I Have often wondred that men should so jan­gle about the circumstance of Religion, whiles the end of the thing it self (if we may proper­ly so call a non entity) remains so obscure. The end of Religion I take to be the well being of man after death. To which is necessarily re­quired an ability to compare qualities, and then (at leastwise opinionately) to judge of them: Which, how it is retained in and after death, the more I search for in the Books of the Learned, the more I confess I remain dissatisfied. So that I know not whether more properly to address my self for this point of knowledge, then to you. The ac­counted mad-man of the times, who can speak somwaht experimentally thereof; as having had at least one foot in the Boat already, and there­fore better prepared for Revelations of this kinde, then any other I know. Give me leave therefore to ask you:

1. Whether the Soul be a created substance, distinct from the Body; and consequently departeth from the Body, in the moment of death; A perfect Creature, understanding not onely whence it came, but also knowing Acts, &c, If so, to what end is the resurrection of the Body? Or what need the Soul be reunited to it?

2. But if you finde that the Soul is traduced with the Body, Then when is its separation? Whether (though this be a Question unbe­coming a Phylosopher to ask) in the moment of death? or upon the putrefaction of the Body? (which seems to be somwhat proved by the aparition of some mens shapes; some moneths after their decease?) otherwise I should propound to you this third Question, viz.

3. Whether the whole man doth not rest in the grave until the last Trump?

[Page 2] 4. And lastly, In what part or principle of the Creature doth this Germen of knowledge reside?

5. And after the dissolution of the compound, by what Organs actuated?

To enlarge my self to you on these were impertinent, since you resolv'd me that at other times you cannot reason those discoveries that are revealed to you in your transportations.

For the Practical Part of Theology, enough to me is, That one Precept of (let not the Authors name affright you) Mahomet in his Alkaron, viz. To resign my selt unto my God, and be an honest man. However, if you could reconcile that fatal necessity of the Stoicks, with the free-will of Arminius, I conceive you would thereby put an end to most of the controversies now on foot amongst the Secta­ries. I am

I Have here inserted the state, and the discovery made to me:

First, as for the soul, it is no created substance, for 'tis the divine breath of God, or it may properly be said (if radically understood) the life of God, in the humane body; not of the body, but inclosed within the circumference of the body, That is to say, the living life of our Spirit, yet intire in it self, free, absolute, unnecessi­tated, acting truth; this is the Image of God in Man: Now at the depar­ture, the life returns to the fountain from whence it had its Origine: The gross material body Bestial, returns into the influences; for know, the influences from the stars, draws with the Sun the Foy [...]on, from the wa­ter under the Earth, through the earth into the receptacle of the Moon, for the Moon is a receptacle, of the updraft from the earth, as well as she is a receptacle of the celestial influences, into her Conclave, to let down his congealment, into the Terrestrial Orbs. This is touching the corporal, or earthly body; now the spiritual body in Man, is of a divine nature; for there is a natural body and a spiritual body.

The Divine or Evangelical body is Spiritual; That cannot be viewed with humane eyes, which hath a restoration, after the putting of this earthly body: That body is life, understanding, and a restoied body by Christ, that is the life of God; that is the Paradaical body: Now this body is not capable of any sorrow nor joy, for tis perfect, and per­fection admits of no more; for if more, or less, not perfection; but 'tis Joy it self: Now this is Christs body of his Saints; the Resurrecti­on is at the parting the bodies at death; To say the Soul re-enters a­gain into the body, 'tis madness; for know that this body is but the case, and the wisdom remains within the inmost body that is spiritual, and departs with that: The body earthly is clay and dung. Now to the short definition. The Soul, or Spirit, Is, the life of God in our Spi­rit, absolutely free, unnecessitated, which at its separation return­eth to its center.

The gross body earthly into the Influences: The spiritual body into the Evangelical living, with it all wisdom and knowledge in the perfe­ction: So there is the Death, Resurrection, and Restoration, the Judge­ment, Execution, and condemnation: For the humane tasts death, that the Spirit may take life; for Paul saith, We groan and are burthened, and would be unclothed, that mortality might be swallowed up of life.

A sack ally Oly Sabbat allu sah. The light returneth, and departeth to the everlasting God. An si sabie corpus solat or arryre xx. And the body remains with the Mettals to be refined. Cax-alli sabdi one apolo mo on­abfi. The remainder of its adherents returns into Generations. Callu Evangelious insem sabat al. The Evangelical body is buryed in the high thing, that is God, or Christ, Jah, or Jehovah: So that here you see, the body saved, the body destroyed; the soul centered: Tu est vita ammi mem: The life of my people is perfection in me: O O solo ogagous in suolo sabdi sapuit: O the high wonder in man, is the Light of God. Glory to him alone.

Now for the practical part of Theos-logi: But to render it in your own term, 'Tis improper: For the Negation doth tie up the Affirma­tion, for the word in its proper essential center is Theos-ologi, that is to say, Gods Light in the excellency of his declaratives, or as you will have it, his declaratives of his excellency; so much for Theologi, or in propriety of speech Theos-ologi. Now Theos-ologi is derived from [...] Samba, or and your Theology is derived from [...] the Hebrew Radaxes is Thausi alli; that is thus much: The high declaratives of truth from those Characters [...]: Non tu resignatus, non sè, sed oli operat ad te oli; thou resignest not thy self, but light taketh thee into it self: As for Mahomet, he is blindness or darkness, his name denomi­nates no less, for 'tis derived from Mazzum.

For the declared truth by man: know, it cannot reconcile the diffe­rence betwixt men; For if it could, then man could confer Gods gift; but though God do cause in man the declarative of truth, that hath his Seal upon it, yet men do not always assent to it, by reason of the darkness in themselves.

But for the fatal necessity of the Stoicks, 'tis a grammered learned learning, that will not be unbottomed easily, though clearly confuted, that in this short abstract, I leave to the Judgement of all.

For the necessity of Salvation, 'Tis not to be obtained by Man, neither is it lost by Man: Thus, that that man can attain, 'tis not God; for then the attainer, is as great as the attained, or greater; undenyable by any, for the maxime will hold, and will not admit of any Negation in the coertive part, for in that state there cannot be two equals, as to say two Gods, and never a Creation; but you must hold God, and the Created by God.

So much for attaining Salvation. Now man cannot lose his Salva­tion. Thus: That that can be lost, that can have no center; and take your own words, the Soul lives ever, and all times is a center in one time; that is, in God. Now know that the Soul as you a [...] count it, is essenced in God, and if the Soul could deliuate or detract its Essence, then it is a greater God then he that gave it a being in himself.

Now for Free-will that the Arminians hold, 'Tis blindness in their seeming center: For Free-will is free obedience of will, to him that gave it a beeing, of his own free will in Light; which Freewill is Christs free obedience, which is Gods free mercy; which is called Christ the Saviour: But to speak home, the number of names of things are all but the Hyroglificy of one thing, in which that one delighteth; in the goodness of the beholding his things made: One more, Heaven, Earth all things, are but a case for the Divinity to operate or act forth in.

Lest you should object and say, That Free-will is not fully confuted, Take this: The Free-will in man, is but his free conceit, of his Free-will; in which Will he is loosed from the tye of his center: Thus, his will is Free, in that his will is freed by Christs freedom; but then 'tis not his will, but 'tis a Divine Will; freed by the Free-will of Christs obedience. Satis est.

BEloved by divine inspiration, I being lighted in the Evangelical and Sacred Mystery, and History, which is divine in it self, and by polluted man, the divine and evangelical light in its species is so far vilified, that the lusture is buried in the grave of mans car­nality: O the Transcendent Excellency in the divine being, that it that is all, and all things, should be so far by mans wisdom tur­ned to another thing, that is Adam in cor­ruption: His work now to unwork this Adam, and unbury this buried truth; 'tis God his work, in the restoring him, and giving him his that was at first, a perfect name that is [...] Hamah: Now this name, named on, and in by God, on and upon his new Creature, 'tis life and stabi­lity; for he that gives that name confers himself into that new thing named by himself. Now beloved I being named by God, that name being Reuben Theaurou John, the extent of the signification, is the first strength in the evangelical and divine light, in the transcendency of its own excellency, that is into God himself: Beloved this new name, named by God; the effects flowing from that ingrafted stem, 'tis love, and for your sakes my brethren, for God is union, yet distillative into three persons, but from and into unions Deity, so to be named by God, the name causes the named to be turned into a distillative, that this name hath received, the effects that flow, is love, else not new named: Beloved to be named by God, 'tis to be restored by Christ, this glory shakes your rotten foundations, that, that is may remain unshaken.

Now Adam in darkness is the Law in its demonstrative, but Hamah in Christ is restoratived in and unto from whence he was faln: Now beloved comes the true state of Adam, as you reade it: The thing in your intendant is truth, but spelled by a salfe name: Now Hamah was the first Light that gave a being to its adherent; for it was the es­sential Deity, deited in and unto it self, in se, & in se, & in sc, infol­ding, infolding, infolding in it self; unfolding is created by, and from the infoldings of himself, he unfolded and we came forth, not into a garden, but upon the species of the earth: Be not ignorant, could a Garden compass and confine his creative? No, no, the creations of numerous men and women at once, and your Adam is not man and wo­man but the whole creation of God, which is his declaratives of his Excellency, in and from him that cannot be limitted for millions of millions, Nay all that were that is, and is to come, is but one to him, which is your Adam and my Hamah: But the difference is, your inten­dant Adam was light and became dark; My Hamah is and was light: Look to it, for both light and darkness in one name, Hamah not in your Adam; for Adam is death, because a lye, and Hamah is light, and was and to come the same: Hamah is Jesus, Jehovah, Eloal, L. The all of all, and in all things: Now in this state all God, no man: In Adam all man, no God; but by God yea are: Beloved I beseech you minde, for it is not mans words, but the eternal Spirit renued in me dictating it self into your understanding, to cause you forth to arise out of your despicable destroy'd estate, to make an inlet into that Holy of Holies, Christ the hope of Glory in me, in you both into one, to bring the eternal unchangeable Decree to its Center and extended Period, which is himself: Now to open Hamah truely it is to shew you the bosom of the Father, which no Adam can do, because he is in a lost condition, but Hamah can open himself: Minde this state, it is the greatest Mystery that ever was opened; Nay it is the sealed Book that none was able to open, that caused John to weep: Now is come the judgement of the Great Day that shall burn as an oven, and all the proude shall be stuble for that Flame.

And I looked and behold no man was worthy to open the Seals: what are the seven Seals? they are perfection pointed unto: That state is allusive to the glorious transcendency in the eternal rest; that them seven Seals pointed unto, for John knew that God would mani­fest the opening of them seven Seals, at the appearance of Jesus in his transcendant effate, which all have pointed unto that hath been prefe­dent, that is, that the Glory of Glories should be manifested to the sons of men: Now I beseech you minde, God is one and in himself, yet varieties in and from that one; God created all things: (That state is undeniable) by Jesus Christ, he made the world: Now what Je­sus Christ is, will be made known, that say you was Josephs son the [Page 8]Carpenter, and the Virgin Mary (thank the Popish translation for that if it be worth it) but the truth in the eternal being, is, That Jesus Christ is the bosom of, nay in the Father, yet farther it is the wisdom of God, nay it is himself: And he could not be properly be said to be born of One, that was the Birth of all; but one is God, and from that God all came forth: Now Jesus Christ I acknowledge; but to be in­clusive in the womb of the Virgin Mary, I deny, the intendant of your story (as is sited) I must deny? thus that that holy thing, and the Virgin stated, is an allusive state transcendant, the composing in one that is all: yet let me tell you, that the Virgin that shall conceive and bring forth her first birth, it is another thing intendant in the explacatory in­flue, for it is the birth of God in and forth from our spirits: The Vir gin is the womb of our souls, not souls but spirits, not spirits but the spirit of the spirits in the conclave, assome, or bottom, in the which is inherent the Deity; this is somewhat to the matter: Now the Vir­gin is Jesus: Christ the son is the Virgin, the work the same: This is the true Trinity, figurative in the earthly man, that is the representa­tive of the Deity: God dwelleth in us by his Spirit: Now this Spirit is Christ in us the hope, nay it is the Fathers glory: I acknowledge a man named Jesus Christ, that he was the evangelical Life of God, as Paul was the evangelical Life of God, and the rest were so; but he was the first in the first Trine, and the spirit dwelt in him in its flue, that is in its fulness, that I acknowledge glory due to, is to the perfect Spi­rit, that is Light, that is in its union, God himself, and in his decla­rative Christ with us, that is his Spirit in us, which is Christ.

Now I beseech you Brethren be careful, that you graspe not to your selves a God and Saviour that God never sent you, that is the body of Christ so named; take heed that you adore not that, that is not, and let slip that that is: For I tell you the flesh of Christs fleshly body pro­fiteth you no more then your own flesh, nor the words that are named of him unto you; but it is this that is your salvation, that Spirit that was in that Body, that is, he that is not toucht with humanity, and yet dwells in flesh, and not flesh, but Spirit; that is, the divine Deity, which is the mercy it self saving you, by causing a resurrection of it self to arise in you, and by that you are renued from Death to Life, that is, Christ the Son of the eternal God: Now the body of Jesus cannot be defined, for it carries in it the inclue of every thing, for it is all things, and in all things, and by it all things are continued: The body of Man, is not this beastial body; for the true essential body of Man, is Christ. Now to the Body Bodily of and in Man; Be amased at the description: The body of Man as you term it, is a Person, a Per­son I grant, yet no Person but three persons; for it is the created of the three Unions Deity, and the Life of all them Three live in Man, and not Man, and by it man is, and was, and shall be: Now how could [Page 9]Man fall, having three persons in himself: Thus he fell, how? Not by eating an Apple, but by being nothing, That is, he is nothing, and no­thing can be nothing, Thus, he was not at first: I was, not he; he is by me: O Lord how wonderful is thy marveilous hidden depths. I made man in my own Image: he defaced it, how could he; by being more then I would impart: That is the Tree, if so accounted be.

BEloved, This day is fulfilled that holy Prophecy that saith, I will gather into one fold, Jew and Gentile, and David my servant shall be their king. That is Herogliphically, allusive, or pointing to another: Now my Brethren, both sews, and Gentiles; I am a sew, begotten by the Gospel, Circumcised both in flesh and spirit: By the life of Jesus restored from Adam (as you call him) into Hamah, that extent is into God, the Father of our Lord Jesus Christ; a Priest af­ter the order of Melchizedeck, after Aaron, after Jesus, after Paul, after Luke, after John, whose substance I am: I beseech you minde, here is the Divinity declared in the Humanity, and yet not humanity, nor touched with humanity; The depth of the mystery the spirit is the de­cerner, and not flesh. Now beloved, the Jews were lost when the Gos­pel was preached: The Gentiles lost in their Jesus, and Jesus another thing then the Gentiles worship: so both lost, that in one both may be found.

January 20. 1650.

THe Divinity of Christ is the beloved of God the Father, the Son in us; we in the Father: This is the restored Hamah, or A­dam. Beloved, having been drawn into the bosom of the Fa­ther, by the eternal spirit, in the which Spirit I dictate forth unto you the hidden depths of the eternal wisdom, and foreknowledge of God, [...] though declared in the appointed time, in himself, [...] for the [...] bring­ing in variety [...] into unity [...] that is into himself, and in him both Jew and Gentile is one; and shall be one in themselves, that is in Love [...] and that root is God himself; for we are his off-spring. The divine Law is a coming to take its regency in the species of this world, that [...] strength shall come in the wisdom, power, and excellency of it; yea the earth shall be enlightened with the lustre and transcendency of that divine light [...]: Now to state the state that we are lost [...] sin is the cause now [...] O [...] O [...] O [...] O orarau in salem absi sissere, O the morning light, that doth bring us again from our buried condition [...] that is the Star in Jacob our Father, O the transcendency of the di­vine wisdom. [...] O the excellency in truth, the declaratives thereof shall be illustrated to the confounding self-righteousness, and inherent pride shall become abortive in the species of this world, [...] sin shall be discovered, her foundation raced, her rubbish cast into the abyss, and on her foundation shall righteousness raign: for where [...] sin doth abound, grace shall much more abound; O wonderful the foundati­on of the great-deep is, and shall be opened unto the view of the [...] Creation: Beloved, What is Hamah or Adam? To let you know, Ha­mah is God, 'tis Man, 'tis Earth, 'tis Ayr, 'tis Fire, 'tis Water; 'tis all, and the all of al things: This is Hamah in his first principle, or your intendant Adam: Minde the Mystery, Hamah or Adam in God all things, in him even in Adam or Hamah: Look you curious generation that are Eagle­ev [...], whose souls are cast off with the quickness of your understanding: the truth in the heart in the same man, that formed innocent Babe in the center is a lye in the evaporation and utterance: O the Head, the head, the head spoyls many a declarative truth [...] Now truth is the p [...] ­radice, the Vita, the Evangelicales in rem, the Evangelical living in the [Page 11]that thing intendant in this state is schovah, that Jehovah our Throne, where we shall raign in union; Man is God, God is Man; this is the garden that is fained Paradise, but the true intendant is Adam, or Hamah in his first principle, that is he in the eternal Spirit, it in him, both in one; both unclothed, clothed is the fall that is being [...] when we could not be said to be; we no looner were, but we [...]ell by weak­ness: What ignorance so stupid, that doth not perceive, that within himself is a straining to the Center: That is, the weak Babe would go to the Mother to be clothed upon; that word of Pauls is dubious, 'tis better said to be taken into, which is the proper Orthodox word.

Ori absait sedet me: O, when shall I sit in the divine Light! Arrat a sapit ad me mecam, the divine light taketh us into himself [...] abdi a­bat oli oso ari [...] scle teuei mem nebet ammi nisan addi oon olo hissait arri soan abni allati, nesat ole abbi denat absi orat hosaret alua tueat adni beneat, oli sana, absi meltah: The derivacie. Hem oen sanu eal abse hocat all a cuti oau sene een sele lona mam sebat abbi hosaret seui neat adma hosana alleu ene oi pele terte euan asabdi husuoli inse meat adni tele peen peu­tai tran in lagoas a salla hori pean tebe hele phecatt adni avit ille next averrit hui medet alvat absi tele nene ori appa sabb osoli dele mene nan sagat absi teucoesalvah eni ori absaet steutolen in se abat anni tere eset ackri in le menet hosaten oli pead adma amanet addesh shela ariei sele terte sebat adma [...]uan asadi dene avat olo hosaret a malta uanni tebe onat anni men sola os [...]ret alvah — [...] The English derivacie.

Know the fall is being created, for when we were not created, and un­come forth, we were as he is; that is in perfection: But coming forth from, we fell into these earthly forms as Sensitables, and Vegitables, yet again we were in innocency, then being so, but the Spirit of the great world took us into it, and so we became one with that; and two in our selves, that were unions in our selves, before we were his thirteen Ra­diases, unions in themselves; yet in Multiplicities in the Influences in their understanding: Now to finde this weakness out, and to discover it to the open view of blinde men I cannot, for it will trouble seeing men, to see into it; for the not seeing is the not knowing, and in that state man is a beast and no more; now we were, and presently we were not; this state is mysterious, for that may truly be said to be a mystery that is not, nor cannot be known. Remember Johns sealed book, and that is not opened to this very day: Now to the unfolding that Mystery, that hath been hid from the view of the sons of men, 'tis Paradice, what that is, what jesus is, what Mary is, what hell is, that Abaddon that deceiver [...] what Paradice is from mans first principle, that is Jehovah: He and the Creation issued forth from the womb of the Deity, nay the Deity issued forth from itself into itself; desentive, that is thesecond declarative, which is the Son, the second person in the Trinity operative, for he said, Let there be light, and behold the Sun, the life in all things, this is Jesus, this is our Massah which is called the second person in the Trinity desentive o­perative, yet this is not the Son, 'tis the Father, 'tis not the Father nor the Son; 'tis one, and that union from whence all things do proceed, Pro­ceed [Page 13]is the third person, for 'tis the product of both the other, neither one nor other, but either of, and in each other; and neither each other, but all three one; and they in union: This is Trinity in Unity, in se, in himsalf; but the great mystery is how these three, yet one, dwels in the Creation, and not the Creation, nor in the Creation; yet in him, and by them all things do subsist [...] in irineis sem fratris: Mary is per­fection from these Radaxes, she is wrote [...] well knew the Papal sacti­on, that the perfection in the name, would cenceal the thing; But time will not admit truth to be declared in the lusturous excellency: What hell is, hell is stated for the wages due to this [...] sin charactar: Now to discover what them two are, them two are three; nay, them are one [...] sin; Now [...] is no character in the whole Alphabet that carries the peats as [...] doth, but stands as it were rooted in the earth [...] Sambah she stands like [...] on her soul [...] phe carries an half sole [...] caph a quarter sole, now these four Characters [...] yet [...] carries her three points open upward, and her demonstratives is to open upward, for the open­ing upward, and the soul tied in the earth, is the cause of sorrow; and weakness is the same, that is the character [...] Now [...] Sambah stands on her soul intire, as [...] doth, but she is closed and barred upward, I speak as they are Hebraically wrote in their first Apparition: Let there be light, and it wae so.

Allah Rosoli samat albo bonoso raal ma shener ephrait solo monete, avar sallu ponderah al, hosonare raalma pedu oriko, soonne pelma nataras, hosi pe­kod oli, deon hosonari apaet, elma rationalem sobat arri sele lokatar albo, bo­onna stonus selat arri peke non habemus, sobeanus salmoa, monita avariena, sammat arri: Now beloved, Our brother Paul wished that they could speak all Languages, but interpretation is to the understanding to edi­fication, these gifts both, God hath been pleased to communicate to me, the unworthiest of all men, to confound the worldly in this wise seeming seeing age; but never more dark in the general then now: The Gos­spel is hid, the illustrations thereof are buried in the grave incredulity; now to awaken and enlighten the dark corners of the earth in man, is this light manifested in me, and the rest of my Brethren that God is bringing to the view of the world.

The derivacy from the tongues, but 'tis but one language, because 'tis the major part wrote in the Tartarian tongue, in the east Armenia, the third descent. Now a descent is a third refining since that being a tongue: For the restitution is restoring things to what they were, the Major includes the Minor in writing, though it consists of many tongues, take notice of this.

Allab: High light is coming or rising to the night-people, that there­by they may be made day and light: for the purpose of God is to un­seal the hidden secrets of darkness, through the manifestation of light, in its illustration, and by that light turn all into union, that is into [Page 14]love: ☟ Take notice there is two alls, a light all, and a dark all, and God but one all to them two alls; Light and darkness to him are one (I was forced to break the derivasie by reason I would give you notice of two alls, light and darkness, and yet in their essential being but one all: Love is that great day that shall burn as an oven, for love is fire, and jelo­sie by which God will burn up that that seems and is not, and by the consumption of the one, inlet the other, and so bring the one all by light into himself, for God will utter his voyce from his Throne and that voyce shall shake terribly the earth to nothing, that he may be all: This is the extent of that language cited, but it tuns in more strength in it own tongue, for the derivacy is alway weaker then the radax, as 'tis the herogliphiks of God and his creations.

January 8. 1650.

THe Excellency of knowledge, is to know the divine Truth, which truely none can know, but those that the divine Light takes in­to it self: It is the eye that sees it self, and all things in it self, which is God, for we have an unione with him, through one spirit: Now beloved having his eye, that is all things, and sees all things as they truly are, and not as they seem; this sight is descentive from, be­ing drawn up into himself, that is, the Light and Life of all things, which is God, the Center, in which all things, centred do subsist, and exsist, and are impeaded by the same power.

Now Beloved, God doth send down his declaratives through his Son Jesus Christ: Now I intreat you brethren, look well, and the Lord unvail your understandings in this coherent discovery, for tis the My­stery that is hid in the eternal wisdom unto this day: Minde these words, Christ shall come in the glory of the Father, which is the full clusteration in the lightning the whole creation, made by himself: Now to know Christ, is eternal life: Now I beseech you understand, for the knowledge here intended is perfection, which is God himself; for to behold Christ, is in truth the turning us into himself, and so into the Father by the Son, who is the Light of the Father, so an union is made; but this is mysterious: Now consider what Christ is, what [Page 15]Hell is, what Abaddon that deceiving Devil is, what the Fall is, what Mary is, what the Virgin is, and what death is: All these things will the Spirit dictate forth to our understandings in due time: Ye take your selves to be Christians; can ye be his, yea know not, for Christ is the wisdom of the Fathers Glory; he is the first and the last, The declarative of the Farthers Excellency, the truth of God, nay God himself, the demonstratives of God are declared in and by his Son: Paul saith the Son is the lively Image of the Father, the Text is better; reade thus, he is God, Glorious in his ellustrations, in the Transcen­dency of himself: O orarau in salmoas in sem anus in se sapu [...]: O the morning peaceful Person in the Divine being, the wisdom of the Father: This is one glimps of our Massah or Throon, or L or Christ: Iesous Christos in vita in se hominem: Jesus Christ in himself, is the Life of men: Athra nati se at atti pel: He is the self in the whole created: Ola ogoas asaluat ol: He is the Light in the light world in Man: Hoso ovallo othronia salem: He is the alone Peace to the created by himself: Hevi e en eseu neke pele pel: He is the safe Rock, in the fulness of all things: Ova asa ralau hosonaret arki: He is the strong rocked strength in the whole creation, by himself: These expressions of Christ, is but the outside bark, your eye must see within that bark. Now beloved to know Hell, is to truly know Heaven; And again, to know Heaven, is to know Hell; thus to know our selves lost, is truly to be taken in­to, that paradise which is God: Now to begin, Hell is this earthly Mansion, whereon, and in we dwell: Hell is a separation from happi­ness: Hell is the restraint from injoyment: Hell is the obstruct of all goodness: Hoss, se adma in rem: Tis the alone separating thing from it self: Non fratris sed abbi selat arbe hosonaret raalma pedit me at kad ola vose neck habuise in sem laudat abieter rone sabat Tis the deep world in the lowest center; tis the assome, bottom, abysse bottomless, tis the nothing in the thing, but an empty arie vanishing, in orat- [...]mor, or­moas sabi, atta, allah: Tis the deep heighth in the bitterness in morn­ing: I beseech you mistake not, there is a heighth in deepness, as there is a deepness in the heighth: O allamana sapuit, O the heighth and and depth of wisdom is in it self, that is in God, who is the all of all things: know when I speak (of) tis to speak to you capacities, but the state in me is an other intendant.

Beloved he descended forth, and behold we were, and are Gods es­sential descents; thus the all things descended from the all, that is, thus much the creation came forth from God: thus God said let it be, and behold we came forth. Now consider whether that forth, or in, in this state stated, be proper; for to be in God, is the Paradice in plea­sure, but to be forth as is said, tis a dubious word, and must be exact­ly looked into; thus though we are forth from the fountain, we are in him essentially: Now the water in the fountain is in peace, but distil­ling [Page 16]from the fountain is trouble to the same that was one with the Fountain in the head, or Center, by the variety of ascents and descents, that it doth encounter with, in its course: Now beloved in him was peace to us, nay is peace, and shall be peace in Glory; not that we can be greater then we were in the fountain, which is God, but our re­storation is to be taken into what we were, for God is no greater but ever the same. Now we come to the point of all points, pointing into the Center, that Center is God: Now minde I beseech you brethren, here is the aurora samoas in sem deus sepe pauvisse nisi nedarat: Here is the morning peace to the fainting soul in this low world of darkness; Oh! he that made all things out of himself, and yet he the same, and not the less nor lessened: This is our Jehovah, this Jehovah is the first Person in the Trinity, The unfolding into the creation, is the second Person, which is Christ the Son, the Glory of the Father: Now know that the Son is the light of the Father; the demonstratives into streams makes varieties, yet from that one unione, the life of those varieties is God illustrated in the second Person, which is Christ, manifested in flesh, and not flesh: I am the life of the world, them is Christs own proper words as the second Person in the Trinity operative: Now the third Person is the produced forth from the two Persons, that is, not vive vosa, but vosa vive; not the living voyce, but the voyce living: Look well to this distinction; thus the Father and the Son are one, I and my Father am one, I work, and the Father worketh: Now there is a li­ving, living voyce, and a voyce living: Thus he said let there be light, and behold the sun, the life of all things; this is the living voyce, that created all things: Now the voyce living, is the Holy Ghost, the third Person in the Trinity, which proceeded from the Father and the Son; thus the opening of the Father is the Son, the conjunct of both is the produced creation: Let us make man in our own image, that is, the Holy Ghost, (as you name it) but there is more inherent in that state, for the Holy ghost in man, is the image of God, the Holy ghost in its Center is equal with the Father; for they three are but one in the God-head: Now to come to the original of the being of things, Thus God, the Son, the Holy ghost all one entire, O sela sapuit pecatam ne­det ad me mekavisse selem sam addi pedet arki all ah hos onneret peko oli ben: O the heavenly divine being, that reaches us into it, to declare it to us, us to it, in its origine, in its womb, in its influe, in its fulness [...] kevah ausait adki olat obediah allah hon: The evangelical operati­on in it self finding us eyes to see, us it, it us, both one and in one, O obuisse selat mem: O the seeing eye that sees it self all, we nothing that is all. Look well into this state: Here some glimpses you may see a beginning opening to the Mystery: For the Devil or Satan that de­ceiver. To know the Devil, you must first know man, for man is the beginning, the middle, and end of the Devils work. Now what was [Page 17]man? I answer, in his first principle he was God; how did he fall, by coming forth, he no sooner was, but he was not, and yet he was, by, but not in? Minde and consider this state; thus God could not make any thing greater, or gloriousser then himself, he being the fountain: Now man being come forth into the creation, there was the first fall: 'Tis said that Lucifier was cast down from heaven, and Michael and his Angels fought with the Devil and his Angels, here lies the sem sapuit, the knowledge in the thing: Abuisse senarder olo ophron pero, these words will not be brought into English, but lose half their strength in their importance in their original exemplification, but thus much [...] the Angel fell, that with him many were wounded, the expression is dark, so was light when it took darkness; thus that Lucifer, or Satan, or Devil, is the spirit in man, that is not the spirit of God, but by God this Devil is suffered. Now how this Lucifer was an Angel of light, he was in the fountain in light in God, from whom all things in their origine had their being, 'tis undeniable: Now know that man no sooner but a Devil, there cannot be one word betwixt man and Devil, for they are one, thus the man Devil, the Devil man: Now this Angel of light here intendant is the essence of God in man, which fell or descended into earth, to imbody it self in it, being imbodyed it could not be light as it was in the fountain, for descents must be from ascents, in this state here intended: Se absat L he is the glory, glorif [...]ing all things: Now that light descended, took earth and that earth became light in it self, deriving light from that true light, and yet it self a false light: Thus the Sun is the true light, the Moon is a false light, her self as she stands in competition with the Sun, for she receives from the Sun and shews to us as it were her own light, and that is a false deceit; for when we say the light of the Moon (of) is proper in that state, be­cause tis an asseveration, for the light from the Moon is in the Sun, and through the Moon, and not in the Moon, for nothing can properly be said to be in, but that that is substantially the same: Now if our eyes were fully opened, then we might see the full state, for the whole mystery lyes in the Sun, and Moon, of which the creation ciphereth out, and are in their center herogliphicks temporal of the trines celestial: But to this Lucifer, this Devil, 'tis man and not man, 'tis the false conception in the heart in man, that is the spirit of man, that is the Devil; as Christ said yea are of your father the Devil, the De­vil and Satan is a deceiver, and a dweller in the heart in man, that is the spirit of man; But for the hell that is as the Papists say, and we ignorants say 'tis a lake of fire: Now I desire to know in what world it doth center, if in the Aire, the winde would coole it, and that is light, and not utter darkness; If in the earth, there the cumbustible stuff can­not contain it, for fire must ascend upward: O that times could hear with truth in the highest and deepest things, but they cannot I see by [Page 18]the hintings of the spirit in me, and the knowledge it doth reveal unto me: Hos se sapuit adma mali meded mekam ad se sepit nedat oli dene de­rat alvah: The heigth and extent in things is to be declared, and the people are fitting to receive the same, but weakness impeads them; O alva holi seon [...]s [...]: O thou highest help, thy lowest to obtain the thing which is thy self.

February 16. 1650.

THe Query insisted on at our last meeting, was held that the spiri­tual man is not God: The which Negation I deny; Thus to be short: God is the Spirit, and not man; and to be spiritual is perfect God; we are an union with him in one: The same spirit is in us the glory of God, nay our glory; thus God hath made man his out­work, demonstrating the inward life; for the life of the Creature is from within, and within is the Spirit, and that inmost Spirit is God in his Creature, that is Gods Spirit in Man: Now God could not dye, I answer No, but man must dye; therefore was he made, not that by his dying God could be any thing more, or any thing less; for he is the same, though we go and come, 'tis his life operating in the Creation; I say nothing dyes, but changes, from glory to glory, and so returneth to the perfection, from which perfection it came forth: Now perfection in the beginning, weakness in the way, perfection the end: Now in this lyes the whole concernative in the thing: Now if ye were all able to bear, what is but truth, in the point concerning Jesus Christ at Jerusalem, what he suffered, what it was that he suffered, and what he did effect by his sufferings; The mystery is hid to this day in that text, and all the texts coherent to that intendant, and minde the Translation is rendred: to truth it is abom nable, and a monster, and an abortive birth, because the being is not centered in the truth.

That Man is wholly Passive, the state was denyed, But man is whol­ly passive in the new Creation is proved manifestly. Thus Man is no­thing but the case, or garment, in which God doth act his own will, and mans acts are a declarative of what God hath done in him: Now to [Page 19]prove God to be all in man, man nothing, 'tis easie to be done; but to prove man to be God is hard: because the teached principle hath took so great an impression in us, that are a teached, yet an unknowledged people; for man cannot teach God, but God doth teach man; know­ledge and teaching, these two be one in God, and two distincts in man, for 'tis God, and the called devil, 'tis Sathan, 'tis that deceiver, for 'tis the name, and not the thing, but knowledge is both the name and the thing, and that thing knowledge in its full is Jehovah, who is know­ledges; that we account knowledge, 'tis weakness, and in him is the all of knowledge, a sapit arri, True light is the true discoverer, which is not man but God.

Hogoous also sona in sam ackki pele leat al: The heighth discoverer is Je­hovah discovered, discovering himself; for Paul saith that we know not but by his Spirit, for our Spirit is enmity against God; now the Spi­rit of God is himself, for the Spirit of God, moved, and behold the Creation. NOw to prove man God, 'tis thus: Man is a flower flourish­ing from that root that is life in it self, and that life is God, the life of all things; now then you answered, that If God be all, and man no­thing, then 'tis God, teaching God. No: I say not neither, 'tis the eternal spirit teaching its weak image in man.

Assaniel vertet al orome mem tuli eldrate naxi phele sem in asata alma hosaet addad ollo sola mem: 'Tis the God instructing his image in the Creation in man, and not man; This is the life of God within our spi­rits which spirits being inlightned by the eternal power, 'tis the resur­rection to life visible, and an union made with the invisible spirit, it doth receive, and doth convey the thing into the heart: Now that is the Spirit of God, which in its proper essence is God, for know all things make not God, though that God be all things, for the things made, are but part let down from the maker, as much as to say a demonstrative of God himself, and them in him, why then man in God, I grant it in part: Can that that made all, and by that God all consists, and exists, and are influed, and by the same they are impeaded; can that properly be said to have part in any thing: no 'tis all, the thing is all, that all is God; and that is part of that Gods Creation, so man is part of Gods Creati­on, and God is mans all. Si Ego soon allah avaret eckko o [...] ede in sem at­tar albah absoalo mon dia tele athrat raxi sebat arri alle neck olo son: Thus if I be all, how can any thing be part; there can no state be stated to hold competency with the eternal being: ☟ But thus man cannot pro­perly be said to be any thing, because that in a moment the glory of it is withdrawn, that is the life; which life is Gods essence in the called thing: but to understand thing in its origine. There is in reality but one thing, and that one thing is God, which is the thing; and we and the whole Creation is but cifrates of that one thing, thing and no more: yet again in the terrestial orb, counting the num­bers, I finde man to be the chief thing amongst the things named by the [Page 20]thing: I say God named the created things, and not Addam, for Addam came forth from God, and God demonstrating his light and knowledge in himself named the created, for take your name spelled in Genesis, God made man perfect, then that perfect man was perfect God; for no perfection but in Jehovah, but I know beyond that is translated in that state; the Spirit of roots is the rooted root: Now to come to the thing that we call man, 'tis in two parts, but divers, for the soul is in the body and not the body, for 'tis divine; the other part as the body you call, is humane, subject to weaknesses, which the life, that is the soul, or Spi­rits spirit; 'tis all one intendant in this state, the Spirit of man is his wisdom, and that is properly called man, which wisdom is but image­ry, and notion, and vanity, and a lye; this is mans wisdom in him­self as he is descentive from his first descent, being united, for obedience is a tye that tyes man to God, which tye is Love: But to draw the states close to the view of all in a short compendious method, expres­sing the full significants controverted, thus the state is stated; Man is not God, 'tis not true, for man is God, that is true; all lies in these words, thus; God is man, that's true, for man is not, God is true, to be true man is perfect God, for true God became perfect man, and per­fect man is true God; for perfection is restoration into whence we came forth.

The spirit of man is nothing as I said before, but imagery; and no­thing is not God, for God is all things, and no name, all things so cal­led, is but names and not thing; therefore not God.

Here is Logick you may account it, but 'tis the heighth divinity; so to be short, God speaks to his own Spirit in us, teaches us, that is, his spirit brings our nothing to a conformity, for I count mans outside, and outward actings shadowy and nothing.

But now to come to the divine evangelical demonstration: 'Tis love perfect, what is that? 'Tis God himself, creating us to act that love up­on, and into viva voce, in the Ecle living voice: Ecle is perfection, and 'tis an Indian word radical, and 'tis proper in that tongue derived from [...] Ecleo is the proper compound word: Nox saggi erocloi dele mem ta­bithai nelle meat arki ally.

The eternal perfection is clothed with all things, and is in all things and comprehends all things, and yet not seen, for the life of all things cannot be seen, felt, heard nor understood: This is God.

Now to come to Isa. 8.10. which points to this very day, as the Spirit doth dictate forth to me: Let the rest inlightend judge, the text read from the original root in the Caldean tongue: Ousono oon a sabat olemus mem derata abbat a lus beneal sabat allu phene solamoas inter apti sagat mem: Take not counsel, for I will destroy the thing that I have made, and thereby take adventage to bring my chosen again; that is the true intent of the Spirit in them words, but it would bring in the next [Page 21]verse, and part of the twelfth veise, but in this text is the whole disco­very of what I affirm, and for what end God hath raised me up, to de­clare to the world the hidden depth that lies involv'd in the inside spi­rit of this outside letter; but beloved, I am but one, and the whole world against me, the groundsel or foundation of mans building, since Christ his time, I must unty their tyed ceremony, and destroy their foundation, and so a discovery of the everlasting gospel shall be preach­ed, and received; Hosaick alba abmon absi sola menderata alvah holo oon sabdi deat al tagoas sabin dele mem.

The perfectest perfection is the strength of the Law, the perfectest per­fection is the strength of the Gospel; the strength of the Law is God, the strength of the Gospel is God; neither Law nor the Gospel, for they are but names lettered out, typifying that God who is the sub­stance of that shadowy pointing out, Paul saith, The strength of the Law is sin, now what is sin in Pauls true intent and extent? 'tis the Crea­tures weakness, and the weakness cannot be avoided by reason of the hu­mane clothing; the Law is weakness, for 'tis but the name of a thing, and not the thing; so the Law, and the Creation are both but Gods weakness, thus the Law is but name of the thing, the Creation is but name of the thing, now here they are both one.

Now it remains to shew how these two names of one thing can de­stroy one the other. The Law saith Do this, the humanity cannot do this the Law commands; now for not doing this, 'tis death; to what? to the name of that that is in another, so the Law is nothing in effect, because in another; that is God: therefore the Law is death, because it is name, and not thing; in doing the Law is death, because it is but name and voyce of a thing; and not the thing: but the death by the Law is life in God, the doing the Law is the life in it self in outward actings and not in God, ogoas in sem albat arri neelet me erko al sabbat ar siat al; The Law is death to life, the life is death to the Law; they both dead in themselves, that they may be, nay they are alive both in God; for God taking up his lettings down, that is man, and the Law; for Law and man is one in him; nay, in their essencied essence, for they came from God, and are taken into God through Christ, then there is neither man, nor Law; they are both made one by the Gospel, which is peace, love, Christ, God, Jah, Jehovah; Now where is your riddle of Law to be ridled out? 'tis for want of knowledge, that the bondage of the Law lies so hard on and upon the Creation, ☟ for the Law to light is igno­rance, and man to knowledge is ignorance, so both one; the Gospel is light, and that causes ignorance to pass away; but 'tis not the name Gospel, but 'tis the Gospel named thing that works this effect.

O agallo moon sabi alle neck sedit arri pele mem arbat al alsane mem. The divine truth is the true discoverer in the depth of Mystery, for our eyes reaches not the living center: Now know Brethren, that God that [Page 22]hath let down to us his glorious invitations, eiphered out by alluring words, minde it is but Je [...]ovah conversing with his Son in the humane nature, or with his Angel in flesh, for we are the vegetables of the Deity tied to himself by the Angel in us, for our Angel converses with him: Now an Angel is the true discover of us to God, God to us, and the unione Maker with God, the Cavenanter with God, the Cove­nanter with man, the both, the one, the all, that is, God conversing with himself in the humanity by his spirit in us, we in it; Minde that state.

February 24, 1650.

THe word of the Lord came unto me upon the seventeenth day being Munday at four a clock in the morning, and did command me to write: Addam I keep your state, though my intention is another name, and thing; but for your dispute and contest, here is satisfaction, that God hath been pleased to discover unto me. I beseech you minde, for this Mystery is not yet revealed to the sons of men. The Apostles themselves were ignorant in this Mystery, that you are ye think so perfect in: You shall see they knew it not, else they would have declared it, in some one place or other. Now you are so confi­dent that every one knows it, but the wisdom of God is onely the confounding of man, and so to bring him unto himself: Now minde, Addam you say was man, so say I, with the woman, for know that a man is not a man without the woman; for they two are but one flesh nay one spirit, if they be once brought to be man: Now man being descended from his first principle which was God, know that the de­sent must be sub under the ascent, and man is Gods descent: Now the very being created, was a fall, you cannot deny, for created must be the workmanship of the Creator, this cannot be denied: Now man was made, you hold man to be one man as we account, I say mul­titudes of men, and women; for understand the distarings of the spi­rit, for a million is to him but one; all that was, and is, and is to come, [...]ea but one man: I let the Query lye in your own name Addam. Now his descent forth was a fall, but we must understand that state was hap­py, [Page 23]because innocent (minde I intreat) Now to be innocent is the state that God stated man in; Now knowledge is the fall, and I prove know­ledge to be the restoration, thus weakness is mans accounted knowledge, but that that man accounts to be is not, for tis nothing, and nothing can­not be knowledge, for God is all knowledge, and man as we account man no knowledge, for man is a vain thing, and a vain thing cannot be knowledge, but God is knowledge, and all things are in him: Now this point will open way to dispute, but I would bar it out, you will say, if all things are in him, why then sin is in God: I beseech you minde, sin is no­thing, therefore not in him: thus, tis the invention in man, that is not in God, for as man is a desent from God, so there may be properly said to be desents from man; Now to be desents in man, it turns him from be­ing God like, in his essential being, for God made him one, and he not content in being one he became multiplicity, but it was in imagination, and that overthrew him and us; for the wisdom of man is creating all­ways false creatives, which is like God but 'tis not God, and yet sits in the seat of God, this is mans spirit, lift up by himself out of its cen­ter: Now Addam in this first desent was happy, because innocent; Now how became he unhappy? in not being innocent, what was the cause he lost that state innocency? it was seeming knowledge, that was a false conception in the heart; what was the garden? it was God his command to be obeyed in love: Look well brethren, for Addam was no more then you are, if yea Be, minde that B, in that lies the mystery; The garden was not a place fenced in, but it was a com­mand, that man ought to have obeyed, then it gave fruit that was life, but disobedience threw men out from the command, then man became a wanderer: Minde in your selves, how doth love tye you to obedience? how doth hate untye that that love hath tyed, judge ye. Now to finde this serpent, that deceived Eve, 'tis the Devil, turned into an An­gel of light, it was no created thing that ticed Eve, neither was Eve ticed, but the man and woman are accounted one in that state, for the woman is the glory of the man; why Paul said so, and he and I know so; thus God made man and woman, not as that story saith, of a rib of the man, I deny that: Now you will say I deny the Scripture, I say no; First prove you that to be the Scripture, and then you are able to erect your sentence: but let me tell you both in the Old and New Testament, I see too much of the serpentine knowledge, invol­ved in with the divine Truth; for where light in the intendant spirit was repealed, man by his wisdom would connex, and so on to make his nothing somthing, and indeed by so doing, hath indeavored to make that that was not, to be: Now what is the woman intended in that state, 'tis the creation of God, what is the man, 'tis Christ, that is the true intendant as the Lord lives, and fancy what you will, till you come to this center, you are lost. Thus the creation of God is the [Page 24]declaration of himself, in earthly voyces and semblances, or hierogly­phicies temporal of the Deity celestial: Christ is the glory of God, the wisdom of God, the strength of God: Now God let down the crea­tion by, and through, and in Christ, that is the strength of God con­veyed through Christ into the creation, and by the same strength, that is Christ, will God restore his faln creation, and the creation restored is Christs Bride, and his glory, so the creation restored is the glory of the man, which is Christ, the Son of the living God: This is the true intent of the intention in that hieroglyphicie, in Addam and Hevah. But to come to the tractat declarative, declared, which is Addam and Eve: Addi sele localis in sem abbiuisse selemus abdi selat ori asabat arri: The Addam is Eve, and the Eve Addam, both one in flesh and spirit, in me their spirit and life: Ory sabie selat arri nedat merki allat maby sole­mus abde s [...]gat ally penat ori apaet nedet me: The beginning was the fall, the end the restoration, the depth heighth, the heighth depth, God all, and in all things, for the essential being in things, is God declared in voyces, and semblances, and the creation created is Gods hieroglyph [...] ­ie: So now Addam and Hevah [...] that is her proper name, and her derevacie is from [...] Heth, that is from God, Heth is Gods strength, Hevah is the created by God: Look into the state of them two Cha­racters [...] in their hieroglyphicie, now look into their pronounciati­ons, Heth, Hevah; Heth is one pronounciation, Hevah is two: Now if you could but understand them two Characters, they are the creation in God, for know God cannot be God, but by declared creatings, nor the creation in God, but by him in it, here is the mystery of mysteries, you cannot spake God but in the creation, and that creation is himself in himself, for he is the life and continuance, in his created by him in him, and to him: Minde and do not study disputes, for here is mat­ter of minding, not of disputing; I beseech ye, that if any be dispu­tive for Masteries, state your state, and I will answer in writing, or I will give the state in writing, and if you can answer, I shall submit to judgement.

Now the being made in innocency, how came they to be tempted? it was from within, for though the allurements are, as we think from without, 'tis within: Now as 'tis read God made the Serpent, 'tis ut­terly false, for then he laid the snare, and who could escape, being he created all, and he put enmity betwixt the seed of the woman and the Serpent: Now what was this Serpent? his hieroglyphick was the beast, that was indued with wisdom, above any thing in the material creation, next under man, and he tempted the woman; and Moses said, that man that lieth with any beast shall be put to death, here is an out­ward disobeying, produced from the false conception in the heart, for she tasted the forbidden fruit of knowledge, but the delusion was from within, in not obeying, and Addam he was tempted by her to act things [Page 25]not convenient: So the creation became vain in their uninnocent actings: Still the Devil is within, that is the deceiving heart in man, is always hatching his own deformity: The Angels that fell, were the Light of God in our innocent state, eclipsed by our fall; for an Angel is light, light an Angel, this Angel in us is faln from to be restored to the center, they fell from, that is, into God by Jesus Christ, who is the Angel of the everlasting Covenant, he is Chogoas sola sol, he is the high alone rising Sun: Hezeche el parat attah esaboyne sabat allah occare, he is the beams illustrating Gods excellency in his full creations: Sabbah al, holy, or high holy, this is the Angel of the Covenant: Now an An­gel is God, and the Sons of God are his Angels, that is, the Light of God in man, is Gods Angel in man: An Angel is refined man, or man unbodied or unvailed, for vailing is a fall, because tis not capable of the glory it dwelt in before imbodyed, or invailed and our Angels be­hold his face in glory, this is an allusive speech to Peter, our Angel or his Angel: 'Tis thus, an Angel in Commission, then he can do what God doth please, as to destroy multitudes, but in his operative course, he is the convertor, and converfor with his fellow-Angels in us men and women: We are come unto the innumerable company of Angels, in rem sopience in the wisdom in the thing: O ovallo in samoas in sepe pauvisse sem allat ori deni potarum ablah solamus in so soollah abbi selorum agoaus a pater orbis selat appi sele oramus in ormoous in se sola: The vigor in the thing, is the life of the thing, and the thing is in it self one thing, and that one thing all things, and all Times, and Titles, and Tri­umphes, and Trophies, and Conquests, Advantage, and Death, and Life, and Mortality, and Immortality and all things, and the thing nothing: This is the thing in things, and it self nothing, and out of that nothing all things came forth, this is [...] Heth God, Jesus, or Christ, that cannot fall or lessen, he is always the same; this is the true deri­vacy from the tongues into English.

THe Divine and Evangelical being is in God, from which foun­tain we issued forth, by the strength of God in the declarative of his Son; for the Son is the Father, and the holy Ghost is the product, and he is the Father in the first Center, but he is [Page 26]operating in the creation, nay the life of the Creation, for he is perfect truth, and perfect truth is perfect God (minde the state) There is a perfect truth in every created Creature, which is the essential being of God in the same; for that that is not cannot be properly nor unpro­perly be said to be any thing, for know, that truth must be truth and admit no negotiation, but must be it self, and that self taken into it self, ☟ is perfect God; Now man he is the Lye as we account him man; for we account and name weakness capable of sorrow man; That is the Lye, for 'tis accounted for the thing, and is not the thing, as man accounts it: Now to be man is truth, and drawn up to his center, is perfect God, in his first perfection, minde, perfect man is perfect Christ, Christ is God; Now know that man is nothing, till he be in Christ, now when is that, when we are centred in him who is our man, and we are but names till then, but he it is that made us names, that is, weak­ness, and he it is that makes us things, one thing in himself, and one in God, through the everlasting Covenant: what is that? tis the mercy of God himself, that is Christ, minde that indraft, for to speak the Deity proper, tis unione, that is Jehovah: Declaratives are the per­sons, as you call them, which is but the heighth of motion of Jehovah: Now know that God and Christ is all one, ever was and to come the the same: Now Christ promised was God himself, that would take the life of the world into a more near living life into himself, by illustrating himself in the beams of words, they being let down to allure his people, which inside spirit of them outside spellings, or words is, Jesus the Son of God; for the life of Jesus is the declarative of God in the life of our life, for there is a natural life and a spiritual life: Now you are alive in Christ, when your self is dead unto your self, and his power raigns and rules in you, and ye are ruled by it wholy, then ye live, be­fore ye are dead though living, for if we live tis being one, in the unione: Minde well, and you may discern the basis on which the Scripture the truth of it is founded; for I deny all to be inserted in the book called Scripture, to be true; for in the main point of the new Testament, is stated the Lye for the truth, that is, the outside man, for the anointing or inside spirit, as I shall open: Now brethren by creation, that you can­not deny, brethren by restoration, to you, to all, to one and every one, is this my Meathod laid down, not to perswade any or all, but to the quick-headed and unknowledge-hearted: I know what I speak, and again to the heart-knowledged, whose receptacle or knowledge re­sides there, that in that strength, hath brought not onely the head to go out from the heart, but hath brought the actions to be witnesses, what is done by the Spirit of God in the heart. Now these two states will hold all people, for there is but light and darkness in the Creation; Now minde and all stand upon your own Center, whilst I open this vailed, vailed, and vailed Vail, that is, the Divinity, buried with the [Page 27]Heads, and Hands, and Tongues, and Pens of Humanity: Christ was promised that he should come, and restore faln man; what was that? It was restoring the buried Divinity up in the humanity, that is, Christ in us the hope of Glory, for without Christ no hope, nay, no glory, he is our glory, and he is the gathering us into himself; then gathered we are in strength, and strength is man, man is Christ, and Christ is God: So then there the beginning hath taken its end into it self, so an unione in one, that one is God. Now know that Christ is God, God is Christ, both one, the product are we. Now minde, Selat ori alter arbe opat mem siddei sem arbat al ogo [...]oon addi nex homo: The eternal purpose was reconciliation in himself by man, not man, both God and man, and neither God nor man. Here lyes the unridled mystery, that lyes hid from the world, I beseech you minde, ☟ for 'tis not my voyce that is here uttered, 'tis the eternal spirit dictating forth unto you its own instruction, to cause your vailed ignorance to taste death, by the living life offered unto you, in its transcendeant life: Allu saba ar dele mem selos in re facit me (minde:) I am the high living rest to the rest­less thing, that is man and the creation: Selos abbi a salmoas in re fa­cissere ad amalam orbeus sabat al: The high denomination of God in man, is the resting in wisdom in himself, that is, God. This state is dark, but 'tis true, for the beginning and middle are brought to center in the end, that is, God: Now know that Christ created the world, he is the life of the world, the creation is Christs spouse; know that the humanity is but the case, for the divinity to act and operate in; Now how could he that was the life of all things, made all things, and by him all things did, do, and shall consist, and subsist, how could he dye? vox populos in sem alba arri nedet erko on: The peoples voyce in the thing, is not the true thing; for know that the proper humanity could not dye, for then the whole creation must dye at once, neither the life of the Creator could not be confined (in one) that was and is all; now let me speak truth, he died not, he suffered not, he sinned not, he saved not by any act that was done; for tis the Priests trade from the Popish descent: Christ hath been the great Priests market, they have bought and sold him, they got the name and knew not the thing. But to state the text, Its origine was Latine, these words, ver non homo, sed in loca paucaveret: A man not a man, but in place of offence: The Text in the Chaldean tongue, Alla alarum in sam sagaus sab, the meaning is the same with the Latine Text: The true Greek Text in his first origine, Ous te ana­gramon in sem seala alar ophrone adriei sebat: The Hebrew in the root, [...] The Hebrew in word, ack ack L [...]addi ne, that is, he is, and is not the God; the Hebrew Text will not admit no more bending to illustrate the state, for to hold the truth in the truth of word, it will not couch to your minde or will; for minde and will must yield to the word. I beseech you think on that last state stated, for tis the [Page 28]divine truth: Now to begin or enter into this alyso or deep sea, I intreat you minde, one Text saith, The seed of the woman shall break the serpents head: Minde that Text, I prove that false, and the Scripture is true: So I deny not the Scripture, but the Lye that is added to, or set for Scripture. Now I shall declare how you may know I know it to be the Scripture, and I tell you how you shall know it to be the Scripture; Thus, when the life of Jesus is your life, and your spirit taken into that Spirit that wrote the Scripture, who is, and none else, the true ex­positor of his own intendants: Minde them words, the intent of the spirit was in that false translated text [...] Hevah, for know that wo­man is Hevah, which is weakness, that is the woman, for the creation is the weak woman of God, and Christs spouse; The truth that lyes vailed in that Text, or Lye, I count it no better, neither is it: Now the truth that lyes vailed, the intendant in that Text is, the strength of the woman shall overcome weakness, which you account sin. Now who is the strength of the creation: is not Christ? for till you are in Christ, you are woman, that is weakness; in Christ you are man, that is, a strong conquerer through him who is the strength of the woman, the woman and man one in him, that is, Christ: The next is, A Virgin shall conceive and bring forth her first born, and they shall call his name Emanuel, I give you this, though the Text doth not hold in full; what is this? the intendant is Christ: Who is this Virgin? it was not Mary, and it was Mary, that you have confined Christ to be born of, Tis the spirits intent, the whole birth, born, and brought forth in the whole creation, was, is, and to come the same; this is Mary, that is, perfection, for where Christ is born, a pure Virgin doth conceive and bring forth, for he himself is Virgin, birth, and bringer forth of him­self. Now you whose reaches are tied to the traduced, not understood letter, called Gospel, or word of God, you begin to swell: Let not swelling turn to rage, but desire knowledge of him who is the true Ex­positor of his own intendants. Now to come to your name Christ, confined to Jerusalem: I am a Jew of the Tribe of Ruben, begotten by the Gospel, by the life of Jesus Christ, Jah, Jehovah, L, Emanuel, a One, Tele, Thre-on, Pell, Sanah, Eloah, Ad, Eval, Allu, Haso, Apal, Ve­nat, On, Sele, Tran, All these names in their Tongues and Languages the same, and but one name, that is, God or Christ, both one, one both. I say the man Christ suffered as you say, so say I, you understand not, that do I: Christ was born of the Virgin Mary, was put to death, suffered by the hands of wicked men, rose from the dead, descended into hell, would you have any more? I acknowledge all this. Saith one Text, He sitteth at the right hand of God, and maketh intercession for us, That I deny, and charge it blasphemy; but before I prove the blasphemy, know them words is the sealed book, not opened yet; therefore minde I beseech you for Jesus sake (that is your own word and my spirit) mark that [Page 29]state. To begin with the first, that I have declared, Christ was put to death, and suttered by sinners, here lies the ridled riddle: First, Christ created all things, is the life of all things, he could not dye, for with him the whole creation, nay God himself, in that state it must stand thus for the divinity of Christ: Secondly, the humanity of Christ could not dye, thus, if the humanity must dye, then the whole altogether, the whole creation, no part left nothing, nor no earth, for that is Christs humanity, as well as we. Now know you hold that Christ must be perfect God, so say I, then know that two perfections at once cannot be, that is to say, two Gods, for names make not things, but things make names, there must be a living thing before a name; there is another Mystery, one of the greatest in the Scripture. Know my learning is not of man, nor by man, but I am taught of the living God, who is the true Expositer of his own intendants. He desended in hell; where was that coyned? at Rome, from the Papal diabolical doctrine, the Panther that is a destroyer ineagling is quick catched, and the carrying the Ty, or catched into that fatal place. The spirits denomination was, the Panther, or the ineagling the Tye into that fatal place, the state was let down to me in them words at first, I cannot reach it, my manhood yet, for know he that created all things, was all things, and is all things; how can he be said to go into any local place? for the intendant Jesus must descend into one place, but Jeius must descend into Hell, what is that? that descent is into us, who are Hell or Devils, for ye are of your father the Devil, what is the Devil? he is not love: then you know what is the contrary in man, Christs descent into Hell was to redeem us, tis true in the intendant, for know they and we are but one spirit, he descendeth now into us, as he did then into them; for his descend­ing into our Hell, is his own resurrection in us, in him, by one the very same spirit, if the spirit of Jesus be in ye, ye are risen from death to life; so saith the true Scripture. But now to that Text that saith, He sitteth at the right hand of God, and maketh intercession for us, I charge it to be absolute blasphemy: Thus God is one in the unione his Deity, glorifie me with the glory that I had with thee, before the world was: There was but one God, is but one God, one glory in himself, that is to say himself in himself. Can one God intercede to another? no, Nei­ther hath God hands, neither any fear, neither any place, for he is all and nothing, this is God: Now for you to speak God truly, you can­not; for thus the all of the creation, the beauty, strength, wisdom, ex­cellency, and knowledge cannot spell his name: All named together is his name, that spell [...]ehovah [...]. Thus Christ died not, he suffered not, he sinned not, he saved not, by any act that was done, for the life of all things could not suffer, which was his divine essence, the humanity could not dye, then the whole creation, and God himself, for if the [...] of the subsistance be taken away, the subsistance is [Page 30]dead, for the humanity is all things, the divinity the life of all things, and they cannot be separated; Christ is the life of God, and if the creature can destroy the Creator which is the life of it self, judge ye, it may cause its own likeness to suffer, that is, a part of the humanity of Christ; so Christs body being part of the humanity of God, it suffered as man, and no more, for he was the transcendant pipe, in which the Deity passed through, to illustrate the will of his own commandings; he was the first birth of the brethren, the anointed above his fellows, that was spiritual, that could not suffer undeniably; For know if God could suffer, then he is no God, but man, he saved not by any act that was done, for minde, the acts of humanity cannot satisfie divinity: or thus, the obedience of man, cannot satishe God, for then you would make God weakness, as you are weakness, so by consequence, you are as great a God as the eternal being, which I deny, and you will not affirm for the spirit of Jesus (look to your own state) Jesus is a Savi­our, a Saviour cannot suffer, for then no Saviour; minde and the Lord give you understanding. For if he could be angry, no God, for anger is weakness, that is, in us, not in God, if he should but think at such a time he would satisfie himself for the sins of the people, then that thought makes him no God, but do you know that you were, when you were not that that now you are, and shall be? God is unchangable, for know that which we account to be, is not, and that we account not to be, that is, for though we be dark in our selves, we are light in him, and when we are light in our selves, then is our greatest darkness; thus God doth stain the glory of man, you must be captivated by his love, that is, your restoring to life, for in this main scope of scripture (for want of knowledge) is the Nations loss, that God may have mercy, for they have stated the humane body, God, to suffer to the divine Deity, God, when it is but one very thing, for the divinity and humanity make up perfection, and that is God in unione, and we have made them by accounting two Gods, hanging one in another: The word is pro­per according to your own riddle. Ox te sabdi el dele mem, The God is alone all in all things; minde that state well: So minde these two states: Selos in rem a sabar: the heavenly thing cannot suffer: Hu­manitas in rem saddi ne: The humanity could not satisfie for the thing: O a palaram in sam madaous in selous in aberemus soas alah al: The high living light could not suffer to it self. So that riddle of bondage to the creation is unridled, if understood and believed, that is, my Gods work, and not mine, for my work is alah al, to unseal the hidden myste­ry in the Scriptures, added by mans invention, and false construction, and when this is done, Behold and see, for I Theaurau John did behold and have seen the precious pearl, the souls delight, O the Apples of life that my soul thirsts after! oh the paradaical fruit, O so [...]ah halalujah al, oh the divine being is the inravishment of the soul, o [...] the evange­lical [Page 31]injoyment in the paradaical essence! O amorum in sobao; se, O the the lovely divine being is in it self! O the pictures of gold, in apples of silver! O the perfume in Paradice is the injoyment of himself! O beloved, our loveliness is there! But my brother John saw the new Je­rusalem descend, what is that, it is to attract our souls to its lovely center, this is the time that the new Jerusalem should be letten down, which is the light and knowledge in the everlasting Gospel, they shall all know me, how? they shall all be taught of God, that teaching is knowledge, that knowledge is God; the new Heaven, the new Earth, wherein dwelleth righteousness; for where knowledge lays the founda­tion, Jesus Christ erects his Throne: O a saba ormoas sabdial. O rest to wisdom, wisdom rest.

WE disagree in names, and not in things; For thus we ac­count the natural man, when the Scripture calls the spiritu­al man, that is to say, man risen out of the corruptible estate, for now man is man in tearm or name, accounted by man; that is, in the account of his own figures, for we are figures one of another; and a one figure of the Deity by Creation: this is the outward figure man, but the in-being figure, is the life of this outward figure; and the li­ving of that is God in us: which is in Scriptures called man, or the image of God, or the Trinity in man, figurative, which figure, nay which life is God, Jesus our Saviour: For to give a narration of that whole contested for, not understood, for understanding causes contests and disputes to cease, that's concerning man fallen from light to darkness, and man restored from darkness to light: what do you understand by the sealed book? there lies something to be declared, that is the everla­sting Gospel to be preached; this the word holds forth: Now what is this, but a greater discovery to us, of the light of God in us; men and women, that thereby we may discern and know the mystery of the sealed book, which is the Scripture or word of God, as you call it, to unvail the vailed truth that lies hid and buryed by mans invent on, and that lye took off; and then that truth in its first purity intire, inserted with illustration of it, and the connexion of that truth, that God is a bring­ing [Page 32]forth in man; for ye shall all be taught of me saith the Lord.

Now here is stated the high mystery of all, that hath been so contested for in the world, since man was, 'tis short, but minde I beseech you, for the mystery is all in the thing, and the Spirit must guide you to the true light of the discovery, discovered, Nos se exce in meam gloria adoramus: We in him did behold his glory, and did worship; this was before we came forth into bestial bodies, to which text holds this declarative, it is imbodied in them words; when the Angels praised me and sang toge­ther Jobs words: This was before a visible Creation.

Now those angels fell, the word will hold with the original thus, they fell because they descended into Vegitables, and left their first habitati­on: Here is the mystery, how did they lose their first state? They diso­beyed the command, what was that? Love: for the duty of heavenly injoyment is love in perfection. Now they detracted from that; how could Angels detract? as it was a Creature, yet purely the life of them essenced in the Creator, for though the life of them was essenced in God by acts Evangelical, yet detracting; for know there is a motion in e­very state or thing, but that one of which, all the Creation are but sem­blances: He stands, and all the Creations move, and their motion is their homage due to God by Creation, yet the life of all them are essenci­ed in God: Now the detraction caused a diminution of that glory they possessed in that state. And do you, and all the people and Nations know, that that way is, and them Angels became men, and that was Addam in the Garden, though essenced in God still.

Now my Hamah holds more full, and an unione state, Now the An­gels fallen created them bodies to act in, as fleshly bodies to act in, proved from this text: The Sons of God came in to the daughters of men, and saw them beautiful: Now how was that? it was thus: the mo­tion in them did assume unto themselves a comliness, that was but weak­ness, that text makes this forth, for they sowed fig-leaves to cover their nakedness with, that is the truth: and God himself is witness: Now you will say man made himself: I intreat you minde, if I am essencied in ano­ther, there is acts of my own from that essency, as I am a descent, descen­ded from that essential essence, which is God himself: still know mans detraction is in himself, absolutely free: onely the life of the being is essenced in God: Well, now when these Angels were imbodied in flesh, a command came from that essence, that is to say from the Lord Creator, to his first, second, and third descent: Look now here is work, none but the livened, or living by, and in the new living life of God can reach this high mysterious truth, which stile is the Trinity in the humanity. Now this Law was weak, in an equal ballance, ballancing the Creature, and it self, just, just, just, to destroy one another, to save both. Now this was the called Christ or God, which by illustrating in light, into the invisible principle, to cause a resurrection of himself, or [Page 33]as you say, his image in us, to a living life in himself; This is Mary, this is Jesus, and no other: for know there remains the true figure of the Trinity in man, that cannot be defaced quite; that is the tye in man to God, as soveraign: and that tye in man, looks for mercy, from that soveraign, which is thus much, the tye acknowledges digression, in­livened is remission, that is Christs resurtection in us, this is Christ and no other, which is Gods mercy taking us into himself; and then an unione is made: for beloved, be not so stupid in this point, to think that God could die, or suffer, for know, you all know the soul is chief, and that ye say never dyes, but is in joy, or sorrow. Now you state this name Jesus to be a Saviour, what a madness if duly considered, it is, To think that a Saviour could die! then your Saviour is less then your own soul, so then by this rule your soul is a greater Saviour, then he that should save you.

Thus brethren, the same thing, according to your belief, being mans lye, I beleeved it, stood for it, but when the Lord came upon me in power, and called me to the Ministry of his truth, he smote me dumb, blinde, and dead; and my sufferings were unexpressible: then I saw the sufferings of the body of that man Jesus, my brother.

Now let me tell you, many men suffer more then he did. I beseech you minde, I speak truth; let not received opinion delude you, but de­sire God to enlighten you, that you may set your spirit upon the truth of the thing, and not be deceived by the name; which holds nothing, but the thing is the life of God, the mercy of God taking you into it, this is Jesus our Saviour, the son of the eternal God.

Brethren, that I speak here, I shall declare to the whole world; and all things I speak is set down in writing, and I am ready and do desire, that the whole Assembly of Divines, if they please to except against any point, If I prove not by the true Scripture, confounding the false fa­lacie of men, inserted in the book called Scripture, I am willing to suf­fer; I desire no more favour. And from this day know I am not mad, as they have accounted me; but 'tis the blindeness in them, that counts it madness in me.

The name Jesus hath deceived the Nations, taken from this word in Hebrew [...] Massah, which heighth of expression is thus much in the full, 'tis the all-saving, the all, his things, this is the true text as the Lord lives, from Massah.

That text with this text, The seed of the woman shall break the Ser­pents head; And a vigin shall conceive and bring forth. Now let me say, that both Mary and Jesus is both perfect names, but Jesus is no name, but the thing of things; he is the life, glory, excellency of the Father; He is the Father, and the Son, and Holy Ghost, as you call them; but calling doth not confirm it to be so, for many a time a false name is put upon a true thing. But I beseech you brethren, let me speak truth to [Page 34]you, for I cover after you, not yours: I preach not to prey upon you, that is to inrich my self by constraint from you, as too many of our di­abolical dumb dogs, Tythe-mongers I mean, do, for they misunderstand this text, Feed my people, and instead of feeding, they fleece the people; to your shame the Ministers of the Gospel, as you call it, to you I speak, for doing is the true demonstrative of what we are in Christ; for know we in England have got the name Jesus in our mouth, which is a lye unto us, for doing is Jesus, for not be that heareth my words, but he that doth what I command, he is Christs disciple.

Now let me tell you brethren, our Saviour in the most of us, lies too high in us; the word is proper thus, Christ in the head is a lye, without being in the heart; that is to say in curious terms and names, but without action from the heart, 'tis a lye, and nothing, but a dead vanishing; but if Jesus be in you, ye are risen from death to life, how is that? thus, the head hath lost the strength of the name, and the hands from the heart, by declaring, distributing acts of love, and relief to the necessity of the poor, that is the thing; there is not one among you but is a namer of Jesus, but how few are ye, that do as he hath commanded? Brethren, till ye be doers, ye are a lye, and are deceived, your Religi­on is of the devil; for ye name Jesus to effect another end, but love is Jesus acting, by a living distributing life, to his members.

But let me tell you, there is a day of vengeance a coming from the Lord to try all flesh, and purge all dross; and then the door shall be glorifyed, and the sayer or lyer shall be tormented.

Now this in the presence of God, and his elect Angels, I can speak in truth of heart; I have coveted no mans gold or silver, nor nothing; though since the Lord hath called me to preach, and declare the truth, in the everlasting Gospel, no mans breach, and suffering like mine, both in body, and estate, yet I joy, because I know my work shall be reward­ed, which is I know, multitudes of people, are to be gathered by my ministry, before the great overflowing scourge come.

Beloved, all things below himself, and my work in him, to declare to you the people, that the Lord will deliver out of bondage, is doing to me, all things to me; (but love to you received from him) is dead, and not esteemed of by me. O my soul is drawn into that fountain of love, which is God; and from thence being thereby enlighned, I ac­count all things at a true value, for before we are enlightened, we value things not as they are, but as they seem, and so are deceived; for we account that to be which is not in truth, and then nothing.

Now beloved, John in his Revelation, when he let down the mysterious mystery, his eye reached us, and this day we are in; for he said that the everlasting Gospel should be preached, which is the love of God: but in such a powerful manner, that it should turn all things up, and down, to make an inlet for it self; And know, sufferings brings man to stabili­ty, [Page 35]and the lifted up fatteth for the day of slaughter, which Saint John saw, when he had wrote this book, called the Revelation of God. Now mind there is not one, of all the rest, was so high for mystery, as he was, and yet his, is called the Revelation, which is meant, a declaring cleerly to the understanding of men; now if that be the Revelation, what is the mystery? the mystery is the Revelation, the Revelation the mystery; so the everlasting Gospel is the true discoverer both of history and mystery.

Thus I John saw, what was that? I Theaurau-John saw, what John saw. Now minde, The, is from the Greek word Theos, a compound; now The stands before in my name given by God, which is to say the eye, or Gods eye; discovering the light, in the hidden mysterious my­stery of John. For know, 'tis Gods eye that must give light, and sight of his own intendants.

Brethren, let me speak; you know not me: I am in you, ye know it not; I am your life, and ye understand it not, nor what I speak. From this very expression, is forged the humanity of Christ to be very God, when the truth is, the speech is spoken by the inside spirit, as it is essen­cied in the eternal being, who is your essence, if ye are risen, and so an unione in one.

Brethren, let me speak unto you; the Lord swore unto me, saying, Theaurau-John my servant, I have chosen thee my shepherd. Now time will speedily manifest whose I am. Brethren, this I know, that all the whole Scripture I shall abstract into a short scope, and then the abstract of that, with that that God will declare and manifest by signes and won­ders, for God will confirm the testimony of his servant; but I am a childe as yet, but my strength is daily increased, but I remember no­thing at all, for what I have given me, 'tis suddenly, in the word I ut­ter, and no other ways.

THat that you charged upon me to answer, what I had declared, and stand and say Gods gift is perfect; I besecch you hear me, and minde my words: know, 'tis the glory of the message, if admited the weaker the person is; for my not being able to dispute the thing, 'tis my glory that I am taken into that thing, and lost in my self. Now if you would be judicious you might see cleerly, 'tis God all in me, I dead in the thing, to my coyned invention, and it self demonstrating it self; because man shall have no glory, but in being it self mans all. So brethren, minde Pauls words; I am dead to live, not I, but he in me, surely you forget this text. Now beloved, here lies the great difference betwixt knowledge and lying learning: he that hath knowledge, his la­bour is to keep close his heart, that a motion stir not, to think a thought, but even to be dead clay, before God; The learned labours, to know names, and words of excellency of expression to please men, for his own credit and repute; but brethren, I tell you, that now since I spake to you last, I know no man shall be able to stand before me in knowledge, although I am thus weak at this day.

Beloved, John in his Revelation, saw the variety in the unione, from whence comes unto us this letting down, I am Alpha and Omega, the end, and the beginning. Now to render the reason, to your capacity, why I hold not the word, as the original holds it forth, the reason is; my bro­ther John was a beginning, flowing forth in that makka demikal expres­sion, I come to put an end to that makkademikal expression; therefore as he said, I am Alpha and Omega, the beginning and the end. Now I The­aurau-John say, Omega & Alpha, & eloustrationes, heck duo nose in vide­mus summum, in abstrackcie in reamus ol sene sebat allah-en; The deriva­ey, the end to man is better then the beginning, for the beginning is trouble, the end is rest. So beloved, I say Omega & Alpha, the end and beginning: I am to inter, or bury the falfe gloss, put upon the true Scripture, in the grave of oblivion and darkness, and likewise to cause Christ to raign, in the true divine Evangelical expressings, which at this day lies murdered, by the greekish composive, in the new-Testament, so called. O aloe senat annai sele rem. O the hidden truth shall have [Page 37]an [...]lustrative, Evangelical expression. Id via in reamus salma onch hal ab oli penan reasana alphi sele. O the divine truth shall have a peaceful glorious resurrection, raigning over the Kings of the Earth, in full transcendency; O the riches of God shall be letten down to men, to attract their beatious souls, to the beautified builded, and center, cen­tered, in it self, which is, God himself; now the pearls that the soul of of man lusts after, shall be letten down, even to the injoyment of it; and the soul shall imbrace its delight, in the eternal being, which is God. This is the everlasting Gospel that should be preached, which is God dwelling with men, by a divine Evangelical living in them, they in it, here lies the mystery; Theos est Deus in cor alla sapuit ad amalam in re. The derivacy; God is God, when he rules in the heart, in the heighth, here is a Negative read from an Affirmative state. The heart lives in God, when God lives wholly in the heart: Now here is the mystery. Thus God lives in us, he cannot live out of us, 'tis so stated, therefore tis true, because 'tis declared by God himself; but man lives not in God till God live wholly high in the heart of man; here lies the riddle of this expression, God is good, and all is God, minde when the heart of man doth live wholly high in God, then the saying is true, but when God doth live in man, without man living in God, then the state is false. Further thus, God lives in us by property in creation, thus his essence is our life, now know he cannot live our of us, except he live out of his own essence; which can never be now you will say that God lives not in wicked men, but I Theaurau-John say and know that God lives in wicked men, thus, God is the life of all; and every appearing thing is but a re­presentative outwardly, of that inward essence which is God living in us, as we are descended from the essence of God, which is our life in life; minde that state stated. Now for God to live in all things, if duly considered, 'tis not strange, for 'tis truth, and truth is not strange, for things not true is strange, for that is a stranger, that hath no center or dwelling, and that a lye hath not; for it is nothing: and nothing can have no center.

Now then God living in us, by our blinde rule it follows, that then we must live in God, no it follows contrary, so that our rule is false, that we have measured our certainty by, for in that state your negative will not hold the affirmative to center in; thus I beseech you minde, the point is great, God is good undenyably by any, but for all his creation to be good in themselves, that is denyed, Thus, the essence creative in us is good, for 'tis Gods image, but our discenting from that living life in us, causes the evil in us, and for want of sight of that good essence, causes our detraction to go a whoring after other Gods, then we are loosened from the Tye within us, yet still the essence of God is in us, but by the detracting acts, we declare, that we are not in God; or as you say of God: for Christ saith you are of the devil your Father, for [Page 38]he was a murther from the beginning, how was that? he was darkness and light, neither darkness nor light, what then? he was the oppo­ser of light, and his stength was to unbase the light, or unfoundation the light, to erect his own foundation which is darkness, and the pre­valency of the one, is the extirpation of the other, that is, murthering one another. Now know that the light is God, darkness is suffered by God, which lyes in these two great declaratives, of day and night; for the day is, the night is not, the night is, and the day is not, this is to us, but to him that is both night and day, all is but one; for light and darkness is both one unto the Lord. These two hieroglyphicks of day and night, were they but looked upon with enlightned eyes, they hold all in them, and do fully represent all things, and contain under their hieroglyphicie whatsoever is and is not, for 'tis time; O noble time! O glorious time! this time is our time of our glory, but though we are contained in time, in time we are loosened from time, so time is no­thing to us, we nothing to that: we are two in our distincts, both one in God, for to him all things is but one, but God living in us, is manifest, but our living in God is; Aufnah allah non, That is not descernable in any height, as the declaratives of England do manifestly declare, for we have a name of the thing, but 'tis a bare name, without the thing.

O Loadicca, truly Englands true Emblem, neither hot, nor cold, but lukewarm; therefore is thy judgement coming, like a smoaking [...]ea, that will overwhelm thee with violence: O the time of thy peace is past, destruction begins to enter thy Orbe, or habitations, for thou labour­est to bare rule and sway by violence, that is not the Gospels rule, but 'tis a false rule of thy own making, making a noyse of acting righte­ousness in name, but the truth in the root is another thing. God looks not at thy outside paintings, but sees thy secrets, and thy secret actings, yet know, that God lives in thee, but thou livest not in God: Thus, God lives in thee as thou art essenced in him, but thy living in him is not found in thee: This is a strange state, but to open it, it will appear too true, to thy sorrow, and unexpressable sufferings that are to come. Thus, minde, I prove, though God lives in thee, thou livest not in him, for thou livest in thy self, for actions is the true declarative of living; the reason is, the action is more ponderous or weighty, then the word, and is a visible declarative to men, what is in the heart, for the living in God, must be declared from the heart obedience, to be declared in acts of love, mercy, compassion, long-suffering patience, this is a de­monstrative of God living in thee, nay thy living in God then is truth, when the negative comes to be read from an affirmative state; that is thus, when thy will is unwilled, and willed again in obedience to act righteosness, then thou art in God, and God in thee, and both in one. This was spoken by Paul, when he was in his updraft, the life that I now live, is in the Son of God, and 'tis not I, but he in me, [Page 39]I in him; Here was before an affirmative, and a negative, then by acts secondly two negatives, thirdly both affirmatives, fourthly one acting distributive, which is mercy, mercy is God; and man drawn into that center, is made one spirit, so an unione betwixt God and man: I speak your term to let you understand: but men is not man, but I pass. Now you will say that man hath free-will, and again man hath not free-will, here is the main work, in the disputing creation: First, I say man had free-will in his first state, now you are pleased, then I say that man hath not free-will in his second State, now you are pleased: But to define what is meant in this mystery; The Spirit of God is the true establish­ment of both, First man was man, which in his proper essencial center is perfect God, we in him did act his will, because we in that will were [...]n­cluded, in what act soever he acted, we in it, all our all was in him: Now minde, we by and in that will issued forth, still the will was free; but minde that state held not long after we were created, For Angels will was strength, and that strength, and the motion by that strength, caused the fall, from the freedom of will; then out of this fall came we, that we call men, which declarative of number, is a declarative of weak­ness being in count with us, for strength is when the numbers are drawn into one, that one is God, the centred centred Center. But to come to term or name Addam, that is as you conceive, as we are, but you say he was perfect, that point will not be convenient in that state to speak to, nor at that this time. Thus the will in Addam was free, though he was in flesh; but thus, the motion of that will was tied upon the principle of obedience: now obedience denied free-will buried, but not lost, for from that graue, in which the stem lies buried, the celestial strength causes a resurrection to obedience, and then free-will is produced out of that grave, that held the free-will in captivity; then your will is free­will, because in obedience, and obedience is free-will, and no other thing. Now men hath not free-will, by reason of weakness, tis com­prehended under that term, men, but when you come to be proper man, then free-will is your proper strength, to ca [...]t in righteousness, for Christ is the freedom of will, nay your obedience will. Now as man had in his first strength free-will, so in Christ restored, man hath his freedom of will, renued to his first original Principle, that is in God, by obedience in Christ, that is, our freedom in him, for we are bound in our selves, and free in him, for if the Son have made you free, then shall ye be free indeed: Glavo osana olla sabinai el ono ophrates elma ra­tionalem ad me amalet ter seke on saddi audit petro ogamus sola rem sadit al, The glory of excellency of the creature, lives in free obedience of will, to will its will in obedience to his will, that gave it a being in light, of his own free will, O selos sapuit in rem moum rationalom cudit erko on s [...]le rem. O the heavenly wisdom! is divine obedience in the thing requi­red, by wisdom required, by wisdOm obeyed, then Christ in us, we in him, both in God.

But the opinion of many is, I may cut my own throat, or destroy my self, and say they, is not this free-will, and an act of my own? To both which states, I answer, it is thy self, and th [...] acts declare it to be onely thy self, but not in free-will, for thou mistakes free-will grows on this foundation, that is, Christ freeing us from bondage of our cor­rupt conceived free-will, planting us in him, he in us, then is man in free-will, but before in bondage to his own lust, which he through the blindness of his deceived imagination, appropriates to himself free-will, when in truth tis bounden bondage in himself, in which every na­tural man lyeth buried. Another objection is this, from the same blinde principle: I can eat, drink, walk, do this, or let it alone. Now know, that in them actings is not freedom, for know they are centred in thy self, and thy life bound in darkness, that thou seest not thy free­dom; therefore thy acts must, and are bound up in thy thick dark­ness, and as the Primum mobile is, so is the issuing declaratives all in bondage, for Christs freedom is perfect freedom, both in body and spirit, and declared by outward acts of mercy, pity, and compassion, and thou art unmerciful to thy self, and by thy increasing darkness, thou labourest to extinguish the light that should unprison thee, and so thou becomest a fighter against thy God. Now you will say how can men be fighters against God? Now know you must understand, when I speak men, you account man, and when I speak man, you take it to be one man, when both the holy writ, and my spirit intend Christ the Saviour; alas till you come to these distinctions, you see not, for your heart is vailed: But beloved, I in the love I have to the gathering the Lords people, my brethren, I would become to be the soal for to let the lowest tread upon, to raise him equal with the highest: Hoso avallo onso oli rebeah sal, The divine light humbles men to the lowest center, to give an equal rising to all in the thing, that thing is God, but the tongues will not bear it in proper word, to hold truth in word and com­posure: O agoremus in sabie senat allah phiei sebat: Them two last words are the Greek words, to bring the meaning down from the original, to a composure of Olymet under the equinoctial; for do you know the word must be truth, in the word, in composure, and adjunct, and con­junct, and in the very horizantal must bear equal witness with the word, else not truth, but this is Gods word, when tis writ in truth of word, in truth of place, in truth in time; these three make it truth, and it cannot be truly Gods word, if any forecited thing be wanting in the English derivacy of the forecited state: O! the glory of the thing is, to have its obedience due unto it self: O! allah in rem sapuit allah sanatar al: The heighth of obedience is, the glory of the tyed thing, to return to the free thing, that free thing is God, unto whom is obedience due, as he is the Creator. Now beloved brethren, to come to the explicatory point of points, which is this, God in man, man is in [Page 41]God: God cannot be properly out of any thing, for the all things make but his essence, which essence is truth, and taken up to the cen­ter is God in perfection. Now then will you say that God is all: under­stand but your own word, and then you will say as I say, for if he had not been your all, you had had no being: Now this is his essence all, which is a divine all: But I shall shew you another all, to you, but both alls, is but one in him; for there is a regency all, as well an essency all, and a regency essence as a regency all: Thus the regency essence is, when we are taken into it, it operateth in us all obedience, that is, the essence regency: Now the regency all, is this, when the regency essence is taken up into the regency all, then and not before to us, all is all, and then we are that all, from whence we came forth, but yet a crea­tion; but of Angels, for then our all is his all, his all is our all, and together both one all.

The express of man and woman holds forth the true emblem of this saying, for the woman and man are but one flesh, nay the woman and the man then are but one spirit; This hieroglyphicy of man and wo­man, holds forth more then can be fetched out with mens learning, but not such matches as we make, for we in our blindness make a trade of matching; 'Tis matching indeed 'tis no more then buying and sel­ling one another: this is not the man and woman spoken of in unione, but tis of the Devil, and unlawful, whatsoever mans law saith to that and lust saith to that, I say by the grace given unto me it is whoredom and adultery, and the time is at hand, that God will punish for these things: Mans laws cannot make Gods paths, but Gods paths ought to be the rule of mans laws, O England then! where is thy pretended holiness? but know pretence is a lye, and not the thing: Vis in se in afflictionem in tran humanitas in sal elomon: Th [...] wilt see when affli­ction is centered in thee, then is the time that my word will take place: Remember what I speak this day, for the time of visitation hastens, O se, o se, o se, O thy self! oh thy self! oh thy self! is thy own ruine, yet these words will not print in thy spirit, but when afflictions have made naked thy vains, then thy lancing is near, then the plaister will be seasonable, but not before, then a word will enter, when affliction hath made the way, thou art too high to hear, I was too high to speak, but know I am thy true emblem, but mine is in mercy for thy at last healing, I know what I speak: O I dare not pray for thee, because I know thy punishment is sealed, and the sentence is gone forth: O amorum is turned to bellum, that is, O thy loveliness is war, which is weakness: O how hath our religious ones purchased to themselves by blood, The foundation shall not stand: O afuah al sene am ardine aam sab oli open sera vertet al: O the perversness of men, slaying one another for nought, nay nothing, for the glory of a name of dung, o so agaous sal bene neck sis­sere mem: The nothing which is dung, slays the nothing for dung, [Page 42]which is not perfection, but weakness: O that you were, that you say you are, then would mercy flow forth as a rising Sun, but ye are not that you say you are, your actions are true declaratives of what you are, for they are of greater weight then your words. But to come to the divine Mystery, which is God himself in himself, and all times, in one time, and that time is God. Now beloved, something is let dwon to lighten you, concerning the promises promised to the ancient peo­ple the Jews, my brethren according to the flesh. Beloved, do but reade the Bible, and minde how the scope of scripture doth coatrefie one an­other, to insert the entire certainty of the Jews return from whence the Lord hath scattered them: O England thou Akeldama to that people! O! thou hast murthered without mercy, know that root shall unroot thee, for thy judgement hastens, and thy sin is brought in remembrance before the Lord. Beloved, we many of us pray for the conversion of the Jews, do you declare from the heart the thing you utter. Now know, I am Jew of the tribe of Ruben begotten by the gospel, which is Massah, El, Jah, or Jehovah, Jesus, or Christ, all these are but names of that one merciful thing, that is God. Now beloved, all you that have pray­ed for the conversion of the Jews, ought to return praise to God that one is converted to the gospel, and thousands by that one, shall be brought forth in time, and ye Gentiles shall rejoyce with his people, tis Pauls own words, saying, Rejoyce ye Gentiles with his people: Paul saw this time, by the spirit that is produced by us: for ye shall all be taught of God, that teaching is turning all Jews: Minde them words, for tis not one outwardly, but he that was one inwardly, that is a spi­ritual one. Now Paul was a Jew, both outwardly and inwardly, as I by the grace given unto me am. He of the tribe of Benjamin, I of the tribe of Ruben. Now know God who is all, can take and chuse, and change when he pleases, and where he pleases, and no change in him from eter­nity, but in us is his changing; the Priest-hood in Levi, the Priest-hood is now in Ruben, for the gathering all the whole Tribes, and Gentiles into one root, that is Massah, El, Jah, or Jehovah: O arorum in sabie el sede cleckci per quod non hock ackki el sele orata in se meam operati el pekod oli in rem.

The saying of the holy Ghost (termed by you Gentiles) is but the speak­ing by the same spirit in the prophecy of the Prophets; for that that you call the holy Go [...], or the holy Spirit, it is but the same, the truth of God in the messenger, or Prophet speaking forth the received light, to elu­strate into the understanding, to cause a resurrection unto obedience. Now the words that are rendred in the New Testament, is thus deno­minated, Try the spirits whether it be of God, or no: these very words are false translated from the Original, to hold up lying learning. The word in truth of words is, Penan al sede mem dene en sane, The mean­ing is, The spirit of God tryeth all things. Now I shall appeal to eve­ry [Page 43]judgement, to weigh these two Texts: First consider, man naturally is blinde, for the natural man perceiveth not the things of God, for they are spiritually descerned; then how can the Expositor bend his exposition, for the word stated holds all times, and ages, and people, for tis an admonition to blinde people without eyes, which is thus much, I know a man stone blinde, and I bid him judge of colours: Weigh it well the Maxime will hold, in veras veritatas. Now to the spiritual man, tis his sight, it is as much as to say, see your own eye, when the eye is its own sight. So do but consider judiciously, you will begin to be sick of your learned lying believing, and a hundred more of the like conse­quence is stated to hold up the Priests trade, but now the light will unbottom all that have bottomed themselves, or their self ends, which is the teaching of God in a transcendant manner: Ezeche el sele mem deos in se penan ori oramus in se salma apanar sele mem: The derivacy in English, The divine teaching is the spirit inspiring knowledge into the understanding of man, which teaching is unavoydable true, for it levels all before it, and erects its own center in despite of opposition: this is Gods teaching. We do but name the thing, from the experience we have in thing, but God himself doth inlet the thing, for it doth require no less strength then his own omnipotency. Now know, I am in my way as Moses was, for the Jews was read to: Our words stand stated, and cannot be turned by the airy notion of an empty spirit, to make they know not what. What I have laid down, let all look upon that please, this shall stand, I have the Lords Seal to confirm my testimo­ny: Sele mem, sele mem, sele mem, This is the heavenly perfection in truth: Humanitans in cor selorum in reamus mem, These are the let­tings down to mortals, to draw their minds to perfection, which is in God, O ormoas in selem sabie el deorum, sapuit dolma apanitorium selum: O the lovely evangelical dwelling, is in the peaceful dwelling, which is in the paradaical essence, which is God himself, and our safe Center. O beloved! if your souls were but touched with that elixer, or that evangelical Light, O it would be so great an atrackt, that your eye would so dwell upon that: All below that would be donge unto you, but ye dwell in your selves, and your own life is your rule, for you are ruled by base corruptable things: O skubulo orkas, the donge of donge. O beloved! do not dwell upon that, that is not, stand and look and expect the light of salvation from the Lord: Not that I can say do this or that, for know that doctrine lessens the merciful mercy; as thus, if any thing in me, then 'tis a help for me, but nothing in me, then hee's my free all: Allah asanal oli dene mem, He is the heighth in restoring the hidden thing: O avan aszi sele al ogoas sabdi an selorum, O the contrary doctrine laboureth to deceive the thing, but the essence Tye, holds the tied thing unto the high all, and at last brings it to the hea­venly rest: O in sanctum sanctorum metrobilorum in a nasah al oli dele [Page 44]mem, The holy of holiest is the receiver of the divine thing, into it felf, unto which place bring us, O God, through Christ thy mercy.

GOd who is the true Elixer, and that Atrackt of beauty, that atra­ [...]teth, by his beauteousness, all things, to a stand, or maze, and [...]n that standing maze, their beholding his glory of excellency, in a m [...]m [...]nt are turned into himself, the fountain, yet rest to all, for the transcendency of his excellency is over all, and that all is all things, and yet that all, is not comprehended in any one thing, or all things, for 'tis himself comprehending himself, and all things are but subser­viant unto him, that is, their all without them, yet they not without him. This is Jehovah his name, and to it obedience is made the same in love. Beloved, God in his foreknowledge saw the creature would detract, by reason of the strength of motion in the will, for the strength of motion was the fall. Now the free-will in God, caused the creation, so the free-will in God is our restoration by Christ, which is but the mercy of God, letten down to take his created into himself: Hos se an­nus solma anni dede mem: The letting down the creation was a decla­rative of Gods excellency: In evan sam sene allah en sele mem, The ta­king up the life created into him, is the bringing his wearied creative into perfection in himself: O avallo eternitas in sem sadei mel tedet alli ne pekod ol on, The point of election is not in any original, but for want of the true understanding, the true intent of the spirit in that place of the Romans, concerning election and reprobation. Now brethren I be­seech you by the mercy received, if not my words are in vain, for 'tis that mercy that giveth you eyes to see mercy, even but it self, in a higher illstration, for the truth of mercy, is as true in the essence all, as tis in the regina, or reigning all, that is, when the essence is taken up into the regency, that is to say, God in himself, reigning in himself, that is, when the essence is taken into himself: Thus you are derivacy from and in that essence, you are a derivative, derived from that essencial essence. Now your tye, or life, is in the essence you came from. Now when you that are the derivative, are unessencied, that is, thus much when your soul is taken away (which is your essence) into the regency [Page 45]all, then you cease to be a derivative here, but you are a regency in that all, that you were but essenced too and from before.

Brethren, you weak ones, I cannot let the state down to you, but God will build you to it; for the spirit that I come forth in, is to con­found the Gyants in notional knowledge, or learning; for since man in­habited the Globe, was not there a greater shew of light, in name, but bring it to truths rule, then its center will not be found; for 'tis mans conceived thing, but 'tis not the true thing that is centred in God; but ayry vanishing lye. But now beloved, I Theaurau-John am sent to un­lock the locked depths of mans darkness, and unvail the truth, that lies buryed in the Greekish composure, or the New-Testament so cal­led, amongst us Gentiles, but the true Jew, hath the true sight, to make a clear discovery of the truth in that called Testament.

Now to the point of points, the all points. That is stated in these words; Gods election from eternity of some, and Gods reprobation to eternity of others. O my God open your understanding, for this riddle shall be unridled before you all.

Aloe sene mem deloos in sabiet elma aparata al. Minde, the divine God, thinketh not mans thoughts, but in himself is free. I beseech you minde that word free, for that word carrieth the whole import in the state. Se­gos al beneam addi en een selet alpht segat ar-ab in se. Neither doth God call man to an account, as we account it; for minde, Hels, or I Am. Now if the truth were but reached out of Is, or I Am, disputes were at an end, but for want of the true knowledge in that short state, come the multiplicity of writing and disputing without end. But beloved, now to come close to the point; that is, first Gods eternal decree or election of some, or rejection of other som. First, we will reason as Brethren, as men, then I will show the cited word, from the truth, but no original that root hath to grow on, but 'tis a foysted weed privately crept in, to lessen nay destroy, the sweet fragrancy of the true beautious delecta­ble flowred flowers growing in Gods garden, which is the spiritual spi­rit, in the heart of man, then you shall see the coherent of the written word, called Scripture, both Old and New.

But to begin to reason as men, First know, that God Is, that is uni­one, his acts are intire, One, always the same; now know, that if it should be, as is declared, the very words would destroy God, and make him no God at all; For thus you make God partial, like man, which God doth condemn all along in Scripture, the words of God are, do just, without partiality, know Gods commands are like himself, nay they are himself; now minde, for God to take part of his essence, and destroy part, know you God cannot do it, for he Is, and cannot be o­therways. I beseech you minde, Is, is the mystery lies in that state, though so short yet you reach it not, though 'tis cleer as the light, but thus, for God to receive part of his essence, and cast away the other, 'tis [Page 46]as much, as I should pluck out one of my eyes, and affirm I have two, and see with both, when all people that views me know the contrary. But one more, look to this contrariety, if God should but act as you speak, I declare before all the world, he could not be God, the recei­ving some say you is mercy to them, the rejection of some, is justice up­on them.

Now I Theaurau-John demand of you my Brethren, what was it that created and gave life to all things, as well as men and women, and far­ther what were they made of, you must all say that God, or the Spi­rit of God, caused this produced creation, now I demand, what caused God to create, was it not his will alone; no, he hath no will, for he Is, and Is hath no will, for 'tis, and that Is, God, in his free all, where is no will; therefore, in the whole current of the Old and New-Testament, that word will is false, for Is, is the proper demonstration of his excellency; yet Brethren again, God could not chose, for it was himself essencying himself, in created appearances, what a madness below men, to think that God could chose, when all was but himself, what could he chuse, when all was to come forth of himself.

I tell you there neither was, nor could be chosing, when all was wrap­ed in the womb of unione. One step farther, thus, what a God would you make, if he could chuse, or not chuse; be pleased, or be angry; by this very doctrine you make him, that is all, one intire figure or simblim, of the weakest in all his royal royalty, in his whole creation, that is to say the weakest man, for a strong man will scarse be angry.

But now to come to his refusing or damning; that word is like a sheperds dog to the sheep: for to fright the sheep to the fold.

Brethren that word from his fatal habitation, raysed Apollyon, or A­baddon; that is, the greekish Faulkon, to fly home to their preying up­on, that is thus much, the priest holds you in aw, with a devil, and dam­nation, & while you are all your days pondering upon that torment, they in plain terms pick your pocket; for that was the great noise that hath deceived the people, and brought them in miserable bondage in spirit, and perpetually inbondaged them to the Clergy tiranny. O if no Tythes, then shake Abadons chains, then make the all people tremble. But now to come to the original word, from whence this cheat came up­on the Notions. Patroas in sol ori in saba al opiei pelma abadit el seke avaron, The ancientest Fathers saw a Sun, in which this cheat had no center.

Now minde, nothing can have a being, but from and in God; now this lye of darkness, hath no being in light; for 'tis nothing but a meer cheat, of the Romish Clergy, to hold up themselves, and the Popes supremacy.

Now to come to the originalest of things, Then Priests your essence, which is the Greek tonge, or lying tonge; you must search you a Fa­ther, [Page 47]which must come at last to take Sanctuary: the truth that is vail­ed in the Greek tongue, must come to be radified in the Hebrew Alpha­bet; there I shall espy your shifting cheats.

Now to come to the word from whence this Amazonian whore takes unto her her regency, the fatal derivacy, this was the whore that John saw, that the peoqle committed fornication withal, 'tis the greekish composure of lies, to intangle men withal, with her whorish-forehead; look in England, is she not dyed in skarlet, is not religion the colour for us to act all our vilany under, if not a notion New-Testament man, then there is no marching in our whorish train, for we are gone a whoring as­ter other Gops, for that God I know is love, mercy, goodness, pati­ence, which is not found amongst men, that cry up a name, to effect a­nother thing.

But for these dubious words, from the Hebrew I finde none, no neer­er the devil, or hell, or damnation, then Thou [...], The derivacy in En­glish, is Gods truth, thats hell to darkness; now you Scholars will say [...] sin, now to you great Magies, I say, and you must say, that the true originality of the pronunciation is [...], 'tis your pointing her on her left peat, that make you read her [...] sin [...] know you read her shin, siin, sin, but Brethren, ye Priests, I know thirty seaven distincts, besides your three in that character, when you know so far of that Character, you are no neerer finding me, then light to darkness, for then I can make the knowledge of that Character, run in motion, in the Celestial influences, and deliver that Character, into the center from whence she issued forth, that is in God himself, you know not what [...] shinn is, I will give you a denomination of [...] shinn, shinn is proper, not without two n [...]n her significant in her origini [...], is the impeader of Sambah or Sam [...]ch [...] she is shinar in the clue, in the fraternity of the Planitor an Sheem; Beloved I intreat your patience, while I repeat these high de­claratives of Gods wisdom, showen me, not of me, but it self expressing it self, through this vail of flesh, these are let down to confound the wise worldly men, to unbottom them, that God may lay the foundati­on himself.

Now [...] shin the English is a declarative of beauty, or the illustrati­on of cleerness, though [...] shinar be an impead to Sambah, that is the strong king [...] of the Plannets, yet the impead of his strength, is by [...] or Shiner, but from that impead of Sambah, his strength [...] Shinns cleerness, or beauty, beautifies Sambahs strength, so in them two Plan­nets, is beauty and strength, strength and beauty that product is pro­duced, in the terrestial orbs, by the species of their influences. So much for shin and [...] thau, them are the Hebrew radicals.

Now if I come to the greek, the original and first word coherent in his tongue, holding in weight with the Hebrew, it is Othroas, the exact sig­nificant in English, is thus much, a departing, a detraction, a diminu­tion [Page 48]anihilating, or a falling away, this is neither devil nor damnation; so much for Othroas. Then one word more, a greek word it is, Penan, now the ancient expositors have laid more upon this word Penan then it can bare, for they have stated an irrecoverable state upon it (as we tearm it) thus much damned, that as we in our unruddered English runs, lost for ever, which the word will not bare, for to hold truth in word, it is but the very same with Othroas, that is a division, or separati­on, or diminution, or lessening. But to come neer your lying original, this word Eusei eel, that is the greek wrote from the hebrairak [...] kof in mo [...]hes, that you understand not Eusei eel, now Eusei in your expression is lessening, add but eel to Eusei, then eel, makes and takes into it self, what Eusei had lessened and detracted, that is thus much; in se operat al asabi el dele mem. The detracting detraction is taken into him, that is perfection, that is in plain tearms man taken into Ged, and then is perfection to man.

Now I come from the place of torment in the words, I search the Au­thor of the place, what is he, 'tis rendred in the greek Abadon, or Apol­lyon, now what is the weight of these words, in their import; Brethren, I would not deceive you, nor know I cannot deceive you, and yet I shall deceive your supposed truth, thus, if I demonstrate the light, and pull down your builded darkness, then my light deceives your darkness, and being thereby deceived, in your own foundation, we are made both one in light, then your loss is gain. But to come to Apollyon, or Abadon, these two names are rendred for one very supposed thing, now the true import of the words will hold thus much, a deceiver, or (I will give this, that you have attracted an accuser, now to show what this deceiver, or accuser is, this is the mystery. The deceiver is in man, that is, the dark spirit in man, that Paul tearmeth to be enmity against God, that is the deceiver, the accuser, nay I give your own translation (though it will not bare it) the accuser of our brethren, what is this, he that doth deceive the very same doth accuse, that is still the dark spirit of unbelief in man, that is the called devil, that must be cast forth into ntter darkness where, and when, when the spirit of light is taken into the center of light, which is in God himself, the body Evangelical, into the para­daical living, the evil spirit or lust, or deceiver, or destrover into dark­ness, in the grave, or hell, for the grave, is denominated hell, or the grave. Now the papal faction, hath made this fine cheating definiti­on. Ouse se antimon ante tere elomon in se evan Haluleiah in se bene n [...]l pethrat alli evan asareth sephi.

The Hegemonians or Papists do declare, that there is three states, for the refining the soul of man. The first is here by penance. Secondly, In Purgatory by indulgence. Thirdly, in the bosom of Abraham, which is rest after refinement,

This opinion is not new, for Pope Boniface the first, was the inventer [Page 49]of this exhausting sum of sums, into the Clergies tuition, for you being not perfect, hereby Penance may have your indulgence, or remission out of Purgatory for mony, and so by consequence the kingdom of heaven is earned by Prayers, or purchased by mony, forgetting the word of Saint Peter, their main piller, that when mony was offered to pur­chase the holy Spirit, by the Sorcerer Simon Magus, Thy mony perish with thee, so say I, thy Prayers, that are founded on that foundation, to purchase, or payfor Gods free mercy, they perish and come to nothing.

But beloved, know there is nothing lost, but all that is come forth is refined, acting his end he came for, and returns to his center, Now be­loved know, that the New-Testament we have at the third hand, for the originality is in the Bible, and must hold coherent in unione with the truth there, for 'tis but an illustrative by the Spirit of that unione maxim, now to come to the Bible, there is truth and the lye in the in­sert, but that came through innocent ignorance, in not knowing the weight, or import of the originality, of the various maxims, that are herogliphically typed out in the Hebrew radiases, for one radax by the litteral man, is taken for another; for onely the spirit that is light, doth demonstrate the truth from his own lettings down, which learned man cannot reach.

Now to cite the radaxes, where the first error took denomination; the first is [...] phe, for she is read in many places for [...], being both much like our English great C standing with her points backward in the English Alphabet, the one is in the interpretation, an impead or hinderance, and and the other is the great influ of all the radaxes, for the [...] phe, she is the cleerness of obscurity, or the transcendency of beauty [...]n her state, now she is in her self radical, 3, 4, 5. she is the golden number, thus cleerness comes from her root; for she is bottomed on [...] shinn, for that state but [...]: before Shinn, and then the state will bare perfection, for they are both one; now to know by stating a Character, by another, the mystery is to know the weight of both together, several by them­seves, in any place of adjunct: or conjunct, in essency, and derivacy, and in examinacy, and in definacy, and admonicy, in admittancy, and con­juncksie and disjuncksie, &c. but to come from these high sphears, and to begin to plow in this terrestrial field. I Theaurau-John-Eval-alsi-al allah al, do declare this day before all you people, and desire you to de­clare from me this day, That though Election, and Reprobation be stated in the New-Testament so called, it is absolute blasphemy, and I in my masters Ma [...]esty, do challenge the whole world to answer, and cleer the stated lye, for it hath no originality, and 'tis fathered upon Paul, which is a fained fiction, and he that ended the Revelation of John the Expositor to lay a curse upon him that addeth, or diminisheth, 'tis false, and no original [...]or its [...]oundation, but to binde men in an obe­dient fear, to bring them in, and keep them subject to the Popes supre­macy. [Page 50]Brethren though you do idolize that, that hath set the world on fire, it is but a bead Idol, composed to hold men in obedience, to time, and state, This I shall shortly declare, for the life of all things is Christ the Lord, which is the mercy of God taking us into it self, that is the summum bonum, the chief all, or the chief good, but 'tis not so pro­per in that state as the chief all.

Now Brethren, your Bible and New-Testament, their originality is truth, for 'tis Gods declarative, but for you to conceive the Book, called Old and New-Testament, to be true, that is false; for know, their de­scent to us, is from the Romish fingering, interweaving, and painting in, their traduced opinion, now we have that, they have added to, for there is an addition, but no diminution, but making multitudes of rid­dles, to keep the peoples brains from idleness, to keep all inslaved unto themselves.

Now Brethren let me speak plainly to you, what have they, or you to do with the writings of the Apostles, why truly nothing at all, for they were that thing that you have gotten the bare name of it, this was such a ones words, what is that to thee, except his Spirit that is the sub­stance of these lettered names, be in thee, then thou art it, it thee, be­fore thou art but a lyer, and thou art a thief, for thou lookest to come in by the name, which is not the thing, neither the true way, for the truth of Pauls words, are the spirit seated in thee, and thou by that spi­rit art made to act outward obedience, from that inlightned, and renu­ed principle, which is centered within thee, from whence flows acts of mercy, relief, and pitty, and compassion, nay thou comest to be one acting distributive, then Pauls words are thy words, nay Paul is thee, thou art Paul, for light is but one spirit; O agomeon in se alphy sele rem. O the hidden thing, when light is centered will show it self, elohim ackki el selos in re affermater in rebeah sal oli penan arri afaniel. The English. The God of strength doth cause a resurrection from death to life, by his own quickning.

Senat ori alsiel, The living God doth give life to all. Now Brethren, concerning hell, and the devil, as you take them words, in their center there is none, as the Lord lives, for hell and torment is, when the light begins to appear, and casteth forth darkness, into utter darkness. But to lay down some method to prove it, thus, I intreat your patience; First know, that there is but one originality, out of whose product all things is produced, this you cannot deny, then God said all was good, 'tis Gods own word, therefore true; but if you will make a devil, from whence had he his originy, you will say from God, well, then, ad Gods word the Creation is good, Gods word is himself; therefore true; now how, and what, and where was this devil, the first original that you know of, was in the story of Creation, in Genesis, do you understand what Genesis doth import, 'tis thus much, the genuine understanding in [Page 51]the practick part, of Theos-ologi, now many of you are as neer in the name Genesis; Genesis is an Hebrew word, compounded of all com­pounds, for 'tis wrote from the Hebraick [...] in mophes, that is the tyed strength, or combinings, combined into short simblems or radiases, that in a short scope all may be viewed, that was the Prophets Cabalesterial inclue, and their methodical method, that was much upon the [...]undati­on of hieroglyphicy, that is to say a short map, to view the Land by, there in Genesis according to their germine lighted light, in that age; for cleerer and higher discoveries are in me to come forth, for no less then the full opening, both Law and Gospel, and shutting them toge­ther in one intire truth, though now they lye jarring one against ano­ther, by reason of expositions made by men, but the thing is one, the truth in both one, that is truth; but not all in both, but in both false, through mans invention, which will be opened in the great day; that is but thus much, the illustration of Gods truth, that is the resurrection from dead. Anni selorum in sabeah el zedeck alphi elosterationem induo in enim una & reamus in se segoas sal almenienna in transaluorum in rem sa­bie pelma aurauret eloah al et el seke em. The English derivacy from this golden number, being the five oriental languages, the year of glo­ry to the earthly man, that is Peace let down from God on high, but war and discord it shall beget, because of its transcendency, at length the Lion and the Lamb by it shall be made one, no hurtful thing shall in my mountain be, for I the Lord will alone be King.

But for the demonstration of the Devil. In Genesis 'tis said, he was more subtile or wise, then the rest of the beasts, I intreat you minde but your own words, or you are the same beast that he was, for he was the quick life and motion in the bestial body, which is but darkness, which is but a confused Chaos, before that light of the spirit of life rise, and cast down, and cast forth, this Gyant of our own understanding, and God erect his center, in the cleer manifestation of his glorious excel­lency, and then and not before, you see your beastlike knowledge, by reason of the inward indowment, you are higher inlightned, and orga­nised, otherwise then other bestial bodies are, but all one dung, in the center of dung, that are you to the two own, but 'tis true; therefore by men ought to be owned.

Now to know this subtile beast in the field, in Genesis, was the lust­ful desire that took hold within the woman, for what representation so­ever outwardly cannot attrackt the eye of the soul, unless it be un­ruddered, or loosened from the tye of obedience within, for if obedience eye his principle, the devil that lustful deceiver, desirer, destroyer, cannot act, nor seduce us. Now there is a mystery in Genesis, concerning the wo­man, you would have me keep unione, onely Eve, and she the mother of us all, I shall adde but one hebraick sentence, to hold my intent; though locked from you, and I will plead with your named Eve, but my know­ledge [Page 52]is locked in this state. Avil, seal, sine, sean; them four words will hold me true, though I discourse with you in your sained truth, thus say you: Eve was Addams wife, made of his rib, and that you know is crooked, the woman was straight, and not crooked then, for Gods works are straight and perfect works, the maxim will hold straight; But to come to terms in knowledge, it would be Quered who wrote the book called Genesis, or Theos-ologi, which word will hold the declara­tive of God, but now 'tis written, 'tis not Gods declarative, for to come home, Gods declarative cannot be written. Thus, God commands man to write, gives him what he should write, still this is not Gods de­clarative, for we the living simblims or figures, we are Gods declara­tives, and that writing is but a dead name, of the living things, of the thing, that thing is God, the living life of all things.

But to come to the woman in the called Garden, she took an apple, and it was death, and it was death to them both, I beseech you all peo­ple minde this abominable aspersion, cast upon the great, true, holy, and righteous Jehovah, for God (saith your riddle) saw that it was not good for man to be alone, but saith the same riddle, Let us make man in our image, who was that was spoken to? Now fetch your Greek names, and then comes persons, in one essencial essence, but I pass from that point, that is too high for our English Scholars to deal with; but let's come to the woman, that God first saw it was not good for man to be alone, but he would make him a meet help to destroy both; I beseech you mind in many places the translator hath represented the glorious God Crea­tor, to have less wisdom then a weak man, nay a very lying Ideot, ye stand out for your translated Baal, for the lying translation; because 'tis wrote so, therefore 'tis so, say you, But I Theaurau-John say, 'tis a lye, though writ so, I will prove it so, and all men living that stand in de [...]ending it so.

Now I beseech you, judge judiciously, and doth the woman stand in your riddle a meet help for the man? certainly you understand not Gods word, for you will make God to be a lyer, or cheater, or decei­ver, but whatsoever you tearm him to be, less then truth, the all truth, you do indeavour to undignifie him, for he Is, that Is truth it self, nei­ther going backward by detraction, or coming forward by elosteration, but he is. Now you may say, What is he? the highest expression, if duly understood, and considered, the main that can be said, he Is, and that is the all things in appearances, visible, and invisible, and yet not visible, for the inlivening life of all things is not seen, that is the essencial being of God in that appearance, and the outside appearance is moved from within the inmost spirit. But to come to this poor woman liking an apple, and it brought death saith your riddle, or Bible in that place of Genesis; give me leave to treat with you, I say there was no Apples, neither Trees; I prove it to your own state, for you say God made man perfect in [Page 53]the Garden, then know there cannot be a help in perfection, for that de­stroys perfection; neither Apples nor fruit for meat, for do you under­stand but what perfection is, and it admits no help, no desire, no lust; now judge ye seriously of your own riddle, and when you are return'd from me, declare to your lying Ministers, saying, That they are lyers in tongue, though the truth be in the heart, for they prate they know not what. I desire but any or all would engage me, in any matter of Old or New-Testament; surely they have taught to a fair end, that they dare not maintain what they have spoken, otherwise they are content to live upon the prey of the people, and hold that, but this I know, I shall shorten their methods, and put an end to their Tythes, for people will nor, neither shall they be blinded any longer, to part with their labour for the telling of a lye by the Priest.

Now you may say to me, You finde fault with them, and you teach the same: now I answer, I teach not, that you may all perceive, by my weakness in defending any state, know if it were a composure of man by learning, then man could answer the objection, but know this day that God hath raised up unto you the Prophet that was promised in Mal. 7.5. but that is not in our insert, but the coherence is one with Mal. 3.2. but who may abide the day of his appearing? for he is like fullers sope, a refiners fire, he shall even fine the sons of Levi, now I beseech you minde, who is the spirits intent in me to drive at, but at the sons of Levi, and their work, which as the Lord lives I must effect; for which work since I saw and spoke to you, I have a stronger strength added to my name, that is Eval alsiel. Scholars, when I sound L, hebraick, you know what it meaneth.

But to come to the woman and the mystery, and the inticement spo­ken of in Genesis, or the intire meaning; this is the spirits meaning, for this you say was wrote by Moses, which I say was not; my Negation is as strong as your Affirmation; nay stronger, for say you, Moses entered not the Land, what is meant by Moses, and the Land, in the true hiero­glyphicy to hold qualification with its inherent diameter? Scholars, that word diameter, must in that state be read backward, as well as forward; for as Genesis is a denotat [...]on stammeringly of things below, so 'tis a point of compass in the spirits hand, to shew the celestial center, [...] which center is all things perfect; and from that center all, even it self came forth; now it is perfect in its center, and imperfect in its demonstration; for 'tis Gods weakness in his appearances, which taken up into its re­gency all, 'tis perfect.

But go come to Moses, the original of that word is Musshah, that is a proper word in the hebrew, the derivacy to cause the composure of the word, is from the hebrew Alphabet wrote [...]. Now Scholars, read Musshah from them three radical radaxes, then you will see what Moses is, and what the import of the word beareth in his originality, 'tis thus [Page 54]much, a dark discovery of the truth in light, now Moses tyes up less in his inclue then his true originality will bear. Well, you say he entred not into the Land, why? by reason of being impeded with darkness, which is [...] he braick wrote, and where God gives a name, if [...] be there he is impeded, and after him shall a discovery of a higher nature be manifested.

The next that came was Jesus a Saviour or a Redeemer, to raise the truth out of Moses his darkness or dark discovery; but how comes Christ? that very C is his impede, that is the humanity that locked in the divinity, this will not serve, for all men are locked in flesh, but the word Christ is derived into English from the Greek word Kristos; now the ancient Greek wrote it, that is the same with the hebraick [...], though not the Character, a derivacy in strength, from the hebraick [...] kof, so the strength of import was the same in the Greek, as Massah in the he­brew, for they were but one; in one strength, for the Greek is under­stood from a true derivacy from the hebrew, is as true as the he brew is, if it be held in meeter and method, which must be done by one spirit in both tongues, and all tongues, as I have laid down before. But to come to Moses and that story of Genesis, the woman first, I say Moses wrote not Genesis; thus, that book was wrote before Moses time five thousand years, and you write but five thousand years and odde since the Creation; give me leave to put one question to you: How long was it since there was a God? You will say ever, I say not: Ever stops in the center, but God Is, that Is all time, and all things, at once ever the same; in that state ever will stand, but Enock the seventh from Ad­dam, what wrote he? for he was higher then any; where is the hierogly­phicks he wrote in? where is that there was such a man your riddle saith, and that man wrote more, then all the Old and New-Testaments, and we have none of them, where are they? the ancient Jewish root have them in the East Orcades, in the clue of the Moon, under Saturn, this state is strange to our Astronomers, but at length we shall see this pro­duct produced.

Now Moses led the children of Israel from Egypt to Canaan, that I grant, but for him to write Genesis, I deny, prove you that he did, and then I am satisfied.

But to come to the verity of the mystery inserted, 'Tis this, Gods letting down his royal essence in appearances, which lies involved in these words, Theos-ologi, that is Gods light in his declared Creation; now that word is proper Genesis, for now I come to propriety of speech. Now, the woman cited in that riddle, and named Eve, do but minde the weakness of the combine, for that word lies open in the very originality of it to misprision.

Now to come to grapple with you in that citation, it is necessary that we state the point, that cannot be evaded; from this rule I lay down, to [Page 55]demonstrate forth from that you cannot deny: God created all things say you, No say I: there is one thing essencied, in all things that are. Minde the being of your termed things.

Now you look that I must keep to the riddle or Scripture (as you tearm it) well I will, though I know but the Scripture, yet I know be­yond the insert there inserted, that is not, neither hath a foundation, though there inserted and stated.

Now the man say you, God made of the dust of the earth, I pass that for greater maxims sake.

But the woman, the poor woman deceived by the Apple, and her meetness of help was destruction to both.

Weigh it well, and bring forth true judgement to determine in truth, but the help that is to patch up this lye withal, is this: God suffered it to be so, for mans greater glory; Now minde, could man have greater glory, then he had when he was included in the essence of God, in the raigning all, or essence regina, or raigning in God?

Mind, what doth this produce? thus much: God was little before, and he would be greater now, that makes no God at all; else he would bring man to greater glory (in reverence to his Majesty I speak) that was to no glory at all; thus I prove if greater or less in the essence of God, no God at all.

Farther thus, God cannot admit of more or less, then no God; I speak in his Regency essence.

But now I come to his declarative essence creating, to speak to that, thus: that God that made all, is the all; of that all accounted things.

Now man and woman are one figure, the chief in the terrestrial field, the highest flower: Now for God to give it an help to overthrow it, to woe and misery, and the help made by Gods word good, God how will this stand in the riddle ridled forth? God that is just, holy and good, for to give a help to destroy both, how could it stand with his essencial essence?

But to come to the true originality of things, God did give a good help to man, now I prove the woman good and a meet help to the man, thus, the desirable minde of man is to lust, the woman taketh away that lust that desired, in that state the woman was good, you men and wo­men understand what I mean, but this will not hold in full with Gods word, for good by God, is always good, and at all times to eternity, no end of goodness if by God spoken, thus the woman is perfect good; for the woman is the she, out of whom is produced the whole issue of the appearance in Creation, in that state she is good.

But to come to tearm, the woman is weakness to strength, and that is good, for it doth like a foyle set off the luster of the diamantal perfe­ction, thus God could not declare his strength, unless a weakness to work his strength upon; thus if all strength, no variety; and variety [Page 56]is the declarative of uniones strength, for 'tis the sole for unione to e­rect, (I may say) his foundation upon.

But to come to this poor woman in fault, 'tis stated Hevah, or you say Eve, now to come to prove the woman a perfect help to the man, accor­ding to the word; the woman there is taken for the increase of weak­ness to strength, thus God out of unione that was and is strength, pro­duced all things, so the woman that the spirit drives at, in that state is Hevah, that is the bringing the weaknesses in creation, to strength in the end perfection; for what the woman, that is weakness did produce, is by the strength of the Creator taken into perfection, that is strength, that is the head of weakness, or the womans head; that is Christ or God.

But to come to this poor simple woman, 'tis man, for man and wo­man make both but one flesh, so saith your Scripture; alas poor wo­man accounted the weaker sex, when in truth the strength of both was in one spirit; minde them words, they are your own translation; for the woman is not without the man, neither the man without the wo­man in the Lord; they two be one flesh, and the spirit of Jesus makes them two; and himself with the Creation but onely one, in the unione; minde that stretch in that drift of extent.

Still the poor woman that is so hardly thought upon by ignorant man, 'tis himself without eyes, for there the woman is the weak figure of Christ in the time, in the humanity. Sala operal el & al in se humani­tantibus in se oly dele mem. The light divine doth inlighten the dark light in man and woman, to see their originality from whence they came. Selos in se, scoli pekad addet on et on in se separati aal in se perna aquitarian et elosterationem.

The Divine All giveth eyes to see it self, the soul in all things, and all things is but an eloustration, from that radical root, which is the thing of things.

Now beloved, if you could but see this rooted Root, of and from that radical root you descencially descended, into what you are, then you would not look at the woman as in that dark manifestation she was looked upon, but the truth in looking is to see both one, in the unione.

Now minde, to winde up all, Abrahamus et Sarahi, et in duo sed una in rem: Abraham and Sarah were two in show, but one in the All Thing, that is obedience in God, now the reason that the woman is outwardly the weaker figure or semblem, this is the reason, for she is dubious in generation, that is to say the doubtful gender or geneos, that word is the ancient Calde signifying generation, in that state stated, but the word will hold with other maxims, importance of multiplicity, or numbers; yet the radical root lives in the terminine qualification; but to take this asperse from this poor woman, this it is, as the Lord lives, the wo­man is the mans weakness, the woman in that state is the Creation re­presenting [Page 57]Christ in the flesh that was subject to vanity, and perish to outward appearances, but in that displace, they are placed in him in the eternal center, from whence they came forth; Now minde, God Cre­ated all say you for his grory, no say I, his glory is the all created; for he could not be greater nor less, but still and always the same; re­member but the rule of perfection, and it doth not admit of degrees; but to shut up the sum in a short state, it is in short thus much, God in appearances, they in forms of Essency, are weaker then in regency: Now there is all writings, disputations, all election, reprobation, all sinning, all saving, all learning, all truth, all teaching; in that short state, the man the woman in the Garden, Paradice typified out, if duly weighed [...] the spirit that inditeth it.

O agor [...]ns in salvorum in se operted ad amalum in sambah alin phiei sele mem. O the heighth of things in their center, is beautiful, but in their obstruct is darkness, being from their centered center.

The major of this Epistle was wrote at Eltham by me Theaurau-John Eval alsiel allah al sabbah skribah Jael Tanniour the Jew.

April the 5th. 1651.

YE glorious figures of eternal Deity! Beloved, God hath letten the state down this day to your capacity. Beloved, the glori­ous unione, in the transcendent excellency of the divine know­ledge hath declared unto nay in us, by his spirit, the divine knowledge which is himself, thus God from all eternity did create states and de­grees in Creation, though but one Creation; and no degrees unto himself for glory, or not glory; to him is but glory, nay one glory; for when as we say, to do well, 'tis all one to him; or when we do ill, 'tis the same, neither adding to him, nor diminishing from him, who is asa oli pene mem delos in se salu in rem emanet al. The goodness in man pro­veth no advantage to God, or the evilness in man hurteth him not; for know once come to be man, that is in propriety of speech, you can­not act out of his will, as you call it, but God hath no will, for he Is, and Is hath no will.

Now to come to lay down unto you some methodical method, that that you may take from that some instruction, or inlighten your under­standing.

The Text is this, Love one another. O allu selos in rem Evangelies in se arri el. O the loveliness turns men into Angels with God himself in the Celestial center. O avaran in sal moniam in re faciunter ad amalam. The Love in us ties us to one another in love, and being made in love, by that love, are taken into the heavenly center of eternal rest. O a­morum in se salvorum in re semper apellorum. O the loveliness in love, is the extract of beauty, from God himself.

Beloved, That you could but see your selves to be your true selves, then loveliness is your royal ornament, in the excellentest transcendent magnificentest manner.

O noble love, that unnobles the noblest Nobles, of their accounted nobility, and implants its nobleness in them, then are they truly nobled noble.

Beloved, God did let down the nobility of his royal Creation in unione, that is in love, and how came thence detraction? it is for want of love in themselves: Thus God loved us, that he gave his son Jesus which is a Saviour, for to suffer for us, this was love. Now how this Saviour suffered, 'tis not understood.

First, God created all good, then the detraction, or falling away was the fall. Thus for God to have a detraction in him, it cannot be; for God cannot detract from himself.

Now beloved, man detracted or fell, what was the reason? it was for wanting love; now I beseech you minde, as man detracted for want of love, 'tis the same in you; for love ties the true-loves knot; for love there is no end of it, neither beginning; for 'tis God himself, in him­self. Selose, in, re, ex, id, in, amalam, ar. Love is the heavenly and divine beautifyer of that, that was evil in it self; thus thy envy, ma­lice, and lust, and every contrariety, if once love come to erect his throne, thou art turned into love; thy acts are in love, so far that from night, thou art turned into cleer day.

O beloved, I can but speak what I know of love; but I cannot con­fer it to you: the naming it to you will not confer it to your precious souls.

Now beloved, I shall speak a strange doctrine to what hath been taught unto you by your Ministers; they say Do this, and do that good work; now mistake me not, for in that good work, though good to a­nother, yet 'tis not thy goodness, for know untill thou be crucified in thy self, thy actions are dead, though never so great and good to ano­ther. Thus saith the Scripture, Be dead to live, how is that word meant? that word is a glorious truth in its originy, for he that speaks it is the Lord; whose power is in that word, to cause a death unto thy lustful [Page 59]living life, and from that death raiseth himself in his own power, then thou actest from the true living principle; for thou art crucified to the world, through the operation of Gods spirit, then thou art in unione with God, through [...]esus Christ, which was Gods mercy letten down in the power of that word, and by that power did cause a death in thee, to bring forth himself in thee; thou declaring by acting mercifulnesses that thon art in God, he in thee; so an uni [...]ne a marriage is made, be­twixt thee and God, by the living word of his power; that causes such an effectual death, to cause his glorious life, in thee to raign in glory unto himself.

So beloved, You see that man is nothing but passive, in propriety of speech, and nothing but God is mans free all.

Now beloved thus I prove it, thus man had, nor hath, no true origi­nality but in God; for forth from him, in the power of his word were we created; there was our first state, in created appearances; well, we no sooner were men, but we were in need of mercy; for I say that the created was tyed upon the obedience, which obedience implies, and cannot be denyed, but there is some wanting, and then not perfection in mans first state created. Now I shall brethren discover to you through Gods mercy, that, that is hid to the sons of men; I beseech you minde for Jesus sake, these words are perfect in their center. Thus, Jesus is the Saviour, which is but thus much, the declarative of Gods mercy; Now I prove by reason, and you shall all be witness to what I say, and let no mans passion be prevalent over his understanding; thus God gave forth a Creation, Now minde, God gave in that creation a life that was not created, neither could nor never can detract. This is in the whole Creation, in every figure living; and accounted dead with us: for there is in every appearance a living life, that though it is the primum mobile, yet it is not of the body, nor receiveth from the body; but 'tis it self raigning in all storms and tempests in man, which thing is typifyed out, in that typication of Moses; and Paul saw it, it lies within the inmost vail, which must not be lookt upon, no the high-Priest must go into that vail but once a year. That was thus much typified, that, that one yeer was a time, representing every one intire figure or man, that must be looked upon at the time in Gods mercy.

Now beloved, That time of Gods looking into that inmost vail of ours, 'tis I may say, the opening all the other vails; and that is our departing from this world, and then he takes that living life of our spi­rit into himself, for that is the divine nature that cannot detract his es­sence; this is Gods figure in man, for minde who is it saith, Let us make man in our own image, saith the Bible or riddle. Now them words are falsly translated.

I will insert the true Text. Anni Elohim Sambah allu salvah in re, them two words of Latin, are to make the full import in the state.

The true declared text is this, Be thou like me in the humanity of my Creation. Beloved Brethren, in that state Re lies the import, it is the Creation, for we count Re a thing, and Re is Gods Creation, that is Gods thing.

Now to open the meaning of these words to the learned; though as the Lord lives, I neither can, or ever could read, any Hebrew, or Greek or any tongues but English; neither do I know any Hebrew but my own Characters, and them I had all in one day, before night. I could write them, but knew not the meaning of any one of them; onely it was said to me by the Spirit, they were Hebrew, and then my corrupt minde desired to be satisfied by man, and then he said they were so: but this was weakness in me, and sin as you account it; but I beseech you give me leave to declare to the learned, the meaning of the words in the He­brew; The copy I insert in his proper Radiases intire as the were first wrote in; there was but seven Characters, for Scholars if you truly know seven in his origini [...], that is perfection [...] the first Cha­racter is Sambah, or your Samech, the next is Thau, you say many times Tau, the third is Koph, the fourth is Mem, the fifth is Jod, you say Joth, the sixth is Pe, the seventh is Caph; now Scholers you admire if highly read, or else you cannot admire; for as God the glorious Creator, in whose presence we all are, I in my masters majesty declare the very same Characters, as was let down to the first created by God, and the true demonstration of the fore cited Text is the full import to and of the minde of God.

Now for Kaph [...] I will cleer your judgement; (I speak to you high and learned ones) [...] is the impead, in the perfection, now how can an impead be, in perfection? no it cannot be, but thus it is, perfection takes fleshly appearances to act in, and appearances is perfection, there Kaph [...], in that state is no impead, because she is a state stated in perfecti­on: Now in her letting down, she and all the rest is but one perfection, and every one in them is perfections; but when we come to place them, to understand by them, they become countable or numeral. But I pass to other matter of concernment.

But beloved, To make a cleer discovery in the point, in the Image of God in man, thus, God said, be thou like me in the humanity of my Creation, now I beseech you minde.

The same that said, Be thou like me, was let down to us sensible creatures, for the senceable is next of God, so I may say is not speak­ing or sound, for God is the substance; of and from his substance, all things and appearances is but sounds, for beloved, we are but sounds, or figures of that substance; which is God in every sound, for know there is nothing that sounds, but God is the substance of that sound, now beloved, I beseech you minde the trouble that comes to us, it troubles us because we are but sounds, but the substance is not troubled, neither [Page 61]Brethren, when our sounds are taken into him, that is the substance of all things, that is Christ or God; then we are at rest, because our sounds or shadows are in the substance, in which substance is perpetual rest; for I beseech you minde, that that truly is, cannot suffer, but that that is not, is that suffers; for there is nothing that can properly be said to be, but God, and he is unione; therefore in him all have rest, for he is the center of rest to all and all things. Now you will object and say, that wicked men they have no rest in God: Minde your own words, God doth create all, and nothing can create it self, then know that God is the fountain whence all issued out.

Now then presently you will catch and say, that I say wickedness come from God, because I will give you more hold before I consute your opi­nion, and make a cleer distinct betwixt God and sin.

Thus, minde, I lay down the rule, that shall cause the product. First there was no sin, for say you, God was alone, 'tis granted, But say I that God created all things, and sin as you account it, is in that thing that God made. Now I say if God had not made man or Angel, they could not have sinned, I speak your own term sin, though I know what sin is, now had there not been a seeming something, there could not have been a sound of something: and indeed that seeming something is but a sound, and that sound nothing; then where is that that is but a sound of that nothing?

So I beseech you minde, flesh and blood cannot inherit eternal life, that Text is almost full read from the originality of its root or radi [...]al ex­pression, the Text. Ante selem in re sabat alli jah in huri beneam sallu se­bat. The true words rendred in full to a tittle.

The earthly man is corrupt and cannot stand in light, them very words are the true import of the Text in his true originality.

Now I will show you the odds or difference in those two citations, your translation saith, flesh and blood cannot inherit eternal life; now I say the earthly man is corrupt, and cannot stand in light: now where is these Texts variation? no where: though the words alter much, for both the Texts concludes, that that is not cannot be. There the scope is full weighed, but the words vary in expression, thus: flesh and blood is not the earthly man, for flesh and blood is, when the life of that flesh­ly man is gone: now know that without the life that is absent, flesh and blood could not be acted.

Now minde, for the earthly man carries in it, whatsoever was offen­sive (as you call it, and that cannot stand in light, for 'tis all darkness in which the light was hid, and the light then is taken into light, and the earthly man which is meant the serpentine knowledge, in that earth­ly body, for flesh and blood is not knowledge; for flesh and blood is, when life and knowledge of the natural man is gone: So you see there is more, then flesh and blood to be understood in that Text, for the spi­rit [Page 62]of man-shall not enter into eternal life, as well as flesh and blood, but the life of these lives, is taken into God; for (as with reverence I may speak to his divine Majesty) 'tis part of himself, nay all him­self; in that appearance both part and all, and all things, this is God our Saviour, taking us into himself, these words time cannot bear un­locking, that is concerning Christ, for Christ is not yet known; the my­stery lies in these words, Christ shall come in the glory of his fathers wisdom, and knowledge is with him, nay himself.

Now I beseech you weigh seriously, If the substance of man be but a noise of his own center, as that life doth plainly manifest, which is our sole, and that word is translated soul; Now minde the difference in them two words, and the full import of both; and of either distincts, For foul is properly Gods essence derivative, essenced in flesh, now know that sole is our being in darkness, that is without the discovered light of God risen in us, for they are no more agreeable to one another, then light to darkness; for the one holds the natural man, the other the spiritual light in that natural man; but the word sol, is read form soul, and soul is read for sole; being derived from the Hebrew [...] kof, for [...] kof, holds an infinire, and a definitire, being the second orig [...]ni in the declared strength, as [...] Sambah first, [...] kof, next. Now know Scholar, that the infinitire is read when [...] kof, stands radical, that is the first let­ter, or leading letter; let kof be placed the third radical, then he is read definitire, the word that is the ancient Hebraick word is ouksi, that is de­finitire, now the word infinitire, in the virgin state, in the true orthodox Hebraick is Keva, now in this word there must be understood ad infini­tum de faciendam in re, that is to say, To the infiniteness, a making a thing, that is sole to the soul, though soul is the proper essence, or life of sole, thus intricate is Jehovahs ways, and every work do him praise, think you what you will; even that, that is the Creterrised noise, that you count sin, 'tis God his greatest praise though it be but a noise from the Creature, and nothing in nor to God, for sin keeps men under from breaking forth into outrages, which they both, are but the noise of the Creature, for God cannot be pleased, nor angry, for if pleased not God, if angry not God; for God Is, and that is God, but how? neither angry nor pleased, both angry and pleased, and yet all this is but one Is, and that is God, for know, all that can be said of God he Is, or I am; or the all of all things.

Now to come to the perfect theory of God. Now minde you great learned ones, that inwrap the poor blinde and ignorant ones, within the swaddle-bands of your own invention, tying them to your selves to ride on, the maxim will hold, now though I am unlearned, in what I declare for I am not well englished, for many words I understand not; neither have I memory. Now you cannot say to me, as was said to Paul, Much learning hath made him mad; now I say, and many know, that by mad­ness [Page 63]I came to knowing, and in time God will make me speak plain knowledge, that by all shall be acknowledged, not onely England, but many Lands and Nations.

But Scholars, my Teacher hath no books, nor I have none to read, neither will I, for my Teacher is Is, that is God, now ye Priests, my brethren by Creation cannot be denyed, to come to Gods perfect Th [...]s­ologi the English is Gods light declared in Creations, now I begin. S [...]los in re arkad el. That is a short state, then if you have true light, it is tru­ly viewed in a short scope, but Scholars, 'tis wrote in the golden nu­merals, that is the golden numbers ruled rule, being five significants, but though unlearned, I will give you the true exposition, now thus I prove it to be truth, minde, I return a strange answer that hath not been returned in multitudes of ages that is this. I know they are both true because I know neither of them false, by reason that I have not knowledge; therefore the thing is, that is God.

Now you curious Scholars will say I have cited the words, but not the derivacy or English of them, and speak of two and both true: Thus I said it was the golden number; and in propriety of method, the de­rivacy comes after; though it lies in it own life, in the root; but I will declare the words again, and the English by them; you will say 'tis false, I know it is true. Selos in re arkad el, That is thus much, heaven­ly affirmation is in and from God; now what word is it hold both a Negative and an Affirmative distributive? I will tell you, the word is arkad, being wrote in moyhes, in the meadish method [...] k bares the [...]isud state, and yet the radical leader in that state, the word stands stri [...], or bar'd by reason of [...] kof, for minde▪ kof or k raises into the third mascu­line, now that word arkad is the golden number, as proper as the whole state stated, for 'tis a Negative and an Affirmative distributive, that is the whole maxim or foundation of the golden number, you Scholars here is one glimpse of my next coming forth, for though I cease for a time, 'tis to come in more power, this I know so sure as the Lord lives, to the confounding all men; therefore, though I be detracted for a time 'tis to come and drown all your learning; for it is a derivacy from the Greek tongue, it is that whore that hath made all Nation, drunk with the wine, but winde is the propriety in speech, for the Greek Testament hath made the Nations drunk with the wine of her fornication. Jesous Christos hook die et in eternitas et in [...]oternitates salem [...]m re [...]s bat el a [...]le mem: Josus Christ to day and for ever to eternity suffering, and no end; for judge ye, Christ suffers us in our unthankfulness, and yet taketh us into his rest, which is perfection, this is the scope of the whole Gos­pel; but thon where will be had a stipend for this whore the New-Te­stament, that John saw, risen out of the bottomless pit, for to maintain her pride in skarle [...], that is the bloody robe; that hath had in origini out of the New-Testament, if not as we are in judgement; put to [Page 64]death: when the Gospel is to be pittiful, to the blinde and ignorant, so in truth the Gospel is onely a lye, made by men to fetch about their designe.

England, you have the greatest seal to set to this, to make the great­est impression, when the truth in the Gospel is mercy, pity, Justice, but look I beseech you, you great ones.

O how for God, and the Gospel, when your hearts went after ano­ther thing; and God gave you prevalency to declare your own hearts, and then by acts you have declared, that you never intended what you declared; but have made your lye to stand, but it lies a lye open to the view of all Nations, for you have forgotten the living God; and imbrace Gods of gold, and silver, Lands, and in heritances; that you shall not hold (minde them words) and the maxim I prove it by, is this, take notice all people; Gods glory he will not give to another, and wo unto us in England, we have clothed our actings with the name of Gospel while we were weak; and when we were strong, we in the face of the Sun, have declared that we were hypocrites, crying that glori­ous name Gospel to make it a stalking horse to accomplish our own covetous wicked ends.

O actions in England, I in the presence of God do call for your testi­monies, which is murther, oppression, and deceit; now I demand if these fruit grow upon that root that you & I my self held forth to the people, which we said was for the glory of the Gospel, liberty, law, righteous­ness; do you remember all these named snares, the word is proper, for the end is the cleer manifester of our heart acting, and God is the wit­ness of my soul, I lye not.

Now let us see our purchase purchased, by this we have attracted, we in power by your own strength, are murderers of that number murder­ed, and their blood, and the cry of their distressed ones, both joyn in one crying for vengeance against you, your estate is their blood, your bread is their blood, you eat and drink the blood of them you have cruelly murthered: I prove it thus, We all ingage in the reality of our hearts for one absolute good, the thing is good in it self, good to all and all posterity, by our combinining together the end is effected: Now our loss is great in lives and estates. Now comes the winding up, That crowns our labour, and it is wound quite contrary to most that ingaged, and a few make prey to themselves by another way that the rest never thought upon: Now in this act they have brought upon them, [...] all the blood shed, and are robbers of all the rest, and stand indicted be­fore the Lord for to answer for the fact; yet beloved, let me tell you, your safety with my own lies now in these men, and you are b [...]und to uphold these men; for you have a being amongst these men, and if the other prevail, as the Lord lives you shall neither have being nor breath amongst them, now God will purge these men himself, this I know.

But beloved, the time hastens on that Israel shall return to his own Land. O beloved cry unto our God, that he may hear and have mer­cy upon us, for our bondage in flesh and spirit is very great. O for thy sake O Israel I have forsaken all, I have emptyed my self to support thy children and in thy work. O sepe peon alu [...] sele et terra in re et in me. O Jerusalem my joy, thou art my sorrow in earth: Non tempus orrattah ellah sallu edereat alpi sele mem: 'Tis not time for me to deliver thee.

But thy deliverance my eyes in this flesh shall see thee in glory and majesty. O pall penan alli neat allu perereat allu Jah sede sophim. The Lord thy God will restore thee in the pinch of time in mercy, when thy people are throughly purged from iniquity that they may weigh Gods mercy at a true value. O apolinariam in sabine L. Then the peo­ple shall praise the Lord and sing unto him in glory and dignity; be­loved what is here spoken, the Prophets my brethren have confirmed and affirmed, that the Lord will make good his promise to the whole house of Israel.

Beloved, this day I declare to you my quietus est, that is I hope rest to my self, for I shall now be silent for a season, in which my spirit rejoyces, but 'tis but the retracting for a time, for to speak in a higher light, in the divine and Evangelical expressing, for the work of God shall stand, in which work I know I must labour, for the Lords harvest is great in England, for brethren you poor dejected ones, you cast off ones; you, even you shall rejoyce, for our redemption hastens, and the time is neer; but such sorrow and troubles is at hand to the worldly men, that the like hath not been in any age since man inhabited the Globe. This I know by the Spirit of the Lord.

My next resurrection shall come in Print speedi­ly, Called Theaurau-John, his second part of his Theous-Ori Appokolipical, or Gods light declared in mysteries.