BEloved the divine law is in and from God, whose Majestie none can repre­sent, but it doth include all, and is in­cluded in all and all things: compre­hending all and all things, and is com­prehended of neither all nor nothing, but it selfe comprehending, comprehending, comprehending and enjoying it self alone, yet one, no one, but all, no all, yet all, no one, yet one, & that one, that none can e­ver see: This is 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 tis properly wrote in, but I am forced to cite many simblims or words for the radi­call examplication of the sentence for no one lan­guage [Page 2]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 [Page 3]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, tis 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, tis this: the Deity and humanity, which in effect is all and all things. This is a strange state, but tis 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 tis 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 ri [...]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, [Page 5]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, tis Gods influence in his full creation for, tis 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 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 [Page 6]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, tis true, then how can an impeade be in this perfect [Page 7]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 tis 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 tis 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 [Page 8]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 [Page 9]the ly is preached by you, for the spellings of a ly cannot teach truth, but tis 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, tis in Saint Luke the 5 and the 18 verse tis not there tis 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 could captivate God, is not he all unde­niable, then who is Gods opposer, the Devil what is the Devil, tis 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 [Page 10]made us able, but tis 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 tis 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 [Page 11]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, tis 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 tis the gospel, what is the gospel tis the law, the law is gospel being true revealed the gospel is law con­cealed, [Page 12]the gospel is hid Paul saith to them that are without: Now you have translated OƲRECOƲS, 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, tis 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 tis 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, [Page 13] 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 in seeing not obeying, for Christ is light, the law is light; Now the obedience to these makes us it, and it us, and so an union with the father, all which is but obedience: but to come nearer thus Christ say we, is our rule, which light is truth, the anointed of the fa­ther, now if ye walke contrary to his prescript ye are not ruled by him nor by his light, then take your own translated text, if the gospel be hid, tis to them that be lost: Now they may in a proper sence be said to be lost, that have had light; acknowledged it to be the light, and they in darknesse, that walke not in that light, when that light is utter darknesse to themselves, O poor souls I pitty you in this that you think you are rich, and need nothing, not knowing you are poor blinde, and naked, is Christ your hope, your glorying glory? alas, he is the substance of that lettered name: he commands love ye are murderers, he commands, do work of mercy, how many starve for want of bread? he saith cloth, how many naked? O leave off the name, and in your obedience pursue the thing, in new obe­dience, by better declarative acts, tis a dishonour to name Iesus to act in other wayes, are these the good works of the gospel that should joyne & bring in unbe [...] ­ers. No, you put them by that would come in, and indeed are enemies to Christ, and put him, in as much as in you lyes, to open shame; but you hurt your selves not him; for he is, ye are not.

Now I come to the Iew my brethren according to the flesh, they are darke: light is coming to them, and freedome too, from their outward bondage, to a glorious freedome: Now though there is darknesse, yet there is love one to another, if we say darknesse, and fruits of love proceed, is not that darknesse better then our see­ing and doing nothing? Minde that state; well may that speak for them, that if more light, more works; now we run contrary, the more we know the lesse we do, but to turne to the vaste difference, that is betwixt these two people so called, that is Iews and Gentiles, under which state the whole creation lies intitled, that though men account many, yet to the Lord but one people, yet two distinct, light and darknesse, now the Iew is the seed to whom the promise was made, saying in thy seed shall all the earth rejoyce was this made to Abraham when he was circumcised or before? before, for obedience led him to the act: Now faith was before circumcision, and circumcision was a seale to Abraham of the Ty or Covenant betwixt God and him: now know circumcision was not a vaine thing, because it was the declarative act of obedience of the father of the faithfull now we own Abraham to be the father of us both Iews and Gentiles then if you be both sons where is your obedience to your father, that commanded his children to walke in his wayes, and his wayes was Gods way, and what he commanded, his God commanded him.

Now to come to the full state of Iew and Gentile, tis thus the name causes the difference & not the substance; but the maine is, they being not in the being is light is the cause of the censuring one another, for they that be in that being never disputes, for to be is to end dis­putes; and not to be, is all disputes; So then the shad­dows [Page 15]dispute: the substance is one and both in one; and so there is union and communion with our God; nei­ther Iew nor Gentile, neither circumcision, nor uncircum­cision, but a new creature, and this that creates this new creature is obedience: now if obedience be the Ty that is required of all, nay, it was the Ty on your Adam, [...] my Hamah which is the same intended, now to be obedient is the restored being, for disobedience cast out, and obedience brings in; here the depth of mystery lies to know how lost? how restored? we fell, we all in Hamah that is Adam, your bible reades it so: now the Iews law saith do this and tis life, what is the meaning of that? was it dubiously laid down? then the people could not be guilty; but tis as the Radaxes are every one distinct and perfect unity in it selfe, and joyned tis the fame; so was al Gods declaratives to his people; for people could not have been charged with guilty, but by disobedience, and they knowing clearly the command was contrary to that that they would act, now tis properly stated: sed hominibus in se spetiam in regulative sed nam meam orata alvahin obedeunter ho­saret ad me mecum, ad me solah sonat and at ono pon de­rah allah nedet ad me male one seraret oloco solam per hoc oli medat in aquiesse: the English: but men in all things would disobey me setting up themselves that I command not, but to obey me in that light I pre­scribed unto them, but they denied me in all, and so became nothing of me, but rest in themselves, which is no rest, but death to that, should have been life: that is their injoyment sorrow and misery.

But you scollars that view my book titled Aurora Tranlagorum: now know you know not my learning, you learne it, but tis knowledge and learning; there [Page 16]is learning, I count the parrets learning, that is head­learning, without heart-knowledge: now know when Icite, any Latin, Hebrew, or Greek, or Arabick, or Siri­ack, or transilvanian, or Muscovian, or Orcadialis, Orien­talis, in any one of these with anyone word I can influ the whole sentence, I can impede the whole sentence, or any word in the sentence stating it betwixt two Radical words, in any method I can lessen or weaken the Ty of any Bar in what word or letter or sentence, I please and if you cannot do this, you cannot write true: you know ג gimell is the Hebrew key, kion the greek key E the English Radicall, but you know not this method, nor none shall know it, but he to whom it is sent if you were not stupid in ignorance, you might know me, and from whence I come; and my work is the greatest on the whole Globe, for to bring variety into unity; but not to dispute, but to give a state, or take a state, in any created thing or things; in Earth, Aire, fire, or water, Ter­restriall, Ce estiall, the influences of the starres: But to the matter of obedience, it is a due unto God, and to be paid by us who are his leage-people.

Now to consider that disobedience casts forth, and obedience is an inlet to happinesse; now see how many pursues the one, and flies from the other; now we are blind in disobeying, and seeing is to obey; tis the light of life, the glory of Excellency, the divine truth, the law, the gospell the all required of man.

Now know who requires it? God; for what? For our good; and shall we be such en emies 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 [Page 17]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 tis 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: tis 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; tis 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, tis 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 [Page 18]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: tis 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 tis 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 [Page 19]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 [Page 20]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 tis 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 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 [Page 21] 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; tis 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, tis 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 [Page 22]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.

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 tis 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 tis 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 tis suffered, or else you could not have a being: now God is good to all; tis 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; tis 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 [Page 24]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 appearance, the lesse I am in my selfe: O Lord strengthen my huma­nity for thy divinity is a burden to me, and causes my humanity to waste in tears continually: Now you Antinomians, you create to your selves a LY: and that you deifie as God, and it is let in the seat of God, and is not God thus you say God is good, so say I, but go to distinctions to distinguish to a title, and you and all shall see you are nothing in God, but of God, and by God you are suffered in your evill wayes; thus Gods goodnesse is nothing to you; for you take a goodnesse to your selves, refusing his goodnesse; and chuse you one of your own as I will declare: for the point is wonderous great, and a gulfe swallowing many, and more will follow, that seeming pleasant paths, but they lead to destruction; stolen bread is sweet, but bitter­nesse in the latter end: now to your created God of your own making, did not they in the old time worship stocks and stones? do not you Gospellers worse? for you worship the Devill for the spirit of man is a Devil, and ye worship that; thus you build your foundati­on, thus God is good, and all is God, and we may do what we list; as we live so we dy; and come forth [Page 25]into other things as grasse, Roots; who hath de­ceived you? 'tis the Ly in your right hand, and ye will not know it, because the knowledge is death to your present enjoyments. O that you would hear and return, why will you destroy your precious souls?

Now your being is of, not in God, but by God, not from God, but to God; you shall be subject to his aispleasure, you that will not obey, shall obey by force, for God is just, holy, and good; Now to let you know that that cloak of Antinomia­nisme is well wore, 'tis 1245 years old, it hath been turned by Polycarpus, and yet it is on again afresh, and new trim'd, that it is better in show, and fuller Napt then it was at first; for it took its being from a Clothier in Armenia, and so to Germany, then to France, now England swarms with Cloth of that colour (Of) will hold in that state.

Now to come to the close of this point, it is this, that you are the name, and not the thing, and ye are both name and the thing; and that is two lyes in two states: thus you are named Professors of the Gospel, that you have the name, and are not the thing, that is one Ly in that state; the other is, you are the name Ante nomen, and ye are the thing and name: now there is two lyes in one state, because the name is a ly, and the thing a ly, and yet both the name and the thing hold the inten­dant intended; but it is a ly in the foundation, and then no name, or thing can be stated, but must be as the foundation is: so much for you Ante-no-men, or Ranters, all one in the root, though you [Page 26] branches look one divers from another, you are the same in your structure or building.

Now to the Jewes, you rest my brethren accord­ing to the flesh, you rest in your observation; now your observation to rest upon is, to make that rest unrest to you, by resting upon that rest which is not true rest, and by consequence no rest at all: God is your rest, and no ceremony is rest, but unrest. Thus if your rest be in and upon God, then you rest in obeying his Commands: but Moses my Bro­ther (I own him now) in what Hieroglyphick state I write, I know, but 'tis hid to you, he said, if you obey the Commandments, which the Lord hath com­manded you, it shall go well with you; but if ye will not obey my commandment, then I will scatter you: Now my Brethren, I that have been scattered with you, am sensible of our estate. As the Lord hath shown me my Radax was Aaron, Moses his bro­ther, the Lords Priest; then Zachariah was my Radax, whom they slew betwixt the Temple and the Altar; after this I was carried away with Jeconiah into Babylon in that seventy yeers capti­vity, then I was Priest in Jerusalem in Hosha my Radax, and continued in the Priests Office till the second Captivity, then I was carryed into Egypt by Pharaoh Necho, and returned with Zorobabel in the time of Salmanasser, not Jeconiah but Hosai; but the Hebrew is translated wrong in that state, as I shall make appear when I come to unfold the patched Translations, vilifying some Genealogies, and Deifying some, and some left quite out, that are extant in other Records in the Eastern Coun­tries, [Page 27]as in Media, Persia, and Egypt; then into Ca­ptivity by Titus Vespasian, and so to Rome, from Rome to France in Charlemaigne, from that de­scent to Henry the seventh, that was true Heit to Englands Crown before the conquest of William of Normandy, as from Saggus, Henegist, and Chropher, that is a proper word, and pertinent to the inten­dant in its proper tongue: yet beyond all this, now you will admire, and count it strange, now the end will make the tractate declarative, assume of these things, let me add one I enjoy; though I was unlearned, all languages under heaven I had given me in seven days space; this is a mira­cle in our days, not to take up your thoughts: thus, when God had a mighty work to do, did not he fit men with abilities, indued them with Power? Did not the Apostles at being called, speak with new Tongues? now ye Priests my Brethren, if you Priests, I much more; for unto me is this grace given, that I should unseal the hidden depth of depths in all mysteries and all knowledge: but I am a child as yet, but with my weakness I shall be wise, through him that hath loved me with everlasting love: Now ye Jewes, my Brethren, for our diso­bedience the Lord hath cast us out of our inhe­ritance, and our glory lies in the dust, and poor Sion, for whom my Soul is pained even to death for her deliverance. O God remember Sion and Jerusalem that thou hast chosen, Remember she, O Lord, is desolate, and her children in poverty, and captivity, confound them that wish her hurt; and O Lord, bless them that wish her welfare to [Page 28] restoration. O it had been better we had not known, then that we should not enjoy: O God, the Child­ren are come to the birth, and there is no strength to bring forth; Our eyes are unto thee, O God, and in thee, and from thee, and by thee shall we be restored: O all ye people, behold whose sorrow is like our sor­row, we have been in captivity so many hundred years, and all rule over us, and oppress us, what was the cause of this grievous stroke? it was Dis­obedience: You disobedient know God is just, if he cast us off, how expect you to stand? Look, sin is one and the same, now God is making inquisi­tion for bloud, this I know; what the effect will be I know not; but thus God will repay in wrath and sury: I see a black Skie, where that Meteor will dissolve it self into the terrestial Orbs, I ima­gine; nay, I know fall it will with violence to con­sume the lifted up in pride; but our deliver­ance is from God alone: now Brethren, know we and our Fathers have done wickedly, and trans­gressed the holy Covenant: now what is the Cove­nant? 'tis Love, and for want of Love hath this great evil come upon us, as we may with sad hearts, and sorrowfull spirits set to our seals; but I look fully to see Jerusalem restored, re-edified; for God causes not this Learning to come forth to be preached in another World: Wo unto the in­habitants of the Earth, for a fire is a kindling, and the flame will not be quenched, till it effect its end: for days of sorrow and mourning is at hand. Now John in the Revelation writes, and as it is transla­ted, saying, The time is at hand, how many hun­dred [Page 29]years was it wrote, that word is Truth in his Radax, for it is the present tense stated, and holds ever and all ages, and times, for at hand is: they looked for its appearance, and it hung, and doth hang, like a Commet in the Air, attracting the Eye of all that pass, that Species being a Watch­word to them: now this word Eusebean is the an­cient Greek word, or radical expression of some event dangerous in its adherents or dependants, as to say, the destruction of this or that may be, nay, will be, the destruction of this or that: so Eroclidon is the same in effect both Greek Com­pounds from the Hebrew radiases, holding the same influ; but Eusabean is the proper Word, as thus, 'tis Radaxed thus [...] Now Eroclidon is thus [...] yet here is the oddes, the one admits no adjunct, and the other doth in its defendant ittere, there it admits a connection, and may be impeaded there, and the T Y lessened, which Eusabean cannot, because 'tis barred in Sambah, or Sa­mech, being the full significant in the intend­ant state stated: But to come to the Divine Story, which is Christ in the flesh, seen of men, re­ceived up to glory: here is in this the whole inklu of the whole Story, what Christ was he is, now what he is, he was, and ever the same, no less he was, he is, and to come, the Father, Father, Fa­thers glory, he is not dead but risen, a resurrecti­on daily, hourly, when he was in the grave, where [Page 30]vvas the life of the Creation, sem in loco asaphet, El doni aberet in loco tem deni aharet, ad me inter pe­rati alvah in sabat, this I english not, non quia pe­cavi: sed, but the people cannot bear it, it con­founds the vveak, & shakes the strong; sed sum in loco olva in latinam ad re quia non habuit, se in ope­ris salvah heni tenrei vele nec amico oli bene dere ad me allah sola malta alsial ad me mecavi [...] [...]plecavi ad me inserta alvah ola denet amo oli benede­ret lama absane in so operati addit verat alma, the divine Mystery is a sealed Book many times to him that is Pon-Man, vvhen I write, I have no knowledge, neither behind nor before, but the vvord that comes, I haste to bee rid of, for 'tis not like vvriting a Letter, and thoughts hovv to contrive, but it is it self, expressing it self, through this vail of flesh: Novv to give the state, and take the state, I vvill confound the vvhole Earth, not I, but the Light in me, to bring variety into unity, and unity again into pure variety: Novv the di­vine Vision of S. John, that word is not vvell plea­sing in our dayes, the thing intended is truth, then it may plead priviledge for the same, but his myste­ries are various in themselves, and in translating they have made them more various and doubtfull, as in this place. The Godhead bodily, and divers such metamorphos'd things, I cannot tell vvhere to begin, but take a say to shevv the whole: Novv I desire to knovv vvhat is meant by the Godhead bodily, from vvhence comes this Monster, the Godhead bodily is absolute blasphemy, the Text [Page 31]ought to have been rendered Evi en sanet arri beneal alter in ago asalet mem, the English thus, the Deity is not confin'd, nor cannot be limitted, then hovv can it be said to dvvell boaily, vvhen it is in all bodies at once, and one time, and alvvayes the same, and yet not bodied? The Deity hath no body, 'tis spirit, any 'tis life, and life is not body; Doctors what say you? this calls for your judge­ments, the body is a body when life is gone, and life is life, the body nothing: Now life is the spirit of the spirit in Man, and not Man, nor of Man, nor by Man, yet the life of the life of Man, this is a glimpse of the Divinity of Christ or Je­hovah, or Adoniel, or Aloah, or L, or Jah, or God the same all, all the same, and but one Name, One thing tendered by these distincts: Now the next, He was born of the Virgin Mary, how comes this from the Greek Abadonisme? how can he that created all, and is all, be humanity, and born of a woman? that woman intended in that state, is not known in that state, let me tell you that woman is Hevah, that is, the Weak Creation in Man, and all things, as Paul saith, the whole Creation groans to be delivered, the very Beasts groan for a deliver­ance with us: A Virgin shall conceive, the Text saith, but 'tis a Virgin shall bring forth her first­born Son, what is this? 'tis the birth of God: That (of) bears a right state there; now I am forced for your understanding to write (of) but the intendant is contrary in me: Now what is meant by the Virgin and her Son? In sentarie Octabris in se sola ad me, they shall call his name Emanuel, that is, [Page 32] A Saviour, I grant all this; the seed of the woman shall break his head, and he shall bruise her heel, what is this? allusive to the same state, yet nothing to the Greek rendered Translation, To us a Child is horn, to us a Son is given, I deny the Minor, and grant the Major, this is a strange state, when the Major includes the Minor, most times thus, I open, sed pars & partis in partis in sepe locat, thus, A Child is born is granted, but not the Songi­ven, A Child is the infant birth in the spirit of our spirit, which is Christ, or Gods spirit, or un­ction, or anointing, that is, the Virgin shall con­ceive, but the word is A Virgin shall bring forth a Child, which Child is Love. To us a son is given, how? because he cannot be parted from himself, the Trine must cease operation, then no Deity, thus God doth deliver us by the influes of him­self, and so doth awaken us to the resurrection of the just, made perfect by his Resurrection in us, is not the Child the Minor? no, 'tis the Major, and 'tis 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. [Page 33]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 'tis 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, 'tis 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, [Page 34]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 'tis 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 'tis 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 [Page 35]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 'tis 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 [Page 36]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,) 'tis 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, 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 [Page 37]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, 'tis 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 [Page 38]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: 'Tis 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 [Page 39] 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 [Page 40]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 [...] them two you cannot spell, because it is perfection, they will bear it in one [Page 43]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 [Page 42]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 [Page 43]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 [Page 44]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; 'tis granted, 'tis 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 [Page 45]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 state is sure in the state of Creation, as afore cited, now I write to you I must come close, for you are quick eyed, but slow paced in veras; now I state this state, I am neerer a Gentile in practise than you, for I act in love, I plead for love, I plead for re­conciliation by love; this is a declarative of truth in me to all; exce meam action is in se in veras ve­ritat as. I write it full bard in [...] Now to state the TY that will hold us both and our evasions, that the way may be cleer deciphered in this de­cipheration, that the meanest capacity may reach into, this you say, I am for the Law; I say so, I fay you are for the Gospel; you say so: The state i [...] stated, both in the state pleased: now to prove my self to be of, is not proper, but in this state it must stand, for the people to understand. Now to prove my self of the Gospel, and you of the Law may be done, but to prove you to be of neither Gospel nor Law neither, this seems strange; but on the event let the people pass sen­tence: now I am for the Law: I answer, I am: now what is that Law I am for? that must be en­quired into: Paul saith, that if there had been a Law given that could have given life, then righteous­ness had been by the Law: Have you a greater TY [Page 46]for me then this? The Law is death: 'tis granted, what would you have more? The Law or Sacri­fice could not perfect the commers thereunto: Do you understand Pauls word here? 'tis well, I shall open them for you in another place that you know better then this, but you will blush to hear them: now the Law is death undeniable, else it could not make an in-let into a better and glo­riouser life; whence comes this original rule, except from this, The day thou eatest thereof, thou shalt dy the death? What death this is, must be known; is it the death of our flesh, and of our spirit? It is; how then to give life? to the im­prisoned within the spirit in our spirit: What is that? Life eternal; to know him is life eternal: Flesh and bloud cannot inberit eternal life, so saith the Text: 'tis true, but this doth not cleer the point: Once more, Sin is death, it is made by and of us, for we & it are from God, but not in God; now to state the Law is death, but how? in diso­bedience, and for disobedience, it layeth hold, & its destruction of us, is to give us a better being: thus we resting on the Law is death, because it is a name of a thing, not the thing, but pointing unto another thing: The Gospel is the same, the name is not the thing, but pointing us unto ano­thing: thus these in this state are one, for they are both but letteted names of one very same thing entire in it self, that is, God; for saith the Law, Do thus, the Gospel, thus; That saying can­not give us ability of doing, and in doing is the true delarative of that that is done in us; for so [Page 47]long as we say; we are names, as the Law is a name, the Gospel is a name, but doing is the thing; now what thing is that they call for? Love; love why? where is love, there is no law: Love is the fulflling the Law: Love is Gospel it self, and Law it self: why then, where love is, there is neither law nor Gospel, it is it self, and that self is Jehovah; thus are we one with him through love in the eternal Spirit. Now my bre­thren, to your declaratives, Are ye as ye say? I cannot say it, ye abound; how many in eve­ry one of your inclosures in want? this is not love: How many have lost their lives by your ag­gravation, for your fetching about your own purposes? Have you not said and unsaid? this is not the lesson of Christs teaching; no it is a declarative of your acts, that that says tongue thou lyest: and to the people you have a way, that you will not let them know; for you say one thing, and do another: Is this the light of your Gospel? I desire not to partake with you in this. Now to prove you Jews, that as you term it, is a declarative; well, now to be an in-let into you, one more, this help I give you ye Jews, the Priests were valiant men; now I know not how you will prove, for a coward shows not before he comes to be tryed, and now I see you are har­nassed with the ancient heroick weapons, whe­ther the spirit be in the cask or no, I leave to time to make manifest: Is this Christs Gospel of peace? Ye are Jews, for Christ convered none with a sword, to preach to them in another [Page 48]world; I like not that Gospel: but I am afraid that when the time comes you have one preach­ed up, an innocent man to lead up to save you from danger, else you have lost your old trade in all times: if it did well, then the Priests hand was in it; but ill, that is took not well, the Priest had another hole to creep out at; and indeed, the people in all ages have been set on by you, you clap your hands, & the people fall together by the ears; when they are at it for your quarrel, you will be sure to save your selves, and clap one another, and by their fall raise your selves; but God hath cut you in England, but not down: Now to tell you plainly, the name of a Jew ye hate, the name of a Preacher of the Gospel by acts you deny; So now, you are in effect neither Jews nor Gospellers, yet both Jewes and Gos­pellers, that is indeed Heathens; for the unbe­lieving Gentile is a Heathen, the unbelieving Jew is a Heathen; for there's but light and dark­ness in the whole Creation: now know that to this great work that God is bringing about, there is many men fitting; as this day from an unlearn'd man that is in the work, came a letter wrote in the Indian, Greek, Hebrew, and Latine, of which languages he knows not one word, but thus dear brother, and the next is Greek, and so carryed on that his name is not to it: Are we thus, and the world asleep? Sirs, the day is neer, Return, why will ye dy and be destroyed? When was the like in the whole Creation? not since the earth was; there is like to be the greatest over­ture [Page 49]that ever came unce men inhabited the Globe; the great day is at hand that was pro­phesied so long ago; The Earth shall burn as an Oven, and all the wicked and ungodly shall be as stub­ble to this flame: Consider all ye proua that are lifted up and forget God, he's a coming to take vengeance on all ungodly men. Alah alamanach, alvah asanah ab si Herocloch absalamons in somanu in arorarum solamana acklah abdonarielalo sanatar alma roi delit meco: This is wrote in the Tartarian tongue in the East Armenia from the Hebrew Radaxes, the third descent in that language from the Cre­ation: Salu ablah vocoalis: High wo and alas is fal­len upon the Inhabitants of Oppressors, for Jehovah will thunder vengeance in a flame of whirl-wind, on and upon the rebellious sons of men; for iniquity is great before the Lord, a consumption is coming to consume all that is not. Now I beseech you, some of the words are brought down to your under­standing, that are more properly rendred in its own sense, but them you could not understand; that high wo, is the cause of mans alas, as he is flesh, for the affliction makes us cry is fallen: you may say, if it were fallen, as you say, we should see it: Gods decree is done, though it fall not many yeers after. It is, that is, it is decreed, 'tis fallen now, for Jehovah will hear: 'tis the present tense and the furture tense stated; thus, to make it good; present and future are all one to the Lord, but the present is stated, It is; and the future impeads the present; this is the reason; 'tis for the cho­sen sakes they know all, hearing this the decree [Page 50]is seal'd, and it is his mercy in with-holding his decree, while his people is gathered out, for the spirit that speaks to them, is the same with it that speaks; as Christ saith, My sheep hear my voice, but a stranger they will not hear; to you it is given to know the mysterie of the Kingdom: now know all you that read this book, it is a mi­racle that a man unlearned should reach such a discovery; I answer again, what is it that light reaches not? Once more, I am but pen-man, and to think any thing of me, you do me wrong and your self, if any thing you retain or admire, re­turn to him that it belongs to, that is, my God: and if you see your God; to him be glory, I am his, and your brother to serve you in love, which is the Gospel which is Christ, which is God in the Trinity in Unity, worship him alone. Now to come toward a conclusion, for my appointed time of three daies is out that I have been a part from men, and wrote hard; now beloved, I shall shew you my method in a short scope, for my time is Gods time; not when I will, but when he pleases, then I write: Now I theaurau John show my heart, John is the alluse in that name: that name God gave me by voice, saying, Theau­rau John my servant, I have chosen thee: judge by this book whose I am: But for John, he's a Dove, he's the beloved Disciple, the highest for myste­rie; what is all this? 'tis love; what is love? Love is God. O I could dwell here in repeti­tion of these words, Beloved God is Love:

But to return, I had almost lost my self in expressing the Sea of trouble I ly under: Love, Love, Love, O my Beloved, how lovely are ye being in love! Why love turns all things into [Page 52]it self; turns hatred, envie, malice, murder, it turns all these, and more into it self; this is love! 'Tis the Philosophers stone, that turns all into its inclu, this love there is no end in it, no begin­ning, no middle, no part, 'tis one, 'tis all, 'tis all things; this all, and one, and all things, is God, then to be Gods, is to love; O love one another that this envie may have no being amongst you, nor in you. O that ye would be but your selves, then you would be love; now when you are not in love, you are not your selves: Love is the re­storation from death to life. Would you have a resurrection? 'tis love, or never, or no heaven; love purchases all, payes all, unties all, and ties all: Love, there is no speaking of it, for 'tis ex­cellencie, 'tis transcendant mans mouth to utter, the Evangelical voices are too narrow to express love; I could dwell here for ever and ever, I can­not get off from this rock: Love is the fulfilling of the Law, the obedience of the Gospel, the in­let to eternal blessedness for ever, which without love, no blessedness, but the wrath of God abi­deth on us for ever [...] A lab [...] hosaret [...] salvah [...] the Creation God in himself, and the Creation in it self, and both in himself, that is Jehovah himself in himself, there is the first perfection of the excellency of Hamah, [Page 53]your Adam, that is Man, and all things with him in strength; this is the feigned Paradise and gar­den in Eden; Eden is false wrote, for the signi­ficants, that is Creations, cannot be tied to one place or garden, for the multiplicity cannot be confined to any one place, except it be radically intendant in himself, for his glory he will not give to any other, neither undignifying himself, so as to have his royal preheminence confined in any one thing, for you cannot speak any one properly, but God he is one, and all things to him are one, but not so in themselves properly or essentially, but in him all is one, was one, and to come is the same, for Jehovah cyphered is the union his name, the intent of Eden is the same, but not rightly understood, for Eden cuts thus; Eden ought to have been Edenei, Eden is no lan­guage, as I have wrote, but 'tis a divine Siphirates of Siphrates, Siphrates them three are the same with Edeneiii, for the meaning of the Eternity operating in it self, then where can any bar or stop be set, for you cannot write an influ with a TY in the last letter [...] Nun is a bar in any place except she be the radical, or leader in any state, Henok, [...] Ahlu, Hene, [...] Ophrono, pallu [...] Peked, [...] Philiades oli oko araret alvah [Page 54]deat sem hu hanri alvah pear [...] ralu [...] in se sahatt oan verriko bele in hury peata perati.

The first decipherative is Jehovah: Now all People, Tongues, and Languages, know that Je­hovah is all over all, and evermore the same, the beginning, no time; the all, no place, all places in one place, and all times in one time, and that time is the time of all times, and yet he no time; this is he that rules and reigns in eternity: this is deciphered Jehovah his name, & to it obedience is the same. I Theaurau John Tanniour Allah al, hi-Priest send greeting to my brethren both Jews and Gentiles, the perfect declarative of the first state, but no time or yeers, neither is there time or yeers with him, that is all time and yeers, but this is to let you and all people know, that there is now a restoring the people to a pure lan­guage, for this thing am I come forth, fitted with light and divine knowledge in the depth of depths, to unseal that sealed book, and Evange­lical light that lies wrapped in the womb of the so called Law and Gospel, in se serta resi [...] obederat alma honasa huli penerati alvah ableuvisse in se locat amarvissem humanet rokoas salah azaret eltah alvah hon ono olephad in se mori melet ori neri [Page 55]maleorei onoriko olo ophons narratus asa sardoas lobcim olet ammi Phikepead ebelleier elma hosai in re meat olko ephrae peata alvah huri apanari in sem tulat in meadti amanet oliko absalem inter amaferet oko asani alvah poi kopo pion inresenalis in re pekat valuah Jahalu pai kau­tam absemuisse pelet amen oli veat anta onarial al­vah allet hoko nederem [...] in sem tion valvah pie deneat valko ophinoiei pheredet pelko moneta seab tola mem in si lota phalla in poneie polik a vet dina inter se pokuneri olo bonose seem alvah oli olimalto onori pikuat remi moli poliat nem inteler lota valla­lua meat oliriko in lobemus avar [...]t in si meam in loca­mus allah vallue anakatur ablat pheniolue adna apa­let homen in teu oat alto mosisere verat adma liel pe­di ovouvet odo moli asaderet manialta viat ono ponri opaalet honosoophroriko in laniah mempala verat olo peat salvah eri nedet hen mei abalet hosaret addi me­let verko oli milet voko monsa anni pieti pel odi lode­ata in ri pei pel pelta tianna mam ori de let adma pa­lu lah atti nedet tuolo omen satar ollo adma osonet pek hosarret.

Now my Brethren, God according to his pro­mise, which promise is himself, hath sent his de­clarative to the Inliabitants in and upon the Globe, and in, and upon the influences, that in­flues [Page 56]the intricables varietie in and upon the same, that is the whole created by him: Now as is expressed before: I am Reuben the Lords Gi­mell [...] in this new Creation, and the first in the first Trine, descending in vive vose & in Evangelorum sem in phratris regi pecavit, non vita sed enim vita est mors omnibus hominibus in loco al­vat obiremus in solat peco ori sem abtracte in disobe­dience; the English is, Man is fallen to nothing by light, that is vita, life: Now you may say, How can light cause man to fall to nothing? I answer, Light doth not cause man to fall to nothing, but that man is nothing by that light; as thus, man sees temporals, they see him, for sight is not in man, but in the object that he sees to effect: now to be properly said to see, none nor nothing can be said to see but God only; he is our sight if we see; if not; we see not: thus in seeing, we see not, and in hearing, we understand not, for not to be in light, is death, and not to be; one more, now in him that is light we are, were, and shall be light, out darkness is this vail we are in: now to come to the essential state of man, in his first state that was innocency, so 'tis named, now to prove that name innocency, we must consider what created hath relation to, that is the myste­ry of man and all things; How was man inno­cent? thus, he was nothing, and to be nothing is pure innocency, that was when we were not; when was that? when there was no God; when was that? never; for know God could not be, [Page 57]if not alwaies the same; thus I prove, that that comes to act after, is for want of knowledge be­fore, and that that was before, cannot act behind, which is time, times, time: look well into your own riddle in Genesis, you see that he stood not at all, but detracted and fell you say, so say I; thus his very being in flesh was his fall, and he became like a beast that perisheth: how, by rea­son that his body now is and was beast-like, for 'tis said, skubulo, but dung: you are mistaken to think this gross elementary substance is your bodies, alas this is hell; your body is another thing, you are prisoned here, and your resurre­ction is at going out of this hell to those para­daical bodies bodied in him that is Jesus, Jehovah Adoniel, L, Jah, Eloah, Aove, Tele, Throon, God the same.

And here I cease, and cannot open this state, nor translate them languages that are cited, but in my next book I shall open them, that I am sure of, but the time I know not, till he that is my light set up in me himself, he is my light, life, glory: glory to him which was, and is, and is to come, the Jehovah omnipotent, Amen; no Amen to him, we say Amen, but includes that that can­not be included, the Mystery is to come.