Theauraujohn Tani his Second part of his Theous-ori apokolipikal, or, God's light declared in mysteries for which epistles I was six months falsly imprisoned, as by judgement of my Lord Chief Justice Rolls, and the rest of his brethren the judges upon the upper bench is declared : and what I have written I will maintain against all the learned men in the world : and I challenge the whole universities and their adherents to answer the books, if they be able, or to a fair dispute before the people, and if none dare appear, then I conclude that they are in the dark, and dare not come to the light / wrote by me Magi Tani Est.

THEAURAUjOHN TANI His Second Part OF HIS Theous-Ori APOKOLIPIKAL: OR, God's Light declared in Myſteries.

For which Epiſtles I was ſix months falſly impriſoned; as by judgement of my Lord Chief Juſtice Rolls, and the reſt of his brethren the Judges upon the Upper Bench is declared.

And what I have written, I will maintain againſt all the Learned men in the world: And I challenge the whole Univerſities, and their adherents, to anſwer the Books, if they be able, or to a fair Diſpute before the people. And if none dare appear, then I conclude that they are in the dark, and dare not come to the light.

device of TheaurauJohn Tany TheaurauIohn tany our High priest & recorder of ye 13 tribes of ye Iewes for ye Captiuities Returne.

Wrote by me MAGI TANI EST.

ם ת י

Printed by J. C. and are to be ſold by Richard Moon in Paul's Church-yard, at the ſigne of the Seven Stars, betwixt the two North-doors. 1653.

To the Reader. Friends and Enemies,

BEloved, whereas in my firſt Book Theous ori I did promiſe unto the world ſpeedily the ſecond part, being then wrote, for both the firſt and ſecond were wrote in one ſcene of light, but by reaſon of my falſe impriſonment for writing the Copy, and the toſſing from one Priſon to another, two of the Copies I could not finde until now lately, wdich were in a friends hand: theſe things with other neceſſities which were laid upon me, was the cauſe that I could not diſcharge my promiſe.

Now thus much I do proteſt before God and his holy Angels; I was forced to write, I neither underſtood nor knew what I wrote, and when it was wrote, I could not reſt till it were delivered unto the people. Now what I thus wrote, Captain Robert Norwood did read, and by his wiſdome diſpute; but I would not have you for to conclude a oneneſs in us two, for what the Captain hath done, or doth, that is upon his account, and what I have done, and what I do, that is upon mine account; for when I was a child, I held by any thing; but now childiſhneſs is departed, and counſel is eſtabliſhed on her Throne, as a ſhort time will manifeſt.

Now let the wiſe and prudent weigh in their ſecret and juditious judgements, and I leave it to the whole to conſider what they could caſt me in priſon for, it will appear mad Rage in them, if they have condemned me for the things they underſtood not; but bleſſed be the Lord, who now hath given me underſtanding in the book, and without the book, that I in my Maſters name Jehovah, do challenge the whole Clergie in the world to diſpute in any created appearance, or any ſpiritual or Divine intendant, or in the ſecret operating of the w ••• y ahbiſs unto, and in the bonds of Orion; or in the fruitful odoriferous influences of the Pleiades; or the Helme of the Sun; or the celeſtial order of the Stars centerall, and the Stars fugitive, or motional; or in the Scene of Angels, which is Gods firſt dayes work, which is not to be expreſſed in the created voyce, but by Hieroglyphicks the Scene may be ſomewhat illuſtrated.

Theauraujohn Taniour Recorder unto the Jewes.

Epiſtle Dedicatory.

DEarly Beloved, ye Select Jewes, whoſe riſing glory is as the Arorau in his-beautieſt morning, to you is this Epiſtle Dedicatory, for the eye of beauty it is, in the ſelect unity, and not to be ſeen but in the Evangelical Scene, which is not the created voyce, but the Scene is in the Source or Aſſome bottom abbiſs bottomleſs, which Makzims being in their full import weigh'd, it is no leſs then the abbſs Deity.

So beloved, though I am in the body, my eye is in the Scene of the Deity; from whence, as from my Sun, I reflect upon my dead corporality; Eſſiam quia caelum non terra in etate.

Beloved, theſe confounding Makzims are let down to confound the wiſdom of men in this wiſe, but ſimple age; for the world is loſt, and a Law of reſtoration is ſounded forth, for the return of the Captivity of the Jewes, and the again Building the Temple, and how ſo impoſſible it ſeemeth unto men, yet by him that liveth for evermore it ſhall be accompliſhed; unto which verification I ſubſcribe my name Theauraujohn High-Prieſt and RECORDER to the thirteen Tribes of the Jewes.

Dearly beloved Brethren, both Jewes and Gentiles, the Aſſome Abbiſs of my declarative, it reaches in its includement the celeſtial center, where there is no voyce but the Scene of Angels in the perfecteſt perfection in the Scene of the Deity.

O Beloved, that you were but weighed out of your ponderous earth, then you might behold my Scene; in which Phiriattical expreſſion, I denote the illuſterious beauty of the Abbiſs Deitie.

O Halliluiah ori am aſſi ſelat oramus voce: The Engliſh is but darkneſs to light in compariſon of the ſtate, but here is to what the Engliſh will bear; O praiſe Jehovah in the declamation of the Evangelical Oratori, in the Abbiſs darkneſs of this earth. There is what the Engliſh will hold.

O beloved of God, my ſoul pants for your reducement, that is, from your dark and dead Idols of your weaved traditional Records: and that you may be inlightned to ſerve the true and living God, the Creator of all things, who is not tyed to your Formes of names, but he dwelleth in the truth of things, which is the living life of all things, but in man and woman by a deſtributive love: for God is love, and where you ſee love acted, (behold all people) even there God dwelleth, and no where elſe, for God is love.

This ſtate I have confirmed with an Exce, that you (the dark world) may know in what eſtate you ſtand that act not in love: woe unto you, ye are bound up in your iniquities, ye are ſealed unto the day of vengeance, and ye now lye in the Bonds of iniquity, and the gall of bitterneſs.

Now know, I cannot charge ye ſighters againſt God ſo high as ye deſerve, becauſe deceit is your Maſter, vanity your minde, rotteneſs your heart, corruption is your Doom, and there, on you, wrath ſhall abide and remain a time, Video exce

Yours, Theauraujohn Taniour Recorder to the 13 Tribes of the Jewes.

Thus farre is lately wrote.

Reader, Before thou goeſt on farther, turn to the Errata at the end of the Book.

Epiſtle 11. Elthars April the 21. 1651.

THe word י of the Lord came unto me; Salem ori arri ne, Sele mem in re faſiebat al denior, Sabat alliel.

The derivaſy, Or the Engliſh, The God of glori from the Ski, Beholding humane miſierie; He ſent a Son a Saviour to be, Behold your riddle unridled miſtery.

Thus Chriſt was, and is no loſs then the life of God, his life is our living life, If we are in life, elſe we are dead though we are living. Now beloved, I come to ſet all things out of joynt; That the joyning joynt, may be his true ſelf, without mans coyned inventions; for the incarnation of Chriſt, it is wrote by Matthew, Mark, Luke, and Iohn, but what we have inſerted, is neither Matthews nor none of the reſts, you have not the name of many of their words, and then the knowledge in the Spirit, that was their light, you are very far from, no nearer then light to darkneſs: the name to the thing is darkneſs to light. Now before I begin, I deſire you deſire of God, that a clear manifeſt diſcovery may be made known unto you, as the truth is in Jeſus, who is the light and life of the Father, the buty of excelency. Now know I come not to aſperſe the true Scripture, but to take of mans invention, that is inſerted for the true Scripture, for all is not Scripture that is written in the Bible, and the new Teſtament, for the truth in them both is but one truth, and one intire Scripture; now it is ſaid, that Chriſt his ſecond comming is to Illuſterate to the view the cleare diſcovery of the wiſdome of God, and reconcile the differences betwixt the Jews and the Gentiles, which lies in the abſtract of the Old and New Teſtament. But the vail is upon both Jews and Gentiles, concerning the main reconcilement of both in this main maxim; that is, Maſſah El Jah, or Jehovah; but to come to the beginning, that is the Incarnation of Emanuel or Jeſus or Chriſt. Firſt he was very God, equal with the Father, what was equal with the Father but himſelf? for he is, was, and ſhall be one entire eſſence, in him ſelf, before all, and in product from him all came, even this Son which is the true Image of the Father.

Now I beſeech you mind, the world was Chriſt, I am the life of the world, theſe are his words eſſentially, for he was the maker of it and all things, and let all people and Nations know, that the maker of all things could not die, for with him muſt die all the things made in heaven and earth.

But to begin, Thus God ſent forth his Son made of a woman. What was that? That woman was no leſs then the life created of himſelf; that is to ſay his whole creation, and he is the light of the whole creation. But to come to ſtate one entire State, ſaith one text a woman ſhall compas a man: now the truth in that text is this hevah alſiel agroanei ſelma, that is thus much, the ſtrength of God taketh weakneſs into it, this is the meaning of the Spirit in that text. Another text tranſlated is in Iſaiah, a Virgin ſhall conceive and bring forth her firſt born and they ſhall call his name Emanuel, that is God with us, this text I deny in the coherents, additicinal: thus is the words in the truth of words, alſiel reme a ſadi el dolorum in re faſiſti nobat al dele a ſaous in re a pher ſele Emanuel, the Engliſh of the true text, and the Spirits meaning is this; A Virgin pure doth bring forth unto God that living life Emanuel; now how can you confine theſe words that are a living life operating through the whole Creation in every figure? now how comes this Emanuel to be incloſed or the included, in the alone womb of one entire Virgin, when Emanuel is the Virgin Spirit? that is, the life of God, living in man by operation? Now you add to that ſtate, to bring in your fleſhly humanity, Thus much; a Virgin ſhall conceive, and ſo bring it to the relation of our capacity, that a Virgin brought forth Jeſus, the ſame ſay I, but the manner and meaning muſt be truly underſtood; Thus I ſay, them words have a Spiritual interpretation as well as an outward ſignification.

Now mind, Mary that word is perfection, Emanuel is perfection alſo, So they be two names, but the whole Creation that knoweth, knoweth that there is but one perfection. Now I ſay, that Mary the Virgin brought forth Jeſus, and I ſay, and you in truth cannot deny, but that Jeſus brought forth Mary, for without Chriſt made the Father nothing that was made. (Now) minde this ſtate, Mary brought forth Chriſt, Thus Mary is Chriſt, and Chriſt is Mary, for both Mary and Chriſt they be perfect names, of one entire and alone thing, the Caldean Tongue is thus read, Ofagodo dolma maret eltah aſſi ſalos ſabdi, the Engliſh is Jeſus the Saviour is that pure alone thing, that cannot conjoyn into any one thing, for he is the life of the whole.

O beloved of God, my ſoul pants after you, that you might be inlightned by the Spirit of truth, but beloved you are ſo married to the dead letter, of whoſe Tranſlations you know not, neither what (Bait) is laid in the myſtery, you know its Originality was not wrote in Engliſh; and let me tell you, that without the truth in that Spirit to the wiſeſt man living, the record in Scripture is but a dark riddle. Was not the Iewiſh Rabbies as deep learned in the Scriptures in their litteral Expreſſions, as you great learned ones are in theſe blind times, though we may think a great light is in us, when indeed it is onely a learned notional lye, for all learning is the lye, and it is the Whore that Iohn ſaw riſe out of the bottomleſs pit; for know what man can learn in the divine thing, it is but to ſpeak a curious name of he knows not what, for the Spirits teaching is a turning and a converting teaching, which mans words is but the dead name of that living life, acting in power to the overturning all oppoſitions. This is the Goſpel that is a powerfull Subſtance, compelling obedience unto it ſelf.

Now beloved, I come to let down the State to your capacity, and let no man aſperſe my words, But let them take a coppy from what is inſerted, that freedome I allow to all men, for my inſerted ſhall not be barred from any man, and to what I have wrote, I ſhall be willing to render an account to any. How have I all along deſired the Priests my Brethren to a fair deſpute, in giving the ſtate or taking the ſtate, from them to anſwer to them, yet never could obtaine it, which doth declare that they are in darkneſs, and dare not come to the light; for light is not aſhamed, but darkneſs; and a lye ſeeketh ſhelter.

Now minde I beſeech you my brethren, for I ſhall put in the leave • that raiſes the whole foundation. I beſeech you minde, Chriſt as he is ſtated in your Teſtament, could not be born, I ſay it is Blaſphemy, to hold it forth according to the written inſerted. I intreat your attentions, and be ye like the noble Bereans, that ſearched whether the things were ſo or no that were declared. Now mind, what do I ſeek for at any mans hands, or any thing that any one of you have; but bleſſed be the Lord, that hath ſpared me a little of that abundance, that he had committed to my truſt, for in my waſhing is my refinement.

Now know Chriſt could not be properly ſaid to be born, that was the birth and glorious creator of all.

Secondly, He could not be born in one, that was the life and ſtrength of all.

Thirdly, He could not be begotten, that out of him all things was produced.

Fourthly, He could not be fleſh properly, for God is the Spirit of life in the whole Creation.

Fifthly, He could not deſcend in fleſh as we account, but he is a Spirit, and his decent is ſpiritual into our Spirits, whereby he raiſes a Reſurrection unto himſelf, and by degrees our natural man is ſubjected, to the Spiritual man, which is Chriſt the Lord, the life and glory of excellency in that word Ci. is implyed union.

Sixthly, He out of whoſe product all was, is, and to come, could not was not, nor cannot be incloſſed or included, for know a living life in all things cannot be properly ſaid to be only in one thing, or womb of a woman; If ſo, then where is the life of all the reſt, that are and cannot be no where conſiſtant but in Jeſus their Saviour.

I beſeech you minde, I will give you your own words, thus ſay you, the ſame ſay I, Jeſus Chriſt was brought forth of the Virgin Mary, and lived on earth as man doth, till the appointed time of the Father, then the Spirit did deſcend; that Spirit is Jeſus, even that is the holy anointing above his fellowes.

But we have brought the humanity to be very God in the earthly form, which is abſolute Blaſphemy. For thus, man to confine his maker into his owne thing made, is to undeifie God and deifie himſelf, this is Antichriſt in the higheſt degree, as to ungod God, and make man God, So life in this ſence made death, and death is made life. For Ephuſcos in Re ar alli-aam in re faſiſty nebat agoas am ſele mem derala al. The derivaſy, Or the Engliſh, The Lord the God that dwels on high, cannot nor will not be confind to mutability, though all things created have their time and change, yet ſtill he that is their Changer, he changeth not. For his unchangeableneſs is their changeableneſs from better to better, not from worſs to worſs, but they are changed from glory to glory, Beloved look into your own ſelves with the enlightned eye, and when you ſee your ſelf begin to change you change in the beholding the glory of your changer, for the beginning change is the end change, for our beholding is our changing us into his Image, or us into himſelf. So beloved we are changed from one glory to another degree, but ſtill wrought by the ſame Spirit, for God who changes all, is that onely one caſes from himſelf, ר and changes that caſed Ϡ into himſelf, form whence it and all things had their origini. Selos in Re faſiſti ex in ar Sallu vivat in reme obbiſus in re ex id in per ko non olemus ſervat, The Engliſh is this, The heavenly light is God, in the appearing thing, and not 〈◊〉 the appearing thing, and that that appeareth, is not the thing, and that that appeareth not, that even that is the thing of things, that is God the glorious creator of all things, For God is a Spirit and cannot be ſeen.

Now beloved many of you would be pleaſed, ſo that I would prove what I declare, by that you make your God that is the called Scripture, for to lay downe a point and run to fetch the Scripture, as you account it, to juſtifie what you have laid down, when many times that is a lye you have laid down, and that is a truth in Scripture, in its owne place; yet that Scripture by you is made a lye by your producing it. I prove it thus, For me to ſtate a lye, and produce a truth to witneſs or bear out my lye, the truth is truth in it ſelf, yet a lye in me, thus I name (the) name, and know not the thing.

Again, The Scripture is true, I am the lye, thus the Scripture is the life of God in me, I ſound out from that principle by my voice, the acting from within, that voice is a lye though it be from the true Spirit of God within. For thus that that is a ſound of, or from the thing, is not the thing, and that that is not the thing, is but the ſound of the thing, which is the lye in the whole creation.

Now ye Prieſts in England, who have ſounded from Antichriſt, and not from the true Chriſt; you have been and are a lye, Thieves and Robbers, deceivers, for your ſubſtance you ſounded from was and is a Lye, miſtake me not, the intent is truth. Now I ſhall declare to the whole people, that that hath not the ro •••• in the ro • ght of Chriſt, Is Antichriſt and the falſe Prophet that Deceiver, that Accuſer, that Manſla yer, that Murderer, that Locuſt that roſe out of the pottomleſs pit.

Now I come to unvail and unmask your deceaveableneſs, I beſeech you all people minde, know as the ro • ght is in the eternal being, ſuch are the branchings forth in the appearances. Now ye Clargy in England, this metaphorical expreſſion is, and will hold a large extent, Alma amaret aſſa alui denat all • • ni Sele arkat apſi inde aſſiſi negat alterum in Re aplaph in ſab • i el. The Engliſh, The high ſound from truth it ſelf, is but a lye; for it is ſound or name of the thing, and not the true thing, the ſound of a lye is nothing in the ſenter, neither any thing in the product but confution to unſtable Soules.

Now ye Prieſts my brethren by creation, but I deſent from you in declaration, and turn you to your owne weaved invention, which is your Trade of Lyes in theſe Nations, theſe Nations is a word proper, for the Lye is but one in all Nations, the word is proper in his reſtriction, for it confines all under, and into one head or Redi.

O how have you lift up your lying trumpers, for the effecting your owne ſelf ends. O who would not fight for the Goſpel, and murder his brethren, he could not be of God.

When the true Goſpel you knew not, but ſounded out your owne lying hearts, covered with that glorious name Goſpel.

Now you have miſſerably ruined the Nation, and is it not juſt you who ſhould have been lights in goodneſs, ſhould be partakers in the work you have wrought?

Now you have declared your ſelves, for by outward acts are the true declarations, what is done in men and acted by men: for as the heart is, ſo are the declarations. I ſpeak your owne words becauſe ye ſhould underſtand me. Now I ſhall ſhew you what the Goſpel is, and I ſhall leave the deſidement betwixt you and me, to be deſided by all people.

Firſt, I ſay, That the Goſpel cannot be preached by another, but by it ſelf it is the declarer and declared, it is the truth in the root or foundation, from that rought, or foundation flows forth the outward ſound, from the inward ſignificant. Now the truth within is the ro • ght of God, but the ſound outwardly is mans voice; that is, the Lye, it is Antichriſt, for it ſpeaketh great names, and it is but a ſound, and nothing, which is but an atrie Lye fomented by mans invention.

But now if this be granted, which cannot in truth if duly conſidered cannot be denyed, Then Prieſts where are you with your (Nomen) that name Goſpel, that Whore that you have decked up by the peoples ſpoile? if the ſound from the true light be a lye, I pray ye what is that ye ſound from, that hath no ſenter in truth, but a lye in the root, and a lye in the branchings forth?

I ſpeak in tearm that you may underſtand what I ſay. Now I begin to call to you for proofs from your Scripture, to ſuſtifie your actings, or elſe you have not taught the Goſpel, as you call it, but I will give you one hinte to help you with; It is that you tax me for, becauſe I do not ſite the Scripture, to prove my delivered or expreſſions by. To which I anſwer thus, That that is not againſt Scripture, is the Scripture, ſo ſaith Chriſt though the words do not bear the ſame expreſſion, know all truth is but one Scripture, and all Scriptures make up being ſpeled together makes up the expreſſion of but one onely truth. But know when I ſite a true maxim, and would produce a Scripture to confirm it to you, the Tranſlation is falſe in that ſtate, and the maxim ſtands alone in ſtrength, being its baſis is founded on the truth, and it needs not the lye in the Tranſlation to help to uphold it.

There is a plain reaſon in Engliſh, but brethren ye Prieſts, this is the light in me expreſſing it ſelf, for to unvail your groſe lying darkneſs.

But to come to prove your ſelves preachers of the Goſpel of Chriſt or Embaſſadours. Brethren this word to ye Prieſts, I will open from its original, not by learning, for I am unlearned in what I declare, but by the Spirit of Jeſus that hath made me the true Jew, Brought forth of the Tribe of Ruben, the anointed of God for the carrying backof the captive Jews from the North. O ſelat arri reme Rex ſede ſophim in abſolemus in ſe Sopatar arma legagit el donior al. The Engliſh, O the heavenly light that will appear in the beautiful excellency of it ſelf, in briging together again his diſperſed people to himſelf, and glorify them with his owne glorious excellency. This the Spirits lettings downe to ye poor Jews my brethren, for whoſe ſake I have forſaken all, that I might ſeek thy wellfare with my owne, both being wrapped in union. Thou Buteous dafter Sion Seron el, though thou art not gathered yet, mind thy beauty remaines and the crown of thy glory is now a ſetting on.

Now to open the word Embaſſadour, as I promiſed, the words is connexed in divers ſignificants, as thus Em is proper hebrew, Bas is hebrew worte in ק kof derived from Koahſh. Now Koahſh is a various maxim; the ſignification is thus, tis the ſtrength in letting down the ſtrength in caſeing away the ſtrength, in reſtoring or taking up in ſtrength; it is read both an Affirmative and a Negative. The word is proper thus: Em-baſ-dor, that word is ſingular, tis hebrew Dor, tis knowledge or generation, for generation implies the ſingle knowledge, which is one knowledge, that is all knowledge which is God the Lord, I write it in three Sillables, as thus, Em bas dor that is perfect hebrew. Now you great learned Rabbies, will not quarrel yet untill I Sipherate the ſigniphicants, and never a one doth give a ſound litterally in the decipheration in its adherent, the word I write in three ſignificants he braick, the Radiacies is this כ י ר that is Reſh Jod and Caph.

Now you are all loſt and will ſay, that no one radical doth give a ſound in the word Em baſ dor, E is the proper Engliſh radical: I ſay, that them three כ י ר are the true radaxes in England, radaxes is the proper word: Reſh Jod and Caph, are the true radaxes being wrote in Mophes, that is in the Meaiſh Methodical method thus: ר Reſh is Gods wiſdome in himſelf in man, י Jod being ſtated behind ר Reſh is read negative et affirmative, that is negation and affirmation, thus God doth cluſterate in י Jod through ר Reſh, and ר Reſh combines in the inſert with י Jod, ſo that theſe two in their proper ſtate ſtated, in this inſert is thus much, God his wiſdome, now ad כ Caph that is, an impead granted by all, now ad כ Caph on the left hand, or the left point, and then ſhe makes man, for in that word radical, is exact three diſtinct ſentered in one, that is, God his ſtrength and his weakneſs, that is, the Impead or (Shrine) in which the divine doth ſhaddow it ſelf, now this myſtery is fetched from the radical root: now cloſe כ י ר Reſh Jod and Caph, then the truth is Gods ſtrength declared in weakneſs, which is proper in this word Em bas dor.

Now I come downe from the Oriental View unto the lower derivaſy, that you derive from this word, and its figure is Emiſſio, that word is not lattin • though it be read from that root, the true ſignificant is to know, or ſent; for ſent, is knowledge • as well as the word Knowledge, now the word conexſed is Bas, that word in the hebrew is ſtrength, and hath not a word of conextion in any place, but the word in Spaniſh is Baſſhau, that is his proper ſphear though uſed in Turky, but I ſpeak the place of the word in its proper regency by a created-dex-ſela, which word Baſſhau ſignifies great, or high in eſteem, the import lies in the hebrew Baſ-ſhau, is but a declaration from Bas, for Bas if truly underſtood doth carry in its ſercumferance, all that is ſtrength, and ſtrength that is life, and light doth declare it ſelf.

Now Dor is read Dora, now the proper ſignificants of Dor is a generation, knowledge, or knowledge in generation. Dora is thus much, the increaſe of generation, the word Dora is a flock, a multitude it is wiſdom It is ſtrength, tis beauty, tis all, ad but to Dor א Aleph Hebraick, the • read what you will of excellencies, that word Dora will bear the ſtate, So you are deſeaved in the Import of the word Dorau V or ו Vau give him but the full word, and grace in grace of word, that is in our Engliſh Dorau, but in Hebrew it is ו ד ר Vaudorau, it muſt be ſo wrote to bear the ſtate, I have ſtated upon the maxims, that is to ſay, Dor Dorau, now ſpel all together Embaſdor, that is thus much, in import A true witneſs bearer, that is the Spirits denotation in the word Embaſdor.

Now Brethren, I have found your name in its Origini. I ſhall finde your declarative nature, and examine you to the true examination, for you are troubled at Theaurau John, and I am troubled at you Prieſts, that ſay you are the Embaſſadours of Chriſt, that word Of will ſute the moſt of you, for ye are Of, and not in Chriſt.

Now I come to lay down the firſt ground, that is this, When God gives a name, he gives ſomething with that name; it is not as we give our Children names, but God doth give a ſubſtance, for he is the ſubſtance; and where he gives a Name, he gives ſomething elſe, that is himſelf, In his Son.

Brehren, Time will manifeſt it to you all, what Theaurau John is, but to come to you Prieſts my Brethren, that ſay you are called and ſent, and ſay you are Embaſſidours of Chriſt. Now I deny you to be called or ſent, neither are you Chriſts Embaſſidours, but thus your call is a lye. For tis learning, and learning is that Whore that hath deceived the Nations, for it hath compleated the work of Antichriſt, for who is an Antichriſt but he that denyeth the Father and the Son; that is thus much, the Father is God, and the Son is God, and cannot be-learned.

Now you by you learning, You have as it were made Staires, to paſs up to heaven or to go to God, when God is a Spirit, infuſing himſelf into the ſimple to make them wiſe. By this Cheat you have deceaved the Nations. O how you have tortured and tormented the poor members of Chriſt, that would not alow your wills and fancies, If not ſay amen to what you ſaid, then preſently they were Hereticks and Blaſphemers, when indeed your ſelves were the men. O then you would cauſe the Caterpillars, to fly from your named Spiritual corts, to ſmite the poor upright, ſimple Innoſent and harmleſs men, then you would tos a man upon the horns of your Altar, while he was forced to ſeek Bread.

Nay further, The ſtrickteſt of your trade, was put them to death that oppoſed you, or would not be conformable to your Goſpel will or will Goſpel, that was and is your holy calling, or your calld Jure Divine.

Brethren is not this true, that you have acted this openly, preached it openly? may you not be aſhamed of what you have done? but to colour all this is your ſhrine, you ſay that the Prieſts lips preſerveth knowledge, I ſay that text is falſe tranſlated, and them words thruſt in to then in your trade of lies. Thus I prove the Prieſt, that is the true Prieſt is knowledge, and he hath no lips nor body, for it is the Spirit of God dwelling in man; that is, Gods Image in the earthly form or body of man.

That that preſerveth knowledge giveth knowledge, Judge ye all people, If the Prieſt can give or preſerve knowledge. But one more to open clear, that that is knowledge is a ſubſtance, and a ſubſtance is not a ſound, and that is all the Prieſts are, for they are but a ſound and no more, and that that is ſtated in that text is onely of a thing, and not 〈◊〉 the thing.

Indeed the Prieſts are quicker at their learned names then other men are, becauſe it is their trade, for he is not fit to make a Priest on, as we make Prieſts among us men, except he be quick, nimble and acute, and a good Scholler. Look into this indowments ye Prieſts, which is your fabrick you build from, Now thus qualified, then to the Univerſity, and there you are installed a Prieſt, then you are ſent to preach the Goſpel as you call it.

But a Lye you have learned, a Lye you have conceived, and a Lye you have declared; the root a Lye, and the branchings forth they are the ſame.

I affirm this againſt all the learned Prieſts in the world, I am a Prieſt unlearned, yet knowledged I have no learned tongues, yet in any ſtate coherent to the intendant, I know all Tongues, and will with the deepeſt you can pick out amongſt all your flock of Prieſts, I will engage in any material matter or Divine, and Spiritual Intendant, and what I had I received in ſeven daies, ם. but not at your Ʋniverſities.

Now Prieſts if ye were not ſo mightily wrapped in partiality to your ſelves, I would ſhew you that miracle that you have no minde to ſee, It is a poor weak Miccannich, I pleaſe you in that word, but to ſee him preach that you like not, though he holdeth forth to the clear view of the enlightned the Divine and ſacred expreſſions, is not this a miracle? I ſay it is, I prove it ſo to be, and a greater then if the Spirit of God ſhould take one of you from your trade of lies, and plant himſelf in you, who is truth, I tell you that the deſernative were hard to be diſcovered, by reaſon of the Lye you were grammered in before: for where the Perſon is weakeſt and unfitteſt, there is the power of miracle moſt illuſtrated, but this you like not, becauſe it ſpoiles your ingroſed trade of lies. Let me but come to you, and hear your Sermon; I will ſhew them how you oft ſay and unſay again, is not this lying? I leave to the people to judge of who are judicious.

I will ſtate one thing that hath a great light and influence upon the peoples perſons and purſes at this day, it is not taken off yet, that is, this great trouble in which the Nation lies involved. Have not you Prieſts piped and the people have danced, that dance to their owne ruine and miſery, & do you not unpipe that piped dance, but the act is too ponderous to be reduced. For the firſt-piping hath killed and ſlain the people, and the ſecond piping cannot revive again the ſlain. Look in all Lands if that Babyloniſh whore hath not bewitched the people, to murder one anothhr for the Clergies owne ends, which is but to deceive the people more for their owne riſe, by their rule murder all, till their wills is gotten into regency; this is the Clargies work, the lying Clargy, the lying Prieſts. Behold I ſee a day coming that theſe Prieſts locuſt, or locuſt Prieſts, ſhall be chained up or ſwept out of the Land.

For this I know, that the true Teacher ſhall erect his throne in the inward man, which is the true teacher, ſubſtance, Prieſt, and voice, and act, for ye ſhall all be taught of God.

Prieſts, where will be then your lips that ſhould preſerve knowledge? But that lye was let in to entwine one ſtrength to the Prieſt, Cab • le to make it Ackkor or ſtrong, Hoſo Auallo o on oli ſabdi, the Engliſh is, how and what ſhall be your high calling ye Prieſts, when the Spirit is the true teacher dwelling in the heart of man? Then I The aurauſohn ſay, which is thus much being ſpoken, Gods light ſaith to ye Prieſts, pack and away with your trade of Lies, that hath brought this deſtruction upon the people, this Murdering the Nations, this Diſtractions in Kingdomes, this Oppreſſing one another, this Hatred, this Ʋnchriſtian like, all this hath its root from ye Prieſts, Queſtion me I will make it good to your greater ſhame, there ſhall not one Prieſt ſtand as now is inſtituted, and know from this very day the ſharpe conteſt doth begin, and the fire ſhall never be quenched till it hath conſumed the whole Clargy in England. O that that generous Nobillity were but planted in our State in England, that they would but ſearch the root from whence all our miſery flowes, for know there can be no ſafe ſettlement unleſs it be upon a ſure foundation, and there is no ſure foundation, but truth it ſelf.

Now though men cannot ſettle truth, nor ſet in truth, yet thus much may be done. The Palpable Lye may be ſecluded from place of regency, which is the Clergy in England, and I will prove them Lyers, Cheaters, Deceivers, Robbers, Murderers, Oppreſſours, Blaſphemers, Covetous.

And are theſe men fit men for Goſpel Ministers? let them that are thus proved be put downe, and their lying ſilenced, and if I prove not the inſert that is here written, I will dye the death willingly; for I am a young Eliah amongſt Baals lying Prieſts, as will ſhortly appear.

Brethren, would you have me to ſpeak the truth, as it is the truth in Jeſus? it is even thus, Gods power is even at the very door, to overcome and over-turne Lying Learning. For I beſeech you mind, truth by man cannot not be learned, he may by learning get the Name, or Eloquent expreſſion of the thing by learning, but he is the farder off from the truth by that he hath learned, for truth is gotten neither by hearing nor learning, for it is the deſent from God into our Spirits, that raiſes the ſurrection of our Spirits into Life, which is his truth, and from that root of truth within our Spirits being wattered with the influences of his fulneſs, we that are Babes grow in and by his ſtrength till we be taken into himſelf, his takings are them of his owne teaching.

Now beloved I beſeech you minde, and I will lay downe the perfect Moddel of every one of you, that is, what man is, and how compoſed and how acktuated and how and from what opperating.

Now I beſeech you minde attentively, for it is the greateſt myſtery that never yet was wrote to the full, as I ſhall leave to be viewed of all Authors or Hiſtoriographers, who have ſeen the opinion of many learned men.

Now I Theauraujohn am unlearned and unread, in any Microkoſme or definative adjuncts thereunto belonging, but to ſpeak to all capacities the word is this, the diſcription of the little world in man or Sebaſtanaies, that is the ſame in this Tongue.

Now I begin, Oli ſede el. The Engliſh is this, The light of God ſet in man, that is the firſt ſtate.

Sede oli el Vau. The Engliſh, The light of man is ſet in God onely.

There is the two ſtates laid down. I beſeech you mind, for we have had great diſputes about this little world Man or Sabaſtanaies in his firſt principle. But now God hath been pleaſed to let down the ſtate more fuller and plainer.

Now mind, Firſt God is the Raigning Eſſence, or Regency Eſſence in himſelf alone.

Secondly, Man is a Derivative Eſſenſied in that raigning Eſſence, for in him we live, move, and have our being: then know, that that is and doth wholly depend upon another is Eſſenſied in that he doth depend upon. Now know you cannot give any thing to hold ſemblance with the Eſſence of God, and the living life of man, that is in the true propriety of ſpeech, the Eſſence of God in man. Brethren, many of you cannot bear that word, but thus the Soul of man, which is the very ſame in its originallity. Now we will look into this deſent from God to make man thus: the Soul in man is the angel of God, That is the pure divine Evangelicalquinteſſence, which is the ſame in the forecited ſtate.

Now the raigning Eſſence, or God doth cauſe out of himſelf a Voice Life, That abſtracted out of the four Elements, a compoſure of appearances of all things, as well as the material or Beaſtial body of man.

Now there is a Body, there is an Eſſence from whom this living life or Soul came to be placed in the abſtracted four elements, in a viſible Corporal body, now there is ſet downe the Caſe, the Derivative caſed, the abſtract of the the beaſtial body corporal.

Yet here wants the Spirit of man, that the whole world cannot tell what it is, where it ſhall ceaſe, whether in Heaven or Hell, now this Spirit of man is to be fetched forth: for it is the All, that is either in bondage or in freedom.

Now Prieſts where will your learning fetch this Spirit, that is the trouble of all, nay the trouble of it ſelf. Now minde, This Spirit of man is the quinteſſence of the four Elements motional, and is alwaies operating in the body as the Coherents it was abſtracted from, and is continually motional. Now know, that that giveth more motion to this quinteſſence of abſtract Elementary, it is the conjunction of, and with the Seleſtial bodies, for their Ingreediences doth cooperate in the abſtract, and compoſed actuated and operated, though he thinkes that himſelf is the cauſe of acting, ſo it is but ſubordinate to the operating of the Seleſtial bodies predominacy, for in truth that that doth act and the cauſe or motion be in another, the other may be properly be ſaid to act, & not that that doth appear in the thing. Now let me tell you that this poor innocent beaſt or body of Clay, doth nothing, but the Spirit of God and of man, them two do operate every man, under heaven. Thus I open that I have abſtracted in three, though I know them all three to be trines, that is nine, but in three I lay the ſtate down, becauſe al may underſtand. Thus the Soul, the Spirit and the Body. Now as in Gods regency Eſſence their Spirit is proper, but in his derivative Eſſence, Soul is the proper word, and holds thus much, Oli el the light of God in man, not of man, Now the Spirit of man is proper thus, becauſe tis the quinteſſence abſtracted out of the Elementary motions with its recedings from the ſeleſtial influenſes, and thus is mans compoſure.

But now comes the main matter, I ſay, that the living life, which is the Soul of man returnes to God, and cannot detract his Ti or Eſſence, and with obeying the inward dictatings of that living Life, The Spirit of man is taken into the called Paradiſe or Heaven, or Evangelical living, and for not obeying the inward dictatings of that living Life within the Spirit of man, is caſt forth unto utter darkneſs, which is counted Hell. Now what is this Hell or darkneſs? Tis a Separation from an injoyment that it was capable of; that is, Hell, and Devil, and Ly • r, and falſe Prophet, they ſhall not come forth till they have paid the uttermoſt farthing, then ſhall they receive mercy; for know that God is Good, and Juſt, and mercifull, and he will not puniſh a Finite thing Infinitely.

Now there is more in that Popiſh Tenent, then the Papiſh know of, but that they hold is a mear Fancinated thing from that local place fained Purgatory, Reme • el Salu in re. The Engliſh, Mind, the height of the Declarative doth undation the ſearch, but this expreſſion from the Tongue you underſtand not, but this The high notation of hell doth unbottom it. Thus that that hath ſuch a high and great name that cauſes fear, tis Darkneſs, and darkneſs is not knowledge; now that that is not known cannot have a ſenter, and that that hath no ſenter cannot have a being; for if a being, it muſt be in God. I prove it thus, God is the being of all beings, and they refined returne to their ſenter, from whence was their original fountain. Now this Hell or Locallity of place, I deſire all the Engliſh Clargy, with their Eſſence Cleargy; that is, Romes called Prieſts. For brethren you are but Romes derivacie, and Romes derivacy is from the Greek Tongue, and the called Teſtament, in which Testament is many ſnares and feares to uphold the Popes ſupremacy, and their and your trade of lies, and this Local Hell and the Devil are the fearful conſtellations, from whence ye furiouſly Thunder to make men afraid, that you may thereby ſtrengthen your ſelves by the peoples ſubmſſion unto you, and that Whore learning that you have ſet up.

Now Prieſts in ſhort, I deſire to know how you came by your Apoſtolical calling, for you to ſay you are Prieſts, and are of the Apoſtolical Inſtitution: that I ſhall try, and leave it to the people to judge of whether ye are ſo or no; If it prove you are not, then are ye Blaſphemers, and that Harlots locuſt that hath deceived the Nations.

And the firſt Maxim I do lay down to prove it by is this. Hos ſe ad me nelle one Sem albat ar o • au ſ • on haſſbu • p • loct adba deleous in re. This is the Engliſh Maxim to the height it will bear, all People minde, for I am putting a leaver into the Prieſts roots, to unbottom them from that Lye, called Apoſtolical Calling, which they hold Juri divino. Brethren ye Prieſts, here is a deep ſearch making into your Roo • s or bottoms: now comes the Engliſh from the hebrew citation; that is this, I pray you minde, How ſlew the apoſtolical fore ſeeing to ye named Prieſts, and the world never heard of it? This is one ſtate in that Maxim, there is two more Sates in that Sitation.

Now Schollars is it not ſtrange, that from one abſtract of Language to read in Engliſh three States; as an Affermative and a Negative, and both their derivatives in one intire Eſſence. The ſecond State though negative read is affermative. I Theauraujohn Eval alſiel do declare that ye Prieſts are lyers and deceivers, neither have you any thing to do in, or with the Apoſtolical function, for ye are not anointed by God, as all and every one of his true Meſſengers were and are. This I know by what the Lord hath made know unto me.

Now if you are what you ſay, and would have us ſo to eſteem you ſo, your Derivative muſt be the Cords binding us up unto that beliefe: which muſt be Miracles Signes and Wonders; for thus you muſt be Witneſſes of his ſecond Comming, then you know it muſt be in greater appearances in glorious manifeſtation, this you cannot deny.

Brethren ye Prieſts, I do not come to flatter you; but to hew and out you up by the roots.

Another quere I deſire that the Clargy may anſwer, What peace or reconciliation hath iſſued from your called Goſpell in Europe? but woful murdering one another for your prating and lying quarrels. If yee were Miniſters of the Goſpel, then peace would follow your declarings: but who more ready then the Prieſts to ingage the people one againſt another, for your owne Helliſh ends. O that God would be pleaſed to open the eyes of our States, that they would but look into the Clargies black bottom, from whence our miſery ariſes, for there cannot be peace in England till that Caterpillar locuſt be ſwept out of the place of Regency.

Now Prieſts you will run to the Secular power, and there lies your Cab •• of ſtrength to uphold you, you ſay ſuch men are Blaſphemers, and cry out upon them; and then to the Majeſtrate to help you to hold up your Trade.

Now know that can be no Goſpel, That muſt be upheld by a humane Law; But it is the Lye in the whole earth: For the Goſpel is Love, and then no Law; But the Law makes it a trade, and the Law is your ſtrength.

Now ſhew me how many Converts did your Maſter Chriſt inforce into his Conregation by a humane Law? but love was the tying Cord that bound his together.

The Law is an inforcement to Idolatry, but not to the Gospel; becauſe the Goſpel is Love.

Now Prieſts I ſhall deſire no favour at your hands, but that we may come before the State and People; and if I do not prove your Calling a trade of Lyes and deceit, I will be content to ſuffer for my aſperſing you, If ſo it be found: but I muſt not have Prieſts to accuſe, and Prieſts to judge; this is not with the priviledge, nor liberty, nor freedome of our Nation.

For the Biſhops are gone, and I Theauraujohn ſay, that the Cleargy ſhall not long ſtand, therefore your rage is great: ye Prieſts I pray you tell me, how many ſides and turnings would you take, ſo that at laſt you might but turn in your own deſigne, all that can be Imagined. One more, how came you to have your holy Calling conferred unto you? I deny any man can confer the holy gift, or holy anointing from Generation to Generation ſixteen hundred year and more together. This I anſwer, If man can confer Gods gift, I affirm he is as great, nay greater then God himſelf. I prove it thus, God gave his Spirit in fulneſs to Chriſt, being the firſt in the Trine, deſcending in Vive Voſa, the Apoſtles they were indued with the ſame Spirit, but not in that full meaſure. Theſe Miſteries no man under heaven knowes yet; but that light in me who is the true diſcoverer of his owne ſecret intendants.

One more, Ye Prieſts that have dranw unto you a congregated companie, called members of a Church, nay you would be called the Church Apoſtolical, or according to the Apoſtolical inſtitution. Now I deny any man to be a Prieſt according to the Apoſtolical inſtitution; as for the deſidement I refer to the juditious people to Judge of. Now I ſay that there was not, nor is not any true viſible Church, Select in any viſible appearance ſince the Apſtles time: Thus, there is true members but not a true gathered Church Apoſtolical, in that you are deceived thus, and in this ye take the name of their words, but the power that did recead and accompany them words is retracted, and hath been ſince that Revolution of the Apoſtles, for that manifeſtation was confermed, for the bringing in the Heathen to the acknowledgment of God, and was confirmed by miracles ſinges and wonders: Then the Spirit did detract, as of the detraction Chriſts death was the figure.

Now I will ſhew you what a Church Apoſtolical was and is; the people are gathered by the Spirit of God, by which Spirit they are made a ſeeing and a diſcerning people: Then the Prieſt ought to be the diſcerning Eaſt, and the ſeeing Eaſt of them people; then that is a Head and Members of which temporal figure Chriſt, and the Evangelical Spirits is the truth in the true ſenter in Perfection. As Moſes was commanded, See thou make them like the pattern I ſhewed thee in the Mount: Know he muſt be in the Mount with God, that doth take his pattern from God in his declarative.

Them words were wrote long ago, and now are comming forth in glory to be made good, which is proper to Chriſts ſecond comming in Viſible power, in ſignes and wonders; of which declarative I Theauraujohn am the morning light, declaring the peaceful tideings at hand.

Now ye Congregated Prieſts what a braſen whoriſh forehead have you put on your ſelves, that you dare aſſume to your ſelves the hight of the Apoſtolical foreknowledge, in that you dare act, and give, and deliver up to Satan? Now in this you have declared your ſelves to be Antichriſt in his full luſture, in appearances; as I ſhall open plainly before all people.

Firſt, I demand of you in my maſters name Jehovab, that you do produce your preſident for the matter of Excommunication: for mind, where that delivering up to Satan was acted forth by the Apoſtles, in them did the Spirit reſide, and dwell, and reſt with them in power of ſigne and miracle, which is not declared, neither is in the called Church, and called Prieſts: for what is more in you and your Congregated companies then is in Antichriſt or that Babiloniſh whore that is ſpoken of in Scripture? For ſhee deceived the Nations by her Inchantments, Sorceries, and Witchcraft, which is but thus much. I intreat you minde, it is this, The word confined to men, confined to time, and confined to place. I beſeech you to take true notice wat Antichriſt is and his Sorceries; it is the confining the word to men, to time, and to place.

I pray minde but this ſitacion that is ſtated, and it will unbottome and Excommunicate all ye Prieſts from your trade of lies. Thus prove your ſelves to be any more then ye have learned; then ſo far ye are in knowledge, yet no Prieſts; for let me tel you, ye know not what a Prieſt is, Nor what that word Prieſt meaneth in his full import; a Prieſt is Gods repreſentative in righteouſneſs, that is the Image of God in man, that is the Prieſt: now let me tell you all, even ye gathered Churches ye ſhall all be broken, and God will gather unto him the holy ſeed, from amongſt you into one fold.

And now for men to aſſume to be Prieſts and members, when indeed he is no Prieſt, neither they all true members: for know that apearances doth make members, and doth not make true members in the intendant Church, which I deny to you, for ye are they that are deceived, that have got the dead name; but ye are not the true living thing, yet ye will take authority to name over men that name, and the namer is an abomination before God.

Therefore I deſire you, that you would but look into your owne waies, and ſearch into the bottom; for it is darkneſs which is develiſh, and ye have grievouſly ſinned and blaſphemed in taking and aſſuming unto your ſelves that glorious name: when that is Gods glorious free giſt or • nointing upon man, which is Gods inſcrption wrote upon man Holineſs to the Lord, and from this Inſtitution and ingraftment in the true thing, which is Gods mercy.

Brethren by creation ye Prieſts, ye are exhorſiſts that take up words and names to name over and upon the people of Chriſt and his Apoſtles: ye intimate the name thinking by them names, to do miracles, which is but a meer forged falſchood; for ye your ſelves are but the dead name; and they the Apoſtles were the true living thing in the true root: That was, I may ſay God in the Bottom or root, from whence in ſtrength that Voice had power to caſt down, and caſt forth, and raiſe up; this was Gods voice from the root, that overthrew all oppoſition; but for man to name them words, and the effects not follow it, is but Antichriſt and a lye.

Brethren be not deceived, you are in no better caſe then thus, you think you are rich and need nothing; when in truth you are but a name, and poor, and blind, and naked, and yet know not the lye is in your right hand, and hath deceived you; for ye name a name that in truth ye know not.

But now I paſs to the Apoſtolical effects, for the effects followed the Sound or Name: That was this, the Blind received ſight both in Spirit and Body; for the Spirit is the healer of the ſame Body man, and men were weaned from the love of the World to ſell all, and diſtribute to every neceſſity as the Paſtors ſaw fit and needful.

But to anſwer this before I go any further. Ye Prieſts are ingroſers to your ſelves greatneſs and prehemenency, and you are Directives to your Congregations ſo to do: for know, the Prieſt ought to be the peoples Eye: Then I beſeech you people look what a Directive Eye you ſee withall, do you think your eye doth ſee Apoſtolically or Hypocritically? theſe two I leave you and the whole world to judge of.

Now I come to matter of more concernment, that is this, And behold I ſaw a new heaven and a new earth, the firſt heaven and the firſt earth were paſſed away, and there was no more ſea; And I The auraujohn ſaw the holy City, new Hieruſalem come down In Oli-el Emaſanet from God out of heaven, prepared as a Bride trimmed, adorned, beautified, Selected, for her Husband.

Now the myſtery that lies buried within them faint words or weak expreſſings, they are words of life, and power, and wiſdom.

O ſapuit ad amalum in re amamu • ſeba oli Aneratory Salma magit legi amamus ſede oli mem oluani ſaluite Te egromene ſelmat am al ſede oli bene am Salu el odi ſeloſe in re. This is the Engliſh of the Connexion, abſtracted from the true Original.

O the Wiſdome free from evil, it is God himſelf, in his Reigning Eſſence: But man is weakneſs, that is evil; yet God doth take this weakneſs into Strength, and adorne it with beauty and excellency.

That is thus much, Tis letting downe the New Hieruſalem, whoſe beauty is ſo excellent, that it turnes all the beholders of it, into it ſelf.

Now I come to Ephata, and open the myſterious words which are theſe. I ſaw a new heaven and a new earth, for the firſt heaven and the firſt earth were paſſed away. I beſeech you mind what was my brother Johns meaning in this ſtrange and Phiriatical expreſſion: was it of theſe Elementary Heavens that Paul ſpake of, the third Heaven? Or what was his meaning? for the word is Tranſlated into the ſingular number, that is to ſay, one heaven and one earth.

Now to know his and the Spirits meaning in them words, I affirm he wrote that he did not underſtand in many places; for thus it is many times, the myſtery is a ſealed Book to the Pen-man of it.

The meaning of his inſert, was not as it is Tranſlated, for the word Sabas is read Saba, and is derived from ש Shin, which imports weakneſs.

Now the true meaning was and is, that the firſt Heavens was paſſed away, and the Earth alſo; which is thus much, if truely viewed in that alone light it was wrote; It was the Jewes ceremonies, Typifying the height of the Tranſcendent pattern celeſtial, their Abrogating and non-Reſidence amongſt men on Earth.

And the Earth was that beauty and delight that man had in theſe Earthly celebrations of joy and rejoycing.

Now I ſtate the laſt firſt, and the firſt laſt; Now the new heaven and the new earth was the Goſpel of Jeſus in power, turning all things into it ſelf; that was the power that John ſaw ſhould accompany the declared Truth. But it is not yet made good, neither could it be, until time time, time, and an half time; which is Chriſt his ſecond comming, to reduce both Jewes and Gentiles, and their two diſpenſations into one radical root; which is unto the Jewes Haſſa Maſſah: I leave the knowledge locked in them two words, hid both from the Jewes and Gentiles, till time can bear it on both ſides into one radical root or Church of the firſt born.

Now for the word Sea, ſignifies a ſeveration or partition from one another; or in ſome places the word Sea, it is underſtood properly of People.

Now if the People be all reduced into one fold, then there is no more Sea, that is, difference or ſeveration; this is the Spirits meaning of the new Heaven and the new Earth, wherein ſhall dwell righteouſneſs; for they ſhall be reduced into one root, and they ſhall all be taught of God, that is love, and they taught of God ſhall act in love for ever. And I ſaw the holy City new Jeruſalem come down from God out of heaven, prepared as a Bride trimmed for her husband: what was the meaning of this expreſſion? it was the beauty of excellency that the Spirit was beautified withall, that was ſo beautious that it did attract to its lovelineſs all the beholders; for the Spirit operative is let down from God to man, and returnes from man to God with its effects, or meſſage, and marriage, taking man into union with God, this is that new Jeruſalem that is ever and alwaies the ſame in operation. For God is, & Is is always no leſs nor greater, but the ſame holy for ever.

O beloved, were we but capable of the great change at hand, O how ought we to walk in love one to another, not in envy and deceit!

Now one word to you Churches Congregated ſo called, do not you ſpeak evil of the things you underſtand not; for know the word doth hold forth the ſecond appearing of Chriſt, in a more viſible glory then ever yet was revealed, which is the bringing in the Jewes, and the preaching the everlaſting Goſpel, which muſt raiſe out of the Grave of oblivion the buried truth, and abſtract that and the letting downe of the Spirit, theſe two yet one in the ſenter, muſt be inſerted together, that all Nations may flow to the City Jeruſalem, for they ſhall ſay, of a ſurety God is with his people, we will go up to worſhip in Jeruſalem, the Mount of God, even in Hereb. O avallo heſſeon andi dele ſeloſe in re averietar ſebat. The Engliſh. O the rich mercy of God ſhall be letten down for the reſtoring of his ancient people the Jewes, to cauſe their return to their owne land. Selah ſelalah, Selah; that is Engliſhed, Praiſe, praiſe, praiſe yee the Lord; theſe words do bear other imports as well as praiſe the Lord.

Wrote by me Theaurauſohn high Prieſt, Eval alſiel allah al Sabbah. Skribaiael Tani the Jew.

Epiſtle 12. Wrote at Eltham, but the intendant of the delivery of this Epiſtle was at Saint Pauls Church.

O Behold, behold ye deſolate ſtones, a reſurrection, a reſurrection is now entred into the celeſtial influences, for thy reſtoration: O all people behold the deſolate ſtones, they are the true emblem of Sions ſcattered Sons and Daughters; but behold the accompliſhment of thy ſufferings the Lord hath finiſhed. Behold O ye Jewes, the Fiſhers, the Fiſhers, the Fiſhers are caſting forth their nets to draw thy draughts into multitudes, for the Lord thy God will gather thee from all Coaſts, whither the Lord diſpoſed thee for a time, time, time, and an halfe time, that the Lord might do his great work, for to give glory to his great name before the face of all Nations.

Kabrioſes in ſe oli aſaphim, Senebattoi ſhener olorico ſodomen a ſabat al et el in-re cabuſſe ſegat alli ſelorum in rem madad alvah ſemmam addoremus in re faciebat elo on. The Engliſh of this ſtate is this. The kabrious or gathering the holy people is at hand, for God will turn to her he hath laid by for a ſeaſon, but now he will cauſe her to return in Triumphs glorious majeſty; and from the North her power ſhall paſs unto the holy Mount; and there the Lord will feed them as in the daies of old, and they ſhall reverence him with holy worſhip, even in their owne land, Hoſea chap. 5. and verſ. 8. Blow ye the Trumpet in Gibbeah, and the Shalm in Ramah, cry out at Bethaven, after thee, O Benſamin. This citation binds not much the confirmation; but we will look into its bottome, for it is the eternal Spirits citation. Now this cry out at Gibeah, it was a place of and in the Jewes inheritance; now cry out, or blow the Trumpet, it is one an the ſame diſtinction: but as there was a literal calling upon to them people, ſo the ſame is now, for the return of the Jewes is at hand; for whoſe ſake I am ſent forth, for to proclaim Iſraels return: as is thus much in the import of my name, which is thus, The aurau john, that is, God his declarer of the morning, the peaceful tidings of good things.

Scholars, you know Theus, then Aurau, you know them two names, and John is the beloved Dove, beloved of God, beloved of Noah.

Brethren ye Prieſts, though I am not learned, I begin to have knowledge without any books of and in your learning, but ſhortly I ſhall unlearn your learning, and bring in the influence of knowledge, unto this poor diſtreſſed and wearied 〈◊〉 . O behold a root, a root of Jeſſe in the North; a ſtranger, a ſtranger ſhall return home to his corn place, appointed of the Lord,

O appellaram in abbatorum ſemaim in abaalluiſſe in ſegorum remat ally oreneus in a ſalem arri beneal adoremus in ſe ſaluat orieba haliluſch ſola, nos et nos-in ſe rogat alli dele mem montra baieter-in ſe olat addoniel Selma et ſalem in re. The Engliſh is this. O all people proclaim the great day of Jubelli through the land of your captivity; Say aloud that Sions God comes in ſtrength to deliver his afflicted people out of the Northern Iron, that hath held them long by reaſon of its ſtrength in the Yoak; but now peace and joy is coming from God, to do his wondrous works before the ſons of men. O all ye people, fear the Lord, praiſe him, for his mercy is coming forth, in the deliverance of his people, like unto a full flowing ſea, that ſhall drowne all the oppoſers of his people; yet his inheritance they ſhall be ſafely preſerved in theſe great Seas of trouble that is coming upon the earth, even in the great ſtorms is Iſraels returne, for his deliverer is the God the Lord, who is mighty in battle. O beloved, God will reduce the Nations for your ſake, O ye Jewes, ye holy ſeed, ye ſons of Jacob, nay Iſrael. O ſalem, O ſalem, O ſalem ad te Iſrael, from thy God, who will magnifie thee with beauty of excellency, he ſhall comfort thee according to the time wherein he hath afflicted thee, Selah.

Treas trinitatas ad me in locubut el et in ſe avaret ſebenius in re orcat al dereus in ſe ſabat allilujah in ſem abatar aluat. The Engliſh. Three in one, to me is one, and in that one his onely name, I ſpeak to ye my brethren the Jews, for I am not ſent unto the Gentiles, but unto the Jews, the Jews ye holy ſeed, the holy rock my brethren; yet ye Gentiles ſhall rejoyce with his people. O Jeruſalem, thou lieſt deſolate, but ſtrength is come from thy God, and the veins of thy Children begin to receive nutriment or nouriſhment. Behold adayaday thy watchman ſees that is felicity to thee, O loving daughter Sion, the birds being to feel the heat of thy Spring, for thy nuptials are at hand.

O diamanim hakkarim in ſe-el ſelat ori abraet addonier ſela ori abba ſelorum deme mentrac is ſelat araura aluat apphi ſelat in re. The Engliſh. O the triangle of beauty is adorative, for thee thou poor Shulamite, for God will honour thee before all the Nations, they ſhall come forth refined gold, in the middeſt of thee is holineſs, thy Prieſts ſhall be clothed in righteouſneſs from the Lord, and an immediat anſwer ſhall go along with thee, that thou ſhalt ſlide no more: thy watch-man is the holy one that will incompaſs thee, and under his ſhadow ſhalt thou ſing unto thy God in ſafety. There is the Poſtſcript Engliſhed to a tittle, but tis read affirmatively and negatively, but it is it ſelf without mans polluted invention, O ſene ſapuit al bene mem delos in re ſebestiana aluat eli ponderanet all ugoſtah albanum in re. The Engliſh both affirmative and negative. O the ſeat of wiſdome is in God himſelf, that is perfection, and his ſhowing to his people, they there by are inwrapped into himſelf by the beauty of his excellency, this is affirmatively. Now to read this inſert negatively, it is this, God doth take to himſelf a holy people, that he will gather out of all Nations through the ſtrength of his owne power, and he will beautify them with his owne beauty: this is negative and affirmative, for it is Gods will, and that is all.

As for the creature, it is as a drop of a bucket, or the duſt of the balance. O that the creature would but truely be content with what he truly is, then would flow forth declaratives that he was a citizen, ingrafted into the new Jeruſalem, which ingraftment flowing forth from that root, it is Love, Peace, Joy and Charity. Now I deſire we that are named Chriſtians of the Goſpel of Chriſt ſo called, would but look every one into himſelf, and ſee if this word Charity be in our root, and be not deceived, for no Chriſtians without charity be our root, neither Goſpel except charity, for charity is the Goſpels root and foundation.

Now I will ſhew you (though I am unlearned) the original of this word charity, it is the word of words, and a word of the greateſt concernment that is named in the true Scripture, for the word charity imports or denotes binding, the word in the Hebrew is Rokas ר ק י, it is wrote in ם Sambah or Sameck, the true Greek word to be taken out of his Eſſence, which eſſence is Rokas: the Greek word derived from that Eſſence, it is Kias: the Latine word in truth, is to make theſe three words one ſingle meaning or ſignification; the Latine word is Chriſtus: But Scholars, I ſay Chriſtos, that is the proper word in the Latin; now in Engliſh it is Chriſt, this is charity, for charity is Chriſt: Now I prove it thus, Chriſt in Hebrew, Greek and Latine, and in Engliſh, is but one entire and alone root, from whence flowes forth in operation one intire act or acting, that is, love in truth, and truth in love is charity, and charity in truth is Chriſt, the Lord ruling in love, and diſtilling in beams of mercy, ſo Chriſt is Chriſtos Kias and Rokas, that is onely the diſtinct names in their tongues of one very true thing, that is Charity, or Chriſt, or love, or mercy, or righteouſneſs.

Now beloved is it not ſtrange that a Circumciſed Jew ſhould bring unto the view of the world the true declarative of Chriſt the Lord, and preach Jeſus the Saviour to both Jews and Gentiles, for the reconcilement of both into one root? and let me tell you ye Gentiles, that boaſt your ſelves in your Goſpel, and in the name Jeſus; as the Lord lives, there is not one in ten thouſands of people, nay further, not one in ten millions of people, knows truely what Jeſus their Saviour is, and ye are all loſt in your ſuppoſed knowing, for ye are deceived with the name, Jeſus is the ſubſtance thing, and let me till you, it is not your knowing him by name ſtands you in any ſtead, but it is his mercy that takes you, of his free mercy into himſelf; nothing that you can learn, neither any thing you can do, that purchaſes any favour or anger; but it is his free alone mercy that taketh his thing made, which is man, and the creation, into himſelf, from whence in ſtrength it in beauty iſſued forth, and being become weak in and of it ſelf, yet by God it is taken into his ſtable ſtrength, there to remain in glory. O olloavallo ſoam arby ſelos in ſabietar alm • • noſauruva al allat oli bene am addoremu • ſebat allilujah ſelo • um apahaet al dele mem. The Engliſh is this. O the height of mercy in God, that after detraction of his thing made, he renews ſtrength into his Image, and ſo doth overcome weakneſs by its ſubmitting to ſtrength, and ſo an union is made in the perfection; that is to ſay thus much, God doth cauſe obedience in the creature, and that obedience is acknowledgement of digreſſion, and that acknowledgement wrought from that root obedience, which is truely Chriſt in the Soul, for he cauſes an acknowledgement, God is ſatisfied through him, the Spirit of obedient man is taken into perfection or heaven. Do not deceive your ſelves; God is not like partial men, for God is love, mercy, and compaſſion.

Now let me ſhew unto your view one place of Scripture ſo called, that you, and I my ſelf, in the daies when I knew not God was much troubled at, that is a text tranſlated corruptly, from which place, that place in the Romans doth hold coherent, the text is this as you read it, Jacob have I loved, and Eſau have I hated, and this was before the Children were born: now I plainly ſee the Sarbax or ſtrength, that that place in the Romans fetches, that is implied thus much, that it might ſtand with Gods decree, according to Gods election, as I have declared, them words were none of Pauls.

But now brethren I beſeech you by the mercy you have received, lay by all prejudice opinions, and minde exactly and directly, for it is the maine aſperſe, that lies upon the holy, and juſt, and glorious God, it is laid upon him by the invention of man, firſt I will read the true text in the truth of words, to expreſs the intire union ſignificant; which is this, Eval-ſilo-reme-am ſardet a ſalu o • oniel. In that word odoniel is the main miſtake, for it is rendered addoniel, the Engliſh of odoniel is the all-ſaving mercy of God, and addoniel is God in his declarative of Juſtice. Now I read the whole text coherent in the intendant, which is this, Jacob I love, Eſau I hate. Now let me tell you that theſe two are in every man and woman under heaven; For Jacob is Gods delight, that was as much in that day or time as Chriſt with us, for the maxims full drawn is both one, for it is in truth no leſs then the Spirit of God in man, or Chriſt in fleſh. Now Eſau is the Spirit of man, that was denoted in this word Eſau, which word in the original ſignifies a ſearcher or pryer, or deceit, or weakneſs, which is indeed that Spirit, that Paul ſaith is enmity againſt God, or higher, it is one with the Devil: I prove it thus, Eſau was and is that ſearching Spirit, that would pry into the ſecret of God, which was a Spirit of diſobedience, that was and is to be caſt forth. Now Jacob is an hebrew word, Scholars, it is wrote with three radiaces in ם Sambah or Sameck, that is the name which is denominated in the higheſt ſtrength in pronounciation; that is the meaning when I ſay ſuch a thing is wrote in Sambah ם now the characters decyphering out this ſtate are ר כ י Roſh, Caph and Jod. Now Scholars you quarrel with me becauſe the radiaces do not give the true tone or ſound, let me demonſtrate unto you that are the higheſt learned in the world in the ſtate or ſitation, take notice and do you know, that in the Caballeſterial inſertion the true knowledge in that miſtery lies in the very averets or Frame in the rough materials; that is knowing them in their true deſendant, •• ttere, thus much, to know every radiace in his proper weight, in his (ſenter) Original, and to know him in his true original ſenter; that is, both negatively and affirmatively, and then to know the true ſtate of all his combinements in himſelf, and with all others in their various and dubious imports and compounds; this is one hint of Theauraujohn unto you learned ones, though I my ſelf am unlearned. Now to ſhow you ר כ י Reſh, Caph and Jod denotes Jacob, it is thus much, ר Reſh is wiſdome, כ Caph doth impede that wiſdome, י Jod doth illuſtrate through כ Caph and ר Reſh, ſo to draw the conſort into one entire inſert, it is thus much, Gods lovelineſs in man, or the Image of God in man, this is Jacob, for he ſaith the inſerted; he Scripture was the figure of Chriſt. Now I have ſhown you Jacob, Now I come to ſhow you rough Eſau, he is wrote with three radiaces that are theſe, ש ז ה Sin, Zain and Hea. Now people I intreat your patience, while I do define this ſtate to our great learned ones: Now you great learned Rabbies, If I according to your learning, had but ſtated ם Sambah in ש Shins ſtead, then there had been ſome ſound in the pronounciation, and do but read the ſtate contrary, then you might have made the ſtated ſtate ſounded Heza, and now it ſounds Hezin. Now I will ſhow you the Original of them three radiaces, I hold in the Hebrew term, or elſe radax in Engliſh is the proper word: Now ה Hea is weakneſs; ח Heth is her eſſence, ז Zaine is a figitive compound in any ſtate according to the truth in the methodical method, ש is weakneſs, her eſſence lies in ם Samah or Sameck, now ſhut theſe together, then it is the figitive Spirit in weakneſſes, that is the rebellious Spirit in man, which indeed is the Devil in man, unto which Spirit Chriſt ſpake when he ſaid they were of their Father the Devil, whoſe works they would do; becauſe, they were guided by that figitive Spirit, that deceiver, that Antichriſt, which hath prevailed over all Nations, and now raigns in England in his predominateſt ſpheare, yea and in the clothing of holineſs, or holy zeal, and the obeyers of him are deceived, and know not that the Lye is in their right hand, and hath deceived them.

But now to come to clear the goodneſs of God from that charged partiality by mans falſe conception of his knowledge of him. I intreat you minde, Firſt, I ſay as I have declared, God could not chuſe when all was wrapped in the womb of union; how could he chuſe, when nothing was produced but himſelf alone, in his alone and entire Eſſence? I beſeech you minde, for it will, if duly conſidered, take off a great deal of trouble, out of both heads and hearts of many people, who lye under eruel bondage of this corrupt and falſe conception, that God had from Eternity ordained ſome unto ſalvation, and ſome unto damnation, which is abſolute Blaſphemy: I prove it to be Blaſphemy thus, that that can or will be partial, it is not God, for God is juſt, and juſt doth not nor cannot admit of partiality, then let all the world know that God will not act that himſelf, that he commands man being his repreſentative to be warned of, which is theſe words ſpoken by God to man; that is this command, do juſt without partiality.

Now you will ſay, are we not as the Pots in the hand of the Potter, and may not God do what he will? who ſhall ſay why doeſt thou ſo to his Maker? I pray you mind, I intreat you, I ſay no, the compariſon is weakneſs, and it is falſe, I prove it thus, Firſt, God is juſt, and he cannot be otherwaies, as for man he is corrupt, and muſt be changed, to be made like unto God in Gods righteouſneſs: Now do you and all the world know, that God who I know is juſt, and all people will ſay God is good and juſt and righteous; then how can this God act partiality or weakneſs? thus, if God do condemn partiality in man; and if it be as you ſay, that God did ordaine ſome to Salvation, and ſome unto Damnation, Is not be partial? I ſay he is, if it be true that you affirm: but I ſay it is a Lye and falſe that you affirm, and Father it upon Paul, and God is holy juſt and without partiality, neither did he decree any to Damnation or Salvation, as you ſay and affirm; but that point I open not yet, though I know that there is nothing that is wrote but ſhall be abſtracted into truth; in which Original it was firſt let down. But you will ſay thus, God made us, and he may do with us what he pleaſes; I anſwer no, for he hath but one attribute in that matter, and that is juſt mercy to ſave his thing created, and no more, I ſay that God had juſt mercy to create the creature, and juſt mercy to ſave the creature, being made, and no more, not a little. Now you in your weakneſs will ſay that I limit God, or confine the holy one; I ſay no, do you but truely underſtand what that word juſt is, and I tell you it will keep you in your own bounds, without cenſuring me, or judging God; for know juſt is perfection, neither admitting nor degating; that is to ſay, neither more or leſs but it ſelf, that is in the word juſt. Now I tell you Jacob was ever ſaved, and ever loved; I ſay Ieſus ever ſaved, ever a Saviour; I ſay Abraham ever ſaved; I ſay the Image of God in man, the ſame ever ſaved, by reaſon it is one entire with it ſelf in a derivative, and will be one in Eſſence at the unmoddelling of every figure: For man dies, and the Spirit returns unto God that gave it. Now I prove of Eſau there ſhall be ſaved; that is of that wicked or evil Spirit, that is Children of the Devil, nay deviliſh children, Hos ſi ſelat-ar-al. The Engliſh is this, The Spirit of darkneſs ſhall be made light and ſaved. Non quantum ſed magit ſed maxci ſele mem. The Engliſh is this. Not much nor little, but the thing ſhall be taken into reſt.

Now I beſeech you minde what the Spirit ſaith in this citation; not much nor little, but the thing; what is that thing, and what is the much and little? The much and little is nothing, but the ſound of the thing in appearances; the thing, that is the Spirit in that much and little made obedient, it ſhall be taken into perfection or heaven; ſo that the diſobeying Devil ſhall be made obedient, and thus indeed and in truth: do not flatter your ſelves, for every one of us preſent is in our weak dark and blind condition, which is guided and ruled by the Devil, for his ſervants you are to whom you give obedience; and whom do we obey until light ariſes in us, through the operation of his powerful reſurrection in us?

Ola olla oſonno romi deleous in ſeſabat al ogo olemus ſebat arbatar allab ak obediah ſab al oli mem. The Engliſh derivacie is this, the darkneſs is made light by obedience, that will in obedience is Chriſt the interceder for the accounted elect, but the proper word is choſen, and obedience is the chocie-maker in the marriage, and upon that knot lock or ty doth the whole centre ſtand. Now beloved let me intreat you but to conſider one Scripture, as you call it, it is thus much; the Elect cannot be deceived. Now what that is, and where it doth centre. I will ſhow you, it is in theſe two hebrew words, Oli al, that is the 〈…〉 ght of God in man; that is the Image of God in man, that cannot detract nor be deceived. This point is held by many, but the truth in the thing is not underſtood.

Now minde I beſeech you, was Chriſt ſent to preach unto that that could not be deceived, it was vaine folly ſo to think, and the greateſt weakneſs ſo to think, but Chriſt came to caſt forth the Devil, and to convert him that was caſt forth; now how is this doctrine to be underſtood? Selam arba a ſadit al oli mem durata ſebat al oli mene ſeam abſtrakcit oli ſenebaſſai elma avadet ſeloſe in re ſemmam. The derivacie in Engliſh is this. The thing accounted Devil and darkneſs, and perdition, is the falſe conception in man of and in the true thing; that is God, who is both light and darkneſs, neither light nor darkneſs, but the conjunct of both them two named ſemblances, that is to ſay light and darkneſs, he doth bring both them into one original centre, which is in God himſelf, from whence they had their iſſuing forth. Beloved it is not what we account and conceive in our weak apprehenſions, but God is, and that is God acting in light and dark appearances: though that be Devil and darkneſs and afflicted for ſin, yet let me tell you tis light to God, for that that is to us a burden, tis light from him to make us like himſelf, enlightning our Devil or darkneſs, which is one and the ſame in their accounted centre.

I beſeech you let us plead together without prejudice opinion. Now minde, I ſay there is but two Spirits, good and bad; that I do but ſay, for I know beyond what is ſaid, but it cannot be with convenience born nor delivered, for it is a rending maxim, but I ſay as you ſay, there is but good and bad, light and darkneſs, heaven and hell, is not this your owne method? you cannot deny, then I ſay Chriſt came not to call light or righteouſneſs, but Sinners, Devils to repentance; theſe are your owne words, now as I ſaid before, to teach the Spirit that could not be deceived, it was vain folly that he that was all wiſdome would not do, for the Spirit could not be deceived, that is the living life of man operative: But he came to preach to the diſobedient Spirits in priſon.

Now what are theſe? this is the diſobedient Spirit in man, that is the Devil in man: now at Chriſts own preaching this Devil is alwaies caſt forth, but not by mans naming Chriſts words, or the name preaching. For I tell you, that ye are all even ye Prieſts, as far from preaching as light is from darkneſs, for ye name a ſhadow for a ſubſtance; for if man could once preach, he then is Chriſt, then he caſteth forth at his voice, but it is a ſpiritual voice from the true centre. Now it may be ye would know of me what I account Chriſt to be? I anſwer, that the Chriſt that I know, he is one with the Father, and his declaring himſelf in his declaratives is the living life of God operative in the whole creation; that is to ſay the ſtrength of God, in the whole created by God, this is Chriſt the Saviour, and for to account him any leſs, it is undignfying the Divine and ſacred deity of God himſelf.

Hos ſe in re ſagat allilujah in re affermater al in re ſabat alui dencus in reamus ſabat balilujab al,

O the thing of things is the ſtrength of God, in which he let downe the created of himſelf; that is his Son, the light, and life, and ſtrength and beauty of and in the whole work of God, that is the Engliſh of the fore-fited ſtate.

O Beloved, that God would be pleaſed to open and unvail our hearts, nay ſpirits, that we might but ſee the beauty of his lovelineſs, then we ſhould be drawne on of our ſelves into God the Lord our beauty and ſtrength, dignity and excellency.

O Amorum non Bellum. O then lovelineſs, not war would be our delight. Non oli el. It is not the light of God we act in, when we murder one another, but it is morſe, death and darkneſs that we are in, that is the cauſe of ſuch produced effects.

O that we truely all knew but our ſelves, then we ſhould not know War and Oppreſſion, and deceiving one another. Non oculos in re, we ſee not the thing that is light, that light is life, that life is God in its Original centre.

O Olemus oramus hackkarim el haſhſha bele retenent affluous in re. O we wil not ſee; becauſe it is a bridle to our affections, & will curbe our deſires, and will at laſt be death to our actions, therefore we ſhut our eyes that we might not ſee, that is the Engliſh out of the forecited ſtate. But a fire, a fire is coming in wrath, to enlighten the vailed darkneſs, in the Spirits of the ſons of men, and a conſumption ſhall conſume the lifted up, it is at hand, even at hand, even at the door. Do not deceive your ſelves Brethren; do but look into the ſons of Clay, and ſee what a Potters work God is a bringing forth, breaking ſome, and making others fit for his ſervice. O amanem ſalem huſhſarim in re madad arkad al oneſephari alma legaget el. The Engliſh is this, O the ſtrength of the hand of God that will be manifeſt, for the reducement of the people unto obedience. Pelma haſanah al hegemoniah almoru in raſaiah halot avado ſiah allorum ſabat al. The Engliſh. The power of compulſion unreſiſtable ſhall appear, and overturn all oppoſition, and take its owne place of regency in its ſphear, and act its owne will and commands; which is but thus much, Chriſt his ſecond coming in power.

Now I beſeech you brethren let us look and ſee what Chriſt his ſecond coming is: Now if you knew Chriſt, you might know his coming in a meaſure to your ſelves, but he is not meaſure in himſelf; for he meaſures all, and is not nor cannot be meaſured nor comprehended of any, nor of all; yet Theos aurau can declare himſelf, that is, the light of God can declare himſelf ſo far as he pleaſes to our capacities, that is juſt, becauſe God is juſt, and no otherwaies. Now Chriſts ſecond coming is to reſtore, confirme and confound, and not to conſume with fire the heavens and the earth, as we read it in many places of the tranſlation; but what we read there in that ſtate is the lye, falſely conceived againſt the true meaning of the Spirit, for in them books called Scripture, is the lye, aſwell as in other books.

Thus, I am in darkneſs, I read a truth, it is a lye unto me, becauſe I am not one with that truth, though I read it to be made one with it; that is another lye, becauſe I make and account a ſtrength to be in that dead name, and do not look unto the ſtrength that cauſed that produced declarative or name of himſelf, to give as it were a ſtand to our motional affections, but know that the divine and ſacred teachings is the Spirit of God ariſing within you, that over-powers your diſobedience, and doth bind up your diſobedience, and doth caſt it forth, and plant obedience in its room, which in true propriety of ſpeech it is Chriſt in his owne glory. Now one thing I deſire to commit to your conſiderations; that is thus much, that text, that that is tranſlated thus, Chriſt in us the hope of glory: Now if it be granted that Chriſt is in us, he is not hope, for he is glory, nay the Fathers glory, and we do hope till Chriſt be come, then we teaſ our hope, for we injoy take notice of this, we are in our ſelves deliverd from that our accounted Devil, and Hell and Death. Now brethren the main myſtery is yet hid in theſe two denotations; Chriſt in us the hope of glory. I ſay Chriſt in us is glory. Now comes the abſtracts of theſe two into one; that is this, when this effect is wrought by the Spirit, then are we not, Chriſt is all unto God onely one, for we then are not our owne, but we are Chriſts, and Chriſt is Gods, and ſo an union betwixt Chriſt and us, and an union betwixt God and Chriſt into one entire and alone Eſſence; then is the Kingdom delivered up unto God by Chriſt, and then God the Father is as he was, that is, all in all, and out of that all, all came forth, and into that all, ſhall all be through Chriſt (who is the ſtrength of God) be reduced into God, and yet a viſible creation of appearances in this world, ſo no end.

This is one glimps of the myſtery of the divine Deity operative acting through it ſelf in the illuſtration of it ſelf, this is wiſdomes work and the Spirits teaching.

O ſapuit in re faciebat al donior lamed eluviah ſenebatoi reme amalum ſabbat al oly mem ſebe nen deat al oli ſede pelud alui a ſareth haſhſha obi. The Engliſh is this, O the wiſdome of God in making and creating, and creating and making no end neither beginning, for what is detracted here, it is illuſtrated in another form, and that illuſtration eclipſed by a greater beauty; ſo in excellency there is no end, no beginning, but it ſelf acting and operating in it ſelf, through it ſelf, and unto it ſelf; this is the called Trinas perſon as in re, the three perſons in the thing, but it is the thing, three perſons, no perſons but the thing, nothing but the three, no three but one, and that in union who is Jehovah Jere. O Emanu • l a huſhſharim in ſadoniel abrat trakxci el oli ſelhene cai pelet al. The Engliſh. To what it will hold: O God with us, he is the ſtrong builder of the creation, and the ſame ſtrong deſtroyer of the creation, and the ſtrong continuer and preſerver of all things in appearances. O all things deſtroyed, all things decline, nothing deſtroyed, nothing declined; for God is, and is is the ſame alwaies, no greater nor no leſs but himſelf alone.

O Brethren that you were but able to bear the influences, that is the infillings that are even at the very birth, it is looſened even from the faſtnings in the womb, but yet you cannot receive, by reaſon of your weakneſs, which is the new birth that will free man from his ſuppoſed enemy. But I muſt paſs it till time, yet that time is at hand that Satan ſhall be bound and ſhut up, that he ſhall deceive nor trouble the people no more, remember that word THE • ; People it is a word of limitation and diſtinction. Now beloved as in the Scripture is many various maxims in their imports, and coherents in and with others being compounded, and the main is the true, underſtanding the Hebrew radically, not litterally, that is nothing not worth owning comparatively; for it is nothing to know the name, but to know the knowledge in the inſide Spirit of them outſide letters Radiacies, or Semblances, or Siphraties. Now this knowledge here inſerted, I deny the Tranſlator or Tranſlators, that tranſlated our Bible and New Teſtament, to have perfectly literally, then ſhort of my explicatory intendant, for where the conjunct in any ſtate was Dubious, or ſttated in a figitive maxim, as ז Zain, or פ Per • , or ח Heth in ſome ſtates is fugitive, and other words of great importance though fugitive: the meaning of a fugitive, is words that wanders, and are not combinements in any ſtate, but are weak, and as I may ſay in Engliſh frothy, or light, invalid, or unſtable, and without ſolidity, this is ſome radiaces when they become numeral, as in mans framing to cauſe the product by them compoſed to give a diſtinct ſemblance or diſcription by their denotation, as in the Tranſlation of Daniel, the accounted 10 chapter and the 13 verſe. I pray turn to the place, and ſee what can be gathered to underſtand any thing by, and I ſhall ſhow you how that error was corruptly ſtated: the words are but The Prince of the kingdome of Perſia withſtood me, and I remained there by the King of Perſia. Now I intreat you minde, ſaith one ſaying, All Scripture was wrote for our learning. Now I demand what can be learned here more then meer nonſence? Now you Rabbies muſt ſay it is myſtery, for to uphold that Babyloniſh whore, that is and is not, and yet is: Brethren let me ſpeak to you, there is not neither in Old nor New Teſtament any thing, but it ſhall be opened even in this age, of which opening I am the morning-light, declaring God the power at hand. Firſt I demand what it was that converted, and taught, and ſtrengthned Daniel? you muſt ſay God. I ſay, how conveyd? you muſt ſay, and I know it was by the Spirit, that is accounted the holy Ghoſt, that is and was Daniels teacher and inſtructer, and is alſo, the teacher of all that is taught God; now the text is rendred in its import, thus. Heſſi pereſe nelle avallet medad, That word medad the import is not underſtood in the Tranſlation, but it is rendred falſe according to true method, Alui buſhſharim aval ſelos ad me ſeret negoſe, that is the true text in that ſtate, but it draws your three verſes into one, that is thus much. O Daniel beloved of God, fear not for I am with thee, and the King of Perſia ſhall not prevail againſt thee, but Michael ſhall deliver thee, and thou ſhalt raigne; in that word raign is the abſtract body of the fourteenth verſe which is what ſhall come to paſs in the laſt daies; For he that raignes according to the import import of the inſert ſees all, for he ſees with Gods eye. Now what is meant by the Kingdom or Prince of Perſia that oppoſed Daniel? was it a temporal Prince? the inſert ſpeaks as it were intended, but it was not a temporal Prince; no, it was that Spirit of darkneſs that oppoſed Daniel, in that he could not ſee clearly what he did deſire to ſee; and Michael is the ſtrength of God in teaching and inſtructing, who alwaies prevaileth, for it is Gods Spirit predominacy. I intreat you minde, ſo inſtructed they ſhall reigne in knowing and knowledge divine; that is, when God is their inſtructer: but to ſtate the word, Madad is dubious in the import, for the ſignification is various; for it is a Country, a Place, a Kingdome, a Cave, a Separation, an Acting, and to this effect the word פ י כ Madad, ſo the Tranſlators would make their own fancy, when they could not underſtand the import of the word Madad, as it is too much and too often all along in the Bible and the New Teſtament done Selos in re affirmatar home or ſabat aluab havi ſene ocas addi ſenatar allu ſelt mem. The Engliſh is this. It is not what vain man ſtateth or nameth, for his breath is in his noſtrils or is vanity, he pointeth at ſomething, and himſelf is nothing but afleeting ſhadow of aire, earth, fire and water, the abſtract of theſe, this is man reduced, man unto his firſt principle, the Elements ſecondary are his eſſence he was abſtracted, derived, or drawn forth from, this is your accounted man and woman, but the ſoul or life of this is God, and they are properly Gods ſoal, for the creation is Gods ſoal or foot-ſtool as you tearm it; miſtake me not, that word doth ſtand dubiouſly to you, that is, God is the ſoul or life of the whole creation in Chriſt, and ſo God is mans ſoul and life, but you would have it thus, mans ſoul is of and from God. Brethren, it matters not what name we ſet or give, for the thing is truth; that is to ſay, the Image of God in man: but this dark place is light to ſome, and it is not like Pauls Epiſtles, in ſome of them there is ſomething hard to be underſtood, which ſaith the Tranſlation the unlearned and the unſtable wreſt, as they do the other Scriptures unto their own deſtruction.

I beſeech you mind, I cannot let that place paſs, for it is no leſs then Blaſphemy. Well may the natural Jewes my brethren diſowne the Teſtament through their darkneſs, when ſuch places is inforced by authority for divine Scripture, it is a blaſphemous Lye of mans invention: thus the citations is in the 2 of Pet. 3. and the 16 verſe, theſe words, As one that in all his Epiſtles ſpeaks of theſe things; amongſt the which, ſome things are hard to be underſtood, which they that are unlearned and unſtable wreſt, (or pervert) as they do the other Scriptures, unto their own deſtruction. Now mind the quere I lay down, the firſt is this, to try the truth in this main Maxime, of aſperſe: Firſt, I deſire of you here preſent, whether you do believe that the truth be obtained by Learning, the name of the Scripture; can your reading the Scriptures; teach the gift that in that denoted is mentioned? if you can, then I ſay you can command the Lord; which I denie, and you will not affirm; for all you can learne, is but a bare Name, until the Spirit named be come, then it is ſcriptum eſt, that is, it is inwritten in the ſpirit of that man or woman, this way I received my teaching, but it is knowledge; this teaching cannot be deſtroyed, for it is truth in power, and not learned; for Learning is the Lye, it is the name of a thing, and it is not the thing, but the ſound of a ſubſtance, and it is nothing it ſelf, but an abſtract of ayre, compoſed by the actuation of the motional man for denotation fake, and is nothing at all, for the higheſt, it is but a voice or ſound, from the true thing which is Christ in the Root. The ſecond quere is this, The unlearned cannot pervert the Scriptures; for unread, unlearned; I hold your own Maxime, then the unlearned are free from deſtruction of, or by perverting the Scriptures: I ſay, it is the learned (called Rabbies) that pervert the Scripture, for the unlearned do not, nor cannot pervert the Scriptures, but it is the great learned ones, for it is their Trade for to pervert the Scriptures; but I cannot grant them that word they have ſtated upon the unlearned, that is deſtruction. Now Brethren, you underſtand the import of the word Deſtruction, now ſet me tell you, that the Decree of Election ſtands you in ſmall ſtead, though you account of it ſo high; if God ſhould cut you off, and deſtroy you, for naming a few dead names of words, and ſpellings of letters together, can deſtroy you, or be your deſtruction.

Surely the Prieſts make a ſmall God in this place, that a few names wrong pronounced ſhould out us off or deſtroy us. I beſeech you mind, what a mighty mercy of greatneſs and freeneſs is in God, that will cut off and deſtroy the unlearned, for wreſting or perverting the Scripture, when in truth they cannot, but to ſhow you this place is charged upon the Cleargy, the great learned ones; give them but their own words, that they have ſtated upon the unlearned, which in truth is but meer nonſence for the unlearned is free from perverting the Scriptures, but the great learned ones, it is their work; now grant them their own words, then they muſt be deſtroyed; but I ſhall not grant them that word deſtruction, onely I will read the truth of the Spirit in that denotation or Text, which they have falſly corrupted with many other Scriptures; the words are theſe, Hos in aparan alli bene an audet elko O Selirem Sebat al deloos in re. The Engliſh is this in that Text: The Scripture is a dark Myſteric, that man cannot reach without the Spiritual light, which learned man perverteth to his deceiving, this is the true text as the Lord lives, and the Spirits meaning.

Now Prieſts where are you with your deſtruction? if not deceived you need no mercy, for I ſay deceived is the foundation for mercy to illuſtrate her heavenly influences into that, thereby deceit may vaniſh and righteouſneſs raigne; for where fin did abound, there grace ſhall abound much more. O the riches, and wiſdome, and excellency in God, that hath concluded all under blindneſs and ignorance, that he may have mercy upon all, and our greateſt deceivings is the foil to ſet off and illuſtrate the riches of Gods free meaſure in the tranſcendanteſt, magnificenteſt excellenteſt manner, illuſtriouſly letting down his mercy to take away our imbecileneſs, our weakneſs, our wickedneſs, unto whoſe Excellency the onely one in unity, yet he all variety, to whom be praiſe for ever more, Amen. No Amen in unity, Amen is in variety.

Wrote by me THEAƲRAƲ JOHN TANI the Jew, High Prieſt & Recorder to the thirteen Tribes of the Jewes. Eval alſiel all ah al ſabbah ſkribahſael.

Thus far of this Book was tranſcribed at the Priſon-houſe of Newgate.

Epiſtle 13. Wrote at Eltham.

O Beloved, the beauty of Excellency is in God alone, Eſa. 5.7. ſurely the Vineyard of the Lord of hoſts is the houſe of Iſrael, and the men of Judah are his pleaſant plant; but the Lord looked for judgement, but behold oppreſſion, and he looked for righteouſneſs, but behold a mourning or crying.

Beloved it is 〈…〉 inquired into, what the meaning is of my falling upon this text of Scripture, which to me after I was guided unto, put me to a ſtand or maze; and what God will bring out of it, at this very word, I know not one tittle. Beloved Gods Vineyard are ye men and women accounted, by denotation in the written word, and ye are ſo indeed, and in truth ye are not ſo, ſo ye are and ye are not; that is, ſo many as walk in obedience, they are vine-branches, and their root is Chriſt Jeſus their Saviour riſen in them, by this owne ſtrength and power, by whoſe power they are made obedient unto himſelf, by having their corruptions changed and caſt forth, and their whole all ſubdued by Chriſts raigning in them, and ingrafting them into God the Father through the union of Spirit; ſo there the beginning hath taken his end unto himſelf, and then there is an oneneſs in intireneſs as at firſt, for in Chriſt or Maſſah, God let down the creation, which Chriſt or Maſſah, is the ſtrength of God, and in that ſtrength, that is Chriſt or Maſſah, God reſtores the all of the creation unto himſelf again; that word The All, hath more in it then any, or all you do underſtand in that ſtate that it doth ſtand in: Now under the name of this qualification you are Vine-branches indeed.

But now to ſhow you in truth you are deceived, and are not Vinebranches; it is thus, in truth you are uot, if not in the truth you are, that is to ſay truely, if not in the root Chriſt, ye are indeed and in truth no Vine-branches, but ye are Bryers and Thornes, and hinderers in appearances of the true Vine-branches, thus are ye hindereres of the true Vine-branches; and yet your hinderance of them is a furtherance unto them, thus you are hinderances to them, when you do not accept the truth declared by them and in them, for know, your owne neglect is their hinderance; thus you hinder them, in not being one with them; for they that are not with us, are againſt us; but all this is ſhort, yet once more, ye are hinderers of the true Vinebranches; for in truth who hinders or oppoſes Chriſt, but the Devil? and that Devil are ye, and the Vine-branches are we that are in Chriſt. Deceive not your ſelves, if ye are not of Chriſt, then ye are of the Devil, there is but two creations, and yet but one creation, and in that one all creations. But to ſpeak in term to your underſtanding, there is but two, that is to ſay, God and the Devil; but becauſe you are pleaders for the Devil, take him unto your ſelves in your owne term, and in that you will underſtand him beſt to your owne capacity: now let me tell you, ſo long as you know a Devil, you neither have capacity nor underſtanding, though I cannot rob you of your Devil, yet let me tell you this, if you underſtood or had true capacity in truth, then there is no Devil, but God who is the light ſhowing thee his beauty, and that is his glorious truth, and in that truth there is no Devil, and this is true underſtanding and capacity to know God to be thy God, then this Devil hath been a furtherer for thy good.

Now minde, how hath theſe Thornes and Bryers, and Devil been good unto the Vine-branches? thus, the Thornes are the pricks from the Devill, which doth procure our unreſt, till the Devil hath (as I may ſay) hunted us home to our God, who is our ſafe centre, in which this cheat and cheating Devil hath no centre, I term it a cheat, or deceit, or deceiving.

O that God would be pleaſed to open your eye, then you never ſee the Devil, but you ſee alwaies a Devil while you have a double eye or two eyes, but when you ſee with the ſingle eye, there is then no Devil to be ſeen with union his eye. Brethren, it is your being more then truely you are, that makes you ſee a Devil, for if you did but ſee your ſelf to be your owne ſelf, then there is no Devil, but God alone.

O I wiſh from my ſoul that you had but the true ſight, then there would not be this judging one another, and cenſuring one the other, but inſtead of this envy which is the Devil; but you muſt have it in theſe words, this envy is from the Devil.

But now I will ſhow you how envy, you and the Devil are all one, and in one Trine, which is the dark ſemblances figurative figure of Terra Evangelius in re, that is to ſay, the light Evangelical in the thing; but to let it down from the ſtate to your capacity it is this; the Devil hath his trine in figure, as Chriſt hath his figure in earthly appearances, but in their abſolute & adverſe contrarieties: as for Chriſts figure, that is declared already in this Epiſtle in the Vine and the Vine-brances, as Chriſt being the Vines root, and the branches naturally branching forth from that true root, which in the Egyptick tongue the word that holds the method incloſed in its womb is Glavo, in the true Hebrew, in Primus Maxi, the word is Okas, now the Greek word is Theos, the Latine word Deus, there was in the Tranſlation of this word, in the New Teſtament from the Greek tongue the reaſon, I know why the word Logas or Logos, for the variety of Dipthongs, which is the foundation of the Greek tongue, their connexions being ſo knitted one in another in the pronounced ſound, that the true underſtanding in many words is perverted, and the ſence in its extent lies buried.

Now let me ſpeak my man-ſight and judgement, this is my own, yet there is ſomewhat more in it then my judgment is, that whereas you read, In the beginning was the word, which is in the import Logoſh, but you ſay Logos. Now I give you my reaſon why I ſound H, as Logoſh; it is becauſe I dignifie him in the Hebraick ר Reſh, whoſe import in that compound word doth import or denote the binding ſtrength, or ſtrength word, for ſtrong word will not hold; but the word Koaſh is this, the ſtrong binding root, that word Koaſh will bear the maxim in his full denotation. Now I ſay if true read, before the beginning the root was, you ſay in the beginnsng the word was: now know your maxim cannot bear it in the ſtate of God, for God was before appearances came forth by or in his word, judge ye all of this, whether that the root was before the world was made, and before appearonces did appear, root is the propereſt denotation. Paul ſaith we are his off-ſpring, that is, we are branchings forth from that root, that was before the beginning, as your text is read; which Tranſlation is falſe in that ſtate, and though I am unlearned and unread in what I declare, and none more ignorant, that hath any learning, let me owne my owne, and that is this, I am a lyer, God is true, though it be ſomewhat ſtrange, yet it is true, Brethren it reaches every one of you.

I pray you take this to back my words withall, Paul ſaith Let God be true, and every man a lyer, or all men are lyers.

And now I come to ſhow you the Devil, Envy and Man, and that laſt word Lyers will hold all. Thus, man was the Image of God, I beſeech you minde, In true propriety of ſpeech God can have no Image; thus I prove it, The whole altogether cannot figure out the Image of God, but thus they do, denote unto us the wonderous greatneſs and power and ſacred Majeſty of God, for know God is to be conſidered in the works of his royal creation, and not in himſelf, for God is incomprehenſable: I tell you it is as eaſy for a Gnat to ſwallow both the ſea and the land, as for man to comprehend what the eternal Majeſty of God is.

But know I muſt ſtate the word Image, becauſe that you may underſtand my term. Thus, God made man in own his Image or likeneſs, this is in the high light in man, that is the ſoul in man, now the ſoul in man I ſay cannot detract its derivacy, but the ſpirit of man is motional and hath no centre, whereby the ſtrength of its quick compoſure, that it is compoſed of or from, it is in coherency in operation with the abſtract it was abſtracted from, for know the Spirit of man is the abſtract out of the quinteſſence of the four Elements with its recedings from the celeſtial bodies in their influences, now I would not have any of you to miſtake my denotation or meaning.

Now I will ſtate the ſtate in Hebrew Greek and Latine and in Engliſh, that if the query be queried it may be reduced, for the reducement of the query queried, the Hebrew denotation is in theſe words Oli-Al, that is to ſay, the light of God ſet in man, that is the Spirit from God, yet incloſed in fleſh a derivative, it doth take this deſcent in nomination, that is (mind) Oli el vau ו, that is, the light in man is wholly ſet in God, which is the ſoul in man, yet Spirit from God, but ſoul will hold both from Gods denotation as well as Spirit, for the Spirit from God is the ſoul in man, and the ſoul in man is ſet wholly in God, for in him we live and move, and have our being; that is the union, his tye unto himſelf.

Now in the Greek, the true word in the Originaleſt denotation, it is Oukeſſi Avalle, that doth denote thus much, the clearneſs in man is the Spirit. The Latine denotation is, Ego ſ •• vita mentis; that is, I I am the life of the minde, or the mindes life, which is but thus much by denotation, the ſoul is Primus Maxzi; that is to ſay, the firſt ſtrength in man that is the ſoul, now upon the return to God Spirit doth if it can be defined, doth in the proper place as it were take the Precedency in the return: but minde, I ever ſtate the ſoul in man to be Primus maxzi, that is the firſt ſtrength in man, the denotation lies very myſterious, that is it that cauſes the exactneſs in my ſtate laid down; now the firſt in man is the ſoul, that is the breath of God, which is the being life in man, that is the ſoul in man.

Now I come to the Spirit in man, that is truely mans all, now that is Secundus vita in homo, that is the ſecond life in man, or the ſecond living in man.

Now know I am coming to bring the Envy Devil and Man, all to make one Trine in figure, and thus I begin.

Firſt, The ſoul although it be in man, and be id eſt primus Maxzi, that is, the firſt ſtrength in man, yet it is not of man, neither hath man any benefit in that ſoul, until that ſecundus vita, till the ſecond life be brought into obedience unto the Primus maxzi, that is the firſt ſtrength, Oli el vau ו; that is thus much, the Spirit of man, that is Secundus vita in orbis, that is the ſecond life in this little world, be brought into obedience into Primus maxzi, that is the firſt ſtrength in this little world man. Now this is wrought by the Spirit of God infuſive into the Oli el vau ו, that is God infuſing his Spirit, which is word, which is Goſpel, which is Light, which is Life, into the ſoul in man, by that light which is Gods grace in the ſoul, the Beauty of that excellency in the ſoul, it doth illuſtrate into the Secumdus vita in orbis, that is the ſecond life in man, which is the Spirit in man, and by that beauty, the Spirit in man is made obedient, which obedience is Chriſt in us, ſo by this light or Spirit from God, we are reconciled in our ſelves; that is, the Soul, and Spirit, and Body, for the body is acted by the Spirit in man, and not by the Soul in that body till the light in the ſoul hath overcome the darkneſs in the Spirit, and a marriage be inde abetwixt the ſoul and the Spirit and the Body: now then in this marriage with us, with Chriſt, with God, we are one enlightned Trine in our ſelves, one with Chriſt, one with God, and all but one; then we ſee him as he is, which ſight makes us one with the Father, though a derivative, yet in Eſſencie, and we ſhall be one in regency, Brethren here I have ſhowne you the beginning work, the way work, and the end work.

O oli el vau ו, amor in re ſabat al halilujah in mem. The Engliſh of the Hebrew ſtate is this. O the light of love ſet in the ſoul in man by God, the word Re doth import God in this ſtate, it doth cauſe the ejaculations of Angels to returne to God, for his free gift of reſt into the ſoul; this is the light Trine figurative figuratively the ſemblance, in ſanktum ſanktorum, where there is onely union denoted unto us, that is in truth, Gods love or mecy praiſing himſelf, thus God in mercy made a creation, and God gave mercy to reſtore his creation, this reſtored being reſtored doth ſing Haliluſah in viva voſe in Evangelious in Re. The Engliſh is this, The mercy or the ſaved do ſing Halilujah, in the living voice of Angels in the thing: ſo you ſee God his mercy in creating, his mercy in receiving his created, that very mercy doth praiſe God, ſo in ſhort Gods mercy doth praiſe himſelf; take one place of Scripture, I do not bid you beleive me nor it, but ſtand upon your owne centre; the words are theſe, Thy works praiſe thee O God, and we will ſing unto thy Majeſty. Now I did bid you not believe me nor it; How? becauſe I would not deceive you, nor have you deceived, and John the Baptiſt my Brother ſpoke the ſame words in the import, when he ſaid I baptize you but with water, but there is one that will baptiſe you with fire and the holy Ghoſt. John knew he was but a ſound or a voice, and knew that a voice or ſound hath no centre, but is a compoſure abſtracted of aire, which is but a lye or nothing, that is all that man can teach; but the reaſon that I bid you not believe me, nor the place cited, it is becauſe I would not deceive your manhood, for the manhood will gather together a ſtock of names and words of queries and anſwers and notions, which is all but a Lye till the Spirit of the Lord be come, and caſt forth that dark deceit, and Chriſt erect his owne glorious light. So I would intreat you becarefull, that ye accept not a ſound for the ſubſtance. Now I know that Gods light ſhall unvail all theſe things unto you, that the true truth in the thing may be illuſtrated, for Chriſt coming is like Fullers-ſope or the Refiners fire, this I know and have ſelt, and from the true knowledge in me I ſpeak, though it be in me and in you a truth in the heart or foul, yet that you and I both, and all people ſpeak, it is 〈◊〉 but Lye in the mouth, for in the heart is wrote Digitus Dei; that is, the finger-writing by God himſelf, you ſpeak what is done, and from that true root in the ſoul, yet know your voice is but a ſound from the thing, and is not the thing, and a ſound is a Lye and not a ſubſtance, for tis but a name of and from the thing, and not the thing, I inſtance thus, a ſigne or picture of a man, is not a man; therefore in the true propriety of true ſpeech, it is no more nor no leſs then mans Lye.

Now to come to the Devil, he hath a Trine figurative, the celeſtial Trine temporal; as thus, the Devil, envy, and man, make up one temporal Trine; thus the Spirit in man, nay mans ſpirit, is a Devil, and the ſtrange birth that is brought forth of Devil-man or Man-devil it is Envy.

Now that word Orga, it is a Caldee word, but it is the propereſt word to hold in truth the coherency, but thus, this word Orga is envy, and this evy is the Devil man, in man, from man, and by man, and againſt man, and this is envy in man, or the Devil envy man or man-devil.

Now to come to ſtate the connexion, that exhales and draws the conjunction together in this Trine; it is thus, I beſeech you mind, Non ſerte pele eſſe, this is a Latin ſtate, though Pele be the ancient Orthodoxal word in the Greek tougue. Now the Engliſh is thus much, Not ſure nor certaine being; or thus, no certaine being not ſure; this is a ſtrange ſtate, but we muſt have ſtranger yet before we can find out this Apollyon, that hath inbondaged us unto his ſtrange being, that is ſo ſtrange that it hath no centre, and not to be found out. Now let me ſpeak if all Languages can finde him out, or all Arrs, or all Sciences, or Earth, Aire, Fire, or Water, I ſhall reach him if he can be found.

Non ocare in acaos in re, Here is another ſtate more harder then the other, let me tell you, The light in knowledge doth finde out the Devil, or the true knowledge doth out the Devil; but to open the fore-cited ſtate, it is thus the Engliſh, minde all you curious quick wits, while I define unto you this deceivng Devil, the Engliſh of the ſtated Greek maxim is this, Not the lighteſt in confuſion in the thing.

Sed oculus in ve alli nen. But the eye in life ſees no Devil or darkneſs, but it is a ſeveration from light, that is a compoſure of dark and ſeeming light, and this is Hell or Devil, Quando in operati avaret nel medad al in re ſem addi aal oli abbit ſole toro o • abit al beneam ſabat. The Engliſh is this, When in work he varieth, then the eye ſees the Cave or Hell, but the high thing ſees no Devil but himſelf, for he and his ſight ſees no evil, or darkneſs or devil.

Solat arry abſadet ve. The Engliſh is this, The ſafe ſtrength evadeth the Lye. I have gone thus far in this ſcarch, and cannot finde a compoſed Devil; that is a ſubſtance, and that ſubſtance a place of reſidence.

Quoas amalum ſarbat alu alaous in amarere ſemer allat vel nede mem in re ſabat altra nebat. The Engliſh is, How or why doth light diſcover the Lye? Why? it is the beauty of his owne tranſcendencie.

The darkneſs is a ſhade for light, Wherein it doth it ſelf delight. Thus if truely underſtood, Then the Devil is viewed.

But to let the ſtate downe, thus, God in his Eſſence, before he came forth in created appearances, was all light, and Gods vailing himſelf in earthly appearances, hath eclipſed, as it were to the heighth of our expreſſion his glory in his Eſſential Eſſence, in his created derivative appearances; ſo that the light ſhineth in the darkneſs, and the darkneſs comprehendeth not the light, but the light illuſtrating, cauſes a baniſhment of darkneſs, then there is no Devil, not Death, but a dayly Reſurrection in glory into the pure and divine being, which is God in and with us a derivative, yet one in the all light Eſſencie, which is Teri-al. But to come to ſtate this envy, Devil, and man all in one Trine; thus, man is the Devil, thus the Spirit in man is the Devil, and that by reaſon of the abſtract it was abſtracted from, it is quick and fugitive and luſteth to envy, nay, tis envy, and envy is the Devil. Semus in ar I-in-e, it is the alone luſtful deceit in man, for know whatſoever centereth not in God is a Devil; for in the reducement there is, as the whole Church called in England, for know it is but a called Church, and call is but a Ly and not the thing, they all hold only that in the reducement, that we muſt go either to Heaven or Hell, unto God or unto the Devil; and theſe two are as it were Paymaſters, as God the Father of mercy, and the Devil the Father of envy: Now you that are not in God, ye muſt be and are in the Devil, thus the Devils Trine made and upheld, thus the Spirit of man is mans proper all, thus it is the life of man as he is natural man, until that ſpiritual light hath made it one by inlightning it, and ſo it obeying that light, there is an union made in one, and ſo all one in union with that glorious Eſſence it was deſcended from; for the darkneſs is unvailed, and light hath cauſed obedience, ſo that the day and night are both one, and night is gone in that clear day.

Now the Devil his Trine is thus, the Devil is the Serpentine Spirit in man, that oppoſeth the light of God, and while that Spirit is uncaſt forth, man is wholly ruled by the luſts of the Devil, and his acts are in darkneſs in all deceivea bleneſs in unrighteouſneſs, for Satan and he is one. Minde Chirſts words to Peter, Get thee behinde me Satan, then Peter was the Devil, acting in that dark Spirit or dark light: Now how can it be properly ſaid to be a dark light? thus, the light is life, and the darkneſs is death; therefore where darkneſs reſides in predominacie, then a dark light, but the word runs thus, they ſhall be caſt into utter darkneſs.

Quande avalet armi aſſem pele avaret axzi pele Ethrati leget almae amaſet doly. The Engliſh is this, But the ſtate is dark, for it is the denotation of Hell, and you hold it all of you to be dark; then minde, this is a dark ſtate, for it is Greek; becauſe the major language lies in the Greek tongue, and the other languages are but conjuncts to the Greek, and from the Greek tongue, this great deceivable Devil was cluſtrated, though what he is, and where he dwels, all men that have ſaid they have been Chriſts Embaſſadours, could never define to this day.

Now I Engliſh the dark fore-cited ſtate. (mind) When the contrary receives ſtrength, the light is eclipſed, and the light increaſing, darkneſs vaniſheth away, and flyeth in his airy Kingdome, of which Kingdome, he the Devil is Lord predominate; for the light cauſes his combinement to his airy Region.

Now to be Prieſt-like as you call him, though the holineſs in all men I honour, and holineſs in man or men, that is the true Prieſt, and not prating man; but holy acts from the true root, that is a demonſtration that the true Prieſt dwels there, minde theſe words, for ye ſhall all be Kings and Prieſts unto God, but he that nameth Chriſt muſt depart from every evil way. Now you ſay man cannot think a good thought, then know he cannot turne from his evil way; it is granted, but to come cloſe, where the evil way is not departed from, that man hath but prated, and never heard Chriſt preach, in them words are included both the called Prieſts and people: for if the Prieſt be not turned, he prateth, Chriſt never preacheth in him, and Chriſt never ſent none, but he preached in him firſt, and by their voice they ſounded forth to the people, all this is nothing yet, for the Devil may and doth ſpeak as high in expreſſing words of godlineſs, as any in light can do; but when you come to ſearch the root, it is but a ſound and not a doing or reforming to that that was ſpoken, for Brethren until you are doers you are Devils and lyers.

I will give you one more, It is not he that heareth my words, ſaith our Lord and Saviour Jeſus Chriſt, but he that doth my will, that man or woman, or both, are my Diſciples, but the ſame that the Spirit did denote to my brother John the Baptiſt, the ſame confer I unto your capacity to judge of, upon whom thou ſeeſt the Spirit deſcend and abide, that is he: So I ſay to you, whomſoever you ſee acting in love and charity, I had need ſpeak this in plaine Engliſh words, that you may all hear what I mean by the ſound I deliver to you: it is this, When thou doeſt as thou wouldeſt be done unto; yet further, for illuſtration into thy duty that thou oweſt unto thy Brethren, feed thine enemy, clothe him, ſee none want. If one ask, if thou giveſt, make his condition thine own: Thus, if I were as he is, would I be content with the ſame I give unto him? Now brethren, I am come to ſound you all in the Truth, in the true Goſpel. Now apply my words unto my ſelf, then you will ſay that I ſaid a ſound is a Lye, and not the thing. Now I grant it, every ſound is a lye. And now brethren look to it; for ye are all but ſounds and lyers, if ye are not deers; for the doer ſhall be juſtified in his deed.

Yet to come cloſe, brethren; minde, I beſeech you in the bowels of Chriſt Jeſus our Lord and Saviour; leave off this lying in hearing, and in truth be doing: for ye diſhonour the glorious Truth in the declarative of the true Goſpel. Let me tell you, which to my grief I ſpeak it, God is witneſs upon my ſoul that I lye not, That in many places where God and Chriſt was never named, they walk more neer the true Goſpel, which is doing, then ye do, that have all this preaching. But truely, if it were in power, the operation would be demonſtrated in our holy walking before God, the glorious Majeſtie of heaven • nd earth.

Now I will ſpeak in the Engliſh Tongue, the Engliſh actione that raign in predominacie. O how are our holy named Zelots, how are they become more brutiſh in their luſtful living, then the beſtial beast! I am aſnamed to name, but the meaning you know. O how doth Oaths and Drunkenneſs raign amongſt us, for which the Land ſhall mourn! But how doth Deceit and Fraud raign, even from the higest unto the loweſt! O how do we cry up the Goſpel, as though that were a cloak to cover over all our wickedneſſes! I beſeech you hear me: ye are the very Myſtery of Iniquity that my Brother John ſaw: for it is but a name, and no true thing. And judge ye by your own doings, if God by his Spirit hath preached in you. I ſay, the Goſpel and Christ you deny, an • are bewitched with the higheſt witchcraft of Satan; and ye are the higheſt form of the devils ſcholars, that ever he taught: for his ſervant • ye are, to whom ye obey. Lay Chriſts Rule home, and you ſee that it is doing that Chriſt commanded, and not ſaying So now, until a turning unto obedience is come, ye are Lyers, deceivers, and the devils children.

Now I come to ſpeak to the Devil and his Regencie, that is in the ayre; for he is ſaid to be predominate in the ayre: Sub Luna non in Patreas a Salma onari reme Emiſhcio veniente amorarum in a Salma aphny audaret almat alliel in re ſabuiſti almat on or. This ſtate is the higheſt that can be wrote or denoted, Sub Luna in re. For know, the Moon is knit in the thing, that thing in this ſtate is Jehovah; but to open the Mazzi ſub Luna. Our fore-fathers were peaceful men, and in their peace, they ſaw no Devil, but we that are the weak children of the ſtrong Parents, we ſees Devil: Now you think the ſtate is eaſie, I tell you, the deepeſt judgement in the world by literal learning, cannot reach the meaning of the Engliſh; for there is all that can be ſpoken. But to this devil, and to ſhew his Regencie, it is the ayre, from whence he and all things Sub Luna was abſtracted. Now know, the Devil by his power is greater then man, for man is the Minor abſtract, but if man and the Devil were but drawn to their full Method, they are Signam Ve, that is, a ſign of that ſame ſign: I could wiſh that it were underſtood: but to come to the Devils trine in earthly appearances, it is this, the Devil-man, or Man-devil, but you will have it the Devil in man. Now how could the Devil deceive man with ſignes and lying wonders? thus, wonders and miracles are two diſtinct appearances, I prove it thus.

The miracle is the foundation that wonder doth riſe upon, and the wonder is notional, the miracle is the ſubſtance. Now the miracle in man, is the Devils wonder, thus God doth infuſe grace into the ſoul, and then the Devil is caſt forth, that is the Devils wonder at being caſt forth.

Now this Wonderer is the deceit in man, which is indeed the devil in man. Now know, that the Devils Trine hath the ſame expreſſion in names, and quick, nay quicker then the expreſſion from the true root.

But now to come to the true view of God and the Devil. Gods Trine is acted in Chriſt, and by obedience we are made ſons in God. Now the Devil his Trine is acted by the ſpirit of man, and that acteth evil continually; and the greateſt devils ſcholars, they are the higheſt in Scripture, and by that they cover their own deviliſh ends.

One more: when they both ceaſe ſpeaking, and come to be declared by the Prophet in them, then the true Root doth diſcover by his Prophet, that the teaching was true, which teaching is acted forth in the bowels of mercy and compaſſion, in diſtributive acts of mercy to the Poor and Afflicted. But when we look for the fruits that the man that hath not the Root Chriſt in him, although he hath ſounded never ſo high and holily, yet I pray take Chriſts own mark to know them by, that is this, By their fruits ye ſhall know them. And what fruits do the deceived bring forth? I give it a ſmall name; but indeed, what fruits do lyers, that is, notional men, bring forth? onely diſhonour: I beſeech you mind, for it is the ax that is laid unto the root of all trees: for when ye have as it were reached the Sphere or heaven with expreſſion of words in curious eloquent Oratory, and come down to your lives and converſations, why ye were Angels in expreſſion, and Devils in actions. Now let me tell you the truth, ye Notional people, ye children of your father the devil; he was a Lyer from the beginning. O that them words from the beginning were but truely underſtood; but it is not reached, but unto ye devils children, that is, deceive not your ſelves, every one of you that are hearers and not doers, ye are the devils children: for know, ye are but a name, and ye are not the thing comprehended in that name: and ſo is your father the devil; for he is a name, and no true thing, but a lye, and ſo are ye, while ye are hearers and not doers: for the devil your father would be like God, and ye would be like Chriſts people, in hearing and ſpeaking with the higheſt; but here comes the ſeparating Ax, that is thus: Chriſts people are operative doers, and ye are onely operative hearers; and your doing is contrary to that you have heard; ſo there you have ſet to your ſeals; for doing is the ſealing to others what God the merciful Creator and Lord of heaven and earth hath done in us. Therefore I intreat all in Christs ſtead, never hear more, unleſs ye reſolve to be doers of his will, whoſe voice you ſeemingly deſire to hear: for in hearing, and not doing, ye treaſure up wrath againſt the day of wrath, which is even at the very door, ready to ſeize upon all diſobedient hearers, and not doers of the things they have heard: for God ſhall render wrath in fury, like flames of fire, upon the diſobedient hearers. Not he that heareth my Word, but he that doth my Will, even that ſame man or woman is my diſciple. Let me tell you, one doing is better then all the hearing that ever you heard in all your days.

Now this that I have ſpoken, it is the Prophet that is ſent, Non homo in prophecie, ſed propiſhe in re ſemmam. The Engliſh is this: Man is not the propheſying Prophet, but the Prophet is the Prophecie; and yet both in one, that is to ſay, in truth. Man is not the Prophet, but the light in man from God, that, even that is the true teaching Prophet. Now know, that this Prophet is never ſent forth to one man at one time to reſide in; but it is Gods light at the time of Gods pleaſure, when the people are loſt, to renew them, and connex them together by his Prophet, that is his union Spirit, in his appointed gathered All.

Now I will diſcover unto you the notes or ſignes that you may know the Truth in the Prophet, whether it be true or no that he declares: And I will come unto the higheſt Inſtalments, thus: firſt, the Spirit of the Lord by communion goeth forth to gather the people: not by mans voice are the people gathered, but by Gods power in his own Spirit: for mans voice is a Lye, but the true ſtrength gatherer is the Spirit of the Lord. Now know, that I know God will gather a true figurative Church in England, and that gathering is the cauſe of all the trouble upon the ſpirits of men at this day: and as the light doth increaſe, ſo doth moleſtation and trouble increaſe upon the natural man, for Antichriſt must be before Chriſt in his creation: for out of a confuſed Chaos Gods union ſhall be perfectly ſelected out. That is this work that is in the earth; it is Thorakx alli, that is the high Revolve of the Revolution of the JEWES, and their calling, that is a turning from dark and dead names, and dead idols, though ſuppoſed Gods, to ſerve and worſhip the true and living God, that made heaven and earth, and all things.

Now I come to denote the Prophet, that is as it were the head unto the members. I beſeech you minde, in that headſhip he is ſervant unto all. Minde this ſtate: for it was Chriſts own example, Who will be greateſt among you, let him be ſervant unto all. That was Chriſts own example: for he waſhed his diſciples feet. Now this Humility hath caſt out the devil, which is Pride and Exaltation, and this lies written upon the ſpirit of that man in whom the Spirit is in the Flue or fulneſs of it.

I have nothing but that I have received, neither do I underſtand what I have received: But it is it ſelf, and I am yours to ſerve you in love, which is the Goſpel in truth, and Truth in love is Chriſt, and Chriſt is Gods. So much for the firſt Notation of D • vitie Devinam, of the divine riches or ſpiritual gift, or the Spirits teachings, or the Spirit of Prophecie.

The ſecond note of the true Spirit dwelling in man, is this. The man muſt and is for the time taken wholly into the Spiritual work; that is this, his delight is ſo far drawn into that lovely beau • y of excellencie, that his love is wholly in that divine light, ſo that he hates all ends and byreſpects, onely advancing the glorious illuſtration of that beautious excellencie by voice of breath, and doth ſeal it with a holy, godly, liberal life, compaſſionate unto all. Thus much Paul ſaid, Walk as we are an example unto you, Be ye followers of us as we are of Christ the Lord, for whoſe ſake we hove forſaken all, and do count all things but dung in compariſon of Christ Jeſus our Lord. Lex • alionis in re. The right underſtanding is Chriſt in the thing, or the thing is Chriſt in the right underſtanding. But brethren, I would not have you ignorant of what hath been the reward of our Lord and Maſter, and of the Apoſtles his brethren and ſervants; and all they that will live up in the life of godlineſs, they muſt ſuffer perſecution: for are we greater in this weak Age, then Chriſt our Lord and Maſter was? Was not he counted a dceiver, a deluder, a drunkard, and a devil, and gluttonous? As it was then, ſo it is at this day: for then darkneſs did perſecute light; even ſo it is at this day. O how are we cenſured for Ranters, for Blaſphemers, and of the devil. Now for what cauſe is this that we ſuffer? it is firſt to make us perfect through ſufferings, that we may be made partakers of his holineſs; ſecondly, that it might fill up the meaſure of their wickedneſs, that deſtruction might come and take center in this Nation, in theſe words, Fill ye up the meaſure of your ſins.

Now Brethren let me ſpeak unto you, not I, but Chriſt in me. I beſeech you walk ſo that your walking in, and doing from that root Chriſt, your life may be demonſtrated unto the ſons of men, that the life of Chriſt lives in you, you in it, and from that inliving life within ye, act outward acts of righteouſneſs and holineſs, without which no man ſhall the Lord; and although ye are condemned for blaſphemy and blaſphemers, yet I beſeech you for Chriſts ſake, let your light of doing acts of mercy be great, that ſo the illuſtration of that beaut • ous truth may be by you ſo illuſtrated, that they may be aſhamed, that have an • do aſperſe and ſpeak evil of you wrongfully; and know I act the life of the Goſpel, which is doing, that you call blaſphemy, So worſhip I the God of my fore-Fathers in truth and righteouſneſs; and let me tell you, that my blaſphemy is better then your high cry of the name holineſs. Brethren, I would not have any man to take the name for the thing; as to ſay that the Bible and New Teſtament are the holy Scriptures, and the Goſpel, and the holy word of God, of which they are onely the bare names, and not the thing, they ſay or name what was done, and what is to do, and that is all the ſtead they ſtand you in. But what is done in thee, O thou man and woman? them names and ſpelling, and much invention of man interwoven in the named Scripture. Now the word of God written upon the ſoul, that is the Scriptum eſt; that is, it is written in the Spirit, what is that that is written? it is this, holineſs unto the Lord, written in thy ſoul by tha finger of God, that is it that ſhall ſtand thee in ſtead, and not what is writ in another or by another, or what another ſhall write: for let me tell thee, O thou man and woman, where and when God writes that, then the falſe conception in man or woman ceaſes, which power is in the Lord and Saviour Jeſus Chriſt, as he is a Saviour and not in them dead names called Goſpel or Scripture, that doth only name a name of his ſaving us, but it is his ſubſtance without name that doth ſave us and deliver us.

So beloved I would not have you deceived with the dead name, but the deſire of my ſoul is, that you with my owne ingraftement, may be placed in the true thing, which is God the Lord.

Now Beloved I walking and thus acting, know that that you in me count blaſphemy, is a glorious declarative of truth in righteouſneſs, from that ingraftment which is Chriſt in the ſoul; it is greater then your calling the letter the word of God, and the holy Goſpel of Chriſt.

Now let me tell you, that though you ſee and underſtand it not, Paul ſaid, and teſtified what I have declared, and prove me in this point a blaſphemer, and you muſt prove Paul a blaſphemer. This I prove, I ſay that the name is not the thing, but a ſound from the thing, a ſound is not a ſubſtance; anſo by conſequence a Ly • , and nothing but an abſtract of ayr Paul ſaith that the better is dead, and death killeth. What odds is there betwixt Pauls words and mine in this ſtate? thus, Paul may name, or plant, and Apollo may water, but God giveth the bleſſing. Now if the letter be dead, know then all men it is a Ly • I prove it thus: Things in death, or dead, are not lively: for or what is dead, there is but a name, and a name is but a Lye; for the ſubſtance there is withdrawn into the thing, which is the life of all things; and the name is but the dead aſhes of that appearance. Judge ye all people, is the name life? Is it life as thus, to illuſtrate: I ſay I will give ſuch a thing unto ſuch a one, that is but name, and it is good to the party, when it is done, that is received from the giver. So all names are a lye, till • one be centred in that named name, that is, the thing ſpoken of, or promiſed, be wholly really performed unto the promiſed. So you ſee all names are nothings; and when the ſubſtance is come, the promiſed name is returned into the acted thing.

Now draw all into one Maxzim, it is thus: God is the thing of all things: and thing is as proper to denote the excellenteſt union, as any word in any or all languages. I tell you it is a higher import in the Ori Abba, then JEHOVAH. You cannot nor muſt not tell me, though you ſpeak from your received opinion, what the higheſt denotation is in any one Language or Tongue; for I know all Tongues and Languages; and they are but one lighted life in the VE.

But brethren, know God is the Life, and all things are but names iſſued out from that one Life; do but reduce them dead names to the living thing, then they are not dead names as they were, but living things in the thing: that ſtate lies dubious, and ſo it ſhall ſtand unrefined yet. Now Pauls words were the very ſame, for (ſaith he) The letter killeth, and the name is dead, but the word of God abideth for ever, turning all things, and planting, and tranſplanting all things according to its own pleaſure. Now the word of God endureth for ever, becauſe it is the life on whom all dependances dependeth; but death, that is, all names are but a Lie, and nothing but vanity in appearances: So you ſee that a name is not the thing, neither is the written inſert called the Scripture, the word of God: for Gods writing is not upon paper, but in the heart and ſpirit of his choſen ones. So brethren, deceive your ſelves no longer with that dead Idol of your own making, for it is good in its place, if a ſeeing eye enlightned do view it, he values it at the true value: for brethren, our not being our ſelves, makes us ſee double, and that double fight overthrowes our true valuation, for that that is good in his own place, by our eſteem of it, it doth thereby become a God unto us, for what man over values, or over-eſteems, it is his Idol, and by conſequence his God. Let me ſpeak; in the days of our vanity how many Gods have we ſacrificed unto? Now the ſhorteſt way to give a definition to the Querie, it is this, what have we not ſacrificed unto? Do not miſtake me; the ſacrificing unto is this, It is obedience unto that that is not God: as thus: I eſteem Gold, my love is drawn unto, nay into it; what will not I do, that that God will not reward me for? Becauſe every God doth ſeemingly promiſe reward: for every God doth give himſelf, if adored, to the perſon adoring. Or thus, again; I worſhip Honour: how do I idolize that God, that will but procure me Honour! for Honour is the God I look to be rewarded with: Though man goes many ways unto his God, yet the end he counts his ſafe centre, and the centre is the end, and ſo a God. One more, thus: God the great Creator of heaven and earth, is he unto whom all obedience is due. Now he that doth give that due, that is onely due unto God alone, unto any creature or creatures, it is to deny God his Creator his Royal pre-eminence. Now this ſacrifice doth every man in his dark condition, as the Apoſtle ſaith, Such were we in times paſt, when we lived in the luſts of our own deſire, fulfilling our envious mindes in all luſtfulneſs. But now minde; here is that that deſtroys all; but here comes the ſeparating power of breaking aſunder our connexion, that is Gods Word coming in power: But when the mercifulneſs of God our Saviour appeared, not through the righteouſneſs that we had done; but minde, of his free mercy he ſaved us, by renewing 〈…〉 our ſouls the new birth; whereby they and we, and all that are enlightned, are renewed by the principle of obedience: that is, luſt is caſt forth, and obedience is planted and ſet upon the right object, that is, upon God; and then it acts righteouſneſs, and righteouſly.

O beloved, you high account of the name Goſpel and Chriſtians: it is the name that is the cauſe of your greater loſs: for the true Goſpel of Jeſus Chriſt is this DONE in our ſouls or ſpirits; we doing unto others, from that gift which is Gods free mercy unto us: we declare the work of God done in us, unto the glory of God the Father, the free giver of that free gift: for brethren, the Apoſtles muſt be as bad as ye hold me, in this ſtate, Be ye doers of his will, and not onely hearers, onely deceiving your ſelves. All hearing is but a lye, that is, deceiving, until doing be come: for the doer ſhall be juſtified in his deed; and the hearer, which is but a ſound, and a lye, ſhall be caſt forth, and the doer is he, and onely he, that ſhall be received into Chriſt the Lord: this, this is the true Goſpel. Si Deus almorarum in re. The Engliſh is, Love is obeying the thing in all his commands.

Alui heſſena amphi ſele oraous-ſebe-olat-al. The Engliſh is this: The height in love doth illuſtrate in the doer, to the example and invitation of others.

O agomeon in a ſalma onary in reab oly odoneus. O the height of love in the creature, is in obedience acting the commands of the Creator & Savior. O alpha in cretura in re ſaguiſſe elma amaſet in rem. The Engliſh is this: The beginning in the creature, is the light from the Creator, whereby he acts obedience unto the Lord his God ſola alone.

Theauranjohn Tani the Jew.

Epiſtle 14. Wrote at Eltham.

O Beloved-brethren, that eternal word or root, it is the Goſpel, it is not the named word, but it is the power Goſpel in the ſoul, which is not Chriſt in name but word, God in power overturning the name and planting the thing, for the true Goſpel hath not nor cannot bear any name that is cypnered out in letters, for it is the new creation within the ſoul; and a ſpiritual work in truth of term cannot be named, for a Spirit is ſpiritual; what is the meaning of ſpiritual? it is in import in the word, as if it ſhould be ſaid, thou Spirit art all, and to all there is not nor can be no proper name at all.

Brethen, my inſert is beyond Apoſtolical, for it is Evangelical, and if you have the Evangelical eye, then you ſee it myſtery, the litteral eye ſees me not, I am life, if ye ſee meye are one with me, nay we, and as many as do ſee are all but one in the union, for through Chriſt that is oobedience, we are made one with the Father in the celeſtial center.

But beloved, now I come to cut your ſtate that you are ſo faſt ſtated in and upon, and I ſhall ſhow your deceiveable ſtate ſtated, and held, and maintained; and thus I begin, I will give your ſtate the precedencie, for it was a name, and that name was the written Bible and New Teſtament, their names are called, and were called ſo before you and I were borne; that is, they were called the word of God, the glorious Goſpel of Chriſt, the holy Scriptures. Non ſabbah litteras ſed ſperituus devinus. The Engliſh is, The written letters are not holy, but the intendant Spirit it is holy, and holy cannot ſtand on Paper and Ink, but in the ſouls of men in that figure or Image, being that man he is the faireſt flower in Gods field, within this terreſtrial Orb, and as wholly ſtands in the ſoul of man, which is but obedience from man unto God, ſo wholly ſtands the center-bearer in the whole creation. Beloved, you that are taught in the Spirit, know what is ſpoken: for unto you is that teaching given, to underſtand the myſteries of the kingdom.

Now brethren know, that your compoſure of letters and names in the Bible and the New Teſtament, cannot give true knowledge in this Myſtery of the Kingdom: for the myſtery in the Kingdome it is ſpiritual, and no name can define a ſpiritual thing; for this is the reaſon, the one is Truth, the other is a Lye; thus, the ſpirit it is Truth, Truth it hath a center, nay it is the center of all things, and all founds or names are but compoſitions, ſemblances, and ſemblances are no ſubſtances, and no ſubſtance no center, therefore nothing, a meer Idea, a meer Lye, a Fancie, a Shadow, a Vanity.

Now you will ſay that I deny the Scriptures, now I joyne iſſue with you your ſelves mine enemies, you ſhall be judge; firſt, it is true I do deny the Scriptures as you hold them forth, nor you underſtand not what you do hold forth, that is it I affirm: for the inſert or Scripture in many places is true according to inſerting or writing, but it is made a lye by your practiſing. This is the Scripture I affirme to be true Scriture.

Firſt, I hold the Scripture to be true if truely wrote, you underſtand me not, I paſs now, I tell you you underſtand not the Scripture, but you make the Scripture falſe, for the Scripture is true, they admoniſh all to love one another, then wherefore doeſt thou ſee thy brother in need? and wherefore doſt thou wrong thy neighbour to ſet up thy ſelf? The reaſon is this, I pray you minde, thy ſelf is thy Scripture, and thou haſt denied the literal word of God, that thou calleſt the word of God and the Goſpel, but thou denieſt Chriſt the Lord, and his commands are caſt behind thy back, and thou art both Scripture, Law, and Word, and Goſpel, thy ſelf, and ſo indeed thou art the high Antichriſt; that is, Chriſt, the Law, the Word, the Goſpel, the Scripture, all theſe thou art enemy unto, nay a deſtroyer of them all.

Brethren, out of love I intreat you, out of knowledge I do admoniſh you, be ye warned of this main condemnation that floweth forth upon you by your owne knowledge and forwardneſs. I beſeech you in the bowels of Chriſt Jeſus our Lord and Saviour, remember the words of my Brother Peter the Apoſtle, they were theſe, in the daies of our ignorance God winked at, but now that all ſhould come to the knowledge of of the truth.

Now Brethren I beſeech you minde, what you curious and eloqu • nt and quick witted ones have gotten by your affirming that the Scriptures, as the Bible and the New Teſtament, is the word of God, now you know that the word of God abideth for ever, and it is a word of power and diſcerning between the joynts and the marrow, nay betwixt the ſoul and the ſpirit. I beſeech you minde, It diſcerneth betwixt the Apoſtolical doctrine and the Evangelical declarative, whereof and from that root I affirm, that is the Evangelical expreſſion, it is beyond the Apoſtolical Inſertation or writing, but to come to the word of God, I affirm it to be himſelf, for if it be true word, it is true God, for God and his word are not two but one • ntire onely one: now know Gods word is of that power, nay it is that power that over-turneth all things into it ſelf.

Now minde I beſeech you, the Scripture that you ſay is the word of God, you are a greater and ſtronger word then it, for it calls for obedience, you will not obey, therefore by conſequence you are a greater God then the Scripture or the word of God, which ye call or count to be the word of God. Would you know the higheſt of what it is? I tel you it is the writing Appeſtolical pointing to the life Evangelical, of which things I am come forth to ſpeak unto, that you might not be no longer deceived by the Appeſtolical dead name, but to be drawn to the view in light into the Evangelical living thing.

Now minde, upon this comes your nondemnation that you know the Scriptures, and hold them in ſo high eſteem in the name, as for to be the true word of God, and though ye ſay this, and diſpute thus, and perſecute them that ſay not as you ſay.

I intreat you take notice, you are the abominable belyers of your owne word of God as you call it, for you ſay it is truth, then why act you not in that truth? againe you ſay you know it to be Gods word, then know that if it were Gods own word, and thou taught that knowledg by God, who is the giver of knowledge, thereby to know him to be the onely true God, this knowledge turneth the receiver of it into obedience, and then he ſees God as he is, for he ſeeth God with Gods owne eye; that is true ſight without mixture: Now if God had taught thee, then it had been effectual to the turning thee into obedience, and know ſo taught ſo kept, for where God teaches he keeps, and obedience acts forth in diſtributives of mercie, love; pity and compaſſion, for Gods teachings are alwaies effectings, and from them effectings flow forth actings of mercy unto thy poor diſtreſſed brethren, which is a declared ſeal unto the people, that thou art taught by God himſelf, and ſealed with Gods ſeal, for know ſo long as you are but ſayers, ye are Devils and lyers, and when you come to be doers, then ye begin to declare that God hath taught you the true Goſpel, as for ye and your Goſpel, and your word of God, ſo long as it lies in the tongue ſo long it is a lye, untill the tongue in that body be turned into hands, and them hands be made doing diſtributively unto every one in neceſſity, then I ſay Id eaſt non literas ſed ſpiritus et divitie. The Engliſh is this, It is not letters or names but the Spirits riches, which is planted in the ſoul, and hath ſilenced the lying tongue, and hath cauſed an operation in the hands to be acted forth unto the members of the ſame body, whereof Chriſt is the head, if ye will be Chriſts diſciples ye are to ſell all and follow him as he hath commanded, this is the word of God, and you know the text, then how are ye Chriſts ſervants withſtanding the commands of your maſter? but I take this for granted, this is a hard ſaying, and who can bear it?

I anſwer, he that commanded it, for if thou wert but out of thy deviliſh knowledge, then thou waſt in Chriſts ſtrength, and his ſtrength is thy ſtrength if he be thy teacher, then no command is hard, becauſe the ſtrength that commanded in that ſame ſtrength it is obeyed.

But now I will ſhow you how you are all cheated and deceived that are not in that ſtrength, it is thus, ye are learners of Chriſt, and ye are treaſurers up of names, and verſes, and texts, and diſputes, and anſwers, all this is learning of Chriſt. Now I Theauraujohn ſay and declare this day, that Chriſt cannot be learned nor taught, for know that the height of learning is but getting the name, But I beſeech you brethren minde, it is Gods free gift conferring the thing into the ſoul; that is it that makes an oneneſs betwixt thee and himſelf, thou haſt learned the name, but he is the true thing, that will not nor cannot ſtoop to thy naming his name, for the name is a meer lye without the thing, which lye art thou until the thing named be come, which thing is Gods free gift or Chriſt in the ſoul; alas what makes all this diſunion or diviſion amongſt us, and variety of opinions as is amongſt us at this day? I will ſhow you the reaſon, it is becauſe we gather unto us names, and them names are variouſly named, and ſo by this we our ſelves gather our ſelves into theſe opinionated names and gatherings together, but mind, we are not gathered by God himſelf, but our ſelves gather our ſelves into ſelected companies, and then judge others that are not as we are, when indeed we are all this while but a name which is but a Ly, for know if we were gathered by the Spirit of God, then no diviſion would be amongſt us, but an intire oneneſs in the union Spirit, for whom and them that the Lord gathers they continue, for they are centered in the alone center.

Now here is the difference betwixt our gathering our ſelves into Churches and Companies and we being gathered by Gods Spirit, its gathering us thus, God gathers all out of us; that is, all our names, notions, oppoſitions and prejudices, & after them weeds are gathered, and bound up and caſt forth, then he maketh the great Allah alba, that is, the high white plain in us and of us, and in that white plain he gathers together and plants in that plain made plaine by his own word, this to be expreſſed in words Hevi-altiel. The Engliſh is to ſay, Behol • the great plaine of the Lords making.

Now this is the Lords paper fitted for him to enſigne himſelf in. Now this plaine being thus made, now comes the enſignement, which in words is thus denoted in Hebrew, Oli el vau ו, which is in import as the words do ſtand relatives unto Hevi altiel. The Engliſh is this, The whole light in man is againſet in God, this is the ſecond Viva vita; that is, The ſpirit of man is made obedient to act Gods will, and from this Enſignment flowes holineſs unto the Lord.

Now thus gathered, thus they ever ſtand, and that that keeps them it is Degitus dei in kor allah apparan haſhſha. The Engliſh from this Hebraick ſtate it is this, That that keeps them it is the finger of God wrote upon and in the cleane and high table in the heart of ſoul of man, by the high ſtrength of God in power overturning all falſe writings, and then ingraving himſelf in his holy mount, for ſaith the Lord I dwell in the humble and meek ſpirit.

Now ye proud ones conſider who is it that dwells in you: for God dwels in the humble plaine ſoul, in the dejected ſpirit. O beloved, the mourning ſpirit is an Angels feaſt! O a poor pure heart is the Evangelical Throne! Therefore ye poor, ye weak, ye nothings in your ſelves, why are ye caſt down? it is becauſe the Spirit of God doth reſt upon yee, and in that glory that now you ſee your ſelves nothing, then are yee the happieſt happy, for your Iow nothingneſs in your ſelves, it is Chriſts riches in you that hath made you ſo, and ye are clothed with all, and that all is the riches of Chriſt, which is Gods free mercy, that hath taken you into himſelf; ſo now you are not your owne natural ſelves, but you are ſpiritually Chriſts, and Chriſt is Gods: O happy thrice happy are ye, when you are no longer you natural ſelves! then are ye the Lords by his grace in us, then is the Temple builded in the ſpiritual Jeruſalem, which word doth in the import denote thus much, The high peace is ſafe reſt to the weary ſoul, that lies in the word Jeruſalem.

Now one word to ye aſſembled companies of diſſembling deceived people, truely I love you all every one; now why do ye jar and diſ-joint and fall aſunder one from another? the reaſon is this, mans weakneſs was the cauſe of the conjunct or combinement into aſſemblies; now know you it is ſtrength that doth gather the true gathered, and ſtrength doth continue this gathered, and doth knit them gathered into an oneneſs with himſelf, this is Gods gathering, for mans gathering is weakneſs; and know that as ſoon as light doth appear in ſtrength into any one in your congregated companies, weakneſs cannot withſtand ſtrength, ſo then your gathering is ungathered by a higer ſtrength; now becauſe you being weakneſs, cannot comprehend that ſtrength of light that is let down into the ſoul of that party or parties, you cry out they are deceived and deluded, when indeed your ſelves are the people.

Now unto that party ſo drawn up, your name Goſpel was unto that party Word, and Power, and Goſpel and Life, in which word had you all been gathered at firſt, you could not have been ſeparated, but ye were but bare name, which is but an Idea of the thing, for know that the ſubſtance caſts forth the ſhadow.

Alas! Brethren God hath a Church (as you term it) of the Jewes in England, nay the glory of all Lands lies in its root, and it is going forth, for whoſe ſake I am a Meſſenger, a Jew, nay the Jew crying before the way, the way and light is coming forth like a full flowing Sea.

Brethren, I beſeech you hear me, and weigh it ſeriouſly; know that there is the greateſt work to be done in England that ever the ſons of men viewed.

Firſt, Take this one hint in me, that am ſtanding before you, I ſay that now is the time of temptation coming upon the world, ſuch as hath not yet been. Now know before that the Lord came upon me in that great power, I was humbled fourteen weeks by faſting and praying divers daies, ſeeking earneſtly to God, but at length the power fell upon me, and I leave the effect to try the power, by whoſe power it was, then was I ſmote dumb, blind, and dead, before the eyes of hundreds, and then twenty one daies my ſufferings was unſpeakable through many temptations. I was deprived of my underſtanding a long time; now fourty wecks I wrote in the Languages, and underſtood not one word, God is my witneſs I lye not, I was made to make a diſtribution of much.

Now unto you I have read my Epiſtles ſince my converſe amongſt you, and could not ſpeak to diſpute untill the laſt day. I have been ſmote twice dead, and forced upon the return of my ſpirit to declare wo and diſtruction unto this bloody City London.

Now I beſeech you conſider all theſe things, for they are but in figure what this Land muſt ſuffer; yet I ſee no man turne from his evil waies. Nay brethren in all ages God never deſtroyed a Nation, but the people had warning, and look into your owne hearts, if ye have light judge ye; how can the hypocriticaly nation ſtand, the deceit of the World? But alas we cannot ſee until we feel! but know God is coming 〈◊〉 in vengeance, to take high ſouls from under feet, bearing aproud heart, and he will make an evenneſs in our pride, for the proud ſhall be deſtroyed, and the humility of the humble ſhall be exalted, for affliction will make us know and owne one another, when we are all naked, then there will be an everneſs and an oneneſs, and this way God is coming and he comes in haſte; therefore be ye humbled low, that the Lord may exalt you in his due time, for now is the hour of temptation coming upon all the world, the Lord will make a Potters work amongſt the ſons of men; becauſe their ſtock is a doctrine of vanity, for Chriſt cannot be learned, Jeremiah the 10 and the 8 verſe, and the 10 verſe in that chapter, But the Lord is the God of truth, he is the living God, and an everlaſting King, at his anger the earth ſhall tremble, and the nations cannot abide his wrath, take the 14 verſe of the ſame chapter, the words are theſe, but it is an abortive birth unto the wife man, the words are theſe, Every man is a beaſt by his owne knowledge. Then wiſe men they ſtanding moſt upon their owne knowledge, they are the greateſt beaſts. Qoarum in a ſalma manaſaret e •• a a ſadetpelko oni operat parma ſadit veret. The Engliſh is this, The high knowledge in mans ſelf, it is the high working Antichriſt that hath all along and doth ſtill deceive the people in the world or upon the earth; ſo Antichriſt is not in Rome, but the word Roma will bear the denotation, for it holds height, but not the ſituation in Rome: for Rome ſo called, muſt give way unto her elder ſiſter England, for ſhe hath gotten the ſtart of all the world, and know that now ſhe is in her height, and ſuddenly ſhall be deſtroyed, and out of her fall righteouſneſs ſhall riſe unto the whole world, this I know by the Spirit of the Lord, and after the ſharpe ſcourge England ſhall be Primus maxzi in Evangelious in Re. The Engliſh is this, The firſt undentable ſtrength in the Evangelical thing or light.

O ſegat amabatar alvah haſſary ackad el vauy abret axci penan pathro horbas abſit hegemonias alpha aparet. The Engliſh of this Hebrew ſtate is, O the knowledge by the ſpirit that ſhall be ingrafted in this Nation after that affliction hath opened the way for the plant to be let into to take root, and from that root light ſhall ſpring unto the whole earth. This hath been by the Spirit revealed unto many, that from the North the root ſhall grow, and ſo unto the holy Mount in Judea; and then the Temples reſtoration in the tranſcendenteſt, magnificenteſt, excellenteſt glorious glorified glory. Hoſanna, Hoſanna, Hoſanna, Alvat al. Theſe things I know and have ſeen, Even I Theauraujohn Tani high Prieſt, with that eye that is ſight it ſelf.

Now one word to the Scorners of light, Go on, your daies of account ſlumbers not, for know judgement is already begun at the houſe of God, and know that the ſinners ſhall not ſcape unpuniſhed, do but conſider the high falling away in England, even the very higheſt ſtars are fallen, and Satan worketh ſwiftly, for his time is but ſhort; and great refinings in a ſhort bit of time, nay mite, nay halfe mite, nay minute of time, nay it is not to be defined in truths rule, it is ſo ſhort.

Non ſtatis in ko ſaluat ſeabbris ſegat aluat hoi-ſele mem. The time is ſo ſhort that I cannot ſtate it, for time is and it is time, and for a nothing that is, man is nothing, and for nothing to ſtate a time in a center it cannot be, for the center is time, and time is the center, here is wiſdom to the wiſe, and underſtanding to the prudent, time is, time is not, not is time, and time is not, now times are two, and times are one, not two times but one, and that onely one, In trinas in re, that is three in one thing.

O Beloved if ye perceive any thing in me that is light, know that it is this, That I know the Land ſhall be deſtroyed; therefore I beſeech you that fear the Lord humble your ſelves, and walk low in love, for the time of vengeance haſtens: O a fire is coming, I tremble to hear thereof, therefore walk humbly before God that in the evil day you may eſcape, as brands plucked out of the fire.

Brethren, what I ſay unto you, I practice in my owne perſon, for abſtenance and ſorrow are my companions, crying to God for my peoples gathering, and my complaint unto my God is this, O Lord thou haſt made me naked before this people, and haſt cauſed terrible things to be declared, when I was not my ſelf, but know that mad men (ſo mad & fools) your owne proverb is, oft-ſpeak truth. I have cryed in the ſtreets, I have declared what I have received, yet who among you is departed from his evil waies? my heart panteth and my ſpirit faileth and is weary, becauſe I ſee ſuch ſmall turnings unto God by obedience.

O Beloved, that you were not more ſtupid then the beaſts in your underſtanding you might eaſily perceive, that if there be any God, as by many mens and womens living they declare that there is not (elſe) they would not, nor durſt not do now as they do in this time of deceit.

O ſhall not the Lord throw downe his wrath in his fury and anger upon this hypocritical, this all-tongue Nation! But O people, deeds of mercy is not amongſt ye! for the Lord hath looked from heaven, and behold nothing but oppreſſion is found in her.

Now know O England, that thou art but a ſcourge to others to be ſcourged for ſcourging. O ye that fear the Lord happy are ye, for when deſtruction comes upon the World, then even then is the time of your rejoycing, for the righteous ſhall rejoyce when he ſeeth the vengeance coming.

Now we that fear the Lord are now dead, but in afflictions then we live; ſo beloved unto you poor dejected ones am I ſent, with the Oliveleaf of peace, even unto you, who are the precious ones in the ſight of the Lord, though in low eſteem in the world, nay neceſſity ſo overpowreth you, that many of you want bread. O this wanting bread in our Nation doth declare we live but in the name Goſpel, for refreſhing the poor and releiving the needy this is the Goſpels true thing; for which my ſoul mournes in ſecret, to hear and ſee the name Goſpel cryed ſo high, and doing which is the true Goſpels not owned amongſt us. O what a diſhonour is it to the Goſpel, that amongſt us care is not taken to ſupply the poor.

Now I will ſhow you the reaſon, it is this; every man being a Goſpel unto himſelf, that is the cauſe; I prove it thus, if thou did once owne Chriſts words to be Goſpel, then thy ſelf Goſpel is caſt forth, but thou owneſt thy owne Goſpel, that is, thy owne ſelf-will to be the trueſt Goſpel, and ſo Chriſt and his Goſpel is caſt forth, for thou ſayeſt Chriſt ſhall not reign over thee, by thy actions in plain Engliſh words thou declareſt no leſs: therefore brethren I beſeech you every one of you free your ſelves from this high deceit, and ſet to your ſeals that it is true, for doing is a ſeal unto others what the Lord by his Spirit hath done in thee, try whether thy walking and actions be ruled by Chriſts preſcript or writing, which thou calleſt the word of God; now if thou acteſt contrary thou art word and Goſpel, and God unto thy ſelf for his ye are to whom ye obey; one thing I will ſtate clear to you wiſe ones, the point is this, you ſay that the Bible and the New Teſtament, they are the word of God, I ſay you belye them in ſaying ſo, for know if Gods word were of no more power and force in it ſelf, then it is in the inſert or Teſtament, I ſay you are a greater word and a God then that is; I prove it thus, that that you ſay is Gods word commands obedience unto ſomething, you in actions act contrary, how can this be Gods word that cannot over-power you?

I pray you minde. Now you are Gods word, for the greateſt ſtrength that is Gods word, and your ſtrength commands that that is there commanded, and you act freely your owne will; now let all judge whether that you be not a greater word, then that you calls Gods word, nay you make it a Lye, and become a God unto your ſelves.

Let all people judge, now for you to acknowledge that writing to be Gods word, and you are not reformed by that word; I tell you you make God a Lyer, thus, God ſaith that his word is life, and you ſay you know it to be ſo, why then knowledge in truth of that word it is life, unto all that it is commanded unto, but it is death to thee, becauſe thou haſt taken the bare notional name, and unto thee was the word never ſent in power, which is the communicated thing.

Now let me ſpeak unto you, here is the difference, Chriſt ſaith I am the door the way and the life, Chriſt ſaith I am the eternal word; now what is this unto any man, until Chriſt be become thus unto us? I tell you we are before he come and abide with us, we are unclean ſpirits, witches, and ſorcerers, deceivers, for we would climbe over another way then Chriſt hath taught us, I am the door ſaith Chriſt, but your actions anſwer for you, you will go in another way, that is, by the power of your owne ſtrength.

This is every namer and national gatherer in the whole world, which is caſt forth at Chriſts owne appearing, and then all that you counted gain unto you, is become loſs unto you, through the excellency that is in Chriſt Jeſus our Lord.

O that ye did but know what this Lord Jeſus Chriſt is, or that you could bear my knowledge in the thing. El maſſah arkad axſi ſephraim aſpah ſalma oni pele labat arbattha koerſim ſemar axſi. The Engliſh to what it will bear, God the Saviour is onely ſtrong and omnipotent in every thing, and he alone is the reſtorer of himſelf in the whole creation in appearances, for this end were they created, that they may be preſerved through deſtruction, nothing can be ſaved until it be deſtroyed, for deſtruction is abſolute ſalvation by Chriſt.

Now hear a word O England, that is this, I know God is bringing about Zach. 10.3. My wrath was, but I know now it is kindled a gainſt the Shepherds, and he will viſit the Goats, but the Lord will viſit the houſe of Judah, and will make them as his beautiful horſe in the day of battel, the 4. verſe 5. and 6. and ſo on, for this work am I called and ſent, for the proclaiming Iſraels return, for the Lord will build her againe, that he hath deſtroyed, and plant her in the magnificenteſt beauty of beauties, as is thus much, the Jewes and Jeruſalem ſhall be the exalted beauty out of all beauties into one beautiouſneſs, in royal magnificence and adorative glory.

Now ye Jewes my Brethren, be ye doers of works of mercy, which doth declare the ſtrength of the Gentiles Goſpel, being planted in your living ſouls, and do not as the Gentiles do, that make a great ſound of the name Goſpel in the tongue, but in heart and life they deny the power, and they now Crucifie Chriſt as the Jewes did in times paſt; for the Gentiles name a name, and yet they abhor the thing that is included in that name, but they are become a Law unto themſelves, in that they have abhorred the Goſpel, and departed from it in its power, Zachary the 12 Chapter, verſe the ſecond, and ſo forward, theſe inſertations of the Prophets are my witneſs and the Jewes ſtrength, for to uphold their drooping ſpirits.

Beloved had you but eyes to ſee my ſphear I move in, you might ſee the Appoſtolical body for to be thick clay and ponderous to that Evangelical luſture I recead from, the appoſtolical doctrine was light in the evangelical part of it, but then he that views it, he muſt have the Evangelical eye, but know that the Jews Ceremonies were beautious for a time, and then vaniſhed the Appoſtolical beautious for its time, which time is ended, they were both beautious in their times and now ended; but now comes the Evangelical living, of which they both were but dark types, yet in them daies ſplendorous, now know if God ſhould ceaſe from varieties, he muſt ceaſe from being God, but he is various in his creation, and the • varieti • is the declarer of his intire union, there lies the Myſtery.

Now ye that be talking and prateing Gentiles, we that are in grafted Jewes; that is, Gods ſtrength hath ſubdued us unto himſelf, we are doers of deeds of mercy unto them that are in neceſſity, and not onely literal hearers thereby deceiving our ſelves, as ye literal notional Chriſtians or Gentiles are, for not he that beareth my words, but he that doeth my will, even that very man or woman, it is Chriſts Diſciple on Diſciples; therefore none come to hear me more, unleſs ye intend to make a true ſpelling, that is doing what you hear commanded, for ye are mockers of God by your ſo hearing and not doing, better had it been for you that you never had heard, then having heard a command commanded in them words you hold to be a truth, and yet you diſobey this truth: now let me tell you your condemnation is juſt, and cut of your owne mouth againſt your owne ſelf it muſt and will paſs, I have heard this word, it is truth, it commands righteouſneſs, thou acteſt wickedneſs; here is thy judgement. Now Brethren had God come unto you firſt in the power of his word, you had been enlightned within the ſoul, and that light is ſtrength to obey, if by Chriſt it be taught, but you are ſo quick you will come in by the name Goſpel, and your owne beſtial reaſon muſt be your owne guide, and ſo you are guided in your own ſtrength, from Chriſt unto the high Antichriſt, now who is an Antichriſt: even he that denies the Father and the Son, who denies the Father and the Son? even all that obey not the commands of Chriſt, which doth bring us unto God in union: ſo you may plainly ſee, and by that ſight ſave a great deal of time that you ſpend in ſtudy, that your braines are and have been imployed in about Antichriſt, for if not Chriſt, then Antichriſt. So now look no more for Antichriſt abroad or at Rome. For thou O man in darkneſs art Antichriſt, the Devil, the falſe Prophet, the Socerer, the Witchcraft, the Lyer, this is every man in his dark ſtate, and we thruſt it off one unto another, and one Country unto another Nation, when indeed it is Antichriſt his trade to keep our eyes without, leſt we ſhould fee his deceit within, Antichriſt is the Whore that wipes her mouth, as it is ſaid, ſaying with an Amazonian face, I have done no wrong, when ſhe hath acted what ſhe can.

Beloved thus dark are we, being but the myſtery of iniquity. Brethren Jeremiah the 8. and the 7. verſe, theſe words, even the Stork in the aire knoweth her appointed times, and the Birds their ſeaſon, but my people knoweth not the judgements of the Lord, read the 8 verſe and ſo unto the 12 verſe, adde to this Ezekiel the 5 chapter and the 5. verſe, ſo unto the 12, this was a ſentence againſt Jeruſalem, but now I ſay and know, Tremble, Tremble, Tremble, O England, for thy decree it is ſealed, and from the ſealing the declaring is gone forth to warn the people that Deſtruct on is at the very door, therefore I beſeech you ſay it to heart, let every one cry unto God, though we are, neither ſhall be delivered, yet thereby we may be humbled, that when the Iudgment is come it may finde us not proud but humble, There is an humbling in man as Ahab humbled himſelf, and went ſoftly, it prevented Iudgment: but I fear that you are rocked in the ſtrength of pride, and you and your pride will fall together, how many of you have made a covenant with death, and you will not be releaſed that evil: it is a proud heart, that is the ſeal of deaths covenant, be watchful that a proud heart be not found in thee, then thou art faſt tyed in deaths covenant.

Revelations the 6 and the 5 verſe, And the ſeal being opened, I ſaw a black horſe, and he that ſate on him had ballances in his hand.

Beloved I am carried thus from one text to another, but here I ſtand, for it is my center place or place center; that is, for to weigh the ſubſtance out of and from the ſeeming ſubſtances, for know my work is to weigh both the thing and the name, and to give honour unto the thing, and to curſe the name, for it is one with the figure my brother Jeſus cauſed, would you know who or what Jeſus curſed? It was the flouriſhing Figtree, that was a ſhow of a goodly good Tree afar of, to dark eyes; but to come cloſe to the figtree, and you my brethren, then the figtree are ye, and ye are the figtree, for ye are full of beautious leaves of expreſſion, but come to the fruit ye are Devils in action. Now you count the expreſſion ſtrange, but it it is true, therefore to be owned by you, if you will do the Devils work be not aſhamed of your Maſters name: now here you will uſe my owne method, and ſay that the name is not the thing, and that the Maſters name is not the ſervants thing.

Now comes the plaine definition; thus, God is light, that light is love, now man in love he is in that light, and that light is Chriſt, and Chriſt is God; now is not this a clear apparant truth? Now as God is light, the Devil he is but darkneſs to that light; now in darkneſs is hatred, and hatred is the Devil, and hate being in man predominate he is Satan or Apollyon; but theſe words will not carry the intention of our Engliſh word Devil, if we would but let that word ſtand in name, but we will have it thing, and ſo we are one with that Apollyon or Abaddon, which you ſay is the Engliſh Devil, but the intendant out-runs the name quite out, ſo brethren God and man make a declared truth, Devil and man make a declared Lye: Now what is that Devil and man for? why it is to ſet forth the glory in created appearances, though the Devil was never created nor made, it is we that make him a creation, and judge ye how great creators we worms and duſt are, things are greater in eſteem then many times in truth they are.

But I paſs now, let me tell you, the balance is come to weigh this Nation, and Mene Tekel is found upon its baſis, or in hebrew Orbus kabus all ah. The Engliſh is, Thou art not weight in the higheſt ballance, or in the center weight, thy people are a vaine people truſting in the name, but the knowledge in the thing is not in them.

Bealah arki peal ardi neſet doni. The Engliſh is this, Thou art high in name, but in me ſaith the Lord thou art not found, for then love was the connexing thy joynts or members one to another; but thou art Quas in tiby allah pealah anvi pean ardi dele mem. The Engliſh is this, Thou art for thy ſelf in every man, and ſelf is exalted and Charity caſt forth, or is made a vagrant amongſt us, to our ſhame is this motto inſerted upon us by the Spirit of God: this ſaying is ſtrange to you, but it is true, and you will feel it true if you belong to light, as I have found; ſo ſhall many more to their ſharp ſorrow but their after joy.

O Beloved, I mourn for you, I ſtrive with God for you, beſeeching him to inlighten you in all ſpiritual knowledge and underſtanding; bleſſed be the Lord, I can ſay in a ſafe conſcience as ever Paul could ſay, I have not coveted after no mans gold or ſilver, nor deſired any thing of any man or of any of you, but onely that life part that my ſoul thirſts after to ſee it gathered into union in the celeſtial center.

O beloved, my ſoul is raviſhed with the deliteful delite, for when I am poor, then am I rich in him who is my riches, that is Chriſt the mercy and ſtrength of God.

Brethren ye and to ye onely I ſpeak, that are paſſed the Apoſtolical teaching, and are come into the Evangelical living. Allah all ah allah hoei ſelma amaſeret one peon alpha haggarim ſemam in re ex al olo on. The Engliſh of this hebrew ſtate is to what the Engliſh will bear.

O the light, the light, the light of peace is in the Evanglical thing that is in God, when we have paſſed theſe beggerly rudiments Apoſtolical which are dead names, pointing us to the Evangelical living in God, for if Chriſt be come you are no longer in the dead name, but you are riſen in the life of Chriſt into his body, that is Evangelical. Minde the Apoſtles words, We are dead, and our life his hid with Christ in God.

Behold here is the greateſt myſtery in the world, men living ſpeaking the height of the Goſpel as you call it, and theſe men are dead, the ſame condition is every true new-borne man and woman in; for our life is not in our ſelves, nor in this body of dung, nor in things below, that is to ſay, theſe beggerly rudiments or elements motional, but our life is in God the Evangelical caller and gatherer of his people into himſelf, and for this cauſe God did ſend forth his Spirit in men, to converſe with that ſelf ſame Spirit in men, that their converſing by his power are turn 〈…〉 to converting; unto this end God made ſome Apoſtles, ſome Paſtors, ſome Miniſters and teachers, ſome Evangeliſts, and all was but the union of one Spirit in its efficacious varieties.

So now Brethren, the ſame work is God a bringing about now in England, and all Lands, and it lies included in theſe Prophetick words of expreſſion. I the Lord will gather her, I have caſt 〈◊〉 off, and ſhe ſhall rebefore me as in the daies of old.

Brethren this is the gathering the Church of the Jewes, for whom I The auraujohn and the reſt of my brethren the Lord hath made fiſhers, for to gather the people into a figurative figure of the Evangelical building; therefore the foundation of the Jewes Church Evangeli 〈…〉 is laid here even in this houſe, and the Lord my God adde unto it dayly thy increaſe of bleſſing: the place may remove, but the people cannot be ſhaken, for God the Lord he is the Evangelical center, ſo this meeting hath been the gathering the Church of the Jewes, and the Jewes Church is the true name. So you that are aſhamed of the name of the Jewes, ſee me nor hear me no more Sebat allah am R.

Theauranjohn Taniour high Prieſt.

Epiſtle 15. Wrote at Eltham.

DEarly beloved Brethren, God is love, and know, that he that acts in love, doth act in God: Now I beſeech you mind, how can it properly be ſaid for man to act in God? Thus it is, (if radically underſtood) the Spirit of God in man, being predominate, that Spirit is in union with God in Eſſence, though it be for a time a derivacie. Now the Querie would be reſolved thus, God is love, how is God love? Thus God is love, His fulneſs is a filling every want and neceſſity in the whole Creation; that is, by diſtilling acts of courpaſſionate refreſhments to every diſtinct of his, or of himſelf.

Now let me ſpeak, thus man is the Image of God in the earthly form, not of the earthly form; the diſtinction lies in theſe two words, IN and OF.

Now beloved, to come cloſe unto the matter of the main concernment, it is this, that if you are not in God, then you are in the Devil: Now know that there is but light and darkneſs in the whole Creation; now God he is the light, the death (or darkneſs) is the called Devil: Now what is God? I anſwer, God is light, which is love: now what is the Devil? he is death and darkneſs, which is deceit.

Now ſee the diſtincts in theſe two, light and darkneſs, God and the Devil: now if God or Chriſt be riſen in us, to ſuch a hight or perfect meaſure of manifeſtation of himſelf, that by his light, we are ſubjected to act onely from that root, (which root is love diſtribute) then are we ſaid to be properly in God, becauſe the derivative Eſſence raigns in fleſh, as the regencie eſſence raigns in the raigning all, then the figure in the earthly form, it is as true in truth, as the regency eſſence is in the reigning all; that is, the true patern figurative figure in ſanctum ſanctorum, that is to ſay, the holy holyeſt; that word Eſt is the binding Maxzim in the reconciling any, or all Maxzims; but to love, which is God acting in mercie towards, nay in 〈◊〉 his Creation: thus the influences of his mercifulneſs filleth all things in Heaven and earth, but it is conveyed through many motional motions of Earth, Ayre, Water, and Fire, Elements in the Konaxci part, or the binding part outwardly in the celeſtial predominacies in the fiery Regions in the Helmetta, that is, in the burning light, in the inſhuting conclave of Sol, in his Mida in re, that is, in the middle of the thing, that is the trueſt and perſpicuouſeſt demonſtrative of God, figuratively of the whole all altogether created of God; that is to ſay thus much, The Sun is the trueſt truth of figures, in all Gods appearances in the whole created Terreſtrial, for the Sun is ſecundus vita vive in orbis, that is, the ſecond living life in the created world; yet he is Death to the living life, which is denoted Oli-al; them two Hebrue directers Oli Al, it is the height of expreſſion that is letten down unto the Sons of men; nay, or the denomination unto Angels; for it is thus much in the import, that is to ſay, The light Al, or the Al light, from whence all things deſcend in ſtrength; they invalid, are weak, by reaſon of the combuſtable cumberſome ſhrine they are invailed in, or ſhut in; which is weakneſs to the ſtrength in the inſide ſpirit, that is the life, for life cannot be touched with weakneſs, but weakneſs it is made ſenſible by that life, for the weakneſs of it ſelf ſo called; though indeed and in truth if it were duly weighed, and radically underſtood, there is but one in all appearances, be what it will; for that that is not, nor hath not a center, cannot be properly nor unproperly ſaid to be any thing.

Now let me ſpeak, thus God, the Sun, and Man, they make one Trine, that Trine receding, is union in the Regencie Eſſence, though two derivatives and both eſſencied one in another: as the life of man hath an eſſence in the Sun, (I ſpeak Terreſtrial) ſo the Sun being a celeſtial body, it is eſſencied in God; for from him all theſe appearances came, and their recedings are from him, and their renewings are to him in ſtrength.

Now to prove the terreſtrial man for to be in Trine with the Sun, and with God the Father of all things, it is thus.

God he is the All-Creator of the All-Things: The Sun is the ſecond light from God in ſtrength, influentive into the terreſtrial creation, through the celeſtial motional motions; which motions being moved with the union motion, they cauſe the produced product for to appear in the terreſtrial world. Now the word terreſtrial, is not yet fully underſtood, but the word doth import thus much, Terra, that is the earth or earthly, that is Forma, a forme or ſemblances; for though terra be the earth, yet it is the the appearances in all earthlineſſes; ſo much for the word terra, ſub intelligiter Forma in Terras.

Now I come to the binding, or middle connection, that is, Eſterial; that is, the binding inclue of that word Eſt, that is to ſay, is.

Now know, that eſt is the binding of all maxzims, into one Radical Center; ſo that here you ſee, that ter is bound in eſt, ſo that it is to ſay, the earth is.

Now if you truly underſtood what this eſt is, it is the all of all things; for God is, and that very is is God, who is all things in appearances, whereof the earth is one ponderous compoſure of IS: ſo much for Ter Eſt.

Now I come unto Terial, and terial that word doth import the earth tyed to the Creator of all: thus God that produced the earth himſelf, he is the Mida or middle of connexed things; that word Cied, it is the ſame with IS, if radically underſtood.

Now combine the word together, then in the property of true ſpeech, the meaning of the word Terresterial is this, the world, or the earth made by God, tyed in that God, who is the middle of that earth, that is the center; and that center or middle, is God in every thing, and himſelf nothing, and yet he the all of earth and all things. One word more terreſtrial, thus, God is the earths life, for of him it had a being, and he is the reſtorer of it, and it is reſtored by the eſſence TIE, that it lies tyed to in God; and by that tie or eſſence, by his influence it is reſtored and renewed daily.

Now Scholars, here is one glimps of my knowledge, though I am unlearned: But bleſſed be his name, that after my ſtrong affliction, he hath poured a ſea of knowledge into my ſoul, that is thus much, Oli El, the light of God in the ſoul of man; from which light, doth flow forth theſe expreſſions that you hear me declare.

O avallo ſeon honi ſepharim ammi ſele oli a ſaphet el doni or et al rege lexci am; the Engliſh to what it will bear in this ſtate, for the Engliſh doth darken this illuſtrious ſtate or citation from this Hebrue maxzims: now I open it. O the higheſt knowing knowledge, is when the underſtanding in man is dead to the thing he declares; for then the thing is it ſelf declaring it ſelf from the Root, and as the Root is, ſo will the declaratives be.

Now brethren, judge you my declaratives, for they ſpeak themſelves in me, and I in them, and ſo both in union: I am dead to the word, the word is life to me; I declare the ſound to you, thus is the ſpirit operative in the ſons of men; not all men, but where the ſpirit will, and when it pleaſeth: The winde bloweth, and thou heareſt the ſound thereof, but thou knoweſt not whence it cometh, nor whither it goeth, ſo Beloved, is every one that is born of the ſpirit.

Hos in ſela roma el al in re ſebat oli odereous in ſe: O the wiſdome of God is hid from man, in the ſecret thing which is the life of all things in appearances, that life is the ſpirit of God moving in his created frame or fabrick; O Oli El Vau ו, O thou light, the declarer of thy ſelf in all thy things made: Selos in re ſapuit ad amalam ſab or on ſeben ſait pele mem. The Engliſh is, the height of wiſdome, is in knowing God in the things created or made, for he cannot be known as he is in himſelf.

Pele Ezecheus in ſe ſephi el oli in re ſabat al. O the greatneſs of things cannot demonſtrate the heavenly light, but that light doth demonſtrate it ſelf as it ſelf pleaſes, that is the engliſh of the fore-cited ſtate or citation in the tongues.

Now Beloved, I have ſhown you one glimps of Gods goodneſs and Gods greatneſs, in his diſtributive, deſtributive in diſtillation into and upon the creation, in appearances, by his illuſtrious influences in ſtrength, conveyed from himſelf through the celeſtial Attire, that is, the high moving motions in the ſphere celeſtial, and ſo is conveyed by the Sun through the Moon into every receptacle appearance in the terreſtrial world, or forme, or chaos, I prove it ſo: for what is not union, is a chaos; I ſpeak it as relative to man, but it is union unto God; his varieties in themſelves, is his delightful union in himſelf.

Now beloved, I come to ſhew you how man is eſſencied in God, and then how he is like God in the earthly figure; and if he be renewed to his figure, that is the life of Chriſt riſen up in man in predominacie, where man is wholly ſubjected to the will of God, that is, man to be wholly paſſive, and the ſpirit of God to be the ſole and whole rule in the ſpirit of man; then the figure is as true in the derivative eſſence, as it is in the raigning all.

Now beloved, I come to ſhew you man, that is, man drawn up by the Spirit of God, into union with God; as ſaith one Text, Whereby we have an union with the Father, through one ſpirit: that Text varieth little from the Original in its import, for it is thus; whereby our union is made one through Christ. O how I could joy if there were no more diſmeeter in the whole conclave of the old and new Teſtament! then had I not had this trouble that my manhood lies under; the zeal I have againſt the aſperſion that by weak and vain man is laid upon God, onely by the ignorance in man, and his falſe conception that man hath upon the ſacred Majeſty of God, that is, in not ful underſtanding the denotation that God hath letten down, to put motional man to a ſtand or ſtof.

But now I come to denote how man is ſaid to be like God, that is, the earthly patern of the Divine thing, in ſanctum ſanctorum: now man being made obedience, he acts in love, from that Root obedience; which word in the Hebraick terme, is Rokas, in the Greek tongue it is Kias, in the Latine word it is Criſtus, but you would have it Cartas, but the word is neither Criſtus nor Caritas, but the true nominative caſe is Criſtos: in the true Latine the import is binding, that is the full import of the word Rokas, which is the eſſence from whence all theſe are derived from: for the Hebrew is Pimus maxzi, that is, the firſt great ſtrength, that is the ſignificant of Rokas. Now know, that obedience is the all required of man, and obedience is the all gift from man to God, that is the Rokas or binding ſtrength of man to God, by Gods own gift, that is thus much in import: In one Text, I (ſaith God) will give them an obedient heart, and they ſhall fear me.

Now this obedience is Gods free gift into man, that is to ſay, in truth of words, it is Chriſt in the ſoul: now in man is this obedience ſet, which is Chriſt, or the Spirit, or the holy Ghoſt, or the new Birth, or the Angel of God in man.

Now know that at the deſcent of the Spirit into the Soule of man, it cauſes in the Soul an erection of the heavenly figure, then doth the Pattern temporal act in true truth in the Pattern, as it is in the Seater: Though it be but a derivative, yet it is in ſanctification holding coherent with the Eſſence it was derived from.

Now I may truely ſpeak if truely underſtood, it is thus much, God in man and man in God, that is by the derivative Eſſence eſſencied in Fleſh, and yet not fleſh, but the ſubjecter of fleſh to it ſelf, and ſo both unto God; ſo the marriage is compleated in the union of one Spirit being thus, God in himſelf and in man by his Spirit, this is the true pattern of the divine and ſacred Trinity operative in the earthly form, which is the figurative pattern of the trine celeſtial, yet all in one, which in property of is ſpeech Jehovah or Al, for Al if duly conſidered in this new diſpenſation, but it is but the old truth reduced to his Originaleſt center in the true declarative, which by reaſon of mans falſe conception of God, and his declarative; ſo that the truth in the litteral expreſſion is buried, and one of Gods declaratives mixed with mans invention, by mans conceiving it to be ſo, and he not knowing the true import of the various maxzims in their combinements in themſelves and with others in their addititional coherencies and adjuncts.

Now in this Sate if truely underſtood, the learned Rabbies may perceive that by my pointing at theſe Maxzims, being I am unlearned in what I declare, it might be a ſatisfactory ſatisfaction for them either to affirm againſt me, or elſe to acknowledge it to be true what I ſay, leaſt I do conclude that their ſilence doth give conſent, through their ignorance in the citation I declare.

Now I have drawn up man, and ſtated him in his called center or earthly form, to what can be required or can be attained to, in which man may in property of ſpeech be ſaid to be like God, by the Spirit of God predominating in man to mans ſubjectancie in the whole to the Spirit, thus that man beareth this Motto from God his owne writing, be thou like me in my humane creation, this is the new creation that God makes, or the called new birth in every one that is brought forth unto God.

Now I come to the declaratives, that this new birth, if truely born and brought forth unto God, OF you think would have been the true word, as to have ſaid to be born of God, that very OF makes all the ſtate falſe; for in a true ſtate there muſt not be a falſe letter, ſo in a true ſentence there muſt not be a falſe word; and know that in the Tranſlation in the Major OF is read in the divine and ſacred expreſſing or writing.

Now minde, I will not, neither can I give it the name Scripture, if it were but for that one word OF, and that word but named once in the whole book: for minde, we have and do read OF an Affirmative, and it is in our language or ſpeech a Negative.

Now I come not to dwel in the name or ſhadow, but to look into the center: I mind not what is ſaid, but the true truth is, in truth the thing is: and now bleſſed be the Lord my God, he doth increaſe my underſtanding.

Now mind, I come to ſhew, not what is written, but what in your hearts you hold a zeal for, the ſame, I ever did ſince God gave me light, and it is this, the Scriptures and the Goſpel; for the defence of them (through the ſtrength of my God) I would lay down my life for them: Now I will ſhow you that in terme, that I may ſay, that I and you at this day are ſo zealous for, that is the Scriptures ſo called: now the God that you ignorantly worſhip, him ſhow I unto you; and I beſeech you take ſpecial notice, even you that are but notional; and you likewiſe My brethren that are zealous, but not according to knowledge, as through Gods goodneſs I ſhall make appear.

Non eſt nome ſanktus in re ſabat akzi a malet oli in rem medad alphi ſele arbat al. The Engliſh from this Hebrew ſtate, and yet both Latine, Greek, and Arraback, and Caldee, all theſe tongues, to make a true harmonious aſſent in conſent: But leſt you learned Rabbies ſhould contend with me that am unlearned, onely Engliſh I have, and that no man worſe; but I will give you one hint of knowledge and learning denoted unto me by the Spirit, and what ſpirit, let the declaratives of it ſelf ſpeak, and the obedience and actions of my life ſpeak forme, and ſo all judge; Look you be clean within, and then you judge righteous judgement.

But now Scholars know, that the major includes the minor; ſo the major in that ſtate is Hebrew, wrote in Kof ק, that is the ſecond ſtrength in writing. Now let me tell you Schollars, I will but ſtate three Hebrew words, and I will make their majority carry the ſtate of five lines of Latine ſtated, but they will not carry ſo much in no tongue; for know, the nearer you come to the center, which is the Hebrew, the more you diſearet the weak connexions dependancies: For know, that the Arraback and Caldee and Syrriack and the Muſcovite, in their original center are as it were in the edge or verdge of the Hebrew.

Now you will ſay, that the majority of them languages is Hebrew; it is granted, but write you in any one of them languages, it is not Hebrew: So though the Hebrew her Regencie be over the languages, yet her predominacy may be eclipſed by another tongue, when ſhe is but an adjunct in the ſtate or ſitation; for know, that in all tongues and languages there is an union conſent and aſſent, in a compoſed compoſure in their coherents; and the truth flowes from the head to the foot, and aſcends from the foot to the head, as the rivers from the ſea to the ſea, their centred center: But this knowledge in truth of knowledge, by man is not to be underſtood, and none but the Spirit of God, whoſe conveyances is in and through all tongues, into one language, that is the ſcriptum est.

Now brethren, your long patience is your expectation of what is Scripture; I beſeech you mind, I cannot come when I would to open the ſtate or citation out of the tongues, though my deſire is as great as yours can be; ye though I am weary, I cannot leave writing the myſterie that lies in the Hebrew ſtate laſt cited; when I thought to have open'd it, when I named the engliſh, I could never come at it till now: non eſt nome ſanklus in re. Now I beſeech you mind the engliſh of the forecited ſtate, The name is not the holy thing; now I read negatively, The holy thing denyes any name in truth of thing; but is, and is, in truth hath no name: Now mind, ſince the world was, there was not a greater denotation by the ſpirit of the truth in God than this.

Now there is another citation in the ſame Hebrew ſtate, which is this, The true Scripture 'tis the divine life of God in the ſoul, and it is written by, and with Digitus Dei, the ſpirit finger, or finger ſpirit by God. O that deſtroying of, it wounds and deſtroyes ſenſe; for according to our Tranſlation, digitus Dei, the finger of God, that word of undoes the ſtate.

Now I ſhall ſhow you how your zeal is evacuated, and how you come miſled concerning that you call the Bible and new Teſtament, calling them the Scriptures, or the word of God; the Word was made fleſh, and in that fleſh there is a Table and a Book, that even that God doth write upon, that is Holmeſs to himſelf. But to come to ſpeak to you brethren, even ye blind perſecuting Zealots, truly I love you all, and pity all, for ye cannot do right, till light be come. Brethren, I demand of you from whence zeal proceeds, if it be true zeal in light, it proceeds from that ſcriptum eſt, that is from that inward and inmoſt Vail unvailed, though you know it not. Now know but this, that nothing without can give life to your zeal within, but it lives in it ſelf; and from that ſmall appearance within to the notional man, he, as he is, ſees outwardly, and he catches at the glimmerings within, and through that falſe conception, he ſtates all without upon mans writing, or the Signam manum, or ſign of a mans hand, of mans ſpellings, ſo man not drawn into obedience to the ſpirit of God within, he builds upon outward words, and names in books without.

Now I beſeech you mind, did any of you receive remiſſion of ſins by mans preaching? you, and I my ſelf did think ſo, thus, ſuch a man is a man of God, and he is able to turn any man; now how was that? becauſe Gods power within thee did begin to unfetter thee, for it was Gods ſpirit did begin inwardly to illuſtrate, and thy reſurrection and walking was from that light within, and thou accounted that it was done by man, or hearing or reading; here thou waſt a greater Idolater then before: now here thou ſacrificeſt to man, and in this act thou makeſt and accounteſt him thy God converter: or the Bible or Teſtament were thy Idols, when indeed and in truth it was onely the alone deſcent of Gods mercy, conveyed by his ſpiritual light ariſing in thy ſoul, that cauſed thy awaking from the corruptible eſtate of death and darkneſs. Now mind, I deſire to know of you my brethren, whether the knowledge doth lye outwardly in objects declared, or in the inmoſt or inward underſtanding in the ſpiritus, that is, in the ſpirit, in that word θ; in that import it is a Greek word, and it doth denote God his Spirit, that is θ ſpirit; and you read it the ſpirit, not underſtanding the import of the word: Now if that be granted, that cannot be denyed, if duly conſidered that the underſtanding lives, and lies within the inmoſt ſpirit, why doth not man act alwaies right and in truth of zeal? I anſwer, though it be Gods Spirit in the heart, and the heart be ſanctified, yet a body of corruption doth remain; for know, that the inward righteouſneſs cannot be demonſtrated outwardly, for it is another creation in man, and not of man, nor by man, but by God himſelf; and this creation that is ſpiritual, cannot be demonſtrated temporal.

Now here grows the miſtake, for the outward motional man, that is, mans ſpirit that is quick and motional, and ſo ſwift, that it is a ſubject of deceit, and ſubject to deceit, onely by the a yrie compoſure it was abſtracted from, this is mans ſpirit natural.

Now to ſhow the maxzim, it is this: The ſpirit in the flue or full motion moveth in man, this is Gods ſpirit in man, and it doth (through the operative power) inlighten the dark ſpirit in man, that is, mans natural ſpirit; but till that the ſpirit of God hath wholly ſubjected the natural ſpirit of man unto its own light, there is a greater declarative of falſe light than before; for when we were dead to life in the ſpirit of darkneſs, then we were one with the world, but being making alive in, or by the ſpirit of God, there is a great ſtrong work declared, both of truth, and the lye, by a ſtrong motion acting in ſtrength, that is, when the ſtrong man ſin is ſtanding for the conqueſt, and the oppoſition never ceaſes, till the ſpirit of God hath gotten the prevalencie. Now in this conqueſt by the ſpirit of God, this natural ſpirit ſpeaketh great names of things, till that the ſpirit of God come like a ſithe and cuts down the natural ſpirit even by the roots, and cauſes an erection of righteouſneſs, then where ſin did abound, there grace ſhall abound much more, unto the praiſe or glory of God, which is denoted in this Hebrew word Geheſt, the ancient Greek word is Siah, the Latine word is Criſtus, but I ſay Criſtos: the Hebrew word doth denominate thus much, A root, a ſtrength unreſiſtable, a Forme, a Tower, and a Cave, and a Circle. The Greek word Siah, doth import to know or overcome, or to remain, or ſent; the Latine word Criſtos doth import an anointing, a knowing, and it will bear no more. Now know that Maſſah is a Saviour, and a Deliverer, now all theſe is but the Goſpel in the intendant.

Now let me ſpeak to you, all that can be ſpoken of the Goſpel, that glorious word, and that magnificent tranſcendanteſt Goſpel, which word and Goſpel are two words, but one entire beauty of excellency: that is not your called word of God, neither Bible, nor the new Teſtament, nor that you call Goſpel and the word of God; but every life appearance is Gods word, and not dead letters or names ſet together, now that you are zealous for: I my ſelf have been as great a Zelot for them dead names, called the written word of God.

Now I will ſhow you that, which in truth none in majoritie can deny, that is this; Gods word is truth, and endureth for ever, you cannot deny this: The Word was made fleſh, that Text is falſe, for the word in truth, is in that Text the Word dwelt in fleſh; now mind, the ſoul of man enlightned by Gods ſpirit is the Goſpel, the Word, and the Truth, and the living life of God in man; for then God is ſaid to dwell with men, that is, when God rules by his Spirit in the ſoul, that is the Goſpel, and the holy word of God in the ſoul, and not the dead letters and names that we by reading do ſo idolize; and I do affirm, that by man it is made the great Idol in Europe by this falſe conception; for man thinks that he renews from that outward word, and knows not that it is the gift of God illuminating within. One word more to conclude this point: Do you think that motion in the ſoul ariſes from without, or from the life principle within? judge ye, whether your underſtanding be not within your ſelves every one of you, the truth of that true knowledge is the gift of God into thy ſoul, and this is thy Idolatry, that thou ſacrificest the gift given to be learned in & from the dead name of mans falſe compoſure of names together, ſo thou makeſt the living God, and his richeſt and greateſt gift to be conferred to thee through that, and from, and by that dead name, written word, or name Goſpel. Now word and Goſpel it is the living life of God in you by the Spirit of himſelf, that is the Goſpel, judge ye all whether it be ſo or not; for as I have declared, 'tis not the name that can confer the thing, but the thing it ſelf doth confer it ſelf without the name, and then man ſpeaketh the name from the thing done; that is in ſhort thus much, God hath given the Goſpel, or the Spirit, or the Word, or life into the ſoul of man, then it is Scriptum est, it is then inwritten digitus Dei with the finger of God, O! that of undoes all, but I intend it another thing then is there ſtated.

Now know, that the word of God cannot be written by none but himſelf, here again you are all deceived, that thinks that it can be wrote by man; for know, that the word of God abideth for ever, it is the living life of God in the ſoul, and that is wrote by, and with the finger by God himſelf; for the naming the words that flows from the ingraftment, that is, the light of God in the ſoul. Now write this upon paper, it is but a lye, compare it with the truth in the heart, for that Scriptum est in cor, that is, the writing in the heart by the finger of God, it remains for ever: Wherefore doth it remain for ever? Enim est digitus Dei, for it is written by the finger of God; and that writing is, and is is that writing, and cannot be defaced, and that writing cauſes the ſoul to move from death to life, & at laſt raiſes the ſoul into the celeſtial center.

O amalam orbeus in re faſiſti nebat alli El. The Engliſh is, O the evil in the eye of the ſoul, by the writing of God upon that ſoul is cast forth. Now I intreat you mind all people, this is all the conteſt betwixt me and the enemies of light, that is this; I ſay (by the grace given me) that the name is not the thing: now you ſay that the name is the thing, by conſequence, but you underſtand not what you ſay. You ſay that the Bible and the new Teſtament is the word of God, which I deny; and I affirm it is but the name of that word, and falſly ſpell'd and ſet together, and mans invention added in many places for ends of concernment.

Now I ſay, the word of God can no man write, but God himſelf, and to aſcribe that to the writing, that belongs to God himſelf, you thereby rob God of his glory, and are grievous Idolaters. Now let me ſpeak, I ſay there is ſuch a Juſtneſs in God, and ſuch a juſtneſs in his declarative written, that if one word, or letter, or tittle in the whole books be not true in word, and in truth, in time, and truth in place, it ought to be rejected and refuſed: for know, there is no perfection but in God, and the ſpellings or denotation of God muſt be perfect to a mite, nay to it ſelf, otherwiſe we make God a Lyar and an imperfect thing, which far be it from us to think ſo.

Now to come to cloſe and ſtate a Quere, and it is to the great learned ones in all Tongues and Languages, if they dare affirm that the Tranſlation of the Bible and the new Teſtament is truth in all its coherencies and dependancies, and in adjuncts and conjuncts, and in affinacy and definacy, and in reluctancy, to a tittle, to a mite, to it ſelf, let them be put to their Oaths in this, and when they have done, it is not the word of God, but the writing by man, which is but Signam manum, the ſign of the hand, naming the outward ſound from the inward ſignificant.

Now I Theauraujohn ſay, and affirm, that the writing in Engliſh cannot hold the truth in Tranſlation from the Hebrew, by reaſon of the weakneſs in it, and the excluding certain letters, I know of y, and f, and q, and w, and other dubious conſonants in conſequence that are wholy deſtructive to the true truth in the ſignification; therefore bleſſed be the Lord our God that hath ſent his Light to reduce you from your Idolizing the ſhadow or name, and by his reſurrection in you, ſheweth you the truth and the true thing, which is Chriſt the Lord, the beauty of excellency, which is Maſſah, or al, or Jehovah. Salem ad te Iſrael arbat.

Wrote by me Theauraujohn Taniour the Jew, Allah al ſabbah Skribahjael. High-Prieſt.

Epiſtle 16. Wrote at Eltham.

O Beloved, the word is life, and life is light, and light is God, the glorious Creator of the whole all altogether. Now brethren, my God will furniſh me with Raddical expreſſions, whereby to let down the true meaning in the intendant, and at this time, and in this Epiſtle is divers matters in name let down, the firſt is this; Primus maxzi, that is the Oli al in man, that is, Gods Image in man, that is the ſoul in man, and that ſoul tyed with the eſſence Ti into God, or in God, both the expreſſions will hold; ſo as the ſoul is the light of God ſet in man, ſo is the light of man wholly ſet in God.

Now to illuſtrate thus the Ti of God in the ſoul of man, it is an onenes, though a derivative with himſelf in Eſſencie, and ſhall be at the unmodeling of every figure, it ſhall be taken into regencie; I ſhall through the light conveyed unto me, unvail this great conteſted for amongſt us concerning the ſoul, Id eſt de faciendam a Deo vors vita alvi pele athrat. The Engliſh of the firſt ſtate, (ſpeaking of the ſoul) it is to ſay, the making of God; now mind, there is the firſt ſtate. The ſecond is this, the ſtrong life is Gods making himſelf, mind, I am the life of the world, or I am the ſtrong life in the world, mind, this is Gods Omnipotency.

But to come to define theſe words, that is two words, and you hold them to be one word in the weight of the import: The word in Hebrew in the Orthodox, it is Veau, or Vea, ſignifying Gods making from himſelf, and yet tyed in himſelf; thus Ve is in all ſtates a ſeveration, but Ve being barred in by א Alif, (Scholars this citation is for you, though it be from an unlearned man) thus א Alif includes the ſeparating Ve or ו Vau; for in the ſeparating connexion, א Alif doth bind the connexied into his majority; thus Ʋe it ſevers, א Alif is the firſt declarative of Gods ſtrength. And know, the firſt is the tying ſtrength, that produces all things in appearances, and the ſtrength in them appearances is truth, and by truth God doth keep the Creations tyed in himſelf, for in him we live, move, and have our beings, this is a true written ſentence, but not Gods word.

Now I come to ſhew you that great myſtery that few or none of you underſtand, that is, theſe two diſtinct words, whereby you are wrapped in ignorance, that is this; ſaith the inſert in the Bible, God made man in his own image or likeneſs. The both compariſons I deny, in their affirmative ſtate, and it is ſaid, God created them both male and female. Now brethren, what odds do you judge there is in theſe two words? nay I may ſay them one word; they are two diſtincts in God himſelf, and we in our weak Engliſh make a connexion, nay an oneneſs and an entireneſs of theſe two words, God made man in his own image, or God Created man in his own Image.

Now I beſeech you brethren mind, God made, the proper word in the ancienteſt Copy, the word is Akkivene, that doth import, Gods making • trength, and ſtrength is making. Now to underſtand this making in God firſt, and in man next, being the product by Akkivene, that is man was produced by Gods ſtrength: Firſt to quere in God, it is vanity ſo to do, but take this ſhort ſtate, God is, and that is ſtrength.

But to come to the conjunct of this ſtrength, whereof man is one, nay, the gloriouſeſt figure in Gods earthly field, made in the image of God. Now do all people in the world know that man was not made? For know, that that you account the body and the ſoul, are the body; and man he is denoted by the Spirit, that is, the ſtrength of God in man, that is the man, and the Scriptures hold forth the ſame, for there is a natural man, and there is a Spiritual man: now you underſtand it to be a man in grace or favour with God, a man that is ſealed by the Spirit of God, as it is ſaid: but let me tell you, that Oli al doth inhabit in every man and woman, and they inhabit not it, until the natural is ſubjected to the ſpiritual, and then it is properly ſaid, and if in property of ſpeech underſtood, that man is ſubject to man, and ſo both to God in the union Spirit: for mind, the man Chriſt Jeſus, the Creator and bringer forth of all things by his own power.

Now that you account man, it is but the name, Oli al is the man, that is, Gods light is the man in your little world, for be you not ſo ignorant, I tell you, that in every one of you is many Creations, and when the word runs in the ſingular, it doth hold forth for the moſt part the man, that is, the ſoul in man. Now as God in himſelf is the ſouls life abſolutely free, ſo is the ſoul, that is Gods man, or Gods ſtrength, that is the bodies life, abſolutely free, and that is no Creation but the ſpirit, and the body of man that is Created, but the ſoul is made, but the body and ſpirit they are Created.

Now here is the higheſt flight that ever was view'd, and it is this, I pray you do not judge the things you underſtand not: O apparatau ſalma ar ii el ſelma onoſiel ero or moaus ſalma abbadet pele, that Greek compound Pele is to bring the words in truth of writing into our Horizon, the Engliſh of that Hebraick ſtate is this, O the appearances in peace is into the inman, which the out-man cannot underſtand, becauſe he is an earthly Creation. Now brethren, this you cannot deny, for your own written in 〈…〉 ſaith the ſame, that The natural man perceives not the things of God. Alds, this you refer to others, and count them natural men that have not ſo great a meaſure of knowledge as you have: Alas, ſtill you are, and muſt bear this natural man, and the ſpiritual man in degrees, yet in all, and ſhall be in all, until the unmodeling every created appearance or figure. Now I hope this cannot be blaſphemy, for I acknowledge God the Father, the ſtrength of God the Son, and the product the holy Ghoſt. And for man, • acknowledge the ſoul, the ſpirit, and the body, and a reſurrection of this all, and of theſe all every one: you underſtand not which, if any of you do but declare it in writing, and I ſhall make it appear that you do not underſtand the reſurrection.

Now judge not, leſt you be judged, now you ſay, I judge you: no, it is not I, but it is one greater then I whom ye know not, even he judges you, I judge you not, for I underſtand not what I write, therefore I judge no man: but know, betwixt Gods making and his Creating, it is no more but light and darkneſs, for Gods making is Gods light, Gods Creating is the incloſing that light made, into Created appearances, ſo the light is Gods making, the creating is compoſing or connexing darkneſſes to create a vail to enſhrine the made light into.

Now 'tis thus, the ſoul in man is made in God, and the ſpirit and the body is the ſhrine in which the ſoul is ſet, that is (as you terme it) the Image of God in man, or oli al, that is, the light of God in man.

Toas alui ſepe pene el vadi annexit ſalui bele peterma al ſam abrit pel. The Engliſh of this Greek ſtate is this. The accounted man is but a ſleep-houſe for the light, or ſoul, or ſpirit of God to reſide it ſelf in, till the unknitting the figure or ſleep-houſe, and its reducement to its center, then the light or ſpirit Eſſenſi, it is taken into the eſſence Regencie, and ſo one again as it was at the firſt in one: and in this whole ſcope, lies in theſe words, Man dies, and the ſpirit returns to God that gave it, and at this point I being filent, while the ſtrength of my manhood is deſtroyed: but know, that I ſhall begin to diſpute, then know, that the dead begins to ariſe, for you have known and ſeen my weakneſs all along ſince I have been converſant amongſt you, but now know, I ſhall reach you all, for my inſtructer is God the Lord.

Quas habit elpha areme mali-penan ory koas in a ſab baalma magit pele terte eſſe vakare. The Engliſh is this, Becauſe it hath not been given me to diſpute, therefore I have outwardly ſuffered, onely to confound my pride in my manhood: for know, if the tinckture of pride, or ſelf, be not clean purged forth, it will grow to the diſhonour of the giver of his greateſt gift, that is, mans ſpirit will appropriate unto it ſelf; but afflictions is the ſalve that cures this fore, for which bleſſed be the Lord I have a fulneſs in them, yet my comfort is this, I ſee through them. Quoas ſola armatally beneam inre mendah alui ſele mem hoſe. The Engliſh is this, Afflictions alone doth confound the outward man, but by and through them afflictions, pride is conſumed, and perfection is obtained as gift, not upon deſert; theſe afflictions here are our Royal Robes, in the Evangelical being.

Non hos amalam adma othratia luah ſele mem. The Engliſh: Not our evil ſufferings can deſtroy us, but they refine us fit for the Lords ſervice, for the Lord chaſtens every ſon he receiveth.

So let me ſpeak or ſound to you, ye poor dejected ones, that are caſt down under your burdens, I ſay, not I, but the Lord in me ſaith, rejoyce, in that you are made partakers of Chriſts ſufferings, for I tell you, it is the earneſt of your future inheritance, for if we ſuffer with him, we ſhall alſo reign with him, ſo it is your weakneſs that heaps more forrow upon your ſelves, when indeed, you have the greateſt cauſe to rejoyce; but you want eyes to ſee; for the which end, afflictions are the eye-ſalve for to inlighten your darkneſs, and for that end that you may ſee, are afflictions ſent.

Now I ſtate the Secundus vita vive in homo, that is, the ſecond life living in man, that is, the ſpirit in man, that is, mans natural ſpirit, which is abſtracted created, that that is abſtracted is created, but made is one with the Maker, but not in an abſtract his making; for Gods making it is all light, and his creating is in the weakneſſes for to enſhrine the light into, for mind, light was, and it was not made nor created, that light is God himſelf, and that light illuſtrated darkneſſes, and then behold a creation, that word creation as it ſtands, as from God, and all creations are but his one creation.

Now I come to the Secundus vita vive in homo, ſed non eſt vita Evangelies in re. The Engliſh of that Latine ſtate, but it is not the life of Angels in the thing. Tuos asby bele a vert pele nenos in mexhrati abſit pele avertet pele necal. The Engliſh of this ancient Greek ſtate is this, think it not ſtrange that I cite it ancient Greek; mind, there is Grekus Arraback, there is Grekus Muſcovitus, there is Grekus orcadus Orientalis ſub luna in 54 degrees Saturne tranſcendant, that Tropick is undiſcovered to this ſide world, the four Greek tongues is in the Eaſt Armenia.

Now I open the ſtate fore-cited, and the reaſon I ſhall demonſtrate of the four Greek tongues, the Engliſh is this, Though there be a being, it is not the Evangelical being, till the living ſpirit which the Evangelical Maker hath made it one with it ſelf, then the ſpirit man is obedient to the light conveyed into the ſoul, ſo an oneneſs thereby conjunct in light, and ſo an union with the Father.

Now to render the reaſon, though I am unlearned, nor have any underſtanding in what I declare, but I commit my declarative to your juditious judgements to judge of. The firſt Greek is true, becauſe the Derivaſie was derived from the Hebrew, in full ſtrength, coherent with its eſſential eſſence, and is as true, though a derivaſie, as the eſſence it was derived from. Secundus derivationem in re, id eſt non recte quia abſtrakſi allah. The Engliſh is, The ſecond derivaſie is weak in the thing, becauſe the abſtract was but from a derivaſie.

Tertia et quator, The third and fourth are the ſame, and falſe to the firſt: for know, that the difference betwixt the firſt and the fourth, is as light and darkneſs, in the weight of their import. I give you one inſtance in Engand: How long hath it had denomination in and by that name? Now what was wrote for Engliſh 13 hundred year ago? and what for nine hundred year ago? and what was wrote ſix hundred year ago for Engliſh? and what was wrote three hundred year agoe, and what two hundred year ago?

Now by this rule, which is not the rule I intend, I will ſhow you what Engliſh; the majority of the tongue includes the Minor: Now in England hath the Caldee tongue been the proper tongue, the Arrabak, the Siriak. Now you think it ſtrange, but tis true, and this we have now, it is a borrowed abſtract out of many tongues, though that you count it Engliſh; but how many Lattinified words, and Hebrew words is in Engliſh? So if the language be denoted from the Kingdome, ſo many you may finde in one Kingdome; but by the peoples captivating, is the Language diſtracted or violated; for the Greek is the hardeſt tongue in the world, to be truly defined, by reaſon of the conjunct Dipthongs: but take this as a hint to your conſideration, look on our old Engliſh, and compare it with this that now is, and judge ye the difference.

But now brethren, to come to the matter of more concernment, and it is this, Chriſt ſeen of Angels, believed on, received up to glory; this is Chriſt our head, our elder Brother, our Son, our Saviour; and he that hath created us for this purpoſe is God, that hath alſo given us the earneſt of his Spirit, through the which earneſt we are bold to go out of the body; why are we bold to go out of the body? Becauſe we are out of our ſelves, and in obedience, which is light or Chriſt in the ſoul, and in that ſtrength there is no danger: Chriſt is our Conqueror, Luſt is ſubdued, the Paradiſe is prepared, we are invited, and the Bridegroom is coming to take his poor Bride, in her ſelf poor, but rich in him, and her earneſt is her conductor to her heavenly center; then men is man, and man is Chriſt, and Chriſt is God the Father.

Now I come to explicate them words, and ſearch their center thus, Chriſt ſeen of Angels, men cannot ſee Chriſt, that is, weakneſs cannot view ſtrength, if it could, then the creation could view God: now God ſaith, No man can ſee my face and live; but the Angels ſee Chriſt, now what is an Angel muſt be enquired into: now if you know not an Angel, you never ſaw Chriſt, for Chriſt is ſeen with no other eye but the Angels eye, Adot pole ethrai avel ſele ſaphat allphe ſele mem. The Engliſh is, Chriſt the Lord is ſeen with no eye but his own eye, which eye is the Hoſte in heaven. Now how can men ſee Chriſt? not until he leave the number men, and come to be man, that is Chriſt in union, then in Chriſts own ſtrength he ſees Chriſt, as to ſay, man ſees Chriſt with Chriſts own eye or ſight. Now what is Chriſts eye? Why it is Gods gift, what is Gods gift? it is obedience, what is obedience? it is light, what is light? it is love, what is love? why it is God, and he that dwells in love, dwells in God. Beloved brethren, deceive not your ſelves, for without love you ſee not, nor never ſhall ſee God; for it is Gods onely gift letten down to draw us to himſelf, I will draw them in cords of love unto me, ſaith the Lord our God.

This was tranſcribed in the Priſon at the Kings-Bench. Theauraujohn High-Prieſt.

Epiſtle 17. Wrote at Eltham.

BEloved brethren, God is love, and he that acteth in love, acteth in God, for then the ſpirit hath taken that man or woman into it ſelf; and ſo an oneneſs in love betwixt man and the ſpirit, and by the Spirit we are made one with the Father in love; for here is a decipheration of love, Why love it is Evangelical ſementing or kniting heaven and earthly together into one compoſed union. Why love is but one, love is all, and love ties all, and unties all, and then ties all into it ſelf: love, there is in it no beginning, no end, no middle, no part, yet 'tis all parts, and but one middle, which middle is the center in the whole Creation, which is God the Lord.

O Beloved, did you but know how lovely ye are being in love! Beloved, love ſheweth the deformity in all that is not in love, but tis not ſeen but by loves own eye. O what an oneneſs is there in your ſelf, being in love! what a oneneſs in multiplicities being in love! O beloved brethren, love is the knot that ties all the brethren members into amity, and amity is the way to unity, and unity makes variety, yet tis all in love; ſo that varieties in love makes one unity in the celeſtial center.

Brethren, the harm I wiſh you is, O that ye were out of your ſelves, and in love planted, then ye nere in Chriſt, and Chriſt is one with the Father. O beloved, I am ſick of love, that paineth me, the fulneſs of my deſire is, to diſtribute love amongſt ye, that thereby the members might be gathered, and then the body compoſed of love, O the lovely body! When the members are all made of love.

Truly my brethren, this beauteous beautified body, are every one of ye, if Chriſt be in you, and yet you all but one body, whereof Chriſt is the Head in the heavenly Jeruſalem, or the celeſtial center; the firſt Epiſtle of Iohn, Chap. 4. v. 16. theſe words, We have known and believed the love that God hath in us. God is love, and he that dwelleth in love, dwelleth in God, and God in him. Herein is love perfect, that we ſhould have boldneſs in the day of judgement.

Brethren, to be out of fear, is to be in love, and what is it that makes mans life burdenſome unto himſelf? is it not fear? I pray mind, fear God, that's love God, and then no fear, for that love caſteth out fear, and erecteth his ſtately Throne upon the ruinated fear, then peace in earth as there is in heaven. Aven arry ſele orcas abrit ſele mell oe non. The Engliſh is, the fearful man walketh in death all his dayes, ſo mans life (as we account it) is mans fearful death dying daily; this is in every man where love is not planted in the ſoul.

O beloved, being that love is ſuch an high ſecuring ſtrength, O how ought we to preſs after it as after the precious Pearl that the Merchant in the Goſpel ſold all to purchaſe: truly every one of you muſt be that Merchant, or elſe love cannot be obtained, for it lies in this, Forſake all and follow me.

Brethren, in the writings of the Prophets and Apoſtles are divers names, for one intended thing (as in this place the Pearl, the forſaking all, the bringing all, the bring nothing) all this is but thus much, that a man muſt be unmanned; that is, vanity muſt be caſt forth, and our deſiraeble mind ſlain, before we can be joyned into Chriſt in union.

Brethren, be not aſhamed of the greateſt glory which is love, it was my brother Iohn's Motto, Beloved, love ye one another, not in tongue, but in deed and in truth. For know, love is the ſtability of truth, love makes us to obey all in love, love is the due from man to God, and from man to his neighbour: brethren, here is my Brother Iohns recorded Motto, we know that we are paſſed from death to life, becauſe we love the brethren. Hos in Chriſtos affirmata alvah penan aſaddi elma appadet neſit pego alarama ſamait pelma The Engliſh of this Arraback ſtate brethren, To love one another 'tis God-like, but to hate one another is Abaddon, or Appollyon, or Devil-like.

Brethren, if you were not wilfully blind, you might ſee what condition your ſalvation ſtands in, for this preſcript is a true looking-glaſs, whereby you may ſee a witneſs to your ſoul, that you are paſſed from death to life, or ſtill your reſt is in death. Beloved, to be in love, is to be one with Chriſt, and ſo one with God. Beloved, love is the Key that unlocks the door into the heavenly Jeruſalem, or the Celeſtial Center.

O amorum in arbinariam in a ſalma legaget alma amaſet haggarim. The Engliſh of this ancient Hebraick ſtate is this, O the love is the ſtrong arch that builded the foundation is erected, whoſe top reaches the Paradiacal eſſence, it is as to ſay, love 'tis the ſtrong arch, that beareth all into the celeſtial dwelling, the ſtate from the tongue would let it down no lower then the firſt ſitation, for the Hebrew will not bend to our capaſitie, as our Engliſh will.

Beloved, I have ſhown you, every one of you that are in love, I have ſhown you, even that is, your center is in the Paradiſe of God; this is their inheritance that is paſſed from death to life; becauſe they love the brethren, or the love of God dwells in them, that is their beautified beauty. Now I come to the Major part of this world, whoſe acts are not in love, but in darkneſs as envy, for the one doth ſet off the other, and the beauty of the one is the clearlieſt viewed by his contrary.

Non orbis in vita ſed mors inveliciei penan arme • el. The Engliſh, The world is not in light which is love, but is in darkneſs unto death. Sed viva vite in amor aluat hoſai penecentalis ſevatar arbare • pedero ox on in re feſtat. The Engliſh is, but the living life of love is God, and when he comes, that that was unto death, is turned into life, by the power of the moſt high Creator. Then darkneſs which was unto death, the ſame is made life, through the ſtrength of Chriſt our Lord, who is the ſtrength of God.

Now Brethren, as love riſes to heaven, ſo hatred carrieth down to night or darkneſs, or hell. Brethren, I pray wreſt not my words to your own hurt; let them ſtand, though you underſtand them not, I do, and the places name.

Now do not you out of my name coyn to your ſelf a diſturbing thing Abaddon or Apollyon, in penan acy logos nexce el pele neat arby, The Engliſh is this, that the deceiver, or Satan doth dwell in night or dark men, whereby he doth enſlave them to his own vaſalage; that is, Satan doth make men act his will, nay Satan doth act himſelf then: for man is Satan, if by him acted. Now Chriſt caſt forth this Devil at his appearing, but not at Chriſt being named by weak devil man: for when man is once come to be true Chriſt, then he caſteth out the devil, but not before: ſo till we be Chriſt, we are but airy names, nay one with the Devil; for Chriſt ſaith to Peter, Get thee behind me Satan. Quando Petrus in elma amer ſit pele negoas in rem. The Engliſh is this; when Peter out of pity or man-love bid Chriſt forbear to go thither, and by that means eſcape, one would have thought that this had been no hurt, but out of a careful pity of love to Chriſt: but know you, Chriſt doth not dwell in mans fooliſh pity, but in obeying the command commanded of the Father, ſo that Peters love, was but Peters dark Vail to ſave Chriſts out-ſide, and that was but dung, and was not Chriſt, Chriſt was the inward free ſpirit in Chriſt that acteth obediently, as, mind I beſeech you, what a willing Saviour Chriſts outward body was, had not the power (Chriſt within) been the obedience Chriſt, you had had a poor Saviour: for theſe words I cite, and I leave them to your judgement, Father let this Cup paſs from me. The ſpirit is willing, but the fleſh is weak. What a great Saviour was Chriſts fleſh? ſo great a Saviour is your Bible and new Teſtament gotten by your learning, when you ſtand in need of them, you ſhall find them like Chriſts fleſh: for let me tell you, they are Chriſts figurative fleſh and no more, that is, they are dark pointings to the inſide ſpirit, that is the Evangelical living; of which thing, I and my Brethren in our produced product ſhall make manifeſt: for behold, a revolution is begun, in which I Theauraujohn am the firſt in the firſt trine, deſending in viva voce in Evangelio jus in re Sabbah, that is, in the living Evangelical voice or expreſſing the light in the thing.

O ſapuit ille ad aramus orgoas ſad ma appulet ardi den • an 〈◊〉 tripoas in eligelious in ſem. The Engliſh is this, O the wiſdom that he will pour forth into the ſons of men filling them with light in his divine and ſacred goodneſs.

But now I come to dark natural men; that is, men not in love but in envy, that is men-devils, as is proved in Peter; as thus, a deceiver is a devil, a lyer; and all dark works are devils works: But now know that thou O man or woman that art not in love, art in wrath and under the curſe: how is that? thou art a doer of the works of darkneſs, and death is their center.

Now to thee the Law ſaith do thus, and not in doing thus thou art condemned by the Law; now to them that are riſen with Chriſt they act in love, and what the Law commands tis to them under its command, but love is the new Jeruſalem that is above, which is the mother of us all, this was part of Paul's doctrine Aligorical aluſive aluding thing in ſhow to things in ſubſtance which was in the center, Romans the 3 Chapter and the 20 verſe. By the works of the Law is no man juſtified, what then are we juſtified by? the faith in Jeſus Chriſt in believing, which is but love, I pray take the 30 verſe of the ſame chapter, for it is one God that ſhall juſtifie Circumciſion of faith, and uncircumciſion through faith; how is this? tis thus, the ſeed of Abraham are believers, and from believing acts of obedience as circumciſed according to command, the uncircumciſed Gentile onely through faith beleiving in Jeſus the mercy of God, ſo both intereſts is knit in one, what was the ſalvation of our fore Fathers? It was they did believe a Meſſiah ſhould come and obedient to the Law that was ſalvation, we believe he is come, obedience from that root is ſalvation, the Jewes look for a deliverer to come, their obedience to the commands is to them life, for we muſt not think that the beloved people though caſt off temporally, are caſt off eternally.

Brethren look to your ſelves and judge not others, Romans the 9 and 25 verſe, Brethren I would not have you ignorant of this ſecret, that partly obſtinacie is come to Iſrael until the fulneſs of the Gentiles be come in, and this is my meſſage to the whole world, that God is coming to make good his promiſe, that is this, the deliverer ſhall come out of Sion, and ſhall turne away ungodlineſs from Jacob, and ſo all Iſrael ſhall be ſaved.

O Brethren here lies the Miſtery of Miſteries in them words, that is, God will make all Iſrael, that is, light in Gods ſtrength, and that ſhall be ſaved; beloved, then there is in Iſrael in that peremphaical expreſſion, there is neither Jew nor Gentile, but love, and love is Chriſt, and Chriſt i • God, here the winding miſtery, none but the evangelical eye can view it, and he that ſees not is in darkneſs, and darkneſs is in death.

O Beloved that ye were but a true ſeeing people, then ye would be doing, for want of ſight is the want of duty, and duty is declared by by doing, and having this evangelicall ſight, we may perceive our root we ſprang from, unto which root now I come for ſight to view it, and then knowledge from that root to declare it.

And now I begin with my babe knowledge, Iob the 38 chapter and the 7 verſe, When the Stars in their morning praiſed me together, and all the children of God rejoyced, this text is falſe tranſlated, for the text in the true words are theſe. Hevi alſiel reme mem aſadit errone akſi pele agas ſab oli in rem alvat. The Engliſh is, In my moruning the Eſſence creative did obey in chearfulneſs or in rejoycing.

Brethren before I come to my dialect, which is Cabbaleſtical, I ſhall denote unto you the improper denotations in the text being rendred according to our capacity in the Engliſh tongue, and I will maintaine the text falſly Tranſlated, and prove his coherency in disjunct from the intendant.

Now minde, There was no Stars then, though that word Stars be put in, for Stars were fixed in the Firmament, and were made in the third daies work, though they be ſtated in the fourth daies work in Geneſis, and I am able to give a clear demonſtration to wiſe men not wedded to their owne conceit, that will be ſatisfactory for the ſame, but the Stars denote light and in light is God praiſed, and not in darkneſs; I have given the text this help, the word morning will hold, for God is the morning of, and to all things; but to finde the Children of God before there was a creation, this is hard.

Now I deſire to know what it is that makes the Children of God? Is it not fleſh and ſpirit, for if not fleſh, Sons in light, and then we are what we were before we were created, before the Eſſence did deſcend into fleſh; ſo know that the morning whereunto this text doth point, there was then neither Stars nor Children, then they could not praiſe, but their Eſſence creative as I ſited did rejoyce in God, they did what we being in love do at our returne out of this invailment of fleſh, that is, ſing praiſe in the ſeleſtial center when we have finiſhed our courſe, we ſhall have our crown in the heavenly kingdome where is joy without ſorrow, mirth without mourning, all ſorrow gone, all joy and rejoyceing evermore increaſing in us continually ſinging praiſes unto God the Lord who is holy righteous, and juſt, and good, that hath redeemed us unto himſelf by his owne power through Jeſus Chriſt our Lord.

Quas ammalet ſeon albi arri madad alvah he ly hoſe • al biah ablu henon arkad emi penat al. The Engliſh of this lowe derivacie yet he brew, becauſe the majority of this ſtate is wrote in hebrew, the tenth derivacie; thus often hath the Hebrew loſt in his definition, the Engliſh is this, What or when the high light was in it ſelf alone? then there was no Stars nor children, but in the Eſſence creative all did rejoyce together in me or in my being. Brethren ye differ, and are ſtounded when I ſpeak two or three words of Latine then Hebrew or Greek: Know that the ſpirit compoſeth all tongues into one truth, but not as you do compoſe: and ſtand you ſtill on your own Baſis, till by miracle God hath confirmed his truth in me, and then let yours fall, till then hold: the councel is ſafe, judge ye, is it not?

Now brethren, you make one word bear one ſignification moſt an end, I make one word take fourty according to his combinements in the ſtate: I can make tu thou, I can make it ſtand for dark, or light, or hell, or heaven, or ſea, or land, or Angel, or ſun, or Devil: So your wiſdom in your learned method is loſt, for that end I come forth to confound your lying learning, your exorciſme, your blaſphemy; and I ſhall put an end to it, and ſave your brains from that ſtudied ly, which travel to ſome hath been ſo great, that thereby they have confounded themſelves.

Po • O alogoos in a ſalma perny a ſadit pelma madiana a ſaby al. O the height in learning is but the witchcraft of the mind, that doth deceive the ſimple man in the ſame body, this is a ſtate from that Arrabeck tongue. I pray Scholars ſee what an honour the ſpirit doth put upon your great ſtudy and paines, what ſpirit I leave you to judge: you will ſay it is an evil ſpirit to you, it is to your lying learning, but it is true light to you, if you had but eyes to ſee.

Brethren, the amors or love of death, is to the lovely in himſelf, for death is life being in God. Now the love of learning is that beauteous whore that bewitches the natural ingenious ſpirit in man unto death: for her lovely ſight is but death two waies, Firſt it is death becauſe it is but name, Secondly it is death when the ſubſtance doth come; for then thy gain that thou counted life, is become unto thee death, as Paul ſaith, That that I accounted gain, was loſs unto me, for the excellent knowledge in Chriſt Jeſus our Lord.

Beloved brethren. I come not in the eloquentneſs of mans even weaved connexions, that is, with mans curious compoſers, for the Apoſtles and Prophets they took not a verſe to ſtudy a Sermon, but wrote the Texts that you ſtudy from: Now what they wrote was true, what you ſtudy is a ly; the ſmooth compoſure in their writing, is not found a compoſure compoſed as yours is; theirs was life to them, yours being ſtudied is death to you: for know, it is but name, and not the ſubſtance thing, which is Chriſt the Lord.

Now beloved, I come to the main Doctrine of all that is in the new Teſtament, that is, Ackki Criſtus in ſabat re el vau ſalvat ori in ſe, The Engliſh is this, Chriſt is the ſtrong Saviour to the truſting ſoul in knowledge, for without knowledge, Chriſt no Saviour; and that knowledge muſt be Chriſt in the ſoul: it is his own teaching that brings us to life in himſelf.

But now I come to ſhew you Chriſt the Saviour, whom multitudes of knowing people as they think, they know him not; Id est non corpus ſed alvah a Deo in ſpiritus, It is not the body that is Christ, but 'tis the high ſpirit in the body: now the myſtery doth begin, I intreat you mind, for I muſt treat Allegorically as well as litterally: Non ſanguiſe ſelma a maxi pele ethrati ſele meos in ſaba almat rogel perene aks elle nene ſabat, not the compoſure of the Elements is the body of Chriſt: but mind the word ſpirit that commandeth them abſtracted elements into a compoſure.

O beloved, I could wiſh that I had the higheſt learned men in the world to ſpeak to, for you cannot fathome my reach, though litteral; I beſeech you mind me exactly, and diſtinctly, that you aſperſe not me, neither wrong the Scripture nor your ſelves, the point is this.

Firſt I demand, do you believe that that body of Jeſus that died at Jeruſalem was our Saviour, for the Scripture ſaith that he offered up willingly an acceptable ſacrifice unto God for us? This is a true Scripture, for it is God himſelf, he is our alone free Saviour. Now beloved, this Scripture is, and hath been owned many hundred years together, but if it hath been viewed with vailed eyes, the truth cannot be reached; for you know that the Scripture ſpeaks of Chriſts ſecond comming, which is the Sun in light, to unvail all the myſtery both in the Law and the Goſpel, which is his preaching within our ſouls, teaching us the Evangelical truths, that is a true ſight in all things, both Allegorically, Myſteriouſly, and Litterally.

Now I come to the called Scriptures that are litterally expreſſed, they are Chriſts body ſhadowie, pointing us unto a higher reſurrection, as Paul ſaith, Let us go on to a further height, not laying again the beggerly rudiments of the firſt principles.

Now Brethren, for Chriſts body that ſuffered, that is not your Saviour, nor Chriſts body, mind me, for Chriſts body is obedience in the whole new man, for what Chriſt did, he did it figuratively, and yet true Chriſt is your true Saviour: now that muſt be ſought, Chriſt ſaith, I will deſtroy this Temple in three dayes: The Words that I ſpeak, is ſpirit and life. All theſe are myſtery: let me tell you, that there is not one word that came from Chriſt and his Apoſtles, but were all myſtery, if the inſert had been truly tranſlated, whereof to make up the Romiſh Church a body, they have bodyed Chriſt in a body that the Spirit never intended. In alagma ſenaim maxſi ſadaos in re perflex ſele nos oramus ſabat al. The Engliſh is this, The Church of Rome hath built their Church upon that body which is not Chriſts body, but upon mans dung, and not Chriſts, for true Christ hath not, nor cannot have any true corporal body, for he is a ſpirit, and a ſpirit is free from fleſh, and imbodies himſelf where he pleaſes, but it is in the ſoul, that is not of the body, but is the Divine riches of Chriſt, and Chriſts riches are ſpiritual in the ſouls of men, there is one glimpſe of Chriſts body.

Now know that that body of fleſh that ſuffered at Jeruſalem was not Chriſts body, but in that body was ſpiritual obedience, that was the Son of God, and that Son in the obedient ſpirit in that body, that was Chriſt your Saviour, which Saviour is in you, offering up you unto God, which is but thus much, obedience in love unto God: for do you know, and all people, that God doth give into the ſoul light, that light is Chriſt, which in the ſoul is obedience: ſo that God is God in regencie, Chriſt in the ſoul, in every man that is in light, that light is obedience; hereby man is made obedient, and ſo one with the Father through the Spirit, and that light in the ſoul is perfect Chriſt.

Now as ever the light in the ſoul is Chriſt in fleſh, God in ſpirit, do not miſtake me, for God is the Creator, Christ is the ſtrength of God, the holy Ghoſt and Chriſt are both one in the earthly creation: for God is the Creator, Chriſt is the ſtrength of that created, the holy Ghoſt is the valley in which the two Perſons as you ſay act, but I ſay one union in all that hath been ſpoken, and no Perſons: for know, that a ſpiritual eſſence cannot be perſon in true truth, but if you ſay Perſons, and I ſay God, here is no difference between us; for ſay you what you can ſay, I know beyond what you and the creation can ſay, for mind, ſaying is nothing, and knowledge is all things.

Wrote by me Theauraujohn Taniour Allah High. Prieſt, allah all.

Epiſtle 18. Wrote at Eltham. June 28. 1651.

O Beloved, God is love! O beloved, ſo great is my deſire that love ſhould be engrafted in every one of you, that my ſoul painteth after my God for you, even that he would fill your ſouls with love, which love in truth is God himſelf planted in you. Brethren, let me tell you, that then Chriſt raigns in his kingdome, that is in your ſpirits, ye being in love: for know, that Chriſt hath an earthly Kingdome, but the Spirit in that earthly Kingdome that is his Throne; I will come and dwell within the humble and meek ſpirit ſaith the Lord.

Alvah havilah el aſui arab ſalu in rem madad ai in ſele mem. The Engliſh, O the height of Chriſts Throne is ſituate in the low ſpirits of humble men in the earthly form, that is the Engliſh of that Hebrew ſtate: brethren, I am comming down to the Hebrew that is now uſed, which is the tenth derivaſi of, and from the firſt Hebrew that was wrote Hieroglyphically, Moſes wrote it Radically, that was in Roots; for know, that in the Hebrew three Radiaces or letters as you count, will denote any word in the creation, without any more adjuncts.

Now beloved, God is love, and love is light, and light is the true guide to God himſelf: thus God is love, he let down his lovelineſs in created appearances, he giving light into the ſoul of man, it is guided by that light into the center it came out from, which is God himſelf. Now brethren, the trueſt name that Chriſt can be ciphered out unto the ſons of men, is this, in Hebrew Sabbah oli, the Engliſh is, the whole holy light, that is true Christ.

Now I will ſhew you the word that Chriſt is denoted from, and what the word in import will bear, and give you the reaſons to conduce the proof of what I have laid down. Chriſt in the Greek is Criſtos, which if truly underſtood, doth denote unto us Light, the Hebrew doth hold more full in ſtrength of illuſtration, for nothing can hold with its Original, that is no ſtrength to the Original ſtrength: for know, that from the Original, that that is, it is but derived from the Original, in which lies the glory of that derived. The firſt proof to this is, that God is the Original, we and the whole creation is but derived from God, who is the all of our continuing good, and the glory is ſtill in himſelf, and our glory in him; he is our Original; there is the firſt Original, and his reaſon rendred.

The ſecond reaſon of glory in the Original is this, That the derivaſi hath its dependancie on the Original it was derived from: as Adam, the firſt figure, our glory in creation lies in Adam, as we are a derivation from that figure, that is the outſide figure. But now I come to the inward ſpirit, that is light, or Chriſt in the ſoul, which is but the ſame; now to prove true light to be true Chriſt thus, Sabah oli apethrat al in re ſabie pelma amaret al. The Engliſh of this Araback ſtate the whole holy light, is in Engliſh Chriſt; the whole holy light, is Chriſt that turneth in the whole moving motion in the whole creation, this is light.

Now by this light is denoted Chriſts other faculty, that word doth not bear the ſtate clear, but Ouksſi, to denote the ſecond conjunct in the declaring Chriſt in his ſecond facultie or ouksſi. Brethren, you muſt bear with the word, though you underſtand not, for I muſt write every conjunct in truth of word, in truth of time, in truth of place; for my ſtating one Hebrew word or ſtate, doth bind the whole Engliſh afore-cited into truth of word, time, and place.

But now I come to Chriſts ſecond facultie or ouksſi, and I ſhall cite the firſt ſtate to prove the ſecond, and give you Scripture in affirmation; but God muſt make my named names words to you, by writing them upon your ſouls, and that writing of his upon you, maketh you and his word one, you and I one by the ſame word, and that word drawn into himſelf, we are all one with him as we were at firſt, this is the Goſpel in power of the Spirit, that muſt work this effect, and when this is ſo written, then mans ſelf ends is departed, Chriſts Throne is erected, mans will is wholly ſubdued to act in love, then, and not before takes this Commandment his root, that is, I love my Neighbour as my ſelf; for then you that were Neighbours are one in love, and love in Chriſt is the ſoul, and Chriſt is God.

Now do not think that I ſay the ſoul is Chriſt, but Chriſt in the ſoul is light, that light is Chriſt, that light in its Original center is very God; if Chriſt be not in you, then ye are dead: now you read Reprobates. which word doth vilifie the intendant as thus, dead to day, alive in Chriſt to morrow, which the word Reprobate cuts off and excludes in our intention for ever.

But now I come to prove that light is ſtrength, and ſtrength is light, and ſuddenly thus. Arab axſi ſalma avaran anni pethrai radax ab lu ſonary. The Engliſh is, The light in ſtrength, is God in his creation, and the ſtrength in light, is God in appearances. Or thus, God is light, that light is ſtrength, God is ſtrength, that ſtrength is light, that light in ſtrength deſcended into appearances; the ſtrength light and life in them appearances, is Chriſt, which is the light and life of God; which in appearances is Primus maxci, that is, the firſt undeniable; but in creation, Secundus perſona, I give you that, but it is Secundus vita in creationem in re, ad id ex in re Now I break your Latine connexions and conjuncts; the reaſon is, mans inventions cannot ſpell nor conjoyn Gods truth: for know, Gods truth doth confound mans invention, and know, that Gods truth in no age was revealed, but to confound mans invention, and when mens invention had wrought a full Babel, though they account it Wiſdome, Strength, and Beauty; yet then, even then, when men are concluding, their labours are finiſhed, and they will enjoy themſelves in beholding their work; juſt then, and not before, comes the ſtone unhewed, and breaks aſunder; for God never appeared but to confound mans invention, that the wiſe might be caught in their own craftineſs.

England, this is thy Motto, that is involved in this Motto, thy rendings to ruine is even at the door, yet I will read you the intent of that you will count contradiction: brethren, let us walk honeſtly in things, though we differ in names, for in doing we are juſtified, and in ſaying and not in doing are we condemned: for know, ſaying gives us notice what we ought to do, and ſaying makes us guilty of not having done.

But the Engliſh to that Latine, that is Primus maxci, that is, the firſt undeniable in creation, he was the Firſt-born, and to the Church of the Firſt-born: now know, life is the firſt birth, and Chriſt ſaith, I am the life of the world; now this is a binding ſtate.

Now you ſay Chriſt is Secundus perſona, the ſecond Perſon in creation, I ſay, in that ſtate he is not onely Secundus perſona as you count, but as you in this point I count not; for I ſay, Sola Deus inter, vara alvah hapſi bene am in re. The Engliſh is, Chriſt was God alone in creation, in the high moving motion; that high moving motion, is God in union in creating, ſo then una, not duo.

Now I come to Secundus vita in creationem in re ad id ex in re. The Engliſh is, Chriſt is the ſecond living life in creation, that is, the ſecond thing in that of the thing, and to the thing, the liſe in the thing, that is the life of the creation, which lies in theſe words, I am the life of the world: there is more in them Latine words cited, then ever was demonſtrated if truly underſtood: now this ſtate I lay down (and do not determine) thus, whether that the ſecond living life in the whole creation, can properly in truth of word be called Perſon or not? God is Wiſdome to the wiſe, and Councel to the fooliſh ones, The ſimple he will teach in his way, and the arogancy of the proud he will contemn.

Now brethren, I would not have you ignorant of what was the glory of the Goſpel in the truth of it, I tell you, that the true Goſpel is not onely talkative as mans creation doth give it a being, but the true Goſpel is active in goodneſs; now this acting goodneſs muſt be inquired into, and found out what it is, and every one be an example unto others acting therein. Brethren, it is round, the definition is ſtrange, truly my brethren, I ſay as Peter and Iohn ſaid going into the Temple, Such as I have I give un • o you. But I ſhall open unto you as the unfoldings are opened unto me, the Goſpel of Chriſt is round, the acting goodneſs is and muſt be round; now I ſhall draw the embleme, The world is round, the Goſpel is round, the ſoul of man is round; now all theſe are in every man and woman under heaven, the ſoul, Goſpel, and the world.

But the true meaning muſt be underſtood, Firſt, the ſoul is round, elſe the world and its creation could not hold its figure in competency with it in its adherency. The Goſpel is round; and that holds in competency with the ſoul, but it being laſt takes the firſt ſtate and ſubdues all; for minde, firſt a world, then man, then the Goſpel, and then comes goodneſs, righteouſneſs; from what? from neither world, nor man, but from the Goſpel: now my brethren, this is a ſtrange metaphorical expreſſion, but tis a true aſſertion.

Now here comes the true decipheration, and from this decipheration comes the clear definition. Now comes the clear view, that brethren you may apprehend every one of your ſtandings, whether you are upon the Goſpel built, or upon mans foundation; that is, mans defending his actions by the name Goſpel, and ſpeaking of the ſpiritual intentions of the Goſpel.

Now mind, before the Goſpel comes to any, know that there is a world, and man in this world acting a oneneſs, or an agreeableneſs in one; thus man ſees ſomething in the world that hath a ſeeming beauty, unto which his underſtanding is ſubdued, upon this ſubdument there is an oneneſs in love betwixt the worldly things and man; the world loves her own, that is Chriſts words.

Now upon theſe two (yet one) comes the Goſpel, and that doth illuſtrate into the ſoul a far greater beauty of lovelineſs. Now here begins mans trouble, being wedded to the worldly appearances, the preſent enjoyment holds faſt, the beams of the Goſpel begin to heat both theſe as man and the world: now the Goſpel being Gods ſtrength, never loſes its end; My word ſhall effect the end whereunto it is ſent ſaith the Lord.

Now beloved, here is the conteſt begun betwixt the world-man, and man-world, both being one, by reaſon that the world hath eonquered the underſtanding of man, and ſo man hath yeelded up his all unto the world; for know, the world cannot yeeld up unto man, becauſe of its majority, but man yeelds himſelf to the world, by reaſon of his minority and ſmallneſs of competencie comparatively; now upon theſe two, yet one; and again two, and yet again all made one by the Goſpel: ſo then the trine is erected in terra, in earth, when the Goſpel is planted, then comes this Motto in truth, Thy will be done in earth as it is heaven; nay, then the will of God is done in earth as it is in heaven, which is world-man, man-world made obedient to the Goſpel.

But to open their circumferences tis thus, The world round, the ſoul of man round, the Goſpel round, thus I prove man, word, and world all round, and all in Trines, the greateſt myſtery that ever was wrote, therefore mind.

Firſt know that God created the round world, whoſe conſiſtance is of earth, the influentives of the celeſtial bodies, and the life operation in the ſun, ſub • Deus, under God, this is the firſt trine or the Baſis for man; now man in his Trine is this, ſoul, ſpirit, and body. Now I come to ſhow how theſe Trines in their tinctures hold together.

Firſt the earth, that is Maſor orbis, the great world, now God ſaid, as the Text is rendred, God made man of the duſt of the earth, ſo there is a oneneſs in the earth and in the body of man: now here comes the deceit, Every thing loves his own, ſo man muſt by that rule love the earth he was made on, for in every oneneſs is an entireneſs loving it ſelf; for man and woman (being in truth ſo) love one another, by reaſon of the true oneneſs in them, if they be truly one, which in truth of deſcription ought to be; ſo much for the body of man, and the pondrous or maſſie body of the earth.

Now I come to the influences of the celeſtial bodies, and know, that they are placed in mans connexions, which is millions, as in the earth; for theſe celeſtial bodies hold more the truth of figure, then the earthly bodyes can: for know, the more nearer the ſpheres you come, the more ſpiritual you muſt be; for let me tell you, the deſcent from them ſpiritual bodies, are the livening living in this groſs terreſtials; ſo know, there is a perfect oneneſs in the celeſtial influences, thus the influences cauſes all products in earthly appearances, as the ſpirit of man.

Now mind, I ſtate the ſoul the firſt in man, the laſt in God, proved thus, God made man, and breathed in him the breath of life, and he became a living ſoul. I beſeech you mind, Man dies, and the ſpirit (or ſoul) returns to God that gave it.

I pray you mind, firſt man was made, and then life was breathed, which life was the whole all that erected the fabrick of man; the fall of this ſabrick, or man dying, the ſpirit returns to God that gave it: Now mind, here is the error, know, God withdrawing, is mans diſceaſing; for mind, the Text runs as though man did die, and then God did receive, that Text gives glory to man, and leſſens the glory and ſtrength of God: for Gods withdrawing in that appearance, is the cauſe of deceaſing: ſo let God have his preheminence, as Paul ſaith, Let God be true and every man a liar, ſo brethren, the truth lies not in names, but in things, not as they are ſaid to be and reported to be, but as they are in the ſubſtance, and ſubſtance hath its center. Now brethren, the ſoul is one with the Goſpel, nay if you can ſay properly a true ſoul, I will ſwear that is true word and Goſpel, for 'tis the living life of God in you, bringing your natural man to act in obedience, into ſpiritual righteouſneſs declared in life and converſation, by diſtributing acts of mercy and relief to thy own Members, that is of Chriſts body. Now what is Chriſts body temporal? I affirm it is the whole creation, and in that all men and women: Chriſt ſaith Love thine enemie, love him that perſecutes thee.

Now brethren, I ſhall unvail one deceivable cheat amongſt us, that count it a diſhonour if that you do not name them people of the Goſpel, and holy ſpiritual Chriſtians, now mind, members of Chriſts body ſpiritual, to them thou canſt do that body no good: now David ſaid, My righteouſneſs extends not to thee, but to the Saints: and My delight is in them that excel in virtue.

Brethren, doth virtue and righteouſneſs dwell in ſpeaking names? no, I ſay all is lies if not declared in thing, that is doing, for the doer ſhall be juſtified, and the ſayer condemned: alas brethren, if you be ſpiritual and act not mercifulneſs, that is (I muſt ſpeak plain) not to relieve the poor oppreſſed, thou haſt gotten Satans higheſt ſhrine of ſhift to deceive thy ſelf and Chriſts members.

David ſaid, I will not offer unto the Lord a ſacrifice that ſhall ſtand me in nothing: to which our Nation I ſpeak, of the majority of it, I will learn apace, and that I may be full and fluent in tongue to diſpute names, 'tis the onely way to be great, 'tis the Lands Livery, and I will have a Cloak of that colour, then if I have but that name, I am rich; and a called ſpiritual man holds his Religion at the cheapeſt Rate.

O ſay ſuch people, he pray'd moſt devoutly, and he is a moſt heavenly man: when that man that hath pray'd ſo long, and ſo high ſpoken, except he act according to what he hath ſpoken, I will in words tell you what I mean, that is, feed the hungry, clothe the naked, oppreſs none, ſet free them bounden, if this be not, all your Religion is a lye, a vanity, a cheat, deceived and deceiving; you never prayed in your life, for 'tis not comming before God with a head full of names, but with an humble heart full of good things, actions in goodneſs and mercy to men, doth declare that God hath written the Goſpel in the heart and foul of that man or woman.

O ovallo ovallo, ovallo on ſephi agarim meteros in re. O England, O England, O England, thy counterfeiting feaſts, God will diſcover thy skirts, ſuddenly, for he is comming for to ſearch for the blood thou haſt ſhed for thy own ends.

O England, thy ſelf-ends is the good you great Endeavourers endeavour after, have you not all along cryed up a good name? but you have acted the evill thing; the time of recompence is at the very door: this I know, that the appointment of thy ſcourge is entred into the celeſtial influences, and as the Lord lives, the product ſhall be produced; Therefore tremble O England, and woe unto thee O France, thy judgement is appointed, and the time haſtens.

Beloved, dayes of mourning and ſorrow is at hand, for the earth is ripe, ready to be reaped, the time detracting is onely for the peoples gathering, this I know, the ſtorm is comming will cauſe you to own one another.

Brethren, you are too high to receive inſtruction, but God by afflictions will bring you down.

Brethren, I cannot confine my Method, Sene arab ablah al in ſem arkad al. The Engliſh is, The ſtrong ſtrength is ſearching for wickedneſs, to diſplace it, and plant righteouſneſs; then when we have been plunged and purged from iniquity, then we ſhall rejoyce in valuing our deliverance at the full value, or full worth; Thus farre is the Engliſh of that Hebrew ſtate read both affirmatively and negatively.

Now beloved, the Goſpel or word hath conquered the world-man, or man-world, when man acts round roundly righteouſneſs: know, a round thing hath the ſmalleſt center; for the very abbat or bottome touches the center, and all the whole circumference ſtands to be viewed: now thou being centered upon the Goſpel, though thou ſtandeſt open to be viewed of the world, thy center is Chriſt, which is not ſeen, neither can the world ſee, becauſe his center is ſpiritual, and all look with carnal eyes, and that ſight cannot diſcover a ſpiritual thing or being.

Euſei ſelma a maſet petra agma marci alvat horai ſenan arkad pallu erni ſenean avarat pal hoi nereat allu mikak appi ſola vereat annu maad poke. The major is Greek in this citation, and doth denote unto us thus much, The center of all things is not ſeen, which am I ſaith the Lord, and move not, and am the cauſe of all motion; though not ſeen: for the centered c • nter moveth not; its ſtability is the cauſe of all moving motions.

So the cauſe of all motion is from within, or not ſeen, ſo that without is the invailment of the motion that moveth all things, ſo that that appeareth is not, and that that is not ſeen, even that is; which lies in theſe words, No man can ſee me and live, as Moſes deſired to behold the Face of God, the anſwer was this, No man can ſee mee and live, but thou ſhalt ſee my back-parts; but the word acoſe which ſignifies the outſidings of God in terra, for know, no man like Moſes in Theos ologi, that was, in knowing Gods declaratives of God in his appearances; Salomon was wiſe, but ſhort of Moſes, for Moſes was Gods eye as I may ſay, Salomon was but Gods ear I may comparatively ſay.

Now the out-ſidings of God, for to hold in truth of words, it muſt be to decipher Gods out-ſidings, it muſt he cited Pluralities of Multiplicities, and Multiplicities of Pluralities; theſe words muſt all be underſtood, and then you have light in the drift in my intendant.

Now the back-parts as the text holds it forth, but I ſay 'tis improper, but the word is acoſe, that is, the out-ſidings of God, but you will have it the back-parts of God.

Now what was this? It was the creations genuine, and germine, and the knowing the influences in their conſanguinity and generatori abſtracts in their combinements and recedings, which is onely known in the truth in knowledge, in the cabaleſterial inſpirative knowledge; for by cutward ſtudies, great things in the ſecrets of nature are known, by reaſon that in man is the ſeeds of all compounds in Earth, Ayre, Fire, and Water, coleſtial, terreſtial, that is mans compounds; and in all theſe hath man a natural faculty, onely the predominate of theſe man is wholly ſway'd by; for know, if that there were not in man an oneneſs in every of theſe, man could not apprehend any thing in theſe, but 'tis oneneſs with them, gives him view into them; but their multiplicity confounds man in his true genuine underſtanding them perfectly.

Now this is Adam in the Garden amongſt the Trees, that is, man viewing darkly Gods creation, theſe Trees are in man, unknown to man, one with man, and not yet underſtood by man; but that ſpirit that touched Daniel, and cauſed ſtrength in him to underſtand that, even that is he that diſcovers this hidden Myſtery, which is this God in his regencie, God is his derivacie, and God in his definacie; there is again a glimpſe of three, and all theſe in one union be.

Seloſe in re apparet O 〈◊〉 ſoni arpha ſal oli em medad allu ſonan ai pele am. The Engliſh both affirmatively and negatively, yet both they again affirmatively; thus the heavenly light is loyal in the regencie, loyal in the derivacie, loyal in the definacy, that is the regencie going forth in derivacies, and taking up again its definacies defined, ſo here is once more three, and all again in union be.

Again, the derivacie appears, the definacie defined returns, the regencie receives, and here is three, and they in union be.

Again, the defined definacie returns into regencie: now you perceive but two, there is no more; for man dying, that is the definacie defined, the ſpirit returneth to the regency, which is God the Lord: Brethren, this God hath let down, that the world may know that the unlearned mad man, God hath taught knowledge, as ſhortly will apyear.

Qoas amalet el ſadit phe al in rem madad alui ſene am aphphy ſelos in re affirmater on. The Engliſh of this Hebrew ſitation is this, What evil hath Chriſt done unto you, that you ſhould contemn his omommands in England, ye Prieſts and people, you will find the Lamb whom you have ſlain, turn a Lyon in life, and rend the Nation in pieces, for Gods glory Chriſt will not have given to another, and thus you have done, holding forth Chriſt high in great names of Religion, by which means the Nation is drawn into perjury, you Inventers of this deceit, have offered up Chriſt and his Goſpel a ſacrifice to your own luſts, for Chriſt is in the Majority of the Nation, onely a Bail to catch the ſimple, for to ſatiate the deſire of men in Authority, ſo Chriſt is cryed up to effect another end; ſo you have made your great glory Chriſt to become of no value, by reaſon you have engaged ſo deep in his Name, and made nothing good you engaged his Name unto: a day, a day, a day of vengeance is comming for Covenant-breakers, then God himſelf will judge.

Now brethren ye great ones be not angry if a mad man tell you the truth, truth is truth, let it proceed from love or envy, I ſpeak to mens actions.

Now your ſhall know how and whether I have ſpoken truth unto you, examine your lives and converſations, and if you have not acted as I have ſpoken, then you are in the truth, but if you have done it, envy not me for telling you the truth, but give thanks to God for diſcovering his light unto you, that thereby you may be reformed.

O how beautiful is the feet of the Meſſenger that bringeth the glad tidings of peace: mind, depart from thy covetouſneſs, and falſe ends, and oppreſſion, then there is beauty in thee, there light is welcome, but before, 'tis like the Executioners Axe to hew down thee and thy ſelf-ended covetouſneſs, thereby to make thee one with it ſelf in light, but light is enmity to darkneſs, until it hath deſtroyed the darkneſs, and centered it ſelf in darkneſs ſtead or foundation, then truth raigns, and then the new Jeruſalem is come down out of Heaven, the marriage is made, which marriage, I beſeech thee O Lord haſten, for thy choſen oppreſſed ſakes, who at this day are very low, ariſe in thy power, and rend the Nations that thy choſen Iſrael may be free.

The end of this. Spherarive ackklah al. Wrote by me Theauraujohn Taniour High-Prieſt to the Jewes. FINIS.

Gentle Reader,

BEing that my inſert or writing is not according to mens Dialect Traditional, in which Dialect, men frame their cutious wits to an exact pointing, herein hath the Printer failed, in pointing the Spirits intendings, but in your underſtanding with diligence, the ſenſe may be gathered, and likewiſe ſome words are left out and miſplaced, which this Errata will make a diſcovery of: my being in the Country, and ſickneſs was the cauſe that there is ſome miſtake, the Printer being left to the management of the Copy.

But let me tell you, the Spirit of God in them that wrote the Scriptures, did not make breaks and poyntings, nor Texts as they ſtand in the Bible and Teſtament, but this is mans invention, in framing the cloſe compoſed connexions into variety of diſtractions.

By me Theauraujohn Tani.

Errata.

Page 2. line 15. for life read whole. p. 3. l. 28. for leaves r. lever. p. 4. l. 1. for in r. into. p. 4. l. 21. for faſiſty r. fatiſti. l. 32. r. one that. l. 33. r. ש. l. 34. r. abbiſus. l. 36. r. and not the p. 5. l. 15. r. his rool, ib. root. l. 19. r. root. l. 22. r. abſiſſi. l. 27. r. diſcent. l. 30. r. intendant reſtriction. l. 31. 1. untruths under. l. 32. r. lying. p. 6. l. 4. r. root. l. 11. r. root, l. 38. r. This is. p. 7. l. 2. r. down. l. 3. r. caſting away. l. 22. is an. l. 24. diſtincts. l. 25. r. that is thus much, the Father, Son, and the product, that is כ Caph the impede. l. 32. r. Latine. l. 33. r. knowledge. l. 39. r. Bas. Shau is. p. 8. l. 40. r. Divini. p. 9. l. 9. r. not the. l. 26. r. dayes, ם. p. 10. l. 13. r. Prieſts Cable. l. 17. r. unchriſtian-like walking. p. 11. l. 15 r. in his. p. 12. l. 7. 8. r. and oſ the ſe alone, is truly the ſpirit of man compoſed. l. 14. in every. l. 24. detract. l 36. r. fancinated. p. 13. l. 22. r. Apoſtolical anointing. l. 24. r. States. p. 14. l. 7. r. Cable. l. 38. r. intendants. p. 16. l. 8. the intendant. l. 18. r. this ingraftment flows forth the Apoſtolical power and inſtit. p. 17. l. 11. r. alvani. p. 19. l. 12. Kabrious. p. 20. l. 8. r. ſola vos. l. 9. r. montrabaieter in. l. 26. locabit, ib. ſebemus. l. 33. a day a day. l. 38. r. adornative. p. 22. l. 9. alma onoſaurana. p. 23. l. 10. r. tone. l. 13. inſertation. l. 15. r. ittere. l. 20. r. one hint. l. 21. r. ר כ י. l. 28. r. ש ז ה. l. 33. r. Hezsa, ib. Hezsin. l. 36. r. fugitive. l. 39. r. fugit. p. 24. l. 38. r. tittle. p. 25. l. 29. for height, r. the high light. p. 26. l. 10. r. rending. l. 16. r. of God in man. l. 40. for on, r. out. p. 27. l. 19. r. hall u. p. 28. l. 6. for ſeal, r. ceaſe. l. 33. r. ſephene rai. p. 29. l. 2. r. θ people. l. 13. r. Peres. l. 17. r. thus are, p. 37. l. 1. r. reach. l. 2. denoted inſert. l. 32. for or; r. for. l. 38. r. deleos. p 32. l. 6. for meaſure, r. mercy. p. 35. l. 31. for through. l. 10. r. you read. p. 36. l. 19. r. ſum. p. 36. l. 30. r. thus is. p. 39. l. 30. thus is. p. 44. l. 37. r. outward, ib. r. ſhall ſee. p. 45. r. thing. p. 47. l. 19. r. this. p. 51. l. 43. r. digitus. p. 52. l. 16. r. yournat. p. 53. l. 22. r. hypocriticallying. l. 24. for ſhortly, r. ſwiftly. ib. r. akethe. p. 56. l. 25. r. notional. p. 57. l. 24. for then various, r. them varieties. p. 58. l. 40. for cauſed, r. curſed. p. 60. l. 3. for light, light, light, r. height, height, height. l. 17. for turning, r. turned. l. 22. r. I have caſt off. ib. r. rejoyce. l. 28. r. licall. p. 61. l. 22. r. diſtributive. p. 63. l. 44. r. diſtributived in. p. 64. l. 4. r receptacle. l. 29. r. charitas. l. 33. r. primus. p. 65. l. 11. r. ſpeech is. p. 72. l. 41. r. arriel. p. 73. l. 26. r. ſleep-houſe. l. 27. r. ſleep-houſe. p. 78. l 3. for non, r. nen. p. 79. l. 6. r. penerentalis. l. 16. r. ary. p. 80. l. 2. r. appalet. l. 23. r. acts.