the perfect Trinity forth from thence we came to it we must returne againe This is the working of the three Persons so called in the Deity in sesola in reveras sed homo non homo sed Deous inse so Pater orbus in elma rationis in sesetera Now when I cite any language or tongue know the Major includes the Minor as part Hebrew part Latin The Major t is properly wrote in but I am forced to cite many simblims or words for the radicall examplication of the sentence for no one language can carry the truth in its full species radically But the Radaxes in themselves which no man can speake For they are the key and inlet to the Deity and outlet to his creatived creation and creations know no man created the world Neither no man gave a law unto the same but Man in his state was the conduit-pipe in which the Deity passed through in its own commandings to effect the will of it selfe in sesola non multus lattinnas Schollars you think I speak false Latin because I follow not learned lying rule Know a rule cannot be true that is learned for the rule is life learning and all things Now how will you have your Rule to be measured this must be your answer the learned Fathers and holy men left us this that we walke by and understand one another in know that a ly with a ly is one method Now know you cannot read the truth in Saint Augustine but your translated ly of Augustine know that the difference in the state citing Jehovah and every name of him are distinct and no name can hold him that is all things at once and alwayes the same for thus in God and of God that is all that can be spoken there is the whole Mystery of the Deity so the truth in Augustine could not be wrote for it was it selfe and the thing and name now if no man can speake the intentive of the spirit of the Radaxes Radiases is the proper word or simblim in the Hebrew but the word or simblim must be stated according to the Method or language where it is wrote Now having made introduction into this Mystery of Mysteries through the light of the eternall being which is my light and life in so great a measure that my humanity cannot understand the divinity neither have I yet strength to bare it I am like to a mite to the creation in this mystery intendant And to be truly nothing in our selves that is passive is to be wholly Gods all I beseech you brethren minde I cite to you but cannot conferre for that in me is it selfe the same in you if ye be in God t is the union of one spirit by which we have not onely boldnesse in him but accesse to him in reality Now to come to the Methods Mystery t is this the Deity and humanity which in effect is all and all things This is a strange state but t is a true one for the humanity is the created of the Deity Now to begin your translation saith Adam Now I demand in what time and tongue that derived took both beginning and name I beseech you read with circumspection for t is the eternall spirit dictating forth into the understanding that causes a resurrection from the dead there is one Mystery that the witnesses pointed unto that were President Now this I must declare unto the eternall praise of the Deity I had no learning but in seven daies when I was a part I received my divine learning by inspiration so that my light is over all all languages and truth in them I can read The ly I leave it to the inventors of it as for our translation of our divine mystery as you call it the translation is most false now for me to asperse and cannot prove it I should be found a false witnes before my God but because that something you may know I know what I affirme I have rendred these reasons in English to the capacity of all The first the Radaxes by men radically understood they understood not Secondly the spirit of the Radaxes being unions in themselves intire yet their influences being mullicities Thirdly their conjuncts various Fourthly their adherents intricable Fiftly their intendant extent to this day is concealed Sixtly their combines is numerous Seventhly their evangelical life lives in themselves which is God and what to whom he sends this message they are open unto and locked to the whole creation there is seven states stated which is perfection pointed unto that the glory of glories that should come unto the Jews the fulnesse of transcendency in excellency know you that excellency exceeds transcendency Tran carries in it treas personas but excellency carries una persona which is the whole 3 in the unions Deity yet not confounding the three but in this state the greatest mystery which the world knowes not to this day The name is not knowledge knowledge is the the thing and name and in this I am the Lords Reuben in the same and to let you know what Reuben is he is Gods first born that is no lesse then the evening and the morne but these are hieroglyphiks or saffiks to you but to open your contracted time and name as Adam now if Adam was the first where was he placed the earth he gave to the sons of men and then he did not confine man to one place I argue with you in your own riâ—dle though I know how where and when and what and how what came to be that is the mystery Now to your Adam I state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hamah and prove this radically radified in all learned learnings nay your learnings but to shew you your Hebrew is the tenth derivacy of and from the Hebrew radiases and fallen weake by handling and mingling and worst of all humanity adding and adjoyning and weaving in his own invention that is weaknes and hath made that a ly which is strength but it is the same and is like a glasse that shewes him his vilifying the same now know that to write the Hebrew in full t is Gods influence in his full creation for t is word in him and name on and in us the substance in himselfe Now know I write the hebrew in his virgin state as Moses wrote it and the same spirit in me dictating forth what it selfe pleases to insert for we are but servants and pens in its own hand we are weak nay we are weakest men So the fittest to be Gods scribes we are nothing yet in that nothingnesse is Gods glory most illustrated to the confounding the learned wise men weak emeaneto confound strong strongest strengths Now Moses wrote in Radaxes in voce Evangelorum sed legit hominibus he spake in the voice of Angels and ye read it as men and by your reading and indeavour you would bring in your filthy humanity to be shearers in that divine gift alas the more ye reach the
could captivate God is not he all undeniable then who is Gods opposer the Devil what is the Devil t is not love where doth he dwel in the hearst nay spirits of men when shall he be cast out at the appearing of God which is the burning up of sin in man but to prove Matthew the first Luke the 5 and John the 3 thus Matthew Luke and John was one spirit and in them one birth in the Trine and all in one another and every one distinct by name yet the thing one there is neither one nor a thousand nor a Million of Millions for the whole creation to him is but one man was is and shall be light the same darknesse the same but distinct from one another thus the Lord doth unfold himselfe in some more in some lesse but the same spirit in all light to him but dark in and to our selves Now to know how this darknesse came and continues on and over the face of the new creature the new creature is not at first able to unvaile that thick and heavy vaile that lyes upon it why because the manhood is not able to bear it at once or many times dayes and years not but that he was able to have made us able but t is his pleasure so to make us and in thus being made our happines consists in so being content then in truth his will is done in earth as in heaven this is obedience to the law nay t is the divine law in us obedience is our royalty our glory our Majesty our excellency our union in him with our selves and with one another this is love this is God in us unto himselfe for God is love Now Ieremiah complaines of oppression of injustice and wickednesse what would he have done in these dayes fours who covenant in lyes to destroy O I weep for to see it my soul is in heavinesse and my tears flow continually for the afflicted and deliverance appears not in power arise O Lord our God and plead our cause against our oppressors and deliver thy chosen we are necessitated to them that hate us and thy law which is love they condemne Now to account that to be which is not is to imbrace the ly and let truth passe thus to say we act righteously we wrong God but to speak truth though we cannot helpe people to the enjoyment of it we are innocent when we do not bid God speed to their wicked works Now what doth a man get in and among wicked men reproach and infamy and counted the worst of men though in truth they can charge him with no crime how are we termed Ranters and lascivious and wicked in this matter I answer for my selfe as the answer of another will not free me Now know I have been rent and divided among many and my day of healing is not come from my God to me as yet but it draweth near for I see hope in this lowest dust Now to declare my selfe I hate every evil vvay not by quivocation but in truth as thus if I were not what I seem to be Nay more then I can expresse how could I be the Lords Hi-priest and holy writer of the law which is love as these words import allah al Sabbah Scribah jail Now know I never was any schollar I could read English In 7 dayes I was absent saw no man and in that time my God taught me that now I am able to translate the Bible to it selfe which is truth then insert that truth into any language under heaven and yet not a quarter of a year since I came forth My light is dayly more and more yet I am sent to the Iews my brethren Paul saw something when he said rejoyce ye Gentiles with his people now is the returne to the Iews which have been outwardly cast off but inward obedience is the sweet smelling savoured sacrifice the undeniable truth on both sides as Abraham believed and it is Righteousnesse the thing spoken from the Lord is word and that word is restoration to life from the dead which word is obedience that is love O wonderfull wonderfull the Jew in obedience love that love is God the Gentile which word signifies an unbeliever the unbeleever turned obedient obedience is love love is God here is the Jew in God the Gentile turn'd Jew and in God where is the differance t is in the name what is the name Jehovah and Jesus I am a Jew my Jefus is the Jews Jehovah the Iews Iehovah my Iesus these two are but names of the same intended thing Thing is the substance of both the names Now my brethren the Iews by line cannot relish the name Jesus nor the Gentile cannot own the law Now what is the law t is the gospel what is the gospel t is the law the law is gospel being true revealed the gospel is law concealed the gospel is hid Paul saith to them that are without Now you have translated OVRECOVS that was Pauls words that his lips pronounced and you have stated an irrecoverable estate upon that which Paul intended not he was better instructed then to state a final sentence and difinition on that him selfe lay under not long before but the word runs thus in Pauls true method if light be hid t is to them that are without Now minde the difference if the gospel be hid it is to them that are lost what work is in this text can all your wit wave this cited translation you cannot for your affirmaive wil admit no negosiation but bindes up finally which Paul durst not do he had the root you not the leaves that grew of the twigs therefore examine the rest and you will finde no more odds but darknesse stated for light in many places Now here is hope for all that was in darknesse then which the Iews was most opposit then because the manifestation of Iesus was fresh before them as I may say and there was hope of their greater obedience Paul thought and therefore he stated many invitations that the word held forth dubiously as the Scripture is all mystery as I shall open by and by in this little treatise to come to the law Paul our Apostle saith t is holy just and good Christ saith I came not to destroy the law but to fulfill by what by obedience is obedience the fulfilling the law then remember Moses my servant and the commandements I commanded by him as my mouth speaking to you that is you should obey me and keep my commands for ever Now let us reason as men for we understand ever to be alwayes and we are not guilty in not knowing but knowledge makes us guilty for light is come but men love darknesse that is not departing from that and turning to that light points them unto Now what have you Gentiles gotten with your upbraiding the Iews with their darknesse it preaches to you the greater destruction for it had been better you had not seen then
to our selves as not to retrune to our happinesse O Lord helpe us we are a helplesse lump a stupid ignorance Now the main difference betwixt the Iew and Gentileis when they neither of them are in light for darknesse dispute names and take it for things but to be in light is an end of disputes for light is the substance and cannot stoop to shaddowes or notions Now to be in light is to be the children of Abraham Then Jew and Gentile both one and both restored Hamahs or Addams by obedience in him Now to come to the point of points nay the primum mobile is this that causes the farre dissent of the Jew from the Gentile is the humanity of Christ now know faith goes not to seek an author for t is the substance and tries all now let us look into the devinity and the humanity of Iesus and be circumspect that by the one we confound not the other t is a mystery to this day the Apostles they could not reach the heighth and is it so easy to us that are blinde to them Now Christ is the glory of the father by him created he the world he is the life of the world without him made he nothing that was made equall with the father now I deny any man can reach these or any one of these t is not what another saies but the matter what I know now this I know this very day I have the greatest reach in this that any man on the globe hath and yet I reach not full this is the divinity the humanity is harder to define now Christ the first borne among many brethren this text is wrong rendred for the Antecedent goes before the relative as hos in patroas in a lagma in a saleph in rem fratris t is in his full intendant he was the birth of the first brethren know my knowledge transcends the translated coppies as I shall shortly shew in my next book which will be the Elementary alsabs now I shall cite a cite that was never cited yet he was the first in the first trine interceding you understand not this mystery he was the anointed of God that text holds pertinent to the state but not rendred in full but I passe that he died for us saith the text that text is falsely transtated from the very roote and another thing stated for the thing intended the word in the true orthodox is these ver non homo sed in loca pancaveret a man not a man but in place of offence Now look I beseech you all into this dubious text and conclude not before due examination that text stands in entire latin and admits of no adjunct of any other language ye have your derivacy from the greek that hath violated the intended mystery t is derived from this essency in the greek ous te annagramon in sem seala alar ophone adriei sebat this is the true greek intendant to their state but t is true wrote from the Hebrew Radaxes as is here inserted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I peat that last for your nodification but Tread without it and never use no broken patched peeces of Radaxes to insert I know not what as you do constantly now you may lay on the same burden again and dispute for it you may know what you will finde in me though I cite no more on the affirmative He sitteth on the right hand of God to intercede for us is not this open to the world what is made here but I passe till time that truth may take place while then I amsilent though I know God wilconfound all men that the glory may be unto himselfe not by might nor by power but by my word will I overcome them saith the Lord my God Now if light be come from heaven to light the dark corners of the earth let us rejoyce and give glory for great things are at hand do you think it is in vaine folly that people run to and fro in this City crying wo and vengeance I my selfe was forced to go and cry in the streets wo unto this bloody City it shall be destroy'd but because vengeance is not executed suddenly therefore are the hearts of the sonnes of men set on fire to do wickednesse though we declare a time and the time come not know it effects its own end and the wicked goeth on more wickedly to make himselfe fit for the slaughter we sit down and acknowledge what is truth is Gods that that is the ly is our selves we are silent till the Lord appear to refresh our fainting spirits Now to come to this state betwixt Iew and Gentile now the humanity of Christ it doth stumble the Iew now let me speak the humanity hath been so handled with humane hands and heads that it doth in a manner darken the divinity of Christ as I could shew in divers places and confound all and all men I weigh the Creation as a feather in the divine mystery for I am the Lords gimell schollers you know that unlocking and locking is all mystery in the whole Creation and none reaching me if they could I was not fit to be the Lords Hi-priest now the Iews stand off through you Gentiles disorderly walking now where so much light in words is acknowledged to be and such fruits flow that light for the effects are the declaratives of our inward roote for by their fruite you shall know them now to give a declarative of that that should be the Crown of a beleevers acting truly I blush and am asham'd to declare it because if the power that must bring in the Iews where not stronger then that power of darknesse that rules in most of you I should beat them quite OFF but they are grafted in by the power of the Almighty and that ingrafting shall appear in glory to your shame that seem and are not but are of the synagogue of Satan that deceiver to deal plainly with you who have been the great professors how are you fallen How is your glory turned into shame nay many of you I may say are unmand this is strange but will appear too true in the incluso Now you are falssifiers of covenant ye are covetous oppressors unjust having respect to your selves unrespecting all others ye are adulterers and whore-mongers nay unsatiable worse then beasts O that man should so farre unman his noble spirit that his declaratives prove more ignorant then a beast nay many of ye will plead for it I say as ever I said t is lust love is love whose end is love I shall declare two points to try this by as I have ever affirm'd the same First O man I speak to thee who art the head thou art the male thou comest to the female and through thy perswasion thou bringest her to thy will what this will is love or lust the effect I commit to judgement betwixt me and you having attained your will she is made
the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them two you cannot spell because it is perfection they will bear it in one and in both as thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Man in his perfect estate or Man refined by God to himself this is worth the deepest Judgements looking into and upon Now the Dove that then was Hieroglyphick was the semblance of God tendring nay giving himself to the people the leaf was the peace that the Man-hood had destroyed yet he would restore it in himself for God made us strong we became weak he causes a resurrection in us that is himself arising and subjecting all things in us to love and that love is God and that love begot us at first and restores us in the second and brings us into the thira Person in the Trine Now that word Trine is somwhat strange but it is the first second and third state ▿ of the Deity there is the Trine in the Humanity and the Trine is in nay is the whole creatived Creation the Father the Son and the Product that is to say the Triplicity or three Persons in the the Trinity Now to know these truly is life eternal for true knowledge is to be in the Trine or else not knowledge but foolish learning Now know knowledge I honour Learning that is knowledge or else I should dishonour God himself that is knowledge and learning the heighth and for teaching and communion I honour and fellowship one with another I honour but how far for knowledge that is learning it teaches and them teachings is actual distributing love the fruit is in its effects now this is Truth now teaching as we teach for to teach men to set up our selves is teaching without knowledge which teaching is a Ly and not the thing for mind most of our Teachers teaches us themselves and not God or teach us to themselves from God I do not say nor intend all neither would I have them that are not to claim to them by this a priviledge where it is not intended for know you I know you to be a subtile generation ye Priests my Brethren I acknowledge ye to be my brethren that be in the being that 's love hold one more that is love that declares it self by compassionate distributives tives tives There is in three perfection now I read Hebrew to many and ye are but essensed men but I will give you a radical expression that is in James his Epistle He that sees his brother in need and relieves him not how doth the love of God dwell in that man that man is a ly his Religion is vain What a net full of Priests and people catched at one pull Many of these pulls will leave but few that I shall see cleerly that many are called and call but few are chosen Thus for teaching and they themselves in the being These are they that cause the way of Truth to be evil spoken of but it is in an evil way pretending God and teachers in that good way know a good way cannot be taught it is it self and teaches all I am the way He is that why it is Truth Way and Life Now the learned must be condemned for learning them they teach the lesson and the Priest blamed and the people not excused for know O man within thee is that that doth condemn thee not for that another saith of thee but for that thou dost thy self let me tell thee that if thy knowledge were to be got in and by another God could not condemn thy self for thou hast a knowledge what to do nay ought to do and not for doing that that thou knowest and oughtest to do for that comes thy just condemnation so it will not excuse thee to say such a one taught me no no thy self condemnest thy self Witness Judge Execution is in and within thy self Teaching Communion and Fellowship is a three-fold cord have one of them in truth ye have all they are inseperable companions it is unions unity in its own variety it is the Deity it self now to this I add this motto To be in God is to act in love and he that is not in love is not in God neither hath known him now know once more I can speak truth if my self be radaxed in the truth but I cannot confer truth to another take heed you do not make an Idol of dependant hearing more doing will be more answerable to our profession and less hearing yet it is cleer most of us never heard in our lives for actions are declaratives whether we have heard or not you say such a man or woman is such a mans hearer or hears of such a Minister if he a Minister indeed thou dishonourest him and the Gospel as ye say and thy actings make him and it a Ly for God who is light and truth thou settest up a a truth contrary and not that that he delivers Actions is true declaratives of that that is and that that is not for if ye act righteousness then are ye the children of light or else ye have not seen nor known light now you leaders the Priests they are turned Jewes for say you the Jewes were valiant men and the Priests most noble and valiant in Wars as the Stories record if the Priest Jew the people Jewish why then the Jew and the Gentile in this state are one 't is granted 't is truth in this state for he that is in darkness be he Jew or Gentile in that state they be one and the whole of the Creation is but one with them for there is but light and darkness in the whole earth now to prove the Priests to be Jews then they are my brethren then brethren ought to bear one with another now my brethren that state you cannot deny me in Creation and in Creation I am Reuben though he lost his birth-right in Jacobs story yet he should recover at his revolution and first in the trine in that revolution which the world cannot hinder here is more couched in this state then all men on earth can reach out nor shall not till time cause the product but let me speak Ruben holds his Genealogy cleer in preheminence for a daughter of Reuben what Tribe she matcht into the Tribe lost the name till the fourth descent the man was named Reuben in Genealogie and if a man took a Widdow of the Rubenite his children by that woman were ever Rubenites be of what Tribe soever Now Judah held thus that if a man of another Tribe took a wife of Judah the man lost not his name but the woman was reckoned of Judah till the fourth Genealogie or descent then the whole Issue fell to the Tribe the man was on and remained so for ever Know by this I am as I have declared Recordat de tredesem tribas de Jewes Recorder of the thirteen tribes of the Jewes So now to take my place by my Genealogie ye Priests my brethren if ye be yet the
farther off if not reached into first and if reachings do not reach from that divine reached unto you and that in you reaches at and unto from whence it came out From this is the true reaching reach that reaches from and unto Minde this last state stated well Now to come to our two names Adam and Hamah Now your intention with my truth is one but intention is not truth alwayes in its declaratives for the intentions in the heart are truth but by outward impeads it cannot reach to its declarative and so men judge that a ly which is Gods truth really and royalty Minde them words Now to prove your word Adam thus I know now the lesse learned the best and greatest scholler now you state Adam as one man Istate Hamah the man and whole creation Now Doctors I am the Doctor I am in your method thus a man is but one man I grant that but that man of many compounds you will not deny me this now to know not some compounds of and in man but to know al and every mite of and in man in its adjunct and coatrifyings which are variety of varieties I give you one hint in the primum mobulis that say you is the soul of man or spirit The first I deny and grant the second that is the soul in which is the preterparfuisse and to that belongs one hundred and fifty creatives and yet they give not life in sexa aurialis In cophi or the heart is belonging 63 creatives and yet no life sexta ne vo I ah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in the rest of and in man is creatives but this is by the way now to come to prove you name for the man I acknowledge to be Gods creation but for God to put a false name on a true created it cannot stand with his essentiall being for as he is the truth so his spelling and names are direct truth for let me tell you the spellings of God are the gatherings of his creative and joyning them together is the gatherings created now into himselfe then the name he gives them is himselfe can this be a false adjoyning or conjoyning but this is mysterious But to come to your Adam Adam Now whether 4 letters or 5 be more significant judge ye as two did now I say in the true spelling there is nod at all ד daleth is animpeade and in no method bears radical soundnes though in his state he is as proper perfect as any of the rest but thus you say God made man perfect t is true then how can an impeade be in this perfect thing or spell this perfect thing I would desire all you learned men in the earth to give me the radicall Radaxes of your Adam and then in a moment I would declare my Hamah and ye be so weak that you cannot spell the name why was fained a garden for the same but seeming pleasant fruite is the tree but time will not beare the unlocking of this mystery which I shall do shortly in your printed Hebrew as you call it for t is but call indeed and call is weaknesse and a ly your points and dividing the simblims or letters Or letters as you call them declare patching and peecing and indeed t is so so I say the fathers fathers conceived vanity and the sons bring forth the ly Now to come to that divine law which are we men if we be in the truth for the law is but name man is the law and thing and name Now man cannot be without himselfe can he no he is truly essentialy himselfe thus as he is Gods representative radically he is one of in himselfe yet detracting from himselfe is the division I may say truly to indetractation from his essential being for he hath annihilated himselfe in that he being himselfe he would be more not in respicie sanctus sed in multa divicies sed etiam non probat devinies sed mors sola in re in humitantibus in que sola est vita non loquiter verbusus voce sed nullos ad me sola gloria in santurum spiritus sola me opertet ad me the english Not in respect of being more holy then he was but he an holinesse did conceive which was riches nay life but it proved poverty and death for there is a life in all things if life were restored in us but we being dead things to us that are alive in themselves is dead to us so our injoyment is sorrow travell and teares and trouble there is the wages of our disobedience nay to all this the priests by subtill pollicy hath let in another Devill to torment us when we are dead and hell to plague us in To fright us to themselves which is Abaddon or Apollyon but I wave this till another time here ly es the bondage of the creation a derivacy from this ש wrote in the greek the oldest greek which you will say must be nearest now the differance betwixt the Indian greek and your greek is quite another thing in sound and substance this that you deifie so much your essence your trade for I account it no better nay when the masters of your own company was in power how many that would not hear a ly told was troubled and excommunicated but God hath cut off the head of the Abadonisme and I hope nay I know I shall binde up the Abbre and chain up that deceiving Devill that hath deceived the nations so long now if you say I am against teaching I answer I cannot for the true teacher is God and he makes an inlet for himselfe in his new creature or else he is in darknesse you will say what was not the Apostles teachers of God and ministers of the gospel I say no they were dispensers of the eternall workings of God in them to the same where it met it was nay and is the same an union in one spirit they spoke from the root you from the name of their dead letter you say Paul said so yea and it is the word of God God is word himself not a lettered name Paul was word you have not Paul's letters spelled then you are far from Pauls word nay my brethren ye priests ye have a truth within you and yet a ly nay the ly is preached by you for the spellings of a ly cannot teach truth but t is darke to you and for you I cite it to cause you to look into your selves now to cite one place in Matthew the first and 〈◊〉 verse that is an allusive to the whole method intended in the whole book now where will you find this chapter it is not Matthew t is in Saint Luke the 5 and the 18 verse t is not there t is in Saint John that is his third epistle was wrote by Matthew as shall be declared for love is God now what greater love was there then this God sent himselfe to redeeme himselfe who
thereby uncapable of an outward substance for very food she hath not you to another and more and bring them to the same incapacity and never regard any of them at all nay steal from them you love you say so wel and deceive all that trust you and this is your practise doth Christ set you such example or his ministers teach so now to make your acts love you ought to want your selfe that the necessity thus laid on her might be releeved for did ever man hate his own flesh Judge ye what I say now your answer is all is good and all is God let me make an in let into that seered conscience weighye with true weights would it be good for you to be starved to death judge ye That thou would'st do to thy selfe do to another this is love the other is lust and this is the whole required of man O this English OF doth all the mischiefe in the vvhole tongue it is as bad as the greek Y they be tvvo lying words holding dubious varieties Now to come to the nisity of distinction in this false word I take this state to state it in God is good OF him are all things good that word is a ly that OF him in that state the true state according to the divine intendant spirit You had thought OF should have been placed there but it would vilify the intendant now OF God is nothing proper to his divine being but in God all things are and by him all things consist and exsist and in flu and are impeaded by the same power here stated now you that say all is God and all is good in God all are good from him the same but this doth not reach your method nor you but OF God you and your method is not now the state is contradicted t is your true emblem for you are a contradictious generation your fathers were bad that was the Antinomian against them Policarpus did inveigh but ye are worse then the worst of them for ye by consequence make Iehovah nothing at all but a dead idol nay so I may say with reverence to his divine majesty you make him your stalking horse that is you show him to betray them that look on him that is the poor innocent he or she is devoured and destroyed by you this I know but to the nisity of distinction OF t is certed for a negative and is understood an affirmative and here is in these two letters a mischievous mystery wounding when they are intended healings Now of God and in God are two distincts as light and darknesse now to say to be in God is proper but to say to be of God is improper now to bring the nearest relation that can be stated is this God is the father of us all that state is non-sence and a ly as thus God is the father of all that is false according to divine writing for as God is truth so all must every letter stated and syllable word and every conjunct and adjunct conjoyned and adjoyned in meeter and method alas men blinde cannot discerne cullers nor humane learning fathom divine knowledge which is knowledge and learning is a ly without the foundation which is God himselfe now to shew the full face of this dubious constellation that is of you would think it quickly done that q is another of the duplexes to be cast out when I come to my maine work that is the translations of the hidden truth that lies vilifyed in the ly which is the greek tongue now our forefathers desired but no man was found worthy to open the book but the spirit that indicted it if the spirit of Jesus or Iehovah be in you he is the expositer of his own intendants intended in the divine and sacred evangelical expressing in almo Bonoso almare rogel ophronorico ab se sola amantur albo boano so on abcissere nos peca oet nedet almahosanneh alujah hah eli lo mollodinei el le avellet ad me hosaret peco oli bedeneret the english of these five languages cited all composure inunionsunion The hidden depths are open making to raise sleeping men to a waking to raise them from their security and scale their eyes to see eternity And that great deep reveal'd to them that troublesome mountain and hidden stem that star of glory in the skie that 's buried by mans incredulity Now to state the thing that is of and In oF is aquiet asseveration from any intendant as of such a thing such a thing is that is proper for to say that this thing is or was of that thing is the negative denying the afirmative so by consequence nothing at all but nonsence God will not be spelled so thus to say this was such a mans son t is proper but to say this is the son of such a man the first denies the second and so no conclusive can be made Now to you Antenomen that is your name proper t is to you for by acts men declare and your acts declare you to be the worst of beasts wolves in sheeps-clothing now you are of God but not in God now to this you say all is God and all is good how will this hold with your actings thus you may say wickednesse is not of God but by him t is suffered or else you could not have a being now God is good to all t is his essentiall being he must cease to be if he cease to be good this I grant you but what will this helpe you nothing at all but loade you the more that God is good and hath commanded you good wayes for you to walke in and a declarative of that good law in you being Gods ought to be expressed by a good warrantable walking before this good God or else you are found fighters against your own mercy so much for that second LY all is God now here the point stated is more curious then oF and IN thus all is God t is true in one sence but your eyes reaches not that center for your eyes looks downward your actings declare no lesse properly and essentially all things are God for from him all things are and came this I grant you but this I deny you your carnall reason is of and from your selfe as you are an essentiall being from that essential essentially descended minde I intreat for the mystery is great now from your essentiall there is in you desentiall desentives in concurring with that that is not or with that that is truth now the state is fixed on its peremphisis now the querie is to be resolved for these things am I sent forth involved in humanity and not humanity but divinity not mingling with humanity but am in my own divinity intire free absolute unnecessitated yet acting perfect truth it selfe Brethren here I see something to high for me to understand I say as I said before I am but pen to this anointing the more I see the
but because I know the Truth you have the learned Ly and an old one now I can influ in the least compound as se or impeade or lessen the TY in rendring the state stated But now to Baptisme thus they were baptised to what to Johns Baptisme nay to believe on him that should come after who was that that was Christ Life Jehovah Jah this is but name and cannot confer the thing the thing is it self and the name is let down to hint us of the thing as that Text rendred There is no name given under heaven that we must be saved by but the name Christ Jesus I say it is false translated in the intendant in the Spirit Of the Spirit I speak your word of the true meaning of the Spirit is that they should believe in God believe in him that sent me Who was that The All of all things so it is things the Spirit rests on and not names for the name is not consistent with the thing but the thing is the material in all of all and by all that by it gave a being to all therefore is all to that all be glory Amen In truth Baptisme was a seal of Fellowship and no more and that is all it is deifie it as you please not that a man is better or worse for it or without it Paul saith Circumcision or uncircumcision availeth not but obedience in love is the birth of God To that Child the reward of glory is promised and no other thing To be in love is to be in light to be in light is to be in God Amen Polycarpus in his writings he wrote hierogliphycally and ye read it literally How say you can we do otherwise no 't is true he wrote by light and ye read with spectacles of your own making so you see not his scope He was an Historian indeed but he was Divine as well as Humane as his Citations will manifest that were his but I deny you to have his words for they were prest out when your Fathers fell a Printing for ye printed out the true print and put a base stamp of your own on not in him alone but in Augustine and Jerome and all the rest Now you will say this man is well learned I say in knowledge for say you he knows the Fathers To that I answer I know the Fathers and can cite Authors and their word in any tongue under heaven yet never saw nor read book in my life of them nor any one of them Now you admire to take off that admiration I answer this What is hid from the light it self Know but that short state truly and admiration is gone 'T is for want of Knowledge ye admire Non sum in Re ex hock ad meam in sola mem derata alvah I am not in this matter to my own alone but to you are these high things sent to enlighten you Now light is come to this poor wearied Nation and from her the Son of Righteousnesse shall arise in full luster to the whole earth nay the Declarative of Truth from the Radax it self but for the sake of the cast off Jewes as you say but Arise and shine for thy time is come thou poor Shulamite thy God will adorn thee with glorious Majesty as in thy Virgin dayes when thou wast the beautiful Queen and Princesse of the Provinces when thy beauty was fresh and delightful and thy glory did atract the hearts and eyes of the whole Nations when thou wast chast and unspotted but thou hast fallen from thy first love for what end that thy fall might bring in others and a far more glorious resurrection to thy self and enlighten the whole Earth with thee They shall come from far to worship in Jerusalem temporal for that state of coming can hold no other sense but Men and Women to the House of the Lord There is neither Mule nor swift Beasts in the Heavenly Jerusalem I Theaurau John saw and beheld but that state to express I am taken with the inravishment My Spirit will not keep center'd in my body for the out reachings after that glory O O O For O it is Devicie Devinam in Tranlagorum in Evangelorum in se vose non hominem sed Evangelieficalius in re ex re id re negat O vale O vale O vale sed enim tempus quia resurrecksit ad se in meam oculous ad celum satiatam ad me non locat verbus sed Devinam est est est O no other Heaven I could desire so I mightenjoy but this rapture I am in at this Writing O terra O Terra O Terra Abballa ad me sed estemat te Skubulo oreat in se Now to come into Hell which is this Earthly prison oh how have I lost my enjoyment in heaven and Divine things O that there were no place but that This is errour peccavi in this because I see the state stated by the Eternal Being enim tempus But to come to the dry bones the Jews are intended in that mysterious alluse for are they not now at this day bones without flesh scaterd th' earth over Have they not had the evil Vials of wrath poured on them and shal not the good promised be enjoyed by them surely God is just Ye Gentiles love the Jewes my Brethren ye Jewes love the Gentiles do but this throughly and then neither Jew nor Gentile nor Gentile neither Jew but both one in the Unity of Love which is one Spirit and both one in the Father this is the resurrection from death to life Love love is God God is Mercy this Mercy is tendred to all The Jew a name the Gentile a name but love is that that unnames both grafting it self into both to bring both into it and then is written this new Name that no man knoweth but he that hath received it which is Love My name is John the significant is the Dove now the nature of a Dove is Loving alone alone is one that one is God The Dove brought an Olive leaf in her mouth as the Story saith what is the thing intendant in that Hierogliphyck for an Hierogliphick is an Embleme of somwhat more than is exprest in that semblance that semblance cited is to alluse to somewhat more significant F is imperfect and to be layd by when I write the Divine Mystery the alluse in the Dove and her leaf was not I think it was so but I know it is so Think is a ly Truth it self admits no thoughts the Dove to Noah his name was Holah that signifies highly beloved now where God loves it is perfection and his perfection is not spelt by or with a false Name Can Truth it self cite false names to illustrate the Truth no you are deceived now Noah is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holah is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is perfection in the last and imperfection in the first the TI in R Hettau is imperfect now
the resurrection of the just made perfect by his Resurrection in us is not the Child the Minor no 't is the Major and 't is all for a child is a son and a child and the child stated in that state includes the son so the son is but name the substance being in name and thing cited in the same state now the Major and Minor are both one the same no one or other but both one and other the same he was anointed above his fellows what is that He received a fuller measure then ever any did or shall do how was that God gave it to him not by measure this is a great mystery that is not known to this day the Apostles knew it not as I am able to make manifest Now know the Spirit is not measure but all beyond measure or comprehension this reaches not yet God is God Christ is God the Spirit is God and God every where acting forth as he pleases Now not that the body of Christ was more but that God the Father did reveal the light of nay himself through that vail more then any to that day Now God is A nay the Spirit and doth declare himself wondrous wayes the whole Creation is but his unfoldings of himself in his varieties and his clothing himself in the creative in their creatived estate Now afterward I shall unfold the humanity of Christ in some other place or book but 't is not pertinent Now I can say what you say and you understand not your selves nor the intended mystery Now concerning the Greek tongue that is our essential essence 't is the Abadon that Saint John saw that Destroyer that rose out of the bottomlesse pit that is the heart of Man for your Philosophers and Stoicks were very curious in new coyning new words and nice Syllogismes whilest they lost their old stamp for the wisdom of man is enmity against God as Paul well said but that would not bar them for invading and intrenching on and into the truth to make an in-let to their coyned invention and nicety in full they turned their glory into shame for they have vilified the truth by making it to bolster uy their in-weaved Ly into the truth named Now here comes the birth or generation of deceit in their forged Dipthongs As ae ei oa au el uieii c. Of this sort is to sound two in one one in three five in one and from this invention came the Now Logick to prove that that is not to be by rule and consequence and to prove that that is not to be to be by the same rule or consequence this is Logick but now 't is high Divinity amongst us called but call is a ly and so is that bolstering Divinity Now know I will not read any nor look on any books of Hebrew Greek or Latine or read any Father Now I cannot work at all times but when the Spirit will I need no Authours for a thousand or five thousand years I can find Authours What is hid from light it self remember I said I am but the Pen in the Spirit 's hand so as to say I am nothing that is Man and mans that is at mans command to act when he will by that character you may know it that it hath its own stamp upon it now 't is not so with me sometime an hour one day two dayes three dayes at this time Now I have been desired to speak to baptism and this Text stated Go and teach all Nations and baptize them in the Name of the Father of the Son and of the Holy Ghost to which Text I deny the very being in Baptism named in his essence that Text was wrote in Hebrew onely a collateral Word was Greek to lessen the Ty in the state stated by S. Mark the Radaxes in that Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is the Radaxes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hebraically cited there is but one impeade in the whole state which will not admit admit of any liquid substance the impead is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caf Now then you take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Impeaded by reason of the TY at his soal that is a proper-word and radically expressed to let you know 't is Prin that is Arabaically wrote to inlet the Greek Kion in to lessen the strength of the tyed TY to make an harmonious composure or assent in consent radically examplifying Now the simblim or word derived from his Radax is Thufali ol obenen in se okorari abbah absaet the derivasi is in English Go teach the people my knowledge or knowledge of me Where is there any bottom for Baptisme to stand in this Text but it is translated so and a custome Doth Knowledge stand on Custome no Learning doth stand on custome for Learning is a Ly and so a custom so a custome to Ly and Learning both we having Truth need not go to see what another hath said or doth say for truth is the thing in query a shaddow and nothing John baptised in Enon and who Men and Women Believers what is this to Infants baptism nothing for you well to that I answer if all then but not a rest to rest on but being in faith in obedience to that if it be moved within it matters not but the state now and then was different and will admit of no composure for theirs was in the womb ours at the last breath I write strangely but it will be true for the Lord of the Vinyard is coming to call his servants to account for the Talent delivered and not being faithful in the thing only holding a Name and that for the cloak to eflect an other end he condemned this I know he will give his Vinyard to another people and this is the Mystery opened in that Parable now what availed the Baptised at mans estate In Johns time they were Believers and to Believe is Obedience in Love and that is Lite Eternal why they must be Believers else non baptizatus in re locat ad me nullos in rem pacuisse sed volemus in tertia loca ad meam in trinas personas aluat adoramus in pacuisse velvat The English Not baptised because they did not believe but baptised because they did believe Now then they had not such a measure of headlearning nor tongue equivocations but in the innocency of their spirits submitted to the command Know a Believer must be an innocent harmlesse man Now know I can read a negative derivacy from an Affirmative state out from the same Radaxes by the collateral conjunct and adjunct now you admire I render not the Word as you do thus every Latine Word holding the same signification thus I show you in two words sed but this is quite another thing in another thing stated si if 't is glory in another state as treas personas three persons you see it is not named at all not because I know not as you know