation but to binde men in an obedient fear to bring them in and keep them subject to the Popes supremacy Brethren though you do idolize that that hath set the world on fire it is but a bead Idol composed to hold men in obedience to time and state This I shall shortly declare for the life of all things is Christ the Lord which is the mercy of God taking us into it self that is the summum bonum the chief all or the chief good but 't is not so proper in that state as the chief all Now Brethren your Bible and New-Testament their originality is truth for 't is Gods declarative but for you to conceive the Book called Old and New-Testament to be true that is false for know their descent to us is from the Romish fingering interweaving and painting in their traduced opinion now we have that they have added to for there is an addition but no diminution but making multitudes of riddles to keep the peoples brains from idleness to keep all inslaved unto themselves Now Brethren let me speak plainly to you what have they or you to do with the writings of the Apostles why truly nothing at all for they were that thing that you have gotten the bare name of it this was such a ones words what is that to thee except his Spirit that is the substance of these lettered names be in thee then thou art it it thee before thou art but a lyer and thou art a thief for thou lookest to come in by the name which is not the thing neither the true way for the truth of Pauls words are the spirit seated in thee and thou by that spirit art made to act outward obedience from that inlightned and renued principle which is centered within thee from whence flows acts of mercy relief and pitty and compassion nay thou comest to be one acting distributive then Pauls words are thy words nay Paul is thee thou art Paul for light is but one spirit O agomeon in se alphy sele rem O the hidden thing when light is centered will show it self elohim ackki el selos in re affermater in rebeah sal oli penan arri afaniel The English The God of strength doth cause a resurrection from death to life by his own quickning Senat ori alsiel The living God doth give life to all Now Brethren concerning hell and the devil as you take them words in their center there is none as the Lord lives for hell and torment is when the light begins to appear and casteth forth darkness into utter darkness But to lay down some method to prove it thus I intreat your patience First know that there is but one originality out of whose product all things is produced this you cannot deny then God said all was good 't is Gods own word
therefore true but if you will make a devil from whence had he his originy you will say from God well then ad Gods word the Creation is good Gods word is himself therefore true now how and what and where was this devil the first original that you know of was in the story of Creation in Genesis do you understand what Genesis doth import 't is thus much the genuine understanding in the practick part of Theos-ologi now many of you are as neer in the name Genesis Genesis is an Hebrew word compounded of all compounds for 't is wrote from the Hebraick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mophes that is the tyed strength or combinings combined into short simblems or radiases that in a short scope all may be viewed that was the Prophets Cabalesterial inclue and their methodical method that was much upon the â—â—undation of hieroglyphicy that is to say a short map to view the Land by there in Genesis according to their germine lighted light in that age for cleerer and higher discoveries are in me to come forth for no less then the full opening both Law and Gospel and shutting them together in one intire truth though now they lye jarring one against another by reason of expositions made by men but the thing is one the truth in both one that is truth but not all in both but in both false through mans invention which will be opened in the great day that is but thus much the illustration of Gods truth that is the resurrection from dead Anni selorum in sabeah el zedeck alphi elosterationem induo in enim una reamus in se segoas sal almenienna in transaluorum in rem sabie pelma aurauret eloah al et el seke em The English derivacy from this golden number being the five oriental languages the year of glory to the earthly man that is Peace let down from God on high but war and discord it shall beget because of its transcendency at length the Lion and the Lamb by it shall be made one no hurtful thing shall in my mountain be for I the Lord will alone be King But for the demonstration of the Devil In Genesis 't is said he was more subtile or wise then the rest of the beasts I intreat you minde but your own words or you are the same beast that he was for he was the quick life and motion in the bestial body which is but darkness which is but a confused Chaos before that light of the spirit of life rise and cast down and cast forth this Gyant of our own understanding and God erect his center in the cleer manifestation of his glorious excellency and then and not before you see your beastlike knowledge by reason of the inward indowment you are higher inlightned and organised otherwise then other bestial bodies are but all one dung in the center of dung that are you to the two own but 't is true therefore by men ought to be owned Now to know this subtile beast in the field in Genesis was the lustful desire that took hold within the woman for what representation soever outwardly cannot attrackt the eye of the soul unless it be unruddered or loosened from the tye of obedience within for if obedience eye his principle the devil that lustful deceiver desirer destroyer cannot act nor seduce us Now there is a mystery in Genesis concerning the woman you would have me keep unione onely Eve and she the mother of us all I shall adde but one hebraick sentence to hold my intent though locked from you and I will plead with your named Eve but my knowledge is locked in this state Avil seal sine sean them four words will hold me true though I discourse with you in your sained truth thus say you Eve was Addams wife made of his rib and that you know is crooked the woman was straight and not crooked then for Gods works are straight and perfect works the maxim will hold straight But to come to terms in knowledge it would be Quered who wrote the book called Genesis or Theos-ologi which word will hold the declarative of God but now 't is written 't is not Gods declarative for to come home Gods declarative cannot be written Thus God commands man to write gives him what he should write still this is not Gods declarative for we the living simblims or figures we are Gods declaratives and that writing is but a dead name of the living things of the thing that thing is God the living life of all things But to come to the woman in the called Garden she took an apple and it was death and it was death to them both I beseech you all people minde this abominable aspersion cast upon the great true holy and righteous Jehovah for God saith your riddle saw that it was not good for man to be alone but saith the same riddle Let us make man in our image who was that was spoken to Now fetch your Greek names and then comes persons in one essencial essence but I pass from that point that is too high for our English Scholars to deal with but let 's come to the woman that God first saw it was not good for man to be alone but he would make him a meet help to destroy both I beseech you mind in many places the translator hath represented the glorious God Creator to have less wisdom then a weak man nay a very lying Ideot ye stand out for your translated Baal for the lying translation because 't is wrote so therefore 't is so say you But I Theaurau-John say 't is a lye though writ so I will prove it so and all men living that stand in deâ—ending it so Now I beseech you judge judiciously and doth the woman stand in your riddle a meet help for the man certainly you understand not Gods word for you will make God to be a lyer or cheater or deceiver but whatsoever you tearm him to be less then truth the all truth you do indeavour to undignifie him for he Is that Is truth it self neither going backward by detraction or coming forward by elosteration but he is Now you may say What is he the highest expression if duly understood and considered the main that can be said he Is and that is the all things in appearances visible and invisible and yet not visible for the inlivening life of all things is not seen that is the essencial being of God in that appearance and the outside appearance is moved from within the inmost spirit But to come to this poor woman liking an apple and it brought death saith your riddle or Bible in that place of Genesis give me leave to treat with you I say there was no Apples neither Trees I prove it to your own state for you say God made man perfect in the Garden then know there cannot be a help in perfection for that destroys perfection neither Apples nor fruit for meat for
us for they are no more agreeable to one another then light to darkness for the one holds the natural man the other the spiritual light in that natural man but the word sol is read form soul and soul is read for sole being derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kof for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kof holds an infinire and a definitire being the second origâ—ni in the declared strength as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sambah first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kof next Now know Scholar that the infinitire is read when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kof stands radical that is the first letter or leading letter let kof be placed the third radical then he is read definitire the word that is the ancient Hebraick word is ouksi that is definitire now the word infinitire in the virgin state in the true orthodox Hebraick is Keva now in this word there must be understood ad infinitum de faciendam in re that is to say To the infiniteness a making a thing that is sole to the soul though soul is the proper essence or life of sole thus intricate is Jehovahs ways and every work do him praise think you what you will even that that is the Creterrised noise that you count sin 't is God his greatest praise though it be but a noise from the Creature and nothing in nor to God for sin keeps men under from breaking forth into outrages which they both are but the noise of the Creature for God cannot be pleased nor angry for if pleased not God if angry not God for God Is and that is God but how neither angry nor pleased both angry and pleased and yet all this is but one Is and that is God for know all that can be said of God he Is or I am or the all of all things Now to come to the perfect theory of God Now minde you great learned ones that inwrap the poor blinde and ignorant ones within the swaddle-bands of your own invention tying them to your selves to ride on the maxim will hold now though I am unlearned in what I declare for I am not well englished for many words I understand not neither have I memory Now you cannot say to me as was said to Paul Much learning hath made him mad now I say and many know that by madness I came to knowing and in time God will make me speak plain knowledge that by all shall be acknowledged not onely England but many Lands and Nations But Scholars my Teacher hath no books nor I have none to read neither will I for my Teacher is Is that is God now ye Priests my brethren by Creation cannot be denyed to come to Gods perfect Thâ—â—sologi the English is Gods light declared in Creations now I begin Sâ—los in re arkad el. That is a short state then if you have true light it is truly viewed in a short scope but Scholars 't is wrote in the golden numerals that is the golden numbers ruled rule being five significants but though unlearned I will give you the true exposition now thus I prove it to be truth minde I return a strange answer that hath not been returned in multitudes of ages that is this I know they are both true because I know neither of them false by reason that I have not knowledge therefore the thing is that is God Now you curious Scholars will say I have cited the words but not the derivacy or English of them and speak of two and both true Thus I said it was the golden number and in propriety of method the derivacy comes after though it lies in it own life in the root but I will declare the words again and the English by them you will say 't is false I know it is true Selos in re arkad el That is thus much heavenly affirmation is in and from God now what word is it hold both a Negative and an Affirmative distributive I will tell you the word is arkad being wrote in moyhes in the meadish method 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k bares theâ—isud state and yet the radical leader in that state the word stands striâ—â— or bar'd by reason of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kof for minde kof or k raises into the third masculine now that word arkad is the golden number as proper as the whole state stated for 't is a Negative and an Affirmative distributive that is the whole maxim or foundation of the golden number you Scholars here is one glimpse of my next coming forth for though I cease for a time 't is to come in more power this I know so sure as the Lord lives to the confounding all men therefore though I be detracted for a time 't is to come and drown all your learning for it is a derivacy from the Greek tongue it is that whore that hath made all Nation drunk with the wine but winde is the propriety in speech for the Greek Testament hath made the Nations drunk with the wine of her fornication Jesous Christos hook die et in eternitas et inâ—oternitates salemâ—m reâ—s bat el aâ—le mem Josus Christ to day and for ever to eternity suffering and no end for judge ye Christ suffers us in our unthankfulness and yet taketh us into his rest which is perfection this is the scope of the whole Gospel but thon where will be had a stipend for this whore the New-Testament that John saw risen out of the bottomless pit for to maintain her pride in skarleâ— that is the bloody robe that hath had in origini out of the New-Testament if not as we are in judgement put to death when the Gospel is to be pittiful to the blinde and ignorant so in truth the Gospel is onely a lye made by men to fetch about their designe England you have the greatest seal to set to this to make the greatest impression when the truth in the Gospel is mercy pity Justice but look I beseech you you great ones O how for God and the Gospel when your hearts went after another thing and God gave you prevalency to declare your own hearts and then by acts you have declared that you never intended what you declared but have made your lye to stand but it lies a lye open to the view of all Nations for you have forgotten the living God and imbrace Gods of gold and silver Lands and in heritances that you shall not hold minde them words and the maxim I prove it by is this take notice all people Gods glory he will not give to another and wo unto us in England we have clothed our actings with the name of Gospel while we were weak and when we were strong we in the face of the Sun have declared that we were hypocrites crying that glorious name Gospel to make it a stalking horse to accomplish our own covetous wicked ends O actions in England I in the presence of God do call for your testimonies
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
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
the help that is to patch up this lye withal is this God suffered it to be so for mans greater glory Now minde could man have greater glory then he had when he was included in the essence of God in the raigning all or essence regina or raigning in God Mind what doth this produce thus much God was little before and he would be greater now that makes no God at all else he would bring man to greater glory in reverence to his Majesty I speak that was to no glory at all thus I prove if greater or less in the essence of God no God at all Farther thus God cannot admit of more or less then no God I speak in his Regency essence But now I come to his declarative essence creating to speak to that thus that God that made all is the all of that all accounted things Now man and woman are one figure the chief in the terrestrial field the highest flower Now for God to give it an help to overthrow it to woe and misery and the help made by Gods word good God how will this stand in the riddle ridled forth God that is just holy and good for to give a help to destroy both how could it stand with his essencial essence But to come to the true originality of things God did give a good help to man now I prove the woman good and a meet help to the man thus the desirable minde of man is to lust the woman taketh away that lust that desired in that state the woman was good you men and women understand what I mean but this will not hold in full with Gods word for good by God is always good and at all times to eternity no end of goodness if by God spoken thus the woman is perfect good for the woman is the she out of whom is produced the whole issue of the appearance in Creation in that state she is good But to come to tearm the woman is weakness to strength and that is good for it doth like a foyle set off the luster of the diamantal perfection thus God could not declare his strength unless a weakness to work his strength upon thus if all strength no variety and variety is the declarative of uniones strength for 't is the sole for unione to erect I may say his foundation upon But to come to this poor woman in fault 't is stated Hevah or you say Eve now to come to prove the woman a perfect help to the man according to the word the woman there is taken for the increase of weakness to strength thus God out of unione that was and is strength produced all things so the woman that the spirit drives at in that state is Hevah that is the bringing the weaknesses in creation to strength in the end perfection for what the woman that is weakness did produce is by the strength of the Creator taken into perfection that is strength that is the head of weakness or the womans head that is Christ or God But to come to this poor simple woman 't is man for man and woman make both but one flesh so saith your Scripture alas poor woman accounted the weaker sex when in truth the strength of both was in one spirit minde them words they are your own translation for the woman is not without the man neither the man without the woman in the Lord they two be one flesh and the spirit of Jesus makes them two and himself with the Creation but onely one in the unione minde that stretch in that drift of extent Still the poor woman that is so hardly thought upon by ignorant man 't is himself without eyes for there the woman is the weak figure of Christ in the time in the humanity Sala operal el al in se humanitantibus in se oly dele mem The light divine doth inlighten the dark light in man and woman to see their originality from whence they came Selos in se scoli pekad addet on et on in se separati aal in se perna aquitarian et elosterationem The Divine All giveth eyes to see it self the soul in all things and all things is but an eloustration from that radical root which is the thing of things Now beloved if you could but see this rooted Root of and from that radical root you descencially descended into what you are then you would not look at the woman as in that dark manifestation she was looked upon but the truth in looking is to see both one in the unione Now minde to winde up all Abrahamus et Sarahi et in duo sed una in rem Abraham and Sarah were two in show but one in the All Thing that is obedience in God now the reason that the woman is outwardly the weaker figure or semblem this is the reason for she is dubious in generation that is to say the doubtful gender or geneos that word is the ancient Calde signifying generation in that state stated but the word will hold with other maxims importance of multiplicity or numbers yet the radical root lives in the terminine qualification but to take this asperse from this poor woman this it is as the Lord lives the woman is the mans weakness the woman in that state is the Creation representing Christ in the flesh that was subject to vanity and perish to outward appearances but in that displace they are placed in him in the eternal center from whence they came forth Now minde God Created all say you for his grory no say I his glory is the all created for he could not be greater nor less but still and always the same remember but the rule of perfection and it doth not admit of degrees but to shut up the sum in a short state it is in short thus much God in appearances they in forms of Essency are weaker then in regency Now there is all writings disputations all election reprobation all sinning all saving all learning all truth all teaching in that short state the man the woman in the Garden Paradice typified out if duly weighed 〈◊〉 the spirit that inditeth it O agorâ—â—â—ns in salvorum in se operted ad amalum in sambah alin phiei sele mem O the heighth of things in their center is beautiful but in their obstruct is darkness being from their centered center The major of this Epistle was wrote at Eltham by me Theaurau-John Eval alsiel allah al sabbah skribah Jael Tanniour the Jew April the 5th 1651. Epistle X. O ye Babes YE glorious figures of eternal Deity Beloved God hath letten the state down this day to your capacity Beloved the glorious unione in the transcendent excellency of the divine knowledge hath declared unto nay in us by his spirit the divine knowledge which is himself thus God from all eternity did create states and degrees in Creation though but one Creation and no degrees unto himself for glory or not glory to him is but