glory nay one glory for when as we say to do well 't is all one to him or when we do ill 't is the same neither adding to him nor diminishing from him who is asa oli pene mem delos in se salu in rem emanet al. The goodness in man proveth no advantage to God or the evilness in man hurteth him not for know once come to be man that is in propriety of speech you cannot act out of his will as you call it but God hath no will for he Is and Is hath no will Now to come to lay down unto you some methodical method that that you may take from that some instruction or inlighten your understanding The Text is this Love one another O allu selos in rem Evangelies in se arri el. O the loveliness turns men into Angels with God himself in the Celestial center O avaran in sal moniam in re faciunter ad amalam The Love in us ties us to one another in love and being made in love by that love are taken into the heavenly center of eternal rest O amorum in se salvorum in re semper apellorum O the loveliness in love is the extract of beauty from God himself Beloved That you could but see your selves to be your true selves then loveliness is your royal ornament in the excellentest transcendent magnificentest manner O noble love that unnobles the noblest Nobles of their accounted nobility and implants its nobleness in them then are they truly nobled noble Beloved God did let down the nobility of his royal Creation in unione that is in love and how came thence detraction it is for want of love in themselves Thus God loved us that he gave his son Jesus which is a Saviour for to suffer for us this was love Now how this Saviour suffered 't is not understood First God created all good then the detraction or falling away was the fall Thus for God to have a detraction in him it cannot be for God cannot detract from himself Now beloved man detracted or fell what was the reason it was for wanting love now I beseech you minde as man detracted for want of love 't is the same in you for love ties the true-loves knot for love there is no end of it neither beginning for 't is God himself in himself Selose in re ex id in amalam ar Love is the heavenly and divine beautifyer of that that was evil in it self thus thy envy malice and lust and every contrariety if once love come to erect his throne thou art turned into love thy acts are in love so far that from night thou art turned into cleer day O beloved I can but speak what I know of love but I cannot confer it to you the naming it to you will not confer it to your precious souls Now beloved I shall speak a strange doctrine to what hath been taught unto you by your Ministers they say Do this and do that good work now mistake me not for in that good work though good to another yet 't is not thy goodness for know untill thou be crucified in thy self thy actions are dead though never so great and good to another Thus saith the Scripture Be dead to live how is that word meant that word is a glorious truth in its originy for he that speaks it is the Lord whose power is in that word to cause a death unto thy lustful living life and from that death raiseth himself in his own power then thou actest from the true living principle for thou art crucified to the world through the operation of Gods spirit then thou art in unione with God through â—esus Christ which was Gods mercy letten down in the power of that word and by that power did cause a death in thee to bring forth himself in thee thou declaring by acting mercifulnesses that thon art in God he in thee so an uniâ—ne a marriage is made betwixt thee and God by the living word of his power that causes such an effectual death to cause his glorious life in thee to raign in glory unto himself So beloved You see that man is nothing but passive in propriety of speech and nothing but God is mans free all Now beloved thus I prove it thus man had nor hath no true originality but in God for forth from him in the power of his word were we created there was our first state in created appearances well we no sooner were men but we were in need of mercy for I say that the created was tyed upon the obedience which obedience implies and cannot be denyed but there is some wanting and then not perfection in mans first state created Now I shall brethren discover to you through Gods mercy that that is hid to the sons of men I beseech you minde for Jesus sake these words are perfect in their center Thus Jesus is the Saviour which is but thus much the declarative of Gods mercy Now I prove by reason and you shall all be witness to what I say and let no mans passion be prevalent over his understanding thus God gave forth a Creation Now minde God gave in that creation a life that was not created neither could nor never can detract This is in the whole Creation in every figure living and accounted dead with us for there is in every appearance a living life that though it is the primum mobile yet it is not of the body nor receiveth from the body but 't is it self raigning in all storms and tempests in man which thing is typifyed out in that typication of Moses and Paul saw it it lies within the inmost vail which must not be lookt upon no the high-Priest must go into that vail but once a year That was thus much typified that that one yeer was a time representing every one intire figure or man that must be looked upon at the time in Gods mercy Now beloved That time of Gods looking into that inmost vail of ours 't is I may say the opening all the other vails and that is our departing from this world and then he takes that living life of our spirit into himself for that is the divine nature that cannot detract his essence this is Gods figure in man for minde who is it saith Let us make man in our own image saith the Bible or riddle Now them words are falsly translated I will insert the true Text. Anni Elohim Sambah allu salvah in re them two words of Latin are to make the full import in the state The true declared text is this Be thou like me in the humanity of my Creation Beloved Brethren in that state Re lies the import it is the Creation for we count Re a thing and Re is Gods Creation that is Gods thing Now to open the meaning of these words to the learned though as the Lord lives I neither can or ever could read any Hebrew or Greek or any tongues but
is death because it is but name and voyce of a thing and not the thing but the death by the Law is life in God the doing the Law is the life in it self in outward actings and not in God ogoas in sem albat arri neelet me erko al sabbat ar siat al The Law is death to life the life is death to the Law they both dead in themselves that they may be nay they are alive both in God for God taking up his lettings down that is man and the Law for Law and man is one in him nay in their essencied essence for they came from God and are taken into God through Christ then there is neither man nor Law they are both made one by the Gospel which is peace love Christ God Jah Jehovah Now where is your riddle of Law to be ridled out 't is for want of knowledge that the bondage of the Law lies so hard on and upon the Creation ☟ for the Law to light is ignorance and man to knowledge is ignorance so both one the Gospel is light and that causes ignorance to pass away but 't is not the name Gospel but 't is the Gospel named thing that works this effect O agallo moon sabi alle neck sedit arri pele mem arbat al alsane mem The divine truth is the true discoverer in the depth of Mystery for our eyes reaches not the living center Now know Brethren that God that hath let down to us his glorious invitations eiphered out by alluring words minde it is but Jeâ—ovah conversing with his Son in the humane nature or with his Angel in flesh for we are the vegetables of the Deity tied to himself by the Angel in us for our Angel converses with him Now an Angel is the true discover of us to God God to us and the unione Maker with God the Cavenanter with God the Covenanter with man the both the one the all that is God conversing with himself in the humanity by his spirit in us we in it Minde that state February 24 1650. Epistle V. Beloved Brethren THe word of the Lord came unto me upon the seventeenth day being Munday at four a clock in the morning and did command me to write Addam I keep your state though my intention is another name and thing but for your dispute and contest here is satisfaction that God hath been pleased to discover unto me I beseech you minde for this Mystery is not yet revealed to the sons of men The Apostles themselves were ignorant in this Mystery that you are ye think so perfect in You shall see they knew it not else they would have declared it in some one place or other Now you are so confident that every one knows it but the wisdom of God is onely the confounding of man and so to bring him unto himself Now minde Addam you say was man so say I with the woman for know that a man is not a man without the woman for they two are but one flesh nay one spirit if they be once brought to be man Now man being descended from his first principle which was God know that the desent must be sub under the ascent and man is Gods descent Now the very being created was a fall you cannot deny for created must be the workmanship of the Creator this cannot be denied Now man was made you hold man to be one man as we account I say multitudes of men and women for understand the distarings of the spirit for a million is to him but one all that was and is and is to come â—ea but one man I let the Query lye in your own name Addam Now his descent forth was a fall but we must understand that state was happy because innocent minde I intreat Now to be innocent is the state that God stated man in Now knowledge is the fall and I prove knowledge to be the restoration thus weakness is mans accounted knowledge but that that man accounts to be is not for t is nothing and nothing cannot be knowledge for God is all knowledge and man as we account man no knowledge for man is a vain thing and a vain thing cannot be knowledge but God is knowledge and all things are in him Now this point will open way to dispute but I would bar it out you will say if all things are in him why then sin is in God I beseech you minde sin is nothing therefore not in him thus t is the invention in man that is not in God for as man is a desent from God so there may be properly said to be desents from man Now to be desents in man it turns him from being God like in his essential being for God made him one and he not content in being one he became multiplicity but it was in imagination and that overthrew him and us for the wisdom of man is creating allways false creatives which is like God but 't is not God and yet sits in the seat of God this is mans spirit lift up by himself out of its center Now Addam in this first desent was happy because innocent Now how became he unhappy in not being innocent what was the cause he lost that state innocency it was seeming knowledge that was a false conception in the heart what was the garden it was God his command to be obeyed in love Look well brethren for Addam was no more then you are if yea Be minde that B in that lies the mystery The garden was not a place fenced in but it was a command that man ought to have obeyed then it gave fruit that was life but disobedience threw men out from the command then man became a wanderer Minde in your selves how doth love tye you to obedience how doth hate untye that that love hath tyed judge ye Now to finde this serpent that deceived Eve 't is the Devil turned into an Angel of light it was no created thing that ticed Eve neither was Eve ticed but the man and woman are accounted one in that state for the woman is the glory of the man why Paul said so and he and I know so thus God made man and woman not as that story saith of a rib of the man I deny that Now you will say I deny the Scripture I say no First prove you that to be the Scripture and then you are able to erect your sentence but let me tell you both in the Old and New Testament I see too much of the serpentine knowledge involved in with the divine Truth for where light in the intendant spirit was repealed man by his wisdom would connex and so on to make his nothing somthing and indeed by so doing hath indeavored to make that that was not to be Now what is the woman intended in that state 't is the creation of God what is the man 't is Christ that is the true intendant as the Lord lives and fancy what you
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
another for nought nay nothing for the glory of a name of dung o so agaous sal bene neck sissere mem The nothing which is dung slays the nothing for dung which is not perfection but weakness O that you were that you say you are then would mercy flow forth as a rising Sun but ye are not that you say you are your actions are true declaratives of what you are for they are of greater weight then your words But to come to the divine Mystery which is God himself in himself and all times in one time and that time is God Now beloved something is let dwon to lighten you concerning the promises promised to the ancient people the Jews my brethren according to the flesh Beloved do but reade the Bible and minde how the scope of scripture doth coatrefie one another to insert the entire certainty of the Jews return from whence the Lord hath scattered them O England thou Akeldama to that people O! thou hast murthered without mercy know that root shall unroot thee for thy judgement hastens and thy sin is brought in remembrance before the Lord. Beloved we many of us pray for the conversion of the Jews do you declare from the heart the thing you utter Now know I am Jew of the tribe of Ruben begotten by the gospel which is Massah El Jah or Jehovah Jesus or Christ all these are but names of that one merciful thing that is God Now beloved all you that have prayed for the conversion of the Jews ought to return praise to God that one is converted to the gospel and thousands by that one shall be brought forth in time and ye Gentiles shall rejoyce with his people t is Pauls own words saying Rejoyce ye Gentiles with his people Paul saw this time by the spirit that is produced by us for ye shall all be taught of God that teaching is turning all Jews Minde them words for t is not one outwardly but he that was one inwardly that is a spiritual one Now Paul was a Jew both outwardly and inwardly as I by the grace given unto me am He of the tribe of Benjamin I of the tribe of Ruben Now know God who is all can take and chuse and change when he pleases and where he pleases and no change in him from eternity but in us is his changing the Priest-hood in Levi the Priest-hood is now in Ruben for the gathering all the whole Tribes and Gentiles into one root that is Massah El Jah or Jehovah O arorum in sabie el sede cleckci per quod non hock ackki el sele orata in se meam operati el pekod oli in rem The saying of the holy Ghost termed by you Gentiles is but the speaking by the same spirit in the prophecy of the Prophets for that that you call the holy Goâ— or the holy Spirit it is but the same the truth of God in the messenger or Prophet speaking forth the received light to elustrate into the understanding to cause a resurrection unto obedience Now the words that are rendred in the New Testament is thus denominated Try the spirits whether it be of God or no these very words are false translated from the Original to hold up lying learning The word in truth of words is Penan al sede mem dene en sane The meaning is The spirit of God tryeth all things Now I shall appeal to every judgement to weigh these two Texts First consider man naturally is blinde for the natural man perceiveth not the things of God for they are spiritually descerned then how can the Expositor bend his exposition for the word stated holds all times and ages and people for t is an admonition to blinde people without eyes which is thus much I know a man stone blinde and I bid him judge of colours Weigh it well the Maxime will hold in veras veritatas Now to the spiritual man t is his sight it is as much as to say see your own eye when the eye is its own sight So do but consider judiciously you will begin to be sick of your learned lying believing and a hundred more of the like consequence is stated to hold up the Priests trade but now the light will unbottom all that have bottomed themselves or their self ends which is the teaching of God in a transcendant manner Ezeche el sele mem deos in se penan ori oramus in se salma apanar sele mem The derivacy in English The divine teaching is the spirit inspiring knowledge into the understanding of man which teaching is unavoydable true for it levels all before it and erects its own center in despite of opposition this is Gods teaching We do but name the thing from the experience we have in thing but God himself doth inlet the thing for it doth require no less strength then his own omnipotency Now know I am in my way as Moses was for the Jews was read to Our words stand stated and cannot be turned by the airy notion of an empty spirit to make they know not what What I have laid down let all look upon that please this shall stand I have the Lords Seal to confirm my testimony Sele mem sele mem sele mem This is the heavenly perfection in truth Humanitans in cor selorum in reamus mem These are the lettings down to mortals to draw their minds to perfection which is in God O ormoas in selem sabie el deorum sapuit dolma apanitorium selum O the lovely evangelical dwelling is in the peaceful dwelling which is in the paradaical essence which is God himself and our safe Center O beloved if your souls were but touched with that elixer or that evangelical Light O it would be so great an atrackt that your eye would so dwell upon that All below that would be donge unto you but ye dwell in your selves and your own life is your rule for you are ruled by base corruptable things O skubulo orkas the donge of donge O beloved do not dwell upon that that is not stand and look and expect the light of salvation from the Lord Not that I can say do this or that for know that doctrine lessens the merciful mercy as thus if any thing in me then 't is a help for me but nothing in me then hee 's my free all Allah asanal oli dene mem He is the heighth in restoring the hidden thing O avan aszi sele al ogoas sabdi an selorum O the contrary doctrine laboureth to deceive the thing but the essence Tye holds the tied thing unto the high all and at last brings it to the heavenly rest O in sanctum sanctorum metrobilorum in a nasah al oli dele mem The holy of holiest is the receiver of the divine thing into it felf unto which place bring us O God through Christ thy mercy Epistle IX Beloved brethren GOd who is the true Elixer and that Atrackt of beauty that atraâ—teth by his beauteousness all
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
we are light in him and when we are light in our selves then is our greatest darkness thus God doth stain the glory of man you must be captivated by his love that is your restoring to life for in this main scope of scripture for want of knowledge is the Nations loss that God may have mercy for they have stated the humane body God to suffer to the divine Deity God when it is but one very thing for the divinity and humanity make up perfection and that is God in unione and we have made them by accounting two Gods hanging one in another The word is proper according to your own riddle Ox te sabdi el dele mem The God is alone all in all things minde that state well So minde these two states Selos in rem a sabar the heavenly thing cannot suffer Humanitas in rem saddi ne The humanity could not satisfie for the thing O a palaram in sam madaous in selous in aberemus soas alah al The high living light could not suffer to it self So that riddle of bondage to the creation is unridled if understood and believed that is my Gods work and not mine for my work is alah al to unseal the hidden mystery in the Scriptures added by mans invention and false construction and when this is done Behold and see for I Theaurau John did behold and have seen the precious pearl the souls delight O the Apples of life that my soul thirsts after oh the paradaical fruit O so â—â—â—ah halalujah al oh the divine being is the inravishment of the soul oâ— the evangelical injoyment in the paradaical essence O amorum in sobao se O the the lovely divine being is in it self O the pictures of gold in apples of silver O the perfume in Paradice is the injoyment of himself O beloved our loveliness is there But my brother John saw the new Jerusalem descend what is that it is to attract our souls to its lovely center this is the time that the new Jerusalem should be letten down which is the light and knowledge in the everlasting Gospel they shall all know me how they shall all be taught of God that teaching is knowledge that knowledge is God the new Heaven the new Earth wherein dwelleth righteousness for where knowledge lays the foundation Jesus Christ erects his Throne O a saba ormoas sabdial O rest to wisdom wisdom rest Epistle VII Beloved WE disagree in names and not in things For thus we account the natural man when the Scripture calls the spiritual man that is to say man risen out of the corruptible estate for now man is man in tearm or name accounted by man that is in the account of his own figures for we are figures one of another and a one figure of the Deity by Creation this is the outward figure man but the in-being figure is the life of this outward figure and the living of that is God in us which is in Scriptures called man or the image of God or the Trinity in man figurative which figure nay which life is God Jesus our Saviour For to give a narration of that whole contested for not understood for understanding causes contests and disputes to cease that 's concerning man fallen from light to darkness and man restored from darkness to light what do you understand by the sealed book there lies something to be declared that is the everlasting Gospel to be preached this the word holds forth Now what is this but a greater discovery to us of the light of God in us men and women that thereby we may discern and know the mystery of the sealed book which is the Scripture or word of God as you call it to unvail the vailed truth that lies hid and buryed by mans invent on and that lye took off and then that truth in its first purity intire inserted with illustration of it and the connexion of that truth that God is a bringing forth in man for ye shall all be taught of me saith the Lord. Now here is stated the high mystery of all that hath been so contested for in the world since man was 't is short but minde I beseech you for the mystery is all in the thing and the Spirit must guide you to the true light of the discovery discovered Nos se exce in meam gloria adoramus We in him did behold his glory and did worship this was before we came forth into bestial bodies to which text holds this declarative it is imbodied in them words when the Angels praised me and sang together Jobs words This was before a visible Creation Now those angels fell the word will hold with the original thus they fell because they descended into Vegitables and left their first habitation Here is the mystery how did they lose their first state They disobeyed the command what was that Love for the duty of heavenly injoyment is love in perfection Now they detracted from that how could Angels detract as it was a Creature yet purely the life of them essenced in the Creator for though the life of them was essenced in God by acts Evangelical yet detracting for know there is a motion in every state or thing but that one of which all the Creation are but semblances He stands and all the Creations move and their motion is their homage due to God by Creation yet the life of all them are essencied in God Now the detraction caused a diminution of that glory they possessed in that state And do you and all the people and Nations know that that way is and them Angels became men and that was Addam in the Garden though essenced in God still Now my Hamah holds more full and an unione state Now the Angels fallen created them bodies to act in as fleshly bodies to act in proved from this text The Sons of God came in to the daughters of men and saw them beautiful Now how was that it was thus the motion in them did assume unto themselves a comliness that was but weakness that text makes this forth for they sowed fig-leaves to cover their nakedness with that is the truth and God himself is witness Now you will say man made himself I intreat you minde if I am essencied in another there is acts of my own from that essency as I am a descent descended from that essential essence which is God himself still know mans detraction is in himself absolutely free onely the life of the being is essenced in God Well now when these Angels were imbodied in flesh a command came from that essence that is to say from the Lord Creator to his first second and third descent Look now here is work none but the livened or living by and in the new living life of God can reach this high mysterious truth which stile is the Trinity in the humanity Now this Law was weak in an equal ballance ballancing the Creature and it self just just just to destroy
what is the mystery the mystery is the Revelation the Revelation the mystery so the everlasting Gospel is the true discoverer both of history and mystery Thus I John saw what was that I Theaurau-John saw what John saw Now minde The is from the Greek word Theos a compound now The stands before in my name given by God which is to say the eye or Gods eye discovering the light in the hidden mysterious mystery of John For know 't is Gods eye that must give light and sight of his own intendants Brethren let me speak you know not me I am in you ye know it not I am your life and ye understand it not nor what I speak From this very expression is forged the humanity of Christ to be very God when the truth is the speech is spoken by the inside spirit as it is essencied in the eternal being who is your essence if ye are risen and so an unione in one Brethren let me speak unto you the Lord swore unto me saying Theaurau-John my servant I have chosen thee my shepherd Now time will speedily manifest whose I am Brethren this I know that all the whole Scripture I shall abstract into a short scope and then the abstract of that with that that God will declare and manifest by signes and wonders for God will confirm the testimony of his servant but I am a childe as yet but my strength is daily increased but I remember nothing at all for what I have given me 't is suddenly in the word I utter and no other ways Eltham the 25th of March. O Lord demonstrate thy self in the beauty of excellency that all may know thee O Lord for thou art a great and glorious God clothed with Majesty The Earth the Heavens the All is but Thee and thou O God art that All. From which All all things came forth and being here refined they return to their centred being which art thou O God The prayer is but short but in this short abstract lies imbodied all that can be spoken Epistle VIII Brethren THat that you charged upon me to answer what I had declared and stand and say Gods gift is perfect I besecch you hear me and minde my words know 't is the glory of the message if admited the weaker the person is for my not being able to dispute the thing 't is my glory that I am taken into that thing and lost in my self Now if you would be judicious you might see cleerly 't is God all in me I dead in the thing to my coyned invention and it self demonstrating it self because man shall have no glory but in being it self mans all So brethren minde Pauls words I am dead to live not I but he in me surely you forget this text Now beloved here lies the great difference betwixt knowledge and lying learning he that hath knowledge his labour is to keep close his heart that a motion stir not to think a thought but even to be dead clay before God The learned labours to know names and words of excellency of expression to please men for his own credit and repute but brethren I tell you that now since I spake to you last I know no man shall be able to stand before me in knowledge although I am thus weak at this day Beloved John in his Revelation saw the variety in the unione from whence comes unto us this letting down I am Alpha and Omega the end and the beginning Now to render the reason to your capacity why I hold not the word as the original holds it forth the reason is my brother John was a beginning flowing forth in that makka demikal expression I come to put an end to that makkademikal expression therefore as he said I am Alpha and Omega the beginning and the end Now I Theaurau-John say Omega Alpha eloustrationes heck duo nose in videmus summum in abstrackcie in reamus ol sene sebat allah-en The derivaey the end to man is better then the beginning for the beginning is trouble the end is rest So beloved I say Omega Alpha the end and beginning I am to inter or bury the falfe gloss put upon the true Scripture in the grave of oblivion and darkness and likewise to cause Christ to raign in the true divine Evangelical expressings which at this day lies murdered by the greekish composive in the new-Testament so called O aloe senat annai sele rem O the hidden truth shall have an â—lustrative Evangelical expression Id via in reamus salma onch hal ab oli penan reasana alphi sele O the divine truth shall have a peaceful glorious resurrection raigning over the Kings of the Earth in full transcendency O the riches of God shall be letten down to men to attract their beatious souls to the beautified builded and center centered in it self which is God himself now the pearls that the soul of of man lusts after shall be letten down even to the injoyment of it and the soul shall imbrace its delight in the eternal being which is God This is the everlasting Gospel that should be preached which is God dwelling with men by a divine Evangelical living in them they in it here lies the mystery Theos est Deus in cor alla sapuit ad amalam in re The derivacy God is God when he rules in the heart in the heighth here is a Negative read from an Affirmative state The heart lives in God when God lives wholly in the heart Now here is the mystery Thus God lives in us he cannot live out of us 't is so stated therefore t is true because 't is declared by God himself but man lives not in God till God live wholly high in the heart of man here lies the riddle of this expression God is good and all is God minde when the heart of man doth live wholly high in God then the saying is true but when God doth live in man without man living in God then the state is false Further thus God lives in us by property in creation thus his essence is our life now know he cannot live our of us except he live out of his own essence which can never be now you will say that God lives not in wicked men but I Theaurau-John say and know that God lives in wicked men thus God is the life of all and every appearing thing is but a representative outwardly of that inward essence which is God living in us as we are descended from the essence of God which is our life in life minde that state stated Now for God to live in all things if duly considered 't is not strange for 't is truth and truth is not strange for things not true is strange for that is a stranger that hath no center or dwelling and that a lye hath not for it is nothing and nothing can have no center Now then God living in us by our blinde rule it follows that
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
things to a stand or maze and â—n that standing maze their beholding his glory of excellency in a mâ—mâ—nt are turned into himself the fountain yet rest to all for the transcendency of his excellency is over all and that all is all things and yet that all is not comprehended in any one thing or all things for 't is himself comprehending himself and all things are but subserviant unto him that is their all without them yet they not without him This is Jehovah his name and to it obedience is made the same in love Beloved God in his foreknowledge saw the creature would detract by reason of the strength of motion in the will for the strength of motion was the fall Now the free-will in God caused the creation so the free-will in God is our restoration by Christ which is but the mercy of God letten down to take his created into himself Hos se annus solma anni dede mem The letting down the creation was a declarative of Gods excellency In evan sam sene allah en sele mem The taking up the life created into him is the bringing his wearied creative into perfection in himself O avallo eternitas in sem sadei mel tedet alli ne pekod ol on The point of election is not in any original but for want of the true understanding the true intent of the spirit in that place of the Romans concerning election and reprobation Now brethren I beseech you by the mercy received if not my words are in vain for 't is that mercy that giveth you eyes to see mercy even but it self in a higher illstration for the truth of mercy is as true in the essence all as t is in the regina or reigning all that is when the essence is taken up into the regency that is to say God in himself reigning in himself that is when the essence is taken into himself Thus you are derivacy from and in that essence you are a derivative derived from that essencial essence Now your tye or life is in the essence you came from Now when you that are the derivative are unessencied that is thus much when your soul is taken away which is your essence into the regency all then you cease to be a derivative here but you are a regency in that all that you were but essenced too and from before Brethren you weak ones I cannot let the state down to you but God will build you to it for the spirit that I come forth in is to confound the Gyants in notional knowledge or learning for since man inhabited the Globe was not there a greater shew of light in name but bring it to truths rule then its center will not be found for 't is mans conceived thing but 't is not the true thing that is centred in God but ayry vanishing lye But now beloved I Theaurau-John am sent to unlock the locked depths of mans darkness and unvail the truth that lies buryed in the Greekish composure or the New-Testament so called amongst us Gentiles but the true Jew hath the true sight to make a clear discovery of the truth in that called Testament Now to the point of points the all points That is stated in these words Gods election from eternity of some and Gods reprobation to eternity of others O my God open your understanding for this riddle shall be unridled before you all Aloe sene mem deloos in sabiet elma aparata al. Minde the divine God thinketh not mans thoughts but in himself is free I beseech you minde that word free for that word carrieth the whole import in the state Segos al beneam addi en een selet alpht segat ar-ab in se Neither doth God call man to an account as we account it for minde Hels or I Am. Now if the truth were but reached out of Is or I Am disputes were at an end but for want of the true knowledge in that short state come the multiplicity of writing and disputing without end But beloved now to come close to the point that is first Gods eternal decree or election of some or rejection of other som First we will reason as Brethren as men then I will show the cited word from the truth but no original that root hath to grow on but 't is a foysted weed privately crept in to lessen nay destroy the sweet fragrancy of the true beautious delectable flowred flowers growing in Gods garden which is the spiritual spirit in the heart of man then you shall see the coherent of the written word called Scripture both Old and New But to begin to reason as men First know that God Is that is unione his acts are intire One always the same now know that if it should be as is declared the very words would destroy God and make him no God at all For thus you make God partial like man which God doth condemn all along in Scripture the words of God are do just without partiality know Gods commands are like himself nay they are himself now minde for God to take part of his essence and destroy part know you God cannot do it for he Is and cannot be otherways I beseech you minde Is is the mystery lies in that state though so short yet you reach it not though 't is cleer as the light but thus for God to receive part of his essence and cast away the other 't is as much as I should pluck out one of my eyes and affirm I have two and see with both when all people that views me know the contrary But one more look to this contrariety if God should but act as you speak I declare before all the world he could not be God the receiving some say you is mercy to them the rejection of some is justice upon them Now I Theaurau-John demand of you my Brethren what was it that created and gave life to all things as well as men and women and farther what were they made of you must all say that God or the Spirit of God caused this produced creation now I demand what caused God to create was it not his will alone no he hath no will for he Is and Is hath no will for 't is and that Is God in his free all where is no will therefore in the whole current of the Old and New-Testament that word will is false for Is is the proper demonstration of his excellency yet Brethren again God could not chose for it was himself essencying himself in created appearances what a madness below men to think that God could chose when all was but himself what could he chuse when all was to come forth of himself I tell you there neither was nor could be chosing when all was wraped in the womb of unione One step farther thus what a God would you make if he could chuse or not chuse be pleased or be angry by this very doctrine you make him that is all one intire figure or
simblim of the weakest in all his royal royalty in his whole creation that is to say the weakest man for a strong man will scarse be angry But now to come to his refusing or damning that word is like a sheperds dog to the sheep for to fright the sheep to the fold Brethren that word from his fatal habitation raysed Apollyon or Abaddon that is the greekish Faulkon to fly home to their preying upon that is thus much the priest holds you in aw with a devil and damnation while you are all your days pondering upon that torment they in plain terms pick your pocket for that was the great noise that hath deceived the people and brought them in miserable bondage in spirit and perpetually inbondaged them to the Clergy tiranny O if no Tythes then shake Abadons chains then make the all people tremble But now to come to the original word from whence this cheat came upon the Notions Patroas in sol ori in saba al opiei pelma abadit el seke avaron The ancientest Fathers saw a Sun in which this cheat had no center Now minde nothing can have a being but from and in God now this lye of darkness hath no being in light for 't is nothing but a meer cheat of the Romish Clergy to hold up themselves and the Popes supremacy Now to come to the originalest of things Then Priests your essence which is the Greek tonge or lying tonge you must search you a Father which must come at last to take Sanctuary the truth that is vailed in the Greek tongue must come to be radified in the Hebrew Alphabet there I shall espy your shifting cheats Now to come to the word from whence this Amazonian whore takes unto her her regency the fatal derivacy this was the whore that John saw that the peoqle committed fornication withal 't is the greekish composure of lies to intangle men withal with her whorish-forehead look in England is she not dyed in skarlet is not religion the colour for us to act all our vilany under if not a notion New-Testament man then there is no marching in our whorish train for we are gone a whoring aster other Gops for that God I know is love mercy goodness patience which is not found amongst men that cry up a name to effect another thing But for these dubious words from the Hebrew I finde none no neerer the devil or hell or damnation then Thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The derivacy in English is Gods truth that 's hell to darkness now you Scholars will say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin now to you great Magies I say and you must say that the true originality of the pronunciation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is your pointing her on her left peat that make you read her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know you read her shin siin sin but Brethren ye Priests I know thirty seaven distincts besides your three in that character when you know so far of that Character you are no neerer finding me then light to darkness for then I can make the knowledge of that Character run in motion in the Celestial influences and deliver that Character into the center from whence she issued forth that is in God himself you know not what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shinn is I will give you a denomination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shinn shinn is proper not without two nâ—n her significant in her originiâ— is the impeader of Sambah or Samâ—ch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she is shinar in the clue in the fraternity of the Planitor an Sheem Beloved I intreat your patience while I repeat these high declaratives of Gods wisdom showen me not of me but it self expressing it self through this vail of flesh these are let down to confound the wise worldly men to unbottom them that God may lay the foundation himself Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shin the English is a declarative of beauty or the illustration of cleerness though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shinar be an impead to Sambah that is the strong king 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Plannets yet the impead of his strength is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Shiner but from that impead of Sambah his strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shinns cleerness or beauty beautifies Sambahs strength so in them two Plannets is beauty and strength strength and beauty that product is produced in the terrestial orbs by the species of their influences So much for shin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thau them are the Hebrew radicals Now if I come to the greek the original and first word coherent in his tongue holding in weight with the Hebrew it is Othroas the exact significant in English is thus much a departing a detraction a diminution anihilating or a falling away this is neither devil nor damnation so much for Othroas Then one word more a greek word it is Penan now the ancient expositors have laid more upon this word Penan then it can bare for they have stated an irrecoverable state upon it as we tearm it thus much damned that as we in our unruddered English runs lost for ever which the word will not bare for to hold truth in word it is but the very same with Othroas that is a division or separation or diminution or lessening But to come neer your lying original this word Eusei eel that is the greek wrote from the hebrairak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kof in moâ—hes that you understand not Eusei eel now Eusei in your expression is lessening add but eel to Eusei then eel makes and takes into it self what Eusei had lessened and detracted that is thus much in se operat al asabi el dele mem The detracting detraction is taken into him that is perfection that is in plain tearms man taken into Ged and then is perfection to man Now I come from the place of torment in the words I search the Author of the place what is he 't is rendred in the greek Abadon or Apollyon now what is the weight of these words in their import Brethren I would not deceive you nor know I cannot deceive you and yet I shall deceive your supposed truth thus if I demonstrate the light and pull down your builded darkness then my light deceives your darkness and being thereby deceived in your own foundation we are made both one in light then your loss is gain But to come to Apollyon or Abadon these two names are rendred for one very supposed thing now the true import of the words will hold thus much a deceiver or I will give this that you have attracted an accuser now to show what this deceiver or accuser is this is the mystery The deceiver is in man that is the dark spirit in man that Paul tearmeth to be enmity against God that is the deceiver the accuser nay I give your own translation though it will not bare it the
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
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
said That God must save the divel This state is altered to what I declare my Book will show it I say that Christ came to save men-devils devils men Christ said as much if duly understood for I come not to call the righteous but sinners to repentance is there not in our understanding a devil in this word Satan did not Christ say unto Peter Get thee behind me Sathan or devil get thee behind me you know that there is but two spirits in your account as good and bad then know not of God then of the devil there is your state stated short Make you what you will of it 't is not what you conceive but what it in truth is 8 That I said that God had just mercy to save all and no more He that saith the contrary is a blasphemer for I say God had just strength to create and not a tittle more and just mercy to save his created and not a tittle more what a height in Christs School are ye seeing that this is a paradox to you I need not go no further for to search the reason of your dark actions for if you did know God you must know him to be just and just is perfection and perfections is just for if he were in himself more or less then know he could not be perfect or if he were more at one time then at another he could not be just and God is a just God and holy perfect God and because you do not know God as he is in himself but you have a God of your own gotten by learning and by hearing therefore you persecute them whom God hath taught himself and planted himself in by his spirit of light 9. That I said that the New-Testament is a lye So in the truth of true speech it is for you say It is the holy Gospel of Christ and the holy word of God and I say It is but a name of dead letters set together with much interweaving of mans invention and more many places translated to hold up the Pope and the Clergies supremacie and burdening the People to their tyranny and It is not Unione in it self therefore not Gods declarative in truth of name for a name is but a shadow of a substance which substance is Christ the Lord you understand me not nor one in ten millions knows not truly what Christ is nay not one in the Creation now are you stound or are amazed I will prove it against all opposers therefore 't is not looking for an outward Christ at Jerusalem but a living life of righteousness within your selves that gives you sight towards Christ this you say 't is the word of God and I say 't is dead letters set together and is that whore that hath deceived the Nations now know that truth which is Gods Gospel of peace to the soul is not got by hearing an outward name named by a Priest for naming what God hath done in me cannot confer the substance thing to you which is Christ in the soul the name doth deceive you but the substance cannot for it is Gods strength that is Christ the Lord taking you into himself then that is true Gospel not wrote in and upon Paper but upon the soul of man but my book will open it in the first and second part to the full view of all men here lies the state you say that the Testament is the word God I say it is but the name of the word of God and much false spelling in it and I say God is the word himself converting you without that written word by his free mercy which is Christ a substance and not a lettered name for you may learn the name and deceive your selvs not having the thing which is Christ the substance converting you unto himself now I speak Allegorically and you understand literally so you wrong me and cause my true innocent and harmless intention to suffer Brethren let us not fall out in names but let us live honestly in things 10 I said that he that added or diminished to the Book of the Revelation there is a curse stated on them which I say is not in the truly true original but added by the Pope to cause an adorative worship to be tendred to he knew not what and that is blasphemy thus for man to state a word to cause obedience to that word stated is blasphemy because it is stated in the seat of God and is not God and this is the whole book called holy and 't is an Idol robbing God of his glory for there is none holy but the Lord and no created or made thing is holy but God alone where is your holy named Gospel in letters there is not two holies but one holy that is God and holy is not names of letters but the Lord living by his spirit in the souls of men and not confined Brethren out of love not for lucre of gain have I communicated what God hath made known unto me and my desire is that you should not shut your eyes against the light preferring your own reason and self-will wedded to the letter of whose translation you know noâ— ye shall all be taught of me saith the Lord but you will have your God out of them written dead names called Scripture 11 And that I said that there is neither election nor reprobation That I say still for know God Is and Is is no chuser or refuser but Is search you that out Onely I give you this Query How could God chuse when all was wrapped in the womb of unione you say From all eternity declare you the product and then I will answer for in this state I lye barred in unione without product 12 They say that I said that God was not for ever Which I protest I never spoke and though it is not lawful for to draw consequences to prove or produce evidences yet in your own Charge you say that I said The soul was of the essence of God and say that the soul cannot suffer minde what you make that is the soul God in denying what I truly spoke for that that cannot suffer is a God for all things must suffer but one thing and that is God and the suffering of all things to that God is the due homage they ow unto God as he is their Liege Lord. Now I say before all men you my accusers are blasphemers and I am not but rage not I can pass it by God give you more light to see the beauty of his excellency that you and I and the whole body may be gâ—thered into one then peace 13 I said that God was neither angry when men did ill nor pleased when they did well Ye weak Babes who in your weakness do ye liken God unto Is he like man The lowest of men Nay weakest men I desire you to bring anger and see how you can make it stand in Gods perfection and bring pleasing to Gods justness
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